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In this chapter, Lao Tzu goes on to explain the characteristics of the Tao. The method he uses is still metaphor and substitution. He used "valley" to symbolize "Tao" to illustrate that "Tao" is both empty and real; he used "God" as a metaphor for "Tao" to illustrate that "Tao" gives birth to all things and continues to be extended; he used "Xuanqi Gate" as a metaphor for "Tao" as the root of all things, and so on. He wanted to show that the role of the Tao is endless, and in terms of time, it is timeless, and it lasts forever. Spatially, it's everywhere and endless. It gives birth to all things in the universe.

This chapter uses concise words to describe the metaphysical existence of the "Dao", that is, to continue to expound the idea of the "Dao" before heaven and earth in the fourth chapter, using the "valley" to symbolize the virtual form of the "Dao", and using the "God" to metaphorize the continuous birth of all things in the "Dao", and believes that the "Dao" is the force that governs the development and change of all things in infinite space, and is a unity with a certain material regularity. It is empty and deep, it is infinite, it will never dry up, it will never stop running. This force that governs the development and change of all things is the law of the unity of opposites. "The god of grains is immortal", which reflects the eternity of the "Tao", that is, the eternal "Tao".

The "Gate of Xuanqi" is the place where everything is generated, and its role is very great. "The Gate of Xuanqi" and "The Root of Heaven and Earth" are all used to explain that "Tao" is the origin of all things in heaven and earth. In ancient times, some people interpreted the gist of this chapter as the art of fetal rest and health, believing that "the gate of heaven and earth is to absorb the qi of yin and yang life and death." Every day, facing the afternoon, stretch your hands on your knees, slowly press the hundred knots, exhale turbidity in the mouth, and clear the breath in the nose, so spit out the old and accept the new. It is a long time, slowly spitting it out, still with the left and right hands up and down front and back. When bearing the qi, the intention is to be peaceful and energetic, go down into the hair, flow in the five organs, and the limbs are moistened by it, such as the mountains and clouds, such as the earth by the Ze, the complexion is bright, the ears and eyes are smart, the diet is delicious, the strength is doubled, and the diseases are gone. This is an explanation that links Lao Tzu's thought to traditional health preservation. This kind of thinking angle can also be regarded as a play on Lao Tzu's theory.

The mysterious and inexplicable "Dao" is a maternal animal***** which is very apt to describe the characteristics of the omnipotent "Dao" that gives birth to all things. This kind of crude, concise, and barbaric style of expression appears repeatedly in Lao Tzu's books. This illustrates two problems: First, from the point of view of the habit of using words and names, it reflects Lao Tzu's weariness with human knowledge, and he is worried that the habits and knowledge of civilization will increasingly weaken human beings' insight into nature and comprehension of "Tao"; second, Lao Tzu is unwilling to define "Tao" within a certain scope of understanding. The "Tao" that he is concerned with is a unified relationship between the universe and heaven and the earth that is interconnected, mutually restricted, mutually influencing, and interacting with each other, rather than being defined or divided by a certain part or a certain nature. Therefore, his "Tao" has a different way of describing and understanding.

Coincidentally, Freud, a master of psychology at the beginning of this century, also used such a "vulgar" method of description when discussing the relationship between man and civilization. He analyzed the human dwelling as a substitute for the mother, saying: "The womb is the first dwelling, and nine times out of ten human beings still cherish it because it is safe and comfortable." "Yes, the most primitive nature of human beings manifests itself in attachment to the mother, which is experienced in the heart of every human being. However, this nature is tortuously manifested in the spiritual needs of human beings in the desire to rely on nature and to become one with nature. Our nostalgia for nature today, our yearning for an idyllic life, is just like a child's desire to a gentle mother, eager to find what we have lost too much in the infinite mystery of nature. The hustle and bustle of too many cities, excessive industrial pollution, demographic imbalance, and tense and complex personnel relations put people's spirits under heavy pressure. We are committed to protecting the environment: planting forests, purifying the air and water quality of rivers and seas, protecting endangered species of wildlife, and saving the natural environment on which we depend. When we study the relationship between man and self philosophically and culturally, we are also looking for the lost dream of human beings.

