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主要經歷

保生大(da)(da)帝：福建閩(min)南、廣東(dong)潮(chao)汕地區(qu)、中國臺灣地區(qu)及(ji)東(dong)南亞華人(ren)所信奉(feng)的道教(jiao)神祇(zhi)，俗(su)稱大(da)(da)道公(gong)、吳真人(ren)、花橋(qiao)公(gong)。

據文獻記載，保生大(da)帝(di)為北(bei)宋閩(min)南人士，本(ben)名吳本(ben)，字(zi)華基，別號云衷。生于(yu)979年(宋太宗太平興國四年)三月十(shi)五日(ri)，卒于(yu)1036年(宋仁宗景(jing)佑三年)五月初(chu)二，于(yu)采藥之時(shi)，羽(yu)化(hua)飛升(sheng)。吳夲年少就離開石門(men)村，到青礁修道，并以(yi)白礁、青礁為根據地行醫為民治病。

白(bai)礁(jiao)(jiao)慈濟(ji)宮(gong)(gong)（皇帝最早(zao)欽賜建(jian)造(zao)規格最高(gao)的五門(men)宮(gong)(gong)殿(dian)(dian)(dian)建(jian)筑(zhu)(zhu)）位于(yu)(yu)漳州臺商(shang)投資(zi)區白(bai)礁(jiao)(jiao)村，面臨九(jiu)(jiu)龍(long)(long)(long)江，背靠文圃(pu)山。祀奉(feng)保生大(da)帝、北(bei)(bei)宋名醫(yi)吳(wu)(wu)夲(ben)。白(bai)礁(jiao)(jiao)村前(qian)(qian)(qian)(qian)(qian)滔(tao)滔(tao)九(jiu)(jiu)龍(long)(long)(long)江水融注入海，潮(chao)起潮(chao)落漸成(cheng)(cheng)(cheng)5條港(gang)叉(cha)(cha)，成(cheng)(cheng)(cheng)為(wei)(wei)(wei)白(bai)礁(jiao)(jiao)漁舟出入港(gang)道(dao)(dao)。吳(wu)(wu)真(zhen)(zhen)(zhen)人(ren)童年(nian)(nian)(nian)，隨父吳(wu)(wu)通(tong)出入港(gang)道(dao)(dao)討小海捉魚(yu)，后人(ren)就把這(zhe)港(gang)道(dao)(dao)叫“大(da)道(dao)(dao)公港(gang)”。由于(yu)(yu)這(zhe)5條港(gang)叉(cha)(cha)日日夜夜潮(chao)汐起落，潮(chao)漲一片(pian)汪洋，潮(chao)落好(hao)似5條龍(long)(long)(long)須，后人(ren)就把這(zhe)片(pian)海灘稱為(wei)(wei)(wei)“龍(long)(long)(long)須灣(wan)”。北(bei)(bei)宋景祐(you)丙子（1036年(nian)(nian)(nian)）吳(wu)(wu)真(zhen)(zhen)(zhen)人(ren)升天(tian)，白(bai)礁(jiao)(jiao)父老鄉(xiang)親緬(mian)懷吳(wu)(wu)真(zhen)(zhen)(zhen)人(ren)，籌資(zi)在(zai)(zai)真(zhen)(zhen)(zhen)人(ren)生前(qian)(qian)(qian)(qian)(qian)修煉處建(jian)庵(an)(an)(an)(an)(an)，雕塑(su)吳(wu)(wu)真(zhen)(zhen)(zhen)人(ren)像而祀之，私溢他(ta)為(wei)(wei)(wei)“醫(yi)靈(ling)真(zhen)(zhen)(zhen)人(ren)”，因庵(an)(an)(an)(an)(an)前(qian)(qian)(qian)(qian)(qian)是(shi)“龍(long)(long)(long)須灣(wan)”，故取庵(an)(an)(an)(an)(an)名為(wei)(wei)(wei)“龍(long)(long)(long)湫庵(an)(an)(an)(an)(an)”（今祖宮(gong)(gong)正殿(dian)(dian)(dian)處）前(qian)(qian)(qian)(qian)(qian)身。龍(long)(long)(long)湫庵(an)(an)(an)(an)(an)，始建(jian)于(yu)(yu)宋景祐(you)年(nian)(nian)(nian)間(jian)(jian)(jian)（1036年(nian)(nian)(nian)）。