何謂中道了義？不偏謂之中，修行謂之道，盡矣謂之了，宜乎謂之義。夫中者乃無太過、無不及也。
今天這個題目叫中道了義。這個題目是非常重要的，我們修道的人一定要明白中道了義。中道就是不偏的，它正在中間。這個不是像《楞嚴經》所說的那個中道。這個中道是正在中間，沒有南北東西的；也不能說南，也不能說北，也不能說東，也不能說西，所以是個中。又有東西南北，那就中沒有地方，所以這就不偏，好像我們這個飯廳，在正中間，不偏一點；也不偏左，也不偏右，這中道，所以叫不偏謂之中。修行謂之道，什麼叫道呢？道，你修行，你去走，這就是一條道。你要不走、不修行，就沒有道。所以這道就修行，叫著道。
盡矣謂之了。這個了是什麼呢？了就是沒有了。宜乎謂之義。宜乎就是很恰到好處；適宜就恰到好處，正到那好的地方這叫適宜。夫中者。說起這個中道，那無過不及也。就是也不過去，也不不及；也不左也不右；也不前也不後，這就是一個中。這個中道，我們修道的人，也就要修這個中道。不要跑一些個冤枉路，走一些錯路。這就所以要找這個中道。
太過者當損之，不及者當益之。既不落空，更不著有，斯名中道。真空理體，亦名實相，亦名真如，亦名自性，亦名佛性。
太過者，太過就是多了。當損之。損就是減損，要減去一點就是中道了。不及者當益之。不及就是少了。要是少的呢，就加一點，就是中道。無過不及，這個叫中道。所謂中道，既不落空，也不是沒有。更不著有。也不著住到這個有上。斯名中道。這個就叫中道，這是一個真空的理。這有很多種名字，也叫實相，也叫真如，也叫自性，也叫佛性。
和盤托出，亦即等於○字。惟此○字，實乃天地之祖，諸佛之父，萬物之母，微妙之源。生生化化，無不從此出，亦無不還歸於此。
這個就是我把整個都拿出來；這一盤子的東西都拿出來。什麼呢？亦即等於○字。這個○字，這個性，那說是等於靈性，就這個○字。這個○字，在這兜一個圈。你們讀○。是天地之祖，它就是天地的祖宗。天地都從這生出來，要沒有這個，天地都沒有了。這個可是沒有用，它沒有個數目，因為它沒有數目，所以一切的數目都從它這出來。天地的祖，諸佛之父，這就是諸佛的性。所以說亦即自性，亦即佛性。這個佛性就是這個大光明藏，所以它就是諸佛之父。
萬物之母。萬物就包括菩薩，聲聞，緣覺都在那裡。之母，它的母親。微妙之源。這個○字，就是因為它沒有始也沒有終，所以這是微妙之源，太妙了。生生化化。你看它是沒有，但是所有的生生化化，都從這生出來；化也從這化。無不從此出，沒有什麼不是從這個○字生出來的。亦無不還歸於此。從這生出來了，將來它還要回到這個地方來。所以這個是非常重要的。
這個○字你把它這麼樣割開了，就是一個「一」字。這個一字，就有個數目了。現在沒有割開，它就是那個○，沒有數目。這個沒有數目，就是無內無外，無古無今，什麼時候它都是這樣子。它也不會變動的。所以這個字就是佛性，就是中道。你能明白這個道理了，那就是把生死可以說抓住了。
弟子：和盤托出怎樣的？
上人：托出，就是整個都拿去給你們。這個拿飯菜這個盤子，你那麼一盤子菜啊、飯啊，你統統都拿來了，就托出來了。和盤就是整個盤子，我都告訴你了。這個○字，就是個中道了義。
所謂「真空不空，妙有非有」。明乎此，方可稱為無心道人，超出數外，永脫輪迴之苦，逍遙自在，了脫生死之活死人也。
真空不空。所謂，就是所說的。在佛經裡所說真空不空，真空不一定空。妙有非有。這個妙有不一定是有。空不空；有非有，就是這個Ｏ字有這種的作用。明乎此，你要明白這個道理，方可稱無心道人，你才可以說你自己是個無心道人，才可以作一個無心道人，給它取一個名稱叫無心道人。這個無心道人，他能超出數外。他不在這個數目裡頭了，跑到這數外邊。他明白這個Ｏ了，數目裡邊沒有他了，這叫超出數外。永脫輪迴之苦，逍遙自在，他是很逍遙很自在地。了脫生死。他也沒有生死了；之活死人也。你看著他像個活人，但是他好像活死人似的，和人無爭。沒有什麼名利啊，人我啊，是非啊。這就好像一個活著的死人。因為他把一切都看破了、放下了，所以他雖然在這個世界上，就好像一個死人一樣。這懂了吧？
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Text:
What is meant by the “the ultimate meaning of the Middle Way”? “Middle” means not going to extremes, “Way” means practice, “ultimate” means final, and “meaning” means what is fitting. The middle is that which neither goes too far nor fails to go far enough.
