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Journal articles on the topic 'Lingbao Daoism'

Author: Grafiati

Published: 5 June 2025

Last updated: 2 August 2025

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1

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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2

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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3

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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6

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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7

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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10

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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Eskildsen, Stephen. "Debating what Lü Dongbin Practiced: Why did the Yuan Daoist Miao Shanshi Denounce the Zhong-Lü Texts?" T’oung Pao 102, no. 4-5 (2016): 407–47. http://dx.doi.org/10.1163/15685322-10245p04.

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Miao Shanshi (fl. 1324), in his Chunyang dijun shenhua miaotong ji, a large collection of stories about the legendary immortal Lü Dongbin, denounces as spurious and fallacious the three so-called “Zhong-Lü texts” (Zhong-Lü chuandao ji, Lingbao bifa, and Xishan qunxian huizhen ji) that claim to convey the inner alchemical teachings learned and practiced by Lü Dongbin. So why did Miao Shanshi, who saw himself as a champion of Quanzhen Daoist orthodoxy and defender of Lü Dongbin’s true legacy, so disdain these texts? Clues for answering this question are to be found in the dialogue between Zhongl

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12

Pengzhi, Lü. "The Lingbao Fast of the Three Primes and the Daoist Middle Prime Festival: A Critical Study of the Taishang Dongxuan Lingbao Sanyuan Pinjie Jing." Cahiers d'Extrême-Asie 20, no. 1 (2011): 35–61. http://dx.doi.org/10.3406/asie.2011.1369.

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13

Wang, Yuanlin, and Aiyun Ye. "Evolution of the Sacrificial Ritual to the South Sea God in Song China." Religions 13, no. 10 (2022): 939. http://dx.doi.org/10.3390/rel13100939.

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Previous studies on the Nanhaishen Temple 南海神廟 (Temple of the South Sea God) in Guangzhou in the Song dynasty focus mainly on its state sacrificial ritual and local temple fairs, without fully discussing the differences of the sacrificial ritual between the Southern and Northern Song dynasties or the changes of the sacrificial ritual in Lingnan after the Song dynasty. This paper aims to illuminate the following five points. First, after the reunification of the Northern Song dynasty, the sacrificial ritual to the South Sea God in Guangzhou was advanced. Second, when the South Sea God and his t

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14

Xu, Yingjin, Canxu Zeng, Xiaoxiang Tang, Ying Bai, and Xin Wang. "Nature, Place, and Ritual: Landscape Aesthetics of Jingfu Mountain “Grotto-Heavens and Blissful Lands” in South China." Religions 15, no. 6 (2024): 643. http://dx.doi.org/10.3390/rel15060643.

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The “Grotto-Heavens and Blissful Lands” (dongtian and fudi, 洞天福地) is a unique concept of sacred space in China and even in East Asia, combining beautiful natural scenery, rich historical heritage, and diverse cultural heritage. This paper tries to explain Mount Jingfu’s (jingfu shan, 靜福山) aesthetic representations. The results show that the landscape’s physical environment projects the spatio-temporal system and the concept of the universe in Daoist aesthetic ideals. With the spatial evolution of divine immortals’ abodes from imagination to reality, people’s yearning for divine cave palaces is

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15

Lai, Chi Tim. "The Daoist Identity of the Yellow Register Retreat in the Southern Song: A Case Study of Jin Yunzhong's Great Rites of Lingbao." Cahiers d'Extrême-Asie 20, no. 1 (2011): 63–93. http://dx.doi.org/10.3406/asie.2011.1370.

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16

Bingxia, Bian. "Lingbao dafa." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12572780.

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Lingbao dafa 靈寶大法, the Great Rites of Numinous Treasure, also known as Duren dafa度人大法, the Great Rites of Salvation, is an aggregate of Daoist ritual practices. In the Daoist Canon, certain scriptures, such as the Great Rites of Shangqing Lingbao (Shangqing Lingbao dafa上清靈寶大法), classified into the Lingbao Daoist tradition have comprehensive descriptions and instructions for the practice. By using series of techniques like methods (fa 法), incantations (zhou 呪/咒), talisman (fu 符), and statements (shu 疏), it first applied to self-promotion to accommodate the body and mind with the Dao; and then,

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17

Filonov, Sergey V. "Taiwanese Daoism: Variability of Forms and Immutability of the Social Mission." Voprosy Filosofii, March 28, 2023, 189–205. http://dx.doi.org/10.21146/0042-8744-2023-4-189-205.

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This article is devoted to the analysis of the social structure of Taiwanese Daoism and its role in the everyday life of Taiwanese society. The emergence of Taoism in Taiwan dates back to the middle of the 17th century, when the first settlers arrived here from the areas of Quanzhou, Zhangzhou and Chaozhou, located in the southern coastal regions of mainland China. Until the 20th century, only Taoists of the Orthodox One school (Zhengyipai) were represented in Taiwanese society. The peculiarity of the ritualists of the Zhengyi school is their close connection with the local community, whose

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18

Bingxia, Bian. "Duren jing." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573344.

