After the Jinting ruled the Central Plains with the Jurchens as the main body, the Taiyi Sect (in 1138, Xiao Baozhen, Weihui, Henan), Dade Sect (in 1142, Liu Deren, Cangzhou, Hebei), and Quanzhen Taoism were in a three-legged situation. Because Wang Chongyang created a complete doctrine and teaching system, Wang Yuyang, Qiu Chuji, Liu Chuxuan and other religions were summoned by the Jin Emperor to complete the first leap. Qiu Chuji was eager to make Mongolian Genghis Khan complete the second leap, making Quanzhen Taoism stand out among the northern Taoist sects and gain the advantageous position of "freely building palaces and attracting disciples". In the sixth year of Zhiyuan (1269), Kublai Khan was summoned to the emperor.

The Emperor Donghua, Zhongli Han, Lu Dongbin, Liu Haichan, and Wang Chongyang's Fifth Patriarch was named "True Lord" (Wang Chongyang was "Quanzhen Kaihua True Lord"), and later generations were called "Five Northern Patriarchs"; and the seven major disciples of Wang Chongyang were named "True Man", and the world was called "Qi Zhen". In the third year of Zhida (1310), Yuan Wuzong appointed Quanzhen's Fifth Patriarch as "Emperor" (Wang Chongyang was "Quanzhen Kaihua Fuji Emperor"), and Qi Zhen was named "True Lord"; Qiu Chuji's disciple Yin Zhiping and other 18 people were named "True Man". The prosperity of the sect is unprecedented, "the Taoist sect has not been as prosperous as it is today!" Its nobleness can be regarded as the highest among all Taoist sects.

Kunjianshan, as the birthplace and ancestral court of Quanzhen Taoism, was protected by the Yuan Dynasty and Ninghai King. During the Mongolian period, Ma Zhen and Hai Lost Queens protected the Taoist temple in Yanxia Cave, Kunyu Mountain; in the eighth year of Emperor Xianzong of Yuan Dynasty (1258), Haruhan, who had just been named Ninghai King, issued an edict from Heilongjiang to carve the decree from the gate of the Shenqing Palace of Yanxia Cave in Ninghai Prefecture: Do not harass and seize the palace, land, Zhuangzi and mountain forests of Kunjianshan; in the third year of Zhongtong (1262), the newly-appointed Ninghai King Yisi Mazi Shangdu (Dorun, Inner Mongolia) issued an order to Kunjianshan, and gave it to the Sixiangu of Tang "For the True Zihua Shundao Zhenren". In this period, several masters who devoted themselves to promoting Taoism appeared, which made the development of Quanzhen Taoism in Kunjianshan reach its peak.

Li Daoyuan (birthday unknown-1320), the Taoist name is Qingpozi, a native of Chaoge, Weihui Road, Henan Province. He was saved by Gao Dao of the Yuan surname in Wudang Mountain and obtained the Dharma from the Zhenren of Dongming (Sun Daogu, the Taoist name is Lingshenzi, and Lingshen Dongming Zhenhui). At the age of ten, his parents were both devastated, and later he went to his fellow villager Sun Tiehu to become a son-in-law. He began to be a monk when he was for no reason, and he kept a bowl and traveled to the clouds and ruined his sleep. After years of not knowing his mind, he went to Wudang Mountain to learn Taoism with Mr. Yuan and dig stone caves. Later, he went to Dengzhou and Fengxiang to return to Zhending. In the 26th year of Zhiyuan (1289), he was searched by the descendants of Dongming Zhenren and obtained the name Qingpozi. He first lived in Dongyang Temple in Dadu for a while.

In April of that year, he went to Jinge Mountain in Yunzhou and accepted the mountain master. He served heavy duty during the day, practiced sleep at night, and read for three years, and finally became an immortal. Li Daoyuan was in Jinge Mountain in Yunzhou for more than ten years, and worked hard to achieve the main hall, the longevity palace, the mourning hall and the erecting monument. In the third year of Dade (1299), King Jin ordered the emperor to be named "Baoyuan Zhenjing and the poor". In the sixth year of Dade (1302), he came from Jinge Mountain in Yunzhou to operate. In the third year of Zhida (1310), Qin received the imperial edict to protect Donghua Palace. In July of that year, Xindu, the general manager of Mengning, recommended to protect Donghua Palace by the order of Ninghai, and devoted himself to the development of the Quanzhen Sect of Kunyu Mountain, and died.

