General Information 一般资料
Tao means 'the Way' or 'Way of Life.'陶意味着'路'或'的生活方式。
Lao - Tse is the supposed author of the Tao Te Ching, a small book containing the main tenets of Taoism.老挝-谢霆锋是假定作者的老子，一小本书主要内容原理，道教等。 The book is divided into two parts, the Tao and the Tek, and is subdivided into 81 chapters.这本书共分为两部分，陶和联发科，并分为81个章节。 He was a contemporary of Confucius, who visited him several times and who was deeply impressed by the spirituality and humility of Lao - Tse.他是当代的孔子，他们参观了他好几次，他们留下了深刻的印象，由灵性和谦卑的老挝-谢氏。
'All things originate from Tao, conform to Tao, and to Tao they at last return.' '一切事情源于陶，符合涛，并以桃，他们在去年的回报。
Lao - Tse taught a belief in transmigration of souls, which got absorbed into Taoism, Confucianism and the other Eastern religions as reincarnation. 老挝-谢教信仰轮回的心灵，得到吸收到道家，儒家思想和其他东方宗教作为轮回。
Where Confucianism is rather practical, Taoism is largely negative in its teachings and emphasizes pacifism, mysticism, and the importance of non - activity.而儒家思想是相当实用，道教，主要是负面的，在其教义，并强调和平主义，神秘主义，并重视非-活动。
Taoism taught its believers to cast aside worldly pleasures, honors, and glory and to be content with their lot. Later on, Taoism came to be a religion of spirits and ancestor worship far removed from the original simple teachings. 道教教，其信徒抛弃世俗的享乐，荣誉，声望和荣誉，并可以在内容与他们的生活。稍后，道教都以一种宗教的精神和祖先崇拜远离原来简单的教义。 A priesthood arose, shrines and temples were erected, and an elaborate system composed of magic, charms, and spells was developed. 1神职人员出现时，神社和寺庙架设，并通过严谨的制度组成的魔术，魅力，并详加开发。
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Three stages of religious growth occurred.三个阶段的宗教增长发生。 The first, eremital, involved abstention from too much food, deep breathing, and learning rules for longevity.第一， eremital ，涉及弃权太多食物，深呼吸，并学习规则为长寿。 (up to about 200 BC) （最多大约公元前200 ）
The second, the magical, lasted from 200 BC to 200 AD.二，神奇的，从200到公元前200专案。 Taoists developed fortunetelling and exorcism.道士发达fortunetelling和驱魔。
The third, the ecclesiastical, is a church - like phase up to today.第三，教会是一个教会-像第一期到今天为止。 Taoism took over many of the gods of Buddhism over the years as well as other conventions.道教接管了许多的神的佛教多年来以及其它公约。 Lao Tse was deified along with Pan Ku and Yu Huang Shanti who became the Trinity that corresponds to the Three Jewels of Buddhism.老子被神化随着盘古和宇黄尚的人，成为三一对应三个宝石的佛法。
Advanced Information 先进的信息
The term Taoism refers both to the philosophy outlined in the Tao Te Ching (identified with Lao - Tzu) and to China's ancient Taoist religion.任期道教既指哲学概述于老子（查明与老挝-贞子） ，并在中国的古代道教宗教。 Next to Confucianism, it ranks as the second major belief system in traditional Chinese thought.明年，以儒家思想，它被列为第二项主要信仰体系，在中国传统思想。
Among the principal Taoist sects to emerge was the Heavenly Master sect, founded in West China in the 2d century AD.其中主要的道教宗派的出现是天朝主教派，创建于中国西部地区在二维世纪广告。 It advocated faith healing through the confession of sin and at one time recruited members as soldiers and engaged in war against the government.它主张信仰愈合透过认罪赦免我们的罪，在同一时间内招募成员作为军人和从事战争，反对政府。 The Supreme Peace sect, also founded in the 2d century, adopted practices much like those of the Heavenly Master sect and launched a great rebellion that went on for several years before ending in 205 AD.最高人民法院和平节，又创办了在二维世纪，通过手法很像那些在天上的主教派，并发起了一个伟大的叛乱接着数年前为止，在205个专案。 The Mao - shan (Mount Mao) sect, founded in the 4th century, introduced rituals involving both external and internal alchemies, mediumistic practice, and visionary communication with divinities.毛泽东-山（山毛）节，创立于4世纪，介绍礼仪涉及外部和内部a lchemies， m ediumistic实践中，和富有远见的沟通与神。
