本文以台灣正一派靈寶道壇醮典科儀中所闡行的經文為範圍，上溯其六朝道經的淵源，以找出一組組如「結構」般的模組節次；並考證其對後代科儀的影響，以及連結至今日台灣的實際運用，以印證台灣道教科儀作為「活的傳統」的重要內涵。本文針對台灣靈寶醮典中早、午、晚三朝中：〈入戶咒〉、〈出戶咒〉、〈發爐咒〉、〈復爐咒〉、〈三啟頌〉、〈步虛詞〉和〈三界魔王歌章〉，《宿啟》中〈五方真文赤書玉訣〉、《正醮》中〈元始靈書中篇〉和〈五方衛靈咒〉、《分燈》中〈明燈頌〉和〈正一陽光〉、以及《進表》中〈出官〉等所保存的六朝經文節次析論。經整理多年田野調查所見，並仔細與六朝、唐宋重要道經比對後，除校正今日科儀抄本與文檢的錯失外；從其部分變動損益與傳承差異，可掌握道派歷史發展中運用古來共同資產的不同特質，這在研究臺灣靈寶道壇中不同區域的傳承具有重要的意義。

This essay focuses on a series of scriptures used in the Jiao rituals performed by the Lingbao Daoist alters of the Zhenyi school in Taiwan. I have traced various contexts of these scriptures to Six Dynasty, and found several sections of “scripture structures” in these scriptures. I also investigated the actual practices of these scriptures in contemporary Taiwan. This reveals the importance of Taiwan Daoist ritual as a “living tradition.” This article analyses the ritual sections of “reciting of entering the door,” “reciting of going out the door,” “reciting of lighting of burner,” “reciting of extinction of the burner,” “chanting of three announcing,” “pomes of pacing the void,” “songs of mara in three realms,” “chanting of lights,” “sun light of Zhenyi,” and “sending out officers.” Based on my field works and the comparison of the Daoist scriptures in Six Dynasty scriptures with contemporary Daoist scriptures, we can comprehend characters in this historical development. According to this investigation, we can reveals the importance of various traditions in Lingbao alters in Taiwan.