中國近世的思想，不管是理學或內丹道教，都強調性命雙修的重要性，也就是在工夫實踐上，一方面修養生理性身體，一方面追求體證本體，並認為唯有兼顧二者，才能體認最真實的身體。這種身體觀是如何形成的？本文以六朝道教三一論的轉折為線索，探討這種身體理解的成立過程。本文指出，先秦諸子與漢晉的神仙家，發展了流動的身體觀與形身相即論，而這樣的身體理解，在道教中轉變為其有秘儀性質的存神之術。而此種身體觀的核心，從漢魏受醫家身體觀影響而建立的五藏神系統，到六朝時轉變為以上中下三丹田為核心，並在與戰國秦漢時流行的三一信仰結合後，在六朝道教中產生以「三一」為主的身體觀。南朝興起的重玄學派，在受到佛教的刺激與影響下，對「三一」的身體觀提出另一種詮釋，以不可形象的希、夷、微取代生理性的三丹田，並以對本體的證悟（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，重玄家並以判教的方式重新界定此兩種三一論的關係，煉養三丹田者為修命，追求重玄之境者為修性，使性命雙修的身體觀逐漸成熟。重玄派將傳統中國以氣論為核心的身體觀、及佛教所傳入的以證悟本體為主的身體觀，進行了融合，這對中國近世身體觀與修養方式的成立，產生了明顯的影響。

This article looks at the view of the body held by the Chongxuan School of Daoism at a time of Daoist-Buddhist syncretism. Early Daoism, including Pre-Qin Daoism and Han-Jin (206 BC-420 AD) Daoists, developed a theory of the body as being in motion and a theory of correspondence between the body and its form, which was transformed in Daoist religion into mysterious rituals for preserving potency of spirit. Under the influence of Buddhism, the Chongxuan School of the 5-6^(th) centuries brought another interpretation to challenge the then dominant three-in-one view of the body. This transformed the theory into a form of gongfu in which the priority was given to cultivating human nature.The article examines the syncretism of the early Sichuanese Chongxuan School's view of the body with a theory of qi at its heart and the Buddhist view of the body centred on enlightenment. This has had an obvious influence on the understanding of the body and of spiritual cultivation in Chinese culture today.