本文試圖探討六朝至初唐，道教自然說的興起與轉折脈絡。隨著魏晉玄學自然說的興起，早期許多道經也頻繁使用自然一詞，而有自然生道、自然運度、自然之氣、以及自然／人學等說法。早期的道教自然說看似多端，但討論的都是事實義的自然，並以才性說為其理論基礎，故可稱之為才性自然說。才性自然說的焦點集中在對萬有本源進行說明，但在修養論方面，卻面臨著命定論的限制。南朝夷夏論爭興起後，佛教徒將道教貼上「以自然為宗」的標籤，並以因緣說批判道教在修養論上的不足。南朝興起的重玄道教正面回應此一問題，一方面建立起道性論，以說明個體與本體溝通的可能性，一方面建立雙遣兼忘的工夫論，以指示體證本體的方法。至於自然此一概念，則是用以說明此一道性及體證經驗的性質與狀態。亦即，重玄道教的自然說，所討論的是體現義的自然，故可以稱之為道性自然說。道性自然說的建立，解決了佛教徒所批評的、傳統儒道二教認為聖人不可學不可至的觀點，也為後來理學修養論的建立，提供了理論的基礎。

This paper explores the context of the rise and development of the Daoist self-being theory from the Six Dynasties to early Tang. Following the rise of the transcendentalist self-being theory in the Wei and Jin dynasties, the term ”self-being” was frequently used in many Daoist scriptures. While the early Daoist self-being theory seemed rather broad in is various applications, it was founded in the concept of ”self-being” and theoretically based on the talent theory. Hence, it can also be referred to as talent self-being theory. The focus of the talent self-being theory is on explaining the grand source of all things on earth. However, in terms of personal cultivation, the theory leads to fatalism.Later, the term ”self-being” was used to explain the character and status of the Daoist nature. Chong Xuan Daoism used the term to identity of a thing-in-itself. This theory can be called the nature self-being theory. The establishment of this theory successfully rebutted Buddhist criticism of the inability of mortals to become saints, a tenet held by both Confucians and Daoists. It also later provided a theoretical foundation for the establishment of the personal cultivation theory of Neo-Confucians.