Indriya
Indriya (literally "belonging to or agreeable to
In Buddhism, the term refers to multiple intrapsychic processes and is generally translated as "faculty" or, in specific contexts, as "spiritual faculty" or "controlling principle."[5] In Buddhism, depending on the context, indriya traditionally refers to one of the following groups of faculties:
- the 5 spiritual faculties
- the 5 or 6 sensory faculties
- the 22 phenomenological faculties
5 spiritual faculties
In the
- faith or conviction or belief (saddhā)
- energy or persistence or perseverance (viriya)
- mindfulness or memory (sati)
- stillness of the mind (samādhi)
- wisdom or understanding or comprehension (pañña).
- faith or conviction or belief (
Together, this set of five faculties is one of the seven sets of qualities lauded by
- Faith/conviction is faith in the Buddha's awakening.[7]
- Energy/persistence refers to exertion towards the Four Right Efforts.
- Mindfulness refers to focusing on the four satipatthana.
- Stillness of the mind refers to achieving the four jhanas.
- Wisdom/understanding refers to discerning the Four Noble Truths.[8]
- Faith/conviction is faith in the Buddha's
In SN 48.51, the Buddha declares that, of these five faculties, wisdom is the "chief" (agga).[9]
Balancing the spiritual faculties
In
- "... what do you think: when the strings of your [lute] were neither too taut nor too loose, but tuned to be right on pitch, was your [lute] in tune & playable?"
- "Yes, lord."
- "In the same way, Sona, over-aroused persistence leads to restlessness, overly slack persistence leads to laziness. Thus you should determine the right pitch for your persistence, attune the pitch of the [five] faculties [to that], and there pick up your theme."[10][11]
Relatedly, the
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- "For one strong in faith and weak in understanding has confidence uncritically and groundlessly. One strong in understanding and weak in faith errs on the side of cunning and is as hard to cure as one sick of a disease caused by medicine. With the balancing of the two a man has confidence only when there are grounds for it." (Vism. Ch. IV, §47, ¶1)
- "... [I]dleness overpowers one strong in concentration and weak in energy, since concentration favours idleness. Agitation overpowers one strong in energy and weak in concentration, since energy favours agitation. But concentration coupled with energy cannot lapse into idleness, and energy coupled with concentration cannot lapse into agitation. So these two should be balanced ; for absorption comes with the balancing of the two." (Vism.Ch. IV, §47, ¶2)
- "... One working on concentration needs strong faith, since it is with such faith and confidence that he reaches absorption." (Vism. Ch. IV, §48)
- "... Then there is [balancing of] concentration and understanding. One working on concentration needs strong insight needs strong understanding, since that is how he reaches penetration of characteristics; but with the balancing of the two he reaches absorption as well." (Vism.Ch. IV, §48)
The commentator Buddhaghosa adds:
- "Strong mindfulness, however, is needed in all instances; for mindfulness protects the mind lapsing into agitation through faith, energy and understanding, which favour agitation, and from lapsing into idleness through concentration, which favours idleness." (Vism. Ch. IV, §49).[13]
Relation to the Five Powers
In
5 material or 6 sensory faculties
In the Sutta Pitaka, six sensory faculties are referenced in a manner similar to the
- vision (cakkh-indriya)
- hearing (sot-indriya)
- smell (ghān-indriya)
- taste (jivh-indriya)
- touch (kāy-indriya)
- thought (man-indriya)
The first five of these faculties are sometimes referenced as the five material faculties (e.g., pañcannaṃ indriyānaṃ avakanti).[16]
22 phenomenological faculties
In the
- six sensory faculties
- eye/vision faculty (cakkh-indriya)
- ear/hearing faculty (sot-indriya)
- nose/smell faculty (ghān-indriya)
- tongue/taste faculty (jivh-indriya)
- body/sensibility faculty (kāy-indriya)
- mind faculty (man-indriya)
- three physical faculties
- femininity (itth-indriya)
- masculinity (puris-indriya)
- life or vitality (jīvit-indriya)
- five feeling faculties[18]
- physical pleasure (sukh-indriya)
- physical pain (dukkh-indriya)
- mental joy (somanassa-indriya)
- mental grief (domanass-indriya)
- equanimity (upekhha-indriya)
- five spiritual faculties
- faith (saddh-indriya)
- energy (viriy-indriya)
- mindfulness(sat-indriya)
- concentration (samādhi-indriya)
- wisdom (paññ-indriya)
- faith (
- three final-knowledge faculties
- thinking "I shall know the unknown" (anaññāta-ñassāmīt-indriya)
- gnosis (aññ-indriya)
- one who knows (aññātā-vindriya)
According to the post-canonical
Other faculty groupings
At times in the Pali Canon, different discourses or Abhidhammic passages will refer to different subsets of the 22 phenomenological faculties. Thus, for instance, in the
See also
- Ayatana(sense base)
- Bodhi(awakening, enlightenment)
- Bodhipakkhiyadhamma(37 enlightenment qualities)
- Five Powers
- Four Right Efforts
- Prajna(wisdom)
- Salayatana(six sense bases)
- Panchendriya (Indian philosophy)
Notes
- ^ Bodhi (2000), p. 1509
- ^ Conze (1993), n. 1
- ^ Rhys Davids & Stede (1921-25), p. 122, entry "indriya"
- ^ Thanissaro (1998), Part II, sec. E, "The Five Faculties."
