《清河內傳》

This passage from the Qinghe Neizhuan recounts the miraculous origins of the immortal Zhang Ya (courtesy name Peifu):

I originally hailed from the Wu-Yue region during the early Zhou dynasty, having undergone seventy-three reincarnations, each time being reborn as an official. My temperament was unyielding and upright, pure as autumn frost that tolerates no violation. By the late Western Jin period, I descended to be born at the border between the two commanderies west of Yue and south of Xi. That year was dingwei in the cyclical calendar, and on the third day of the second month, my birth was accompanied by celestial signs—auspicious light illuminating the doors and windows, with yellow clouds blanketing the fields.

Living by the sea, I only had a son at sixty. From childhood, this boy showed no interest in play, preferring instead to roam the mountains and forests. He spoke in mysterious ways, reading books alone at night with evident delight, his body sometimes emitting light. When seeing villagers praying to idols for rain, he would mock: "These clay and wooden effigies dressed in human clothes and fed human offerings—are they truly efficacious when worshipped yet bring calamity when insulted? As a living man, am I less potent than these objects?"

Later, I often had strange dreams—sometimes transforming into a dragon, other times being appointed as a canal transport official in the Water Palace (the Daoist celestial bureaucracy governing waterways). Initially dismissing them, everything changed during a three-year drought when rain rituals proved ineffective. Remembering these dreams, I thought: "Since I governed waterways in dreams, why not try?" At night by the river, I imitated the rituals from my dreams, sending an official dispatch to the River Earl (the water deity). As I stood there apprehensive, dark clouds suddenly gathered amid thunder and lightning. An attendant appeared, bowing: "Your Honor the Transport Judge is summoned to assume office." I hastily explained: "You mistake me—I'm Zhang Ya, son of old man Zhang." But the attendant replied: "My orders are precisely to summon you. Your ancestors accumulated virtue through seventy-three Zhou dynasty generations—these hidden merits now manifest in you." Then he had me mount a white donkey, and in an instant we reached an immortal mountain shaped like a phoenix spreading its wings.

Before the cave stood several stone pillars. The attendant said: "These are the Thunder Pillars the people worship for rain." As we were about to enter, the attendant awakened me to my past virtuous deeds, whereupon I experienced sudden enlightenment, as if waking from a dream.

(Note: The "Water Palace" refers to the Daoist celestial bureaucracy governing waterways; "River Earl" is the traditional water deity; "Transport Judge" denotes an official position within the Water Palace.)

The Qinghe Neizhuan (Inner Biography of Qinghe) scripture primarily discusses two main sections:

The first part recounts the miraculous deeds of an enigmatic immortal (Qinghe Neizhuan):

This celestial lord held an esteemed position in the heavenly registers, yet remained little known among mortals. He foretold the imminent revival of the Jin dynasty and guided people in finding their path. When entering a cavern, he felt as though plunging into an abyss, yet his feet never touched the ground, as if soaring through air. Within the cave stood royal palaces with guards; upon entering, he discovered a household residing there. Later, he transformed into a Confucian scholar's appearance and traveled to Xianyang to narrate stories of the Former Qin general Yao Chang. The scripture particularly reminds incense-burning practitioners to reverently remember this immortal's sacred titles.

The second part meticulously enumerates the numerous divine titles and offices held by this immortal:

Including "Golden Tower's Chief Minister and Imperial Preceptor," "Left Minister of the Nine Phoenix Golden Tower," and dozens of other honorific names. He governs the three realms of heaven, earth, and water; the Five Sacred Mountains and Four Great Rivers; the movements of constellations; as well as matters of official rank and descendants. He is addressed as "Savior from Suffering Celestial Lord" and "Universal Teacher of Ten Thousand Heavens," possessing divine power to universally aid sentient beings and relieve suffering.

