The Buddha's FIRE SERMON: the speech that converted 1,000 wanderers
What is the "all" that is burning?
(Buddha's Wisdom) š WE’RE BURNING RIGHT NOW — THE BUDDHA’S FIRE SERMON There’s a constant inner heat -- craving, hatred, confusion -- that drives our decisions and drains our peace.
In this guided breakdown of the Buddha’s Fire Sermon (Adittapariyaya Sutta), see exactly what’s burning, why “ALL is burning” became one of Buddhism’s most powerful teachings, and a 5-step method to stop being consumed by it, today.
DISCOVER
How the Buddha converted 1,000 fire-worshippers with a single 20-minute speech
The three psychological fires burning in our chest right now (and why they always find new fuel and never stop)
The hidden follow-up teaching that challenges even clinging to the pursuit of “enlightenment”
The 5-step method that extinguished suffering for 1,000 people simultaneously
What the Buddha taught AFTER the Fire Sermon that made even enlightened beings question everything
Master Buddhist meditation and mindfulness with the Buddha's original Fire Sermon teaching
02:50 1,000 meditators, same burn — The Kassapa Setup (near Bodh Gaya)
04:11 All is burning — the Buddha’s Fire Sermon (SN 35.28)
07:27 Silence: 1,000 awaken — What liberation felt like
09:20 How to stop burning — the 5-Step Practice
11:01 Beyond the Fire
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Within India’s complex tapestry of spirituality, numerous revered gurus (spiritual teachers) and babas (father figures) stand out, their teachings resonating far beyond the confines of their ashrams (temples) and devotees.
Sad guru: I make a lot of money. lol
Boasting millions of followers worldwide, these spiritual leaders have amassed substantial wealth and wield immense influence, molding the country’s spiritual terrain.
Let’s delve into the lives of the seven wealthiest and most influential spiritual gurus and babas, starting with "Sadhguru."
Renowned for his flippantly pragmatic outlook on spirituality and yoga, Sadhguru ("true guru") Jaggi Vasudev, the founder of the Isha Foundation, stands as a prominent spiritual figure.
With a global following numbering in the millions, his estimated net worth, according to the Times of India, stands at Rs 18 crore [1 Rs crore = ten million rupees, so he had 180 million rupees], as of 2023. [His fortune has increased since then].
Sadhguru’s influence extends across yoga centers, educational institutions, and ecological projects within his financial empire. Through his teachings, he imparts "wisdom" on inner engineering and holistic living principles. More
What is a "band"?* It's a lot like a Buddhist "SELF," a "UCLA" (the American college), or a Greek SHIP of Theseus. It has a name, from which it derives its stable identity, but does it really have anything else for long? It's an illusion.
To demonstrate: I went to a college called UCLA. It doesn't exist. It started as a campus near USC, which is close to the skyline of DTLA/Downtown Los Angeles.
Plant, baby, is there really a "manic" nirvana?
If anyone can grasp these few examples, such a person will understand why the Buddha taught that ultimately speaking, there is no self, no soul, no essence, no abiding consciousness that travels from life to life or stands still here now.
That's impossible to accept. So reject it. Of course there's a self (atta). It's writing right now, and another self is reading right now...in a conventional way of speaking. No one is saying there's not that.
That being the case, WHY would the historical Buddha ever say there wasn't a self? We have to consider that. What is the reason, what did he mean, was he serious?
How does "suffering" come to be? 12 links.
The answer is: It is the unexamined assumption of what this "self" is that keeps us from awakening, keeps us from enlightenment (bodhi), keeps us from liberation (vimutti, moksha). There is something, lots of "things" (dhammas, "phenomena"). Such things arise by a process the Buddha called Dependent Origination (Conditioned Co-Genesis, Mutual Interdependence, this-that-that-this). This is, so that comes to be; when this is not, that does not arise -- as if "this" is not really more than "that."
Understanding D.O. in one example: What is a "candleflame"? If we break it down, deconstruct it, we find that it is five things. Who cares? Well, it's important because in place of this "self" we all believe in and never question the existence of, the Buddha is going to teach us that what we have been failing to see and penetrate is this very principle of conditioned co-arising or D.O. Okay, then, what five things?
