The way of the Celestial Masters, as the initial form of Daoism, did not offer appropriate funeral rituals in its early stage of establishment. In the face of sickness and adversities deemed to arise from ancestral sins and suffered by the offspring, exorcism was the most common method adopted by the way of the Celestial Masters. Rituals of relief to the dead were hardly offered, and salvation for the dead was rather neglected. In the late Eastern Jin Dynasty, the Ling-bao School, developing in the Jiangnan area, not only inherited the traditional concepts of “Celestial Writing” and the sutra chanting of Buddhism, but also combined the two holy texts as the source of salvation for the dead. This study, adopting three of the Ling-bao Scriptures as its source material, aims to explore how the issue with regard to salvation for the dead developed, and then how the issue evolved to become the core merit of the Ling-bao Scriptures. First of all, the study, by discussing the Yuanshi Wulao Chishu Yupian Zhenwen Tianshu Jing, will not only explain the effect of salvation for the dead namely, returning the spirit back to its dead body and reviving the dead, but it also explains how the Yuanshi Wulao Chishu Yupian Zhenwen Tianshu Jing was practically applied and established as the basis of salvation for the dead for future Daoist believers. Secondly, the study analyzes the Taishang Dongzuan Ling-bao Chishu Yujiue Miaojing, a work exploring the application of salvation, and explains how the “merit concepts”, deriving from the Yuanshi Wulao Chishu Yupian Zhenwen Tianshu Jing, were extended to the further development of the practice of spiritual cultivation. Rising in the late years of the Eastern Jin Dynasty and the early years of the Southern Dynasties, the Ling-bao School developed with the two works mentioned above as its core. In addition, the Dongzuan Wuliang Duren Shangpin Miaojing, which was linked with the two works to some extent, creatively extended the core concepts of the two works in an effort to develop the concept of the salvation for the dead, then to achieve the prominent merit by means of sutra chanting. Such a merit was later applied to release the souls of Daoist priests who had passed away. It thus became the earliest form of Daoist funeral rituals. The concept of helping souls to travel to Nangong was later taken as the core of Daoist funeral rituals. From this perspective, the Duren Jing could be viewed as an initial result of the exploration on salvation in the early development of the Ling-bao Scriptures.