Lao Tzu used the view of simple dialectics to explain that altruism ("retreat from its body" and "outside its body") and altruism ("body first", "body existence") are unified, and altruism can often be transformed into altruism, Lao Tzu wants to persuade people to be altruistic, this kind of selfless spirit of humility and retreat, has its positive significance.

This chapter follows chapter 5 and once again celebrates heaven and earth. Heaven and earth are objectively existing nature, which are produced by the Tao and operate and survive according to the laws of the Tao, so as to truly embody the Tao. Lao Tzu praised heaven and earth, and at the same time pushed humanity with the way of heaven, hoping that humanity would imitate the way of heaven. In Lao Tzu's concept, the so-called humanity is based on the way of heaven, that is, the specific application of the way of heaven on specific issues. This is a point of view that is often used in Lao Tzu's books, and in this chapter, he expresses this view. Next, Lao Tzu uses the term "sage" to illustrate the issue of humanity. For the saint as the ideal ruler of the highest position, humanity should be used not only for the political world, but also for self-cultivation, and for the selflessness of heaven and earth. For heaven and earth, "because it does not generate itself, it can live forever." For the saints, "it is not selfish and evil that it can become selfish." This contains the element of dialectics, which can live forever if it is not selfish, and can become selfish if it is not selfish, which shows that the two opposing sides are transforming each other. Generally speaking, the sage praised by Lao Tzu can be humble and stay out of the way, he is not meddling in everything, but seeing things clearly from the side and then helping out, but can stand on his feet. Some people think that this kind of thinking is the wisdom of dealing with the world, with no disputes, with no selfishness, and with inaction; some people accuse Lao Tzu's doctrine of talking too much about deceit, especially the sentence "If it is not because of its selflessness and evil, it can become its own selfishness", which is often cited as an argument by people, believing that the sage wanted to keep his power, but he used a cunning method and played a kind of trick of slippery, and so on. The mutual view of benevolence and wisdom is true in many of the views of the Tao Te Ching. The various explanations can be left alone, and after comparative study, a realistic point of view can be found after all.

After the previous chapter extended humanity with the way of heaven and earth, this chapter uses water in nature to metaphorize and teach people. Lao Tzu first used water nature as a metaphor for the personality of people with noble character, believing that their character is like water, one is soft, the other is to stay in a humble place, and the third is to nourish all things without fighting. The most perfect personality should also have this kind of mentality and behavior, not only to do things that are beneficial to others without fighting, but also to be willing to go to lowly places that others do not want to go, and to do things that others do not want to do. He can endure humiliation, work hard, and contribute his strength to help others as much as he can, without competing with others for fame and fortune, which is Lao Tzu's famous idea of "benefiting all things without fighting".

Lao Tzu praised water the most in all things in nature, believing that water virtue is close to Tao. And the ideal "saint" is the embodiment of the Tao, because his words and deeds are similar to water. Wang Fuzhi explained: "Of the five elements, water is the smallest. Those who are good at dwelling in the Tao are small and not for them, and they are after the people, and they are always the first to be virtuous. "To be non-contentious, to be selfless, this is the most significant characteristic of water. Water nourishes all things without taking them from all things, and is willing to stay in the lowest, wettest places. In the next seven juxtaposed sentences, there is a writing of Guan Shuide, and it is also the character that a good person should have. Lao Tzu also listed seven "good" characters, all of which were inspired by water. The final conclusion is: the essence of being a human being is "indisputable". In other words, it is better to deal with the evil of others than to compete with others for profit, so others have no complaints.

"Xunzi Youza" records a dialogue between Confucius and his first son, Zigong, asking about water: "Confucius looked at the water flowing eastward. Zigong asked Confucius: What is the reason why a gentleman must observe the great water when he sees it? Confucius said: Fu Shui, partial to all beings and inaction, like virtue. Its flow is also down, and the detention must follow its reason, which seems to be righteous. Its stubbornness is almost unyielding, like the Tao. If there is a decision, it should be like a sound, and it will go to the valley without fear, like bravery. The main quantity must be flat, like the law, the surplus does not seek generalization, and it seems to be positive. Nao about a small reach, like a look. In order to enter and exit, to be fresh and clean, like good. Its twists and turns will also be east, like ambition. Therefore, when a gentleman sees the water, he must look at it. Here, Confucius describes his ideal image of a gentleman with a noble personality in terms of water, which involves the moral categories of virtue, righteousness, Tao, courage, law, righteousness, inspection, ambition, and benevolence. There are obvious differences between the views and those of Taoism, but there are also certain similarities. This quotation can be read in conjunction with the eighth chapter of the Tao Te Ching.

