《真誥》Vol. 7

This scripture elucidates how practitioners of the Dao can attain the state of "Zhenren" (Perfected Being) through specific cultivation methods. Tao Hongjing (a prominent figure of the Shangqing lineage of Daoism) recorded the essential teachings transmitted by the goddess Anfei.

The crux of cultivation lies in maintaining mental serenity and harmonizing the body's Jing (essence) and Qi (vital energy). Practitioners must: stabilize their Shen (spirit) to pacify the "six spirits" (referring to six types of mental activities), and illuminate the "eight lights" (eight bodily radiances). One should nurture essence like protecting a sacred root, refining bodily fluids through the "threefold method" (a progressive cultivation technique) to harmonize the hun and po (ethereal and corporeal souls). Thus, even when facing disturbances as violent as storms, the practitioner's fundamental nature remains unshaken; no tempest can alter the purity of their heart-mind.

During practice, empty the mind to receive divine manifestations, eliminate distractions, and abide in supreme truth. Never let sorrow disturb the "mysterious abode" (referring to the heart), nor allow grief to agitate the "crimson fluid" (saliva). Observe all phenomena with detached equanimity, dwelling in harmony with natural manifestations. Upon reaching this state, one may hear celestial music (yun'ao, immortal melodies) resonating in emptiness, feel fragrant breezes, and perceive the "three auspicious clouds" swirling about. Through such daily cultivation, one gradually merges with the divine and ultimately attains the Dao.

The scripture warns that feigning enlightenment without genuine practice invites failure. Those plagued by illness, burdened with worries, entangled in worldly affairs, or pursuing heterodox paths (non-Daoist methods) will suffer dissipated Shen, damaged three hun, and invasive pathogenic Qi. This amounts to abandoning life's path toward death, forsaking auspiciousness for calamity.

Finally, the text cautions that hesitation upon hearing profound teachings, or doubt when facing clear precepts, leads to defilement. Regret at life's end comes too late. Therefore, the wise should dwell in blessed realms and timely return to the true path. These instructions were transmitted by Anfei on the eleventh night of the first lunar month.

This scripture records discussions among several Daoist perfected beings (highly accomplished adepts) on essential cultivation principles. First, Perfected Jiuhua of the First Month criticized Yang Xi (a renowned Eastern Jin dynasty Daoist) for straying from the true path due to suspicion and doubt.

The crux of cultivation lies in single-minded concentration: when the heart returns to the true Dao, the body's Qi (vital energy) naturally harmonizes; maintaining sincerity invariably brings auspicious results. Such resonance occurs spontaneously, requiring no forced effort. If the mind becomes mired in skepticism and judgment, it plants seeds of conflict in the subconscious—outwardly appearing calm while inwardly entangled in sarcasm and alienation. This state resembles deviating from the cultivation path at the very first step, making genuine attainment impossible. Lady Nanyue (Wei Huacun, an important female immortal of the Shangqing tradition) told Chief Scribe Xu Mi on the night of the 2nd Month's 30th Day to use this example as a warning against repeating Yang Xi's mistakes.

Several metaphors then illustrate cultivation states: seeing towering waves, we know they cannot emerge from small puddles; encountering profound scriptures, we recognize they aren't composed by pedantic scholars. Just as diverse ingredients create exquisite flavors, various musical tones compose celestial harmonies. When asked to compare Xu Mi and Liang Hong (an Eastern Han recluse), the response clarifies: Liang Hong's virtue had limitations, while Xu Mi's purity and emptiness attained greater transcendence. Like giant trees growing only on high mountains or deluges originating solely from Kunlun (here called "Bantong"), those accumulating profound virtue resemble the Zhou dynasty's illustrious ancestor Gugong Danfu (the "Man of Bin") in greatness.

Finally, Lady Youying (the immortal Wang Bao) reveals the essence: true wisdom doesn't calculate immediate gains but comprehends the patterns of millennia—like qilin unicorns soaring through the Great Void, utterly unconstrained by worldly cages. This dialogue integrates metaphors from classics like the Baopuzi to demonstrate how cultivators should maintain lofty aspirations beyond mundane perspectives.

This passage comprises teachings from multiple perfected immortals (those who have achieved success in Daoist cultivation), primarily addressing the mental state and essential techniques practitioners should uphold.

