The Word of the Buddha IV. The Path that Leads to the Extinction of Suffering
The path is the middle way between sensual indulgence and self-torment, set out factor by factor. Right understanding comes first and at length, since it shapes the other seven.
“Bhikkhus, two extremes should not be followed by one who has gone forth. Which two? That which is the pursuit of sensual pleasures, which is inferior, common, coarse, ignoble, and not connected with true benefit; and that which is pursuit of self-mortification, which is painful, ignoble, and not connected with true benefit. Bhikkhus, having avoided these two extremes, the middle way realized by the Tathāgata gives rise to vision, gives rise to knowledge, and leads to tranquility, to direct knowledge, to awakening, to Nibbāna.
And what, bhikkhus, is the middle way awakened to by the Tathāgata, which gives rise to vision, gives rise to wisdom, and leads to tranquility, to direct knowledge, to awakening, to Nibbāna? It is this Noble Eightfold Path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness. This, bhikkhus, is the middle way awakened to by the Tathāgata, which gives rise to vision, gives rise to wisdom, and leads to tranquility, to direct knowledge, to awakening, to Nibbāna.
Practice that is a Source of Conflict and that is Free from Conflict
Here, the pursuit of happiness connected with sensual pleasures, which is inferior, common, coarse, ignoble, and not connected with true benefit; it is beset with suffering, harmful, burdensome, and leads to fever—it is a wrong course of practice. Therefore, this practice is a source of conflict. But refraining from the pursuit of happiness connected with sensual pleasures, which is inferior, common, coarse, ignoble, and not connected with true benefit; it is not beset by suffering, does not lead to harm, is free from trouble, and does not lead to fever—it is a right course of practice. Therefore, this practice is free from conflict.
Here, the practice of self-mortification, which is painful, ignoble, and not connected with true benefit; it is beset with suffering, harmful, troublesome, and leads to fever—it is a wrong course of practice. Therefore, this practice is a source of conflict. But refraining from self-mortification, which is painful, ignoble, and not connected with true benefit; it is not beset by suffering, does not lead to harm, is free from trouble, and does not lead to fever—it is a right course of practice. Therefore, this practice is free from conflict.
Here, this middle way realized by the Tathāgata, which gives rise to vision, gives rise to wisdom, and leads to tranquility, to direct knowledge, to awakening, to Nibbāna; it is not beset by suffering, does not lead to harm, is free from trouble, and does not lead to fever—it is a right course of practice. Therefore, this practice is free from conflict.
Here, where there is both praise and disparagement but no explaining of the Dhamma, it is beset with suffering, harmful, burdensome, and leads to fever—it is a wrong course of practice. Therefore, this practice is a source of conflict. But where there is neither praise nor disparagement but only the explaining of the Dhamma, it is not beset by suffering, does not lead to harm, is free from trouble, and does not lead to fever—it is a right course of practice. Therefore, this practice is free from conflict.
273
Of all the paths, the Eightfold Path is the foremost,
of all the truths, the Four Truths are the foremost;
of all things, the fading of desire is the foremost,
of all the two-footed beings, the clear-eyed one is the foremost.
274
This is the path—there is no other
for the purification of vision;
tread this path,
and you will bewilder Māra.
‘The Tathāgata is an Arahant, a perfectly Awakened One. Listen carefully, the deathless has been attained. I shall instruct you. I shall teach you the Dhamma. Practicing as instructed, you will before long enter and abide in that unsurpassed goal of the spiritual life, realizing it for yourselves with direct knowledge here and now, the very goal for the sake of which clansmen rightly go forth from the household life into homelessness.’
Last updated on October 20, 2026