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The term “Medical Monks” (医僧) refers to Buddhist monks who, in their mission to spread the Dharma and benefit all beings, also practice medicine to heal the sick and save lives. Throughout history, Southern Fujian (闽南) has been home to many renowned medical monks who excelled in healing and treating illnesses. The earliest recorded among them dates back to the Tang Dynasty, with Master Yizhong (义中禅师), followed by Master Puzu (普足禅师) in the Song Dynasty. Due to a lack of historical records, the author was unable to trace medical monks from the Yuan, Ming, and Qing Dynasties.

Since 1912, more than a dozen medical monks have emerged, including Zhuan Dao (转道), Zhuan Wu (转武), Miao Yue (妙月), Yuan Zhen (元镇), Chang Kai (常凯), Guang Shu (广树), Ben Zong (本宗), Miao Yong (妙用), Shan Xing (善兴), Guang Jian (广坚), Rui Miao (瑞苗), Chuan Yang (传扬), and Fu Xin (福欣). While some of these monks were not originally from Southern Fujian, they spent their lives spreading the Dharma and practicing medicine there. Others, though native to Southern Fujian, practiced medicine locally before traveling to Southeast Asia to propagate Buddhism and heal the sick, where they eventually passed away. This article will introduce these medical monks, explore their medical ethics, skills, and influence, and summarize their experiences for future generations. Additionally, it will provide valuable references for studying the medical and cultural aspects of Buddhism in Southern Fujian and Singapore. The discussion will proceed chronologically, based on the eras in which these monks practiced medicine.

Master Yizhong (义中禅师, 781–872)

Master Yizhong (义中), secular surname Yang (杨), was born in Shaanxi Gaoling (陕西高陵). His father, a government official, was transferred to Fujian, where Yizhong was born on January 6, 781 (Tang Dezong’s Jianzhong Era, 建中元年) in Futang (福唐, present-day Fuqing County, 福清县).

At the age of 14, Yizhong followed his father to Songzhou (宋州, present-day Quanzhou, 泉州), where he ordained as a monk under Master Xuan Yong (玄用禅师). Diligent and studious, he read extensively and developed a particular interest in medicine. After receiving the full precepts (具足戒) at the age of 27, he visited eminent monks such as Huai Hui (怀晖), Huai Hai (怀海), Shi Gong (石鞏), and Da Dian (大颠), mastering the Buddhist Tripiṭaka (三藏十二部经) and Chan (禅) Buddhism.

In 824 (Tang Muzong’s Changqing Era, 长庆四年), after the passing of Master Da Dian (大颠禅师), Yizhong left his master’s monastery in Luofu Mountain, Guangdong (广东罗浮山) the following year (825, Tang Jingzong’s Baoli Era, 宝历元年) at the age of 45. He traveled to Zizhi Mountain in Zhangzhou, Fujian (福建漳州紫芝山), where he founded the “Sanping True Monastery” (三坪真院), propagated Buddhism, and studied medicine in his spare time, compiling prescriptions from famous physicians.

In 845 (Tang Wuzong’s Huichang Era, 会昌五年), Emperor Wuzong persecuted Buddhism, forcing monks and nuns to flee into hiding. Yizhong led his disciples to Pinghe County’s Jiuceng Pagoda and Dabao Mountain (平和县九层塔大柏山), where they took refuge among the indigenous “Manliao” (蛮獠) and “Mao” (毛氏) tribes. These tribes lived in primitive conditions, suffering from diseases and a lack of medical care. Yizhong, with his exceptional wisdom and martial arts skills, subdued the Mao chieftain, established the Sanping Temple (三坪寺), and taught the locals agriculture, irrigation, construction, and clothing improvements. He also treated the sick with his medical expertise, curing many difficult and rare diseases, earning the devotion of the local people, who revered him as a divine healer.

In 849 (Tang Xuanzong’s Dazhong Era, 大中三年), the imperial court restored Buddhism. When Kaiyuan Temple in Zhangzhou (漳州开元寺) was rebuilt, Prefect Zheng Xun (郑薰) memorialized Yizhong’s contributions to the court. The emperor bestowed upon him the title “Guangji Dashi” (广济大师, Great Master of Universal Relief) and appointed him to oversee the temple’s reconstruction. Even at the age of 86 (866, Tang Yizong’s Xiantong Era, 咸通七年), Yizhong returned to Jiuceng Rock (九层岩) to rebuild Sanping Temple. On November 6, 872 (Tang Xizong’s Xiantong Era, 咸通十三年), Yizhong passed away at the temple at the age of 92.

After his passing, Yizhong’s disciples built the “Founding Master Hall” (开山祖师殿) behind the Mahavira Hall (大雄宝殿) in 873 (Tang Xizong’s Xiantong Era, 咸通十四年) and enshrined his statue for veneration. It is said that Yizhong’s remains were buried in a stone niche within the hall.

From this, we can see that the Sanping Ancestor (三坪祖师), also known as the Guangji Ancestor (广济祖师), revered in Southern Fujian folk beliefs, is Master Yizhong of the Tang Dynasty. During his lifetime, he embodied the Mahayana Buddhist spirit of “Not seeking comfort for oneself, but wishing all beings to be free from suffering” (《Huayan Sutra》, Avataṃsaka Sūtra). He ventured into underdeveloped regions, spreading the Dharma, showing compassion, and healing the sick, making significant contributions. His efforts were recognized by the Tang court, which bestowed upon him the title “Guangji Dashi.”

Master Puzu (普足禅师, 1037–1101)

Master Puzu (普足), secular surname Chen (陈), was born in Xiaogu Township, Yongchun County, Fujian (福建省永春县小姑乡). According to local Chen clan residents, the people of Xiaogu Township are descendants of Chen Yong’s (陈邕) daughter, Jin Hua Jun Zhu (金花郡主), who later ordained as a nun with the Dharma name Xuan Miao (玄妙). Following the feudal tradition, unmarried women were to be “married” to their nephews to continue the family line. The Chen clan of Xiaogu Township named their ancestral home Xiaogu Village in memory of their ancestral lineage from Chen Yong’s younger daughter.

