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主要經歷

保(bao)生大(da)(da)帝：福(fu)建閩南、廣東(dong)潮汕(shan)地區(qu)、中(zhong)國(guo)臺灣地區(qu)及東(dong)南亞華人所(suo)信奉的道教(jiao)神祇，俗(su)稱大(da)(da)道公、吳真人、花橋公。

據文(wen)獻記載，保生(sheng)大帝為(wei)北宋(song)閩南人士(shi)，本名吳本，字華基，別號云(yun)衷。生(sheng)于(yu)979年(nian)(宋(song)太宗太平興國四年(nian))三月(yue)十五(wu)日，卒(zu)于(yu)1036年(nian)(宋(song)仁(ren)宗景佑三年(nian))五(wu)月(yue)初(chu)二，于(yu)采藥(yao)之時，羽化飛(fei)升(sheng)。吳夲年(nian)少就離開石門村，到青礁(jiao)修道，并(bing)以白礁(jiao)、青礁(jiao)為(wei)根據地行醫(yi)為(wei)民治病(bing)。

白(bai)(bai)礁(jiao)(jiao)慈濟宮(gong)（皇帝(di)最(zui)早欽賜(si)建(jian)造規(gui)格最(zui)高(gao)的五(wu)門宮(gong)殿(dian)(dian)(dian)(dian)(dian)建(jian)筑(zhu)）位于漳(zhang)(zhang)州(zhou)臺商投資(zi)區白(bai)(bai)礁(jiao)(jiao)村，面(mian)臨九(jiu)(jiu)龍(long)江，背靠文圃山(shan)。祀(si)奉(feng)保生大帝(di)、北(bei)(bei)宋(song)(song)(song)名醫吳(wu)夲(ben)。白(bai)(bai)礁(jiao)(jiao)村前(qian)(qian)滔滔九(jiu)(jiu)龍(long)江水(shui)融注入(ru)海(hai)，潮起潮落(luo)漸成5條港(gang)叉，成為(wei)(wei)(wei)(wei)白(bai)(bai)礁(jiao)(jiao)漁舟出(chu)入(ru)港(gang)道(dao)。吳(wu)真(zhen)(zhen)(zhen)人(ren)童年(nian)(nian)(nian)，隨父(fu)吳(wu)通(tong)出(chu)入(ru)港(gang)道(dao)討小海(hai)捉魚，后(hou)人(ren)就(jiu)把這港(gang)道(dao)叫(jiao)“大道(dao)公(gong)港(gang)”。由于這5條港(gang)叉日日夜夜潮汐(xi)起落(luo)，潮漲一(yi)片汪洋，潮落(luo)好(hao)似5條龍(long)須(xu)(xu)，后(hou)人(ren)就(jiu)把這片海(hai)灘稱(cheng)為(wei)(wei)(wei)(wei)“龍(long)須(xu)(xu)灣”。北(bei)(bei)宋(song)(song)(song)景祐(you)(you)丙子（1036年(nian)(nian)(nian)）吳(wu)真(zhen)(zhen)(zhen)人(ren)升天(tian)，白(bai)(bai)礁(jiao)(jiao)父(fu)老(lao)鄉親緬懷吳(wu)真(zhen)(zhen)(zhen)人(ren)，籌資(zi)在真(zhen)(zhen)(zhen)人(ren)生前(qian)(qian)修(xiu)煉處(chu)建(jian)庵，雕塑吳(wu)真(zhen)(zhen)(zhen)人(ren)像而祀(si)之，私(si)溢他為(wei)(wei)(wei)(wei)“醫靈真(zhen)(zhen)(zhen)人(ren)”，因庵前(qian)(qian)是(shi)“龍(long)須(xu)(xu)灣”，故(gu)取庵名為(wei)(wei)(wei)(wei)“龍(long)湫(qiu)庵”（今(jin)祖宮(gong)正(zheng)殿(dian)(dian)(dian)(dian)(dian)處(chu)）前(qian)(qian)身。龍(long)湫(qiu)庵，始建(jian)于宋(song)(song)(song)景祐(you)(you)年(nian)(nian)(nian)間(jian)(jian)（1036年(nian)(nian)(nian)）。