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第67行：
第67行： − 传统观点认为，老子是一位学者，曾担任周朝守藏室之史。据记载，官职的原因使他能够广泛接触黄帝的作品和其他当时的经典作品。在这些故事中，老子从未开设过正规学校，但仍然吸引了大批学生和忠实的徒弟。讲述他与孔子相遇的故事有很多，其中最著名的是《庄子》中的阐述。+ 第73行：
第73行： − 有人认为，老子来自楚国的朱人村。据说在老子结婚的地方，他有一个儿子，名叫宗，后来成了一位著名的战士。+ 第79行：
第79行： − 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。+ 第85行：
第85行： − 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。+ 第91行：
第91行： − 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。+ 第97行：
第97行： − 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。+ 第103行：
第103行： − 《三洞珠囊》的故事延续了一个追随者想要的追求。正如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。而这些戒律只是一个初步任务，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，所有人都认为他是一匹道家思想的黑马。最终，他再次与老子见面，老子宣布他以阴天仙人的名字列入天界，并号召进行天界大游行，为尹喜穿上仙人的外衣。在这个故事中，老子还赋予尹喜许多头衔，并带他踏上了探索整个宇宙的修行之旅，甚至进入了九个天堂。经过这段奇妙的旅程，两位圣人最终进入了野蛮人的西部并传授道。在训练时期，“相聚”和“修行”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。老子呈现为道的世俗化身，向人们传授道，让人解脱，获得救赎。尹喜则遵循了准备、测试、培训和得道的完备过程。+ 第109行：
第109行： − + 第117行：
第117行： − 《道德经》作者或编者的身份一直是人们争论的焦点。传统观点认为，老子就是《道德经》的作者。《道德经》中国宇宙起源论中最重要的论文之一。老子和大多数中国古代哲学家一样，常常运用悖论、反讽、类比、用典、反复、对仗、重章叠韵、音韵和谐等方式来阐释自己的思想。事实上，《道德经》整本书都可以看作是一个类比——在冥想中，统治者是读者的意识或自我，而无数的生物或帝国则是对身体、感官和欲望的体验。+ 第127行：
第127行： − + 第133行：
第133行： − + − 无为是“道德经”的核心概念。“无为”的概念是多方面的，甚至在英语翻译中也体现在单词的多种含义上。在文学意义上，它可能意味着“不做任何事情”，“不强迫”，“不行动”，“虚无”，“自发行动”和“随时间流逝”。无为是一个概念，用于解释人与自然或与道的和谐。它包括价值区分是意识形态的概念，并将各种野心都源于同一来源。老子广泛地以简单和谦卑为主要美德来使用这个词，这常常与自私的行为形成对比。从政治角度讲，这意味着避免战争，苛刻的法律和重税之类的情况。一些道教徒认为无为与深奥的实践之间存在联系，例如在庄子中发现的坐忘（清空身体意识和思想）。+ 第149行：
第149行： − 中国历史上，有一些才华横溢但淡泊名利的君子，秉持非儒家圣人，尤其是老子和庄子的思想以及权威，拒绝在任何时候为任何统治者服务。庄子是老子最著名的传人，他对中国的文学和文化产生了很大的影响。老子通过他的修身养性和对心灵的理解影响了千百万中国人，而庄子以无为、无言说服了人们。+ − 老子提倡的或受老子思想的影响政治策略，无论是出于伦理和和平主义的原因，还是出于战术目的，都提倡统治者和领导人的谦逊，以及无为的治国方略。在历代各种反独裁运动中，其指导思想都受到了老子关于弱者力量的教导的影响。
无编辑摘要
According to traditional accounts, Laozi was a scholar who worked as the Keeper of the Archives for the royal court of Zhou. This reportedly allowed him broad access to the works of the Yellow Emperor and other classics of the time. The stories assert that Laozi never opened a formal school but nonetheless attracted a large number of students and loyal disciples. There are many variations of a story retelling his encounter with Confucius, most famously in the Zhuangzi.
According to traditional accounts, Laozi was a scholar who worked as the Keeper of the Archives for the royal court of Zhou. This reportedly allowed him broad access to the works of the Yellow Emperor and other classics of the time. The stories assert that Laozi never opened a formal school but nonetheless attracted a large number of students and loyal disciples. There are many variations of a story retelling his encounter with Confucius, most famously in the Zhuangzi.
