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{{More citations needed|date=February 2008}}
{{More citations needed|date=February 2008}}


[[Image:Changchun-Temple-Master-and-disciples-painting-0316.jpg|thumb|Wang Chongyang and his seven disciples, depicted in Changchun Temple, [[Wuhan]]]]
[[Image:Changchun-Temple-Master-and-disciples-painting-0316.jpg|thumb|Wang Chongyang and his seven disciples, depicted in Changchun Temple, [[Wuhan city]]]]


The '''Quanzhen School''' (全真: ''Quánzhēn'', "All-True"), also known as '''Completion of Authenticity''', '''Complete Reality''', and '''Complete Perfection''' is currently one of the two dominant denominations of [[Taoism]] in mainland [[China]]. It originated in [[Northern and southern China|Northern China]] in 1170 under the [[Jin dynasty (1115–1234)|Jin dynasty]] (1115–1234).<ref name=qtbta>{{cite web|title=Quanzhen Tradition|url=http://www.taoists.co.uk/main_files/quanzhen.htm|publisher=British Taoist Association|access-date=2014-04-03|archive-url=https://web.archive.org/web/20140505090001/http://www.taoists.co.uk/main_files/quanzhen.htm|archive-date=2014-05-05|url-status=dead}}</ref>
The '''Quanzhen School''' (全真: ''Quánzhēn'', "All-True", '''Complete Perfection, Integrating Perfection''' or '''Complete Reality''') is currently one of the two dominant denominations of [[Daoism]] in [[China]]. It originated in the Shandong peninsula in 1170.<ref name="qtbta">{{cite web|title=Quanzhen Tradition|url=http://www.taoists.co.uk/main_files/quanzhen.htm|publisher=British Taoist Association|access-date=2014-04-03|archive-url=https://web.archive.org/web/20140505090001/http://www.taoists.co.uk/main_files/quanzhen.htm|archive-date=2014-05-05|url-status=dead}}</ref><ref>Kirkland, Russell (2004). ''Taoism: The Enduring Tradition'' p. 106. London and New York: Routledge. {{ISBN|978-0-415-26321-4}}.</ref>


One of its founders was the master [[Wang Chongyang]] (1113–1170), who lived in the early [[Jin dynasty (1115–1234)|Jin dynasty]]. When the [[Mongols]] invaded the [[Song dynasty]] (960–1279) in 1254, the Quanzhen Taoists exerted great effort in keeping the peace, thus saving thousands of lives, particularly among those of [[Han Chinese]] descent.
One of its founders was master [[Wang Chongyang]] (1113–1170). When the [[Mongols]] invaded China the Quanzhen Taoists exerted great effort in keeping the peace, thus saving most Han Chinese lives.


[[Qiu Chuji]], a major disciple of Wang, founded the [[Dragon Gate Taoism|Dragon Gate]] lineage (龍門派 ''Lóngmén pài''), along with the [[White Cloud Monastery]] in [[Beijing]]. This tradition remains one of the largest Taoist sects in China today.
[[Qiu Chuji]], a major disciple of Wang, founded the [[Dragon Gate Taoism|Dragon Gate]] lineage (龍門派 ''Lóngmén pài''), along with the [[White Cloud Monastery]] in [[Beijing]]. This tradition remains one of the largest Taoist sects in China today.

== Scriptures ==
According to Louis Komjathy, the three most important scriptures in the Quanzhen school are:<ref name=":0">{{cite book |last=Komjathy |first=Louis |date=2014 |title=Daoism: A Guide for the Perplexed |page=37 |publisher=Bloomsbury |series=Bloomsbury guides for the perplexed}}</ref>

* The ''[[Tao Te Ching|Dàodéjīng]]''
* The ''[[Qingjing Jing|Qīngjìng Jīng]]'' (清静经, ''Classic of Clarity and Stillness'').
* ''[[Huangdi Yinfujing|Yǐnfújīng]]'' (''Scripture on the Inner Talisman''), a sixth century text.
Komjathy writes that "these texts emphasize the central importance of Daoist self-cultivation focusing on the heart-mind, with purity of consciousness and spirit being primary."<ref name=":0" />

