How the Middle Path Has become a Sunyata Doctrine

How the Middle Path Has How the Middle Path Has become a Sunyata Doctrinebecome a Sunyata Doctrine

Doctrine of EmptinessDoctrine of Emptiness

Middle Path- SunyataMiddle Path- Sunyata

Paticcasamuppada known as theory Paticcasamuppada known as theory of Cause (Hetu) and Effect (Phala).of Cause (Hetu) and Effect (Phala).

This hetu and phala become the This hetu and phala become the other way of Hetu and Phala meansother way of Hetu and Phala means

Avijja paccaya sankhara becomes Avijja paccaya sankhara becomes sankhara paccaya avijja.sankhara paccaya avijja.

If so that hetu Phala will not remains If so that hetu Phala will not remains as hetu and phala any more.as hetu and phala any more.

Middle Path - SunyataMiddle Path - Sunyata

If anything is dependently originatedIf anything is dependently originated

that thing does not have its own that thing does not have its own intrinsic nature (Svatantra). That isintrinsic nature (Svatantra). That is

dependent always and exists when dependent always and exists when only the causes are there.only the causes are there.

The meaning of Sunyata is empty of The meaning of Sunyata is empty of its intrinsic nature.its intrinsic nature.


That is the reason Nagarjuna That is the reason Nagarjuna mentioned “Yah pratitya samutpadahmentioned “Yah pratitya samutpadah

sunyatam tam pracaksmahe” (If sunyatam tam pracaksmahe” (If anything is dependently originated.)anything is dependently originated.)

This primary concept has been This primary concept has been provided for Arya Nagarjuna by theprovided for Arya Nagarjuna by the

Prajnaparamita literature.Prajnaparamita literature.

Middle path-SunyataMiddle path-Sunyata Prajnaparamita literature explains the Prajnaparamita literature explains the

sunyata (emptiness) and its main theme is sunyata (emptiness) and its main theme is sunyata.sunyata.

According to the Prajnaparamita literature According to the Prajnaparamita literature prajna means realization of sunyata. In prajna means realization of sunyata. In order to realize that sunyata one has to order to realize that sunyata one has to devoid of view of Atman.devoid of view of Atman.

In the same way Arya Nagarjuna pada In the same way Arya Nagarjuna pada using the theory of Pratityasamutpadausing the theory of Pratityasamutpada

Explained the relativity of all dharmasExplained the relativity of all dharmas (Sarva dhama) Sunyata.(Sarva dhama) Sunyata.


The name Madhyamaka is given for The name Madhyamaka is given for this theory. This name has given by this theory. This name has given by Arya Nagarjuna.Arya Nagarjuna.

On this theory Madhyamaka On this theory Madhyamaka Philosophy has been built up.Philosophy has been built up.

This name is given for Middle PathThis name is given for Middle Path

for the Practice in Middle.for the Practice in Middle.


Analysis of meaning of the Analysis of meaning of the Concept of SunyataConcept of Sunyata

In order to draw the meaning of In order to draw the meaning of Sunyata one has to go to the Early Sunyata one has to go to the Early Buddhism.Buddhism.

Later on this concept of Sunyata has Later on this concept of Sunyata has been philosophically explained.been philosophically explained.


This “Sunyata” word has explainedThis “Sunyata” word has explained in Pali as “Sunnata”.in Pali as “Sunnata”. This Sunnata has properly defined in This Sunnata has properly defined in

Pali Nikayas.Pali Nikayas. This primarily we can see in two This primarily we can see in two

occasions.occasions. One occasion is in the Samyutta One occasion is in the Samyutta

Nikaya how the Asankhatagami Nikaya how the Asankhatagami magga (Uncondition Path) explained.magga (Uncondition Path) explained.


(Katamoca bhikkhave asankhatagami(Katamoca bhikkhave asankhatagami

maggo. Sunnata samadhi, Animittamaggo. Sunnata samadhi, Animitta

samadhi and Appanihita samadhi.samadhi and Appanihita samadhi.

