嫦娥奔月神話，人所共知，結璘奔月，知道的人較少。結璘和結璘奔月的問題，都很複雜，本文分別針對此二問題，作一有系統的探討。全文分五節：第壹節、前言。略談研究的緣起，並解釋結璘字義。第貳節、「結璘」與《黃庭經》出現的時代。分三小節：一、《黃庭經》問世的時代。二、論《黃庭外景經》、《黃庭內景經》成書先後問題。三、「結璘」詞彙最遲出現在晉哀帝興寧年間。由魏華存傳授《黃庭內景經》的時間，推測結璘詞彙出現於魏晉時。第參節、結璘奔月與存思日月。分四小節：一、現代學者對存思日月方法的研究。二、《黃庭內景經》的三種存思日月方法。三、結璘奔月即存思奔月。四、月中五帝夫人與存思奔月。前二小節討論存思日月，後二小節研究存思奔月。第肆節、結璘與嫦娥奔月的爭議。分二小節：一、其他書籍的結璘奔月記載。〈結璘七聖記〉、〈上清紫文〉均記載結璘奔月。二、結璘與嫦娥不同。有人以為結璘即嫦娥，但並無堅強證據。第伍節、結論。結璘奔月只是種道教的修煉方法，可能是受到嫦娥奔月影響而產生，先有嫦娥奔月神話，後來才出現結璘奔月這種存思奔月方法。本論文研究主題，在海峽兩岸，研究神話或研究道教的學者，似乎都尚未深入研究，寫成論文。本文專門針對此一主題研究，應能釐清一些問題。

The myth of Chang Er’s flight to the moon has been commonly known by a great number of people; however, fewer people are familiar with the story of Jyelin’s flight to the moon. Both questions related to Jyelin and Jyelin’s flight to the moon are complicated.The present paper investigates the two questions separately and systematically.The paper is divided into five sections. The first section is the introduction. It
involves the author’s motivations of conducting this research and defines the meaning of Jyelin. The second section examines the times for the appearances of Jyelin and Huang Ting Jing. It is divided into three parts: first, the times for the emergence of Huang Ting Jing, second, the times for the sequences of Huang Ting Wai Jiing Jing and Huang Ting
Ney Jiing Jing, and, third, the term of Jyelin latest appearing in Emperor Ai during Hsing Ning at Jihn Dynasty. From the time that Wei Huacun taught Huang Ting Ney Jiing Jing,it can be inferred that Jyelin appeared at the Weih and Jihn (two dynasties in Chinese history). The third section explores Jyelin’s flight to the moon and the visualization of the sun and the moon. It includes four parts: first, the research of modern scholars for methods of the visualization of the sun and the moon, second, the three approaches for the visualization of the sun and the moon in Huang Ting Ney Jiing Jing, third, Jyelin’sflight to the moon is equal to the visualization of taoist’s flight to the moon, and fourth,
five queens’in the moon and the visualization of taoist’s flight to the moon. The former two parts center on the visualization of the sun and the moon and the latter two parts study visualization and the visualization of taoist’s flight to the moon. The fourth section focuses on the argument on Jyelin flight to the moon and Chang Er’s flight o the moon. It
is divided into two parts. The first part is related to the records of other works of Jyelin’s flight to the moon. Both Jyelin Chi Sheng Jih and Shang Ching Tzyy Wen recorded Jyelin’s flight to the moon. The second part concerns the difference between Jyelin and Chang Er. It has been said that Jyelin was Chang Er despite the lack of strong evidence.The fifth section is conclusion. Jyelin’s flight to the moon is merely a way of discipline of Taoism and may be affected by Chang Er’s flight to the moon. The myth of Chang Er’sflight to the moon appeared prior to Jyelin’s flight to the moon.It seems that the scholars who study myth or Taoism across Taiwan straits have no deeper research into the theme of the paper and write the relevant theses. The current paper focuses on the theme and it is hoped that it can clarify some questions.