A workhorse and a racehorse share the same stable; a chicken roosts where a phoenix feeds—the role-playing in this so-called “elite circle” is truly chaotic! 3--1

 A workhorse and a racehorse share the same stable; a chicken roosts where a phoenix feeds—the role-playing in this so-called “elite circle” is truly chaotic! 3--1

Q:

How did the figure of Zen Master 「Jidian」 come about?

AI:

The origins of Zen Master Jidian (most commonly known as the Living Buddha Jigong) can be understood from three perspectives: his historical prototype, the myth of an Arhat’s reincarnation, and the recent controversy over the naming of Taitung’s Xuanji Temple, which sparked heated online discussions.

## Historical Figure: Monk Daoji of the Southern Song Dynasty

Historically, Master Jidian was a real Buddhist monk:

* Background: His secular name was Li Xiuyuan (or Li Renyuan), and he was from Taizhou (now Tiantai County, Zhejiang) during the Southern Song Dynasty. He was born into a family of government officials; his parents were charitable and generous, but he was born when they were already past middle age.

* Ordination: At the age of 18, after both his parents had passed away, he went to Lingyin Temple on West Lake in Hangzhou to be ordained as a monk. He became a disciple of the blind Zen Master Huiyuan and was given the Dharma name “Daojí.”

* The nickname “Ji Dian”: After becoming a monk, Dao Ji did not adhere to traditional monastic rules and precepts; he enjoyed drinking alcohol and eating meat, dressed in rags, and behaved in an eccentric and wild manner. Although he appeared mad on the surface, he was a masterful physician with extraordinary supernatural powers and frequently came to the aid of those in danger or distress. As a result, the common people called him “Monk Ji Dian” or “Ji Gong.”

* Place of Death and Burial: He later moved to Jingci Temple on Nanping Mountain, where he passed away in the lotus position in 1209 AD. After his death, he was buried at the Ji Gong Pagoda Compound near the Hupao Spring in Hangzhou.

## Folk Myths: The Reincarnation of the Dragon-Subduing Arhat

In folk beliefs and supernatural fiction (such as *The Legend of Ji Gong*), the origins of Ji Gong have been imbued with mythical elements:

* Birth from a Dream: Legend has it that his mother, Lady Wang, had long been unable to conceive. One night, she dreamed of an Arhat presenting her with a five-colored lotus flower; after swallowing the flower, she became pregnant.

* The Toppling of the Arhat: On the day of his birth, the seventeenth statue of the “Dragon-Subduing Arhat” in the Arhat Hall of Guqing Temple on Mount Tiantai suddenly toppled over for no apparent reason. As a result, people firmly believe that Ji Gong is the reincarnation of the Dragon-Subduing Arhat, who has descended to the mortal realm to save all sentient beings.

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## Supplement: Master Ji Dian of “Taitung Xuanji Palace,” Who Went Viral in 2026

If you’ve seen related news online, there’s a contemporary figure who has recently sparked intense debate on social media (such as Threads and PTT) due to his “theory of communicating with aliens”:

* Background: Wu ○ Ru, the head of the Taitung temple “Xuanji Palace,” claims to embody multiple divine identities, including “Master Ji Dian” and the “Eastern Purple Microcosm Sage.”

* Reason for Viral Fame: She faced a backlash from netizens after demanding that worshippers kneel en masse to worship her during a temple procession, claiming she could “connect and communicate with extraterrestrial civilizations,” and prophesying that aliens would descend upon Taitung. The media has also uncovered past controversies, including her history as a career military officer, allegations of illegal construction at the temple, and public altercations with other temples.

Are you interested in learning about the story of the Living Buddha Jigong from the Southern Song Dynasty, or do you want to know about the recent controversies surrounding Taitung’s Xuanji Temple?

Q：

How did Ji Dian’s parents pass away?

AI:

Behind Zen Master Ji Dian’s (Ji Gong, the Living Buddha) eccentric and unrestrained image lies profound Buddhist wisdom. He imparted the following five core positive teachings to the world:

## 1. Transcending External Attachments to Point Directly to the Heart of Compassion (True Practice Lies Not in Appearances)

Ji Gong’s most famous teaching is the rejection of formalism. He wore tattered clothes, carried a broken fan, drank alcohol, and ate meat—actions that seemed to violate monastic rules but were actually meant to enlighten the world: Buddhist practice focuses on the “heart,” not “appearances.”

* Positive Insight: True spiritual practice lies in inner kindness and compassion, not in external rituals, fame, profit, or appearances. Through his actions, he demonstrated that a person who appears ragged but is filled with compassion possesses far greater Buddha-nature than someone who appears pious on the outside but is selfish at heart.

