Quanzhen Cultivation
Lineage, daily liturgy, neidan stages, precepts and the merit ledger — compiled for cultivators. From canonical sources, for cultural heritage and practice reference.
I. Lineage
Quanzhen ("Complete Perfection") is one of the major branches of Taoism founded in the Song-Jin period. Its founder Wang Chongyang (original name Zhongfu, style Zhiming, hao Chongyangzi, from Xianyang, Shaanxi; 1112/1113–1170) built the "Quanzhen Hermitage" in Ninghai (modern Yantai, Shandong) and gathered seven chief disciples, revered as the "Seven Perfected" (Bei Qizhen). His teaching harmonized the Three Teachings (Confucian, Buddhist, Taoist), instructing followers to recite the Daodejing, the Classic of Filial Piety, and the Heart Sutra.
The Seven Perfected
山东宁海，王重阳首位大弟子，全真教早期弘化中枢。
山东宁海，创南无派。
山东莱州，创随山派。
山东栖霞，创龙门派；雪山应成吉思汗召，陈「敬天爱民、清心寡欲」。
山东宁海，创嵛山派。
山东宁海，创华山派，精易理。
马钰之妻，创清静派，女丹一脉。
Each of the Seven Perfected founded a branch. Qiu Chuji (1148–1227) journeyed to the Snow Mountains to meet Genghis Khan, advising "revere heaven and love the people, purify the heart and restrain desire, for heaven's way cherishes life" — recorded as "stillingslaughter with a single word." He was charged with overseeing Taoism empire-wide and founded the Longmen branch; the Beijing White Cloud Temple is one of its ancestral seats. From Ming-Qing onward, Longmen became the mainstream of Quanzhen.
II. Daily Liturgy
Quanzhen monastics recite the "Tai Shang Xuan Men Morning and Evening Liturgy" daily. Core scriptures are given below for reference; the full rite should follow the received virtuous edition of one's own temple (e.g. the received Morning/Evening Liturgy).
Scripture of Clarity and Stillness (Chang Qingjing Jing)
老君曰：大道无形，生育天地；大道无情，运行日月；大道无名，长养万物；吾不知其名，强名曰道。夫道者，有清有浊，有动有静。天清地浊，天动地静；男清女浊，男动女静。降本流末，而生万物。清者浊之源，动者静之基。人能常清静，天地悉皆归。 夫人神好清，而心扰之；人心好静，而欲牵之。常能遣其欲，而心自静；澄其心，而神自清；自然六欲不生，三毒消灭。所以不能者，为心未澄，欲未遣也。 能遣之者：内观其心，心无其心；外观其形，形无其形；远观其物，物无其物。三者既悟，唯见于空。观空亦空，空无所空；所空既无，无无亦无；无无既无，湛然常寂；寂无所寂，欲岂能生？欲既不生，即是真静。真常应物，真常得性；常应常静，常清静矣。如此清静，渐入真道；既入真道，名为得道；虽名得道，实无所得；为化众生，名为得道；能悟之者，可传圣道。 老君曰：上士无争，下士好争；上德不德，下德执德。执著之者，不名道德。众生所以不得真道者，为有妄心；既有妄心，即惊其神；既惊其神，即著万物；既著万物，即生贪求；既生贪求，即是烦恼；烦恼妄想，忧苦身心，便遭浊辱；流浪生死，常沉苦海；永失真道。真常之道，悟者自得；得悟道者，常清静矣。
Imperial Heart-Seal Scripture (Kaishang Yu Huang Xin Yin Jing, opening)
上药三品，神与气精。恍恍惚惚，杳杳冥冥。 存无守有，顷刻而成。回风混合，百日功灵。 默朝上帝，一纪飞升。知者易悟，昧者难行。 履践天光，呼吸育清。出玄入牝，若亡若存。 绵绵若存，用之不勤。丹书万卷，不如守一。
Morning / Evening order (overview)
「心依宝经，智慧光明…」入坛摄心，奠定讽诵规矩。
净心神咒、净口神咒、净身神咒、安土地咒、净天地解秽咒、祝香咒、金光神咒、玄蕴咒。
《太上老君说常清静经》《高上玉皇心印经》《太上洞玄灵宝天尊说养蚕功德妙经》《太上洞玄灵宝升玄消灾护命妙经》《中和品》《玉皇本行集经·卷上》《玉皇心印妙经》《北斗真君延生宝忏》等。
《太上洞玄灵宝天尊说救苦拔罪妙经》《元始天尊说升天得道真经》《太上道君说解冤拔罪妙经》《诸真宝诰》（斗姥、三官、玄天、吕祖、丘祖等诰）等。
《弥罗宝诰》后诵《忏悔文》，发愿「愿以此功德，普及于一切；我等与众生，皆共成真道」。
The liturgical text is fixed by the temple's received edition. Only the common core scriptures and structure are recorded here for daily recitation and study; for formal rites, follow your own temple's transmission.
III. Neidan Stages
Quanzhen emphasizes "cultivating both nature (xing) and vitality (ming)." The neidan progression derives from the Cantong Qi, the Zhong-Lü Chuandao Ji, the Wuzhen Pian, the Xingming Guizhi, and the Wuliu Xianzong. The Northern school (Quanzhen) stresses the nature and puts nature before vitality. The five-stage framework below is for understanding; real practice needs a teacher.
炼己还虚、补亏补漏。持戒收心、调和身心，使精气神充足，为入药之基。
小周天、河车运转。采药归炉，运转任督，使精气合一。
大周天、十月养胎。气归神室，温养圣胎，性命相融。
九年面壁。神返太虚，脱去形执，圆明寂照。
与道合真。形神俱妙，究竟圆融——典籍所言极致，非可强求。
Neidan is an ancient system of body-mind cultivation, summarized as "three parts vitality-work, seven parts nature-work." It requires a qualified teacher and gradual progress — never blind or solitary practice, and never a substitute for medicine.
IV. Precepts
Precepts are the foundation of practice. Quanzhen monastics receive the "Three Ordinations" in sequence — from the Initial Truth, through the Middle Ultimate, to the Celestial Immortal. In the early Qing, Wang Changyue publicly transmitted the precepts at the Beijing White Cloud Temple, establishing the Three Ordinations system that endures today.
出家道士初受。以「五戒」（不杀生、不偷盗、不邪淫、不妄语、不饮酒）为根，广摄十戒、女真九戒，立修行规矩。
进受三百戒，细密行持，于日用应对中检束身心。
最高一坛，重「心戒」——无相无为、圆融无碍，非仅条文。清初王常月公开传戒，立全真「三坛大戒」之制。
V. Merit Ledger & Daily Reflection
Practice lives in daily self-examination. The merit-ledger tradition (e.g. the Taiwei Xianjun Gongguo Ge, circa Song) tallies good and fault to help one do good and remove evil, paired with the Wenchang Yinzhi Wen and the Jueshi Zhenjing.
- Each day record good deeds done and faults committed; watch every arising thought.
- Let merit offset fault; rejoice in what is right, repent what is wrong — neither hide nor gloss.
- The point is "no deceit in a dark room": not for others' eyes, but to purify one's own mind.
- Support it with precepts, recitation, and sitting meditation; progress shows with time.
Want to meet a cultivator-master?
Scripture clarifies the mind, but practice needs a teacher. Our masters take appointments for rites, date-selection, naming, and one-on-one guidance — book online or connect on WeCom.
Canon, liturgy, stages, precepts, and daily reflection form one whole. What is read on paper must be lived — approach the scriptures with reverence, practice with perseverance, and meet all states with equanimity.