本文綜合運用考證、宗教及性別研究方法考察杜光庭編寫《墉城集仙錄》的 目的，及其中所收唐代女道士及其他道教女信徒的十八篇傳世聖傳。本研究表 明，雖然此集的編纂起因於政治目的，杜氏將西王母推崇為不僅為女仙譜系之母 祖，而且為王氏神仙譜系（前蜀國王譜系）之母祖，但他對聖傳的編寫還體現了 嚴肅的宗教目標。他在採用有關唐代修道女性的傳記和聖傳資料的基礎上，運用 了多種方式修改或重塑她們的形象。因此，這些聖傳的真正價值並不在於提供有 關中世紀修道女性的生活和宗教實踐的歷史資料，而是在於反映杜光庭對女性在 道教傳統和社會中的角色和地位的反思，以及他對理想中的修道女性的角色典範 的設計，這一設計融合了道教的修真觀、儒家的價值觀和佛教的倫理觀。隨著三 教合流在宋代以降的進一步發展，杜光庭所塑造的這些修道女性的形象在後世實 際上成為道教婦女的典範。

This article applies a synthetic approach of philological, religious, and gender studies to investigate Du Guangting’s purposes of compiling the Yongcheng jixian lu and to examine the extant eighteen hagiographical accounts of Tang female Daoists contained in this text. It demonstrates that, although the compilation of the text was initiated by political purpose and Du constructed the Queen Mother of the West as the ancestress of not only the female immortal genealogy but also the “holy genealogy” of the Wang clan, the ruling clan of the Former Shu state, he edited or wrote the hagiographies with his own serious religious motivations. While incorporating earlier biographical and hagiographical sources of Tang female Daoists, Du applied several approaches to modify or recreate their images. Therefore, the true value of these hagiographies does not rest in providing primary sources for studying the actual life and practice of medieval female Daoists, but rather in presenting Du’s reflection on their roles and places in Daoist tradition and society, and his architecture of the ideal role-model for Daoist priestesses, which synthesized Daoist self-perfection with Confucian values and Buddhist ethics, and which was actually followed by female Daoists after the Tang dynasty.