Indriya Sutta; 2 Definition(s)
Indriya Sutta means something in Buddhism, Pali. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
Theravada (major branch of Buddhism)
1. Indriya Sutta - The monk possessed of six qualities - the five indriyas (saddha, etc.), and the freedom of mind brought about by the destruction of the asavas - is worthy of offerings, etc. A.iii.281.
2. Indriya Sutta - Where control of the faculties of sense (indriya) is not found, morality ceases to exist and, in consequence, concentration, insight into and knowledge of reality as it is, detachment and the feeling of revulsion, insight into liberation - these also cease to exist. When such control is present all the other qualities are also present. A.iii.360.
3. Indriya Sutta - If a monk, observing the rise and fall in the faculties of sense, is repelled by them and lusts not for them, the knowledge arises in him that he is free and that for him there is no hereafter. Thus would he be perfect in faculty. S.iv.140.
4. Indriya Sutta - The five indriyas (saddha, etc.), are called the Path that goes to the Uncompounded (asankhata). S.iv.361.
5. Indriya Sutta - The five indriyas (saddha, etc.), when practised with singleness of heart, dispassion, and cessation that conduces to abandonment, form the Path leading to the Uncompounded. S.iv.365.
6. Indriya Sutta - Anuruddha tells his colleagues that by cultivating the four satipatthanas, he knows, as they really are, the nature of the minds of other beings, of other persons (indriyaparopariyatti). S.v.305.Source: Pali Kanon: Pali Proper Names
Theravāda is a major branch of Buddhism having the the Pali canon (tipitaka) as their canonical literature, which includes the vinaya-pitaka (monastic rules), the sutta-pitaka (Buddhist sermons) and the abhidhamma-pitaka (philosophy and psychology).
Languages of India and abroad
Indriya, (nt.) (Vedic indriya adj. only in meaning “belonging to Indra”; nt. strength, might (cp. inda), but in specific pāli sense “belonging to the ruler”, i.e. governing, ruling nt. governing, ruling or controlling principle) A. On term: Indriya is one of the most comprehensive & important categories of Buddhist psychological philosophy & ethics, meaning “controlling principle, directive force, élan, du/namis”, in the foll. applications: (a) with reference to sense-perceptibility “faculty, function”, often wrongly interpreted as “organ”; (b) w. ref. to objective aspects of form and matter “kind, characteristic, determinating principle, sign, mark” (cp. woman-hood, hood = Goth. haidus “kind, form”); (c) w. ref. to moods of sensation and (d) to moral powers or motives controlling action, “principle, controlling” force; (e) w. ref. to cognition & insight “category”. ‹-› Definitions of indriya among others at DhsA. 119; cp. Expositor 157; Dhs. trsl. LVII; Cpd. 228, 229. B. Classifications and groups of indriyāni. An exhaustive list comprises the indriyāni enumd under A a-e, thus establishing a canonical scheme of 22 Controlling Powers (bāvīsati indriyāni), running thus at Vbh. 122 sq. (see trsl. at Cpd. 175, 176); and discussed in detail at Vism. 491 sq. (a. sensorial) (1) cakkh-undriya (“the eye which is a power”, Cpd. 228) the eye or (personal potentiality of) vision, (2) sot-indriya the ear or hearing, (3) ghān° nose or smell, (4) jivh° tongue or taste, (5) kāy° body-sensibility, (6) man°) mind; (b. material) (7) itth° female sex or femininity, (8) puris° male sex or masculinity, (9) jīvit° life or vitality; (c. sensational) (10) sukh° pleasure, (11) dukkh° pain, (12) somanasa° joy, (13) domanass° grief, (14) upekh° hedonic indifference (d. moral) (15) saddh° faith, (16) viriy° energy, (17) sat° mindfulness, (18) samādh° concentration, (19) paññ° reason; (e. cognitional) (20) anaññāta-ñassāmīt° the thought “I shall come to know the unknown”, (21) aññ° (= aññā) gnosis, (22) aññātā-v° one who knows.