Wai Dan School: The Taoist schools that practice the Huang and Bai of Wai Dan are collectively referred to as the Wai Dan School. Compared with the Inner Dan, the Outer Dan originated earlier and was inherited from the Qin and Han Dynasty Fang Immortal Dao who were proficient in alchemy and alchemy. The Waidan sect in Taoism flourished in the Wei and Jin Dynasty immortal Taoism, and Ge Hong's Jindan Dao was actually the Waidan sect. In the Tang Dynasty, the Waidan faction reached its peak, and because the lead and mercury theory of Liu Yu was introduced to the court and poisoned many bureaucratic emperors, it was defeated, but it was not lost. Since the Song and Yuan dynasties, the Wai Dan sect has been studied by the immortals as the Diyuan Dan method.

Neidan School: A Taoist school that inherits the cultivation of Neidan. Relative to the Waidan sect. The Neidan sect uses the term Waidan yellow and white, but the meaning is fundamentally different. The Neidan sect regards the human body as the furnace, the essence, qi, and spirit as the medicine, the breath as the wind, and the mind as the fire. The degree of use of the mind and breath is the heat, and the condensation of the spirit and spirit is the return of the pill. Due to the different methods of Neidan, Neidanpai Taoism is divided into different schools, such as Wenshi and Shaoyang.

Pure School: Category of Inner Dan Exercises. The Pure Dan method opposes the Yin and Yang cultivation technique of dual cultivation for men and women, saying that Yin and Yang are all in one's own body, and cultivating one's own essence and spirit can form a Dan. The Pure School originated from the ancient art of practicing qi, and later combined with the exercises of convincing qi and contemplation, and was influenced by Zen Buddhism in the Tang Dynasty, and was integrated with the kung fu of Lao and Zhuang and Zhuang. In the Yuan Dynasty, Qiu Chuji created the Dragon Sect, advocated the Dan method of pure and solitary cultivation, and rebuked the Yin and Yang Dan Law as a seeker. Later, there was the Wuliu School, which developed and matured the Pure Dan Method, and the Taoist School that practiced the Pure Dan Method was also called the Pure School.

Yin-Yang School: Category of Neidan Gongfa. That is, the double cultivation school. "Participation in the same deed" cloud: "There is no yin and yang in things, and it violates the sky and carries the yuan". The Dan family believes that everything in the world must cooperate with yin and yang to become a dan, and believes that the human body cultivation project of Neidan must also be cultivated by both men and women, and the cooperation of yin and yang can form a Dan. A woman's vulva and inner yang are like a hexagram, and a man's outer yang and inner yin are a hexagram. The Neidan family uses the kung fu of yin and yang cultivation to collect the woman's innate true yang (that is, gold in the water) and fill in the position of the yin in the middle of the man's hexagram, which is called taking the kan and filling the separation, which is the basic kung fu of the yin and yang sect Dan method.

Solitary cultivators: that is, pure schools. See also the article "Purification".

Double Cultivation School: Neidan Gong Category. The purpose is to cultivate the Yin and Yang cultivation technique for men and women. In the Qin and Han dynasties, the house in the room and the immortal family were combined, and the combination of the room in the house and the qi technique was sublimated, and it developed into the yin and yang sect Dan method of dual cultivation for men and women. The Neidan family, which cultivates with male and female yin and yang cultivation techniques, is called the double cultivation school. Wei Boyang of the Eastern Han Dynasty wrote "Zhou Yi Shen Tong Deed", spreading the secret technique of the double cultivation sect. Later, Lu Dongbin, Zhang Boduan, Liu Yongnian, Chen Zhixu, Lu Qianxu, Zhang Sanfeng, Li Hanxu, Qiu Zhaoao and others were all proficient in the double cultivation of the Dan method. The double cultivation of the Dan method uses the female tripod, but it is different from the art of the maid in the room, and its goal is not to pursue the joy of the best in the room, but to take the innate Dan to live forever.

Wenshi School: Taoist Inner Dan cultivation faction. The ancestor of Wen Shi Zhenren Guan Yinzi, with "Wen Shi Zhenjing" as the gist of the Dan Law. This school of practice is based on nothingness, based on nurturing nature, and is the highest in the Dan method. Cultivation starts with the highest level of refining the gods and returning the void, advocating the cultivation of a true yang in order to connect with the true yang of heaven and earth, and stealing the opportunity of the void of heaven and earth to make up for the true opportunity of my gods. Teach people to have nothing, do nothing, cling, and be extremely empty, so that they can't see the sky, they can't see the earth, they don't see me inside, they don't see people outside, they don't see anything, then I go through heaven and earth, heaven and earth pass through me, I and heaven and earth, like a contract and separation, the same as Datong, "I am a man, the same heaven and earth". This is the highest state of this sect of Danfa, which is the immortal path that leads to the Great Dao. Because this school only advocates the use of gods to control the medicine, and does not pay attention to refinement, let alone fire medicine, it is a kind of meditation method that directly points to the avenue.

