本文將從「道」與「法」的面向來探討區域的宗教與文化網絡。本文先論述宋元以來「道」與「法」在經典當中的意涵與變遷，以及在儀式當中的定位與功能。然後以地方宗教的觀點，探討「道」與「法」在地方宗教所展現的宗教職能。本文以臺南地區為主要考察區域，並以和意堂為考察核心。和意堂為臺南黑頭法，系屬普庵法教黑頭小法團，傳承上屬於連吉成一系，至王炎山的時候建立和意堂。王炎山與當時臺南重要道壇有許多合作，包括陳榮盛的穎川道壇，以及吳西庚的延靈道壇，建立道壇、法壇共同在民間道教儀式中合作的模式，在過程中，「道」與「法」有合作也有融合。這種模式從王炎山延續到下一代王正裕，本文考察在歷史中臺南的「道」、「法」模式，以及當代在儀式當中的「道」、「法」模式的實踐。 This study draws a distinction between the way (dao) and the technique (fa) to analyze the intersections between religion and culture. I begin by discussing the distinction between the way and the technique as seen in scriptures written during the Song and Yuan dynasties. By focusing on how writers used these two terms, we arrive at a new understanding of the religious function of the way and the technique. I also incorporate fieldwork conducted in the Tainan region, especially the Heyitang Altar.Heyitang employs the black-head rituals belonging to Pu'an school. They are also affiliated with Lian Jicheng. Wang Yanshan established the Heyitang and there is now extensive cooperation between Wang Yanshan's Heyitang and other temples in Tainan. Chen Rongsheng and Wu Xigeng established new ritual model of daotan (Daoist altar) and fatan (technique altar) in order to foster deeper cooperation. In this process, the way and the technique are again fused together. The same practice has been carried out by Wang's successor, Wang Zhengyu. In this paper, I investigate the model of Way/Technique and how it has been put into practice.