The conclusion presents the imperial edict of conferment from the Song dynasty emperor:

The emperor declared that those of supreme filial piety become deities after death. This "Divinely Cultured, Sagely Martial, Peace-Blessing, Loyal and Benevolent King" was renowned in western Shu region for his filial deeds, capable of warding off disasters and saving common people. Qiqu Mountain became famous throughout the land for its spiritual efficacy, with scholars seeking official success gathering there. Recognizing his combined filial piety and virtue, the emperor resolved to restore his ancient titles and, on the 29th day of the third month in the 5th year of Jingding era (1264), conferred upon his parents the titles "Holy Father and Holy Mother."

This scripture demonstrates the Daoist religious concept where through cultivation and virtuous conduct, one may attain divine status and receive official imperial recognition—a manifestation of Daoist immortal veneration beliefs.

The Nei Zhuan of Qinghe records an imperial edict from the fifth year of the Xianchun era (1269 CE) during the Southern Song dynasty, conferring honors upon the divine family enshrined at the Lingying Temple. The document contains four principal investitures:

First, the canonization of the deity's parents

The edict states that sacrificial rites embody ten ethical principles, including service to spirits and the father-son relationship. By venerating both the deity and their parents, the court upheld ancient traditions. The deity's father was originally titled "Radiant Celebration, Compassionate Protector, Benevolent Abundance King," while the mother bore the title "Luminous Virtue, Accumulated Blessings, Kind and Virtuous Consort" for bearing this sacred offspring. Honoring their origins, the court elevated these titles: the father became "Radiant Celebration, Compassionate Protector, Benevolent Abundance, Commanding Virtue King," and the mother "Luminous Virtue, Accumulated Blessings, Kind and Virtuous, Reverent and Wise Consort."

Second, the canonization of the Divine Consort (the principal deity's spouse)

The Shu region (modern Sichuan) maintained deep traditions of divine veneration. Originally titled "Assisting Accord, Harmonious Response, Virtuous and Sagacious Consort," the Divine Consort of Lingying Temple was recognized for her dignified virtue and support of the deity. She was elevated to "Reverent and Accordant, Virtuous Response, Virtuous and Sagacious Consort," continuing to receive joint worship at Dragon Mountain.

Third, the canonization of the deity's sons

The eldest son originally held the title "Successor of Virtue King," while the younger bore "Prospering Virtue King." Citing Han dynasty precedents where sons of the Shu commandery governor received worship for their merits, the edict emphasized that continuing paternal legacy was an ancient practice. The titles were enhanced to "Successor of Virtue, Fulfiller of Filial Piety King" and "Prospering Virtue, Establisher of Filial Piety King," underscoring filial devotion as fundamental.

Fourth, the canonization of the sons' wives

The elder son's wife originally bore the title "Benevolent Assistant, Manifestly Virtuous Lady," while the younger's was "Compliant Assistant, Wisely Virtuous Lady." Following ritual protocols prioritizing seniority, their titles were elevated to honor their virtue, ensuring their continued participation in temple offerings.

(Note: This passage reflects the Song dynasty's official system of deifying local deities, reinforcing "loyalty and filial piety" ethics through posthumous honors for divine family members. The Lingying Temple was likely a significant folk religious site in Sichuan during this period, with "Dragon Mountain" and "Phoenix Ridge" probably referring to local geographical features near the temple.)

The Inner Biography of Qinghe records the successive imperial edicts conferring honors upon Emperor Wenchang (the Daoist deity overseeing literary fortune and scholarly achievements) and his family members by ancient rulers. The content is divided into four main sections:

1. Initial Honors Bestowed on the Divine Maiden's Family:

• The wife of Emperor Wenchang's eldest son was granted the title "Lady Xianyi Xunxiao" (Manifesting Virtue and Following Filial Piety)
• The second son's wife received "Lady Kexiao" (Exemplary Filial Piety)
• Their daughter was first titled "Princess Shuzhen Miaojing" (Virtuous, Pure and Mystically Serene), later elevated to "Lady Yixiao" (Noble Filial Piety)
• The son-in-law was honored as "Marquis Gonglie" (Respectful and Distinguished)

