Dragon and Tiger Sect: A Taoist sect, the title of the development of the Five Bucket Rice Dao (Heavenly Master Dao) to the center of Jiangxi Longhu Mountain.

In fact, it is the continuation of the Five Bucket Rice Dao and the Heavenly Master School. It is marked by the relocation of Zhang Ling's heirs to Longhu Mountain to establish a religion. But the timing is still hard to tell.

"The Family of the Han Heavenly Master", "Yuan History, Shi Lao Biography", etc., say that Zhang Lu's fourth son, Zhang Sheng, went to Longhu Mountain to establish a religion in the Three Kingdoms or the Western Jin Dynasty Yongjia.

There are many doubts about this statement, which is hard to believe. According to historical investigations, after Zhang Lu surrendered to Cao, his sons were all feudal marquises, but there was no name of Zhang Sheng.

Volume 15 of "Maoshan Chronicles" contains the names of several descendants of Zhang Ling during the Northern and Southern Dynasties, including one grandson of the ninth generation and seven grandsons of the tenth generation, two of whom signed Shu County.

Emperor Liang Jianwen wrote "Zhaozhen Pavilion Tablet", which recorded that Zhang Daoyu, the twelfth grandson of Zhang Ling, came to Yushan to build Zhaozhen Hall in the second year of Tianjian (503), and cultivated for more than ten years, and the location was in Changshu, Jiangsu.

"The Belief of the Law of the Emperor" includes the "Heavenly Master's Rule", which was written by Zhang Bian, the thirteenth son of Zhang Ling, King Wuling of Liang Wuling, who joined the army.

In this regard, there is no one living in Longhu Mountain. According to the existing information, around the late Tang Dynasty, the descendants of Zhang Ling began to settle in Longhu Mountain.

"Dragon and Tiger Mountain Chronicles" volume 2

"Shangqing Palace" Tiaoyun: The palace was originally for

"The fourth generation of heavenly masters from Hanzhong returned to Longhu Mountain (institute) to build a temple of the altar, and Tang Huichang (841-846) gave the true immortal view. Volume 6 "The Biography of Zhang Chen": "Twenty generations of Chen, the word Zijian, Tang Huichangzhong, summoned by Wuzong, gave the altar of the legend, and said that the true immortal view. "The altar built by the fourth generation of Heavenly Master (Zhang Sheng) is not credible, and the twentieth generation Zhang Chen was ordered to build the altar, which seems to be close to the truth.

Five dynasties when the Southern Tang Dynasty Emperor Li Jing built Zhang Tianshi Temple in Longhu Mountain, Chen Qiaowei wrote the "Southern Tang Dynasty New Xinzhou Longhu Mountain Zhang Tianshi Temple Inscription", the tablet was erected in the Southern Tang Dynasty Baoda eight years (950), the tablet mentioned is Zhang Bingyi, the thirty-first generation of Zhang Ling.

Since then, the various generations of heavenly masters listed in the "Han Heavenly Master Family" have been supported by historical records. According to this, Zhang Ling's heirs settled in Longhu Mountain, Jiangxi Province to establish a religion, which began in the late Tang Dynasty.

At this time, it is the approximate age when the Dragon and Tiger Sect was founded. Another theory believes that Zhang Lu's brother Zhang Wei had a son named Zhang Sheng, who did not descend to the Cao family and went to Longhu Mountain in Jiangxi Province alone with his wife to cultivate, but the historical data is also insufficient.