Puzu was born on January 6, 1037 (Song Renzong’s Jingyou Era, 景祐四年). He ordained as a monk at Gaotai Mountain’s Huoyun Temple in Nan’an (南安高泰山火云寺) at a young age and later received the full precepts under Master Ming Chan (明禅和尚), taking the Dharma name Puzu. He later resided at Mazhang An (麻章庵). Puzu raised funds to repair bridges and roads, distributed free medicine, and prayed for rain during droughts and plagues, often with miraculous results, earning him widespread acclaim.

In 1083 (Song Shenzong’s Yuanfeng Era, 元丰六年), during a severe drought in Anxi County (安溪县), Liu Gongrui (刘公锐), a lay Buddhist from Penglai Township (蓬莱乡), invited Puzu to pray for rain. After Puzu set up an altar and chanted prayers, heavy rain fell, ending the drought. The locals requested Puzu to stay in Penglai, where they raised funds to build a small hut for him at Zhangyan (张岩). Noticing the exceptionally clear spring water there, Puzu renamed the place “Qingshui Rock” (清水岩) and established Qingshui Rock Temple (清水岩寺), becoming its founding master. Thus, he was honored as the “Qingshui Ancestor” (清水祖师).

During his tenure at Qingshui Rock Temple, Puzu propagated Buddhism, repaired bridges, gathered herbs, refined medicines, and treated the sick, saving countless lives and earning high praise. In 1101 (Song Huizong’s Jianzhong Jingguo Era, 建中靖国元年), Puzu passed away at the temple. The locals built an Ancestor Hall (祖师殿) in the temple and enshrined a sandalwood statue of Puzu for veneration, making him an object of folk worship in Southern Fujian.

According to legend, Puzu prepared herbal medicines in a stone mortar outside the temple during his lifetime. The mortar retained the fragrance of the herbs, and tigers would come to lick it. From this, we can see that the Qingshui Ancestor (清水祖师), revered in Southern Fujian folk beliefs, is Master Puzu of the Song Dynasty, a highly accomplished Buddhist monk. However, many secular devotees worship him as a deity, unaware of his true identity as a virtuous Buddhist medical monk. This may be due to the temple’s lack of promotion of Buddhist teachings. However, the presence of halls dedicated to Śākyamuni Buddha and Guanyin Bodhisattva, along with their statues, confirms that Qingshui Rock Temple is a Buddhist monastery. Currently, the temple is managed by laypeople rather than monks or nuns, which requires further implementation of religious policies to return its management to the Buddhist community.

Master Zhuandao (转道, 1872–1943)

Master Zhuandao (转道), secular surname Huang (黄), Dharma name Hai Qing (海清), courtesy name Zhuandao (转道), was born in Nan’an County, Fujian (福建省南安县) on November 22, 1872 (Qing Tongzhi Era, 同治十一年). The youngest of six brothers, he visited Haiteng (海澄, present-day Longhai County, 龙海县) at the age of 14 to listen to Dharma talks by Master Fohua (佛化和尚) and Master Ximin (喜敏上人). At 19, he traveled to Nanshan Temple in Zhangzhou (漳州南山寺) and ordained under Master Xixiu (喜修上人). At 20, he received the full precepts at the temple.

At 22, Zhuandao began his pilgrimage, visiting famous masters across China. He first went to Jinshan Temple in Zhenjiang, Jiangsu (江苏镇江金山寺), where he studied under Masters Yinru (隐儒和尚), Xinlin (新林), Dading (大定), Chishan (赤山), and Faren (法忍) for three years. Later, he traveled to Gaomin Temple in Yangzhou (扬州高旻寺) to study Chan Buddhism under Master Yuelang (月朗和尚), alongside Master Xu Yun (虚云和尚). They practiced together during summer retreats and winter meditation, forming a deep connection. Zhuandao also served as an attendant to Masters Yuanying (圆瑛) and Huiquan (会泉) under Master Tongzhi (通智大师) at Tiantong Temple in Zhejiang (浙江天童寺) and studied Tiantai teachings under Master Dixian (谛闲法师). For seven years, he never left the mountain, enduring harsh winter retreats and strict discipline, which deepened his Chan practice and wisdom.

At 33, Zhuandao visited the Four Great Sacred Mountains of Buddhism: Wutai, Emei, Jiuhua, and Putuo, making three pilgrimages to Wutai and over 20 to Putuo. Later, at the invitation of local gentry in Xiamen, he resided at Puguang Temple on Heming Mountain (禾山金鸡亭普光寺) for over a year. He then carried his parents’ remains to Wansong Pass in Zhangzhou (漳州万松关瑞竹岩寺, now under Longhai City) for burial and retired to the temple for meditation.

In 1909, Zhuandao was appointed acting abbot of Nanputuo Temple in Xiamen. With the support of monks and laypeople, he initiated the construction of a large life-release pond, which was completed the following year. He then resigned and moved to Yangzhen Palace (养真宫) for a short stay. In 1911, he joined Master Xu Yun (虚云和尚) on a journey to Beijing. With the help of a eunuch named Li (李某), whom he had met at Jinshan Temple, Zhuandao assisted Xu Yun in obtaining the Tripiṭaka from the Qing court for Yunnan. In gratitude, Xu Yun held a precept-transmission ceremony at Chicken Foot Mountain (鸡足山) in Yunnan to repay Zhuandao’s kindness.

In 1913 (Republic of China Era, 民国二年), Zhuandao traveled to Singapore to propagate Buddhism. At the time, a dispute over temple land arose between his Dharma nephew (a monk) and a Mr. Liu. Zhuandao mediated the conflict, and Mr. Liu agreed to donate the land for temple construction. Together with Masters Zhu’an (转岸) and Rui (瑞), Zhuandao co-founded Putuo Temple in Singapore. Years later, he also served as abbot of Tianfu Palace (天福宫).

Zhuandao was proficient in pediatrics, often treating children at the temple or palace. Due to his devout recitation of the Cundi Dhāraṇī (准提咒), his medical treatments were highly effective, earning him the title “Living Buddha for Children” (儿童活佛). He treated the poor for free, often providing medicine as well, which garnered widespread praise. Despite his frugal lifestyle, he accumulated significant funds, which he donated to temples and monasteries in China and abroad.