传统观点认为，老子是一位学者，曾担任周朝守藏室之史。据记载，官职的原因使他能够广泛接触黄帝的作品和其他当时的经典作品。据说，老子从未开设过正规学校，但仍然吸引了大批学生和忠实的弟子。讲述他与孔子相遇的故事有很多，其中最著名的是《庄子》中的阐述。
He was sometimes held to have come from the [[village (China)|village]] of [[Chu Jen]] in [[state of Chu|Chu]].<ref>{{Harvtxt|Morgan|2001}}</ref> In accounts where Laozi married, he was said to have had a son named Zong who became a celebrated soldier.
He was sometimes held to have come from the [[village (China)|village]] of [[Chu Jen]] in [[state of Chu|Chu]].<ref>{{Harvtxt|Morgan|2001}}</ref> In accounts where Laozi married, he was said to have had a son named Zong who became a celebrated soldier.
He was sometimes held to have come from the village of Chu Jen in Chu. In accounts where Laozi married, he was said to have had a son named Zong who became a celebrated soldier.
He was sometimes held to have come from the village of Chu Jen in Chu. In accounts where Laozi married, he was said to have had a son named Zong who became a celebrated soldier.
据说，老子是楚苦县厉乡曲仁里人。在老子结婚的地方，他有一个儿子，名叫宗，为著名将领。
The story tells of Zong the Warrior who defeats an enemy and triumphs, and then abandons the corpses of the enemy soldiers to be eaten by vultures. By coincidence Laozi, traveling and teaching the way of the Tao, comes on the scene and is revealed to be the father of Zong, from whom he was separated in childhood. Laozi tells his son that it is better to treat respectfully a beaten enemy, and that the disrespect to their dead would cause his foes to seek revenge. Convinced, Zong orders his soldiers to bury the enemy dead. Funeral mourning is held for the dead of both parties and a lasting peace is made.
The story tells of Zong the Warrior who defeats an enemy and triumphs, and then abandons the corpses of the enemy soldiers to be eaten by vultures. By coincidence Laozi, traveling and teaching the way of the Tao, comes on the scene and is revealed to be the father of Zong, from whom he was separated in childhood. Laozi tells his son that it is better to treat respectfully a beaten enemy, and that the disrespect to their dead would cause his foes to seek revenge. Convinced, Zong orders his soldiers to bury the enemy dead. Funeral mourning is held for the dead of both parties and a lasting peace is made.
The story tells of Zong the Warrior who defeats an enemy and triumphs, and then abandons the corpses of the enemy soldiers to be eaten by vultures. By coincidence Laozi, traveling and teaching the way of the Tao, comes on the scene and is revealed to be the father of Zong, from whom he was separated in childhood. Laozi tells his son that it is better to treat respectfully a beaten enemy, and that the disrespect to their dead would cause his foes to seek revenge. Convinced, Zong orders his soldiers to bury the enemy dead. Funeral mourning is held for the dead of both parties and a lasting peace is made.
The story tells of Zong the Warrior who defeats an enemy and triumphs, and then abandons the corpses of the enemy soldiers to be eaten by vultures. By coincidence Laozi, traveling and teaching the way of the Tao, comes on the scene and is revealed to be the father of Zong, from whom he was separated in childhood. Laozi tells his son that it is better to treat respectfully a beaten enemy, and that the disrespect to their dead would cause his foes to seek revenge. Convinced, Zong orders his soldiers to bury the enemy dead. Funeral mourning is held for the dead of both parties and a lasting peace is made.
相传，李宗从小与父亲分离。有一次李宗打了胜仗后，将敌军尸体抛尸荒野，任由秃鹫侵蚀。老子周游列国、宣传道家思想，恰巧来到此地，被发现是李宗的父亲。老子教导李宗与敌为善，对死者不敬会招致敌人报复。李宗深受触动，命令手下埋葬敌军尸体并举行葬礼哀悼死者，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.
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.
许多李氏一族追认老子为李姓始祖，包括李唐一族。该氏族被称为陇西李氏。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力。
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.
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.
