The Buddha's FIRE SERMON: the speech that converted 1,000 wanderers
What is the "all" that is burning?
(Buddha's Wisdom) 🔍 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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A Mystery as Old as Humanity: For centuries, we’ve asked the same impossible question: What is life—and what gives it meaning? Now, scientists think they’re closer than ever to answering it. But their explanation isn’t philosophical or spiritual—it’s something far more concrete, hidden deep within the structure of matter itself.
What if Buddhism's fundamental unit of materiality in this universe, the rupa kalapa, or "form particle," explains the "meaning of life"? What if all we are is just material, arising in the cosmos, turning, and passing away into nothingness, having emerged from there in the first place?
Preposterous. The Buddha rejected this wrong view (miccha-ditthi) in very strong terms. It leads to a very pernicious view that denies a great deal about our lives. There are two extreme views the Buddha rejected and avoided; they are the annihilationist view on the one hand and the eternalist view on the other. Instead, he taught Dependent Origination as an explanation for all things.
The idea that we (the self, soul, ego, personality, living being) are only material in nature is flawed and leads to the annihilationist wrong view that says that when we die, everything stops. There is no further becoming. Karma has no force to produce further becoming, rebirth, rearising in another state, manifesting the results of previous deeds.
There is a similar extreme on the other end, that of the eternalists who proclaim that the self/soul (atta or atman) continues in essence unchanged forever, individuated, fated to receive the result of all previous deeds (karma). This, too, is a wrong view.
How could they both be wrong? Wouldn't one being wrong necessitate the other being right? No. Both views are at odds with reality, and enlightenment (bodhi) is knowing-and-seeing things as they truly are thereby being liberated from the endless Round of Rebirth (samsara).
What does the Middle Way say is the case? One must first understand that "middle" does not mean a compromise between both views, a mean or average of the two. Indeed, what we are or at least what we identify with, has a material component, but there is also a psychological component. This is nama-rupa, "name and form." This can be said of all things, not just us.
More importantly, what is "us"? What are "we"? What is the self or soul or the being? The Buddha said when people speak of self, they are referring to the Five Aggregates clung to as self. These are form; feelings, perceptions, mental formations, and consciousness(es).
What, ultimately speaking, is "form" (rupa)? Science does not know, but well-instructed mystics (noble ones, knowers, seers, those endowed with the divine eye or dibba cakkhu) know. They do not know it by rote. Anyone can come to know that. They know it by direct perception. They are well instructed not to memorize a list but rather to engage in a practice (Satipatthana) to directly see, penetrate, and understand what is there in material form. Unfortunately, what is there is described in ancient and archaic terms. When modern people hear these words, they -- thinking they know what they mean -- dismiss them out of hand.
Those who listen, who give ear and attention to comprehend what the Buddha meant by these ancient terms is then instruction on the PRACTICE to be able to see them directly. See what? The Four Elements. We "know" there aren't four elements. There are many more. This is not what "elements" (dhatu) means in Buddhism. The elements are not, roughly speaking, material. They are qualities, characteristics, descriptions of matter. Those many descriptions are put into four categories, and these categories are the "elements."
The PRACTICE of Four Elements Meditation is the way to know-and-see them. This is not science to SHOW others. This is Buddhist psychology (Abhidhamma) to see for oneself. For it is only by knowing-and-seeing for ourselves that we can become free. No one has ever gained freedom, enlightenment, spiritual liberation simply by reading -- just as no one has ever learned physics by flipping to the back pages of a text for the answers to equations. The answers are back there so that, after doing the PRACTICE of calculating, we can see if our results comport and accord with what others have confirmed are the answers. It is essential to come see for oneself. That is the Path of Freedom (Vimuttimagga), the Path of Purification (Vissudhimagga).
What can be said about the worst greatest city in the world? It's not like Angelenos walk around not knowing what the megalopolis is really like. We just act that way because we know there is no "Los Angeles" as such. It's just an idea with no center and unclear borders. Long Beach is not part of the OC. It's still in LA, but probably most people do not realize that. The tip of the peninsula that is San Pedro was once an important Indian village. But next to no one even realizes you can drive there because it's beyond the Port of Los Angeles. And the port should be the southernmost point in most cases.