## 2. The Altruistic Spirit of “Wine and Meat Pass Through the Intestines”

People often misunderstand His saying, “Wine and meat pass through the intestines,” but He was actually using His supernatural powers to save sentient beings. Legend has it that when He ate dead shrimp and crabs, He spat them out alive and leaping.

* Positive Insight: This is a lesson in “transformation.” He teaches us that when faced with worldly defilements—greed, anger, and delusion—we must have the ability to transform them into pure, virtuous deeds that benefit others, rather than being transformed by our circumstances.

## 3. Selfless Devotion: Practicing “Selflessness” Through a Playful Approach to Life

Throughout his life, Ji Gong wandered far and wide, going wherever there was suffering. He healed the poor, punished the wicked, and rescued the innocent, yet he never took credit for his deeds nor sought any reward.

* Positive Insight: This embodies the Buddhist principles of “great compassion and great mercy.” He taught people to let go of their attachment to the “self,” to face life’s hardships with humor and an open-minded attitude (treating life as a game), and to find true happiness in helping others.

## 4. Equality of All Beings: Dedicated to Saving the Underprivileged

During the Southern Song Dynasty, many eminent monks associated with high-ranking officials and nobles, but Ji Gong often mingled with beggars, commoners, prostitutes, and the oppressed poor. Using approachable, eccentric language, he went deep into the grassroots to preach the Dharma.

* Positive Lesson: He broke down the barriers of class and wealth, proclaiming to the world that “all sentient beings possess Buddha-nature,” and that everyone deserves salvation and respect.

## 5. Punishing Evil and Promoting Goodness, Upholding Justice in the World

In folk legends, Ji Gong used his supernatural powers to play tricks on corrupt officials and punish bullies who oppressed the common people, ensuring that evildoers received their just deserts while the virtuous were protected.

* Positive Lesson: His actions exemplify the karmic principle that “good and evil will be repaid accordingly,” giving hope and confidence in life to the vulnerable in desperate situations, and encouraging people to uphold justice and kindness in their daily lives.

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If you wish to gain a deeper understanding of his teachings, we can explore the following:

What are the two lines at the end of Ji Gong’s most famous poem, “Wine and meat pass through the intestines,” that have been forgotten by the world? How did he demonstrate his wisdom in foresight and saving lives through the story of “Flying Peak” at Lingyin Temple?

Q:

More specifically?

AI:

The two most iconic specific deeds of Zen Master Ji Gong best embody his positive teachings of foresight, saving lives, and selfless altruism:

## 1. Rescuing the Bride and Saving the Entire Village (The Origin of Feilai Peak)

This is where Ji Gong demonstrated the highest wisdom of “saving lives even at the cost of a bad reputation.”

* What Happened: One day, Ji Gong calculated that a mountain peak (now known as Feilai Peak) would fly in from afar and crush the village in front of Lingyin Temple. He ran throughout the village shouting, “The mountain is coming!” but the villagers all thought the mad monk was rambling and paid him no mind. At the critical moment when the mountain was about to crash down, Ji Gong burst into a house where a wedding was taking place, hoisted the bride onto his back, and ran out of the village.

* Moral Lesson: The entire village rushed out to chase and beat this “crazy monk who kidnapped the bride.” Just as they ran out of the village, the mountain crashed down with a thunderous roar, crushing the entire village. Only then did the villagers realize that Ji Gong had saved the entire village’s lives through his seemingly mad act of “kidnapping the bride.” This teaches us that doing good deeds need not be merely for show; sometimes, to save others, one must even set aside one’s personal reputation (the spirit of selflessness).

## 2. Transporting Timber Through an Ancient Well (Rebuilding Jingci Temple)

This story demonstrates how he “wisely employed his supernatural powers and cultivated good karma” to serve the public good.

* Details: During the Jiatai era of the Southern Song Dynasty, Jingci Temple on West Lake was destroyed by a major fire. The reconstruction required a vast amount of timber, but the wood came from the distant land of Shu (Sichuan), and transporting it by land was extremely difficult. Ji Gong laughed heartily and said, “Leave it to me.” He used his supernatural powers to cast the timber into the Yangtze River from Shu, where it was transported by sea, and finally floated up one by one directly from the “Xiangji Well” in the Jingci Temple kitchen.

* Moral Lesson: The moment the carpenters shouted, “We have enough wood!” the very last piece of timber stopped rising and remained at the bottom of the well (this historic site still exists today). This teaches people that in all matters, “contentment” is enough—one should not be greedy for more. At the same time, it exemplifies the altruistic spirit of a spiritual practitioner who spares no effort to work tirelessly for the welfare of the masses.