This chapter is a positive talk about the way of ordinary people, and the main idea is to leave room for not to overdo things and not to get carried away by victory. Lao Tzu believes that no matter what you do, you should not overdo it, but should stop in moderation, and the sharpness, wealth and arrogance, and merit and greed are all excessive manifestations and will inevitably lead to disaster. When ordinary people encounter fame and fortune, there is no one who is not fascinated, and there is no one who is not eager to do so. Lao Tzu here said the scourge of knowing and not knowing how to retreat, being good at fighting but not good at letting go, and hoping that people will grasp the degree well and stop in moderation. The main thrust of this chapter is to write "Profit". "Ying" means overflowing, excessive. Complacency and arrogance are all manifestations of "profit". The result of holding a "surplus" will not be free from the scourge of overturning. Therefore, Lao Tzu earnestly warned people not to "profit", after a person has achieved fame, he should retire without profit, which is the way to long-term protection.

The focus of this chapter is on "surplus" and "retirement". Those who covet power and profit often gain an inch, and those who are arrogant in their talents and things are always sharp and dazzling, and these should be taken as a warning. Otherwise, wealth and arrogance will invite disaster. For ordinary people, it is quite difficult to build fame, but it is even more difficult to deal with it after becoming famous. Lao Tzu persuaded people to succeed but not live, and retreated bravely from the rapids, and the result could be preserved for the whole day. Others, however, are greedy, arrogant, and forgetful, and end up ruined. For example, Li Si, the prime minister of Qin, is like this. Li Si was an official in the Qin State and had already achieved the post of prime minister, which can be described as a combination of wealth and wealth, and his power is indispensable. However, in the end, he became a prisoner. When he was about to be executed, he said to his son, "I want to lead the yellow dog with Ruofu, go out to Cai Dongmen, and chase the cunning rabbit, how can I get it?" Not only can the prime minister not succeed, but he also has no chance to go out hunting with his son, and what a typical case this is! However, for ordinary people, if he had not been ruined, it would have been impossible for him to understand the true meaning of "retiring after success."

As an ordinary person, if you are indifferent to fame, fortune and status, it is possible to "retire after success". The development of things is originally transformed towards the opposite of oneself under certain conditions, otherwise there are many people who have always been prosperous in the history of ancient and modern China and foreign countries? "Success and fame" is certainly a good thing, but it also contains factors that cause disasters. Lao Tzu has realized the truth of dialectics, and correctly pointed out the relationship between advance and retreat, honor and disgrace, positive and negative, etc., otherwise it will lead to disaster. Therefore, he advised people to stop as soon as possible, and to accept it as soon as possible. After things are done, don't be greedy for fame and fortune, don't be in the middle of the corpse, but restrain your desires and hide your motivation. Ouyang Xiu, a famous writer in the Song Dynasty, has such a poem: "Retire bravely after the success of the book, resign from honor and disgrace, and return to Bai Shousheng to sing and embrace" ("The Pride of the Fisherman"), which embodies the spirit of "retiring after success".

This chapter focuses on the practice of self-cultivation. Six questions are written here, which seem to be a summary of the application of the "Dao" to self-cultivation and governance, and put forward general requirements for ordinary people and rulers. The second half of each sentence in this chapter seems to be a question, but the question itself is the best answer. Lao Tzu demanded that no matter whether it is physical or spiritual, whether it is subjective effort or objective reality, it is impossible to be completely consistent. But in real life, people should unite the spirit and the body without deviating from it, that is, the physical life and the spiritual life are in harmony. In this way, we must be extremely calm in our state of mind, clear away distracting thoughts, get rid of delusions, understand the laws of nature, and deepen our own moral cultivation, so that we can "love the people and govern the country."

