The Huangting Jing

  The Scripture of the Yellow Court is an important classic of the Shangqing School of Taoism and is also revered by internal alchemists as a main classic for internal alchemy, belonging to the Dongxuan Department. The current transmission of the Scripture of the Yellow Court includes three types: the Inner Scripture of the Jade Court, the Outer Scripture of the Jade Court, and the Middle Scripture of the Jade Court. Since the middle scripture appeared later, it can be temporarily set aside. The book believes that there are immortals in every part of the human body, first proposing the theory of the three elixir fields. It introduced many methods for storing thoughts and observing ideas. There have been various theories about the authors, completion dates, and interrelationship of the inner and outer scriptures. Mr. Wang Ming once made a detailed examination in "The Examination of the Yellow Emperor's Scripture" and believed that during the Wei and Jin dynasties, there was already a privately circulated seven-character rhyming version of the "Yellow Court" manuscript among the people. Around the ninth year of Taikang of the Jin Emperor Wu (288 AD), the female Taoist priestess Wei Huacun obtained this "Yellow Court" manuscript and annotated it; or some Taoists dictated, and Huacun recorded and wrote the fixed version of the "Inner Scripture of the Yellow Emperor". In the ninth year of Xianhe of the Jin Emperor Cheng (334 AD), Wei Huacun passed away. The "Outer Scripture of the Yellow Court" was approximately published around this time, which was written on the basis of the "Inner Scripture", and the author is unknown. This is the main argument that the "Inner Scripture" appeared before the "Outer Scripture". In history, there were also people who believed that the "Inner Scripture" appeared after the "Outer Scripture", such as Ouyang Xiu and others.

  The "Inner Canon" and the "Outer Canon" share a common intention, which is beyond doubt. There have been many annotated versions of this canon throughout history, with the earliest known annotated version being that of White Lüzhong (also known as Liang Qiu Zi), a recluse during the Tang Dynasty, which was included in the "Clouded Canopy of the Seven Signs" and the "Ten Books on Cultivating Truth". Others who have annotated the "Yellow Court Canon" include Hu , Ouyang Xiu, Liu Chuxuan, and Jiang Shenxiu. The Qing dynasty scholar Dong Dening's "Elucidation of the Yellow Court Canon" is relatively clear and easy to understand, while Chen Sanniang's "Lectures on the Yellow Court Canon" provides a categorized explanation that clarifies difficult points. According to the "Clouded Canopy of the Seven Signs" version, the "Inner Canon" consists of 36 chapters, each with a title consisting of the first two characters of the chapter, and contains 416 sentences and 2912 characters in total. The "Outer Canon" is divided into three sections: upper, middle, and lower, containing 98 sentences and 686 characters. Other versions are roughly similar to this one. The meaning of the term "Yellow Court" has different interpretations. In the preface to his annotation of the "Orthodox Daoist Canon", Zhang Zhongjing wrote: "Yellow refers to the central color; court refers to the center of the four directions. Externally, it refers to the center of heaven, earth, and humanity; internally, it refers to the center of the brain, heart, and spleen. Hence the name 'Yellow Court'."

  The inner one is the heart; the scenery is the image. The external image refers to the images of the sun, moon, stars, clouds and rainbows; the internal image refers to the images of blood, flesh, tendons, bones and organs. The heart is located inside the body, storing the image of oneness, so it is called the inner scenery.

  According to Wang Ming's "Huang Ting Jing Kao · Shi Ti", "The upper palace is in the brain, the middle palace is in the heart, and the lower palace is in the spleen. Yellow is the color of the center, and ting is the middle of the four directions, both having the meaning of center." The inner scenery refers to containing qi and nourishing essence, internal vision of spiritual images: similar to taking dual meanings.

  Nowadays, Chen Xuan Ning believes that ting refers to the empty space in front of the stairs, so Huang Ting represents the meaning of middle emptiness. In terms of human body, it is the empty place inside the navel. In short, "Huang" is the color of the center (according to the five elements: east wood, south fire, central earth, west metal, north water; earth color is yellow, so yellow is the color of the center), and "ting" refers to the middle of the four directions or the empty space in front of the stairs. Huang Ting is a metaphor for the middle emptiness phenomenon of Taoist internal cultivation.