2. Additional Honors for Grandchildren:

• The eldest grandson was first titled "Marquis Shaoying Zhaoling" (Continuing Response and Manifesting Numinous Power), later promoted to "Marquis Zhixiao" (Ultimate Filial Piety)
• The second grandson received "Marquis Chengying Xuanling" (Inheriting Response and Declaring Numinous Power), then elevated to "Marquis Shunxiao" (Obedient Filial Piety)
• The eldest grandson's wife became "Lady Shuying Shaoxiao" (Virtuous Response and Continuing Filial Piety)
• The second grandson's wife was honored as "Lady Tixiao" (Embodied Filial Piety)

3. The Yuan Dynasty Emperor's Additional Edict:

• Special promotion of Emperor Wenchang to "Imperial Lord Wenchang Silu Hongren, Assistant to the Primordial and Opener of Transformation"
• Praised the deity's miraculous protection of the state, selection of talents, and merits in dispelling calamities
• Expressed hope that through divine power, the nation would produce outstanding talents and cultural prosperity

4. The edict bears the date: Third Year of Yanyou Era (1316), seventh month of the Yuan Dynasty

These honorific titles reflect the ancient tradition of "establishing teachings through divine principles" (shendao shejiao), where deities were granted noble titles to recognize their virtues, while demonstrating the elevated status of Wenchang worship during the Yuan period. Each title emphasizes the character "xiao" (filial piety), highlighting Daoism's regard for loyalty and filial devotion as essential virtues.

The Qinghe Neizhuan passage documents imperial honors bestowed upon the Lingying Temple at Mount Qiqu, along with the official appointment edict issued by the Wenchang Emperor (the Daoist deity overseeing literary fortunes and civil examinations) for his twenty-one subordinate departments.

The first section details the temple's honorary title:

After deliberation by the Ministry of Rites, it was decided to confer upon the principal deity of Mount Qiqu's Lingying Temple the supreme honorific "Divinely Cultured, Sagely Martial, Filial and Virtuous, Loyal and Benevolent King." This title combines the loftiest noble rank of "King" with the most commendable attributes—"Divinely Cultured, Sagely Martial, Filial and Virtuous, Loyal and Benevolent"—representing the highest possible imperial recognition. Since the nobility rank has reached its zenith and the title is flawless in formulation, it would be fitting to retain the temple's traditional name "Youwen Chenghua" (Protector of Culture and Transformer of Civilization) as its formal designation. This preserves both the deity's majestic virtue and the nation's flourishing destiny.

The second section presents Wenchang's appointment decree for the twenty-one departments:

The Wenchang Emperor declared: "In this era of universal peace and thriving literary fortunes, all auspicious signs converge at the Wenchang Palace (the stellar mansion governing scholarly pursuits). With enlightened governance, consecutive harvests, and the cessation of warfare, our age nearly rivals the golden eras of antiquity. As the deity presiding over civil examinations, I keenly feel the weight of this responsibility. Recently, through celestial favor, I have been granted authority over twenty-one departments affecting the fates of millions. Whereas such matters were previously handled discreetly, we shall now establish formal institutions for transparent administration."

Addressing the divine officials, Wenchang continued: "You embody rare talents seldom seen across history—heroic figures of cosmic significance. Your loyalty and filial piety rival evergreen pines; your civil and martial abilities resemble harmonizing salt and plums (metaphors for statesmanship). Having long borne heavy responsibilities, you truly constitute the nation's pillars. Your formal appointments as my counselors now enact heaven's will. Execute your duties with enlightened integrity—no further exhortation is needed. We hereby establish nine supervisory positions at Shentai (the southern divine bureau) and six ministerial roles at Beifu (the northern divine bureau) dedicated to recommending worthy candidates."

Notes:

1. Mount Qiqu's Lingying Temple: A Daoist temple in Zitong, Sichuan, primarily venerating the Wenchang Emperor

2. Twenty-one departments: Administrative divisions under Wenchang overseeing literary fortunes, examination success, official appointments, etc.