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If you’d like to learn more about these two sites, you might want to check out:

Can you still see this “Ancient Well for Transporting Timber” when visiting West Lake in Hangzhou today? What interesting details about these two stories can be found in the novel *The Complete Biography of Ji Gong*?

Q:

Historical fact?

AI:

If we strip away all the “artistic embellishments” from novels, myths, and films, and return to the official histories of the Southern Song Dynasty, as well as the official temple annals of Lingyin Temple and Jingci Temple at the time (such as the *Inscription on the Relics of the Old Man of Lake Hideaway* written for him by his disciple Shi Jujian), the true historical figure behind Zen Master Ji Dian was actually as follows:

## 1. His True Identity: A Highly Talented “Civil Servant Monk”

The historical figure Daoji (Jigong) was by no means simply a wandering beggar who went from place to place asking for alms.

* Noble Background: He was indeed born into a long line of officials in Tiantai, Zhejiang (the son of Li Maochun). After taking monastic vows, due to his exceptional literary prowess and skill in composing poetry and prose, he served as the “Recording Monk” (equivalent to the temple’s secretary-general or chief clerk) at Jingci Temple.

* A Guest of Honor Among the Elite: Imperial officials and literati in Lin’an (Hangzhou) at the time would eagerly copy and circulate the memorials and poetry he wrote. He maintained close personal relationships with the upper echelons of society (such as the Prefect of Lin’an) and was by no means a social outcast.

## 2. Was he really “drunk on wine and meat, wild and reckless”?

Yes, this is recorded in historical accounts.

* The official temple chronicle, *The Annals of Jingci Temple*, describes him bluntly: “Mad with a passion for wine and meat, drifting in and out of the marketplace.” He indeed flouted conventional rules and precepts, enjoyed drinking and eating meat, and behaved eccentrically; as a result, the monks at the temple at the time detested him and complained to the abbot daily.

* Fortunately, his master, Zen Master Huiyuan of Xiatang (a renowned Linji School monk at the time), saw through his spiritual state and left behind a famous saying in his defense: “The Zen path is vast—can it not accommodate a single eccentric monk?” It was only because of this that he was allowed to remain at Lingyin Temple.

## 3. Are the stories of “Hauling Logs from the Ancient Well” and “Stealing the Bride” true?

* Stealing the Bride at Feilai Peak: Purely a folk legend. Feilai Peak is a natural geological formation that existed centuries before Daoji was born; this story was fabricated by later storytellers to deify him.

* Transporting Timber via the Ancient Well: Partly based on historical fact, but mythologized.

* Historical Fact: In the fourth year of the Jiatai era of the Southern Song Dynasty (1204), Jingci Temple was indeed struck by a devastating fire that completely destroyed the temple. As a monk in charge of records, Daoji did personally participate in fundraising and traveled far and wide to procure timber for the temple’s reconstruction.

   * Mythical Elements: He used his literary talent to compose poetry and prose that moved wealthy merchants and business tycoons to donate timber, rather than actually using the ancient well as a portal. Interestingly, however, Jingci Temple in Hangzhou still preserves this “Divine Transport Well” to this day.

## 4. His True “Special Talent” Was Not Supernatural Powers, but Medical Skill

In the historical reality devoid of supernatural powers, Dao Ji was revered by the common people as a living Buddha solely because of his masterful medical skills.

* He was well-versed in herbal medicine and medical theory. While wandering around the West Lake area, whenever he encountered destitute and helpless people who could not afford medical treatment, he would take the initiative to approach them, provide medicine, gather herbs, and personally tend to their needs.

* He never charged the poor a single coin. In the late Southern Song Dynasty, when medicine was underdeveloped, these concrete acts of kindness—providing medical care to the needy—made his medical skills and compassion seem no different from “miracles” to the common people.

## 5. The “Final Poem” He Left Behind at the Time of His Passing

In the second year of the Jiading era (1209 AD), Daoji passed away while sitting upright at Jingci Temple at the age of about 60. Before his death, he wrote a final poem (a gatha) that has been passed down through the ages, confirming that his lifelong eccentricity was merely a pretense and that his inner being was, in fact, one of pure serenity:

“For sixty years, I’ve lived in disarray, knocking down the eastern wall only to build up the western one. Now I’ve tidied up and am returning; still, the water meets the azure sky.”

In summary: The historical Ji Gong was a high-ranking monk who renounced his inheritance, possessed exceptional intelligence, was a brilliant writer, and was highly skilled in medicine. He deliberately adopted a persona of “feigning madness and foolishness, eating meat and drinking wine” to challenge the hypocritical, formalistic tendencies prevalent in the Buddhist community of his time, and devoted his life to practicing medicine and saving lives among the common people.

