The Southern Song, Jin and Yuan Dynasties were a period of differentiation of Taoism. The attitude of the rulers of the Southern Song Dynasty towards Taoism was basically the same as that of the Northern Song Dynasty. In order to protect the country and Yanzuo, Emperor Gaozong of the Song Dynasty turned to the gods for help, built palaces in the south of the Yangtze River, and appointed ministers to promote the palaces. Song Xiaozong, Song Guangzong, and Song Ningzong followed the policy of advocating Taoism. Lizong of the Song Dynasty was the emperor who respected Taoism most in the Southern Song Dynasty. When the Mongolian threat became increasingly serious, he further strengthened Taoism measures, granted titles to some immortals and Taoists, gave preferential treatment to Taoist leaders, continued to build palaces and temples, and was particularly touched by "Tai Shang Inspiration Chapter". Interest promoted the rise of Taoist exhortations to good deeds. In terms of belief in gods, in addition to worshiping the Haotian God, the Southern Song Dynasty court regarded the four saints Tianpeng, Tianyou, Yisheng, and Yousheng under the throne of Emperor Ziwei, as well as Cui Fujun, who appeared to protect Gaozong from danger, as the patron saints of the royal family. Temple worship.
Taoism in the Southern Song Dynasty was dominated by the Fulu sect, which combined Neidan with Fulu, absorbed Zen Buddhism, and attached Confucianism. In addition to the traditional Sanshan Fulu sect, there were also emerging Taoist sects derived from it.
In the late Northern Song Dynasty, Zhang Jixian, the 30th generation of heavenly masters, created the "Zhengyi Thunder Method", which enabled the Zhengyi sect to show new vitality and became the officially designated leader of Taoist sects. Zhang Jixian wrote "Song of the Great Dao" and "Shuo Xin". Based on the thought of induction between heaven and man, he combined the "Thunder Technique outside the body" with the "Qi refining within the body", and took control of the spirit and the Qi as the key to cultivating the Tao. Emperor Lizong of the Song Dynasty summoned Zhang Keda, the 35th Heavenly Master, and ordered him to promote the Three Mountains Talisman. The Zhengyi sect officially became the leader of the Jiangnan Talisman Taoist sect.
The Shenxiao sect, which evolved from Tianshi Tao, is named after the teaching of Shenxiao thunder method. Its representatives are Wang Wenqing and Sa Shoujian, who advocate internal refining as the foundation of external talismans.
Tianxin Sect also evolved from Tianshi Tao, and its representative figure is Lei Shizhong. Tianxin Zhengfa emphasizes that practitioners must cultivate both internal and external practices in order for magic to be effective.
The Qingwei sect, which is derived from the Shangqing sect, claims that its talismans come from Qingwei Tianyuanshi Tianzun. Its representative is Huang Shunshen. It is based on the internal alchemy method and uses external talismans as the end. It emphasizes the heart and the Tao. combine.
The Donghua Sect is derived from the Lingbao Sect, and its founder is Ning Quanzhen. The Donghua Lingbao method focuses on internal kung fu and requires that you sit in silence every morning to integrate Taoism and spirituality.
The Jingming Sect, which also split from the Lingbao Sect, regards Xu Xun as its leader. He Zhengong declared that Xu Zhenjun descended from the gods to teach Jingming Taoism. Jingming Tao emphasized the realization of the morality of loyalty and filial piety, requiring practitioners to " Loyalty and filial piety are the foundation.”
The Southern Sect of Jindan Sect originated from Zhong Liquan and Lu Dongbin, and was inherited by Zhang Boduan, Shi Tai, Xue Daoguang, and Chen Nan. The actual founder was Bai Yuchan. Jindan Nanzong inherited Zhang Boduan's inner alchemy theory of cultivating both life and life, first life and then nature, and incorporated the sincerity of Neo-Confucianism and the clear mind and nature of Zen into the cultivation method, and combined the Shenxiao Thunder Method with the inner alchemy theory. A unique inner alchemy theory was formed. In terms of inner alchemy cultivation, Bai Yuchan emphasizes the main focus on refining the mind, and attributes the process and secrets of inner refining to the nature of the mind. At the same time, he divides the inner alchemy cultivation into three levels and nineteen techniques. In tranquility, the spirit is used to control the energy. Observe the essence and energy, refine the essence into qi, refine the qi into spirit, and achieve the Golden Liquid Great Rejuvenation Pill.
Compared with Quanzhen Taoism of Jindan North Sect, Jindan South Sect does not have a fixed religious organization and does not advocate becoming a monk. Internal alchemy was popular among Confucian scholar-bureaucrats. Zhu Xi believed in internal alchemy very much and once wrote "The Zhouyi Shen Tong Qi Kao Di" under a pseudonym. After the fall of the Northern Song Dynasty, some Han scholars in the north were unwilling to cooperate with the rulers of the Jin Dynasty and went into seclusion. New Taoist sects created by Han scholars appeared in Shandong and Hebei - Taiyiyi, Zhendao and Quanzhen. road.