高(gao)宗(zong)(zong)紹興(xing)(xing)二十年(nian)(nian)(nian)(1150年(nian)(nian)(nian))，宋高(gao)宗(zong)(zong)敬重民(min)間(jian)(jian)(jian)醫(yi)生吳(wu)(wu)本的高(gao)超醫(yi)術(shu)和高(gao)尚醫(yi)德，詔(zhao)在(zai)(zai)泉州府(fu)同安(an)縣(xian)白(bai)礁(jiao)(jiao)鄉(xiang)（今屬漳州臺商(shang)投資(zi)區白(bai)礁(jiao)(jiao)村）肇立“醫(yi)靈(ling)神祠(ci)”、紹興(xing)(xing)二十一年(nian)(nian)(nian)(1151年(nian)(nian)(nian))擴(kuo)為(wei)(wei)(wei)二進廟(miao)(miao)宇。孝宗(zong)(zong)乾(qian)道(dao)(dao)二年(nian)(nian)(nian)(1166年(nian)(nian)(nian))賜廟(miao)(miao)名曰(yue)“慈濟(ji)”。理(li)宗(zong)(zong)淳祐(you)元(yuan)年(nian)(nian)(nian)(1241年(nian)(nian)(nian))詔(zhao)改慈濟(ji)廟(miao)(miao)為(wei)(wei)(wei)慈濟(ji)宮(gong)(gong)。清嘉慶年(nian)(nian)(nian)間(jian)(jian)(jian)增建(jian)前(qian)(qian)(qian)(qian)(qian)殿(dian)(dian)(dian)，成(cheng)(cheng)(cheng)為(wei)(wei)(wei)三(san)(san)進宮(gong)(gong)殿(dian)(dian)(dian)式建(jian)筑(zhu)(zhu)，占地(di)1609.5平(ping)方米。宮(gong)(gong)廟(miao)(miao)坐北(bei)(bei)朝南，自(zi)南至北(bei)(bei)依次為(wei)(wei)(wei)前(qian)(qian)(qian)(qian)(qian)殿(dian)(dian)(dian)、大(da)井(jing)、獻(xian)臺、正殿(dian)(dian)(dian)、天(tian)井(jing)、后殿(dian)(dian)(dian)。前(qian)(qian)(qian)(qian)(qian)殿(dian)(dian)(dian)為(wei)(wei)(wei)二層(ceng)樓(lou)閣式，單檐(yan)歇山頂(ding)，上(shang)(shang)覆(fu)紅色(se)板瓦(wa)和筒瓦(wa)；底層(ceng)辟5個(ge)大(da)門(men)，門(men)廊有蟠龍(long)(long)(long)石(shi)柱6根，門(men)前(qian)(qian)(qian)(qian)(qian)有紫色(se)石(shi)獅(shi)1對(dui)；兩(liang)側(ce)(ce)有懸(xuan)山頂(ding)廂房各三(san)(san)間(jian)(jian)(jian)。二樓(lou)兩(liang)側(ce)(ce)分置(zhi)大(da)鐘大(da)鼓。天(tian)井(jing)有上(shang)(shang)下(xia)雙重須彌座(zuo)構成(cheng)(cheng)(cheng)的石(shi)砌獻(xian)臺，鐫飛天(tian)樂伎(ji)，雙獅(shi)戲球浮雕，獻(xian)臺上(shang)(shang)置(zhi)蹲踞狀石(shi)獅(shi)，稱“國(guo)母獅(shi)”，右前(qian)(qian)(qian)(qian)(qian)肢(zhi)上(shang)(shang)舉握一吳(wu)(wu)夲(ben)方印，均為(wei)(wei)(wei)宋代(dai)(dai)雕刻。臺前(qian)(qian)(qian)(qian)(qian)有龍(long)(long)(long)泉井(jing)。正殿(dian)(dian)(dian)，為(wei)(wei)(wei)重檐(yan)歇山頂(ding)，紅色(se)筒瓦(wa)單層(ceng)宮(gong)(gong)殿(dian)(dian)(dian)式結(jie)構，臺基比(bi)前(qian)(qian)(qian)(qian)(qian)殿(dian)(dian)(dian)高(gao)2米，面闊(kuo)五間(jian)(jian)(jian)，進深(shen)三(san)(san)間(jian)(jian)(jian)。