In order to explain the proposition of “Daofaziran（道法自然）”, the author discussed about the meaning of“zirna(自然)”, “the Tao(道)”, “fa (法)”, and “Daofaziran” respectively. First of all, for the relation of “the Tao” to everything in the world, “wu-wei(无为)” is the way “the Tao” operates; “ziran” is the condition in which everything in the world exists in the “wu-wei” of “the Tao”. Secondly, in the book Lao-zi people are suggested to imitate “wu-wei” of “the Tao” and the rule of “wujibifan (物极必反)”to manage affairs and interpersonal relations. In this sense, “the Tao” is the mode people should imitate, but not the objective rules people should obey. Thirdly, by “faziran（法自然）”, we emphasize the experience. Therefore, for the relation between the practical subject of “fa”and its target “the Tao”, we should emphasize the embodiment of “the Tao”. By “yinziran(因自然)”, we emphasize obedience. Therefore, for the relation between the practical subject of “yin（因）”and its target “the Tao”, we should notice the violation of “the Tao”. The change from “faziran”to “yinziran”reflects the evolvement of “the Tao”. Lastly, “daofaziran” is another expression of “daochangwuwei（道常无为）” in the perspective of everything in the world. In the book Lao-zi, it is emphasized that the relation between “the Tao” and “wu（物）” should be supporting and supported, but not dominating and dominated.