Middle Way

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Middle Road or Middle Way (Pali: Majjhim? Pa? Ipad? ; Sanskrit: Madhyam? Pratipad ; Tibet: ?????????? , THL: UmÃÆ' Â © lam; Mandarin: ?? ; Vietnamese: Trung ?? o ; Thai language: ?? ????? ????? ) is a term used by Buddha Gautama to describe the character of the Noble Eightfold Path that he finds that leads to liberation.

Video Middle Way

Buddhisme Theravada dan kanon Pali

Dhammakkakkappavattana Sutta

In Kanon P for Theravada Buddhism, the term "Middle Way" is used in the Dhammacakkappavattana Sutta, which Buddhist tradition claims to be the first teaching the Buddha delivered after his resurrection. In this sutta, the Buddha describes the Noble Eightfold Path as the middle way of moderation, between the extremes of sensual pleasures and self-torment:

Monks, these two extremes should not be practiced by someone who has left home life. (What are both?) There is an addiction to indulging in sensual pleasures, low, rough, ordinary, unworthy, and unfavorable ways; and there is an addiction to self-torture, which is painful, unfeasible and unfavorable

Avoiding these two extremes, the Tathagata (The Perfect) has realized the Middle Way; it gives vision, gives knowledge, and leads to tranquility, insight, enlightenment, and Nibbana. And what is the Middle Way realized by the Tathagata...? It is the Noble Eightfold Path, and there is nothing else, that is: true understanding, true thought, true speech, true action, right livelihood, right effort, true concern and true concentration.

According to scripture records, when the Buddha gave the Dhammacakkappavattana Sutta, he spoke to the five ascetics he had previously practiced austerly hermitage. Thus, this is the personal context as well as the broader context of Indian shamanic practices that give special relevance to the warning against the extreme (Pali: ant) ​​of self-abuse (Pali attakilamatha) ).

Then the Pali literature also uses the phrase Middle Way to refer to the Buddhist teachings of the emergence of dependence as a view of the extremism of eternalism and anaphylaxis.

Dependent Originations

Prat? Tyasamutp? Da, or "dependent origination", describes the existence of objects and phenomena as the result of causes. When one of these causes changes or disappears, the resulting object or phenomenon will also change or disappear, just as the object or phenomenon depends on the changed object or phenomenon. Thus, there is nothing with the self or the eternal atman, only the interdependent emergence and existence. However, the absence of eternal atman does not mean there is nothing at all. Early Buddhism embraced a realistic approach that did not deny its existence, but denied the existence of eternal and independent substances. This view is the Middle Way between eternalism and annihilationism:

The understanding of seeing "people" as living in the causal relationship of the dependent emergence is often presented in Buddhist thought as "the middle" ( madhyama/majjhima ) between the "eternalism" -/sassata-v? da ) and "annihilationism" ().

Anatta

The occurrence of hanging also sees humans as having no personal essence or atman . In the Theravada literature, the use of the term "Middle Way" can be found in the 5th century AD Pali comments:

The Tath? Gata teaches the Dhamma in the middle without turning to one of these extremes - eternalism or annihilationism - after leaving them unconditionally. He taught when enforced in the middle way. What is Dhamma? With the dependent origination formula, the effect is shown to occur through the cause and ceases with the cessation of the cause, but no agent or experienced [...] is described.

In Visuddhimagga , the following is found:

"The interdependent origin" ( paticca-samuppada ) symbolizes the middle path, which rejects the doctrine, 'He who acts is he who reaps' and 'A second interim reap' (S.ii. 20)... "

In the Pali Kanon itself, this view is not explicitly referred to as the "Middle Path" but is literally referred to as "teaching in the middle" ( majjhena dhamma ).

Rebirth

Paticcasamupp? The "dependent origination" also provides the reason for rebirth:

Conditioned Arising is a 'Middle Way' that avoids the extremes of 'eternalism' and 'annihilationism': immortal self survival, or the total destruction of a person at death.

In Theravadin soteriology, the principle of anatt? means no permanent self or complete annihilation of the person at death; there is only the emergence and disappearance of causally related phenomena. Paticcasamupp? Da also describes the Twelve Nid? Nas dukkha "suffering" that causes rebirth, from avijj? "Ignorance" to scratch? mara? a "aging and death", and the parallel parallel mutual interdependence of these factors.

In Theravada Buddhism, only unconditioned nibbana; even so, even arahat or tath? gata, after passing, nothing or nothing according to Canon Pali.

Maps Middle Way

Mahayana

In Mahayana Buddhism, Middle Way refers to insight into unity? "emptiness" that transcends the extremes of existence and non-existence, two doctrines of truth. According Kalupahana,

Two aspects of Buddhist, philosophical and practical teachings, which are interdependent, are clearly spoken in two discourses, Kacc? Yanagotta-sutta and Dhammacakkappavattana-sutta are both held in high esteem by almost all schools of Buddhism regardless of their sectarian rivalry. The Kacc? The Yanagotta-sutta, cited by almost all of the main streams of Buddhism, relates to the philosophical "middle way", placed in the background of two absolutistic theories in Indian philosophy, namely, the permanent existence (atthitaa) which proposed in the early Upanishads and nihilistic non-existence (natthit?) suggested by Materialists.

Madhyamaka

In Mahayana Buddhism, the Madhyamaka school ("Middle Way") describes the position of the "middle way" between the metaphysical claims that everything is ultimately present or absent. Influential Nagarjuna M? Lamadhyamakak? Rik? deconstruct the use of terms that describe reality, leading to insight into the truth? "emptiness". It contains only one reference for the sutta, Kacc? Yanagotta Sutta East Asian Concepts

Tendai

At Tendai school, Middle Road refers to the thesis synthesis that all things are true? and the antithesis that all things have a phenomenal existence.

Chan Buddhism

In Chan Buddhism, the Middle Way depicts a free manifestation from a one-sided perspective that takes the extreme of every polarity as an objective reality. In chapter ten of the Platform Sutra , Huineng gives instructions for Dharma teachings. Huineng mentions 36 basic conscious oppositions and explains how the Path is free from both extremes:

If one asks about the world, use the pairwise opposite of a saint; if asked about saints using the opposite pairwise of the world. The cause of reciprocity from the Path of duality, gave birth to the meaning of the Middle Way. So, for one question, one opposite pair, and for another single question [pair] that matches this mode, then you do not lose the principle.

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See also

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Note

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References

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Source

Source of the article : Wikipedia