By the Song Dynasty, the Dragon and Tiger Sect received royal support, and each generation of leaders (i.e., the heirs and grandsons of each generation of Zhang Ling) was given the title

"Sir". Such as the twenty-fourth generation of Zhang Zhengsui, given a number

"Mr. Zhenjing", Zhang Qianyao of the twenty-fifth generation, gave the number

"Mr. Cheng Su", the twenty-sixth generation of Zhang Sizong, gave the number

"Mr. Xubai", etc., its sect has achieved great development, and the name of the Dragon and Tiger Sect is famous all over the world, and it is called Maoshan and Gesoap Mountain

"Three Mountains Talisman" or

"Three Sects of Fu Zheng". In the fourth year of Shaosheng (1097), Song Zhezong

"Don't go to Jurong County, Ningfu Prefecture: Sanmao Mountain Jingqi Zongtan and Xinzhou Longhu Mountain, Linjiang Military Pavilion Soap Mountain, Sanshan Dingzhi, Auxiliary Emperor Map. ("Maoshan Chronicles" Volume 11) into the Yuan, the Dragon and Tiger Sect received greater support.

In the thirteenth year of the Yuan Dynasty (1276), Yuan Shizu summoned Zhang Zongyan, the thirty-sixth grandson of Zhang Ling, and the following year, he was crowned as the thirty-sixth generation of Heavenly Master, that is, he officially recognized the descendants of Zhang Ling in the official name

The title of "Heavenly Master" was also ordered to lead Jiangnan Taoism. Since then, each generation of leaders of the Dragon and Tiger Sect has been made in this way, and has been given the title of Heavenly Master by the emperor and the authority to manage Jiangnan Taoism.

As a result, the political status of the Heavenly Masters of the past dynasties jumped above the leaders of other Fu Sects, and the development of the Dragon and Tiger Sect was also greater than that of other Fu Sects.

In this way, the Heavenly Master and the Dragon and Tiger Sect led by him gradually became the center of the Jiangnan Zhufu Sect. In the middle and late Yuan Dynasty, it was the center of the collection of the Jiangnan Fu Gong faction as a whole to form the Fu Gong faction.

After that, the Dragon and Tiger Sect entered another period of development. Orthodox Sect: Orthodox Sect. It was opened by the Taoist priest Lou Jinyuan of Longhu Mountain in the Qing Dynasty, with Longhu Mountain in Jiangxi Province as the center.

Lou Jinyuan's "Rebuilding Longhu Mountain Chronicles" Volume 2 "Official Mansion" article: Longhu Mountain is divided into three factions: Ziwei, Xujing, and Lingyang,

"The title of his teacher is actually the same lineage, but there is no definite name, which makes it difficult to test the dignity and humility for a long time. Because of the four crosses. From now on, the three factions will be united and the names will be given in turn. After the completion of the four crosses, the word Xu 'Chen' continued the four crosses, and continued repeatedly, so that this example will be hung in eternity. The forty words set by it are: "Near and far capital and yuanyun, long-term protection of Juchun." Tao is only honest and treasured, and virtue is cherished by faith. Bing respects the Hongdan, and enlightens the world. Hongtu praises Jingzuo, Shengze Zhenchangchen. "Lou Jinyuan is named after him

The word "near" begins with the word "near", indicating that this sect was started by him. According to Gu Yuan's "Mysterious View of the Chronicles" of the Qing Dynasty, we can get a glimpse of its generation.

The chronicle volume is three years: Hui Yuanmo (1697-1771) is in the void, and the number is the peak. At the age of five or six, he read and recited.

Slightly longer, his family sent it into the mystical view, and was employed by Pan Yuanqi (No. Wuan). At that time, the chairman Hu Yun'an gave lectures for Yanshi, and he was a scholar who read Confucian books, especially concentrating on Taoism.

In the thirtieth year of Chinese New Year's Eve, he was awarded the Daoji Division, in the ninth year of Yongzheng (1731), the main Longhu Mountain Yuhua Academy. In the second year (1733), the Jingshi Guangming Hall was completed and was selected for burning.

When Lou is close to the main hall of light, he is far away from the master and accepts his law. In the thirteenth year (1735), Pan Yuanqi died, and Nanxuan succeeded his abbot.

In the autumn of that year, Lou Jinyuan took the post of mentioning the point of Longhu Mountain with the lack of a point in Longhu Mountain, and allowed him to go to the Longhu Mountain Department to raise the point. In the ninth year of Qianlong (1744), Lou Jinyuan declined in years, recruited him to sponsor the capital, and next year he was on duty before the emperor.