The Ling - pao (Marvelous Treasure) sect, also founded in the 4th century, introduced the worship of divinities called T'ien - tsun (Heavenly Lords).该灵-葆（精彩的宝物）节，还创立于4世纪，介绍了崇拜的神称为天-村（天朝上议院）。 The Ch'uan - chen (Completely Real) sect was founded in the 12th century as a Taoist monastic movement.该权-陈（完全真实）节创立于1 2世纪作为一个道教寺院的运动。 Eventually the Heavenly Master sect absorbed most of the beliefs and practices of the other sects and, in the 20th century, became the most popular Taoist group.最终，天上的主教派吸收了大部分的信仰和习俗的其他宗派的，而在20世纪，成为最流行的道教团体。
David C Yu大卫c宇
Bibliography:
参考书目：
M Chiu, The Tao of the Chinese Religion
(1985); G Geng and J English, Lao Tzu: The Tao Te Ching (1979); AC Graham,
Chuang Tzu: The Inner Chapters (1981); M Kaltenmark, Lao Tzu and Taoism (1969);
S Little, Realm of the Immortals: Daoism in the Arts of China (1988); M Saso,
Taoism and the Rite of Cosmic Renewal (1972); RM Smullyan, The Tao Is Silent
(1977); A Waley, The Way and Its Power (1958); H Welch, Taoism
(1957).米邱，陶的，中国的宗教（ 1985 ） 100耿和J英语，老子：老子（ 1979年） ;交流格雷厄姆，庄子：内篇（ 1981年）
;米kaltenmark ，老子与道教（ 1969年） ; s不大，境界的神仙：道教艺术的中国（ 1988年） ;米saso ，道教与成年礼的宇宙重建（
1972年） ;马币smullyan ，陶是沉默（ 1977年） ;瓦利，路及其电力（ 1958年） ; h韦尔奇，道教（ 1957 ） 。
General Information 一般资料
Lao - tzu, or Master Lao, is the name of the supposed author of the Taoist classic Tao - te Ching.老挝-贞子，或硕士学位老挝，是名字的假定作者的道教经典涛-德程翔。 According to Taoist legend, Lao - tzu, the founder of Taoism, was named Li Erh and had the courtesy name Lao Tan.根据道教传说，老子-贞子，创办人的道教，被任命为李鹿儿，并礼貌的名字老挝谭。 An older contemporary of Confucius (551 - 479 BC), he was keeper of the archives at the imperial court.一个当代老年人的孔子（ 551 -4 79B C）的，他是守门员的档案于朝廷。 In his 80th year he set out for the western border of China, toward what is now Tibet, saddened and disillusioned that men were unwilling to follow his path to natural goodness.在他的第80年，他订出的西部边境的中国，对什么是现在的西藏，感到痛心和幻灭，男人都不愿跟随他的路，以自然的善。 At the border (Hank Pass), however, the guard Yin Hsi requested that Lao - tzu record his teachings before he left, whereupon he composed in 5,000 characters the famous Tao - te Ching (The Way and Its Power).在边境（汉克及格） ，不过，后卫尹恒指要求老挝-贞子记录他的教诲，然后他离开，在这种情况下，他的组成5 000个汉字著名陶-德程翔（路及其权力）。
The essential teaching of Lao - tzu is the Tao, or Way, to ultimate reality - the way of the universe exemplified in nature.基本教学老挝-贞子，是陶，还是这样，以最终的现实-的方法，是根据宇宙的典范性的。 The harmony of opposites (T'ai Ch'ai) is achieved through a blend of the yin (feminine force) and the yang (masculine force); this harmony can be cultivated through creative quietude (wu wei), an effortless action whose power (te) maintains equanimity and balance.和谐的对立面（ t'ai ch'ai ）是透过融合了阴（女警队）和杨（男性化的力量） ，这和谐的，可以通过培育创意虚静（吴伟） ，是一个轻而易举的行动，其政权（德）保持平常心和平衡。
Bibliography:
参考书目：
WT Chan, trans., The Way of Lao Tsu
(Tao te Ching) (1963); H Welch, The Parting of the Way (1957); M Kaltenmark, Lao
- Tzu and Taoism (1969).九仓陈，转运，方式，老子（老子） （ 1963年） ; h韦尔奇，在临别前的道路（ 1957年）
;米kaltenmark ，老挝-贞子与道教（ 1 969年） 。
General Information 一般资料
A philosophical classic by Lao - Tzu, the Tao Te Ching is the single most important text of Chinese Taoism.哲学经典，由老挝-子，老子是唯一最重要的文本，中国道教等。 According to tradition, the sage composed its approximately 5,000 words in the 6th century BC at the request of a gatekeeper who wanted a record of his teachings.按照传统，贤者组成，其约有5000字在50-59世纪，在公元前的要求把关，他们想要一个记录他的教诲。 The book is now considered to date from the 4th century BC.这本书现在被认为是迄今从4世纪公元前。 Laced with richly poetic imagery, it counsels balance, restraint, simplicity, and the avoidance of activity and desire as the means of achieving harmony with the natural currents of the Tao, or universal way.镶以富于诗意的意象，这名律师的平衡，克制，简便性，并避免活动和欲望为手段，是实现和谐与自然水流的陶，或普遍的方式。 In ancient China Lao - tzu's thoughts rivaled those of Confucius in popularity, and his book has elicited hundreds of commentaries and translations.在中国古代的老子-贞子的想法，但是他的那些孔子的普及，和他的书已引起了数以百计的评论和翻译作品。
