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第79行：
第79行： − − Many clans of the Li family trace their descent to Laozi, including the emperors of the Tang dynasty. This family was known as the Longxi Li lineage (隴西李氏). According to the Simpkinses, while many (if not all) of these lineages are questionable, they provide a testament to Laozi's impact on Chinese culture. − The third story in Sima Qian states that Laozi grew weary of the moral decay of life in Chengzhou and noted the kingdom's decline. He ventured west to live as a hermit in the unsettled frontier at the age of 80. At the western gate of the city (or kingdom), he was recognized by the guard Yinxi. The sentry asked the old master to record his wisdom for the good of the country before he would be permitted to pass. The text Laozi wrote was said to be the Tao Te Ching, although the present version of the text includes additions from later periods. In some versions of the tale, the sentry was so touched by the work that he became a disciple and left with Laozi, never to be seen again. In others, the "Old Master" journeyed all the way to India and was the teacher of Siddartha Gautama, the Buddha. Others say he was the Buddha himself.+ − + − A seventh-century work, the Sandong Zhunang ("Pearly Bag of the Three Caverns"), embellished the relationship between Laozi and Yinxi. Laozi pretended to be a farmer when reaching the western gate, but was recognized by Yinxi, who asked to be taught by the great master. Laozi was not satisfied by simply being noticed by the guard and demanded an explanation. Yinxi expressed his deep desire to find the Tao and explained that his long study of astrology allowed him to recognize Laozi's approach. Yinxi was accepted by Laozi as a disciple. This is considered an exemplary interaction between Taoist master and disciple, reflecting the testing a seeker must undergo before being accepted. A would-be adherent is expected to prove his determination and talent, clearly expressing his wishes and showing that he had made progress on his own towards realizing the Tao.+ + + + − A seventh-century work, the ''Sandong Zhunang'' ("Pearly Bag of the Three Caverns"), embellished the relationship between Laozi and Yinxi. Laozi pretended to be a farmer when reaching the western gate, but was recognized by [[Yinxi]], who asked to be taught by the great master. Laozi was not satisfied by simply being noticed by the guard and demanded an explanation. Yinxi expressed his deep desire to find the ''Tao'' and explained that his long study of astrology allowed him to recognize Laozi's approach. Yinxi was accepted by Laozi as a disciple. This is considered an exemplary interaction between Taoist master and disciple, reflecting the testing a seeker must undergo before being accepted. A would-be adherent is expected to prove his determination and talent, clearly expressing his wishes and showing that he had made progress on his own towards realizing the ''Tao''.<ref>{{Harvtxt|Kohn|Lafargue|1998|p=55}}</ref>+ 第108行：
第109行： − − 李氏家族可以追溯到老子，包括唐朝的皇帝。这个家族被成为陇西李氏。根据辛普森的观点，尽管其中的许多血统都让人怀疑，但是这证明了老子对于中国文化的影响。 − − 在司马迁记录的第三个故事中，老子对于在成周(翻译者注：是洛阳的旧称)的生活感到厌倦，并且察觉到王朝的衰落。80岁那年，他大胆的跑到西部去隐居，生活在动荡不安的边疆。在西部，他被守卫尹喜认出来。哨兵要求老子为了国家的利益着想而留下他的智慧，然后才允许他离开。老子写的文字被称为《道德经》，尽管该文字的当前版本包括以后的内容。在这个故事的其他版本中，守卫被作品打动了，以至于他成为了老子的徒弟并与老子一起离开。在其他版本中，老子最后到达印度，成为了释加牟尼的老师。也有人认为他是佛陀本人。 − − 在七世纪的作品《三洞珠囊》中描述了老子和尹喜之间的关系。老子到达了西部边疆时假装自己是农民。被尹喜认了出来，尹喜要求师从老子。老子对于被认出感到不满，要求尹喜解释其拜师的原因。尹喜表达了自己追寻道的强烈愿望，并且解释说，他长期的占星学的研究让他认识到老子的方法。尹喜被老子收为弟子。这被认为是道教大师和弟子之间互动的典范，反映了一个求道者在被接受之前必须经历的考验。一个追随者应该证明自己的决心和才能，清楚的表达自己的愿望，表明自己在实现道的道路上已经取得了进步。
