文章以筆者在閩西上杭一帶的田野考察為基礎，對當地的道教傳統進行了系統考察。當地道教主要由兩個傳統組成：與龍虎山天師府聯繫緊密的「做道」，即正一道士的傳統；以臨水夫人崇拜為特點的「做覡」，即驅邪法師的傳統。文章立足地方道壇文獻和道士自身的理解，分析了這些道壇的科法傳統和儀式分類，最終有以下幾點發現。其一，近世以來龍虎山天師府的權威對當地道教的生態有著深刻影響。其二，當地道士對不同科法的差別和教派屬性有著清晰的認識。其三，道教和中國宗教中普遍存在的文武分野亦見於閩西道教。其四，閩西道教驅邪法師的傳統與周邊贛南、粵東等地區的法師傳統有一定的淵源。 Based on the author's fieldwork in the Shanghang area of western Fujian, this paper undertakes a systematic investigation of the local Daoist traditions. Daoism in this area is mainly composed of two traditions: ＂dao＂(道), closely related to the Heavenly Master mansion at Mount Longhu, that is, the tradition of Orthodox Unity (Zhengyi 正一) Daoists; and ＂sang＂(覡), characterized by veneration of the Lady of Linshui (Linshui furen 臨水夫人), that is, the tradition of exorcist ritual masters. On the basis of documents from local Daoist altars and Daoists' understanding of their self-identity, this paper analyzes the ritual traditions and ritual classification of these Daoist altars, and finally discovers the following points. First, the authority of the Heavenly Master mansion at Mount Longhu has had a profound influence on the ecology of Daoism in the Shanghang area in recent generations. Second, the Daoists in this area have a clear understanding of the distinctions between different rituals and their sectarian attributes. Third, the ubiquitous existence of the demarcation between civil and military rituals in Daoism and Chinese religion also appears in western Fujian Daoism. Fourth, the traditions of the Daoist exorcist ritual masters of western Fujian and those of surrounding regions as southern Jiangxi and eastern Guangdong have a fixed origin.