In 1921 (民国十年), with the support of lay Buddhists Zheng and Hu, Zhuandao founded Pujue Temple on Guangming Mountain (光明山). The following year, he invited Master Yuanying (圆瑛法师) to lecture on the Awakening of Faith in the Mahayana (大乘起信论), attracting a large audience. During the lectures, discussions arose about reviving Kaiyuan Temple in Quanzhou (泉州大开元寺). Zhuandao took it upon himself to lead the restoration effort, joining his Dharma brother Zhuwu (转物上人) on a pilgrimage to Putuo Mountain. They later met Master Yuanying at Ningbo’s Jiaoda Temple (甬江接待寺), where Zhuwu agreed to assist. The three vowed before the Buddha to revive Kaiyuan Temple. When devotees Huang Bo (黄搏扶) and others heard the news, they wrote letters urging Zhuandao to serve as abbot, with Yuanying as supervisor and Zhuwu as disciplinary master. In 1924 (民国十三年), the three returned to Kaiyuan Temple, where Zhuandao donated all his savings from a decade of medical practice—tens of thousands of yuan—to fund the temple’s reconstruction. Over the years, the temple grew into a grand monastic complex.

In the winter of 1931 (民国二十年), at the request of the monastic community and lay devotees of Kaiyuan Temple, a large-scale precept-transmission ceremony was held, with 756 participants receiving the precepts. This was one of the largest such ceremonies in 300 years. Zhuandao later established the “Quanzhou Kaiyuan Orphanage” (泉州开元慈儿院) at the temple, with Master Yuanying as director. The orphanage provided shelter, education, and vocational training to abandoned children, enabling them to live independently and contribute to society. This earned high praise from society, with people hailing Zhuandao as a model of Buddhist engagement in the world.

Zhuandao also repaired the walls of Nanshan Temple in Zhangzhou (漳州南山寺), rebuilt the Four Heavenly Kings and Weituo Bodhisattva statues, and invited Master Chang Ting (常惺法师) to establish the “Nanshan Buddhist School” (南山佛化学校) at the temple. He entrusted Master Jue San (觉三法师) with school affairs, with Masters Guang Zhen (广征) and Rui Jin (瑞金) serving as supervisors. Students studied for free, and all expenses were covered by Zhuandao. The school operated for nearly six years, producing many talents, before closing due to the political climate.

Zhuandao’s high moral character and reputation led to his election as president of the Singapore Chinese Buddhist Association (中华佛教会) in 1928, a position he held for two consecutive terms. In 1929, he was selected as Singapore’s representative to the World Buddhist Conference in Myanmar, attending alongside Elder Master Daopi (道毗老法师). In 1931, when Buddhist youth Zhang Zongzai (张宗载) and Ning Dayun (宁达蕴) traveled south to propagate the Dharma, Zhuandao provided financial support for the publication of Juehua Fo Kan (觉华佛刊). Later, his disciple Ji Ying (寂英) founded “Zhuandao Academy” (转道学园) in Johor Bahru, Malaysia, and published Fojiao yu Foxue (佛教与佛学) to promote Buddhism.

In 1934, Zhuandao, along with lay Buddhists Li Juncheng (李俊承), Qiu Shuyuan (邱菽园), and Zhuang Duming (庄笃明), initiated the establishment of the Singapore Buddhist Laymen’s Association (新加坡佛教居士林). Zhuandao served as founder and guide, making immense contributions. The association was located in Moli Road (沐咧律), where Zhuandao led chanting and meditation sessions every Saturday and Sunday evening, pioneering the practice of Pure Land Buddhism in Southeast Asia. Concerned about overseas Chinese who did not understand Chinese, he and lay Buddhist Chen Jinglu (陈景禄) founded the “English Buddhist Association” (英文佛教会) in 1938, with Zhuandao serving as guide and sponsor.

On October 21, 1943 (Gui Wei Year, 癸未年), Zhuandao passed away at Putuo Temple in Singapore.

From this, we can see that Master Zhuandao made significant contributions to temple construction, charity, and medicine in Southern Fujian and Singapore. His medical earnings, after donating medicine and alms, were entirely used for rebuilding Kaiyuan Temple and establishing the orphanage, leaving a profound impact on the Buddhist community. He serves as a model for future generations.

Master Miaoyue (妙月, 1883–1944)

Master Miaoyue (妙月), secular surname Shao (邵), Dharma name Teng Lang (腾朗), courtesy name Miaoyue (妙月), alias “Iron Arhat” (铁罗汉), was born on March 17, 1883 (Qing Guangxu Era, 光绪九年) in Shaocuo Village, Anhai Town, Jinjiang County, Fujian (福建省晋江县安海镇邵厝村).

As a child, Miaoyue was rebellious and unrestrained, often clashing with his teachers in private school. At 16, after a prolonged illness, he heeded his mother’s advice and took refuge in a vegetarian hall in Yangnan Township (洋南乡斋堂), where he vowed to recite the name of Guanyin Bodhisattva 10,000 times daily. His health gradually improved. That winter, he traveled to Xiamen and sought ordination at Heming Mountain’s Longtan Pavilion (禾山龙湫亭), but faced obstacles in his monastic journey. He then ordained under Abbot Xingjian (性坚老法师) at Chaotian Palace (朝天宫), with Master Jue Ming (觉明上人) as his precept master. The following year, he received the full precepts at Nanputuo Temple in Xiamen under Master Xi Can (喜参和尚). Later, he became the Dharma heir of Elder Master Yuan Yu (愿意老人), abbot of Miaoshi Temple (妙释寺), a famous monastery in Xiamen.

At 19, to care for his aging parents, Miaoyue returned to Anhai Town and resided at Guan Sheng Ancient Temple (关圣古庙), where he established the Yunshui Hall (云水堂) to accommodate traveling monks waiting for ships or transportation. At 25, after his parents passed away, he returned to Xiamen to study the Śūraṅgama Sūtra (楞严经) under Master Cong Yu (聪玉法师), gaining deep insights.

Upon the recommendation of Master Chan Hui (禅辉法师), Miaoyue traveled to Ziguan Mountain in Quanzhou (泉州紫帽山鸡冠岭, commonly known as Shiliu Jiao Ting, 十六脚亭) to revive Puzhao Temple (普照寺). Miaoyue was skilled in martial arts, often practicing rigorous kung fu at the temple, particularly lightness skills (轻身术) and Iron Sand Palm (铁沙掌), achieving extraordinary mastery. He also self-studied traditional Chinese medicine, gathered herbs, and treated patients, specializing in trauma, bone-setting, and muscle adjustment. His medical reputation spread far and wide.

