GetWiki
Indriya
ARTICLE SUBJECTS
being →
database →
ethics →
fiction →
history →
internet →
language →
linux →
logic →
method →
news →
policy →
purpose →
religion →
science →
software →
truth →
unix →
wiki →
ARTICLE TYPES
essay →
feed →
help →
system →
wiki →
ARTICLE ORIGINS
critical →
forked →
imported →
original →
Indriya
please note:
- the content below is remote from Wikipedia
- it has been imported raw for GetWiki
{{Short description|Phenomenological faculties in Indian religions}}Indriya (literally “belonging to or agreeable to Indra“) is the Sanskrit and Pali term for physical strength or ability in general, and for the senses more specifically. The term literally means “belonging to Indra,” chief deity in the Rig Veda and lord of the TrÄyastriá¹Åa heaven (also known as Åakra or Sakka in Buddhism) hence connoting supremacy, dominance and control, attested in the general meaning of “power, strength” from the Rig Veda.Bodhi (2000), p. 1509Conze (1993), n. 1Rhys Davids & Stede (1921-25), p. 122, entry “indriya“Thanissaro (1998), Part II, sec. E, “The Five Faculties.“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.“Bodhi (2000) translates indriya as “spiritual faculty” and, at times (particularly when referring to Abhidhammic sources), “faculty.” Buddhaghosa & ÃÄá¹amoli (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, dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.0:1:3218.pali" title="archive.today/20120707181757dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.0:1:3218.pali">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’....” In Buddhism, depending on the context, indriya traditionally refers to one of the following groups of faculties: - the content below is remote from Wikipedia
- it has been imported raw for GetWiki
- the 5 spiritual faculties
- the 5 or 6 sensory faculties
- the 22 phenomenological faculties
5 spiritual faculties
In the Pali Canon’s Sutta Pitaka, indriya is frequently encountered in the context of the “five spiritual faculties” (Pali: {{IAST|pañc’ indriyÄni}}):
# faith or conviction or belief ({{IAST|saddhÄ}})
# energy or persistence or perseverance (viriya)
# mindfulness or memory (sati)
# concentration/stillness ({{IAST|samÄdhi}})
# wisdom or understanding or comprehension ({{IAST|pañña}}).
Together, this set of five faculties is one of the seven sets of qualities lauded by the Buddha as conducive to Enlightenment.While the Pali commentaries consistently use the term bodhipakkhiyÄ dhammÄ (“states conducive to enlightenment“) to refer to seven sets of enlightenment qualities (i.e., the four frames of reference, four right exertions, four bases of power, five faculties, five powers, seven bojjhanga, and Noble Eightfold Path) (see, e.g., Bodhi, 2000, p. 1937, n. 235), a search of the Sinhala SLTP tipitaka (using La Trobe University’s search engine at WEB,www.chaf.lib.latrobe.edu.au/dcd/pali.htm, La Trobe University: Pali Canon Online Database, 2007-11-21, dead,www.chaf.lib.latrobe.edu.au/dcd/pali.htm," title="web.archive.org/web/20070927001234www.chaf.lib.latrobe.edu.au/dcd/pali.htm,">web.archive.org/web/20070927001234www.chaf.lib.latrobe.edu.au/dcd/pali.htm, 2007-09-27, ) finds the Pali phrase bodhipakkhiyÄ dhammÄ occurring only once in the early suttas: in the SÄlÄ Sutta (SN 48.51) where the term references solely these five spiritual faculties of faith, energy, mindfulness, concentration and wisdom (Bodhi, 2000, p. 1695).SN 48.10 is one of several discourses that characterizes these spiritual faculties in the following manner:
* Faith/conviction is faith in the Buddha’s awakening.Alternatively, SN 48.8 and AN V.15 identify “faith” as referring to the four-fold faith of the stream-enterer which Conze (1993), n. 28, and Nyanaponika & Bodhi (1999), p. 297, n. 9, identify as faith in the Triple Gem and “perfect morality.”
* Energy/persistence refers to exertion towards the Four Right Efforts.
* Mindfulness refers to focusing on the four satipatthana.
* ConcentrationRhys Davids & Stede (1921-25), p. 685, defines “samÄdhi” firstly as “concentration; a concentrated, self-collected, intent state of mind and meditation ....” Shankman (2008), p. 3, notes: ”SamÄdhi, generally translated as ‘concentration’ ...” (although, his book begins, “The term samÄdhi basically means ‘undistractedness’“). SamÄdhi has been translated as “concentration” by contemporary translators including Bodhi (2000, throughout) and Thanissaro (1997a)./stillnessIn Shankman (2008), p. 169, during an interview, Ajahn Brahmavamso states: “’Concentration’ was never a very good translation for samÄdhi, and I have moved from that to ‘attentive stillness.’” Feldman (2023), as part of an introduction to a month-long online series on samÄdhi, writes: “[The Buddha] spoke about using the power of samadhi â the power of stillness and connectedness â in turning toward the development of understanding and liberation in insight.” refers to achieving the four jhanas.
* Wisdom/understanding refers to discerning the Four Noble Truths.Bodhi (2000), pp. 1671-73; and, Thanissaro (1997a).
