Dhamma means teaching, and anudhamma means associated concepts. Although dhamma can mean any teaching, it commonly refers to the Buddha’s teachings, or ‘Buddha Dhamma’.
November 16, 2021; last revised September 7, 2026
Introduction
1. In the post “Yoniso Manasikāra and Paṭicca Samuppāda,” we discussed the four requirements for someone to attain the Sotāpanna stage. There, we discussed the first three requirements. The fourth is dhammānudhammappaṭipatti. It means “to follow the Buddha Dhamma and associated concepts.”
- The Pāli word dhammānudhammappaṭipatti is the combination of three words: dhamma, anudhamma, and paṭipatti. Note that when two Pāli words are combined and have ‘a’s at the joint, those two ‘a’s become a long ‘a’. Thus, the combination of dhamma anudhamma leads to “dhammānudhamma.”
- Therefore, we need to discuss the words “dhamma” and “anudhamma.” As we will see, “dhamma” can have different meanings based on the context.
- We have many examples in English where the same word has different meanings depending on context. For example, the term “right” conveys unrelated things in “turn right” and “you are right.”
- That is why translating Pāli texts word-by-word, as is commonly done these days, is dangerous. I have pointed out such issues with specific examples. See “Distortion of Pāli Keywords in Paṭicca Samuppāda.”
Different Types of Dhamma
2. Some people say, “I am learning Dhamma,” by which they mean, “I am learning Buddha Dhamma” or “Buddhism.”
- But Dhamma is a generic word that applies to any teaching, principle, or “path one follows.”
- If we need to be specific, ‘sa dhamma’ (pronounced “saddhamma“) indicates ‘good’ Dhamma. The opposite of that is “adhamma.”
- Any teaching other than Buddha Dhamma teaches one how to “succeed in this world,” i.e., how to make money and live a happy life. Other “religious teachings” may teach how to be born in Deva or Brahma realms. They are ‘lokiya dhamma‘ or ‘mundane dhamma’.
- But Buddha Dhamma teaches that none of those ways can remove future suffering. No matter how successful one becomes, that success ends in death. The same holds for births in any heavenly realm. Any birth in any realm of this world ends in death.
- Thus, Buddha Dhamma is saddhamma, and all other Dhamma in this world are adhamma. Of course, there are different levels of adhamma, as we will see below.
3. We can use an analogy to clarify. The Pāli generic word for “odor” is “gandha.” The words “sugandha” and “dugandha” must be used to indicate a pleasant or foul odor.
- However, it is common to use “gandha” to mean “dugandha“.
- Even in English, we say “it smells” to indicate a “bad odor.” However, “smell” means “odor.” To indicate a foul odor, we should say, “it smells bad,” just like when we say, “it smells good” to indicate a pleasing odor.
- Thus, one must be aware of these common usages. In many cases, Buddha Dhamma is referred to as “Dhamma.”
Dhammo have rakkhati dhammacāriṁ
4. The verse, “Dhammo have rakkhati dhammacāriṁ” means “Dhamma will definitely (‘have‘) guide and protect those who follow Buddha Dhamma.” See “Dhammikattheragāthā.”
- The result of following the Buddha Dhamma is to be free of future rebirths with suffering. Thus, the goal is to be free of even a trace of suffering.
- If one follows adhamma, one will end up in an apāya sooner or later. That is explained in Paṭicca Samuppāda.
Adhamma and Saddhamma
5. “Dhamma Sutta (AN 10.182)” succinctly describes adhamma and saddhamma (note that the sutta uses “dhamma” to denote “saddhamma“).
- Adhamma are the dasa akusala: Pāṇātipātā, adinnādāna, kāmesumicchācāra, musāvāda, pisunā vācā, parusā vācā, samphappalāpa, abhijjhā, vyāpāda, micchā diṭṭhi. They are: “killing, stealing, sexual misconduct, lying, slandering, harsh talk, empty talk, greed, hate, and wrong views.”
- The same sutta defines saddhamma as avoiding dasa akusala.
- There are subtle issues to discuss. But the above sutta provides the basic idea.
Anariyadhamma and Ariyadhamma
6. Sometimes, the words “anariya dhamma” and “Ariya dhamma” are used in place of adhamma and saddhamma.
- See, for example, “Ariyadhamma Sutta (AN 10.179).”
