「慚愧祖師」信仰源於粵東韓江流域中游山區，其神祇性質為唐代佛教高僧轉變而成的民間信仰俗神。由於邊陲的自然與人文環境因素，當地成長的高僧變成了法力強大的祖師公神祇，能為地方救難解厄。然而在信仰創化過程中，缺少國家力量提升神祇地位，故只停留為鄉土型神祇。本信仰在於清代臺灣拓墾時期移殖中部山區，成為地域性信仰，此亦與邊陲區域的自然環境與社會特質有關，因而在中部邊陲山地創化了防番的首要功能，以及醫藥、堪輿、除妖等多重功能，並結合了邊陲區域各種不同來源的社群。 大坪頂地區位於林屺埔區域的東南山區，為林屺埔開發歷史上的邊陲地區，該地的慚愧祖師信仰擴散與區域的發展進程緊密結合，並作為核心向附近較晚開發的山區再度傳播，呈顯出區域開發過程中的新邊陲，故此信仰呈顯出邊陲地區不同於其他穩定區域的人-地關係。本例足以說明臺灣民間信仰中，信仰者、廟神、廟宇與區域四者的生命成長是互為對照、交融並進的，以存在需求的角度來看待其各種創化，更能了解臺灣民間信仰的意義。

Tsankuei Tsushih Worship Cult was originated from the middle section of Han River basin in the estern region of Kuangtung, a hilly place. The deity of the folk religion was transmuted from a Buddhist monk in the Tang Dynasty. The deity has mystic power to rescue public in kinds of dangerous situations and solve kinds of living problems. These worship contents were attributed to both the natural and cultural environment context. Nevertheless, it stayed just to be a homeland guardian deity in the limited area for being short of the official authority to upgrade its deity status in the formative process of the religion. At the Ching Dynasty, settlers from the area brought and spread the folk religion to the hilly area of middle Taiwan, it was turned out to be the popular local religion. The phenomenon was also attributed to the special natural and social surroundings of the frontier. On the frontier, Tsankuei Tsushih could provide many functions, and first of all was to defense the aborigine. The worship cult also integrated different sources of group in the instable society. Dapngding region in located southeastern region of Linchiipu. With the development of the area, The Tsankuei Tsushih Worship Cult was spread from nuclear temples to the new frontier settlements. It expressed the more man-land relationship on the frontier compared to other stable areas, In this case, it proves that the lives of worshipers, the deity, the temple and the region were connected to one another and become prosperous toghether. All the features of Tsankuei Tsushih Worship Cult were full of existential meanings.