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Duren jing 度人經, the Scripture on Salvation, is an abbreviation for the longest text in Daoist scriptures: Lingbao wuliang duren shangpin miaojing 靈寶無量度人上品妙經, the Wonderous Scripture of the Upper Chapters of the Numinous Treasure on Limitless Salvation. The text consists of sixty-one chapters divided by its function from saving the country to individual affairs. What we see nowadays is an expansion of the original one-chapter version text, Taishang Dongxuan Lingbao Yuanshi wuliang duren shangpin miaojing 太上洞玄靈寶元始無量度人上品妙經 (P. 2606), collected in Dunhuang Library Cave. This Dunhuang version of Du

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19

Liying, Xu. "Lingbao Canon: Perfect Script in Five Tablets 五篇真文 and Jade Instruction Written in Red 赤書玉訣". Database of Religious History, 27 червня 2024. https://doi.org/10.5281/zenodo.12574726.

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The Lingbao (Numinous Treasure) scriptures arose around the early fifth century CE, immediately after the prevalence of the Shangqing (Upper Clarity) scriptures. We are able to get a general picture of the early Lingbao scriptures because of the work of Lu Xiujing 陸修靜 (406-477) who collected and promulgated the scriptures. The catalogue of early Lingbao scriptures written by Lu Xiujing is the earliest reliable source for modern scholars to get a glimpse of the landscape of the Lingbao movement. However, Lu's original catalogue was lost, and the restored copy based on a discovered Tang copy of

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20

Matthew, Hamm. "Twofold Mystery (Chongxuan 重玄)". Database of Religious History, 27 червня 2024. https://doi.org/10.5281/zenodo.12573478.

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Chongxuan 重玄 ("Twofold Mystery") is a Daoist teaching developed by early medieval Daoist monastics; the most prominent was Cheng Xuanying 成玄英 (fl. 631–655). The name Chongxuan derives from the fact that the Daoist thinkers, like Cheng Xuanying or Li Rong 李榮 (fl. after 650), used their commentaries to the Daode jing 道德經, and specifically to the expression xuanzhi you xuan玄之又玄 in the last sentence of the first chapter, to develop their own version of the four steps of continued negation (also called si ju 四句, or tetra lemma), which had become known in China predominantly with Buddhist Mādhyamika

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21

Jingyu, Liu. "Universal Salvation Ritual." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12572488.

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Throughout pre-modern Chinese history, dynastic transitions accompanied by constant turmoil destabilized not only the social system but also social mentality. Wars, famine, and pestilence swept over the entire empire and left fields littered with corpses. The unpredictability of one's fate was further aggravated by increasing concern about the unstable boundaries between this world and the other worlds, thus opening up the society to the possibility of ritual manipulation. Aiming at bringing about the deliverance en masse of the souls of the dead and conferring blessings upon the living regard

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Yu, Wang. "Luofu Shan." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12574544.

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Known as the "Grand Mountain of the Yue Region (粤岳)" according to the Han dynasty historian Sima Qian 司馬遷, Mount Luofu 羅浮山 held great significance as a cultural hub in southern China. It was also revered as one of the foremost mountains in Chinese history and culture due to the rich history of a significant number of practitioners of Daoism and Buddhism, as well as Confucian scholars who lived, studied, taught, and practiced their doctrines there. During its heyday, Mount Luofu was recorded as a thriving center of "Nine Taoist Temples, Eighteen Buddhist Temples, and Twenty-two Hermitages (九觀十八

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廣瀨, 直記. "發爐與治籙———正一發爐與靈寶發爐的比較". 人文中國學報, 1 грудня 2017, 259–84. http://dx.doi.org/10.24112/sinohumanitas.252085.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English. 陸修静《太上洞玄靈寶授度儀》、張萬福《醮三洞真文五法正一盟威籙立成儀》和杜光庭《太上黃籙齋儀》等道教科儀之中，道士無論在“發爐”還是“出官”的儀式，都要召出自己的體内神，而在與“發爐”對應的“復爐”儀式裏，却没有召回體内神的過程。本文要闡明的，即是這種“重複”與“不對應”現象之所以産生的歷史原因；並以此說明，其背後存在的是，六朝時代有治籙的道士與没有治籙的道士之間的張力。 According to Daoist rituals recorded in scriptures such as Lu Xiujing’s Taishang dongxuan Lingbao shouduyi 太上洞玄靈寶授度儀, Zhang Wanfu’s Jiao sanding zhenwen wufa Zhengyi mengweilu lichengyi 醮三洞真文五法正一盟威籙立成儀, and Du Guangting’s Taishang huanglu zhaiyi 太上黃籙齋儀, Daoist adepts need to summon their physical deities back from outside when per

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