Commentary:
Today our topic is “the ultimate meaning of the Middle Way.” This is an extremely important topic. We who cultivate the Way should certainly understand the ultimate meaning of the Middle Way. “Middle” means not going to extremes. It is right in the center. This is not the “middle” spoken of in the Shurangama Sutra. Here “middle” means what is right in the center, not in the north, south, east, or west. For example, this dining room is in the center of the building. It isn’t located more to the right or more to the left. “Way” means practice. The “Way” is the path that you tread upon in your cultivation. If you don’t practice, there isn‘t any path.
“Ultimate” means final. Ultimate means there isn‘t anything. And “meaning” means what is fitting. What is fitting means what is exactly right, just the right thing. The middle is that which neither goes too far nor fails to go far enough. The Middle Way does not go overboard, nor does it come up short. It does not lean to the left or right, to the front or back. When we cultivate the Way, we should cultivate the Middle Way and not take a lot of unnecessary detours or go down the wrong paths. We have to find the Middle Way.
Text:
When one goes too far, one should bring about a lessening. When one falls short, one should increase. Then one neither falls into emptiness nor grasps at existence. This is what is meant by the Middle Way, the principle of True Emptiness. It is also called absolute reality, ultimate truth, one‘s own nature, and the Buddha nature.
Commentary:
When one goes too far and there is excess, one should bring about a lessening. With a slight decrease, one returns to the Middle Way. When one falls short and there is a deficiency, one should increase a little bit and then it will be the Middle Way. The Middle Way is neither excessive nor deficient. Then one neither falls into emptiness nor grasps at existence. The Middle Way is not nonexistence, nor is it attachment to existence. This is what is meant by the Middle Way, the principle of True Emptiness. It has many names. It is also called absolute reality, ultimate truth, one‘s own nature, and the Buddha nature.
Text:
To put it quite clearly, it is like the figure zero, which is the ancestor of heaven and earth, the father of all Buddhas, the mother of all things, and the source of wondrous mystery. All of creation comes from it, and nothing fails to return to it.
Commentary:
To put it quite clearly, to bring it all out in the open, it is like the figure zero. Our efficacious nature is like the circular figure of the zero, which is the ancestor of heaven and earth. The universe is born from the it. If it didn‘t exist, there would be no universe. It is not a number, and because of that all numbers come forth from it. It is the father of all Buddhas, that is, the nature of all Buddhas. Thus above it was said to be one’s own nature and the Buddha nature. The Buddha nature is a treasury of bright light.
It is the mother of all things, including Bodhisattvas, Hearers, and Condition-Enlightened Ones. And because the zero has no beginning and no end, it is the source of wondrous mystery. It’s truly wonderful! It does not seem to exist, and yet all of creation comes from it. It is the source of all transformations. And nothing fails to return to it. Everything came from this place, and will eventually return to this place. So this is extremely important.
If you cut open the zero, it becomes the figure “1.” And with the number one, all numbers come into existence. Before the zero is cut open, there are no numbers. Without numbers, there is no inside or outside, no past or present; at all times it is this way and does not change. That‘s why this figure represents the Buddha nature and the Middle Way. If you can understand this principle, then you will get a grasp on birth and death.
Disciple: What does the Chinese expression for “to put it quite clearly” mean?
Venerable Master: [The literal meaning is that] you bring out all the whole plate of food. That is, I tell you the whole truth: The zero is just the ultimate meaning of the Middle Way.
Text:
This is what is meant by the phrase “True Emptiness is not empty; Wonderful Existence is not existence.” One who understands this can be called a “person of the Way who is without a mind,” one who has transcended fate, who has been liberated forever from the suffering of transmigration, who roams freely at leisure, and who has ended birth and death--a living dead person.
Commentary:
This is what is meant by the phrase often seen in the Buddhist Sutras: “True Emptiness is not empty; Wonderful Existence is not existence.” True Emptiness is not necessarily empty; Wonderful Existence is not necessarily existence. Empty, yet not empty; existent, yet not existent--this is the functioning of the zero. One who understands this can be called a “person of the Way who is without a mind.” You can give yourself that name. A person of the Way who is without a mind is one who has transcended fate. Right within fate, he can surpass fate. Once he understands the zero, he is no longer controlled by fate. He is one who has been liberated forever from the suffering of transmigration, who roams freely at leisure, and who has ended birth and death--a living dead person. He is very carefree, because he no longer undergoes birth and death. He appears to be alive, and yet he acts like a dead person: he doesn‘t contend with anyone. He doesn’t care for fame or profit, and doesn‘t get attached to the notions of self and others, right and wrong. He’s like a living dead person. Because he has seen through and let go of everything, even though he is still in the world, he acts just like a dead person. Do you understand?
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