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The Bodhisattva Doctrine in Buddhist Sanskrit Literature c8.s7: VIII. The Indriyas and the Balas

The Bodhisattva Doctrine in Buddhist Sanskrit Literature c8.s7

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VIII. The Indriyas and the Balas

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The five *indriyas* and the five *balas*, which have the same names, are included among the thirty-seven *bodhipakṣa-dharmas*.

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In the final formula, these are :—(1) *śraddhā* (Faith), (2) *vīrya* (Energy), (3) *smṛti* (Mindfulness), (4) *samādhi* (Concentration), (5) *prajñā* (Wisdom). But it is almost certain that this group of five was accepted after a process of change and selection. The Pāli texts speak of four, five or seven *balas*, and the names vary.²⁶⁷ Only three items (*vīrya*, *samādhi*, and *prajñā*) are mentioned at Mtu. ii, 290.9, and *samādhi* is omitted at Lal. V., 434.22. *Chanda* takes the place of *śraddhā* in several passages of the Lal. V. (239.1—262.8—434.19). This substitution of *chanda* for *śraddhā* gives us a glimpse into the early history of the pentad. *Chanda* was associated with the idea of personal effort, as in the formulæ of the *ṛddhi-pādas* and the *samyak-prahāṇas*. But *śraddhā* suggested pious devotion to the Buddha. *Chanda* gave place to *śraddhā*, as the Buddhists tended more and more to exalt the Buddha and depend on his help and grace instead of working out their own salvation with diligence and being their own "islands of refuge".²⁶⁸ It is also to be noted that the same group of five (with *chanda* in the place of *śraddhā*) is incorporated in the formula of the eighteen *āveṇika-dharmas* (special exclusive attributes) of a perfect Buddha (Nos. 7, 8, 9, 10, 11).²⁶⁹ It is almost certain that *chanda* originally occupied the place now accorded to *śraddhā*.

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Another group of five *balas* is also mentioned in the *Lal. V.*: *puṇya, prajñā, jñāna, kṣānti, vīrya*—(*Lal. V.* 316.15).

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We may also surmise that an attempt was made by some thinkers to add the two terms *vimukti* and *vimukti-jñāna-darśana* to the group of the five *balas*. The innovators failed in this case, though they succeeded in tacking these notions on to the three old *skandhas* of *śīla, samādhi* and *prajñā*.²⁷⁰ The five *balas* and *indriyas* represent important and fundamental Buddhist concepts. They are related more to the needs of the heroic monk than to those of the ordinary layman. They begin with Faith, take up three *aṅgas* (parts, limbs) of the eightfold Way (*vīrya* = *vyāyāma*, *smṛti* and *samādhi*), and end with the highest Wisdom. The formula was found so helpful that the Yoga school borrowed it from the Buddhists. It is found in identically the same form in the *Yoga-sūtras* (i, 20, page 23).

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It is probable that the five *balas* were introduced into the formula of the thirty-seven *dharmas* after the five *indriyas*, as the latter are always mentioned before the *balas* in the list. Aśvaghoṣa indeed omits all mention of the *indriyas* at xvii, 26 of the *Saund. Kā.*, where he speaks of the *balas*. This circumstance may lead us to suppose that the *indriyas* were not recognised as a group in his time. But he knew of them, as he refers to *śraddh-endriya* in the same poem (xii, 37). In fact, the five *indriyas*, which are included among the " *bodhipakṣya-dharmas* ", have been taken over from another old list of twenty-two *indriyas*, which also occurs in the Pāli canon.²⁷¹ These twenty-two *indriyas* are enumerated in the *M. Vy.* (Section 108, page 156), but not in the *Dh. S.* It has been suggested that this list of *indriyas* is a revised and more elaborate form of the twenty-three or twenty-five categories (*tattvas*) of the *Sāṅkhya* system.²⁷² But the Buddhist list seems to include only the categories referring to the individual living being, and it does not analyse the external world. Thus the six external *āyatanas* (form, sound, odour, etc.) are excluded. It seems more likely that the philosophers of the *Sāṅkhya* school developed the idea suggested by the Buddhist categories and extended its scope (cf. *Sāṅkhya-kārikā*, verse 22, page 20). The twenty-two *indriyas* are placed in a peculiar order in the Pāli and Sanskrit texts, and the *M. Vy.* makes matters worse by putting *jīvita* at the end (instead of the ninth place, which it occupies in the Pāli list: *Vibhaṅga*, p. 123, lines 3 ff.).

