朱熹〈齋居感興二十首〉與丹道思想的關聯，以及朱子後學對此問題的解讀，為本文探討主旨。朱熹受到陳子昂〈感遇〉的啟發，寫下〈齋居感興二十首〉；為了與陳子昂相呼應，朱熹運用〈感遇〉詩的字詞與句式，其中含有與丹道相關的詞彙。然而，對於這些詞彙的解讀，陳子昂與朱熹有兩方面主要差異：一是對終極真際的理解不同，二是對於天人關係的構想不同。至於關注朱熹〈齋居感興二十首〉的中國、日本和韓國學者們，看待此組詩與丹道的關聯，可歸類為三種態度：第一種，採取明確區分的立場；第二種，採取調和之說：第三種，強調朱熹與道教的關係密切。藉由這三種態度，得以一窺朱子後學發展的軌跡。

This article examines the relationship between Zhu Xi’s 朱熹 twenty Qiju ganxing 齋居感興 poems and the Daoist form of cultivation known as dandao 丹道, discussing how later scholars of Zhu’s learning interpreted this issue. In composing this group of poems, Zhu Xi was inspired by Chen Zi’ang’s 陳子昂 Ganyu 感遇. This is evident in Zhu’s incorporation of words and sentence patterns that appeared in this earlier set of poems. Moreover, the vocabulary Zhu utilized in the Qiju ganxing also played an important role in the discourse on dandao. There are two key differences, however, between the poems composed by Chen Zi’ang and those written by Zhu Xi: the first concerned their understandings of ultimate truth; and the second pertained to their conceptions of the relation between Heaven and Mankind. In their analyses of Zhu Xi’s Qiju ganxing poems, Chinese, Japanese and Korean scholars have advanced the following three positions regarding the connection between them and Daoist cultivation: (1) a view that emphasized a strict division; (2) a view that stressed correspondence and harmony; and (3) a view that stressed a close relation between Zhu Xi and Daoism. Through an investigation of these three views, this article sheds light on the trajectory of development of Zhu Xi’s learning.