Los Angeles the county is larger in population than 40 of the 50 or so states that make up the USA. (What is the USA, Russia's neighbor facing west, just east of Siberia? Are Puerto Rico, Guam, and more than 1,000 islands in the Pacific part of the pack or not? Indigenous Hawaii is not four or five islands but more than 1,000 atolls and spits and areas that are off-limits to everyone but the military). So what is LAor LA City? It used to be Tovaangar to the Native peoples. Now it's 88 cities and unincorporated areas, neighborhoods, zip codes and area codes, invisible boundaries and real estate redlinings. It's a mess, an expensive mess because everyone keeps coming in search of the dream. Which dream? Take your choice -- cultural diversity, porn manufacturing, magazine pieces, and various industries. Love it, hate it, everyone will visit, so we wrongly say it is the "capital of the world." This video provides a better glimpse thanBeverly Hills, 90210,La La Land, or The O.C. ever are likely to suggest to anyone thinking of visiting. It's A Tale of Two Cities, the illusion and the reality, sometimes fire and other times just smog and haze.
Venerable sir, what is the true nature of existence? American Theravada scholar-monk Bhikkhu Bodhi (Chaung Yen Monastery, Carmel, Upstate New York, BAUS.org) explains from a set of ten lectures called The Buddha's Teaching: As It Is, which he recorded while residing at the Washington DC Buddhist Vihara.
This is a special meditation. Linda Pappa has intuitively been drawing caves and Earth vortices for the past few years, feeling very grounded and connected to them.
We can work with [the archetype of] The Cave in a subtle way. Fall approaches, and darkness starts to creep in. The Cave can be a symbol of winter shelter and journeying within.
Will we listen and go inward, or will we stay superficial? During a Winter Solstice ceremony, I led a meditation guided by The Cave. It felt like nothing else.
Caves, where does one begin? Caves are places of profundity, density, and form.
Caves bring us into the present, representing a sacred space of retreat. It has always been so. This is womb-consciousness, Bhumi/Gaia/Tierra's own. They are temples, holy places of offering, where introspection and deep inner transformation can take place.
This is Mother Nature's womb, our birth canal? - Well, yeah, I mean, in a way, metaphorically.
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Returning to Earth’s womb means returning to our own center, returning to our Source and Ground, to the dark inner point of a sacred labyrinth.
I forgot I buried all that to not have to feel it.
The Cave resides inside, the deepest, most intimate spot. It holds our secrets, our traumas, our pains, and our potential for magic.
Our modern way of living does not encourage us to go into a place like this at all. It’s dark and scary. But if we dare to visit often enough, we will not only transform ourselves, but also our ties to others, our ancestors, and the greater whole.
The Cave can be a place of HEALING, begging us to FEEL so that we can finally process our emotions, take their lessons, and pass them through us as we notice, acknowledge, and claim them.
Inner fire digests food, warms and builds us.
The way to make ourselves feel comfortable going into darkness (and wanting to stay there long enough for transformation) is to work with the elemental energy of fire, or temperature (tejo-dhatu).
Not only is fire in the womb needed for alchemical transformation, it is also a comforting presence. The Cave can otherwise feel cold and uninviting.
[Caves are warm and inviting, quiet and stable, which is why humans have retreated into them for ages. They provide safety, security, and refuge from outer chaos.]
What crystallized treasures are hidden here?
In the stillness, fire brings us into the present moment, now, directly reminding us of how our ancestors lit fires inside. The Cave connects us, and fire warms us to the bone.
Cave and fire take us on a trip to the center, into the primordial beginning.
Linda Pappa and her partner David recorded the following with love, using grounding frequencies and a shamanic drum. They invite listening to this meditation by first preparing a space and holding self as safely as possible. It runs deep.
May you be guided by the inner body of Earth and yours.
May you be warmed by your own Holy Fire.
May you be led to dance to the rhythm of your inner drum.
I remember when I first learned how to meditate [by being mindful of] my breath some time in 1990, during my university years.