In case of rain intestines (the word month should be next to the word day), the law should be done. Lou Jinyuan repaired the "Dragon and Tiger Mountain Chronicles", and participated in the mutual examination and ordering, and contributed a lot.

In the fifteenth year of Qianlong (1750), he returned to the south in winter. Qianlong died in the thirty-sixth year (1771) at the age of seventy-five.

He is the author of "Manuscripts of Learning". "Xuan Miao Guan Zhi" also contains: Zhang Zili (1712-1786), a branch of the word, a friend of Tong, a native of Huangcun Village, Wuyi.

This Confucian son, eleven years old, is a monk and a disciple of Shen Jiancang. By Confucianism the purpose of the five thousand virtues.

The secret book of the talisman is not penetrating. In the twelfth year of Yongzheng (1734), Qin was elected to the capital, lived in the Guangming Palace, and regained the law from Hui Yuanmo, and was the judge on duty in front of the emperor.

In the fourteenth year of Qianlong (1749), he returned to Suzhou, and was ordered by Lou Jinyuan to go to Longhu Mountain to lead the teaching of Yinghua Academy.

In the forty-first year of Qianlong (1776), he took a leave of absence to return to Suzhou, and the following year the chairman was the abbot of Xuanmiaoguan. Praying for rain to ward off evil spirits has been fulfilled.

Qianlong died in the fifty-first year (1786). The representative of the communication room after Zhang Zili is unknown. "The General Book of the True Sects" contains this faction

The word "pie" is in

After the word "Chen", two crosses are added, and it seems that this school has been passed down for more than 40 generations when it was made the "General Book of Zhuzhen Sects".

Xuanjiao: Xuanjiao was originally the general name for Taoism in the imperial court. The emperor of the Yuan Dynasty took Zhang Liusun in charge of the Xuanjiao Academy, forming a sect with Xuanjiao Taoist officials directly preaching, which can be regarded as the Longhushan branch of Taoism.

Founded at the beginning of the Yuan Dynasty, the founder Zhang Liusun. Zhang Liusun (1248-1321), a Chinese character master.

A native of Guixi, Xinzhou (now Jiangxi). He learned from his uncle Zhang Wenshi in the Qing Palace on Longhu Mountain. Later, he traveled to Jianghuai with what he had learned.

In the thirteenth year of the Yuan Dynasty (1276), he went to Que with the thirty-sixth generation of Heavenly Master Zhang Zongyan and stayed behind.

In the following year, because of the illness of the Holy Empress Zhao Ruishun, he prayed for the fulfillment of the Emperor's order, gave the sword, and built the Chongzhen Palace to live in the two cities.

In the fifteenth year of the Yuan Dynasty (1278), he was given the title of Xuanjiao Grandmaster, taught Taoism to mention points, and managed the Taoist affairs of Jiangbei, Huaidong, Huaixi, Jingxiang, and wore a silver seal.

thereafter

"Spoiling the sun is better than being a minister." In the second year of Yanyou (1315), he was promoted to the title of Kaifu Yitong Sansi, Tejin Shangqing, Xuanjiao Grand Master, Dazhenren, and Lingji Xianyuan Taoist Affairs.

(See Yuan Juan's "The Biography of Zhang Gong, the Great Master of Xuanjiao", Wu Cheng's "Shende Zhenjun Zhang Gongdao Monument", etc.) Since he became the master of Xuanjiao, he has continuously selected Taoist priests (dozens of people before and after) from Longhu Mountain to Jingshi, or entrusted them with Taoist positions, or sent to various places to serve as Taoist officials at all levels, so as to use them as the backbone and gradually organize a large-scale sect, that is, the Longhu Sect branch - Xuanjiao.

In the development of Xuanjiao in the past few decades, the scale of the organization is very large. Except for a few in the north, most of its palaces are located in the south.

