《雅宜集》Vol. 2

The Ya Yi Ji (Elegant Compendium) is a Daoist classical text authored by Chen Fuhui (courtesy name Zhongyuan), a Daoist priest from Wuyang Yunfeng, with his disciples such as Zhang Benxue participating in its compilation and publication. This scripture primarily collects documents and proclamations related to Daoist zhaijiao (purification rituals) liturgical practices and temple construction, showcasing the rich activities of Daoist communities during the Qing Dynasty.

The text is divided into multiple sections. The opening volume, titled "Ling Ji Shang" (Spiritual Collection Part One), contains two main categories: prefaces/records and proclamation texts. The preface section documents the origins of various temple activities like constructing land-water ritual arenas (shuilu daochang) and casting ritual implements—including petitions for establishing water-land ceremonies at Guan County's Martial Temple and donation appeals for casting a grand bell at Changsheng Temple. Particularly detailed are records of ancient Changsheng Temple's bell-and-chime casting processes, hall constructions, as well as disaster-averting documents for devotees.

The proclamation category comprises various ritual notices used in Daoist zhaijiao ceremonies, including the "general regulations" (duyi) for grand land-water ceremonies at sites like Martial Temple and Taoguan Pass, along with fourteen celestial proclamations addressed to divine beings. These notices are arranged by cosmic directions—featuring specialized documents for deities of the Heavenly Gate, Earthly Portal, Sun Palace, and Moon Mansion—embodying the Daoist liturgical characteristic of "communicating across the Three Realms."

The table of contents reveals that Master Chen Fuhui and his disciples conducted extensive Daoist activities around Guan County (present-day Dujiangyan) in Sichuan, including temple constructions, ritual implement castings, and purification ceremonies. These documents authentically reflect Qing Dynasty Daoist practices among common people, particularly through land-water ceremonies and various proclamations that demonstrate Daoism's religious functions of soul salvation and cosmic communication between heaven and humanity.

This document records the directional placards posted during the Land and Water Dharma Assembly (a major Taoist salvation ritual) held at the Temple of Martial Virtue (dedicated to Guan Yu, the Martial Sage). According to Taoist liturgical protocols, the ritual altar requires five directional placards:

The "Xun Palace Placard" (Xun representing wind, associated with the Wood phase) is hung in the southeast. The "Kun Palace Placard" (Kun representing earth, associated with the Earth phase) is displayed in the southwest. The "Qian Palace Placard" (Qian representing heaven, associated with the Metal phase) is placed in the northwest. Additionally, placards are erected above (representing the celestial realm) and below (representing the earthly domain).

These placards fall into two main categories: the "Registrar Placards" listing the participating Taoist priests, and the "Scripture Recitation Placards" recording the names of chanters. This arrangement embodies the Taoist cosmological view of "Zhou Tian Fang Wei" (the cosmic compass), where deities from all directions jointly safeguard the successful completion of the Land and Water Dharma Assembly.