明間(jian)(jian)(jian)正中為(wei)(wei)(wei)如意藻井(jing)，共出五挑，次間(jian)(jian)(jian)用(yong)平(ping)棊，有傲昂象鼻狀，后殿(dian)(dian)(dian)更高(gao)于(yu)(yu)正殿(dian)(dian)(dian)，面闊(kuo)五間(jian)(jian)(jian)，進深(shen)三(san)(san)間(jian)(jian)(jian)，前(qian)(qian)(qian)(qian)(qian)有小天(tian)井(jing)，兩(liang)側(ce)(ce)有鐘鼓樓(lou)，為(wei)(wei)(wei)重檐(yan)歇山頂(ding)樓(lou)閣式，整(zheng)座(zuo)宮(gong)(gong)殿(dian)(dian)(dian)建(jian)筑(zhu)(zhu)集(ji)宋代(dai)(dai)建(jian)筑(zhu)(zhu)藝術(shu)之大(da)成(cheng)(cheng)(cheng)，有“閩南故宮(gong)(gong)”美稱。

據說，白(bai)礁(jiao)(jiao)慈濟(ji)祖(zu)宮(gong)(gong)供(gong)奉的開基祖(zu)神像有(you)三(san)(san)(san)尊，分(fen)稱“一(yi)(yi)大(da)(da)(da)帝(di)(di)(di)”、“二大(da)(da)(da)帝(di)(di)(di)”、“三(san)(san)(san)大(da)(da)(da)帝(di)(di)(di)”。一(yi)(yi)大(da)(da)(da)帝(di)(di)(di)坐鎮白(bai)礁(jiao)(jiao)祖(zu)宮(gong)(gong)，二大(da)(da)(da)帝(di)(di)(di)分(fen)遷臺灣(wan)學甲，三(san)(san)(san)大(da)(da)(da)帝(di)(di)(di)享祀廈門海滄青礁(jiao)(jiao)慈濟(ji)宮(gong)(gong)。(白(bai)礁(jiao)(jiao)村共供(gong)奉三(san)(san)(san)尊保生(sheng)大(da)(da)(da)帝(di)(di)(di)，一(yi)(yi)尊在白(bai)礁(jiao)(jiao)慈濟(ji)宮(gong)(gong)，一(yi)(yi)尊在白(bai)礁(jiao)(jiao)黃(huang)娘前慈虛宮(gong)(gong)，一(yi)(yi)尊在白(bai)礁(jiao)(jiao)潘厝菜市(shi)場旁瑞云宮(gong)(gong)保生(sheng)大(da)(da)(da)帝(di)(di)(di)廟）。

《學甲(jia)慈濟(ji)(ji)宮沿(yan)革》云：“保(bao)生大帝(di)臺灣開(kai)基祖(zu)廟學甲(jia)慈濟(ji)(ji)宮，位于臺南(nan)學甲(jia)之(zhi)市(shi)區中心(xin)。主神保(bao)生大帝(di)神像，乃(nai)八百(bai)年(nian)前宋化之(zhi)開(kai)基祖(zu)神像（開(kai)基二大帝(di)），于明永歷十五年(nian)（清順治十八年(nian)，公元1661年(nian)）護佑民族(zu)英雄鄭成功之(zhi)部(bu)分(fen)忠(zhong)貞軍(jun)民，自大陸(lu)渡海來臺，在學甲(jia)西方四(si)公里外之(zhi)將軍(jun)溪頭(tou)前寮登陸(lu)。先(xian)民定居學甲(jia)后，先(xian)建(jian)簡(jian)易奉(feng)祀(si)，嗣因保(bao)生大帝(di)神威(wei)顯赫，香火益(yi)盛，乃(nai)于清康(kang)熙四(si)十年(nian)（1701年(nian)）改(gai)建(jian)為堂皇廟宮。”

保(bao)生大(da)帝臺灣民間俗(su)稱“大(da)道公”，宋代福(fu)建路(lu)泉州府安(an)(an)溪感德(de)鎮石門村(cun)，因其精(jing)通(tong)醫術、救人(ren)無(wu)數，被尊奉為神。在(zai)中國東(dong)南沿海(hai)的漳(zhang)州、廈(sha)門、泉州與隔海(hai)相望的臺灣島，以及東(dong)南亞一(yi)帶(dai)，坐(zuo)落(luo)著(zhu)一(yi)座(zuo)座(zuo)金碧輝煌的吳夲(ben)(保(bao)生大(da)帝)宮廟。每(mei)逢歲時年節，一(yi)座(zuo)座(zuo)的宮廟里總(zong)是(shi)人(ren)員輻湊，往來的信徒們滿(man)懷虔誠地在(zai)吳夲(ben)(保(bao)生大(da)帝)神前燃上一(yi)炷(zhu)香煙，口中呢(ni)喃(nan)私語，希望吳夲(ben)(保(bao)生大(da)帝)保(bao)佑家人(ren)平安(an)(an)，子女向(xiang)學，生意(yi)順(shun)利，無(wu)病(bing)無(wu)災……

