Fire
Aggi Sutta  (AN 7:69)

On one occasion the Blessed One was wandering among the Kosalans with a large Saṅgha of monks. He saw, as he was going along the road in a certain district, a large mass of fire—aflame, blazing, aglow. Seeing it, he went down from the road and sat down on a seat made ready at the root of a certain tree.

Seated, he said to the monks, “Monks, do you see that large mass of fire—aflame, blazing, aglow?”

“Yes, lord.”

[1] “What do you think, monks: Which would be better? To sit or lie down hugging that great mass of fire—aflame, blazing, aglow—or to sit or lie down hugging a noble-warrior maiden or brahman maiden or householder maiden with soft & tender hands & feet?”

“Of course this would be better, lord: to sit or lie down hugging a noble-warrior maiden or brahman maiden or householder maiden with soft & tender hands & feet. It would simply be painful to sit or lie down hugging that great mass of fire—aflame, blazing, aglow.”

“I inform you, monks. I warn you, monks: For someone who is unprincipled, of evil character—unclean and suspect in his dealings, hidden in his actions, not a contemplative though claiming to be one, not leading the holy life though claiming to do so, inwardly rotten, oozing with desire, filthy by nature—it would be better to sit or lie down hugging that great mass of fire—aflame, blazing, aglow. Why is that? For that reason he would undergo death or death-like pain, but he would not on that account, at the breakup of the body, after death, fall into a plane of deprivation, a bad destination, a lower realm, hell. But if someone who is unprincipled, of evil character… filthy by nature were to sit or lie down hugging a noble-warrior maiden or brahman maiden or householder maiden with soft & tender hands & feet, it would be for his long-term harm & pain. At the breakup of the body, after death, he would fall into a plane of deprivation, a bad destination, a lower realm, hell.

[2] “What do you think, monks: Which would be better? For a strong man, having wrapped a rough horse-hair rope around both your shins, to tighten it so that it would cut through the skin; having cut through the skin, it would cut through the inner skin; having cut through the inner skin, it would cut through the flesh; having cut through the flesh, it would cut through the tendons; having cut through the tendons, it would cut through the bone; having cut through the bone, it would destroy the marrow—or for you to consent to the homage paid by affluent noble warriors, affluent brahmans, or affluent householders?”

“Of course this would be better, lord: to consent to the homage paid by affluent noble warriors, affluent brahmans, or affluent householders. It would simply be painful for a strong man, having wrapped a rough horse-hair rope around both our shins, to tighten it so that it would cut through the skin; having cut through the skin, it would cut through the inner skin; having cut through the inner skin, it would cut through the flesh; having cut through the flesh, it would cut through the tendons; having cut through the tendons, it would cut through the bone; having cut through the bone, it would destroy the marrow.”

“I inform you, monks. I warn you, monks: For someone who is unprincipled, of evil character—unclean and suspect in his dealings, hidden in his actions, not a contemplative though claiming to be one, not leading the holy life though claiming to do so, inwardly rotten, oozing with desire, filthy by nature—it would be better for a strong man, having wrapped a rough horse-hair rope around both his shins, to tighten it so that it would cut through the skin; having cut through the skin, it would cut through the inner skin; having cut through the inner skin, it would cut through the flesh; having cut through the flesh, it would cut through the tendons; having cut through the tendons, it would cut through the bone; having cut through the bone, it would destroy the marrow. Why is that? For that reason he would undergo death or death-like pain, but he would not on that account, at the breakup of the body, after death, fall into a plane of deprivation, a bad destination, a lower realm, hell. But if someone who is unprincipled, of evil character… filthy by nature were to consent to the homage paid by affluent noble warriors, affluent brahmans, or affluent householders, it would be for his long-term harm & pain. At the breakup of the body, after death, he would fall into a plane of deprivation, a bad destination, a lower realm, hell.

[3] “What do you think, monks: Which would be better? For a strong man to stab you in the chest with a sharp spear smeared with oil, or for you to consent to the reverential greetings of affluent noble warriors, affluent brahmans, or affluent householders?”

“Of course this would be better, lord: to consent to the reverential greetings of affluent noble warriors, affluent brahmans, or affluent householders. It would simply be painful for a strong man to stab us in the chest with a sharp spear smeared with oil.”

