本文不僅綜論臺灣寺廟藥籤的基本類型，更旨在探討藥籤「占卜問疾」的文化運作，及其方論文本中所呈現的「疾病」分類概念。研究資料主要來自田野工作，並取其中最具代表性的《呂帝仙方》文本為分析焦點。探討議題包括：在運作藥籤的脈絡中，相關醫療知識如何傳承、轉化為約定俗成的地方慣習？藥籤中何種疾病知識已範疇化為具有醫療作用的權威知識？又，藥籤所賦有的治療或「療癒之力」從何而來？ 筆者首先指出，臺灣寺廟藥籤所承載的醫療知識，實是在某種特定社會、歷史脈絡和權力協議的遞變情境中所創造出來的。雖然如此，藥籤療癒之力，乃源自一系列既定的「占卜」操作機制及其背後的道德文化基礎。再者，《呂帝仙方》所揭示的幾個疾病類型，也為醫療人類學中的「文化建構論」提供了另一項有力的佐證。除了「身體觀」的觀察視角之外，本文亦具體指出「心性」、「道德」、「鬼祟」等文化核心價值或概念，皆可能建構於本土「疾病觀」的多重面貌及作用。這也顯示，疾病是一種在地「文化邏輯」的呈現。

In this paper, I aim to explore the cultural mechanisms of soliciting prescription divinations（yao-qian ）and probe into the categorization of the illnesses revealed in yao-qian , after a typological introduction. My data are derived from ethnographic fieldwork and the laboriously collected materials, with a focus on the most representative collection, Efficacious Prescription Divinations from Lüdi （Lüdi xianfang ）. The key issues I raise include: What kinds of knowledge in illness have been categorized into an authoritative source for curing？ How has such medical knowledge been transmitted into a local practice in the context of soliciting yao-qian ？ What is thought to give to yao-qian the power to cure or heal in the rural society of Taiwan？ It clearly shows that medical knowledge of yao-qian was created in particular socio-historical contexts and with changing arrangements of authority. However, the healing power in soliciting yao-qian comes from an array of mechanisms of divination, in which Taiwanese moral-cultural values were imbedded. Moreover, the finding about various types of illnesses revealed in yao-qian renders further support to the discourse of cultural constructionism. Apart from the conventional‘physical’perspective, I specify other viewpoints regarding aetiology and conclude that human temperament, morality, and supernatural forces endowed with yao-qian may act on illnesses among rural Taiwanese. These also show that illness is a local manifestation of cultural logic between and beyond gender.