本文旨在利用南宋時期成書的兩部《上清靈寶大法》，以及稍早的《靈寶無量度人上經大法》作為研究對象，同時及於北宋末期成書的兩種天心正法文獻《上清骨髓靈文鬼律》與《太上助國救民總真秘要》，以之考察南宋時期靈寶傳度科儀的形成與發展，以及新興地方儀式傳統──天心正法在其間所發揮的影響力。通過考察這些不同時期、區域，甚至不同派系的道教文獻，不僅能夠在一定程度內掌握置身地方傳統中的道教處境，甚至判斷其中可能存在的變遷情形。這之中所突顯的問題，不僅僅是不同傳承或個別區域的道教傳統在傳度方法上的差異而已，背後還隱含著宋代新興儀式傳統究竟如何影響古典道教儀式的發展，道士的宗教身分是否因為傳度而有所變異，甚至作為道教傳授權威的「宗壇」與地方道教傳統之間可能存在的衝突等問題。

This paper aims to use as its research object two works that became books in the Southern Song period: the Shangqing lingbao dafa上清靈寶大 法 (Great Rites of the Numinous Treasure of Highest Clarity) and the slightly earlier Lingbao wuliang duren shangjing jing dafa靈寶無量度人上經大法 (Great Rites of the Superior Scripture of the Numinous Treasure on Limitless Salvation). At the same time, [this paper explores] two kinds of literary materials of the Tianxin zhengfa 天心正法 (Orthodox Methods of the Celestial Heart) that became books during the close of the Northern Song: the Shangqing gusui lingwen guilü上清骨髓靈文鬼律 (Demon Statutes of the Quintessential Numinous Script of the Upper Clarity) and the Taishang zhuguo qiumin zongzhen miyao 太上助國救民總真秘要 (Comprehensive and True Secret Essentials of the Most High to Assist the Nation and Save the People). With these materials, we may investigate the formation and development of Southern Song Lingbao ordination liturgies, as well as the newly arisen local ritual traditions, and understand the influence of Tianxin zhengfa exhibited in this period. By investigating these varying time periods, regions, and even the literary materials of divergent Daoist lineage systems, we are not only able, within a certain degree, to grasp the circumstances of Daoism that situated itself within local traditions, but we may even judge the vicissitudes and conditions that possibly existed there. Yet, here the prominent question is not only the discrepancies in the heritage of Daoist traditions of divergent lineages or individual regions; there are still implicit questions: How did the Song dynasty’s burgeoning ritual traditions actually influence the development of classical Daoist ritual? Was the religious identity of Daoist priests somewhat varied due to ordination? Did they even serve as a Daoist “ancestral altar” (zongtan 宗壇) to transmit authority? What were the possible conflicts that existed with local Daoist traditions?