上清玄格曰∶大道似不肖盛。德若不足，韬光晦迹，自
卫其身，人不知也。道未足于己，言已轻于人；事未充于内，骄已见于外，好胜于人，人不知也。修真
之士，识人为先务。当其取士也，听其言而观其行；及其求法也，察其理而验其功。勿以人而废言，
防其大辩若讷者；勿以言而用人，防其善为说辞者。或大醇而小疵，始愚而终圣。修真之士，亦有知人
之鉴，不可不奉无上之道也。
《西山记》曰∶古今贤圣，虽有兼人之智、普照之明，未尝不先求于人，谓务学而不如务求师；
师，人之模范也。黄帝求赤松子，半年方得中戒经，止于防外行之失。刘安玉师王道原，终年始得小术
法，又不言修养之事。阴长生不以马明生久病而怠其志，葛稚川不以郑思远家法而晦于人耳。朱度胡氏而
始终如一，方 遇金华而远近相随。张梦干三遇海蟾，方得三乘之法。解志一一见旌扬，尽授九转
之功。王猛见长寿大仙，谈笑之间而识破大道。梅福遇大洞真君，步趣之次而诀尽天机。历古非神仙以
入南洲，然修真之士不遇者，于识人之际不明也。其或道貌古颜，辩辞利口者，始谓得神仙，悠久始知
常俗之辈。学而不遇，一也。或业重福薄，不信天机，轻命重财，甘为下鬼。录人纤恶，弃人大善，虽见
其人，不听其言，虽听其言，不纳其理，终无所得，仙凡自隔。遇而不得，二也。或博学笃志，切问近
思，纵得真诀，自生懈怠。悦须臾，厌持久，朝为夕改，坐望立成。得而不守，三也。又况交接狂徒，
搜索异论，废时乱日，何以成功？古人上士，始也博览丹书，次以遍参道友，以道对言，所参无
异论，以人合道，所师无狂徒。嗟！愚而自专，贤否不辨，贱而自用，邪正不分。论识人之去就，不可
胜举也。故古今上圣真人，未修炼，先修养。故曰∶沐浴不可当风。若幽室静
房，闭目冥心，伸身正坐，使元气上升，通满四大，上入泥丸，此真沐真浴，万倍于外之水火也。
又曰∶不欲远唾以损气，不欲疾步以损筋，不欲极视而昏精，不欲疾听而伤肾，不欲久立而伤骨，
不欲久卧而伤肉。多睡浊神，频醉散气．多汗损血，力困伤形。奔车走马，气乱而神惊；望高
登峻，魄散而魂飞。养形之道，安而不劳，劳而不乏其力；静而不挠，挠而不乱其气。外有所补，
内有所益。然后识五行以保全冲和之气，外固内真，两皆得趣，可以长久矣。
《上清玄格》说：大道看起来似乎不像盛德的样子。德行好像有所不足，收敛光芒、隐藏踪迹，来保护自身，别人就不会察觉。如果道行在自己身上还不够深厚，却轻易对人夸夸其谈；内心修养尚未充实，骄傲之气却已显露在外，喜欢胜过别人，别人也不会知晓（或：别人不会认可）。修真之士，把识别他人作为首要任务。当他在选拔人才时，要听他的言论并观察他的行为；当他寻求道法时，要考察其中的道理并验证其功效。不要因为人的身份地位而废弃有价值的言论，要防备那些口才笨拙但实则大智若愚的人；不要仅仅因为言语动听就任用某人，要防备那些善于花言巧语的人。有的人本质纯正但有小瑕疵，起初看似愚钝最终却成圣。修真之士，也具备识人的眼光，不能不奉行至高无上的道。
《西山记》说：古今贤人圣者，虽然拥有超常人的智慧和普照般的明察，但未曾不是先向人请教，认为致力于学习不如致力于求师；老师，是人的模范。黄帝向赤松子求教，花了半年才得到《中戒经》，内容仅限于防止外在行为的过失。刘安拜王道原为师，一年到头才学到小法术，其中也不涉及修养之事。阴长生没有因为马明生长期患病而懈怠自己的志向，葛稚川（葛洪）没有因为郑思远家传秘法隐秘而不让外人听闻。朱度娶胡氏为妻，始终如一；方遇金华，无论远近都相随。张梦干三次遇到海蟾子，才得到三乘法门。解志一一见到旌扬，尽授九转之功。王猛拜见长寿大仙，在谈笑之间就识破了大道。梅福遇到大洞真君，在步履举止之间就领悟了天机奥秘。自古以来并非神仙进入南洲（指人间），而是修真之士如果不遇良师，是因为在识别他人方面不够清明。有的人外表庄重古板，言辞犀利，起初以为他是得道神仙，时间久了才知道是庸俗之辈。这是学道而未遇良师的第一个原因。或者业障深重、福分浅薄，不信天机，轻视生命看重钱财，甘愿做下鬼。记录别人的小恶，抛弃别人的大善，即使见到了那个人，也不听他的话；即使听了他的话，也不采纳其中的道理，最终一无所获，仙凡自隔。这是遇到良师却无法得其真传的第二个原因。或者博学且意志坚定，恳切提问、深入思考，即使得到了真诀，自己也产生懈怠。贪图片刻的安逸，厌恶长久的坚持，早上做的晚上就改变，坐着站着就想立刻成功。这是得到真诀却不能坚守的第三个原因。更何况结交狂徒，搜求异端邪说，浪费时光，扰乱时日，怎么能成功？古人中的上等之士，开始时博览丹书，其次遍访道友，用道来对照言论，所参访的人没有异端邪说；用人来契合道，所拜的老师没有狂徒。唉！愚昧而独断专行，贤能与否分辨不清；卑贱而刚愎自用，邪正不分。论及识别他人的去留取舍，不胜枚举。所以古今上圣真人，在未修炼之前，先注重修养。所以说：沐浴时不可当风。如果在幽静密室中，闭目静心，伸展身体端正坐好，使元气上升，通达充满四肢百骸，上行进入泥丸宫，这才是真正的沐浴，比外在水火洗浴强万倍。
又说：不要远距离吐痰以损伤气，不要快步走以损伤筋，不要极力视物以昏乱精，不要急促听声以伤肾，不要久站以伤骨，不要久卧以伤肉。多睡会使神志浑浊，频繁醉酒会散失气，多汗会损耗血，力竭困倦会伤害形体。乘车奔跑骑马，气机紊乱而神灵惊恐；登高望远，魂魄离散而神魂飞扬。养形的道理，在于安宁而不劳累，劳累而不耗尽体力；安静而不受扰动，受扰而不乱其气。外在有所补益，内在有所增益。然后认识五行以保全冲和之气，外固内真，两者都得到乐趣，就可以长久延年了。
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.