[III. The Miracles at Uruvelā]

Ādittapariyāyaṁ
38. The Instruction About Burning

Atha kho Bhagavā Uruvelāyaṁ yathābhirantaṁ viharitvā,
Then the Gracious One, having dwelt at Uruvelā for as long as he liked,

yena Gayāsīsaṁ tena cārikaṁ pakkāmi,
left on walking tour for Gayā's Head,

mahatā Bhikkhusaṅghena saddhiṁ,
together with a great Community of monks,

bhikkhusahassena sabbeheva purāṇajaṭilehi.
with a thousand monks all of whom were formerly yogis.

Tatra sudaṁ Bhagavā Gayāyaṁ viharati,
There the Gracious One dwelt near Gayā,

Gayāsīse saddhiṁ bhikkhusahassena.
on Gayā's Head together with a thousand monks.

Tatra kho Bhagavā bhikkhū āmantesi:
There the Gracious One addressed the monks, (saying):

“Sabbaṁ bhikkhave ādittaṁ.
“All is burning, monks.

Kiñ-ca bhikkhave sabbaṁ ādittaṁ?
What all is burning, monks?

 

Cakkhuṁ bhikkhave ādittaṁ, rūpā ādittā,
The eye is burning, monks, forms are burning, The analysis that follows here is of the internal and external sense-spheres (āyatanāni) skilfully applied to the fire-worshippers, showing what is really burning, and what it is burning with.01

cakkhuviññāṇaṁ ādittaṁ, cakkhusamphasso āditto,
eye-consciousness is burning, eye-contact is burning,

yam-pidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ,
and whatever feeling arises dependent on eye-contact,

sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tam-pi ādittaṁ.
whether pleasant, unpleasant, or neither-unpleasant-nor-pleasant, that also is burning.

Kena ādittaṁ?
With what is it burning?

Rāgagginā dosagginā mohagginā ādittaṁ.
It is burning with the fire of passion, with the fire of hatred, with the fire of delusion.

Jātiyā jarāya maraṇena,
o It is burning with birth, with old age and death,

sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan-ti vadāmi.
with griefs, with lamentations, with pains, with sorrows, and with despairs, I say.

 

Sotaṁ ādittaṁ, saddā ādittā,
The ear is burning, sounds are burning,

sotaviññāṇaṁ ādittaṁ, sotasamphasso āditto,
ear-consciousness is burning, ear-contact is burning,

yam-pidaṁ sotasamphassapaccayā uppajjati vedayitaṁ,
and whatever feeling arises dependent on ear-contact,

sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tam-pi ādittaṁ.
whether pleasant, unpleasant, or neither-unpleasant-nor-pleasant, that also is burning.

Kena ādittaṁ?
With what is it burning?

Rāgagginā dosagginā mohagginā ādittaṁ.
It is burning with the fire of passion, with the fire of hatred, with the fire of delusion.

Jātiyā jarāya maraṇena,
o It is burning with birth, with old age and death,

sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan-ti vadāmi.
with griefs, with lamentations, with pains, with sorrows, and with despairs, I say.

 

Ghānaṁ ādittaṁ, gandhā ādittā,
The nose is burning, scents are burning,

ghānaviññāṇaṁ ādittaṁ, ghānasamphasso āditto,
nose-consciousness is burning, nose-contact is burning,

yam-pidaṁ ghānasamphassapaccayā uppajjati vedayitaṁ,
and whatever feeling arises dependent on nose-contact,

sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tam-pi ādittaṁ.
whether pleasant, unpleasant, or neither-unpleasant-nor-pleasant, that also is burning.

Kena ādittaṁ?
With what is it burning?

Rāgagginā dosagginā mohagginā ādittaṁ.
It is burning with the fire of passion, with the fire of hatred, with the fire of delusion.

Jātiyā jarāya maraṇena,
o It is burning with birth, with old age and death,

sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan-ti vadāmi.
with griefs, with lamentations, with pains, with sorrows, and with despairs, I say.

 

Jivhā ādittā, rasā ādittā,
The tongue is burning, tastes are burning,

jivhāviññāṇaṁ ādittaṁ, jivhāsamphasso āditto,
tongue-consciousness is burning, tongue-contact is burning,

yam-pidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ,
and whatever feeling arises dependent on tongue-contact,

sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tam-pi ādittaṁ.
whether pleasant, unpleasant, or neither-unpleasant-nor-pleasant, that also is burning.

Kena ādittaṁ?
With what is it burning?

Rāgagginā dosagginā mohagginā ādittaṁ.
It is burning with the fire of passion, with the fire of hatred, with the fire of delusion.

Jātiyā jarāya maraṇena,
o It is burning with birth, with old age and death,

sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan-ti vadāmi.
with griefs, with lamentations, with pains, with sorrows, and with despairs, I say.

 

Kāyo āditto, phoṭṭhabbā ādittā,
The body is burning, tangibles are burning,

kāyaviññāṇaṁ ādittaṁ, kāyasamphasso āditto,
body-consciousness is burning, body-contact is burning,

yam-pidaṁ kāyasamphassapaccayā uppajjati vedayitaṁ,
and whatever feeling arises dependent on body-contact,

sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tam-pi ādittaṁ.
whether pleasant, unpleasant, or neither-unpleasant-nor-pleasant, that also is burning.

Kena ādittaṁ?
With what is it burning?

Rāgagginā dosagginā mohagginā ādittaṁ.
It is burning with the fire of passion, with the fire of hatred, with the fire of delusion.

Jātiyā jarāya maraṇena,
o It is burning with birth, with old age and death,

sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan-ti vadāmi.
with griefs, with lamentations, with pains, with sorrows, and with despairs, I say.

