《南嶽小錄》

Record of the Southern Peak (with Preface)

Recorded by Daoist Li Chongzhao:

From my youth, I had an affinity for the Daoist teachings. In recent years, I have followed my master in cultivation. Upon arriving at Mount Heng, the Southern Peak, I often sought out its sacred sites, hoping to find ancient records of its marvels and legends. Yet people told me that after the wars, such texts had been scattered and lost. So I studied ancient inscriptions, the Illustrated Classic of Mount Heng, the Records of the Xiang Region, and other texts, while also consulting the elders of the mountain. Whenever I learned of something noteworthy, I quickly wrote it down. Now, I have compiled these collected materials into a volume, including the Five Peaks and Three Valleys, ancient temples and medicinal gardens, as well as accounts of past immortals who achieved ascension here, along with tales of divine wonders. I have titled it A Brief Record of the Southern Peak. May fellow seekers of the Dao, when wandering these mountains, consult this book to gain some understanding of the origins of these sacred traces. This preface was written in the tenth month of the Renxu year, in winter.

[Overview of the Southern Peak]

Mount Heng, the Southern Peak, is referred to in the Rites of Zhou: Offices of the Regions as the "Guardian of the Southern Peak." It corresponds to the celestial lodgings of Yi and Zhen, assisting the Purple Tenuity Star (symbolizing the emperor) in gathering the spiritual energies of heaven and earth and harmonizing the virtues of the Five Phases (Wood, Fire, Earth, Metal, Water). Above, it resonates with the star of life; below, it nurtures the growth of all things, impartially sustaining creation—hence its name, "Heng" (衡, meaning "balance"). The True Form Charts of the Five Peaks records that ten mountains, including Mount Qian and Mount Huo, serve as its auxiliaries. Within it lies the Grotto-Heaven of Vermilion Mound (one of the Thirty-Six Grotto-Heavens of Daoism), where immortals dwell. This place brims with spiritual energy, and extraordinary individuals often appear here. The Records of Blessed Lands states that the Grotto-Heaven of Vermilion Mound spans seven hundred li, containing seventy-two peaks (though in truth, five major peaks and two minor ones are recorded), along with sacred cultivation sites such as the Altar of Azure Jade and the Altar of Radiant Heaven. As one of the Five Guardian Peaks, it is governed by lofty perfected beings (immortals who have attained the Dao), who oversee the regulation of wind and rain, the nourishment of all things, and the bestowal of blessings upon the people.

[The Five Major Peaks]

1. Peak of Zhu Rong: Rising 9,780 zhang (an ancient unit of measurement), it is the highest summit. Upon it lie the ruins of the Temple of Zhu Rong, the Altar of Azure Jade, the Altar of Radiant Heaven, the Altar of White Jade, the Pool of the Thunder God, the Wind Cavern, the Immortal Pear Tree, and the remains of the Shangqing Abbey. To the southeast stands the former study of the Tang dynasty statesman Li Bi.

2. Peak of Purple Canopy

3. Peak of Clouded Secrets

4. Peak of Celestial Pillar

5. Peak of Stone Granary

(Note: Some peaks in the original text lack detailed descriptions, hence only their names are listed. The ancient unit zhang reflects the traditional belief in the towering height of Mount Heng.)

Mount Zigai (Purple Canopy Peak) rises to an elevation of 4,500 zhang and 9 chi (approximately 13,500 meters in ancient measurement), its majestic and precipitous form resembling an ancient general's ceremonial parasol (huigai), hence its name. The summit features the Immortal's Pond and Seven Perfected Pavilion, while at its base lie the ruins of Zigaiguan monastery and the Wang Family Medicinal Hall.

Mount Yunmi (Cloud-Sealed Peak) is traditionally associated with Yu the Great's flood control efforts, where he reportedly erected a stele recording the mountain's height inscribed in tadpole script (an ancient calligraphic style). In recent times, a woodcutter accidentally discovered this stele, but it mysteriously vanished after being transported to Lingyin Temple. The area also preserves historical sites including Yu Creek, Hidden Truth Meadow, Broken Stone Spring, Vermilion Grotto, Cinnabar Cliff, and the Immortal's Stone Chamber.

