The rise and fall of Quanzhen religion, with its own vitality and the support of the ruling class, has maintained an upward development momentum for a long time after the establishment of Quanzhen religion. At the same time, a clear inheritance system and a centralized and unified leadership system have been maintained. In the Jin and Yuan Dynasties, it experienced the inheritance of more than ten generations, including Ma Yu, Qiu Chuji, Wang, Qi Zhicheng, Zhang Zhixian, Miao Daoyi, Sun Deyu, Lan Daoyuan, Sun Lvdao and Wan Yan Deming. Its whole development history has roughly experienced four periods. (1) The initial spread period of Quanzhen Daoism was from the initial construction to the end of Jin Dynasty. After years of hard work, Wang Sou established a sect in the seventh year of Dading (1 167) and died on his way back to Shaanxi in the tenth year of Dading. Ma Su's seven disciples took Guanshan, where Ma Su lived, as the center of communication and practiced and preached in Qin, Yi, Shandong, Henan and other places. Yin Zhiping's "Quotations from Traveling to the North" said that Ma Yu followed the teaching purpose of "governing by doing nothing" when presiding over teaching. The so-called inaction refers to the "real merit" of Quanzhen Taoism's self-cultivation, that is, to engage in personal cultivation with great energy, rather than spending too much energy and time to develop believers and build temples. During this period, most of them lived a life of hard work and begging for food. However, it gradually attracted some believers and won the respect and protection of some middle and lower officials. At this time, there was no direct relationship with the upper rulers of Jinting, and the scale and strength of the organization were relatively small. Since Liu Chuxuan took charge of teaching in Qiu Chuji in the 26th year of Jin Dading and 4th year of Jin Taihe (1204), he began to pay more attention to the establishment of temples and the activities of accepting disciples. The Journey to the West said that Liu Chuxuan abides by the teaching principle of "doing nothing and doing everything", while for Qiu Chuji, "nine out of ten things, doing nothing is one thing, but not using it". The so-called promising, that is, creating a concept of apprentice activities. During this period, they took Shandong Peninsula as the activity center, gathered a considerable number of believers and built a number of temples. Therefore, it has attracted the attention of Jin Ting. In the twenty-seventh year of Dading, Wang Chuyi was called to Beijing, and Sejong asked the way of keeping in good health. In the second year, he called the early autumn to Beijing and ordered buddhist nun to be located in the west of Wanning Palace for the emperor to summon and question, and ordered him to preside over the Spring Festival. The following year, Wang Chuyi was called again. When Wang arrived in Beijing, Sejong died and acceded to the throne, and Wang Chuyi was ordered to make a blessing for Sejong. The emperor's many solicitations raised the status of Quanzhen Taoist and promoted the development of Quanzhen Taoism. Yuan Haowen's Ziweitu describes the grand occasion of the spread of Quanzhen Taoism at that time: "There is Huai in the south, Shuomo in the north, Qin in the west, the sea in the east, the mountain city, the land and the house across the river, and even a hundred are in harmony, and Party A and Party B give in to each other; Unbreakable. " In the first year of Ming Chang (1 190), Jin ting "feared its change" and "banned all its truth, five elements and pilu" on the grounds of deceiving people, but failed to curb its development, resulting in "extinction and revival, slightly fierce". After 20 or 30 years' development, Quanzhen Taoism has reached a considerable scale, with a profound organizational foundation in Shandong, Henan, Qin and Hebei. (2) The decades from the turn of Jin and Yuan Dynasties to the collapse in the heyday of the Southern Song Dynasty were a bitter period of war, blood and fire, and people being burned by charcoal in China, but it was also the heyday of Quanzhen religion. Qiu Chuji was an active promoter in its heyday, and the summoning of Genghis Khan was a turning point. During the period of Jin Shizong and Zhang Zong (1161~1208), through the efforts of Liu Chuxuan and Qiu Chuji, Quanzhen religion had a great influence on the people. Jin (12 14) two years, autumn. Therefore, Qiu Chuji and his Quanzhen Sect became the object of contention among Mongolia, Jin Dynasty and Southern Song