The faculty of conviction (saddh indriya).
Part of the five spiritual faculties, this is developed faith.
The faculty of endeavour (viriy indriya).
One of the five spiritual faculties. Strong and strenuous effort in the practice.
The faculty of mindfulness (sat indriya).
One of the five spiritual faculties. Lay persons and bhikkhus who profess to be followers of the Buddha can know whether or not the unsettledness and turbulence of their minds in the matter of sati (mindfulness) have disappeared, and whether or not they are thus persons who have obtained mastery over their minds, only when they arrive at the four constituents of the satipaṭṭhāna. If the attention can be kept fixed on any part of the body, such as out-breath and in-breath, by the successful practice of mindful body contemplation (kāyagatā-sati) for as long as is desired, then it must be recognised as the control exercised by mindfulness (sati). The unsettledness and turbulence of the mind of such a person have disappeared. He is one who has obtained mastery over his mind.
The faculty of concentration (samadh or samādhi indriya).
One of the five spiritual faculties. One pointed-ness of mind is classified as ekaggata. It is also called samádhi (concentration). So with the help of ekaggata, the mind can take any object for a long time repetitively. Just as the flame of a candle lit in still air remains steady and un-flickering so also it is ekaggata that makes the mind calmly concentrate on an object for a long time steadily.
When the mind can be fixed on one object constantly for along time it is known as “the attainment of samádhi” , the arising of a good concentration. When someone achieves some degree of samádhi they attain calmness, and steadiness in thought, word and deed.
The faculty of wisdom (pann indriya).
One of the five spiritual faculties. Having developed wisdom one may declare their awakening, as wisdom fulfils the other faculties.
The faculty of mind (man indriya).
One of the six sensory faculties. Manindriya, the faculty of the mind and thought is a product of the mind.
Thinking is a reactive process depending on experience, knowledge and beliefs. The process of thinking is a material one, cultivated and conditioned for centuries as a separative and isolating process with an emphasis on the me. This gives the thinker a sense of security and consolidates the sense of me. The resulting position is separation, isolation and perpetual conflict leading to misery.
The mind or our consciousness is the core of our experience. All our pain, pleasure, sorrow and happiness our ecstasies, both physical and spiritual, our convictions and hurts, our sense of good and evil are not attributable to any external agency but are the result of our own thought and reactions to it. Thus the self or the ego is the sum total of our consciousness and experience with all its content.
The faculty of equanimity (upekkh or upekhha indriya).
One of the five feeling faculties. Any physical or mental neither pleasant nor unpleasant phenomenon, one of the five sensitive indriyas.
The faculty of vitality (jivitindriya).
One of the three physical faculties. All consciousness with its related factors or the conditioners that influence mind and condition mind pass away at the very same time when consciousness or citta falls away. The life force or life principle of name is called jivitindriya if this jivitindriya is absent, mind cannot function at all. In short it is jivitindriya that prompts the consciousness with its related factors to continue arising according to kamma. There is also a living part called rupa jivitindriya in the material element. The vital force of mind and matter therefore termed nama jivitindriya and rupa jivintindriya respectively. These two in combination form the life of a being. Apart from this two, there is no such thing as eternal soul, or ego. There is no attá (self) at all.