The Middle Length Discourses of the Buddha - Bhikkhu Nanamoli [614]
765 MA explains that these are called bases of transcendence (abhibhāyatana) because they transcend (abhibhavati, overcome) the opposing states and the objects, the former through the application of the appropriate antidote, the latter through the arising of knowledge.
766 MA: The meditator does the preliminary work on an internal form—e.g., the blue of the eyes for a blue-kasi˚a, the skin for a yellow kasi˚a, the blood for a red-kasi˚a, the teeth for a white-kasi˚a—but the sign of concentration (nimitta) arises externally. The “transcending” of the forms is the attainment of absorption together with the arising of the sign. The perception “I know, I see” is the advertence (ābhoga) that occurs after he emerges from the attainment, not within the attainment. The second base of transcendence differs from the first only by the extension of the sign from limited to unlimited dimensions.
767 MA: The third and fourth bases involve preliminary work done on an external form and the arising of the sign externally. The fifth through eighth bases differ from the third and fourth in the superior purity and luminosity of their colours.
768 The kasiṇa is a meditation object derived from a physical device that provides a support for acquiring the inwardly visualised sign. Thus, for example, a disk made of clay can be used as the preliminary object for practising the earth-kasi˚a, a bowl of water for practising the waterkasi˚a. The kasi˚as are explained in detail in Vsm IV and V. There, however, the space-kasi˚a is restricted to limited space, and the consciousness-kasi˚a is replaced by the light-kasi˚a.
769 The similes for the jhānas also appear in MN 39, as do the similes for the last three types of knowledge at §§34–36.
770 §§29–36 describe eight varieties of higher knowledge which, in the Sāmaññaphala Sutta, are designated superior fruits of recluseship.
SUTTA 78
771 MA: The park had been built by Queen Mallikā, the wife of King Pasenadi of Kosala, and beautified with flower trees and fruit trees. At first only one hall was built, which accounts for its name, but afterwards many halls were built. Various companies of brahmins and wanderers would assemble here to expound and discuss their doctrines.
772 MA: First the Buddha shows the plane of the arahant, the one beyond training (i.e., by mentioning the ten qualities), then he sets up an outline applicable to the sekha, the disciple in higher training. The word rendered as “habits” is sı̄la, which in some contexts can assume a wider range of meaning than “virtue.”
773 MA explains that this refers to the fruit of stream-entry, for it is at that point that the virtue of restraint by the Pātimokkha is fulfilled (and, for a lay Buddhist, the observance of the Five Precepts). MA will also explain the subsequent passages by reference to the other supramundane paths and fruits. Although the text of the sutta does not expressly mention these attainments, the commentarial interpretation seems to be justified by the expression “cease without remainder” (aparisesā nirujjhanti), for it is only with the attainment of the respective paths and fruits that a total cessation of the particular defilement occurs. The commentary’s view is further supported by the culmination of the entire discourse in the figure of the arahant.
774 MA: As far as the path of stream-entry he is said to be practising for their cessation; when he has attained the fruit of stream-entry they are said to have ceased.
775 This passage shows the arahant, who maintains virtuous conduct but no longer identifies with his virtue by conceiving it as “I” and “mine.” Since his virtuous habits no longer generate