Where does suffering go?
There is (1) wax, (2) wick, (3) heat, (4) oxygen, and (5) a very mysterious process of combustion. (Add to the list or take away, it doesn't really matter for the example to sink in). When these five are in a functionally integrated arrangement, bam, candleflame! Where did it come from? When it goes out, where will it "go" -- east, west, north, south, hell, heaven, the sphere of nothingness, the ground, my neighbor Robby Joiner's yard never to be seen again like all my frisbees? No, the designation does not apply; it is not correct to say the candleflame "goes" here, there, or anywhere. We just say it goes "out." That is to say, when these [factors, conditions, limbs] are present, that [candleflame] arises. When they are not, it is not. Therefore, in a sense one can say that a "candleflame" does not really exist, which is to say it does not exist independent of those factors upon which it utterly depends.
A candleflame does not exist.
Yet, we don't think it is any of those factors. It really seems independent, a new thing that came into being or brought those things (causes and conditions) with it. When does it come into being? When does it manifest what we conventionally call its "being" (beingness) into existence? When the final element (aggregate) is added. Try it. Put together any four of the five elements. There won't be a candleflame. Now, add the fifth. Viola! "Candleflame" arises in the mind -- which is what these five aggregate processes look like. We think it arises in the world, but probably all that was there before is still there now, nothing actually having been added. And when it goes out, one or the other factors (limbs) upon which it depended has been exhausted or removed. Right? Try it. Can we say that, for example, the heat is the candleflame? No, because there's heat everywhere yet there are very few candleflames. Is it the wax? No, because there's a world of wax yet relatively few candleflames.... But when we add the final element, "candleflame" seems to jump into existence. And, of course, it does conventionally speaking. But ultimately speaking, it does no such thing. It doesn't really ever exist, in a manner of speaking. I'll make this point again and again until it clicks what's being said and what is not.
This "UCLA" that I say does not exist, isn't it right over there in Westwood? There sure is something called "UCLA" in Westwood right now. But what was born and originated near USC, other than the name or some transient traditions and a charter or photos, and what things came over from that first place that remain unchanged?
All of the faculty are different
All of the students are different
All of the curricula, books, desks...
In fact, let's imagine the first place burned down and was completely incinerated, so that nothing, not a brick, not a scrap of the original went from DTLA to the Westside, would we still call it "UCLA"? We sure would! Why? What we identify or imagine to be UCLA is moving from here to there.
In a century, will there be a "UCLA"? No, but there almost surely will be a college (university) called "UCLA." All the faculty, students, books, lesson plans, and ephemera will be different, but it'll still -- in a sense -- be good ol' UCLA, at least in our minds and on some plot of real estate somewhere in LA.
There is no ship
Is it the same ship or a different ship?
Aside from the example of an empty college, a figment of our consensus reality to call this this and that that, maybe the ancient Ship of Theseus example would better communicate this. A ship sets off for Greece but along the way has to change the sails then the oars then the floorboards then the wheel then, piece by piece, every single piece. Is it still the same ship that arrives in Greece?
Whaddya mean "there's no car?" It's right here!
The nice answer is that it neither is exactly the same ship, but we can't say that it's another. It is, of course, not the same, but to say it's different does violence to our language and what we mean, as Bhikkhu Bodhi pointed out in As It Is. The same with your car. You could take it into the mechanic over and over so many times that they change every single piece. Then is it still the same car? It's your car either way, but not a lick of it remains, not a single piece. But a paper somewhere at the DMV says it's yours, even with a new license plate and engine block number, paint job, glass, carpet, upholstery, gas, oil, screws, everything.
There is no oxcart
There is no such thing as an oxcart.
In the same way, in ancient times, an oxcart. What is it? It is, broadly speaking, five components fitted in a functionally operational way (wheel, axle, body, steering, ox). Add pieces to the definition or take them away, it doesn't matter. But five is easy. Whose oxcart is this? It belongs to Thad. Its wheels are broken. Change them. Axle is broken. Change it. The body is broken. Change it. The steering is shot. Change it. Ox is exhausted. Change it. Now, every part having been changed, what oxcart? That one. Whose oxcart is it? Thad's. Why? It's because in a conventional sense (by our agreement and his delusion) it has been his all along, even though it is completely different. He has no control over it really; he can't keep it from breaking apart. But we still call it his, and we seem to have no trouble identifying it even as every single part gets switched out.
