謝世維Shu-Wei Hsieh2022-05-162022-05-162021-09-??http://rportal.lib.ntnu.edu.tw/handle/20.500.12235/116003一般認為宋元以後正一道士的宗教實踐為科儀，以服務宮廷、民間宗教為主，其所從事的服務為齋醮儀式，而火居的正一道士更是以世俗生活為主，在信眾需要或廟宇要求下，才會從事儀式服務。本文想要談論十四世紀江西、福建的正一道士的隱逸思想，以及他們的內丹修練，與歷史上我們對正一道士的印象有所不同。在十四世紀的江西、福建、浙江區域，是以龍虎山為中心的正一道教盛行區域，在這個區域的文人與道士有密切的交流，崇尚山林的隱修，在山林中搭建庵、舍、院、室等隱居的處所，而正一道士修練內丹以為實踐亦屬普遍。本文正是希望探討這現象背後的原因，同時呈現在特定時空之下正一道士的具體宗教實踐，試圖說明十四世紀菁英的正一道士個人修練文化，提供不同於歷史上對正一道士刻板印象的獨特面貌。Zhengyi religious practice after the Song Dynasty is believed to have been largely liturgical, serving the imperial court and popular religions. The services performed by a Zhengyi Daoist were the Jiao liturgy and exorcist rituals. The lives of lay Zhengyi Daoists were generally secular, and ceremonial services were performed only when requested by a temple or layperson. This article discusses the hermit philosophy and inner alchemy practices of Zhengyi Daoists in Jiangxi and Fujian during the 14th century. The image of Zhengyi Daoists presented in this paper differs from common historical perceptions of Zhengyi Daoists. In the 14th century in Jiangxi, Fujian, and Zhejiang, orthodox religion prevailed, with Longhu Mountain as the center. In this area, literati andDaoists had close interactions, advocating a retreat to the mountains and forests, and building rams and shelters on sacred mountains. The practice of inner alchemy was also common for these Zhengyi Daoists. This article (1) explores the reasons behind this phenomenon and (2) presents the specific religious practices of Zhengyi Daoists at a specific time and space, in an attempt to explain aspects of the personal training of elite Zhengyi scholars in the 14th century. The article provides a unique portrayal of the Zhengyi Daoists that differs from common impressions and stereotypes regarding historical Zhengyi Daoists.內丹正一道教龍虎山隱逸inner alchemyZhengyiDaoismLonghu Mountainhermits