Though recollection (Anussati) meditation practice is included under Buddhist meditation in Nikayas, but we cannot see that it has a proper place within the latter stages, whether in the academic circles or practical aspects. Most constituency of the Theravada Buddhist tradition had accepted Visuddhimagga as a proper and necessary meditation guide book, for meditation practitioners. All ten Anussatis are elaborately discoursed in the Visuddhimagga among the list of forty objects of mindfulness meditation or Vipassanā. ‘Anussati’ do not strictly come under the category of ‘Vipassanā-meditation’ for the practice does not involve any kind of investigating or inquiry related to highest wisdom. The initial purpose was to generate confidence, faith, and even to stabilize a shaky mind. So, according to the Visuddhimagga, these are not for the purpose of developing deep concentration, and hence, it's primary and wider usage, do not lead to complete attainment of one-pointedness of the mind. Hence, according to such define, it has given just a very limited value for the Anussati as a meditation method. At present, some meditation masters and followers, such as Mahasi etc. traditions, unanimously agreed that Vipassāna meditation technique is the only way to enlightenment. Further, they highlight Samatha meditation as a unnecessary practice and is seen as a waste of time for the practitioners. Because Anussati belongs to Samatha practice, thus Anussati also voluntarily become unnecessary or a useless practice. With this situation, it appears a very important question that, if Anussati is an unnecessary practice, why did the Buddha discoursed Anussati as a meditation method? Because most of the Buddha's teachings has a clear relationship with liberation path. Then Anussati also should have particular relation with the path. So in this dissertation, we examine the real value of the Anussati through the Pāli Suttas, whether it is a meaningless practice or not; whether it has any relation or support to the path of enlightenment; and this meditation mothered is suitable for what type of persons usage.
目次
Acknowledgements i Abstract ii 論文主旨 v Content xvii Tables and carts xxiv Abbreviations xxv
Chapter 1 Introduction 1. 1. Preliminary Observation 1 1. 2. Scope of the Study 2 1. 3. Research Problem 2 1. 4. Statement of Justification 4 1. 5. Methodology 5 1. 6. Literature Review 5 1. 6. 1. Primary sources 5 1. 6. 2. Secondary Sources 8 1. 7. Aims and Objectives 13 1. 8. The Structure of This Dissertation 13
Chapter 2 The Role and Place of Anussati in The Theravāda Meditation Practice 2. 1. Preliminary observations 16 2. 2. Samatha Vipassanā dichotomy 16 2. 3. Anussati in the Nikāyas 20 2. 3. 1. Dīghanikāya 20 2. 3. 2. Aṅguttaranikāya 22 2. 3. 2. 1. Ekaka-nipāta 22 2. 3. 2. 2. Cakka-nipāta .29 i. Anussatiṭṭāna Sutta, 29 ii. Mahānāma Sutta (Buddhānussati, Dhammānussati, Saṅghānussati, Sīlānussati, Cāgānussati, Devatānussati ), 30 iii. Anussatiṭṭāna sutta in Aṅuttariyāyavagga 41 iv. Mahākaccāyana sutta 42 v. Udāyi Sutta 44 vi. Rāgādipeyyāla sutta 47 2. 3. 2. 3. Dasakanipāta 48 2. 3. 2. 4. Ekādasanipāta 49 i. Paṭama Mahānāma sutta 49 ii. Dutiya Mahānāma Sutta 51 iii. Nandiya sutta 52 iv. A summary for Anussati in the Nikāyas 55 2. 3. 3. The Anussatis in Visuddhimagga 58 2. 4. Summary for Chapter two 65
Chapter 3 The Development of Anussati 3. 1. Introduction 67 3. 2. Development of the Concept and Practice 68 3. 3. First Three Anussatis 68 3. 3. 1. Taking Refuge 68 3. 3. 2. Sraddhā Between in Tisarana and Anussati 71 3. 4. The Fourth Anussati 74 3. 4. 1. Sīlanussati in Sources 75 3. 4. 2. Sīlā Practice 75 3. 4. 3. Sīlā as a Meditative Object 77 3. 4. 4. Differences and Similarities of Sīlanussati with the First Three Anussatis 78 i. Similarity 79 ii. Differences 79 3. 4. 5. Sīlānussati and Jhānas 80 3. 5. The fifth Anussati 83 3. 5. 1. Cāgānussati in Sources 83 3. 5. 2. From Dāna to Cāga 84 3. 5. 3. Cāga as a Meditative Object 86 3. 5. 4. Similarities and Differences Between the Cāgānussati and Other Objects of Six Anussatis 88 i. Similarity 88 ii. Differences 90 3. 5. 5. Cāgānussati and Jhānas 91 3. 5. 6. Cāgānussati and Pāramī 93 3. 6. The Sixth Anussati 94 3. 6. 1. Sources 94 3. 6. 2. Buddhist Teaching and Gods 96 3. 6. 3. Heavenly Birth as a Goal 97 3. 6. 4. Devatānussati as a Meditative Object 99 3. 6. 5. Question Similarity and Differences 100 i. Similarity 100 ii. Differences (The Saṃsaric Existence, Lay Followers Concern, Transformation from God-Belief Concept to Spiritual Practice) 102 3. 7. The Identity of the Anussati Practitioner 105 3. 7. 1. Introductory Remarks 105 3. 7. 2. As a Practice for Laity 106 3. 7. 3. As a Practice for Monks 107 3. 7. 4. As a Practice for Noble Disciples 108 3. 7. 5. A Common Feature of The Identity 109 3. 7. Summary for Chapter Three 110
Chapter 4 The Relationship of the Anussati Practice between Dhammānusārī and Saddhānusārī 4. 1. Introduction 112 4. 2. Sources 113 4. 3. The Characteristic of The Dhammānusarī and Saddhānusarī 117 4. 3. 1. The Characteristic of The Dhammānusarī 117 4. 3. 2. The Practice of The Dhammānusārī 118 4. 3. 3. The Practice of The Saddhānusārī 120 4. 4. Differences of The Two Anusārīn 121 4. 4. 1. The Major Differences 121 4. 4. 2. The Differences of Carittas as a Special Characteristic 124 4. 4. 3. Different Meditation Methods for Dhammasārī and Saddhanisārī 127 4. 5. Another Aspect of Practice of Saddhānusārī 130 4. 6. The Directions of Liberation of the Two Anusārin. 135 4. 7. The Relation between Saddhānusāri and Anussati 138 4. 8. Conclusion 141
Chapter 5 The Last Four Objects in Ten Anussati and Sati as Meditation Technique 5. 1. Introduction 143 5. 2. The Function of Sati in Buddhist Meditation 144 5. 2. 1. Definition of Sati 144 5. 2. 2. Th