Bibliography:
参考书目：
Lao - tzu, Tao Te Ching (1964); BB
Sims, Lao - tzu and the 'Te Ching' (1971).老挝-子，老子（ 1 964） ; B B心跳的S
IMS，老挝-贞子和'特程翔'（ 1 9 71）。
(TAO-KIAO.) （ tao-kiao. ）
Taoism is the second of the three state religions (San-kiao) of China.道教是第二次， 3个国家宗教（三kiao ）的中国。 This religion is derived from the philosophical doctrines of Lao-tze.这个宗教是来自哲学学说老挝赐。 "Lao-tze's Taoism", says Legge (Religions of China, 229), "is the exhibition of a way or method of living which men should cultivate as the highest and purest development of their nature". "老子老子的道家思想" ，内容为理雅各（宗教的中国， 229 ） " ，这是展览的方式或方法的生活，男人应该培养作为国家最高和最纯洁的发展，其性质" 。 According to De Groot (Religious System of China, IV, p. 66): "Taoism, as the word indicates, is the Religion of the Tao, a term meaning Path or Way, but denoting in this peculiar case the way, course or movement of the Universe, her processes and methods. In other words, Taoism is the Religion of Heaven and Earth, of the Cosmos, of the World or Nature in the broadest sense of these words. Hence we may call it Naturism".据德葛鲁特（宗教制度的中国，第四，第66页）说： "道教，因为这个词表明的，是宗教的陶，任期意义路径或方式，而是指在这奇特的情况下，当然还是运动的宇宙，她的程序和方法。换句话说，道教是宗教的天地，宇宙，对世界或性质，在广泛的意义上的这些话，所以我们可以把它naturism " 。
Lao-tze, the equivalent to "the Old or Venerable Philosopher" (if taken as a title of respect), or to "Old Boy" (if literally translated), was born in the third year of Ting Wang, Prince of Chou, ie in 604, at K'io-jin, in the Kingdom of Ts'u, today Ho-nan Province.老挝-梓，就等于"旧或历代哲学家" （如果考虑作为一种所有权的尊重） ，或以"老男孩" （如果直译） ，出生于第三年挺王，王子，周即在604 ，在k'io金，在英国的ts'u ，今日何楠省。 The legend given by Ko Hung in his "Record of Spirits and Immortals" (written in the fourth century AD), says that "he was not born till his mother had carried him in her womb seventy-two years or, according to some accounts, eighty-one years".传说所给予的高红在他的"纪录白酒和神仙" （写于公元4世纪） ，说： "他不是出生到他的母亲对他进行的，在她的子宫里72年，或者根据一些帐户，八十一年" 。 "No wonder", adds Legge (1. c., pp. 203-4) "that the child should have had white hair, - an 'old boy' of about fourscore years!" "怪不得" ，增添理雅各（ 1 。丙，第203-4 ） ， "儿童应该有白头发， -一个『老男孩』约f ourscore了" ！ This date of 604, in accordance with historical tradition, is not given by Sze-ma Ts'ien in the biography which he devoted to the philosopher in his "She-ki" (Historical Memoirs); if this date be accepted, it is difficult to admit of the authenticity of the meeting between Lao-tze and Confucius, 500 BC; if the latter was then fifty-one years old according to Chwang-tze, Lao-tze was then one hundred and four years old.这个日期的604 ，按照历史传统，不考虑由梁思马ts'ien在传记，其中他专门哲学家在他的"她棋" （历史回忆录） ，如果这个日期被接受，它是很难承认的真伪会见老挝之间老子和孔子，西元前500年;如果是后者，那么， 51年岁据chwang赐，老挝赐当时104年岁。
The family name of Lao-tze was Li, his name Eul (meaning "Ear"), his honorary title Pe-yang, and his posthumous name Tan (meaning "Flat-eared").姓老挝-梓是李，他的名字eul （意思是"耳朵" ） ，他的荣誉称号，体育扬，并追授他的名字谭（意思是"扁马" ） 。 He was one of the "Sze", recorders, historiographers, keepers of the archives of Lo, the Court of the princes of the Chou dynasty.他是一个"事" ，录音机，史官，饲养档案螺，法院的王公的周朝。 Foreseeing the decay of this dynasty, he gave up his office, and undertook a journey; at the Han-kou Pass, Ho-nan Province, the watchman, Yin Hi, begged him to write his thoughts for his own instruction before he retired from the world; consequently, Lao-tze wrote his work in two parts in the Tao and the Te, and having entrusted it to Yin Hi, he disappeared; the time of the death of the philosopher is not known.