BACKGROUND

In the latest WARP Office meeting, we

discussed about the “Water” in various
scriptures, and we found out that it refers to
the “word” and “teaching” that everyone
should drink for their purpose of religion.

At this upcoming WARP Office meeting, we

are going to look at “Fire” in the scripture,
which is also a very necessary element for us
in physical manner.

The double-sidedness of fire can be seen,

depending on how we use it. It can help us to
cook the food or warm ourselves, and it is also
the crucial source of all forms of energy.
However, when the fire is out of our control,
it harms people and the nature.

In the scripture, how is the fire described, and

how our souls need to deal with it?
Q1. Does your scripture record any unusual “fire” that
affects the flesh or soul of a religious person? If yes, please
introduce us to it

� Ans : Sabba Papassa Akaranan, Kusalass Upasampada. Sacchitt pariyodpanan , Etan

Buddhanu Sasanan.
It Means,” Do not commit any sin, always do good deeds. To accustom your mind to seek the truth,
this is the teaching of the Buddha.”
Buddha Said, “Know truth as a truth and an untruth as an untruth.”
There is no unusual word in Buddhism because Buddha never blesses as God. He is only a guide.
They say that whatever happens in our life is the result of our own actions. Neither anyone curses
us nor anyone blesses us. Nothing happens in your life due to someone's curse or someone's
blessings. Whatever happens is the result of your own actions. Whatever you are today is the
result of your own actions. Whatever actions we do, we are writing our own history. That's why
Buddha says, write such a history that you and your children will feel proud after reading it. May
you find peace and comfort. You and only you are responsible for your good and bad condition.
You and only you are able to change your condition. You are your own master. Be your own
Master.
ATT DIPO BHAW! ATTAHI ATTANO NATHO!

