Ancient Chinese translation! Urgent! 【 joys and sorrows, joys and sorrows 】 Where did it come from?

It has its true nature, which is called "sincerity". Therefore, it is said that "if you are not sincere, there is no" person, which is a kind of existence, both substantial and realistic. Dishonesty is tantamount to denying your own entity, so "a gentleman is sincere and valuable." The antonym of honesty is untrue, so Zhu explained: "If an old friend's heart is untrue, he must do something, and a gentleman values honesty."

The purpose of Confucianism is to cultivate one's morality, govern the country and level the world. Although "being sincere to yourself" is the main effort of sincerity, it is not the purpose. Therefore, The Doctrine of the Mean also said: "Honest people are not self-sufficient, so they become things. Be yourself and be kind; The achievements are well known. The virtue of sex is also the combination of exterior and interior, so it is appropriate to take timely measures. "

Because the purpose of "being yourself" is "becoming things" and things are infinite, the task of "honesty" becomes infinite. The Doctrine of the Mean goes on to say, "So, there is no interest." If you don't stop for a long time, you will be levied for a long time. Far is rich, and wealth is wisdom. "With the deepening of' honesty' and the expansion of' finished products', the moral cultivation of honesty subjects is also increasing day by day, from rich to thick, from rich to gorgeous." Rich land matches the sky, so it has reached the realm of "participating with heaven and earth".

Because honesty is the attribute of objective matter, "honesty" itself is a kind of heaven, that is, a kind of sex. If people can give full play to it and skillfully use it, it will become human nature. "The Doctrine of the Mean" said: "Honest people have heaven, and sincere people have humanity. Honest people don't want to be caught in the middle, they can get it without thinking, let it be and be a saint. Honest people choose people who are kind and stubborn. " As far as the realm of cultivation is concerned, the "sincere person" can achieve the goal of "neutralization" without hesitation. As far as the cultivation process is concerned, the "sincere person". So, what are the main processes of sincere cultivation? The Doctrine of the Mean says, "Be knowledgeable, interrogate, think carefully, distinguish clearly and stick to it." Put forward the words of learning, asking, thinking, distinguishing and doing, and put forward the requirements of learning, asking, judging, thinking, distinguishing and doing. Caution, caution and loyalty are a matter of attitude. As long as you work hard, it is not difficult to do it. But erudition and discernment are not only attitudes, but also things that need hard work. Therefore, The Doctrine of the Mean says: "People have a hundred abilities, and people have a thousand abilities. If you can do this, you will know if you are stupid, but if you are soft, you will be strong. " People's qualifications and physical strength are different, there are strong and weak, but with this spirit, it is impossible. This is for sure, everyone can be "neutral" as long as they have the heart.

The opposite of sincerity is falsehood, so "sincerity" should resist deception, not only can't deceive others, but also can't deceive the heart. "The Doctrine of the Mean" said: "Loyalty and forgiveness are not far from violating the Tao. Don't do to others what you don't want. " Try your best to be loyal and forgive others. Loyalty and forgiveness are not far from the golden mean. But what are loyalty and forgiveness? The Doctrine of the Mean gives the simplest example: "Don't do to others what you don't want others to do to you." Always put yourself in others' shoes. Anything you don't want to impose on yourself will never be imposed on others. In this way, there is a lot of understanding and a lot of "neutral" atmosphere.

Giving to others instead of doing it is sincere on the one hand, and asking others to do it first is sincere on the other. The author of "The Doctrine of the Mean" borrowed Confucius' words: "The way of a gentleman is four, and Qiu failed to achieve anything. I hope my son can serve my father, but I can't. I wish I could serve you, but I can't; I want my brother to be my brother, but I can't. I hope my friends will give it first, but I can't. " It is easy to ask others, but not easy to ask others. Ask sons to do what they did to their fathers first, and ask subordinates to do what they did to their superiors first. Even the omnipotent Confucius said "omnipotent". And this way of thinking, putting yourself in the other's shoes, asking yourself and answering yourself, is exactly where the greatness and sublimity of character lie.