预见衰变这一时期，他放弃了自己的办公室，并答应旅;汉族扣关，河南省，值班员，尹喜，央求他写他的思想，为他自己的指示前，他退休后，从世界;因此，老挝赐写了他的工作分为两部分，在陶和碲，并赋予它以贤喜，他消失了;的时候，死亡的哲学家是不知道。 Lao-tze had a son Called Tsung who was a general of the Kingdom of Wei and who obtained the grant of land at Twan-kan.老挝-梓有一子名为聪人，是一位将军的王国伟，并获得批地，在twan根。 His son named Chu had himself a child Kung; Hia, grandson of Kung, was an official under Emperor Hiao-wen-ti, of the Han dynasty.他的儿子名叫朱有自己的孩子龚天hia ，孙子功夫，他是一名官员根据皇帝hiao文悌，对汉代。 Kiai, son of Hia, became a minister of K'iang, King of kiao-si, and, owing to this circumstance, settled with his family in the Kingdom of Ts'i. kiai的儿子， hia ，成为部长k'iang ，国王kiao思，而且，由于这种情况下，解决了与他的家人在英国的ts'i 。
This story is too matter of fact and lacks the marvellous legend which should surround the person of the chief of a new religion.这个故事是过于的问题，事实上，并没有了不起的传奇人物，应该围绕人的，行政的一个新的宗教。 Legend was provided for.传说是规定。 Ko Hung, already mentioned, had placed the legend of Lao-tze at the beginning of the "Shon-sion-ch'-wan" (Records of Spirits and Immortals), and he says: "His mother carried him after the emotion she felt in seeing a large shooting star. He received from Heaven the vital breath; as he was born in a house whose proprietor was called Li (Pear tree), so he was named Li".柯红，我说过，有把传说中的老子老子在一开始的" shon -锡永- ch'婉" （病历白酒和神仙） ，而且他说： "他的母亲对他进行后，她感慨地感觉都不愿意看到一个大的射击之星，他收到了从天上切身气短;正如他出生在一所房子的老板被称为李（梨树） ，所以，他被任命为李" 。 Some authors say that Lao-tze was born before heaven and earth.有些作者说，老挝老子出生前天地。 According to others, he possessed a pure soul emanated from heaven, He belonged to the Class of spirits and gods.根据其他人，他拥有一个纯粹的灵魂，是源自天堂，他属于这个阶层的精神与神。 The chief work of Lao-tze, in fact the only one which has been ascribed to him with some probability, is the "Tao-teh-king".行政工作的老赐，其实只有一个，其中已被归因于他与一些概率，是"道-德-王" 。 In the "China Review" (March-April, 1886), Dr. Herbert A. Giles wrote a sensational article, "The Remains of Lao Tzu", to show by various arguments that the "Tao-teh-king" is a spurious work and that its now spurious portions have been mostly mistranslated.在"中国评论" （ 3月至4月， 1886年） ，博士赫伯特甲贾尔斯写了耸人听闻的文章" ，仍然是老子" ，以示由各个论点说， "陶德敬"是一个似是而非工作，并指出其虚假的，现在部分已大都误。 It was the starting-point of a controversy in which Dr. Chalmers, Dr. Legge, Dr. Edkins, and some other sinologues took part.这是起点的争论，其中博士查，理雅各博士，博士edkins ，以及其他一些sinologues参加了会见。 The authenticity of the work has been admitted by most of them.真实性的工作已经承认，他们大部分。 Wylie says (Notes on Chinese Literature, new ed., p. 216): "The only work which is known to be truly the production of Lao Keun is the 'Taòu tih king', which has maintained its reputation and secured a popularity to a certain extent among reading men generally of every denomination."卫理说， （注于中国文学，新的版，第216页）说： "唯一的工作，这是众所周知的，真正的生产老挝根是在' taòu郑逸国王' ，而保持了其声誉，并获取了受欢迎在一定程度上当中读男人一般每面额" 。 Legge writes (Religions of China, p. 203): "No other writing has come down to us from the pencil of Lâo-tsze, its author", and (Brit. Quart. Rev., July, 1883, p. 9): "We know that Lao Tzu wrote the 'Tao Tê Ching'", and (p. 11): "The 'Tao Tê Ching' is a genuine relic of one of the most original minds of the Chinese race, putting his thoughts on record 2400 years ago."理雅各写道（宗教的中国，第203页）说： "没有其他写作了将票投给我们，从铅笔的lâo - tsze ，其作者" ，以及（ brit.夸脱。牧师， 7月， 1883年，第9页）说： "我们知道，老子写下了'陶tê程翔' " ， （第11页） ： " '陶tê程翔'是一个真正的遗迹，其中最原始的头脑的中国人血统，使他的思考记录二千四百年前的" 。 The German E. Faber (China Rev., XIII, 241) says that "there is little room left for doubts regarding the authenticity of our Canon."德国体育的Faber （中国牧师， 13 ， 241 ）说： "有一点余地怀疑真伪的，我们佳能" 。