The Immortal of Preserving Life (a Daoist immortal's name) employs metaphors to illustrate: Just as a divine bird spreads its wings to soar over the Mystic Garden (a sacred mountain in the celestial realm) to escape hunting nets, a true Dao-realized person does not cling to pursuing auspiciousness or avoiding calamity. Even with swift steeds that chase the wind and outrun shadows, one cannot gallop through the raging currents of Lüliang (a treacherous river); even the most skilled swimmer cannot scale precipitous peaks. A cultivator's true capability lies not in these external displays, but in inner refinement.

The Immortal of Purple Tenuity (a stellar deity's name) points out: Those with profound benevolence and virtue (De) are like lush forests that attract flocks of birds, or vast abysses that gather schools of fish. If practitioners can concentrate the collective aspiration toward the Dao, there's no need to dwell on trivial matters.

The Perfected of Tongbo (a title for realized beings) emphasizes: Practitioners should devote themselves to studying profound mysteries, transcending worldly affairs. Simple tea and plain rice suffice for contentment—pure cultivation is best practiced in seclusion like the Eastern Mountains (sacred sites for practice), while nurturing truth and comprehending the Dao flourishes in deep mountain forests. Only by distancing from worldly entanglements can one break free from the shackles of fame and disgrace—this constitutes the realm of ultimate beings (those who have realized the Dao).

The text warns: Accumulated gold and silver are not the true self; filled chests and boxes ultimately contain nothing of one's own; glorious crowns hold no real value; dazzling fragrances are not fundamental truth. Only by breaking these attachments can one eliminate licentious thoughts, close the gates of ignorance, and awaken to Dao-realization. Otherwise, these become thieves within the mind, inviting calamity.

The Lady of Excellence (a female practitioner) admonishes: Dao cultivation indeed requires diligent effort, but will surely bear fruit. Students of the Dao should concentrate single-mindedly, preserving innate purity without stray thoughts, avoiding extravagance while maintaining simplicity. One should be as cautious as standing by an abyss's edge, as vigilant as treading on thin ice, yet inwardly maintain serene clarity as if perceiving profound mysteries, composed and at ease as though already enlightened.

This passage explores the paradoxical nature of Daoist cultivation—both its difficulties and simplicities—while outlining essential practices for spiritual seekers.

The path of Dao cultivation appears simultaneously arduous and effortless. Its true nature depends on one's ability to: maintain inner purity and tranquility, preserve one's innate nature (xing), focus on spiritual refinement (shen), diligently cultivate the internal organs (symbolizing inner transformation), cherish vital essence (jing), close the gates of desire (symbolized by "closing the feminine portal"), and refrain from chasing sensory pleasures. Mastering these constitutes the "ease of Dao," while failure represents the "difficulty of Dao."

The text references practitioners like Xu Hou (possibly Xu Xun or another adept) and Fu Ziying who should deeply contemplate these principles. Marshal Fan (likely referring to the underworld general Fan Jiang) warns that ignorance of these truths accumulates misfortune.

The latter portion presents a practitioner's firsthand account: after years of devout cultivation, he finally received celestial revelation. Reflecting on his past entanglements in worldly delusions, he resolves to rectify errors through meditative practice that extinguishes desires. He emphasizes the need for water-and-fire-like caution (symbolizing balance) and ice-and-charcoal-like discernment (representing incompatibility between purity and defilement), progressively reducing cravings until achieving ash-like mental stillness. Though lamenting his late awakening, he commits to these ascetic disciplines.

The account concludes with gratitude toward Master Hua (possibly a mentor or school) whose guidance strengthened his resolve for transcendence. Throughout, the text underscores the dual cultivation of internal spiritual preservation and external desire elimination as foundational to Daoist practice.

This passage records certain events and admonitions within the Shangqing (Highest Clarity) tradition of Daoism, particularly concerning the Maoshan lineage, detailing how several practitioners faced divine punishment for violating celestial laws.

The Hua family (Hua Qiao, Hua Qi, and Hua Xigu) were interrogated and punished by the Water Official (one of the Three Officials, the Daoist deities governing water domains) for disclosing celestial secrets and recklessly discussing the Dao of emptiness. Hua Qiao, misled by Hua Qi's slanderous words, strayed from the correct path and ultimately had his immortal register revoked, receiving the death penalty. The phrase "failing the trials and tests" refers to their inability to pass the spiritual challenges set by the deities.

