The distinction between indriya and bala seems to be that indriya, 'faculty', means a qualitative range of capacity or extent of dominion in a given province, whereas bala, 'power', implies rather a quantitative superiority of endowment. As faculties the five items, saddhā, viriya, sati, samādhi, and paññā, are, in the ariyasāvaka, either effective or latent all at once (see Indriya Samy. vi,2 <S.v,228>) and are totally absent from the puthujjana (ibid. ii,8 <S.v,202>[11]). As powers they are the strength of the ariyasāvaka, who has equipment for practice of the Dhamma that is lacking in the puthujjana. Katamañ ca bhikkhave bhāvanābalam. Tatra bhikkhave yam idam bhāvanābalam sekhānam etam balam sekhamhi. ('And which, monks, is the development-power? Herein, monks, as to the development-power, this is the trainers' power, in trainers.') (Anguttara II,ii,1 <A.i,52>) It is sometimes supposed that a puthujjana possesses these faculties and powers, at least in embryo, and that his task is to develop them. This is a misunderstanding. It is the puthujjana's task to acquire them. It is for the sekha, who has acquired them, to develop them.