—Jīvitindriya (no. 9) is in some redactions placed before itth° (no. 7), e.g. at Ps. I, 7, 137.—From this list are detached several groups, mentioned frequently and in various connections, no. 6 manas (mano, man-indriya) wavering in its function, being either included under (a) or (more frequently) omitted, so that the first set (a) is marked off as pañc’indriyāni, the 6th being silently included (see below). This uncertainty regarding manas deserves to be noted. The foll. groups may be mentioned here viz 19 (nos. 1—19) at Ps. I, 137; 10 (pañca rūpīni & pañca arūpīni) at Nett 69; three groups of five (nos. 1~5, 10~14, 15~19) at D. III, 239, cp. 278; four (group d without paññā, i.e. nos. 15~18) at A. II, 141; three (saddh°, samādh°, paññ°, i.e. nos. 15, 18, 19) at A. I, 118 sq. Under aṭṭhavidhaṃ indriya-rūpaṃ (Cpd. 159) or rūpaṃ as indriyaṃ “form which is faculty” Dhs. 661 (cp. trsl. p. 204) are understood the 5 sensitives (nos. 1~5), the 2 séx-states (nos. 7, 8) and the vital force (no. 9), i.e. groups a & b of enumn. ; discussed & defined in detail at Dhs. 709~717, 971~973.—It is often to be guessed from the context only, which of the sets of 5 indriyāni (usually either group a or d) is meant. These detached groups are classed as below under C. f.—Note. This system of 22 indriyāni reflects a revised & more elaborate form of the 25 (or 23) categories of the Sāṅkhya philosophy, with its 10 elements, 10 indri, īni & the isolated position of manas.
C. Material in detail (grouped according to A a-e) (a) sensorial: (mentioned or referred to as set of 5 viz B. nos. 1~5): M. I, 295: S. III, 46 (pañcannaṃ °ānaṃ avak kanti), 225; IV, 168; A. II, 151 (as set of 6, viz. B. nos. 1—6): M. I, 9; S. IV, 176; V, 74, 205, 230; A. I, 113; II, 16, 39, 152; III, 99, 163, 387 sq.; V, 348. Specially referring to restraint & control of the senses in foll. phrases: in driyāni saṃvutāni S. II, 231, 271; IV, 112; pañcasu °esu saṃvuto Sn. 340 (= lakkhaṇato pana chaṭṭhaṃ pi vuttaṃ yeva hoti, i.e. the 6th as manas included, SnA 343); °esu susaṃvuta Th. 2, 196 (= mana-chaṭṭhesu i° suṭṭhu saṃvutā ThA. 168) indriyesu guttadvāra & guttadvāratā D. III, 107; S. II, 218; IV, 103, 112, 175; A. I, 25, 94, 113; II, 39; III, 70, 138, 173, 199, 449 sq.; IV, 25, 166; V, 134; It. 23, 24; Nd1 14; Vbh. 248, 360; DA. I, 182 (= manachaṭṭesu indriyesu pihita-dvāro hoti), i. vippasannāni S. II, 275; III, 2, 235; IV, 294; V, 301; A. I, 181; III, 380. °ānaṃ samatā (v. l. samatha) A. III, 375 sq. (see also f. below) °āni bhāvitāni Sn. 516 (= cakkh’ādīni cha i. SnA 426); Nd2 475 B8.—Various: S. I, 26 (rakkhati), 48 (°ûpasame rato); IV, 40, 140 (°sampanna); V, 216, 217 sq. (independent in function, mano as referee); Ps. I. 190 (man°); Vbh. 13 (rūpa), 341 (mud° & tikkh°) 384 (ahīn°).—(b) physical: (above B 7—9) all three: S. V, 204; Vism. 447; itthi° & purisa° A. IV, 57; Vbh. 122, 415 sq.; puris° A. III, 404; jīvit° Vbh. 123, 137; Vism. 230 (°upaccheda = maraṇa). See also under itthi, jīvita & purisa.