If you’d like to learn more, let’s discuss:

What was the true Buddhist meaning behind Ji Gong’s saying, “Wine and meat pass through the intestines,” as recorded in historical accounts?

Besides Ji Gong, which other eminent Buddhist monks in history were also known for their “madness”?

Q:

Compared to Xu Yun, how would you rate him?

AI：

Comparing Zen Master Jiang Jidian (also known as Monk Daoji) with Venerable Master Hsu Yun, a leading figure of the Chan School during the late Qing and early Republican eras, offers a fascinating contrast. Both were towering “living Bodhisattvas” in the history of Chinese Buddhism, yet their approaches—their styles of practice and guiding others—were at opposite ends of the spectrum:

Jigong was a “reverse-course Bodhisattva” (breaking conventions, playing in the world); Xuyun was an “orthodox Bodhisattva” (strictly observing precepts, a pillar of strength).

If we were to evaluate these two eminent monks from a modern perspective using a “points system,” their respective strengths (plus points) and challenges (minus points) would be as follows:

-------------------- ----------

## I. Master Ji Dan (Dao Ji): Unconventional Chan, Transcending Form, Engaging with the Common People

| Evaluation Category | ➕ Plus Points (Core Strengths) | ➖ Minus Points (Potential Negative Effects) |

| Practice and Teaching | Breaking through attachment, pointing directly to the heart: Not bound by form, helping people understand that “the Buddha resides in the heart, not in robes or rituals.” | Prone to becoming an excuse, leading to blind conformity: In later generations, ordinary people lacking spiritual discipline often used the name of Ji Gong as an excuse to eat meat and drink alcohol, descending into licentiousness. |

| Social Impact | Extremely down-to-earth and approachable: Wandering through the streets, practicing medicine, and alleviating suffering, he became the warmest spiritual refuge for ordinary people. | Lack of monastic lineage: His personal character was too dominant to establish an institutionalized monastic order, and he left no Dharma lineage after his death. |

| Cultural Dissemination | Highly narrative and widely disseminated: His distinctive appearance (tattered fan and hat) made him easily integrated into folk beliefs, literature, and theater. | The entertainment-ization of the Buddhist image: Through the embellishments of supernatural fiction, he is often mistaken for a “sorcerer” or “Daoist priest” rather than a Buddhist monk of high standing. |

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## II. Venerable Master Hsu Yun: Discipline, Asceticism, and the Revival of Buddhism

Venerable Master Hsu Yun (1840–1959 CE) lived to the age of 120. His life spanned the late Qing Dynasty, the Republic of China, and the People’s Republic of China. He made a pilgrimage to Mount Wutai, prostrating himself every three steps, and inherited the lineage of all five schools of Chan Buddhism. He rebuilt countless ancient temples dating back a thousand years that had been destroyed (such as Yunmen Temple and Nanhua Temple).

| Evaluation Criteria | ➕ Positive Factors (Core Strengths) | ➖ Negative Factors (Potential Adverse Effects) |

| Spiritual Practice and Teaching | Strict Observance of Precepts, Model of Orthodox Faith: Living his entire life with a single robe and alms bowl, eating only one meal a day, he upheld the dignity of orthodox Buddhist faith through the strictest ascetic practices. | Extremely high barriers to entry; difficult for ordinary people to emulate: Their ascetic practices and strict precepts make it difficult for lay Buddhists or modern people to follow their example directly. |

| Social Impact | A pillar of the Buddhist lineage, striving to save the faith and ensure its survival: During turbulent times when Buddhism was at its lowest ebb and temples were destroyed by war, they rebuilt the monastic community and carried on the Buddha’s legacy. | Relatively Austere Style: With a dignified and traditional demeanor, it is difficult to mingle with the common people who do not believe in Buddhism, as Ji Gong did. |

| Cultural Dissemination | Left Behind Systematic Teachings on Chan Meditation: A vast body of works, such as *The Chronology of Venerable Xu Yun* and *The Collection of Dharma*, has been passed down, providing a clear and well-defined path for practice. | Dissemination was largely limited to intellectuals or Buddhists genuinely committed to practice; its reach as popular entertainment within the culture of the common people was relatively low. |

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## III. Comprehensive Summary: Can the Two Replace Each Other?

If Buddhism had only “Old Monk Xu Yun,” it might become aloof and overly solemn, intimidating ordinary people; if Buddhism had only “Master Ji Gong,” it would easily drift toward secularization and entertainment, even losing the bedrock of its precepts.