Besides the "Tao-teh-king" a good many works treat of Taoism: the "Yin-fu-king-kiai" which professes to be an exposition of the oldest Taoist record in existence; "Ts'ing-tsing-king" (The Book of Purity and Rest); the "T'ai-hsi-king" (Respiration of the Embryo); the "T'ai-shang-Kan-ying-pien" (Tractate of Actions and their Retributions).除了"陶德王"的一个很好的许多作品对待道教： "殷存毅夫-景- kiai " ，其中自称是一个论断，历史最悠久的道教记录存在" ; ts'ing -青-王" （这本书的纯洁性和休息） ; " t'ai熙敬" （呼吸的胚胎） ; " t'ai尚根英建言" （ tractate的行动和他们的retributions ） 。
The chief Taoist philosophers are: Tsou-yuen (400 BC), author of a work on the influences of the five ruling elements, influenced by Buddhist doctrines; Kweiku-tze (380 BC), a mystic, astrologer, and fortune-teller; Ho-kwan-tze (325-298 BC), an orthodox Confucianist when writing on jurisprudence, a Taoist in other writings; Chwang-tze (330 BC), the author of the "Nan-hua" classic, the adversary to Mencius, and according to Eitel "the most original thinker China ever produced"; Shi-tze (280 BC), a Taoist writer, influenced by the heterodox philosopher, Yang-chu (450 BC), the Apostle of Selfishness; the statesman Han-feitze (250 BC); Liu-ngan or Hwai-nan-tze (died 112 BC), a cosmogonist.行政道家哲学是：邹族源（公元前400年） ，作品的作者就影响五个执政党分子，受佛教教义; kweiku赐（公元前380 ） ，一个神秘的，算命，算命柜员;何群赐（公元前325-298 ） ，是一个正统的儒家写作时，就法理，道士，在其他著作; chwang赐（公元前330 ） ，作者的"南花"的经典，而对方却以孟子，据艾特尔"最原始的思想家，中国以往任何时候都产生了" ;石赐（公元前280 ） ，道士作家，受非正统的哲学家，杨柱（ 450 BC ）的，使徒保罗的自私;政治家汉feitze （ 250 BC ）的;柳，颜，或林怀楠梓（死于公元前112 ） ， cosmogonist 。 But the first disciples of Lao-tze were Kang-sang-tze (570-543 BC), the first expositor of Taoism as a distinct system, the sceptic Li-tze (500 BC), and Wen-tze (500 BC).但第一弟子的老挝-梓被李康生姿（公元前570-543 ） ，第一次expositor道教作为一个独特的制度，表示怀疑李赐（公元前500年） ，以及文梓（公元前500年） 。 The historian Sze-ma-ts'ien speaking of Chwang-tze says: "He wrote with a view to asperse the Confucian school and to glorify the mysteries of Lao Tze. . . His teachings are like an overwhelming flood, which spreads at its own sweet will. Consequently, from rulers and ministers downwards, none could apply them to any definite use."历史学家施-马- ts'ien谈到chwang赐说： "他写道，以期中伤孔教学校，并颂扬之谜老子… … 。他的教诲，是想以压倒性洪水，其中的差价，其自己的甜会，因此，从统治者及部长向下，没有一个能适用于他们没有明确使用" 。 Giles (Chinese Literature, 60) concludes from this passage: "Here we have the key to the triumph of the Tao of Confucius over the Tao of Lao Tze. The latter was idealistic, the former a practical system for every-day use."贾尔斯（中国文学， 60岁）结束，从这段话： "我们在这里有关键的胜利之道，孔子在陶的老子。后者是理想化，前一种实用的系统，每一天使用" 。
As De Groot observes (lsc, IV, 67): "Taoism being fundamentally a religion of the Cosmos and its subdivisions, old Chinese Cosmogony is its Theogony. It conceives the Universe as one large organism of powers and influences, a living machine, the core of which is the Great Ultimate Principle or T'ai-kih, comprising the two cosmic Breaths or Souls, known as the Yang and the Yin, of which, respectively, Heaven and Earth are the chief depositories. These two souls produce the four seasons, and the phenomena of Nature represented by the lineal figures called kwa".作为德葛鲁特观察（ LSC种质，四， 67岁）说： "道家从根本上被一个宗教的宇宙及其分支机构，中国古老的宇宙起源是其theogony它构思宇宙作为一个大的有机体的权力和影响力，谋生机，其核心是伟大的终极原则，还是t'ai - kih ，组成两个宇宙呼吸或心灵，被称为阳和阴，其中，分别为，天与地都是行政托管机构，这两个灵魂产生四季节和现象的性质，代表了由直线数字所谓土瓜湾" 。 In fact the Yang and the Yin produce by the power of their co-operation all that exists, man included.事实上，杨和尹所产生的力量，他们的合作模式都存在，男子在内。 Ancient Chinese philosophy attributes to man two souls:中国古代哲学的属性，以两个人的心灵：