- As we can see, they are defined based on dasa akusala, just as adhamma and saddhamma are.
- Many other religions do not strictly teach avoiding killing animals. Furthermore, all other religions have several of the ten types of wrong views (micchā diṭṭhi). Thus, only Buddha Dhamma is strictly saddhamma or Ariya dhamma.”
- These and related concepts are described in many suttās, some of which are discussed in “Dasa Akusala/Dasa Kusala – Basis of Buddha Dhamma.”
Asappurisa and Sappurisa
7. Those who follow saddhamma or Ariya dhamma are “sappurisa” (‘sa’ + ‘purisa’). They are the eight types of Noble Persons (Ariyās) who are at or above the Sotāpanna Anugāmi stage.
- That is evident in the “Sappurisadhamma Sutta (AN 10.192).” Another synonym for adhamma is introduced in that sutta, “asappurisadhamma,” indicating that an asappurisa engages in dasa akusala. The opposite, “sappurisadhamma,” is the same as “saddhamma.”
- As we know, one of the four conditions for attaining the Sotāpanna stage is to associate with a sappurisa, or “Sappurisa saṃsevo.” See #3 of “Four Conditions for Attaining Sōtapanna Magga/Phala.”
- Thus, it is clear that a “sappurisa” is a Noble Person (Ariya), not merely a “good person” as translated in “Sappurisadhamma Sutta (AN 10.192).”
Why Are “Moral People” Not Included in “Sappurisa“?
8. We tend to think that most people are moral. But then there are cases where a person widely accepted as a “moral person” commits a highly immoral deed such as rape or taking a large bribe.
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- Any person who has not attained at least the Sotāpanna Anugāmi stage can be tempted to engage in an immoral deed. Anyone with sakkāya diṭṭhi can be triggered to commit an apāyagāmi deed (an action that can lead to rebirth in an apāya)!
- This can be explained easily with an analysis of a citta vithi. A citta vithi runs based on an ārammaṇa. If the ārammaṇa is strong enough, the “decision to engage” is made at the vottapana citta and carried out with the subsequent javana citttās. Suppose the person has not overcome the first three saṁyojana (including sakkāya diṭṭhi). If the ārammaṇa is strong enough, the “decision to engage” is made within a split second, even without conscious decision-making.
- The opposite is true, too. Angulimala killed almost a thousand people and became a Sotāpanna within an hout of meeting the Buddha. See “Murderer to a Sotapanna in an Hour – How Is That Possible?“
To Understand Paṭicca Samuppāda Is Buddha Dhamma!
9. The “Mahāhatthipadopama Sutta (MN 28)” ends with the statement, “Yō Paṭiccasamuppādam passati, so Dhammam passati; yo Dhammaṁ passati so paṭiccasamuppādaṁ passatī’ ti.” That means, “One who sees (understands) paṭicca samuppāda sees the Dhamma; one who sees the Dhamma sees paṭicca samuppāda.” To understand Buddha Dhamma, one needs to know how future suffering arises via the paṭicca samuppāda process.
- In the verse above, “Dhamma” refers to Buddha Dhamma, or “saddhamma.”
- In other words, Paṭicca Samuppāda is at the center of Buddha Dhamma. It describes how suffering arises, i.e., the first and second Noble Truths.
- Once one understands that, it is easier to see how suffering (i.e., the Paṭicca Samuppāda process) can be stopped.
- A deeper and extensive analysis is in the “Buddha Dhamma – Systematic” section.
Dhamma and Anudhamma
10. Dhamma is the “principle/main Dhamma,” and anudhamma refers to “minor/related Dhamma.”
- Paṭicca Samuppāda is the mainDhamma in Buddha Dhamma. See #9 above.
- All other related teachings/concepts, like Tilakkhana, are anudhamma.
- There are four suttās, starting with the “Anudhamma Sutta (SN 22.39)” that describe various “anudhamma” like anicca, dukkha, and anatta.