This chapter follows on from the previous chapters and delves into the question of self-cultivation. The first six sentences put forward six situations and six questions: "Can you be inseparable?", "Can you do nothing?", "Can you be like a baby?", "Can you be flawless?", "Can you be a female?", "Can you be ignorant?", these six questions are actually about self-cultivation, goodness, learning, and governing the country. There is some disagreement in the academic community about the interpretation of this chapter. The first is the judgment of the sentence "the animal that is born, born but not had, for the sake of not being ashamed, and the long but not slaughtered, is called Xuande", some people think that it is similar to the 51 chapters "the Tao is born, the animal of virtue" and so on, so it is a mistake; some people think that in the 51st chapter as far as the Tao is concerned, this chapter is as far as the saints are concerned, the text is the same, but its object is different. In the book "Tao Te Ching", the situation of the same or similar text, and the repetition of the text are common phenomena, and do not need to be identified as wrong simplification. In addition, some scholars believe that the "one" in "carrying the camp and embracing one" means "one", that is, the spirit and the body are one and cannot be separated; some people think that "one" is "Tao", and "holding one" is unified in the Tao; some people think that "one" can be interpreted as "single-mindedness", and this sentence is translated as a person to live in a permanent residence, be single-minded and be cautious, and must not be tempted by material desires. This book follows the former view.

In real social life, ordinary people only pay attention to the real things and their functions, but ignore the empty things and their functions. In this regard, Lao Tzu discusses in this chapter the interrelationship between "being" and "nothingness", that is, between the real thing and the empty part. He illustrates that "being" and "nothingness" are interdependent and mutually useful, and that intangible things can have a great effect, but they are not easily perceived by ordinary people. In particular, he revealed the role of "nothingness" to people. Lao Tzu gave three examples: the role of the car is to carry people and goods, the role of utensils is to hold goods, and the role of the house is to provide people with residence, which is the convenience of cars, utensils, and rooms. The car is composed of parts such as spokes and hubs, these parts are "have", and the empty part of the hub is "nothing", without "no" the car cannot drive, of course, it cannot carry people and goods, and its "have" role cannot be played. If the vessel does not have an empty part, that is, there is no "nothing", it cannot function as a container, and the "being" on its outer wall cannot function either. The same is true for houses, if there is no hollow place in the four walls of doors and windows to enter, light, and circulate air, people will not be able to live, so it can be seen that the empty place in the house has played a role. The "being" and "nothingness" mentioned in this chapter are in terms of the phenomenal realm, and are different from the "being" and "nothingness" mentioned in the first chapter, which are in the context of the superphenomenal realm, and the reader should be careful to distinguish them.

At the beginning of the Tao Te Ching, Lao Tzu used most of the chapters to discover abstract truths by understanding concrete things such as heaven and earth, dogs, bellows, valleys, water, earth, containers, sharp objects, wheels, and houses. His theories often move from the concrete to the abstract, from the perceptual to the rational, rather than always being pretentious. Mr. Feng Youlan once said: "The 'Tao' mentioned by Lao Tzu is the unity of 'being' and 'nothing', so although it is based on 'nothing', it does not despise 'being', it really attaches great importance to 'being', but it does not put it in the first place." The second chapter of Lao Tzu says that "there is no symbiosis", and the eleventh chapter says that "thirty spokes are a hub, when there is none, there is a car." 埏埴 as a tool, when it is not, there is a tool for use. The chisel is a room, and when it is not, there is a room. Therefore, some are used for profit, and nothing is used. This passage is a clever illustration of the dialectical relationship between 'being' and 'non'. The middle of a bowl or teacup is empty, but it is the empty part that functions as a bowl or teacup. The inside of the house was empty, but it was the empty part that served as a bowl or teacup. If it is true, how can people live in it? Lao Tzu came to the conclusion that 'there is something for profit, and there is nothing for use', and it regards "nothing" as the main opposite. Lao Tzu is right to think that bowls, teacups, houses, etc. are the dialectical unity of 'being' and 'nothing', but it is wrong to think that 'nothing' is the main opposite. After all, it is with bowls, tea cups, houses, etc., that the empty space can function. If there were no tea cups, bowls, houses, etc., there would naturally be no hollow space, and there would be no effect. (Laozi's Philosophical Discussions, p. 117) )