Anussati

(Pāli; Template:Langx; Template:Zh; Tibetan: Template:Bo-textonly, Wylie: rjes su dran pa) means "recollection," "contemplation," "remembrance," "meditation", and "mindfulness".Template:SfnpTemplate:Sfnp It refers to specific Buddhist meditational or devotional practices, such as recollecting the sublime qualities of the Buddha, which lead to mental tranquillity and abiding joy. In various contexts, the Pali literature and Sanskrit Mahayana sutras emphasise and identify different enumerations of recollections.

may also refer to meditative attainments, such as the ability to recollect past lives (), also called causal memory.Template:Efn

Grouping

Three recollections

The three recollections:

• Recollection of the Buddha (Template:Langx; Template:Langx; Tibetan: Template:Bo-textonly, Wylie: sangs rgyas rjes su dran pa)
• Recollection of the Dhamma (Pi. ; Skt. ; Tib. Template:Bo-textonly )
• Recollection of the Sangha (Pi. ; Skt. ; Tib. Template:Bo-textonly )Template:Efn

The Dhammapada (Verse 296, 297 & 298) declares that the Buddha's disciples who constantly practice recollection of the Triple Gem "ever awaken happily".Template:Sfnp According to the Theragatha, such a practice will lead to "the height of continual joy".Template:Sfnp

Unlike other subjects of meditative recollection mentioned in this article, the Triple Gem are considered "devotional contemplations".Template:Sfnp The Triple Gem are listed as the first three subjects of recollection for each of the following lists as well.

Five recollections

On days, in addition to practicing the Eight Precepts, the Buddha enjoined a disciple to engage in one or more of five recollections:

• Recollection of the Buddha
• Recollection of the Dhamma
• Recollection of the Sangha
• Recollection of virtues (Pi. ; Tib. Template:Bo-textonly )
• Recollection of the devas (Pi. ; Tib. Template:Bo-textonly )

According to the Buddha, for one who practices such recollections: "his mind is calmed, and joy arises; the defilements of his mind are abandoned".Template:Sfnp

Six recollections

The six recollections are:

• Recollection of the Buddha
• Recollection of the Dhamma
• Recollection of the Sangha
• Recollection of generosity (Pi. ; Tib. Template:Bo-textonly )
• Recollection of virtues
• Recollection of the devasTemplate:SfnpTemplate:Sfnp

The Buddha tells a disciple that the mind of one who practices these recollections "is not overcome with passion, not overcome with aversion, not overcome with delusion.Template:Efn His mind heads straight, ... gains joy connected with the Dhamma..., rapture arises..., the body grows calm ... experiences ease..., the mind becomes concentrated".Template:SfnpTemplate:Efn

In Mahayana Buddhist practices, the first six recollections were commonly taught and the Buddha was particularly emphasised in many popular sutras such as the Medicine Buddha sutra.Template:Sfnp

Ten recollections

As ten recollections, the following are added to the previous six recollections:

• Recollection of death () or mindfulness of death ()
• Mindfulness of the breath ()Template:Efn
• Mindfulness of the body ()
• Recollection of peace ()Template:SfnpTemplate:Sfnp

In the Pali canon's Aṅguttara Nikāya, it is stated that the practice of any one of these ten recollections leads to (Template:Langx).Template:Sfnp The Ten Recollections are listed among the ,Template:Sfnp forty classic meditation subjects listed in the Visuddhimagga useful for developing concentration needed to suppress and destroy the five hindrances during ones pursuit of .Template:Efn Although the Pali canon refers to mindfulness of death (), the Visuddhimagga refers to the recollection of death ().

In terms of the development of meditative absorption, mindfulness of the breath can lead to all four s, mindfulness of the body can lead only to the first , while the eight other recollections culminate in pre-jhanic "access concentration" ().Template:Sfnp

The recollection of death is connected with the Buddhist concept of non-self: devotees recollect on the inevitability of their own demise, and in that way learn to understand that their physical body is not a permanent self.Template:Sfnp To often reflect in such a way, is believed to strongly affect the devotee's motivations and priorities in life, and to help the devotee become more realistic.Template:Sfnp

Recollections

Recollection of the Buddha (Buddhanussati)

The Aṅguttara Nikāya provides the following verse () for the recollection the Buddha:

"Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed."

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It has been suggested that the recollection of the Buddha identified in the Theravādin's Pāli Canon might have been the basis for the more elaborately visual contemplations typical of Tibetan Buddhism.Template:SfnpTemplate:Efn

Recollection of the Dhamma (Dhammanussati)

The Aṅguttara Nikāya provides the following verse for the recollection of the :

"The Dhamma is well-expounded by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be realized by the wise for themselves."