Dynasty. During the period of Jin and Xing Ding (1213 ~1221), the three parties sent envoys to recruit Qiu Chuji. Early autumn took the opportunity to assess the situation. In view of the imminent demise of the Jin Dynasty and the weakness of the Southern Song Dynasty, only Mongolia was in the ascendant, so he made a major decision: to be a gold envoy and thank Song for hiring him to meet Genghis Khan, who was on a mission to the Western Regions. At the age of 73, he braved the hardships of wind, sand and snow. 12 19, he and his disciples embarked on a journey. After more than two years of trekking in Wan Li, I finally arrived at Genghis Khan Barracks at 1222. Genghis Khan encouraged the arrival of Qiu Chuji, personally summoned him two or three times and had a long talk. Qiu Chuji gave a detailed answer to his questions about how to govern the country and how to live a long life. Received the courtesy of Genghis Khan and called him "Qiu Shenxian". 1223 was granted permission to return to the east, and was named as a "monk in charge of the world", exempt from taxes by Quanzhen Taoist priests. 1224, Qiu Chuji returned to Yanjing and was invited to stay in Daejeon Changguan (later renamed Changchun Palace). He immediately became a man of the hour in northern Taoism, and his residence in Changchun Palace became the center of Quanzhen Taoism. "Because of the mysterious wind, the four sides are surprised, and the customs are respected." Qiu Chuji lost no time in starting the great development of Quanzhen religion. In fact, as early as on his way back from his trip to the East, that is, one day in May and June of 1223, when he spent the night in Ge Li Po (in Fengli County, Fuzhou), he said to his accompanying disciples, "After today's soldiers, the people will wipe charcoal, have no room to live, and have no food." It's time to look at people The priority of this practice should be remembered by everyone. "Therefore, since then, the activities of Quanzhen disciples to build temples and recruit disciples have been carried out on an unprecedented scale. Since Qiu Chuji lived in Changchun Palace, Quanzhen Daoism began to build temples to recruit disciples, and it continued until Yin Zhiping and Li Zhichang presided over the teachings. It is difficult to count how many temples have been built and how many disciples have been collected in the past 30 years. According to the rough statistics of the temples recorded in the Records of Yuan Dynasty quoted in Tianjin Branch Records and Shuntian Fuzhi Records, there are more than 100 temples in Yanjing and its vicinity, most of which are the Quanzhen Taoist temple built by Qiu Chuji when he was giving lectures in Li Zhichang. Secondly, in Hebei and Henan, according to Qiu Chuji's intention of "observing people", Li Zhirou and his disciples successively built 300 temples and temples in Daming and Cizhou, Hebei, which were called "observing people". Liu Zhiyuan also "built more than 200 palaces on Daming Road" and "collected more than 3,000 disciples". Zhao Zhiyuan is also in Hebei, where there are hundreds of scholars and more than a dozen temples. Li Zhiyuan established temples in Zhou, Wei, Qian and other places. Secondly, in Lushan, Zhang Zhiyuan is "the master of Baiyun Temple in Yuncheng, Dongping, with more than a thousand disciples, which is called by the temple". Pan Dechong built the Chunyang Wanshou Palace, one of the three ancestral halls of Quanzhen Road in Ruicheng County, Shanxi Province, commonly known as Yongle Palace. Song took advantage of the opportunity of compiling Taoist scriptures in Pingyang, Shanxi Province, "to spare no effort, that is, to open Jiuyang Cave in the Shenshan Mountain of Laizhou and set up a palace view, from Yan to more than forty districts". Xue Zhiwei also "measured hundreds of disciples" and "observed people in the east of the Yongjiang River". Thirdly, in Shaanxi and Gansu, Yu (later renamed Zhi) lived in Longxian and Fengxiang of Shaanxi for a long time according to the arrangement of Qiu Chuji. "There are hundreds of people seeking Taoism in Yimen, and there are temples between Yu Fengxiang, Shu and Gan." Qi Zhiyuan taught something in Shaanxi when he was in charge of teaching in Li Zhichang. He once taught hundreds of disciples and built more than 20 temples. In the year of Gengzi (1240) after Yin Zhiping succeeded to the throne, Feng Zhiheng was on his way to Shaanxi to rebury Wang Chao. "From Yan to Qin, those who passed the Taoist temple, those who abandoned it, and those who lacked it, reached more than 100 places." Under