Meditation as described in the Abhisamayalamkara

四个smrtyupasthanas被描述为173 akaras在Abhisamayalamkara之一。一个属于小乘佛教的修行者直到现在还在将这四个应用到他的修行中。首席研究员从实际的角度对四个smrtyupasthanas进行了研究。考察了传统道路在新的实践体系形成时是如何被新的实践体系所接受并编织成新的实践体系的。它的主要对象是《阿毗沙门摩诃罗经》中的四个smrtyupasthanas，通过与《阿毗达罗摩诃萨》中描述的有部有部系统的实践路径的比较。结果很清楚：一个修持阿毗奢摩耶的人一定是以四种智慧作为他的对象来禅修的，这四种智慧是由诸如不执着和大乘比小乘优越这样的元心理学概念所控制的。在藏文概念“don rnam”和“shes rnam”的帮助下，首席研究员考察了173种阿伽罗的特征，这173种阿伽罗是阿毗奢摩耶禅修的对象。而阿毗沙门坐的结构可以分为两个部分：一个是阿毗沙门坐的对象，即三种全知的认识方式;另一个是阿毗沙门坐的主体，即菩萨或修行者的证悟方式。

Four smrtyupasthanas are described as ones of 173 akaras in the Abhisamayalamkara. A practitioner belonging to the Theravada Buddhism applies these four into his practice still now. The head investigator conducted researches into the four smrtyupasthanas from the practical viewpoint. And he found that they are a conduct with metapsychology.It was examined how traditional paths were accepted by and woven into a new practical system when it got formed newly. Its main objects was the four smrtyupasthanas in the Abhisamayalamkara by the comparison with the practical paths of the Sarvastivada system as described in the Abhidharmakosa. And it got clear as follows : a practioner of abhisamaya must have meditated on the four smrtyupasthanas as his objects, controlled by such metapsychological concepts as non-attachment and superiority of mahayana over hinayana.With a help of the Tibetan concepts "don rnam" and "shes rnam" the head investigator examined the characteristics of the 173 akaras, which are the objects of abhisamaya meditation. And the structure of abhisamaya meditation can he divided into two parts : its objects, the way of knowledge of three kinds of omniscience, and its subjects, the way of realization of a bodhisattva or a practitioner.