- ^ Bodhi (2000) translates indriya as "spiritual faculty" and, at times (particularly when referring to Abhidhammic sources), "faculty." Buddhaghosa & Ñāṇamoli (1999) consistently translate indriya simply as "faculty" both in the context of the five spiritual faculties (e.g., pp. 128-9) and the 22 phenomenological faculties (Ch. XVI). Conze (1993) mentions and uses translations of "faculty," "controlling faculty" and "spiritual faculty," and refers to the five indriya as "cardinal virtues." Thanissaro (1998) uses "faculty." Rhys Davids & Stede (1921-25), p. 122-123, entry for "Indriya," (retrieved 2007-05-27) defines it as: "Indriya is one of the most comprehensive & important categories of Buddhist psychological philosophy & ethics, meaning 'controlling principle, directive force, élan, dynamis'...: (a) with reference to sense-perceptibility 'faculty, function'...."
- SN48.51) where the term references solely these five spiritual faculties of faith, energy, mindfulness, concentration and wisdom (Bodhi, 2000, p. 1695).
- "perfect morality."
- ^ Bodhi (2000), pp. 1671-73; and, Thanissaro (1997a).
- ^ Bodhi (2000), p. 1695.
- ^ Thanissaro (1997b). See also Nyanaponika & Bodhi (1999), pp. 168-70. Following Nyanaponika & Bodhi, the Pali word vīṇā (which Thanissaro leaves untranslated) is translated here as "lute"; other square-bracketed phrases are from Thanissaro (1997b). In Nyanaponika & Bodhi (1999), they translate this excerpt's last line as: "Therefore, Soṇa, keep your energy in balance, penetrate to a balance of the spiritual faculties, and there seize your object." In the associated end note (pp. 301-2, n. 31), they provide the commentary's interpretation of "object" (nimitta) as: "When such balance exists, the object can arise clearly, just like the reflection of the face in a mirror; and you should seize this object, be it of tranquillity, insight, path or fruition."
- enlightenment factors, the Buddha counsels that one should develop energy (and other factors) when experiencing a sluggish mind and develop concentration (and other factors) when experiencing an excited mind (Bodhi, 2000, pp. 1605-7).
- AN6.55, Nyanaponika & Bodhi (1999, pp. 301-2, n. 31) reference the Aṅguttara Aṭṭhakathā (AN commentary).
- ^ Direct quotes from the Visuddhimagga are from Buddhaghosa & Ñāṇamoli (1999), pp. 128-9. Also mentioned in Bodhi (2000), p. 1511; and, Conze (1993), Part II, sec. 5, "The Balance of the Faculties."
- ^ Bodhi (2000), pp. 1688-89.
- ^ Bodhi (2000), p. 1511.
- ^ Rhys Davids & Stede (1921-25), pp. 122-23.
- ^ Bodhi (2000), pp. 1508-1509, refers to these 22 faculties as "phenomenological faculties"; while Rhys Davids & Stede (1921-25), p. 122-3, entry on "indriya" refers to these 22 faculties as "controlling powers."
- vedana, where pleasant and unpleasant feelings/sensations are divided between physical and mental experiences (see, e.g., Bodhi, 2000, p. 1510).
- ^ Buddhaghosa & Ñāṇamoli (1999), pp. 442-443.
- Dhs.709-717, 971-973 (Rhys Davids, 2003, pp. 215-217, 247); and, Rhys Davids & Stede (1921-25), pp. 122-123.
Sources
- ISBN 0-86171-331-1.
- ISBN 1-928706-00-2.
- Conze, Edward (1980, 1993). The Way of Wisdom: The Five Spiritual Faculties (The Wheel Publication No. 65/66). Kandy: Buddhist Publication Society. Retrieved on 2007-05-27 from "Access to Insight" at: http://www.accesstoinsight.org/lib/authors/conze/wheel065.html.
- ISBN 0-7425-0405-0.
- ISBN 0-7661-4702-9.
- Rhys Davids, T.W. & William Stede (eds.) (1921-5). The Pali Text Society’s Pali–English Dictionary. Chipstead: Pali Text Society. A general on-line search engine for the PED is available at http://dsal.uchicago.edu/dictionaries/pali/.
- Thanissaro Bhikkhu (1996, 1998). Wings to Awakening: An Anthology from the Pali Canon. Retrieved 2007-05-27 from "Access to Insight" at: http://www.accesstoinsight.org/lib/authors/thanissaro/wings/index.html.
- Thanissaro Bhikkhu (trans.) (1997a). Indriya-vibhanga Sutta: Analysis of the Mental Faculties (SN 48.10). Retrieved 2007-05-27 from "Access to Insight" at: http://www.accesstoinsight.org/tipitaka/sn/sn48/sn48.010.than.html.
- Thanissaro Bhikkhu (trans.) (1997b). Sona Sutta: About Sona (AN 6.55). Retrieved 2008-04-15 from "Access to Insight" at http://www.accesstoinsight.org/tipitaka/an/an06/an06.055.than.html.