Ja 95 Mahāsudassanajātaka
The Story about (King) Mahāsudassana

In the present the Buddha is coming to the end of his life, and chooses to pass away in Kusinārā, a small town that had been great in the past, but was now in decline. He tells the story of a past life when he was a great king who also choose to pass away in the very same town.

⏑−−⏑¦⏑−−−¦¦−−⏑⏑¦⏑−⏑− Siloka pathyā
1. Aniccā vata saṅkhārā, uppādavayadhammino,
Things are impermanent, their nature is arising and decay,

−−−−¦⏑−−−¦¦−−−⏑¦⏑−⏑−  Siloka pathyā
Uppajjitvā nirujjhanti, tesaṁ vūpasamo sukho ti.
After arising they cease, the stilling of them is happiness.

Tattha, {1.392} aniccā vata saṅkhārā ti,
In this connection, things are impermanent,

bhadde Subhaddādevi, yattakā kehici paccayehi samāgantvā,
good queen Subhaddā, however many causes of whatever kind have come together,

katā khandhāyatanādayo saṅkhārā,
such things as the constituent parts, sense spheres are processes,

sabbe te aniccā yeva nāma.
all of them are certainly impermanent.

Etesu hi rūpaṁ aniccaṁ,
Of these, form is impermanent,

vedanā aniccā, saññā aniccā, saṅkhārā aniccā,
feelings are impermanent, perceptions are impermanent, processes are impermanent,

viññāṇaṁ aniccaṁ.
consciousness is impermanent.

Cakkhuṁ aniccaṁ, rūpā aniccā,
The eye is impermanent, forms are impermanent,

sotaṁ aniccaṁ, saddā aniccā,
the ear is impermanent, sounds are impermanent,

ghāṇaṁ aniccaṁ, ghandhā aniccā,
the nose is impermanent, odours are impermanent,

jivhā aniccā, rasā aniccā,
the tongue is impermanent, tastes are impermanent,

kāyo anicco, phoṭṭhabbā aniccā,
the body is impermanent, touches are impermanent,

mano anicco, dhammā aniccā.
mind is impermanent, thoughts are impermanent.

Yaṁkiñci saviññāṇakaṁ aviññāṇakaṁ ratanaṁ,
Whatever treasure there is, with consciousness, without consciousness,

sabbaṁ taṁ aniccam-eva.
all of that is impermanent.

Iti: “Aniccā vata saṅkhārā” ti, gaṇha.
Thus, grasp this: “Things are impermanent.”

Kasmā?
Why?

Uppādavayadhammino ti.
Their nature is arising and decay.

Sabbe hete uppādadhammino ceva vayadhammino ca,
All of these have the nature of arising, and also have the nature of decay,

uppajjanabhijjanasabhāvā yeva, tasmā aniccā, ti veditabbā.
their natural state is coming into being and breaking up, therefore they are impermanent, so it should be understood.

Yasmā ca aniccā, tasmā uppajjitvā nirujjhanti,
Since they are impermanent, therefore after arising they cease,

uppajjitvā ṭhitiṁ patvā pi nirujjhanti yeva.
after arising, and also persisting, they cease.

Sabbeva hete nibbattamānā uppajjanti nāma,
All of these coming into being, are known as arising,

bhijjamānā nirujjhanti nāma.
and breaking up they are known as ceasing.

Tesaṁ uppāde sati yeva ca ṭhiti nāma hoti,
They, when arising certainly persist,

ṭhitiyā sati yeva bhaṅgo nāma hoti,
when persisting they certainly break up,

na hi anuppannassa ṭhiti nāma, {1.393}
certainly not without arising they persist,

nāpi ṭhitaṁ abhijjanakaṁ nāma atthi.
and also there is certainly no persistence without breaking up.

Iti sabbe pi saṅkhārā tīṇi lakkhaṇāni patvā,
Thus all things having these three characteristics,

tattha tattheva nirujjhanti.
they right there and then cease.

Tasmā sabbe pime aniccā khaṇikā ittarā adhuvā,
Therefore they are all impermanent, momentary, transient, inconstant,

pabhaṅguno calitā samīritā anaddhaniyā,
fragile, unstable, shakeable, non-lasting,

payātā tāvakālikā nissārā,
on the move, temporary, without essence,

tāvakālikaṭṭhena māyāmarīcipheṇasadisā.
like an illusion, mirage, bubbles, in the sense of temporary.

Tesu, bhadde Subhaddādevi,
In these, good queen Subhaddā,

kasmā sukhasaññaṁ uppādesi?
how could the perception of happiness arise?

Evaṁ pana gaṇha: tesaṁ vūpasamo sukho ti,
Understand it like this: the stilling of them is happiness,

sabbavaṭṭavūpasamanato.
from the stilling of all the rounds.

Tesaṁ vūpasamo nāma Nibbānaṁ,
The stilling of them is called Nibbāna,

tad-evekaṁ ekantato sukhaṁ,
from this one thing there is happiness,

tato aññaṁ sukhaṁ nāma natthī ti.
from another thing there is not what is called happiness.