The Lingbao School (simplified Chinese: 灵宝派; traditional Chinese: 靈寶派; pinyin: Líng Bǎo Pài), also known as the School of the Sacred Jewel or the School of Numinous Treasure, was an important Daoist school that emerged in China in between the Jin dynasty and the Liu Song dynasty in the early fifth century CE. It lasted for about two hundred years until it was absorbed into the Shangqing and Zhengyi currents during the Tang dynasty. The Lingbao School is a synthesis of religious ideas based on Shangqing texts, the rituals of the Celestial Masters, and Buddhist practices.

The Lingbao School borrowed many concepts from Buddhism, including the concept of reincarnation, and also some cosmological elements. Although reincarnation was an important concept in the Lingbao School, the earlier Daoist belief in attaining immortality remained. The school's pantheon is similar to Shangqing and Celestial Master Daoism, with one of its most important gods being the deified form of Laozi. Other gods also existed, some of whom were in charge of preparing spirits for reincarnation. Lingbao ritual was initially an individual practice, but later went through a transformation that put more emphasis on collective rites. The most important scripture in the Lingbao School is known as the Five Talismans (Wufujing), which was compiled by Ge Chaofu and based on Ge Hong's earlier alchemical works.

Although Lingbao no longer exists as a distinct movement, it has left influences on all subsequent branches of Taoism. The "yinyang masters" popular in contemporary northern China are defined as Zhengyi Taoist priests following the Lingbao scriptural tradition.

The Lingbao School began in around 400 CE when the Lingbao scriptures were revealed to Ge Chaofu, the grandnephew of Ge Hong. Ge Chaofu claimed that the scriptures came to him in a line of transmission going back to Ge Hong's great-uncle, Ge Xuan (164–244). Ge Chaofu transmitted the scriptures to two of his disciples, and the scriptures quickly gained immense popularity. In 471, Lu Xiujing (406–477) compiled a catalogue of all the Lingbao texts, and also was responsible for reorganizing and standardizing Lingbao ritual. This organization of texts and ritual provided a solid foundation on which the Lingbao School prospered in the subsequent centuries. During the Tang dynasty, the influence of the Lingbao School declined and another school of Daoism, the Shangqing School, became prominent. Borrowing many Lingbao practices, it was well accepted by the aristocracy and established an influence in court.

Some early Lingbao scriptures borrowed so many Buddhist terminological, stylistic and conceptual elements that Zürcher describes them as "Buddho-Taoist hybrids".

Many Lingbao beliefs are borrowed from Buddhism. The names of the many different deities and heavens were often given titles based on phonetic transcriptions of Sanskrit. Many Sanskrit terms were borrowed phonetically, but given completely different meanings. One significant concept borrowed from Buddhism was that of reincarnation.

Both Buddhism and the Lingbao School share the idea of the Five Paths of Rebirth (Gati). People were reborn into earth prisons, as a hungry ghost, as an animal, as a man, or as a celestial being. After death, the body would be alchemically refined in the Palace of Supreme Darkness located in the north, and the Southern Palace in the south. The transmutation of the body consisted of two steps; the yin components of the person were refined in the Palace of Supreme Darkness, followed by the yang components in the Southern Palace. The Lingbao concept of rebirth is a Chinese adaptation of Buddhism, mixing traditional Chinese concepts with newly arrived Buddhist ideas.

Lingbao cosmology also borrows heavily from Buddhism. Unlike previous Daoist cosmological systems which were divided into four to nine regions, Lingbao cosmology supposed that there were ten regions, an idea borrowed from Buddhism. In addition to the cosmological regions, there were 32 heavens divided into four sectors, each with eight heavens that were placed horizontally on the periphery of the celestial disc. Each of the four sectors was ruled by an emperor and populated by denizens of an earlier cosmic age (kalpa). Like Buddhism, the heavens were divided into the "three worlds" of desire, form, and formlessness. Lingbao cosmology deviated from Buddhist beliefs by proposing that the heavens rotated around a huge mountain known as the Jade Capital, which was the residence of the Celestial Worthy, the Daoist version of the Buddha, and the primordial deity.