  The Inner Landscape Sutra, also known as the Taishang Qinxin Scripture, Donghua Yujian, and Taiyi Jingshu. Throughout history, it has been called a Daoist scripture for nourishing life during the Wei and Jin dynasties. In reality, it surpasses ordinary books on medicinal nourishment and numerological longevity, and is a work that inherits the Han dynasty's theory of "five viscera spirits". It combines the Daoist concept of each bodily orifice having its own spiritual guardian with the idea that each visceral organ has its own master, using seven-character rhyming verse to emphasize the importance of "preserving thought" in cultivation. Because it was an early classic revered by the Shangqing school, it is also known as the Shangqing Huangting Neijing Yu Jing. The Inner Landscape Sutra contains some medical theories, discussing the general conditions and main physiological functions of each major organ in the human body. There are fourteen chapters that thoroughly explain the physiological functions of the five viscera and six bowels. According to the scripture, the heart is the king of the visceral organs, able to perceive cold and heat, harmonize and balance the protective and nourishing qi, circulate blood vessels, and regulate yin and yang. The heart opens into the mouth and tongue, able to expel and take in the qi of the five viscera, distinguishing between the flavors of the five elements. Therefore, if one's heart is at peace, their body will be harmonious and free from disease, and their spirit will not wither away. The liver governs planning and deliberation, storing blood and housing the soul and spirit.

  The Liver is considered to be the organ that opens into the eyes, like the brightness of the sun and moon, and the mirror of the five elements. The Liver Qi rises to merge with the Triple Burner Qi, and descends to become the fluids in the mouth, which then flow through the Jade Pillow and Bright Hall into the Dan Tian, where the True Qi spreads out, nourishing all parts of the body, so that there is no disease.

  The Spleen is considered to be the foundation of the granary, taking in grains and transforming them into nutrients. It is thought to reside in the center, horizontally above the Stomach, and externally corresponds to the facial complexion; when the Spleen and Stomach work together to supply nutrition, then the blood vessels are unobstructed, the muscles and bones are strong and healthy, the skin is lustrous and well-nourished, and the whole body is nourished, leading to a long and healthy life. Therefore, it emphasizes the importance of the Spleen's function, calling it the Lower Yellow Court Palace, the foundation of the human body, and the key to the five organs.

  The Lungs are considered to be the root of Qi, opening into the nose, spreading Qi throughout the seven orifices, and governing the keenness of hearing and vision. It is thought that Lung Qi originates from the Triple Burner, and can regulate the Original Qi of the five organs; if a person can swallow their saliva into the Dan Tian, then their skin will be lustrous, their blood vessels will be unobstructed, their teeth will be strong and black, and they will not grow old.

  The Kidneys are considered to be the residence of Jing (Essence), the foundation of one's innate nature, the root of Original Qi, and govern the bones. The Classics consider that the Kidneys govern the five organs and six viscera, and the nine orifices' connection with fluids; if Kidney Qi is abundant, then hearing and vision will be keen, muscles and bones will be strong, and blood vessels will be unobstructed. Furthermore, the Kidneys store Jing (Essence), and it is thought that if a person can conserve their Jing, they can live a long life.

  The Gallbladder is considered to govern decision-making, and is the most refined of the six viscera. If a person's Gallbladder and Qi work together in harmony, they will be able to capture the tiger-like energy. It is also thought that the Gallbladder externally corresponds to the area between the eyebrows and eyes; joy and anger both manifest here, and when angry, it rises up to the crown of the head.

  The "Neijing Jing" also absorbs the concept of "five zang shen" from the "Heshang Gong Laozi Zhangju" and "Taiping Jing", developing into a theory of three departments, eight scenes, and twenty-four gods. It is believed that each part of the human body has spirits residing in it.

  The three departments refer to the division of the human body into upper, middle, and lower parts, with each department having eight gods guarding it. The text believes that if people can think about these three departments, eight scenes, and twenty-four gods, the true qi of the five zang will be harmonized, and there will be no diseases, and one may even ascend to immortality.