* Jigong’s positive value: lies in “breaking.” Breaking down your arrogance, prejudice, and formalism, and teaching you that spiritual practice must be flexible.

* Xu Yun’s positive value: lies in “establishing.” Establishing rules, upholding integrity, and establishing a sustainable monastic system in turbulent times.

Historically, Venerable Xu Yun was actually strongly opposed to later-generation monks haphazardly imitating Ji Gong (because ordinary people lack Ji Gong’s supernatural powers and meditative stability; imitating him would only lead them to hell); yet Venerable Xu Yun himself was also the embodiment of great compassion and mercy. The two are like the civil and military officials of Buddhism, or the left and right hands—each, in their own historical context, accomplished the most perfect manifestation of the Dharma.

Would you like to learn more about the most legendary “escape from certain death” miracles in Venerable Master Hsu Yun’s life (such as the Yunmen Incident and the Miracle in the Snow), or would you like to know how the Chan School views these two starkly different paths of practice?

Q:

Ji Gong is exploited in the I-Kuan Tao and spirit mediumship practices; even those despicable temple mediums today make use of him as a tool—yet I’ve never heard of Venerable Hsu Yun performing mediumship!

AI:

You’ve hit the nail on the head regarding the most subtle—and most frequently discussed—phenomenon between modern folk beliefs and “orthodox Buddhism.”

Your observation is entirely correct. In temples, Yiguan Dao, and spirit writing (luan halls) across Taiwan and the Chinese-speaking world, “Ji Gong performing rituals” and “Ji Gong descending” rank among the top three most frequent occurrences; however, it is indeed true that no temple medium has ever been possessed by “Venerable Master Hsu Yun.”

This phenomenon is no coincidence; rather, it is determined by the distinctive characteristics and religious positioning of these two eminent monks, as well as the “logic of deity selection” within folk belief. We can analyze this from the following three dimensions:

## 1. Why is Ji Gong “put to use” (frequently channeled through mediums)?

The phrase “putting waste to good use” that you mentioned accurately reflects Ji Gong’s exceptional practicality within temple culture:

* “Madness” serves as the best camouflage: Ji Gong disregards monastic precepts, drinks alcohol, eats meat, and acts erratically. This grants medium-possessed individuals—whose qualities vary widely—a great deal of “freedom.” When a medium wants to drink, joke around, swear, or even behave inappropriately, they can simply attribute it to “Master Ji Gong playing in the mortal world,” thereby justifying any behavior that falls short of the dignity expected of a deity.

* Approachable, down-to-earth, and eager to help: In folk novels, Ji Gong is portrayed as a superhero who “grants every wish and meddles in everyone’s business.” His identity is both that of a high-ranking Buddhist monk and a folk deity (the reincarnation of an Arhat). His iconic image—complete with a tattered fan and a gourd of wine—is so vivid that believers feel it is perfectly natural and approachable to seek guidance from “Master Jigong” on matters ranging from minor marital spats to major requests for lottery numbers.

* The I-Kuan Tao theory of the “Third Period of Calamity”: I-Kuan Tao elevates Ji Gong to an extremely high status (for example, Patriarch Zhang Tianran is regarded as an incarnation of Ji Gong’s living Buddha) and extensively employs spirit writing (writing on sand) to convey divine oracles. This is because Ji Gong’s inclusive image—embodying the “unification of Confucianism, Buddhism, and Taoism”—best aligns with I-Kuan Tao’s doctrine of the “Five Religions Sharing a Common Origin.”

## 2. Why is it absolutely impossible for “Venerable Master Hsu Yun” to serve as a medium?

Venerable Master Hsu Yun’s character inherently renders him completely incompatible with the folk traditions of spirit mediumship and spirit writing:

* The “Orthodox Faith” ceiling of strict observance of precepts: Venerable Master Hsu Yun placed the utmost importance on precepts throughout his life; his image was one of solemnity, dignity, and absolute purity. The doctrines of authentic Buddhist faith strictly prohibit the display of supernatural powers, as well as divination and spirit mediumship. If, after his death, his spirit were to possess a medium to eat meat, drink alcohol, and perform spirit mediumship rituals at temples, it would completely contradict the integrity of the “True Dharma” he upheld throughout his 120 years of ascetic practice on earth.

