《真誥》Vol. 4

This passage records the admonitions of two immortals, Dinglu Jun and Baoming Jun (as documented by Tao Hongjing, the eminent Shangqing patriarch known as the Recluse of Huayang), addressed to Lord Xu (Xu Mi). The essence is:

The path of immortality cultivation may appear solitary and elusive, but how can one hope to attain the true Dao in its boundless expanse without even attempting the journey? Consider how auspicious signs manifest suddenly—stone marrow congealing on Eastern Peaks, purple lingzhi mushrooms forming groves, luminous herbs glowing at night—and when the assembled immortals gather chanting, all who venture forth may gather celestial herbs and encounter heavenly transcendents. Eventually, they will join hands and ascend together to the Taixu paradise. Can you not spare even two days to wander mountains seeking the Dao? Constant entanglement in worldly duties actually reveals hidden hesitation between "existence and non-existence" within your heart—abandoning the pursuit because the immortal path seems intangible, unaware that within emptiness lies true Dao. The crucial step is taking that first active initiative ("not lifting one's robe" metaphorically means refusing to act).

On the night of November 29th, Dinglu Jun further instructed: People often cling to immediate gains, unwilling to pursue the immortal work requiring prolonged cultivation. If you genuinely aspire to the Dao, why not use your official position in the capital to entrust your spiritual aspirations to Jinling's landscape? Do not assume I haven't guided you—if the heart lacks sincerity, even the finest teachings prove futile. Baoming Jun also reminded: A wise person's choices require clear discernment.

Tao Hongjing appended: Those who truly attain the Dao can relinquish worldly attachments and advance with courageous diligence. He mentioned that immortal visitors from Turtle Mountain might arrive in the first month, but official duties prevented timely homage, expressing hope to fulfill this devotion within the current month.

(Notes: "Stone marrow" and "purple lingzhi" denote celestial medicines; "Taixu" refers to the immortal realm; "joining arms" symbolizes collaborative cultivation; "Jinling" indicates present-day Nanjing where Xu Mi held office.)

This scripture primarily records dialogues and admonitions between various Perfected Immortals (Daoist deities) and Chief Scribe Xu Mi, addressing the moral requirements and essential techniques for Daoist cultivation.

The Lady of Purple Tenuity (a female Perfected Immortal), upon reading Chief Scribe's response to the Right Heroine (another Perfected) regarding the selection of virtuous talents, specifically pointed out: Those pursuing the Dao should diligently study its profound principles and act with caution. The path of Daoist learning is arduous—those harboring shameful or vulgar thoughts remain far from the Dao. Only through continuous purification of body and mind (what "cleansing and upholding" refers to) can one attain the precious state. The selection of worthy candidates should begin anew, with inner purification (neiwang, "internal forgetting") being most crucial now.

The text mentions that after his wife's passing, Chief Scribe considered taking a concubine, but this was prohibited by the Seven Originals practice (a Daoist cultivation method), hence the repeated admonitions from the Perfected.

The True Lord of Fixed Registry (Central Lord, another Perfected), after reading Chief Scribe's letter to the Right Heroine, praised: Your sincere intention suffices—there's no need to physically come to the mountains. With genuine devotion to the Dao, even if one doesn't seek instruction, teaching becomes inevitable. Admiring mountain landscapes is secondary; complete absence of such intention would indeed be regrettable. You may pause your efforts now.

Finally, the text records the True Lord of Fixed Registry's admonitions to Lord Xu (Xu Mi) on the first day of the twelfth lunar month, followed by the unavoidable postponement of his planned visit to Turtle Mountain on the twenty-seventh of the first month due to residential construction. These exchanges exemplify how practitioners should balance worldly affairs with spiritual cultivation.

This passage from the Zhengao records the activities and dialogues of several Daoist immortals (referring to accomplished transcendents) on different dates, revealing scenes from the celestial realm and insights into cultivation practices.

On the fourteenth day of the first month, the Guardian of Life (Baoming Zhenren, a Daoist immortal title) mentions that someone came to visit but did not truly reach the place of purification, seemingly discussing whether to reveal themselves to the visitor. This record relates to certain obscure content from earlier passages.

