The Buddha advised the people to follow the moderate way of life
- Part 2 -

Thangjam Sanjoo Singh *

A visit to the ancient city of Ayutthaya in Thailand :: March 2016

The Middle Path in Buddhism does not mean having a biased view or superficial understanding only. The "Middle Path" represents a distinct theory and way of Buddhist practice that is not common to other religions. Buddhism lays great emphasis on human thought and action in dealing with the natural environment, society or individual problems. It is concerned with the relationship between thoughts and behaviour, and the relationship between behaviour and its consequences.

By observing the activities of mankind in real life, the Buddha mastered the principles of human behaviour. He then taught the two characteristics of the Middle Path: The Middle Path of Dependent Origination and the Noble Eightfold Path. The Law of Dependent Origination explains the process of human activity. The Noble Eightfold Path shows the way of practice that enables one to uplift oneself.

"The Tathagatha avoids the two extremes and talks about the Middle Path.

What this is, that is; this arises, that arises. Through ignorance volitional actions or karmic formations are conditioned.
Through birth, decay, death, lamentation, pain etc. are conditioned. When this is not, that is not; this ceasing, that ceases.
Through the complete cessation of ignorance, volitional activities or karmic formations cease.
Through the cessation of birth, death, decay, sorrow, etc. cease."
(Samyuktagama, Chapter 12)

"What this is, that is; this arising, that arises" is the principle of the Law of Dependent Origination; the Conditioned Genesis that says that, "Through ignorance volitional actions or karma-formations are conditioned" is the content of the Law of Dependent Origination.

The Law of Dependent Origination based on the Middle Path avoids attachment to the two extremes. This can be clearly seen in the Samyuktagama. Based on the Theory of Dependent Origination, in Chapter 12 the sutra says that "It is not one nor different". It also says that "It is not permanent nor discontinuous." In Chapter 13 it says, "It is not coming nor going."

In chapter 7 it says, "It neither exists nor not exists." (This is the "Eighth Negation of the Middle Path" in the Madhyamika Sastra, an abstract from the Samyuktagama). The basic principle of the Law of Dependent Origination is, "What this is, that is; from this arising, that arises; when this is not, that is not; this ceasing, that ceases." It explains the creation, cessation and existence of all phenomena and all things.

How does human suffering happen? The Buddha said it is not something that happens without any cause. It also does not arise because of perverted causes created by a god or Brahmana. It has its own causes. All things exist in accordance with the Law of Cause and Effect. When there is a cause there will be an effect. When causes exist, effects exist.

The rising and existence of things are determined by causes and conditions. This is why the Buddha says "what this is (cause), that is (effect); this arising, that arises". This is the Circulation Process of the Law of Dependent Origination. It explains the existence of worldly phenomena.

We may also see this formula in its reverse order. According to the Law of Dependent Origination, in order to end suffering, we must stop its causes. Thus, "When this is not, that is not; this ceasing, that ceases." When there is a cause there will be an effect; when there is perverted thought, there will be wrong behavior, and this will certainly result in evil consequences, i.e. sufferings. On the contrary, when there is no cause, there will be no effect. Once the perverted thought is corrected, wrong behaviour will stop and sufferings will also cease.

All things arise due to causes and conditions. As causes and conditions are impermanent and will cease one day, all things will also cease correspondingly. When there is rising, there will be falling; when there is existence, there will be extinction. The rising and existence of things has its natural tendency towards cessation and extinction. It is like a wave; it comes and goes.

Thus, when one sees the truth of "what this is, that is; this arising, that arises", one should also see the truth of "when this is not, that is not; this ceasing, that ceases". The Law of Dependent Origination pointed out the possibility of ending worldly suffering. It shows the way of liberation that corresponds to the Law of Cause and Effect.

"When one is born, one will die.
One who admires high status will fall one day."

This is the natural Law of Cause and Effect. It is also an inner implication of the Law of Dependent Origination. It can be called the Cessation Process of the Law of Dependent Origination. The two complementary processes active in the Law of Dependent Origination, of the Middle Path, are two processes that are in reverse or conserve sides of each other.

They explain the Laws of Circulation and Cessation. This rise and fall of causes and effects is still a worldly principle, and an explanation for superficial phenomena. Although it was not the final truth, it is from this that the ultimate truth was realized. The ultimate truth was drawn from the empty nature of the Law of Dependent Origination. Thus, the Sutra says,

"Tell the Bhikku, the ultimate truth of emptiness, realized by the Enlightened Ones, corresponds to the Worldly Law."
(Samyuktagama, Chapter 12)

By understanding these two processes of the Law of Dependent Origination, we may see the truth of emptiness, which is the ultimate truth. Chapter 13 of "The sutra on the Ultimate Truth of Emptiness" in the Samyuktagama says:

"When the eyes see, the scene comes from nowhere.
When they shut, it goes nowhere. Thus the eyes see unreality. All that arises will be destroyed....
except the truth of the Worldly Law.
The Worldly Law says that what this is, that is; this arising, that arises."

To be continued....