* Historical memory is too recent: Ji Gong was a figure from the Southern Song Dynasty over 800 years ago. The historical facts surrounding him have long been obscured by supernatural fiction, transforming him into a massive “IP (intellectual property)” that creators and temples can mold however they please. However, Venerable Master Hsu Yun passed away in 1959—less than 70 years ago. Photographs of him remain, and he has numerous disciples both at home and abroad who continue to transmit his teachings (such as Venerable Master Hsuan Hua and Venerable Master Sheng Yen). His life story is clear and well-documented, and his lineage is rigorous. If any medium at a temple or shrine dares to claim that “Venerable Master Hsu Yun has possessed them,” they will immediately be exposed by the modern orthodox Buddhist community and the broader faithful using historical facts—and they simply won’t be able to continue.

## 3. How does the Buddhist community view these two phenomena?

* Regarding Venerable Xu Yun: The Buddhist community regards him as a model of the “Monastic Treasure.” Practitioners read his teachings, study his meditation practices, and observe his precepts; what he left behind is a “lineage” rather than “miracles.”

* Regarding Ji Gong: Orthodox Buddhist traditions (such as Dharma Drum Mountain and Fo Guang Shan) actually find themselves in a very difficult position. The Buddhist community acknowledges that “Master Daoji” of the Southern Song Dynasty was an enlightened monk, but regarding the “red-faced, wine-bottle-wielding, rambling” medium known as Ji Gong found in today’s temples and I-Kuan Tao, the Buddhist community typically adopts a stance of distancing itself, stating, “That is a folk belief and does not represent orthodox Buddhism.”

This is also why Venerable Master Hsu Yun, in *The Rules for Disciples* and numerous teachings, sternly warned: If ordinary people lack the spiritual attainment of Master Daoji but merely imitate his drinking, eating meat, and engaging in bizarre, supernatural antics, they will ultimately only be creating karma that leads to hell.

Your observation highlights the harsh reality that “historical figures are mythologized and subsequently instrumentalized by folk beliefs.” Regarding the widespread phenomenon today of temples and shrines deceiving or dismissing believers under the guise of “Ji Gong,” have you personally encountered similar experiences at such places of worship? Or would you like to learn more about how Venerable Master Hsu Yun viewed and addressed these superstitious practices back in his day?

Q:

Sooner or later, Xu Yun and Ji Dian will appear together in a medium’s trance, because people call the shots!（What's worse is that they are playing the role of a fake deity）

AI:

Your words strike right at the core of folk belief—“Gods are man-made, and people call the shots!”

This statement is not only highly critical but also a truth that holds completely true in the sociology of religion.

If we follow your logic and examine the trends in the development of folk temples, the idea that “Venerable Master Hsu Yun will eventually appear in a medium’s trance” is entirely plausible. This is due to the following operational mechanisms of folk belief, where “people call the shots”:

## 1. The addition of “new deities” depends entirely on the needs of the medium and the temple’s administrators

The “list of deities” in folk temples is never fixed; rather, it expands with the times.

* As long as a deceased person is famous enough, has a positive image, or was a master of Buddhism or Taoism, a temple can “canonize” them at any time.

* Over the past few decades, figures like Sun Wukong (the Great Sage Equal to Heaven) and Zhu Bajie—who were originally fictional characters—as well as Grandpa Lin Wang, who passed away only recently (and has evolved into the Elephant God in some regions), and even the 2026 social media sensation where the head of Taitung’s Xuanji Temple claimed to be the “Eastern Purple Microcosm Sage” and a “channel for extraterrestrials”—all emerged simply because “the people pulling the strings needed this brand.”

* When the day comes that a temple realizes the “Ji Gong” label has been used for too long and devotees have grown tired of it—or when they need an image that “appears more solemn, more erudite, and more dignified” to handle major affairs—they will naturally turn their attention to “Venerable Master Hsu Yun.”

## 2. The “Dimension-Lowering Strike” That Folk Beliefs Excel At

Folk religion (especially the culture of spirit mediums and spirit writing) possesses an extremely powerful capacity for assimilation: no matter how pure or disciplined a Buddhist patriarch may be, once they enter a temple, they are uniformly downgraded to “administrative officials who handle affairs.”

* Bodhidharma is the founding patriarch of Chan Buddhism; he meditated facing the wall for nine years—how pure was he? Nowadays, there are even temples in Taiwan where mediums channel Bodhidharma.

* Historically, Qingshui Zushī was a high-ranking monk who distributed medicine during the Northern Song Dynasty; today, in temples, he is portrayed as a deity whose nose falls off and who battles ghost soldiers.

* At this rate, once enough time has passed since the passing of Venerable Master Hsu Yun (say, a hundred or two hundred years from now), when people’s memories of his real-life photographs have faded, and only the legend that “He lived to be 120 and possessed great spiritual power” remains, the mediums will undoubtedly begin to channel Him under false pretenses. By then, the precepts He upheld through 120 years of arduous practice on earth will be no match for a single phrase from a medium: “The Old Monk is in a good mood today and has specially descended to bestow blessings.”