This relationship between demanding people and opposing themselves is, to some extent, the relationship between words and deeds. The Doctrine of the Mean holds that you can't do things reluctantly, but words can't be exhausted. "The Doctrine of the Mean" said: "The trip to Yongde is sincere and insufficient, and I dare not force it; More than enough, dare not do it. " Words and deeds are not only a question of how to look at them, but also a question of mutual relationship. "The Doctrine of the Mean" says, "A gentleman is not stubborn." When you speak, you should consider your own actions, and when you act, you should also consider your own words, so that the two should be consistent, not divorced. Not only can you not divorce, but you should also make it "stubborn" and profound and frank. This is a gentleman.

Although the main idea of the Doctrine of the Mean emphasizes neutrality and justice, it emphasizes the depth and extremes of sincerity, but it goes against its own purpose, and even says that "the way of sincerity can be known in advance." If the country wants to prosper, it must be auspicious; If the country is going to die, there must be evil spirits. See the tortoise, move four bodies. Misfortune comes from the mouth, and good is rewarded; If you are not good, you must be a prophet, so you are as sincere as God. " Since "seeing the tortoise move four bodies", I have returned to divination and merged with Yi.

Second, the principle of proceeding from reality. An important principle emphasized by the golden mean is to proceed from reality, from one's own situation and from the trivial matters of daily life. "The Doctrine of the Mean" says: "A gentleman always keeps his place and refuses to cross the line." What is the original meaning of the element? Zhu explained, "Sue, it's still there."

A "gentleman" must act according to the actual situation without admiration: "a gentleman is rich but not rich, poor but not humble, humble but not arrogant, flat but not humble, flat but not difficult, and a gentleman is not complacent." That is to say, when people are in a position of wealth, they should act according to the situation of the rich, when they are in a position of poverty, they should act according to the situation of the poor, and when they are in an uncivilized and barbaric place, they should act according to the situation in trouble. Everything should proceed from reality, without external demands, illusions and arrogance. Only in this way can they be "not complacent". In a class society, it is impossible for people to be in the same position, so the Doctrine of the Mean also says: "If you don't work in the upper level and help the lower level, you will have no complaints. I don't complain, but I don't care about others. Therefore, gentlemen are good at living, and villains are adventurous. " The so-called proceeding from reality means proceeding from one's own actual environment, without artificial promotion or hard encouragement. In the upper position, we will stand tall, and in the lower position, we will depend on the situation. Everything will go with the flow, there will be no complaining, and there will be no mistreatment of others, so it will always be peaceful. The villain who can't win is not like this. He didn't consider his actual situation and took risks in order to win by luck. Even if you achieve your goal occasionally, you are physically and mentally haggard and far from the mean.

Starting from reality, we should focus on the low and start from a young age. "The Doctrine of the Mean" says: "A gentleman's way is far from self-sufficient; Climbing high will make you feel inferior. " No matter how far you go, no matter how far you go to Wan Li, you start from the first step around you; No matter how high you climb, you should start from the lowest level. So, where should the application of the doctrine of the mean begin? "The Doctrine of the Mean" quotes the poem and Confucius: "The poem says: A wife is good at getting along, like playing a harp; The two brothers are happy and anxious. Yi Er, Le Er's wife Tang. Confucius said, "Parents are easy! "Let's start by adjusting family relations. Between husband and wife, such as drums and harps; Between brothers, be kind. Coupled with filial piety to parents, a family is "neutral".

Starting from reality, besides the reality of space, there is also the reality of time. "The Doctrine of the Mean" said: "The gentleman is also moderate, and the gentleman is in the middle." The so-called time, one is anytime, which means anytime and anywhere. First, keeping pace with the times means keeping pace with the times and adapting to the development and changes of things. Confucius in The Doctrine of the Mean said: "Confucius said: Foolish but good at using, cheap but good at learning, born in this world of anti-ancient, such disasters are also physical." There are three realities here, one of which is the reality of time. The reality of talent and status should be considered, but the lack of talent for personal use and the lack of motivation for self-study are easy to find and overcome, because this is only personal behavior after all. Just "turning the past into the present" is often supported by a theoretical system, and its behavior is often a trend of thought and a kind of strength, so the harm will be greater, more difficult to overcome and more worthy of vigilance.