Shaoyang School: Neidan School. It is said to be passed on from the Shaoyang Emperor Xuanfu of Donghua Zifu, so it is called the Shaoyang faction. It is said that Wang Shaoyang passed on Zhong Liquan, Zhong Liquan passed on Lu Dongbin, and later opened a variety of schools such as the Southern Sect, the Northern Sect, the Central School, the Eastern School, the Western School, the Qingcheng School, the Kongtong School, and the Sanfeng School. The other faction is said to be passed on from Guan Yinzi, a real person from Wenshi, and Chen Shu and Huolong Zhenren are passed on by Mai Taoists. The Wenshi faction takes nothingness as its sect, which is the supreme and true way, and it is a super straight person, cultivating nature and cultivating life. The Shaoyang faction is the main life double cultivation, refining yin and yang, taking the law as for the law and the law for nothing, which is convenient for manpower, and the second brother is distinct, and it is widely spread. Therefore, there is a saying that the Inner Dan Immortal School is the highest in the Wenshi School and the Shaoyang School is the largest.

Northern Sect: An important school of Taoist Inner Danxue. Founded in the Southern Song Dynasty in the area of Chang'an, the former northern Jin people's ruling area, the sect respected Donghua Shaoyang, Zhongli Zhengyang, Lu Yan Chunyang, Liu Haichan, Wang Yan as the "five ancestors", and the actual founder was Wang Yan. Wang Yan (1112-1170), known as Chongyangzi. This is a famous family in Xianyang, and he is good at writing and practicing martial arts. When he was 48 years old, he traveled and met immortals in Ganhe Town to cultivate the true secret, so he "broke off all the fates, and had everything in the same dust", and cultivated at the foot of Zhongnan Mountain, and began to collect disciples to preach, with the purpose of "enduring shame and dirt, suffering has benefited people". In the seventh year of Jin Dading (1167), he traveled to Shandong and trained seven disciples on the Jiaodong Peninsula, namely Ma Yu Danyang (1122-1183), Tan Chuduan Changzhen (1122-1185), Liu Chuxuan Changsheng (1146-1203), Qiu Chuji Changchun (1147-1227), Wang Chuyi Yuyang (1142-1207), Hao Datong Guangyu (1140-1203), and Sun Buer Qingjing (1118-1182), known as "Seven Truths" Among them, the Longmen School created by Qiu Chuji had the greatest influence. The "Seven Truths" are then passed down to Zhao Xuanwu, Yin Zhiping, Li Zhichang, Yu Shanqing, Song Defang, Qi Zhiyuan, Li Zhiyuan, Zhao Daokuan, and even Chen Zhixu in the Yuan Dynasty, Wu Shouyang and Liu Huayang in the Ming and Qing dynasties, and even Liu Yiming and Min Xiaogen. The school pursues "all true and immortal", and its cultivation is mainly pure, that is, with "knowing the heart and seeing nature" as the first priority, refining the heart and refining the foundation, and at the same time not wasting the cultivation of essence. ("Chongyang Quanzhen Collection", Volume 1, No. 1) This is to take the refining of the mind of "knowing the mind and insight" and the refining of qi of "knowing mercury and lead" as the two basic contents of "Quanzhen". Compared with the Southern Sect's practice of "life before sex", the Northern Sect's Dan method is characterized by "life before life". Regarding purity and refining, all the families of the Northern Sect regard this as the superior Dan method, the only way. Wang Chongyang said: "If you want to really practice, you will eat when you are hungry, close your eyes when you sleep, don't meditate, don't learn the Tao, as long as the dust and redundancy are removed, as long as the heart is pure, the rest is not practice." ("Chongyang Quanzhen Collection" Volume 10, 12th) Ma Yu said: "Those who are pure are clear of their hearts, and they are pure of the sea." If the heart is clear, external objects cannot be disturbed, so the situation is fixed and the gods are born. If the sea is quiet, the evil desire cannot be done, so it is complete and solid. It is to clear the heart like clear water, to raise a child like to raise a child, to show the gods, and to change the gods, which is the result of purity. ("Danyang Real People's Quotations") Qiu Chuji said: "I learn only to see the nature, and the combination of water and fire is secondary." The reason why the Northern Sect attaches great importance to refining nature and refining is because the sect itself is the product of the confluence of Taoism, Buddhism and Confucianism, and is deeply influenced by Buddhism's "clear mind". Second, because this faction has unique views on the issue of the relationship between life and life. For example, in Qiu Chuji's view, the body is born and destroyed, but