高(gao)宗紹(shao)興二(er)十(shi)年(nian)(nian)(nian)(1150年(nian)(nian)(nian))，宋(song)(song)(song)高(gao)宗敬重民間(jian)(jian)醫生吳(wu)本的高(gao)超醫術(shu)和高(gao)尚醫德，詔在泉州(zhou)府同安縣白(bai)(bai)礁(jiao)(jiao)鄉（今(jin)屬(shu)漳(zhang)(zhang)州(zhou)臺商投資(zi)區白(bai)(bai)礁(jiao)(jiao)村）肇立“醫靈神祠”、紹(shao)興二(er)十(shi)一(yi)年(nian)(nian)(nian)(1151年(nian)(nian)(nian))擴(kuo)為(wei)(wei)(wei)(wei)二(er)進廟(miao)宇。孝宗乾道(dao)二(er)年(nian)(nian)(nian)(1166年(nian)(nian)(nian))賜(si)廟(miao)名曰“慈濟”。理宗淳祐(you)(you)元年(nian)(nian)(nian)(1241年(nian)(nian)(nian))詔改(gai)慈濟廟(miao)為(wei)(wei)(wei)(wei)慈濟宮(gong)。清(qing)嘉慶年(nian)(nian)(nian)間(jian)(jian)增建(jian)前(qian)(qian)殿(dian)(dian)(dian)(dian)(dian)，成為(wei)(wei)(wei)(wei)三(san)進宮(gong)殿(dian)(dian)(dian)(dian)(dian)式(shi)(shi)建(jian)筑(zhu)，占地(di)1609.5平方米。宮(gong)廟(miao)坐(zuo)北(bei)(bei)朝南(nan)(nan)，自南(nan)(nan)至北(bei)(bei)依次為(wei)(wei)(wei)(wei)前(qian)(qian)殿(dian)(dian)(dian)(dian)(dian)、大井、獻臺、正(zheng)殿(dian)(dian)(dian)(dian)(dian)、天(tian)井、后(hou)殿(dian)(dian)(dian)(dian)(dian)。前(qian)(qian)殿(dian)(dian)(dian)(dian)(dian)為(wei)(wei)(wei)(wei)二(er)層樓(lou)閣式(shi)(shi)，單(dan)檐(yan)歇山(shan)頂，上(shang)覆紅色(se)板瓦和筒(tong)瓦；底層辟5個大門，門廊有(you)(you)蟠龍(long)石(shi)柱(zhu)6根，門前(qian)(qian)有(you)(you)紫色(se)石(shi)獅(shi)1對；兩(liang)側有(you)(you)懸山(shan)頂廂房各三(san)間(jian)(jian)。二(er)樓(lou)兩(liang)側分置大鐘大鼓(gu)。天(tian)井有(you)(you)上(shang)下(xia)雙重須(xu)(xu)彌座構成的石(shi)砌獻臺，鐫(juan)飛天(tian)樂伎，雙獅(shi)戲球浮雕，獻臺上(shang)置蹲踞狀石(shi)獅(shi)，稱(cheng)“國母獅(shi)”，右前(qian)(qian)肢(zhi)上(shang)舉握一(yi)吳(wu)夲(ben)方印，均為(wei)(wei)(wei)(wei)宋(song)(song)(song)代雕刻。臺前(qian)(qian)有(you)(you)龍(long)泉井。正(zheng)殿(dian)(dian)(dian)(dian)(dian)，為(wei)(wei)(wei)(wei)重檐(yan)歇山(shan)頂，紅色(se)筒(tong)瓦單(dan)層宮(gong)殿(dian)(dian)(dian)(dian)(dian)式(shi)(shi)結構，臺基比前(qian)(qian)殿(dian)(dian)(dian)(dian)(dian)高(gao)2米，面(mian)闊(kuo)五(wu)間(jian)(jian)，進深三(san)間(jian)(jian)。明間(jian)(jian)正(zheng)中為(wei)(wei)(wei)(wei)如意藻井，共(gong)出(chu)五(wu)挑，次間(jian)(jian)用平棊(qi)，有(you)(you)傲昂(ang)象(xiang)鼻(bi)狀，后(hou)殿(dian)(dian)(dian)(dian)(dian)更(geng)高(gao)于正(zheng)殿(dian)(dian)(dian)(dian)(dian)，面(mian)闊(kuo)五(wu)間(jian)(jian)，進深三(san)間(jian)(jian)，前(qian)(qian)有(you)(you)小天(tian)井，兩(liang)側有(you)(you)鐘鼓(gu)樓(lou)，為(wei)(wei)(wei)(wei)重檐(yan)歇山(shan)頂樓(lou)閣式(shi)(shi)，整(zheng)座宮(gong)殿(dian)(dian)(dian)(dian)(dian)建(jian)筑(zhu)集宋(song)(song)(song)代建(jian)筑(zhu)藝術(shu)之大成，有(you)(you)“閩南(nan)(nan)故(gu)宮(gong)”美稱(cheng)。

