"All is Burning" (The Fire Sermon)

Dhr. Seven, Amber Larson (eds.), Wisdom Quarterly; Ven. Nanamoli/Osbert John S. Moore (Āditta-pariyāya Sutra, Three Cardinal Discourses of the Buddha, Wheel No. 17, BPS.lk)

LA is burning, Springs fire, LA Times cover (Mel Melcon/framework.latimes.com)

Gayasisa, Gaya Head, or Brahmayoni Hill, where the Buddha delivered the Fire Sermon.

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A world on fire (weakonomics.com)

English speakers might be familiar with the name of this discourse due to T.S. Eliot's titling the third section of his celebrated poem, The Waste Land, "The Fire Sermon." In a footnote, Eliot states that this Buddhist sutra "corresponds in importance to the Sermon on the Mount."

-Alexander W. Allison, Herbert Barrows, Caesar R. Blake, Arthur J. Carr, Arthur M. Eastman, and Hubert M. English, Jr. (1975, rev.), The Norton Anthology of Poetry, NY: W.W. Norton Co., p. 1042, Note 9.

The Sutra

Thus have I heard. On one occasion the Blessed One was living at Gayā, at Gayāsīsa, together with 1,000 monastics. There he addressed them.

“Meditators, all is burning. And what is the 'all' that is burning?

 

“The eye [Note 20] is burning, forms [21] are burning, eye-consciousness is burning, eye-contact [22] is burning, also whatever is felt as pleasant or painful or neither-painful-nor-pleasant that arises with eye-contact as its indispensable condition, that too is burning!

Woman sets boyfriend on fire (splash)

"Burning with what? Burning with the fire of lust, burning with the fire of hate, burning with the fire of delusion. I say it is burning with birth, aging and death, with sorrows, with lamentations, with pains, with griefs, with despairs.

 

“The ear is burning, sounds are burning…

 

The Fire Sermon (Wiki graphic)

 “The nose is burning, fragrances are burning…

“The tongue is burning, flavors are burning…

“The body [23] is burning, tangibles are burning…

“The mind [24] is burning, ideas (mental objects) [25] are burning, mind-consciousness [26] is burning, mind contact is burning, also whatever is felt as pleasant or painful or neither-painful-nor-pleasant that arises with mind-contact as its indispensable condition, that too is burning.

Burning with what? Burning with the fire of lust, with the fire of hate, with the fire of delusion. I say it is burning with birth, aging and death, with sorrows, with lamentations, with pains, with griefs, with despairs.

What to do in the face of fire when all (Camarillo) is in flames? (latimes.com)

 
“Meditators, when a noble follower who has heard (the truth) sees thus, that person finds estrangement in the eye, finds estrangement in forms, finds estrangement in eye-consciousness, finds estrangement in eye-contact, and whatever is felt as pleasant or painful or neither-painful-nor-pleasant that arises with eye-contact as its indispensable condition, in that too one finds estrangement.

 
“One finds estrangement in the ear… in sounds…

“One finds estrangement in the nose… in fragrances…

“One finds estrangement in the tongue… in flavors…

“One finds estrangement in the body… in tangibles…

Brain (mind/heart) on fire (salon.com)

“One finds estrangement in the mind, finds estrangement in ideas (mental objects), finds estrangement in mind-consciousness, finds estrangement in mind-contact, and whatever is felt as pleasant or painful or neither-painful-nor-pleasant that arises with mind-contact as its indispensable condition, in that too one finds estrangement.
 

“When one finds estrangement, passion fades out. With the fading of passion, one is liberated. When liberated, there is knowledge that one is liberated. One understands: ’Rebirth is exhausted, the supreme life has been lived out, what can be done is done, of this there is no more beyond.’”

That is what the Blessed One said. The meditators were glad, and they approved his words.