Another case involves Xu Chao, who was pursued by the Water Official for killing Zhang Huanzhi, an official of Xinye Commandery, and wrongly executing a man seeking the dragon-horse. The Water Official commanded him to return the unlawfully occupied burial land and witness his family's decline. The text mentions "Doumu" (graves related to the Big Dipper deity) and "Zuoguan" (underworld officials), advising Xu Chao to perform rituals at the Doumu site on specific dates to reprimand and suppress vengeful spirits, thereby resolving karmic debts through substitute offerings.

On the sixteenth night of the sixth lunar month, Mao Xiaojun (Mao Ying, patriarch of the Maoshan lineage) transmitted texts to Yang Xi (a key Shangqing figure), instructing him to settle burial disputes for the Changshi family. The passage notes that "the effects of ghost-subduing rituals are temporarily visible," indicating that such spiritual pacification provides only provisional relief.

These accounts reflect early Daoism's severe stance against "disclosing celestial writings" (revealing divine secrets) and the karmic consequences of killing, while demonstrating religious practices of exorcism and mediation between yin-yang disputes. Concepts like the Water Official's examinations and the Three Officials' trials embody the Daoist cosmology of "inherited accountability" (chengfu), where cosmic justice evaluates good and evil deeds.

This passage documents the ritual details of repaying ghost marshals (divine officials who govern spirits) in Daoist practice. The main points are as follows:

Junior Maojun (one of the patriarchs of the Maoshan tradition) appeared in a dream to Huya (a Daoist practitioner) on the 13th day of the sixth lunar month, taking the form of Jade Axe (Yufu). He instructed the couple to prepare four types of offerings to repay four meritorious ghost marshals: Wang Yan, Fu Huang, Fan Jiang, and Liang Wei. These marshals had rendered service in exorcisms, healing, and disaster prevention. The offerings included 300 sheets of paper, three pecks of oil, thirty feet of blue silk, and three silver forks.

The manifestation as Jade Axe occurred because Huya and his wife's spirits had not yet fully attained the realm of immortal purity. Jade Axe symbolizes pristine purity, and prolonged fasting can refine one's spirit to approach the Dao. This form was chosen to help them comprehend the message. However, the couple either lacked sufficient sincerity or forgot to prepare the offerings after understanding.

The text emphasizes that such covenants with ghost marshals must remain secret, not to be disclosed to outsiders—as the Classic of Poetry states: "I have heard the command, but cannot show it to others."

On the night of the 30th day of the sixth month, Junior Maojun secretly transmitted the relevant keyi (liturgical protocols). It mentions that those who excel in exorcism and wield celestial authority require such repayment rituals. Earthly civil officials (responsible for records) are promoted every 140 years, while military officials (responsible for enforcement) are promoted every 280 years, with stricter requirements for the latter.

These records reflect the contractual relationship between humans and spirits in early Daoism, as well as the concept of maintaining Yin-Yang balance through specific rituals. Repaying ghost marshals serves both to acknowledge their merits and to preserve cosmic order.

The Lady of Southern Peak (a Daoist female immortal) cautioned: People are often swayed by worldly desires in their hearts—while aspiring to cultivate purity, they still cling to earthly luxuries. Fearing death, they seek immortality, and most such individuals resort to "martial liberation" (Wujie, a method of rapid transcendence through elixir consumption). Many in this world follow this path, and I recommend taking Five Beverage Pills (a Daoist elixir), which can swiftly dispel dampness and pathogenic Qi from the body. This prescription not only heals illness but also bestows a radiant, healthy complexion.

On the night of the twenty-third day of the sixth month, the Lady of Southern Peak specifically instructed Xu Changshi (a Daoist figure): "You have long suffered from phlegm-dampness disorder (a TCM condition involving fluid metabolism imbalance), and recently it has flared up. Thus, I share this prescription with you. The Five Beverage Pills are actually a common formula in the mortal world. If carefully prepared and taken, they will be highly effective. You should rest and nurture your mind in stillness." Fan Anyuan (another Daoist figure) remarked that Xu Changshi need not worry—such methods were unnecessary, and the prescription could be returned. This was the directive of the Lord of Life Preservation (a Daoist immortal).

The Lady of Righteous Luminescence (another Daoist female immortal) said: "The divine soldiers under our command, the two immortals, should be rewarded with precious treasures. If this is neglected, they will be unwilling to serve you in the future. As for people like Xu Hou... Xu Ya relies on his father. Neither good nor ill deeds should be forgotten. Those precious secret ritual implements are of great importance, while silver is a lesser treasure. Acting on emotion now only further depletes your Shen (spirit). In the future, do not exhaust yourself so needlessly." These were the teachings transmitted by the Younger Mao Lord (a patriarch of the Maoshan tradition).

