生命的限制，是亙古迄今人類的共通課題。「不死」的希冀，造就了神仙思想，得道成仙、追求長生，就就成為道教之中心理論。 白玉蟾為南宋金丹派南宗的五視，原名葛長庚，世為閩人，其祖任於瓊州，乃自號海瓊子。父亡母嫁，遂改姓白，名玉蟾。師事陳楠，昋得其傳。嘉定中，徵赴闕，館太乙宮，封紫清明道真人。 身為道教內丹五祖，玉蟾詞交織著一股神仙氣味。統計唐宋詞中含有「仙」字者，其所佔比例又是最高，在在引發我們去深入探究。本文將白玉蟾一百三十七闋詞，分遊仙、修煉二大主題。就遊仙詞而言，一般文人所寫遊仙，多需以「夢」為憑藉，玉蟾的遊仙詞則是通過「存想思神」以「幻遊」，是其最大特色。從修煉詞而論，內丹以人身為爐鼎，以體內精、氣、神為藥物，以意志導引煉養，反映在詞裡，形成特殊的煉丹主題。此外，玉蟾詞還以一種契道之心為金丹，以為忘卻外在形體與名時而生死，任真而為、閑逸適意就是神仙。 經由以上探討，反思玉蟾詞何以瀰漫神仙，可以發現，玉蟾詞裡有許多，自述仙鄉歸不得的情緒、對人生短暫、聚少離多的感喟，這些均說明了造成玉蟾詞多神仙的原因。

Facing mortality is human’s common problem so far. Longing not to die rises Immortal’s thought. Fidning the way of becoming Immotals and pursuiting a long life are Taoism’s fundamental theories. Bai-Yu-Chan was the Fifth Master of Taoist Inner-alchemy school in Southern Song Dyns. His origiional name is Ge-Chang-Geng whose family had long since livied in Min province. Inscribing his grandfather who had been the head of Qiong province, he named himself Hai-Qiong-Zi which means mister who came from Qiong place by the sea as a secondary personal name. After his father was dead and mother gave in marrage again, he changed his name to Bai-Yu-Chan and became Chen-Nan’s student. He learned everything about Taoism of Chen-Nan. At the Jia-Ding era, government recruited him to capital and settle him at Tai-Yi temple. He was sainted as “true men” and named Zi-Qing-Ming Dao （紫清明道）which means he is the top in the Taoist. There are two reasons why I want to discuss Bai-Yu-Chan’s verse. First, statistics show that the word- Xian has the highest show rate in Tang-Song dynasty’s poetry. Second, Bai-Yu-Chan was an important figure at Inner-alchemy school and his poetry abound with Xian’s savor. He wrote 137 poem that can be divided by two topics. One is Yao-Xizn （遊仙） –a state which people’s soul could travel freely with no obstacle. Another is Xiu-Lian （修煉）which is a method that human could follow it to make a perfect virtue. People wrote Yao-Xian verse through the expeirnce of dream generally. Different from that, Bai-Yu-Chan based on Cun-xiang-si-shen（存想思神）which is a kind of Taoism practice. By way of this, his soul could experience traveling in the empyrean which makes his poetries of Yao-Xian have a special feature. According to the Xiu-Lian’s idea, the function of human body is similar to a tripod which cold extract the real inner alchemy from. Inside human body, essence（精）, energy（氣）and spirit（神）are gift medicines. Human can guide them to circle in body by will. Beside those, Bai-Yu-Chan thought a mind which could match the Way is the true elixir of life. Xian is a person who find the Way, beyond body, honor and interest and live naturally without feeling of vexation. In conclusion, we may find Xian’s cloud Taoist nostalgia for Xian’s homeland hang over the horizon of Bai-Yu-Chan’s verse. Human life is evanescent, having a happy reunion is so hard, separation is common. Those are the pathos of Bai-Yu-Chan’s poetry.