“Bhikkhus, these are the five faculties. Which five? The faculty of |faith::confidence, conviction, trust [saddha]|, |energy::willpower, determination [vīriya]|, |mindfulness::awareness, presence [sati]|, |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| and |wisdom::distinctive knowledge, discernment [pañña]|.
And what, bhikkhus, is the |faculty of faith::mental faculty of confidence, conviction, trust [saddhindriya]|? Here, bhikkhus, a disciple of the noble ones has confidence, is convinced in the enlightenment of the Tathāgata, acknowledging: ‘Indeed, the Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One.’ This is called the faculty of faith.
And what, bhikkhus, is the |faculty of energy::mental faculty of willpower, determination [vīriya]|? Here, bhikkhus, a disciple of the noble ones keeps his persistence aroused for the giving up of unwholesome mental qualities and for the cultivation of wholesome mental qualities. With steadfast determination and unwavering effort, he generates desire, strives, arouses persistence, comprehends with his mind, and makes an effort, both to prevent the arising of unarisen harmful unwholesome mental qualities and to abandon existing ones, and to bring forth and develop unarisen wholesome mental qualities and enhance those that have arisen. This, bhikkhus, is called the faculty of energy.
And what, bhikkhus, is the |faculty of mindfulness::mental faculty of awareness, presence [satindriya]|? Here, bhikkhus, a disciple of the noble ones is fully attentive, equipped with utmost mindfulness, able to recall and reflect upon things done and said long ago. He practices by observing the body in and of itself, with continuous effort, fully aware and being present, having removed |craving and displeasure::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| with regard to the world. Similarly, he applies this practice to feelings, mind, and mental qualities, dwelling as an observer who if fully aware and remains present, eradicating any worldly desires and displeasure. This is called the faculty of mindfulness.
And what, bhikkhus, is the |faculty of collectedness::mental faculty of stability of mind, mental composure [samādhindriya]|? Here, bhikkhus, a disciple of the noble ones, having made letting go his basis, attains stability of mind, attains unification of mind. Having secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities, he enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. With the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, he enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure. With the fading away of joyful pleasure, he dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna which the Noble Ones describe as ‘one who dwells equanimous, mindful and at ease.’ With the abandonment of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, he enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::clear comprehension and full awareness of body, felt experiences, mind, and mental qualities [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. This, bhikkhus, is called the faculty of collectedness.
And what, bhikkhus, is the |faculty of wisdom::mental faculty of discernment [paññindriya]|? Here, bhikkhus, a disciple of the noble ones is wise, endowed with the wisdom which discerns the arising and passing away [of phenomena], a wisdom that is noble and penetrative, and leads directly to the |complete exhaustion of suffering::extinction of stress, termination of tension [dukkhakhaya]|. Such a disciple truly understands, ‘This is suffering’, ‘This is the arising of suffering’, ‘This is the exhaustion of suffering’, and ‘This is the way of practice leading to the exhaustion of suffering’. This is called the faculty of wisdom.
These, bhikkhus, are the five faculties.”