From the Southern Song Dynasty to the Ming and Qing Dynasties, the texts with the narrative theme of Daoji were not rare. From the diachronic changes in the texts, it can be seen that the image of Daoji has been in the process of construction and transformation. Buddhist bone relic inscription on Huyinfangyuansou defined Daoji as "Crazy Monk"; In Jidian Quotations, Daoji was regarded as a "god"; In Biography of Jigong with Embroidery image, Jigong was changed again, and became a "knight". The construction and transformation of the image of Daoji is a good example of the secularization of Buddhism in the text. The secularization of Buddhism in the text shows a dual dimension, namely the Buddhist dimension and the social dimension. Since different secularized subjects have different motivations to promote the secularization of Buddhism, their respective recognized secularized boundaries of Buddhism differ a lot. The secularization of Buddhism in the text is a microcosm of the secularization of Buddhism in reality. It undoubtedly has much enlightenment significance for the secularization of Buddhism in reality.%自南宋至明清,以道济为叙事主题的文本不在少数.从文本的历时变迁中,可以看出道济的形象一直处于建构和嬗变当中.《湖隐方圆叟舍利铭》将道济界定为"颠僧";《济颠语录》中,道济则被视为"神僧";《绣像济公传》中,济公又摇身一变,成为"侠僧".道济形象的建构和嬗变,是文本中佛教世俗化的一个较好的例证.文本中的佛教世俗化表现出了双重向度,即佛教向度与社会向度.不同的世俗化主体,由于其推动佛教世俗化的动因不尽相同,使得各自所认可的佛教世俗化边界呈现出较大的差异.文本中佛教世俗化是现实中佛教世俗化的一个缩影,它对现实中的佛教世俗化无疑具有诸多启示意义.
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