全真道 (Chinese Pinyin: Quán zhēn dào): Literally can be translated into English as "The Complete Perfection Daoism": As the biggest and most important of the new Daoist sects emerging in the Song and Yuan dynasties (960-1368), the Complete Perfection Tradition saw its prosperity during the Jin and Yuan dynasties (1115-1368). After the Yuan dynasty, the Complete Perfection Tradition and The Orthodox Oneness Tradition became the two main Daoist sects, a situation which remains unchanged even today.

"Quanzhen is today the main official branch of Daoism in continental China. This status is not primarily due to its doctrines, for Quanzhen tenets do not radically differ from those of other Daoist schools, but rather to its celibate and communal mode of life. At least since the Tang, the Chinese state wanted Daoists to conform to Buddhist standards, but although Buddhist-style monasteries had existed since the fifth century, regulations imposing celibacy on Daoists had largely remained unheeded. The appearance around 1170 of Quanzhen, the first Daoist monastic order, whose members could more easily be registered and wore distinctive garments, apparently fit the state's religious policy of segregation between the lay and religious. Although its fortunes were not as good under the Ming dynasty as they were in the Yuan and Qing periods, Quanzhen has consistently enjoyed official protection since 1197. In this position, Quanzhen has played a major role in transmitting Daoist texts and practices, especially through the persecutions of the twentieth century." by Vincent GOOSSAERT

全真道興盛於金元時代，是宋元新道派中最大也是最重要的一派。元以降，與正一道作為兩大道派延續至今。

“全真”一詞早在王重陽創教時已經被提出，其詞義是對王重陽修行教法的總結。王重陽在嚮馬鈺傳道時曾受邀請到他城中的南庵居住，日夕與之問道。該庵被王重陽題名曰“全真”，“全真”之名，亦由此而起。《金蓮正宗仙源像傳》中記載王重陽為此曾書一長歌〈全真堂〉，併對此作出解釋：

堂名名號號全真，寂靜逍遙子細陳。
豈用草茅遮雨露，亦非瓦屋度秋春。
一間閑捨應難得，四假凡軀是此因。
常蓋常修安在地，任眠任宿不離身。
有時覺後尤寬大，每到醒來愈憂親。
氣血轉流渾不漏，精神交結永無津。
慧燈內照通三耀，福註長生出六塵。
自哂堂中心火滅，何妨諸寇積柴薪。

此歌顯示出王重陽追求寂靜逍遙的精神境界及摒除世俗欲求、重視內丹修煉的思想，而“全真”就是上述修行思想的總結。及後不少全真道士以至文人對“全真”一詞的解釋，都歸結於全真道的修行原則或方法。金源濤在〈終南山神仙重陽真人全真教祖碑〉中就認為“其教名之曰全真，屏去幻妄，獨全其真者，神仙也。”由於王重陽的修行宗旨十分重視對性的內煉，後世全真道士亦多以內丹面嚮來解釋“全真”。馬鈺弟子晉真人就曾在〈重陽祖師修仙了性秘訣〉中如此總結：

夫全真者，是大道之清虛，無為瀟灑之門戶，乃純正之家風，是重陽之活計。修仙之士，學道之流，慎勿狂遊而參禪，且莫徒勞而問道。群居慎口，纍真功，獨坐防心，積實行。莫為小過而不除，休言微行而不積。心猿緊鎖，意馬牢擒。三逆散而神寧，六賊剿而意定。緩緩而抽添水火，微微而調息真功。清凈寂寥而低下，謙和柔弱而煉心，恭敬於人而有益。他在〈玄門雜寶十八問答〉中亦指出：

夫全真者，合天心之道也。神不走，炁不散，精不漏，三者俱備，五行都聚，四象安和，為之全真也。詩曰：常行祖師教，日用老君心。煉就真如性，豈不是全真。

以“全真”作內丹修練解釋的還有元代全真道士李道純。他同樣註重對精、氣、神的存養：

全真道人，當行全真之道。所謂全真者，全其本真也。全精、全氣、全神，方謂之全真。才有欠缺，便不全也。才有點汙，便不真也。

李道純在《無上赤文洞古真經註》中亦數次以“全其本真”來作註解，如註“無上”一詞時指“內忘形體，外忘聲色，養其無象，守其無體，全其本真，超出虛無之外，是謂最上一乘，無上可上也，故曰無上。” 在註“養其無象，象故常存。守其無體，體故全真”一句時，又釋為“予謂無象之象乃實象，故歴劫不壞。無體之體乃真體，故全其本真。” 綜合而言，“全真”一詞可解作“全其本真”，是全真道的修行教法與方針。

Source: Encyclopedia of Taoism and 香港道教文化資料庫！

The English title and description were completed by Daoist Master Liu Xuanwen / 視頻英文標題和內容介紹由劉玄文道長完成 ！