《心香妙語》Vol. 4

Volume II of Heart Incense and Subtle Words primarily compiles standardized templates for various Daoist supplication rituals, systematically organized into two major categories: "Prayer Documents" and "Merchant Rituals."

The first section meticulously records seasonal rain-invocation liturgies, including distinct ceremonies for spring (Chun Qiyu) and summer (Xia Qiyu) droughts, paired with corresponding thanksgiving rites (e.g., Chun Xieyu, Xia Xieyu). Special attention is given to dedicated petitions addressing specific deities like the Mystic Emperor (Xuan Di, the Northern Zhenwu Great Emperor) and Mount Yang's deity. Beyond rain rituals, it encompasses weather-related ceremonies aligned with agricultural cycles—such as autumn sunshine prayers (Qiu Qiqing) for harvests, winter snow invocations (Dong Qixue), as well as locust-prevention exorcisms (Rang Chonghuang), silkworm-breeding blessings (Bao Can), and livestock protection rites (She Sansheng Bao Liusheng) featuring sacrificial offerings.

The merchant-focused second section provides specialized liturgical texts for commercial communities, covering scenarios like pre-voyage safety prayers (Zuoshang Bao'an), storm-rescue petitions to Zhenwu (Zuoshang Qiu Zhenwu), and post-journey thanksgiving ceremonies (Zuoshang Chou Shen). Notably, it includes proxy rituals conducted by families—such as parents performing rites for missing children (Fumu Wei Zi Zuoshang Bu Gui Qiu Shen) or wives conducting liturgies for absent husbands (Qi Wei Fu Zuoshang Bu Gui). The volume concludes with trade-specific thanksgiving documents for rice shops, wine merchants, and salt vendors.

These documents reveal how Daoist rituals permeated ancient socioeconomic life, encompassing both state-organized communal supplications (e.g., government-mandated seasonal rain prayers) and private household practices. They vividly demonstrate the religion's deep integration with agricultural production and commercial ventures through liturgical frameworks.

This scripture records various scenarios in which ancient people sought divine protection and fulfilled vows after overcoming different adversities. The situations are primarily categorized into three types: commerce, legal disputes, and disasters involving water or fire.

When merchants safely returned from sea voyages after encountering storms, they would express gratitude to Zhenwu Dadi (an important Daoist deity governing northern waters) or Xuantian Shangdi (an honorific title for Zhenwu Dadi). Businesses such as rice shops, salt shops, and wine shops also had specific thanksgiving rituals for the gods. If a merchant was long overdue or fell ill, their family would pray for divine protection.

In legal disputes, people sought help from Zhenwu Dadi, Yangshan Shen (a local protective deity), or Buddhist monks. After winning a lawsuit, they were required to fulfill a "vow repayment" ritual, often involving pilgrimages to sacred mountains or organizing thanksgiving ceremonies. In cases of unexpected misfortunes, Buddhist monks were also invited to perform rituals for safety.

When facing floods or fires, communities held collective disaster-averting ceremonies (common among villages). After floodwaters receded, people would thank the deities, and merchant caravans transporting goods (known as yagang) would especially pray for safe passage on waterways. To prevent fires, besides praying to Zhenwu Dadi, there were specific "preemptive fire calamity aversion" rituals. If someone survived a disaster due to a vowed zhaijiao (a Daoist purification ritual), they were obliged to fulfill their pledge afterward.

This scripture documents various ritual activities in ancient Daoism for averting calamities and seeking blessings, particularly focusing on prevention and post-disaster thanksgiving ceremonies related to fire and flood disasters. The text mentions distinctive Daoist religious practices such as "jianjiao" (establishing altar rituals) and "choutian" (giving thanks to Heaven).

Regarding fire prevention: Preventive rituals (pre-emptive fire calamity rites) would be conducted before fires occurred, presided over by Buddhist monks (though possibly Daoist priests—the original text uses the character "seng" meaning monk). After a fire, Buddhist temples would be constructed or thanksgiving ceremonies held to express gratitude to Heaven (post-fire Buddhist rites thanking Heaven). Travelers who encountered fires were also expected to perform thanksgiving ceremonies upon returning home (returning travelers' fire thanksgiving). Special mention is made of making supplications and giving thanks to the Dark Heavenly Sovereign (Xuandi, an important Daoist deity).

Concerning flood prevention: Similar two-stage practices existed—preventive measures (pre-emptive water calamity rites) and post-disaster thanksgiving (post-flood gratitude to Heaven). Specific references include water-supplication ceremonies at Dragon King temples (water petition rituals at Dragon King shrines), and safety rituals conducted by merchants before voyages (merchants' boat journey water prayers).

The recurring use of the character "seng" (monk) suggests possible Buddhist participation or leadership in these rituals, reflecting the intermingled religious practices of that era. Different deities (such as Xuandi or the Dragon King) would be specifically invoked according to circumstances, with ritual forms varying in emphasis (altar ceremonies, thanksgiving rites, etc.).

These records vividly illustrate ancient social customs where people sought psychological comfort and supernatural protection through religious rituals when facing natural disasters.