Mount Tianzhu (Celestial Pillar Peak) derives its name from its pillar-like appearance supporting the heavens, also called Pillar-Bracket Peak. At its foothills stands the stone platform where Lady Wei (a renowned female Daoist of the Wei-Jin period) cultivated her practice, and where legend claims she attained the Dao and ascended to immortality.

Mount Shilin (Stone Granary Peak) resembles a grain storehouse (canglin) when viewed from afar, with a summit platform spanning ten zhang in width. Tradition holds it connects to celestial grotto-heavens, where Master Hu Fu of Dongmenguan Temple would ride a white leopard to visit. Nearby lie Lesser Stone Granary Peak, Emperor Shun's Temple, and smaller peaks including Canopy, Goulou, Alms Bowl, and Returning Goose Peaks.

Three Mountain Streams:

1. Lingjian (Numinous Stream): Named for its path to immortal dwellings and abundance of magical herbs, originating from Mount Zigai's western slopes and merging with Shoujian stream after passing Shengshouguan Temple

2. Shoujian (Longevity Stream): Diverging from Lingjian before Yueguan Temple, flowing southward into the plains

3. Dongzhenjian (Cavern-Perfected Stream): Precise location unspecified

Sitian Huowang Temple:

Located a hundred paces before Yueguan Temple, originally dedicated to Zhurong, the Fire Deity of the South. During Emperor Xuanzong's Tang reign, it received the imperial title "Celestial Controller King," becoming the primary summer sacrifice site. The original temple atop Mount Zhurong was relocated during the Sui dynasty when Huasouguan Temple was dismantled, with ancient foundations still visible on the summit.

Zhenjun (True Lord) Temple:

Situated fifty paces east of Yueguan Temple, initially sharing worship with the Celestial Controller. During the Kaiyuan era, Celestial Master Sima Chengzhen (eminent Tang dynasty Daoist) memorialized that the Five Sacred Peaks' grotto-heavens—abodes of supreme perfected beings—should not be associated with blood sacrifices. The emperor approved establishing this pure Daoist sanctuary, mandating annual purification rituals (zhaijiao) at summer's onset and maintaining five resident priests for perpetual incense offerings. This system was instituted on the fifteenth day of the fifth month in 727 CE. According to the Scripture of Five Numinous Ones, these arrangements assist divine governance of the human realm.

This scripture primarily documents the history of two significant Daoist temples on Mount Heng (Hengshan) in southern China: the Hengyue Temple and the Zhaoxian Temple.

The first section describes the Nine Perfected Beings (Zhenren) of Mount Heng and their responsibilities:

• The Great Void Perfected Being (Yan Laojun) oversees the Southern Peak's Directorate of Destiny (Siming), which governs life and death
• The other eight Perfected Beings administer sacred mountains including Mount Huo and Mount Tianzhu
• These beings belong to the "Ministry of Celestial Assistance" (Zuoming zhi Cao), supervising Daoist affairs in the Wu, Yue, Chu and Shu regions

The second section details the history of Hengyue Temple:

1. Originally built in 287 CE (8th year of Taikang reign, Western Jin) by Perfected Beings Xu Lingqi and Deng Yuzhi

2. Reconstructed in 503 CE (2nd year of Tianjian reign, Liang Dynasty) by Zhou Jingzhen, who received 300 households' worth of temple lands from Emperor Wu of Liang

3. In 612 CE (8th year of Daye reign, Sui Dynasty), Celestial Masters (Tianshi) Cai Fatao and Li Fachao were summoned to reside there

4. In 628 CE (2nd year of Zhenguan reign, Tang Dynasty), Emperor Taizong re-inscribed the temple plaque while Celestial Master Zhang Huilang ordained 49 Daoist priests

5. During Gaozong's reign, Celestial Master Ye Fashan designated a 40-li radius as sacred precincts

6. The site contains sacred traces including Master Tian's enlightenment spot, Celestial Master Liu's meditation hall, and Perfected Being Yin's ascension platform

7. Preserves Sui Dynasty stele inscriptions by Cao Xian

The third section records Zhaoxian Temple's history:

1. Founded during the Liu Song Dynasty of the Southern Dynasties

2. Expanded during the Xianheng era (670-674 CE) of Eastern Jin by Perfected Being Xu

3. Records the miraculous event of priest Zhang Tianyao ascending on a crane

4. During Tang Zhenguan period (627-649 CE), Celestial Master Xiao Linghu performed alchemical transmutation of metals here (a form of Daoist Waidan practice)

These accounts reflect Mount Heng's importance as a major Daoist center during the Jin-Tang periods and imperial patronage of Daoism. The records preserve valuable details about temple construction, eminent masters, and the integration of Daoist practices with sacred geography.