吳(wu)夲是(shi)何方神(shen)圣(sheng)，竟贏得(de)如此(ci)眾多善男(nan)信(xin)女的(de)頂禮膜(mo)拜(bai)？不了解這一信(xin)仰的(de)人(ren)們，大多會把吳(wu)本想象成遙遙在(zai)上的(de)神(shen)秘仙(xian)國世(shi)界里的(de)神(shen)佛。其實，吳(wu)夲成仙(xian)以(yi)前(qian)，是(shi)一個實實在(zai)在(zai)的(de)人(ren)，是(shi)一個生(sheng)活在(zai)距(ju)今千(qian)年以(yi)前(qian)的(de)北宋年間(jian)的(de)醫(yi)德醫(yi)品極佳的(de)民間(jian)醫(yi)生(sheng)。

廈(sha)門高林村西村社孫(sun)姓的(de)第十世(shi)祖孫(sun)瑀(yu)在(zai)北宋(song)元祐二(er)年(nian)(1087年(nian))撰(zhuan)寫(xie)了《西宮檀越記》，文(wen)中(zhong)追憶了其(qi)先大(da)父孫(sun)天錫生前與(yu)吳夲相(xiang)善往來的(de)情況。其(qi)后，在(zai)十三世(shi)紀初(chu)葉(xie)，進士、廣州別駕(jia)楊志與(yu)漳州守莊夏(xia)，分別撰(zhuan)寫(xie)了《慈濟宮碑》，兩(liang)碑記對吳本的(de)事跡都介紹(shao)頗詳。此外，發現于龍海(hai)的(de)《白石丁氏(shi)古譜》，其(qi)記載也從(cong)某一側(ce)面透露出吳本的(de)相(xiang)關信(xin)息(xi)。下面，我們(men)就從(cong)上述(shu)這些原始文(wen)獻(xian)的(de)記載入手，揭開(kai)籠罩在(zai)大(da)道公(gong)身(shen)上的(de)神秘帷幕(mu)。

根據楊志、莊夏(xia)(xia)《慈(ci)濟宮(gong)碑》的(de)(de)(de)記載，保生(sheng)(sheng)大帝名(ming)(ming)吳(wu)(wu)夲(ben)(ben)(ben)，字華(hua)基，別(bie)號(hao)云衷(zhong)，為紫微星(xing)轉(zhuan)世投胎，父親吳(wu)(wu)通，后(hou)(hou)追(zhui)(zhui)封為協成(cheng)(cheng)元君(jun)，母(mu)親黃(huang)氏(shi)為玉華(hua)大仙(xian)轉(zhuan)世，吳(wu)(wu)夲(ben)(ben)(ben)年(nian)少(shao)時曾(ceng)(ceng)受(shou)昆(kun)侖山西王(wang)母(mu)傳授法(fa)術(shu)(shu)(shu)，后(hou)(hou)舉(ju)科(ke)舉(ju)，官任御史，精通天文(wen)地(di)理，禮樂醫(yi)(yi)(yi)術(shu)(shu)(shu)，后(hou)(hou)辭官修道，行醫(yi)(yi)(yi)濟世，曾(ceng)(ceng)于山林之中(zhong)施法(fa)救(jiu)(jiu)起遭虎咬(yao)死的(de)(de)(de)書僮(tong)，感動書僮(tong)主人(ren)知(zhi)縣(xian)江仙(xian)官與張師爺，追(zhui)(zhui)隨吳(wu)(wu)夲(ben)(ben)(ben)修練道術(shu)(shu)(shu)，施藥活(huo)人(ren)。吳(wu)(wu)夲(ben)(ben)(ben)早年(nian)活(huo)動于泉州府(fu)同安縣(xian)與漳州府(fu)海(hai)澄縣(xian)交界的(de)(de)(de)白礁與青礁一帶(dai)。吳(wu)(wu)夲(ben)(ben)(ben)生(sheng)(sheng)于宋太(tai)宗(zong)太(tai)平興國四年(nian)(979年(nian))三月十(shi)五日，卒于宋仁(ren)宗(zong)景祐三年(nian)(1036年(nian))五月初二日。成(cheng)(cheng)神(shen)之前(qian)，吳(wu)(wu)夲(ben)(ben)(ben)乃是一個(ge)醫(yi)(yi)(yi)術(shu)(shu)(shu)高(gao)明(ming)、醫(yi)(yi)(yi)德(de)高(gao)尚的(de)(de)(de)民(min)(min)間(jian)醫(yi)(yi)(yi)生(sheng)(sheng)；同時，也(ye)是一個(ge)濟世救(jiu)(jiu)人(ren)、心懷眾生(sheng)(sheng)的(de)(de)(de)修道之人(ren)。