據說，白(bai)礁慈(ci)濟祖(zu)宮(gong)(gong)供(gong)奉的開基祖(zu)神像(xiang)有三(san)尊，分稱“一大(da)帝(di)(di)”、“二(er)大(da)帝(di)(di)”、“三(san)大(da)帝(di)(di)”。一大(da)帝(di)(di)坐鎮白(bai)礁祖(zu)宮(gong)(gong)，二(er)大(da)帝(di)(di)分遷臺灣學甲，三(san)大(da)帝(di)(di)享祀廈(sha)門(men)海(hai)滄青礁慈(ci)濟宮(gong)(gong)。(白(bai)礁村共(gong)供(gong)奉三(san)尊保生(sheng)大(da)帝(di)(di)，一尊在白(bai)礁慈(ci)濟宮(gong)(gong)，一尊在白(bai)礁黃娘前慈(ci)虛宮(gong)(gong)，一尊在白(bai)礁潘厝菜市場旁瑞云宮(gong)(gong)保生(sheng)大(da)帝(di)(di)廟(miao)）。

《學甲(jia)慈(ci)濟(ji)宮(gong)沿(yan)革》云(yun)：“保(bao)(bao)生(sheng)(sheng)大帝臺(tai)灣開基祖廟(miao)學甲(jia)慈(ci)濟(ji)宮(gong)，位于臺(tai)南學甲(jia)之(zhi)(zhi)市區中(zhong)心(xin)。主神保(bao)(bao)生(sheng)(sheng)大帝神像(xiang)，乃八百(bai)年(nian)前宋化(hua)之(zhi)(zhi)開基祖神像(xiang)（開基二大帝），于明(ming)永歷(li)十五(wu)年(nian)（清(qing)順(shun)治(zhi)十八年(nian)，公(gong)元1661年(nian)）護(hu)佑民族英雄鄭成功之(zhi)(zhi)部(bu)分忠貞軍(jun)民，自(zi)大陸渡海(hai)來臺(tai)，在(zai)學甲(jia)西(xi)方(fang)四公(gong)里外之(zhi)(zhi)將軍(jun)溪頭前寮(liao)登陸。先民定(ding)居學甲(jia)后，先建(jian)簡易(yi)奉祀，嗣因保(bao)(bao)生(sheng)(sheng)大帝神威顯赫(he)，香火益盛，乃于清(qing)康熙(xi)四十年(nian)（1701年(nian)）改建(jian)為堂皇廟(miao)宮(gong)。”

保(bao)生(sheng)大(da)帝(di)臺灣民間俗稱“大(da)道(dao)公”，宋代福建路(lu)泉(quan)州府安溪感德鎮石門村，因其精通醫(yi)術(shu)、救(jiu)人無數，被尊奉為神(shen)。在中國東南沿海(hai)的(de)漳(zhang)州、廈門、泉(quan)州與(yu)隔(ge)海(hai)相望的(de)臺灣島，以及(ji)東南亞一帶，坐(zuo)落著一座(zuo)座(zuo)金(jin)碧輝煌的(de)吳(wu)夲(ben)(保(bao)生(sheng)大(da)帝(di))宮(gong)廟(miao)。每逢歲時年節，一座(zuo)座(zuo)的(de)宮(gong)廟(miao)里總是人員輻(fu)湊，往(wang)來(lai)的(de)信徒(tu)們滿(man)懷(huai)虔誠地(di)在吳(wu)夲(ben)(保(bao)生(sheng)大(da)帝(di))神(shen)前燃上一炷香(xiang)煙，口中呢喃私(si)語，希望吳(wu)夲(ben)(保(bao)生(sheng)大(da)帝(di))保(bao)佑家人平安，子(zi)女向學，生(sheng)意順利，無病無災……

吳夲是(shi)何方神圣，竟贏得如此眾(zhong)多善男信女的(de)(de)頂禮膜拜？不了(le)解這一信仰的(de)(de)人們，大多會把吳本想象成(cheng)遙遙在上的(de)(de)神秘仙國世(shi)界里的(de)(de)神佛。其實，吳夲成(cheng)仙以前，是(shi)一個(ge)實實在在的(de)(de)人，是(shi)一個(ge)生活(huo)在距今千年以前的(de)(de)北宋(song)年間(jian)的(de)(de)醫德(de)醫品極佳的(de)(de)民間(jian)醫生。

