The proposition of the views, “middle and peace”, “golden mean”, “middle and constancy”, and “middle and adherence”, makes the concept of “middle” the core of Confucianism. “Middle” is not only the subjective condition of a person, i.e., his internal , underplayed emotions , but also the standard and rule of his outward words and behaviors in the real life in the society . These two aspects are united. The internal “middle” is the prerequisite of “middle” in words and behaviors. The “middle” in words and behaviors is the externalization and display of the internal “middle”.
Though the Doctrine of Master Lao is of the same origin culturally as Confucianism, “middle” is not the core of his doctrine. Between “middle” as used in his doctrine and “middle” used in the terms “middle and constancy”and “middle and peace” in Confucianism there are both similarities and differences in their meanings. The former has mainly four meanings : (I) From the angle of the natural law of things “middle” means “just” , which is an inevitable natural law . (ii) From the angle of “changing”, “middle”means “measure”. One should know the measure and know how the restrain and limit one’s actions. (iii) From the angle of space, “middle” means “nothing”, Master Lao advocated doing nothing as a way of doing thins. Do nothing, for things grow out from doing nothing. (iv) From the angle of time, “middle” means “opportune”. “Do a thing at the opportune time” and “do a thing when it is unavoidable”. When Master Lao said “middle” he meant the “inside nothingness”, and “doing nothing”, which was the “realization of the law of nature”. To keep to the middle is to keep to the law of nature. Do away with emotions and greed means entering the threshold of the law of nature. To keep to the middle and peaceful is the gist of Master Lao’s Doctrine.
In Buddhism a core concept embodying “middle” is “middle way” or madhyamapratipad. In Confucianism the term “middle way” is often used as a synonym of “just conduct”. But “middle way” has a specific meaning in translated Buddhist literature in Chinese. In fact, in the Buddhist history, the various sects did not see “middle way” the same way. The Little Vehicle Buddhism generally considered practicing Buddhism on the basis of the “eight right ways” as the “middle way”, or, comprehending the “twelve destined relations” as the “middle way”. The Great Vehicle Buddhism considered “eight non-middle ways” as the “middle way”. The Yoga school of Great Vehicle Buddhism considered non-emptiness and non-existence as “middle way”. In spite of the unsimilar interpretations, all the sects held it as a highest truth of Buddhism, on a par with truth, dharma, reality and Buddha. Of these interpretations, that of the “middle way view” school is most typical.