Ayam vuccati bhikkhave Asankhata –Ayam vuccati bhikkhave Asankhata –

gami maggo). “Monks, what is gami maggo). “Monks, what is Asankhatagamimagga (unconditionAsankhatagamimagga (uncondition

Path). That is Sunnata SamadhiPath). That is Sunnata Samadhi

Middle path - SunyataMiddle path - Sunyata

(Concentration on Emptiness), (Concentration on Emptiness), Animitta samadhi (Concentration on Animitta samadhi (Concentration on Signlessness), Appanihita samadhiSignlessness), Appanihita samadhi

(Concentration on wishlessness). This(Concentration on wishlessness). This is the Asankhatagami magga. is the Asankhatagami magga.

(S.IV.360).(S.IV.360). In order to achieve these In order to achieve these

concentrations the methods of concentrations the methods of


Meditations also have been pointed Meditations also have been pointed out. Those are: out. Those are: 1. By Anatta Bhavana – Sunnata 1. By Anatta Bhavana – Sunnata SamadhiSamadhi2. By Dukha Bhavana - Appanihita 2. By Dukha Bhavana - Appanihita samadhisamadhi3. By Anicca Bhavana - Animitta 3. By Anicca Bhavana - Animitta

samadhisamadhi

Midde Path - SunyataMidde Path - Sunyata

Here it as been indicated that to Here it as been indicated that to

realize Sunnata one has to haverealize Sunnata one has to have

Anatta bhavana.Anatta bhavana. This has been further elaborated inThis has been further elaborated in

the Mogharaja Manava Puccha inthe Mogharaja Manava Puccha in

Sutta Nipata.Sutta Nipata.


““Sunnato lokam avekkhassuSunnato lokam avekkhassu

Mogharajo sada satoMogharajo sada sato

Attanuditthim uhaccaAttanuditthim uhacca

Evam maccutaro siyaEvam maccutaro siya

Evam lokam avekkhantam Evam lokam avekkhantam

Maccuraja na passati”Maccuraja na passati”

(Moghraja with ever mindfulness you(Moghraja with ever mindfulness you


Have to see the world. (What kind ofHave to see the world. (What kind of mindfulness?), You must get rid of mindfulness?), You must get rid of

atta-ditthi (Self-view). By this way atta-ditthi (Self-view). By this way you can cross over the Mara. If you can cross over the Mara. If anyone sees the Loka (world) by this anyone sees the Loka (world) by this way, the king of the death way, the king of the death (Maccaraja)will not see him.(Maccaraja)will not see him.

In here very important Idea has In here very important Idea has givengiven

Middle path- SunyataMiddle path- Sunyata

That is the Sunyata means to get rid That is the Sunyata means to get rid of self-view.of self-view.

In order to get rid of self view one In order to get rid of self view one has to have Prajna (Wisdom). has to have Prajna (Wisdom). Without prajna no one will be able to Without prajna no one will be able to

realize Anicca (Impermanency), realize Anicca (Impermanency), Dukkha (Suffering) and non-selfDukkha (Suffering) and non-self

(Anatta).(Anatta).


That has been mentioned in the That has been mentioned in the Dhammapada.Dhammapada.

1.Sabbe sankhara aniccati 1.Sabbe sankhara aniccati Yada pannaya passatiYada pannaya passati Atha nibbindati dukkheAtha nibbindati dukkhe Esa maggo visuddhiya.Esa maggo visuddhiya. 2. Sabbe sankhara dukkhati………….2. Sabbe sankhara dukkhati…………. 3. sabbe Dhamma anattati…………….3. sabbe Dhamma anattati…………….


(If anyone views all conditioned (If anyone views all conditioned things are anicca (Impermanent) things are anicca (Impermanent) then he becomes disgusted with the then he becomes disgusted with the

suffering (Dukkha).This is the path tosuffering (Dukkha).This is the path to

purify). This clearly shows that to purify). This clearly shows that to realize imparmanency, suffering and realize imparmanency, suffering and non-self one has to have Prajna non-self one has to have Prajna (wisdom). (wisdom).


Mahayanists saw these factors Mahayanists saw these factors clearly and to explain that they haveclearly and to explain that they have

started literature in the name of started literature in the name of

Prajnaparamita (Perfection of Prajnaparamita (Perfection of Wisdom).Wisdom).