On the ninth night of the second month, the Cloud Forest Immortal (Yunlin Zhenren) describes a celestial scene: in the early morning, he roamed the Palace of Great Simplicity (Taisu Gong, a celestial palace in Daoist cosmology), riding an immortal chariot to admire the Jade River, and in the evening, he meditated in a secluded palace. He mentions seven divine beings radiating purple mist, with numerous exalted immortals gathered together, while worldly troubles appear insignificant in this realm.

On the sixteenth day of the second month, Lady Right Luminescence (Youying Furen, a female immortal) composed three poems expressing her desire to transcend the mundane world: "Gazing eastward from the profound and serene void, I long to befriend those who have transcended worldly dust, far from the chaos of mortal affairs." She repeatedly chanted these verses.

The passage then describes a true divinity dwelling in seclusion atop the Mystic Peak, whose wondrous songs are not always audible—such subtle resonances require the right opportunity. This immortal ascends to the Feather Palace (a celestial abode) with companions, feasting in the vast and luminous paradise. It mentions the immortal Jade Child (Yu Zi), who moves as freely as a heavenly steed—should not such a one forever relinquish worldly power?

Lady Purple Tenuity (Ziwei Furen) also composed poetry depicting her journey through the clouds to the immortal realm of Mount Taiting, where crimson waves crash against cliffs and clear waters surge. She strolls through the void, observing the celestial patterns, and briefly rests upon the Three Golden Peaks, reflecting on the differing states of mind brought by diligence and laxity in cultivation.

On the thirtieth night of the second month, Lady Right Luminescence writes of crossing the Green River and encountering the Lord of Fusang (an eastern immortal), holding an exalted gathering in the Ruins of the Great Forest and resting in the Palace of Mystic Radiance. Lady Purple Tenuity then responds in verse, expressing that if one sincerely seeks the Dao, why not retreat to the immortal mountains of the east? The passage concludes with a description of treading waves across the vast sea, suddenly arriving at the Golden Mountain, where one may roam endlessly yet find few companions on the path.

These poetic accounts illustrate the carefree and transcendent lives of Daoist immortals in the celestial realm, using vivid imagery of paradise to convey the cultivator's pursuit of liberation and detachment from worldly attachments.

This poetic passage depicts the wondrous scenes of Daoist celestial realms and cultivation states, primarily composed by three female immortals (Lady Youying and Lady Ziwei).

The vision of the Purple Tenuity Heavenly Palace (an important Daoist celestial realm) is captivating: towering pavilions wreathed in mist and clouds, morning winds swirling crimson mists, golden courtyards bathed in vermilion vapors. Purple celestial flowers grow beneath cliffs while auspicious clouds entwine alchemical furnaces where immortals refine eight precious jades. References to the Moon Palace (Guanghan Gong) and the ten-thousand-year celestial tree hint at the realm of immortality. Riding dragon banners to command thunder, leading crimson celestial troops, the perfected immortals can perceive the movements of the Nine Luminaries (Jiuyao, the sun, moon and five planets).

Lady Youying describes even more profound cultivation states: the Purple Tenuity Palace floats suspended in empty space, with celestial music drifting on the wind. Immortals hold feathered fans and golden flutes while phoenixes sing in harmony and immortal youths chant. The spirit transcends material confines, dancing freely in the great void while harnessing the Six Qi (Liuqi, the six fundamental energies in Daoism). This realm, though unattainable for ordinary people, grants eternal youth.

Lady Ziwei further portrays immortals riding clouds on their journeys: departing at dawn, soaring over vast seas with undulating mountain ranges as the Eight Winds (Bafeng, winds from all directions) blow. Looking back at the mortal world, they sigh at humanity's difficulty in attaining the immortal path. Beyond the Nine Heavens, they feast with jade flutes resonating through the clouds and endless celestial songs. The poem concludes with a poignant question: since one can roam freely among immortal mountains, why cling to the dusty world?

Recurrent imagery includes the "Eight Winds" symbolizing cosmic currents, "Six Qi" representing yin-yang and atmospheric forces, and "Nine Luminaries" denoting celestial bodies. These elements reflect Daoist understanding of cosmic principles and the ideal of achieving cosmic longevity through cultivation.

This passage records several celestial poems chanted by Daoist immortals (Lady Youying, Lady Ziwei, Lady Nanyue, etc.) at different times. These poems employ symbolic language to describe the spiritual states and cultivation experiences of practitioners.

