本文考察了王重陽、全真七子及姬志真的全真道道茶思想，全真道茶淵源於呂洞賓，故此文從此探索其淵源。到了王重陽的高徒馬丹陽對於丹道道茶的思想表述已經頗為完整，可以說是明白闡發了道茶的宗旨、基本原則，也包含了道茶丹道行法、道茶品茶美學思想，本文陸續探討全真七子的道茶。馬丹陽等人的丹道道茶的文學作品不能只當作是品茶的茶詩茶歌來看待，而是同時要從道茶丹道行法、道茶品茶美學思想來考察，兼備廣度與高度。考察全真道茶在文化上的廣度及其結構性，同時也要從丹道道茶思想的宗旨、基本原則來考察其高度，高度是指在丹道行法的視野之中，本文討論丹道文化的發揮，乃是以丹道茶道為例。丹道茶道在姬志真這裡也有更加完整的表現，且明顯的是配合丹禪合一來進行其行法，故設有一節加以專門討論

This article exposits the history and conceptions of tea in early Chuan-Chen Daoism. The role of tea in early Chuan-Chen Daoism can be traced to Lu Tungpin (呂洞賓). The present article addresses the symbolism and practices of Daoist inner alchemy that are implied in the tea poems by Wang Chongyang (王重陽), Qiu Chu-ji (丘處機), and Ma Danyang (馬丹陽). Ji Zhizhen (姬志真) was one of the most critical masters of early Chuan-Chen Daoism. He wrote numerous works about Daoist tea that illuminate the intersection of Daoist alchemy and Zen meditation. This article describes Ji Zhizhen’s conception of Daoist tea and the relationship between Daoist tea and inner alchemy