Linked Discourses on the Faculties

The five faculties are faith, energy, mindfulness, immersion, and wisdom.

One who understands the gratification, the drawback, and the escape regarding the five faculties is a stream-enterer.

One who understands the origin, the passing, the gratification, the drawback, and the escape regarding the five faculties is a stream-enterer.

One who is freed after understanding the gratification, the drawback, and the escape regarding the five faculties is a perfected one.

One who is freed after understanding the origin, the passing, the gratification, the drawback, and the escape regarding the five faculties is a perfected one.

A true ascetic understands the five faculties in terms of gratification, drawback, and escape.

A true ascetic understands the five faculties in terms of the four noble truths.

Each of the five faculties should be seen in a particular set of teachings.

The Buddha gives a short explanation of each of the five faculties.

The Buddha gives a detailed explanation of each of the five faculties.

The Buddha explains the five faculties in terms of how they are obtained.

One who has developed the five faculties fully is a perfected one. Developing them to a lesser degree, one reaches lesser attainments.

One who has developed the five faculties fully is a perfected one. Developing them to a lesser degree, one reaches lesser attainments. A difference in faculties leads to a difference in fruits.

One who has developed the five faculties fully is a perfected one. Developing them to a lesser degree, one reaches lesser attainments. The faculties are not barren.

One who has developed the five faculties fully is a perfected one. Developing them to a lesser degree, one reaches lesser attainments.

One who has developed the five faculties fully is a perfected one. Developing them to a lesser degree, one reaches lesser attainments. A difference in faculties leads to a difference in fruits.

One who has developed the five faculties fully is a perfected one. Developing them to a lesser degree, one reaches lesser attainments. The faculties are not barren.

One who has developed the five faculties fully is a perfected one. Developing them to a lesser degree, one reaches lesser attainments. One who has none of them at all is an outsider.

Someone who develops the faculties is said to be equipped with faculties.

The five faculties lead to the ending of defilements in this very life.

The Buddha did not claim to be awakened until he realized the five faculties.

Three faculties: femininity, masculinity, and vitality.

Three faculties relating to stages in the realization of awakening.

Depending on the strength of the five faculties, one is perfected, or reaches a lesser attainment.

Six faculties: eye, ear, nose, tongue, body, and mind.

Six faculties: eye, ear, nose, tongue, body, and mind. One who understand these is a stream-enterer.

Six faculties: eye, ear, nose, tongue, body, and mind. One who is freed by understanding these is perfected.

The Buddha did not claim to be awakened until he realized the origin, the passing, the gratification, the drawback, and the escape regarding the six faculties.

A true ascetic understands the six faculties in terms of gratification, drawback, and escape.

A true ascetic understands the six faculties in terms of the four noble truths.

Five faculties: pleasure, pain, happiness, sadness, and equanimity.

One who understands the gratification, the drawback, and the escape regarding the five faculties of pleasure, pain, happiness, sadness, and equanimity is a stream-enterer.

One who is freed after understanding the gratification, the drawback, and the escape regarding the five faculties of pleasure, pain, happiness, sadness, and equanimity is a perfected one.

A true ascetic understands the five faculties of pleasure, pain, happiness, sadness, and equanimity in terms of the four noble truths.

A true ascetic understands the five faculties of pleasure, pain, happiness, sadness, and equanimity in terms of the four noble truths.

The five faculties of pleasure, pain, happiness, sadness, and equanimity are analyzed in detail.

The five faculties of pleasure, pain, happiness, sadness, and equanimity are analyzed in detail. In addition, each is to be seen in one of the three feelings.

The five faculties of pleasure, pain, happiness, sadness, and equanimity are analyzed in detail. In addition, each is to be seen in one of the three feelings.

The five faculties of pleasure, pain, happiness, sadness, and equanimity arise dependent on the appropriate contact, like sticks making fire.

The five faculties of pleasure, pain, happiness, sadness, and equanimity are taught in a detailed exposition that treats them in an unusual order. The abandoning of each is related to the attainment of a particular meditative absorption.

When Ānanda sees the Buddha’s sense faculties fading, the Buddha speaks on the decrepitude of old age, including verses.

The brahmin Uṇṇābha points out that the five physical sense faculties do not share a common domain, so where do they come together? In the mind. Uṇṇābha pursues the teaching all the way to Nibbāna.

The Buddha discusses the five faculties and the five powers. They are like a river that flows around a central island. From one point of view they can be considered different, but from another they are just the same stream.

Sāriputta does not rely on faith in saying that the five faculties lead to the deathless, for he has seen this for himself.

Having developed wisdom a mendicant may declare their awakening, as wisdom fulfills the other faculties.

Having developed wisdom and immersion a mendicant may declare their awakening.

Having developed energy, mindfulness, immersion, and wisdom a mendicant may declare their awakening.

Having developed faith, energy, mindfulness, immersion, and wisdom a mendicant may declare their awakening.

Having developed mindfulness, immersion, and wisdom the mendicant Piṇḍola Bhāradvāja declared his awakening.

The Buddha asks Sāriputta whether a noble disciple doubts the Buddha. Not only does he have faith, replies Sāriputta, but the other faculties each come to be developed in turn.

Just as the lion is the king of beasts, wisdom is the chief of qualities that lead to awakening.

Only when noble wisdom arises do the other four faculties become stable.

How does someone recognize that they are a trainee? By understanding the four noble truths and the five faculties. But only a perfected one fully embodies these qualities.

Just as all footprints fit into that of an elephant, wisdom is the chief of qualities that lead to awakening.

Just as red sandalwood is the best of fragrances, wisdom is the chief of qualities that lead to awakening.

When established in diligence, the five faculties come to be developed.

Just after the Buddha’s awakening, Brahmā Sahampati supports the Buddha’s reflection that the five faculties lead to the deathless.

A mendicant honors the Realized One and his teaching for the sake of the supreme sanctuary.

The five faculties only arise in the dispensation of a Realized One.

The five faculties only arise in the training of a Holy One.