Āditta-pariyāya Sutta
The Fire Discourse
[Evam-me sutaṁ,] Ekaṁ samayaṁ Bhagavā,
Gayāyaṁ viharati gayāsīse,
Saddhiṁ bhikkhu-sahassena,
Tatra kho Bhagavā bhikkhū āmantesi.
I have heard that on one occasion the Blessed One was staying in Gayā, at Gayā Head, with 1,000 monks. There he addressed the monks:
“Sabbaṁ bhikkhave ādittaṁ.
Kiñ-ca bhikkhave sabbaṁ ādittaṁ.
Cakkhuṁ bhikkhave ādittaṁ,
Rūpā ādittā,
Cakkhu-viññāṇaṁ ādittaṁ,
Cakkhu-samphasso āditto,
“Monks, 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.
Yam-p’idaṁ cakkhu-samphassa-paccayā uppajjati vedayitaṁ,
Sukhaṁ vā dukkhaṁ vā adukkham-asukhaṁ vā,
Tam-pi ādittaṁ. Kena ādittaṁ?
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?
Ādittaṁ rāg’agginā dos’agginā moh’agginā,
Ādittaṁ jātiyā jarā-maraṇena,
Sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.
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.
Sotaṁ ādittaṁ,
Saddā ādittā,
Sota-viññāṇaṁ ādittaṁ,
Sota-samphasso āditto,
The ear is aflame. Sounds are aflame. Consciousness at the ear is aflame. Contact at the ear is aflame.
Yam-p’idaṁ sota-samphassa-paccayā uppajjati vedayitaṁ,
Sukhaṁ vā dukkhaṁ vā adukkham-asukhaṁ vā,
Tam-pi ādittaṁ. Kena ādittaṁ?
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. Aflame with what?
Ādittaṁ rāg’agginā dos’agginā moh’agginā,
Ādittaṁ jātiyā jarā-maraṇena,
Sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.
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.
Ghānaṁ ādittaṁ,
Gandhā ādittā,
Ghāna-viññāṇaṁ ādittaṁ,
Ghāna-samphasso āditto,
The nose is aflame. Aromas are aflame. Consciousness at the nose is aflame. Contact at the nose is aflame.
Yam-p’idaṁ ghāna-samphassa-paccayā uppajjati vedayitaṁ,
Sukhaṁ vā dukkhaṁ vā adukkham-asukhaṁ vā,
Tam-pi ādittaṁ. Kena ādittaṁ?
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. Aflame with what?
Ādittaṁ rāg’agginā dos’agginā moh’agginā,
Ādittaṁ jātiyā jarā-maraṇena,
Sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.
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.
Jivhā ādittā,
Rasā ādittā,
Jivhā-viññāṇaṁ ādittaṁ,
Jivhā-samphasso āditto,
The tongue is aflame. Flavors are aflame. Consciousness at the tongue is aflame. Contact at the tongue is aflame.
Yam-p’idaṁ jivhā-samphassa-paccayā uppajjati vedayitaṁ,
Sukhaṁ vā dukkhaṁ vā adukkham-asukhaṁ vā,
Tam-pi ādittaṁ. Kena ādittaṁ?
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. Aflame with what?
Ādittaṁ rāg’agginā dos’agginā moh’agginā,
Ādittaṁ jātiyā jarā-maraṇena,
Sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.
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.
Kāyo āditto,
Phoṭṭhabbā ādittā,
Kāya-viññāṇaṁ ādittaṁ,
Kāya-samphasso āditto,
The body is aflame. Tactile sensations are aflame. Consciousness at the body is aflame. Contact at the body is aflame.
Yam-p’idaṁ kāya-samphassa-paccayā uppajjati vedayitaṁ,
Sukhaṁ vā dukkhaṁ vā adukkham-asukhaṁ vā,
Tam-pi ādittaṁ. Kena ādittaṁ?
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. Aflame with what?
Ādittaṁ rāg’agginā dos’agginā moh’agginā,
Ādittaṁ jātiyā jarā-maraṇena,
Sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.
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 āditto,
Dhammā ādittā,
Mano-viññāṇaṁ ādittaṁ,
Mano-samphasso āditto,
The intellect is aflame. Ideas are aflame. Consciousness at the intellect is aflame. Contact at the intellect is aflame.
