Dhamma and Anudhamma

Dhamma Talks by Mogok Sayadaw; 1956 (no date but year)

The 4 Paths, the 4 Fruits and Nibbāna are called Dhamma. Anudhamma is; for e.g, you’re contemplating feeling (vedanā) and seeing the impermanence of feeling. Not only seeing them and later become disenchanted with it. Then this becomes anudhamma.

Why is that? Because these two dhammas (impermanence and disenchantment) can send you to the Paths, Fruits and Nibbāna. These are the differentiation of Dhamma and anudhamma.

If you get these 2 knowledges and making the decision that surely I’ll attain the Path, the Fruit and Nibbāna. I’m now talking it from the Saṁyutta Pali Nikāya.

Impermanence is born again and again, and also die again and again. With the penetration of dukkha sacca and will become disenchantment. Therefore we have to put effort in the practice to gain the anudhamma. At last you will thoroughly penetrate dukkha. And surely to attain the Path, Fruition and Nibbāna. Anudhamma will send you to the Dhamma.

Therefore have to develop the anudhamma. It’s called Dhammanudhamma patipatti – the practice in accordance with the supramundance Nibbāna Dhamma. A person practices the anudhamma will arrive to the Dhamma. You don’t get it by prayers. And not by worshipping to arrive there.

( All these points are very important for practicing yogis. Some Buddhists are relying on so much for the outside power that they don’t know clearly and miss the real practice mentioned in the suttas).

Anudhamma has 5 magganga (The path factors). After thoroughly, penetrate dukkha and become the 8 path factors. The Buddha taught them for practice but you all are using it for worship.

(In Burma some Buddhists using the Pali verse Dhammanudhamma patipatti for worshipping the Triple Gems; Buddha, Dhamma and Sangha. Above Sayadaw referred to this point).

Sakka (i.e., king of the heaven) asked the Buddha about what was the reason, some in this life attained Nibbāna and some not? You have to know that in this question not mentioned about perfections (paramis). In the Buddha’s answer also not including paramis.

You all have to die, so I will taught to you the way of dying before. Vendana arises, and if you discern impermanence by contemplation, then no clinging to it. And at near death will has no clinging with it. If you die with clinging and will not attain Nibbāna in this life. (i.e., livingand dying with craving and clinging)

The Buddha’s answer was not dying with craving and clinging and the person would attain Nibbāna. There is no clinging if discerning impermanence, disenchanting and ending with it. So you have to live with no clinging. There is no clinging only with the practice. With a lot of contemplation on impermanence it becomes disaffection and even disenchantment.

Therefore impermanence is really dukkha sacca. It is not only becoming disenchantment even will become not wanting of it. Here is not including about paramis. The important thing is clinging or not clinging. You have to practice to know yourself of clinging or not clinging, having pleasure or not having pleasure, and having desire or not having desire to the khandha.

Vipassanā practice is to strip off clinging. During at living and dying have to strip off clinging with vipassanā. In this way will attain Nibbāna. In the world nothing is fearful than clinging not falls away. A person practicing with anudhamma and clinging will fall off.

cited from https://oba.org.tw/viewtopic.php?f=22&t=4371&p=36311#p36311 (posted on 2019-04-13)

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