《洞天语录》曰∶世人不悟大理，以尘世石火电光中暂荣暂贵，役使心绪无定。一日气弱而病，
气绝而死。转转不悟，流身异类。透灵于别壳，终不达生死之宜。夫修养真气，真气既成而锻炼阳神，
阳神既出而得离尘世。方居三岛，功成神迁弃壳，须传流积行于人间。行满功成，受紫诏天书而
居洞天矣。稚川《受道记》曰∶道成之人，不可不传。传之非人，祸及七祖。得人不传，灾临己身。赤
松子戒黄帝曰∶道不可私，求必以物。将其理，当信金而示不变也。《西山记》曰∶所为舍施者，表其受道
之人诚心也。大则舍一身，中则舍儿孙，下则舍田宅。上则舍施于有道之人，中则舍施于有法之人，下则舍
施于有术之人也。茅真君戒曰∶传道之人，必欲与先圣立教，遇有志之士，勿谓无信金而不传。遇无志之
士，勿谓得信金而强与。非特坠教坠道，而又彼此皆无益也。玉真人请益元德真君曰∶上仙入南洲，
传道立教，必欲立盟
誓、出金玉者，何也？真君曰∶盖南洲之人，孽重福薄，不信天机。轻命重财，愿为下鬼。若不
立信金，彼必有反虑。若不设盟誓，彼必轻泄。故取之以金，表其不变。嗟夫！人居大众，万
中无一人奉心清虚，万中无一人志诚，万中无一人明者。明破天机而轻于财货、委于性命，留意者少矣。
盖其人假道求财，诳惑有志之士，致使信心者见道流弃之。遂使高道之士，束手钳口，见死不救。
若奉道之士，识人而知其贤愚，受法而知其邪正。节次得事，续续有功。使泰华为金，未可酬师友
之一二也。
《洞天语录》说：世人不能领悟大道理，在尘世如石中火花、闪电般短暂荣华富贵的环境中，驱使心绪动荡不定。一旦气弱而生病，气绝而死。辗转之间仍不醒悟，导致身形流转变成异类。灵魂透入别的躯壳，最终也不通达生死的适宜之道。修养真气，真气既已成就便锻炼阳神，阳神既已出窍便能脱离尘世。方才居住在三岛仙境，功成之后神迁离去抛弃躯壳，必须将功德流传积累于人间。德行圆满、功行成就，接受紫诏天书而居住在洞天福地了。稚川（葛洪）的《受道记》说：修道有成的人，不可以不传法。传给不合适的人，灾祸会波及七代祖先。得到合适的人却不传授，灾难会降临到自己身上。赤松子告诫黄帝说：道不可私藏，求道必须以信物为凭。遵循这个理数，应当像金子一样显示其不变的品质。《西山记》说：所谓舍施财物，是为了表明接受道法之人的诚心。大的舍施是一身，中等的是舍儿孙，下等的是舍田宅。上等是舍施给有道之人，中等是舍施给有法之人，下等是舍施给有术之人。茅真君告诫说：传道的人，一定要想与先圣建立教化，遇到有志之士，不要因为没有信金就不传授。遇到没有志气的人，不要因为得到了信金就强行传授。这不仅会使教义和大道堕落，而且彼此都没有益处。玉真人向元德真君请教说：上仙进入南洲，传道立教，一定要订立盟誓、拿出金玉作为信物，这是为什么呢？真君说：大概南洲的人，罪孽重福气薄，不相信天机。轻视生命看重钱财，愿意做下鬼。如果不设立信金，他们必定会有反悔之心。如果不设盟誓，他们必定会轻率泄露秘密。所以取用金子作为信物，以表明其心意不变。唉！人处在大众之中，万中没有一个人心清虚，万中没有一个人心志诚恳，万中没有一个明智的人。看破天机却轻视财货、委弃性命，留心修道的人太少了。大概那些人假借修道来求财，欺骗迷惑有志之士，致使有信心的人看到修道者被抛弃。于是使得高深的修道之士，束手钳口，见死不救。如果奉道之士，能识人而知其贤愚，接受法度而知其邪正。按次序办事，连续不断有功。即使把泰山化为金子，也不足以酬谢师友的一二分恩情。
The *Dongtian Yulu* (Record of Words from the Caves of the Immortals) states: People in the world fail to comprehend the Great Principle, allowing their minds and emotions to be unsettled by the transient glory and nobility in this mortal realm, which is as fleeting as sparks from flint or lightning. When one's Qi becomes weak, illness ensues; when Qi ceases, death follows. Unawakened through these cycles, one's form transmigrates into other species. The spirit penetrates into different shells, ultimately failing to understand the proper conduct regarding life and death. Cultivating and nourishing True Qi, once True Qi is established, one refines the Yang Spirit; once the Yang Spirit emerges, one can depart from the mortal world. Only then can one reside in the Three Islands (Penglai, Fangzhang, Yingzhou). Upon completion of merit, the spirit departs, abandoning the shell, and one must propagate accumulated deeds among humanity. When virtue is full and merit accomplished, one receives the Purple Edict and Heavenly Book to dwell in the Grotto-Heavens (Grotto-Heavens and Blessed Lands). Zhi Chuan (Ge Hong)'s *Shoudao Ji* (Record of Receiving the Dao) states: One who has attained the Dao must not fail to transmit it. Transmitting it to an unworthy person brings disaster upon seven