the divinity is born and destroyed, so "the form is bad, the heaven and the earth are also illusory bodies, and the yuan will end, only a little sunshine, beyond the calamity, in the human body is the sea of sex, that is, the original god." Therefore, in a fundamental sense, cultivation is to complete its true nature, and its true nature is clear, and only then can the natal life be fully attained. However, the heavy sex gong is not without emphasizing the power of life, the school also emphasizes the combination of god and qi, such as Wang Chongyang said: "Qi and spirit are combined, called immortals." ("Chongyang Enlightenment Collection", Volume 3, No. 12) Regarding qi refining, Wang Chongyang has a different understanding of the spirit. He believes that essence is sexuality and blood is life, "those who are refined and bloody are the foundation of the physical body, and those who are true qi are the foundation of life." Therefore, it is said that those who have blood can have true qi, and those who are strong and strong will naturally last for a long time, and those who concentrate blood will also be formed." Since the essence and blood are inseparable and life is related, refining nature cannot but refine true qi. Qiu Chuji further explained in "Da Dan Zhizhi": "The secret of Jindan lies in one nature and one life. Sexuals, the sky, often lurk at the top. The one who lives, the earth, often lurks in the umbilicus. The top one, the sexual root also. The umbilicus is also the root of life. One by one, the origin of heaven and earth, the ancestor. ...... The one who is in the middle of the top, lead, tiger, water, gold,...... The one who lives in the umbilicus, mercury, dragons, fire, and roots. Therefore, all the internal cultivation masters of the Northern Sect also "know lead and mercury", and all know "subduing the dragon and subduing the tiger". The distinction between the two sects of the north and the south is not based on which faction cultivates sex or life alone, in fact, both factions cultivate life at the same time, but there are differences in priority, priority, and effort. The Southern Sect advocates "having a lot of words and a small number of people with a certain nature", while the Northern Sect has "three points of life and seven points of sexuality"; the Southern Sect advocates refining life with a solid belly, while the Northern Sect advocates an open mind to refine nature. The two sects of the north and south are unanimous on the crucial issue of using cultivation methods to promote the condensation of divine qi into an immortal fetus. The Northern Sect and the Southern Sect converged in the Yuan Dynasty through Chen Zhixu's vigorous meeting, and since then they have become two sects within the Quanzhen Sect. This confluence can be realized not only because of political considerations and the needs of the development of religious causes, but also because the Dandao thought of the two sects in the north and south inherits Zhong Lu's Dandao thought. In addition, the Qing Xiu Dan method of the Longmen sect of the Northern Sect and the Qing Xiu sect of the Baiyu Toad of the Southern Sect have many things in common in terms of absorbing the content of Buddhism and promoting the cultivation of immortal fetus. There are also branches of the Northern Sect that practice the Yin and Yang Dan Method, such as Liu Chuxuan, Ma Jue, Ma Jue Song Defang, Song Li Shuangyu, Li Ziyang, Zhang Yousoft (Yuan Duzi), Zhao Chen Zhixu (Shangyangzi), that is, the Yin and Yang double cultivation school. However, the Northern Sect is the most prosperous with Qiu's Longmen faction, and it is the authentic Dan method of the Northern Sect. Beizong's main works include: "Chongyang Quanzhen Collection", "Chongyang Lijiao Fifteen Treatises", "Chongyang Zhenren Jinguan Jade Lock Formula", "Chongyang Bestows Danyang Twenty-four Tips"; Ma Jue's "Divine Light", "Danyang Zhenren Quotations" (Lingyinzi Wang Yizhong Collection), "Dongxuan Jinyu Collection"; Qiu Chuji's "Da Dan Zhizhi", "Theory of Regency News", "Oh (the mouth word should be next to the stone character) Xiji", "Qingtian Song Notes" (Wang Daoyuan's note), "Changchun Zhenren Quotations"; Sun Buer's "Sun Bu Eryuan Jun Quotations"; Chen Zhixu's " Jindan Dacheng Collection", "Shangyangzi Jindan Dayao Map", "Wuzhen Chapter Three Notes" and so on.

Nanzong: An important sect of Taoism Neidanxue. Founded in the Northern Song Dynasty Zhang Borui, spread in the vast areas of the south. This sect is known for its "life before sex" cultivation method. Most of its representatives are from the south, hence the name Nanzong. It is also known as the Ziyang faction and the Tiantai sect.