Li Daoyuan's construction in Kunjian Mountain is mainly at Zijin Peak. The seventy-two peaks of Kunjian Mountain are located at the southern foot of Kunjian Mountain, with an altitude of 257 meters. The peaks are beautiful and the caves are quiet, and the strange rocks are rugged, which occupies the beauty of the peaks. A scholar in the Qing Dynasty, a local scholar, once wrote "Climbing Zijin Peak After the Rain" by Yu Guanzhen: "Zujin Peak visited Quanzhen after the Rain. There were few neighbors in Luosou. He often made a stick and asked a hidden wish. He put on a stick and suddenly saw the mountain. After the rain, he stepped on the moss and clouds, and the spring at the entrance of the cave was new. I admired the ancient characters of Wuhua Monument, and climbed the lion to make dust." After Li Daoyuan came to Kunqi Mountain, he worked hard to build a cave and build a monument. His main merits are:

The Zifu Cave (Donghua Cave). In 1302, the Zifu Cave was opened, commonly known as the Donghua Cave (1993, the original cave deepened). White marble was transported from Laizhou, and the seventeen bodies of the Five Patriarchs and Qizhen were carved to sit in the cave. A stone supply bottle furnace was placed inside it.

The Wuhua Monument should be built with jade. From the literature, the Wuhua Monument should be a large and four small five stone steles, "using the stele as a wall to make stone pavilions". The stele records the development history of the Quanzhen Cult in Kunyu Mountain and the construction of the Quanzhen Cult in Kunjian Mountain. In the first year of Huangqing (1312), an octagonal glass pavilion was built on the east side of the Sanqing Hall, and the "Donghua Zifu Fuyuan erected the Great Emperor Monument" was erected. Deng Wen, the original article of Hanlin editor, and the Hanlin scholar received the order and the great master

He also compiled the calligraphy of Zhang Zhongshou, a scholar in Hanlin, and studied the calligraphy of Zhao Mengqing, a senior official in the Hanlin Academy, and studied the seal script of Zhao Mengqing, a member of the seal script of Ruan Yuan in the Qing Dynasty. He recorded the seal script of Ruan Yuan in Shanzuo Jinshiluo in the Qing Dynasty, saying, "This stele... has a classic and has a style that does not follow the Yuan Dynasty's mortar, and his calligraphy is quite similar to Wenmin, but Wenmin, and the seal script is rigorous in structure and does not look like other carvings, which can be called the three masters." He gave a very high evaluation. The original small pieces were found in small orchards and houses, but they are hard to find.

Repair of Donghua Palace. In the early days of the founding of the religion (1167-1169), Wang Chongyang and his disciples were only in Shenqingguan (Yanxia Cave) and Jiang Shi'an, and the range of activities was small. In the 22nd year of Jin Dading (1182), Ma Danyang discovered that there was a stone altar flower garden, a Danqian Shenfu in front of the peak. He visited Zong Tuiyuan and identified as the former site of the ancient house of Wang Xuanfu, the head of the fifth ancestor of Quanzhen, and then summoned the Taoist people to build the Donghua Palace. The Donghua Palace in the Jin Dynasty was not large in scale, and Wang Yuyang wrote a poem called "The Taoist people of the second hall of Donghua Temple". During the Jin Zhenyou period (1214-1217), the Donghua Palace built by Ma Danyang was destroyed by war, and Wang Yuyang ordered his disciple Hu Qingzhen to repair it. Li Daoyuan was digging the Zifu Cave and established the Five

Behind the Huabei, "three halls were built and the kitchen were vegetarian, and stones were chiseled into the mountain gate, and stone railings were trunks." This was the result of the success. By the first year of Zhida (1308), the Donghua Palace had been built with an area of ​​tens of thousands of square meters, with steles and magnificent Taoist jungle, becoming the main temple of the Quanzhen Sect in Kunjianshan. During the Guangxu period of the Qing Dynasty, there were many stone tablets, such as Zhang Zhongshou's "Baoyuan Zhenjing and Li Zhenren's Daoxing Stele" written by Zhang Zhongshou in the third year of Zhizhi (1323), written by Jiao Yangzhi in the ninth year of Dade (1305), written by Zhang Zhongshou, written by Tan Zhenzong's seal meter, and written by Qin Cai, the Dongmu Chushi, and Cui Zuo, written by Dongmu Yishi, recorded the development history of the Donghua Palace, but unfortunately they were all lost.