  It is worth noting that the names of these gods are not randomly given, but are based on the functions, positions, colors, and states of various organs in the human body. For example, the introduction to the seven gods of the face:

  * "Hair god: Canghua, surname Taiyuan"

  * "Brain god: Jinggen, surname Niman"

  * "Eye god: Ming Shang, surname Yingxuan"

  * "Nose god: Yulun, surname Lingjian"

  * "Ear god: Kongxian, surname You Tian"

  * "Tongue god: Tongming, surname Zhenglun"

  * "Tooth god: Fengfeng, surname Luochi"

  These divine names are figurative summaries of the corresponding organs, each with its own characteristics. The Jing believes that the human body relies on the dominance of these gods to maintain normal physiological activities and can "have both form and spirit". These gods are different from supernatural powers and are the "functional gods" that dominate human physiological activities. This also reflects some correct understanding of the functions of human organs in ancient times, but they attributed the dominance of human organ functions to gods, which is obviously wrong.

  The "Neijing Jing" also makes a detailed exposition of the "Cunsi Fa". The early Taoist scripture "Taiping Jing" already has the statement that all diseases can be eliminated by storing thoughts in the five viscera. The "Neijing Jing" inherits this idea and further develops it. It is believed that "storing thoughts for hundreds of years, viewing the joints and degrees", which requires storing thoughts in the body, breathing up and down as one, and eliminating miscellaneous thoughts. And it is also believed that "one can use storing thoughts to ascend to the void", which is to take the method of storing thoughts as the way to learn from the immortals. It can be said that storing thoughts is a typical cultivation method in Taoist Shangqing sect, and it is also the core content of the "Neijing Jing". The so-called method of storing thoughts contains two aspects of content in the "Neijing Jing", one refers to storing thoughts in the gods inside the body, and the other refers to storing thoughts outside the body.

  Taoism believes that the human body has multiple gods, with the five internal organs as the main ones. Therefore, it emphasizes the importance of preserving and thinking about the colors, shapes, auras, clothing, and names of the five internal organ gods.

  The "Neijing Jing" discusses the preservation and thought of the heart, liver, spleen, lungs, and kidneys, with the most discussion on the preservation and thought of the heart god. As the scripture says:

  "The heart is the monarch of the five internal organs, the way of movement and stillness, the virtue of thought, the clarity and goodness of the aura, the light that shines within. When sitting or standing, I share the same foundation, during the day, the scenery is bright, at night, it is closed and stored. The passage of the essence is smooth, the refinement of the spirit is adjusted, and the yin and yang are harmonious."

  This means that the heart has a divine spirit and is the king of the five internal organs. If one often preserves and thinks about the heart god, then the yin and yang will be harmonious, the internal organs will be balanced, and there will be no diseases.

  Preserving and thinking about the liver god:

  "The liver aura is clear and long, arranging the six departments to produce three lights... The five colors of cloud aura are luxuriant and green, closing one's eyes and introspecting, self-reflecting."

  The liver belongs to the east and wood, and is in charge of green. Therefore, when the liver energy is strong and clear, it can last for a long time, just like the wood element in the east that governs spring. The liver is the foundation of the vital energy, and by closing one's eyes and meditating, one can visualize the vital energy spreading throughout the body, illuminating the five organs and their corresponding colors, like the light of the sun, moon, stars, and clouds. After a long time, one can achieve inner vision of the organs.

  In the method of storing thoughts, "inner vision" is an important concept that refers to the practitioner closing their eyes, focusing their mind, and visualizing the body's shape and energy, making the internal landscape clear and transparent.

  Regarding storing thoughts in the spleen spirit: "The spleen is one foot long and covers the Tai Cang, its middle part is where Lao Jun resides... Wearing a yellow robe with a purple belt and a dragon-tiger seal, prolonging life and increasing vitality rely on the king." The spleen resides in the central palace, and by storing thoughts in the spleen spirit, one can increase vital energy, prolong lifespan, and make the heart empty and clear, allowing the spirit to communicate freely.

  Regarding storing thoughts in the lung spirit: "The lung's palace is like a jade pavilion... Wearing white cloud clothes with a yellow cloud belt... When breathing is not smooth, quickly store the white cloud and six energies, and the divine will be visible for a long time without harm." The lungs are the golden palace, located above the five organs, resembling a jade pavilion.

  Children and white clouds refer to the lung spirit. When panting is uncertain, breathing is not smooth, and the body is uncomfortable, it's urgent to store thoughts of the lung spirit, which can harmonize the six qi and avoid disaster. Often using this method can ensure that the body does not wither and decline.