Zhang Borui (987-1082), the name Pingshu, the name Ziyang. Zhejiang Tiantai people. "Shaoye Jinshi" was not ranked, and later became a Xu official, because he violated the "law of burning documents" and "sat tired of Lingnan soldiers". In Chengdu, Sichuan, he met the real person Liu Haichan to teach the truth, so he made "Enlightenment Chapter", passed on the law to Shi Tai, and passed it on to Xue Daoguang, Chen Nan, and Bai Yuchan in turn. These five people were later known as the "Five Ancestors of the Southern Sect". Because Zhang Borui and others have never been Taoist priests, since Bai Yuchan began to teach the law for Taoist priests, and Bai Yuchan has the most abundant writings and the most powerful way to promote the Dharma, Yu Yan's "Rotten Talks on the Table" believes that the Southern Sect was formed in the Bai family. In fact, the Danfa passed on by the Bai family is the play of the Qing cultivation thought in the "Wuzhen Chapter", and this lineage is passed down to Xia Zongyu, Yu Yan, etc., and is known as the "Qing Cultivation School" of the Southern Sect in history. In addition, Nanzong also has the "Yin-Yang School" that gives full play to the yin-yang ideas of the "Wuzhen Chapter". The Yin-Yang School began with Zhang Borui's disciple Liu Yongnian ("The Secret of the Three Vehicles" says that Zhang Borui had two descendant disciples, one is Shi Tai and the other is Liu Yongnian. Liu passed on Weng Baoguang, Weng Chuanruo was a son, and then passed on Lu Shu, Dai Qizong, Chen Zhixu, and even Lu Qianxu, Peng Haogu, Zhen Shu, Tao Suyan, Qiu Zhaoao, etc. in the Ming and Qing dynasties. In fact, Shi Tai and Xue Daoguang also practiced the Yin and Yang Dan method. Therefore, the Southern Sect takes the dual cultivation of yin and yang as the authentic. Nanzong Xiudan emphasizes "congenital posteriority", Zhang Boduan's "Enlightenment Chapter"; The humble heart and the real belly are deep, just to be humble to know the heart, it is better to smelt the lead first and the belly is solid, and teach to collect a full house of gold. Ming Peng Haogu commented: "Humility is a matter of sexual merit, and a real belly is a matter of life, both of which have profound meanings." However, if the human heart is fluctuating, how can we get empty? If we don't refine the lead and convince the qi, first solidify the belly, so that the golden essence of the qi fills the body, and then do the work of holding one, with the heart empty, then the life is double-cultivated, the form and spirit are wonderful, and the overhaul is completed. (Qiu Zhaoao's "Notes on the Collection of Enlightenment Chapters") This statement and note indicate the essence of the Southern Sect's cultivation. Qiu Zhaoao's "Examples of Annotations to the Collection of Enlightenment Chapters" also said: "In the "Enlightenment Chapter", there are many words and few words. He also said: Those who annotate the "Enlightenment of Truth" "are mostly detailed in life and omitted in sex." Although the two sects of the north and south both advocate dual cultivation of life, when dealing with the relationship between life in the specific cultivation process, the southern sect obviously focuses on refining form and refining qi. For example, Shi Tai said: "True essence and vitality, this is the Great Danji." The Southern Sect Yin Yang Dan method is divided into seven steps: concentrating on rest, luck switching, refining the sword, collecting medicine to build the foundation, returning the pill to the fetus, fire talisman warming, and holding the yuan to keep one. According to its cultivation level, it is actually divided into four layers: building the foundation, refining and refining the gods, refining the gods and returning the gods. Among them, it is always inseparable from the fire and the wonderful use of medicine, and the elaboration of the fire law and the warmth and nourishment is more detailed than that of the Northern Sect. Like the Northern Sect, the Southern Sect is also deeply influenced by Buddhist thought, and its cultivation is often mixed with immortals and Buddhas, and it also attaches great importance to refining the heart and refining it, but it is not like the Northern Sect that seeks to refine the heart and refining the heart, but puts it on the fourth level of cultivation, that is, it starts with life and ends with sex work. The Baiyu Toad Qingxiu branch of the Southern Sect advocates celibacy and pure cultivation, believing that a body is a complete world, and that there is no need to seek outside, and there is no need to seek outside, and there is no need to "self-cultivation, self-cultivation and self-cooking, one grain a day is like a dragon", ("Daozang Collection? Bai Zhenren Collection") Yu Yan believes that the husband and wife in the Danjing actually refer to the two natures of yin and yang, and these are all owned by the body; The Yin-Yang School gives full play to the idea of Yin and Yang intercourse in the "Enlightenment of the True Chapter", advocating dual cultivation of men and women, that is, taking the same kind of true yang in Kanzhong, in order to make up for the yang that has left the body. This method of cultivating the Dan is divided into three vehicles. The middle and lower vehicles practice the "physical sex method"; the upper class is the "divine sex method", that is, the man does not wear wide clothes, the woman does not untie the belt, the man and the woman sit opposite each other, the temperament intersects, and the vaporization induction, so as to double repair and double supplement, the benefit is not harmful, and both sides are benefited from the supplement, which is different from the art of the royal woman. In view of the danger that this technique would be misunderstood and go astray, the masters of the Yin-Yang School refused to pass it lightly. The two sects of the north and south converged in the Yuan Dynasty, and their distinction was limited to the Quanzhen sect. The "ancestor" of Nanzong was reduced to "real person", and the original "five ancestors" plus Liu Yongnian and Peng Yan became "Nanqizhen". Although the two schools of Yin and Yang and Qing cultivation still maintain independent development in the Danfa, they also have infiltration and integration. For example, Chen Zhixu's Danfa has the characteristics of connecting the two sects of the north and the south, the Qing cultivation and the yin and yang schools. Nanzong's main Jindan works are: Zhang Borui's "Wuzhen Chapter", "Yuqing Jinzhi Qinghua Secret Text Jinbao Inner Alchemy Formula", "Qijing Eight Vein Examination", Shi Tai's "Returning the Source Chapter", Xue Daoguang's "Returning Dan Resurrection Chapter", Chen Nan's "Cuixu Chapter", Bai Yuchan's "Haiqiong Asking Dao Collection", "Haiqiong Preaching Collection", "Jinhua Chong Bidan Sutra Secret Purpose", "Haiqiong Bai Zhenren Language"; Xia Zongyu's "Character Mirror Notes", "Yin Fu Sutra Handouts", "Wuzhen Chapter Handouts"; Yu Yan's "Zhou Yi Shen Tong Deed Play", "Yi Wai Biography", " Weng Baoguang's Commentary on the Enlightenment of the Truth, Commentary on the Enlightenment of the Truth, Commentary on the Enlightenment of the Truth (Dai Qi Zongshu), Lu Xixing's Commentary on the Enlightenment of the Truth, Peng Haogu's Commentary on the Enlightenment of the Truth, Zhen Shu's Commentary on the Wing of the Enlightenment, Qiu Zhaoao's Commentary on the Collection of the Enlightenment Chapter, etc.

