鄭、朱皆解「率」為「循也」的傳統認知，傳達了程朱一派在該問題上對鄭玄思想的承繼，卻忽視了在不同的人性觀背景下，鄭、朱之「循」並非一義。絕對的「依循」已脫離了「率」義，在此之下隱藏的是「率」之工夫和主體問題。在對絕對「依循」的反思之外，「率」字之「統率」、「引導」等義項亦被用在注解中，學界對「依循」之解呈現出離與回歸並存的態勢，二者相互糾纏、各執一端。基於對先秦儒學基本宗旨的把握和對「天命之性」的再認知而看，「依循」「駕馭」與「引導」分別是在不同維度和不同階段中對「性」的應有態度，並非矛盾立場，當綜合諸義，從多維度理解，以時境擇取，更能更準確地理解《中庸》「率性」之真義。

The traditional cognition that Both Zheng Xuan and Zhu Xi Put the “shuai” Interpreted as “follow” conveyed the step-after of Cheng Zhu and Zheng Xuan on this issue, which ignored the difference of their different backgrounds on the viewpoint of humanity. All these raised the attention of efforts and action originators issues of “shuai” under the definition of “follow”. The other separation of meanings such as “lead” and “guide” of “shuai” were also used to definite this word beside the rethink of “follow”. Which lead to two situations of departure and come back of the explanation as “follow” in academia, they entangled and can’t convince the other side. To view based on the basic concepts of confucian before Qin and the re-cognition of humanity nature endowed by heaven, “follow” “guide” and “lead” are all right attitude to humanity nature which argued on different aspects and stages and they are not contradictory position totally. Which means that we should blend all the definitions and view from all aspects, to choose abide by times and detailed situations, so that we can understand the real meaning of “shuai xing” of the Doctrine of the Mean more exactly.