Third, the spirit of perseverance. The doctrine of the mean shows a code of conduct and a principle embodied in practice, so it emphasizes "doing" in particular. The Doctrine of the Mean gives full play to Shun's deeds and says, "Confucius said: Shun's great wisdom is also related to it! Shun is good at asking questions and observing words, hiding evil and promoting good, holding both ends and using them for the people. Do you feel smooth? " The author of The Doctrine of the Mean thinks that "Shun" means Shun, because he insists on the doctrine of the mean. He pays attention to investigation and study, listens to the opinions around him, and can suppress evil and promote good. Be good at analyzing the opinions you hear, eliminate the left and right extremes and replace them with the most practical ones. Zhu commented on this: "Everything has two sides, such as small and thick. Good, both ends hold, measurement is to take the middle and then use it, so choosing judgment is the best. However, this is beyond my power, and it is not bad. Why is it related to this? The reason why this knowledge is not too bad is that the Tao is doing it. " Although Zhu's notes are contradictory, they are also different. It should be right to take measures, but when it comes to "everything has two ends, so take measures to take measures", it is wrong to take the average of the two ends. Judging from the definition of "emotion does not express" in The Doctrine of the Mean, "zhong" refers to the amount of emotion, that is, the nature explained by Zhu, which is not the opposite of "two ends", because since it does not express, there is no such thing as "two ends". It can be seen that the doctrine of the mean in The Doctrine of the Mean is different from Aristotle's mesotes.

The doctrine of the mean emphasizes practice, not only applying the doctrine of the mean in practice, but also learning it in practice. Application should be like shun's "holding both ends and serving the people" On learning, The Doctrine of the Mean gives another typical example, that is, Yan Hui. "The Doctrine of the Mean" said: "Confucius said: If you choose the doctrine of the mean, you will be convinced and lose." The so-called choice of the golden mean is to be good at choosing, choose the most accurate and true, that is, the "golden mean" that reflects the essence of things and make it your own. Yan Hui has been like this all his life. This tells people that many things encountered in study, work and life are extreme and cannot reflect the essence of things, so we should be good at choosing. Choice is not to choose those grandstanding, temporarily prominent, not to follow the crowd, but to be impartial and faultless and truly reflect the essence of things.

In order to master the "golden mean", one must study; The second is to do it; You can know when you learn, and you can succeed when you do it. But both knowing and doing need to pay a price. "The Doctrine of the Mean" says: "Know his life, his learning, his difficulties and one of them. If you do it safely, profitably, or reluctantly, you will succeed. " The golden mean emphasizes the importance of learning and doing. No matter what kind of person or situation, you can "know" as long as you keep learning. No matter who you are, no matter what the situation, as long as you stick to practice, you can succeed. Zhu commented: "Although there is nothing wrong with human nature, there is a difference in temperament. Therefore, there are fleas on the road and it is difficult to walk on the road. However, if you can constantly strive to improve yourself, it will be one. " Lu said: Although we entered different routes, we reached the same territory, so this is the "golden mean". If knowing that safety is the capital of an enterprise, it is unattainable; You can't succeed if you know how to travel light, and this road is unknown because you can't. "Zhu believes that people have different talents, so the difficulty of learning and doing is different. Lu's exposition is more profound: if people only want to be born with knowledge and refuse to learn mechanics, and hope that they can be safe and not sleepy, then the doctrine of the mean can only be the doctrine of the mean in the theoretical sense and cannot be used by people, so it is impossible to say that "this way is unknown." "

The practice of the golden mean is consistent in principle and spirit, whether for yourself or others, or for family and society. "The Doctrine of the Mean" said: "There are five ways in the world, so those who do it are three. Yue: monarch and minister, father and son, husband and wife, brother Kun, friend. Fifth, the way of the world is also. Knowledge, benevolence and courage are the virtues of the world, so those who do it are also. " The fifth way of life is extroversion, which is a family society; Dade III in the world is introverted, which is for himself. Whether introverted or extroverted, the principle is the same for people and themselves. "So the traveler is also."