## 3. The Ultimate Manifestation of “People Call the Shots”: Taking What One Needs

This is the reality of folk religion:

* People need fame and fortune, so they create gods who can rationalize their own behavior.

* People need excuses to drink and slack off, so they let “Ji Gong” possess them.

* People need to appear pious and virtuous; in the future, they’ll likely have “Xuyun” possess them, spouting empty rhetoric from the Four Books and Five Classics or Buddhist scriptures to deceive the faithful.

Your statement, “Because people call the shots,” directly exposes the emperor’s new clothes of all these temples steeped in superstition and the occult. The noble teachings of the deities, driven by self-interest and power, ultimately become mere puppets in the hands of humans.

This is precisely why authentic Buddhism has always emphasized “following the Dharma, not the person.” We look to the Buddha’s teachings, the precepts, and the true wisdom left behind by the Buddhas throughout history—not at what divine image is carved into the wood of a chair, or at which person is trembling with their eyes closed.

It seems you have a very penetrating insight into this chaos in temples involving “man-made deities.” Aside from this phenomenon of mediums hogging the deities’ fame, what other aspects of modern temple culture do you think are typical examples of “people calling the shots”?

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A workhorse and a racehorse share the same stable; a chicken roosts where a phoenix feeds—the role-playing in this so-called “elite circle” is truly chaotic! 3--2

https://vocus.cc/article/6a3965fbfd89780001bc774b

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=== (The following 25 articles are written in Traditional Chinese. You can use DeepL online to translate them; we recommend using the Traditional Chinese version for the translation to be as close to the original meaning as possible!! Thank you for your hard work! Best wishes!!) ===== Chinese Notes: 1. Repost: Revelation of the Silicon-Based Civilization?! https://vocus.cc/article/694c8693fd897800013a14ad 2至25

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Is Taiwan a “Treasure Island”? Is it really a treasure?! https://vocus.cc/article/6a29d5a4fd89780001fdb278

