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Anguttara Nikaya

AN 10.60 Girimānanda Sutta:
Discourse to Girimānanda Thera

Evaṁ me sutaṁ. Ekaṁ samayaṁ Bhagavā Sāvatthiyaṁ viharati Jetavane Anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā Girimānando ābādhiko hoti dukkhito bāḷhagilāno. Atha kho āyasmā Ānando yena Bhagavā tenupasaṅkami. Upasaṅkamitvā Bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

Thus have I heard: On one occasion the Blessed One was staying in Sāvatthi, at Jetavana, at Anāthapiṇḍika’s monastery. And on that occasion Venerable Girimānanda was afflicted with a disease, was suffering physically, and was gravely ill. Then Venerable Ānanda went to the Blessed One, Paid homage to the Blessed One and sat down to one side.

Ekamantaṁ nisinno kho āyasmā Ānando Bhagavantaṁ etada’voca: Āyasmā bhante Girimānando ābādhiko hoti dukkhito bāḷhagilāno. Sādhu bhante Bhagavā yenā’yasmā Girimānando ten’upasaṅkamatu anukampaṁ upādāyā’ti.

As he was sitting there Venerable Ānanda said to the Blessed One: Oh Bhante, the Venerable Girimānanda is afflicted with a disease, is suffering physically, and is gravely ill. It would be good if the Blessed One would visit the Venerable Girimānanda, out of compassion for him.

Sace kho tvaṁ, Ānanda Girimānandassa bhikkhuno upasaṅkamitvā dasa saññā bhāseyyāsi, ṭhānaṁ kho panetaṁ vijjati yaṁ Girimānandassa bhikkhuno dasa saññā sutvā so ābādho ṭhānaso paṭippassambheyya.

Ānanda, if you go to the monk Girimānanda and explain to him the ten perceptions, it is possible that having heard the ten perceptions, he will be cured of his illness.

Katamā dasa? Aniccasaññā, Anattasaññā, Asubhasaññā, Ādīnavasaññā, Pahāṇasaññā, Virāgasaññā, Nirodhasaññā, Sabbaloke anabhiratasaññā, Sabbasaṅkhāresu aniccasaññā, Ānāpānasati.

Which ten perceptions? The perception of impermanence, the perception of non-self, the perception of unattractiveness, the perception of danger, the perception of abandoning, the perception of dispassion, the perception of cessation, the perception of non-delight in the entire world, the perception of the impermanence of all formations, and mindfulness of in and out breathing.

Katamāc’Ānanda aniccasaññā? Idh’Ānanda bhikkhū araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati. Rūpaṁ aniccaṁ vedanā aniccā saññā aniccā saṅkhārā aniccā viññāṇaṁ aniccan’ti. Iti imesu pañcasupādanakkhandhesu aniccānupassī viharati. Ayaṁ vuccat’Ānanda Aniccasaññā.

And what, Ānanda, is the perception of impermanence? Herein, Ānanda, a monk having gone to the forest, to the shade of a tree, or to a secluded place, wisely reflects thus: form is impermanent, feeling is impermanent, perception is impermanent, formations are impermanent, consciousness is impermanent. Thus he dwells contemplating the impermanence of the five aggregates of clinging. This, Ānanda, is called the perception of impermanence.

Katamāc’Ānanda anattasaññā? Idh’Ānanda, bhikkhū araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati. Cakkhuṁ anattā rūpā anattā sotaṁ anattā saddā anattā ghāṇaṁ anattā gandhā anattā jivhā anattā rasā anattā kāyo anattā phoṭṭhabbā anattā mano anattā dhammā anattā’ti. Iti imesu chasu ajjhattikabāhiresu āyatanesu anattānupassī viharati. Ayaṁ vuccat’Ānanda Anattasaññā.

And what, Ānanda, is the perception of non-self? Herein, Ānanda, a monk having gone to the forest, to the shade of a tree, or to a secluded place, wisely reflects thus: the eye is non-self, forms are non-self; the ear is non-self, sounds are non-self; the nose is non-self, smells are non-self; the tongue is non-self, flavors are non-self; the body is non-self, tangibles are non-self; the mind is non-self, thoughts are non-self. Thus he dwells contemplating non-self with regard to the six internal and external faculties. This, Ānanda, is called the perception of non-self.