Not only the common people, but also the king of a country and the Lord of the world. The Doctrine of the Mean says: "All countries in the world have nine classics, that is, cultivating oneself, respecting morality, respecting ministers, exercising with ministers, working hard, being gentle and profound, and cherishing princes ... All countries in the world have nine classics, so those who do it are also."

Fourth, there is no thinking. The "golden mean" is an objective law, and people's thoughts must follow this law, without a moment's deviation. "The Doctrine of the Mean" said: "Those who are Tao can't be separated from it for a moment, and they can be separated from non-Tao." He also said: "The gentleman is moderate, and the villain is against the mean. Gentleman's doctrine of the mean, gentleman and time; The villain is also anti-mean, and the villain will do whatever it takes. " A gentleman is the golden mean, and his thoughts are always within the golden mean. The villain opposes the doctrine of the mean, and his thoughts are unconstrained and even unscrupulous. Unscrupulous is thinking without objective laws.

As mentioned above, the golden mean is extremely difficult to master. Besides self-cultivation and understanding, there is also a methodological problem. "The Doctrine of the Mean" Confucius said: "Confucius said: The Doctrine of the Mean is the ultimate! People rarely last long. " Why has no one been able to do it for a long time? The Doctrine of the Mean quotes Confucius and goes on to say, "Confucius said:" I know that it is not good, and those who know it go beyond it, and fools are not as good as it; I know that it is unknown, the sages have passed it, and the unscrupulous are not as good as it. " This is Confucius' famous theory of going too far is not good enough. Too much and too little are all manifestations of the doctrine of the mean. Too many, more than the limit; There are not enough people who have failed, and they have not reached the level they deserve. There are two tendencies: to go too far and to go as far as possible. These two kinds of people are the easiest to commit crimes. As far as practice is concerned, smart people tend to overdo it, while fools tend to do less. As far as understanding is concerned, good people tend to go too far, and unscrupulous people tend to be insufficient. Why is this happening? The author of The Doctrine of the Mean did not discuss it. In fact, there is a question of thinking method. Intellectuals and sages who are good at thinking, and so on, are easily doped with their own subjective elements. The so-called fools and unscrupulous people (the unscrupulous people here actually refer to fools) seem to have poor thinking ability, but they are actually mixed with their own subjective elements, but fools and unscrupulous people are usually influenced or even fooled by knowledgeable people and sages.

The doctrine of the mean has both ideological cultivation and thinking methods. What is the right way? The author of The Doctrine of the Mean summarizes five aspects: "In order to be smart and knowledgeable, it is enough to have a sense of existence; Rich and gentle enough to be inclusive; Strong and resolute enough to persist; Qi Zhuang is honest enough and respectful; A careful examination of arts and sciences is enough to make a difference. " These five aspects are simply sensitive, extensive, rigid, modest and confidential. Sensitivity is the keenness to observe things; Tolerance is tolerance, not narrow, not confined to a corner; Fortitude, not cowardice; Zhuang is dignified and serious; Secrets are closely scrutinized. If you are not sensitive, you can't be temporary, if you are not broad, you can't measure, if you are not rigid, you can't have principles, if you are not respected, you can't make a difference, and if you are not intensive, you can't make a difference. All five are prepared, hidden and widely hidden. Once used, they will all win. "The Doctrine of the Mean" describes its function and says: "Pubo has a deep source, and when it comes out, it is like a sky and a deep spring. When you see it, people don't respect it. People will believe you when you say it, and people will say (Yue) when you do it. So the reputation is full of China, and it is quite impressive. The boats and cars are all there, and the manpower is connected, covering the sky and blocking the land, and the sun and the moon are competing for glory. first frost is bleak. All flesh and blood are respected, so it is worthy of heaven. "