After these, the writings of [[Wang Chongyang]] are also important. One particularly influential text of his is the ''Lijiao shiwu lun'' (''Fifteen discourses to Establish the Teachings'').{{sfnp|Komjathy|2014|p=37}} In the [[Dragon Gate Taoism|Longmen (Dragon Gate)]] sub-school of Quanzhen, the writings of [[Qiu Chuji]] are also important.{{sfnp|Komjathy|2014|p=37}}


==Foundation principles==
==Foundation principles==
[[file:Taoist Priests in White Cloud Temple Beijing Qing Dynasty.jpg|thumb|Taoist Priests in Beijing's [[White Cloud Temple]] (Qing Dynasty), a major temple of the Quanzhen tradition.]]
[[file:Taoist Priests in White Cloud Temple Beijing Qing Dynasty.jpg|thumb|Taoist Priests in Beijing's [[White Cloud Temple]] (Qing Dynasty), a major temple of the Quanzhen tradition.]]
[[File:内经图 Diagram of the Internal Texture of Man Диаграмма из "Трактата Желтого Императора о внутреннем" (9441066681).jpg|thumb|The "Diagram of Internal Pathways", an inner alchemy ([[neidan]]) diagram from an engraved stele at White Cloud Temple]]

The meaning of Quanzhen can be translated literally to "''All True''" and for this reason, it is often called the "''All Truth Religion''" or the "''Way of Completeness and Truth.''" In some texts, it is also referred to as the "''Way of Complete Perfection.''"
The meaning of Quanzhen can be translated literally to "''All True''" and for this reason, it is often called the "''All Truth Religion''" or the "''Way of Completeness and Truth.''" In some texts, it is also referred to as the "''Way of Complete Perfection.''"
Kunyu mountain in Shandong province [[Weihai]] city is the birthplace of Quan Zhen Taoism.<ref>Kunyu mountain-birthplace of Quan Zhen Religion</ref>
[[Mount Kunyu|Kunyu mountain]] in Shandong province [[Weihai]] city is the birthplace of Quan Zhen Taoism.<ref>Kunyu mountain-birthplace of Quan Zhen Religion</ref>
With strong Taoist roots, the Quanzhen School specializes in the process of "[[Chinese alchemy|alchemy]] within the body" or ''[[Neidan]]'' (internal alchemy), as opposed to ''[[Waidan]]'' (external alchemy which experiments with the ingestion of [[herb]]s and minerals, etc.). The Waidan tradition has been largely replaced by Neidan, as Waidan was a sometimes dangerous and lethal pursuit. Quanzhen focuses on internal cultivation of the person which is consistent with the pervading Taoist desire for attaining [[Wu wei|Wu Wei]], which is essentially unconscious action.
With strong Taoist roots, the Quanzhen School specializes in the process of "[[Chinese alchemy|alchemy]] within the body" or ''[[Neidan]]'' (internal alchemy), as opposed to ''[[Waidan]]'' (external alchemy which experiments with the ingestion of [[herb]]s and minerals, etc.).
The Waidan tradition has been largely replaced by [[Neidan]], as Waidan was a sometimes dangerous and lethal pursuit. Quanzhen focuses on internal cultivation of the person which is consistent with the pervading Taoist desire for attaining [[Wu wei|Wu Wei]], which is essentially unconscious action.


Like most Taoists, Quanzhen priests were particularly concerned with [[longevity]] and [[immortality]] through alchemy, harmonising oneself with the [[Tao]], studying the [[Wuxing (Chinese philosophy)|Five Elements]], and ideas on balance consistent with [[yin and yang|Yin and Yang]] theory. The school is also known for using Buddhist and Confucian ideas.
Like most Taoists, Quanzhen priests were particularly concerned with [[longevity]] and [[immortality]] through alchemy, harmonising oneself with the [[Tao]], studying the [[Wuxing (Chinese philosophy)|Five Elements]], and ideas on balance consistent with [[yin and yang|Yin and Yang]] theory. The school is also known for using Buddhist and Confucian ideas.


