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Buddhist Chanting – Aditta-pariyaya Sutta (The Fire Discourse)

Aditta-pariyaya Sutta (The Fire Discourse)

[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,
Kiñca bhikkhave sabbam adittam.
Cakkhum bhikkhave adittam,
Rupa aditta,
Cakkhu-viññanam 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, and death, with sorrows, lamentations, pains, distresses, and despairs.

Sotam adittam,
Sadda aditta,
Sota-viññanam 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, and death, with sorrows, lamentations, pains, distresses, and despairs.

Ghanam adittam,
Gandha aditta,
Ghana-viññanam 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 vadami.
Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, and death, with sorrows, lamentations, pains, distresses, and despairs.

Jivha aditta,
Rasa aditta,
Jivha-viññanam adittam,
Jivha-samphasso aditto,
The tongue is aflame. Flavors 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, and death, with sorrows, lamentations, pains, distresses, and despairs.

Kayo aditto,
Photthabba aditta,
Kaya-viññanam 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, and death, with sorrows, lamentations, pains, distresses, and despairs.

Mano aditto,
Dhamma aditta,
Mano-viññanam 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 and death, with sorrows, lamentations, pains, distresses, and despairs.

Evam passam bhikkhave sutava ariya-savako,
Cakkhusmim pi nibbindati,
Rupesu pi nibbindati,
Cakkhu-viññane 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-viññane 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-viññane 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-viññane 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-viññane 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-viññane 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 ñanam 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.

Imasmiñca pana veyya-karanasmim bhaññamane,
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

Download Monks – Aditta Pariyaya Sutta