In this paper, I would firstly like to supplement my observations and the materials used in the earlier paper “The aśubhā Meditation in the Sarvāstivāda”. I shall remark on the authenticity of the suicide tradition, and show further how the aśubhā meditation continued to be recommended in all the Buddhist traditions. A major concern of my discussion will focus on the Buddhist traditional understanding of the meditative transition from the experience of the impure to that of the pure. In the context of this developmental process, I shall further attempt to demonstrate that: along this traditional understanding, Mahāyānistic and even Tantric elements came to be interfused with the traditional—especially Abhidharma—meditative doctrines in the milieu of an increasing interest relating to buddha-visualization.
1. Preliminary Remarks 2. Further Canonical Evidence for the Consistent Recommendation on the aśubhā 3. The Question of Authenticity of the Suicide Story 4. The Psycho-Spiritual Significance of the aśubha-to-śubha Transition and the Eight-Vimokṣa Scheme of Praxis 5. The Canonical Mention of the Seven-Element Doctrine and the Vimokṣa Doctrine 6. The Abhibhvāyatana-Scheme and the Kṛtsnāyatana-Scheme, and Their Correlation with the Vimokṣa-Scheme 7. The Significance of the aśubha-to-śubha Transition in Terms of the Meditative Doctrines 8. From the aśubhā to śubha-bhāvanā, to Mahāyānistic Buddha-Visualization 9. Concluding Summary