Homage to the Buddha!

Outline

This I heard:

at one time the Fortunate One was dwelling near Śrāvastī, at Mgāra’s mother’s mansion in the Eastern Grounds, together with a great monastic community of one thousand, two-hundred and fifty monastics.

There the Fortunate One, with a voice that was firm, deep, sweet, noble and without fault, addressed the monastics (saying):

“I will teach the Dharma to you, monastics, those Dharma teachings that are good in the beginning, good in the middle, good in the end, with their meaning, with their (proper) phrasing, I will make known the spiritual life which is complete, fulfilled, accomplished, that is to say, the Dharma instruction known as the Analysis of the Topics. Listen well and carefully, apply your minds, and I will speak.”

“Surely, Fortunate One,” those monastics replied to the Fortunate One, and the Fortunate One said this:

“What, monastics, are the Dharma instructions known as the Analysis of the Topics?

They are as follows:

(1) The five components (of mind and matter),
(2) the five components (of mind and matter) that provide fuel for attachment,
(3) the eighteen elements,
(4) the twelve sense-spheres,
(5) the twelve factors of conditional origination,
(6) the four noble truths,
(7) the twenty-two faculties,
(8) the four absorptions,
(9) the four formless attainments,
(10) the four spiritual states,
(11) the four practices,
(12) the four cultivations of concentration,
(13) the four ways of attending to mindfulness,
(14) the four right strivings,
(15) the four bases of spiritual power,
(16) the five faculties,
(17) the five strengths,
(18) the seven factors of awakening,
(19) the eightfold noble path,
(20) the sixteen modes of mindfulness while breathing,
(21) the four factors of stream-entry,
(22) the ten strengths of a Realised One,
(23) the four confidences,
(24) the four analytical knowledges,
(25) the eighteen special qualities of the Buddha,
(26) the thirty-two marks of a great man,
(27) the eighty secondary characteristics.

This, monastics, is indicated as the Dharma explanation known as the Analysis of the Topics.

(1) The Five Components

Herein, monastics, what are the five components?

They are as follows:

(1) The bodily-form component,
(2) the feelings component,
(3) the perceptions component,
(4) the volitions component,
(5) and the consciousness component.

These, monastics, are the five components.

(2) The Five Components that provide Fuel for Attachment

Herein, monastics, what are the five components (of mind and body) that provide fuel for attachment?

They are as follows:

(1) The bodily-form component that provides fuel for attachment,
(2) the feelings component that provides fuel for attachment,
(3) the perceptions component that provides fuel for attachment,
(4) the volitions component that provides fuel for attachment,
(5) the consciousness component that provides fuel for attachment.

These, monastics, are the five components that provide fuel for attachment.

(3) The Eighteen Elements

Herein, monastics, what are the eighteen elements?

They are as follows:

(1) The eye element,
(2) the visible-form element,
(3) the eye-consciousness element,
(4) the ear element,
(5) the sound element,
(6) the ear-consciousness element,
(7) the nose element,
(8) the smell element,
(9) the nose-consciousness element,
(10) the tongue element,
(11) the taste element,
(12) the tongue-consciousness element,
(13) the body element,
(14) the tangible element,
(15) the body-consciousness element,
(16) the mind element,
(17) the thoughts element,
(18) the mind-consciousness element.

These, monastics, are said to be the eighteen elements.

(4) The Twelve Sense-Spheres

Herein, monastics, what are the twelve sense-spheres?

They are as follows:

(1) The internal eye sense-sphere,
(2) the external visible-form sense-sphere,
(3) the internal ear sense-sphere,
(4) the external sound sense-sphere,
(5) the internal nose sense-sphere,
(6) the external smell sense-sphere,
(7) the internal tongue sense-sphere,
(8) the external taste sense-sphere,
(9) the internal body sense-sphere,
(10) the external tangible sense-sphere,
(11) the internal mind sense-sphere,
(12) the external thought sense-sphere.

These, monastics, are said to be the twelve sense-spheres.

(5) The Twelve Factors of Conditional Origination

Herein, monastics, what are the twelve factors of conditional origination?

It is as follows:

This being so, that is; from the arising of this, that arises.

They are (also) as follows:

(1) With ignorance as condition: volitions,
(2) with volitions as condition: consciousness,
(3) with consciousness as condition: mind and body,
(4) with mind and body as condition: the six sense-spheres,
(5) with the six sense-spheres as condition: contact,
(6) with contact as condition: feeling,
(7) with feeling as condition: craving,
(8) with craving as condition: attachment,
(9) with attachment as condition: continuation,
(10) with continuation as condition: birth,
(11) with birth as condition:
(12) old age, death, grief, lamentation, pain, sorrow, and despair (all) arise, and so there is an origination of this whole great mass of suffering.