This passage recounts the legendary stories of two Celestial Masters (Tianshi) from the Tang Dynasty's Jiuzhen Temple on Mount Heng (a Daoist monastery):

The first part describes the deeds of Celestial Master Wang Xianqiao:

Originally a wandering ascetic at Mount Heng, he possessed pure devotion to the Dao. Once while distributing Mount Heng tea leaves at the gates of Chang'an, he was noticed by the powerful eunuch Gao Lishi. When summoned by Emperor Xuanzong, Wang expressed his wish to restore the dilapidated Jiuzhen Temple. Impressed by his aspiration, the emperor provided gold, silver, and fabrics for reconstruction. Within years, the temple was completely renewed, and Wang's spiritual cultivation deepened. He ultimately attained immortality (dedao) in March of 759 CE (Qianyuan era), receiving the imperial title of Celestial Master.

The second part tells of Celestial Master Xue Jichang:

Formerly a county official in Mianzhu, he resigned to pursue Daoist practice and retreated to Mount Heng. Emperor Xuanzong not only bestowed lavish gifts of gold and ritual objects, but also composed a farewell poem. The verses praised his abandonment of official rank ("first removing the hairpin and sash") for spiritual cultivation, expressing hope he might later transmit esoteric teachings ("pass on secret registers"). Xue similarly attained immortality in February 759. He maintained close ties with the renowned Daoist master Sima Chengzhen (whom even the emperor addressed as "Daoist elder brother"). These precious imperial gifts were later destroyed during wartime upheavals.

Contextual notes:

1. "Ordination" (pidu) refers to formal initiation as a Daoist priest

2. "Secret registers" (milu) denote esoteric talismans and scriptures

3. "Attaining the Dao" (dedao) signifies achieving immortality through cultivation

4. Tang emperors often honored prominent Daoists through material gifts and titles like "Celestial Master"

"Brief Records of the Southern Peak" Modern Interpretation

The temple renovation project remains unfinished, with only a massive bell bestowed by the emperor still preserved, weighing four thousand jin. During the Xiantong era of the Tang Dynasty, the Daoist master Wang Yinjie served as the abbot here. His profound cultivation led to the construction of many halls, and his reputation reached the capital, earning reverence from nobles and officials. He was later honored by the court as the "Great Master of the Northern Peak's Universal Teachings." Behind the temple lies the medicine hall of Master Baiyun, along with a small pool called Sweet Spring, whose water is so pure that tea brewed from it tastes rich as milk. Formerly, there was also a Sweet Spring Monastery here.

[West Numinous Abbey]

According to local records, this abbey was built in the fifth year of the Tianjian era of the Liang Dynasty (506 CE) and originally served as a place of practice for female Daoists. It has yet to be restored after being damaged by war. To the west of the abbey stands the immortal altar of Lady Wei, a renowned female transcendent in Daoism. During the Kaiyuan era of the Tang Dynasty, a female Daoist surnamed Xue attained the Dao here. She later established another retreat by Morning Creek, and whenever she traveled, a white leopard would accompany her. She often wandered among the grotto-heavens and sacred mountains. A Celestial Master (Tianshi) surnamed Xue once visited but failed to meet her, and her whereabouts later became unknown.

[Sacred Longevity Abbey]

This site was originally the study of Minister Lu Lingxia. In the sixth year of the Xiantong era (865 CE), he petitioned to convert it into a Daoist abbey. Inside, a portrait of Minister Lu and a solemn altar remain. Surrounded by steep cliffs, dense bamboo groves, and pine trees, with a murmuring stream, the scenery here is exceptionally unique.

[Nine Immortals Palace]

Originally the dwelling place of the Perfected Zhang Shizhen, it features a stone altar measuring one zhang square. In the third year of the Tianjian era (504 CE), eight immortals descended to the altar to welcome Zhang Shizhen, and together they ascended to immortality. In the ninth year of Xiantong (868 CE), the prefect of Hengzhou, Shi Jin, petitioned to establish a temple here, which received imperial approval in the tenth month of the following year.