ENDNOTES

20. EYE [the sensitive portion of the eye], and so on: the six, beginning with the eye and ending with the mind (q.v.), are called the six “Bases for Contact (see Contact) in oneself,” and are also known as the six “Doors” for perception. Their corresponding objects are called “external bases.” (“Sense-organ” is both too material and too objective). This is because the emphasis here is on the subjective faculty of seeing, etc., not the associated piece of flesh seen in someone else or in the looking-glass, which, in so far as it is visible, is not “seeing” but “form” as the “external” object of the seeing “eye in oneself,” and insofar as it is tangible is the object of the body-base in oneself, and insofar as it is apprehended as a “bodily feature” is the object of the mind-base in oneself. Here the eye should be taken simply as the perspective-pointing-inward-to-a-center in the otherwise uncoordinated visual field consisting of colors, which makes them cognizable by eye consciousness, and which is misconceivable as “I.” The six Bases in Oneself are compared to an empty village, and the six External Bases to village-raiding robbers.

21. FORMS: the first of the six External Bases, respective objective fields or objects of the six Bases in Oneself (see EYE). The same Pali word rūpa is used for the eye’s object as for the first of the five categories, but here in the plural. Colors, the basis for the visual perspective of the eye (q.v.), are intended primarily. (See also under FORM [materiality]: Pali rupa (what appears, appearance). As the first of five categories (q.v.) it is defined in terms of the Four Great Elements [or material qualities], namely, earth (hardness), water (cohesion), fire (temperature), and air (distension and motion), along with the negative aspect of space (what does not appear), from all of which are derived the secondary phenomena such as persons, features, shapes, etc.: these are regarded as secondary because while form can appear without them they cannot appear without form. It is also defined as “that which is being worn away” (ruppati), thus underlining its general characteristic of instability).

22. CONTACT: the Pali word phassa comes from the verb phusati (to touch, sometimes used in the sense of to arrive at, or to realize), from which also comes the word photthabba (tangible, the object of the Fifth Base in oneself, namely, body-sensitivity). But here it is generalized to mean contact in the sense of presence of object to subject, or presence of cognized to consciousness, in all forms of consciousness. It is defined as follows: “Eye-consciousness arises dependent on eye and on forms; the coincidence of the three is contact (presence), and likewise in the cases of the ear, nose, tongue, body and mind. Failing it, no knowledge, no consciousness of any sort whatever, can arise at all.” This fundamental idea is sometimes placed at the head of lists of things defining Determinations (q.v.).

23. BODY: the Pali word kaya is used both for the physical body and for any group, as the English word “body” is. In Pali it is also used in the sense (a) for the physical frame, namely, “this body with its consciousness” in a general sense, sometimes called “old action,” and then it forms the subject of body contemplation as set forth in the Satipatthāna Sutra, the aim of which is to analyze this “conglomeration” into its motley constituents. Or else it is used in a strict sense, as here, namely (b) that “door” of the subjective body-sensitivity or tactile sense, the perspective-pointing-inwards-to-a-center in the otherwise uncoordinated tactile field of tangibles consisting of the hard, the hot-or-cold, and the distended-and-movable. (See also under EYE).

24. MIND: the Pali word mano belongs to a root meaning to measure, compare, coordinate. Here it is intended as that special “door” in which the five kinds of consciousness, arising in the other five doors (see under EYE), combine themselves with their objective fields into a unitive perspective-pointing-inwards-to-a-center, together with certain objects apprehendable in this mind-door, such as boundlessness of space, etc. (and names, fictions, etc.). Whatever is cognized in this door (see under Consciousness) is cognized as an idea (q.v.) as opposed to the bare objects of the eye uncognized by it as well. Here it makes this otherwise uncoordinated field of ideas cognizable by mind-consciousness (q.v.). And in the presence (with the contact) of ignorance (of the Four Noble Truths) it is misconceived as “I.” It is thus the fusing of this heterogeneous stuff of experience into a coherent pattern, when it also has the function of giving temporal succession and flow to that pattern by its presenting all ideas for cognition as “preceded.” In the Abhidharma, but not in the Sutta Collection, “the (material) form which is the support for mind” is mentioned (implying perhaps the whole “body with its consciousness”), but not further specified. This would place mind on a somewhat similar basis to the eye-seeing, as meant here in its relation to the objective piece of flesh (see under EYE). Later notions coupled it with the heart. Now fashion identifies it with the brain; but such identifications are not easy to justify unilaterally; and if they in any way depend upon a prior and always philosophically questionable assumption of a separate body-substance and a mind-substance, they will find no footing in the Buddha’s teaching where substances are not assumed.

