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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