12. The Way (UV-KG12)

When one's wisdom has brought him to see the four holy truths, the knowledge of this way will destroy all love of existence.

As the dust is raised by the wind and is laid by the falling rain, in like manner he who has the eye of wisdom, his whole mind is at rest.

That knowledge which enables one to put an end to birth and death, and by which one is freed of the world, that is the best (kind of knowledge).

Among truths the four truths (are the best); the eightfold way is the best of ways; the best of bipeds is he who sees; the greatest of virtues (dharma), passionlessness.

“All created things are impermanent;” when one has seen this through knowledge, lie is no longer afflicted by pain: this is the way to perfect purity.

“All created things are grief;” when one has seen this through knowledge, he is no more afflicted by pain: this is the way to perfect purity.

“All created things are empty (śunyata);” when one has seen this through knowledge, he is no more afflicted by pain: this is the way to perfect purity.

“All created things are unreal;” when one has seen this through knowledge, he is no more afflicted by pain: this is the way to perfect purity.

I have taught you that this way cuts off the pain of existence. The Tathāgata is a teacher; you yourselves must strive after (nirvāṇa).

I have taught you that this way removes the pain of passion. The Tathāgata is a teacher; you yourselves must strive after (nirvāṇa).

There is no other road but this one that leads to perfect enlightenment; by concentrating your mind on it you will cast off the bonds of Māra.

This way is straight: it leads one to the other world; it is the one road to the ocean of purity, Śakyamuni, well composed and wise, expounds this again and again to the multitude.

Having discovered the ending of birth and death, through kindness and compassion I will teach the way, the only road. After having crossed the stream (of sin), I will teach others to cross as I have crossed.

The way to reach complete cessation (from existence), control, purity; the way to put an end to the recurrence of birth and death; the means of distinguishing all the dhātus: * that is what he who has the eye (of wisdom) teaches by this way.

As the waters of the Ganges flow swiftly on and empty into the ocean, so likewise he who walks in the even way of perfect knowledge shall arrive at the cessation of death.

He who, through compassion towards all creatures, does turn the wheel of the law, heretofore unheard, the Protector, the teacher of gods and men, he who has arrived at the end of corporeal existence, him do (I) worship.

By obtaining the perception of the three happinesses, and by casting off the three unhappy things, one will by these perceptions, and by attending to them, arrive at peace: (it is) as the dust (rāga) laid by the rain, when the mind and manner are at peace, one then enjoys the felicity of the unsurpassable bodhi.

His mind attached to the three kinds of samādhi, he meditates in solitude on the (four) immeasurables; thus does the reflective and wise man undo the knots, and tear (himself away) from the three regions (of desire) by means of the three.

He who has wisdom for a weapon, diligence as his might, who is reflective, well composed, and who delights in meditation (samādhi), having comprehended the origin and destruction of worldly (existence), will obtain perfect emancipation: he who has comprehended the ending of worldly (existence), lie, I declare, is called “one who has put an end to worldly (existence) and has arrived at the other (shore).”

He whose mind is concentrated on the holy eightfold way, the straight way, has found the immortal; by following it he finds the much-longed-for happiness, and by finding what is so praiseworthy he increases (his) fame.

Chapter on “The Way” the Twelfth.

Translated by Woodville Rockhill.

1975, Udânavarga: a collection of verses from the Buddhist canon compiled by Dharmatrâta, Oriental Press, Amsterdam (reprint of original from 1883).

Translated (into Tibetan) by the Indian Pandit Vidyaprabhakara and the Lotsāva Bande-rin-tchen-mtchog; revised and arranged by the corrector, the Lotsāva Bande-dpal-brtsegs.

Original taken from University of Oslo, faculty of humanities.

Prepared for SuttaCentral by Yasoj and Ayya Vimala.