The first poem, recited by Lady Youying, depicts pine and cypress trees growing on secluded mountain ridges, undaunted by harsh winters and icy snow—a metaphor for the cultivator's mind transcending worldly disturbances. Phrases like "flying these reins of ease" refer to immortals riding cloud-chariots across the heavens, suggesting practitioners should emulate such transcendence beyond mundane achievements.

The second section contains verses composed by Lady Ziwei on the night of April 23rd. Lines like "divine jade illuminates the numinous ford" describe the experience of circulating vital energies (Qi) within the body during cultivation. "Seven Primes" refers to the body's seven orifices, while "Taiwei" denotes a celestial realm. Later, "wondrous tones harmonize in song" indicates the celestial music naturally arising within when reaching advanced stages of practice.

Lady Nanyue's poem from April 27th follows. "Mysterious perception beyond marvelous forms" speaks of transcendental insight surpassing physical appearances, while "numinous clouds gather in purple dawn" paints celestial scenery. "Perfected beings feast on jade terraces" describes heavenly immortals gathering—a state cultivators may join by rising above worldly attachments.

Subsequent sections continue with similar symbolic verses. "The unfettered mind merges with the cosmic ford" describes the state of spiritual unity with the Dao (the Way). "Five numinous herbs" represent the spiritual nourishment required for cultivation. Lines like "eight paths converge beyond origin" expound the cultivation principle of following nature's spontaneity while transcending formal traces.

Collectively, these poems embody the Daoist ideal of transcending worldly existence to unite with primordial truth. Recurring imagery like "jade pavilions" and "purple dawn" poetically depicts celestial realms, while "riding clouds" and "flying reins" symbolize states of spiritual ascension.

This records the poetic verses and cultivation insights left by numerous Daoist immortals (xianzhen, those who attained immortality through Daoist practice). The poetry of Lady Zhonghou (a female Daoist immortal) states: Maintain a mind as vast and tranquil as the heavens, relinquish worldly attachments, and return the spirit to stillness. Excessive pursuit of material things hinders life-nourishment—better to follow nature's rhythms.

Lady Ziwei (another female immortal) laments the transience of mortal affairs: worldly splendor vanishes like the wind—who can truly perceive the cycle of life and death? Looking back at human struggles evokes profound compassion.

On the night of the 23rd day of the sixth lunar month, Lady Nanji (Southern Immortal) depicts celestial realms: mist curls through mountain forests as if awaiting dragon songs, while heaven and earth resonate with profound mystery. Riding her immortal chariot (pian) from the Western Florescence paradise, she traverses the eight furthest horizons. Though celestial existence has its sorrows, the divine winds at Northern Cold Immortal Terrace dissolve all cares.

That same night, Lady Zhonghou composed another verse describing ascension: Departing from Eastern Florescence paradise, her immortal chariot soars ninety thousand li skyward. Briefly gazing down at mortal rivers and peaks, she cultivates with fellow adepts among numinous mountains. Consuming dragon's fungus (longzhi, an elixir) extends longevity, while inner observation (neiguan, internal meditation) reveals the Dao's principles. Why remain entangled in worldly trivialities?

The twelfth day of the fifth month records instructions from Central Lord (a celestial official). Later passages mention a cultivator named Aying: dwelling reclusively in mountain forests, he perfected jing (essence) through spirit-purification methods (jingshen zhujing) and qi ingestion (fuqi, absorbing cosmic energy), achieving rejuvenation. At Coastal Red Mountain (a sacred Daoist site), he met fellow adepts like Wang Shilong, learning liberation techniques (jieshu zhi dao) and reverse cultivation methods (fanxing zhi fa). Through consuming jade liquor (yuye, celestial elixir) and practicing cranial refinement (chaonao jing), his youthful radiance returned within years.

These accounts reveal Daoist practitioners' paths to longevity and ascension through qi cultivation, elixirs, and inner meditation, embodying the transcendent spirituality of the immortals.

This passage depicts a Daoist practitioner named Ying being interrogated in the underworld courts for karmic offenses from his past lives. The Director of Destinies (Siming), the deity overseeing life and death, had originally intended to promote him to terrestrial immortality (dixian). However, the Three Officials (Sanguan) — the celestial bureaucrats governing heaven, earth, and water — discovered his heavy burden of sins.

