Middle Way
The Buddha delivered his first teaching, the Dhammacakkappavattana Sutta, to five ascetics after achieving awakening. This event marked the beginning of a path that steers clear of two extremes: sensual indulgence and self-mortification. Indologist Johannes Bronkhorst notes that the first extreme refers to common actions involving desirable sense objects rather than a specific religious movement. The other extreme presupposes ascetics who used devotion to self-mortification to reach a religious goal. Early Buddhist sources depict Jain ascetics as those practicing extreme self-mortification. Some practices included meditation without breathing and extreme fasting leading to emaciation. Others involved total suppression of bodily movement while standing and refusing to lie down. The scriptural account states the Buddha addressed these five ascetics with whom he had previously practiced severe ascetic practices. Y. Karunadasa explains this middle path does not mean moderation or compromise between the two extremes. It means entering neither of the two extremes as stated in the sutta. An Anguttara Nikaya sutta discusses the middle path alongside an addicted practice and a scorching path. The addicted path describes throwing oneself into sensual pleasures thinking nothing is wrong. The scorching path includes ways of mortifying and tormenting the body such as going naked or restricting food intake. These practices also involve wearing rough clothing, tearing out hair and beard, constantly standing, maintaining squatting postures, and lying on mats of thorns.
Scholar David Kalupahana describes two aspects of the Middle Way taught by the Buddha: philosophical and practical. He associates these with teachings found in the Kaccānagotta-sutta and the Dhammacakkappavattana Sutta respectively. Bhikkhu Bodhi identifies two extreme metaphysical views avoided through the teaching by the middle. Eternalism refers to the view that there is an indestructible and eternal self whether individual or universal. It can also refer to the idea that the world is maintained by a permanent being like God. Annihilationism is the idea that a person is utterly annihilated at death with nothing surviving. The main problem with annihilationism leads to nihilism particularly ethical nihilism. Dependent origination teaches existence is constituted by a current of conditioned phenomena devoid of a metaphysical self yet continuing from birth to birth. One famous exposition of dependent origination appears in the Kaccānagotta-sutta. This sutta explains the middle way view as relying on dual notions of existence and non-existence. When one truly sees the origin of the world with right understanding they will not have the notion of non-existence regarding the world. Seeing the cessation of the world with right understanding removes the notion of existence regarding the world. The world is mostly shackled by attraction grasping and insisting. If one does not get attracted grasp and commit to the notion my self then there is no doubt about what arises and ceases. David Kalupahana states terms existence and non-existence refer to two absolutist theories common in Indian philosophy at the time.
In the Theravada Buddhist tradition usage of the term Middle Way is discussed in fifth-century CE Pali commentaries. The Pali commentary to the Samyutta Nikaya glosses key statements regarding the Kaccānagotta-sutta. It states the origin of the world refers to production of the world of formations. There is no notion of nonexistence in regard to the world meaning annihilationist views do not arise regarding phenomena produced and made manifest. Cessation of the world means dissolution of formations where eternalist views do not arise holding things exist. Further origin of the world is direct-order conditionality while cessation of the world is reverse-order conditionality. The influential Theravada doctrinal compendium called the Visuddhimagga interprets metaphysical import differently among modern Theravada Buddhists. Bhikkhu Bodhi comments that translating terms simply as existence and nonexistence would be misleading. He argues the Buddha did not hesitate to make pronouncements with clear ontological import when called for. Terms atthita and natthita are abstract nouns formed from verbs atthi and natthi. Thus it is metaphysical assumptions implicit in such abstractions that are at fault not ascriptions themselves. While atthita is notion of existence in abstract bhava is concrete individual existence in one or another realm. Thanissaro Bhikkhu writes the sutta describes state of mind focusing on origination or cessation of data of senses. People engaging in discussions about things appearing in world naturally use terms exist and do not exist. Ajahns Amaro and Pasanno state the Kaccānagotta-sutta more describes method of meditation practice than philosophical position. Their advice matches vipassana insight meditation involving calm observation arising patterns seeing all patterns through impermanence unsatisfactoriness and not-self lens.
The Madhyamaka school defends a Middle Way position between view things exist in some ultimate sense and view things do not exist at all. Nagarjuna set forth this philosophy based on Buddha's Perfection of Wisdom Sutras. His influential Mūlamadhyamakakārikā contains reference to Kaccyanagotta Sutta in its 15th chapter. This chapter focuses on deconstructing ideas of existence non-existence intrinsic nature essence or inherent existence. It shows how such ideas are incoherent incompatible with causality and dependent origination. The text states without intrinsic nature and extrinsic nature how can there be an existent. If existent is unestablished then nonexistent too is not established since people proclaim nonexistent as alteration of existent. Instructing of Katyāyana both it exists and it does not exist are denied by Blessed One who clearly perceives existent and nonexistent. For whatever exists by its intrinsic nature does not become nonexistent eternalism follows. It does not exist now but existed previously from which annihilation follows. Mark Siderits and Shoryu Katsura state for Nagarjuna two extremes refer to view things exist having intrinsic nature and view lack of intrinsic nature means things utterly unreal. Argument leads conclusion ultimately real things are eternal while other leads conclusion nothing whatsoever exists. Aryadeva was student of Nagarjuna whose work Four Hundred Stanzas on Middle Way explains meaning of Nagarjuna's work including refutations of non-Buddhist systems. Buddhapalita explained Nāgārjuna's work pointing out necessary but undesired consequences of opponent thesis without maintaining any thesis himself. Bhāviveka felt necessary present syllogistic arguments proving Madhyamaka view inspired by logician Dignāga. Chandrakirti defended Buddhaplita position critiquing Bhāviveka approach.