→历代观点
在关于宗的故事中，由于宗从小就与老子分开，以至于直到他打败了很多敌人，获得了战争的胜利，然后他抛弃了敌人的尸体，任其被秃鹫吃掉，而恰逢老子在周游和讲学的路上来到了现场，人们才指出了老子是宗的父亲。于是老子教导儿子宗，对于被打败的敌人需要给予尊重，对死者的不尊重会招致来自他的敌人的报复。宗对此非常认同，并且下令让士兵埋葬敌人的尸体，并且为双方的死者举行葬礼哀悼，从而实现了持久的和平。
在关于宗的故事中，由于宗从小就与老子分开，以至于直到他打败了很多敌人，获得了战争的胜利，然后他抛弃了敌人的尸体，任其被秃鹫吃掉，而恰逢老子在周游和讲学的路上来到了现场，人们才指出了老子是宗的父亲。于是老子教导儿子宗，对于被打败的敌人需要给予尊重，对死者的不尊重会招致来自他的敌人的报复。宗对此非常认同，并且下令让士兵埋葬敌人的尸体，并且为双方的死者举行葬礼哀悼，从而实现了持久的和平。
Many clans of the Li family trace their descent to Laozi,<ref name="Woolf2007 1">{{cite book|author= Woolf, Greg|title=Ancient civilizations: the illustrated guide to belief, mythology, and art|url=https://books.google.com/books?id=94NuSg3tlsgC&q=Li+Er+Laozi|year=2007|publisher=Barnes & Noble|isbn=978-1-4351-0121-0|pages=218–19}}</ref> including the [[List of rulers of China|emperors]] of the [[Tang dynasty]].<ref>{{Citation |accessdate=8 February 2012|title=The Chinese: their history and culture, Volume 1|author=Latourette, Kenneth Scott|quote=T'ai Tsung's family professed descent from Lao Tzu (for the latter's reputed patronymic was likewise Li)|url=https://books.google.com/books?id=ultxAAAAMAAJ|edition=2|year=1934|publisher=Macmillan|page=191}}</ref><ref name="Woolf2007 1" /><ref name="Hargett2006">{{cite book|author= Hargett, James M.|title=Stairway to Heaven: A Journey to the Summit of Mount Emei|url=https://books.google.com/books?id=m21KGsV8ihgC&pg=PA54|year=2006|publisher=SUNY Press|isbn=978-0-7914-6682-7|pages=54–}}</ref> This family was known as the Longxi Li lineage ([[w:zh:隴西李氏|隴西李氏]]). According to the Simpkinses, while many (if not all) of these lineages are questionable, they provide a testament to Laozi's impact on Chinese culture.<ref>{{Harvtxt|Simpkins|Simpkins|1999|p=12}}</ref>
Many clans of the Li family trace their descent to Laozi,<ref name="Woolf2007 1">{{cite book|author= Woolf, Greg|title=Ancient civilizations: the illustrated guide to belief, mythology, and art|url=https://books.google.com/books?id=94NuSg3tlsgC&q=Li+Er+Laozi|year=2007|publisher=Barnes & Noble|isbn=978-1-4351-0121-0|pages=218–19}}</ref> including the [[List of rulers of China|emperors]] of the [[Tang dynasty]].<ref>{{Citation |accessdate=8 February 2012|title=The Chinese: their history and culture, Volume 1|author=Latourette, Kenneth Scott|quote=T'ai Tsung's family professed descent from Lao Tzu (for the latter's reputed patronymic was likewise Li)|url=https://books.google.com/books?id=ultxAAAAMAAJ|edition=2|year=1934|publisher=Macmillan|page=191}}</ref><ref name="Woolf2007 1" /><ref name="Hargett2006">{{cite book|author= Hargett, James M.|title=Stairway to Heaven: A Journey to the Summit of Mount Emei|url=https://books.google.com/books?id=m21KGsV8ihgC&pg=PA54|year=2006|publisher=SUNY Press|isbn=978-0-7914-6682-7|pages=54–}}</ref> This family was known as the Longxi Li lineage ([[w:zh:隴西李氏|隴西李氏]]). According to the Simpkinses, while many (if not all) of these lineages are questionable, they provide a testament to Laozi's impact on Chinese culture.<ref>{{Harvtxt|Simpkins|Simpkins|1999|p=12}}</ref>
Many clans of the Li family trace their descent to Laozi, including the emperors of the Tang dynasty. This family was known as the Longxi Li lineage (隴西李氏). According to the Simpkinses, while many (if not all) of these lineages are questionable, they provide a testament to Laozi's impact on Chinese culture.
