本文以收錄於《大明道藏經》卷一百六十三之〈太上元陽上帝無始天尊說火車王靈官真經〉為研究對象，通過該經對道教神祗王靈官的描述，及與其他有關此神的記錄的比較，介紹王靈官及其信仰的特色。 王靈官元為一地方神祗。至明，因道士周恩得得信於成祖而大顯，一些明以前的文獻中，王只為一血食惡神，後因服於道士薩守堅之德行，為後者收為部將，並成為道教著名護法神。〈王靈官真經〉收錄於《道藏》相信是因王靈光信仰顯於明代之故，因此民間流傳薩王之故事，對經文中王靈官的形象，有重大影響。 經中描述的王靈官及其信仰之特色，與正統道教教義相異，但此經仍收錄於官方編輯之《道藏》中，使這些特點更惹人注意。

The purpose of this paper is to study the Taishan yuanyang shangdi wushi tianzun shuo huoche wang lingguan zhenjing (The Ture Scripture of the Fire Wheel Wang Divine Officer Taught by the Beginningless Celestial Honored One, the Grand Supreme Primal Yang High Emperor, collected in the Daoist Canon in volume 163.) Through study of the description of Wang Linggua, a Daoist deity, shown in the scripture and the comparison between it and that in other literature, the feature of the faith to him can be shown. Wang Lingguan was originally local deity. In the years of Yongle (1403-1425) of the Ming Dynasty, Daoist master Zhou Ende was trusted by the emperor. Therefore, Lingguan magic, the Daoist practices he took, was notable in the Ming period. In the literature produced before the Ming period, Wang Lingguan is a ferocious deity who takes blood scarf ice. He submits to Sa Shoujian and becomes his subordinate general because he admires Sa for his morality. He later becomes famous Daoist guardian deity. Collecting the Wang Lingguan zhenjing in the Daoist Canon is possibly because the belief to him is notable in the Ming Dynasty. The legends about Wang and Sa therefore are important in forming Wang's image in the scripture. The contents of statement about Wang and the belief to him in the scripture contradict Daoist doctrines. The contradiction is worth paying attention to because the work is still accepted in the Daoist Canon, an official collection.

王靈官、王善、薩守堅、道藏

Wang Linggua, Wang Shan, Shoujian, Daoist Canon（Daozhao）