Tên mục lục chuẩn không có “hậu biên”; bộ Tiên giám gồm chính biên (DZ296), tục biên (DZ297) và hậu tập (DZ298). “Hậu biên” thường chỉ phần sau—hậu tập 6 quyển ghi khoảng 120 nữ tiên (Vô Thượng Nguyên Quân, Tây Vương Mẫu…), bổ sung phổ lục tiên truyện.
Ứng dụng: Tra cứu nữ tiên–tiên truyện; sử liệu Đạo giáo Nguyên–Minh.
即元赵道一《历世真仙体道通鉴后集》六卷（常称后集/后编），与正编五十三卷、续编五卷合为《仙鉴》。后集专录女仙传记约一百二十位，自无上元君、太一元君、西王母、上元夫人，至宋元女真。体例仿《资治通鉴》，以「体道通鉴」证仙真可学、道脉有征。后集突出女仙谱系与全真女冠传统，为研究女仙信仰、女冠修真史的第一手史料。术语：体道、通鉴、女真、无上元君。
⚡ Ứng dụng: 查考女仙谱系、西王母与元君传承，及全真女冠史实；可作为仙传义理与修真榜样的文献依据。
🔗 Liên quan: 历世真仙体道通鉴；历世真仙体道通鉴续编；墉城集仙录
The sequel-hagiography proves Dao by induction across history: successive verified biographies of embodied immortals show that ‘attaining Dao’ is a repeatable human possibility, not a mythic singularity. Its logic is evidentiary—pattern of lives, methods, and outcomes constitutes a collective proof stronger than any single claim.
1) When a BaZi shows strong ‘immortal’ patterns (clear output + resource + seal with stable structure), study matching historical cases rather than generic advice. 2) Extract method families from biographies (alchemy, ritual, virtue, hermit) and match to chart temperament. 3) Use ‘通鉴’ attitude: track your own practice years as data, not drama. 4) Avoid single-guru absolutism—the corpus itself is plural. 5) Treat moral biography (deeds) as seriously as technique chapters.
Unlike doctrinal scriptures that argue from cosmology downward, this work argues from cases upward. It differs from pure genealogies of gods by focusing on human practitioners across dynasties, and from technical manuals by subordinating recipe detail to the narrative proof that embodiment happened.