Initially, few knew he was a martial arts monk. However, during an incident on a ship in Anhai, he displayed his exceptional skills to fend off a group of bullies, earning widespread acclaim. In 1912 (民国元年), at the age of 30, Miaoyue was invited to serve as abbot of Chongfu Temple in Quanzhou (泉州崇福寺) by Monks Zongxi and Xingli (宗喜、行理二师). Upon arrival, he found the temple dilapidated and neglected. Determined to revive it, he led the monks in clearing the land and farming, emphasizing the tradition of “agricultural Chan” (农禅并重). He also practiced medicine to benefit the world. Over the years, devotees increased, and the temple flourished.

In 1926, at the invitation of Wu Ayun (吴阿云), a Huaqiao (overseas Chinese) from the Fuji Shipping Company in the Philippines, Miaoyue traveled to the Philippines to practice medicine and raise funds. The overseas Chinese community, impressed by his medical ethics and skills, donated generously to support his efforts. With the funds raised, he returned to Chongfu Temple and rebuilt the Mahavira Hall, Dharma Hall, Chan Hall, storage rooms, and dining hall, as well as constructed new bell and drum towers and guest halls. Additionally, with donations from prominent lay Buddhist Jiang Yide (蒋以德), a native of Hui’an (惠安) residing in Xiamen, the Heavenly Kings Hall (天王殿) was built, making Chongfu Temple one of the three major monastic complexes in Quanzhou.

Miaoyue was physically strong, often bare-chested with dark, calloused hands (from practicing Iron Sand Palm). His appearance resembled a subdued Arhat. In 1929, when Master Taixu (太虚大师) visited Quanzhou, he presented Miaoyue with a couplet:

“A double-fisted Iron Arhat, a ten-acre old farming Chan.” (双拳铁罗汉，十亩老农禅)

The title “Iron Arhat” (铁罗汉) soon spread widely. Miaoyue also arranged for skilled disciples to practice medicine at the temple while he traveled across Southern Fujian with young monks, carrying medical bags to propagate the Dharma and heal the sick. Wherever he went, patients flocked to seek his treatment. During his stays in Xiamen, he often resided at Miaoshi Temple (妙释寺), Bailudong Temple (白鹿洞寺), and Gulangyu’s Riyueyan Temple (鼓浪屿日光岩寺). He treated the poor for free, saving countless lives and earning societal praise.

On November 23, 1944 (October 8, Lunar Calendar), Miaoyue passed away in the abbot’s quarters of Chongfu Temple. He left behind a manuscript of Shaolin Taizu Quanfa (少林太祖拳法) in three volumes. From this, we can see that Master Miaoyue’s medical skills and ethics were highly respected in Southern Fujian and among overseas Chinese in the Philippines. He not only revived Chongfu Temple but also pioneered a new approach to training medical monks in Southern Fujian, making significant contributions to Buddhism. Lin Sao (林骚), a poet from Quanzhou, wrote a poem for Miaoyue’s 60th birthday:

“A true heir of Shaolin’s inner strength, an ascetic bhikkhu unmatched in the world;
Strength to uproot mountains, poetry unfurled, skill to heal the world with medicine’s art;
Sutras chanted by lamplight, prescriptions written with floral grace;
With alms bowl in hand, he roamed distant seas, ensuring no ancient temple fell to ruin.”

(少林嫡派内功夫，苦行头陀世所无；力可拔山诗展卷，功能济世药同炉；
经翻贝叶灯前课，帖舞簪花笔下募；托钵沿门沧海远，不教古寺作荒芜。)

This poem captures the essence of Miaoyue’s life and achievements.

Additionally, Miaoyue hosted annual martial arts exhibitions in Xiamen, gathering martial artists at Bailudong Temple to promote traditional Chinese culture. Due to his mastery of Iron Sand Palm, he was often invited to serve as chief judge for the “Jingwu” (精武) martial arts category at Xiamen’s sports games, demonstrating his high status in Southern Fujian’s martial arts community.

Master Miaoyong (妙用, 1905–1962)

Master Miaoyong (妙用), Dharma name unknown, courtesy name Miaoyong (妙用), was born in 1905 in Yongchun County, Fujian (福建省永春县). As a child, he ordained at Kaiyuan Temple in Quanzhou (泉州开元寺) under Master Jue Yin (觉胤上人). During his Dharma pilgrimages, he learned acupuncture and moxibustion from a knowledgeable medical monk.

Later, he served as abbot of Taoyuan Hall in Yongchun (永春城关桃源殿), where he treated patients with acupuncture. At the invitation of Master Xingyuan (性愿大师), he practiced medicine at the Baiyuan Temple Medical Bureau in Quanzhou (泉州百原寺医药局). In 1946, he traveled to Xiamen to propagate the Dharma and practice medicine, initially lecturing on sutras at Miaoshi Temple (妙释寺) before settling at Riyueyan Temple on Gulangyu (鼓浪屿日光岩寺).

Miaoyong was highly accomplished in literature, profound in Buddhist principles, and skilled in delivering Dharma talks. He was also talented in poetry, calligraphy, and had an exceptional memory, able to recite acupuncture verses fluently even in old age. He was a versatile medical monk who treated patients with acupuncture and moxibustion in his spare time. In 1951, he was admitted as a member of the Xiamen Health Workers Association. His diagnoses were precise, and patients often felt immediate relief after his treatments. Upholding the Buddhist principle of compassion, he never charged fees and provided free treatment to the poor. His disciples included Fang Huizhu (方慧珠), Shi Yuanshan (释元山), and Lin Qiong (林琼).

In 1960, he was appointed as a consultant for the Acupuncture Department of Gulangyu Hospital in Xiamen. On October 15, 1962, he passed away. After his death, Gulangyu Hospital held a memorial service, attended by members of the Gulangyu Health Workers Association, monks from Nanputuo Temple, Buddhist friends, and grateful patients, making it a grand and solemn ceremony.