All Other Dhamma Are Lokiya Dhamma
11. Regarding lokiya dhamma that sustains worldly entities, dasa akusala leads to rebirths in the four lowest realms (apāyās). These are also called “pāpa kamma.” These are listed in the “Paṭhamaadhamma Sutta (AN 10.171)” as “killing living creatures, stealing, and sexual misconduct; speech that is false, divisive, harsh, or nonsensical; greed, ill will, and wrong view.”
- The same sutta lists avoiding the above ten types as dhamma, i.e., “good dhamma.”
- Thus we can see that teachings in other religions have many “good dhamma” but also have “adhamma,” especially in terms of wrong views (e.g., the view of an eternal self/soul/ātman).
12. Then what are the “anudhamma” in those cases of “lokiya dhamma“? There are three anudhamma associated with each adhamma.
- For example, killing living beings is an adhamma. Helping others in killings, encouraging others to kill, and praising killings by others are the anudhamma associated with that adhamma. While personally committing a killing is the worst, helping others to kill, encouraging others to kill, and praising killings by others also count as evil deeds and will have dire kammic consequences.
- Avoiding killing living beings is a (good) dhamma. Not helping others in killings, not encouraging others to kill, and not praising killings by others are anudhamma and also count as “good deeds.”
Lokiya Dhamma and Buddha Dhamma
13. Another way to categorize Dhamma is as ‘lokiya dhamma’ and Buddha Dhamma.
- “Lokiya” means “belonging to this world of 31 realms. Dhammā (with a long “a”) that “bear things in this world” arise via Paṭicca Samuppāda. See “What are Rūpa? – Dhammā are Rūpa too!” We will discuss dhammā (with a long “a”). The difference between Dhamma and dhammā in “Dhamma and Dhammā – Different but Related.”
- As we know, Paṭicca Samuppāda process starts with “avijjā paccayā saṅkhāra” and leads to “upādāna paccayā bhava” and “bhava paccayā jāti.” That is how anything in this world is born (jāti).
- To be precise, Paṭicca Samuppāda explains how existences and rebirths arise due to the accumulation of “lokiya dhamma.” Some lokiya dhammas lead to rebirths in the “good realms”; teachings of other religions fall into this category.
Arahanthood Is Not Annihilation
14. Some people are terrified of “losing their existence” with Nibbāna. They ask, “Will I be annihilated/eradicated?” That question is asked with the wrong view of an “everlasting soul/ātman.”
- Only a person with sakkāya diṭṭhi would raise that question. When one removes sakkāya diṭṭhi, one knows there is no “me” or “I” traversing the rebirth process. Rebirths are according to existing causes and conditions, as explained in Paṭicca Samuppāda.
- In any case, why worry if there is indeed an everlasting “I” or “me”? If one believes it to be permanent, there should be no fear of losing something permanent.
- Anuloma PS leads to existence, and Paṭiloma PS leads to the stopping of that process; see “Growth of Pañcupādānakkhandha – ‘Anusotagāmi’” and “Paṭisotagāmi – Moving Toward Satipaṭṭhāna Bhumi and Nibbāna.” Also, see “Yamaka Sutta (SN 22.85) – Arahanthood Is Not Annihilation but End of Suffering.”
15. However, the description in #14 DOES NOT say we do not exist. It is wrong to translate “anatta” as “no-self.” We do exist as long as we have ignorance (avijjā) and experience much more suffering than brief spans of happiness in the rebirth process.
- The Buddha pointed out that we commit immoral deeds and are born in suffering-filled realms BECAUSE of the wrong view and wrong perception of an everlasting soul/ātman. Avijjā or ignorance of Noble Truths/Paṭicca Samuppāda/Tilakkhana) is the cause of both.
- One gets rid of that wrong view (sakkāya diṭṭhi) at the Sotāpanna stage. But the perception (saññā) of an everlasting soul/ātman goes away at the Arahant stage. Suffering stops entirely at the Parinibbāna (passing away) of the Arahant. A detailed discussion is in the “Buddha Dhamma – Systematic” section.
- As I emphasized in #14, one should not worry about “being annihilated” if their view of an everlasting soul/ātman is correct. But the Buddha proved with Paṭicca Samuppāda that such an everlasting entity does not exist; see the above link.
- Reading and understanding all the posts linked above is essential if one has the desire and drive to comprehend the Buddha Dhamma.