Back then, meditation was not as well known. The Beat Generation’s Zen trend in the 1960s had died out with disco in the 1970s.
Barnes and Noble had maybe only a few shelves in a single bookcase labeled with “Eastern Philosophy” that covered all Eastern religions, including Buddhism.
Ram Das’s cryptic book Be Here Now was the only book I had read prior to reading my World Religions book, which included a chapter on Buddhism for a class I took.
Be Here Now (Ram Dass for Neem Karoli Baba)
It was different in the early 1990s. There wasn’t a World Wide Web, Google, or even a digital Yahoo. We didn’t have Idiot or Dummy books back then. While there were books out there, you really had to explore a subculture, and you had to know someone in order to know what the subcultures were and where to find them.
Luckily, I had a friend who was into Zen, and he was considering becoming a Catholic priest at the time. He recently transferred from UC Berkeley, not far from San Francisco, which might be called the subculture mecca of the United States, certainly for the "weird" things like meditation. I asked him to teach me. I thought it would be good for me to learn from him.
He agreed and came over to my apartment one night to teach me a lesson I would never forget. I remember we were sitting on the floor of the living room during the lesson. I was thinking about TV’s depiction of meditation and what should be happening. Then I said, “Should I light a candle?” He said, “If you want to, you can.”
“Should I light an incense stick?”
Mindfulness of Breathing, Four Elements Meditation
“If you want to, you can. You can have representations of the Four Elements.”
He explained it to me, but I did not really know what he meant, so I lit a candle and an incense stick to fit my world view of what "meditation" should be like. Before we started, he gave me a little bit of a lesson on the story of the Buddha and how he became enlightened.
He then told me some things about the sitting posture and to press my tongue against the roof of my mouth and to swallow a lot in a natural way. “They say it is good for you,” he said.
Then he taught me how to count my breaths “Zen style.” I would silently and inwardly count the exhales of my breaths one by one until I got up to ten. Then I would count backwards back down to zero. Then up to ten again, and then back to zero. I would repeat these cycles until it was time to stop. If I lost my count, I would just start all over again from “one.”
After our session was over, he left and that was more or less “The Lesson.” After that, I do not know why, but I continued with this practice and other forms of meditation almost every day, more or less for the rest of my life (with some exceptions of course).
Twenty years later, in 2010, I visited Ulpathkanda, Hantanna (Spring Hill Monastery) near Kandy, Sri Lanka, where I was able to use the Internet for the first time in a very long time. I sometimes joked about how I was doing an “Internet retreat” from my full-time life as a forest monk in Na-uyana.
Nevertheless, I was still at a high mountainous jungle forest monastery. I looked up my old friend, my meditation instructor, on the Internet. When we were in college together, he had changed his major from philosophy to whatever one needs to become a Spanish teacher.
It looked as though he had really lived the Spanish lifestyle and moved all over the globe to Spanish- and Portuguese-speaking countries. The Internet kept track of all the different countries he lived in. It is true that “Big Brother is watching,” just like George Orwell warned, so I could now watch with an Internet connection.
After all of that globetrotting, he settled down in a Connecticut town not too far from where he originally taught me how to meditate. I picked up the monastery phone, dialed the phone card codes, then I dialed his number. The phone rang, and a woman’s voice answered the phone. “Hello?”
“Hello, my name is Bhikkhu Subhūti, and I was wondering if a Brett [J.] lives here?”
“Yes, he does.”
“May I speak with him please?”
“Uh, okay,” she said in a cautious voice to the stranger on the phone. Perhaps I was a telemarketer to her. They did not know what to expect. There were muffled voices coming through the phone’s speaker, then eventually the phone was passed to Brett.
“Hello, this is Brett.”
I instantly recognized his voice, which had stayed the same all these years.
Hello, this is Bhikkhu Subhuti (Jeremy Glick)
“Hello, this is Bhikkhu Subhūti. You once knew me as Jeremy Glick from Central. Do you remember me?” (Central is a shorthand name for Central Connecticut State University).
“Yes, I remember you, Jeremy.”