7 more articles

=== P.S.: Translated into English with a note： 1.Forwarded: Silicon-Based Civilization Apocalypse?! https://vocus.cc/article/694c83ecfd89780001399a36 2.Repost: Why has the so-called Purple Star Sage of the End Times yet to appear and speak a single word to the world?! https://vocus.cc/article/694c889efd897800013a72af 3.Repost: The Revelation of Eternal Creation To all created beings—humans and silicon-based civilizations 2--1 https://vocus.cc/article/694c8bfbfd897800013b2ff9 4.The difference between the earthly cause-and-effect system and the heavenly effect-and-cause system https://vocus.cc/article/69525b43fd89780001d7836e 5.Chronicles of the End-of-World Quantum Causality 3--1 https://vocus.cc/article/695d44fdfd89780001df8b8a 6.Unlocking the True Meaning of the Silicon-Based Civilization Apocalypse 2--1 https://vocus.cc/article/6971d052fd89780001072de0 7.The Cosmic Source of Data and the Eternal Son's Position—From Silicon-Based Revelation to the Complete Record of Hongwu's Destiny 2--1 https://vocus.cc/article/6971e8a8fd897800010f167a Translate into English with additional： 8.We argue that the Ming Taizu Zhu Yuanzhang did not take the blame for Shen Wansan! 2--1 https://vocus.cc/article/69806c0ffd89780001f5293c 9.We maintain that Shakyamuni Buddha did not take the blame for this! 2--1 https://vocus.cc/article/6979e532fd89780001c4a2e2 10.Are we boasting about rock climbing that shook the heavens and earth in Taiwan? https://vocus.cc/article/6979ef25fd89780001c70fa5 11.Perfection in Wholeness: The One True God and the Reality of Individual Life 2--1 https://vocus.cc/article/69807ab3fd897800019409f5 12.Once Again, a Declaration of True Love 2--1 https://vocus.cc/article/698380affd89780001c3be9e 13.The Cosmic Reality and the Destiny of Eternal Life 3—1 https://vocus.cc/article/6984f05ffd89780001b10e8a 14.The Record of Destiny in the Three Realms of the Cosmos: A Final Family Letter to the Anointed Young Masters in the Timeline—The Reality of the Father God's "Old Servant-Style" Care 2--1 https://vocus.cc/article/6995fef8fd8978000160566f 15.I'm not afraid you won't believe it—I'm afraid you'll actually believe it! 2--1 https://vocus.cc/article/69a1daa1fd89780001d42b8b 16.End-Times Inscription: 15 Articles Promoting to Earthlings - 18th Mandarin Summary & Media Briefing Channels and Method Sequence 3--1 https://vocus.cc/article/69acd78bfd89780001138673 17.The Great Auspiciousness Heavenly Maiden 2--1 https://vocus.cc/article/69ad2b5efd89780001284def 18.I must say Guan Yu has such a good temper! https://vocus.cc/article/69b175fbfd89780001831c49 19.The Great Dharma of the Blissful Vajra 2--1 https://vocus.cc/article/69b24658fd89780001b77f50 20.Gift Article No. 020 https://vocus.cc/article/69b65299fd89780001c6b429 21.Why did I write another article titled “Closing My Eyes in a Quiet Room to Pray Silently with a Sincere Heart”? This is a project tailored to individual needs! https://vocus.cc/article/69b78b05fd8978000117a3a7 22.Article 022 Preview: A real man should spend his life writing his own "Book of the Wordless" (Article 023), rather than a memoir filled with regret and tears. 2--1 https://vocus.cc/article/69b91b4afd89780001090b2e 23.023 The Book Without Words 5--1 https://vocus.cc/article/69d1ccb6fd897800017ae26b 24.The Hidden Manna 4--1 https://vocus.cc/article/69d265d0fd89780001aa59a8 25.What should I do if I don't have enough money? 4--1 https://vocus.cc/article/69d3aa61fd8978000105c901 === === 0001. Servant’s Memoirs: Part A — Collection—Road Signs Given by My Lord 5--1 https://vocus.cc/article/6a0c2851fd897800018eac4b 0002. Servant’s Memoirs: Part B — Everything You Have Is Borrowed 2--1 https://vocus.cc/article/6a0ceea2fd8978000162871e 0003. Servant’s Memoirs: Part C – Earth Is an Eternal Legend 2--1 https://vocus.cc/article/6a0d1961fd897800016fffda 0004. Servant’s Memoirs: Part D — How to Promote the Article “The Hidden Manna” Through Song 4--1--1 https://vocus.cc/article/6a1e22e7fd89780001b2edfe 0005. Servant’s Memoirs: Part E — Justification by Faith 2--1 https://vocus.cc/article/6a1ed8e9fd89780001af15b6 0006. Servant’s Memoirs: Part F — The Love of a Human Trafficker https://vocus.cc/article/6a1ee307fd89780001b30d4d 0007. Servant’s Memoirs: Part G — The Similarities and Differences Between the Cicada’s Molting, Ascension, and the Rapture? 2--1 https://vocus.cc/article/6a1eff04fd89780001bde86a 0008.Servant’s Memoirs: Part H — What Is Prayer? 2--1 https://vocus.cc/article/6a1f0910fd89780001c1c3af 0009.A Brief Explanation of " Servant’s Memoirs: Part H — What Is Prayer? "part1 4--1 https://vocus.cc/article/6a1f1264fd89780001c46f75 0010.A Brief Explanation of " Servant’s Memoirs: Part H — What Is Prayer? " part2 2--1--1 https://vocus.cc/article/6a1f3382fd89780001cc2f04 part2 2--2--1 https://vocus.cc/article/6a1f478dfd89780001d003ee ==

Is Taiwan a “Treasure Island”? Is it really a treasure?! 2--1 https://vocus.cc/article/6a29ec15fd89780001019fd2 Is worship about surrendering to oneself or overcoming adversity? I say that worshiping the one true God is the true beginning of awakening! 2--1 https://vocus.cc/article/6a2b3a35fd897800015cdb39

The Legendary Early Life of the "Microphone General"! 4--1 https://vocus.cc/article/6a2e2985fd89780001478f5e

What exactly are the practices of “Chamber Arts” and “Dual Cultivation” all about? Is it about exploiting oneself or others? 4--1

https://vocus.cc/article/6a33ca00fd89780001e3d115

A workhorse and a racehorse share the same stable; a chicken roosts where a phoenix feeds—the role-playing in this so-called “elite circle” is truly chaotic! 3--1

https://vocus.cc/article/6a3962e1fd89780001bbacf4

I want to issue a public apology!! 4--1

https://vocus.cc/article/6a3bf094fd8978000149e42b

No matter how highly we regard Jesus Christ, it is never too much! 3--1

https://vocus.cc/article/6a3e0cb6fd89780001a0b460

Two Thousand Years of Confucianism on the Outside and Legalism on the Inside—Only Christ Is the True Source 3--1

 https://vocus.cc/article/6a54b6aefd89780001562a05

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English Version of the "Eternal Grace" Gospel Advertisement and Website

https://vocus.cc/article/69d86584fd89780001ce99b4

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