Nội truyện Đào Hoằng Cảnh: cuộc đời ẩn cư Mao Sơn, biên soạn chân cáo, luyện dưỡng, quan hệ triều đình. Nguồn hagiography chuẩn về tổ sư Thượng Thanh.
Ứng dụng: Nghiên cứu Đào Hoằng Cảnh, Mao Sơn, Thượng Thanh.
唐賈嵩（薜蘿孺子）撰，三卷，收入《正統道藏》洞真部記傳類。為齊梁上清宗師陶弘景（貞白先生、華陽隱居）詳傳：家世、仕宦、棄官隱茅山、建館修真、撰《真誥》《登真隱訣》、與梁武帝往還、尸解傳說等。事下多注明出處（本起錄、《真誥》等），較《梁書·處士傳》遠為詳密。序辯「《梁書》已有傳，何須再傳」，強調道門內傳當旌降授、析隱訣。是研究上清派史、茅山道教、陶弘景生平行實與六朝士大夫隱逸的核心傳記。
⚡ Ứng dụng: 上清修真典範傳——棄官入山、接真降授、編定經訣；「華陽」洞天擇居與修煉環境；命理可參「隱逸、華蓋、空亡」等格局象徵，文本本身是仙傳。
🔗 Liên quan: 真誥、登真隱訣、華陽陶隱居集
Tao Hongjing’s life proves that the highest authority in Shangqing Daoism is earned by critical editing, medical-alchemical rigor, and reclusive verification—not by court title alone. The biography argues that true transmission requires a scholar-practitioner who stabilizes chaotic revelations into a coherent canon. Sanctity is intellectual-moral labor in service of the Dao.
1. Practice ‘Tao method’: every received technique must be collated, tested, and simplified—no hoarding contradictory methods. 2. In BaZi, Resource + Output balance models the editor-adept: learn deeply, then produce clear synthesis. 3. Use reclusion phases (weak social years) for textual and breath-body foundation. 4. Treat medical-hygienic discipline as inseparable from higher cultivation claims.
More person-centered and critical-philological than 茅山志’s institutional mountain history. Unlike pure 悟真篇 commentaries on internal alchemy verse, it proves Shangqing legitimacy through a life of scholarship-practice. Biography as epistemic warrant, not only edification.