Katamāc’Ānanda asubhasaññā? Idh’Ānanda, bhikkhū imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānāppakārassa asucino paccavekkhati. Atthi imasmiṁ kāye kesā lomā nakhā dantā taco maṁsaṁ nahāru aṭṭhi aṭṭhimiñja vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasa kheḷo siṅghānikā lasikā muttaṁ’ti. Iti imasmiṁ kāye asubhānupassī viharati. Ayaṁ vuccat’Ānanda Asubhasaññā.

And what, Ānanda, is the perception of unattractiveness? Herein, Ānanda, a monk contemplates this body, upwards from the soles of the feet, and downwards from the tips of the hairs, enclosed in skin, and filled with many kinds of impurities. There are, in this body: head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, membranes, spleen, lungs, small intestines, large intestines, stomach, excrement, bile, phlegm, puss, blood, sweat, fat, tears, grease, saliva, nasal mucus, oil in the joints, and urine. Thus he dwells contemplating unattractiveness in this body. This, Ānanda, is called the perception of unattractiveness.

Katamāc’Ānanda Ādīnavasaññā? Idh’Ānanda, bhikkhū araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati. Bahu dukkho kho ayaṁ kāyo bahu ādīnavo. Iti imasmiṁ kāye vividhā ābādhā uppajjanti. Seyyathīdaṁ, cakkhurogo sotarogo ghāṇarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo kāso sāso piṇāso ḍāho jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṁ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu rakhasā vitacchikā lohitapittaṁ madhumeho aṁsā piḷakā bhagandaḷā. Pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visama parihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā sītaṁ uṇhaṁ jighacchā pipāsā uccāro passāvo’ti. Iti imasmiṁ kāye ādīnavānupassī viharati. Ayaṁ vuccat’Ānanda Ādīnavasaññā.

And what, Ānanda, is the perception of danger? Herein, Ānanda, a monk, having gone to the forest, to the shade of a tree, or to a secluded place, wisely reflects thus: many are the sufferings, many are the dangers associated with this body. In this body many kinds of illnesses arise, such as, eye illnesses, ear illnesses, nose illnesses, tongue illnesses, body illnesses, head illnesses, outer-ear illnesses, mouth illnesses, teeth illnesses, cough, asthma, catarrh, heart-burn, fever, stomach-ache, fainting, dysentery, gripes, cholera, leprosy, boils, scrofula, tuberculosis, epilepsy, skin diseases, itch, scab, chickenpox, scabies, jaundice, diabetes, paralysis, cancer, fistula; illnesses arising from disorder of bile, illnesses arising from disorder of phlegm, illnesses arising from disorder of wind, illnesses arising from combinations of bodily humors, illnesses arising from changes of the climate, illnesses arising from careless bodily behaviour, illnesses arising from attacks, illnesses arising from the result of kamma; cold, heat, hunger, thirst, defecation, and urination. Thus he dwells contemplating the danger in this body. This, Ānanda, is called the perception of danger.

Katamāc’Ānanda Pahāṇasaññā? Idh’Ānanda, bhikkhū uppannaṁ kāmavitakkaṁ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti. Uppannaṁ vyāpādavitakkaṁ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti. Uppannaṁ vihiṁsāvitakkaṁ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti. Uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti. Ayaṁ vuccat’ Ānanda Pahāṇasaññā.

And what, Ānanda, is the perception of abandoning? Herein, Ānanda, a monk does not tolerate an arisen sensual thought. He abandons it, destroys it, dispels it, terminates it, and obliterates it. He does not tolerate an arisen thought of ill-will. He abandons it, destroys it, dispels it, terminates it, and obliterates it. He does not tolerate an arisen thought of harming. He abandons it, destroys it, dispels it, terminates it, and obliterates it. He does not tolerate any arisen evil, unwholesome thoughts. He abandons them, destroys them, dispels them, terminates them, and obliterates them. This, Ānanda, is called the perception of abandoning.

Katamāc’Ānanda Virāgasaññā? Idh’Ānanda, bhikkhū araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati. Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhāra samatho sabbūpadhipaṭinissaggo taṇhakkhayo virago Nibbāṇan’ti. Ayaṁ vuccat’Ānanda Virāgasaññā.