  Regarding storing thoughts of the kidney spirit: "The palace of the kidney department is Xuanque Garden, in the middle of which there is a mysterious child on top of the void... The cyan brocade cloud clothes dance with the dragon banner... In case of hundreds of diseases and thousands of disasters, it is urgent to store (thoughts of the kidney spirit). The two water kings are born facing each other at the gate, making people live long and ascend to heaven as immortals." The kidney is the water palace. Xuanque Garden is a metaphor for the external shape of the kidney. Children and water kings all refer to the kidney spirit. When people are seriously ill, they should immediately store thoughts of the kidney spirit, which can turn misfortune into good fortune, avoid disease, and ascend to heaven as immortals.

  The "Neijing Jing" proposes the concept of "Three Dan Tian". The name "Three Dan Tian" did not appear in early Taoist scriptures before this scripture. The "Taiping Jing" and "Dadong Zhenjing" mention related names such as Muduan, Xin, and Fu, but only the "Neijing Jing" clearly proposed the concept of "Three Dan Tian". The Dan Tian is divided into upper, middle, and lower parts, so it is called "Three Fields". Each Dan Tian has a god residing in it, hence the "Three Gods". Also, because the room of the Dan Tian is one inch square, it is called "Cun Tian". Below is a brief introduction to the Three Dan Tian.

  Regarding the Upper Dan Tian: Three inches inside the eyebrows is the Upper Dan Tian Palace, also known as the Ni Wan Palace. "The hundred joints of the Ni Wan all have spirits... The spirit of the face is the Ni Wan, the nine true ones of the Ni Wan all have a residence, in the middle of the square inch, wearing purple clothes and flying silk skirts, thinking of one part of longevity without end, not each living separately but all in the brain, listed in order and sitting facing outward", it says that the Ni Wan Palace is at the head of the body, is the master of the hundred spirits, the hundred joints of the Ni Wan all have spirits, they are all held by the brain and arranged in order, the nine true ones of the Ni Wan all wear purple clothes and silk skirts, people only need to guard the Upper Dan Tian with their mind, store their thoughts on the nine true spirits, can extend their lifespan and not grow old.

  Regarding the middle dan Tian: it refers to the heart, also called the crimson palace. The Jing Zhong Shu Dao says: "The spirits of the six fu and five zang, all operate within the heart, storing the heavenly classics day and night, cultivating longevity." This means that the six fu and five zang are closely related, jointly maintaining the normal functioning of the human body. Each has its own domain and mode of operation, but they are all governed by the heart. Therefore, if the heart is preserved, the five zang and six fu will follow orders and function normally. If people focus their minds on the middle dan Tian, thinking deeply without distraction, they will naturally achieve longevity.

  About the Lower Dantian: Also known as Qihai, Jingmen, Mingguan, and Yuanmingmen, it is located three inches below the navel. The classic texts describe the importance of the Lower Dantian: "Either essence or fetus, separate and distinct, nuclear child combined with life's splendor." Daoist scriptures consider the Lower Dantian to be the foundation of human life, the gateway of yin and yang, and the origin of the five energies; it is where men store their essence and women store their fetus, and within it resides the true spirit of the red infant, hence it is also called "Mingmen" (Life Gate), "Shengmen" (Birth Gate), or "Shenggong" (Palace of Birth). "Nuclear child" refers to the yin-yang spirits in the palace, also known as "Botaohua", with the name "Heyan". If people focus their minds on the Lower Dantian and preserve the thoughts of the yin-yang spirits, then the yin-yang energies will not decline, and life will not wither.

  The Scripture of Internal View also proposes the theory of Three Yellow Courts. The Upper Yellow Court Palace is in the brain, corresponding to the Upper Elixir Field; the Middle Yellow Court Palace is consistent with the Middle Elixir Field, both are in the heart; only the Lower Yellow Court Palace is in the spleen, inconsistent with the Lower Elixir Field. In short, the Scripture of Internal View takes the Three Elixir Fields and the Three Yellow Courts as the pivot, emphasizing the storage of thoughts on the three parts and twenty-four true gods, stressing the accumulation of essence and energy as the key to longevity, that is, "Immortals and Taoist priests are not divine, but accumulate essence and energy to become true."