3. Shentai and Beifu: Two pivotal divine bureaus in Daoist cosmology

This passage from the Qinghe Neizhuan explains the principles by which Lord Wenchang (the Daoist deity overseeing literary success and official rank) examines human virtue and vice to dispense rewards and punishments. In modern terms:

If a person lacks good reputation and widely recognized virtuous deeds, disregards the teachings of predecessors, and fails to accumulate De (Virtue/Power), how can they assist me (Lord Wenchang) in accomplishing the work of educating the world? Such individuals are unworthy of holding office in the celestial bureaucracy.

Specifically:

1. Bestowing blessings upon the virtuous must be thorough, while punishing the wicked cannot be lenient. The golden registers of the immortals meticulously record each person's actual deeds to determine their fortunes.

2. In selecting talent: filial individuals receive priority recommendation; officials who benefit the people deserve promotion. Managing farmlands, finances, and military affairs must be impartial, while overseeing commerce and religious matters should be methodical.

3. Lord Wenchang governs human life's fortunes and misfortunes, influencing the rise and fall of worldly affairs through "flying luan" (rituals where deities convey divine will).

4. Strict evaluations apply to all professions: craftsmen's skills are documented, administrators of miscellaneous affairs must be meticulous, wrongful cases require rectification, and thieves must be punished—ensuring the people can live and work in peace.

5. Lord Wenchang's celestial court resembles human government offices, with clearly defined duties, connecting the Nine Heavens (the highest Daoist celestial realm) above and responding to the hopes of countless people below.

The passage concludes by depicting the solemn scene of worshipping Lord Wenchang: on moonlit nights when all is still, ritual banners are displayed to receive the Heavenly Emperor's decrees, aspiring to transform worldly superficiality and restore ancient purity. Deities are urged to fulfill their duties earnestly, proving worthy of the Heavenly Emperor's trust.

(The colophon notes this was originally a temple inscription composed by Zhao Yanzhi, former governor of Yuzhou, for the Wenchang Temple in Taiyuan.)

Notes:

• Wenchang Lingying Si: The celestial institution in Daoism overseeing scholarly honors and official positions
• Flying Luan: The Daoist ritual method where deities convey divine will through phoenix-like messengers
• Nine Heavens: The supreme celestial realm in Daoist cosmology

This scripture recounts the origin and successive imperial honors bestowed upon Lord Wenchang (the Daoist deity overseeing literary fortune and civil examinations):

Lord Wenchang originally descended from celestial constellations, incarnating during the Zhou Dynasty as a mortal named Zhang Zhong, styled Xiaoyou. He assisted King Xuan of Zhou in reviving the Zhou dynasty, and after death became a divine being. Successive dynasties recorded his merits, particularly extolling his virtues of "loyalty to sovereign, filial piety to parents, and civilizing the common people." Emperor Renzong of the Yuan Dynasty especially venerated him during imperial examinations, and in 1316 (the 3rd year of Yanyou reign), the court officially conferred upon him the title "Imperial Lord Wenchang, Assistant to the Primordial, Opener of Civilization, Controller of Emoluments, and Vast Benevolence."

The imperial edict praised him as both a loyal Zhou minister (citing allusions from the Book of Songs) and a selector of talent through the examination system. The emperor hoped his divine power would foster generations of talented scholars and flourishing culture. People thus grew more convinced that deities truly assist civilizing transformation, proving state sacrifices are not empty rituals—the custom of revering deities and cultivating virtue forms as naturally as rivers converging or clouds gathering.

The Imperial Lord frequently resides at Jianmen Pass (in Sichuan) and regularly tours the Shu region. Though Chengdu had temples dedicated to him, their scale lacked solemnity. In 1328 (1st year of Tianli reign), celestial omens appeared with constellations gathering. On the jiazi day of the third lunar month, devotees from Chongqing (ancient Yuzhou) welcomed his divine image via Mount Feng to Chengdu. As Shu produced exceptional talents generation after generation, locals attributed this to Lord Zhang's (Wenchang) hidden protection, resulting in uninterrupted examination successes. Though local officials and commoners long sought to expand the temple, it wasn't until 1336 (2nd year of Zhiyuan reign) that retired Grand Academician Zhao Shiyan and others completed this project upon returning to their hometown.

