Buddhism Fire Sermon Adittapariyaya Sutta

Updated 6th January 2013

Adittapariyaya Sutta
The Fire Sermon

SN Samyutta Nikaya 35.28
PTS Pali Text Society: Samyutta Nikaya iv 19
PTS Pali Text Society: The Book of the Kindred Sayings (Samyutta Nikaya) or Grouped Suttas Part IV SalayatanaVagga containing Kindred Sayings on the ‘Sixfold Sphere of Sense and Other Subjects; Part 1 [Chapter XXXV] Kindred Sayings on the Sixfold Spere of Sense iv 19

CDB ii 1143 The Connected Discourses of the Buddha: New Translation of the Samyutta Nikaya Translated from the Pali by Bhikkhu Bodhi; Volume II; Part IV The Book of the Six Sense Bases (Salayatanavagga); Chapter I 35. Salyatanasamyutta Connected Discourses on the Six Sense Bases; Division I. The Root Fifty; III. The All 28 (6) Burning page 1143; Notes page 1401.

Adittapariyaya Sutta: The Fire Sermon
translated from the Pali by
Thanissaro Bhikkhu
© 1993–2012
Alternate translation: Ñanamoli

I have heard that on one occasion the Blessed One was staying in Gaya, at Gaya Head, with 1,000 monks. There he addressed the monks:

“Monks, the All is aflame. What All is aflame? The eye is aflame. Forms are aflame. Consciousness at the eye is aflame. Contact at the eye is aflame. And whatever there is that arises in dependence on contact at the eye — experienced as pleasure, pain or neither-pleasure-nor-pain — that too is aflame. Aflame with what? Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs.

“The ear is aflame. Sounds are aflame…
“The nose is aflame. Aromas are aflame…
“The tongue is aflame. Flavours are aflame…
“The body is aflame. Tactile sensations are aflame…
“The intellect is aflame. Ideas are aflame. Consciousness at the intellect is aflame. Contact at the intellect is aflame. And whatever there is that arises in dependence on contact at the intellect — experienced as pleasure, pain or neither-pleasure-nor-pain — that too is aflame. Aflame with what? Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I say, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs.

“Seeing thus, the well-instructed disciple of the noble ones grows disenchanted with the eye, disenchanted with forms, disenchanted with consciousness at the eye, disenchanted with contact at the eye. And whatever there is that arises in dependence on contact at the eye, experienced as pleasure, pain or neither-pleasure-nor-pain: With that, too, he grows disenchanted.

“He grows disenchanted with the ear…
“He grows disenchanted with the nose…
“He grows disenchanted with the tongue…
“He grows disenchanted with the body…
“He grows disenchanted with the intellect, disenchanted with ideas, disenchanted with consciousness at the intellect, disenchanted with contact at the intellect. And whatever there is that arises in dependence on contact at the intellect, experienced as pleasure, pain or neither-pleasure-nor-pain: He grows disenchanted with that too. Disenchanted, he becomes dispassionate. Through dispassion, he is fully released. With full release, there is the knowledge, ‘Fully released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'”

That is what the Blessed One said. Gratified, the monks delighted at his words. And while this explanation was being given, the hearts of the 1,000 monks, through no clinging (not being sustained), were fully released from fermentation/effluents.

Provenance:
©1993 Thanissaro Bhikkhu.
Transcribed from a file provided by the translator.
This Access to Insight edition is ©1993–2012.
Terms of use: You may copy, reformat, reprint, republish, and redistribute this work in any medium whatsoever, provided that: (1) you only make such copies, etc. available free of charge; (2) you clearly indicate that any derivatives of this work (including translations) are derived from this source document; and (3) you include the full text of this license in any copies or derivatives of this work. Otherwise, all rights reserved.
How to cite this document (one suggested style): “Adittapariyaya Sutta: The Fire Sermon” (SN 35.28), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, 30 June 2010, http://www.accesstoinsight.org/tipitaka/sn/sn35/sn35.028.than.html
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Adittapariyaya Sutta
The Fire Sermon

Evam-me sutam,] Ekam samayam Bhagava,
Gayayam viharati gayasise,
Saddhim bhikkhu-sahassena,
Tatra kho Bhagava bhikkhu amantesi
.

I have heard that on one occasion the Blessed One was staying in Gaya, at Gaya Head, with 1,000 monks. There he addressed the monks:

“Sabbam bhikkhave adittam,
Kinca bhikkhave sabbam adittam.
Cakkhum bhikkhave adittam,
Rupa aditta,
Cakkhu-vinnanam adittam,
Cakkhu-samphasso aditto,

“Monks, the All is aflame. What All is aflame? The eye is aflame. Forms are aflame. Consciousness at the eye is aflame. Contact at the eye is aflame.

Yamp’idam cakkhu-samphassa-paccaya uppajjati vedayitam,
Sukham va dukkham va adukkham-asukham va,
Tampi adittam.

And whatever there is that arises in dependence on contact at the eye, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame.