The underworld dispatched Marquis Dianbinghou Zhou Fang, accompanied by the White Tiger divine beast, to arrest him. Just as judgment was about to be passed, the Director of Destinies sent Middle Marquis Li Zun bearing a fiery bell to intervene. Ying was terrified to the point of soul dissociation (hunpo fenli), but fortunately, his fellow practitioners Gong Youjie and Li Kailin defended him, while his master Wang Shilong secretly assisted in averting disaster.

The Three Officials produced crimson bamboo slips recording Ying's transgressions, demanding answers: "Those who seek Daoist cultivation and immortality must accumulate worldly merit (gongde), abstain from evil, and widely practice hidden virtue (yinde)." Yet Ying's father had murdered Xie Gong, violating cosmic principles; executed Li Qi to usurp Cai Fu's position; and dismembered Pan Qi among others — boiling Cao Biao alive and burning Xu Ang to death, torturing forty-three victims in total. These vengeful spirits had all lodged complaints with the Celestial Emperor, while Ying himself had performed no virtuous deeds.

More gravely, Ying had originally followed the Baidi Dao sect (an early Daoist school) that practiced blood sacrifices (xueshi), violating celestial law. His entire household worshipped different masters separately, contravening Daoist discipline. These offenses stood recorded in the archives of the Great Yin Palace. The Three Officials challenged: "How could someone so steeped in sin possibly be inscribed in the immortal registers?" Were it not for the Director of Destinies' intercession, the underworld would have condemned him long ago. In the end, Ying could only straighten his robes in stiff silence, utterly speechless.

Regulating his breath, he admonished at the gate: "The Great Dao (the fundamental truth of the cosmos) shows no partiality—it favors only those who practice virtue. Heaven and Earth harbor no selfishness—only those with De (Virtue) receive their grace. Thus, when the Yellow Emperor shed rivers of blood at the Battle of Banquan, he did not violate the Heavenly Dao, and when the Sanmiao tribe was executed in the wilderness of Dan, it did not hinder the sages' lofty state.

"My seventh-generation ancestor, Master Xu Zi'a, accumulated benevolent virtue to such an extent that even birds and beasts were moved by his kindness. During years of famine, when the people suffered hunger and plague, leaving nine out of ten households empty, Zi'a exhausted his family's wealth to aid the masses. He personally prepared medicinal prescriptions and tirelessly traveled afar to distribute them. He mourned others' bereavements as if they were his own kin and treated the sick as though he himself were ill. Dying lives were revived in his hands, and he cared for the poor as if they were his own children. Thanks to his aid, 408 people survived. Such benevolent virtue cannot be erased, and its blessings will surely descend upon us.

"Thus, his merits were recorded in the celestial court, and his virtue was inscribed in the immortal archives, ensuring our family's enduring blessings. That is why five descendants in our lineage were born with an affinity for immortality, three of whom have already ascended to the immortal registers, their names recorded on the Azure Jade Slips of the Supreme Lord Lao. How dare you speak recklessly of such matters?" After these words, the doubters were enlightened and left in shame.

"Though this is due to the hidden virtue of my ancestors, I take pride in having spoken with such righteous conviction." Thus, his name was enrolled in the immortal registers of the Eastern Palace, destined to become a mid-rank immortal. However, he still carried unresolved karmic debts from the underworld and needed daily cultivation to amend his faults, repenting before the Supreme Dao Lord. Once officially enfeoffed as an immortal, he would no longer be subject to the scrutiny of the Three Officials (Heavenly Official, Earthly Official, and Water Official) of the underworld, for his name was already destined for the Register of Eternal Life.

"Now, I have moved to Zhuye Mountain (also called Gaizhu Mountain). To the east are two ridges, and to the west, atop the heights, lies a stone well bridge. Following the small path north of the bridge, one will find six groves of fir trees. Three hundred paces to either side of the groves is a stone chamber, with a clear spring flowing before it. Here, I cultivate with three fellow Daoists. This year, the Year of the Dragon, I will briefly leave the mountain to eat and wish to return to my hometown so nearby relatives may see me. When the time comes, I will naturally let my younger brother know my whereabouts.