In November of the winter of Yanyou (1317), Li Daoyuan opened Chaoyang Cave again, and groups of cranes came from the northwest; in the summer of Yanyou (1318), a stone palace was built, and the Supreme Emperor was worshipped, and the statue of the Holy Spirit was welcomed. In the second year of Yanyou (1317), a group of cranes came northwest, and they coiled in front of the hall for a long time. In March of the seventh year of Yanyou (1320), he summoned his disciple Geng Daoqing and confessed his wish to build a stone bridge in front of Donghua Palace, and died without illness at the age of 76. During this period, in the ninth year of Dade (1305), Li Daoyuan also went to Laiyang Yingxian Palace.

Ma Danyang, who was buried here, was chiseled a stone as a coffin, and erected a monument to record the incident. In the first year of Yanyou (1314), people in Laiyang heard that Daoyuan "keep the precepts and strictness and Taoism is pure and pure", so they came to Donghua Palace Yan asked Daoyuan to go to the abbot of the Yingxian Palace in the early years of Laiyang. At this time, the statue of the palace had been destroyed, Li Daoyuan was renovated and built brick pavilions, creating jade statues inside. He also rotated and carved the pictures of the Hundred Immortals of the Ten Realms that the ancestors of Danyang, each with their names, and erected the monument to record them. Three years later, he was ordered to protect Yingxian Palace.

Geng Daoqing (birth day unknown - 1343), Li Daoyuan's apprentice, and the abbot of Donghua Palace. Seen in the "Steel on the Reconstruction of the Palace of Enhancement of Blessings and the "Story of the Palace of Enhancement of Blessings and Shou" in the seventh year of Yunguang Cave in Chashan (1347), and in the fifth year of Taiding (1328), "Story of Tang Sixiangu Temple of the Tang Sixiangu in Kunjianshan". Geng Daoqing also made great contributions to the Quanzhen Sect of Kunjianshan, mainly fulfilling Li Daoyuan's last wish to build Yingxian Bridge, and proposed the construction of the Jade Emperor Pavilion. Yingxian Bridge is located in the west of Donghua Palace,

The two ends of the bridge were carved into stones to be kept by Generals (stone figures), so it is commonly known as General Bridge. It was built by Geng Daoqing, a Taoist priest of Donghua Palace in Zhijian (1321-1323). There was a monument in the second year of Zhizhi (1322). Geng Daoqing did not give instructed his master to go south to Jiangxi Road, and found Li Daoyuan's old acquaintance with Daluhuachinahuai and others in Nanfengzhou. He collected more than 5,000 straits of money from the Central Committee and established the stone bridge according to Li Daoyuan's last wish. The stone bridge was 40 feet high, 120 feet long, and 12 feet wide.

After the construction and camp of the main hall of Donghua Palace, Donghua Palace mentioned Geng Daoqing: "Man is the most noble of all things. Between heaven and earth, only God's Jade Emperor is the most noble and great, and is the great sect of man. It can be worshipped without standing. In ancient times, it is said that jackals and otters still know how to repay the foundation, and even more so by people!" So he planned to raise funds. In the north of Donghua Palace, a flat giant stone about dozens of feet high on Donghua Cave, he built the Jade Emperor Pavilion to serve as an altar to celebrate the rituals day and night to celebrate the sacred life. Before the plan was completed, he became an immortal. The mountain master Yin Zhihe and his successor Han Dawei, Dong Daoan and others followed him, Dadu Du Du donkey in Daluhuachi in Wendeng County, and Song Yun from Hongshui Village in Wendeng County, each of which was given 2,000 slabs of unified banknotes. After the stone pavilion was completed, he ordered the stonemason to carve the holy statues with white jade and settled with his seat.

Wu Daobin (birthday unknown-1330) has no examination in his hometown, and he was given the title of "Yun Zhenyuan Jingming Dao Zhenren". He has many craftsmen, divination, and music. Many people ask about morality and seek reputation. Although he has questions and answers day and night, he has no fatigue. In May of the first year of Dade (1297), the county was drought and rain, and the marsh flowed everywhere; in the third year (1299), he casts magic to drive away locusts. Emperor Wuzong gave his seal to protect his palace, and when Zong vassal and Xianzong lived in Jin residence, he was

All of them were founded as the true man to maintain it; Ninghai King also gave the title of "Yun Zhenyuan Jingming Dao Zhenren" and gave it a golden crown and a crane cloak. He died without illness. In the third year of Yuantianli (1330), the eldest son of Zhongxian, the prince Zuozanshan, Zhang Qiyan, made the "Daoxing Monument", his disciples Wang Daoan and Liu Daoyong set up stones, and his name was mostly deteriorated. He died in the Dongtang of Donghua Palace, and his life was eighty years old. The bureaucrats and scholars gathered in the court, and their names were endless.