There are: Zhenjiang Road, Changzhou Road, Hangzhou Road, Yangzhou Road, Pingjiang Road, Longxing Road, Fuzhou Road, Linjiang Road, Yuanzhou Road, Xinzhou Road, Tianlin Road, Huizhou Road, etc.

About today's Jiangsu, Zhejiang, Jiangxi, Hunan, Guangdong and other provinces and regions. In the process of development, this faction gradually formed a set of organizational leadership system.

Its supreme leader is the Grand Master of Xuanjiao, who lives in the capital Chongzhen Wanshou Palace, and is responsible for the command of the whole sect. His deputy is the heir of the Xuanjiao, who assists the work of the great grandmaster and is the legal heir of the great grandmaster in the future.

The Dadu Chongzhen Wanshou Palace has set up a post to assist the Grand Master in handling daily affairs. Under the Great Grandmaster, Jianghuai Jingxiang was set up to be the direct assistant of the Great Grandmaster to command all kinds of Taoism.

The local organizations at all levels under it were set up according to the administrative divisions of the Yuan Dynasty, with the provinces setting up all the points, the roads set up the Daolu and the Dao Judges, the prefectures set up the Daozheng and the Dao Judges, and the grass-roots palaces and temples set up abbots, points and points.

From its establishment to the end of the Yuan Dynasty, Xuanjiao inherited five generations of teaching. The first generation of Zhang Liusun, who was in charge of teaching for forty-three years (from the fifteenth year of the Yuan Dynasty as the master of Xuanjiao), died in the first year of the reign of Yuan Yingzong (1321) and passed on to the second generation of Wu Quanjie.

He was in charge of teaching for twenty-five years, and died in the sixth year of Zhizheng (1346) and passed on to Xia Wenyong. Wen Yong taught for four years, and died in the ninth year of Zhizheng (1349) and passed on to the fourth generation Zhang Delong.

Delong was in charge of teaching for about five years, and in the fourteenth year of Zhizheng (1354), it was passed on to the fifth generation Yu Youxing. Yu Youxing taught until the death of Yuan.

The inheritance of the great masters of Xuanjiao gradually formed a set of systems. First, except for the first head of the sect Zhang Liusun who was appointed by Yuan Shizu, the subsequent generations of head teachers were all nominated by the previous head of the school, first as the heir, and after the death of the previous head of the teacher, the emperor descended

The "Seal Book" was appointed. Second, when successive successives take over, they must be inherited with the seal of the great master and the sword left by Zhang Liusun (originally given by the emperor to Zhang Liusun).

As a certificate of inheritance and a symbol of clerical authority. Although Xuanjiao is a branch derived from the Dragon and Tiger Sect, it has its own system, and it has great independence from the Heavenly Master of the Dragon and Tiger Sect, that is, its teaching affairs are really ordered by the Great Master of Xuanjiao, and not directly under the orders of the Qing Palace and the Heavenly Master Mansion on Dragon and Tiger Mountain.

The beliefs and techniques of Xuanjiao are characterized by miscellaneous. In addition to mainly inheriting the talismans and spells of the Heavenly Master Dragon and Tiger Sect, he also practiced Shenxiao, Qingwei, and Tianxin Thunder Methods, and also practiced the Inner Dan Technique.

There are very few achievements in Taoist theory, only Wu Quanjie's "Lingbao Yujian", which is still preserved in "Taoist Collection".

Although Xuanjiao did not exist for a long time (until the death of the Yuan Dynasty and its disintegration), it played a great role in promoting the merger of the Fu Gong sect into one big sect.

On the one hand, the great masters of Xuanjiao have lived in the Chongzhen Wanshou Palace in Dadu for a long time, just like the permanent representatives of the leaders of Taoism in Jiangnan in Beijing (in addition to being ordered to go to Beijing, the heavenly masters of the past dynasties have lived in Longhu Mountain all the year round), and many affairs of the many Taoist sects in Jiangnan are often resolved through the great masters of Xuanjiao (some must consult the heavenly masters).