包括唐朝的皇帝在内的李氏家族祖先可以追溯到老子。这个家族被成为陇西李氏。根据辛普森的观点，尽管其中的许多血统都让人怀疑，但是这证明了老子对于中国文化的影响。
The third story in [[Sima Qian]] states that Laozi grew weary of the moral decay of life in [[Chengzhou]] and noted the kingdom's decline. He ventured west to live as a hermit in the unsettled frontier at the age of 80. At the western gate of the city (or kingdom), he was recognized by the guard [[Yinxi]]. The sentry asked the old master to record his wisdom for the good of the country before he would be permitted to pass. The text Laozi wrote was said to be the ''Tao Te Ching'', although the present version of the text includes additions from later periods. In some versions of the tale, the sentry was so touched by the work that he became a disciple and left with Laozi, never to be seen again.<ref>{{Harvtxt|Kohn|Lafargue|1998|pp=14, 17, 54–55}}</ref> In others, the "Old Master" journeyed all the way to India and was the teacher of [[Siddartha Gautama]], the [[Buddha]]. Others say he was the Buddha himself.<ref name="Simpkins 1999 pp 12-13"/><ref>{{Harvtxt|Morgan|2001|pp=224–25}}</ref>
The third story in [[Sima Qian]] states that Laozi grew weary of the moral decay of life in [[Chengzhou]] and noted the kingdom's decline. He ventured west to live as a hermit in the unsettled frontier at the age of 80. At the western gate of the city (or kingdom), he was recognized by the guard [[Yinxi]]. The sentry asked the old master to record his wisdom for the good of the country before he would be permitted to pass. The text Laozi wrote was said to be the ''Tao Te Ching'', although the present version of the text includes additions from later periods. In some versions of the tale, the sentry was so touched by the work that he became a disciple and left with Laozi, never to be seen again.<ref>{{Harvtxt|Kohn|Lafargue|1998|pp=14, 17, 54–55}}</ref> In others, the "Old Master" journeyed all the way to India and was the teacher of [[Siddartha Gautama]], the [[Buddha]]. Others say he was the Buddha himself.<ref name="Simpkins 1999 pp 12-13"/><ref>{{Harvtxt|Morgan|2001|pp=224–25}}</ref>
The third story in Sima Qian states that Laozi grew weary of the moral decay of life in Chengzhou and noted the kingdom's decline. He ventured west to live as a hermit in the unsettled frontier at the age of 80. At the western gate of the city (or kingdom), he was recognized by the guard Yinxi. The sentry asked the old master to record his wisdom for the good of the country before he would be permitted to pass. The text Laozi wrote was said to be the Tao Te Ching, although the present version of the text includes additions from later periods. In some versions of the tale, the sentry was so touched by the work that he became a disciple and left with Laozi, never to be seen again. In others, the "Old Master" journeyed all the way to India and was the teacher of Siddartha Gautama, the Buddha. Others say he was the Buddha himself.
在司马迁记录的关于老子的第三个故事中，老子对于在成周(翻译者注：周朝京师，即都城，洛阳的旧称)的生活感到厌倦，并且察觉到王朝的衰落。80岁那年，他大胆地隐居到西部动荡不安的边疆。在行至西城门时，守卫尹喜认出了他。哨兵要求老子，为了国家的利益着想，留下他的智慧，然后才允许他离开。老子写的文字被称为《道德经》，尽管该文章的现存版本含有后世增补的内容。在这个故事的另一个版本中，守卫被老子的作品深深打动了，于是他拜老子为师，遂与其一同离开。还有一种说法是，老子最后到达了印度，成为了释加牟尼的老师。甚至也有人认为，他就是佛陀本人。
A seventh-century work, the Sandong Zhunang ("Pearly Bag of the Three Caverns"), embellished the relationship between Laozi and Yinxi. Laozi pretended to be a farmer when reaching the western gate, but was recognized by Yinxi, who asked to be taught by the great master. Laozi was not satisfied by simply being noticed by the guard and demanded an explanation. Yinxi expressed his deep desire to find the Tao and explained that his long study of astrology allowed him to recognize Laozi's approach. Yinxi was accepted by Laozi as a disciple. This is considered an exemplary interaction between Taoist master and disciple, reflecting the testing a seeker must undergo before being accepted. A would-be adherent is expected to prove his determination and talent, clearly expressing his wishes and showing that he had made progress on his own towards realizing the Tao.
