Absorption in the Cognitive Series

74. So, while he is guiding his mind in this way, confronting the sign, [then knowing]: “Now absorption will succeed,” there arises in him mind-door adverting with that same earth kasiṇa as its object, interrupting the [occurrence of consciousness as] life-continuum, and evoked by the constant repeating of “earth, earth.” After that, either four or five impulsions impel on that same object, the last one of which is an impulsion of the fine-material sphere. The rest are of the sense sphere, but they have stronger applied thought, sustained thought, happiness, bliss, and unification of mind than the normal ones. They are called “preliminary work” [consciousnesses] because they are the preliminary work for absorption; [138] and they are also called “access” [consciousnesses] because of their nearness to absorption because they happen in its neighbourhood, just as the words “village access” and “city access” are used for a place near to a village, etc.; and they are also called “conformity” [consciousnesses] because they conform to those that precede the “preliminary work” [consciousnesses] and to the absorption that follows. And the last of these is also called “changeof-lineage” because it transcends the limited [sense-sphere] lineage and brings into being the exalted [fine-material-sphere] lineage.^[1]

75. But omitting repetitions,^[2] then either the first is the “preliminary work,” the second “access,” the third “conformity,” and the fourth, “change-of-lineage,” or else the first is “access,” the second “conformity,” and the third “change-oflineage.” Then either the fourth [in the latter case] or the fifth [in the former case] is the absorption consciousness. For it is only either the fourth or the fifth that fixes in absorption. And that is according as there is swift or sluggish directknowledge. (cf. XXI.117) Beyond that, impulsion lapses and the life-continuum^[3] takes over.

76. But the Abhidhamma scholar, the Elder Godatta, quoted this text: “Preceding profitable states are a condition, as repetition condition, for succeeding profitable states” (Paṭṭh I 5). Adding, “It is owing to the repetition condition that each succeeding state is strong, so there is absorption also in the sixth and seventh.”

77. That is rejected by the commentaries with the remark that it is merely that elder’s opinion, adding that, “It is only either in the fourth or the fifth^[4] that there is absorption. Beyond that, impulsion lapses. It is said to do so because of nearness of the life-continuum.” And that has been stated in this way after consideration, so it cannot be rejected. For just as a man who is running towards a precipice and wants to stop cannot do so when he has his foot on the edge but falls over it, so there can be no fixing in absorption in the sixth or the seventh because of the nearness to the life-continuum. That is why it should be understood that there is absorption only in the fourth or the fifth.

78. But that absorption is only of a single conscious moment. For there are seven instances in which the normal extent^[5] [of the cognitive series] does not apply. They are in the cases of the first absorption, the mundane kinds of directknowledge, the four paths, fruition next after the path, life-continuum jhāna in the fine-material and immaterial kinds of becoming, the base consisting of neither perception nor non-perception as condition for cessation [of perception and feeling], and the fruition attainment in one emerging from cessation. Here the fruition next after the path does not exceed three [consciousnesses in number]; [139] the [consciousnesses] of the base consisting of neither perception nor nonperception as condition for cessation do not exceed two [in number]; there is no measure of the [number of consciousnesses in the] life-continuum in the finematerial and immaterial [kinds of becoming]. In the remaining instances [the number of consciousnesses is] one only. So absorption is of a single consciousness moment. After that, it lapses into the life-continuum. Then the life-continuum is interrupted by adverting for the purpose of reviewing the jhāna, next to which comes the reviewing of the jhāna.

Footnotes and references:

[1]:

“It guards the line (gaṃ tāyati), thus it is lineage (gotta). When it occurs limitedly, it guards the naming (abhidhāna) and the recognition (buddhi) of the naming as restricted to a definite scope (ekaṃsa-visayatā). For just as recognition does not take place without a meaning (attha) for its objective support (ārammaṇa), so naming (abhidhāna) does not take place without what is named (abhidheyya). So it (the gotta) is said to protect and keep these. But the limited should be regarded as the materiality peculiar to sensesphere states, which are the resort of craving for sense desires, and destitute of the exalted (fine-material and immaterial) or the unsurpassed (supramundane). The exalted lineage is explainable in the same way” (Vism-mhṭ 134).

[2]:

See XVII.189 and note.

[3]:

“The intention is that it is as if the sixth and seventh impulsions had lapsed since impulsion beyond the fifth is exhausted. The elder’s opinion was that just as the first impulsion, which lacks the quality of repetition, does not arouse change-of-lineage because of its weakness, while the second or the third, which have the quality of repetition, can do so because they are strong on that account, so too the sixth and seventh fix in absorption owing to their strength due to their quality of repetition. But it is unsupported by a sutta or by any teacher’s statement in conformity with a sutta. And the text quoted is not a reason because strength due to the quality of repetition is not a principle without exceptions (anekantikattā); for the first volition, which is not a repetition, has result experienceable here and now, while the second to the sixth, which are repetitions, have result experienceable in future becomings” (Vism-mhṭ 135).

[4]:

“‘Either in the fourth or the fifth,’ etc., is said for the purpose of concluding [the discussion] with a paragraph showing the correctness of the meaning already stated.—Herein, if the sixth and seventh impulsions are said to have lapsed because impulsion is exhausted, how does seventh-impulsion volition come to have result experienceable in the next rebirth and to be of immediate effect on rebirth?—This is not owing to strength got through a repetition condition.—What then?—It is owing to the difference in the function’s position (kiriyāvatthā). For the function [of impulsion] has three positions, that is, initial, medial and final. Herein, experienceability of result in the next rebirth and immediateness of effect on rebirth are due to the last volition’s final position, not to its strength … So the fact that the sixth and seventh lapse because impulsion is used up cannot be objected to” (Vism-mhṭ 135). See Table V.

[5]:

“‘The normal extent does not apply’ here ‘in the seven instances’ because of the immeasurability of the conscious moment in some, and the extreme brevity of the moment in others; for ‘extent’ is inapplicable here in the sense of complete cognitive series, which is why ‘in fruition next to the path,’ etc., is said” (Vism mhṭ 136).