《史记》中记载，周王朝礼崩乐坏、日渐衰落，老子感到厌倦。八十岁时，老子欲西行归隐。行至函谷关，守关官员尹喜认出老子，恳求老子在出关前以王朝兴盛为己任，将圣智著成书。老子所著人称《道德经》，不过其现存版本含有后世增补内容。另说尹喜为《道德经》所动，遂拜老子为师，与其一同离开，不知所踪。又说老子最后到达了印度，成为了佛陀释迦摩尼的老师。还有一种说法认为老子就是佛陀本人。
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.
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>
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>
唐代作品《三洞珠囊》中对老子与尹喜的相遇进行了补充。老子行至函谷关，自称贫贱老翁，但被尹喜认出，请求师从老子。老子不悦，询问原因。尹喜表达追寻“道”的强烈愿望，称自己好观天文，见紫气东来，知有圣人西行。于是老子收尹喜为弟子。这可谓是道教始祖与弟子互动的典范，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.<ref>{{Harvtxt|Kohn|Lafargue|1998|pp=55–56}}</ref>
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.<ref>{{Harvtxt|Kohn|Lafargue|1998|pp=55–56}}</ref>
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.
《三洞珠囊》的故事延续了一个追随者想要的追求。老子向尹喜传授《道德经》及其他道家著作时，尹喜接受了很多戒律。而这些戒律只是一个初步任务，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，所有人都认为他是一匹道家思想的黑马。最终，他再次与老子见面，老子宣布他以阴天仙人的名字列入天界，并号召进行天界大游行，为尹喜穿上仙人的外衣。在这个故事中，老子还赋予尹喜许多头衔，并带他踏上了探索整个宇宙的修行之旅，甚至进入了九个天堂。经过这段奇妙的旅程，两位圣人最终进入了野蛮人的西部并传授道。在训练时期，“相聚”和“修行”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。老子呈现为道的世俗化身，向人们传授道，让人解脱，获得救赎。尹喜则遵循了准备、测试、培训和得道的完备过程。
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"/>
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. Other myths state that he was reborn 13 times after his first life during the days of Fuxi. In his last incarnation as Laozi, he lived nine hundred and ninety years and spent his life traveling to reveal the Tao.
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. Other myths state that he was reborn 13 times after his first life during the days of Fuxi. In his last incarnation as Laozi, he lived nine hundred and ninety years and spent his life traveling to reveal the Tao.
自汉代以来，老子的故事就带有强烈的宗教色彩。随着道教的生根发芽，老子被尊崇为神。人们认为老子是道的启示者，由此推动了天师道的形成。天师道是第一个有组织的宗教教派。在后来成熟的道家传统中，老子逐渐被视为道的化身。据说他在整个历史中经历了无数的“转变” ，并以各种各样的化身形象来启蒙求道的信徒。道教中认为，“老子”在写完《道德经》之后并没有消失，而是一生都在游历和揭示道。道家神话中，老子是在他母亲凝视一颗流星的时候怀上的。据说，他在母亲的子宫里待了62年，然后出生了，生下老子时他的母亲正靠在一棵李子树上。据说老子长成了一个成年人后，满脸灰白的胡须，长长的耳垂，既象征着智慧，又象征着长寿。还有一些神话传说，老子是伏羲的化身，是伏羲13次重生的最后一次，他活了九百九十年，用他的一生修行来揭示道。
自汉代以来，老子的故事就带有强烈的宗教色彩。随着道教的生根发芽，老子被尊崇为神。人们认为老子是道的启示者，由此推动了天师道的形成。天师道是第一个有组织的宗教教派。在后来成熟的道家传统中，老子逐渐被视为道的化身。据说他在整个历史中经历了无数的“转变” ，并以各种各样的化身形象来启蒙求道的信徒。道教中认为，老子在写完《道德经》之后并没有消失，而是一生都在游历和揭示道。道家神话中，老子是在他母亲凝视一颗流星的时候怀上的。据说，他在母亲的子宫里待了62年，然后出生了，生下老子时他的母亲正靠在一棵李子树上。据说老子长成了一个成年人后，满脸灰白的胡须，长长的耳垂，既象征着智慧，又象征着长寿。还有一些神话传说，老子是伏羲的化身，是伏羲13次重生的最后一次，他活了九百九十年，用他的一生修行来揭示道。
==道德经==
==道德经==
Laozi is traditionally regarded as the author of the Tao Te Ching (Daodejing), though the identity of its author(s) or compiler(s) has been debated throughout history. It is one of the most significant treatises in Chinese cosmogony. As with most other ancient Chinese philosophers, Laozi often explains his ideas by way of paradox, analogy, appropriation of ancient sayings, repetition, symmetry, rhyme, and rhythm. In fact, the whole book can be read as an analogy – the ruler is the awareness, or self, in meditation and the myriad creatures or empire is the experience of the body, senses and desires.