This "SELF," what is it? It is five things (form, feelings, perceptions, formations, consciousness). Whose is it? This one's mine. What do you call it? "Me." Sometimes "I." It's myself, I mean, my self. My soul. My ego. My personality. My atta (Sanskrit atman). My vessel into which I load my store of karma (deeds, doings, intentional acts, or all of my willed actions).
By "form" you mean this rapidly deteriorating arrangement of materiality composed of solidity, movement, cohesion, and temperature? That's the one! So this material form, this body (this temporary vessel or vehicle), is actually just Four Great Elements, which are not "elements" as such but rather qualities of materiality, in a sense quanta or quantities of it because all material particles (rupa kalapas) are actually composed of all four elements or dhatus (or maha bhuta) but in differing amounts, so that when solidity is in preponderance, it gets labelled "solid" but still has all of the other features to a lesser degree. This is "you"? No. It is my body, but I am not the body. The body changes, but "I" stay the same forever and ever, the eternal self, the unchanged soul, the essence or core of the ego (psyche), the invisible watcher, holder, and owner of all that stands.
Okay, these feelings, that's "you"? Yes, that's me. I'm the feeler. So you're not the feeling? Well, no, not exactly, but feeling-feeler, same thing. Okay, all of them? Which all? You are all pleasant, unpleasant, and neutral feelings passing through? Yeah, sort of, I am the feeler.
All right then. These perceptions? Yes, I am the perceiver. And you are the perceptions passing through, too? Sure, okay, perception-perceiver, I am the all.
And these other mental formations, like these volitions, impulses, motives, intentions (cetanas)? Yes, I am the intender. And the intention? Intention-intender, same thing. I am the all, the owner, the doer, the knower, the experiencer, the controller or the one-who-thinks-he's-in-control.
Okay, and this consciousness? Yes, I am consciousness. All of them? "All"? "You" are eye, ear, nose, tongue, body, and mind-consciousnesses? Uh, yes, I am consciousness. And all the consciousnesses passing through conscious experience? Uh, I guess.
"Self" as impersonal processes
Does anyone know why the Buddha called each of these heaps an "aggregate"? It's very important. It is because there are trillions of them, not one form, one feeling, one perception, one formation, one consciousness. At least with the oxcart, it seems like there is one (or more) wheels, axle, one body, one steerer, one ox, and the conglomeration of those forms one oxcart. But with "SELF," there are no such single items. There are aggregations (heaps of rupa kalapas) of material particles, countless numbers of them in every "material" thing, and that's just the body, the form, which has 32 main parts and lots of subsidiary parts, so many that one cannot find it tenable to consider one's "self" this body. So we cling to the other four mental formations as "self." (Yes, we call the fourth heap "mental formations" or sankaras, but the fact is that feelings, perceptions, and consciousnesses are all mental formations, too. The Buddha segregated them into these five for explanatory and insight purposes. As we develop liberating insight into these, we will clearly know-and-see that what we took to be MY feeling was just feeling being felt -- arising, turning, and passing away at all times, hurtling towards destruction, never standing still for even a submoment. The reason a feeling lasts is not because it arises and hangs around for a while then, realizing it's impermanent, it leaves. One feeling arises, turns, passes away, as another almost identical feeling arises, turns, passes away, in succession until this process dies out, at which time "the feeling" which was a heap of feelings passes to be replaced by another kind of feeling. The same is true of the other four aggregates. Science tells us this material body is nothing but a conglomeration of cells, which are molecules, which are atoms, which are quarks and strong-and-weak forces and thingies and whatnots, ever more subtle until they're not even material.
Add ingredients to the definition of "SELF" or take them away, it doesn't matter. The same is true. What we call "self" is not-self. It is impersonal, and radically impermanent, and ultimately disappointing, painful, stressful, incapable of ever fulfilling us.
