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The Ādittapariyāya Sutta, is a discourse from the Pali Canon, popularly known as the Fire Sermon. In this discourse, the Buddha preaches about achieving liberation from suffering through detachment from the five senses and mind.
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In this analysis, the fuel of the Three Fires is our fundamental perception of the world. This is especially driven home if we read the Fire Sermon in its context in the Samyuta Nikaya , where it appears in a series of discourses on the theme of the Six Sense Bases. Here, for instance, is a passage from the sutta that immediately precedes the Fire Sermon:. And what, bhikkhus, is the all? The eye and forms and things to be cognized by eye-consciousness, etc. With consciousness as condition, name-and-form [come to be]; with name and form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging.

It is derived from the Sanskrit of the Vedic Upanishads, where it is used to refer to the process by which the original unity of Brahman was differentiated into all of the recognizable identities of the universe. Namarupa essentially refers to the quality of perception that results in distinguishable forms. Form and our ability to identify it are inextricably linked; namarupa is therefore the condition for our sensory awareness, for without it there could not be distinguishable colors, shapes, sounds and smells. In two related passages from the Samyutta Nikaya , Gotama makes it clear that namarupa is central to sensory awareness:.

Feeling, perception, intention, contact, attention: this is called name.

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The four great elements and the form derived from the four great elements: this is called form. And what, monks, is consciousness? There are these six classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body consciousness, mind consciousness. This is called consciousness. By what is consciousness conditioned?

It is to this extent that one may be born and age and die, pass away and be reborn, that is, when there is consciousness with name-and-form as its condition, and name-and-form with consciousness as its condition.


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If we return to the chain of Dependent Origination we shared above, the meaning of this last statement becomes clear. There is no consciousness without namarupa ; there is no namarupa without consciousness; and consciousness is always consciousness of the six sense bases. So when the Fire Sermon tells us that the senses and their objects burn with the Three Fires, Gotama is saying that our consciousness arises preconditioned by them.

The implication here is that, if our psychophysical nature is where the fires are burning, that is where they need to be extinguished. Because the default mode of our sensory apparatus is craving, long and diligent practice is required to recognize the fires of infatuation, aversion and confusion and reform our habitual reactions to them. The reason the babies are not awakened is not because they do not have within them that luminous mind but because they have yet to become aware that they can be awakened — awakening is a choice we make and work toward only after becoming aware that we are asleep.

The Buddha is pointing out what we are lately proving verifiable by science: that we are born with innate tendencies, both for greed and for generosity. The world we encounter growing up encourages greed — I yam what I yam, we say, and find nothing wrong with just following that nature. But the Buddha teaches us that if we can come to see — usually through the help of clear-speaking teachers like yourself — that the dominating urge for self-preservation is not actually necessary, and is in fact doing us and our world harm, then we can overcome that, and let our natural generosity take the lead for a change.

It goes against the stream, as Gotama said, because it runs counter to the tendency to craving that we are hardwired for. Even our instinctive drives toward love, belonging and empathy tend to be colored in our experience by Inappropriate View, leading us to react in ways that often turn out wrong. My confusion is when I read some of these suttas, they talk about when eye consciousness ceases, then craving ceases, or desire ceases.

Definitely, craving will cease then. Mark, so how can we stop something that naturally arises from the body? Or is it simply our reaction to it? I think I have to read this again. I see no other way. Yet, I found by not thinking of not liking weed pulling, I cut off the experience of not liking weed pulling, and then there was just the experience of weeding pulling, without the blah, blah attached.

Is that what you mean? Dana, the easiest way to understand it is this: Remember that the first cause is ignorance of the four noble truths — so ignorance of the meaning of dukkha, ignorance of its cause, ignorance of the possibility of its cessation, ignorance of how to go about that.

Good stuff! Anagarika This teacher teaches teaches the Brahma-Viharas according to the method in the Visuddhimagga, i. And she does teach mudita in the same way as the others, that is first directing it to oneself.


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    • I keep files on many of these topics, and it is interesting when I searched my computer files that I only had one file on mudita; here is the first part of it with an URL, so you can find all of it as you please:. Evaluation of achievement is a precursor to mudita, and appreciation a component of mudita.

    Seeing the good in others and learning to recognize and admire what good there is, is what mudita tacitly implies. Laughter and exhilaration are not characteristics of mudita. Genuine joy in the prosperity of others is indeed a rare quality. The virtue of mudita may be best noticed at work in the joy of parents over the success of their offspring, and in the genuine ecstasy of teachers over the success of their pupils, particularly in the latter situation when the threat of the younger eclipsing the older is always imminent.

    What's Burning in the Fire Sermon? | Secular Buddhist Association

    Smiling faces of adults make children respond readily with their own smiles. This potential in the child should be nurtured and activated by parents and educationists. For the seed of mudita planted early in a child will grow and blossom and bear fruit in his adolescence and in his adult life. To some extent, man is a product of his environment — with this in mind, adults, parents, teachers and wardens who handle children should be of a cheerful disposition and an appreciative nature. I took a short break in the day, and did a Mudita cruise through the internet.

    I found a video from the Wildmind site, and could not resist sharing it. The "Fire Sermon," SN Fred UTC 1.

    "The Waste Land Part III The Fire Sermon" by T.S. Eliot (read by Tom O'Bedlam)

    Knight One of the most frequently used similes by the Buddha was that of fire. UpasakaMichael UTC 2. Hi friend! Quatro is incisive on technology and our new varieties of instant gratification. I also picked up metal-detector traces of Jayne Anne Phillips. In order to be good at big things, writes must be good at small ones. Quatro is so good. The effect of this intersection of the domestic with sex and with ecstatic faith was, for me, a freakily new reading experience.

    Quatro shoves us close to the grotesqueness of our desires. Tense and musical. Startling, heartrending, and extraordinarily sexy. What Quatro renders so accurately is the power and pain that comes with such a realization. These stories are bold and wise in their portrayal of how, when we want to find a sign, we can usually make ourselves find it. Some stories are uncomfortable, pushing the limit with their sheer oddity and disregard for social norms.

    Fire Sermon

    Subtly metamorphosing. Sometimes when the house is empty I practice saying the words out loud. Different ways of saying it, depending On the listener. I committed adultery, I say to my mother. I fell in love with another man, I say to my best friend.

    Fire Sermon

    We fucked, it meant nothing, I say to Thomas. Grove Press. Tags Literary. Excerpt Sometimes when the house is empty I practice saying the words out loud. It was the best thing, I say to you. In all my life, The very best thing.