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Relevant bibliographies by topics / Lingbao Daoism

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Academic literature on the topic 'Lingbao Daoism'

Author: Grafiati

Published: 5 June 2025

Last updated: 2 August 2025

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Journal articles on the topic "Lingbao Daoism"

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Sun, Qi. "The Celestial Masters and the Origins of Daoist Monasticism." Religions 15, no. 1 (2024): 83. http://dx.doi.org/10.3390/rel15010083.

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The Daoist monasteries, which were first popularized in southern China in the late fifth century, reflected major changes in the structure of medieval Daoism. From the perspective of comparative religious history, the rise of Daoist monasteries bears some similarity to the monasticisms that came into being in the Christian and Buddhist traditions; all three originated in hermitic and ascetic practices. However, Daoist monasticism did not naturally stem from the hermetic Daoism tradition; instead, it underwent a two-stage process of “grafting” in terms of its spiritual beliefs and values. The f

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Lü, Pengzhi. "What Do the Lingbao Celestial Scripts Tell Us about Some Fundamental Characteristics of Daoism?" Religions 14, no. 9 (2023): 1146. http://dx.doi.org/10.3390/rel14091146.

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Toward the end of the Eastern Jin 東晉 (317–420) and the beginning of the Liu Song 劉宋 (420–479) Dynasties, a series of scriptures, what we now know as the ancient Lingbao scriptures (gu Lingbao jing 古靈寶經), emerged. The texts contained various kinds of celestial scripts, which were regarded as the archetype of all the Lingbao scriptures. Among them, the 3 most important were the 672 graphs of the Perfected Script on Five Tablets in Red Writing (Chishu wupian zhenwen 赤書五篇真文), found in the Scripture of Celestial Writing 天書經 (DZ 22), the 256 graphs of the Self-Generating Jade Graphs of the Secret La

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Feezell, Tyler. "Master Yin’s Mellifluous Chanting: Daoist Scripture Recitation in Tang Dynasty Epigraphy." Journal of Chinese Religions 52, no. 1 (2024): 29–77. http://dx.doi.org/10.1353/jcr.2024.a928800.

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Abstract: Building on recent scholarship on entombed epitaph inscriptions ( muzhiming 墓志銘) and Daoism, this article examines a commemorative burial inscription of a Daoist monastic priest, Revered Master Yin 尹尊師 (d. 747), who garnered the attention of the imperial court and Emperor Xuanzong 玄宗 (r. 713–756) through scripture recitation and ritual performance. Daoists recited a range of texts, but the language of the epitaph suggests a particular focus on Numinous Treasure ( Lingbao 靈寶) works. Combining a reading of the epitaph alongside several monastic manuals and commentaries, which outline T

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Cao, Ling. "The Pre-Dawn of the Three Caverns Thought: An Examination Based on Shangqing taiji yinzhu yujing baojue." Religions 16, no. 1 (2025): 72. https://doi.org/10.3390/rel16010072.

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The emergence of the “Three Caverns” 三洞 thought was a critical step in the formation of medieval Daoism. It proposed the first viable approach to integrating emerging Daoist scriptural traditions, enabling the creation of the first canonical Daoist catalog, and laying the foundation for the compilation of the Daozang and the establishment of the Ordination Ranks 法位 system. Scholars generally agree that the Shangqing taiji yinzhu yujing baojue 上清太極隱注玉經寶訣 played a significant role in the development of the Three Caverns thought. However, research on the formation of this scripture remains lackin

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Belaya, Irina, and Pavel Dudnikov. "On the 32 Heavens, the Metropolis of Xuandu, and the Earth-Prisons: Cosmology of the Daoist Lingbao School (Based on “Duren jing with four commentaries”)." Voprosy filosofii, no. 11 (November 4, 2024): 185. https://doi.org/10.21146/0042-8744-2024-11-185-201.

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The article is devoted to the cosmological element of the Lingbao School (Numinous Treasure), one of the most significant and, at the same time, poorly studied movements in the history of religious Daoism. Having been known from the early 5th century, Lingbao scriptures were characterized by detailed cosmographic visions as well as a system of individual and collective rituals subordinated to the components of the cosmological doctrine. As a source on the cosmological conceptions of the Lingbao School, the “Scripture of Salvation” (Duren jing), as well as four commentaries on it (from the 5th

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Lu, Jiefeng. "Gender Trouble in the Early Lingbao Scriptures." Religions 14, no. 1 (2022): 51. http://dx.doi.org/10.3390/rel14010051.