如楊志在《慈(ci)濟宮(gong)碑》中(zhong)，認為吳(wu)(wu)夲(ben)(ben)(ben)“弱不(bu)(bu)好弄，不(bu)(bu)茹葷，長不(bu)(bu)娶，而以醫(yi)(yi)(yi)活(huo)人(ren)。枕中(zhong)肘后(hou)(hou)之方(fang)，未始(shi)不(bu)(bu)數(shu)數(shu)然也(ye)。所治之疾，不(bu)(bu)旋踵而去(qu)，遠近(jin)以為神(shen)醫(yi)(yi)(yi)”。可(ke)以看(kan)出(chu)，吳(wu)(wu)夲(ben)(ben)(ben)生(sheng)(sheng)前(qian)不(bu)(bu)吃(chi)葷、不(bu)(bu)娶妻(qi)等行為，確(que)是嚴守(shou)戒律的(de)(de)(de)修道之士；而他(ta)藥到病(bing)(bing)除(chu)的(de)(de)(de)高(gao)明(ming)醫(yi)(yi)(yi)術(shu)(shu)(shu)，也(ye)為他(ta)本(ben)人(ren)博得神(shen)醫(yi)(yi)(yi)的(de)(de)(de)雅稱。在莊夏(xia)(xia)的(de)(de)(de)筆下，吳(wu)(wu)夲(ben)(ben)(ben)仙(xian)醫(yi)(yi)(yi)的(de)(de)(de)角色，愈(yu)發生(sheng)(sheng)動鮮(xian)明(ming)。吳(wu)(wu)夲(ben)(ben)(ben)畢生(sheng)(sheng)從事(shi)民(min)(min)間(jian)的(de)(de)(de)醫(yi)(yi)(yi)療活(huo)動，在醫(yi)(yi)(yi)術(shu)(shu)(shu)上頗有創獲，治病(bing)(bing)效(xiao)果奇(qi)佳。而且(qie)，有時吳(wu)(wu)本(ben)還借(jie)助一些道教的(de)(de)(de)儀式，幫助患(huan)者(zhe)解(jie)決病(bing)(bing)痛(tong)，效(xiao)果同樣顯著(zhu)。莊夏(xia)(xia)《慈(ci)濟宮(gong)碑》稱，“嘗(chang)業醫(yi)(yi)(yi)，以全活(huo)人(ren)為心。按病(bing)(bing)投藥，如矢(shi)(shi)破的(de)(de)(de)；或(huo)吸氣(qi)噓(xu)水以飲(yin)病(bing)(bing)者(zhe)，雖沈(shen)痼(gu)奇(qi)恠，亦就痊(quan)愈(yu)。是以厲者(zhe)、痬者(zhe)、癕疽者(zhe)，扶升(sheng)攜持，無(wu)(wu)日不(bu)(bu)交踵其門”。可(ke)以想象，如果吳(wu)(wu)夲(ben)(ben)(ben)愿意，他(ta)所擁有的(de)(de)(de)高(gao)明(ming)醫(yi)(yi)(yi)術(shu)(shu)(shu)可(ke)以很(hen)容易(yi)地(di)為他(ta)帶(dai)來錦衣玉食，甚至是功名(ming)(ming)利祿。然而，生(sheng)(sheng)性純樸而又慕道求仙(xian)的(de)(de)(de)吳(wu)(wu)夲(ben)(ben)(ben)，并沒(mei)有把他(ta)高(gao)明(ming)的(de)(de)(de)醫(yi)(yi)(yi)術(shu)(shu)(shu)當作(zuo)追(zhui)(zhui)求功名(ming)(ming)富貴的(de)(de)(de)工(gong)具(ju)，他(ta)的(de)(de)(de)一生(sheng)(sheng)，都以能為民(min)(min)眾解(jie)除(chu)病(bing)(bing)痛(tong)為矢(shi)(shi)志。對于登門求醫(yi)(yi)(yi)的(de)(de)(de)病(bing)(bing)人(ren)，吳(wu)(wu)夲(ben)(ben)(ben)一視同仁(ren)，“無(wu)(wu)視貴賤，悉為視療，人(ren)人(ren)皆(jie)獲所欲去(qu)，遠近(jin)咸(xian)以為神(shen)”。吳(wu)(wu)夲(ben)(ben)(ben)高(gao)尚的(de)(de)(de)醫(yi)(yi)(yi)德(de)醫(yi)(yi)(yi)品，在此非常明(ming)顯的(de)(de)(de)體(ti)現。