 

Mano āditto, dhammā ādittā,
The mind is burning, thoughts are burning,

manoviññāṇaṁ ādittaṁ, manosamphasso āditto,
mind-consciousness is burning, mind-contact is burning,

yam-pidaṁ manosamphassapaccayā uppajjati vedayitaṁ,
and whatever feeling arises dependent on mind-contact,

sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tam-pi ādittaṁ.
whether pleasant, unpleasant, or neither-unpleasant-nor-pleasant, that also is burning.

Kena ādittaṁ?
With what is it burning?

Rāgagginā dosagginā mohagginā ādittaṁ.
It is burning with the fire of passion, with the fire of hatred, with the fire of delusion.

Jātiyā jarāya maraṇena,
o It is burning with birth, with old age and death,

sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan-ti vadāmi.
with griefs, with lamentations, with pains, with sorrows, and with despairs, I say.

 

Evaṁ passaṁ bhikkhave sutavā Ariyasāvako
Seeing this, monks, the learned Noble disciple

cakkhusmiṁ pi nibbindati, rūpesu pi nibbindati,
grows weary of the eye, grows weary of forms,

cakkhuviññāṇe pi nibbindati, cakkhusamphasse pi nibbindati,
grows weary of eye-consciousness, grows weary of eye-contact,

yam-pidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ,
and whatever feeling that arises dependent on eye-contact,

sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tasmiṁ pi nibbindati.
whether pleasant, unpleasant, or neither-unpleasant-nor-pleasant, he also grows weary of that.

 

Sotasmiṁ pi nibbindati, saddesu pi nibbindati,
He grows weary of the ear, grows weary of sounds,

sotaviññāṇe pi nibbindati, sotasamphasse pi nibbindati,
grows weary of ear-consciousness, grows weary of ear-contact,

yam-pidaṁ sotasamphassapaccayā uppajjati vedayitaṁ,
and whatever feeling that arises dependent on ear-contact,

sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tasmiṁ pi nibbindati.
whether pleasant, unpleasant, or neither-unpleasant-nor-pleasant, he also grows weary of that.

 

Ghānasmiṁ pi nibbindati, gandhesu pi nibbindati,
He grows weary of the nose, grows weary of scents,

ghanaviññāṇe pi nibbindati, ghanasamphasse pi nibbindati,
grows weary of nose-consciousness, grows weary of nose-contact,

yam-pidaṁ ghanasamphassapaccayā uppajjati vedayitaṁ,
and whatever feeling that arises dependent on nose-contact,

sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tasmiṁ pi nibbindati.
whether pleasant, unpleasant, or neither-unpleasant-nor-pleasant, he also grows weary of that.

 

Jivhāya pi nibbindati, rasesu pi nibbindati,
He grows weary of the tongue, grows weary of tastes,

jivhāviññāṇe pi nibbindati, jivhāsamphasse pi nibbindati,
grows weary of tongue-consciousness, grows weary of tongue-contact,

yam-pidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ,
and whatever feeling that arises dependent on tongue-contact,

sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tasmiṁ pi nibbindati.
whether pleasant, unpleasant, or neither-unpleasant-nor-pleasant, he also grows weary of that.

 

Kāyasmiṁ pi nibbindati, phoṭṭhabbesu pi nibbindati,
He grows weary of the body, grows weary of tangibles,

kāyaviññāṇe pi nibbindati, kāyasamphasse pi nibbindati,
grows weary of body-consciousness, grows weary of body-contact,

yam-pidaṁ kāyasamphassapaccayā uppajjati vedayitaṁ,
and whatever feeling that arises dependent on body-contact,

sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tasmiṁ pi nibbindati.
whether pleasant, unpleasant, or neither-unpleasant-nor-pleasant, he also grows weary of that.

 

Manasmiṁ pi nibbindati, dhammesu pi nibbindati,
He grows weary of the mind, grows weary of thoughts,

manoviññāṇe pi nibbindati, manosamphasse pi nibbindati,
grows weary of mind-consciousness, grows weary of mind-contact,

yam-pidaṁ manosamphassapaccayā uppajjati vedayitaṁ,
and whatever feeling that arises dependent on mind-contact,

sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tasmiṁ pi nibbindati,
whether pleasant, unpleasant, or neither-unpleasant-nor-pleasant, he also grows weary of that,

nibbindaṁ virajjati, virāgā vimuccati,
through weariness he becomes dispassionate, through dispassion he is liberated,

vimuttasmiṁ vimuttam-iti ñāṇaṁ hoti:
in liberation, there is the knowledge that such is liberation:

‘Khīṇā jāti
‘Destroyed is (re)birth

vusitaṁ brahmacariyaṁ
accomplished is the spiritual life

kataṁ karaṇīyaṁ
done is what ought to be done

nāparaṁ itthattāyā ti pajānātī’ ti.
there is no more of this mundane state - this he knows.’

Imasmiñ-ca pana veyyākaraṇasmiṁ bhaññamāne,
Moreover, as this sermon was being given,

tassa bhikkhusahassassa anupādāya āsavehi cittāni vimucciṁsu.
those one thousand monks' minds were liberated from the pollutants, without attachment. According to Mahāvastu the Buddha converted another 250 yogis who were followers of Upasena (perhaps this means Sāriputta's brother, who later became a monk); he also taught the Sahasravarga of the Dharmapada in Uruvilvakāśyapa's ashram before leaving for Rājagṛha.02

Ādittapariyāyaṁ Niṭṭhitaṁ
The Instruction About Burning is Finished

Uruvelapāṭihāriyaṁ
The Miracles at Uruvelā [are Finished]

Tatiyabhāṇavāraṁ Niṭṭhitaṁ
The Third Section for Recital is Finished