Chapter 12
Balancing the Five Controlling Faculties

It is certainly not easy to develop Samadhi even with great and steady effort and it is even harder to attain absorption (Jhana). However, it is not at all impossible since there are many people who have been successful in reaching absorption (Appana-samadhi).

Some meditators have followed the instructions for mental practice strictly and earnestly, yet they have failed to develop absorption (Appana-samadhi). This is because of their lack of Appana-Kosola; in other words, they lack the wisdom and resourcefulness needed to skillful apply the methods for cultivating absorption or Appana-samadhi. Hence, it is of great help for meditators to understand the ten kinds of Appana-Kosola, as described in the Path of Purity.

The ten ways of resourcefulness to be understood for the attainment to Appana-samadhi are listed here:

10. Cultivating intention directed towards development of concentration

(The Path of Purity, p. 149)

In this chapter only the second item, “balancing the controlling faculties”, will be explained because of its vital importance in meditation practice.

Balancing the ‘controlling faculties’ or “Indriya” means the harmonizing of all five controlling faculties. This is one of the factors of the Buddha’s enlightenment and also one of the Dhamma in Bodhipakkhiyadhamma (the 37 qualities contributing to enlightenment). In other words, the Buddha succeeded in his enlightenment partly because he used these five controlling faculties in his enlightenment. Therefore, they are extremely important in the progress of mental practice in Buddhism.

Often it is found that failure in the practice of meditation occurs because one is using the wrong method of meditation practice, or the five controlling faculties are not strong enough, or the five controlling faculties are not balanced properly. Therefore, the reasoning behind and the methods for controlling and balancing the faculties will be explained to benefit one’s practical progress. “Indriya” means ‘being the master of one’s own task’. The five Indriya are:

5. Understanding or wisdom (Panna-Indriya)

These five are called “Indriya” since each is the master of its own task. Saddha-Indriya is the master of faith, whose function is to provide an unshakable faith. It is believed that no other faculty can perform this duty, so it is very powerful in its own realm. However, it has no power in the domains of the other four Indriya. Viriya-Indriya is the master of the energy faculty with the function of making effort. Sati-Indriya is the master of mindfulness and performs the functions of having clear comprehension of natural phenomena, suppressing defilements, and acting as the “overseer” of the controlling faculties. Samadhi-Indriya is the master of concentration and functions to develop the deep, calm awareness needed for both Tranquillity and Insight meditation, while Panna-Indriya is the master of understanding and functions to develop penetrating, transcendent or supreme Wisdom.

The five Indriya are masters of their corresponding tasks similar to the six Indriya, namely the eyes, ears, nose, tongue, body, and consciousness. These are the sense organs that perform their own respective functions or tasks, that is, the eyes see, the ears hear, and so on. Not one of the six sense organs can perform the task of the other sense organs because each is the master of its own task and no other.

Moreover, these five Dhamma (Saddha, Viriya, Sati, Samadhi, and Panna) are also considered to have been the “Bala” or ‘power for the Buddha’s Enlightenment’ and are their own power as well.

1. ‘Faith’—“Saddha”, refers to believing in what should be believed concerning Buddhism. The following is a brief explanation of what should be believed.

(A) Believing in the existence of kamma (Kamma-saddha) or of wholesome and unwholesome deeds and not believing in the power of gods or stars or their power to affect people’s fates.

(B) Belief in the result of kamma (Vipaka-saddha). That is, the belief that those who do good will receive good and those who do evil will receive evil, sooner or later. The fruit of kamma is produced the same way as the fruit of a tree that grows from a tiny seed of the same kind.

(C) Belief that everyone is heir to his own kamma (Kammassakata-saddha). In other words, each of us must endure the consequences of our own kamma, no one else can do this for us.

(D) Belief in the enlightenment of the Buddha (Tahagatabodhi-saddha). This belief is especially important to meditation practice because if the meditator does not believe that the Buddha is enlightened and that meditation practice will develop the mind until it is freed from all sufferings, then he has no confidence and no faith in what he is doing. This produces a disturbed mind, a state of mind which is not conducive to making progress.

Therefore, it is necessary for a meditator to have faith up to the high level of Saddha by wholeheartedly believing in the enlightenment of the Buddha; in the Eightfold Noble Path, that is, in Sila, Samadhi, and Panna, that they certainly lead the way out of suffering. Such faith will build up strength to sweep from our minds the shadows of doubt and fear so that we are encouraged to do mental practice.

2. ‘Energy for Effort’—“Viriya”. The meditator must earnestly and continuously practice everyday without fail in order to exercise the power of perseverance. The more one accomplishes by attempting to practice each day, the sooner one will arrive at the desired goal. A half-hearted practice each day cannot increase the strength of the non-collected mind.