Wang believed that the [[three teachings]], Buddhism, Confucianism and Taoism were like three legs of a tripod, and promoted study of the Confucian [[Classic of Filial Piety]] and the Buddhist [[Heart Sutra]].<ref>{{cite book |last1=Hansen |first1=Valerie |title=The Open Empire: A History of China to 1600 |date=2000 |publisher=W. W Norton |isbn=0393973743 |pages=324-325}}</ref>
Wang believed that the [[three teachings]], Buddhism, Confucianism and Taoism were like three legs of a tripod, and promoted study of the Confucian [[Classic of Filial Piety]] and the Buddhist [[Heart Sutra]].<ref>{{cite book |last1=Hansen |first1=Valerie |title=The Open Empire: A History of China to 1600 |date=2000 |publisher=W. W Norton |isbn=0393973743 |pages=324–325}}</ref>


The new Quanzhen school was highly popular in Jin-ruled Northern China as a reaction against the privileged place of Jurchens in the civil service examinations. It did not spread to the Southern Song, however.<ref>{{cite book |last1=Hansen |first1=Valerie |title=The Open Empire: A History of China to 1600 |date=2000 |publisher=W. W Norton |isbn=0393973743 |pages=328, 332}}</ref>
The new Quanzhen school was highly popular in Jin-ruled Northern China as a reaction against the privileged place of Jurchens in the civil service examinations. It did not spread to the Southern Song, however.<ref>{{cite book |last1=Hansen |first1=Valerie |title=The Open Empire: A History of China to 1600 |date=2000 |publisher=W. W Norton |isbn=0393973743 |pages=328, 332}}</ref>
Line 30: Line 44:
After Wang's departure, it was left to his disciples to continue expounding the Quanzhen beliefs. Ma Yu succeeded Wang as head of the school, while Sun Bu'er went on to establish the Purity and Tranquility School, one of the foremost branches of Quanzhen.
After Wang's departure, it was left to his disciples to continue expounding the Quanzhen beliefs. Ma Yu succeeded Wang as head of the school, while Sun Bu'er went on to establish the Purity and Tranquility School, one of the foremost branches of Quanzhen.


Another notable disciple of Wang was Qiu Chuji who founded the famous [[White Cloud Monastery]] in [[Beijing]]. Qiu Chuji was the founder of the school called [[Dragon Gate Taoism]]. Qiu was on good terms with the [[Mongols|Mongol]] monarch [[Genghis Khan]] who put him in charge of religious affairs in [[Yuan dynasty|Mongol-controlled China]]. As a result, the Quanzhen School of Taoism continued to flourish long after Wang's death, right through to the present.
Another notable disciple of Wang was Qiu Chuji who founded the famous [[White Cloud Monastery]] in [[Beijing]]. Qiu Chuji was the founder of the school called [[Dragon Gate Taoism]]. Qiu was on good terms with the [[Mongols|Mongol]] ruler [[Genghis Khan]] who put him in charge of religious affairs similar to Mongol-controlled [[Iran]]. As a result, the Quanzhen School of Taoism continued to flourish long after Wang's death, right through to the present.


==Tenets==
==Tenets==
[[file:道家 - Taoist (8003104242).jpg|thumb|Longmen school priest]]
Quanzhen practices do not differ radically from other [[Taoist schools]]. A Quanzhen ordination certificate dated from 1244 shows that it used a [[Tang dynasty]] text for its precepts without any substantial changes. Quanzhen does however place particular emphasis on celibacy, which its adepts are expected to adhere to, and self-cultivation. Quanzhen disciple are expected to [[Taoist meditation|meditate]] on alchemical ([[Neidan]]) poems until reaching enlightenment. They do this in a cell to help sever ties to the mundane world.{{sfn|Pregadio|2008|p=820}}
Quanzhen practices do not differ radically from other [[Taoist schools]]. A Quanzhen ordination certificate dated from 1244 shows that it used a [[Tang dynasty]] text for its precepts without any substantial changes. Quanzhen does however place particular emphasis on celibacy, which its adepts are expected to adhere to, and self-cultivation. Quanzhen disciple are expected to [[Taoist meditation|meditate]] on alchemical ([[Neidan]]) poems until reaching enlightenment. They do this in a cell to help sever ties to the mundane world.{{sfn|Pregadio|2008|p=820}}


Line 45: Line 60:
*Hao Datong (郝大通): Huashan lineage ([[Mount Hua]], 華山派)
*Hao Datong (郝大通): Huashan lineage ([[Mount Hua]], 華山派)
*[[Sun Bu'er]] (孫不二): Qingjing lineage (Purity and Tranquility School, 清靜派)
*[[Sun Bu'er]] (孫不二): Qingjing lineage (Purity and Tranquility School, 清靜派)

The various schools can also be decided into two groups, the Northern Quan Zhen which is a monastic tradition and the Southern Quan Zhen, which is a lay tradition where priests may marry.