This passage documents the construction process of a shrine dedicated to Lord Zhang (Zhang Daoling, founder of Daoism):

Initially, a devout follower named Zhang Junfu conceived the shrine project but couldn't complete it for years. Later, under divine guidance, an auspicious site was selected in the southwest of the city (the Kun position governing earth energy, symbolizing stability) on the jia-yin day of the sixth lunar month. Local officials Zhao Chengqing and Wan Jiahai successively participated in planning, raising funds through official donations totaling over 500 min (strings of coins). On an auspicious day in the tenth month, Marquis Jing Yuanheng presided over the conversion of a residence donated by Liu Shou'an into the shrine.

The construction included: a main hall spanning 73 zhang (about 230 meters), symmetrical auxiliary structures on both sides, with an outer main gate and central secondary gate. After completion, a grand ceremony was held where a vice-minister led officials to reverently welcome the sacred tablet of the Imperial Lord (Zhang Daoling) into the shrine. In the eleventh month, the plaque "Shrine of Literary Protection and Civilizing Transformation" was formally hung, with side corridors added to standardize ritual procedures, along with supplementary structures like the Hall of Accumulating Virtue (Jude Tang).

The entire complex was grand in scale ("magnificent and towering"), rationally arranged without appearing crowded, maintaining solemnity while remaining functional. The author concludes by marveling that compared to those crude, makeshift shrines, this truly befits the proper worship standard for Lord Zhang.

Note: 1 min = 1,000 copper coins; Kun refers to the southwest direction in the Bagua (Eight Trigrams); "Imperial Lord" is the Daoist honorific title for Zhang Daoling.

This passage documents the construction process and significance of a temple dedicated to Lord Wenchang, the Daoist deity overseeing literary fortunes and scholarly achievements. The text records:

The key figures involved in this construction included: Chancellor Zhao who oversaw the overall planning, a vice-minister who swiftly completed the architectural designs, Yang Shiren who tirelessly supervised day and night, along with Wang Jun, Wang Shou, and He Shanqing who handled logistical matters. Construction began in the second lunar month of spring, with local gentry and commoners enthusiastically participating, ultimately erecting a majestic hall.

Throughout history, from Jianmen to various prefectures and counties, temples honoring Lord Wenchang have been built, yet none compare to the grand scale of this current edifice. As the deity presiding over literary fortunes, Lord Wenchang sustains both the moral fabric of society and the continuity of civilization. When the exemplary deeds of sage-kings like Yao, Shun, Yu, and Tang faded into obscurity and simple virtues declined, it was Lord Wenchang who illuminated Daoist principles and promoted moral education, shining upon humanity like the sun, moon, and stars.

Today, when nobles and scholars understand the importance of venerating Lord Wenchang's temples, they demonstrate respect for the Daoist tradition of moral instruction he represents. Those who cultivate virtue (De) and follow ritual propriety bring no shame to their rulers or parents above, nor betray their learning below. Such individuals will undoubtedly become worthy ministers capable of great achievements—far superior to those who merely chase literary embellishments and official promotions.

As the ancient verse states: "Those who understand me know my concerns; those who don't assume ulterior motives." This temple's construction springs from genuine devotion to Lord Wenchang's teachings. The deity assists the Dao of Heaven in educating the masses, bestowing blessings, eliminating plagues, and fostering harmony, thereby nurturing generations of talented individuals.

Initial construction began in the Tianli Wuchen year (specific date requires verification), reaching completion in the Zhiyuan Jimao year (specific date requires verification). Although not all pavilions have been renovated, many successors continue this legacy. Responding to scholars' requests and moved by their profound connection with Lord Zhang (possibly referring to Lord Wenchang), this stone inscription records the event along with key participants' names and construction dates.