Laozi is traditionally regarded as the author of the Tao Te Ching (Daodejing), though the identity of its author(s) or compiler(s) has been debated throughout history. It is one of the most significant treatises in Chinese cosmogony. As with most other ancient Chinese philosophers, Laozi often explains his ideas by way of paradox, analogy, appropriation of ancient sayings, repetition, symmetry, rhyme, and rhythm. In fact, the whole book can be read as an analogy – the ruler is the awareness, or self, in meditation and the myriad creatures or empire is the experience of the body, senses and desires.
《道德经》作者或编者的身份一直是人们争论的焦点。传统观点认为，老子就是《道德经》的作者。《道德经》中国宇宙起源论中最重要的论文之一。老子和大多数中国古代哲学家一样，常常运用悖论、反讽、类比、用典、反复、对仗、重章叠韵、音韵和谐等方式来阐释自己的思想。事实上，《道德经》整本书都可以看作是一个类比——统治者是冥想中的意识或者自我，芸芸众生和列国则是则是对身体、感官和欲望的体验。
{{Main|Tao Te Ching|Tao|Wu wei}}
{{Main|Tao Te Ching|Tao|Wu wei}}
The Tao Te Ching, often called simply Laozi after its reputed author, describes the Dao (or Tao) as the source and ideal of all existence: it is unseen, but not transcendent, immensely powerful yet supremely humble, being the root of all things. People have desires and free will (and thus are able to alter their own nature). Many act "unnaturally", upsetting the natural balance of the Tao. The Tao Te Ching intends to lead students to a "return" to their natural state, in harmony with Tao.<!-- ref supports whole of paragraph to this point --> Language and conventional wisdom are critically assessed. Taoism views them as inherently biased and artificial, widely using paradoxes to sharpen the point.
The Tao Te Ching, often called simply Laozi after its reputed author, describes the Dao (or Tao) as the source and ideal of all existence: it is unseen, but not transcendent, immensely powerful yet supremely humble, being the root of all things. People have desires and free will (and thus are able to alter their own nature). Many act "unnaturally", upsetting the natural balance of the Tao. The Tao Te Ching intends to lead students to a "return" to their natural state, in harmony with Tao.<!-- ref supports whole of paragraph to this point --> Language and conventional wisdom are critically assessed. Taoism views them as inherently biased and artificial, widely using paradoxes to sharpen the point.
《道德经》因其作者老子的名字而被简称为《老子》 ，老子把道描述为一切存在的源泉和理想: 它是看不见的，但并不是超越认知的，它是非常强大却又是极其卑微的，是万物的根源。人们有欲望和自由意志(因此能够改变自己的本性)。但是许多人的行为“不自然” ，打破了道的自然平衡。《道德经》意图引导人们“回归”到他们的自然状态，与道和谐相处。在书中，言语和传统智慧受到批判性的评价。道教认为它们天生带有偏见，是人为的，并在书中广泛使用悖论来强化这一观点。
《道德经》因其作者老子的名字而被简称为《老子》 ，老子把道描述为一切存在的源泉和理想: 它是看不见的，但并不是超越认知的，它是非常强大却又是极其卑微的，是万物的根源。人们有欲望和自由意志(因此能够改变自己的本性)。但是许多人的行为“不自然” ，打破了道的自然平衡。《道德经》意图引导人们“回归”到他们的自然状态，与道和谐相处。在书中，言语和传统智慧受到批判。道教认为它们天生带有偏见，是人为的，并在书中广泛使用悖论来强化这一观点。
Livia Kohn provides an example of how Laozi encouraged a change in approach, or return to "nature", rather than action. Technology may bring about a false sense of progress. The answer provided by Laozi is not the rejection of technology, but instead seeking the calm state of ''wu wei'', free from desires. This relates to many statements by Laozi encouraging rulers to keep their people in "[[ignorance]]", or "simple-minded". Some scholars insist this explanation ignores the religious context, and others question it as an [[apologetic]] of the philosophical coherence of the text. It would not be unusual political advice if Laozi literally intended to tell rulers to keep their people ignorant. However, some terms in the text, such as "valley spirit" (''gushen'') and "soul" (''po''), bear a metaphysical context and cannot be easily reconciled with a purely ethical reading of the work.<ref name="Kohn-22"/>