Xiao Baozhen founded Taiyi during the reign of Jin Xizong Tianjuan (reigned 1138-1140), worshiping the five blessings Taiyi as the main god. Tai Dao advocated talismans, and the Three-Yuan Dharma they taught evolved from the talismans of Tianshi Dao, and also focused on the cultivation of inner elixirs; Xiao Baozhen also imitated the secret teachings of Tianshi Dao and stipulated that the leader must change his surname to Xiao; Tai Dao used "Du" "Everyone is born in adversity" is the purpose and pays attention to ethical relationships.
Zhendao was originally named "Daodao". In the second year of Jin Xizong's reign (1142), the founder of Zhendao, Liu Deren, claimed that the old master came to the world and gave the essence of the "Tao Te Ching", establishing nine precepts and teaching people to follow them. The concepts of being loyal to the emperor, filial piety, treating others with sincerity, and loving life but not killing were deeply welcomed by the people in the war-torn north, and Taoism spread throughout the Central Plains. The teachings of Taoism are unique. They do not talk about ascension, refinement, and longevity. Instead, they advocate self-reliance, few selfish desires, respecting the heaven and earth with a pillar of fragrance, and focusing on the practice of inner elixirs to "keep the energy and nourish the spirit."
The Quanzhen Tao founded by Wang Chongyang inherited the inner alchemy ideas of Zhong and Lu. In the fourth year of King Zhenglong of Jin Hailing (1159), Wang Chongyang encountered the secret of cultivation taught by a god, and built a "Tomb of the Living Dead" in Zhongnan Mountain to live in seclusion and practice Buddhism. He then went to Shandong to preach, and successively recruited Ma Danyang, Tan Chuduan, Qiu Chuji, and Wang Chu 1. Liu Chuxuan, Hao Datong, and Sun Buer were seven disciples who preached in Shandong, Shaanxi, Henan and other places under the banner of "Quanzhen". Wang Chongyang's works include "Chongyang Quanzhen Collection" and "Fifteen Treatises on the Establishment of the Teaching", which expounded the teachings and inner alchemy thoughts of Quanzhen Taoism, and opened a new era of Taoist development.
Quanzhen Taoist backbones have high cultural literacy and have written many works. Generally speaking, they still inherit the inner alchemy thoughts of Zhong Liquan and Lu Dongbin, and have distinctive characteristics of the times:
First, The three religions are integrated into one, "Confucianism, Buddhism, Taoism are interlinked, and the three religions have always had the same ancestral style."
Second, taking "whole essence, whole energy, and whole spirit" as the highest state of attaining enlightenment and becoming an immortal, its cultivation method combines subduing the mind, clarifying the mind and nature, and refining the essence, energy, and spirit. It combines traditional inner alchemy with alchemy, and the representative work is Qiu Chuji’s "Great Alchemy".
Third, based on the principle of religious practice of "harmonizing oneself and benefiting others", the monastic system is implemented.
After the establishment of Taiyiyi, Zhendao and Quanzhendao, they became organizations for mutual communication among the Han scholars in the field. In order to win over the Han people, the rulers of the Jin Dynasty supported various Taoist sects. Among them, Jin Zhangzong was the one who "respected Xuan Tao" the most. He had close contacts with Xiao Zhichong, the third ancestor of Taiyi Dao, and Wang Chuyi, the leader of Quanzhen Taoism. He ordered the compilation of "Da Jin Xuan Tao". Treasures of the City". At the same time, the rulers of the Jin Dynasty were afraid of the lower class people using Taoism to cause chaos, and also imposed many restrictions on various Taoist sects. The Mongols invaded the Central Plains and established the Yuan Dynasty. In order to gain the support of Han scholars, they respected Taoism. During the Jin Dynasty, Qiu Chuji led his disciples to travel 35,000 miles westward to Central Asia, and met Genghis Khan. To govern the country, respect for heaven and love for the people should be the basis, and longevity should be based on purity of mind and few desires. He told the story of "stop killing and protect the people". People", "ruling the country with filial piety" and other state-governing techniques. Genghis Khan respected Qiu Chuji very much, asked him to take charge of Taoism in the world, and exempted Taoist sects from taxes and servitude. After Qiu Chuji returned to Yanjing, he immediately began to "establish a perspective and save people" to relieve the war-torn masses, which laid the foundation for the great development of Quanzhen Taoism in the Yuan Dynasty.
Quanzhen Taoism has entered its heyday after Yin Zhiping and Li Zhichang successively taught it: first, the Taoist sect was prosperous, with many disciples and high Taoists; second, a large number of palaces and temples were built with Yanjing as the center, all over the country The Central Plains; thirdly, Song Defang presided over the reconstruction of "Xuandu Treasures". During the Yuan Dynasty, Taoism split into two factions: Li Xicheng and Li Xian. Li Xicheng was favored by the Yuan Dynasty and became the authentic sect. He was renamed "Zhen Dao" and spread throughout the country. After the death of the ninth ancestor Zhang Qingzhi, Zhen Dao gradually merged into Quanzhen Dao.