廈門高林(lin)村西村社孫(sun)姓的第十世祖孫(sun)瑀在(zai)北宋(song)元(yuan)祐二(er)年(1087年)撰寫了《西宮檀越(yue)記》，文(wen)中追憶了其先大(da)(da)父孫(sun)天錫生前與吳(wu)(wu)夲相善(shan)往(wang)來的情況。其后(hou)，在(zai)十三世紀初葉，進士、廣州別(bie)駕楊志與漳州守莊夏，分別(bie)撰寫了《慈濟(ji)宮碑》，兩碑記對(dui)吳(wu)(wu)本的事跡都介紹(shao)頗詳(xiang)。此外，發現于(yu)龍海的《白(bai)石丁氏古譜(pu)》，其記載(zai)也從某(mou)一側(ce)面透露(lu)出吳(wu)(wu)本的相關信息。下面，我們就(jiu)從上述這些原(yuan)始文(wen)獻的記載(zai)入(ru)手，揭開籠罩在(zai)大(da)(da)道公身上的神秘帷幕。

根據(ju)楊志、莊夏《慈濟宮(gong)碑(bei)》的(de)(de)(de)(de)(de)記載，保(bao)生(sheng)(sheng)大帝名(ming)吳(wu)(wu)(wu)(wu)(wu)夲(ben)(ben)(ben)，字華基，別號云衷，為(wei)(wei)(wei)(wei)紫(zi)微星轉世投(tou)胎，父親(qin)吳(wu)(wu)(wu)(wu)(wu)通，后追封為(wei)(wei)(wei)(wei)協成元君，母親(qin)黃氏(shi)為(wei)(wei)(wei)(wei)玉華大仙轉世，吳(wu)(wu)(wu)(wu)(wu)夲(ben)(ben)(ben)年(nian)少時曾(ceng)受(shou)昆侖山西王母傳授法術(shu)(shu)，后舉(ju)科(ke)舉(ju)，官任御史，精通天文地(di)(di)理，禮(li)樂醫(yi)術(shu)(shu)，后辭官修(xiu)道(dao)，行醫(yi)濟世，曾(ceng)于(yu)山林之(zhi)(zhi)中(zhong)施法救起遭(zao)虎(hu)咬(yao)死的(de)(de)(de)(de)(de)書(shu)僮，感動(dong)書(shu)僮主(zhu)人知縣(xian)(xian)江仙官與張師爺，追隨吳(wu)(wu)(wu)(wu)(wu)夲(ben)(ben)(ben)修(xiu)練道(dao)術(shu)(shu)，施藥活(huo)人。吳(wu)(wu)(wu)(wu)(wu)夲(ben)(ben)(ben)早年(nian)活(huo)動(dong)于(yu)泉州(zhou)府同安縣(xian)(xian)與漳州(zhou)府海(hai)澄縣(xian)(xian)交界的(de)(de)(de)(de)(de)白礁(jiao)與青(qing)礁(jiao)一(yi)(yi)(yi)帶(dai)。吳(wu)(wu)(wu)(wu)(wu)夲(ben)(ben)(ben)生(sheng)(sheng)于(yu)宋太(tai)宗(zong)太(tai)平(ping)興國(guo)四年(nian)(979年(nian))三月(yue)十五日，卒(zu)于(yu)宋仁(ren)宗(zong)景祐(you)三年(nian)(1036年(nian))五月(yue)初二日。成神(shen)(shen)之(zhi)(zhi)前，吳(wu)(wu)(wu)(wu)(wu)夲(ben)(ben)(ben)乃(nai)是(shi)一(yi)(yi)(yi)個醫(yi)術(shu)(shu)高明(ming)、醫(yi)德高尚的(de)(de)(de)(de)(de)民(min)間(jian)醫(yi)生(sheng)(sheng)；同時，也是(shi)一(yi)(yi)(yi)個濟世救人、心(xin)懷眾生(sheng)(sheng)的(de)(de)(de)(de)(de)修(xiu)道(dao)之(zhi)(zhi)人。如楊志在(zai)《慈濟宮(gong)碑(bei)》中(zhong)，認為(wei)(wei)(wei)(wei)吳(wu)(wu)(wu)(wu)(wu)夲(ben)(ben)(ben)“弱不(bu)(bu)好弄，不(bu)(bu)茹葷(hun)，長不(bu)(bu)娶，而(er)以(yi)(yi)醫(yi)活(huo)人。枕中(zhong)肘(zhou)后之(zhi)(zhi)方，未始不(bu)(bu)數數然也。所(suo)治之(zhi)(zhi)疾，不(bu)(bu)旋踵而(er)去(qu)，遠近以(yi)(yi)為(wei)(wei)(wei)(wei)神(shen)(shen)醫(yi)”。