revised on 2019-12-02
Dhamma Talks by Mogok Sayadaw; 1956 (no date but year)
The four Paths, the four 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.
You will make the decision that surely I’ll attain the Path, the Fruit and Nibbāna if you get these two knowledges. I’m now talking it (which is cited) from the Saṁyutta Pali Nikāya.
Impermanence is born again and again and also dying again and again. It will become disenchantment with the penetration of dukkha sacca. Therefore, we have to put effort in the practice to gain the anudhamma. At last you will thoroughly penetrate dukkha and surely attain the Path, Fruition and Nibbāna. Anudhamma will send you to the Dhamma.
Therefore, you have to develop the anudhamma. It’s called Dhammānudhamma patipatti – the practice in accordance with the supramundance Nibbāna Dhamma. A person who 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 five maggaṅga (The path factors). After thoroughly, penetrate dukkha and become the eight path factors. The Buddha taught them for practice but you all are using it for worship.
(In Burma some Buddhists using the Pali verse Dhammānudhamma patipatti for worshipping the Triple Gems; Buddha, Dhamma and Saṅgha. 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 (pāramīs). In the Buddha’s answer also not including pāramīs.
You all have to die, so I will teach you the way of before dying. Vendana arises, and if you discern impermanence by contemplation, then there is no clinging to it. And you will also have no clinging with it at near death. You will not attain Nibbāna in this life if you die with clinging. (i.e., living and 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 pāramīs. 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. You have to strip off clinging by vipassanā during at living and dying. In this way you will attain Nibbāna. In the world, there is nothing more fearful than clinging does not fall away. The clinging will fall off for a person practicing with anudhamma.
revised on 2019-12-02; cited from https://oba.org.tw/viewtopic.php?f=22&t=4371&p=36311#p36311 (posted on 2019-04-13)
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