Regarding the matter of Xu Jian: She was the daughter of Dai Shizi and was murdered by her enemies, Xue Shi and others. Xue Shi also killed Xu Jian while she was holding her child, A’ning. Now, Xu Jian’s soul remains with the Water Official (a underworld administrative deity), together with her child, while her bones drift unburied. This case has already been brought before the Three Officials (heavenly, earthly, and water deities) to hold the perpetrators accountable in this life. When A’ning was killed, there was already a sore on his head, and pus and blood covered his face. (No record of Xu Jian was found in the genealogies—she was likely an obscure woman.)

On the night of the second day of the seventh month, the Younger Mao Lord transmitted these teachings. That same night, Xu Changshi also had a related dream. The crux of life and death, the turning points of gain and loss—they lie right before us. Why not pursue the profound mysteries and immerse yourself in transcendent serenity? The harder you strive, the more elusive it becomes—this is where cultivation often goes astray. I trust your aspirations are lofty; there is no need to obsess over trivialities.

On the night of the twenty-sixth day of the seventh month, Lady Ziwei (a Daoist female immortal) transmitted instructions to Chief Clerk Xu (Xu Mi, an important figure in the Shangqing Daoist tradition). This record was transcribed by Yang Xi and contains eighteen articles.

At noon the following day, Registrar Xu (Xu Hui) prepared to enter the meditation chamber for cultivation. During practice, one must clear all distracting thoughts to prevent unexpected occurrences. Recently, someone requested leave due to severe illness, but according to the precepts of cultivation, disclosing celestial secrets before falling ill violates the prohibitions of the Three Officials (referring to the deities of Heaven, Earth, and Water) and may worsen the condition. Why worry excessively now? Life and health are most precious and should be carefully considered.

Even if one seeks to exchange the lesser for the greater—such as a father substituting for his son or a mother and child seeking healing together—it is still inferior to nurturing one’s own body and mind. Illness originates from oneself, and conflicts arise within the household. The Three Officials have already predetermined fate, and excessive anxiety is futile. Unless one attains the state of inner and outer clarity in cultivation, fear and unease are inevitable.

The sixth day of this month is the "Day of Red Grandson’s Termination" (an inauspicious day). Though preparations were made in advance, the four heavenly generals will still report to the celestial court. On that day, the "Corpse-Slaying Envoy" will come to inspect, but there is no need for concern. If parents fall ill while in meditation that day, it will not be serious—I will come to watch over you then. These are the three matters mentioned by Minor Maojun (Mao Ying, one of the Three Mao Immortals).

On the sixth day of the eighth month, parents should bring their children into the meditation chamber to burn incense and pray facing north to the two immortal lords. A response will naturally manifest without any suffering. At noon, an immortal dressed in emerald green robes and wearing a sword (Minor Maojun) will appear lingering outside the chamber, and one may make supplications to him.

At noon on the same day, another figure will appear—a man wearing a headscarf, with a long beard and purple leather trousers, accompanied by Huang E (a ghost official). This is Ghost Commander Wang Yan, who aids mortals and brings Huang E to meet people. Huang E may be bound that day by Clerk Hua (an underworld official), who will assist the master by the well. These figures will depart shortly after appearing at noon, so it is crucial to promptly submit the "Tomb Litigation Memorial" (a Daoist ritual document) to resolve grievances from the underworld. After undergoing three such trials, calamities will disperse. The trials that spread misfortune arise because people fail to present their cases actively. If the afflicted maintain reverence in their hearts, they can preserve their Jing (essence), Qi (vital energy), and Shen (spirit).

This passage from the Zhengao (Declarations of the Perfected) records the admonitions and guidance given by several Daoist immortals (including Mao Xiaojun and others) to Xu Changshi (Xu Mi), reflecting the emphasis on moral precepts in early Daoist cultivation practices.

Several key incidents are mentioned: First are instructions regarding "shangzhang" (Daoist confession rituals), where the perfected beings emphasize using such ceremonies to regulate one's Qi circulation and counteract negative influences. Fan Zhonghou (named Miao, author of the Nanzhen Zhuan) specifically points out that Xu Hou should confess before the guardian deities of Lady Nanzhen (Wei Huacun, an important female immortal of the Shangqing tradition), performing the formal "great petition" ritual to atone for transgressions.