[Central Palace]

The Perfected Wang of the Liang Dynasty practiced cultivation here before ascending. During the Dali era (766–779 CE) of the Tang Dynasty, Master Li Delin attained the Dao while residing here.

[Primordial Yang Palace]

This was the site where the Jin Dynasty Perfected Chen Xingming cultivated and ascended.

[Upper Clarity Palace]

Here, the Perfected Xu Lingqi attained ascension. In the seventh year of Dali (772 CE), the Daoist Zhang Taikong achieved the Dao here, and in the first year of Dazhong (847 CE), Han Weifu also attained the Dao at this site.

[Purple Emptiness Pavilion]

Inside stands the immortal altar of Lady Wei, measuring twelve chi in height, with a flat, circular top about one zhang in diameter. It is also called the Flowing Flight Altar. Legend says Lady Wei once manifested here, arriving on clouds from Fuzhou (the latter part of the original text is incomplete).

The Record of Southern Peak documents several sacred Daoist sites and practitioners' stories from Mount Heng (Nanyue):

The "Dragon Flight Site" mentions Lady Wei (Wei Huacun, patriarch of the Shangqing lineage revered as "Purple Void Primordial Sovereign"), where her statue and altar remain. During the Xianhe era (326-334 CE) of the Jin dynasty, she cultivated the Dao here. Half a li north lies the Divine Stream Dragon-Submission Pool, where priests would cast golden dragon-shaped ritual objects after performing zhaijiao (purification rituals).

The Stone Chamber's Hidden Truth Palace was the cultivation site of Master Liu Xuanjing (titled "Guangcheng Xiansheng") during the Dali reign (766-779 CE) of the Tang. He dwelled in a tiger cave converted into a hermitage, with Governor Han Gao funding the "Assembly with Truth Pavilion." Master Liu practiced here in complete secrecy for fifteen years until court astronomers observed the "Zhenren (Perfected Being) Star" celestial phenomenon, prompting Emperor Wuzong to dispatch envoys. After arduous travel, they discovered his stone chamber three li southwest on precipitous terrain, finding the master in deep meditation. Initially feigning madness, Liu later accepted imperial summons, was honored as "Imperial Preceptor Guangcheng Xiansheng," but soon achieved yuhua (feathered ascension, Daoist term for death). The chamber preserves stone-carved ritual platforms (jiaotan), the Celestial Treasure Terrace, along with stone tea stoves and lampstands.

The Soaring Void Terrace was the enlightenment site of two Celestial Masters (Tianshi) - Xue Jichang and Zhou Hunwu.

The Cavern Numen Terrace originally served as the blessed land (fudi) where Celestial Master Li Minghou attained the Dao.

At the Lacquer Fragrance Terrace, a female Daoist achieved enlightenment - its foundations and sacred traces remain.

The Immortal Liu Gen's Medicine Cliff, northwest of the Nine Immortals Palace, was this transcendent's extraordinary cultivation site.

The Purple Canopy Cloister, built by earlier adepts, now retains only foundations after wartime destruction.

(The White Cloud Master's Medicine Hall lacks detailed accounts.)

The Record of the Southern Peak documents several Daoist sacred sites and cultivation grounds on Mount Heng:

The Medicine Hall of Master White Clouds stands west of the Jiuzhen Temple. During the Kaiyuan era, Celestial Master (Tianshi) Sima Chengzhen—a key figure of the Shangqing lineage—practiced here. Originally bearing the Daoist name "Master White Clouds," he was later granted the honorific title "Master of Perfect Unity."

Yin Zhenren's Altar lies a hundred paces north of the Peak Temple, marking where Perfected Person (Zhenren) Yin Daoquan achieved his celestial ascension.

Master Tian's Medicinal Cliff, located a hundred paces east of the Central Palace, was where Master Tian Liangyi cultivated during the Yuanhe era before attaining the Dao.

The Northern Thearch Courtyard, three li northeast of the Peak Temple, was once inhabited by female Daoist Hou Xingshi, who attained realization through diligent incense offerings (Daoist ritual veneration).

The Dongzhen Waterfall cascades like a curtain beside pavilions three li north of Zhaoxian Temple. Here stands the Heaven-facing Altar where Perfected Person Zhang Tianyao ascended, while below lies the Dragon-submission Pool used for casting golden dragons after Zhaijiao (grand Daoist sacrificial ceremonies).

