本文針對道教三一論在歷史的發展與理論的開展上，進行較全面的探討，並以存思技法為線索，凸顯道教重玄學派將傳統以養生、成仙為目標的存思之術，轉化為以心性修養為主的工夫論之脈絡。 本文首先指出，早期諸子與神仙家奠基於流動的身體觀與形神相即論的存神之說，在道教中發展為充滿秘儀性質的存神與守一之術，存思的部位也從早期受醫家身體觀影響而建立的五藏神系統，轉變為以上中下三丹田為核心的三宮系統，並在與戰國秦漢時流行的三一信仰結合後，在六朝道教中產生三一之說的修煉傳統。南朝興起的重玄學派，承襲早期天師道對存思之術的批評，並在受到佛教的刺激與影響下，提出另一種型態的三一之說，以不可形象的希夷微取代身體性的三宮，並以冥契經驗的體悟 (重玄之境) 取代對成仙的追求，使三一論從一種以修命為主的身體修煉技術，轉變為一種以修性為主的工夫論，並以判教方式重新界定此兩種三一論的關係。重玄學派此種工夫論型態的建立，對於唐宋以降內丹派性命雙修的架構提出，以及北宋理學家工夫論的建立，都有明顯的影響。

This article examines the historical developments of the Sanyi Lun 三一論, with emphasis on Daoist visualization techniques during the Six Dynasties. The process of how the Chong Xuan 重玄 School transformed traditional visualization, the objective of which was health and immortality, into the Gongfu Lun工夫論, which emphasized personal cultivation, is also addressed. The paper first points out that early visualization techniques were based a view of a fluid body and were integrated with the enigmatic “Preserving the One” principle. The location of visualization was also changed from the Gods of the Five Viscera system (which was influenced by early medical practices) to the Three Palaces system, which has the Three Cinnabar Fields as its core. This was later combined with the cultivation traditions of the Sanyi Lun during the Six Dynasties. The Chong Xuan School, which formed during the Southern Dynasty, had adopted the critical attitude that the Way of the Celestial Master had for visualization in earlier times. Under the stimulation and influence of Buddhism, the Chong Xuan School subsequently proposed another Sanyi Lun model that replaced the pursuit for immortality with the realization of the mystical experiences, allowing Sanyi Lun to transform from a technique of physical training into a type of Gongfu Lun that was focused on the cultivation of the mind.