For this literature of discourses For this literature of discourses (Sutras) they named Prajnaparamita(Sutras) they named Prajnaparamita

in order to show the importance of in order to show the importance of


Prajna and to show the Prajna and to show the Prajnaparamita which has to developPrajnaparamita which has to develop

by a Bodhisattva to become a by a Bodhisattva to become a Buddha.Buddha.

Though it has explained in early Though it has explained in early Buddhism the importance of PannaBuddhism the importance of Panna

in order for the realization of in order for the realization of Nibbana, Mahayanikas attempted to Nibbana, Mahayanikas attempted to


Show it through the PrajnaparamitaShow it through the Prajnaparamita

literature.literature. Mahayanists in their Sutras explained Mahayanists in their Sutras explained

only the Bodhisattva practice and only the Bodhisattva practice and explained the Prajnaparamita as theexplained the Prajnaparamita as the

special paramita that the Bodhisatta special paramita that the Bodhisatta has to practice.has to practice.


There are about 27 Prajnaparamita There are about 27 Prajnaparamita

Sutras and the original sutras only Sutras and the original sutras only about few of them and we come about few of them and we come across others appear in there across others appear in there Chinese and Tibetan translations.Chinese and Tibetan translations.

Among those Astasahasrika Among those Astasahasrika Prajnaparamita considered as the Prajnaparamita considered as the

Earliest one.Earliest one.


Because of the validity of this SutraBecause of the validity of this Sutra

as an earliest one Arya Nagarjuna as an earliest one Arya Nagarjuna also written a commentary in the also written a commentary in the name of Mahaprajnaparamita sastra.name of Mahaprajnaparamita sastra.

This sutra especially discusses theThis sutra especially discusses the

full-filling of prajnaparamita by the full-filling of prajnaparamita by the Bodhisattva.Bodhisattva.


In this Sutra mentions six ParamitasIn this Sutra mentions six Paramitas

that the Bodhisattva has to practice.that the Bodhisattva has to practice. Those are Dana (Generosity),SilaThose are Dana (Generosity),Sila

(Morality), Ksanti (Patience), Virya(Morality), Ksanti (Patience), Virya

(Effort), Dhyana (Concentration)(Effort), Dhyana (Concentration)

Prajna (Wisdom).Prajna (Wisdom). When fulfilling these ParamitasWhen fulfilling these Paramitas

Mddle Path - SunyataMddle Path - Sunyata

Prajna paramita will be the primary Prajna paramita will be the primary Paramit and witout the connection of Paramit and witout the connection of Prajna paramita the other paramtas Prajna paramita the other paramtas even do not get the name Paramita.even do not get the name Paramita.

““Sarvasu kausika satsu paramitasuSarvasu kausika satsu paramitasu bodhisatto Mahasatvanscarati. Api bodhisatto Mahasatvanscarati. Api tu khalu punah kausika Prajnaparami-tu khalu punah kausika Prajnaparami- Taiva atra purvangama. Taiva atra purvangama.

Bodhisattvasya MahasattvasyaBodhisattvasya Mahasattvasya


Danam va dadatah, Silam va Danam va dadatah, Silam va raksatah, ksantam va raksatah, ksantam va sampadayamansya, Viryam va sampadayamansya, Viryam va

Arabhamanasya, dhyanam a Arabhamanasya, dhyanam a sampadayamanasya,dharma va sampadayamanasya,dharma va vipasyatah, Bodhisattasya Mahavipasyatah, Bodhisattasya Maha

sattvasya prajnaparamiaivatra sattvasya prajnaparamiaivatra

purvangama. Na ca kausika asampurvangama. Na ca kausika asam

Mddle Path - SunyataMddle Path - Sunyata

Sannam paramitanam mupayakaus-Sannam paramitanam mupayakaus-

alya parigrahitanam prajnaparamita alya parigrahitanam prajnaparamita

parinamitanam Sarvajnata parinamitanam Sarvajnata parinamitanam visesah na ca na na parinamitanam visesah na ca na na karanam upalabhyate”.karanam upalabhyate”.