(1) (But) from the cessation of ignorance, there is the cessation of volitions,
(2) from the cessation of volitions, the cessation of consciousness,
(3) from the cessation of consciousness, the cessation of mind and body,
(4) from the cessation of mind and body, the cessation of the six sense-spheres,
(5) from the cessation of the six sense-spheres, the cessation of contact,
(6) from the cessation of contact, the cessation of feeling,
(7) from the cessation of feeling, the cessation of craving,
(8) from the cessation of craving, the cessation of attachment,
(9) from the cessation of attachment, the cessation of continuation,
(10) from the cessation of continuation, the cessation of birth,
(11) from the cessation of birth:
(12) old age, death, grief, lamentation, pain, sorrow, and despair (all) cease, and so there is a cessation of this whole great mass of suffering.

(1) {Ignorance}

Herein what is ignorance?

It is as follows:

Not knowing the past, not knowing the future, not knowing the present; not knowing the internal, not knowing the external, not knowing the internal and the external; not knowing what are (volitional) deeds, not knowing results, not knowing (volitional) deeds and their results; not knowing good actions, not knowing bad actions, not knowing what are good actions and bad actions; not knowing causes, not knowing fruition, not knowing causes and fruition; not knowing the origination of causes in things, not knowing conditional origination, not knowing the conditional origination of things; not knowing the Buddha, not knowing the Teaching, not knowing the Community; not knowing suffering, not knowing origination, not knowing cessation; not knowing the path, not knowing wholesome and unwholesome things, This and the next four pairs are all related to the dharma in the Bodhi-pakṣya-dharma according to the commentary. not knowing blameable and blameless things; not knowing what things should and should not be practiced, not knowing what things are inferior and superior, (or) dark and light.

In regard to the six sense-spheres, darkness, or lack of penetration, lack of insight, lack of knowledge of the way things are, complete delusion, bewildered ignorance.

This is said to be ignorance.

(2) {Volitions}

With ignorance as condition: volitions is said.

What are volitions?

There are these three volitions:

{1} Bodily volitions,
{2} verbal volitions,
{3} mental volitions.

{1} What are bodily volitions?

Breathing in and breathing out, these things are indeed bodily, (they are) dependent on body, connected with body, existing dependent on body. Therefore breathing in and breathing out is said to be bodily volitions. The commentary has a hard time indeed explaining how breathing in and out can be considered saṁskāra (volitions). In fact there appears to be a confusion between two different uses of saṁskārā, one in the context of pratitya-samutpāda, and another in the context of nirodha-samāpatti. Here the definition that applies in the latter context, and been mistakenly utilised in the former.

{2} What are verbal volitions?

After thinking and reflecting he speaks words, not without thinking, not without reflecting. Therefore thinking and reflecting are said to be verbal volitions.

{3} What are mental volitions?

Whatever passionate intentions, hateful intentions, deluded intentions (there are), these are mental factors, (they are) dependent on mind, connected with mind, existing dependent on mind. Therefore intention is said to be mental volitions.

These, monks, are said to be the three volitions.

(3) {Consciousness}

With volitions as condition: consciousness is said.

What is consciousness?

The group of six consciousnesses.

Which six?

They are as follows:

{1} Eye-consciousness,
{2} ear-consciousness,
{3} nose-consciousness,
{4} tongue-consciousness,
{5} body-consciousness,
{6} mind-consciousness.

These are said to be the consciousnesses in the group of six consciousnesses.

(4) {Name and Bodily-Form}

With consciousness as condition: mind and bodily-form is said.

Herein, what is mind?

Mind is the four formless components.

Which four?

{1} The feelings component,
{2} the perception component,
{3} the volitions component,
{4} the consciousness component.

This is mind.

What is bodily-form?

Whatever has form, all of these: the four great existents, and whatever is derived from the four great existents.

Which four?

They are as follows:

{1} The earth element,
{2} the water element,
{3} the fire element,
{4} and the wind element.

What is the earth element?

Whatever is weighty and solid.

{2} What is the water element?

Whatever is fluid and flowing.

{3} What is the fire element?

Whatever has heat and ripens.

{4} What is the wind element?

Whatever is flexible, circulates and is light in motion.

This is bodily-form and previously mind.

The two of them together in brief is what is said to be mind and bodily-form.

(5) {Six Sense-spheres}

With mind and bodily-form as condition: the six sense-spheres is said.

What are the six sense-spheres?

The six internal sense-spheres.

They are as follows:

{1} The eye sense-sphere,
{2} the ear sense-sphere,
{3} the nose sense-sphere,
{4} the tongue sense-sphere,
{5} the body sense-sphere,
{6} the mind sense-sphere.

This is said to be the six sense-spheres.

(6) {Contact}

With the six sense-spheres as condition: contact is said.

What is contact?

The group of six contacts.

Which six?

{1} Eye-contact,
{2} ear-contact,
{3} nose-contact,
{4} tongue-contact,
{5} body-contact,
{6} mind-contact.

This is said to be contact.

(7) {Feeling}

With contact as condition: feeling is said.

What is feeling?

The group of six feelings.

{What six?}

{1} Feeling arising from eye-contact, pleasant, unpleasant, and neither unpleasant nor pleasant, and so {2-6} feeling arising from ear-, nose-, tongue-, body and mind-contact, pleasant, unpleasant, and neither unpleasant nor pleasant.