Middle School: A sect of Taoism gradually formed in Inner Danxue. It began in the Yuan Dynasty. Pioneered by Lee Do-chun. Originally, there was no sect name, because its Dan method was based on "keeping the middle", which was different from the north, south, east and west Dan factions, so it was named. Li Daochun (year of birth and death unknown), known as Qing'an, alias Ying Toad. Active in the early Yuan Dynasty, from the Southern Sect of the White Jade Toad Sect of the Golden Toad, but he called his lineage "Quanzhen", so he was the earliest Quanzhen Taoist in the south of the Yangtze River. Its Dan method originates from Zhang Borui's "Enlightenment of the Truth", but it is more characteristic of the integration of the three religions of Quanzhen Sect, Taoism, Taoism, Confucianism, Buddhism, and Buddhism. Ming Yin Zhenren disciples, Qing Huang Yuanji, etc. are also regarded as centrists. Unlike other Dan sects, this sect has neither a founding sect nor a clear religious lineage, and Li, Yin, Huang, and others are regarded as the same sect only because they have the same tendencies in Danfa. The characteristics of this school in Danfa are: it combines Taoist and Confucian thoughts, and concentrates the Qing cultivation theory on a single "Zhong" character. Li Daochun's "Neutralization Collection" begins with a clear meaning: "The Book of Rites" clouds: 'Joy, anger, decay and happiness have not yet occurred, it is said to be in the middle, and the development is in the middle of the festival, it is called the harmony'. It is not said to be quiet, and it is careful to exist. Therefore, it is said that there is no body in the middle, so it is the foundation of the world. The middle section is moving, and the time is cautious. Therefore, it is said that harmony is all in the middle, so it is the way of the world. Sincerity can neutralize the body, then the natural body is quiet and spiritual, quiet and conscious, moving and positive, so it can respond to the infinite changes in the world." This is the integration of the Confucian idea of "neutrality" into the Taoist cultivation theory, and this "middle" is also the goal that Taoist cultivation wants to achieve, that is, to achieve neutrality in one body, and you can become an infinite "immortal". This "middle" is also the "entrance to the door" to be recognized in the process of cultivating Dan. He said: "The one who knows the entrance of the husband is also the most mysterious and wonderful mechanism." Today's scholars are mostly obsessed with the form,...... But it is not in form, and it is not to be sought outward from this body. The Dan Sutra does not say where it is, why not? It is difficult to form the pen and tongue, and it is impossible to say, so it is called the entrance. Therefore, the saint only shows people with one Chinese character, and this Chinese character is clear in the hallway. The so-called middle is not in the middle of the world, nor in the middle of the four dimensions, nor in the middle. Shi Yun: Don't think about good, don't think about evil, just because of it, that is your own true face, and this Shi family is also. Confucianism said: Joy and anger are not in the middle of the statement, and this Confucianism is also in the middle. Tao said: Thoughts are not in the middle of the words, and in this Taoist. This is still among the three religions. (Ibid.) This "middle" is innate, but it can only be achieved through acquired cultivation, and this is the practice of keeping the middle. Ming Yin Zhenren's disciple "The Essence of Life" also regards Shouzhong as guarding the "root of life", which is also called "Zhenzhong", they say: "The Wuji is true, so it is said that the saint is passed down in this." This is in the middle of Yao Shun Yunzhi, in the middle of Confucius's time, in the middle of Zi Si, in the middle of Yi Zhihuang, in the middle of the reasoning of the Sutra of the People, in the air of Shakya, and in the middle of Lao Tzu's guard. However, there are two meanings in the Chinese characters, if there is a definite existence, there is also a certain existence in it, and if there is no fixed existence in the middle of the word, the place where the universe and the kun are combined, it is the true one." Zhenzhong is what Li Daochun called "a trick in the door". Qing Huang Yuanji summed up all the internal refining and life gong exercises as one method of keeping the gong, he said: "In the past, when we talked about our way, it was always only one middle, and it was also kept in the visible at the beginning, and it turned into qi by refining the essence, and finally it was guarded in the invisible, and it was in harmony with the way by refining the void. This method of keeping the middle is also called "Zhonghuang Zhiguan", that is, you can ascend to immortal without rising and descending, not opening and closing, and not facing the wall. Min Xiaogen of the Qing Dynasty also passed on Huang Zhitou Kung Fu. Because the Chinese school is all Confucian, it is regarded as "outside the church".