The Grand Master of Xuanjiao played an important role in communicating the relationship between Jiangnan Taoism and the Yuan Dynasty, the relationship between the various sects of Taoism, strengthening the unity of the various factions, and promoting the formation of Zhengyi.

On the other hand, the development of the Xuanjiao organization has greatly enhanced the strength of the Dragon and Tiger Sect and made the necessary organizational preparations for the formation of the Zhengyi.

New Wudang faction: Qingwei faction. It was founded by Zhang Shouqing, a Taoist priest of Wudang Mountain in the Yuan Dynasty. According to Yuan Cheng Jufu's "Wanshou Palace Tablet of Wudang Mountain in Junzhou", Zhang Shouqing, named Dongyuan, Noyue Xiasuo, was a native of Yidu, Xiazhou (now Yidu County, Yichang, Hubei).

Young learners raise their careers and grow up to be small officials. In the twenty-first year of the Yuan Dynasty (1284), in the thirty-first year of Chinese New Year's Eve, he went to Wudang Mountain to become a monk, and worshipped the Taoist priest Lu Dongyuan (who had visited Yin Zhiping of Quanzhen Dao) as his teacher.

After Dongyun's death, he led the Taoist priests to build roads, build palaces, open up wasteland and cultivate land, and made a lot of achievements. In a certain year, he learned the Qing micro-method from the Taoist priests Zhang Daogui, Ye Yunlai, Liu Daoming, etc., and obtained the biography of Huang Shunshen.

In the third year of Yuan Wuzong (1310), the queen mother heard that she was doing it, and sent a mission to build a golden Jiao, and levied to Que, and gave the palace the name of the world to celebrate longevity.

In the first and second years of Emperor Yuanrenzong's celebration, there was a drought in Beijing, and the edict was ordered to pray for rain, which was repeatedly fulfilled. In the first year of Yanyou (1314), granted

"The body is mysterious, and it should be too and real people". Zhang Shouqing inherited the learning of Quanzhen, Qingwei and Zhengyi, not only through the scriptures and chapters, Qingwei Lei Fa, but also proficient in the internal alchemy Dao, and mainly inherited the Qingwei method, and was an important successor of the northern transmission of the Huang Shun Shen Qing Micro School in the early Yuan Dynasty.

The "Shi School" listed in the volume of the Qingwei School Taoist book "Qingwei Divine Martyrdom Secret Method" is after Huang Shunshen

"Qingwei Chongdao made Ye Yunlai, Qingwei Chong made Zhang Daogui, Chong Yuan Lei made Zhang Shouqing, and Zixuan scattered Zhang Shouyi. Zhao Yizhenyun, an important descendant of the Qingwei faction in the early Ming Dynasty: "In recent times, such as Dongyuan Zhang Zhenren (Zhang Shouqing), he traveled all over the world, exposed the lonely peak, and stopped the bachelor who gave the first order of the gods with love. ("Dao Fa Hui Yuan" volume 5 "Qingwei Fu Zhangjing Dao" preface) proves that Zhang Shouqing has created a lot of Qingwei Lei Fa.

Therefore, Zhang Shouqing's Taoist school can also be called the Wudang Qingwei faction. According to the "Dayue Taihe Mountain Chronicles" and other records, the faction is pressed

"Keeping the way and being virtuous,...... The word is passed down from generation to generation. This genealogy is the same as the thirty-seventh contained in the "General Book of the True Sects".

"Heavenly Master Zhang Zhenren is a faction", seventieth

The character of "Sazhen Jun Xihe School" is basically the same, and the next four sentences are the same as those of the third seventh

"Longhu Mountain Zhengyi Sect under the Heavenly Master Qingwei School" is basically the same. Is this coincidence that these Taoist schools have some kind of historical origin with Wudang, or are they just borrowing the words of the new Wudang faction?

It is difficult to determine. Quanzhen Dao: also known as Quanzhenjiao, or Quanzhenism. It was one of the three new Taoist schools that emerged in the north of the Jin Dynasty.

Founder Wang Yan (1112-1170). According to the "Quanzhen Sect Monument" and other records, Wang Yan is a native of Xianyang, Shaanxi.