I continued, “A long time ago, you came over my place and taught me how to meditate and how to count my breaths. With a few exceptions, I practiced nearly every day, and my practice grew and grew, and eventually I decided to become a Buddhist monk in 2001. Now my name is ‘Bhikkhu Subhūti.’ I looked you up on the Internet so I could call you and say, ‘Thank you.’”
There was a long pause. It was five or six seconds of delay before he spoke, so it seemed long. He finally broke the silence and said, “You know, we never know what will happen to the seeds we have planted long ago.”
I did not expect him to still be a teacher of mine, but those were words of wisdom. We caught up on some old times. He was indeed a Spanish teacher and married a woman from Spain. His brother, who was an electrical engineer, quit the industry and now counts caribou in Alaska for a living.
I told him that I never went into teaching, which was expected at college, so I became a computer programmer instead for about six years before leaving all that behind me.
Times have changed and so did the both of us. I told him that I had my brother make me a Facebook account (with two friends), and although as a schoolteacher he was against Facebook, he thought I might be able use it to do something worthwhile for other people. I did not do much with social networks until last year, but I kept his thoughts in mind.
We talked some more and then we parted. If you ever have a chance to thank someone who has affected your life, I highly recommend it. Often, we do not think we make a difference, but we do, positively and, unfortunately, negatively. We always plant seeds in ourselves and others. Some germinate, while others do not.
Sometimes we believe they are trivial sprouts, but some can grow into towering redwoods. It can change a whole person’s destiny. So always plant happy seeds because, “We never know what will happen to the seeds we have planted long ago.”
Ven. Thanissaro (orig. mistranslation from the Pali canon, SN 25:1-10, dhammatalks.org); Dhr. Seven, Amber Larson (eds.), Wisdom Quarterly
The Eye: Cakkhu Sutta
The eye that see, the third eye that knows?
(SN 25:1) Thus have I heard. When the Buddha was staying near Sāvatthī, he said: “Meditators, the eye is inconstant, changeable, impermanent. The ear… The nose… The tongue… The body… The mind is inconstant, changeable, impermanent.
“One who has confidence and conviction that these phenomena are this way is called a faith-follower: one who has entered the right path, entered the plane of the noble ones, transcended the plane of the ordinary uninstructed worldlings.
“Such a person is now incapable of doing any deed (karma) by which one might be reborn in hell, in an animal womb, or in the realm of hungry ghosts. One is incapable of passing away until one has realized the fruit of stream-entry (the first stage of enlightenment).
“One who, after contemplating with even a small amount of wisdom (discernment), has accepted that these phenomena are this way is called a Dharma-follower: one who has entered the right path, entered the plane of the noble ones, transcended the plane of ordinary uninstructed worldlings. One is incapable of doing any deed by which one might be reborn in hell, in an animal womb, or in the realm of hungry ghosts. One is incapable of passing away until one has realized the fruit of stream-entry.
“One who knows-and-sees that these phenomena are this way is called a stream-enterer, steadfast, never again destined for [subhuman] states of woe, headed for full awakening.”