可(ke)(ke)以(yi)(yi)看出，吳(wu)(wu)(wu)(wu)(wu)夲(ben)(ben)(ben)生(sheng)(sheng)前不(bu)(bu)吃葷(hun)、不(bu)(bu)娶妻等行為(wei)(wei)(wei)(wei)，確是(shi)嚴守戒律(lv)的(de)(de)(de)(de)(de)修(xiu)道(dao)之(zhi)(zhi)士(shi)；而(er)他(ta)藥到病(bing)除的(de)(de)(de)(de)(de)高明(ming)醫(yi)術(shu)(shu)，也為(wei)(wei)(wei)(wei)他(ta)本人博(bo)得神(shen)(shen)醫(yi)的(de)(de)(de)(de)(de)雅稱(cheng)。在(zai)莊夏的(de)(de)(de)(de)(de)筆下，吳(wu)(wu)(wu)(wu)(wu)夲(ben)(ben)(ben)仙醫(yi)的(de)(de)(de)(de)(de)角(jiao)色，愈發生(sheng)(sheng)動(dong)鮮明(ming)。吳(wu)(wu)(wu)(wu)(wu)夲(ben)(ben)(ben)畢生(sheng)(sheng)從事民(min)間(jian)的(de)(de)(de)(de)(de)醫(yi)療活(huo)動(dong)，在(zai)醫(yi)術(shu)(shu)上頗有創獲，治病(bing)效果(guo)奇佳。而(er)且，有時吳(wu)(wu)(wu)(wu)(wu)本還借助(zhu)一(yi)(yi)(yi)些道(dao)教(jiao)的(de)(de)(de)(de)(de)儀式，幫助(zhu)患者解(jie)決病(bing)痛(tong)(tong)，效果(guo)同樣顯著。莊夏《慈濟宮(gong)碑(bei)》稱(cheng)，“嘗(chang)業醫(yi)，以(yi)(yi)全活(huo)人為(wei)(wei)(wei)(wei)心(xin)。按病(bing)投(tou)藥，如矢破的(de)(de)(de)(de)(de)；或吸氣噓水(shui)以(yi)(yi)飲病(bing)者，雖沈痼奇恠，亦就(jiu)痊愈。是(shi)以(yi)(yi)厲(li)者、痬者、癕疽者，扶(fu)升攜持，無日不(bu)(bu)交踵其門”。可(ke)(ke)以(yi)(yi)想象，如果(guo)吳(wu)(wu)(wu)(wu)(wu)夲(ben)(ben)(ben)愿意，他(ta)所(suo)擁有的(de)(de)(de)(de)(de)高明(ming)醫(yi)術(shu)(shu)可(ke)(ke)以(yi)(yi)很容(rong)易地(di)(di)為(wei)(wei)(wei)(wei)他(ta)帶(dai)來錦(jin)衣玉食，甚至是(shi)功名(ming)利祿(lu)。然而(er)，生(sheng)(sheng)性純(chun)樸而(er)又慕(mu)道(dao)求仙的(de)(de)(de)(de)(de)吳(wu)(wu)(wu)(wu)(wu)夲(ben)(ben)(ben)，并沒有把他(ta)高明(ming)的(de)(de)(de)(de)(de)醫(yi)術(shu)(shu)當作(zuo)追求功名(ming)富貴(gui)的(de)(de)(de)(de)(de)工具，他(ta)的(de)(de)(de)(de)(de)一(yi)(yi)(yi)生(sheng)(sheng)，都以(yi)(yi)能(neng)為(wei)(wei)(wei)(wei)民(min)眾解(jie)除病(bing)痛(tong)(tong)為(wei)(wei)(wei)(wei)矢志。對于(yu)登門求醫(yi)的(de)(de)(de)(de)(de)病(bing)人，吳(wu)(wu)(wu)(wu)(wu)夲(ben)(ben)(ben)一(yi)(yi)(yi)視(shi)同仁(ren)，“無視(shi)貴(gui)賤，悉為(wei)(wei)(wei)(wei)視(shi)療，人人皆獲所(suo)欲去(qu)，遠近咸(xian)以(yi)(yi)為(wei)(wei)(wei)(wei)神(shen)(shen)”。吳(wu)(wu)(wu)(wu)(wu)夲(ben)(ben)(ben)高尚的(de)(de)(de)(de)(de)醫(yi)德醫(yi)品，在(zai)此非常明(ming)顯的(de)(de)(de)(de)(de)體現。