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The *M. Vy.* also places *duḥkha* before *sukha*. It will perhaps make the list more intelligible, if we mention the items in the following order:—

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(1) *Jīvita* (life, vitality, vital spirits, vital principle).
(2) *Puruṣa* (male).
(3) *Strī* (female).
(4) *Cakṣus* (the eye, or vision).
(5) *Śrotra* (the ear, or hearing).
(6) *Ghrāṇa* (the olfactory organ, or smelling).
(7) *Jihvā* (the tongue, or taste).
(8) *Kāya* (body-sensibility).
(9) *Manas* (mind).
(10) *Duḥkha* (pain).
(11) *Sukha* (pleasure).
(12) *Saumanasya* (joy).
(13) *Daurmanasya* (grief).
(14) *Upekṣā* (hedonic indifference, or equanimity).
(15) *Śraddhā* (faith).
(16) *Virya* (energy).
(17) *Smṛti* (mindfulness).
(18) *Samādhi* (concentration).
(19) *Prajñā* (wisdom).
(20) *An-ājñātam ājñāsyāmi* (*indriya*), (the thought, “I shall come to know the unknown”).
(21) *Ājñā* (gnosis, knowledge).
(22) *Ājñātāvī* (one who possesses knowledge).

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This list may be easily divided into its component parts. The first three categories are biological; the next six are the sense-organs and sense-functions. The five from No. 10 to No. 14 are feelings;

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the next five (Nos. 15-19) are the important factors of Enlightenment, and the last three relate to the thought of Enlightenment, Enlightenment and the perfectly enlightened man.

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Five indriyas (Nos. 15-19) have been taken out of this list and included among the thirty-seven bodhipakṣya-dharmas. This word indriya means, "belonging to the ruler," "governing, ruling, controlling principle," "directive force." "These five indriyas are related to moral and spiritual qualities and values" (Pāli Dicy.). The Sanskrit authors also interpret the term in the same sense. Aṣvaghoṣa says that the categories are called indriyas as they are "chief or principal" factors: (Saund. Kā., xii, 37). Vasubandhu explains that they are of "sovereign importance" (ādhipaty-ārthen-endriyāny-ucyante: M. S. Al., 143, 21.) The Tibetan equivalent, dbaṅ-po, also indicates the etymology of the term, as it means "Indra, powerful, mighty, a ruler, lord or sovereign" (Tib. Dicy., 908a). The word has been variously translated as "faculties," "mental energies," "organs of spiritual sense," "de fem organen for andlig förnimmelse," "organs of moral practice," "moral qualities," "die Vermögen," "les sens," etc. But it is advisable to avoid confusion by eschewing the words "organ" and "faculty" in translating this term, when it refers to these five indriyas. It should be rendered as "chief categories" or "chief controlling principles."

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These five indriyas and balas are mentioned as a group in several passages of Buddhist Sanskrit literature (M. Vy. Sections 41, 42; Dh. S. Sections 47, 48; M. S. Al., 143, 19 ff.; Da. Bhū., 39; Pr. Pā. Ḉuta., 1437). They are sometimes not called indriyas or balas (Lal. V., 245.5). A bodhisattva must cultivate them (bhāvayati: Da. Bhū., 39.) H. Kern thinks that the only difference between the indriyas and the balas is that the latter are more intense than the former.²⁷³ But there seems to be a radical distinction between the two categories. The indriyas are regarded as static in character, while the balas are dynamic. The word bala has been variously translated as "moral powers," "strengths," "forces," "virtues," etc. It is perhaps best to render it as "powers". The M. S. Al. explains that they are so called, because their contraries or opposites (vipakṣāḥ) are feeble (p. 143). Aṣvaghoṣa teaches that the balas, which he describes as "noble" (āryāḥ), serve to destroy the five "mental obstructions" (cetaḥ-khilāni, literally, "waste or fallow land"; hence, "barrenness of mind"; Saund. Kā., xvii, 26). These five khilas are the following:—(1) Doubt or misgivings about the Teacher (Buddha). (2) Doubt about the Doctrine. (3) Doubt about the Confraternity, or Order of Monks. (4) Doubt about the course of training. (5) Anger towards the other monks.²⁷⁴