25. IDEA [mind object]: the word dhamma [things, phenomena] is gerundive from the verb dharati (to carry, to remember); thus, it means literally a “carryable, a rememberable.” In this context of the six pairs of Bases it means the rememberables which form the mind’s special object; as distinct from the forms seen only with the eye, the sounds heard with the ear, the fragrances smelled with the nose, the flavors tasted with the tongue, and the tangibles touched with the body, ideas are what are apprehended through the mind-door (see under Eye, Forms and Mind, and also Contact). These six cover all that can be known. But while the first (see FORMS) are uncoordinated between themselves and have no direct access to each other, in the mind-door the five find a common denominator and are given a coordinating perspective, together with the mind’s own special objects. So the idea as a rememberable, is the aspect of the known apprehended by the mind, whether coordinating the five kinds of consciousness, or apprehending the ideas peculiar to it (see Mind), or whether apprehending its own special objects. This must include all the many other meanings of the word dhamma (Sanskrit dharma). Nirvana (nibbāna), insofar as it is knowable — describable — is an object of the mind, and is thus an idea. “All ideas are not-self.” What is inherently unknowable has no place in the Dharma (Teaching).

26. MIND-CONSCIOUSNESS: if it is remembered that each of the six pairs of Bases, the five consisting of eye, ear, nose, tongue, and body, being coordinated by mind, are open to anyone’s self-inspection; and that consciousness is considered here as arising dependently upon each of these six pairs of Bases and in no other way whatsoever (since no other description rejecting all six is possible without self-contradiction); then this notion of mind consciousness should present no special difficulty.

All Civilizations (and Self) Must Fall (video)

Dhr. Seven and Amber Larson, Wisdom Quarterly

(B1) The seafaring Aegean civilization (a general term for the Bronze Age civilizations of Greece around the Aegean Sea, the Minoan, Mycenaean or Crete, the Cyclades, and the Greek mainland) destroyed ancient Egypt. Crete is associated with the Minoan civilization from the Early Bronze Age around 1200 BCE.

One facet of the universe, along with being ultimately impersonal and disappointing, is that it is impermanent. This radical flux, or constant state of change, leads to a wearing away of larger structures, such as entire human civilizations. They may last thousands of years, but that is of course only in the sense of continuity. They, in fact, do not last two consecutive days. This is the ever present change or flux the Buddha refers to as anicca. 

The ancient Greek and Egyptian civilizations fused at Thonis-Heracleion (Hilti)

 

Insight into this is liberating when it leads to dispassion and letting go, accompanied by the realization that it is in a sense unreal as well. All formations (compounded things, composites, constructions, fabrications) are unreal. What is true for the micro is true for the macro. The Buddha focused on psychological phenomena, on what we regard as "self," those things we feel closest to and identify with. On a grander scale and much more obvious to our investigations is the fact that large things fall apart, dissolve, crumble away. If we cannot accept that this happens to the greatest of humans, the most glorious "gods" (brahmas and devas in space), the loftiest of plans, it will be very hard to accept the fact that -- and this is verifiable through vipassana -- it is true of I, me, and mine.

Monuments in Egypt are far older than ancient Egypt. They actually go back 10,000+ years, but to say so and show the evidence is to step into the realm of "forbidden" archeology.

 

(AW) "The True Story of Troy" documentary: It's the site of history's most legendary war and the Western world's oldest "adventure" story. According to myth it began with a rigged beauty contest and ended with a giant wooden Trojan horse unleashing utter destruction. Now archaeologists and literary detectives and military analysts are uncovering evidence suggesting the war was really waged. From archaeological trenches at ancient Troy and the citadel fortress of King Agamemnon from Homer to Hollywood, we search for Troy.