A seventh-century work, the ''Sandong Zhunang'' ("Pearly Bag of the Three Caverns"), embellished the relationship between Laozi and Yinxi. Laozi pretended to be a farmer when reaching the western gate, but was recognized by [[Yinxi]], who asked to be taught by the great master. Laozi was not satisfied by simply being noticed by the guard and demanded an explanation. Yinxi expressed his deep desire to find the ''Tao'' and explained that his long study of astrology allowed him to recognize Laozi's approach. Yinxi was accepted by Laozi as a disciple. This is considered an exemplary interaction between Taoist master and disciple, reflecting the testing a seeker must undergo before being accepted. A would-be adherent is expected to prove his determination and talent, clearly expressing his wishes and showing that he had made progress on his own towards realizing the ''Tao''.<ref>{{Harvtxt|Kohn|Lafargue|1998|p=55}}</ref>
在七世纪的作品《三洞珠囊》中，讲述了老子和尹喜之间的关系。老子到达了西城门时假装自己是农民，但他还是被守卫尹喜认了出来，尹喜请求师从老子。老子对于被认出感到不满，要求尹喜说明其拜师的原因。尹喜解释道，自己有着追寻道的强烈愿望，而且他长期研究占星学，且正是因此令他认出了老子。于是老子将尹喜收为弟子。这被认为是道教大师和弟子之间互动的典范，反映了一个求道者在被接受之前必须经历的考验。一个追随者应该证明自己的决心和才能，清楚的表达自己的愿望，表明自己在实现道的道路上已经取得了进步。
The Pearly Bag of the Three Caverns continues the parallel of an adherent's quest. Yinxi received his ordination when Laozi transmitted the Tao Te Ching, along with other texts and precepts, just as Taoist adherents receive a number of methods, teachings and scriptures at ordination. This is only an initial ordination and Yinxi still needed an additional period to perfect his virtue, thus Laozi gave him three years to perfect his Tao. Yinxi gave himself over to a full-time devotional life. After the appointed time, Yinxi again demonstrates determination and perfect trust, sending out a black sheep to market as the agreed sign. He eventually meets again with Laozi, who announces that Yinxi's immortal name is listed in the heavens and calls down a heavenly procession to clothe Yinxi in the garb of immortals. The story continues that Laozi bestowed a number of titles upon Yinxi and took him on a journey throughout the universe, even into the nine heavens. After this fantastic journey, the two sages set out to western lands of the barbarians. The training period, reuniting and travels represent the attainment of the highest religious rank in medieval Taoism called "Preceptor of the Three Caverns". In this legend, Laozi is the perfect Taoist master and Yinxi is the ideal Taoist student. Laozi is presented as the Tao personified, giving his teaching to humanity for their salvation. Yinxi follows the formal sequence of preparation, testing, training and attainment.
The Pearly Bag of the Three Caverns continues the parallel of an adherent's quest. Yinxi received his ordination when Laozi transmitted the Tao Te Ching, along with other texts and precepts, just as Taoist adherents receive a number of methods, teachings and scriptures at ordination. This is only an initial ordination and Yinxi still needed an additional period to perfect his virtue, thus Laozi gave him three years to perfect his Tao. Yinxi gave himself over to a full-time devotional life. After the appointed time, Yinxi again demonstrates determination and perfect trust, sending out a black sheep to market as the agreed sign. He eventually meets again with Laozi, who announces that Yinxi's immortal name is listed in the heavens and calls down a heavenly procession to clothe Yinxi in the garb of immortals. The story continues that Laozi bestowed a number of titles upon Yinxi and took him on a journey throughout the universe, even into the nine heavens. After this fantastic journey, the two sages set out to western lands of the barbarians. The training period, reuniting and travels represent the attainment of the highest religious rank in medieval Taoism called "Preceptor of the Three Caverns". In this legend, Laozi is the perfect Taoist master and Yinxi is the ideal Taoist student. Laozi is presented as the Tao personified, giving his teaching to humanity for their salvation. Yinxi follows the formal sequence of preparation, testing, training and attainment.
