臺灣解嚴後諸多新興宗教紛起，「唯心聖教」這個教團的形成，關鍵就在創教者混元禪師（張益瑞）的宗教魅力。他遵照王禪老祖的啟示，捨棄大地測量事業轉而弘道，曾許諾完成諸多大願，平反蚩尤之冤即為其一；即認為蚩尤與炎、黃二帝在爭奪中原之戰失敗，從此在歷史上承受沉埋之冤，忽略其對中華文明的貢獻。張氏在南投禪機山建立仙佛寺後，三十餘年來既傳下經典，也不停地講道，累積達15,615冊之多。在建立神道體系的過程中，曾在最近一次的九九法會中宣講《王禪老祖玄妙真經》，此經於民國五十一年（1962）在臺北鸞堂降筆，乃是唯一非由混元禪師所傳出，卻是張氏較早閱讀的一部。他的講經並非遵循原經字義，而是以自身證悟所得加以詮釋，足以代表圓熟期的神道觀。其中「解冤」思想即為核心教義之一，小則用於解釋人世間的冤結，大則省思臺灣與中國之間存在的政治恩怨，並連及韓國、日本的歷史糾葛。張氏既在所出經典中凸顯三祖，認為平反蚩尤即從祖源化解歷史恩怨，此一行動獲得教內賢士的支持，故能在涿鹿古戰場依據易經風水學建立三個祖堂：黃帝殿、炎帝廟，尤其在蚩尤殞命處建蚩尤祠，達成三祖共祀之願；也回應涿鹿縣委副書記興建三祖堂的共同願望。此一「解冤和生」精神既可溯源佛、道二教，而新興宗教則轉化其語言、觀念，用於解釋公、私冤結，以期化解所累積的怨與冤。此一議題既為唯心聖教所提出，面對當前新宗教的各出新意，可省思此一創舉有何當代意義及價值。

After martial law was lifted in Taiwan, as many new religions developed in succession, the congregation of the Sacred Teachings of the Sole Heart (Weixin shengjiao 唯心聖教) took shape. The key to this was the religious charisma of the teachings’ founder Chan Master Hunyuan (Zhang Yiduan張 益瑞). He adhered to the enlightenment of Venerable Lord Wang Chan 王禪 老祖, abandoning his career as a geodetic surveyor to pursue a greater path. Of the many vows that he promised to complete in the past, redressing the injustices of Chiyou 蚩尤 was one; that is, he believed that because Chiyou defeated the Yan Emperor 炎帝 and the Yellow Emperor 黃帝 in battle, he has endured profound injustices embedded throughout history and his contribution to Chinese civilization has been neglected. Zhang established the Transcendent Buddha Temple (Xian Fo si仙佛寺) on Nantou’s 南投 Mount Chanji 禪機山, where for more than thirty years, he has since been transmitting scriptures and continually discoursing on the Way; he has accumulated more that 15,615 books of scripture. In the process of establishing a system of divine beings, he propagated the “The True Scripture of the Mysteries of Venerable Lord Wang Chan” (Wang Chan laozu xuanmiao zhenjing王禪老 祖玄妙真經) before at the most recent nine-nine religious assembly. This scripture was composed in a Phoenix Hall (spirit-writing) in Taipei, and is the sole scripture not disseminated by Chan Master Hunyuan. Nevertheless, it is a part of Zhang’s earlier reading. His discourses on the scriptures do not adhere to the literal meaning of the original scriptures, but are interpreted through his personal testimony and realization, sufficient to represent the skillful period of perspectives on the spirit realm. Within the scripture, the ideology of “resolving injustice” serves as one of the teachings; its smaller aspects are utilized to interpret the injustices of the human world, while its larger aspects reflect on the political enmity that exists between Taiwan and China and the historical disputes with Korea and Japan. In the scriptures that he transmits, Zhang gives prominence to the three ancestors and believes that rectifying Chiyou will then reconcile the enmity that stems from the ancestral origins; this movement has won the support of the distinguished members of the Weixin shengjiao. Thus, according to Yijing 易經 and Fengshui 風水 principles, it has been possible to establish three ancestral halls at the ancient battlefield of Zhuolu 涿鹿: the Huangdi Palace, the Yan Di Temple, and at the location where Chiyou perished, the Chiyou Ancestral Temple, thus realizing the aspiration of collectively sacrificing to the three ancestors; this also answers the mutual desire of Zhuolu county committee vice secretary to construct three ancestral halls. The spirit of this concept of “Resolving Injustice for Peace and Life” (jieyuan hesheng 解冤和生) can be traced to Buddhism and Daoism, but this burgeoning religion has transformed its language and significance, employing it to analyze the arousal of hatred in both public and private spheres and through this, resolve any accumulated enmity and injustice. This theme is what Weixin shengjiao has proposed. In confronting the various new ideas of new religions, we can reflect on the significance and value of this pioneering concept in the present age.