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Saį¹yutta NikÄya 35.28 Linked Discourses 35.28
3. Sabbavagga 3. All
Ädittasutta Burning
Ekaį¹ samayaį¹ bhagavÄ gayÄyaį¹ viharati gayÄsÄ«se saddhiį¹ bhikkhusahassena. At one time the Buddha was staying near GayÄ on GayÄ Head together with a thousand mendicants. This is the famous āthird sermonā. After the Buddhaās awakening at UruvelÄ, he went to Varanasi to teach the five mendicants (SN 56.11), then returned to UruvelÄ, where he stayed with and ultimately converted a community of dreadlocked fire-worshiping ascetics led by three Kassapa brothers. The elaborate narrative prominently features the asceticsā reverence for fire, over which the Buddha wielded mastery. They took ordination, then he taught this discourse (Kd 1:15.1.1).
Tatra kho bhagavÄ bhikkhÅ« Ämantesi: There the Buddha addressed the mendicants:
āsabbaį¹, bhikkhave, Ädittaį¹. āMendicants, all is burning. The Buddha starts with the uncommon term Äditta, which refers to a current state (āis burningā, āhas been set on fireā), avoiding the use of aggi (Sanskrit agni), which would evoke the deity of that name. | References to agni, to sarva (āallā), and to Agni as all, are legion in Vedic texts. Since all sacrifices are Agni (4.5.1.13), Agni is all the gods (1.6.2.8, 3.1.3.1, 3.4.1.19, 4.6.3.2), or is the Self of all the gods (14.3.2.5). Fire consumes all, so all food is of Agni (10.1.4.13). But the direct inspiration for this discourse is probably the famous āHoney Loreā. Situated just after the revelation that the true Self is infinite consciousness, this passage identifies all aspects of being, including fire, as āhoneyā, since they partake of the immortal, the divine, and the āallā (Bį¹hadÄraį¹yaka Upaniį¹£ad 2.5). Likewise, after his teaching that the aggregates, including all forms of consciousness, are ānot selfā (SN 22.59), the Buddha inverts the message of the Honey Lore, pointing out that āallā we experience is on fire.
KiƱca, bhikkhave, sabbaį¹ Ädittaį¹? And what is the all that is burning?
Cakkhu, bhikkhave, Ädittaį¹, rÅ«pÄ ÄdittÄ, cakkhuviƱƱÄį¹aį¹ Ädittaį¹, cakkhusamphasso Äditto. Yampidaį¹ cakkhusamphassapaccayÄ uppajjati vedayitaį¹ sukhaį¹ vÄ dukkhaį¹ vÄ adukkhamasukhaį¹ vÄ tampi Ädittaį¹. The eye is burning. Sights are burning. Eye consciousness is burning. Eye contact is burning. The painful, pleasant, or neutral feeling that arises dependent on eye contact is also burning.
Kena Ädittaį¹? Burning with what? Or perhaps, āSet on fire by what?ā
āRÄgagginÄ, dosagginÄ, mohagginÄ Ädittaį¹, jÄtiyÄ jarÄya maraį¹ena sokehi paridevehi dukkhehi domanassehi upÄyÄsehi Ädittanāti vadÄmi ā¦peā¦ Burning with the fires of greed, hate, and delusion. Burning with rebirth, old age, and death, with sorrow, lamentation, pain, sadness, and distress. These āthree firesā are also at AN 7.47 and Iti 93. | Only after establishing that the senses are āburningā does the Buddha complete his inversion of Vedic values: it is fire itself which, far from being a benevolent deity, is aflame with greed, hate, and delusion. This had to wait until the Buddha was sure in his students, for it has the unpalatable implication that the god himself is subject to such flaws. After all, the ritual is performed with verses of desire (chandas) in order to secure worldly prosperity (Snp 1.2) or an eternity in heaven (SN 42.6:2.1); it is carried out by means of sacrificial violence (MN 51:10.7, AN 4.39, SN 3.9); and it is based on a delusional way of seeing the world, the blind leading the blind (MN 95:13.23).