In addition to a few high roads, another amazing ruin of this period is the cliff carving of Bible Mountain, namely the cliff carving of Taishang Laozi Tao Te Ching. The cliff carving is located at the top of the Bible Mountain at an altitude of 358 meters northwest of Zijin Peak. The two stones on the top of the mountain stand tall, the west stone is 3 meters high and 4.2 meters long, and the three words "Bible Mountain" are engraved on the sun, and the characters are 50 cm in diameter; the east stone is 6 meters high and 15.6 meters long, and it looks like a crescent moon, commonly known as "crescent stone". The sun is engraved on the top and bottom two volumes, all

The text is about 6,000 characters, with a diameter of 10 cm, and is a variation of official script, which is close to regular script, and is ancient and smooth (photo). Due to the age of weathering, it is difficult to identify the name of the era in the second volume. This stone carving is exquisitely carved and is a rare large Taoist cliff carving in China. It was announced as a key cultural relics protection unit in Shandong Province in 1992 and was listed as the sixth batch of national key cultural relics protection units in 2006. Ma Danyang's time at Zijin Peak was short, and the stone carving project was huge, so it should be a product of the heyday of the Quanzhen Sect of Kunjianshan.

At the same time, the Wanshou Palace of Yuxu Temple, as the ancestral temple of the Quanzhen Taoist Mountain Sect, is also a holy place for Jiaodong Taoism. It has been repaired and its scale has been continuously expanded. The Taoist Sect raised points and stayed in this view. In the Yuan Dynasty, Jiayuan Haowen said in "Huaizhou Qingzhen Temple Records": "The Taoist temple in the world is the highest, the Wu Temple is second, the Bindu is second, and the Holy Water is second." It has become the third largest jungle of Taoism in the north, and a group of high Taoisms such as Master Zunsu Tong Xuan Baohe (Master Taoist Sect) Fang Daoxian, Master Dunpu Baoguang (Master Taoist Sect) Han Daohe, Master Jingying Tongxuan (Master Song Tongrong), and Master Wanshou Palace raised points and Gao Daolin.

Quanzhendao practices "true nature" internally (the foundation of becoming an immortal and realizing the truth), and "true behavior" externally, first nature and then life. Taking "understanding the mind and seeing nature" as the first priority in cultivation, this practice of only cultivating one's own life is not appreciated by the rulers of the Ming Dynasty; in addition, Quanzhendao surrendered to the Jurchens and the Mongolian ethnic minority regime caused prosperity, and it was also incompatible with the Ming Dynasty with the slogan "expelling the barbarians and restoring China". It was inevitable that Quanzhendao was coldly treated in the Ming Dynasty. The existence and development of religion,

It mainly relies on the belief and support of the rulers, as well as the scope and extent of acceptance by the people, and the rulers lost their worship and support. Kunjianshan and even the entire northern region quickly fell into depression. Kunjianshan, represented by Donghua Palace, Yuxuguan Wanshou Palace, and Yanxia Cave Shenqingguan, were deserted. However, due to the reproduction of sects, the strong economic foundation of the ecclesiastical group, and the extensive social foundation, the Quanzhen Sect still has a small amount of religious activities in Kunjianshan.

During the reign of Emperor Shenzong of the Ming Dynasty (1573-1620), the Taoist Tripitaka was printed and prosecuted in Beijing and famous Taoist temples. In April of the 39th year of Wanli (1611), the imperial edict issued the "Guangtong Treasure" seal of the Sutra, and presented it to the "Tripitaka" of Yanxia Cave Shenqing Temple. It was specially condemned Zhang Jian, the imperial horse supervisor, to come to Kunjian Mountain, which was considered to be a bit of the emperor's grace, and there was no further text since then.

In the fourth year of Jingtai in the Ming Dynasty (1453), Jiang Li, the official of Wendeng County, Jiading County, Suzhou Prefecture, was determined to make money and sculpt the holy statue of Donghua Palace, praying for peace and good fortune, and there will be no repairs since then. After the middle of the Ming Dynasty, the Donghua Palace was destroyed by fire, broken walls and ruins, and there will be no chance of prosperity.

The Wanshou Palace in Yuxu Temple still had a great influence. Shao Xian, the Ming Dynasty’s admiral, once wrote a poem inscription on the east and west gables of Wanshou Palace.

