基本上，本文是在做一種翻案文章的嘗試，因為，一般對陳搏的研究討論，是將重點放在陳持對宇宙生成論所進行的象數圖式之展示。但本文除了正視陳搏在此一後天層次的象數學之貢獻外，更願強調陳搏以一個內丹祖師家的身分，其終極關懷必不脫離對先天學的嚮往與開發，所以乃企圖整合陳搏有關先天環中、先天之易等觀念所隱含的先天學。另外，陳搏的生命氣象所聞出的學問格局，也不是完全採取後天返先天的單純回歸超歷史的路子，因為陳搏在最後的團融格局之表達上，採取了太椏超象數與天地家數的統合，這使得陳搏這個內丹祖師帶有更多的歷史性格和能耐，陳搏不但非只是枯搞山林者，他更具有大志、王霸之學和甄陶群傑的氣拳，這可以從他對宋初理學家的重要影響得到印證。

This paper contends with the commonplace view which asserts that the main point of Chen Tuans thinking is symbolic-mathematics. This view puts the emphasis on his figures featuring graphic display of cosmography. Although we do not deny the achievement of this a posteriori aspect, we prefer to emphasize his status as a master of inner alchemy. That is to say, Chen Tuans ultimate concern must be the turning towards and development of the a priori world (xiantian). This paper wants to compile all of his works and ideas, such as the a priori cycle and a priori change, and provides evidence of our proposition through interpretation. The intellectual frame that Chen developed to treat vital phenomena was not only a path of simple return to the super-human paradise (a priori) from the a posteriori world. To express the final state of perfection, his framework also synthesized a transcendental system (Transcendental Great Ultimate Semiotics) with the Formal Semiotics of Heaven and Earth. This feature gave the philosophy of this master of inner alchemy great historical character and resiliency. To sum up, Chen Tuan's style is not only to become a dry ascetic; he also puts forth a great and ambitious program of coming back to the human life-world from that eternity. So he joins in harmony the symbolic mathematics with trans-symbolic-mathematics, a fact which is further proved by the important influence he exerted on early Sung philosophy of principle.