〈正統道藏〉中有兩個三卷五品本〈玉皇本行集經} ，學界對其成書時間討論非常分歧。本文運用了比較與溯源的方法，首先證實張良本(CTll) 早於白文本(CT10) ，且其卷末所附七則〈誦經感應> '乃改編自〈太平廣記〉中原先奉誦〈金剛經〉的感驗故事。接著一一駁斥兩個版本成書於甫束前的所有可能。最後運用明永樂本〈玉里本行集經〉的相關記載，論證〈正統道藏〉所收錄的張良本，可能接近四川蓬且縣真一壇1221 年張良校正後，而尚未科儀化的較純樸版本，後附的〈誦經感應〉亦有可能這個時候添加，即介於1221 年至1225 年的版本。至於白文本經文因晚於張良本，又完全依照1225 年梓連帶君校正本修改，所以其有可能是從1225 年梓渣帝君儀式本抄錄下的經文部分，亦即其成書時間不會早於1225 年。

There are two different versions of the Yuhuang Benxing Jijing withthree volumes and five chapters. Daoist scholars have different opinions concerningtheir dates of publication. In this paper, 1 first apply the methods ofcomparison and textual criticism to corroborate the ideas that Zhang Liang's text (CTll) is earlier than the basic text (CT10) and that the seven storiesof miracles in response to reciting scriptures are adapted from those inresponse to reciting the Diamond Sutra collected in the Taiping Guangji.Next, 1 refute the possibility that the two versions were published before theSouthern Song Dynasty. Finally, by making use of the relevant records of theYung-Lo version of the Yuhuang Benxing ]ijing, 1 assert that CTll collectedin the Zhengtong Daozang may be close to a simpler version, without thereciting rituals, which was corrected by Zhang Liang through spirit-writingin 1221 at the Zhen-Yi a1tar in Peng-Yi County, Sichuan. The seven stories ofmiracles in response to scripture recitation might have been added at thistime, i.e., 1221-1225. CT10 came out later than CTll and was correctedaccording to the version modified by Zitong through spirit-writing in 1225, soit could not have appeared before 1225.