The Inner Biography of Qinghe primarily discusses the importance of revering written characters (papers containing written words), illustrating through historical examples the karmic consequences of either respecting or disrespecting them.

It begins with a story from the Song dynasty: Whenever Wang Yigong's father saw discarded papers with writing on the ground, he would pick them up, wash them clean with fragrant water, and then burn them. One night, he dreamed that Confucius patted him on the back and said, "You show such reverence for my words, but it's a pity you are too old to achieve greatness yourself. In the future, I will send Zeng Shen to be reborn in your family to bring honor to your household." Later, he indeed had a son named "Zeng," who eventually became the top scholar in the imperial examinations.

The author laments that people today, though literate, often show no respect for books. Some even treat Buddhist and Daoist scriptures with more reverence than the Confucian Six Classics. Many use written papers to patch walls, make screens, wrap bedding, wipe windows, or even step on them or use them as toilet paper—like using precious vessels as pickle jars. In truth, the three teachings (Confucianism, Buddhism, and Daoism) share the same root; why force distinctions between them?

The text mentions that in heaven, there are two offices—one for good and one for evil (deities who oversee karmic retribution)—that punish those who disrespect written characters. For example, someone might study diligently by a cold window but fail the imperial exams due to a single miswritten character—a punishment from the gods for their habitual disrespect of written words. More severe retribution can lead to descendants being illiterate or entire families suffering misfortune.

Several examples are given: Yang Baixing of Luzhou contracted leprosy for sitting on scriptures, and his whole family fell ill; Xianyu Kun of Changjun destroyed a copy of Mencius, and his entire household perished. In contrast, Yang Quanshan (Yang Baixing’s elder brother) buried discarded papers with writing, and his family produced successful scholars for five generations; Li Zicai respectfully buried written papers and rose to high office himself.

Finally, the text admonishes scholars: Though one may be intelligent and upright, one must still exercise discernment; though generous and loyal, one must also cultivate reverence. These clear and immediate karmic consequences are laid bare before us—how can we not take them as a warning?

This passage from the Qinghe Neizhuan (Inner Biographies of the Pure River), a Daoist scripture, offers ethical admonitions on worldly conduct and self-cultivation:

Human wealth and status are ordained by heaven; gains and losses follow predestined patterns. Those who understand this principle follow nature's flow without forcing outcomes, while the ignorant remain insatiable in their grasping. Some believe they can commune with divine beings (shenming) through spiritual resonance, while others think lavish sacrifices will move the gods. People obsess over constructing ornate palaces and decorating exquisite balustrades, yet lose their authentic essence (benzhen) in these superficial pursuits.

In truth, human destiny is governed by the Three Offices and Four Departments (Daoist celestial bureaucracies overseeing fate), while conduct is scrutinized by the Five Ministries and Six Bureaus (divine agencies monitoring virtue and vice). Though fate has its patterns, one must not resign to heaven's decree passively—self-cultivation remains essential. Those who accumulate virtue (de) through good deeds receive blessings, while transgressors find their fortunes withdrawn by the gods.

The text particularly warns against: deceiving heaven, disrespecting deities, committing misdeeds in darkness while feigning propriety in light, oppressing the widowed and elderly, disregarding elders' teachings, seizing ill-gotten wealth, coveting inappropriate desires, favoring outsiders while neglecting kin, forming external alliances that estrange brothers, flaunting strengths or exposing others' weaknesses, indulging in pleasures or reckless hunting, boasting of talent or abusing power, honoring monks and Daoists while mistreating parents, or revering spirits while slighting teachers.

It concludes: Those who violate these precepts inevitably face cosmic retribution. The world often sees virtuous scholars failing imperial exams while others suddenly achieve success—all consequences of karmic causes from past lives, never accidental. Hypocrites who feign virtue ultimately reap what they sow. The deities overseeing literary fortunes (wenyun) show no favoritism; blessings and honors follow cosmic principles. May all under heaven awaken to this truth.