the call of Qiu Chuji's "Watching People", after about 30 years of operation, Quanzhen Taoist Temple and its disciples have spread all over Hebei, Henan, Shandong, Shanxi, Shaanxi, Gansu and other vast areas. "Qing Xu Gong Zi Gui Zhen Bei Ji" said: "East of the sea, south of Han Huai, northwest of the vast desert, although there are ten houses, there must be incense seats." Xiuwu Muslim View says: "From autumn to Long Ting, ... naturally, Huangguan people are second to none in the world. The sound of the flame is prosperous and encourages the sea and the moon. " Qiu Chuji's funeral in 1228 and Wang's funeral in 124 1 can be said to be a great review of the strength of Quanzhen Road. According to records, when Qiu Chuji was buried, "there were more than 10,000 people in the Quartet, and even guards treated them as soldiers." When Wang was buried, "Shaanxi is still an important place, although it has just been decided. There are managers and people who will be buried, and there are many people in all directions." Not only that, according to the inscription of Yin Zongshi, when Yin Zhiping went to Shaanxi to build his ancestral home in 1236, "Shaanxi has just decided on the right time, and the adherents still have to protect the city gate. After listening to the teacher, they joined the first one. The teacher comforted them and they were blocked as before. " Soon, on the way back to the cloud, the Taoist priest "crossed Taihang Mountain, and the thief Luo Bai was educated and knew the good people." After leaving Jingxing, Zhao, Wei and Qilu sent all the people who asked for help. There are fragrant flowers on the road of Yuanye, and thousands of worshippers look at the dust every day. "These descriptions are inevitably exaggerated, but it is a fact that Quanzhen religion and its leader have a great influence among the masses. Although Yin Zhiping used the appeal of religion to serve the Yuan rulers, its influence was too great, which aroused the suspicion of the Yuan rulers. Therefore, in the dispute between Buddhism and Taoism in the period, the Yuan rulers took an obvious position of favoring Buddhism, which made Quanzhen religion lose twice in the debate between Buddhism and Taoism (in the eighth year of Xianzong and the eighteenth year of Zhiyuan), which dealt a heavy blow to Quanzhen religion. The heyday of Quanzhen religion has also come to an end. (3) Since the eighth year of Yuan Xianzong (1258), Quanzhen Daoism was in a very difficult situation after its defeat in the struggle of Flower Tiger Sutra, and the development of its followers was restricted, so it was forbidden to fast. , Wang,, Qi Zhicheng, etc. have presided over teaching successively, and have been at the low point of development. It was not until Yuan Zhenyuan (1295) acceded to the throne that he announced that "those who hinder his Taoism (referring to ministers) should be removed, and practitioners (temples occupied by monks) should be returned", so that Quanzhen Taoism could get rid of its predicament. Although the development of Quanzhen religion has a trough, it has not stagnated. It is particularly worth pointing out that the Yuan Dynasty realized the unification of the north and the south, which provided conditions for the spread of Quanzhen Taoism in the north to the south, and of course provided opportunities for Nanzong Taoism in the south to go north. As far as we know, the earliest Quanzhen Taoist priest who preached to the south of the Yellow River was Ji Zhitong from Heyang, Shaanxi. " Miss Josie and Pam. Be knowledgeable and knowledgeable. After living in Wudang Mountain, I didn't eat fire for ten years. "Jiazi of Yuzhong (1264) passed away. ⒅ Qiao Qiandao is a disciple of Ma Yu, and Ji Zhitong is the second biography of Ma Yu. Push back the time when he lived in Wudang Mountain, when he was in Yuan Xianzong. A little later than Ji Zhitong, Wudang Mountain, Lu Dazhao and Wang Zhenchang became Quanzhen Taoists one after another. Since then, there have been many disciples of Quanzhen, and Wudang Mountain has become an important stronghold of Quanzhen Road. After Wudang Mountain, Quanzhen religion continued to spread southward to Jiangsu, Zhejiang, Fujian, Jiangxi and other regions, such as Li Daochun living in Yizheng, Jiangsu, Xu Hongdao, Ding Yehe and Huang living in Hangzhou, Zhejiang, Zhao Yuqing living in Yushan, Huangyan, Zhejiang, Jin Zhiyang and Guixinyuan living in Jiangxi, Fujian, and Jiangxi, Zhejiang and Fujian. Most of them are Nanzong Taoists who joined Quanzhen Sect. The spread of Quanzhen religion