"I leave this message urging my disciples to diligently cultivate. Should you seek me at Zhuye Mountain, know that a black divine tiger guards the mountain. Only those bearing the talismans I have transmitted may pass. The divine tiger often lingers near the stone well northwest of the stone chamber, where crimson ganoderma grows atop the well. If you see the tiger lying with closed eyes, you may pass quietly. But if it sits with eyes open, quickly kneel and present the talisman. Take care not to act rashly—this tiger discerns truth from falsehood and is no ordinary beast."

This scripture records the deeds of several immortals who cultivated the Dao on Bamboo Leaf Mountain. The mountain lies northeast of Stone Bridge, featuring an accessible mountain path—though one should avoid the perilous southern route.

Four late Han dynasty Daoists are mentioned as practitioners here: Chen Zhonglin, Xu Daoju, Yin Linzi, and Zhao Shudao. Among them, Zhao Shudao had attained the rank of Lower Grade Zhenren (a relatively junior immortal rank in Daoism), while Chen Zhonglin temporarily departed after enduring significant trials. The text also references Wang Shilong, Zhao Daoxuan, and Xu Ying (also known as Yuanyou), who began his four-year retreat here.

Essential cultivation methods follow: Practitioners must maintain inner stillness. Though the Dao's Qi (primordial energy) is profoundly mysterious, progress must be gradual. Only through purifying the physical form and elevating spiritual states can genuine liberation be attained. Particular emphasis is placed on diligent cultivation of De (Virtue) while preserving a detached and serene mind.

The text concludes with a prophecy by Taiyuan Zhenren Siming Jun (the immortal governing lifespan) regarding Yu Fu, a hermit who secluded himself on Mao Mountain for five years: By the bingzi year, after a decade of cultivation, he would undergo spiritual transformation at age seventy-two. The immortal praises Yu Fu's extraordinary xiancai (immortal potential), encouraging his continued refinement.

Throughout the text, persistent and single-minded cultivation is emphasized as the path to achieving the sublime state where form and Shen (spirit) both attain perfection. These teachings reflect the early Shangqing (Highest Clarity) tradition's emphasis on personal cultivation and the pursuit of longevity and ascension.

This scripture recounts the spiritual attainment of two Daoist practitioners, Xu Changshi and Xu Yufu (also known as Xu Yuan), along with key concepts of Daoist cultivation.

Regarding Xu Changshi, the text describes how he achieved specific "spiritual ranks" (xianfen) through dedicated practice. With poetic imagery like "radiant clarity shining like jade," it portrays his luminous state of realization. By harmonizing solar and lunar energies (Yin-Yang qi), he unlocked superior Daoist methods and attained profound teachings, ultimately being registered among the Five Palaces (major celestial realms) and appointed as an immortal official in the Shangqing (Highest Clarity) paradise. This achievement resulted from his serene mind, profound insight into emptiness, and unwavering cultivation, enabling him to ride cloud chariots (immortal vehicles) alongside the Three Primes (heavenly, earthly, and water officials).

The account of Xu Yufu focuses on his initial immortal title marking spiritual attainment—a crucial qualification for celestial ascension. The text emphasizes this as a singular opportunity that, if missed, would be difficult to regain.

The scripture then records the admonition of Immortal Baoming: Xu Yufu would achieve transcendence through "hidden transformation" (minghua, a form of liberation through apparent death), following General Zhang Zhennan (Zhang Lu, a pivotal Tianshi Dao figure) in nocturnal ascension. His soul would be nourished by the Lunar Essence (Taiyin), protected by earth, guarded by directional deities preserving his vital essence (Jing-Qi), and watched over by five immortal elders. After sixteen years, he would reappear in the Donghua (Eastern Florescence) paradise. The narrative supplements this with the miraculous account of Zhang Lu's incorruptible corpse remaining intact forty-four years postmortem.

The text concludes with a summation by the Righteous Heroine Immortal: Since antiquity, life and death follow predetermined measures, with varying manifestations of visibility and concealment. Those who cultivate wisdom while harmonizing with worldly existence embody realized beings. Those pursuing jade-like perfection aspire to even higher realms. This passage exemplifies core Daoist concepts—liberation through apparent death, soul refinement, and the cultivation ideal of "blending radiance with common dust" (harmonizing spiritual attainment with ordinary life).

This scripture primarily elucidates several manifestations and essential techniques concerning "corpse liberation immortals" (shijie xian) in Daoist practice—a method of achieving transcendence through simulated death and bodily transformation.