孫(sun)(sun)(sun)瑀(yu)的《西宮(gong)(gong)檀越記》，也給我們帶來吳(wu)(wu)夲生(sheng)前活動的一些重要信(xin)息。在(zai)《西宮(gong)(gong)檀越記》里(li)，孫(sun)(sun)(sun)瑀(yu)追憶了其先(xian)大父孫(sun)(sun)(sun)天(tian)(tian)錫(xi)(xi)在(zai)獲得吳(wu)(wu)夲施藥治病(bing)后(hou)兩(liang)(liang)人(ren)相(xiang)善往來的詳細(xi)經過。宋仁宗天(tian)(tian)圣四(si)年(nian)(nian)(1026年(nian)(nian))，孫(sun)(sun)(sun)天(tian)(tian)錫(xi)(xi)食河魚得疾(ji)，調養(yang)于家居(ju)(ju)(ju)附(fu)近的旗山居(ju)(ju)(ju)士庵。一個多月后(hou)，有(you)(you)一姓裴的方(fang)士，自號(hao)(hao)養(yang)真(zhen)(zhen)老子，年(nian)(nian)已80有(you)(you)余，但身著道袍，鶴發童顏，頗有(you)(you)神(shen)仙(xian)之(zhi)(zhi)(zhi)概。裴養(yang)真(zhen)(zhen)周游到(dao)居(ju)(ju)(ju)士庵，與孫(sun)(sun)(sun)天(tian)(tian)錫(xi)(xi)相(xiang)見(jian)(jian)(jian)之(zhi)(zhi)(zhi)下，談(tan)天(tian)(tian)說(shuo)地，話語極為投機。過不(bu)(bu)(bu)多久，居(ju)(ju)(ju)住在(zai)白礁的吳(wu)(wu)悟(wu)真(zhen)(zhen)，“素以神(shen)醫名”，聽說(shuo)周游于旗山居(ju)(ju)(ju)士庵的裴養(yang)真(zhen)(zhen)“妙契(qi)神(shen)靈秘(mi)旨，且深修煉(lian)之(zhi)(zhi)(zhi)術(shu)”，在(zai)修道學(xue)仙(xian)上極有(you)(you)造詣，于是急(ji)忙涉水(shui)渡江，趕(gan)來拜訪求經。裴養(yang)真(zhen)(zhen)一見(jian)(jian)(jian)吳(wu)(wu)悟(wu)真(zhen)(zhen)，就為其不(bu)(bu)(bu)同凡俗(su)的外(wai)表與談(tan)吐所(suo)折服，“知為超世(shi)人(ren)”，于是兩(liang)(liang)人(ren)相(xiang)得甚歡(huan)。在(zai)結(jie)為密(mi)友后(hou)，裴養(yang)真(zhen)(zhen)對自己所(suo)學(xue)毫不(bu)(bu)(bu)隱(yin)瞞，傾囊傳(chuan)授(shou)給吳(wu)(wu)悟(wu)真(zhen)(zhen)，“悉(xi)以神(shen)秘(mi)授(shou)之(zhi)(zhi)(zhi)”。二人(ren)相(xiang)處之(zhi)(zhi)(zhi)余，吳(wu)(wu)悟(wu)真(zhen)(zhen)見(jian)(jian)(jian)孫(sun)(sun)(sun)天(tian)(tian)錫(xi)(xi)面帶病(bing)容，即(ji)施妙手，替(ti)天(tian)(tian)錫(xi)(xi)治病(bing)，“三日而(er)見(jian)(jian)(jian)效，半(ban)月而(er)平復，閱三月而(er)肢(zhi)體(ti)強壯，顏色如(ru)故”。愈后(hou)，孫(sun)(sun)(sun)天(tian)(tian)錫(xi)(xi)大喜過望，要以百金酬謝，吳(wu)(wu)夲(法號(hao)(hao)悟(wu)真(zhen)(zhen))卻而(er)不(bu)(bu)(bu)納(na)。于是孫(sun)(sun)(sun)、吳(wu)(wu)兩(liang)(liang)人(ren)也結(jie)為深交，在(zai)裴養(yang)真(zhen)(zhen)走后(hou)，兩(liang)(liang)人(ren)還不(bu)(bu)(bu)斷地互通音(yin)信(xin)。