This is said to be feeling.

(8) {Craving}

With feeling as condition: craving is said.

What is craving?

The group of six cravings.

Which six?

{1} Craving for form,
{2} craving for sounds,
{3} craving for smells,
{4} craving for tastes,
{5} craving for tangibles,
{6} craving for thoughts.

{This is said to be craving.}

(9) {Attachment}

With craving as condition: attachment is said.

What is attachment?

There are four attachments.

What four?

{1} Attachment to sensuality,
{2} attachment to views,
{3} attachment to virtue and practice,
{4} and attachment to self-view.

{This is said to be attachment.}

(10) {Continuation}

With attachment as condition: continuation is said.

What is continuation?

(There are) three continuations.

Which three?

They are as follows:

{1} Continuation in the sense-realm,
{2} continuation in the form-realm,
{3} continuation in the formless-realm.

Herein, what is continuation in the sense-realm?

The (sense-realms) are as follows:

{2} ghosts,
{3} animals,
{4} humans,
{5} {gods}.

The formless gods arise in four ways according to (the level of) mind-only meditation.

This is said to be the formless element.

These are the three continuations.

{This is said to be continuation.}

(11) {Birth}

With continuation as condition: birth is said.

What is birth?

For the various beings in the various classes of beings there is (the process of) birth, being born, rebirth, appearing, turning up, manifestation, the acquisition of the components, the acquisition of the elements, the acquisition of the sense-spheres, the production of the mind-components, the arising of the life faculty, being brought together in their respective divisions.

This is said to be birth.

(12) {Old Age and Death}

With birth as condition: old age, death is said.

What is old age?

Whatever baldness, greying hair, wrinkled skin, agedness, bentness, crookedness, warpedness, twistedness, rattling in the throat when breathing in and breathing out, moles on the limbs, being propped up on crutches, forward bending of the body, decay of the sense faculties, breaking up of the conditions (for life), the state of being ancient, decrepitude, indisposition, weakness, dwindling away, complete dwindling away.

This is said to be old age.

What is death?

For the various beings in the various classes of beings there is a fall, a falling away, a dwindling away, a disappearance, a making of time, a dwindling away of the lifespan, a dwindling away of the vital heat, a cessation of the life-faculty, a throwing off of the components.

This is said to be death.

This death together with the former old-age, these two together are in short what is said to be old-age and death.

This, monastics, is the twelve-fold conditional origination.

(6) The Four Noble Truths

Herein, (monks,) what are the four noble truths?

[They are as follows:]

{1} The noble truth of suffering,
{2} the noble truth of the arising of suffering,
{3} the noble truth of the cessation of suffering,
{4} the noble truth of the path leading to the cessation of suffering,

(1) {The Noble Truth of Suffering}

Herein, what is the noble truth of suffering?

[It is as follows:]

Birth is suffering,
old age is suffering,
sickness is suffering,
death is suffering,
being parted from what is liked is suffering,
being joined to what is not liked is suffering,
not to obtain that which is wished for and sought for is suffering,
in brief, the five components (of mind and body) that provide fuel for attachment are suffering.

This is said to be the noble truth of suffering.

(2) {The Noble Truth of the Arising of Suffering}

What is the noble truth of the arising of suffering?

It is as follows:

It is that craving which leads to continuation in existence, which is connected with enjoyment and passion, greatly enjoying this and that.

This is said to be the noble truth of the arising of suffering.

(3) {The Noble Truth of the Cessation of Suffering}

What is the noble truth of the cessation of suffering?

Whatever craving there is which leads to continuation in existence, which is connected with enjoyment and passion, greatly enjoying this and that, its abandonment without remainder, letting go, wasting away, destruction, fading away, cessation, stilling and disappearance.

This is said to be the noble truth of the cessation of suffering.

(4) {The Noble Truth of the Practice Leading to the End of Suffering}

Herein, what is the noble truth of the practice leading to the end of suffering?

It is that eightfold noble path beginning with right view and so on.

It is as follows:

{1} Right view,
{2} right thought,
{3} right speech,
{4} right action,
{5} right livelihood,
{6} right endeavour,
{7} right mindfulness,
{8} right concentration.

This is said to be the noble truth of the practice leading to the end of suffering.

These, monastics, are the four noble truths.

(7) The Twenty-Two Faculties

Herein, monastics, what are the twenty-two faculties?

They are as follows:

(1) The eye faculty,
(2) the ear faculty,
(3) the nose faculty,
(4) the tongue faculty,
(5) the body faculty,
(6) the mind faculty,
(7) the female faculty,
(8) the male faculty,
(9) the life faculty,
(10) the suffering faculty,
(11) the sorrow faculty,
(12) the pleasure faculty,
(13) the well-being faculty,
(14) the equanimity faculty,
(15) the faith faculty,
(16) the energy faculty,
(17) the mindfulness faculty,
(18) the concentration faculty,
(19) the wisdom faculty,
(20) the ‘I-will-know-the-unknown’ faculty,
(21) the understanding faculty,
(22) the complete understanding faculty.

These, monastics, are the twenty-two faculties.