..续本文上一页Chapter 2 of the Middle Agama (Madhyamagama), King Prasenajit departed from Sravasti. It was a long journey. However, the King was able to reach his destination within one day. This was because he set stops on the way. At every stop there was a new, fresh and healthy horse. Thus, when he reached a stop, he did not need to rest. He changed to a new cart and horse and started his journey again. Hence he was able to reach his destination in a very short time. The travel from one place to another was not the hard work of one cart and one horse only. It was the co-operative effort of many carts and many horses. It was the co-operation of many causes and conditions.
To practice Buddhism is a similar journey, from the time we begin to practice, to the time of final attainment. We cannot rely on one Dharma only. We must rely on the co-operation of many Dharmas, many causes and conditions. Since the ways of practice depend on the coincidence of favorable causes and conditions, they are thus also empty in their nature.
In the Raft Parable the Buddha says,
"We should let go of the Dharma, and the non-Dharma ".
"Dharma" refers to moral behavior. "Non-Dharma" refers to immoral behavior. In the process of practising the Middle Path one should first use moral behavior (Dharma) to correct immoral behavior (non-Dharma). This Dharma that emphasizes moral values arises due to causes and conditions. It is empty in nature. If we cling to a perverted view, becoming attached to images and things as real, then we will not realize the nature of emptiness and we will not be liberated. The Sata Sastra says,
"We should first rely on merits
in order to get rid of sin.
Secondly, we should rely on equanimity
and let the merits go.
Then we can attain the state of
formlessness or Nirvana."
Chapter 7 in the Samyuktagama says,
"If I feel that nothing is obtainable,
then there is no sin.
If I am attached to form (and to other things),
then it is sinful.....
If one knows this,
then one will not be attached to anything
in this mundane world".
Sin means defilement and obstacles. As long as we constantly become attached to various things as real, we will not see the truth of emptiness. This is an obstacle on the way towards liberation. Therefore it is clear that we should not become attached to the merits of good deeds, as these are also empty in nature. The Nagarjuna Bodhisattva once said, "Merit is like a hot, burning gold coin, although it is valuable, it is untouchable".
Thus, the nature of the Noble Eightfold Path is also empty. It coincides with the wisdom (theory) of the Middle Path. Under the truth of emptiness, theory and practice merge into one.
The Middle Path that emphasizes emptiness and Dependent Origination avoids perverted views. The Noble Eightfold Path avoids the two extremes of suffering and luxury, and emphasizes non-attachment. These two main themes of the Middle Path supplement each other and lead us to perfection. If there was only theory to explain the Law of Dependent Origination without the emphatic proof of personal practice and experience, the Path could not fulfil religious faith in helping followers disentangle themselves from suffering, thereby attaining ultimate freedom.
On the other hand, if the Path only taught us the ways of practice without theoretical or intelligent guidance, it might be defeated by our lack of wisdom, and we might become a theistic follower. The Noble Eightfold Path of the Middle Path fulfils human religious expectations by encouraging moral practice. In addition, it has the intelligent guidance of the Law of Dependent Origination and of Emptiness. The Middle Path emphasizes the unity of wisdom and faith. This is the special characteristic of Buddha”s teaching.
(Translated by Shi Neng Rong, edited by Ke Rong, proofread by Shi Neng Rong. (6-7-96)
《Buddhism - The Middle Path》全文阅读结束。