A wealthy family. In his early years, he was a Confucian student, and he was a junior official in Jin Xizong's martial arts (or Yun Weizhong). After the death of the seclusion.

In the fourth year of Jin Zhenglong (1159), he claimed to meet immortals in Ganhe Town and received the Jindan formula. From then on, he abandoned Confucianism as a way and began to establish religion.

In the end of the South Mountain, the village dug the ground for the hole, the name

"Tomb of the Living Dead", in which he practiced for more than two years. In the third year of Dading (1163), he destroyed the tomb of the living dead and went to live in Liu Jiang Village, preaching while preaching.

The seventh year of Dading (1167). Burned down the nunnery and went to Shandong to preach. It has successively received seven people, including Ma Yu, Tan Chuduan, Liu Chuxuan, Qiu Chuji, Wang Chuyi, Hao Datong, and Sun Buer (later called

"Northern Qizhen") successively established the Three Religions Seven Treasures Society, the Three Religions Golden Lotus Society, the Three Religions and the Three Light Societies, the Three Religions Yuhua Society, and the Three Religions Equality Association in Wendeng, Ninghai, Fushan, Dengzhou (now Penglai), and Laizhou (now Ye County).

At this point, the Quanzhen Way was officially completed. Because Wang Yan in Ninghai (now Muping) self-titled nunnery for the Quanzhen Hall, so the world to the name of the Quanzhen teaching.

In the ninth year of Dading (1169), Wang Yan led four disciples to return to Zhongnan, fell ill on the way, and died the following year.

Quanzhen Taoism is one of the largest sects in later Taoism, and it has significant characteristics compared with the old Taoism: (1) The idea of the unity of the three religions is more prominent.

For example, the five associations created by Wang Yan in Shandong are all used

The prefix for the word "Three Teachings" is stipulated, and the scriptures of the Three Teachings, "Tao Te Ching", "Prajna Heart Sutra", and "Filial Piety Sutra", are the compulsory classics for all true Taoist monks.

In the poems and writings of him and his seven disciples, the remarks on the unity of the three religions are everywhere. as

"Confucianism and Taoism are connected, and the three religions have always been one ancestral style",

"There are no two ways in the world, and saints are not two-minded",

"Although there are three teachings, the Tao is the only one" and so on. In particular, the integration of Zen Buddhism theory is the most prominent. Ma Yu's "Divine Light": "Zen is the sect, the Tao is the ancestor", Liu Shouyuan, a true Taoist priest in the early Qing Dynasty, "Xuanyan Zhengzhi Preface": Xuanzong (referring to the Quanzhen Dao)

"It's really close to Zen Buddhism." (2) In the teachings, the idea of birth is very strong. In the poems and essays of Wang Yan and the Seven Disciples, he tried his best to denigrate the value of life and preach that life is

"Sea of Bitterness", the family is

"Prison",

"Fire House", husband and wife love for

"Golden flail and jade lock", persuade people to donate wives and children,

"Jump out of the cage", see through the fame and wealth, learn the Tao and alchemy, and leave

"Sea of Bitterness". (3) In terms of the belief in becoming an immortal and the theory of cultivation, once you return to the old way, the pursuit of immortality in the flesh and the pursuit of becoming an immortal is only pursued

"Yang God",

"True" is immortal. It is believed that the ** of human beings is to die, and only the spirit of human beings can not die. Wang Yan's "Jinguan Jade Lock Formula": "The only spirit is true, and the four major bodies of the body are false," and "Fifteen Treatises on Lijiao": "Those who want to never die and leave the mortal world are stupid and unreasonable." Liu Chuxuan's "True Quotations": "When the shape reaches its hundred years, the body dies, and its sex is immortal." ...... Outside of yin and yang, its gods are immortal. Therefore, in the theory of Inner Dan cultivation, contrary to the Southern Sect of Taoism, it advocates that sex comes first, and life is followed, and sex is used to live at the same time.