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The Teaching of the Buddha has six supreme qualities:

1. (Template:Langx; "well-expounded, well-proclaimed, or self-announced"). The Buddha's teaching is not a speculative philosophy but an exposition of the Universal Law of Nature based on a causal analysis of natural phenomena. It is taught, therefore, as a science rather than a sectarian belief system.Template:Sfnp Full comprehension (enlightenment) of the teaching may take varying lengths of time but Buddhists traditionally say that the course of study is 'excellent in the beginning (; Template:Langx; "moral principles"), excellent in the middle (Template:Langx; "concentration") and excellent in the end' (; Template:Langx; "wisdom").
2. (Template:Langx; "able to be examined"). The is open to scientific and other types of scrutiny and is not based on faith.Template:Efn It can be tested by personal practice and one who follows it will see the result for oneself by means of one's own experience. comes from the word which means "visible in this world" and is derived from the word . Since the is visible, it can be "seen": known and be experienced within one's life.
3. (Template:Langx; "timeless, immediate"). The is able to bestow timeless and immediate results here and now. There is no need to wait for the future or a next existence. The does not change over time and it is not relative to time.
4. (Template:Langx; "which you can come and see" — from the phrase , "come, see!"). The Dhamma invites all beings to put it to the test and come see for themselves.
5. (Template:Langx; "leading one close to"). Followed as a part of one's life the dhamma leads one to liberation. In the "Vishuddhimagga" this is also referred to as "Upanayanam." means "to be brought inside oneself". This can be understood with an analogy as follows. If one says a ripe mango tastes delicious, and if several people listen and come to believe it, they would imagine the taste of the mango according to their previous experiences of other delicious mangoes. Yet, they will still not really know exactly how this mango tastes. Also, if there is a person who has never tasted a ripe mango before, that person has no way of knowing exactly for himself how it tastes. So, the only way to know the exact taste is to experience it. In the same way, is said to be which means that a person needs to experience it within to see exactly what it is.
6. (Template:Langx; "to be meant to perceive directly"). The is "to be realised by the wise for themselves". It can be perfectly realised only by the noble disciples () who have matured in supreme wisdom. No one can "enlighten" another person. Each intelligent person has to attain and experience for themselves. As an analogy, no one can simply make another know how to swim. Each person individually has to learn how to swim. In the same way, dhamma cannot be transferred or bestowed upon someone. Each one has to know for themselves.

Knowing these attributes, Buddhists believe that they will attain the greatest peace and happiness through the practice of the . Therefore, each person is fully responsible for his or her self to put it into practice for real.

Here the Buddha is compared to an experienced and skillful doctor, and the to proper medicine. However efficient the doctor or wonderful the medicine may be, the patients cannot be cured unless they take the medicine properly. So the practice of the is the only way to attain the final deliverance of .

These teachings ranged from understanding (Template:Langx; Template:Lit) and developing good impressions in one's mind, to reach full enlightenment by recognising the nature of mind.

Recollection of the Sangha (Sanghanussati)

The Aṅguttara Nikāya provides the following verses for the recollection of the Sangha:

"The Sangha of the Blessed One's disciples who have practiced well... who have practiced straight-forwardly... who have practiced methodically... who have practiced masterfully — in other words, the four types [of noble disciples] when taken as pairs, the eight when taken as individual types — they are the Sangha of the Blessed One's disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world."

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I'm fortunate, so very fortunate, to have good friends who advise and instruct me out of kindness and compassion.

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Practicing masterfully, or practicing with integrity, means sharing what they have learned with others.

Recollection of virtues (Silanussati)

The Aṅguttara Nikāya provides the following verse for the recollection of virtues:

"[They are] untorn, unbroken, unspotted, unsplattered, liberating, praised by the wise, untarnished, conducive to concentration."

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Recollection of generosity (Caganussati)

The Aṅguttara Nikāya provides the following verse for the recollection of generosity:

"It is a gain, a great gain for me, that — among people overcome with the stain of possessiveness — I live at home, my awareness cleansed of the stain of possessiveness, freely generous, openhanded, delighting in being magnanimous, responsive to requests, delighting in the distribution of alms."

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Recollection of devas (Devatanussati)

The Aṅguttara Nikāya provides the following verses for the recollection of the devas:

"There are the devas of the Four Great Kings, the devas of the Thirty-three, the devas of the Hours, the Contented Devas, the devas who delight in creation, the devas who have power over the creations of others, the devas of Brahma's retinue, the devas beyond them. Whatever conviction they were endowed with that — when falling away from this life — they re-arose there, the same sort of conviction is present in me as well. Whatever virtue they were endowed with that — when falling away from this life — they re-arose there, the same sort of virtue is present in me as well. Whatever learning they were endowed with that — when falling away from this life — they re-arose there, the same sort of learning is present in me as well. Whatever generosity they were endowed with that — when falling away from this life — they re-arose there, the same sort of generosity is present in me as well. Whatever discernment they were endowed with that — when falling away from this life — they re-arose there, the same sort of discernment is present in me as well."

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"There are deities who, surpassing the company of deities that consume solid food, are reborn in a certain host of mind-made deities. They don't see in themselves anything more to do, or anything that needs improvement."

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Bibliography

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External links

• The Ten Recollections: A Study Guide, by Thanissaro Bhikkhu (1999).