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Samyutta Nikaya

# SN 35.28 Ādittapariyāya Sutta (Discourse on Everything is Burning) SN 35.28

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- The Connected Discourses: SN 35.28 - Ādittapariyāya Sutta, Discourse on "Everything is Burning." (Duration: 11:23)

## Text

    [page 1]
    SN 35.28
    Saḷāyatana Saṁyutta (Collection of the Aggregates)
    Sabba Vagga
    (The Group on Everything)

    Ādittapariyāya Sutta
    “Discourse on Everything is Burning”
    Translated by Candana Bhikkhu
    Copyright © Candana Bhikkhu 2021

    At one time, the Blessed One was staying near Gayā, at Gayāsisa Hill, along
    with his newly ordained one thousand Bhikkhus. There, the Blessed One addressed
    them by saying:
    “Bhikkhus, everything is burning.
    “And what is this ‘everything’ that is burning?
    “The eye is burning. Forms are burning. Vision is burning. Eye contact is
    burning. And whatever kind of feelings that may occur because of eye contact, be
    it pleasant, painful, or neutral, that also is burning.
    “But burning with what? They are all burning with the fires of passion, with
    the fires of hatred, and with the fires of delusion. I declare that they are all burning
    with the fires of birth, of getting old, and of the inevitability of death, burning with
    all kinds of strife, suffering, troubles, sorrow, depression, and anguish.
    “Similarly, the ear is burning. Sounds are burning. Hearing is burning. Ear
    contact is burning. And whatever kind of feelings that may occur because of ear
    contact, be it pleasant, painful, or neutral, that also is burning.
    “But burning with what? They are all burning with the fires of passion, with
    the fires of hatred, and with the fires of delusion. I declare that they are all burning
    with the fires of birth, of getting old, and of the inevitability of death, burning with
    all kinds of strife, suffering, troubles, sorrow, depression, and anguish.
    “Similarly, the nose is burning. Odors are burning. Smelling is burning. Nose
    contact is burning. And whatever kind of feelings that may occur because of nose
    contact, be it pleasant, painful, or neutral, that also is burning.
    “But burning with what? They are all burning with the fires of passion, with
    the fires of hatred, and with the fires of delusion. I declare that they are all burning

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    with the fires of birth, of getting old, and of the inevitability of death, burning with
    all kinds of strife, suffering, troubles, sorrow, depression, and anguish.
    “Similarly, the tongue is burning. Flavors are burning. Tasting is burning.
    Tongue contact is burning. And whatever kind of feelings that may occur because
    of tongue contact, be it pleasant, painful, or neutral, that also is burning.
    “But burning with what? They are all burning with the fires of passion, with
    the fires of hatred, and with the fires of delusion. I declare that they are all burning
    with the fires of birth, of getting old, and of the inevitability of death, burning with
    all kinds of strife, suffering, troubles, sorrow, depression, and anguish.
    “Similarly, the body is burning. Touches are burning. Touching is burning.
    Body contact is burning. And whatever kind of feelings that may occur because of
    body contact, be it pleasant, painful, or neutral, that also is burning.
    “But burning with what? They are all burning with the fires of passion, with
    the fires of hatred, and with the fires of delusion. I declare that they are all burning
    with the fires of birth, of getting old, and of the inevitability of death, burning with
    all kinds of strife, suffering, troubles, sorrow, depression, and anguish.
    “Also, the mind is burning. Concepts are burning. Thinking is burning. Mind
    contact is burning. And whatever kind of feelings that may occur because of mind
    contact, be it pleasant, painful, or neutral, that also is burning.
    “But burning with what? They are all burning with the fires of passion, with
    the fires of hatred, and with the fires of delusion. I declare that they are all burning
    with the fires of birth, of getting old, and of the inevitability of death, burning with
    all kinds of strife, suffering, troubles, sorrow, depression, and anguish.
    “But Bhikkhus, by understanding this, as it truly is, the Noble Disciple in
    Training is pulled away as he becomes disenchanted with the eye, disenchanted
    with forms, disenchanted with vision, disenchanted with eye contact. And
    whatever kind of feelings that may occur because of eye contact, be it pleasant,
    painful, or neutral, that also makes him disenchanted.
    “Similarly, Bhikkhus, by understanding this, as it truly is, the Noble Disciple
    in Training is pulled away as he becomes disenchanted with the ear, disenchanted
    with sounds, disenchanted with hearing, disenchanted with ear contact. And
    whatever kind of feelings that may occur because of ear contact, be it pleasant,
    painful, or neutral, that also makes him disenchanted.
    “Similarly, Bhikkhus, by understanding this, as it truly is, the Noble Disciple
    in Training is pulled away as he becomes disenchanted with the nose, disenchanted
    with odors, disenchanted with smelling, disenchanted with nose contact. And

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    whatever kind of feelings that may occur because of nose contact, be it pleasant,
    painful, or neutral, that also makes him disenchanted.
    “Similarly, Bhikkhus, by understanding this, as it truly is, the Noble Disciple
    in Training is pulled away as he becomes disenchanted with the tongue,
    disenchanted with flavors, disenchanted with tasting, disenchanted with tongue
    contact. And whatever kind of feelings that may occur because of tongue contact,
    be it pleasant, painful, or neutral, that also makes him disenchanted.
    “Similarly, Bhikkhus, by understanding this, as it truly is, the Noble Disciple
    in Training is pulled away as he becomes disenchanted with the body,
    disenchanted with touches, disenchanted with touching, disenchanted with body
    contact. And whatever kind of feelings that may occur because of body contact, be
    it pleasant, painful, or neutral, that also makes him disenchanted.
    “Similarly, Bhikkhus, by understanding this, as it truly is, the Noble Disciple
    in Training is pulled away as he becomes disenchanted with the mind,
    disenchanted with concepts, disenchanted with thinking, disenchanted with mind
    contact. And whatever kind of feelings that may occur because of mind contact, be
    it pleasant, painful, or neutral, that also makes him disenchanted.
    Being thus pulled away and disenchanted from all these, he becomes
    dispassionate. And as a result of his dispassion, his mind is freed and his heart
    released.
    Being thus released, there arises within him Direct Knowledge and
    Understanding, as he knows for the first time: ‘It is now finally liberated!’
    And with this experience, he fully comprehends:
    “Now, birth is finally destroyed. The Holy Life has been fully lived. What had
    to be done is now done and finished. There is no further coming to any state of
    rebecoming.”
    This is what the Blessed One said.
    And in hearing these words of the Blessed One, those one thousand Bhikkhus
    rejoiced in their hearts. For while this discourse was being explained by the
    Tathāgata, the hearts of all one thousand Bhikkhus, through no longer grasping
    onto anything, suddenly were released from the contaminants, completely.

    Sadhu
    Sadhu
    Sadhu

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