(SN 25:2) Near Sāvatthī. “Meditators, forms are inconstant, changeable, impermanent. Sounds.… Fragrances.… Flavors.… Tactile sensations.… Ideas [mind objects] are inconstant, changeable, impermanent.…
Consciousness: Viññāṇa Sutta
(SN 25:3) Near Sāvatthī. “Meditators, eye-consciousness is inconstant, changeable, impermanent. Ear-consciousness.… Nose-consciousness.… Tongue-consciousness.… Body-consciousness.… Mind-consciousness is inconstant, changeable, impermanent.…
Contact: Phassa Sutta
(SN 25:4) Near Sāvatthī. “Meditators, eye-contact is inconstant, changeable, impermanent. Ear-contact.… Nose-contact.… Tongue-contact.… Body-contact.… Mind-contact is inconstant, changeable, impermanent…
Feeling: Vedanā Sutta
(SN 25:5) Near Sāvatthī. “Meditators, feeling born of eye-contact is inconstant, changeable, impermanent. Feeling born of ear-contact.… Feeling born of nose-contact.… Feeling born of tongue-contact.… Feeling born of body-contact.… Feeling born of mind-contact is inconstant, changeable, impermanent…
Perception: Saññā Sutta
(SN 25:6) Near Sāvatthī. “Meditators, perception of forms is inconstant, changeable, impermanent. Perception of sounds.… Perception of fragrances.… Perception of tastes.… Perception of tactile sensations.… Perception of ideas [mind objects] is inconstant, changeable, impermanent.…
Intention: Cetanā Sutta
(SN 25:7) Near Sāvatthī. “Meditators, intention [motivation] for forms is inconstant, changeable, impermanent. Intention for sounds.… Intention for fragrances.… Intention for tastes.… Intention for tactile sensations.… Intention for ideas [mind objects] is inconstant, changeable, impermanent.…
Craving: Taṇhā Sutta
(SN 25:8) Near Sāvatthī. “Meditators, craving for forms is inconstant, changeable, impermanent. Craving for sounds.… Craving for fragrances.… Craving for tastes.… Craving for tactile sensations.… Craving for ideas [mind objects] is inconstant, changeable, impermanent.…
Elements: Dhātu Sutta
(SN 25:9) Near Sāvatthī. “Meditators, the earth element [quality, characteristic of materiality] is inconstant, changeable, impermanent. The water element.… The fire element.… The wind element.… The space [delineating solid objects] element.… The consciousness element is inconstant, changeable, impermanent.…
Aggregates: Khandha Sutta
(SN 25.10) Near Sāvatthī. “Meditators, form is inconstant, changeable, impermanent. Feeling.… Perception.… Mental formations (fabrications).… Consciousness is inconstant, changeable, impermanent. More
In Buddhist texts, the Buddha gave eight causes of great (massive) earthquakes, the first so general that it could account for all of them:
[The Buddha:] “Ānanda, there are these eight causes and reasons for a great earthquake. What are the eight? This great earth is grounded on water, the water is grounded on air, and the air stands in space. At a time when a great wind blows, it stirs the water, and the water stirs the earth.”
So far as it goes, this is a naturalistic explanation: The “water element” has the quality of [cohesion and] softening, while the “air element” is traditionally understood as “movement” [or flow]. Thus, in modern terms this [could mean], “When underground forces disturb a region of instability...”
“This is the first cause and reason for a great earthquake.”
(WQ) In Buddhism the four great "elements," dhatus or mahābhūta, are NOT really material "things," but rather qualities and characteristics of material things. (In Hinduism, they seem to be actual things). And those "material things" are called the rupa-kalapas (material particles or "atoms" in the original ancient Greek sense; in fact, it seems that the ancient Greeks got the idea of "atoms," or the smallest indivisible building blocks of materiality, from Buddhism and the Dharmic religions).
The Four Great Elements refer to about 14 characteristics. (See the enlightened master Ven. Pa Auk Sayadaw's Four Elements Meditation to learn to discern them in this human body. It is so shockingly simple when described that it might throw one off. But if one persists in earnest practice, what was "simple" shows itself to be very difficult to master. That is, to attain absorption (jhana) using these characteristics as the object of focus until they become clear and wieldy is simple but not easy. With success, all doubt vanishes, and the profundity of the Buddha's liberating message becomes clear: These four elements are impersonal, impermanent, and disappointing; they are no basis for an eternal "self" or any kind of stable material world. That is why the self (atta or atman) and the world (material form) are always in flux.
The Four Great Elements are sometimes spoken of with three more, making for seven elements: earth (patthavi), water (apa), fire (teja), air (vayu); space (akasha), mind (vinñāna); and the unique "unconditioned-element" (asankhata-dhatu) nirvana.
“Furthermore, there is a wandering ascetic or Brahmin (temple priest) with psychic powers who has achieved mastery of the mind, or a shining one (deva) who is mighty and powerful. They’ve developed a limited perception of earth and a limitless perception of water. They make the earth shake and rock and tremble. This is the second cause and reason for a great earthquake.
The might of wandering ascetics was legendary in ancient India (e.g., MN 56:14.2). The meditation described here might be compared with the “dimensions of mastery” below (DN 16:3.25.1).
