In this chapter, the official seal sentence of Laozi's Tao Te Ching named this chapter "different customs", and Xiong Chunjin's Annotation of Laozi's Tao Te Ching named this chapter "mother food". The purpose of this chapter is to compare "I" with "human" and "laity", criticize all kinds of deviant phenomena in society, and attach importance to nourishing oneself with "Tao".

Juexue has no worries. Just by ah, out of geometry? What is the difference between good and evil? We must not be afraid of what people are afraid of. This is crazy. It's not over! Everyone is bustling, like a prison, like a stage in spring. I am lonely, it is not a sign, like an unborn child of a baby. Luo Luo Xi, if there is no return. Everyone has more than enough, only me. My fool's heart is uncomfortable! The layman is clear, and I am alone; Laity observation, I am bored alone. Hey, it's like the sea; Hey, if there is no end. Everyone has some, but I am stubborn and contemptuous. I am different from others, but it is more expensive for me to eat my mother.

Juexue is carefree: Juexue, abandon the knowledge of sage and wisdom. No worries, no interference. Giving up the knowledge of divine wisdom can be done without interference. Professor Chen Guying advocated putting this sentence at the end of the previous chapter.

Only use, different geometry: only respectfully agree, the younger generation responds to the voice of the elders. Ah, the voice of slow consent, the voice of the elders responding to the younger generation. "Wei" and "A" are both responsive voices. Wei's voice is low and A's voice is high, which is used here to indicate the difference between up and down or between high and low. On the other hand, "a" is the same as "ah", reprimanding and reprimanding. Take the former one for example, which means, how far is it from the promise and voice?

What is the difference between good and evil? Yes, Fu Yiben and Diao Si A are called "beauty", and most scholars think it should be changed to "beauty". In fact, it is better not to change, which means, what is the difference between good and evil? Also very corresponding.

Don't be afraid of what people are afraid of: don't be afraid of what the world is afraid of, and people don't have to violate it.

There are two kinds of views, one is to describe the vastness of the spiritual realm, and the other is to refer to the long time experience. Take the former statement for example. Weiyang has endless implications. The spiritual field is open, as if there is no end!

Everyone is bustling, like a prison, like a spring stage: Xi, and music. Xixi, indulgent, cheerful. If you like prisons, prisons are places where ancient people raised cattle, sheep and pigs. Used to prepare the banquet in advance, and then used for the banquet. It's like spring coming to the stage and looking out in spring. It means that everyone is bustling and in high spirits, just like going to a rich banquet, such as going on stage in the same spring to see the beautiful scenery. Secular people enjoy themselves.

I am alone, like an unborn child: I, here, express his mood and spiritual realm in the first person. Laozi's "I" is the "I" who talks with the Tao, not the "I" who talks with the secular. I actually represent Tao, I am Tao, and Tao is me. With this sentence "I am the main word", I sat in the valley of China's history and talked to myself about people's joys and sorrows. His monologues, like pine trees in the valley, are lofty in style and clear and poetic like the sound of the night sea.

Park, cold, quiet. Signs, signs, signs. No sign, no sign, describe me as not showing off. "Children" and "cough" are the laughter of babies. This means that I am lonely and indifferent, with no signs of activity, just like a baby can't laugh yet.

If it doesn't belong to Luo, just like you, it is Luo, Lei and Luo, all of which are disyllabic synonyms. Lei Lei Xi, that is, fallen in droves, with no one to rely on. It's like being homeless

Everyone has more than enough, only me: more than enough, and plenty of goods. The meaning of heritage, lack, lack and deficiency. Everyone has something extra, but I don't seem to have enough.

What a stupid heart I am! Chaos: "Stupidity" here refers to a simple and straightforward state. Laozi sometimes calls himself "stupid", which represents the realm of a monk's life. Chaos, chaos, unclear. What a fool I am! Chaos!

The layman is clear, and I am alone: the layman's view, I am alone: bright, intelligent and wise. A faint, dull, ignorant look. Exactly, harsh and harsh. A sullen, simple and honest look. Secular people are so clever, only I am so stupid and ignorant. Secular people are so harsh, only I am so honest and simple.

Lian, if it is the sea: Liao. Liu, if it's Hai: Lian, Lian Bo. Quiet. The appearance of epiphysis, flurry and flurry describes the elegance of spirit. "Notes on the River": "I am lonely and unintentional, like a river and a sea, and I don't know that it is extremely poor. I wander alone. If I fly, I will never stop. My ambition is in the realm of God. " In modern Chinese, it means quiet and deep, and my heart is like an endless sea; Free and unrestrained, endless thoughts, blowing like a high wind.

Everyone has a purpose, but I am stubborn and contemptuous: use. Yes, useful, promising and capable. On the Princess on the River: "So, you can do something. I have nothing to do alone. " "Wang Bi's Note": "Same, same also. I want to use it. " Humble, describing stupidity and clumsiness. Secular people are all smart and do something, but I am stupid and clumsy and do nothing.

I work alone, but I eat my mother: Mom, here is a metaphor. Eating your mother, eating your mother, is to support yourself with Tao and support yourself with Tao. I am different from secular people, but I value nourishing myself with Tao.

In the previous chapter, Laozi put forward the corresponding governance plan for social pathological conditions. In this chapter, Lao Tzu, with his independent personality of "I", continues to criticize various social pathological phenomena by comparing with "people" and "laity". In Lao Tzu's view, we should first abandon the wisdom of saints in the previous chapter so as not to be disturbed. Secondly, it is pointed out that the value judgments of good and evil are relative, and they often change with the changes of the times and environment. People are still afraid of tools, so we must be vigilant and don't have to deliberately violate them!

Then, Lao Tzu compared the value orientation of "I" and secular people in life cultivation and attitude: secular people are bustling and indulgent; I am indifferent to peace and don't live in groups. Secular people are extremely clever and harsh: Lao Tzu is stupid and ignorant, honest and simple. Secular people are smart and do something: Lao Tzu is stupid and clumsy and does nothing. Here, Laozi fully shows the sense of alienation between "I" and secular society. This sense of alienation is just a sign that secular people deviate from the road and degenerate day by day, while Laozi's spiritual freedom and personality realm have been improved.