Kena adittam.

Aflame with what?

Adittam rag’aggina dos’aggina moh’aggina,
Adittam jatiya jara-maranena,
Sokehi paridevehi dukkhehi domanassehi upayasehi adittanti vadami.

Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, & death, with sorrows, lamentations, pains, distresses, and despairs.

Sotam adittam,
Sadda aditta,
Sota-vinnanam adittam,
Sota-samphasso aditto,

The ear is aflame. Sounds are aflame. Consciousness at the ear is aflame. Contact at the ear is aflame.

Yamp’idam sota-samphassa-paccaya uppajjati vedayitam,
Sukham va dukkham va adukkham-asukham va,
Tampi adittam.

And whatever there is that arises in dependence on contact at the ear, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame.

Kena adittam.

Aflame with what?

Adittam rag’aggina dos’aggina moh’aggina,
Adittam jatiya jara-maranena,
Sokehi paridevehi dukkhehi domanassehi upayasehi adittanti vadami.

Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, & death, with sorrows, lamentations, pains, distresses, & despairs.

Ghanam adittam,
Gandha aditta,
Ghana-vinnanam adittam,
Ghana-samphasso aditto
,

The nose is aflame. Aromas are aflame. Consciousness at the nose is aflame. Contact at the nose is aflame.

Yamp’idam ghana-samphassa-paccaya uppajjati vedayitam,
Sukham va dukkham va adukkham
-asukham va,
Tampi adittam.

And whatever there is that arises in dependence on contact at the nose, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame.

Kena adittam.

Aflame with what?

Adittam rag’aggina dos’aggina moh’aggina,
Adittam jatiya jara-maranena,
Sokehi paridevehi dukkhehi domanassehi upayasehi adittanti
vami.

Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, & death, with sorrows, lamentations, pains, distresses, & despairs.

Jivha aditta,
Rasa aditta,
Jivha-vinnanam adittam,
Jivha-samphasso aditto,

The tongue is aflame. Flavours are aflame. Consciousness at the tongue is aflame. Contact at the tongue is aflame.

Yamp’idam jivha-samphassa-paccaya uppajjati vedayitam,
Sukham va dukkham va adukkham-asukham va,
Tampi adittam.

And whatever there is that arises in dependence on contact at the tongue, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame.

Kena adittam.

Aflame with what?

Adittam rag’aggina dos’aggina moh’aggina,
Adittam jatiya jara-maranena,
Sokehi paridevehi dukkhehi domanassehi upayasehi adittanti vadami
.

Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, & death, with sorrows, lamentations, pains, distresses, & despairs.

Kayo aditto,
Photthabba aditta,

Kaya-vinnanam adittam,
Kaya-samphasso aditto,

The body is aflame. Tactile sensations are aflame. Consciousness at the body is aflame. Contact at the body is aflame.

Yamp’idam kaya-samphassa-paccaya uppajjati vedayitam,
Sukham va dukkham va adukkham-asukham va,
Tampi adittam.

And whatever there is that arises in dependence on contact at the body, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame.

Kena adittam.

Aflame with what?

Adittam rag’aggina dos’aggina moh’aggina,
Adittam jatiya jara-maranena,
Sokehi paridevehi dukkhehi domanassehi upayasehi adittanti vadami.

Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, & death, with sorrows, lamentations, pains, distresses, & despairs.

Mano aditto,
Dhamma aditta,
Mano-vinnanam adittam,
Mano-samphasso aditto,

The intellect is aflame. Ideas are aflame. Consciousness at the intellect is aflame. Contact at the intellect is aflame.

Yamp’idam mano-samphassa-paccaya uppajjati vedayitam,
Sukham va dukkham va adukkham-asukham va,
Tampi adittam.

And whatever there is that arises in dependence on contact at the intellect, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame.

Kena adittam.

Aflame with what?

Adittam rag’aggina dos’aggina moh’aggina,
Adittam jatiya jara-maranena,
Sokehi paridevehi dukkhehi domanassehi upayasehi adittanti vadami.

Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs.

Evam passam bhikkhave sutava ariya-savako,
Cakkhusmim pi nibbindati,
Rupesu pi nibbindati,
Cakkhu-vinnane pi nibbindati,
Cakkhu-samphasse pi nibbindati
,

Seeing thus, the well-instructed disciple of the noble ones grows disenchanted with the eye, disenchanted with forms, disenchanted with consciousness at the eye, disenchanted with contact at the eye.

Yamp’idam cakkhu-samphassa-paccaya uppajjati vedayitam,
Sukham va dukkham va adukkham-asukham va,
Tasmim pi nibbindati
.

And whatever there is that arises in dependence on contact at the eye, experienced as pleasure, pain or neither-pleasure-nor-pain: With that, too, he grows disenchanted.