The doctrine of the mean is impartial, so its thinking method should also be impartial, neither more nor less. Generally speaking, people who are in the upper position are often easier, while those who are in the lower position are often inferior, because the upper and lower positions are relative, and officials have their own subordinates, that is, the lowest-level officials and the people under his rule, so the general tendency of this group of officials is to overcorrect, and the stronger the organizational system, the easier it is to overcorrect. Therefore, "The Doctrine of the Mean" particularly emphasizes preventing the way of thinking of "gentlemen" from going too far. "The Doctrine of the Mean" quoted "Poetry" as saying: "What about clothes and brocade? , the evil of the text is also. Therefore, the way of a gentleman is dark and Ri Zhang; However, the villain's way is dying out. The way to be a scholar is light and tireless, simple and elegant, gentle and understanding. " ? There is nothing in the clothes, just a single coat. Why do you want to add a single coat to the embroidered brocade? I just think the pattern is too exposed. In this way, we can know that the way of a gentleman lies in the connotation, not in the appearance. The connotation is deep, although the appearance is dim, it shows its light more and more with the passage of time; The connotation is superficial, although the appearance attracts people's attention, it will soon disappear in people's impressions. Light and tireless, elegant and calm, gentle and reasonable, this is the correct way to practice the doctrine of the mean.

Moreover, the author of The Doctrine of the Mean thinks that the way of thinking is also related to appearance, speech and appearance. The author cites the Book of Songs and Confucius' words to demonstrate: "Be considerate and don't usurp the host's role." . Confucius said: "Sound and music are to educate the people, but at the end." Educate the people with harsh words and harsh looks, because it is too far from the mean.

From the above introduction, we know that the "golden mean" is by no means the eclecticism that people are used to talking about, which is equivalent to giving up the principle of the "golden mean", nor is it a simple formula to average the two, but a very precise ideological cultivation and extremely strict effect requirements. The pursuit is the "neutral" realm of people and things. Just because you are still in the middle, you can be in harmony, and just because you enjoy harmony, you should be in the middle. Be a man, be a man, be a man, be a man in thought, be a man in judgment, seek everything and be a man in justice. Where does the golden mean of this value orientation come from? We say it comes from the Book of Changes. Look at the hexagrams in the Book of Changes. Yang's three or five hexagrams and Yin's two or four hexagrams are generally auspicious, at least harmless (of course there are exceptions). For example, the divination in "Gan" says: "A gentleman works all day, and if he hesitates, he is completely blameless." Ninth Five-Year Plan: "The flying dragon is in the sky. It's good to see adults." "Kun" hexagram 62: "If you are straight, there is no harm in not learning." June 4 th: "bag, no complaints, no reputation." "Tun" is sixty-two: "Tun is like a chariot, riding a horse, bandits, and getting married. A woman's chastity is not a word, but ten years. " June 4th: "It's ok to propose marriage and ride to Kyrgyzstan." What does this phenomenon mean? Explain that hexagrams are more expensive, because two, three, four and five hexagrams, while two and four belong to yin and three and five belong to yang, so three hexagrams are more expensive. Because Zhouyi is earlier than Confucian classics, we have reason to say that the doctrine of the mean in Confucian ethics comes from the doctrine of the mean in divination.