And what, Ānanda, is the perception of dispassion? Herein, Ānanda, a monk, having gone to the forest, to the shade of a tree, or to a secluded place, wisely reflects thus: this is peaceful, this is sublime, that is, the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, Nibbāna. This, Ānanda, is called the perception of dispassion.

Katamāc’Ānanda Nirodhasaññā? Idh’Ānanda, bhikkhū araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati. Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhi paṭinissaggo taṇhakkhayo nirodho Nibbānaṇ’ti. Ayaṁ vuccat’Ānanda Nirodhasaññā.

And what, Ānanda, is the perception of cessation? Herein, Ānanda, a monk, having gone to the forest, to the shade of a tree, or to a secluded place, wisely reflects thus: this is peaceful, this is sublime, that is, the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, cessation, Nibbāna. This, Ānanda, is called the perception of cessation.

Katamāc’Ānanda Sabbaloke anabhiratasaññā? Idh’Ānanda, bhikkhū ye loke upāy’upādānā cetaso adhiṭṭhānā’bhinivesānusayā te pajahanto viramati na upādiyanto. Ayaṁ vuccat’Ānanda Sabbaloke anabhiratasaññā.

And what, Ānanda, is the perception of non-delight in the entire world? Herein, Ānanda, a monk refrains from any engagement and clinging, mental standpoints, adherences, and underlying tendencies in regards to the world of aggregates, elements, and sense bases. This, Ānanda, is called the perception of non-delight in the entire world.

Katamāc’Ānanda, Sabbasaṅkhāresu aniccasaññā? Idh’Ānanda, bhikkhū sabbasaṅkhārehi aṭṭīyati harāyati jigucchati. Ayaṁ vuccat’Ānanda Sabbasaṅkhāresu aniccasaññā.

And what, Ānanda, is the perception of the impermanence of all formations? Herein, Ānanda, a monk is repelled, humiliated, and disgusted with all formations. This, Ānanda, is called the perception of the impermanence of all formations.

Katamāc’Ānanda Ānāpānasati? Idh’Ānanda, bhikkhū araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

And what, Ānanda, is mindfulness of in and out breathing? Herein, Ānanda, a monk, having gone to the forest, to the shade of a tree, or to a secluded place, sits down folding his legs crosswise, holding his body straight, and setting mindfulness on breathing.

So satova assasati. Satova passasati.

Mindful he breathes in, mindful he breathes out.

Dīghaṁ vā assasanto dīghaṁ assasāmī’ti pajānāti. Dīghaṁ vā passasanto dīghaṁ passasāmī’ti pajānāti.

When he is breathing in a long breath, he knows, ‘I am breathing in a long breath.’ When he is breathing out a long breath, he knows, ‘I am breathing out a long breath.’

Rassaṁ vā assasanto rassaṁ assasāmī’ti pajānāti. Rassaṁ vā passasanto rassaṁ passasāmī’ti pajānāti.

When he is breathing in a short breath, he knows, ‘I am breathing in a short breath.’ When he is breathing out a short breath, he knows, ‘I am breathing out a short breath.’

Sabbakāya paṭisaṁvedī assasissāmī’ti sikkhati. Sabbakāya paṭisaṁvedi passasissāmī’ti sikkhati.

‘Conscious of the entire breathing process, I shall breathe in,’ thus he trains himself. ‘Conscious of the entire breathing process, I shall breathe out,’ thus he trains himself.

Passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati. Passambhayaṁ kāya saṅkhāraṁ passasissāmī’ti sikkhati.

‘Calming the entire breathing process, I shall breathe in,’ thus he trains himself. ‘Calming the entire breathing process, I shall breathe out,’ thus he trains himself.

Pītipaṭisaṁvedī assasissāmī’ti sikkhati. Pītipaṭisaṁvedī passasissāmī’ti sikkhati.

‘Experiencing rapture, I shall breathe in,’ thus he trains himself. ‘Experiencing rapture, I shall breathe out,’ thus he trains himself.

Sukhapaṭisaṁvedī assasissāmī’ti sikkhati. Sukhapaṭisaṁvedī passasissāmī’ti sikkhati.

‘Experiencing pleasure, I shall breathe in,’ thus he trains himself. ‘Experiencing pleasure, I shall breathe out,’ thus he trains himself.

Cittasaṅkhārapaṭisaṁvedī assasissāmī’ti sikkhati. Cittasaṅkhārapaṭisaṁvedī passasissāmī’ti sikkhati.

