全真道的宗教實踐（Practices）有所謂功行之說，指的是修鍊之功夫和修德之善行。修行之人須積行累功，功行兩全，是謂真人。本論文以全真第六任掌教尹志平（1169-1251）為研究對象，在史料的運用上，主要以《正統道藏》收錄的典籍為根據，並補充金、元人碑記資料，探討其宗教實踐的理念及行為表現，從而明瞭他在教會中所扮演的角色。 金與蒙古交戰元之際，在戰火中屹立不搖的全真道，經歷丘處機（1148-1227）、尹志平、李志常（1193-1256）和張志敬（1200-1270）等掌教與蒙古帝國間之周旋往來，不僅建立起帝國與教團間的政教關係，同時也為華北地區人民爭取了保全其生命財產與文化的機會。從本研究中，我們可以發現尹志平出身樂善好施的家庭，自幼即想窮究生死之理。其出家生活中，除了以全真掌教身份為教團和社會大眾爭取利益外；在文化建設上，對於宮觀之興修以及為促成元代《道藏》的編纂而付出心力。

The Religious Practices of Quanzhen Daoism includes “The Exercise and Action”, which means to practice spiritual exercises and to undertake good actions. A person who fulfils his duty in these two domains is called The Perfected Man (Zhenren). The article focuses on the sixth director of the Quanzhen Daoist Sect, Yin Zhiping (1169-1251), essentially relies on The Classical Daozang (Daoist Canon) and the inscriptions of intellectuals in the Jin and Yuan dynasties, to discuss the ideals and realizations of his religious practices, in order to understand the role he played in the sect. When the Jin fought against the Mongol, Quanzhen Daoism was firmly established and passed on successfully to its directors: Qiu Chiji (1148- 1227), Yin Zhiping and Li Zhichang. They built a relationship between the Mongols and the sect, and created the opportunities to preserve the lives and fortunes of the people in Northern China. In this research, we will find out that Yin Zhiping who was born in a good and charitable family, was eager to search for the truth on death and life since his childhood. In the period he practiced Dao Yin, as the director of the sect, not only struggled for the benefits of the sect and his entire society, but also for the construction of temples and a new edition of the Daoist Canon of Yuan Dynasties.