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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.

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.

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.

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.

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.

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>

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.

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.

{{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>

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）。

===道教===

===道教===