SN48.10 — Dutiyavibhaṅgasutta
There are these five faculties.
What five?
The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom.
And what is the faculty of faith?
Here a noble disciple has faith, he believes in the enlightenment of the Tathāgata:
Such indeed is the Blessed One, worthy, perfectly enlightened, endowed with knowing and conduct, well-gone, knower of the worlds, unsurpassed, a trainer of tamable men, teacher of gods and men, enlightened, blessed: this is called the faculty of faith.
And what is the faculty of energy?
Here a noble disciple lives with energy aroused for the abandoning of unwholesome states, for the attainment of wholesome states, being steadfast, strong in exertion, not shirking the responsibility for wholesome states.
He generates desire, makes an effort, arouses energy, exerts his mind, and strives for the non-arising of unarisen evil unwholesome states; for the abandoning of arisen evil unwholesome states; for the arising of unarisen wholesome states; for the maintenance, non-confusion, increase, expansion, and fulfillment by development of arisen wholesome states: this is called the faculty of energy.
And what is the faculty of mindfulness?
Here a noble disciple is mindful, endowed with supreme mindfulness and alertness, one who remembers and recollects what was done and said long ago.
He dwells contemplating the body in the body, ardent, fully aware, and mindful, having put away covetousness and grief for the world; in feelings … in mind … in mental objects he dwells contemplating mental objects, ardent, fully aware, and mindful, having put away covetousness and grief for the world: this is called the faculty of mindfulness.
And what is the faculty of concentration?
Here a noble disciple, having made letting go the object, attains concentration, attains unification of mind.
He dwells secluded from sensual pleasures, secluded from unwholesome states, entering and remaining in the first jhāna, which includes directed thought and evaluation, as well as joy and pleasure born of seclusion.
With the stilling of directed thoughts and evaluations, he enters and remains in the second jhāna, which has internal confidence and unification of mind, is without directed thought and evaluation, and has joy and pleasure born of concentration.
With the fading away of joy, he remains equanimous, mindful, and fully aware, feeling pleasure with the body, he enters and remains in the third jhāna, of which the noble ones declare, He is equanimous, mindful, dwelling in pleasure.
With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and remains in the fourth jhāna, which has neither pain nor pleasure and purity of mindfulness due to equanimity: this is called the faculty of concentration.
And what is the faculty of wisdom?
Here a noble disciple is wise, he possesses wisdom directed to arising and passing away, which is noble and penetrative, leading to the complete destruction of suffering.
He understands as it really is, This is suffering, he understands as it really is, This is the origin of suffering, he understands as it really is, This is the cessation of suffering, he understands as it really is, This is the way leading to the cessation of suffering: this is called the faculty of wisdom.
These are the five faculties.