  The "Neijing Jing" not only talks about the gods stored in the body, but also about the objects outside the body that are stored and thought about, namely the sun, moon, stars, and constellations. The general process is to adjust the yuanqi inside the body so that it combines with the external qi of the sun, moon, stars, and constellations that have been absorbed. This method is mentioned in several places in the scripture: "Exhale during the day and inhale at night, storing the breath", "Rise high to the sun and moon on my upper path, gather the essence and store it well, then see the jade clear emptiness and old age, and return to youth with a full face and brain". By storing and thinking about the sun, moon, stars, and constellations, one can have corresponding divine protection, which allows for the restoration of youthful appearance and abundant energy in the blood vessels and brain.

  Whether it is the gods in the body or the sun, moon and stars outside the body, the "Neijing Jing" emphasizes that the method of cultivating the mind must be refined and sincere. "The ultimate truth is not complicated, and the true self is stored", "If you can store the mysterious truth, all things will be complete, and the spirit of the body cannot be lost", "Day and night, seven days, think without sleep, if you can practice this, you can live a long life, accumulate merit and achieve success, it is not natural, but also due to sincerity and concentration". All these emphasize that cultivation must be done with a concentrated mind and unwavering determination. Only in this way can one ascend to immortality and enter the Tao.

  The above roughly introduces the main content of the "Neijing Jing". The content of the "Waijing Jing" is closely related to the "Neijing Jing" and is basically consistent, still using seven-character rhyming verse to describe the key points of cultivating the mind. However, the style is slightly different. The "Waijing Jing" removes many of the organ images and divine names in the "Neijing Jing", and its language is simpler and more straightforward, with clear words and meanings.

  The original "Waijing Jing" was not divided into chapters, but the annotated version by Zichengzi is divided into three parts: upper, middle, and lower. As for the content that is the same as the "Neijing Jing", it will not be introduced again. Below are some important aspects of the content that differ from the "Neijing Jing" and are worth introducing.

  One is about the method of Tu Na Xing Qi. "Wai Jing Jing" continues to emphasize this aspect of content on the basis of "Nei Jing Jing", such as "Xiang Gui Yin Qi Zhi Ling Gen", "Hu Xi Lu Jian Ru Dan Tian", which talks about people should imitate the long-lived turtle, guide the air to the elixir field, in order to maintain the body's yuan qi. Also: "People are all eating grains and five flavors, only eating Taihe yin-yang qi", "Hu Xi Lu Jian with self-reward, Zibao Wanjian Shen Shou Qing", which talks about ordinary people eating five grains, tasting five flavors, while practitioners of Huang Ting Jing only eat Taihe yin-yang qi to fill the body's yuan qi.

  Here is the translation:

  Secondly, it's about saliva and seminal essence. Taoism often refers to body fluids as "yu ye" (jade liquid), "yu jiang" (jade juice), "li quan" (beautiful spring), "ling ye" (spiritual liquid), etc., believing that these liquids are produced through the refinement of qi, and are the essence of the five organs, sweet and fragrant. If people diligently cultivate and swallow their saliva, they can eliminate diseases, prevent illnesses, and strengthen their bodies. The "Outer Scenery Scripture" attaches great importance to the role of body fluids, such as "Clear water from the jade pool irrigates the spiritual root, carefully cultivating it can lead to longevity", "Clear water from the jade pool nourishes the spirit, making the spiritual root firm and unaging", "Body fluids and beautiful springs flow through the six organs, rising up to the nose and opening the two ears, gazing at the heavens and storing the childlike innocence, harmonizing the essence and treating hair loss, with a radiant complexion that never turns white". It can be seen that frequently knocking teeth and swallowing saliva can make teeth strong and shiny, maintaining a youthful appearance, with endless wonders. Throughout history, Taoist scriptures have attached great importance to the issue of seminal essence and conserving it. The "Taiping Scripture" advocates for "those who desire longevity should cherish their qi, respect their spirit, and value their essence", while the "Inner Scenery Scripture" also emphasizes: "Urgently guard the chamber of essence, do not recklessly leak it, close it and treasure it to achieve long life". The "Outer Scenery Scripture" also stresses the importance of conserving seminal essence, such as "The key to longevity is to be cautious in the bedroom, urgently abandon lustful habits and focus on conserving one's essence... closing the gate of essence can lead to long life", "Urgently conserve one's essence to maintain oneself... spirit returns to youth and old age is restored".

