《心香妙語》Vol. 2

This passage serves as the opening table of contents for Volume One of Heart Incense and Wondrous Words, primarily listing the various liturgical (Keyi) documents contained within this Daoist scripture. The text is divided into three major categories:

The first category is "Celebration Rites," documenting rituals for venerating various deities. These include ceremonies for the Supreme Elderly Lord (one of the Three Pure Ones/Sanqing), the Jade Emperor, and the Perfected Warrior Emperor (northern guardian deity) from the Daoist pantheon, as well as rituals honoring Buddhist figures like Shakyamuni Buddha, Amitabha Buddha, and Guanyin Bodhisattva, reflecting the characteristic Daoist-Buddhist syncretism. There are also rites for folk deities such as the Great Emperor of the Eastern Peak (sacred mountain god), the Imperial Lord of Culture (patron of literary success), Patriarch Lü (Lü Dongbin), and Lord Guan (Guan Yu).

The second category is "Peace Rites," presented in two formats: public proclamations (posted notices) and memorials (petitions to deities). These include regular ceremonies for "sending off the old" (year-end rituals) and prayers for peace, with particular emphasis on rites for the Southern Dipper (governing life) and Northern Dipper (governing death) stellar deities, as well as peace rituals for the Three Primordial Festivals (Shangyuan on 15th day of the first lunar month, Zhongyuan on 15th of the seventh month, and Xiayuan on 15th of the tenth month). Special versions involving Buddhist monks are also listed separately.

The third category is "Stellar Rites," similarly divided into proclamations and memorials. These primarily document star-calming rituals (disaster-averting stellar ceremonies), including preventive "pre-calming" rites and "current illness star-calming" for the sick, again with versions involving Buddhist participation.

These liturgical documents reflect the actual content of popular Daoist ceremonies during the Ming-Qing period, blending orthodox Daoist beliefs with folk customs and Buddhist elements, making them valuable historical records of religious practice.

This scripture primarily documents the disaster-averting and blessing rituals performed in both Daoism and Buddhism for various circumstances. The term "star aversion" (rangxing) refers to specific ceremonies that neutralize misfortunes caused by celestial constellations, while "peace preservation" (bao'an) denotes rites for safeguarding well-being.

The text divides into two sections: the first records different methods for dispelling ailments, while the latter details blessing ceremonies following construction projects. When illness strikes, both Daoist and Buddhist traditions prescribe corresponding star aversion rituals—Daoist priests chant Daoist scriptures (Daojing), while Buddhist monks recite Buddhist sutras to avert calamities. Whether performing preventive blessings (preemptive aversion) or post-illness star aversion (remedial rituals), each follows established protocols.

The latter section, "Construction Rites," meticulously outlines ceremonial arrangements after various building activities. Whether completing the construction of a Daoist temple (daoguan), Buddhist monastery, or rebuilding homes after fires, specialized sacrificial rites (zhaijiao in Daoism) or Buddhist ceremonies must be conducted. Particular emphasis is placed on peace preservation rituals dedicated to the Perfected Warrior Emperor (Zhenwu Dadi, a major Daoist deity governing the northern realm), as well as rites to thank household deities during relocations. These practices reflect the ancients' reverence for construction work, believing that ground-breaking disturbances unsettle the spirits, necessitating rituals to restore harmony between heaven and earth.