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4. Concentration as a controlling factor (Sa madhindriyam):
The fourth controlling factor is concentration Samadhindriyam. Samādhi is veay important term in Buddhist tradition. It plays a vital role in curtailing the mental misdeeds in particular, and physical and vocal misdeeds in general.
The literal meaning of the word may be seen by breaking the word into its three componentsSam+ã+-dhã, which means keeping the mind completely and properly. It means, it is the name of complete and proper absorption of mind on a particular object. Here, proper means with moral consciousness. Thus Samaddi is the name of concentration of moral consciousness. It draws the mind from different directions and trains it to remain on one object, and doing so it functions as a controlling and guiding factor.
The word Samadhi has been discussed in Buddhist Texts very elaborately. Nagasena has defined it as-being the leader. It is said that all good qualities have meditation as their chief, They incline to it and lead themselves up towards it, like the steps leading to the peak of the mountain. To illustrate the same view, it has been further said that, as the rafter of the house go to the apex, as the four-fold army leans towards the king, similarly all the good qualities leans towards Samadhi. What does it mean? It means that Samadhi functions as becoming the centre of moral states and attracts them, as a powerful magnet does and thereby regulates and directs the mind properly.
Buddhaghosa has also commented upon the word Samādhi and says that it puts the consciousness rightly on the object. It is like collecting of the mind. Its characteristic is non-wandering or non-distraction. Its function is to conglomerate the moral state, as the water puts the soap powder into a paste. It manifests as peace. The bliss is stated to be its proximate cause.
Samadhi has also been described in several ways in which Rūpa-samādhi and Arupa-sama thi are very commonly quoted in both scriptural texts and in practical endeavour. The former is controlling of mind and developing one-pointedness on objects having form and colour. The latter does so on the formless objects. Both consumate in suppressing the hindrances, having association of required jhana factors, developing concentration and making the mind pure, serene, tranquil, free from disturbance and subtle. With it, the mind becomes pliable so as to enter into the domain of understanding.
5. Understanding as a controlling factor (Paññindriyam):
The fifth controlling factor is the understanding-Paññindriyam. Here like Samadhi, Pañña also occupies an important place in Buddhist tradition. It means understanding. But this differs from perception (Sañña) as well as knowing (Viññāna).
What does it mean? By perception (Sañña) one can know only the apparent form of the object as blue, yellow, red, white or rectangular, circular etc. One cannot go deeper than this. Knowing (Viññana) goes one step further, penetrates into the nature of the object and understands it as impermanent, subject to suffering and substanceless. Understanding (Paññā) advances one step further in the process, and knowing the nature of the object creates detachment therefrom. Thus understanding consists in the knowledge of the object as it appears, going into its nature and realizing as it really is and there-after creating detachment therefrom. Doing so it trains the mind in this direction and makes it to realize properly the nature of reality.
1. V.M. 58-60. 2. Q.K.M. 1, (M.P.) 60-61. 3. V.M. 324. 4. V.M. 304-305.
आचार्यरत्न श्री देशभूषण जी महाराज अभिनन्दन ग्रन्थ
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