 

Khmer King Yayavarmann VII, Bayon temple, Angkor Wat, Cambodia (platonkohphoto/flickr)

  

End of Khmer Rouge (Hanumann/flickr)

When Buddhism ultimately says there is "no soul" (anatta) it is not aligning with materialistic science and its annihilationist view of the afterlife -- that we all die and it ends here in a pile of ashes. 

When Buddhism conventionally says there is a "soul" (atta), it is not aligning with Abrahamic religions and their eternalist view of the afterlife -- that we all die and it continues from here because an imperishable part of us goes on to one more rebirth in heaven or hell.

Who am I? Five Aggregates

Ultimately, that amalgamation of heaps of (1) form (the four primary material elements) and the four primary components of mentality), (2) feeling, (3) perception, (4) mental formations, and (5) consciousness we call body and mind, the "soul" or "self" is ultimately not what it seems.

 

Some of the treasures recovered from the Greco-Egyptian civilization (Franck Goddio)

  

These are opposite views, so how could the Buddha not side with either? That's a logical fallacy surely? It may seem like a paradox or sophistry. But we can rest assured that it is neither. When we realize for ourselves the reality we, too, can get to sounding like mystic or Zen koan writer. It really is not this way, and it really is not the other way either. Indeed, there is no self (ultimately speaking), and there are countless rebirths. We do not die at death...except that we are dying at every single moment, and physical death is one of those moments, too. There is continuity. But what "continues" or seems to continue is not the exact same thing, is not some imperishable "soul" as Hindus, Jains, and the Abrahamic faiths maintain. 

Khmer (Cambodian) Empire may have come to Olmec Mesoamerica

Buddha, Ladakh, Likir Gompa (Ifphotos/flickr)

Buddhism is unique in this assertion -- that there is no ego, no personality, nothing to cling to. Letting go is NOT possible by an act of will. Only liberating-insight can bring it about. Fortunately, it is also possible to gain an intellectual grasp of the Teaching, the Dharma, but a mere intellectual grasp will never do to reach enlightenment. 

We must know-and-see, that is, directly experience the truth. And the truth will set us free from the illusion we currently feel so utterly trapped by. Only insight into the truth can do it, and for mindfulness of body, sensations, mind, and phenomena to produce liberating-insight, we need a great deal of calm, serenity, tranquility.

If we are motivated by disappointment (dukkha), suffering, a strong desire to escape, this craving may do more to ultimately obstruct us just as it helped get us very far along the Path. We need not "want" the truth to be true. The truth is true regardless. And if the heart/mind is calm, absorbed, purified by concentration and applies these four kinds of intensive mindfulness, it will produce insight. One of the most amazing things the Buddha ever said occurs in the discourse on the Four Foundations of Mindfulness. It ends with the Buddha guaranteeing that whosoever practices correctly according to these instructions for seven years...not even seven years but just seven days will surely break through to the truth, will surely gain at least one of the stages of enlightenment and thereby make an end to all suffering.

"Affection" (verses from the Dhammapada)

Amber Larson, Wisdom Quarterly; Acharya Buddharakkhita, Dhammapada, XVI, "Affection"*

Inspiring quotes from the Dhammapada, the imprint or path of Dharma (House of Doves)

 

Verse 209. Giving oneself over to things to be shunned then not exerting where exertion is needed, one who craves and seeks after [sensual] pleasures, having given up one's own true welfare, envies those intent upon theirs.
210. Seek no intimacy with the desired nor with the undesired, for not to see the desired or to see the undesired, both are anguish.
 

(The Dhammapada/flickr.com)

211. Therefore, cling not to what is held dear. For loss of or separation from the dear is painful. Yet, there are no bonds for those who cling to nothing desired or undesired.
212. From endearment springs grief, from endearment springs fear. For one who is wholly free of endearment there is no grief. How then any fear?
 