Mao Xiaojun sternly criticizes two violations occurring in Xu Changshi's household: First, Xu's servants stole six dogs from neighbors and cooked them in the kitchen, with the resulting meat odors polluting the cultivation space and violating taboos of the Zhenren (Perfected Ones). Second, a mysterious incident involving a white dog, where the local earth deity hinted at Xu Changshi's involvement, though the truth required discreet investigation. The immortals warn that such behaviors create obstacles in spiritual practice and must be addressed carefully.

Regarding household affairs, the immortals note Xu Changshi's lax management of domestic matters, instructing him to treat household duties as foundational to cultivation—through daily diligence he may gain recognition from the Zhangren (high-ranking celestial officials). Two revelations on August 2nd and 6th were both transmitted by Mao Xiaojun through Yang Xi (a key figure in the Shangqing tradition) to Xu Changshi.

These contents reveal the embryonic form of the "ledger of merits and demerits" concept in early Daoist practice, emphasizing the close connection between daily conduct and cultivation achievement. Any breach of precepts could affect one's practice, necessitating specific rituals for resolution.

This passage records several divine revelations from the Zhengao (Declarations of the Perfected), an important Shangqing (Highest Clarity) Daoist text, focusing on the confessions and healing petitions of the devotee Xu Yufu (Xu Hui).

In his petition addressed to the Lady of Southern Peak (Wei Huacun, a major female immortal in Shangqing Daoism), Xu Yufu expressed his hopes for healing himself and his family. According to ritual protocol, such petitions should simultaneously be presented to two divine officials—the Lord Who Preserves Life and the Lord Who Fixes Destinies—following the standard format established by the Lady of Southern Peak. The text particularly emphasizes that the afflicted must personally confess their faults and make supplications to the Mysterious Masters (referring to high-ranking immortals), otherwise recovery would be difficult.

In his confession, Xu Yufu describes himself as an ordinary mortal, grateful for the deities' compassion and deliverance. He reflects on his dull nature—despite diligent daily practice, he still makes mistakes. Having recently received revelations through dreams, he feels deeply burdened by his transgressions and trembles with fear. He admits his incomplete understanding of the true teachings, and can only practice with sincere devotion while strictly observing precepts. Worried about his limited insight, he fears failing to fully comprehend the deities' subtle instructions, allowing faults to accumulate.

With heart-rending remorse, he vows complete reform: purifying his mind while making solemn oaths to heaven and earth; guarding his body and following teachings faithfully; and willingly taking upon himself the karmic burdens of his father Xu Mu and elder brother Xu Huya. He implores divine mercy for the chance to repent, that his whole family might regain vitality.

The text specifically warns Xu Huya: he must no longer contact defiled objects ("yan" refers to ritual impurity), and should avoid those newly contaminated. This is because the Three Primes (the deities of the upper, middle, and lower Dantian) would be disturbed, potentially triggering grave dangers.

Finally, the Perfected Lord of Southern Peak and the Lord Who Preserves Life each admonish: if practitioners act carelessly—blaming deities when illnesses arise from their own negligence, or reproaching others for not stopping them from sleeping in damp coolness—such foolishness reveals their nature. How could such people ever comprehend the profound Dao?

(Note: "Yuan" refers to Xu Mi, Xu Yufu's father, who held the position of Minister of Works; "Nanzhen" is the Lady of Southern Peak Wei Huacun; "Three Primes" denotes the deities of the three Dantian energy centers.)

This passage records dialogues between various celestial immortals (Daoist deities) and practitioners, focusing on essential cultivation principles and precautions:

Lady Youying (female immortal) spoke at night: Those attached to form cling to Confucian and Mohist doctrines, while genuine cultivators study mysterious scriptures and comprehend the truth of emptiness. Seekers like the Xu brothers may have sincere intentions toward the Dao, but likely practice superficially—they must penetrate deeper into the subtle paths of cultivation.

On the ninth month's eighteenth day, Mao Baoming (immortal name) admonished: Success in cultivation depends on reaching ultimate perfection. Lord Dinglu (immortal name) added: Acting against one's true nature causes the three hun (Daoism recognizes three ethereal and seven corporeal souls) to lose their essence, creating spiritual disorder. Practitioners should maintain internal and external clarity like polished mirrors, harmonizing body and mind like musical notes in tune—only then can inner realization dawn and divine illumination descend.

Lady Ziwei (female immortal) cautioned: When encountering pathogenic qi (vital energy), remain calm—this isn't illness. An Jiuhua (immortal name) observed: Meditation shouldn't be excessive, lest it deplete vital qi like opening gates to strong enemies. Lord Baoming suggested: Talisman-infused water (fulu) may be taken as remedy, though refusal won't prevent natural recovery.