孫(sun)瑀(yu)的(de)(de)(de)(de)《西(xi)(xi)宮檀越記》，也給我們(men)帶來吳夲(ben)生前(qian)活(huo)動(dong)的(de)(de)(de)(de)一些重要信(xin)(xin)息(xi)。在(zai)《西(xi)(xi)宮檀越記》里，孫(sun)瑀(yu)追憶了其先(xian)大父孫(sun)天(tian)(tian)錫在(zai)獲得(de)吳夲(ben)施藥治(zhi)病后(hou)兩人(ren)相善往來的(de)(de)(de)(de)詳(xiang)細經(jing)過。宋仁(ren)宗天(tian)(tian)圣(sheng)四年(1026年)，孫(sun)天(tian)(tian)錫食河魚得(de)疾，調養(yang)(yang)于(yu)家居(ju)附近的(de)(de)(de)(de)旗山居(ju)士庵。一個多(duo)月后(hou)，有(you)一姓裴(pei)(pei)的(de)(de)(de)(de)方士，自號(hao)養(yang)(yang)真(zhen)(zhen)(zhen)(zhen)老(lao)子，年已80有(you)余，但身(shen)著(zhu)道(dao)袍，鶴(he)發童顏，頗有(you)神(shen)(shen)仙之(zhi)(zhi)概。裴(pei)(pei)養(yang)(yang)真(zhen)(zhen)(zhen)(zhen)周(zhou)(zhou)游到居(ju)士庵，與孫(sun)天(tian)(tian)錫相見之(zhi)(zhi)下(xia)，談天(tian)(tian)說(shuo)地，話語極為(wei)投機。過不(bu)多(duo)久(jiu)，居(ju)住(zhu)在(zai)白礁的(de)(de)(de)(de)吳悟真(zhen)(zhen)(zhen)(zhen)，“素以(yi)神(shen)(shen)醫名”，聽說(shuo)周(zhou)(zhou)游于(yu)旗山居(ju)士庵的(de)(de)(de)(de)裴(pei)(pei)養(yang)(yang)真(zhen)(zhen)(zhen)(zhen)“妙契(qi)神(shen)(shen)靈(ling)秘(mi)旨，且(qie)深修煉(lian)之(zhi)(zhi)術”，在(zai)修道(dao)學(xue)仙上(shang)極有(you)造詣，于(yu)是(shi)(shi)急忙涉水渡江，趕(gan)來拜訪求經(jing)。裴(pei)(pei)養(yang)(yang)真(zhen)(zhen)(zhen)(zhen)一見吳悟真(zhen)(zhen)(zhen)(zhen)，就為(wei)其不(bu)同凡俗的(de)(de)(de)(de)外表與談吐所(suo)(suo)折服，“知(zhi)為(wei)超世人(ren)”，于(yu)是(shi)(shi)兩人(ren)相得(de)甚歡(huan)。在(zai)結(jie)為(wei)密友后(hou)，裴(pei)(pei)養(yang)(yang)真(zhen)(zhen)(zhen)(zhen)對自己所(suo)(suo)學(xue)毫不(bu)隱瞞，傾(qing)囊傳授給吳悟真(zhen)(zhen)(zhen)(zhen)，“悉以(yi)神(shen)(shen)秘(mi)授之(zhi)(zhi)”。二人(ren)相處之(zhi)(zhi)余，吳悟真(zhen)(zhen)(zhen)(zhen)見孫(sun)天(tian)(tian)錫面帶病容(rong)，即施妙手，替天(tian)(tian)錫治(zhi)病，“三日而(er)見效，半月而(er)平復(fu)，閱三月而(er)肢體強壯(zhuang)，顏色如故”。愈后(hou)，孫(sun)天(tian)(tian)錫大喜(xi)過望，要以(yi)百金酬(chou)謝，吳夲(ben)(法號(hao)悟真(zhen)(zhen)(zhen)(zhen))卻而(er)不(bu)納(na)。于(yu)是(shi)(shi)孫(sun)、吳兩人(ren)也結(jie)為(wei)深交(jiao)，在(zai)裴(pei)(pei)養(yang)(yang)真(zhen)(zhen)(zhen)(zhen)走后(hou)，兩人(ren)還不(bu)斷地互通音信(xin)(xin)。

