This thesis is a study of the 4 Patฺipadãs and  the 5 Indriyas  in Theravãda Buddhism with 3 objectives, namely : 1. To study the principles of the 4 Patฺipadãs in Theravãda Buddhism. 2. To study the principles of adjustment of the  5 Indriyas to be balance in Theravãda Buddhism.  3. To study the principles of the  4 Patฺipadãs  and the 5 Indriyas in Theravãda Buddhism.

From the research, it is found that the meaning of the 4 Patฺipadãs (line of conduct), according to the word form, in the three Holy Baskets and the later Scriptures and also the opinions from the present scholars who gave the similar meaning is the practice. It is the division of 4 practices. It is called the 4 Patฺipadãs. The  practice of Buddha Dhamma to escape from suffering in Buddhism called the practice of meditation. Moreover, it is found that the four types of practice show the practice of meditation. The intelligence is divided into three classes to cause the people to attain enlightenment in Buddhism, namely : 1. Dukkhã-Patฺipadãs and Dandhã-Bhiññã both of which mean the difficult practice and the slow attainment. It is the type of practice by a person who is guidable (the trainable) 2. Dukkhã-Patฺipadãs and Khippã-Bhiññã both of which mean the difficult practice, but it is the quick attainment. It is the type of practice by a person who understands after a detailed treatment (the intellectuality) 3. Sukhã-Patฺipadãs and Dandhã-Bhiññã both of which mean the convenient practice, but the slow attainment. It is the type of practice by a person who understands after a detailed treatment  (the intellectuality)         4. Sukhã-Patฺipadãs and Khippa-Bhiññã both of which mean the convenient practice and the quick attainment. It is the type of practice by a person who is of quick intuition (the genius one; the intuitive one).

The meaning of the word “Indriya” according the patterns of words is that the doctrines of being great are of the responsibility in such and such matters. Moreover, the meaning of the words in the Holy Scriptures as well as the wring of relevant technical documents is agreeable with one another. There is  also the division of  Indriyas which are of  five patterns, namely : 1. Saddhindriya, the  faculty of faith confidence.  2. Viriyindriya, the  faculty of effort. 3. Satindriya, the  faculty of mindfulness.  4. Samãdhindriya, the  faculty of concentration.           5. Paññindriya, the  faculty of wisdom. Regarding the above mentioned five faculties, there is the importance in practising the meditation in which there must be the adjustment of  the  five Indriyas. That is to say, it is the adjustment of  a pair of the Indriyas that is to say to adjust the Faith to the Wisdom and to adjust the Wisdom to the Faith. Moreover, it is to adjust the Effort to the Concentration and to adjust Concentration to the Effort. . Regarding the mindfulness, the more the better. The mindfulness  is the central  to co-operate with all the Dhammas. When there is the usual training of  the 5 Indriyas, there will be the progress in the practice of  Dhamma and the achievement of the Arahantaship.

The 4 Patฺipadãs and the 5 Indriyas in Theravãda Buddhism from the study, it is found that the practice with the success of such behavior is also relevant to the subject  of  5 Indriyas, that is  Dandhã-Bhiññã or Khippã-Bhiññã depending on the integrity and the balance of  5 Indriyas. That is to say: To have the strong faculty will cause one to attain the Enlightenment quickly. For the person with weak faculty, the enlightenment can be slow. Moreover, it is found that each person in the individual Patฺipadãs who is in the right path when managed properly in practice  and can be found in the path, to the fullness and balance of the 5 Indriyas  as the results of the practice. Though the practice is different, but the destination the same, that is  Nibbana.