Finally, a special admonition to Chief Scribe Xu (practitioner Xu Mi): These seemingly casual words conceal profound mysteries demanding reverent attention, never trivialization. Elderly or frail practitioners should prioritize nourishment, guard against wind-chill pathogens, and cultivate through tranquil practice.

(Note: The recurring character "right" indicates these were immortal sayings recorded by Yang Xi on the right side of bamboo slips.)

This passage contains teachings from multiple Daoist figures, primarily concerning self-cultivation and the art of living.

The first section emphasizes inner focus in spiritual practice. To comprehend the Dao (the Way), one must relinquish worldly attachments and clear distracting thoughts—only then can one glimpse the gateway. If constantly burdened with worries and mundane affairs, even dwelling in tranquil surroundings with a serene mind won't lead to true understanding. The text cites Tian Yu of Yuyang (courtesy name Guorang)'s analogy: an elderly person bustling about like the young is like traveling nonstop while the midnight bell tolls and the water clock drips—this constitutes transgression. The meaning is that advanced age should bring release from worldly duties; clinging to earthly matters only damages both body and spirit.

Next comes health preservation advice: take four medicinal pills daily. Before acting, reflect thrice—these principles have been repeatedly emphasized. These three points were recorded by a practitioner surnamed Yang.

Regarding misfortune dispelling: if experiencing ominous dreams, report them to Lord Lao (Taishang Laojun) at dawn the next day—first to stabilize the hun (ethereal soul) and po (corporeal soul), second to eliminate inauspicious signs. Daoist practitioners should meticulously maintain their meditation spaces. These two points were noted by another adept.

Concerning life after seventy: the ancients would "hang up their carriages" (retire) at this age, for the body resembles the setting sun—with depleted Jing (essence) and Qi (vital energy), one must no longer strain body or mind. Chief Scribe Xu (Xu Mi) having reached this age is perfectly suited to practice Huang-Lao techniques in seclusion at Huayang Abbey. Though recently recovered from illness, no concern is needed. However, complex affairs still require cautious handling—distant travel remains temporarily inadvisable, lest others say you fear ghosts.

Finally mentioned: in June this year Chief Scribe Xu experienced discomfort, though not serious illness. The Xu household recently encountered some ghostly disturbances, but no worry is necessary—Lord Life-Protector and Marquis Fan have already petitioned Heaven on their behalf.

Notes:

• Huang-Lao techniques: Health preservation and Daoist cultivation methods attributed to the Yellow Emperor and Laozi
• Chief Scribe Xu: Xu Mi, renowned Eastern Jin dynasty Daoist
• Huayang Abbey: Famous Daoist temple on Maoshan
• Lord Life-Protector (Baoming Jun), Marquis Fan (Fan Zhonghou): Titles of Daoist deities

This passage discusses the Daoist approach to handling matters of life, death, fortune, and misfortune. Marshal Xu Zhao (a Daoist guardian deity) maintains that practitioners should maintain transcendent detachment in their hearts, avoiding excessive worry about matters of life, death, and worldly affairs. However, regarding the secret taboos of the Three Officials (Tian'guan, Diguan, and Shuiguan - the Daoist deities governing life, death, and fortune), these matters shouldn't normally be disclosed. The reason for revealing them now is because the listener has already embraced the Great Dao (Dao) in their heart.

The text further explains that if one still holds official position, they shouldn't resign hastily but should wait for the appropriate timing (when departure is truly permissible) before taking action. This admonition was specifically recorded by Immortal Official Xun Zhonghou (a celestial official in Daoist hierarchy) as a warning.

Later, the Life-Preserving Lord (a Daoist deity governing lifespan) responds to Chief Scribe Xu (Xu Mi, an important figure in the Shangqing tradition) saying: When ordinary people encounter illness, bereavement, misfortune, strange dreams, or financial loss, they may employ exorcism rituals for resolution. But the most crucial matter is addressing "ancestral tomb litigation and grave influences" (geopathic afflictions originating from burial sites). If this root cause remains unresolved, misfortunes will persist.

The entire passage emphasizes that while Daoist cultivators should maintain transcendental detachment, they must pay serious attention to matters involving the Three Officials' taboos and ancestral tomb geomancy. This reflects the Daoist wisdom of "being in the world yet beyond it" in spiritual practice.