The main works of the Chinese school are: Li Daochun's "Zhonghe Collection", "Ying Chanzi Quotations", "Three Days of Yi Marrow", Yin Zhenren's disciple's "Life Gui Zhi", Huang Yuanji's "Le Yutang Quotations", "Lao Tzu Tao Te Ching Jingyi", "Daomen Essentials" and so on.

Eastern School: An important sect of Taoist Inner Dan cultivation. It was opened in the Jiajing and Longqing periods of the Ming Dynasty. The founder Lu Xixing, the word Chang Geng, the number is submerged, and the number is the history of the square pot. Yangzhou people. Less Confucianism, nine times to participate in the township examination failed, so abandon Confucian clothes, wear Taoist clothes, anti-trace dust. He claimed that Lu Zu Chunyang descended to the "Beihai Grass Hall" where he lived, and personally taught the key to the Dan Law, that is, he said that he was a new sect of the Dan Law, and because of its activities in Zhejiang, it was called the Eastern School. At the end of the Ming Dynasty, Sun Ruzhong, Qing Fu Jinquan and others were tributaries of this faction. Although this faction is called Shangxu Lu Chunyang, but does not establish a sect, its cultivation of Dan is actually inherited from the Southern Sect, from the "Enlightenment of the True Chapter" to open up a new idea, and advocate the double cultivation of the same kind of yin and yang. Lu Xixing believes that the "yin and yang" mentioned in the traditional Dan Jing refers to men and women, and he said: "The way of Jindan must be made by combining the same kind." Yin and yang, a man and a woman, one away from one Kan, one lead and one mercury, and the medicine of this Dadan. The truth of Fukan is called lead, and the true essence of separation is mercury. The essence of innate accumulation is in me, and the innate essence is taken from others. Why is it? He, Kan also, the outer yin and the inner yang, the elephant is the water and the moon, and the person is also the woman. I, away from the outside, the outer yang and the inner yin, the elephant is the fire for the sun, and the person is also the man. Therefore, the way of yin and yang of husband and woman, born with it, and become Dan against it, and the reason is the same. In his opinion, the immortal fetal medicine must have the copulation and harmony of the innate essence and the congenital essence, which has been clarified in the "Zhou Yi": "The essence is the object, and the wandering soul is the intercourse." However, the innate essence of the yin, which is the yang of the yin, is produced by the woman, and the innate essence of the yin, which is the yin of the yang, is produced by the man, and both men and women are deficient in lead and mercury, so they need to take the yang of the woman and make up for the yin of the man. "The essence of yin and yang hides each other's houses, and there are no solitary cultivators." However, Lu also emphasized here that the main function of this kind of filling in the hurdle is: to take the hurdle to "make up for the broken separation, fill in the painting that is both void, and restore the pure yang body". Therefore, this kind of yin and yang dual cultivation method is especially suitable for the practice of middle-aged and elderly people who break the body. As for "all the sons of childhood", there is no need to practice according to the double cultivation method. Although this school focuses on the dual cultivation of yin and yang men and women, it is different from the single repair method of the royal maiden's war, this school advocates the use of the tripod without the battle, the sword is cast without entering the furnace, the lead is supplemented without hurting the other, and the benefit has been without harming people. At the end of the Ming Dynasty, Pu Zhendao praised this Pai Dan method particularly highly in his book "Xuan Liaozi", believing that "it is particularly superior and simple compared to those used in Indian yoga and tantra".