(The Buddha says, Kausika, the (The Buddha says, Kausika, the Bodhisattva the great being, walks in Bodhisattva the great being, walks in all these perfections. But Kausika all these perfections. But Kausika


Here the Praqjnaparamita will be theHere the Praqjnaparamita will be the

predecessor. When the Bodhisattva predecessor. When the Bodhisattva offers things, protect morals, offers things, protect morals, patience is procured, efforts starts,patience is procured, efforts starts,

Enters to the attainments, when seen Enters to the attainments, when seen the Dharmas through the insight,the Dharmas through the insight,

Prajnaparamita will be the Prajnaparamita will be the predecessor for the Bodhisattva andpredecessor for the Bodhisattva and


And the Great being (Mahasattva).And the Great being (Mahasattva).

Kausika, when these six Paramitas Kausika, when these six Paramitas are grasped by the skillfulness and are grasped by the skillfulness and the Prajnaparamita and bending the Prajnaparamita and bending towards all knowledge these two are towards all knowledge these two are not sepwerate things and there is no not sepwerate things and there is no difference between these two).difference between these two).

In this manner it is mentioned thatIn this manner it is mentioned that


The Bodhisattva should necessarily The Bodhisattva should necessarily practice the six perfections and in all practice the six perfections and in all

these paramitas Prajnaparamita will these paramitas Prajnaparamita will be the predecessor.be the predecessor.

Why it is said that the Pranaparamita Why it is said that the Pranaparamita should become a predecessor? That should become a predecessor? That is because the selflessness will be is because the selflessness will be realized by the Prajna. That itself is realized by the Prajna. That itself is the Sunyata.the Sunyata.

Midle Path - SunyataMidle Path - Sunyata

““Sunya eva bhagavan sarva dharmasSunya eva bhagavan sarva dharmas

tathagatenakhyatah. (Lord Buddha,tathagatenakhyatah. (Lord Buddha,

everything is sunya and this has everything is sunya and this has been said by the Tathagata). By this been said by the Tathagata). By this way it has been said that the sunya way it has been said that the sunya is the nature of everything.is the nature of everything.

The Buddha has explained the The Buddha has explained the Dharmata (Nature) of everything.Dharmata (Nature) of everything.


The nature of everything is The nature of everything is inexpressable (anabilapya). (Sa cainexpressable (anabilapya). (Sa ca

sarvadharmanam dharmata anabhi-sarvadharmanam dharmata anabhi-

lapya).lapya). What has been expressed by the What has been expressed by the

Buddha as Sunya, that is infiniteBuddha as Sunya, that is infinite

(Aprameya), that is not decaying(Aprameya), that is not decaying

(Aksaya), (Ya ca Subhute sunyam(Aksaya), (Ya ca Subhute sunyam

Middle Path - SunyaMiddle Path - Sunya

Aksaya api te).Aksaya api te). If anything is sunya that is If anything is sunya that is

Aprameya. If anything is sunya that Aprameya. If anything is sunya that is Aksaya. Here the meaning is not is Aksaya. Here the meaning is not different.different.

The Buddha has expressed Dharmas.The Buddha has expressed Dharmas.

They are aprameya (there is no limit)They are aprameya (there is no limit)

Asankheyya (uncountable), AksayaAsankheyya (uncountable), Aksaya


(not decaying), Sunya (Empty), (not decaying), Sunya (Empty), Animitta (Signlessness),AppanihitaAnimitta (Signlessness),Appanihita (wishlessness) Anabhisankara (wishlessness) Anabhisankara (uncondition),Anutpada (un-born).(uncondition),Anutpada (un-born). Ajatha( not produced) Abhava (non-Ajatha( not produced) Abhava (non- becoming), Viraga (Absence of desire)becoming), Viraga (Absence of desire)Nirdha (Absence of desire), NirodhaNirdha (Absence of desire), Nirodha (Ceasing) Nirvana. (Ceasing) Nirvana.


But dharmata of all Dharmas are But dharmata of all Dharmas are inexpressable. Why? If there is anyinexpressable. Why? If there is any

Sunyata that is inexpressable. Sunyata that is inexpressable.

(Sarvadharma api subhute (Sarvadharma api subhute anabhilapyah. Tat kasya hetoh?anabhilapyah. Tat kasya hetoh?

Ya ca Subhute sarvadharmanam Ya ca Subhute sarvadharmanam

Sunyata, na sa sakya abhilapitum).Sunyata, na sa sakya abhilapitum).

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How the Middle Path Has become a Sunyata Doctrine