to the south has increased the contact opportunities between Nanzong and Quanzhen religion, two schools that originated from the middle road and were originally isolated from each other. As a result, after contact and mutual recognition, there has been a gradual demand for integration, especially for Nanzong, which is loosely organized and weak, and has the desire to return to Quanzhen religion. In order to merge the two cases into one, it is necessary to adjust the ancestral lines of the two cases to make them merge into a system acceptable to both sides, so that they can worship together after the merger. This is an essential work for the merger of the two companies. In this process, Chen is an active promoter. According to the two existing theories, he put forward the following suzerain system in So Important and So Important Fairy Tales: This arrangement was obviously to promote the north and suppress the south, but at that time, the Yuan Dynasty had appointed Wang, Liu Haichan, Wang Chui and so on. The time is probably in the middle and late Yuan Dynasty. Apart from Nanzong Sect, Quanzhen Sect merged the True Taoism, Louguan Taoism and some Pure Taoism in the middle and late Yuan Dynasty, becoming the only Dante Sect that developed in parallel with Fu You. After Yuan Chengzong acceded to the throne and lifted the ban on Quanzhen religion, Miao, Sun Deyu, Landaoyuan, Sun Lvdao and Deming successively presided over the teaching. Since Miao Taoism, every master has been awarded the title of real person, acting as a great master and knowing the Taoist affairs of Jixian Academy. This is not praised by any Taoist school except Jiao Xuan. Under this kind of praise and love, they all changed from quiet people to Taoist bureaucrats one after another. The place where they live is no longer Mao 'an designed by Wang Sou to stay away from the hubbub, but a luxurious palace with carved beams and painted buildings in the capital. What I usually do is pray for the royal family to build a fast, but I am busy with Tong Xianhao's family. Mr. Chen Yuan called this change in the upper level of Quanzhen Road "the last stream is the most expensive". The upper class is expensive, but the educational administration has regressed. The scene of talented people in the early stage no longer exists, and gradually presents the scene of talents dying. The vitality of the early stage has disappeared, and there are signs of aging. (4) After the decline period entered the Ming Dynasty, Quanzhen Taoism entered the decline period. This is because it lost most of its vitality and the policies of the Ming Dynasty. The preface to Ming Taizu's "Da Ming Jiao Xuan Prison Rites" said: "Zen and Quanzhen are self-cultivation; Teaching and zhengyi are specialized in detachment. Dedicated to the grace of the dutiful son, it is beneficial to the customs and customs, and the merits are great! " Show an intention of supporting only justice and not all truth. Later, the actual practice did. Most of the people summoned by Zhu Yuanzhang and his successors are Zhengtianshi and his disciples, and most of the Taoist officials at all levels in the Taoist Department are appointed by them. Only a few Taoist priests were summoned and appointed. Quanzhen Taoist priest can't live in Baiyun Temple, and there is a leaderless situation. Under the above circumstances, the split of Quanzhen religion has carried out independent activities for many small factions, and its authenticity is "Seven True Schools". That is, the Dragon School in Qiu Chuji, Suishan School in Liu Chuxuan, Namo pie School in Tan Chuduan, Yuxian School in Mayu, Lushan School in Wang Chuyi, Huashan School in Hao Datong and Jingpai School in Sun Buer. Among them, the Dragon School is the most powerful, with more records, and the other six schools know very little. By the early Qing Dynasty, Longmen Studies, promoted by Changyue Wang, was more popular than other schools. In addition to the seven schools of Quanzhen, there are tribes spread by Zhang Sanfeng in the early Ming Dynasty, Dannei School spread by Wanli Lu Xixing, and Dannei School spread by Ting Anne and Daojian Li Xiyue, all of which belong to the collateral of Quanzhen. The above factions multiplied again, and in the Ming and Qing dynasties, more small factions were divided. According to the General Records of Zhu Zhen, there are 86 sects (including Quanzhen Sect, Zhengyi Sect and Liangxi Sect), and each sect has a substitute name. The increasing number of factions does not indicate the strength of Taoism, but reflects its decline.