The works of this school mainly include: Lu Xixing's "Jindan on the Truth", "Fanghu Wai History Series", "Wuzhen Annotations", "Zhou Yi Shen Tong Deed Measurement", "Ziyang Jindan 400 Characters Measurement", "Xuanfu Theory", "Seven Broken Theory", Sun Ruzhong's "Jindan True Biography", Fu Jinquan's "Seventeen Kinds of Taoist Secretaries", etc.

Western School: An important sect of Taoist Inner Dan cultivation, founded in the Qing Dynasty during the Jiaqing Xianfeng period. The founder Li Xiyue (original name Li Yuanzhi), the word is empty, and the number is Tuanyang. A native of Changyi Mountain, Leshan, Sichuan. claimed to have met Zhang Sanfeng, engaged in the Sanfeng Pai Dan method, and compiled "The Complete Works of Zhang Sanfeng". Later, he met Chunyang Lu Zu in the Zen Temple, and he had to fax the purpose and cultivate the fairy path. Since the opening of the western faction, to the east of the Yangtze River and Zhejiang. Its Dan method is characterized by the combination of purity and yin and yang. This sect of cultivation is basically divided into two steps, the first step is pure and natural, and the second step is the mutual use of yin and yang. Purity and nature are the basic skills of Xiudan, Li Xiyue said: "The heart is the master of the body, and the god is the superior of the three grades." But the heart and God are two are one, and they cannot be discerned. Lao Jun said: Madame is so clear, but her heart is disturbed, and people's hearts are quiet, and she wants to lead her. Therefore, he often sends his desires and calms his heart, and clarifies his heart and clears his mind. Lu Qianxu said, "The method of pranayama begins with the regulation of the mind, and the method of contemplation begins with pranayama." This is the ladder of the sages and immortals, and the road of our morality. Those who start to learn the Tao will return to silence, walking, living, sitting, and lying down, all in the cavity, and then they will be able to be quiet before they can be quiet. Covering the thoughts as delusional and the non-thoughts as the true heart, people can take in the thoughts on weekdays, and return to the place where they stop, but can concentrate on the temporary, and strengthen the foundation of their determination." This is a clear attempt to practice meditation and refining the mind as alchemy. Based on this, he proposed a nine-layer heart refining method. Li believes that if you do a good job of practicing your mind and mind, you will be able to naturally clear water, naturally generate fire, naturally communicate with gods, naturally communicate with qi, naturally correct wind, drive naturally, pump naturally, add naturally, and retreat naturally. Once you have achieved tranquility and naturalness, you must "supplement your true body with the same kind of resources", that is, practice the dual cultivation of yin and yang. He said: "Those who have refined themselves will use the lead of their own family to refine the mercury of my family, so that they will grow and restrain each other, and those who have cultivated themselves will also use the lead of their own family to feed the mercury of my family, so that they will be able to keep each other." The lead of his family is positive lead, which is an external medicine, and the mercury of my family is a negative mercury, which is an internal medicine. Therefore, refining is "picking the lead of the other family, refining the qi of my family's pearls". Like the Eastern School, the Western School also limits the dual cultivation of yin and yang to elderly men and women in the broken body, because the essence is leaked, the spirit and spirit fall to the day after tomorrow, and they can't have both lead and mercury, so they ask for it. The boy is born unbroken, self-sufficient, and can get a fairy fetus with only pure nourishment. The dual cultivation method of yin and yang in the Western school is also the method of qi and spirit, which is different from the inferior muddy water pill method, the so-called "committing adultery and losing the treasure of immortality, sprinkling meat through the intestines in the heart". For example, the foundation building is divided into small foundations and large foundations, and refining has been divided into internal refining and external refining of oneself; building a foundation is divided into one layer of self-cultivation, and self-cultivation is divided into self-cultivation and mutual cultivation, and the invention of internal self-cultivation and external self-cultivation is divided into punishment and workmanship; the method of refining the mind is divided into nine layers, the medicine is divided into three layers, and the practice is divided into five levels. Therefore, it is not as simple as the East Pai, and it is easy for people to grasp. The Western School has passed down the nine characters of the Great Jiangxi School: "West Passage, Great Jiangdong, Sea and Sky".