The shen, or immaterial soul, emanates from the ethereal, celestial part of the Cosmos, and consists of yang substance.沉，或无关紧要的灵魂，来自于无形，天体的一部分，宇宙中，并包括了杨物质。 When operating actively in the living human body, it is called k'i or 'breath', and kwun; when separated from it after death, it lives as a refulgent spirit, styled ming.当操作积极，在人类活体，它被称为k'i或'呼吸' ，在观塘;何时脱离亡故后，它的生命作为refulgent精神，冠之明。
The kwei, the material, substantial soul, emanates from the terrestrial part of the Universe, and is formed of yin substance.该桂，材料，大量的灵魂，来自陆地的一部分，宇宙中，并形成了阴阳物质。 In living man it operates under the name of p'oh and on his death it returns to the Earth" (De Groot, IV, p. 5).在生活男子运作的名义下， p'oh和对他的逝世，它返回地球" （德葛鲁特，第四，第5页） 。
Thus the kwei is buried with the man and the shen lingers about the tomb.因此，桂埋人与沉徘徊约墓。 Marking the distinction between the two souls, there existed in the legendary period, according to the "Li-ki", a sacrificial worship to each soul separately: the hwun or k'i returns to heaven, the p'oh returns to earth.这标志着区分这两个灵魂之外，还存在于传说时期，要按照"李棋" ，这是一个祭祀崇拜到每个灵魂分开： hwun或k'i回到天堂， p'oh返回地球。 These two souls are composite; in fact all the viscera have a particular shen.这两个心灵，是复合材料;实际上所有的内脏有特别深。 "There are medical authors who ascribe to man an indefinite number of souls or soul-parts, or, as they express. it, a hundred shen. Those souls, they say, shift in the body according to the age of the owner; so, eg when he is 25, 31, 68 or 74, and older they dwell in his forehead, so that it is then very dangerous to have boils or ulcers there, because effusion of the blood would entail death. At other times of life they nestle under the feet or in other parts and limbs, and only in the 21st, 38th, 41st, and 50th years of life they are distributed equally through the body, so that open abscesses, wherever they appear, do not heal then at all. Such pathologic nonsense regulates, of course, medical practice to a high degree" (De Groot, IV, p. 75). "有医疗作词人归于男子无限期人数心灵或灵魂部件，或者，因为它们表示，它，百年沉那些心灵，他们说，轮班在机构按年龄的主人，所以例如当他是25 ， 31 ， 68或74 ，和老年人，他们住在他的前额，所以这是当时很危险，有归根结柢，或有溃疡，因为积液的血液会导致死亡，在其他时候，他们的生活雀巢公司根据英尺或其他零件及四肢，而且只有在21 ，第38 ，第41 ，第50多年的生活，他们平均分配，透过身体，使开放脓肿，无论他们在哪里出现，不愈合，然后在所有。这种病理胡说八道规范的，当然，医疗实践，以高度" （德葛鲁特，四，第75页） 。 The liver, the lungs, and the kidneys correspond to the spring, to the autumn, to the winter, as well as to the east, the west, and the north.肝，肺，肾对应于春季，秋季，冬季，以及为东，西，北。 The soul may be extracted from a living man; the body may still live when left by the soul, for instance during sleep; the soul of a dead man may be reborn into other bodies.灵魂，可提炼出生活的男子;尸体可能仍活的时候，留下的灵魂，比如在睡觉;灵魂的死亡，男方也可以投胎到其他机构。 Ghosts may enter into relation with the living, not only in dreams, but they may take revenge on their enemies.鬼可能进入与生活，而不是只在梦中，但他们可能采取报复与他们为敌。
At the head of the Taoist Pantheon is a trinity of persons:在头部的道教神殿是一个三位一体的人：
Yuen-shi-t'ien-tsun, "the honoured one of heaven, first in time", residing in "the jade-stone region", who created the three worlds;袁铭辉石-天村" ，荣幸的一个天堂，在第一时间" ，居住在"玉-石地区" ，他们创造了三个世界;
Ling-pan-t'ien-tsun, "the honored one of heaven who is valued and powerful", residing in the "upper pure region", collector of the sacred books, calculator of the succession of time, and the regulator of the two principles yin and yang;灵泛天村" ，荣获一天堂，谁是重视和强大的" ，居住在"上的纯地区" ，收藏家的神圣书籍，计算器的继承时间，而监管者的两个原则阴阳;
Lao-tze himself, who exposed to mankind the doctrines uttered by the first person in the trinity and collected in the form of books by the second.老挝-梓自己，他们暴露在人类的学说出自第一人称，在三一和形式收集的图书由第二。
