Thus have I heard:
On one occasion the Exalted One was residing at the Deer Park, [3] in Isipatana, [4] near Benares. Thereupon the Exalted One addressed the group of five bhikkhus as follows:
“There are these two extremes (antā), O bhikkhus, which should be avoided by one who has renounced (pabbajitena)
(i) “Indulgence in sensual pleasures [5] —this is base, vulgar, worldly, ignoble and profitless; and,
(ii) “Addiction to self-mortification [6]—this is painful, ignoble and profitless.
“Abandoning both these extremes the Tathāgata [7] has comprehended the Middle Path (majjhima patipadā) which promotes sight (cakkhu) and knowledge (ñāṇa), and which tends to peace (vupasamāya), [8] higher wisdom (abhiññāya), [9] enlightenment (sambodhāya), [10] and Nibbāna.
“What, O bhikkhus, is that middle path the Tathāgata has comprehended which promotes sight and knowledge, and which tends to peace, higher wisdom, enlightenment, and Nibbāna?
“The very Noble Eightfold Path—namely, right understanding (sammā diṭṭhi), right thoughts (sammā saṇkappa), right speech (sammā vācā), right action (sammā kammanta), right livelihood (sammā ājīva), right effort (sammā vāyāma), right mindfulness (sammā sati), and right concentration (sammā samādhi),—this, O bhikkhus is the middle path which the Tathāgata has comprehended.
“Now, this, O bhikkhus, is the noble truth of suffering (dukkha-ariya-sacca):
“Birth is suffering, decay is suffering, disease is suffering, death is suffering, to be united with the unpleasant is suffering, to be separated from the pleasant is suffering, not to get what one desires is suffering. In brief the five aggregates [11] of attachment are suffering.
“Now, this, O bhikkhus, is the noble truth of the cause of suffering (dukkha-samudaya-ariyasaccs):
“It is this craving which produces rebirth (ponobhavikā), accompanied by passionate clinging, welcoming this and that (life). It is the craving for sensual pleasures (kāmataṇhā), craving for existence (bhavataṇhā) and craving for non-existence (vibhavataṇhā).
“Now, this, O bhikkhus, is the noble truth of cessation of suffering (dukkha-nirodha-ariyasacca):
“It is the complete separation from, and destruction of, this very craving, its forsaking, renunciation, the liberation therefrom, and non-attachment thereto.
“Now, this, O bhikkhus, is the noble truth of the path leading to the cessation of suffering (dukkha-nirodha-gāminī-paṭipadā-ariyasacca).
“It is this Noble Eightfold Path, namely:
“Right understanding, right thoughts, right speech, right action, right livelihood, right effort, right mindfulness and right concentration.
1. (i) “This is the noble truth of suffering. Thus, O bhikkhus, with respect to things unheard before, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.
(ii) “This noble truth of suffering should be perceived (pariññeyya). Thus, O bhikkhus, with respect to things unheard before, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.
(iii) “This noble truth of suffering has been perceived (pariññāta). Thus, O bhikkhus, with respect to things unheard before, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.
2. (i) “This is the noble truth of the cause of suffering. Thus, O bhikkhus, with respect to things unheard before, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.
(ii) “This noble truth of the cause of suffering should be eradicated (pahātabba). Thus, O bhikkhus, with respect to things unheard before, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.
(iii) “This noble truth of the cause of suffering has been eradicated (pahīna). Thus, O bhikkhus, with respect to things unheard before, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.
3. (i) “This is the noble truth of cessation of suffering. Thus, O bhikkhus, with respect to things unheard before, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.
(ii) This noble truth of cessation of suffering should be realised (sacchikātabba). Thus, O bhikkhus, with respect to things unheard before, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.
(iii) “This noble truth of cessation of suffering has been realised (sacchikata). Thus, O bhikkhus, with respect to things unheard before, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.
4. (i) “This is the noble truth of the path leading to the cessation of suffering. “Thus, O bhikkhus, with respect to things unheard before, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.
(ii) “This noble truth of the path leading to the cessation of suffering should be developed (bhavitabba). Thus, O bhikkhus, with respect to things unheard before, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.
(iii) “This noble truth of the path leading to the cessation of suffering has been developed (bhāvetabba). “Thus, O bhikkhus, with respect to things unheard before, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.”
- The Buddha and His Teachings by Narada Thera | 1988 | Chapter VI – Dhammacakkappavattana Sutta