The Buddha declares that varying levels of fulfillment of the five spiritual faculties determine whether one is an Arahant, a non-returner, a once-returner, or a stream-enterer.
“Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṁ …pe… paññindriyaṁ— imāni kho, bhikkhave, pañcindriyāni.
“|Bhikkhus,::::| there are these five faculties. What five? The |faculty of faith::mental faculty of confidence, conviction, trust [saddhindriya]|, the |faculty of energy::mental faculty of willpower, determination [vīriya]|, the |faculty of mindfulness::mental faculty of awareness, presence [satindriya]|, the |faculty of collectedness::mental faculty of stability of mind, mental composure [samādhindriya]|, and the |faculty of wisdom::mental faculty of discernment [paññindriya]|. These|, bhikkhus,::::| are the five faculties.
Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi arahattaphalasacchikiriyāya paṭipanno hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi anāgāmiphalasacchikiriyāya paṭipanno hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sakadāgāmiphalasacchikiriyāya paṭipanno hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi sotāpattiphalasacchikiriyāya paṭipanno hoti.
|Bhikkhus,::::| through the completeness and fulfillment of these five faculties, one is an |Arahant::a worthy one, a fully awakened being, epithet of the Buddha [arahant]|. With faculties weaker than that, one is practicing for the realization of the fruit of Arahantship. With faculties weaker than that, one is a |non-returner::third stage of awakening where the lower five fetters of 1.) personal existence view, i.e. view that one is an embodied being, 2.) doubt or perplexity regarding suffering, its arising, its ending, and the way of practice leading to the end of suffering, 3.) adherence to rules and observances as a means of liberation, 4] sensual desire and 5] ill will are completely overcome [anāgāmī]|; with faculties weaker than that, one is practicing for the fruit of non-returning. With faculties weaker than that, one is a |once-returner::the second stage of awakening where one has completely exhausted the fetters of 1.) personal existence view, 2.) doubt or perplexity regarding suffering, its arising, its ending, and the way of practice leading to the end of suffering, and 3.) adherence to rules and observances as a means of liberation, and made significant progress in overcoming the fetters of 4] sensual desire and 5] ill will [sakadāgāmī]|; with faculties weaker than that, one is practicing for the fruit of once-returning. With faculties weaker than that, one is a |stream-enterer::the first stage of awakening, attained by completely abandoning the three fetters: 1) personal existence view - identity view, belief in a self, 2) doubt or perplexity regarding suffering, its arising, its ending, and the way of practice leading to the end of suffering, and 3) adherence to rules and observances as a means of liberation [sotāpanna]|; with faculties weaker than that, one is practicing for the fruit of stream-entry.
Yassa kho, bhikkhave, imāni pañcindriyāni sabbena sabbaṁ sabbathā sabbaṁ natthi, tamahaṁ ‘bāhiro puthujjanapakkhe ṭhito’ti vadāmī”ti.
But one in whom these five faculties are completely and in every way absent, I call an outsider, one who stands in the faction of the ordinary people.”
“|Bhikkhus,::::| there are these five faculties. What five? The |faculty of faith::mental faculty of confidence, conviction, trust [saddhindriya]|, the |faculty of energy::mental faculty of willpower, determination [vīriya]|, the |faculty of mindfulness::mental faculty of awareness, presence [satindriya]|, the |faculty of collectedness::mental faculty of stability of mind, mental composure [samādhindriya]|, and the |faculty of wisdom::mental faculty of discernment [paññindriya]|. These|, bhikkhus,::::| are the five faculties.
|Bhikkhus,::::| through the completeness and fulfillment of these five faculties, one is an |Arahant::a worthy one, a fully awakened being, epithet of the Buddha [arahant]|. With faculties weaker than that, one is practicing for the realization of the fruit of Arahantship. With faculties weaker than that, one is a |non-returner::third stage of awakening where the lower five fetters of 1.) personal existence view, i.e. view that one is an embodied being, 2.) doubt or perplexity regarding suffering, its arising, its ending, and the way of practice leading to the end of suffering, 3.) adherence to rules and observances as a means of liberation, 4] sensual desire and 5] ill will are completely overcome [anāgāmī]|; with faculties weaker than that, one is practicing for the fruit of non-returning. With faculties weaker than that, one is a |once-returner::the second stage of awakening where one has completely exhausted the fetters of 1.) personal existence view, 2.) doubt or perplexity regarding suffering, its arising, its ending, and the way of practice leading to the end of suffering, and 3.) adherence to rules and observances as a means of liberation, and made significant progress in overcoming the fetters of 4] sensual desire and 5] ill will [sakadāgāmī]|; with faculties weaker than that, one is practicing for the fruit of once-returning. With faculties weaker than that, one is a |stream-enterer::the first stage of awakening, attained by completely abandoning the three fetters: 1) personal existence view - identity view, belief in a self, 2) doubt or perplexity regarding suffering, its arising, its ending, and the way of practice leading to the end of suffering, and 3) adherence to rules and observances as a means of liberation [sotāpanna]|; with faculties weaker than that, one is practicing for the fruit of stream-entry.
But one in whom these five faculties are completely and in every way absent, I call an outsider, one who stands in the faction of the ordinary people.”
“Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṁ …pe… paññindriyaṁ— imāni kho, bhikkhave, pañcindriyāni.
Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi arahattaphalasacchikiriyāya paṭipanno hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi anāgāmiphalasacchikiriyāya paṭipanno hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sakadāgāmiphalasacchikiriyāya paṭipanno hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi sotāpattiphalasacchikiriyāya paṭipanno hoti.
Yassa kho, bhikkhave, imāni pañcindriyāni sabbena sabbaṁ sabbathā sabbaṁ natthi, tamahaṁ ‘bāhiro puthujjanapakkhe ṭhito’ti vadāmī”ti.