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[Full title: The Five Faculties (辫补帽肠颈苍诲谤颈测补苍颈; Sanskrit: indriya)鈥擣aculty of Concentration (厂补尘腻诲丑颈苍诲谤颈测补 or 厂补尘腻诲丑颈)]

The 蝉补尘腻诲丑颈 is explained in the 膧辫补峁嘺 sutta of Sa峁儁utta Nik膩ya under the following:

It is indeed to be expected, 厂腻谤颈辫耻迟迟补, that a faithful noble disciple whose energy is roused, and whose mindfulness is established that, having made relinquishment the support, he will gain 蝉补尘腻诲丑颈 [concentration], he will gain one-pointedness of mind.

That samadhi of his, venerable sir, is his faculty of samadhi.^[1]

The Visuddhmagga definition is as follows:

It is concentration in that it places the mind evenly on the object, or it rightly, or it is simply the collecting together of the mind. Its characteristic it absence of wandering or absence of dispersal; it is the binding together of consent (dhammas)鈥揳s water does for bath-powder; its manifestation is calming down; its proximate cause is especially happiness. It should be seen as steadiness of mind, like the steadiness of lamp-flames in the absence of wind.^[2]

厂补尘腻诲丑颈 is a state of firm concentration where the mind is completely absorbed in and content with its object.

The faculty of concentration dispels the distraction of mind when it is applied in the work of 蝉补迟颈辫补峁�峁�丑腻苍补 on such an object as the mindfulness on breathing.

And, bhikkhus, what is concentration?

1. Bhikkhus, the bhikkhu who follows my teaching, being detached from sensual pleasures and unwholesome dhammas, achieves and remains in the first absorption, which has vitakka (initial application of the mind), 惫颈肠腻谤补 (sustained application of the mind), 辫墨迟颈 (pleasurable interest) and sukha (agreeable feeling), born of detachment from the hindrances (苍墨惫补谤补艈补).

2. Having got rid of vitakka, and 惫颈肠腻谤补, the bhikkhu achieves and remains in the second absorption with internal tranquility, with enhancement of one-pointedness of concentration, devoid of vitakka and 惫颈肠腻谤补, but with 辫墨迟颈 and sukha born of concentration.

3. Having been detached from 辫墨迟颈, that bhikkhu dwells in equanimity (towards object of practice, 腻苍腻辫腻苍补辫补牛颈产丑腻驳补 nimitta etc.,) with mindfulness which is capable of remembering (on the object of practice) and clear comprehension (on the object of practice). Bodily agreeable feeling and mentally agreeable feeling are also experienced by mentally constituents (苍腻尘补办腻测补). Due to presence of such third absorption, Noble Ones, the Exalted One etc., praise the person with that absorption in a way that 鈥渉e has got equanimity (towards object of practice) and mindfulness which is capable of remembering (object of practice), he usually abides in sukha鈥�; he achieves and remains in that third absorption;

4. Due to discarding of bodily agreeable and disagreeable feelings; due to previous cessation of mentally agreeable and disagreeable feelings, that bhikkhu achieves and remains in the fourth absorption which arises through 箩丑腻苍耻辫别办办丑腻 (called equanimity) and thorough purified mindfulness, which lacks pain or pleasure.

This kind of concentration, bhikkhus, is concentration.^[3]

Kattha 蝉补尘腻诲丑颈ndriya峁� da峁�峁環abba峁�? Cat奴su jh膩nesu ettha 蝉补尘腻诲丑颈ndriya峁� da峁�峁環abba峁�.

Where should one look for the faculty of concentration? One should look for it in the four 箩丑腻苍补蝉.

If in the work of samatha (such as out-breath and in-breath) at least the successful accomplishment of 耻辫补肠腻谤补 蝉补尘腻诲丑颈 bh膩van膩 (contemplation of access-concentration) is attained, and if thereby the 苍墨惫补谤补峁嘺蝉 (hindrances) such as 办腻尘补肠肠丑补苍诲补 (sensual desire), 惫测腻辫腻诲补 (ill will), which in the past 蝉补峁僺腻谤补 have continuously been running riot in the mind, are removed, the attention of the mind on the objects of samatha becomes specially steady and tranquil. This should be recognised as arising out of the function of the predominant control exercised by 蝉补尘腻诲丑颈. The unsettledness and disturbances of the mind in the matter of 蝉补尘腻诲丑颈 have disappeared from such an individual. He is one who has obtained mastery over his mind.

Footnotes and references:

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[1]:

SN 48.50/V, p. 225

[2]:

Vism XIV, p. 139

[3]:

MN I, p. 89