Saṁyutta Nikāya 48.10 1.

Dutiyavibhaṅgasutta

Suddhikavagga Dutiyavibhaṅgasutta “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṁ …pe… paññindriyaṁ.

There are these five faculties. What five? The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom.

Katamañca, bhikkhave, saddhindriyaṁ?

And what is the faculty of faith?

Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti— idaṁ vuccati, bhikkhave, saddhindriyaṁ.

Here a noble disciple has faith, he believes in the enlightenment of the Tathāgata: Such indeed is the Blessed One, worthy, perfectly enlightened, endowed with knowing and conduct, well-gone, knower of the worlds, unsurpassed, a trainer of tamable men, teacher of gods and men, enlightened, blessed: this is called the faculty of faith.

Katamañca, bhikkhave, vīriyindriyaṁ?

And what is the faculty of energy?

Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. So anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati— idaṁ vuccati, bhikkhave, vīriyindriyaṁ.

Here a noble disciple lives with energy aroused for the abandoning of unwholesome states, for the attainment of wholesome states, being steadfast, strong in exertion, not shirking the responsibility for wholesome states. He generates desire, makes an effort, arouses energy, exerts his mind, and strives for the non-arising of unarisen unskillful unwholesome states; for the abandoning of arisen unskillful unwholesome states; for the arising of unarisen wholesome states; for the maintenance, non-confusion, increase, expansion, and fulfillment by development of arisen wholesome states: this is called the faculty of energy.

Katamañca, bhikkhave, satindriyaṁ?

And what is the faculty of mindfulness?

Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.

Here a noble disciple is mindful, endowed with supreme mindfulness and alertness, one who remembers and recollects what was done and said long ago.

So kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe…

He dwells contemplating the body in the body, ardent, fully aware, and mindful, having put away craving and aversion for the world; in feelings …

citte …pe…

in mind …

dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ— idaṁ vuccati, bhikkhave, satindriyaṁ.

in mental objects he dwells contemplating mental objects, ardent, fully aware, and mindful, having put away craving and aversion for the world: this is called the faculty of mindfulness.

Katamañca, bhikkhave, samādhindriyaṁ?

And what is the faculty of concentration?

Idha, bhikkhave, ariyasāvako vossaggārammaṇaṁ karitvā labhati samādhiṁ, labhati cittassa ekaggataṁ.

Here a noble disciple, having made letting go the object, attains concentration, attains unification of mind.

So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.

He dwells secluded from sensual pleasures, secluded from unwholesome states, entering and remaining in the first jhāna, which includes directed thought and evaluation, as well as joy and pleasure born of seclusion.

Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.

With the stilling of directed thoughts and evaluations, he enters and remains in the second jhāna, which has internal confidence and unification of mind, is without directed thought and evaluation, and has joy and pleasure born of concentration.

Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.

With the fading away of joy, he remains equanimous, mindful, and fully aware, feeling pleasure with the body, he enters and remains in the third jhāna, of which the noble ones declare, He is equanimous, mindful, dwelling in pleasure.

Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati— idaṁ vuccati, bhikkhave, samādhindriyaṁ.

With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and remains in the fourth jhāna, which has neither pain nor pleasure and purity of mindfulness due to equanimity: this is called the faculty of concentration.

Katamañca, bhikkhave, paññindriyaṁ?

And what is the faculty of wisdom?

Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya, sammā dukkhakkhayagāminiyā.

Here a noble disciple is wise, he possesses wisdom directed to arising and passing away, which is noble and penetrative, leading to the complete destruction of suffering.

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti— idaṁ vuccati, bhikkhave, paññindriyaṁ. Imāni kho, bhikkhave, pañcindriyānī”ti. Dasamaṁ.

He knows as it really is, This is suffering, he knows as it really is, This is the origin of suffering.

He knows as it really is, This is the cessation of suffering, he knows as it really is, This is the way leading to the cessation of suffering: this is called the faculty of wisdom.

Suddhikavaggo paṭhamo. Tassuddānaṁ Suddhikañceva dve sotā, arahantā apare duve; Samaṇabrāhmaṇā daṭṭhabbaṁ, vibhaṅgā apare duveti.

These are the five faculties.