*What is a "band"?
Meet the future legendary "Mr. Jimmy" [Sakurai] as he shreds on guitar for an adoring crowd
If ANY of this has made sense, let us deal with the problem at hand: What is a "band"? It's a group, an assemblage, an aggregate, a "heap" of four or five basic members. Whose band is it?
(Whoever owns the name, which is just about the only stable thing other than ownership rights of music catalog performed and/or written under that name).
So one day four guys and their manager became the New Yardbirds. And they got threatened with a lawsuit, so they became Lead Zeppelin. But Peter Grant, the manager and fifth member, said, "To avoid mispronunciation, let's call the band Led Zeppelin." All agreed. They played, recorded, became famous, and then the drummer had a son and died. End of the story. Led Zeppelin was over. But capitalism and greed being what they are, Led Zeppelin lived on. There was even a reunion of sorts, but they couldn't bring back the dead, so they did the next best thing: They brought in the next of kin, drummer John Bonham's son Jason. It was like having 3.5 of the original four members present. It worked!
It worked so well, that everyone but Jimmy Page or Robert Plant could have quit, and the behemoth could have gone on like the Who, Stones, Chicago, or any other massive rock act has done for years and years until not even a single member of the original band is touring! How is that possible?! Ship of Theseus. Oxcart.
Who am I? There is no me?
What're ya doin in my hole?!
In fact, there's an Early Buddhist or later Chinese Buddhist parable that may illustrate this even better: A man (let's say it's YOU) is walking and falls into a deep hole, at the bottom of which are two ghoulish demons arguing as they prepare some human stew from human limbs strewn all around their gloomy hole. Seeing you fall in, the angry one asks what the h*ll you're doing there and tears your arm off. And the other, just to p*ss off the first, grabs another arm from off the ground and attaches it to your body. It works! You move the fingers. These demonic ghouls have black magic powers. You're elated to get your arm back, which p*sses off the first, who then tears off your other arm. The other grabs another arms, attaches it to you. Again it works, you're elated, and it, being p*ssed off, tears off a leg, which is replaced, a torso with heart and head. Getting all five limbs torn off and others reattaches, you get the heck out of the hole. Who got out? Who went in. All five limbs are still down in the hole, but here "you" are running away. Is it you, is it not you, is it sort of you?
There is no UCLA?
"UCLA" can restart anywhere with anyone.
Is there one "UCLA," many UCLAs, no UCLA? Is this feeling the self, is that perception the self, is this consciousness what dies and is reborn -- or is it all an impersonal ("empty," devoid of self) process just rolling on? And that's all it's ever been? Ask Jason.
Because Jason must have asked all the remaining members of Led Zeppelin, Inc. to join him on tour. But for one reason or another (think ego, clashes, not wanting to ruin the profitable brand, and solo careers), they did not. So he did. Jason did. Jason went on tour.
Is there a Robert Plant? - Now and Zen
The O2 Arena show (called the Ahmet Ertegun Tribute Concert) was in 2007, and on Saturday night, Jason Bonham said he's been doing JBLZE about 16 years or so. That seems to be how long Jason and Co. ("JBLZE," Jason Bonham's Led Zeppelin Evening) have been at it. They don't need Page; they have "Mr. Jimmy" (Sakurai) on guitar, and he looks and plays more like Page did back then than Jimmy Page does now.
AnattÄ is not a joke or punchline. All things are impersonal and always have been. And so long as we do not realize it (or that they are impermanent and disappointing, too), we will cling. And by clinging, we will suffer. And the way to let go (and stop suffering) is to realize the True Nature of All Things.
THERE IS NO SELF (an-attÄ, not-atta): "not-self," egolessness, soullessness, the impersonal nature of all phenomena (particularly the Five Aggregates clung to as "self") is the final and most incomprehensible of the Three Universal Characteristics of All Existence (ti-lakkhana).
The anattÄ doctrine is unheard of throughout the universe, except that a supremely awakened buddha has made it known (or a nonteaching buddha has cultivated up to supreme realization) and thereby opens up an escape from the phenomenal world of endless rebirth and incomprehensible suffering.