In SN 48.51, the Buddha declares that, of these five faculties, wisdom is the “chief” (agga).Bodhi (2000), p. 1695.Balancing the spiritual faculties
In AN 6.55, the Buddha counsels a discouraged monk, Sona, to balance or “tune” his spiritual faculties as one would a musical instrument:
"... 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.“Thanissaro (1997b). See also Nyanaponika & Bodhi (1999), pp. 168-70. Following Nyanaponika & Bodhi, the Pali word {{IAST|vÄ«á¹Ä}} (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, So{{IAST|á¹}}a, 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.“See also the Aggi Sutta (“Fire Discourse,” SN 46.53) in which, within the context of the seven 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).
Relatedly, the Visuddhimagga and other post-canonical Pali commentariesFor instance, in an end note associated with AN 6.55, Nyanaponika & Bodhi (1999, pp. 301-2, n. 31) reference the {{IAST|Aá¹
guttara Aá¹á¹hakathÄ}} (AN commentary). caution against one spiritual faculty overpowering and inhibiting the other four faculties, and thus generally recommend modifying the overpowering faculty with the investigation of states (see dhamma vicaya) or the development of tranquillity (samatha). Moreover, these commentaries especially recommend that the five spiritual faculties be developed in counterbalancing dyads:{| cellpadding=“10” style="float:right”Faith |
Concen-tration |
Vism. Ch. IV, §47, ¶1)
Relation to the Five PowersIn SN 48.43, the Buddha declares that the five spiritual faculties are the Five Powers and vice versa. He uses the metaphor of a stream passing by a mid-stream island; the island creates two streams, but the streams can also be seen as one and the same.Bodhi (2000), pp. 1688-89. The Pali commentaries remark that these five qualities are “faculties” when used to control their spheres of influence, and are “powers” when unshakeable by opposing forces.Bodhi (2000), p. 1511.5 material or 6 sensory facultiesIn the Sutta Pitaka, six sensory faculties are referenced in a manner similar to the six sense bases. These faculties consist of the five senses with the addition of “mind” or “thought” (manas).
# vision (cakkh-indriya)
# hearing (sot-indriya)
# smell ({{IAST|ghÄn-indriya}})
# taste (jivh-indriya)
# touch ({{IAST|kÄy-indriya}})
# thought (man-indriya)
The first five of these faculties are sometimes referenced as the five material faculties (e.g., {{IAST|pañcannaá¹ indriyÄnaá¹ avakanti}}).Rhys Davids & Stede (1921-25), pp. 122-23.22 phenomenological facultiesIn the Abhidhamma Pitaka, the notion of indriya is expanded to the twenty-two “phenomenological faculties” or “controlling powers” (Pali: {{IAST|bÄvÄ«sati indriyÄni}})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.” which are:
# eye/vision faculty (cakkh-indriya)
# ear/hearing faculty (sot-indriya)
# nose/smell faculty ({{IAST|ghÄn-indriya}})
# tongue/taste faculty (jivh-indriya)
# body/sensibility faculty ({{IAST|kÄy-indriya}})
# mind faculty (man-indriya)
# femininity (itth-indriya)
# masculinity (puris-indriya)
# life or vitality ({{IAST|jīvit-indriya}})
# physical pleasure (sukh-indriya)
# physical pain (dukkh-indriya)
# mental joy (somanassa-indriya)
# mental grief (domanass-indriya)
# equanimity (upekhha-indriya)
# faith ({{IAST|saddh-indriya}})
# energy (viriy-indriya)
# mindfulness (sat-indriya)
# concentration ({{IAST|samÄdhi-indriya}})
# wisdom ({{IAST|paññ}}-indriya)
# thinking “I shall know the unknown” ({{IAST|anaññÄta-ñassÄmÄ«t-indriya}})
# gnosis ({{IAST|aññ-indriya}})
# one who knows ({{IAST|aññÄtÄ-vindriya}})
According to the post-canonical Visuddhimagga, the 22 faculties along with such constructs as the aggregates, sense bases, Four Noble Truths and Dependent Origination are the “soil” of wisdom ({{IAST|paññÄ}}).Buddhaghosa & {{IAST|ÃÄá¹amoli}} (1999), pp. 442-443.Other faculty groupingsAt 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 Abhidhamma there are references to the “eightfold form-faculty” ({{IAST|aá¹á¹havidhaá¹ indriya-rÅ«paá¹}}) which includes the first five sensory faculties (eye, ear, nose, tongue and body faculties) plus the three physical faculties (femininity, masculinity and vitality).See, for instance, Dhs. 709-717, 971-973 (Rhys Davids, 2003, pp. 215-217, 247); and, Rhys Davids & Stede (1921-25), pp. 122-123.See also
Notes{{Reflist}}Sources
- content above as imported from Wikipedia
- "Indriya" does not exist on GetWiki (yet) - time: 9:55am EDT - Wed, May 22 2024
[ this remote article is provided by Wikipedia ]
LATEST EDITS [ see all ]
GETWIKI 21 MAY 2024
The Illusion of Choice
Culture GETWIKI 09 JUL 2019
Eastern Philosophy
History of Philosophy GETWIKI 09 MAY 2016
GetMeta:About
GetWiki GETWIKI 18 OCT 2015
M.R.M. Parrott
Biographies GETWIKI 20 AUG 2014
GetMeta:News
GetWiki © 2024 M.R.M. PARROTT | ALL RIGHTS RESERVED
|