generations of ancestors. Failing to transmit it to a worthy person brings disaster upon oneself. Chisongzi admonished the Yellow Emperor: The Dao cannot be kept private; seeking it requires a token of sincerity. Following this principle, one should demonstrate unchangeable integrity like gold. The *Xishan Ji* (Record of Western Mountain) states: The act of giving alms serves to manifest the sincerity of the recipient of the Dao. The highest level involves sacrificing one's own body; the middle level involves sacrificing children and grandchildren; the lowest level involves sacrificing fields and houses. The highest giving is bestowed upon those with the Dao; the middle upon those with methods (Fa); the lowest upon those with techniques (Shu). Master Mao Zhenjun admonished: Those who transmit the Dao must aspire to establish teachings alongside the Sages of old. When encountering individuals with ambition, do not refuse to transmit simply because there is no token of sincerity. When encountering individuals without ambition, do not force transmission even if a token of sincerity is offered. This would not only degrade the teaching and the Dao but benefit neither party. Yu Zhenren asked Yuan De Zhenjun: Why do High Immortals entering the Southern Continent (Nanzhou), in transmitting the Dao and establishing teachings, insist on making oaths and offering gold and jade? The Zhenjun replied: It is likely that the people of Nanzhou bear heavy karmic obstacles and have thin fortune, lacking faith in heavenly secrets. They value wealth over life, preferring to become lower ghosts. Without a token of sincerity, they will surely harbor second thoughts. Without an oath, they will surely leak secrets lightly. Therefore, gold is taken as a token to signify unchangeable resolve. Alas! Among the masses, ten thousand out of ten thousand lack a pure and empty heart; ten thousand out of ten thousand lack sincere aspiration; ten thousand out of ten thousand lack wisdom. Few pay attention to breaking through heavenly secrets while disregarding wealth and entrusting their lives. Generally, such people use the Dao as a pretext to seek wealth, deceiving and confusing those with ambition, causing those with genuine faith to see practitioners of the Dao abandoned. Consequently, profound practitioners of the Dao are rendered speechless and helpless, witnessing death without rescue. If practitioners of the Dao can discern people, knowing their worthiness or unworthiness, and accept laws, knowing their orthodoxy or heterodoxy, proceeding step by step and accumulating merit continuously, even turning Mount Tai into gold would not suffice to repay even a fraction of the gratitude owed to teachers and friends.