Yam-p’idaṁ mano-samphassa-paccayā uppajjati vedayitaṁ,
Sukhaṁ vā dukkhaṁ vā adukkham-asukhaṁ vā,
Tam-pi ādittaṁ. Kena ādittaṁ?
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?
Ādittaṁ rāg’agginā dos’agginā moh’agginā,
Ādittaṁ jātiyā jarā-maraṇena,
Sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.
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.
Evaṁ passaṁ bhikkhave sutavā ariya-sāvako,
Cakkhusmiṁ-pi nibbindati,
Rūpesu-pi nibbindati,
Cakkhu-viññāṇe’pi nibbindati,
Cakkhu-samphasse’pi nibbindati,
Seeing thus, the instructed Noble disciple grows disenchanted with the eye, disenchanted with forms, disenchanted with consciousness at the eye, disenchanted with contact at the eye.
Yam-p’idaṁ cakkhu-samphassa-paccayā uppajjati vedayitaṁ,
Sukhaṁ vā dukkhaṁ vā adukkham-asukhaṁ vā,
Tasmiṁ-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.
Sotasmiṁ-pi nibbindati,
Saddesu-pi nibbindati,
Sota-viññāṇe’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.
Yam-p’idaṁ sota-samphassa-paccayā uppajjati vedayitaṁ,
Sukhaṁ vā dukkhaṁ vā adukkham-asukhaṁ vā,
Tasmiṁ-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.
Ghānasmiṁ-pi nibbindati,
Gandhesu-pi nibbindati,
Ghāna-viññāṇe’pi nibbindati,
Ghāna-samphasse’pi nibbindati,
He grows disenchanted with the nose, disenchanted with aromas, disenchanted with consciousness at the nose, disenchanted with contact at the nose.
Yam-p’idaṁ ghāna-samphassa-paccayā uppajjati vedayitaṁ,
Sukhaṁ vā dukkhaṁ vā adukkham-asukhaṁ vā,
Tasmiṁ-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.
Jivhāya-pi nibbindati,
Rasesu-pi nibbindati,
Jivhā-viññāṇe’pi nibbindati,
Jivhā-samphasse’pi nibbindati,
He grows disenchanted with the tongue, disenchanted with flavors, disenchanted with consciousness at the tongue, disenchanted with contact at the tongue.
Yam-p’idaṁ jivhā-samphassa-paccayā uppajjati vedayitaṁ,
Sukhaṁ vā dukkhaṁ vā adukkham-asukhaṁ vā,
Tasmiṁ-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.
Kāyasmiṁ-pi nibbindati,
Phoṭṭhabbesu-pi nibbindati,
Kāya-viññāṇe’pi nibbindati,
Kāya-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.
Yam-p’idaṁ kāya-samphassa-paccayā uppajjati vedayitaṁ,
Sukhaṁ vā dukkhaṁ vā adukkham-asukhaṁ vā,
Tasmiṁ-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.
Manasmiṁ-pi nibbindati,
Dhammesu-pi nibbindati,
Mano-viññāṇe’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.
Yam-p’idaṁ mano-samphassa-paccayā uppajjati vedayitaṁ,
Sukhaṁ vā dukkhaṁ vā adukkham-asukhaṁ vā,
Tasmiṁ-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.
Nibbindaṁ virajjati, Virāgā vimuccati,
Disenchanted, he becomes dispassionate. Through dispassion, he is released.
Vimuttasmiṁ vimuttam-iti ñāṇaṁ hoti,
‘Khīṇā jāti,
Vusitaṁ brahma-cariyaṁ,
Kataṁ karaṇīyaṁ,
Nāparaṁ itthattāyāti’ pajānātīti.”
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 this world.’”
Idam-avoca Bhagavā,
Attamanā te bhikkhū Bhagavato bhāsitaṁ abhinanduṁ.
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.
Imasmiñ-ca pana veyyā-karaṇasmiṁ bhaññamāne,
Tassa bhikkhu-sahassassa anupādāya,
Āsavehi cittāni vimucciṁsūti.
And while this explanation was being given, the hearts of the 1,000 monks, through lack of clinging, were released from effluents.