‘Experiencing the mental formations, I shall breathe in,’ thus he trains himself. ‘Experiencing the mental formations, I shall breathe out,’ thus he trains himself.

Passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati. Passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati.

‘Calming the mental formations, I shall breathe in,’ thus he trains himself. ‘Calming the mental formations, I shall breathe out,’ thus he trains himself.

Cittapaṭisaṁvedī assasissāmī’ti sikkhati. Cittapaṭisaṁvedī passasissāmī’ti sikkhati.

‘Experiencing the mind, I shall breathe in,’ thus he trains himself. ‘Experiencing the mind, I shall breathe out,’ thus he trains himself.

Abhippamodayaṁ cittaṁ assasissāmī’ti sikkhati. Abhippamodayaṁ cittaṁ passasissāmī’ti sikkhati.

‘Gladdening the mind, I shall breathe in,’ thus he trains himself. ‘Gladdening the mind, I shall breathe out,’ thus he trains himself.

Samādahaṁ cittaṁ assasissāmī’ti sikkhati. Samādahaṁ cittaṁ passasissāmī’ti sikkhati.

‘Concentrating the mind, I shall breathe in,’ thus he trains himself. ‘Concentrating the mind, I shall breathe out,’ thus he trains himself.

Vimocayaṁ cittaṁ assasissāmī’ti sikkhati. Vimocayaṁ cittaṁ passasissāmī’ti sikkhati.

‘Liberating the mind from hindrances, I shall breathe in,’ thus he trains himself. ‘Liberating the mind from hindrances, I shall breathe out,’ thus he trains himself.

Aniccānupassī assasissāmī’ti sikkhati. Aniccānupassī passasissāmī’ti sikkhati.

‘Contemplating impermanence, I shall breathe in,’ thus he trains himself. ‘Contemplating impermanence, I shall breathe out,’ thus he trains himself.

Virāgānupassī assasissāmī’ti sikkhati. Virāgānupassī passasissāmī’ti sikkhati.

‘Contemplating detachment, I shall breathe in,’ thus he trains himself. ‘Contemplating detachment, I shall breathe out,’ thus he trains himself.

Nirodhānupassī assasissāmī’ti sikkhati. Nirodhānupassī passasissāmī’ti sikkhati.

‘Contemplating cessation, I shall breathe in,’ thus he trains himself. ‘Contemplating cessation, I shall breathe out,’ thus he trains himself.

Paṭinissaggānupassī assasissāmī’ti sikkhati. Paṭinissaggānupassī passasissāmī’ti sikkhati. Ayaṁ vuccat’Ānanda Ānāpānasati.

‘Contemplating relinquishment, I shall breathe in,’ thus he trains himself. ‘Contemplating relinquishment, I shall breathe out,’ thus he trains himself. This, Ānanda, is called the mindfulness of in and out breathing.

Sace kho tvaṁ Ānanda, Girimānandassa bhikkhuno upasaṅkaṁitvā imā dasasaññā bhāseyyāsi. Ṭhānaṁ kho panetaṁ vijjati yaṁ Girimānandassa bhikkhuno imā dasasaññā sutvā so ābādho ṭhānaso paṭipphassambheyyā’ti.

If, Ānanda, you visit the monk Girimānanda and tell him these ten perceptions, it is possible that having heard them, the monk Girimānanda will be immediately cured of his illness.

Atha kho āyasmā Ānando Bhagavato santike imā dasasaññā uggahetvā yenā’yasmā Girimānando tenupasaṅkami. Upasaṅkamitvā āyasmato Girimānandassa imā dasasaññā abhāsi.

Then the Venerable Ānanda, having learned these ten perceptions in the presence of the Blessed One, went to the Venerable Girimānanda and told these ten perceptions to him.

Atha kho āyasmato Girimānandassa imā dasasaññā sutvā so ābādho ṭhānaso paṭippassambhi. Vuṭṭhāhicā’yasmā Girimānando tamhā ābādhā. Tathā pahīno ca panā’yasmato Girimānandassa so ābādho ahosī’ti.

When the Venerable Girimānanda heard these ten perceptions, his illness was immediately cured. The Venerable Girimānanda recovered from his illness, and thus went away the illness of the Venerable Girimānanda.

Sadhu! Sadhu! Sadhu!