We examine the history of fire-related ritual practices and symbolism starting from the earliest
period of religious history in the Indian subcontinent, the Vedic hymns and Upaniṣads. The variety
of symbolic characterizations includes fire as a natural phenomenon, as a cosmic force, as the fire
of digestion, and as a key element of Brahmanic ritual. Fire is also personified as Agni, who in
addition to all of these different forms is also the ritual intermediary, purifying the offerings made by
humans and carrying them to the gods.
Most of the rituals of Brahmanism, the main religion at the time of the Buddha, centered around
fire. Agni, the god of fire, sometimes also called Jàtadeva (Ja.I,286; IV,51), is invoked in the èg
Veda more than any of the other deity. The Vedic sacrifice consisted of three fires, the àhavanãya,
the gàrhapatya and the dakùãõagni. There were also the three fires of the household, the primary
one being the birth fire (jàtaggi, Ja.II,43) which was ignited when a person was born and from
which his or her funeral pyre was lit. It was essential that these fires be kept burning throughout
a person's life. Walking seven times around the nuptial fire, also lit from the birth fire, sealed the
marriage. Apart from these sacred fires, brahmins who renounced the world to become ascetics
worshipped Agni by tending a sacred fire in the jungle. This fire was likewise lit from the birth fire
(Ja.I,494).
Buddhism reinterpreted and adapted this fire symbolism and yogic practices employing fire
symbolism were integrated into Buddhism. This study includes meditative practices, such as the
kasiṇas, and esoteric physiological interpretations of fire, relating to the psycho-physical
internalization of ritual practice. Fire is identified with bodhicitta, the luminous consciousness of the
Buddhist practitioner.
It seems that the Buddha chose to itemize the three main mental defilements (greed, lobha; hatred,
dosa; and ignorance, moha) and call them fires, to parallel and contrast with the sacred fires of
Brahmanism (Vin.I,35). Brahmanism required that the three fires be tended and kept burning, the
Buddha taught that one attained enlightenment only by extinguishing the three fires. Of the several
names he gave to the state of complete liberation the most common was nirvana, meaning `to blow
out', i.e. to blow out the burning mental defilements. He commented that a monk should not make
offerings to the sacred fire (D.I,9) and dismissed it as `an outlet to failure'(apàyamukhànã,
D.I,101). In the Dhammapada he said: `If one were to attend the sacred fire for a hundred years in
the forest or were to honour even for a moment one who had developed himself, that honour would
be better than the hundred years of sacrifice'(Dhp.107).
For the early Buddhists fire worship considered to be of no spiritual value and several stories in the
Jàtaka pokes fun at it (e.g. Ja.II,43-40; VI,206-7). In one of these, an ascetic decided to offer an ox
he had been given to Agni. Not having salt for the meat he went off to get it, tethering the animal
near the sacred fire before going. While he was away a band of robbers came to his hermitage,
slaughtered the ox, cooked the meat, eat their fill, and left nothing but the hide, tail and bones.
When the ascetic returned and saw what had happened he said; `If Jàtadeva the cannot protect
what is his how can he protect me?' He dumped what the remains of the ox into the sacred fire and
then threw a bucket of water over it (Ja.I,494).
Fire has no particular significance in the Buddha’s teachings. Though, he did use it as a
metaphor to explain various aspects of his teachings, he used many things as metaphors.
Those things that are used as metaphors have no significance to the teaching, other than
as metaphors. Different cultures might influence local Buddhists to use something as
symbolic, but Buddha did not teach the use symbols or rituals.
All components of our experience in this world, the Buddha declares, are on fire. They are
on fire with passion, hatred and confusion. Most people know that the commonest Buddhist
term for the solution to life's problems, liberation from the cycle of rebirth, is nirvana, and
that this term is connected to fire.
After the 7th century CE the fire ritual was one of many Brahmanical rites incorporated into
Vajrayàna Buddhism. In Tibetan Buddhism it is called sbyin-sreg and in Japanese Shingon
Buddhism goma. See Waste Land and Vedas.
Wheels of Fire: The Buddha’s Radical Teaching on Process
The book, The Mind Like Fire Unbound, by Ajahn Thanissaro, includes a lot about how fire was
understood in the culture of the Buddha. For example, they believed that when a fire was on fire
that it was dependent on the fuel, that it was clinging, unstable, and dependent—not separate from
the burning piece of wood. They thought that that’s what we’re like when we’re dependent on the
idea of something happening to make us happy. The body-mind process was viewed as the fuel.
The word “clinging,” upadāna, has a pun in it: the word also means “fuel.” When people heard the
Buddha say “clinging” they also would be hearing the words “firewood” and “fuel.” So when the
body-mind process is no longer the fuel, when it’s no longer clung to, that’s liberation.
The Buddha preaches :
“Monks, the All is aflame. What All is aflame? The eye is aflame. Forms are aflame.
Consciousness at the eye is aflame. Contact at the eye is aflame. And whatever there is that
arises in dependence on contact at the eye—experienced as pleasure, pain or neither-pleasure-
nor-pain—that too is aflame. Aflame with what? Aflame with the fire of passion, the fire of aversion,
the fire of delusion. Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains,
distresses, & despairs. “The ear is aflame. Sounds are aflame… “The nose is aflame. Aromas are
aflame… “The tongue is aflame. Flavors are aflame… “The body is aflame. Tactile sensations are
aflame… “The intellect is aflame. Ideas are aflame. Consciousness at the intellect is aflame.
Contact at the intellect is aflame. And whatever there is that arises in dependence on contact at
the intellect—experienced as pleasure, pain or neither-pleasure-nor-pain—that too is aflame.
Aflame with what? Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame,
I say, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs. “Seeing
thus, the well-instructed disciple of the noble ones grows disenchanted with the eye, disenchanted
with forms, disenchanted with consciousness at the eye, disenchanted with contact at the eye. And
whatever there is that arises in dependence on contact at the eye, experienced as pleasure, pain
or neither-pleasure-nor-pain: With that, too, he grows disenchanted.” There’s something in us that
wants everything to be easy, pleasant and sweet.
But that keeps us from accepting that sometimes our life might be hard, and people we care about
can have things happen to them. Within the reality of that, we discover the possibility of being
more balanced. It’s an attitude of acknowledgement, so that “when you’re falling, dive,” is also
allowing the feeling you’re having to be there.
Fire in the context of “Sabbo pajjalito loko” is there.
Nibbana means to blow out or extinguish which perhaps implies that enlightenment is like a candle
blown out in the night. One moment there are things and the next moment they aren’t. Complete
absence of anything like emptiness perhaps.
The practice of offering butter lamp may signify the continuity of light within you (or the continuity of
the practice of awareness). In the east we never blow out a candle or butter lamp offered to the
Buddha or the gods. We offer them in regular interval which also signifies regular practice. It is a
custom that has developed later into Buddhism and is not a part of Buddha’s teaching.
The practice of fire sacrifice in Tibetan Buddhism is perhaps borrowed from Vedic tradition or
perhaps from bonpo/shamanic tradition.
The Path to Peace and Happiness
In multi-religious and multi-cultural societies such as in India, Vipassana is a wonderful, practical
path to unity in diversity. Vipassana, an ancient, timeless heritage of India, is the quintessence of
all religions: how to live a moral life, to be a master of one’s own mind, to purify the mind. No
religion objects to these ideals. No right-thinking person objects to these ideals. Vipassana is the
effective, universal method taught by Buddha to achieve these ideals.
In past millennia, and in the present day, we are seeing how Vipassana enables one to live a
happy, harmonious life. When more individuals achieve inner peace, peace is achieved in homes,
in the neighborhood, in villages, towns, cities and countries.
Universal Non-sectarian Path
This unifying process of peace and harmony is visible in Vipassana courses worldwide. During a
Vipassana course, people from all religions, castes, nationalities, races and social strata sit
together to practice this ancient path. Thousands of Hindus, Muslims, Christians, Sikhs, Jains,
Buddhists and Jews have taken Vipassana courses. They follow the same code of discipline and
gain benefit from the Vipassana course.
Vipassana courses have been taken not only by the followers of all religions but also by their
leaders. Many religious leaders have experience that, in the name of Vipassana, They are learning
real religion of human beings!” Vipassana courses have been held in temples, mosques, churches,
and monasteries.
True Dhamma
In the ancient Pali language, Vipassana means to see things as they are, not as they seem to be.
Gotama the Buddha re-discovered this ancient scientific path to real happiness. This is the
true Saddhamma, the truth of the laws of nature applicable to all beings in the universe.
The Buddha did not claim any monopoly on this path; neither did he intend to start any sect, cult or
ritualistic religion. He told people who came to debate and sometimes to quarrel with him: “Let us
keep aside our differences. Let us talk about what we agree upon. I am
teaching sīla (morality) samādhi (mastery of the mind) and paññā (purification of the mind).”
The Science of Mind and Matter
The Buddha was a super-scientist who rediscovered certain universal truths using his own body
and mind as the laboratory instruments. He discovered that, at the actual level, there is no solidity
in the entire universe, that all material phenomena are made up of tiny kalāpas (sub-atomic
particles) that arise and pass away with such great rapidity that they give the appearance of
solidity. These kalāpas, the basic building blocks of the material universe are nothing but mere
vibrations. The Buddha said:
Sabbo ādīpito loko,
sabbo loko padhūpito;
sabbo pajjalito loko,
sabbo loko pakampito. (Therīgāthā 200)
Meaning: The entire world is in flames, The entire world is going up in smoke; The entire world is
burning, The entire world is vibrating.
The Role of Bodily Sensations
The Buddha discovered that the key to liberation experiencing the different physical sensations in
the body and their nature of arising and passing away (anicca). He also realized that misery arises
because of the blind reaction of craving and aversion to these sensations.
One comes out of the habit pattern of misery when one learns to remain equanimous with every
sensation, pleasant or unpleasant, with the experiential realization that they are all impermanent,
changing every moment. This ability to remain equanimous eradicates old impurities and helps one
to change the behavior pattern of the mind.
The Importance of Morality (Sīla)
At the start of the Vipassana course, the student undertakes to observe a moral code of conduct.
The student experiences how morality is the essential foundation to inner peace and happiness,
not merely an empty, unrealistic ideal. One cannot do any harm to others without first harming
oneself:
Pubbe hanati attānaṃ; pacchā hanati so pare.

