Dhammapada > Aniccā vata Saṅkhārā…

Revised August 16, 2019; February 25, 2020; June 8, 2020; December 21, 2020; September 18, 2026

Aniccā vata saṅkhārā

Uppāda vaya dhammino

Uuppajjitvā nirujjhanti

Tesaṁ vūpa samo sukho

(Mahā Parinibbāna Sutta)

This verse is not in the Dhammapada, but it is very common. In Sri Lanka (and possibly in other Buddhist countries), it is displayed at funerals to emphasize the “fleeting nature” of life. It has a deep meaning and explains why we inevitably face sorrow (because death is inevitable). We generate our future rebirths via our own (abhi)saṅkhāra! We need to stop creating abhisaṅkhāra (with lobha, dosa, moha) to attain the Nibbānic bliss.

▪This verse was uttered by Sakka, the King of the Devas, just after the Parinibbāna (passing away) of the Buddha. It is in the Mahā Parinibbāna Sutta (DN 16) and also in a short sutta: “WebLink: suttacentral: Parinibbāna Sutta (SN 6.15).”

A common and incorrect translation is in the above link in the Mahā Parinibbāna Sutta:

“Oh! Conditions are impermanent,
their nature is to rise and fall;
having arisen, they cease;
their settling is blissful.”

Let us examine the correct interpretation of the verse.

1. Saṅkhāra generation, starting with avijjā (ignorance about the real nature of sensory experiences), ALWAYS leads to jāti followed by jarā, maraṇa (via Paṭicca Samuppāda).

▪Vata (pronounced as “vatha”) here means “surely” or “indeed.” Thus, the first verse, Aniccā vata saṅkhārā, means ‘saṅjhāra generation is indeed of anicca nature’.

▪(There are other meanings for “vata”: In the verse, “yaṁ samādānaṁ taṁ vataṁ. Sanvaraṭṭena sīlaṁ,” means “reciting precepts is a ritual; moral behavior, or sīla, is attained by stopping the arising of ‘saŋ’ or ‘defilements’. Thus, there “vata” means a ritual.

▪See #5 of “Essence of Buddhism – In the First Sutta” for a discussion on anicca.

▪Even though ‘impermanence’ is a part of ‘anicca nature’, it does not reveal the deeper meaning.

▪We think, speak, and take actions based on our mano, vacī, and kāya saṅkhāra. They are all thoughts (we cannot even lift a finger without an associated thinking). Those saṅkhāra lead to viññāṇa via “saṅkhāra paccayā viññāṇa” in Paṭicca Samuppāda. Strong viññāṇa produced via “abhisaṅkhāra” (or strong saṅkhāra) lead to future rebirths. But all births end up in death. See, “Saṅkhāra – What It Really Means” and “Saṅkhāra, Kamma, Kamma Bīja, Kamma Vipāka.”

▪Thus the first line implies that any rebirth (which inevitably arises due to our abhisaṅkhāra cannot be maintained to our satisfaction. Any birth ends up in death and suffering.

2. Uppāda means to arise, and vaya means that arising can be stopped.

▪But we can stop the things that lead to suffering from arising by stopping saṅkhāra from arising. That is vaya. (same as ‘nirodha’). That is the ultimate message embedded in Buddha Dhamma. Dhammino (or dhammathā) means the “Nature’s way.”

▪Thus the second line says, “those saṅkhāra are types of dhammā that can be stopped from arising,” i.e., they are ‘vaya dhammā’ or ‘nirodha dhammā’. That is also stated in another famous verse, “vaya dhammā saṅkhārā.”

▪The Buddha attained Parinibbāna (i.e., the end of rebirth) because he was able to figure out how to stop saṅkhāra from arising (via removal of avijjā.)

3. Uppajjitvā means that which comes to existence (initiated via saṅkhāra.) Things that come to existence in this world lead to suffering.

▪Nirujja means that those things will thus not arise anymore (by stopping saṅkhāra from arising.)

4. Tesaṁ means “those,” meaning ‘saṅkhāra,’ and vūpasama means ‘calming’ or ‘removal leading to nirodha’. In the Paṭisambhidā Magga Pakaraṇa (Jhāna Vibhaṅga section) on p. 55, it explains that, “vitakkavicārānaṁ vūpasamā” means “getting rid of vitakka and vicāra and attaining savitakka, savicāra.” See, “Vitakka, Vicāra, Savitakka, Savicāra, and Avitakka, Avicāra.” Sukha is happiness.

▪Thus the fourth line says, “by stopping the (abhi)saṅkhāra generation in our minds; we can reach (the ultimate) happiness or Nibbāna.”

▪That (abhi)saṅkhāra generation process happens in two stages of ‘purāṇa kamma’ and ‘nava kamma’ generation; note that ‘kamma generation’ is the same as ‘saṅkhāra generation’. This underpins the Buddha’s teachings. See the “Buddha Dhamma – Systematic” section.

Here is a recording of the verse by the Venerable Thero (repeated three times; note the volume control on the right):

WebLink: Listen to verse of : Anichchavatha sankara

▪This verse is a very good kammaṭṭhāna (meditation subject) for cultivating the “anicca saññā.” One could recite the verse and contemplate its meaning. Think about all those loved ones who passed away and led to much suffering. And one’s death is also inevitable.

▪We have been through this process in perpetuity, being distressed as loved ones are lost and also thinking about one’s demise, at every birth.

▪But there is a way to stop this suffering by following the Path and stopping saṅkhāra from arising.