The next topic is meditation on skeleton (白骨), connected with perception of light inside and outside, which leads to such a clarity of vision that the continuity of impermanent mind appears in the purified skeleton as clearly as a thread inside a bored jewel. (Well-known comparison appearing in the Samaññaphala Sutta, and elsewhere.) Afterwards, the practice of recollection of Buddha (Buddhānusmṛti, 佛随念) is discussed, being the main meditation theme of this treatise, with which all other topics are connected. Here, the first meditation is a visualization of a Buddha image, where a yogi is led to keep it in front of his mind continually, in whatever posture he may be. This will lead him to an intuitive understanding that the clarity of the image is due to the power of concentration. Next meditation theme is the visualization of the born body of Śākyamuni Buddha (生身, i.e. nirmānakāya) with the marks of the great man and with a visualization of the important events of his life. It is said to lead to a limitless joy, and it is connected to the next meditation on the dharma body (法身). This body, however, is not understood as suchness in the Mahāyānistic sense, but refers to unthinkable qualities of Buddha like ten powers, etc. A concentrated contemplation of these qualities is said to lead away from the bondage of saṃsāra to the realization of certainty of non-arising. Next mediation starts with the visualization of one Buddha in the East direction, sitting in the lotus posture and preaching the Law, increasing the number by ten, hundred and so on until infinite Buddhas are seen. The same procedure is to be adopted for the south and all other eight directions. The next meditation is the recollection of the Buddha Amitāyus and his Pure Land. It is to be visualized step by step by those of dull faculties, while a yogi of sharp intellect is to visualize bright space in front of him with a Buddha seated in its middle with determination to be born there. Next meditation is on the true characteristics of all dharmas (śūnyatā). A yogi contemplates all dharmas as born of causes and conditions without his free choice. They are to be seen as illusionary names and concepts without any dwelling of their own, unborn in reality and therefore uncompounded and ultimately pure. This is to lead to certainty of non-arising. However, if a yogi does not succeed to attain it, he is to contemplate all arising and passing away of phenomena as a disease, cancer etc., till his mind becomes so subtle that all kinds of colors radiate from his body. This is to be seen as a true nature of all things inside and outside. He visualizes Amitāyus Buddha in this radiance, contemplating the saṃsāraas unreal, like a dream, giving rise to compassion for all caught in it due to their perverted minds. This is said to lead to two certainties (忍), the certainty as to sentient beings as non-arisen (众生忍), without giving rise to any false views, and the certainty as to dharmas non-arisen (法忍), seeing them as ultimately pure and empty. He transfers his merits to all sentient beings with the determination to be reborn together with them in the Pure Land of Amitāyus. Finally the meditation leading to the samādhi of lotus flower is discussed (法华三昧观). Here, a yogi visualizes the Śākyamuni Buddha sitSpirituality Studies 1 (2) Fall 2015 51 (7)
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