The Yogācāra school examines emptiness through central teaching three basic modes of existence or three natures. In Yogācāra ultimate basis for erroneous conceptualizations about existence is Paratantra-svabhāva dependently originated nature dharmas causal process fabrication things. Mahāyānasañgraha considers this basis ultimately existing paramārtha basis yet empty since events in causal flow do not exist own dependent phenomena. Emptiness understood mainly as absence duality holding ultimate reality beyond all dualities like self and other. All dualities unreal superimposition since ultimately only interconnected causal stream mental events exists. Unlike Madhyamaka Yogācāra philosophy argues sense consciousness can said exist existing dependent and empty way. Madhyamaka philosophers criticized by Yogācārins like Asanga being nihilistic thus fallen from middle way. If nothing real cannot be ideas someone holding view is nihilist. Bodhisattvabhūmi argues logical to speak emptiness if something empty exists. Svatantrika-Yogachara Madhyamika Śāntarakśita outlined his view in Madhyamakālañkāra Ornament of Middle Way. Kamalaśīla student of Sàntaraksita profounds view presentation entitled Stages Meditation Madhyamika.
In Tibetan Buddhism numerous interpretations Madhyamaka philosophy represent intent Buddha's middle way right view outlined Nagarjuna. Gelug school upholds Rangtong Empty of Self philosophy. Madhyamaka Je Tsongkhapa 1357, 1419 argues emptiness absolute negation meaning everything including Buddhahood emptiness itself said empty. Target negation inherent existence intrinsic nature therefore conventional existence world not negated essentialist superimposition intrinsic nature only. Shentong Empty of other philosophy mainly propounded non-Gelug Tibetan schools. Key figures include third Karmapa Rangjung Dorje Karma Kagyu Longchen Rabjam Nyingma Dolpopa Sherab Gyaltsen Jonang Sakya Chokden Sakya Taranatha Jonang. Dölpopa 1292, 1361 held ultimate reality only empty impermanent conditioned not empty own true nature. Buddhahood not totally empty system instead ultimately real self filled infinite Buddha qualities. Madhyamaka interpretation Gorampa 1429, 1489 influential among non-Gelug Tibetan orders. Gorampa anti-realist philosophy sees emptiness meaning phenomena lack four extremes existence nonexistence both neither. Conventional everyday reality also negated seen unreal illusory ultimately non-existent conceptual fabrications. Eighth Karmapa Mikyö Dorje commentary Chandrakırti Entering Middle Way entitled Chariot Dagpo Kagu Siddhas. Ninth Karmapa Wangchuk Dorje commentary entitled Feast Fortunate. Pawo Rinpoche Tsuglag Trengwa Exposition Entrance Bodhisattva Way Life Essence Immeasurable Profound Vast Ocean Dharma Great Vehicle.
In Tendai school Middle Way refers synthesis thesis all things śūnyatā antithesis all things phenomenal existence. Chan Buddhism describes Middle Way realization free one-sidedness perspective taking extremes any polarity objective reality. Chapter ten Platform Sutra Huineng gives instructions teaching Dharma. Huineng enumerates 36 basic oppositions consciousness explains Way free from both extremes. This approach synthesizes phenomena and emptiness within East Asian contexts emphasizing freedom from polarized thinking patterns. The tradition focuses on direct experience rather than abstract philosophical debate about nature reality. Practitioners seek to transcend dualistic views through meditation and insight practices developed over centuries. These methods aim to reveal underlying unity beyond apparent contradictions between existence and non-existence. Such teachings continue influence modern practitioners seeking balance between material engagement spiritual liberation.
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Common questions
What is the Middle Way according to Buddhist doctrine?
The Middle Way refers to a path that steers clear of two extremes: sensual indulgence and self-mortification. It means entering neither of these extremes as stated in the Dhammacakkappavattana Sutta.
When did the Buddha deliver his first teaching on the Middle Way?
The Buddha delivered his first teaching, the Dhammacakkappavattana Sutta, after achieving awakening. This event marked the beginning of the path that avoids the two extremes of sensual pleasure and severe asceticism.
Who are the key figures associated with Madhyamaka philosophy?
Nagarjuna set forth this philosophy based on Buddha's Perfection of Wisdom Sutras. Aryadeva was Nagarjuna's student whose work Four Hundred Stanzas on Middle Way explains meaning of Nagarjuna's work including refutations of non-Buddhist systems.
How does Theravada Buddhism interpret the term Middle Way?
In the Theravada Buddhist tradition usage of the term Middle Way is discussed in fifth-century CE Pali commentaries. The influential Theravada doctrinal compendium called the Visuddhimagga interprets metaphysical import differently among modern Theravada Buddhists.
What is the difference between Rangtong and Shentong views in Tibetan Buddhism?
Gelug school upholds Rangtong Empty of Self philosophy arguing emptiness absolute negation meaning everything including Buddhahood emptiness itself said empty. Shentong Empty of other philosophy mainly propounded non-Gelug Tibetan schools holds ultimate reality only empty impermanent conditioned not empty own true nature.