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The items, *vīrya* and *prajñā*, will be discussed as *pāramitās*; *smṛti* has been dealt with in the section on the *smṛti-upasthānas*; and *samādhi* will be treated in detail in connection with the *dhyāna-pāramitā*. We shall therefore now discuss only *śraddhā* and its relation to a *bodhisattva*'s career.

Śraddhā (as indriya and bala)

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*Śraddhā* (Pāli: *saddhā*) is an important factor in a *bodhisattva*'s development. Faith is frequently mentioned in the Pāli canon.²⁷⁵ It acquires even greater importance in the hands of the Sanskritists. In the Buddhist Sanskrit treatises, it is regarded as the Alpha of a *bodhisattva*'s career, whose Omega is *prajñā* or *bodhi* (Wisdom, Enlightenment). It occupies the first place in the list of the five *balas* and *indriyas*. But it has the same position of predominance and distinction in the list of the seven *dhanas* (*dhanāni*—treasures), which embodies some of the most important categories of Buddhist ethics and metaphysics. *Śraddhā* heads the list, and the other six follow: (*śīla, hrī, apatrāpya, śruta, tyāga, prajñā*).²⁷⁶ *Śraddhā* is also mentioned as the first of the four *sampads* (blessings, accomplishments), viz. *śraddhā, śīla, tyāga, prajñā*, which are often spoken of in connection with the conversion and moral improvement of unbelieving, wicked, selfish or deluded persons.²⁷⁷ A *bodhisattva* is said to “establish unbelievers in the *sampad* of Faith”. *Śraddhā* is placed first in the list of the 108 *dharmāloka-mukhas* (entrances to the light of the Religion) in the *Lal. V.*, and it figures twice again in that list as an *indriya* and a *bala*.²⁷⁸ According to the scheme of the ten *bhūmis*, a *bodhisattva* acquires ten “purifying principles” (*pariśodhakā dharmāḥ*) in the very first *bhūmi*; and here too *śraddhā* occupies the first place, the other *dharmas* being love, friendliness, etc.²⁷⁹ It is also mentioned in the *Śikṣā* as the first of the four principles or qualities, which prevent a *bodhisattva* from falling away from the right path, the other three being Reverence (*gaurava*), Humility (*nirmānatā*) and Energy (*vīrya*).²⁸⁰ Thus there is remarkable unanimity among the Buddhist writers in giving *śraddhā* the first place in several numerical lists and formulae.

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*Śraddhā* is said to be recommended by Gautama Buddha himself as the starting-point of a pious Buddhist's life in the new faith. The *Lal. V.* relates that Buddha did not wish to preach the Doctrine to the world after his Enlightenment, as he was not sure that the people were ripe for it. If they did not accept his teaching, it would mean only fruitless work and fatigue for him. 281 But the *deva* Mahābrahmā persuaded him to teach the people. Gautama Buddha then spoke of *śraddhā* as the first necessary condition for receiving religious instruction. 282 Similarly, when Buddha exhorts Nanda in the *Saund. Kā.*, he puts *śraddhā* first: "Henceforward you should again guard your conduct. Cultivate first the *indriya* of *śraddhā* (or 'let *śraddhā* be your guide'). Thus, friend, you will attain to the Deathless" (*Saund. Kā.*, xiii, 10).