The Wang Family Medicinal Garden housed alchemist Wang Sheng during the Xiantong era, surrounded by pines, bamboos, and tea groves—its ruins remain visible today.

Guangtian Temple was reportedly built upon the foundations of Rongfeng Courtyard.

Hidden Truth Plateau within Yunmi Peak spans five square li of level ground, said to be an immortal's playground, though few can locate it.

Broken Stone Spring at the plateau's water source features a towering boulder split down the middle, inscribed with claims that its "cinnabar waters" (Daoist longevity elixir) grant millennia of life per sip. Visitors hear shifting water sounds beneath the stone, yet the source remains elusive.

The Zhuling Grotto (one of Daoism's Thirty-Six Grotto Heavens) lies three li due west of Jiuxian Palace. Beneath its cliffs rests a twenty-foot square stone slab historically used for casting golden tablets (Daoist ritual metal slips), believed to mark the grotto's eastern gate.

The text concludes with nine Perfected Persons (recorded on Jiuxian Palace's stele, originally honored in the Nine Immortals Hall).

(Note: "Zhenren" denotes Daoist adepts who attained the Dao, while "ascension" refers to the Daoist belief in physical transcendence to immortality.)

This text records the ascension stories of numerous Perfected Persons (Zhenren) and Masters (Xiansheng) who attained the Dao through cultivation at Mount Heng (Nanyue). Listed chronologically by dynasty:

Jin Dynasty section:

1. Perfected Chen (personal name Xingming) resided at Yuanyang Palace and ascended on the first day of the third lunar month in 265 AD (1st year of Taishi reign, Emperor Wu of Jin).

2. Master Hu Fu (surname Shi, personal name Cun) cultivated in the Xu Pavilion on the western peak near Dongmen Temple, ascending in the fourth lunar month of 300 AD (9th year of Yongkang reign, Emperor Hui of Jin).

3. Perfected Yin (personal name Daoquan) lived by the Yueguan Stream and ascended on the ninth day of the first lunar month in 307 AD (1st year of Yuanjia reign, Emperor Huai of Jin).

Southern Dynasties section:

4. Perfected Xu (personal name Lingqi) dwelled at Shangqing Palace, ascending on the ninth day of the ninth lunar month in 474 AD (2nd year of Yuanhui reign, Liu Song Dynasty).

5. Perfected Chen (personal name Huidu) resided at the ancient Yuqing Palace, ascending on the thirteenth day of the fifth lunar month in 484 AD (2nd year of Yongming reign, Southern Qi).

6. Perfected Zhang (personal name Tanyao) lived at Zhaoxian Temple, ascending on the third day of the seventh lunar month in 494 AD (1st year of Yanxing reign, Southern Qi).

7. Perfected Zhang (personal name Shizhen) dwelled at Jiuxian Palace, ascending on the thirteenth day of the seventh lunar month in 504 AD (3rd year of Tianjian reign, Liang Dynasty).

8. Perfected Wang (personal name Lingyu) resided at the Central Palace, ascending on the thirteenth day of the seventh lunar month in 512 AD (11th year of Tianjian reign).

9. Perfected Deng (personal name Yuzhi, courtesy name Xuanji) cultivated at Dongmen Temple, ascending on the thirtieth day of the twelfth lunar month in 511 AD (10th year of Tianjian reign). The text also records the successive Dao attainment of Shuang Xizu and Shuang Zibian.

Tang Dynasty section (14 individuals):

1. Master Ao (personal name Jingtong) attained the Dao on the third day of the seventh lunar month in 758 AD (17th year of Tianbao reign).

2. Master Xiao (personal name Linghu) attained the Dao on the fifteenth day of the eighth lunar month in 683 AD (3rd year of Hongdao reign).

3. Celestial Master Li (personal name Simu) attained the Dao on the twenty-sixth day of the eighth lunar month in 755 AD (14th year of Tianbao reign).

4. Venerable He (true name concealed) attained the Dao on the fifteenth day of the tenth lunar month in 743 AD (2nd year of Tianbao reign).

5. Celestial Master Xue (personal name Jichang) attained the Dao on the sixth day of the second lunar month in 759 AD (2nd year of Qianyuan reign).