This doctrine teaches that neither within body-and-mind (nama-rupa, the bodily and mental phenomena of existence) nor outside of them can there be found anything that in THE ULTIMATE SENSE able to be regarded as a self, soul, self-existing real ego-entity, or any other abiding essence or substance.
This is the central doctrine of Buddhism. Without understanding it, real knowledge of Buddhism is altogether impossible.
It is the only really specific Buddhist doctrine with which the entire structure of the Buddha's Teaching (Dhamma) stands or falls.
All of the remaining Buddhist doctrines may, more or less, be found or hinted at in other philosophical systems, doctrines, or religions. But the anattÄ-doctrine has been clearly and unreservedly taught only by a buddha.
It is on account of this that the historical Buddha was known as the anattÄ-vÄdi, or "Teacher of Impersonality." [He was also called a karma-vadin for emphasizing personal actions and karmic results.]
Whoever has not penetrated the impersonal nature of all existence and does not comprehend that in reality there exists only this continually self-consuming PROCESS of arising, turning, and passing away of bodily-and-mental phenomena and that there is no separate (independent, self-standing) ego-entity in or outside of this process, that person will be unable to understand Buddhism.
That is, that person will be unable to understand the teaching of the Four "Noble" (Enlightening) Truths (sacca) in the correct light. One will instead think that it is:
one's soul, self, ego, or personality that experiences suffering (dukkha, disappointment, pain, distress),
one's personality that performs skillful and unskillful deeds (good and evil actions)
one's soul who will be reborn according to such actions (karma),
one's personality that will enter into some kind of everlasting heaven, sphere, place, or state the Buddha called "Nirvana" (Pali NibbÄna),
one's "self" that practices on the Enlightening (Noble) Eightfold Path.
So it is said in The Path of Purification (Vis.M. XVI):
(The Tony Michaels Podcast) "The Project 2025 Song" was written, animated, and performed by Jason Kravits. Produced and mixed by Sean Dixon with Jason Kravits on guitar, Sean Dixon on drums and bass, Christopher Walz on banjo, and Brian O’Neill on second banjo.
Kravits: Eternal gratitude to these intrepid researchers who shared the burden of reading the entire Project 2025 doc so I wouldn't have to: Doug Bost, Hershel Graubard, Whitney Byrn, Dave T. Koenig, Lynn Filusch, Bill Forth, Tracy Sallows, Stephen Lay, Jennifer Mendenhall, Spencer Aste, Julie Pearl, Mary Tucker, Kristina Erikson, Jill Siroty, Jane Beard, Melinda Buckley, Joel H. Jones, Betsy Zajko, Elizabeth McFadden, Joe Musemici, Geneva Carr, Linda Rose Payne, Brendan Murray, and other fine friends who wish to remain anonymous. Special thanks as well to: Elizabeth Dement, Mary Tucker, Dan O’Shannon, Mort Milder, Joel Jones, Doug and Carolyn Bost, Amy Engelhart and Jeff Ward. And to all the folks who created the music and visuals for the original Schoolhouse Rock videos on ABC.
Like right speech, there is a very simple way to think about right action: It is action (karma, conduct, deeds of mind, speech, and body, behavior) that gives rise to peace and happiness in self and others.
In the same way, right action is simply right intention as applied to action.
The Buddha provides useful practical guidelines. He defined right action as abstinence from three things: killing, stealing, and sexual misconduct [1].
The combination of right speech and right action gives rise to a set of guidelines that the Buddha recommends for ethical and wholesome behavior called the Five Precepts [2]. These Five Precepts form the center of ethics and morality in Buddhism.
The precepts apply to monastics and lay practitioners. The Five Precepts are:
To abstain from killing
To abstain from stealing
To abstain from sexual misconduct
To abstain from bearing false witness
To abstain from intoxicants that occasion heedlessness.
Hey, Bean, is our radio show right speech? - FU!