The story of Laozi has taken on strong religious overtones since the [[Han dynasty]]. As [[Taoism]] took root, Laozi was worshipped as a god. Belief in the revelation of the ''Tao'' from the divine Laozi resulted in the formation of the [[Way of the Celestial Masters]], the first organized religious Taoist sect. In later mature Taoist tradition, Laozi came to be seen as a personification of the ''Tao''. He is said to have undergone numerous "transformations" and taken on various guises in various incarnations throughout history to initiate the faithful in the Way. Religious Taoism often holds that the "Old Master" did not disappear after writing the ''Tao Te Ching'' but rather spent his life traveling and revealing the ''Tao''.<ref name="Kohn 3-4"/>
The story of Laozi has taken on strong religious overtones since the [[Han dynasty]]. As [[Taoism]] took root, Laozi was worshipped as a god. Belief in the revelation of the ''Tao'' from the divine Laozi resulted in the formation of the [[Way of the Celestial Masters]], the first organized religious Taoist sect. In later mature Taoist tradition, Laozi came to be seen as a personification of the ''Tao''. He is said to have undergone numerous "transformations" and taken on various guises in various incarnations throughout history to initiate the faithful in the Way. Religious Taoism often holds that the "Old Master" did not disappear after writing the ''Tao Te Ching'' but rather spent his life traveling and revealing the ''Tao''.<ref name="Kohn 3-4"/>
《三洞珠囊》的故事延续了一个追随者想要的追求。就像很多其他的教义一样，老子在传授《道德经》时，尹喜接受了很多戒律。而这些戒律只是初步的一个任务，尹喜还需要很多的修行来完善他的道，所以老子给了他三年时间来完善他的“道”。尹喜全身心的投入到道的学习当中，在三年时间过后，尹喜再次表现出决心和完全的信任，向市场发出了一只败家子作为商定的标志。最终，他再次与老子见面，老子宣布阴天仙人的名字被列在天上，并号召天上大游行，将尹喜穿上仙人的外衣。故事中，老子赋予尹喜许多头衔，并带他踏上了整个宇宙的旅程，甚至进入了九个天堂。经过这段奇妙的旅程，这两个圣人进入野蛮人的西部。训练时期，团聚和旅行代表着中世纪道教中最高的宗教等级，即“三洞的感受者”。在这个传说中，老子是完美的道家大师，尹喜是理想的道家学生。老子被呈现为道的世俗化身，传授道给人们，让人解脱获得救赎。尹喜则遵循准备，测试，培训和培训的正式顺序。
《三洞珠囊》的故事延续了一个追随者想要的追求。就像很多其他的教义一样，老子在传授《道德经》时，尹喜接受了很多戒律。而这些戒律只是初步的一个任务，尹喜还需要很多的修行来完善他的道，所以老子给了他三年时间来完善他的“道”。尹喜全身心的投入到道的学习当中，在三年时间过后，尹喜再次表现出决心和完全的信任，向市场发出了一只败家子作为商定的标志。最终，他再次与老子见面，老子宣布阴天仙人的名字被列在天上，并号召天上大游行，将尹喜穿上仙人的外衣。故事中，老子赋予尹喜许多头衔，并带他踏上了整个宇宙的旅程，甚至进入了九个天堂。经过这段奇妙的旅程，这两个圣人进入野蛮人的西部。训练时期，团聚和旅行代表着中世纪道教中最高的宗教等级，即“三洞的感受者”。在这个传说中，老子是完美的道家大师，尹喜是理想的道家学生。老子被呈现为道的世俗化身，传授道给人们，让人解脱获得救赎。尹喜则遵循准备，测试，培训和培训的正式顺序。