As the Yuan Dynasty unified the country, Quanzhen Taoism also went south to preach, first to Wudang Mountain, and then to various provinces in the south of the Yangtze River, and gradually merged with the Jindan Nanzong. Masters of the Nanzong such as Li Daochun and Chen Zhixu all Advocated and promoted the merger of the Northern and Southern Jindan Sects. Both Quanzhen Taoism and Jindan Nanzong are based on the inner alchemy theory, with Emperor Donghua Emperor Xuanfu, Emperor Zhengyang Zhongliquan, Emperor Chunyang Lu Dongbin and others as their ancestors, and they have the same theoretical origin. The "Five Ancestors and Seven Trues" inheritance system proposed by Chen Zhixu was widely recognized. During the Yuan Huizong period (reigned 1333-1370), Quanzhen Taoism and Jindannan Sect were officially merged, and a new Quanzhen Taoism was formed. In the fourteenth year of the Yuan Dynasty (1277), Emperor Shizu of the Yuan Dynasty granted the 36th generation Heavenly Master Zhang Zongyan the officially recognized title of Heavenly Master and the power to lead Taoism in the south of the Yangtze River. The Longhu Sect became the official government office of Taoism in the south.
At the same time, the Longhu Sect also formed a branch - Xuanjiao. In the thirteenth year of the Yuan Dynasty (1276), Zhang Liusun, who went to Beijing with Zhang Zongyan, was favored by the Yuan Dynasty and stayed in the capital. Taking advantage of the increasingly consolidated political status, he recruited many Taoist priests from Longhu Mountain to manage Taoist affairs in the capital and Jiangnan, and gradually formed A branch of the Dragon and Tiger Sect. Xuanjiao takes "quietness and inaction as its foundation, and thrift and thriftiness dare not lead the world" as its purpose; in politics, it honors dignitaries, and the leaders actively participate in political activities; in its thinking, it is Confucian, such as the second ancestor Wu Quanjie praised Neo-Confucianism and practiced loyalty and filial piety; in religion In terms of content, it is compatible with the thoughts and techniques of various old and new Taoist schools. Xuanjiao has been in charge for five generations, and after the fall of the Yuan Dynasty, it returned to the Zhengyi sect.
In 1246, Emperor Shizu of the Yuan Dynasty summoned Xiao Fudao, the fourth ancestor of Taiyi Road, which marked that Taiyidao was officially recognized by the Yuan Dynasty. After Taiyiyi was passed down to the seventh ancestor Xiao Tianyou, it gradually merged into Zhengyiyi.
The Maoshan Sect developed to a certain extent in the Yuan Dynasty. Its activities were mainly based in Jiangsu, Zhejiang, Suzhou and Hangzhou, and also extended to Fujian, Jiangxi and other places. Representative figures include Du Daojian, Zhao Siqi and Zhang Yu.
At the end of the Yuan Dynasty (1264-1294), the Taoist priest Liu Yu of Nanchang rebuilt the Jingming Taoist organization, reinterpreted the doctrine of "loyalty, filial piety and Jingming", pursued the perfection of morality, and used "punishment, anger, suffocation of desire, righteousness" to With the cultivation method of “sincerity and sincerity”, we can reach the state of pure clarity and become one with the Tao. Its worldly spirit was praised by many scholar-bureaucrats and was very popular in Jiangxi.
The main descendant of Shenxiao Sect in the Yuan Dynasty was Mo Yueding, who was mainly active in Jiangsu, Zhejiang, Jiangxi, Fujian, Guangzhou and other places, and had a great influence among the people.
The Qingwei sect was dominated by Huang Shunshen in the Yuan Dynasty, and later divided into Jianning and Wudangshan branches and spread to the north and south. The Qingwei Lei method pursues the unity of nature and man, and the combination of internal refining and external methods. Also influenced by Cheng-Zhu Neo-Confucianism.
The main descendant of the Donghua sect in the Yuan Dynasty was Lin Lingzhen, who later returned to the Zhengyi sect.
The main successor of the Tianxin Sect in the Yuan Dynasty was Lei Shizhong. He claimed that Lord Lu Zhenjun taught him the "Ruyi Taoism of the Six Heavens of Hunyuan", so the sect was also called the Hunyuan Sect.
The teachings and spells of the old and new Fulu Taoist sects are very close, and the mutual integration between the sects has long been established, laying the ideological foundation for the unification of the sects; the Yuan Dynasty appointed Zhang Tianshi to be in charge of Jiangnan Taoism, making the Longhu Sect Becoming the most cohesive Taoist sect laid the organizational foundation for the formation of Zhengyiyi. In the eighth year of Dade (1304), Emperor Chengzong of the Yuan Dynasty conferred the title of "Master of Zhengyi" on the 38th generation of Heavenly Master Zhang Yucai, marking the official formation of Zhengyi.