陳景元(1035宋仁宗景祐元年—1094哲宗紹聖元年)為北宋著名的陳摶學派內丹道士，他的著作具有非常豐富的思想內涵。本研究著重於陳景元的身心修煉，運用「以經解經」為研究方法，而非從思想史的角度切入，能仔細地研究陳景元的思想脈絡，得以補充前輩學者的論點，推論出陳景元的思想體系各處的內丹特質之研究結果。因此在闡述道論及心論後，本文將著重歸納陳景元內丹核心的精、氣、神。 道論主要解釋道德之體用說法，說明陳景元如何通過道德解釋宇宙的生成，以及其與他的身心修煉的關係。同時也解釋了仁義禮樂與修煉五臟之氣的關係，描述陳景元如何從一個道士的角度解釋道論與道德，外在的行為和體內修煉之關係，及其與身心修煉的關聯。 其次，本文說明心的概念，以靈府、靈台、性、思慮等解說陳景元的心論內容。說明陳景元如何解釋性，和個人偏心的原因。討論陳景元心論的架構，和如何使心不散佚能量。然而，陳述達到心不散佚能量的運行，包含的性命雙修理念。 既明白修心為首要目的，也了解到透過修身才能達到其目標。而陳景元修身方法的一個關鍵是「精」。本文解釋陳景元的精與萬物生成的關係。文中描述腎中之精與其身心修煉的關係，能補充及鍊養身體的各種部位，如關節、韌帶等，此對心靈修煉的影響及協助。 「精」為一切的原質，而「氣」為一切的內容。說明元氣、純陽、純陰、魂魄、天地之氣、清濁等乃是宇宙變化的原因及方法，以及調和「氣」在陳景元身心修煉關鍵位置。將探討如何讓天地之氣能通於身心而達到沖和的修煉論，及陳景元的氣論與情緒的關係等的各個方面的聯繫。 「氣」為變化的內容，而「神」是道之作用，說明五臟之神、神鬼神帝、神明、神與精、神與心、神與魂魄、神與玄等的思想理念。闡明神與萬物生死變化之關係，而此變化的能量與心靈中能力的聯繫。描寫透過身心修煉調和身心之平衡，達到精氣神之養神、鍊形、養氣工夫論。 總和來說，本研究解釋陳景元的精、氣、神的身心修煉，說明陳景元道的內容，與入道的工夫論，詮釋陳景元的道論、心論、氣論、養氣、煉形、養神的精氣神內丹身心修煉的思想。 / Chen Jing Yuan (1035-1094) is a renowned inner alchemic Doaist priest who lived during the Song dynasty and his works are rich with substance. In this paper I primarily discuss Chen Jing Yuan’s practice of balancing the mind and body through using Chen Jing Yuan’s works to analyze his thought system rather than a historical approach to the subject. In this way, on the shoulders of past scholars, this paper delves deeper into the thought of Chen Jing Yuan and its inner alchemic properties, providing a more complete understanding of his though. In light of the fact that Chen Jing Yuan in an inn alchemic Doaist priest, this paper’s chapter thus focus on the nucleus of inner alchemic thought or “Jing”, “Qi” “Shen”. The first chapter discusses “DaoDe” in Chen Jing Yuan’s thought system. Analyzing how from “DaoDe” this world comes into to being and through “DaoDe” one then can thus return to this beginning. This is done through practice and balancing the mind and heart. In balancing the mind and heart, one must balance the flow of energy through the five organs, and this chapter also discusses the relationship between the organs and the “five virtues”. Next this paper discusses the mind through the concepts of “Ling-Fu”, “Ling-Tai”, one’s “Nature” and thought and how thought becomes to be. Thus analyzing how thought affects one’s body and how one through practice one can prevent thought from blocking the flow of energy. This is the major focus of Chen Jung Yuan’s practice. Even though the mind is the main focus of practice, the body must also simultaneously be improved for one to return to “Dao”. This chapter discusses the essence of the body (sperm and eggs), and how this essence is also simultaneously the essence of everything. So this chapter discusses the role of the essence or “Jing” in Chen Jing Yuan’s practice, thus discussing this practice and its relationship to and its effects on the joints, organs, digestion etc. So “Jing” is the essence of all things and “Qi” is the substance of all things. This paper thus sheds light on the concepts on the difference concepts associated with “Qi” in Chen Jing Yuan’s thought. Shedding light on how if one improves the digestion of nutrition from food and absorption of energy from the air the energy within the body thus attains its natural flow, thus becoming in tune with change. “Qi” is the substance and energy of all things and “Shen” is the main principle of balance in change. This paper analyses the different concepts associated with “Shen” in Chen Jing Yuan’s thought and discusses how this balance acts in the creation of things. Also this paper discusses how one cultivates “Shen”, thus through this balancing the relationship between the mind and the body and becoming one with change. This paper thus discusses how one attains balance in and balance between the mind and body and how through the practice of inner alchemic Daoism this balance is actualized and “JingQiShen” is attained.