Because the divinatory symbols first embodied the above-mentioned Zhong Hua thought, later generations developed the neutral theory of interpreting divinatory symbols. Confucius said: "Confucius said: Yang has three yin and four yin, and its position is right." Among the hexagrams, only the third and fourth hexagrams are positive, on the grounds that three hexagrams have one, two hexagrams have five or six hexagrams, and two hexagrams are just among the six hexagrams. The Yi-chuan copula is consistent with the phenomena listed above, with 24 as the yin center and 35 as the yang center. "under the copula" said: "two and four, the same work but different; Three and five, the same work and ectopic. " Although ectopic, they are all the same works, all of which belong to the Chinese. According to the thought of "two more honors and four fewer" in The Analects of Confucius, Wang Bi put forward a new theory that "two plus five is more expensive than three plus four". Although there are different views on which is the center, your school has the same idea, and it is the same to exclude one and six at both ends. Why should we exclude them? Because they are at both ends and cannot reflect the essence of things. "Under the copula" said: "It is difficult to know at first, easy to know at last. At the beginning of the resignation, death is the end. " The so-called background, that is, the two ends, that is, the beginning and the end. Why can't both ends reflect the essence of things? Han's Notes on Yi Zhuan explained: "The husband's affairs start from the micro and stop at the micro. The first few starts and the suggestion ends, so it's hard to know. At the end of the divination, everything is done, so it is easy to know. " "Justice" said to the further development of Korean annotations: "What is difficult to know at the beginning is the beginning, starting from subtlety, and then proposing its end. It's not obvious, so it's hard to know. What is easy to know on it is said to be on the hexagrams. To the extreme, success or failure has been seen and easy to know. " Divination is used for divination, which is too hidden at first and too exposed at last. Too hidden to see signs, too exposed to hide bad luck, so divination is not taken. As far as things are concerned, too concealment and too exposure are two extremes. It's better to be hidden than exposed, so I won't take it.

So what is the correct position? "Under Cohesion" goes on to say: "It is not that a husband is unprepared to write about morality and distinguish between right and wrong. Hey! If you want good or bad luck, you can know. The knower must think more than half when he looks at his words. " "Cohesion" holds that divinatory symbols reflect complex things, and we should sort out all things from them and distinguish right from wrong. The fate of personnel depends on it. And quoted Yi Zhuan Hai Ci as proof.

Yi zhuan Nuo ci really summarizes the meaning of hexagrams according to Chinese hexagrams. Such as "Meng" and "Haiku": "There is danger at the foot of the mountain, and the danger stops, Meng. Mengheng in Bi Heng is also in the middle. I begged Meng Tong, Meng Tong begged me, and I should make up my mind. Early warning, just also. Repeatedly blaspheme, blaspheme is not to sue, blaspheme is also. Being honest is also a sacred job. " The full text is based on what 92 Yao said. More than 92 is 63, which means yin, yin is a dangerous phenomenon, yin is a divination, and gen is a mountain, so it is said that "there is danger under the mountain". Living in the sixth day of junior high school, I am growing up, so I said, "Meng Heng, with Heng Xing, is also in the middle of time." The following sentence "bandits beg me to be a child, and children beg me" is a paraphrase of the original words of hexagrams, but its tone is still addressed to 92, who is in his childhood. As for "early admonition, it is good to be strong" and "moral integrity, meritorious service is also good", especially 1992.

Another example is the six "virtual" and "haiku": "virtual" must be there, and the risks are ahead. Strong but not sleepy, its meaning is not sleepy but poor. "Need" is blessed, bright and sincere, in the middle of the sky. "The full text consists of three sentences, each with a meaning. The first layer, what is needed to explain the names of hexagrams? The meaning of waiting; Why wait? " The risk is ahead. " The second layer, talk about the upper and lower hexagrams. Divination is a "hurdle" and "hurdle" is a risk. The next hexagram is "dry" and healthy, so it is said to be "vigorous but not sleepy". "On the third floor, why is Guangheng Original?" It's in the middle of the sky. "Heaven is the position of the son of heaven, which means the fifth. Because it is in the hexagrams, it is also said that "it is also in the middle. Others, such as "Zhong You, a newcomer, wins in China" and "Seeing an adult, still in China", refer to 92 and 95 respectively. Another example is the divination and haiku in the Book of Classics, which all refer to "92 years old". Another example is "Bi", which means: "Yuan Yuan is always faithful, blameless and rigid", referring to the Ninth Five-Year Plan. "Little Livestock": "Soft means up and down", soft means June 4th, and up and down means September 3rd and September 5th respectively. The word "step" means "63 is above 92." Upright, ascended the throne without guilt, aboveboard "refers to the Ninth Five-Year Plan.