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*Śraddhā* has been accorded a prominent position by the Mahāyānist authors in another remarkable context. They have put *śraddhā* right into the old formula, which describes the renunciation of a monk and his initiation into the Order. This formula reads thus: "He left his home for the homeless life with right Faith, having removed his hair and his beard and donned reddish-yellow orange-coloured garments." 283 *Śraddhā* is often mentioned in connection with the renunciation of the home and the world (*śraddhayā pravrajita*). 284

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Almost all Buddhist writers have sung the praises of *śraddhā* in eloquent words. "It leads to inviolable aspiration. 285 It renders a person independent of the guidance of others. 286 It enables a *bodhisattva* to escape the power of Evil (*Māra*) and to put forth great Energy 287; but it must be rooted in *Dharma* (righteousness and religion). 288 It is indeed the most excellent of all possessions. 289 He, who has faith, will be rich in virtues. Faith gives constancy and strength. 290 It is a rare gift, which is not easy to come by. 291 *Śraddhā* is so blessed that she should be accorded divine honours and worshipped as a goddess. 292 If a deed is purified by Faith, it will bear great fruit in increasing spiritual Merit. 293 Faith is indeed like unto ambrosia, 294 and its power fulfils all desires, when it is combined with the Thought of Enlightenment and Renunciation. 295 Faith is like a ship, in which a *bodhisattva* can safely enter the great ocean of Virtue and Merit; but if he makes shipwreck, he cannot acquire supreme Wisdom. 296 Faith is the seed of bright virtue (*śuklo dharmaḥ*): if the seed be burned by fire, how can it put forth green sprouts? 297 A *bodhisattva*, who is lacking in Faith, will easily fall into the grievous sin of Pride.298 Without Faith, no one can even start on the long career of a *bodhisattva*, which begins with the “Thought of Enlightenment”. Faith is the root of that idea.299 It leads the way; it is the parent of all virtues; it fosters and promotes them.300 It dispels all doubt and shows us the City of Bliss.301 It destroys Pride and gives joy to the pure mind. Through Faith, a *bodhisattva* rejoices in renunciation and charity, and becomes invincible on account of the increased keenness and radiance (clearness) of all his faculties and powers. He never swerves from the path of righteousness and discipline, especially as he is always devoted to the Church (*saṅgha*) and cannot be misled by bad friends. He is protected by the Buddhas; he acquires purity of will and purpose, and practises the *pāramitās*. He constantly thinks of the Buddhas and attains the ideal. Faith thus leads to the highest Enlightenment.”

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In this way, the Buddhist authors extol and magnify Faith. Aṣvaghoṣa also adds the human touch in a few simple verses:—

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“When a man needs water, he believes by Faith that it exists in the bowels of the earth. Then he digs the ground.”

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“The husbandman believes by Faith that grain will grow in the soil, otherwise he would not expect a crop or sow the seed”. (*Saund. Kā.*, xii, 33, 35.)

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The persons, towards whom *śraddhā* should be directed, are the Buddhas, especially Gautama Buddha, and the higher *bodhisattvas*.

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*Three Additional Indriyas.* It has been indicated above that the five *indriyas* have been taken from the comprehensive list of twenty-two, and then included among the thirty-seven *bodhi-pakṣya-dharmas*. But some philosophers have also attempted to associate three other important categories of that list with a *bodhisattva’s* discipline. These are Nos. 20, 21 and 22, which represent the supreme goal of Wisdom. The *Pr. Pā. Ṣata.* interprets these three last *indriyas* as referring to the initiation, development and consummation of the process of cultivating the five *indriyas* of *śraddhā*, *vīrya*, *smṛti*, *samādhi* and *prajñā*.302 The novice is in the condition indicated by the *indriya* No. 20, “I shall know the unknown.” When he has made some progress, he is in the stage of Gnosis (*ājñā*). When he has thoroughly acquired the five *indriyas*, he is a perfect adept (*ājñātāvī*). It should be stated, however, that most Buddhist writers do not deal with these three *indriyas* at all.