In the early Qing Dynasty, due to the intensification of ethnic and contradictions, the same political climate as when Quanzhen Taoism was born. The Longmen Sect in Quanzhen Taoism showed up in a revival scene, but it could no longer reach the grandeur of the Yuan Dynasty. During the Shunzhi period (1644-1661), monk Chang and others from Kunjianshan Liudu Temple helped the Qixia people to hold an anti-Qing uprising in Qi, the Kunjianshan Temple, which is the birthplace of Quanzhen Taoism, was severely destroyed and never recovered.

The Quanzhen Dao activities in the southeast of Kunjianshan in the late Qing Dynasty were restored. In the fourth year of Xianfeng (1854), the Wanshou Palace of Yuxu Temple was last maintained. In addition, the Jianshan School of Quanzhen Sect founded Taiping Temple near Dalutou Village, Xiaoguan Town, southeast of Yuxu Temple. According to the 20-word ranking of "Where does Awuji come from when Benhejiao's loyalty, etiquette and wisdom come from Yangzi to make golden shine", Wang Congzheng became strong when the thirteenth generation of Wang Chengzheng was in charge of affairs in the late Qing Dynasty. Wang Congzheng became strong.

After receiving the ordination for one year at Baiyun Temple in Beijing, he brought back the couplet "The Tao is my friend's virtue and my neighbor" from Beijing, two golden plaques "Three Mao Di Ji" and "Nine Turns Pills" and "Taiping Temple" and rebuilt Taiping Temple in the sixth year of Tongzhi (1867). At this time, Taiping Temple had close contacts with Baiyun Temple in Beijing, Tianhou Temple in Qingdao, Shangqing Palace in Laoshan, Shenqing Temple in Kunjian Mountain, Donghua Palace, and Yuxu Temple in Kunjian Mountain, which can be called the last sunset afterglow of Quanzhen Taoism in Kunjian Mountain.

In the middle and late Yuan Dynasty, the Quanzhen School had a low development due to lax discipline and lack of talents. In the Shunzhi and Kangxi period of the Qing Dynasty, the seventh generation lawyer Wang Changyue opened the stage to say verdicts three times and carried out a large-scale rectification of the Quanzhen School. Therefore, the Quanzhen School revived and Wang Changyue's speeches left by that year were sorted into "Longmen Heart Method". I think that no matter whether it starts from a religious perspective, many of his views and ways of explaining problems are very valuable.

As of now, the Quanzhen School has much more management rules than the Zhengyi School. Facts have proved that management discipline is the first priority...

For detailed information, please refer to the following content:

"Quanzhen Taoism flourished in the Jin and Yuan dynasties and was the largest and most important faction among the New Taoist Sects of Song and Yuan dynasties. Since the Yuan Dynasty, the Zhengdao and the two great Taoist sects have continued to this day.