Anapana
The student in a Vipassana course starts meditation practice with Anapana — observation of the
natural incoming and outgoing breath, as it is, without regulating the natural reality of the breath.
The student is instructed not to add any shape, colour, form, philosophy or image to the breath. As
the natural breath is linked directly to the mind, one observes the mind by observing the breath. For
instance, when one is angry, the breath becomes hard and irregular; when one is calm and
peaceful, the breath becomes soft and subtle.
The truth of the natural breath can be experienced by anyone; this is not the monopoly of any
religion or country. Then the student observes the touch of the breath at the point below the
nostrils, above the upper lip where the breath touches.
When the student starts observing the point of contact of the breath with the body, he or she begins
to experience the truth of sensations on the body: any physical feeling like heat, cold, vibration,
tingling, itching, pain, etc.

Vipassana
During the practice of Vipassana, the student is instructed to observe the truth of sensations
throughout the body. It is a choiceless observation. The student is instructed not to give any
importance to any particular sensation or to have any bias or preference for any sensation.
The student proceeds from the gross truths to the subtler truths to ultimately reach the subtlest
truth. He observes the mind-matter phenomenon, the truth of the so-called ‘I’, the truth about the
causes and effect of suffering and the way out of suffering. He makes this observation within the
framework of the body, without any illusion, delusion, imagination or visualization.
The Vipassana student observes the truth of the moment, as it is. So he experiences the truth of
the changing reality, from moment to moment, within the framework of the body. Nature is playing
its role, one just observes. One realizes how difficult this is! One also realizes how necessary and
beneficial this is!

