The Middle Path Is The Middle Way -- by Jeffrey Po

There have been a number of occasions during Dhamma lessons when I asked the participants, "What was the first thing the Lord Buddha Gotama taught to the five ascetics in Deer Park in Isipatana?"

With great alacrity and enthusiasm, many would cry out, "The Four Noble Truths". Others might interject with "The Noble Eightfold Path".

Well meaning but sadly misinformed.

According to the Dhammacakkapavattana Sutta,

the first thing He taught was the avoidance of two extreme paths that were popularly practiced during His time. He said,

"Dve me bihkkhave anta pabbajitena na sevittabba"

"Monks, these two extremes should be avoided by one who has gone forth".

Here, "one who has gone forth" clearly referred to "one who has renounced (to lead a holy life)".

And so, the Lord Buddha Gotama provided those admonishments to the FiveAscetics - and that single instruction IS the Middle Way - the avoidance of two extremes.

He then elaborated the "two extremes" They are Kamasukhallikanu yoga - the indulgence in sensual pleasures and Attakilamathanu yoga - addiction to self mortification. The former was associated to those adopting the "nihilistic" view of existence (ucheddhavada), while the latter was associated to those adopting the "eternalistic" view of life (sassastavada).

The Lord Buddha Gotama continued to explain that devotion to the pleasures of the senses was a low practice of fools, unworthy, unprofitable, the way of the world. Here, it is inferred that such a way is considered as base, vulgar, worldly, ignoble and profitless. On the other hand, devotion to self-mortification was painful, unworthy and unprofitable.

Hence, the Lord Buddha Gotama, after realizing the futility of getting involved in those two extremes decided that the best approach whereby one could gain enlightenment was to adopt the - "Middle Path" (majjhima patipada).

While He realized that those two extremes led an aspirant nowhere, He also comprehended that the avoidance and therefore approaching the situation employing the "Middle Path" had actually brought him to meet His objectives. He remarked:

"By avoiding these two extremes, the Tathagatas have gained the knowledge of the Middle Path (majjihma patipada), which gives vision (cakkhu), which gives knowledge (nana), which causes calmness (vapasamaya), special knowledge (abinnaya), enlightenment (sambodhaya) and Nibbana.

It is only after the admonishment that He revealed to the Five Ascetics the actual, practical and useful "Middle Path" which is the Noble Eightfold Path, which He had pondered over what would then be the constituents of the "Middle Path". The Noble Eightfold Path comprises of eight components and they are:

1. Right View (samma ditthi)

2. Right Thoughts (samma samkappa)

3. Right Speech (samma vaca)

4. Right Action (samma kammanta)

5. Right Livelihood (samma ajiva)

6. Right Effort (samma vayama)

7. Right Concentration (samma samadhi)

8. Right Mindfulness (samma sati)

Having laid out the formula, the Lord Buddha Gotama then outlined the general philosophy of life as He had discovered during the night of His Enlightenment - The Four Noble Truth. There, He presented to the Five Ascetics the physical, social and psychological aspects of the philosophy that had dawned upon Him. He also disclosed the underlying reasons upon which the philosophy had been built upon and finally the remedy upon which the seeker could eventually find relief.

Hence, as far as that event was concerned, the Lord Buddha Gotama presented His discovery in a logical and rational fashion that could be acceptable to the Five Ascetics. The sequence had been:

1. His discovery of a more appropriate "Path" which was different from the established and traditional (i.e. the Middle Path)

2. Encouragement to use that particular path since He had tried it out and was successful in meeting His objectives (i.e. avoidance of the two extremes)

3. Revealed the actual constituents of the "Path" (the Noble Eightfold Path)

4. Presented the underlying philosophy supporting the "Path" (the Four Noble Truth).

Now, bearing in mind that it was actually the Four Noble Truth that the Lord Buddha Gotama, during the third watch (2am to 6am) of the night of His enlightenment realized when He received the supernormal knowledge of "comprehending the cessation of corruption" (asavakkhaya nana), why did He not announce this discovery to the Five Ascetics first? Surely, that discovery ought to enjoy higher priority that the others.

Here, one shall need to realize that though the Bodhisattva Gotama was already a Buddha and that the Five Ascetics were all Arhant potentials, still mundane explanations and exhortations needed to be presented in a logical and rational manner for one's thinking abilities to process. Announcing and proclaiming His discovery of, "this is sorrow" (dukkha), this is the arising of sorrow (dukkha), this is the cessation of sorrow (dukkha) and this is the path leading to the cessation of sorrow (dukkha)" would definitely raise the eyebrows of the Five Ascetics. Such approach would surely have invited disbelief, doubts and questions if one is to recall that the Five Ascetics had earlier abandoned the Bodhisattva Gotama when they accused Him of "being luxuriant" He therefore had to break the good news gently and calmly and in a manner that could be grasped by the thought processes of humans.

The method worked and He received undivided attention.

The Middle Path became firmly established as a Buddhist way of life.