The main works of the Western School include: Li Xiyue's "Talking about the Tao", "The Secret Purpose of the Three Cars", "The Nine-Layer Refining Method", "The Acquired Narrative", "The Commentary on the Tao of the Rootless Tree", "The Essence of the Wenzhong", "The Thirteen Classics of Taishang", Wang Qinan's "The Essence of Life", "The Mind Method of Teaching Outside the Sect", and Ke Huaijing's "Health Preservation Chapter".

Wuliu School: The school of Taoist Inner Dan cultivation. Wu Zhenren is the heir of the Longmen of the Northern Sect and the eighth generation disciple of the Longmen. This school was founded by Wu Shouyang and Liu Huayang in the late Ming and early Qing dynasties. Wu Shouyang (1574-1644), known as Chong Xuzi, was a native of Ji'an, Jiangxi. "Ten years old Fen Zhiming scriptures, I have to meet Chongyang Ancestor seven articles. At the age of thirteen, he was born with different ambitions, and he wanted to seek the truth and seek to be born. 16. Approve the document and do not compete for the second test to the bridge gate. At the age of twenty, fame and fortune will be rested, and Confucian clothes will be abandoned." ("Immortal Buddha Hezong Quotations?Wu Zhenren Xiuzhen True Song") Yu Cao Huanyang was awarded the "Immortal Buddha Hezong Whole Purpose", and all over the book of the immortals, the true meaning of the enlightenment, the book of "Heavenly Immortals and Straight Theory", and the "Immortal Buddha Sect Quotations". Liu Huayang (1736-?), originally a Confucian student, started as a scholar, and later abandoned Confucianism and entered Zen, and then went out of the Buddha to convert to the Tao. Fortunately, he met Hewu Chongxu Master to pass on his secret purpose, "Suddenly enlightened." It is the way of knowing wisdom, which is the spirit that I am originally in." Then he wrote "The Book of Wisdom" and "The Theory of the Golden Immortal". This school of cultivation is the main practice of meditation, and the immortals and Buddhas are combined. Wu and Liu do not say yin and yang men and women, emphasizing that the cultivation of Dan is only congenital, avoid the use of the acquired, especially the refining of the innate ancestors of "a little true yang", and believe that the internal medicine and external medicine are the original innate ancestral qi, and the so-called external medicine refers to "when the ancestor is born from the body, although it is hidden in the dantian, but there is a time when it occurs outward, that is, it is taken from the outside, and it is returned to the Dan, although it is born from the inside, but from the outside, so it is called external medicine." The so-called internal medicine refers to the extraction of external medicine to refine the pill, "not at all, but only in the place where it occurs, because it is not separated from the inside, so it is called internal medicine". (Ibid.) external medicine is collected after birth, and internal medicine is collected and then born, "it is just that". For example, for the "Ding furnace", the Yin and Yang family mostly use men and women as metaphors, and Wu Shouyang clearly said that the outer Ding refers to the shape of the dantian, and the inner Ding refers to the qi in the dantian. Wu Shouyang said clearly in "The Theory of Heavenly Immortals": "Yes, God, the reason why the Immortal Dao is a double cultivator." And it is said that today is also based on the two words, so the reason of the Ming life immortal Buddha is also. Wu and Liu not only take the immortal Tao as their sect, but also participate in Buddhism for their use; they not only demonstrate the "Huang Ting Sutra", "The Fetal Breath Sutra", "The Theory of Sitting and Forgetting", but also quote the "Lengyan Sutra", "The Great Prajna Sutra", and "Huayan Sutra", and the immortal Buddha is one. Compared with the Northern Sect, the Wuliu Pai Dan method is more cumbersome, not as simple as the Northern Sect Dan method, and it is detailed in refining oneself, medicine, tripod vessels, fire, efficacy, supervision, danger prevention, as well as Fu Qi, fetal breath, true meaning, and size of Zhoutian. Because of its shallow reasoning, clear guidance, and the sharing of immortals and Buddhas, its influence is all over the country and abroad. However, due to the essence of the two sects of Taoism and Buddhism, there is still something unfinished, so this school of exercises is more suitable for the cultivation of health preservation but illness.