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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>

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.

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.<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>

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.

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 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。