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*Ten Additional Balas.* The Mahāyānist authors were inclined to exalt and glorify the *bodhisattvas* and accord them a position of equal dignity and importance with the Buddhas. According to an old tradition, a Buddha possesses ten *balas*; (these have been enumerated in the section on "The Buddha"). An advanced *bodhisattva* was therefore also supposed to have ten *balas* (*M. Vy.*, Section 26; *Dh. S.*, Section 75). But the epithet *Daça-bala* generally denotes a perfect Buddha, as the older tradition maintained itself in literature. These ten *balas* of a *bodhisattva* are of merely theoretical interest, and they are not described in detail in the principal treatises.

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Here we have another of those numerical lists, with which Buddhist literature is over-burdened. To make matters worse, the items are not the same in the *M. Vy.* and the *Dh. S.*, which give two different lists. The *Dh. S.* attributes the following *balas* to a *bodhisattva* :—

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(1) *Adhimukti*: "Faith," "Devotion"; Tibetan : *mospa* = "faith, devotion, adoration, satisfaction." (*Tib. Dicy.*, 977).

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(2) *Pratisankhyāna*: "Power of computation" (*Pali Dicy.*) ³⁰³ Tibetan : *So-Sor brtags-pa* = "detailed examination" (*Tib. Dicy.*, 557).

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³⁰³ [^303]:

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(3) *Bhāva*: "Cultivation or production by thought" (*Pāli Dicy.*). Tibetan : *bsam-pa* = "thought, inclination" (*Tib. Dicy.*, 1316).

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(4) *Ksānti*: Forbearance, patience.

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(5) *Jñāna*: "Knowledge."

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(6) *Prahāna*: "Renunciation" (or perhaps, "Exertion").

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(7) *Samādhi*: "Concentration."

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(8) *Pratibhāna*: "Intelligence," or "Readiness of Speech."

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(9) *Punya*: "Spiritual Merit."

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(10) *Pratipatti*: "Accomplishment," "Attainment," "Way, method, conduct, practice, performance, behaviour, example" (*Pāli Dicy.*). Tibetan : *sgrub-pa*, "to complete, to accomplish." *Tib. nan-tan du bya-ba*, "accomplished, practised with earnestness" (*Tib. Dicy.* 736).

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The *M. Vy.* gives the following list :—

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(1) *Açaya-balam*: "The Power of Thought." The Tibetan equivalent is *bsam-pahi-stobs*. *Bsam-pa* means "thought, reflection," and also "will, inclination" (*Tib. Dicy.*, Das, 1316). S. Lévi translates : "la force de Tendance" (*M. S. Al.*, tr. p. 27). "Inclination, intention, will, hope" (*Pāli Dicy.*, s.v. *āsaya*).

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(2) *Adhyāçaya-balam*: “The Power of Will.” S. Lévi translates: “la force de l’archi-tendance.” “Intention, desire, wish, disposition, bent” (Pāli Dicy., s.v. *ajjhāsaya*).

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(3) *Prayoga-balam*: “The Power of Practice.” Tibetan: *Sbyor-ba*, “to prepare, to establish” (Tib. Dicy., 941). S. Lévi translates: “la force d’emploi.” “Preparation, undertaking, occupation, exercise, business, action, practice” (Pāli Dicy., s.v. *payoga*).

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(4) *Prajñā-balam*: “The Power of Wisdom.”

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(5) *Praṇidhāna-balam*: “The Power of Resolution or Aspiration.”

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(6) *Yāna-balam*: “The Power of the Way or Career.”

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(7) *Caryā-balam*: “The Power of the Discipline or Practice.” S. Lévi translates: “la force de conduite.” Tibetan: *spyod-pa*, “deed, action, practice, behaviour” (Tib. Dicy., 808).

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(8) *Vikurvaṇa-balam*: “The wonder-working Power.” S. Lévi translates: “la force de transformation.” The Tibetan equivalent is the same as for *ṛddhi* (*hphrul-ba*).

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(9) *Bodhi-balam*: “The Power of Enlightenment.”

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(10) *Dharma-cakra-pravartana-balam*: “The Power of preaching the Doctrine” (literally, “of turning the wheel of the Doctrine”).304

Cites (11)