==References==
==References==
Line 61: Line 74:
*[http://www.laoziacademy.com Quanzhen Daoist Internal Alchemy] A link to the site of the Quanzhen Longmen School – in English
*[http://www.laoziacademy.com Quanzhen Daoist Internal Alchemy] A link to the site of the Quanzhen Longmen School – in English
*[http://www.goldenelixir.com/publications/eot_quanzhen.html Quanzhen] (Vincent Goossaert), entry from ''The Encyclopedia of Taoism''
*[http://www.goldenelixir.com/publications/eot_quanzhen.html Quanzhen] (Vincent Goossaert), entry from ''The Encyclopedia of Taoism''

{{Authority control}}


[[Category:Taoist schools]]
[[Category:Taoist schools]]
[[Category:Organizations in Wuxia fiction]]
[[Category:Organizations in Wuxia fiction]]
[[Category:12th-century Taoism]]
[[Category:Religion in the Jin dynasty (1115–1234)]]

Latest revision as of 21:33, 29 July 2024

Wang Chongyang and his seven disciples, depicted in Changchun Temple, Wuhan city

The Quanzhen School (全真: Quánzhēn, "All-True", Complete Perfection, Integrating Perfection or Complete Reality) is currently one of the two dominant denominations of Daoism in China. It originated in the Shandong peninsula in 1170.[1][2]

One of its founders was master Wang Chongyang (1113–1170). When the Mongols invaded China the Quanzhen Taoists exerted great effort in keeping the peace, thus saving most Han Chinese lives.

Qiu Chuji, a major disciple of Wang, founded the Dragon Gate lineage (龍門派 Lóngmén pài), along with the White Cloud Monastery in Beijing. This tradition remains one of the largest Taoist sects in China today.

Scriptures

[edit]

According to Louis Komjathy, the three most important scriptures in the Quanzhen school are:[3]

Komjathy writes that "these texts emphasize the central importance of Daoist self-cultivation focusing on the heart-mind, with purity of consciousness and spirit being primary."[3]

After these, the writings of Wang Chongyang are also important. One particularly influential text of his is the Lijiao shiwu lun (Fifteen discourses to Establish the Teachings).[4] In the Longmen (Dragon Gate) sub-school of Quanzhen, the writings of Qiu Chuji are also important.[4]

Foundation principles

[edit]
Taoist Priests in Beijing's White Cloud Temple (Qing Dynasty), a major temple of the Quanzhen tradition.
The "Diagram of Internal Pathways", an inner alchemy (neidan) diagram from an engraved stele at White Cloud Temple

The meaning of Quanzhen can be translated literally to "All True" and for this reason, it is often called the "All Truth Religion" or the "Way of Completeness and Truth." In some texts, it is also referred to as the "Way of Complete Perfection." Kunyu mountain in Shandong province Weihai city is the birthplace of Quan Zhen Taoism.[5] With strong Taoist roots, the Quanzhen School specializes in the process of "alchemy within the body" or Neidan (internal alchemy), as opposed to Waidan (external alchemy which experiments with the ingestion of herbs and minerals, etc.).

The Waidan tradition has been largely replaced by Neidan, as Waidan was a sometimes dangerous and lethal pursuit. Quanzhen focuses on internal cultivation of the person which is consistent with the pervading Taoist desire for attaining Wu Wei, which is essentially unconscious action.

Like most Taoists, Quanzhen priests were particularly concerned with longevity and immortality through alchemy, harmonising oneself with the Tao, studying the Five Elements, and ideas on balance consistent with Yin and Yang theory. The school is also known for using Buddhist and Confucian ideas.

Wang believed that the three teachings, Buddhism, Confucianism and Taoism were like three legs of a tripod, and promoted study of the Confucian Classic of Filial Piety and the Buddhist Heart Sutra.[6]

The new Quanzhen school was highly popular in Jin-ruled Northern China as a reaction against the privileged place of Jurchens in the civil service examinations. It did not spread to the Southern Song, however.[7]

History

[edit]
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According to traditional legend, Wang Chongyang met two Taoist immortals in the summer of 1159 CE. The immortals, Zhongli Quan and Lü Dongbin taught him Taoist beliefs and trained him in secret rituals. The meeting proved deeply influential, and roughly a year later, in 1160, Wang met one of these men again. In this second encounter, he was provided with a set of five written instructions which led to his decision of living by himself in a grave he created for himself in Zhongnan Mountain for three years.

