달마어록에 나타난 염불선

Abstract

Buddhism with a long history has the variety of Buddhist practice. It is according to the Buddha's compassion for the variety of human beings. However it is really a matter for regret that there are discontinuation of many Buddhist traditions of practice. It is one of the urgent issues that Buddhist traditions of practice must immediately be restored. with the change of the times master Gumtha and his disciple master Chunghwa. Meditation of Buddha-recollection is called as Buddhānussaati in Pali. Practitioner first recalls or visualize a Buddha statue which he adores and respects. He should then change his attention from the Buddha's image to the Buddha's attribute and reflect on it again and again. He reflects on the ultimate nature of the Buddha in Meditation. Some understands mistakenly the concept of sati is active and intentional factor of our mind. But the nature of sati is an unmanufulated attention and spontaneous function for insight. Similarly, some accepts only a literal meaning of sati. However, sati is not merely remembrance. More correctly, sati is a spontaneous function of symmetrical confrontation between the subjective and the object. It is not conceptual attention, it just objectifies the intenal and external of the five aggregates. In this point sati is illustrated as mindless attention. That's why this mental factor takes a stand against sloth and torper(thīna- middha), the third of the five hindrances(pañca nīvaraṇa). Concluding remarks, satipaṭṭhāṇa practice or vipassanā can not work without the base of jhāna and samatha. More emphatically, the present writer argues a full scale vipassanā could work from the fourth jhāna. Because upekhāsatipārisuddhi is completed only in this jhāna, and by means of this quality it generates insight into things as they really are(yathābhūtañaṇadassana). That is why Satipaṭṭhāṇa is more inclusive than jhāna and samatha, also it comes in touch with the final step of Buddhist destination, i.e., nibbāna.