孫(sun)(sun)瑀文中的(de)(de)吳悟真是(shi)否就是(shi)吳夲(ben)呢？答案(an)是(shi)肯定的(de)(de)。孫(sun)(sun)氏后(hou)裔(yi)在(zai)(zai)(zai)重(zhong)修族譜(pu)時(shi)(shi)，又在(zai)(zai)(zai)《西宮(gong)檀越記》文后(hou)加上補注，“吳真人(ren)生于(yu)宋太宗太平興(xing)國四年己卯歲三月(yue)十(shi)五(wu)日(ri)辰時(shi)(shi)，卒于(yu)宋仁(ren)宗景祐三年丙子歲五(wu)月(yue)初二日(ri)，經今(jin)計封十(shi)六次”。由此觀之(zhi)，吳悟真就是(shi)吳夲(ben)，悟真可能是(shi)其(qi)修道(dao)(dao)時(shi)(shi)用的(de)(de)道(dao)(dao)號。從孫(sun)(sun)瑀追憶(yi)的(de)(de)這個故(gu)事來看，吳夲(ben)生前(qian)對(dui)道(dao)(dao)教(jiao)方術興(xing)趣(qu)盎然(ran)，在(zai)(zai)(zai)聽說裴養真的(de)(de)消息后(hou)，不辭勞累，從白(bai)礁涉九龍江到廈門拜會。同時(shi)(shi)吳本的(de)(de)醫術也相當(dang)(dang)高(gao)明，面對(dui)孫(sun)(sun)天錫調(diao)養一個多月(yue)都未見起色的(de)(de)疾患，在(zai)(zai)(zai)施(shi)藥調(diao)理后(hou)，三日(ri)見效。而且，吳夲(ben)醫德(de)高(gao)尚，當(dang)(dang)孫(sun)(sun)天錫以百金重(zhong)酬其(qi)功時(shi)(shi)，不為錢財所迷，而是(shi)坦然(ran)卻之(zhi)，此等高(gao)風亮節，有(you)神仙風范。

有關吳(wu)夲的(de)仙化，莊夏(xia)《慈(ci)濟宮碑》僅提(ti)到“羽化于(yu)家”。但當地(di)民(min)(min)眾(zhong)(zhong)知道吳(wu)夲仙化后，自發在(zai)(zai)(zai)吳(wu)夲生前采(cai)藥煉丹的(de)青礁，搭建簡易小祠(ci)——龍湫(qiu)庵，供(gong)奉吳(wu)夲神像，呼為醫靈真人(ren)(ren)，虔(qian)加祭禱。說來也怪(guai)，病人(ren)(ren)在(zai)(zai)(zai)龍湫(qiu)庵祭拜(bai)后，其疾患往往不(bu)藥而愈(yu)，仿佛是(shi)吳(wu)夲之靈還在(zai)(zai)(zai)冥冥之中護(hu)佑著病人(ren)(ren)。于(yu)是(shi)，消息一傳十，十傳百，各地(di)的(de)民(min)(min)眾(zhong)(zhong)紛至沓來，到龍湫(qiu)庵祭拜(bai)吳(wu)夲，以(yi)求得病愈(yu)，結(jie)果效(xiao)果同樣明(ming)顯。楊志在(zai)(zai)(zai)《慈(ci)濟宮碑》中也記(ji)載了這一異事，“羽化之后，靈異益著。民(min)(min)有瘡(chuang)痬(yi)疾疢(chen)，不(bu)謁(ye)諸醫，惟侯是(shi)求。撮鹽盂水(shui)，橫劍其前，焚香默禱，而沈(shen)疴(ke)已脫矣”。

元代，隨(sui)著保生大帝信仰的(de)發展與傳播，上述宋(song)代文(wen)獻(xian)記載中吳夲模糊的(de)形(xing)象，逐(zhu)漸變得(de)生動活潑與鮮(xian)明起來。

元(yuan)明(ming)清以后(hou)，保(bao)生(sheng)(sheng)大(da)(da)(da)帝(di)(di)(di)信(xin)仰(yang)的(de)(de)(de)(de)傳播(bo)范圍擴大(da)(da)(da)，呈現出(chu)(chu)遍地(di)開(kai)花的(de)(de)(de)(de)趨(qu)勢，而(er)且各(ge)地(di)奉祀(si)(si)保(bao)生(sheng)(sheng)大(da)(da)(da)帝(di)(di)(di)的(de)(de)(de)(de)宮(gong)廟(miao)(miao)(miao)(miao)數(shu)量也(ye)扶(fu)搖直(zhi)上。明(ming)清時期，保(bao)生(sheng)(sheng)大(da)(da)(da)帝(di)(di)(di)信(xin)仰(yang)已(yi)經走出(chu)(chu)福建(jian)，傳播(bo)到隔海(hai)相望(wang)的(de)(de)(de)(de)寶島臺(tai)(tai)(tai)(tai)灣(wan)(wan)(wan)以及(ji)東(dong)南亞一(yi)(yi)帶。