From this, we can see that Master Miaoyong’s expertise in acupuncture and moxibustion was recognized by national hospitals, proving his medical skills were extraordinary, far surpassing ordinary practitioners. Thus, he was hailed as the “Immortal Monk of Riyueyan Temple” (日光岩寺和尚仙), bringing honor to Buddhism.

Master Shanxing (善兴, 1894–1978)

Master Shanxing (善兴), secular surname Lin (林), Dharma name Pin Fu (品复), courtesy name Shanxing (善兴), was born in 1894 (Qing Guangxu Era, 光绪二十年) in Yongchun County, Fujian (福建省永春县). Born into a farming family, he worked as a farmer in his hometown before moving to Xiamen in 1936 to sell tea. Through a friend’s introduction, he ordained under Master Qingzhi (清智和尚) at Miaoshi Temple (妙释寺), where he received the precepts.

Later, he was appointed disciplinary master at Riyueyan Temple on Gulangyu (鼓浪屿日光岩寺). After 1956, he befriended doctors Chen Huanzhang (陈焕章), Gao Chunze (高春泽), Li Boyuan (李伯苑), and Chen Quanzhong (陈全忠), who inspired his interest in medicine. He purchased herbal medicine books and studied independently, often discussing medical knowledge with the doctors. He cultivated medicinal herbs such as Zizhu Grass (紫珠草), Yijianxi (一见喜), and Sanqi (血三七) on the wasteland south of the temple, achieving remarkable results. Patients flocked from Xiamen and its suburbs, as well as Southern Fujian, to seek his treatments.

Shanxing was innovative in his use of herbal medicine. His self-formulated medicinal powders, such as “Dongtian Powder” (洞天散), “Blood Stasis Powder” (血瘀散), “Throat-Soothing Powder” (吹喉散), and “Child Paralysis Powder” (小儿麻痹散), were highly effective and widely praised. He also prepared large quantities of “Jiuwei Wan” (九味丸), a prescription from Dr. Gao Chunze, which effectively treated deficiency-cold syndromes. Upholding the Buddhist principle of compassion, he provided free medical care and medicine to the poor, earning the title “Immortal Monk of Riyueyan Temple” (日光岩的和尚仙). He passed away in 1978 at the age of 84.

From this, we can see that Master Shanxing’s fame in herbal medicine stemmed from the accessibility and effectiveness of his treatments. As the saying goes, “A single herb can outshine a famous doctor.” Shanxing’s self-taught herbal medicine skills and experience in cultivating herbs serve as a valuable example for monks.

Master Guangshu (广树, 1914–1979)

Master Guangshu (广树), secular surname Wu (吴), Dharma name Zhao Song (照松), was born in 1914 in Jinjiang County, Fujian (福建省晋江县). As a child, he ordained at Puguang Temple in Xiamen (厦门金鸡亭普光寺) under Master Rui Zhi (瑞枝上人). At 17, he traveled to Kaiyuan Temple in Quanzhou (泉州开元寺) and received the full precepts under Master Zhuandao (转道和尚). Afterward, he devoted himself to propagating the Dharma.

In 1951, Guangshu and Master Ruimiao (瑞苗法师) studied Traditional Chinese Medicine at the “Xiamen National Medicine Research Class” (厦门国医研究班), taught by Professor Sheng Guorong (盛国荣), a TCM education expert. In 1952, he furthered his studies at the Fujian Provincial TCM Advanced Training School in Fuzhou (福建省中医进修学校). After graduating, he returned to the temple to practice medicine, treating countless patients. He later served as disciplinary master at Nanputuo Temple and practiced medicine at Yangzhen Palace (养真宫).

In 1958, at the invitation of Abbot Guang Yu (广馀法师) of Leng Hua Temple in Penang, Malaysia (马来西亚吧生龙华寺), Guangshu traveled to Malaysia to serve as disciplinary master. He later resided at Miaoxiang Forest Temple (妙香林寺), living a free and contented life. In the mid-1960s, at the invitation of Abbot Guang Qia (广洽法师) of Longshan Temple in Singapore (新加坡龙山寺), he moved to Singapore to reside at the temple, where he continued propagating the Dharma and practicing medicine, benefiting society and earning widespread praise. He was also passionate about supporting education and was appointed as a director of Mito School (弥陀学校).

On April 2, 1979 (March 6, Lunar Calendar), Guangshu passed away on the second floor of Longshan Temple. After his death, the mourners, honoring his lifelong wish to help the poor, donated the SGD 8,594 in funeral condolence money to purchase charity vouchers for the Buddhist Free Clinic, establishing a medical charity fund to provide free treatment to the sick and needy.

From this, we can see that Master Guangshu made selfless contributions to Buddhist medical care in Xiamen and Singapore, enhancing Buddhism’s image in society. His disciples’ decision to use funeral donations for charity is a practice worth promoting in the Buddhist community.

Master Changkai (常凯, 1916–1990)

Master Changkai (常凯), secular surname Hong (洪), Dharma name Chan Ji (禅即), courtesy name Changkai (常凯), was born on November 9, 1916 (Republic of China Era, 民国5年) in Yinglin Township, Jinjiang County, Fujian (福建省晋江县英林乡). His family had run a pottery business for generations and were devout Buddhists. Changkai lost his mother at the age of 3 and was raised by his father. A gifted child, he studied classical Chinese at a private school at 7 before transferring to a modern primary school.

At 10, he followed his father to Nanyue Temple in Jinjiang (晋江南岳寺) to study Buddhist rituals and daily chanting under Master Yuanzhen (元镇和尚). At 12, he accompanied Yuanzhen to Chongfu Temple in Quanzhou (泉州崇福寺), where Master Miaoyue (妙月和尚) ordained him, with Yuanzhen as his precept master. He then studied Buddhism, medicine, and martial arts at Shishi Taiheng Temple (石狮泰亨寺), mastering his teacher’s skills. In 1931, he received the full precepts under Master Zhuandao (转道和尚) at Kaiyuan Temple in Quanzhou (泉州开元寺). Afterward, he joined the Buddhist Research Society at Wanshi Lian Temple in Xiamen (厦门万石莲寺) to study under Master Huiquan (会泉大师), earning his high regard.