“I inform you, monks. I warn you, monks: For someone who is unprincipled, of evil character—unclean and suspect in his dealings, hidden in his actions, not a contemplative though claiming to be one, not leading the holy life though claiming to do so, inwardly rotten, oozing with desire, filthy by nature—it would be better for a strong man to stab him in the chest with a sharp speared smeared with oil. Why is that? For that reason he would undergo death or death-like pain, but he would not on that account, at the breakup of the body, after death, fall into a plane of deprivation, a bad destination, a lower realm, hell. But if someone who is unprincipled, of evil character… filthy by nature were to consent to the reverential greetings of affluent noble warriors, affluent brahmans, or affluent householders, it would be for his long-term harm & pain. At the breakup of the body, after death, he would fall into a plane of deprivation, a bad destination, a lower realm, hell.

[4] “What do you think, monks: Which would be better? For a strong man to wrap your body in a hot iron sheet—aflame, blazing, aglow—or for you to use a robe given out of conviction by affluent noble warriors, affluent brahmans, or affluent householders?”

“Of course this would be better, lord: to use a robe given out of conviction by affluent noble warriors, affluent brahmans, or affluent householders. It would simply be painful for a strong man to wrap our body in a hot iron sheet—aflame, blazing, aglow.”

“I inform you, monks. I warn you, monks: For someone who is unprincipled, of evil character—unclean and suspect in his dealings, hidden in his actions, not a contemplative though claiming to be one, not leading the holy life though claiming to do so, inwardly rotten, oozing with desire, filthy by nature—it would be better for a strong man to wrap his body in a hot iron sheet—aflame, blazing, aglow. Why is that? For that reason he would undergo death or death-like pain, but he would not on that account, at the breakup of the body, after death, fall into a plane of deprivation, a bad destination, a lower realm, hell. But if someone who is unprincipled, of evil character… filthy by nature were to use a robe given out of conviction by affluent noble warriors, affluent brahmans, or affluent householders, it would be for his long-term harm & pain. At the breakup of the body, after death, he would fall into a plane of deprivation, a bad destination, a lower realm, hell.

[5] “What do you think, monks: Which would be better? For a strong man, having forced open your mouth with an iron stake—aflame, blazing, aglow—to stick in a hot copper ball—aflame, blazing, aglow—that would burn your lips, burn your tongue, burn your throat, burn your chest, and come out below, dragging along your small & large intestines—or for you to eat the alms food given out of conviction by affluent noble warriors, affluent brahmans, or affluent householders?”

“Of course this would be better, lord: to eat the alms food given out of conviction by affluent noble warriors, affluent brahmans, or affluent householders. It would simply be painful for a strong man, having forced open our mouth with an iron stake—aflame, blazing, aglow—to stick in a hot copper ball—aflame, blazing, aglow—that would burn our lips, burn our tongue, burn our throat, burn our chest, and come out below, dragging along our small & large intestines.”

“I inform you, monks. I warn you, monks: For someone who is unprincipled, of evil character—unclean and suspect in his dealings, hidden in his actions, not a contemplative though claiming to be one, not leading the holy life though claiming to do so, inwardly rotten, oozing with desire, filthy by nature—it would be better for a strong man, having forced open his mouth with an iron stake—aflame, blazing, aglow—to stick in a hot copper ball—aflame, blazing, aglow—that would burn his lips, burn his tongue, burn his throat, burn his chest, and come out below, dragging along his small & large intestines. Why is that? For that reason he would undergo death or death-like pain, but he would not on that account, at the breakup of the body, after death, fall into a plane of deprivation, a bad destination, a lower realm, hell. But if someone who is unprincipled, of evil character… filthy by nature were to eat the alms food given out of conviction by affluent noble warriors, affluent brahmans, or affluent householders, it would be for his long-term harm & pain. At the breakup of the body, after death, he would fall into a plane of deprivation, a bad destination, a lower realm, hell.

[6] “What do you think, monks: Which would be better? For a strong man, having seized you by the head or shoulders, to force you to sit or lie down on a hot iron chair or iron bed—aflame, blazing, aglow—or for you to use a chair or bed given out of conviction by affluent noble warriors, affluent brahmans, or affluent householders?”