213. From addiction springs grief, from addiction springs fear. For one who is wholly free of addiction there is no grief. How then any fear?
214. From attachment springs grief, from attachment springs fear. For one who is wholly free of attachment there is no grief. How then any fear?
215. From lust springs grief, from lust springs fear. For one who is wholly free of craving there is no grief. How then any fear?
216. From craving springs grief, from craving springs fear. For one who is wholly free of craving there is no grief. How then any fear?

• How can one possibly be free of clinging, endearment, addiction, attachment, lust, and craving? It is only possible through liberating absorption (jhana) and insight (vipassana), not by a triumph of will, deprivation, or austere self-torment.

(The Dhammapada/flickr.com)

217. People consider dear one who embodies virtue and insight, who is principled, who has realized the (liberating) truth, and who does what one ought to be doing.
218. One who is intent upon complete freedom (nirvana) dwells with heart/mind inspired (by supramundane wisdom) and is no more trapped by sense pleasures -- such a person is called "One Moving Upstream." 
219. When, after a long absence, a person safely returns from afar, relatives, friends, and well-wishers welcome one home on arrival.
220. As relatives welcome a dear one on arrival, even so one's own good deeds will welcome the doer of skillful deeds who has gone from this world to the next. More
 

*Edited from Buddhist Publication Society's The Dhammapada: The Buddha's Path of Wisdom, translated by Acharya Buddharakkhita introduction by Bhikkhu Bodhi (Kandy, BPS, 1985).

"Hungry Ghosts Outside the Wall" (video)

Dhr. Seven, Amber Larson, Ashley Wells, Wisdom Quarterly based on Ven. Thanissaro verse translation of Tirokudda Kanda (Petavatthu 1.5, also in Khp 7)

Gilded alabaster Buddha, Wat Si Chum, Sukhothai, Thailand (slowboat.teamworkz.asia)

Hungry ghosts depicted on ancient scroll scavenging foul nutriment in charnel grounds

  .

Hungry ghost (preta or peta)

Outside the walls they [the hungry ghosts or pretas] stand, at the crossroads. At door posts they linger, returning to human homes of old.

 

But though a meal with plentiful food and drink is served, no one remembers them. Such is the karma (the legacy of well- and ill- done deeds) of living beings.

 

Who feels sympathy for dead relatives, give timely donations of appropriate food and drink -- exquisite and clean -- with the thought, "May this for our relatives' sake be! May our relatives be well and happy!"

 

Can hungry ghosts eat our happiness? No.

Those gathered there, assembled phantoms of relatives since deceased, with appreciation give their blessings for such plentiful food and drink (and thereby themselves make merit, so hard to make in that place of deprivation): "May our relatives live long because of whom we have gained [gifts]! We have been honored, and our donors are rewarded, too!"

 

Death and rebirth there, like life and addiction here, means insatiable hunger (Dimmu)

  

For there [in that gloomy realm or its earthly counterpart] there is no farming, no herding of docile beasts, no commerce, no trade with money.

 

They live on what is given them from here, hungry ghosts whose time is run out. As water raining upon a hill flows down to the valley, even so what is given here flows down to the benefit of the dead and dearly departed.

 

As rivers full of water fill the ocean full, even so does what is given here flow to the benefit of the dead and dearly departed.

 

The ancient Pali Buddhist canon has a section called "Ghost Stories" (Petavatthu). This is documentary video footage of ghosts (poltergeists) from "Unsolved Mysteries."

 

"He gave to me, she acted on my behalf, they were my relatives, companions, friends" -- offerings should be given for the sake of the dead when one reflects on things done in the past.

 

For no weeping, no sorrow, no other lament benefits the dead -- a waste for relatives who persist in that way. But when offerings are given, well-placed in the [noble] Sangha, it works for long-term benefit of the dead, who profit immediately.

 

In this way one's appropriate duty to dead relatives [defined by the Buddha as going back seven generations] has been shown! Great honor has been done for the sake of the departed! And monastics [preservers and intensive practitioners of the Dharma] have been given strength: The merit one thereby acquires [for oneself as the giver] is not small.

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