—(c) sensational (above B 10—14): S. V, 207 sq. (see Cpd. 111 & cp. p. 15), 211 sq.; Vbh. 15, 71; Nett 88.—(d) moral (above B 15‹-› 19): S. III, 96, 153; IV, 36, 365 sq.; V, 193 sq. , 202, 219 (corresponding to pañcabalāni), 220 sq. (and amata), 223 sq. (their culture brings assurance of no rebirth), 227 sq. (paññā the chief one), 235, 237 (sevenfold fruit of), A. IV, 125 sq. , 203, 225; V, 56, 175; Ps. II, 49, 51 sq. , 86; Nd1 14; Nd2 628 (sat° + satibala); Kvu 589; Vbh. 341; Nett 15, 28, 47, 54. Often in standard combn. with satipaṭṭhāna, sammappadhāna. iddhipāda, indriya, bala, bojjhaṅga, magga (see Nd2 s. v. p. 263) D. II, 120; Vin. III, 93, Ps. II, 166 & passim. As set of 4 indriyāni (nos. 16‹-› 19) at Nett 83.—(e) cognitional (above B 20—22) D. III, 219 = S v. 204 (as peculiar to Arahantship); It. 53; Ps. I, 115; II, 30.—(f) collectively, either two or more of groups a-e, also var. peculiar uses: personal; esp. physical faculties. S. I, 61 (pākat°), 204 (id.); III, 207 (ākāsaṃ °āni saṅkamanti); IV, 294 (vipari-bhinnāni); A. III, 441 (°ānaṃ avekallatā). magic power A. IV, 264 sq. (okkhipati °āni). indriyānaṃ paripāko (moral or physical) over-ripeness of faculties S. II, 2, 42; A. V, 203; Nd2 252 (in def. of jarā); Vbh. 137. moral forces Vin. I, 183 (°ānaṃ samatā, + viriyānaṃ s. as sign of Arahant); II, 240 (pañc°). principle of life ekindriyaṃ jīvaṃ Vin. III, 156; Miln. 259. heart or seat of feeling in phrase °āni paricāreti to satisfy one’s heart PvA. 16, 58, 77. obligation, duty, vow in phrase °āni bhinditvā breaking one’s vow J. II, 274; IV, 190.
D. Unclassified material D I 77 (ahīn°); III 239 (domanass° & somanass°) M. I, 437 (vemattatā), 453 (id.); II, 11, 106; III, 296; S. III, 225; V, 209 (dukkh°, domanass°); A. I, 39, 42 sq. , 297; II, 38 (sant°), 149 sq.; III, 277, 282; Ps. I, 16, 21, 88, 180; II, 1 sq, 13, 84, 119, 132, 143, 145, 110, 223; Nd1 45 (°dhīra), 171 (°kusala), 341 (pucchā); Dhs. 58, 121, 528, 556 (dukkh°), 560, 644. 736; Nett 18 (sotāpannassa), 28 (°vavaṭṭhāna), 162 (lok’uttara); Vism. 350 (°vekallatā); Sdhp. 280, 342, 364, 371, 449, 473.
E. As adj. (-°) having one’s senses, mind or heart as such & such S. I, 138 (tikkh° & mud°); III, 93 (pākat°); V, 269 (id.); A. I, 70 (id) & passim (id.); A. I, 70 (saṃvut°) 266 (id.), 236 (gutt°); II, 6 (samāhit°); 8n 214 (susamāhit° his senses well-composed); PvA. 70 (pīṇit° joyful or gladdened of heart).
F. Some compounds: —gutta one who restrains & watches his senses S. I, 154; Dh. 375. —gutti keeping watch over the senses, self-restraint DhA. IV, 111. a paropariya, b paropariyatta & c paropariyatti (°ñāṇa) (knowledge of) what goes on in the senses and intentions of others a J. I, 78; b A. V, 34, 38; b Ps. I, 121 sq. , 133 sq.; II, 158, 175; b Vbh. 340, 342; c S. V, 205; c Nett 101. See remark under paropariya. —bhāvanā cultivation of the (five, see above Cd) moral qualities Vin. I, 294 (+ balabhāvanā); M. III, 298. —saṃvara restraint or subjugation of the senses D. II, 281; M. I, 269, 346; S. I, 54; A. III, 360; IV, 99; V, 113 sq. , 136, 206; Nd1 483; Nett 27, 121 sq; Vism. 20 sq. (Page 121)
Pali is the language of the Tipiṭaka, which is the sacred canon of Theravāda Buddhism and contains much of the Buddha’s speech. Closeley related to Sanskrit, both languages are used interchangeably between religions.
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