Nyanatiloka Buddhist Dictionary

anupubba-vihára: the 9 'successive abodes', are identical with the 9 anupubba-nirodha (s. above). In A. IX,33 they are called successive attainments (anupubba-samápatti).ánupubbí-kathá: 'gradual instruction', progressive sermon; given by the Buddha when it was necessary toprepare first the listener's mind before speaking to him on the advanced teaching of the Four Noble Truths.The stock passage (e.g. D. 3; D 14; M. 56) runs as follows:"Then the Blessed One gave him a gradual instruction - that is to say, he spoke on liberality ('giving', dána,q.v.), on moral conduct (síla) and on the heaven (sagga); he explained the peril, the vanity and the depravityof sensual pleasures, and the advantageof renunciation. When the Blessed One perceived that the listener's mind was prepared, pliant, free fromobstacles, elevated and lucid; then he explained to him that exalted teaching particular to the Buddhas(buddhánam sámukkamsiká desaná), that is: suffering, its cause, its ceasing, and the path."anurakkhana-padhána: the 'effort to maintain' wholesome states; s. padhána.anusaya: the 7 'proclivities', inclinations, or tendencies are: sensuous greed (káma-rága, s. samyojana),grudge (patigha), speculative opinion (ditthi, q.v.), skeptical doubt (vicikicchá, q.v.), conceit (mána, q.v.),craving for continued existence (bhavarága), ignorance (avijjá, q.v.) (D. 33; A. VII, 11, 12)."These things are called 'proclivities' since, in consequence of their pertinacity, they ever and again tend tobecome the conditions for the arising of ever new sensuous greed, etc.'' (Vis.M. XXII, 60).Yam. VII, first determines in which beings such and such proclivities exist, and which proclivities, and withregard to what, and in which sphere of existence. Thereafter it gives an explanation concerning theirovercoming, their penetration, etc. Cf. Guide VI (vii). According to Kath. several ancient Buddhist schoolserroneously held the opinion that the anusayas, as such, meant merely latent, hence karmically neutralqualities, which however Contradicts the Theraváda conception. Cf. Guide V, 88, 108, 139.anussati: 'recollection', meditation, contemplation. The six recollections often described in the Suttas (e.g. A.VI, 10, 25; D. 33) are: (1) recollection of the Buddha, (2) his Doctrine, (3) his Community of noble disciples,(4) of morality, (5) liberality, (6) heavenly beings (buddhánussati, dhammánussati, sanghánussati,sílánussati, cágánussati, devatánussati).(1) "The noble disciple, Mahánáma, recollects thus: 'This Blessed One is holy, a fullyEnlightened One, perfected in wisdom and conduct, faring happily, knower of the worlds,unsurpassed leader of men to be trained, teacher of heavenly beings and men, a Buddha, aBlessed One.'(2) 'Well proclaimed by the Blessed One is the Doctrine (dhamma), directly visible, withimmediate fruit, inviting investigation, leading on to Nibbána, to be comprehended by the wise,each by himself.'(3) 'Of good conduct is the Community (Sangha) of the Blessed One's disciples, of uprightconduct, living on the right path, performing their duties, to wit: the 4 pairs of men or 8individuals (s. ariya puggala). This Community of the Blessed One's disciples is worthy ofofferings, worthy of hospitality, worthy of gifts, worthy of reverence with raised hands, theunsurpassed field for doing meritorious deeds.'(4) "The noble disciple further recollects his own morality (síla) which is unbroken, without anybreach, undefiled, untarnished, conducive to liberation, praised by the wise, not dependent (oncraving or opinions), leading to concentration.(5) "The noble disciple further recollects his own liberality (cága) thus: 'Blessed truly am I,highly blessed am I who, amongst beings defiled with the filth of stinginess, live with heart free