The first three precepts are the practice of "right action." The fourth item, right speech, is so important that the Buddha named it as a precept of its own. The first four precepts might seem obvious while the fifth precept may surprise some
In one sutra delivered to a large group of monastics and laypeople, the Buddha explained the purpose of abstinence from intoxicants in this verse:
Because of intoxication
foolish people do harmful deeds,
and they make other heedless folk do such deeds.
One should avoid this basis of demerit,
delightful to fools, causing madness and delusion [3].
Wake and bake, Bro. Let's go to Goenka's and smoke out to be able to sit better. Huh huh huh
.
Shut up, you hor. I'm drunk! I'll knock you out.
In modern terms we avoid intoxicants because intoxication makes people do very harmful things. However, beyond that, there is a deeper reason for this precept. That is the keen awareness in Buddhism of the close interrelationship between the mind, behavior, and suffering. For this reason, keeping the mind unclouded and uncompromised is an essential part of Buddhist practice.
There is a beautiful way to look at these ancient (pre-Buddhist) Five Precepts, and that is as gifts. The Buddha considers observing the Five Precepts a way of giving five great gifts to ourselves and others.
By observing the precepts, he says, “the noble disciple gives to an immeasurable number of beings freedom from fear, enmity, and affliction. One in turn enjoys immeasurable freedom from fear, enmity, and affliction” [4].
In that spirit, modern Buddhist teachers emphasize the active aspects of the precepts. Each precept is a call to refrain from harmful actions and also an opportunity to practice beautiful qualities.
The great Vietnamese Zen Master Thich Nhat Hanh, for example, lovingly encouraged one to use
the first precept (abstaining from killing) as an opportunity to practice compassion,
the second precept (abstaining from stealing) as an opportunity to practice generosity,
the third precept (abstaining from sexual misconduct) as an opportunity to practice true love,
the fourth precept (abstaining from lying) as an opportunity to practice loving speech and deep listening, and
the fifth precept (abstaining from intoxication) as an opportunity to practice nourishment and healing [5].
In other words, the Five Precepts are an opportunity for beautiful living.
But wait, there’s more. The Five Precepts are the core of virtue (sila), and virtue is a gift that keeps on giving. For laypeople, the Buddha lists five benefits of being virtuous:
A virtuous person does not lose wealth because of heedlessness.
A virtuous person gains a good reputation.
A virtuous person approaches any assembly confident and composed.
A virtuous person dies unconfused.
A virtuous person, after death, is reborn in a good destination [6].
For those reasons, the Buddha declares a lay person who possess the five precepts as one who dwells in self-confidence [7].
Do as I say, not as I do. And don't talk back!
Students of religion may be tempted to equate the Five Precepts with “moralistic strictures,” standards of conduct set for people by God. However, being nontheistic, there is no such thing as moralistic strictures in Buddhism, given that there is no God to impose anything upon us.
Instead, the reason we practice virtue in Buddhism is because virtue is highly conducive to our own happiness and good fortune, our progress and contentment here and now.
Western Buddhist monk and author Ajahn Munindo has a beautiful way of putting it. Paraphrasing the Buddha, he states:
“It is wisdom that enables
letting go of a lesser happiness
in pursuit of a happiness
which is greater” [8].
In Buddhism, the practice of virtue is precisely that, having the wisdom to let go of the lesser happiness of nonvirtuous indulgence for the greater bliss of blamelessness and confidence, and as you shall see later, the even greater bliss coming from compassion, samadhi (profound stillness in meditation), and nirvana.
This is Ajahn Munindo’s rendering of Dhammapada Verse 290, which reads, “If by renouncing a lesser happiness one may realize a greater happiness, let the wise person renounce the lesser, having regard for the greater.”
Chade-Meng Tan, Buddhism for All (buddhism.net), Dec. 24, 2023, featured image by Colin Goh; edited by Seth Auberon, Ashley Wells (eds.), Wisdom Quarterly
Law school grad breaks down Project 2025's plan for the U.S.
(NowThis Impact) July 13, 2024: Bottom line: Project 2025 aims to move the U.S. "to a more far-right, Christian nationalist state’" — and here’s how
(via darilynmonrosee on Instagram).
(Honest Trailers) Review of anti-Trump film Civil War which assassinates him
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