Between 1935 and 1937, Changkai traveled alone to Jiangsu and Zhejiang, visiting famous temples such as Fazang Temple in Shanghai (上海法藏寺), Tianning Temple in Changzhou (常州天宁寺), Zhulin Temple in Zhenjiang (镇江竹林寺), Mituo Temple in Hangzhou (杭州弥陀寺), Zuxian Temple (祖仙寺), and Guanzong Temple in Ningbo (宁波观宗寺). He studied under renowned masters such as Dayan Jingquan (大愿静权) and Bao Jing (宝静), and attended Buddhist academies including Jinling Buddhist Academy in Nanjing (南京金陵佛学苑), Baota Repayment Buddhist Academy in Ningbo (宁波七塔报恩佛学院), and Yuantong Temple Buddhist Research Society in Shanghai (上海圆通寺佛学研究社).

After the outbreak of the Sino-Japanese War, Changkai joined the Shanghai Monks’ Rescue Team, rescuing the wounded. Following the fall of Shanghai in the “August 13” Incident (八·一三), he returned to Southern Fujian to serve at Chongfu Temple, and was later appointed as a monastic officer at Chengtian Temple in Quanzhou (泉州承天寺). In 1940, he was appointed disciplinary master of Chongfu Temple by his master, Miaoyue. In 1946, he was elected as the General Affairs Director of the Jinjiang Buddhist Association and a standing director of the Fujian Buddhist Association, and initiated the establishment of the Southern Fujian Buddhist Fellowship.

In 1947, Changkai traveled to Penang, Malaysia (马来西亚槟城), to assist Master Kaolun (开论师) in developing the temple. The following year, he returned to Xiamen’s Nanputuo Temple to assist Master Xingyuan (性愿大师) in establishing the Vinaya Society (律仪学会) and transmitting the Triple Platform Precepts (三坛大戒). In 1948, he was invited back to Xiamen to help establish the Vinaya Society (律仪学会) at Nanputuo Temple and transmit the Thousand Buddha Precepts (千佛大戒).

In 1949, Changkai moved to Singapore to reside at Putuo Temple, where he propagated the Dharma and practiced medicine. He joined the Singapore Chinese Physicians Association and held various leadership positions. In 1951, he initiated the establishment of the Chinese Buddhist Free Clinic (中华佛教施诊所), the predecessor of the Singapore Buddhist Free Clinic, treating countless patients and gaining fame overseas. He authored The Essentials of Bone-Setting (正骨心要), earning the title “Saint of Bone-Setting” (正骨科圣手). In 1954, he purchased the Gatha Precinct (伽陀精舍) as his Dharma propagation base, where he set up a medical clinic and treated patients in his spare time. In the late 1950s, he opened a martial arts and TCM bone-setting research class at the precinct.

In 1953, Changkai traveled to the Philippines for Dharma propagation. The following year, he returned to Singapore and built a Malay-style Gatha Precinct (伽陀精舍), where he established a medical clinic specializing in traumatology. He provided free medical care and medicine to the poor, saving countless lives and earning the title “Saint of Bone-Setting” (骨科圣手).

In 1958, Changkai opened a martial arts class and a TCM bone-setting research class at the precinct. His students, mostly from the Singapore Chinese Medical College, attended weekly lectures and clinical practice sessions under his guidance. He trained a generation of bone-setting physicians and martial arts successors.

Changkai later served as dean of the Drug Research Institute under the Singapore Chinese Physicians Association and as an honorary consultant for the association. He was also invited as a physician for the Southeast Asian Martial Arts Invitational Tournament. In 1960 and 1964, he was appointed as Deputy Director and General Affairs Director of the Singapore Buddhist Association, respectively, devoting himself to Buddhist propagation. In 1969, he rebuilt Gatha Precinct and founded the Nanyang Buddhism monthly magazine. He also initiated the establishment of the Singapore Buddhist Free Clinic, providing free medical care to the poor.

In 1969, he founded the Nanyang Buddhism monthly magazine and served as its publisher. Over 250 issues were published by 1990, with distribution across the Philippines, Malaysia, Hong Kong, Taiwan, and mainland China. The magazine combined text and illustrations to promote Buddhism and was highly praised by Buddhists worldwide.

In 1975, Changkai proposed the establishment of Manjushri Secondary School (文殊中学). He served as Secretary of the School Construction Committee, overseeing applications to the Ministry of Education, fundraising, land acquisition, construction, and organizational matters. In 1982, after the school’s completion, he was appointed as a School Director and Supervisor.

To promote Buddhist education, Changkai represented the Buddhist Association in applying to the Ministry of Education to include Buddhist studies in the national “Four Standard” examinations for secondary schools. He also collaborated with the Ministry of Education to compile Chinese and English Buddhist textbooks and established an in-service Buddhist teacher training program. Additionally, he initiated the Singapore Buddhist Teachers Association and served as its honorary advisor.

In 1985, Changkai was awarded the Public Service Star by the Singaporean government for his contributions to society. In 1986 and 1988, he was elected Vice Chairman and Chairman of the Singapore Buddhist Association, respectively. During his tenure as chairman, he promoted the use of music, dance, and skits to propagate the Dharma, implementing this approach during Vesak Day (卫塞节) celebrations. In 1989, he led a delegation to Taiwan to attend the 5th World Buddhist Sangha Conference, where he was elected Vice President of the Singapore Region.

Changkai also served as Chairman of the Singapore Bodhi School Board of Directors, supervisor of the Manjushri Secondary School Board, Abbot of Yuanning Temple and Gatha Precinct in Singapore, and Abbot of Luohan Temple in the Philippines. In 1990, he was reelected as Chairman of the Singapore Buddhist Association and, on August 9, was awarded the Education Service Award by the Singapore Ministry of Education for his contributions to education.

Despite living abroad, Changkai remained deeply connected to his homeland. After moving to Singapore, he frequently supported Chongfu Temple. Following China’s reform and opening-up, he raised funds to repair the Mahavira Hall and Buddhist statues at Chongfu Temple. From September 3 to 8, 1989, Changkai, along with Masters Yuan Guo (元果法师) from Hong Kong and Chang Jue (常觉法师) from Taiwan, visited Chongfu Temple in Quanzhou to pay respects to the Buddha and their ancestors, reconnect with old friends, and plan the second phase of the temple’s reconstruction, including the Heavenly Kings Hall.