孫瑀(yu)文(wen)中的(de)(de)吳(wu)(wu)悟(wu)真(zhen)是(shi)否就是(shi)吳(wu)(wu)夲(ben)呢？答案(an)是(shi)肯定(ding)的(de)(de)。孫氏后裔在重修(xiu)族譜時(shi)，又(you)在《西宮檀越記》文(wen)后加上補注，“吳(wu)(wu)真(zhen)人生(sheng)于宋太(tai)宗(zong)太(tai)平興國四年(nian)己(ji)卯(mao)歲(sui)(sui)三(san)(san)月(yue)(yue)十五日(ri)辰時(shi)，卒于宋仁宗(zong)景祐三(san)(san)年(nian)丙(bing)子歲(sui)(sui)五月(yue)(yue)初二日(ri)，經今計封十六(liu)次”。由此觀之，吳(wu)(wu)悟(wu)真(zhen)就是(shi)吳(wu)(wu)夲(ben)，悟(wu)真(zhen)可能是(shi)其修(xiu)道時(shi)用的(de)(de)道號。從孫瑀(yu)追(zhui)憶的(de)(de)這個故(gu)事來(lai)看，吳(wu)(wu)夲(ben)生(sheng)前對(dui)(dui)道教(jiao)方術興趣盎然(ran)(ran)，在聽說裴(pei)養真(zhen)的(de)(de)消(xiao)息后，不(bu)辭勞累，從白礁涉(she)九龍江到廈(sha)門拜會(hui)。同(tong)時(shi)吳(wu)(wu)本的(de)(de)醫術也(ye)相(xiang)當高明，面(mian)對(dui)(dui)孫天錫調養一個多月(yue)(yue)都未(wei)見起(qi)色的(de)(de)疾患，在施藥調理后，三(san)(san)日(ri)見效。而且，吳(wu)(wu)夲(ben)醫德高尚(shang)，當孫天錫以(yi)百金重酬其功時(shi)，不(bu)為錢財(cai)所(suo)迷，而是(shi)坦(tan)然(ran)(ran)卻之，此等高風(feng)亮節，有神仙風(feng)范(fan)。

有關吳(wu)夲(ben)的(de)仙化(hua)，莊夏《慈濟宮碑(bei)》僅提到“羽化(hua)于(yu)家”。但當地(di)民眾(zhong)知(zhi)道吳(wu)夲(ben)仙化(hua)后(hou)，自發在(zai)吳(wu)夲(ben)生前(qian)(qian)采藥煉丹的(de)青礁，搭建(jian)簡易小(xiao)祠(ci)——龍湫庵(an)，供(gong)奉吳(wu)夲(ben)神(shen)像(xiang)，呼為(wei)醫靈真人，虔加(jia)祭(ji)禱。說來也怪，病人在(zai)龍湫庵(an)祭(ji)拜后(hou)，其疾患往往不(bu)藥而愈，仿(fang)佛是吳(wu)夲(ben)之(zhi)靈還在(zai)冥冥之(zhi)中護佑著(zhu)(zhu)病人。于(yu)是，消息一傳(chuan)十(shi)，十(shi)傳(chuan)百，各地(di)的(de)民眾(zhong)紛至沓來，到龍湫庵(an)祭(ji)拜吳(wu)夲(ben)，以求(qiu)得病愈，結果效(xiao)果同樣明顯。楊志在(zai)《慈濟宮碑(bei)》中也記(ji)載了這一異(yi)事，“羽化(hua)之(zhi)后(hou)，靈異(yi)益著(zhu)(zhu)。民有瘡痬疾疢，不(bu)謁諸醫，惟侯是求(qiu)。撮(cuo)鹽盂水，橫劍其前(qian)(qian)，焚香默禱，而沈(shen)疴(ke)已(yi)脫(tuo)矣(yi)”。

元(yuan)代(dai)，隨著保生大(da)帝信仰的(de)發展與傳(chuan)播，上述宋代(dai)文獻記載中吳夲模糊的(de)形象，逐漸(jian)變得生動活潑與鮮明起來(lai)。

元(yuan)明(ming)清以(yi)(yi)后(hou)，保(bao)(bao)(bao)(bao)生(sheng)(sheng)(sheng)大(da)帝(di)(di)(di)(di)(di)信(xin)仰的(de)(de)(de)傳播范圍擴大(da)，呈(cheng)現出(chu)遍地(di)(di)(di)(di)(di)開花的(de)(de)(de)趨勢，而(er)且各地(di)(di)(di)(di)(di)奉祀(si)保(bao)(bao)(bao)(bao)生(sheng)(sheng)(sheng)大(da)帝(di)(di)(di)(di)(di)的(de)(de)(de)宮(gong)(gong)廟數量也扶搖直上。明(ming)清時期，保(bao)(bao)(bao)(bao)生(sheng)(sheng)(sheng)大(da)帝(di)(di)(di)(di)(di)信(xin)仰已經走出(chu)福建(jian)，傳播到隔海(hai)相望的(de)(de)(de)寶島臺(tai)(tai)灣(wan)以(yi)(yi)及東(dong)南(nan)亞一(yi)(yi)帶(dai)。