Livia Kohn provides an example of how Laozi encouraged a change in approach, or return to "nature", rather than action. Technology may bring about a false sense of progress. The answer provided by Laozi is not the rejection of technology, but instead seeking the calm state of ''wu wei'', free from desires. This relates to many statements by Laozi encouraging rulers to keep their people in "[[ignorance]]", or "simple-minded". Some scholars insist this explanation ignores the religious context, and others question it as an [[apologetic]] of the philosophical coherence of the text. It would not be unusual political advice if Laozi literally intended to tell rulers to keep their people ignorant. However, some terms in the text, such as "valley spirit" (''gushen'') and "soul" (''po''), bear a metaphysical context and cannot be easily reconciled with a purely ethical reading of the work.<ref name="Kohn-22"/>
Livia Kohn provides an example of how Laozi encouraged a change in approach, or return to "nature", rather than action. Technology may bring about a false sense of progress. The answer provided by Laozi is not the rejection of technology, but instead seeking the calm state of wu wei, free from desires. This relates to many statements by Laozi encouraging rulers to keep their people in "ignorance", or "simple-minded". Some scholars insist this explanation ignores the religious context, and others question it as an apologetic of the philosophical coherence of the text. It would not be unusual political advice if Laozi literally intended to tell rulers to keep their people ignorant. However, some terms in the text, such as "valley spirit" (gushen) and "soul" (po), bear a metaphysical context and cannot be easily reconciled with a purely ethical reading of the work.
Livia Kohn provides an example of how Laozi encouraged a change in approach, or return to "nature", rather than action. Technology may bring about a false sense of progress. The answer provided by Laozi is not the rejection of technology, but instead seeking the calm state of wu wei, free from desires. This relates to many statements by Laozi encouraging rulers to keep their people in "ignorance", or "simple-minded". Some scholars insist this explanation ignores the religious context, and others question it as an apologetic of the philosophical coherence of the text. It would not be unusual political advice if Laozi literally intended to tell rulers to keep their people ignorant. However, some terms in the text, such as "valley spirit" (gushen) and "soul" (po), bear a metaphysical context and cannot be easily reconciled with a purely ethical reading of the work.
Livia Kohn说明老子是如何鼓励改变方法或返回“自然”而非行动的。技术可能带来错误的进步感。老子所提供的答案是不排斥的技术，而是寻求平静的状态无为，摆脱欲望。这与老子鼓励统治者保持人民“无知”或“思想简单”的许多言论有关。一些学者坚持认为这种解释忽略了宗教语境，另一些学者则质疑这种解释是对文本哲学连贯性的辩护。如果老子真的打算告诉统治者让他们的人民保持无知，这是非常寻常的政治建议。然而，文本中的“谷神”、“灵魂“等术语，具有形而上的语境，并不能与作品的纯道德解读相吻合。
