審視目前主要保生大帝信仰相關的前人研究論述，很少能用到道壇內部傳承的第一手抄本文獻，所以本文基於道教區域研究理念與田野調查經驗，運用了筆者在福建、臺灣道壇所蒐集到的各種用途的儀式科本與文檢等豐富新論證資料，希望深入討論道教基於民族宗教的包容性格，面對宋代以來不斷興盛的保生大帝信仰發展與傳播，如何主動地回應、吸收和整編，並納入道教神譜與道法體系運作，以持續擴大道教實質的影響力。本文聚焦處理了三個問題：一是探究道壇抄本〈吳真君記〉作為保生大帝最早道教化傳記的來源與價值；二是福建中部道壇《天醫醮科》所具顯保生大帝與淨明道的關係；三是儀式科本神咒中所見保生大帝的職能形象與眷屬、隨從將班。希望透過本文提供的新論據論述，能對這些問題的釐清與解答有實質地幫助，為推進保生大帝研究的更豐富面向盡一分心力。

By examining the current main research discussions related to the belief in the Daoist god Baosheng Dadi, it is rare to be able to use first-hand manuscripts of documents from internal Daoist traditions. Therefore, based on the concept of Daoist regional research and field investigation experience, this paper utilizes various ritual texts and texts for inspection collected by the author from Daoist altars in Fujian and Taiwan to richly demonstrate new evidence. It hopes to deeply discuss the inclusivity of Daoism as a national religion, and how it actively responds, absorbs, and compiles the flourishing and spreading of the belief in Baosheng Dadi since the Song Dynasty, and incorporates it into the operation of the Daoist deity pantheon and Daoist legal system, in order to continuously expand the substantial influence of Daoism. This paper addresses three issues: first, the source and value of the Daoist altars manuscripts "Wuzhenjunji"j 吳真君記 as the earliest record of the Daoist transformation of Baosheng Dadi; second, the relationship between Baosheng Dadi and the Daoist deity Jingming Dao as seen in the "Tianyi Jiao Ke" 天醫醮科 from Daoist altars in central Fujian; and third, the functional and familial images of Baosheng Dadi and his followers seen in the divine spells of ritual texts. It is hoped that the new evidence and discussions provided in this paper will significantly aid in clarifying and answering these issues, and contribute to the enrichment of research on Baosheng Dadi.