Sotasmim pi nibbindati,
Saddesu pi nibbindati,
Sota-vinnane pi nibbindati,
Sota-samphasse pi nibbindati,

He grows disenchanted with the ear, disenchanted with sounds, disenchanted with consciousness at the ear, disenchanted with contact at the ear.

Yamp’idam sota-samphassa-paccaya uppajjati vedayitam,
Sukham va dukkham va adukkham-asukham va,
Tasmim pi nibbindati.

And whatever there is that arises in dependence on contact at the ear, experienced as pleasure, pain or neither-pleasure-nor-pain: With that, too, he grows disenchanted.

Ghanasmim pi nibbindati,
Gandhesu pi nibbindati,
Ghana-vinnane pi nibbindati,
Ghana-samphasse pi nibbindati,

He grows disenchanted with the nose, disenchanted with aromas, disenchanted with consciousness at the nose, disenchanted with contact at the nose.

Yamp’idam ghana-samphassa-paccaya uppajjati vedayitam,
Sukham va dukkham va adukkham-asukham va,
Tasmim pi nibbindati.

And whatever there is that arises in dependence on contact at the nose, experienced as pleasure, pain, or neither-pleasure-nor-pain: With that, too, he grows disenchanted.

Jivhaya pi nibbindati,
Rasesu pi nibbindati,
Jivha-vinnane pi nibbindati,
Jivha-samphasse pi nibbindati,

He grows disenchanted with the tongue, disenchanted with flavors, disenchanted with consciousness at the tongue, disenchanted with contact at the tongue.

Yamp’idam jivha-samphassa-paccaya uppajjati vedayitam,
Sukham va dukkham va adukkham-asukham va,
Tasmim pi nibbindati.

And whatever there is that arises in dependence on contact at the tongue, experienced as pleasure, pain, or neither-pleasure-nor-pain: With that, too, he grows disenchanted.

Kayasmim pi nibbindati,
Photthabbesu pi nibbindati,
Kaya-vinnane pi nibbindati,
Kaya-samphasse pi nibbindati,

He grows disenchanted with the body, disenchanted with tactile sensations, disenchanted with consciousness at the body, disenchanted with contact at the body.

Yamp’idam kaya-samphassa-paccaya uppajjati vedayitam,
Sukham va dukkham va adukkham-asukham va,
Tasmim pi nibbindati.

And whatever there is that arises in dependence on contact at the body, experienced as pleasure, pain, or neither-pleasure-nor-pain: With that, too, he grows disenchanted.

Manasmim pi nibbindati,
Dhammesu pi nibbindati,
Mano-vinnane pi nibbindati,
Mano-samphasse pi nibbindati,

He grows disenchanted with the intellect, disenchanted with ideas, disenchanted with consciousness at the intellect, disenchanted with contact at the intellect.

Yamp’idam mano-samphassa-paccaya uppajjati vedayitam,
Sukham va dukkham va adukkham-asukham va,
Tasmim pi nibbindati.

And whatever there is that arises in dependence on contact at the intellect, experienced as pleasure, pain, or neither-pleasure-nor-pain: With that, too, he grows disenchanted.

Nibbindam virajjati,
Viraga vimuccati,

Disenchanted, he becomes dispassionate. Through dispassion, he is released.

Vimuttasmim vimuttam-iti nanam hoti,
Khina jati,
Vusitam brahma-cariyam,
Katam karaniyam,
Naparam itthattayati pajanatiti.”

With release, there is the knowledge, ‘Released.’ He discerns that, ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.'”

Idam-avoca Bhagava,
Attamana te bhikkhu Bhagavato bhasitam abhinandum.

That is what the Blessed One said. Gratified, the monks delighted at his words.

Imasminca pana veyya-karanasmim bhannamane,
Tassa bhikkhu-sahassassa anupadaya,
Asavehi cittani vimuccimsuti
.

And while this explanation was being given, the hearts of the 1,000 monks, through lack of clinging, were released from the mental effluents.

Provenance:
©1994 The Dhammayut Order in the United States of America.
Transcribed from a file provided by Thanissaro Bhikkhu. PDF edition revised 2012.06.12.
This Access to Insight edition is ©2000–2012.
Terms of use: You may copy, reformat, reprint, republish, and redistribute this work in any medium whatsoever, provided that: (1) you only make such copies, etc. available free of charge; (2) you clearly indicate that any derivatives of this work (including translations) are derived from this source document; and (3) you include the full text of this license in any copies or derivatives of this work. Otherwise, all rights reserved.
How to cite this document (one suggested style): “A Chanting Guide”, by The Dhammayut Order in the United States of America. Access to Insight, 22 July 2012, http://www.accesstoinsight.org/lib/authors/dhammayut/chanting.html . Retrieved on 26 December 2012.
Editor’s note: Inquiries concerning this book may be addressed to: The Secretary, The Dhammayut Order in the United States of America, c/o The Buddhist Temple of America, 5615 Howard Avenue, Ontario, CA 91762 USA.
The Pali text for this Chanting Guide comes from the Thai edition of the Tipitaka.