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Shangqing Xuange states: The Great Dao appears as if it does not resemble greatness. Its virtue seems insufficient; it conceals its radiance and hides its traces to protect itself, so that others do not perceive it. If one's grasp of the Dao is not yet sufficient within oneself, yet speaks lightly before others; if internal cultivation is not yet substantial, yet arrogance is visible externally, and one desires to surpass others, others will not acknowledge it (or: others will not recognize it). Those who cultivate the True must prioritize discerning people. When selecting talents, they listen to their words and observe their actions; when seeking the Dharma, they examine the principles and verify the efficacy. Do not discard valuable words due to a person's status; guard against those who appear inarticulate but possess great wisdom (Great eloquence resembles stuttering). Do not employ someone solely based on their speech; guard against those skilled in rhetoric. Some may be fundamentally pure with minor flaws, appearing foolish at first but becoming sages in the end. Cultivators of the True also possess the insight to judge people and must not fail to uphold the Supreme Dao.

Xishan Ji states: Sages and worthies of ancient and modern times, although possessing extraordinary wisdom and illuminating clarity, have never failed to seek guidance from others, asserting that striving to learn is inferior to striving to find a teacher; a teacher is the model for humanity. Huangdi sought Chisongzi and spent half a year to obtain the *Zhongjing* (Scripture of Middle Precepts), which only addressed preventing external behavioral errors. Liu An studied under Wang Daoyuan and, after a full year, learned only minor techniques, which did not involve matters of cultivation. Yin Changsheng did not slacken his resolve because Mingsheng suffered from long-term illness; Ge Zhichuan (Ge Hong) did not obscure Zheng Siyuan's family secrets from public knowledge. Zhu Du married Lady Hu and remained consistent throughout; Fang Yu followed Jinhua regardless of distance. Zhang Menggan met Haichan three times before obtaining the Three Vehicles' Dharma. Xie Zhiyi saw Jingyang and was fully instructed in the Nine-Turn功 (Achievement). Wang Meng met the Immortal Shoulong and penetrated the Great Dao amidst conversation and laughter. Mei Fu encountered the True Lord of Great Caverns and comprehended heavenly secrets through his movements and demeanor. Since antiquity, it has not been that immortals entered the Southern Continent (the human realm); rather, cultivators fail to meet them because they lack clarity in discerning people. Some may have an austere appearance and sharp tongue; initially thought to be immortals, time reveals them to be ordinary vulgarities. This is the first reason for studying without meeting a master. Or, burdened by heavy karma and thin fortune, they do not believe in heavenly secrets, value wealth over life, and are content to become lower ghosts. They record others' minor evils while discarding their great virtues; even if they see such a person, they do not listen to their words; even if they listen, they do not accept the principles, ultimately gaining nothing, separating themselves from immortality. This is the second reason for meeting but not attaining. Or, though broad in learning and firm in will, earnest in questioning and thoughtful in reflection, once they obtain the true secret, they become lax themselves. They delight in momentary ease and detest prolonged effort, changing morning practices by evening, expecting instant results while sitting or standing. This is the third reason for obtaining but not retaining. Furthermore, associating with madmen and searching for heterodox theories wastes time and disrupts days, how can success be achieved? Ancient superior scholars first extensively read alchemical books, then visited many fellow Daoists, using the Dao to evaluate words, ensuring no heterodox views were encountered; aligning people with the Dao, ensuring no madmen were taken as teachers. Alas! The foolish act arbitrarily, failing to distinguish between worthy and unworthy; the humble act self-willingly, failing to distinguish between orthodox and heretical. The discussion on discerning whom to follow or reject is endless. Thus, ancient supreme sages and true persons focused on self-cultivation before actual practice. It is said: "When bathing, do not expose oneself to wind." If in a quiet, secluded room, closing eyes and calming the mind, stretching the body and sitting upright, allowing Yuanqi (Primal Qi) to rise, filling the Four Extremities, and entering the Newan Palace (Cavity of the Head), this is true bathing, ten thousand times more effective than external water and fire baths.

It is also said: Do not spit forcefully over a distance to damage Qi; do not walk quickly to damage sinews; do not stare intensely to blur Jing (Essence); do not listen hastily to damage the Kidneys; do not stand for long periods to damage bones; do not lie down for long periods to damage flesh. Excessive sleep turbidizes the Shen (Spirit); frequent intoxication scatters Qi; excessive sweating damages Blood; physical exhaustion injures the Form. Riding fast carriages or galloping horses causes Qi chaos and Shen alarm; gazing from heights or climbing steep cliffs scatters Po and flies Hun. The way of nourishing the Form lies in being tranquil without fatigue, and exerting effort without depleting strength; remaining still without disturbance, and being disturbed without disrupting Qi. External supplementation and internal benefit follow. Then, understanding the Five Elements preserves the Harmonious Qi, securing the exterior and purifying the interior, deriving pleasure from both, thereby achieving longevity.