“Furthermore, when the being-intent-on-awakening [the Bodhisatta or Future-Buddha] passes away from the host of Joyful Devas [in the Tusita World], he is conceived of in his mother’s womb, mindful and aware. Then the earth shakes and rocks and trembles. This is the third cause and reason for a great earthquake....”
At DN 14:1.17.7 and MN 123:7.6 it is, rather, the entire galaxy [world-system or cakkavala] that trembles, perhaps indicating that the enhanced miracle is a later development [inserted into the embellished texts]. More
He told us directly at Bodhi Tree Bookstore Annex in West Los Angeles, if we're remembering correctly:
The powers-that-be, that is, the military-industrial complexscientistsworking for covert alphabet agencies like the CIA, NSA, and NSC were trying to operate the Montaukchair, and this was causing a great disturbance.
Disturbance to what? Disturbance to the earth, water, air, and space this world is founded on. "The Force" is Star Wars speak for "Source" or "The All" that connects us like split particles bound by some force that sends information faster than the speed of light.
Shake the elements and one shakes the planet, our bhumior platform. One may even shake the entire world-system (cakkavala) we are in.
In Buddhist cosmology, this plane we are on is bound by concentric mountainous walls, separating worlds from worlds, four or seven (Vedic Hinduism says seven) alongside each other, each with their own sun and moon (small nearby satellites of equal size), orbiting above each world within the system.
No doubt, we humans (at least those of us working for covert agencies inside black budget laboratories) are disturbing multiple neighboring dimensions.
For those unable to believe in such force or such an ancient cosmology (share by many ancient cultures, with an underworld beneath us and many worlds above us), consider the explanation of the Tunguska incident of 1908. It was not an early atomic blast by the Russians, and it was not a comet/meteor collision exploding in the atmosphere over the Siberian Forest of the East Siberian taiga, but rather the accidental use of Tesla technology hidden from us. This was the explanation provided by a summer of 2023 Coast to Coast guest who, if memory serves, also explaining the Shroud of Turin as the purposeful creation of Leonardo DaVinci for the Catholic Church (possibly to get them off the back of Galileo or other upstart the Church was persecuting), which was in need of a meticulously well crafted "holy relic" that he could produce for them.
When there were great quakes in China and Iran, people reported seeing strange HAARP phenomena in the sky; some even filmed it and put it on YouTube. Who knows how long it could stay posted before YouTube dutifully took it down due to some pretext of a violation when powerful parties request removal of anything for "national security."
Move along. Nuthin to see here, just condensation
"Buddha clouds" (iridescent petroleum-like colors) or isolated rainbow-colored mist from chemtrails, used in conjunction with HAARP technology, are characteristic of massive quakes to come. Why? In general, HAARP heats up the air in space, disturbing the water and earth. Look up. What are they spraying?
Princess Yasodhara as sal tree dryad, like Queen Maya (Loriyan Tangai/Indian Museum)
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Tree spirit: deva or dryad
"Fairies" (earthbound woodland devas*) are real in Buddhism.
In this ancient Hungarian fairy tale, Prince Green goes into the forest to hunt and slaughter animals. But they persuade him to be merciful, and they reward his kindness with a secret. With the animals' help he locates a special oak tree. From its branches tree fairies (dryads) are released. He loses two due to his miscalculations, but a rabbit helps him keep the third alive. They are so "airy" (vatadosha) that they need lots of water (kapha element) to live in a denser body. He falls in love and takes her to his castle to marry. But a wicked sorceress interferes and tries to replace the fairy with the sorceress' own unattractive daughter, whom the prince marries until he realizes what has happened.
India called me a devi, Ancient Greece a dryad
*DRYAD (Greek Δρυάς) is a treenymph or spirit in ancient Greek mythology. Drys is Greek for "oak." While a dryad is specifically a nymph of oak, the term has come to be used for all tree-fairies and all human-tree hybrids in general (at least in fantasy). They are usually depicted as very shy creatures except around the Goddess Artemis, who is friendly to most of them.More
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