“同死生之域”是中古思想史的重要内容,它有現世成仙、逝後升仙和自殺求仙三種不同趨向。這些趨向的變化,實際上反映了道教從初始向深層發展的軌迹,而尸解是探索此變遷過程的重要角度之一。尸解是一種獨特的神仙方術,淵源於戰國後期的死後復生思想,並非純粹追求肉體不死,還涉及靈魂觀念。尸解通常用以粉飾神仙人物或方士的逝世,但在六朝時,尸解與道教、金丹、民間信仰甚至佛教輪回思想交纏在一起,形成一個龐雜體系,與自殺求仙觀念相互推波助瀾,促使一些盲從者不憚以自沉、火焚、兵殺、服尸解藥、服金丹等極端方式追求永生,從而對民衆生活、墓葬風俗、社會秩序、道教發展等産生多方面影響。 “The domain of the same dead ” is an important part of the history of thoughts in the Middle Ages. It has three different tendencies of immortality after death, ascended celestial being, and suicide seeking cents. The changes of these tendencies actually reflect the track of Taoism from initial to deep development, and autopsy is one of the important angles to explore this process of change. The autopsy is a unique kind of fairy tales originated in the post-mortem resurrection thought of the later stage of the Warring States. It is not pure pursuit of physical immortality, but also involves the concept of soul. However, in the Six Dynasties, the autopsy was intertwined with Taoism, Jindan, folk beliefs and even Buddhist reincarnation to form a complex system that fueled the concept of suicide and immortality. Impelled some blind followers to pursue immortality in the extreme ways of sinking their bodies, burning their bodies, killing soldiers, fixing dead bodies and using anti-sabotage drugs and serving the saints and other forms of extremism, thereby affecting people’s lives, burial customs, social order and Taoist development.