Not only biography, but also Wang Bi's interpretation of divination. For example, when interpreting the hexagrams in Tun, two or five hexagrams are taken as the protagonists, and the beginning and the top are taken as the contrast, so that each hexagram is personalized and the whole hexagram is storytelled. On June 2, he wrote, "Chariots are like horses, and horses are like horses." Bandits, marriage. A woman's chastity is not a word, ten years is a word. "bet:" aim at five, not from the beginning. Chariots are difficult to walk, the right path is not followed, and the beginning is different ... Kou said that the beginning is also true, and if there is nothing difficult at the beginning, he will marry the fifth child. So, bandits and bandits are married. Aim at five, not from one, so women are not virtuous. In a difficult world, the potential is only ten years, and ten years is abnormal. If it is not normal, it will win in the future, so it is a sentence. "Tungua is zhen (? ), the fifth day of the first day is Yang, and the rest is Yin. Wang Bi assumes that there are six people, two men and four women, and two and five are ideal lovers. The reason why they fall in love is ideal is because of their qualifications and social status (the second is the positive position of yin and the fifth is the positive position of yang). There is a shameless "Chu" next door, who haunts her anyway, often interferes, and even "rides a horse", dispatching troops and dispatching troops, robbing relatives at home like a robber. " Second, "cling to" five "and refuse to accept:" female infidelity ".

Find your own "five"? It's a long road in Xiu Yuan, and for other reasons, I have to wait in the same place. Personnel usually rob once every ten years. She is determined to wait another ten years, until the influence of Chu is weakened and conditions permit, and then remarry, so "ten years is the way."

"62" has "63" on it. Sanliu said: "Even if the deer is safe, in the forest, a gentleman is not as good as giving up and being stingy." Wang Bi took notes and continued to play according to his ideas, saying, "Three is close to five, so it is not difficult. Although four is better than five, its ambition is at the beginning. It is better to go our separate ways and have no chariots. It's easy to see the road, don't slap your ambition to death, five should be second, you won't accept it. What's the difference? " "Three" is closer to "five" than "two". If she wants to find a "five", it is much more convenient than finding a "two". Although there is a "four" in the middle, "four" has her lover and will not hinder her. However, "San" is an ambitious and virtuous girl. She knows that Er is in love with Wu and Wu is waiting for her. Although it's easy to see the road, she won't go. If you don't look for "five", then settle for the second best, and you will marry the "Chu" who is ready to ride a horse and has good sex, but she looks down on him and has to make up her mind not to marry, "so she went into the forest."

Now there are four. Message on June 4th: "There is no harm in proposing marriage and riding to Kyrgyzstan." There is a special relationship between "Si" and "Chu". "Si" is the first clue of divination, and "Chu" is also the first clue of divination. It may be the eldest son and daughter of two families, or it may mean that the abdomen is married, but "Chu" has been restless since childhood and robbed the girl next door. Because of the attempt, we turned to look for old friendship, so we came to the "four" house to propose. "Four" married him generously, regardless, so he said "nothing is unlucky".

"Ninth Five-Year Plan" is the most respected divination and the central figure of the story. The Ninth Five-Year Plan is mixed. The slogan reads: "Tunqi ointment, small chastity, big chastity." In other words, small things are auspicious and big things are fierce. Wang Bi took notes and said, "When in trouble, you should be above the throne, not generous ... but second." It is difficult to collect its ointment, and it is necessary to be able to give it to the giver. If you have the same ambition, you can't tolerate others. Small is a good thing, big is a bad thing. Wang Bi criticized that the Ninth Five-Year Plan was in the supreme position and could not be grand and generous. He only loves "two" in his heart and has no endurance, so he is small and fierce.

