《警心篇》是臺南西來庵在日據大正初年扶鸞著造完成的鸞書，可能亦 是現存唯一一本由西來庵正式著造並刊行流通之鸞書。自 1990 年代起，已 陸續有研究論述面世。本文運用文獻研究法，對該書進行通盤分析，得知該 書著造起訖時間為 1912 年 5 月 13 日到 1914 年 3 月 22 日，在著造過程中曾 發生鸞務問題，導致兩度各長達三、四個月之中斷期，且扶鸞日期並非如同 官方檔案所記載有固定日期之情況。在登鸞者性質方面，具備福州道教信仰 神祇、歷史人物、明代小說仙真等類型。在鸞文方面，全書 183 則內容，可 分為 14 種文體，而冠首詩僅 10 首、涉及勸善者僅 19 篇，與此相對，另有 酬酢詩、擇吉詩文、八景詩，頗為多元，兩組八景詩及〈臺灣形勝賦〉亦值 得一觀。該書鸞文同時亦反映出臺灣當時之玉皇信仰，祭孔日期之差異化， 對媽祖稱呼與清代官方封號、福建民間稱號不同，福州送瘟出海年例維持與 否等現象。更重要者在於，此書在鸞堂「恩主」組合、鸞法來源、鸞生獎懲、 果報故事敘述異同等方面，呈現出臺灣鸞堂之多元面貌，亦即不能以後出之 「儒宗神教」對鸞堂加以概括。因此，《警心篇》並非一本單純勸善之書籍， 若能仔細閱讀，應有助於理解清末到日據初期府城地區鸞堂在信仰、文學、 風俗、文化等方面之情況。

"Jingxin Pian"(《警心篇》) is a Luan book written by Fuluan (扶 鸞 ) in Tainan Xi-lai Temple ( 西來庵 ) in the early years of the Taisho ( 大正 ). It may also be the only surviving Luan book ( 鸞書 )officially authored by Xi-lai Temple and published in circulation. Since the 1990s, there have been discussions on this book one after another. This article uses the literature research method to conduct a comprehensive analysis of the book. We can recognize that the book was created and ended from May 13, 1912 to March 22, 1914. During the writing of the book, Xi-lai Temple had internal problems, which resulted in two interruptions of three to four months each. And the Fuluan date is not the same as the fixed date recorded in the official archives. As for the God of Luan, he has the types of Taoist gods, historical figures, and Ming Dynasty novels. In terms of content, the entire book contains 183 records, which can be divided into 14 styles, while there are only 10 caption poems and only 19 articles involving persuasion. In contrast, there are entertainment poems, day-selecting poems, and poems about eight sceneries, which are quite diverse. The two sets of poems about eight sceneries and "Taiwan Xing-sheng Fu" (〈臺灣形 勝賦〉) are also worth seeing. The book also reflects Taiwan’s belief in the Jade Emperor ( 玉皇上帝 ) at the time, the differences in the dates of worshipping Confucianism, the different titles of Mazu ( 媽 祖 ) from the official titles of the Qing Dynasty and Fujian folk titles, and the maintenance of Fuzhou's censorship for sending the disease to the sea. More importantly, this book presents the diverse features of Taiwan Luan-tang ( 鸞 堂 ) in terms of the combination of Luantang’s "en-zhu" ( 恩主 ), the source of Luan method, Luan-sheng ( 鸞 生 ) rewards and punishments, and the storytelling of retribution for good and evil. That is to say, Luan-tang cannot be summarized by the later "Confucianism." ( 儒宗神教 ) Therefore, "Jingxin Pian" is not a book that simply persuades good deeds. If you can read it carefully, it should help to understand the belief, literature, customs, and culture of Luan-tang in the Fu-cheng ( 府城 ) area from the end of the Qing Dynasty to the beginning of the Japanese occupation.

三恩主；五福大帝；西來庵；《警心篇》；鸞堂

San-En-Zhu( 三恩主 )；Wufu Dadi( 五福大帝 )；Xilai Temple ( 西來庵 )；"Jing-Xin Pian"(《警心篇》)；LuanTang( 鸞堂 )