Next come: Yuh-hwang-ta-ti, "the great jade-stone emperor", who governs the physical universe; Hen-t'u-hwang-ti-k'i, "Spirit of imperial earth, ruler of the soil"; the star gods, whose lord (sing-chu) resides in a star near the pole; T'ien-hwang-ta-ti, who lives in the pole star, etc.; Liu-tsu, the "father of thunder".下次来：林毓黄达悌， "大玉石皇帝" ，谁管理的物理宇宙;养鸡t'u黄体k'i "的精神，扎扎实实帝国统治者的土壤" ;星神，其主（星珠） ，目前居住在星附近的极点;天煌大钛，他住在一极星等;刘赐， "父亲的雷霆" 。 "While he discourses on doctrine, his foot rests on nine beautiful birds. He has under him thirty-six generals, t'ien tsiang" (Edkins, "Journ. North China Br. Roy. Asiat. Soc.," III, Dec., 1859, p. 311); the sun and moon; the San-yuen or San-kwan, "the three rulers" who preside over three departments of physical nature, heaven, earth, and water; Hiuen-kien-shang-ti, "high emperor of the dark heaven", who is described as the model of the true ascetic. "虽然他的话语就出笼后，他的脚落在九个美丽的鸟，他根据他的36名将军，天tsiang " （ edkins ， " journ北中国溴。罗伊。 asiat 。 SoC的， "三， 12月， 1859 ，页311 ） ;太阳和月亮;圣源或三关" ，三个统治者"的人主持3个部门的物理性质，天，地，和水; hiuen - kien尚-钛， "高皇帝的黑暗天堂" ，被人称为模型的真实苦行。 He has transformed himself eighty-two times to become the instructor of men in the three national religions (Edkins, lc, p. 312).他已经转型，自己82倍，成为导师的男子在三个国家宗教（ edkins ，信用证，页312 ） 。 A number of personages were worshipped under the name of tsu, patriarchs.一些人士被崇拜的名义下，台联党， patriarchs 。 Confucius himself has a place assigned him among the deities of this religion, and he is addressed as "the honoured one of heaven who causes literature to flourish and the world to prosper" (Edkins).孔子本人有一个地方他指派各神佛的宗教，他是作为"一个光荣的天堂，谁造成了文学的蓬勃发展和世界的繁荣" （ edkins ） 。 Some men have been worshipped as gods after their death: Kwan-ti, the god of war; Hu-tsu, a physician; a medical divinity, Ko-tsu Sa-tsu ; etc.有的男人被崇拜为神后，其死因：关锦鹏钛，战争之神;胡赐，医师;医疗神，柯赐飒台联党等等。
One may well ask how the pure abstract doctrine of Lao-tze was turned into a medley of alchemical researches, a practice of witchcraft, with the addition of Buddhist superstitions, which constitute today what is called Tao-kiao, the religion or the teaching of Tao.有人可能会问，如何纯抽象主义老挝-梓变成混合泳的alchemical研究工作，这种做法的巫术，加上佛教迷信思想，构成了今天是什么所谓的桃kiao ，宗教或教学陶。 This was the work of a legendary being, Chang Tao-ling, a descendant of the eighth generation of Chang Leang, a celebrated advisor of Liu-pang, founder of the Han dynasty.这是工作的一支具有传奇色彩的正，常涛玲，子孙的第八届代昌leang ，我国著名的顾问刘金榜创办的汉代。 He was born in the tenth year of the Emperor Kwang Wu-ti (AD 34) in a cottage of a small village of the Che-kiang Province, at the foot of the T'ien-mu-Shan, in the Hang-chou Prefecture.他出生在第十个年头的皇帝光吴悌（公元34 ）在一个平房的一个小村庄的鸿浙江全省，在脚下的天沐山，在杭畴县。 At an early age Chang studied the works of Lao-tze to which he added researches of alchemy, a science aiming at "prolonging life beyond the limits assigned by nature".在幼年常研究工程的老挝赐，因为他补充说：研究的炼金术，一门科学，瞄准"延长生命超出限额分配的性质" 。 He found the drug of immortality, and by order of Lao-tze he destroyed the six great demons of the province; Lao-tze gave him also two books, two swords, one male, one female, a seal Called Tu-kung, etc. Chang gave his swords and books to his son Heng, bidding him to continue his pontificate from generation to generation.他发现这种药物的不朽，并以命令的老挝赐他摧毁了六个大恶魔全省;老挝赐送给他还了两本书，两剑，一男一女，印章所谓涂恭等。常给他的刀剑和书籍给他儿子衡，招他继续在位代代相传。 At noon on the seventh day of the first moon of the second year Yung-shou of the Han Emperor Heng (AD 157), Tao-ling ascended the Cloudy Mountain (Yun-shan) with his wife and two disciples, and with them disappeared into heaven.中午第七天首次月球的第二年，黄容守的汉高祖珩（公元157 ） ，陶玲登基多云山（云山）与他的妻子和两个弟子，并与他们消失进入天堂。 Chang Heng, son of Chang Tao-ling, continued his father's tradition both in spiritual and alchemical researches, and Chang Lu the grandson, played an important part in the Yellow Cap Rebellion at the beginning of the Han dynasty.