From Reaction to Equanimity

Soon, the Vipassana practitioner experiences how the mind is blindly reacting to these bodily
sensations with craving or aversion, with attachment or hatred. He experiences how this habit
pattern to the pleasant or unpleasant reality of sensations—which is not in his control—causes a
vicious cycle of suffering and misery. Apparently, one seems to be reacting to objects, situations
and people in the outside world. In reality, one is constantly reacting to the sensations caused by
the outside objects coming in contact with the sense doors of eyes, ears, nose, body, tongue and
mind. This deep-rooted habit pattern of blind reaction is the cause of suffering of oneself and
others.
By training the mind to objectively observe the sensations, instead of blindly reacting to them, the
Vipassana student progresses on the path leading to real happiness. Every time a negative thought
or emotion arises, instead of suppressing or blindly expressing these negativities, the student
enjoys the benefits of the middle path of mere observation. One realizes that nothing can arise in
the mind without a sensation arising on the body. One experiences how the negative habit pattern
starts weakening at the root level by dispassionate observation of the sensations. When no new
fuel is added to the fire, the fire gradually dies out. One starts experiencing real happiness in life,
the happiness of a pure, peaceful mind.

Mettā Bhāvanā (Loving Kindness)

Towards the end of the Vipassana course, the student learns how to share this peace and harmony
with all others. When one truly benefits, then one cannot resist sharing the benefits with others.
The practice of mettā bhāvanā, an essential part of Vipassana, enables one to share one’s peace,
happiness and harmony with all beings. One wishes for the well being of others from the depth of a
purified mind. By the practice of mettā, one becomes peaceful and happy and the entire
atmosphere around is suffused with peace and harmony.

The Universal Law of Nature

This practical path to real happiness can be called by any name. For conventional, linguistic
purposes, it is called Vipassana. Just as the law of gravity works in the same way irrespective of
whatever name we give it, the practice of coming out of suffering by objective observation of
sensations is beneficial to all, irrespective of whatever it is called.
People from all religions and backgrounds understand this universal truth: one has to have a
balanced, pure mind to be happy amidst the vicissitudes of life. They also understand that the
saints of the past must have been practising this technique of developing equanimity to sensations.
How else could they generate infinite compassion for the very people who were torturing them to
death, as many noble saints of the past from all religions did?

Core of Purity
Every religion has a wholesome essence of love, compassion and goodwill. The outer shells of
each religion are different: the various rites, rituals, ceremonies or beliefs. However, all religions
give importance to purity of mind. Vipassana helps us to experience this wonderful, happy unity in
diversity.

Emperor Asoka: Respect for All Religions

One of the truest followers of the Buddha’s teaching was Emperor Asoka. In one of his rock edicts,
he gave us this benevolent message:
“One should not honor only one’s own religion and condemn other religions. Instead one should
honor other religions for various reasons. By so doing, one helps one’s own religion to grow and
also renders service to the religions of others. In acting otherwise, one digs the grave of one’s own
religion, and harms other religions as well. Someone who honors his own religion and condemns
other religions may do so out of devotion to his religion thinking ‘I will glorify my religion,’ but his
actions injure his own religion more gravely.”
Remember, Concord is good, not quarrelling. Let all be willing to listen to the doctrine
professed by others.
When this important quality of respecting other religions arises, there will be no sectarian conflicts.
One who respects the noble qualities of other religions, instead of finding fault, becomes a true and
inspiring representative of his religion.
By practicing tolerance for all religions, Emperor Asoka did not become a weak ruler. There is no
record of any communal conflict or foreign invasion during his reign after he renounced violence.
On the contrary, his reign was the golden age of Indian history.
Sayagyi U Ba Khin: A Life of Integrity:

Vipassana teacher and Dhamma father, Sayagyi U Ba Khin, The teacher of Honorable Goyanka
Guruji, is an inspiring example of how Vipassana enables one to live an active, honest, beneficial,
and efficient life and to serve others tirelessly and selflessly. He was the first Accountant General of
independent Myanmar and a trusted confidant of the Prime Minister of Myanmar. Yet Sayagyi U Ba
Khin did not hesitate to point out any impropriety in the government that conflicted with established
laws and norms. He took immediate action against any action to bribe him. He often took a strong
position against the government. Yet the government kept extending his period of service and
postponing his retirement and even changed governmental regulations to allow him to serve
longer!

People from all religions came to take Vipassana courses from Sayagyi U Ba Khin, even though he
called himself a staunch follower of the Buddha’s teaching.