Shangliu is a poor girl. She wrote: "Riding on a horse is like a class, like tears." Seeing others getting married noisily, I was alone in the boudoir and had to "cry like blood." Why is this happening? Wang Bi explained: "It is extremely difficult to be in danger, and there is no support at the bottom. Although it is better than five or five batches of ointment, it is not comparable. I don't know what to do if I don't live in peace. Therefore, if you ride in a stable, you will be poor, and there will be nothing to look up to, so you will cry. " Wang Bi interprets "riding after class" as "going to the sixth place", which is more dynamic.

From Wang Bi's explanation of divination, we can see that "Chu" and "Shang" are always excluded. Although Shang is an innocent girl, let her cry. As for Chu, although he has a bad personality, he has a place in the divination, and another department does not dislike him.

Although the two, three, four and five hexagrams are among all the hexagrams, their weights are not equal, which means there is a middle hexagram in the middle. "Under the Cohesion" said: "Two and four work together but are different. Two more reputations, four more fears, and proximity. Soft is the way, far is not good. They should be blameless, and so should their use of softness. Three and five, the same work is different, the third is fierce, and the fifth is more work. " Although the second and fourth are all in the shade, the second is more famous, and the fourth is more afraid, because the fourth is too close to the fifth and too far from its proper position, because "softness is the Tao, which is not conducive to those who are far away." So where should I put it? "It should be blameless and useful." In rigidity and softness, "softness" is the next divination, and naturally it is the position of "two". In the same way, although three and five are both Yang's themes, what is the reason for "three more fierce, five more successful"? "Three" is too close to "two", its status is too low, its yin is too heavy, and it is not as noble as "five", so "noble equals lowly".

There is another important reason why "three" is not as good as "five", that is, "three" ranks above the next divination and makes a taboo. Similarly, "four" is not as good as "two" because it ranks below the hexagrams, not in the middle. Therefore, as far as all hexagrams are concerned, two, three, four and five are all in the middle, and only the "five" of Yang and the "two" of Yin are really in the middle.

Although "two" and "five" are right in the middle, whether a hexagram is good or not depends on the general environment of hexagrams. For example, among the sixty-four hexagrams, people think that the most auspicious hexagrams are Tai and Xia and Kun. The "two" in the yin position became yang, and the "five" in the yang position became yin, which were all misplaced. It doesn't seem good. But from the big environment, this is an excellent divination, the so-called three yang kai tai. Three yang is in the bottom, three yin is in the top, and the bottom is from the inside out, with the inside being the main one and the outside being the second. Haiku says: "The internal yang is the vulva, the internal health is the external obedience, and the internal gentleman is the external villain. The gentleman is long and the villain disappears." So it is a good divination. Contrary to Tai Gua, no two hexagrams are yin, five hexagrams are yang, yin is in the yin position, and yang is in the yang position. However, because the position of all hexagrams is reversed, the inner hexagrams are Kun and the outer hexagrams are dry, and yin is the main position. Haiku says: "Think big and get small", that is, pay more and get less. It is also said that "the inside is yin and the outside is yang, the outside is soft and the inside is rigid, the villain is a gentleman, the villain is long, and the scholar is virtuous", so it is a divination that carries more contempt.

The above situation tells us that divination is in the Lord. In each hexagram, two, three, four and five are all middle, while in the four hexagrams, the yang is too three and the yin is too close, so only two and five are ideal middle, that is, middle and inner. When this situation is applied to Confucian ethics, there will be an impartial golden mean and the theory of "going too far is not enough". Coupled with the constraints of internal and external conditions in divination, such as specific conditions such as time and place, the golden mean has many self-restraint conditions. Therefore, the doctrine of the mean in Confucian ethics is much more rigorous, profound and harsh than the doctrine of the mean in the Book of Changes.

The ideological content of The Doctrine of the Mean and the Book of Changes originally communicated and infiltrated with each other. From this point of view, it is hard to say whether they are continuous or not. Chapter 28 of Zhu's The Doctrine of the Mean clearly states: "Today, getting off the train, sharing the same track, sharing the same language and working with colleagues" is obviously the product of Qin's destruction of six countries, so Yi is naturally the source of The Doctrine of the Mean.