Wang Zhe (1113-1169 AD), the founder of Quanzhen Taoism, was named Chongyangzi, a native of Xianyang, Shaanxi Province. He was born in a wealthy family and had no progress in his career. So he entered the Tao. He claimed that he met Yiren in Ganhe Town in the fourth year of Zhenglong (1159 AD). Since then, he abandoned his family and entered the village of Nanshi, Zhongnan Mountain, and lived in the acupoint to practice. He called his acupoint a tomb of the living dead. He called himself Wang Hefeng and pretended to be crazy. In the seventh year of Dading (1167 AD), he set fire to burn the hut where he lived, and traveled to the Shandong Peninsula, and officially showed the banner of Quanzhen, and accepted Ma Yu, Tan Chuduan, Liu Chuxuan, Qiu Chuji, Wang Chuyi, Hao Datong, and Sun Buerqi. These seven disciples became the backbone of the prosperity and development of Quanzhen Taoism, and each formed a sect, and later called Bei Qizhen. Wang Chongyang was in Ban, Shandong. The island founded the religion and preached only for three years. In the autumn of the ninth year of Dading (1169 AD), he left Wang Chuyi, and Hao Datong practiced in Kunyu Mountain. He brought the four disciples of Qiu Liu and Tan Ma to Guanzhong and died in Kaifeng. The disciples collected more than a thousand poems and compiled them into "Quanzhen Collection" for publication. After Wang Chongyang, the eldest disciple Ma Yu succeeded to the head of the sect, and the other six Zhens preached in Shandong, Hebei, Shaanxi, Henan and other places, gradually expanding their influence among the people. During the time of Ma Yu's leadership, the teachings were mainly inaction, leaving the world and getting rid of the world, knowing the mind and seeing the nature, and using the simple asceticism of Taoists to attract the faith of the people in society, and had not yet formed a relationship with the rulers, nor did they create palace sights. This was the first stage of the development of Quanzhen Taoism. From 1187 to 1219 AD, Quanzhen was The second stage of the development of Tao. This was the period when Quanzhen Tao was further developed and gradually grew. Liu Chuxuan and Qiu Chuji successively took charge of the sects, with the Shandong Peninsula as the center of activity. At this time, Quanzhen Tao paid special attention to the recognition and attention of the rulers of the Jin Dynasty, and began to build palaces and temples and establish religious activity bases. With the increase of Quanzhen Tao's power among the people, the Jinting also attached more importance to it. In the first year of Taihe (1201 AD), Wang Chu was summoned once or twice in the third year (1203 AD), and the emperor's repeated enlistment in turn improved the status of Quanzhen Tao and promoted its spread among the people. From 1219 AD, the development of Quanzhen Tao entered the third stage and reached its peak. The key figure in promoting this situation was Qiu Chuji. Qiu Ying Genghis Khan summoned him to the Snow Mountains of the Western Regions at his age in his seventies (now in Afghanistan), and persuaded him to abstain from killing, and gained respect from Genghis Khan, calling him the immortal Qiu, and ordered him to be the monks in charge of the world, and ordered the Quanzhen Taoist priests to be exempted from taxes. Qiu Chuji returned to the east in 1224 AD, returned to Yanjing (now Beijing), and lived in Taiji Temple (later renamed Changchun, Palace). From then on, this temple became the location of the head of Quanzhen Taoist corpses. Qiu Chuji proposed to set up a temple to save people. After that, Quanzhen's disciples built a palace temple and collected disciples greatly. Quanzhen Taoist temple gradually spread throughout the north. In 1227 AD, Qiu Chuji died in Changchun, Gong Chushuntang, which is today's Baiyun Temple in Beijing. After Qiu Chuji took charge of the tutor, Quanzhen Taoist made great progress.

The development of Quanzhen Taoism in the Yuan Dynasty entered its heyday. Quanzhen Taoism built a palace and recruited disciples to attract disciples. Many well-known Taoist priests appeared in the prosperous scene. After Qiu Chuji's death, the leader Yin Zhiping and Li Zhichang further expanded the cause of Quanzhen, sought support from the rulers, so that Quanzhen Taoism could be further developed and reached its peak. Quanzhen Taoism not only became the center of Taoism in the north, but also crossed the river to spread south, and there were traces of Quanzhen Taoism in Jiangsu, Zhejiang, Hubei and other places. At the beginning of the Yuan Dynasty, the largest activity point of Quanzhen Taoism in Jiangnan was in Wudang Mountain, Hubei, with many disciples. Before the southern passage of Quanzhen Taoism, there were already a Jindan school in Jiangnan who had already refined inner alchemy, claiming that the elixir method came from Zhong, Lv, and Liu, and was of the same origin and different flow as Quanzhen Taoism in the north. The Southern Religion Group was not large and was not valued by the Yuan Dynasty, so the disciples of the Southern Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral Ancestral A The Yangtze River was prosperous for a while and was comparable to the power of Zhengyidao. The political status of Quanzhendao was greatly improved because the Yuan Dynasty enthroned the ancestor of Quanzhen. In the sixth year of Zhiyuan (1269 AD), Kublai Khan issued an edict to grant the Emperor Donghua, Zhongli Quan, Lu Dongbin, Liu Haichan, and Wang Zhe's fifth ancestors as Zhenjun, and later generations called Wang Zhe's seven disciples as Zhenren, and were called Qizhen. In the third year of Zhidao (1310 AD), Yuan Dynasty Wuzong also appointed the Fifth Patriarch of Quanzhen as the Emperor, the Seven True Lord, and the Eighteen disciples of Qiu Chuji Yin Zhiping as the Zhenren. Many Quanzhen Taoist and High Ways knew about the Taoist affairs of Jixian Academy. It can be roughly considered the fourth stage of Quanzhen Taoism, which showed the appearance of prosperity outside and decline inside. The teaching style changed and tended to degenerate. The lack of high Taoism within the teachings, and fell into a mediocre development. In comparison, Zhengyidao became a more prosperous Taoist sect in the middle and late Yuan Dynasty.

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