Practitioners who ingest elixirs (such as Jiuhua Dan, Cloud Liquor, or Sulfur-based immortal medicines) while employing specific breathing techniques (like upward swallowing or medicinal chewing) can immediately ascend into the celestial realm of Taiwei Heaven (one of Daoism's Thirty-Six Heavens). However, those with unresolved worldly attachments must first undergo the "Lunar Refinement of Form" process—entering a temporary death-like state to reconstruct their physical form in the underworld. Though appearing deceased externally, they secretly nurture an immortal embryo within, absorbing the vital energies of heaven and earth through esoteric breathing methods (known as jueyue).

The scripture enumerates various transcendence methods of multiple immortals: some revived after consuming jade essence when their coffins were opened, others experienced bodily decay after ingesting knife-shaped elixir portions (daogui), while the Yellow Emperor left only burial garments at Mount Jing despite his alchemical accomplishments. This demonstrates the vast diversity in achieving Daoist immortality—surface phenomena cannot singularly determine one's transcendent status.

Key identifiers of corpse liberation immortals include: facial complexion resembling life, absence of bluish foot soles, unwrinkled skin, spiritually vibrant eyes, and complete skeletal preservation despite hair loss. However, daytime ascensions belong to higher transcendence categories and aren't classified here.

The text further clarifies: some practitioners temporarily enter the underworld with decaying flesh and dissipated blood vessels, yet their five viscera regenerate anew with jade-like bones. Their three hun and seven po souls continue guarding the body—after cultivation periods ranging from ten to thirty years, they may choose their rebirth timing at will. This profoundly illustrates the mystical state of corpse liberation immortals who achieve "death without annihilation."

(Note: Figures like Perfected Man Nan, Deer-Hide Master, and Qiu Jizi represent legendary Daoist immortals; terms including Lunar Yin (Taiyin), Three Officials, and Three Primordials refer respectively to the underworld, the Three Divine Officials, and the three foundational energies within the human body in Daoist cultivation terminology.)

This passage elucidates the Daoist practice of "corpse liberation" (shijie, a technical term referring to adepts transcending physical form to attain immortality) and the miraculous transformations of the physical body.

The scripture explains that through the method of "refining form in the Great Yin" (taiyin lianxing, the practice of cultivating one's physical form in the yin realms), practitioners can regenerate flesh and blood, recreate bodily fluids, and ultimately reform a physical vessel more perfect than their original form. The Celestial Emperor mentions that the effects of this practice surpass even consuming the "Ninefold Cycled Elixir" (jiuzhuan dan, the highest grade of Daoist immortality elixir), enabling adepts to achieve dignified countenance, radiant complexions glowing like auspicious clouds, and ultimately ascend to celestial realms where they are enfeoffed as Perfected Beings (zhenren).

The text cites the example of Zhao Chengzi: five or six years after his death, people discovered his corpse in a mountain stone chamber. Though his skin and flesh had decayed, his internal organs had regenerated as if alive, with blood circulating within and purple meridians entwined externally.

The scripture further classifies different levels of corpse liberation phenomena: when realized adepts temporarily journey through the Great Yin realm, their corpses are protected by the "Great Unity Deity" (taiyi shen), their bones nourished by the "three hun souls" (sanhun, the three ethereal souls in Daoist anthropology), and their physical forms guarded by the "seven po souls" (qipo, the seven corporeal souls). While corpse liberation can be achieved through ingesting substances like the "Five Minerals Essence" (wushi yu, an immortality elixir compounded from five minerals), without consuming higher-grade medicines like the "Spirit Pills" (lingwan), practitioners cannot return to their homeland and will be detained by the "Three Officials" (sanguan, the three deities governing the underworld).

Various manifestations of corpse liberation are described: some die and revive; some regenerate from their bodies after decapitation; some vanish before burial; some retain human form but lose their bones; some leave only their garments behind; while others disappear leaving only fallen hair behind. Liberation occurring at daytime is termed "upper corpse liberation," at midnight "lower corpse liberation," and during dawn or dusk "earthly guardians" (dixia zhu).

This passage constitutes supplementary explanations about corpse liberation phenomena recorded by the Chief Scribe (a Daoist official position) after transcribing the Scripture of the Nine Perfected (Jiuzhen jing) and the Sword Scripture (Jian jing).