晚明道教修真術在民間的廣泛流傳，與道術修練者、江南隱逸文人和商業出版文化有莫大的關係。首先，明代官方編修《道藏》與《續道藏》，對於道書的蒐羅與整理貢獻卓著。其次，明代多位道士對於內丹論述的創新，也賦予道教修真文化新的樣貌。再來是晚明的不第文人，他們之中有不少大隱於市，改以山人作家、出版家與書坊主人之姿，參與社會的改造。這些人或基於個人興趣，或出自商業利潤，在主編與出版的坊刻本中收錄諸多道教養生法、修真術，對於這些宗教秘術的保存與推廣可謂功不可沒。道教修真文本之原始作者若非佚名，就是以道士、山人或某某子之名號傳世。它們有些原以手抄本形式流傳，得以寓目者很有限，也帶有濃厚的仙道秘傳或師徒口傳的色彩；即便形諸文字，對於一般讀者或仍深奧難懂。因而，上述山人作家基於市場法則所需，不僅得針對道術內容重新排版校正，還要力求版面簡明易懂，甚至常加上插圖，使之賣相更佳。職是，當道教修真術被收入單行本、大型叢書或日用類書時，雖說有利於其長期保存，加快其流傳速度，卻也讓它們變得更為簡化。可以說，晚明的通俗道教養生出版品，不只見證了道術世俗化的時代趨勢，還有涉入江南出版業的各類隱逸之士的社會網絡。 In the sixteenth-and-seventeenth century China, the wide circulation of Daoist regimens was largely owing to the promotion of the Daoist practitioners, neo-Confucian recluses and commercial printing in the Jiangnan region. In addition to the officially compiled Daozang and Xu daozang that include many pre-Ming and Ming Daoist canons, several Daoist masters had also dedicated themselves to reform the discourses of “Inner Alchelmy”, which in return fashioned the new features of Daoist self-cultivation in the Ming. Later on, numerous neo-Confucian scholars who had failed in the Civil Examinations increasingly turned their interests to the life style of “urban recluse” – they worked either as writers, compilers, or commercial publishers in the Jiangnan region to earn living. It is because of their efforts that the initially oral-transmitted Daoist manuscripts and rare copies with restricted access were well preserved in written forms. However, for the sake of commercial benefit, the subtle contents of the Daoist cultivation skills were often summarized/represented in a rather simplified way in the commercial printed works. By examining the popular Daoist works this survey will show not only the social nexus between Daoists practitioners, neo-Confucian recluses and commercial publishers, but the secularization and popularization of Daoist self-cultivation in the late Ming.