The Qinghe Neizhuan passage discusses the criteria for selecting talent and the moral cultivation expected of scholars:

Selecting talent should never be based on a single aspect—the key is to find those who genuinely possess both virtue (De) and ability. The most important standards are: first, examine their accumulated good deeds (yin virtue) and filial piety; second, observe whether their character is humble and harmonious. Diligent scholars should be rewarded, and those with true talent should have their aspirations fulfilled. Yet the arrogant and negligent ought to be eliminated, while the frivolous and shallow deserve appropriate reprimand.

The quality of written compositions serves only as a preliminary filter—divine beings (Shen) will justly determine the final selection. If a person fails to reflect on themselves, Heaven will issue clear warnings as admonishment. As the saying goes: Scholars are not born with innate talent—hard study is the real skill; poverty is not to be feared, for true wealth lies in achieving renown. A person’s nobility is not determined by birth but by diligence. Before the great examinations, the first competition should be in moral cultivation—only then can examiners assess the quality of one’s writing.

The text sternly criticizes certain scholars’ misconduct: calling themselves learned yet lacking scholarly integrity, wearing Confucian robes merely for outward appearances; showing no reverence for Heaven, Earth, or the divine, and disrespecting elders and teachers; blaming examiners for unfairness upon failing, cursing successful candidates as mediocre upon seeing the results; strict in judging others yet lenient with themselves, discussing people as if judging Heaven itself; self-righteously suppressing others, flaunting strengths while attacking weaknesses; growing arrogant with a little learning, scorning the masses after grasping mere superficial knowledge.

It further points out graver moral failings: standing on improper principles while treating corruption as skill, harboring devious schemes and taking cunning as ability; acting unjustly in affairs, distributing resources unfairly; speaking sweet words to one’s face while scheming behind their back—such duplicity will ultimately earn public scorn; maintaining a pleasant facade with hypocritical speech, concealing malice and intrigue within; befriending harmful companions, indulging in lust despite marital discord; neglecting one’s own fields to till another’s (a metaphor for neglecting one’s proper duties); pursuing useless endeavors at the expense of beneficial ones—such losses are truly immense.

Finally, it warns those who achieve fame: becoming complacent after passing provincial exams and ceasing to improve, assuming higher examinations will be effortlessly conquered; growing arrogant with a bit of talent—such an attitude must absolutely be avoided.

This passage from the Daoist scripture Qinghe Neizhuan (Inner Biography of the Pure River) offers moral admonitions criticizing societal vices while exhorting scholars to cultivate virtue. Here's the modern interpretation:

Some people bully the weak by flaunting their connections, curry favor with the powerful to show off status, scorn peers over trivial literary achievements, collude in market profiteering, and instigate lawsuits to serve selfish ends. They lack loyalty and filial piety, knowingly breaking laws for personal gain. Devoid of humaneness and De (Virtue), they act recklessly without restraint—indulging in excessive hunting, squandering time on gambling, ruining health through drunkenness, and abusing power to corrupt moral character.

These individuals repeatedly fail imperial examinations yet delude themselves about sudden success. They neglect diligent study, blaming fate for failures. With modest talent, they only seek divine favor through prayers, ignorant of Heaven's inescapable principles. Understand this: deities record every word and deed—how could official rank and wealth come through mere luck?

Lately it's observed: merchant families produce successful scholars through disciplined study, while scholarly households see failures due to arrogant complacency about their heritage. The Dao of Heaven invariably rewards the sincere and diligent while punishing the frivolous.

If awakened to reform, one should temper arrogance, devote oneself to study, accumulate hidden virtue (secret good deeds), nurture loyalty and filial piety, revive the simple ways of ancient sages, and shun the shallow customs of this Dharma-Ending Age (period of moral decline). Thus can family honor be restored and scholarly glory regained. With humble conduct, one's vital bearing (qi-象) renews itself. Heaven never betrays the diligent—let all scholars take this warning to heart.

This scripture was recorded by Imperial Archivist Yan at the Taiji (Supreme Ultimate) Hall by command of the Jade Emperor during the anniversary of Lord Lao (the deified Laozi).