To clear the heart and desire as the real work, to clear the heart and see the nature as the first task. (4) In terms of cultivation methods, the main inner dan cultivation is not yet a talisman, forming a unique inner dan theory.

In terms of the canon system, it is stipulated that Taoist priests must be monks and live in Taoist temples, and they are not allowed to have a wife. In order to restrain the words and deeds of Taoist priests, various rules and precepts were formulated to urge Taoists to strictly abide by them.

These are all very different from Zheng. The development of Quanzhen Dao in the Jin Dynasty was limited, and in the early Mengyuan period, with the summons of Genghis Khan and the opportunity of meeting Qiu Chuji, under the promotion of Qiu Chuji and his disciples, Quanzhen Dao developed to its peak.

At that time, the Quanzhen Taoist palace was all over the northern provinces and regions,

"Although there are ten rooms, there will be a place to serve." This heyday has been in charge for about 30 years since Qiu Chu's opportunity, after Yin Zhiping and Li Zhichang were in charge.

In the fifth year of Yuan Xianzong (1255), the dispute between Buddhism and Taoism and the "Huahu Sutra" began, and the Yuan room favored the Buddha, and the Quanzhen Dao was defeated.

After that, the Yuan Room ordered the burning of all Taoist scriptures except the Tao Te Ching, and the Quanzhen Sect suffered a heavy blow, and the heyday of the Quanzhen Dao came to an end.

Therefore, in the several heads of Zhang Zhijing, Wang Zhitan, Qi Zhicheng, and Zhang Zhixian, the situation is more difficult. After about 30 years, Yuan Chengzong ascended the throne, the ban on the burning of scriptures, and the whole truth path achieved normal development.

In the thirteenth year of Yuan Shizu (1276), Jiangnan was pacified, and the whole country was unified. After that, the Quanzhen Taoism and the Southern Taoist sect of Taoism, which were originally of the same origin and were transmitted to the Southern Song Dynasty in the Jin Dynasty, gradually recognized and merged, and in the middle and late Yuan Dynasty, the conditions for the merger of the two sects gradually matured.

Under the impetus of Chen Zhixu, a Taoist priest of the Southern Sect, and others, the two sects underwent the adjustment of the ancestral rituals, and the southern sect was finally merged into the Quanzhen Dao.

After the merger, Quanzhen Dao became a larger Taoist sect, and together with Zheng, it unified the Taoism of the world. The royal family of the Ming Dynasty adopted a policy of suppression and restraint on Buddhism and Taoism, worshiped the Taoist Zhengyi faction, and supported less Quanzhendao, which has since advanced and declined.

The unified leadership core formed during the Jin and Yuan dynasties (based on the Baiyun Temple in Beijing) suddenly disintegrated. In this situation, the unified All-True Path gradually broke down into many small tribes.

The main ones are:

The "Seven True Schools", that is, the Yuxian faction of the ancestor Ma Yu, the Nanwu faction of the ancestor Tan Chuduan, the Suishan faction of the ancestor Liu Chuxuan, the Longmen faction of the ancestor Qiu Chuji, the Yushan faction of the ancestor Wang Chuyi, the Huashan faction of the ancestor Hao Datong, and the Qingjing faction of the ancestor Sun Fuji, etc.

In addition, there are some Quanzhen Taoist priests

The "Five Ancestors School", that is, the Shaoyang faction of the ancestor Wang Xuanfu, the Zhengyang faction of the ancestor Zhong Liquan, the pure yang faction of the ancestor Lu Dongbin, the Liu Zu faction of the ancestor Liu Haichan, and the Chongyang faction of the ancestor Wang Yan.

The emergence of so many True Sects does not indicate the prosperity of the True Truth, but rather reflects its decline.

They were formed in the middle and late Ming Dynasty at the earliest, and most of them were in the later Ming Dynasty. During the decline of Taoism in the Ming and Qing dynasties, only the Longmen sect was once in the early Qing Dynasty because of Wang Changyue's exposition

"ZTE", and the rest of the factions, are mostly in decline.