據臺(tai)(tai)(tai)(tai)灣(wan)(wan)(wan)學者(zhe)考證，見諸(zhu)文獻(xian)記載(zai)的(de)(de)(de)(de)臺(tai)(tai)(tai)(tai)灣(wan)(wan)(wan)最早建(jian)立(li)的(de)(de)(de)(de)保(bao)生(sheng)(sheng)大(da)(da)(da)帝(di)(di)(di)祠祀(si)(si)，應是肇建(jian)于荷(he)蘭據臺(tai)(tai)(tai)(tai)時期的(de)(de)(de)(de)臺(tai)(tai)(tai)(tai)南縣(xian)廣(guang)儲東(dong)里(li)(li)的(de)(de)(de)(de)大(da)(da)(da)道公廟(miao)(miao)(miao)(miao)，王必(bi)昌《重修臺(tai)(tai)(tai)(tai)灣(wan)(wan)(wan)縣(xian)志》載(zai)：“荷(he)蘭據臺(tai)(tai)(tai)(tai)，與漳泉人貿易時，已(yi)建(jian)廟(miao)(miao)(miao)(miao)廣(guang)儲東(dong)里(li)(li)矣！”此后(hou)，鄭成功入臺(tai)(tai)(tai)(tai)，以及(ji)清朝統一(yi)(yi)臺(tai)(tai)(tai)(tai)灣(wan)(wan)(wan)后(hou)帶來(lai)的(de)(de)(de)(de)多次閩人移臺(tai)(tai)(tai)(tai)高潮，都有(you)力地(di)推動了(le)保(bao)生(sheng)(sheng)大(da)(da)(da)帝(di)(di)(di)信(xin)仰(yang)在(zai)臺(tai)(tai)(tai)(tai)灣(wan)(wan)(wan)的(de)(de)(de)(de)傳播(bo)。時至(zhi)今日，保(bao)生(sheng)(sheng)大(da)(da)(da)帝(di)(di)(di)信(xin)仰(yang)已(yi)發(fa)展(zhan)為臺(tai)(tai)(tai)(tai)灣(wan)(wan)(wan)的(de)(de)(de)(de)一(yi)(yi)種強勢地(di)方神信(xin)仰(yang)。據2001年(nian)臺(tai)(tai)(tai)(tai)灣(wan)(wan)(wan)保(bao)生(sheng)(sheng)大(da)(da)(da)帝(di)(di)(di)廟(miao)(miao)(miao)(miao)宇聯(lian)誼會(hui)(hui)的(de)(de)(de)(de)統計，臺(tai)(tai)(tai)(tai)灣(wan)(wan)(wan)的(de)(de)(de)(de)保(bao)生(sheng)(sheng)大(da)(da)(da)帝(di)(di)(di)同祀(si)(si)宮(gong)廟(miao)(miao)(miao)(miao)共有(you)264座(尚不包括未(wei)加入聯(lian)誼會(hui)(hui)的(de)(de)(de)(de)宮(gong)廟(miao)(miao)(miao)(miao))。至(zhi)此，全(quan)臺(tai)(tai)(tai)(tai)的(de)(de)(de)(de)行(xing)政區劃中，除基隆市外(wai)，全(quan)都或多或少分布有(you)保(bao)生(sheng)(sheng)大(da)(da)(da)帝(di)(di)(di)的(de)(de)(de)(de)同祀(si)(si)宮(gong)廟(miao)(miao)(miao)(miao)。明(ming)清漳、泉商人在(zai)東(dong)南亞一(yi)(yi)帶的(de)(de)(de)(de)活動，也(ye)促(cu)使(shi)保(bao)生(sheng)(sheng)大(da)(da)(da)帝(di)(di)(di)信(xin)仰(yang)走出(chu)(chu)國(guo)門，落戶(hu)于浩渺萬里(li)(li)的(de)(de)(de)(de)異國(guo)他鄉。如道光十九年(nian)(1839年(nian))新加坡天福宮(gong)落成時，保(bao)生(sheng)(sheng)大(da)(da)(da)帝(di)(di)(di)即為主祀(si)(si)神明(ming)之一(yi)(yi)。咸豐十年(nian)(1860年(nian))，三寶壟華人領袖陳宗淮還特地(di)在(zai)大(da)(da)(da)陸定制(zhi)保(bao)生(sheng)(sheng)大(da)(da)(da)帝(di)(di)(di)神尊，迎返當地(di)的(de)(de)(de)(de)大(da)(da)(da)覺寺奉祀(si)(si)。此外(wai)，東(dong)南亞其他國(guo)家奉祀(si)(si)保(bao)生(sheng)(sheng)大(da)(da)(da)帝(di)(di)(di)的(de)(de)(de)(de)宮(gong)廟(miao)(miao)(miao)(miao)也(ye)不在(zai)少數(shu)。