Livia Kohn 举例说明老子如何通过改变而非行动回归自然。技术可能让人误以为社会在进步。老子并不排斥技术，他追求平静的无为状态，摆脱欲望。这与老子鼓励统治者保持人民“无知”或“思想简单”的许多言论有关。一些学者坚持认为这种解释忽略了宗教语境，另一些学者则质疑这种解释是对文本哲学连贯性的辩护。如果老子真的打算告诉统治者让他们的人民保持无知，这是非常寻常的政治建议。然而，文本中的“谷神”、“魄“等术语，具有形而上的语境，并不能与作品的纯道德解读相吻合。
''[[Wu wei]]'' (無為), literally "non-action" or "not acting", is a central concept of the ''Tao Te Ching''. The concept of ''wu wei'' is multifaceted, and reflected in the words' multiple meanings, even in English translation; it can mean "not doing anything", "not forcing", "not acting" in the theatrical sense, "creating nothingness", "acting spontaneously", and "flowing with the moment".<ref>{{Harvtxt|Watts|1975|pp=78–86}}</ref>
''[[Wu wei]]'' (無為), literally "non-action" or "not acting", is a central concept of the ''Tao Te Ching''. The concept of ''wu wei'' is multifaceted, and reflected in the words' multiple meanings, even in English translation; it can mean "not doing anything", "not forcing", "not acting" in the theatrical sense, "creating nothingness", "acting spontaneously", and "flowing with the moment".<ref>{{Harvtxt|Watts|1975|pp=78–86}}</ref>
无为，字面意思是“不为”，是《道德经》的核心观点。“无为”有多重含义，也有多种英语翻译。在文学意义上，它可能意味着“不做任何事情”，“不强迫”，“不行动”，“虚无”，“自发行动”和“随时间流逝”。无为是一个概念，用于解释人与自然或与道的和谐。它包括价值区分是意识形态的概念，并将各种野心都源于同一来源。老子广泛地以简单和谦卑为主要美德来使用这个词，这常常与自私的行为形成对比。从政治角度讲，这意味着避免战争，苛刻的法律和重税之类的情况。一些道教徒认为无为与深奥的实践之间存在联系，例如在庄子中发现的坐忘（清空身体意识和思想）。
It is a concept used to explain ''[[ziran]]'' (自然), or harmony with the ''Tao''. It includes the concepts that value distinctions are ideological and seeing ambition of all sorts as originating from the same source. Laozi used the term broadly with [[simplicity]] and [[humility]] as key virtues, often in contrast to selfish action. On a political level, it means avoiding such circumstances as war, harsh laws and heavy taxes. Some Taoists see a connection between ''wu wei'' and [[esoteric]] practices, such as ''[[zuowang]]'' "sitting in oblivion" (emptying the mind of bodily awareness and thought) found in the Zhuangzi.<ref name="Kohn-22"/>
It is a concept used to explain ''[[ziran]]'' (自然), or harmony with the ''Tao''. It includes the concepts that value distinctions are ideological and seeing ambition of all sorts as originating from the same source. Laozi used the term broadly with [[simplicity]] and [[humility]] as key virtues, often in contrast to selfish action. On a political level, it means avoiding such circumstances as war, harsh laws and heavy taxes. Some Taoists see a connection between ''wu wei'' and [[esoteric]] practices, such as ''[[zuowang]]'' "sitting in oblivion" (emptying the mind of bodily awareness and thought) found in the Zhuangzi.<ref name="Kohn-22"/>
--[[用户:CecileLi|CecileLi]]([[用户讨论:CecileLi|讨论]]) 【审校】缺失翻译 补充：无为是一个用来解释“自然”或“与道和谐”的概念。它包含价值差异是意识形态的，并将各种野心视为同一来源的概念。老子广泛地使用这个词，把朴素和谦逊作为主要美德，并常常把它们与自私的行为形成对比。在政治层面上，这意味着统治者要避免战争、实行轻徭薄赋等政策。一些道家学者认为，无为与深奥的行为有联系，如《庄子》中的左王“坐忘”（清空身体意识和思想的心灵）。
--[[用户:CecileLi|CecileLi]]([[用户讨论:CecileLi|讨论]]) 【审校】缺失翻译 补充：无为是一个用来解释“自然”或“与道和谐”的概念。它包含价值差异是意识形态的，并将各种野心视为同一来源的概念。老子广泛地使用这个词，把朴素和谦逊作为主要美德，并常常把它们与自私的行为形成对比。在政治层面上，这意味着统治者要避免战争、实行轻徭薄赋等政策。一些道家学者认为，无为与深奥的行为有联系，如《庄子》中的左王“坐忘”（清空身体意识和思想的心灵）。
纵观中国历史，士大夫以老庄思想为工具，拥护王道而非霸道。庄子继承发展了老子的主要思想，对中国文化和文化产生了深远的影响。老子的修身养性、无为无言影响了千百万中国人。受到老子影响的政治理论家都提倡谦逊治国、无为而治，无论是出于伦理或和平原因，还是出于战术目的。历代反专制起义都不同程度地接纳了老子的弱者之道。
===道教===
===道教===