jivhÄ ÄdittÄ, rasÄ ÄdittÄ, jivhÄviƱƱÄį¹aį¹ Ädittaį¹, jivhÄsamphasso Äditto. Yampidaį¹ jivhÄsamphassapaccayÄ uppajjati vedayitaį¹ sukhaį¹ vÄ dukkhaį¹ vÄ adukkhamasukhaį¹ vÄ tampi Ädittaį¹. The ear ā¦ nose ā¦ tongue ā¦ body ā¦
Kena Ädittaį¹?
āRÄgagginÄ, dosagginÄ, mohagginÄ Ädittaį¹, jÄtiyÄ jarÄya maraį¹ena sokehi paridevehi dukkhehi domanassehi upÄyÄsehi Ädittanāti vadÄmi ā¦peā¦
mano Äditto, dhammÄ ÄdittÄ, manoviƱƱÄį¹aį¹ Ädittaį¹, manosamphasso Äditto. Yampidaį¹ manosamphassapaccayÄ uppajjati vedayitaį¹ sukhaį¹ vÄ dukkhaį¹ vÄ adukkhamasukhaį¹ vÄ tampi Ädittaį¹. The mind is burning. Ideas are burning. Mind consciousness is burning. Mind contact is burning. The painful, pleasant, or neutral feeling that arises dependent on mind contact is also burning.
Kena Ädittaį¹? Burning with what?
āRÄgagginÄ, dosagginÄ, mohagginÄ Ädittaį¹, jÄtiyÄ jarÄya maraį¹ena sokehi paridevehi dukkhehi domanassehi upÄyÄsehi Ädittanāti vadÄmi. Burning with the fires of greed, hate, and delusion. Burning with rebirth, old age, and death, with sorrow, lamentation, pain, sadness, and distress, I say.
Evaį¹ passaį¹, bhikkhave, sutavÄ ariyasÄvako cakkhusmimpi nibbindati, rÅ«pesupi nibbindati, cakkhuviƱƱÄį¹epi nibbindati, cakkhusamphassepi nibbindati, yampidaį¹ cakkhusamphassapaccayÄ uppajjati vedayitaį¹ sukhaį¹ vÄ dukkhaį¹ vÄ adukkhamasukhaį¹ vÄ tasmimpi nibbindati ā¦peā¦ Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises dependent on eye contact.
yampidaį¹ manosamphassapaccayÄ uppajjati vedayitaį¹ sukhaį¹ vÄ dukkhaį¹ vÄ adukkhamasukhaį¹ vÄ tasmimpi nibbindati. They grow disillusioned with the ear ā¦ nose ā¦ tongue ā¦ body ā¦ mind ā¦ painful, pleasant, or neutral feeling that arises dependent on mind contact.
Nibbindaį¹ virajjati; virÄgÄ vimuccati; vimuttasmiį¹ vimuttamiti ƱÄį¹aį¹ hoti. Being disillusioned, desire fades away. When desire fades away theyāre freed. When theyāre freed, they know theyāre freed.
āKhÄ«į¹Ä jÄti, vusitaį¹ brahmacariyaį¹, kataį¹ karaį¹Ä«yaį¹, nÄparaį¹ itthattÄyÄāti pajÄnÄtÄ«āti. They understand: āRebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.āā
Idamavoca bhagavÄ. That is what the Buddha said.
AttamanÄ te bhikkhÅ« bhagavato bhÄsitaį¹ abhinanduį¹. Satisfied, the mendicants approved what the Buddha said.
ImasmiƱca pana veyyÄkaraį¹asmiį¹ bhaƱƱamÄne tassa bhikkhusahassassa anupÄdÄya Äsavehi cittÄni vimucciį¹sÅ«ti. And while this discourse was being spoken, the minds of the thousand mendicants were freed from defilements by not grasping.
Chaį¹į¹haį¹.