Thuộc Tứ thần chí lược, chép Bạch Tiều Từ Tế cung và thần tích Ngô Đào (Đại Đạo công/Bảo Sinh Đại Đế). Hệ thống hóa phong hiệu, linh tích y dược và tín ngưỡng Mân–Đài.
Ứng dụng: Thần phổ Bảo Sinh Đại Đế, sử miếu Bạch Tiều/Thanh Tiều
清光绪杨浚《四神志略》系列中专记保生大帝（吴夲）祖地白礁之志。吴夲（979–1036）字华基，同安积善里白礁人，以医术济世、采药坠崖或骑鹤飞升而神化。书中汇录林廷璝《吴大帝传》、历代封典（慈济真人→保生大帝）及「诵经、书符、念咒」三仪：灵宝经法专治时疫，神咒可调兵荡凶。教义核心为「医道双修、以济人救物为念」，将宋代名医升格为闽南药签神与瘟神对治者。术语含「大道公」「慈济宫」「药签」「灵宝经法」。方法上以祖地志—世系—科仪—灵验链，确立白礁（西宫）与青礁（东宫）双祖宫格局及闽台分香逻辑。
⚡ Ứng dụng: 用于保生大帝药签科仪、白礁—青礁祖宫之争，以及闽台瘟神/医神信仰史考证。
🔗 Liên quan: 慈济宫碑；吴真人世修道果实录；清水岩志略
It argues that Baijiao as cult center of Baosheng Dadi proves medical-numinous efficacy is territorialized: healing power is stored in place, genealogy, and temple economy, then exported by devotees. Local monographs convert clinical miracle into communal infrastructure. The deity’s authority is thus a public health cosmology rooted in one shore.
1) In charts with illness indicators, combine medical action with a fixed healing altar/direction rather than random prayer. 2) Use Fire/Earth useful gods (physician-deity resonance) when Baosheng-type cult is chosen as support. 3) Practice: seasonal purification rites at home when health stars are active. 4) Map ‘clinic + temple’ dual path: diagnosis first, then vow—mirroring text’s medical-divine pairing. 5) For cultivators, treat body as local shrine: daily regimen stabilizes ‘Baijiao’ of the self.
Unlike pure medical classics, it proves healing via sacred geography. Unlike Tianfei sea-rescue texts, the core contingency is disease, not voyage. Distinct because public healing and place monograph fuse into one legitimacy machine.