张珩的儿子，常涛玲，继续他父亲的传统，无论是在精神和alchemical研究，并常陆外孙，发挥了重要的一部分，在黄河帽叛乱，在一开始的汉代。 During the fifth century AD, when the Wei dynasty was ruling in Northern China, a certain K'iu Kien-che tried to substitute himself to the Chang family and received in 423 from the emperor the title of T'ien-shi, "Preceptor of Heaven", which formerly belonged to Tao-ling.在第五个世纪的广告中，当魏王朝统治中国北方某k'iu kien哲试图代替本人向常和家人收到来自423个皇帝称号的天石， "辅导员天道" ，其中原属于陶玲。 In 748 the T'ang Emperor Hiuen-Tsung conferred this title upon the heirs of the latter, and a grant of a large property near Lung-hu Shan was made to them in 1016 by the Sung Emperor Chen-Tsung.在748的唐朝皇帝hiuen聪授予这一称号后，继承人后者，并赋予一大型地产近龙虎山了，他们在1016年由宋皇帝陈聪。 Heredity in the charge of high priest of the cult was secured to the descendants of Chang by the transmigration of the soul of Tao-ling's successor, at the time of his demise, to the body of a junior member of the family, whose selection is indicated by a supernatural phenomenon.遗传在主管大祭司的邪教是有担保，以华夏子孙常受轮回的灵魂桃玲的接班人，当时他的逝世，向一具少年的家庭成员，他们的选择是表示，由一个超自然的现象。
To-day, at the head of the Taoist hierarchy is the Cheng-i-sze-kiao-chen-jen, "Heir to the founder of the Taoist sect"; this title was conferred by the Ming dynasty upon Chang Cheng-shang, descendant from Chang Tao-ling of the thirty-ninth generation. -一天，在头部的道教层次是成一梁思kiao臣仁" ，成为王位继承人的创始人，道教节" ，这个称号是由明代后，长程尚后裔由常涛玲的第三十九届一代。 This title "belongs, by an hereditary privilege, to the firstborn descending in a direct line from Chang Tao-ling. He lives upon the Lung-hu Mountain, in the Kiang-si Province. His office consists in using his magical art to frighten demons away, to baffle diabolical influence, and to refrain the evil-doing souls of the dead. He names the new Ch'eng-hwang, 'tutelary deities of the cities', and for a fee, he gives to Taoists titles permitting them to celebrate the ceremonies with more solemnity" (P. Hoang, "Mélanges sur l'Administration", 34).这个题目是"属于中，世袭特权，以头降在直接线由常涛玲，他的生命后，龙虎山，在浙江思省。他的办公室组成，在用他那神奇的艺术吓唬魔远离，积蓄力量凶残的影响力，并避免邪恶做边学的灵魂的死亡，他的名字在新诚煌， '监护神的城市' ，并获取报酬，他给人的道士，职称，允许他们庆祝仪式，更严肃的" （第16页晃， "混杂岩sur l'行政" ， 34 ） 。 In the capital of the empire the Taoist priesthood includes: two Tao-lu-sze, superiors, a title corresponding with that of the Buddhists, seng-lu-sze; two Cheng-i, Taoists of right simplicity; two Yen-fa, ritual Taoists; two Che-ling, Taoists of great excellence, thaumaturgus; and two Che-i, Taoists of great probity, an inferior class of priests.在首都帝国道教神职人员包括：两种陶鲁诗，上司，一个标题，与之相对应，即佛教，生鲁施;两成一，道士右简单易行; 2日元发礼仪道士;两名鸿岭，道教界的伟大杰出的成就， thaumaturgus及两位鸿，道教界的伟大正直，次等阶级的神职人员。 In the provinces at the head of the priesthood are: Tao-ki-sze Ton-ki, superior of the Taoists of a fu (prefectute), and Tao-ki-sze Fou Ton-ki, vice-superior of the Taoists of a fu; Tao-cheng, superior of the Taoists of a chou or a t'ing; Tao-hwei, superior of the Taoists of a hien.在各省在总的神职人员是：陶基施吨级棋优越的道士，一个富（ prefectute ） ，陶基施Fou已吨级祺，副主席优越的道士，一傅;涛程，优越的道士，一个周或t'ing ;陶文慧，优越的道士，一个hien 。 The superiors are appointed by the governors-general (tsung-tu), or by the governors (fu-t'ai), on the presentation of the prefect of sub-prefect of the chou, t'ing, or hien.上级任命的省长秘书长（宗和涂） ，或由省长（富华t'ai ） ，就介绍了纪亚纪的，周t'ing ，或hien 。
Publication information Written by Henri Cordier.出版信息写亨利cordier 。 Transcribed by Douglas J. Potter.转录由道格拉斯j.波特。 Dedicated to the Sacred Heart of Jesus Christ The Catholic Encyclopedia, Volume XIV.奉献给圣心耶稣基督天主教百科全书，体积十四。 Published 1912. 1912年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, July 1, 1912. nihil obstat ， 1912年7月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
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