據臺(tai)(tai)灣(wan)學者考證，見諸文獻記(ji)載的(de)(de)(de)臺(tai)(tai)灣(wan)最早建(jian)立的(de)(de)(de)保(bao)(bao)(bao)(bao)生(sheng)(sheng)(sheng)大(da)帝(di)(di)(di)(di)(di)祠祀(si)，應(ying)是(shi)肇建(jian)于(yu)(yu)荷蘭(lan)據臺(tai)(tai)時期的(de)(de)(de)臺(tai)(tai)南(nan)縣廣(guang)儲(chu)東(dong)里的(de)(de)(de)大(da)道公廟，王(wang)必昌《重(zhong)修(xiu)臺(tai)(tai)灣(wan)縣志》載：“荷蘭(lan)據臺(tai)(tai)，與漳泉人(ren)(ren)貿(mao)易(yi)時，已建(jian)廟廣(guang)儲(chu)東(dong)里矣！”此(ci)后(hou)，鄭成功入臺(tai)(tai)，以(yi)(yi)及清朝(chao)統(tong)一(yi)(yi)臺(tai)(tai)灣(wan)后(hou)帶(dai)來的(de)(de)(de)多(duo)次閩人(ren)(ren)移臺(tai)(tai)高潮，都有力(li)地(di)(di)(di)(di)(di)推動了保(bao)(bao)(bao)(bao)生(sheng)(sheng)(sheng)大(da)帝(di)(di)(di)(di)(di)信(xin)仰在臺(tai)(tai)灣(wan)的(de)(de)(de)傳播。時至(zhi)今日，保(bao)(bao)(bao)(bao)生(sheng)(sheng)(sheng)大(da)帝(di)(di)(di)(di)(di)信(xin)仰已發展為(wei)臺(tai)(tai)灣(wan)的(de)(de)(de)一(yi)(yi)種強(qiang)勢地(di)(di)(di)(di)(di)方神信(xin)仰。據2001年(nian)(nian)臺(tai)(tai)灣(wan)保(bao)(bao)(bao)(bao)生(sheng)(sheng)(sheng)大(da)帝(di)(di)(di)(di)(di)廟宇(yu)聯誼會的(de)(de)(de)統(tong)計，臺(tai)(tai)灣(wan)的(de)(de)(de)保(bao)(bao)(bao)(bao)生(sheng)(sheng)(sheng)大(da)帝(di)(di)(di)(di)(di)同祀(si)宮(gong)(gong)廟共有264座(zuo)(尚不包括(kuo)未(wei)加(jia)入聯誼會的(de)(de)(de)宮(gong)(gong)廟)。至(zhi)此(ci)，全臺(tai)(tai)的(de)(de)(de)行(xing)政區劃中，除基隆市外，全都或多(duo)或少分(fen)布有保(bao)(bao)(bao)(bao)生(sheng)(sheng)(sheng)大(da)帝(di)(di)(di)(di)(di)的(de)(de)(de)同祀(si)宮(gong)(gong)廟。明(ming)清漳、泉商人(ren)(ren)在東(dong)南(nan)亞一(yi)(yi)帶(dai)的(de)(de)(de)活(huo)動，也促(cu)使保(bao)(bao)(bao)(bao)生(sheng)(sheng)(sheng)大(da)帝(di)(di)(di)(di)(di)信(xin)仰走出(chu)國門(men)，落戶于(yu)(yu)浩渺萬里的(de)(de)(de)異(yi)國他鄉。如道光十九年(nian)(nian)(1839年(nian)(nian))新加(jia)坡天福宮(gong)(gong)落成時，保(bao)(bao)(bao)(bao)生(sheng)(sheng)(sheng)大(da)帝(di)(di)(di)(di)(di)即為(wei)主祀(si)神明(ming)之一(yi)(yi)。咸豐十年(nian)(nian)(1860年(nian)(nian))，三(san)寶壟華人(ren)(ren)領(ling)袖陳宗淮還特地(di)(di)(di)(di)(di)在大(da)陸定制(zhi)保(bao)(bao)(bao)(bao)生(sheng)(sheng)(sheng)大(da)帝(di)(di)(di)(di)(di)神尊，迎返當地(di)(di)(di)(di)(di)的(de)(de)(de)大(da)覺寺(si)奉祀(si)。此(ci)外，東(dong)南(nan)亞其他國家奉祀(si)保(bao)(bao)(bao)(bao)生(sheng)(sheng)(sheng)大(da)帝(di)(di)(di)(di)(di)的(de)(de)(de)宮(gong)(gong)廟也不在少數。