Changkai was passionate, fair, and disciplined, maintaining a simple and regulated lifestyle. His living expenses came from his medical practice, and all offerings from devotees were used for charitable purposes.

Due to long-term overwork and mental exhaustion, Changkai developed a brain disease. Despite extensive treatment, his condition deteriorated, and he passed away peacefully at Gatha Precinct on September 7, 1990 (July 19, Lunar Calendar, 庚午年) at the age of 75. After cremation, numerous crystal-like śarīra (舍利子) relics were found among his ashes.

From this, we can see that Master Changkai consistently supported Chongfu Temple financially. After assuming the role of disciplinary master, he took over Miaoyue’s responsibilities, treating patients and teaching martial arts to young monks at the temple. After moving to Singapore, he dedicated himself to supporting his ancestral temple and contributed to the reconstruction of Shishi Taiheng Temple (石狮泰亨寺). During his 30 years of service to the Singapore Buddhist Association, Changkai made remarkable achievements in promoting Buddhist culture, education, medicine, charity, Dharma propagation, temple construction, and monastic affairs. In recognition of his 30 years of outstanding contributions, the Singapore Buddhist Association presented him with a memorial flag during his funeral ceremony, which was draped over his coffin—a highest honor in the Buddhist community for service to society. The ceremony was jointly presided over by four elders: Yan Pei (演培), Miao Deng (妙灯), You Tan (优昙), and Long Gen (隆根).

IV. Contemporary Medical Monks

Master Ruimiao (瑞苗, 1916–?)

Master Ruimiao (瑞苗), secular surname Wang (王), Dharma name Ji Hui (寂慧), courtesy name Ruimiao (瑞苗), was born in 1916 in Nan’an County, Fujian (福建省南安县). At 12, he ordained at Nanshan Temple in Zhangzhou (漳州南山寺) under his father, Master Zhuan Qing (转清上人), and attended the temple’s Nanshan Primary School. At 16, he received the full precepts under Master Zhuan Shou (转首和尚) at Kaiyuan Temple in Quanzhou (泉州开元寺). Afterward, he propagated the Dharma at Chengtian Temple (承天寺).

In 1935, Ruimiao joined the Buddhist Research Society at Wanshi Rock in Xiamen (厦门万石岩佛学研究社) to study under Master Huiquan (会泉大师). In the winter of 1937, he returned to Nanshan Temple in Zhangzhou to reside and propagate the Dharma. The following year, when Japanese planes bombed the temple, he left Zhangzhou and returned to Kaiyuan Temple in Quanzhou, where he served as the temple’s discipline master (维那), later promoted to inspector (纠察), vice abbot (副寺), and disciplinary master (监院).

After the victory of the Anti-Japanese War in 1945, Ruimiao moved to Nanputuo Temple in Xiamen, serving as guest master (知客), vice abbot (副寺), and disciplinary master (监院). After ordaining, he began self-studying traditional Chinese medicine and exchanging knowledge with traveling medical monks. In 1950, he returned to Kaiyuan Temple in Quanzhou as Deputy Director of the Temple Affairs Committee and, upholding the Buddhist principle of compassion, established the “Quanzhou Kaiyuan Clinic” (泉州开元诊所) at the temple to treat patients.

To improve his medical skills, Ruimiao:

• Studied at the Xiamen National Medicine Research Class in 1951.
• Attended the Quanzhou TCM Advanced Training Class in 1953.
• Furthered his studies at the Fujian Provincial TCM Advanced School in 1957.

After graduating in 1958, he was assigned to Datian County, Fujian, where he practiced medicine at the 7-1 Iron Factory and the Transportation Bureau Clinic. In 1977, he retired and returned to Xiamen to live in seclusion.

In 1983, Ruimiao returned to Nanputuo Temple in Xiamen to propagate the Dharma. In 1990, he was appointed leader of the Dharma Hall Reconstruction Group at Nanshan Temple in Zhangzhou. He personally traveled to Singapore to visit Master Guang Jing (广净法师) and raise funds for the reconstruction. With Guang Jing’s help, funds were raised from Singaporean donors and used to rebuild the majestic Dharma Hall at Nanshan Temple. Ruimiao worked tirelessly to coordinate efforts for the project. Kind and approachable, he guided younger monks with patience and wisdom. Now advanced in age and in poor health, he resides in seclusion at Nanputuo Temple.

Master Chuanyang (传扬, 1924–1999)

Master Chuanyang (传扬), secular surname Chen (陈), Dharma name Pu Yan (普演), courtesy name Chuanyang (传扬), was a 46th-generation Dharma heir of the Linji (临济) Chan lineage. Born in 1924 in Nan’an County, Fujian (福建省南安县), he ordained at Chengtian Temple in Quanzhou (泉州承天寺) at the age of 7 under Disciplinary Master Guang Xin (广心上人). He studied at Yingshan Primary School in Quanzhou (泉州鹦山小学) and the Buddhist Foster Institute at Nanputuo Temple in Xiamen (厦门南普陀寺佛教养正院).

At 12, he ordained as a novice monk at Nanshan Temple in Zhangzhou (漳州南山寺) under Abbot Guang Xin (广心和尚). Later, he received the full precepts under Master Zhuandao (转道和尚) at Chengtian Temple in Quanzhou (泉州承天寺). Afterward, he resided and propagated the Dharma at famous temples in Southern Fujian, where he learned traditional Chinese medicine from traveling medical monks and studied ancient medical texts diligently. After graduating from the Zhangzhou TCM Advanced Training Class, he practiced medicine to benefit society.

From 1953 to 1954, Chuanyang served as a standing committee member for the first and second sessions of the Zhangzhou Buddhist Association. In 1954, at the invitation of Mr. Chen Jiageng (陈嘉庚), he served as a physician at the Jimei School Village Clinic (集美学村医务室) for four years. In 1965, he returned to Nanshan Temple in Zhangzhou to propagate the Dharma and joined the temple’s Nanshan Hospital (later renamed Zhangzhou Xiangcheng District TCM Hospital, 漳州市芗城区中医院), specializing in ophthalmology and traumatology.