6. Celestial Master Wang (personal name Xianqiao) attained the Dao on the thirtieth day of the third lunar month in 759 AD (same reign).

7. Celestial Master Fu (personal name Daixian) attained the Dao on the seventh day of the eleventh lunar month in 760 AD (3rd year of Qianyuan reign).

8. Master Dong (personal name Qinxian) attained the Dao on the sixth day of the eleventh lunar month in 766 AD (1st year of Dali reign).

9. Perfected Zhang (monastic name Dakong) of Xuanhe attained the Dao at Shangqing Palace on the eighth day of the second lunar month in 772 AD (7th year of Dali reign).

10. Master Li (personal name Delin) attained the Dao at the Central Palace on the fifth day of the ninth lunar month in 777 AD (12th year of Dali reign).

11. Master Tian (personal name Liangyi) attained the Dao at Jiangzhen Temple on the seventh day of the first lunar month in 811 AD (6th year of Yuanhe reign).

12. Perfected Liu (monastic name Xuanjing) of Guangcheng attained the Dao on the eleventh day of the fifth lunar month in 851 AD (5th year of Dazhong reign).

(Note: The term "attained the Dao" refers to the process of ascension after completing spiritual cultivation—considered in Daoism as the highest achievement for practitioners.)

The Records of the Southern Peak documents the achievements of several Daoist adepts who attained the Dao:

Perfected Zhou achieved immortality in the second year of the Huichang era (842 CE) during Emperor Wuzong's reign. Han Weiyi attained the Dao at the Shangqing Temple in the first year of the Dazhong era (847 CE) under Emperor Xuanzong. Master Tian had three disciples - Chen Zhengjun, Feng Zhengjun, and Zhang Zhengjun - who all declined imperial summons and later attained the Dao on Mount Tiantai.

The Biographies of Immortals, compiled by Han Dynasty scholar Liu Xiang, records two celestial beings:

Chisongzi served as the Rain Master during Shennong's era. He cultivated through ingesting crystal (water jade) and taught Shennong agricultural techniques. Capable of walking through fire unharmed, he frequently traveled between Kunlun Mountain and often stayed in the Queen Mother of the West's stone chamber, riding wind and rain. Emperor Yan's youngest daughter followed his cultivation methods and eventually ascended with him. During Emperor Gaoxin's reign, Chisongzi resumed his role as Rain Master.

The Queen Mother of the West possesses divine features with disheveled hair adorned with jade ornaments (wearing the sheng headdress), tiger claws, and excels at whistling. She resides in mountain caverns, dwelling in the Xu Palace of Kunlun Mountain.

The eulogy describes: "Ethereal Chisongzi and the graceful maiden, hand in hand ascending, riding winds to the Mystic Garden (Xuanpu), mastering the ways of water and fire (Kan and Xun), becoming paragons of rainfall deities."

The portrait eulogy for Master Tian, composed by Zhuge Huang of Menggu Valley, reads:

Master Tian was originally a recluse in the Hengshan region, born with innate purity and natural understanding of the Great Dao. Filial yet maintaining primal simplicity, he wore ragged fur coats without concern for appearance. Neither honored by nobility nor ashamed when slighted by commoners, he could command spirits and manifest thoughts instantly. Cultivating at Hengshan for over fifty years, he taught nine hundred high-ranking officials (symbolized by "carriages and crowns") who revered him as "Master Guangcheng" (Teacher of Emperors), demonstrating his profound virtue. Though his image could be preserved, none could fully capture his essence. Deeply moved, Zhuge Huang composed this praise:

"Transcendent spirit beyond peers,

True immortal descended to mortal spheres.

The immortal path needs no bitter trial,

The Heavenly Dao completes itself in style.

Virtue deep as tranquil pools,

Spirit free beyond all rules.

Though this image stands so still,

It remains a model of divine will."

(End of Text)

Notes:

1. "Attaining the Dao" refers to achieving immortality through cultivation

2. "Rain Master" was an ancient divine position governing precipitation

3. "Mystic Garden" (Xuanpu) denotes the celestial realm atop Kunlun Mountain

4. "Kan and Xun" are trigrams from the Yijing representing water and wind respectively

5. "Carriages and crowns" metaphorically indicate high-ranking officials

6. "Master Guangcheng" is an honorific title for Daoist adepts who have realized the Dao