“Of course this would be better, lord: to use a chair or bed given out of conviction by affluent noble warriors, affluent brahmans, or affluent householders. It would simply be painful for a strong man, having seized us by the head or shoulders, to force us to sit or lie down on a hot iron chair or iron bed—aflame, blazing, aglow.”

“I inform you, monks. I warn you, monks: For someone who is unprincipled, of evil character—unclean and suspect in his dealings, hidden in his actions, not a contemplative though claiming to be one, not leading the holy life though claiming to do so, inwardly rotten, oozing with desire, filthy by nature—it would be better for a strong man, having seized him by the head or shoulders, to force him to sit or lie down on a hot iron chair or iron bed—aflame, blazing, aglow. Why is that? For that reason he would undergo death or death-like pain, but he would not on that account, at the breakup of the body, after death, fall into a plane of deprivation, a bad destination, a lower realm, hell. But if someone who is unprincipled, of evil character… filthy by nature were to use a chair or bed given out of conviction by affluent noble warriors, affluent brahmans, or affluent householders, it would be for his long-term harm & pain. At the breakup of the body, after death, he would fall into a plane of deprivation, a bad destination, a lower realm, hell.

[7] “What do you think, monks: Which would be better? For a strong man, having seized you and turned you upside down, to throw you in a hot copper cauldron—aflame, blazing, aglow—where, boiling in a heap of froth, you would sometimes sink, sometimes rise, sometimes go side-to-side, or for you to use a dwelling given out of conviction by affluent noble warriors, affluent brahmans, or affluent householders?”

“Of course this would be better, lord: to use a dwelling given out of conviction by affluent noble warriors, affluent brahmans, or affluent householders. It would simply be painful for a strong man, having seized us and turned us upside down, to throw us in a hot copper cauldron—aflame, blazing, aglow—where, boiling in a heap of froth, we would sometimes sink, sometimes rise, sometimes go side-to-side.”

“I inform you, monks. I warn you, monks: For someone who is unprincipled, of evil character—unclean and suspect in his dealings, hidden in his actions, not a contemplative though claiming to be one, not leading the holy life though claiming to do so, inwardly rotten, oozing with desire, filthy by nature—it would be better for a strong man, having seized him and turned him upside down, to throw him in a hot copper cauldron—aflame, blazing, aglow—where, boiling in a heap of froth, he would sometimes sink, sometimes rise, sometimes go side-to-side. Why is that? For that reason he would undergo death or death-like pain, but he would not on that account, at the breakup of the body, after death, fall into a plane of deprivation, a bad destination, a lower realm, hell. But if someone who is unprincipled, of evil character—unclean and suspect in his dealings, hidden in his actions, not a contemplative though claiming to be one, not leading the holy life though claiming to do so, inwardly rotten, oozing with desire, filthy by nature—were to use a dwelling given out of conviction by affluent noble warriors, affluent brahmans, or affluent householders, it would be for his long-term harm & pain. At the breakup of the body, after death, he would fall into a plane of deprivation, a bad destination, a lower realm, hell.

“Therefore, monks, you should train yourselves: ‘The services of those whose robes, alms-food, lodging, & medicinal requisites for curing the sick that we use will bring them great fruit & great reward; and our going forth will not be barren, but fruitful & fertile.’ That’s how you should train yourselves.1 For one who envisions his own good, it’s enough to achieve consummation through heedfulness. For one who envisions the good of others, it’s enough to reach consummation through heedfulness. For one who envisions the good of both, it’s enough to reach consummation through heedfulness.”2

That is what the Blessed One said. And while this explanation was being given, approximately sixty monks vomited hot blood, approximately sixty monks renounced the training and returned to the lower life [saying,] “It’s so hard to do, Blessed One, so very hard to do,” while the minds of approximately sixty monks, through lack of clinging/sustenance, were released from effluents.

See also: SN 17:3; SN 17:5; SN 17:8; SN 35:200; AN 3:100; AN 4:111; AN 8:7; Dhp 307–308; Dhp 311–314; Sn 3:10

• 
  
• 
  
• 
  
• 
  
•