 While the main function of the Shangqing master is to transmit texts and oral instructions, the priest is at the center of the second corpus. The Lingbao (Numinous Treasure) revelations occurred in the years 397–402, when Ge Chaofu—Ge Hong’s grand-nephew—received another set of scriptures (Bokenkamp 1983; Yamada 2000). The Lingbao synthesis of different traditions is even more visible compared to Shangqing: it incorporates elements of Tianshi dao ritual and pantheon, as well as certain aspects of Shangqing itself (including visualization, performed for instance by the priest when he sends off his own inner gods to submit petitions to the highest celestial deities). In addition, Lingbao shows the first substantial signs of the integration of Buddhist elements into Daoism: in particular, its notion of “universal salvation” (including a version of the “Bodhisattva vow”) and also its cosmology, reflected in a system of ranked “heavens” (see  §5.1).  At the center of Lingbao lies communal ritual. The new codification by Lu Xiujing (406–77), which followed the original revelations by a few decades, served as the blueprint for several later ones, and clear traces of it are still apparent in present-day Daoist ritual.