Editing Middle Way (section)

== Theravāda Buddhism ==
In the [[Theravada|Theravāda]] Buddhist tradition, the usage of the term "Middle Way" is discussed in 5th-century CE [[Atthakatha|Pali commentaries]]. The Pali commentary to the Samyutta Nikaya (SN) states:
{{blockquote|The Tathāgata teaches the [[Dharma|Dhamma]] by the middle without veering to either of these extremes—eternalism or annihilationism—having abandoned them without reservation. He teaches while being established in the middle way. What is that Dhamma? By the formula of dependent origination, the effect is shown to occur through the cause and to cease with the cessation of the cause, but no agent or experiencer (''karaka, vedaka'') is described.<ref>Bodhi (2000), p. 739 note 41, quoting from the [[Samyutta Nikaya]] [[Atthakatha|Commentary]] (SN-a or Spk.) in regards to [[Samyutta Nikaya|SN]] 12.17 (S ii.20)</ref>}}

Regarding the ''Kaccānagotta-sutta,'' the SN commentary glosses the key statements as follows: <blockquote>

''The origin of the world'': the production of the world of formations. ''There is no notion of nonexistence in regard to the world'': there does not occur in him the annihilationist view that might arise in regard to phenomena produced and made manifest in the world of formations, holding "They do not exist." ''The cessation of the world'': the dissolution (''bhanga'') of formations. ''There is no notion of existence in regard to the world'': There does not occur in him the eternalist view which might arise in regard to phenomena produced and made manifest in the world of formations, holding "They exist." Further, "the origin of the world" is direct-order conditionality (''anuloma-paccayākāra''); "the cessation of the world," reverse-order conditionality (''patiloma-paccayākāra'').<ref>Bodhi (2000), p. 735 note 30.</ref></blockquote>

The Pali sub-commentary to the SN states:<blockquote>The notion of existence is eternalism because it maintains that the entire world (of personal existence) exists forever. The notion of nonexistence is annihilationism because it maintains that the entire world does not exist (forever) but is cut off.<ref>Bodhi (2000), p. 734 note 29</ref></blockquote>The influential Theravāda doctrinal compendium called the ''[[Visuddhimagga]]'' states:
{{blockquote|"Dependent origination" (''paticca-samuppada'') represents the middle way, which rejects the doctrines, 'He who acts is he who reaps' and 'One acts while another reaps' (S.ii.20) ..."<ref>[[Buddhaghosa]] & {{IAST|Ñāṇamoli}} (1999), ''[[Visuddhimagga]]'' XVII, 24, p. 531</ref>}}
The metaphysical import of the "middle teaching" is interpreted in different ways by modern Theravada Buddhists.

[[Bhikkhu Bodhi]] comments on the ''Kaccānagotta-sutta'' as follows:<ref>Bodhi (2000), p. 739 note 29</ref> <blockquote>In view of these explanations it would be misleading to translate the two terms, atthita and natthita, simply as "existence" and "nonexistence" and then to maintain (as is sometimes done) that the Buddha rejects all ontological notions as inherently invalid. The Buddha's utterances at [SN] 22:94, for example, show that he did not hesitate to make pronouncements with a clear ontological import when they were called for. In the present passage atthita and natthita are abstract nouns formed from the verbs atthi and natthi. It is thus the metaphysical assumptions implicit in such abstractions that are at fault, not the ascriptions of existence and nonexistence themselves...While atthita is the notion of existence in the abstract, bhava is concrete individual existence in one or another of the three realms.  </blockquote>Bodhi also argues that what the noble disciple does see when reflecting on his personality with wisdom is "a mere assemblage of conditioned phenomena arising and passing away through the conditioning process governed by dependent origination."<ref>Bodhi (2000), p. 736 note 33</ref>

Regarding the ''Kaccānagotta-sutta,'' [[Ṭhānissaro Bhikkhu|Thanissaro Bhikkhu]] writes:<ref>''To Kaccāna Gotta, Kaccānagotta Sutta'' (SN 12:15), translated by Thanissaro Bhikkhu

https://www.dhammatalks.org/suttas/SN/SN12_15.html</ref><blockquote>this sutta is describing the state of mind of a person focusing on the origination or cessation of the data of the senses. A person in that state of mind would see nothing in that mode of perception that would give rise to thoughts of existence or non-existence with regard to those sense data. However, when people are engaging in discussions about things that do or do not appear in the world—as the Buddha is describing in SN 22:94—then the terms "exist" and "do not exist" would naturally occur to them. In other words, this sutta and SN 22:94 are not making different claims about the ontological status of the world. They are simply describing the types of concepts that do or don't occur to the mind when regarding the world in different ways.</blockquote>Similarly, according to Ajahns Amaro and Pasanno, the ''Kaccānagotta-sutta'' "more describes a method of meditation practice than merely another philosophical position".<ref name=":5">Pasanno; Amaro (2009)''. The Island, an anthology of the Buddha's Teachings on Nibanna,'' p. 105. Abhayagiri Monastic Foundation.</ref> The Ajahns further state that:<blockquote>The advice given in the last passage closely matches the practice of vipassana (insight) meditation:  this consists of, firstly, the calm and attentive observation of the arising of all patterns of experience. Secondly, it involves the seeing of all such patterns through the reflective lens of anicca-dukkha-anatta (impermanence, unsatisfactoriness, and not-self). Lastly, in the culmination of the process, there is the remainderless relinquishment of all experience. There is a complete acceptance of all that arises and no confusion about the fact that all patterns of experience are of the same dependent, insubstantial nature.<ref name=":5" /> </blockquote>