Goyanaka Guruji said, “I was a leader of the Hindu community in Myanmar when I approached him
to take my first Vipassana course. He told me, “I will not convert you to a Buddhist. I will teach
you a technique that will make you a better human being.”

From Bondage to Liberation

I took the Vipassana course and all my doubts and fears were removed. This is the only conversion
that Vipassana does: the conversion from misery to happiness, from ignorance to enlightenment,
from bondage to liberation.

As more and more individuals in the world experience this path of converting themselves from
misery to happiness, all violence will be eradicated and there will be peace and prosperity all
around. This happened during the reign of Emperor Asoka and I have no doubt that it will again
happen in the future.
Everyone needs peace. All religions promise to provide peace. All religious devotees are trying their best to get
rid of sorrows by following religion. Still why are we all sad? Is our path wrong or education? Or are our efforts
working? I think no matter how fast we run, if we run in the wrong direction, we will never win the race. We
have to run in the right direction. Neither by taking a dip in the Ganges, nor by reciting prayers and chanting
mantras, nor by burning Holi, nor by offering sacrifices in Havan. All these can create an environment to purify
your mind. This is possible only if we follow brotherhood among ourselves.
Conclusion:
“This important discourse was given by the Buddha to a thousand fire-worshipping ascetics early in his
dispensation.
The account of the Buddha’s meeting with the Kassapa brothers at Uruvela is told in the Vinaya
Mahāvagga.
After giving his first discourse, the Dhammacakka Sutta, and the Anattalakkhana Sutta, the discourse
on not-self, to his first five disciples they all attained Arahantship after the first Rains Retreat.
The Buddha spent the second Rains Retreat at Uruvela, during which time he performed numerous
feats of psychic power to humble the pride of the fire-worshipping ascetics, so that they gained faith in
him and became his disciples. After the Buddha taught the Āditta Sutta, all one thousand of these
bhikkhus became Arahants.
The Ādittapariiyāya Sutta or Āditta Sutta is found in the Saḷāyatanavagga of the Samyuttanikāya, as
well as in the Vinaya Mahāvagga. “Pariiyāya” means “instruction.”
All six sense spheres—the eye and forms, the ear and sounds, the nose and odours, the tongue and
tastes, the body and touches, the mind and thoughts—are the basis for contact, feeling, and craving.
Craving is like a fire that burns everything with which it comes into contact. If we are mindful of the
feeling at the moment of sense contact, before feeling gives rise to craving, we can break the link
between feeling
and craving.
See also the Venerable Mahāsi Sayādaw’s Discourse on the Mālukyaputta Sutta. The knowledge of
disgust (nibbida ñāna) is an advanced stage of insight knowledge where the mind sees nothing
desirable in any sense object. This leads on to the higher stage of equanimity about formations
or dispassion regarding pleasant and unpleasant sense objects, and finally to the realization of
nibbāna.
The early discourses like the Dhammacakka, Anattalakkhana, and Āditta Sutta, seem very simple, but
only those with well developed insight knowledge were able to gain the final goal on listening to them.
Nowadays, meditators will need to practice insight meditation diligently for many months or years to
gain similar realizations. For most of us, the objects of the six senses do not seem to be on fire, nor
disgusting.
On the contrary, our mind still takes delight in them, pursues them, and clings to them constantly.
Unless we can change our perception through gaining insight, we cannot become aware of the danger
that lies dormant therein.
Thus we come to see that craving and attachment to the sense objects is the problem to be
overcome.
Bhavatu sabba maṅgalaṃ —
May all beings be happy, be peaceful, be liberated!

Susukhaṃ vata jīvāma,ussukesu anussukā;

ussukesu manussesu,viharāma anussukā. - Dhammapada 199
Meaning - Ah, happily do we live, Without avarice among the avaricious;
Among avaricious people, We live free from avarice.

Reference:

1. Fire Element - Tibetan Buddhist Encyclopedia

2. https://doi.org/10.1093/acprof:oso/9780199351572.003.0003 Pages 67–125

3. Wheels of Fire: The Buddha’s Radical Teaching on Process By Kate

Lila Wheeler 2013 ( File is attached)
4. https://www.buddhistinquiry.org/article/wheels-of-fire-the-buddhas-radical-teaching-on-process/
5. https://suttafriends.org/sutta/sn35-28/ ( File is attached)
6. https://huntingtonarchive.org/resources/buddhistIconography.php
7. https://www.youtube.com/watch?v=dhTULnK8BWo
8. https://www.buddhistdoor.net/features/the-fire-sermon-the-third-sermon-of-the-buddha/ (File is
Attached)
9. Kassapa, the Fire-Worshiper (Sacred Texts)