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Department of Chinese, NTNU
This paper focus on the Book of Salvation (CT1), tracing the transformation of the one juan version and examining the usage of the scripture in rituals of the Zhenyi School in contemporary Taiwan. The origin version of the Book of Salvation was composed by Ge Chaofu and Yan Dong of Southern Qi provided first commentary. The origin version did not include the extra forty one characters and the section of the rite of recitation in the preface of the Lord of the Dao. The later version which includes the forty one characters should be the same with the Book of Salvation in Cloud Seal scripts (CT463) and these characters were added during the Sui to early Tang dynasty, right before the Yaoxiou keyi jielu chao (CT463), compiled by Ju Faman (?-720CE). The scriptures of the Zhenyi School in Taiwan do not include the rite of recitation. I suggest this is due to the later abridgement. Examining the replenish sequence of the Southern Song version, I found that the third part of the Luminous Book of Primordial Commencement and the songs of the perfected of Grand Ultimate were added earlier and the first part of the Luminous Book of Primordial Commencement was added later. On the other hand, one can find two different types of the Book of Salvation in contemporary Taiwan. The non-divided version was used in “morning ritual” in Daoofa School, while the divided version was used in various ritual contexts in the Lingbao School. The scripture also used as a petition and can be seen in the Wushang jioyou fangshe gaoxia zhenke. Meanwhile, the three songs of the Demon King in the Book of Salvation are used for the meditation in the ritual section of fuzhang; the second chapter of the Luminous Book of Primordial Commencement is chanted in the ritual sections of “collecting the five perfect writings” and “expressing gratitude for celestial beings in all directions;” the postscripts of the Lord of the Dao is used for the ritual of purification and burning petitions.
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