After the implementation of religious policies in 1981, the government religious department reassigned him as abbot of Nanshan Temple. The following year, he was elected Chairman of the third session of the Zhangzhou Xiangcheng District Buddhist Association and attended the third, fourth, and fifth Fujian Provincial Buddhist Association conferences as a representative.

Since 1981, as abbot of Nanshan Temple, Chuanyang:

• Established the Zengfu Shou Clinic (增福寿诊所) to meet patients’ needs, shaping a positive image of monks healing the sick in society.
• Planned and oversaw the construction of the vegetarian restaurant, the pagoda tombs of Master Xuan Miao (玄妙尼师) and Master Fa Sheng (佛乘和尚), monastic quarters, guest halls, and the Dharma Hall.
• Conducted the Three Refuges ceremony for over 1,000 lay Buddhists, helping them become Buddhist disciples.
• Revitalized Buddhism in Zhangzhou.

Despite his advanced age, Chuanyang continued to lead the monastic community in daily chanting, morning and evening ceremonies, and other Buddhist activities. Over the past decade, he has served as abbot of Nanshan Temple, Chairman of the Zhangzhou Xiangcheng District Buddhist Association, standing committee member of the Zhangzhou Xiangcheng District Political Consultative Conference, representative of the Zhangzhou People’s Congress, standing director of the Fujian Provincial Buddhist Association, and Deputy Secretary-General of the Fujian Provincial Buddhist Association.

Additionally, three other medical monks from the modern era: Zhuan Wu (转武), Ben Zong (本宗), and Guang Jian (广坚)—are worth mentioning, though their birth and death years are unknown:

• Zhuan Wu (转武): A native of Southern Fujian, he ordained under Master Xi Can (喜参) and served as abbot of Longshan Temple in Jinjiang (晋江安海龙山寺). Later, he traveled to Singapore to propagate the Dharma and practice medicine, specializing in ophthalmology and gaining fame in Singapore. He used his savings to purchase land and build Longshan Temple in Singapore (新加坡龙山寺).
• Ben Zong (本宗): Secular surname Chen (陈), a native of Southern Fujian, he ordained under Master Huiquan (会泉大师). Before ordaining, he worked at the Xiamen Yitong Benevolent Association (厦门益同人公会), providing free medical care and medicine. After ordaining, he practiced medicine at Baiyuan Temple in Quanzhou (泉州百原寺) before moving to Nanshan Temple in Zhangzhou (漳州南山寺), where he joined the temple’s Nanshan Hospital (南山医院). He gained widespread fame and passed away in Zhangzhou.
• Guang Jian (广坚): A northerner, he resided at Nanputuo Temple in Xiamen and gained fame for his herbal medicine treatments. In the early 1960s, he was appointed as a consultant for Xiamen TCM Hospital and passed away in Xiamen.

Another contemporary medical monk, Master Fu Xin (福欣), a native of Nan’an County, Fujian, was a disciple of Master Miaoyue (妙月和尚). Specializing in traumatology, he served as abbot of Chongfu Temple in Quanzhou (泉州崇福寺) and resided at Shui Xin Ting Chan Temple in Anhai Town, Jinjiang County (晋江县安海镇水心亭禅寺), where he propagates the Dharma and practices medicine.

Conclusion

From the above, it is evident that Southern Fujian has produced many medical monks throughout history, specializing in internal medicine, pediatrics, ophthalmology, traumatology, acupuncture, and herbal medicine. They embodied the Buddhist spirit of compassion, using the Mahayana ideal of benefiting all beings to engage in the worldly work of healing the sick and saving lives. Their efforts enhanced Buddhism’s image among the masses and helped dispel misconceptions about the religion, which is truly commendable.

The ancient masters Yizhong (义中) and Puzu (普足) were particularly notable. Through their medical treatments, they saved countless lives, leaving a lasting impact. Today, temples in Fujian, Taiwan, and Southeast Asia have separate halls dedicated to the Sanping Ancestor (三坪祖师) and Qingshui Ancestor (清水祖师), where their statues are enshrined for veneration.

In 1982, the Quanzhou Buddhist community held a commemorative event marking the 110th anniversary of Master Zhuandao’s (转道) birth. Modern medical monks such as Miaoyue (妙月) and Changkai (常凯) also made significant contributions to society through their healing work, leaving unforgettable impressions on the people. This demonstrates the importance of doing good deeds in one’s lifetime, especially for monks who have the opportunity to practice medicine and benefit the world. The Buddha once taught:

“Bodhisattvas seeking the Dharma should pursue the Five Clarities (五明).”
Among these, “Medical Clarity” (医方明) is one. This proves that medical knowledge is a skillful means for practicing the Bodhisattva path.

In recent times, many insightful figures in the Buddhist community, both in China and abroad, have integrated medicine and Buddhism into their Dharma propagation activities, using Buddhist teachings to heal the mind and medicine to heal the body, helping people achieve both physical and mental well-being. This is a practice worth promoting and expanding.

References

1. Fujian Customs and Scenery (福建风物志), p. 131, Fujian People’s Publishing House, 1985.
2. Great Master Guangji and Sanping Temple (广济大师与三坪寺), compiled by Wang Xiongshu (王雄舒) (internal material).
3. Historical Study of Sanping (三坪史考), p. 90, by Yan Yawu (颜亚五), Xiamen University Press, April 1993.
4. Annals of Qingshui Rock (清水岩志), Preface and pp. 42–43 (internal material).
5. Biographies of Eminent Monks (大德僧伽传记别录), collected by Rong Lian (荣莲梵室) (internal material).
6. Commemorative Collection of Master Miaoyue (妙月和尚纪念集) (internal material).
7. Eternal Memory of Master Yuanzhen (元镇和尚永怀录) (internal material).
8. Brief Biographies of Medical Figures in Gulangyu (鼓浪屿医林人物传略), pp. 14–15 (internal material).
9. Brief Biographies of Medical Figures in Gulangyu (鼓浪屿医林人物传略), pp. 15–16 (internal material).
10. Nanyang Buddhism (南洋佛教), Issue 120, p. 29, May 1979.
11. Eternal Memory of Master Changkai (常凯法师永思集) (internal material).
12. Pumen (普门), Issue 134, p. 171, November 10, 1990.
13. Oral history interview with Master Ruimiao (瑞苗法师).
14. Oral history interview with Master Chuanyang (传扬法师).