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The early Lingbao scriptures incorporate pluralistic gender discourses. On the one hand, the early Lingbao scriptures accept the social gender system of “differences between men and women” as the decision of all deities, and incorporate the “chastity” virtue of women advocated by Confucianism. The auspiciousness of giving birth to a boy and the masculine perspective of the Daoist discipline are not immune to correlative sexism. On the other hand, the early Lingbao scriptures actively borrow the Buddhist individualized gender, take the term “transforming a female into a male” as one of the “eig

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Chen, Hongyi. "Inner Methods and Outer Rites: An Exploration of Salvation Through Refinement in the Golden Writings on the Great Achievement of Deliverance by the Numinous Treasure of Highest Clarity." Religions 16, no. 6 (2025): 767. https://doi.org/10.3390/rel16060767.

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Salvation through Refinement (liandu 鍊度) is a distinctive Daoist rite aimed at rescuing the souls of the deceased from hell, enabling their rebirth, and ultimately facilitating their transcendence. The Golden Writings on the Great Achievement of Deliverance by the Numinous Treasure of Highest Clarity (Shangqing Lingbao Jidu Dacheng Jinshu 上清靈寶濟度大成金書), compiled by Zhou Side 周思得 (1359–1451), preserves a wealth of material related to Salvation through Refinement. This content can be divided into two parts: the ritual procedures of Salvation through Refinement and the associated internal practices

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江昱緯, 江昱緯. "女冠與賢媛──盧眉娘故事之傳衍與傳記書寫". 明代研究, № 42 (червень 2024): 001–34. https://doi.org/10.53106/160759942024060042001.

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<p>在傳統中國女性傳記中，大量的節婦烈女故事成為研究者不可忽略的議題。相較之下，節烈主題以外的女性傳記仍(有)待深究。因此，本文將以唐(代)女冠盧眉娘(c.791-?)的故事為核心展開討論，聚焦於宋明之間的道教文獻、地方志書與嶺南士人著述，考察盧眉娘故事之傳衍與傳記書写。就本文所論文獻來看，盧眉娘的女冠身分(有)逐漸淡化的現象，嶺南士人強調其刺繡長才，並與婦德中的「婦功」連結，使盧眉娘在傳統婦德架構中，覓得流傳空間，亦見編纂者對於釋道二家的態度，反映女性傳記書写風尚的轉變。</p> <p>&nbsp;</p><p>This study focuses on the story of Lu Meiniang (c. 791&ndash;?), tracing its transmission and the composition of her biographies through Daoist literature, local gazetteers, and the writings of scholars from the Lingnan region between the Song and Ming eras. This study finds that a gradual fad

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Bokenkamp, Stephen R. "The Early Lingbao Scriptures and the Origins of Daoist Monasticism." Cahiers d'Extrême-Asie 20, no. 1 (2011): 95–124. http://dx.doi.org/10.3406/asie.2011.1371.

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Shi, Qinsheng. "The Southern Celestial Star Deities and the Refining and Transcendence Doctrine of the Ancient Lingbao Scriptures." Religions 16, no. 3 (2025): 285. https://doi.org/10.3390/rel16030285.

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In Daoist cosmology, the southern celestial star deities are represented by terms such as the Southern Dipper, the Southern Palace, the Southern Chang, and the South Pole, each with specific cosmological significance. These concepts are closely intertwined with the themes of longevity and fire-refining, yet they often blend together to such an extent that clear distinctions become difficult. Through an exploration of this series of concepts, this paper reveals that during the Six Dynasties, the ancient Lingbao scriptures inherited the mythological tradition of earlier religions, in which “fire

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Books on the topic "Lingbao Daoism"

1

Hayashi, Kae. Rikuchō Kōnan Dōkyō no kenkyū: Riku Shūsei no Reihōkei kan to ko Reihōkei = A study of Daoism in the period of the Six dynasties through the early Lingbao scriptures. Waseda Daigaku Shuppanbu, 2019.

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Book chapters on the topic "Lingbao Daoism"

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"The Lingbao School." In Daoism Handbook. BRILL, 2000. http://dx.doi.org/10.1163/9789004391840_010.

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Ess, Hans van. "9. Lingbao: Der Daoismus unter buddhistischem Einfluss." In Der Daoismus. C.H.Beck, 2011. http://dx.doi.org/10.17104/9783406612190-78.

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