  Three is the thought of being calm and desireless. The Outer Scenery Scripture repeatedly emphasizes this idea, and elaborates on it in several places: "Things have a natural way that is not troublesome, the body is at ease with no desires, dwelling in emptiness and silence between the eyebrows, quiet and vast without words", "Nourishing one's nature and guarding emptiness, being calm and self-satisfied, what thoughts are empty?", "Nearby, the body returns to self-guarding, clear and quiet, the spirit stops", "Calm and desireless, nourishing the flower stem, wearing and eating the mysterious energy can bring about life" and so on. All of these emphasize that practitioners should be calm and desireless, clear and quiet, and guard their emptiness. These ideas are a continuation and development of the Daoist philosophical thought represented by Laozi and Zhuangzi, applied to the practice of preserving thoughts and cultivating one's nature.

  The method of storing thoughts in the "Huangting Jing" is one of the main cultivation methods promoted by ancient Taoism. Due to its emphasis on intention, quiet thinking, and simplicity, it was very suitable for scholars and officials, so since the Eastern Jin Dynasty, it has been widely spread in society. Some internal cultivation and health preservation techniques described in the "Huangting Jing" were combined with the alchemy of the "Zhouyi Cantong Qi", which evolved into the Neidan Dao during the Tang and Song dynasties, becoming the mainstream of Taoist alchemy and health preservation after the mid-Tang Dynasty. Therefore, both the "Huangting Jing" and the "Zhouyi Cantong Qi" had an important influence on later Taoism.

  However, the transmission of the "Huangting Jing" by Taoists after the mid-Tang Dynasty was quite different from that of the Jin and Northern Dynasties. During the Jin and Northern Dynasties, it was emphasized to recite silently, while after the mid-Tang Dynasty, there were constantly people making annotations and explanations for it. The annotators can be roughly divided into two categories: one category emphasizes the characteristics, functions, and regulation methods of the internal organs, mainly based on physiological structure and medical knowledge. For example, Hu's "Huangting Neijing Wuzang Liufu Buzhi Tu" in the late Tang Dynasty; the vast majority of annotators belong to another category, using internal cultivation techniques or Neidan Dao to interpret the "Huangting Jing", such as Ouyang Xiu and Bai Lizhong.

  In addition, many literati also liked this scripture very much. For example, Wang Xizhi of the Jin Dynasty wrote the "Neijing" for a Taoist priest, and even imitated its sentence pattern to write a poem in praise of it. Lu You had a poem praising: "White-haired, I finally understand the subtlety of life, all in the two volumes of 'Huangting'." The "Huangting Jing" was banned twice in history. The first time was during the Northern Zhou Dynasty when Emperor Wu prohibited Buddhism and Taoism.

  From the content point of view, the "Huangting Jing" had completely eliminated the political thoughts reflecting the wishes and demands of the people in early Taoist books, mainly discussing the way of longevity and long life, which would not offend the interests of the ruling class or bring negative social impact. Therefore, it was a victim of the ban on Buddhism and Taoism after the great debate in the 6th century AD.

  The "Huangting Jing" was banned again during the Yuan Dynasty.

  There are three types of "Huangting Jing" currently in circulation: Neijing, Waijing and Zhongjing. Generally, it is believed that the Zhongjing was produced later, so usually when people refer to the "Huangting Jing", they do not include the "Zhongjing". According to the commentary by Liang Qiu Zi on the first volume of the "Neijing", Huang refers to the central color and Ting refers to the center of the four directions. Externally it points to the center of heaven, earth and man, while internally it points to the center of the brain, spleen and heart. Therefore, it is called "Huangting". The heart resides inside the body, storing the image of oneness with the universe, so it is called Neijing. What is referred to as the "Huangting Jing" actually refers to the images produced during Daoist cultivation. The "Waijing" and "Neijing" appeared in sequence during the Jin dynasty, said to have been transmitted by Madame Wei Huacun of the Jin dynasty. The "Huangting Jing" uses seven-character verse to describe Daoist cultivation and nourishing life theories, being a book that combines Daoist thought with ancient medicine. The "Huangting Jing" is a main scripture of the Maoshan sect of Daoism, very popular in Daoist circles, later becoming one of the lessons of the Quanzhen school. It provides important reference value for modern nourishing life studies. Included in the Dongxuan section of the Zhengtong Daozang.