After seven years of living in the Mountain (three inside the grave and another four in a hut he later called "Complete Perfection Hut"), Wang met two of his seven future disciples, Tan Chuduan and Qiu Chuji. In 1167, Wang traveled to Shandong Province and met Ma Yu and Ma's wife Sun Bu'er who became his students. These and others would become part of the seven Quanzhen disciples, who were later known as the Seven Masters of Quanzhen.

After Wang's departure, it was left to his disciples to continue expounding the Quanzhen beliefs. Ma Yu succeeded Wang as head of the school, while Sun Bu'er went on to establish the Purity and Tranquility School, one of the foremost branches of Quanzhen.

Another notable disciple of Wang was Qiu Chuji who founded the famous White Cloud Monastery in Beijing. Qiu Chuji was the founder of the school called Dragon Gate Taoism. Qiu was on good terms with the Mongol ruler Genghis Khan who put him in charge of religious affairs similar to Mongol-controlled Iran. As a result, the Quanzhen School of Taoism continued to flourish long after Wang's death, right through to the present.

Tenets

[edit]
Longmen school priest

Quanzhen practices do not differ radically from other Taoist schools. A Quanzhen ordination certificate dated from 1244 shows that it used a Tang dynasty text for its precepts without any substantial changes. Quanzhen does however place particular emphasis on celibacy, which its adepts are expected to adhere to, and self-cultivation. Quanzhen disciple are expected to meditate on alchemical (Neidan) poems until reaching enlightenment. They do this in a cell to help sever ties to the mundane world.[8]

Branches and schools

[edit]

The seven disciples of Wang Chongyang continue expounding the Quanzhen beliefs. The seven Masters of Quanzhen established the following seven branches.

  • Ma Yu (馬鈺): Yuxian lineage (Meeting the Immortals, 遇仙派)
  • Tan Chuduan (譚處端): Nanwu lineage (Southern Void, 南無派)
  • Liu Chuxuan (劉處玄): Suishan lineage (Mount Sui, 隨山派)
  • Qiu Chuji (丘處機): Longmen lineage (Dragon Gate Taoism, 龍門派)
  • Wang Chuyi (王處一): Yushan lineage (Mount Yu, 崳山派)
  • Hao Datong (郝大通): Huashan lineage (Mount Hua, 華山派)
  • Sun Bu'er (孫不二): Qingjing lineage (Purity and Tranquility School, 清靜派)

References

[edit]
  1. ^ "Quanzhen Tradition". British Taoist Association. Archived from the original on 2014-05-05. Retrieved 2014-04-03.
  2. ^ Kirkland, Russell (2004). Taoism: The Enduring Tradition p. 106. London and New York: Routledge. ISBN 978-0-415-26321-4.
  3. ^ a b Komjathy, Louis (2014). Daoism: A Guide for the Perplexed. Bloomsbury guides for the perplexed. Bloomsbury. p. 37.
  4. ^ a b Komjathy (2014), p. 37.
  5. ^ Kunyu mountain-birthplace of Quan Zhen Religion
  6. ^ Hansen, Valerie (2000). The Open Empire: A History of China to 1600. W. W Norton. pp. 324–325. ISBN 0393973743.
  7. ^ Hansen, Valerie (2000). The Open Empire: A History of China to 1600. W. W Norton. pp. 328, 332. ISBN 0393973743.
  8. ^ Pregadio 2008, p. 820.
  • 王喆生平事迹考述 (Chinese)
  • 道教學術資訊站(Chinese)
  • Eskildsen, Stephen. The Teachings and Practice of the Early Quanzhen Taoist Masters. Albany: State University of New York Press, 2006.
  • Komjathy, Louis. The Way of Complete Perfection. Albany: State University of New York Press, 2013.

Bibliography

[edit]
  • Pregadio, Fabrizio (2008), The Encyclopedia of Taoism A-Z
[edit]
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