Hence, mental practice must be performed persistently, day after day, week after week, month after month. In so doing, if one is not successful in the beginning, one will eventually be successful just from the strength of one’s energetic pursuit of success.

3. ‘Mindfulness’—“Sati”, is a necessary factor for meditation practice. Without the power of mindfulness, it is difficult for one to have a clear comprehension of natural phenomena and it is hard for one to suppress defilements. When mindfulness is weak defilements will emerge, so cultivation of mindfulness should be of major concern to the meditator. It should be strong enough to reach the level of strong mindfulness (“Satibala”: ‘powerful mindfulness’).

4. ‘Concentration’—“Samadhi”, is also a necessary factor for meditation practice. Without the power of concentration, it is difficult for one to collect one’s mind and to develop the calm, penetrating awareness that is necessary for both Tranquillity meditation (Samatha) and Insight meditation (Vipassana).

5. ‘Understanding or Wisdom’—“Panna” is perhaps one of the most important factors for meditation practice because without understanding, one cannot be completely free from the subtle, delicate level of defilements. Without Wisdom one will find it difficult, if not impossible, to achieve the highest goal of Buddhism which is total freedom from the wheel of birth and death, or Nirvana.

To get to this high level, one must have a clear comprehension of the conditioned objects (name and form) and realize that conditioned objects have the Three Characteristics of Impermanence, Suffering, and Non-self. These Three Characteristics of conditioned objects are the conventional truths that, when properly understood, guide one to avoid becoming attached to oneself and to conditioned objects. By contemplating on these truths one gains strength of wisdom.

Anyone who has strengthened these five Indriya has thus created an equilibrium of the mind which will help in the progress of his mental practice. If these five Indriya do in fact occur, but are out of balance, then they cannot be used effectively for mental practice.

To harmonize and balance these controlling faculties, one should make sure that faith (Saddha) and wisdom (Panna) are equally strong. Likewise, concentration (Samadhi) should be linked and balanced with effort (Viriya). Finally, mindfulness (Sati) is the binding thread running throughout the entire process.

How to Harmonize

The harmonization of the controlling faculties is performed in a manner similar to tuning a radio. It is well known that a radio receiver works by using radio waves that are transmitted over selected frequencies and converting these radio waves to sounds. The radio receiver with perfect mechanisms and full electric energy will produce clear and loud sound if it is properly tuned. On the other hand, if the tuning is not balanced and proper, the sound produced will not be loud, clear and accurate. Likewise, the five controlling faculties, though each is powerful, will not work together effectively unless harmonized or well-balanced. The combined effect of the five controlling faculties, when well-balanced, will produce the best results when developing Samadhi.

To harmonize Saddha and Panna, one should consider the following. One who is strong in Saddha (faith) but weak in Panna (wisdom) will generally believe easily and may place one’s faith in unworthy people, believing in wrong ideas and objects without being reasonable. Hence the mind is misled. Whereas one who has strong understanding (wisdom), but weak faith, is distracted by the thinking process and does not make decisions easily. Being strong in wisdom, one keeps thinking of things, one after another, and as a result one’s mind cannot achieve one-pointedness.

To harmonize Viriya and Samadhi, one considers the following. Energy (Viriya) that is too strong or too weak is fruitless. After all, if it is too strong, then the body becomes exhausted and the mind is restless; if it is too weak, then there is little effort expended in the practice. As for concentration (Samadhi) if it is weak, then the mind will not be calm. On the other hand, too much Samadhi causes sleepiness. Hence, in either case, the mind cannot concentrate on the meditation theme.

If Vitakka has raised consciousness up to the meditation object, it may easily fall down because of an imbalance of strong Samadhi and weak energy (Viriya). For example, people generally feel sleepy when they listen to a sermon. When the monk starts to preach, one’s mind becomes collected; but if the mind is not raised up to the object or the monk’s sermon by Viriya (energy of effort), then one becomes sleepy. The same is true for concentration that is too strong. Samadhi can become so strong that the mind falls into a passive state (Bhavanga) and one goes to sleep while practicing. Therefore, the strength of Viriya (energy of effort) and Samadhi (concentration) must be harmonized if one is to achieve the best results.

Mindfulness (Sati) is the binding thread for all the controlling faculties and it is useful at all times. The more mindfulness (Sati) one has, the better off one is. After the first two pairs of Indriya have been harmonized, mindfulness then becomes the controller and assists all the others continuously. Mindfulness is like an electric supply or a battery which should retain its power for the best results. It is always desirable and must be continuously recharged, or strengthened, so that it will maintain its ability to control the other dhamma.

Therefore, it is important to harmonize these controlling faculties. Do not let any of them overrun their complimentary factors. Thus harmonized, they will be well-balanced and ready to perform their functions efficiently for the progress of mental practice. 

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