Girimānanda Sutta
To Girimānanda
[Evam-me sutaṁ.] Ekaṁ samayaṁ Bhagavā, Sāvatthiyaṁ viharati Jetavane Anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā Girimānando, ābādhiko hoti dukkhito bāḷha-gilāno.
On one occasion the Blessed One was staying near Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion Ven. Girimānanda was diseased, in pain, severely ill.
Atha kho āyasmā Ānando yena Bhagavā tenupasaṅkami. Upasaṅkamitvā Bhagavantaṁ abhivādetvā ekam-antaṁ nisīdi. Ekam-antaṁ nisinno kho āyasmā Ānando Bhagavantaṁ etad-avoca, “Āyasmā bhante Girimānando, ābādhiko hoti dukkhito bāḷha-gilāno. Sādhu bhante Bhagavā yen’āyasmā Girimānando ten’upasaṅkamatu, anukampaṁ upādāyāti.”
Then Ven. Ānanda went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “Lord, Ven. Girimānanda is diseased, in pain, severely ill. It would be good if the Blessed One would visit Ven. Girimānanda, out of sympathy for him.”
“Sace kho tvaṁ Ānanda, Girimānandassa bhikkhuno upasaṅkamitvā, dasa saññā bhāseyyāsi, ṭhānaṁ kho pan’etaṁ vijjati, yaṁ Girimānandassa bhikkhuno dasa saññā sutvā, so ābādho ṭhānaso paṭipassambheyya. Katamā dasa?
“Ānanda, if you go to the monk Girimānanda and tell him ten perceptions, it’s possible that when he hears the ten perceptions his disease may be allayed. Which ten?
Anicca-saññā anatta-saññā, asubha-saññā ādīnava-saññā, pahāna-saññā virāga-saññā, nirodha-saññā sabba-loke anabhirata-saññā, sabba-saṅkhāresu anicchā-saññā ānāpāna-sati.
The perception of inconstancy, the perception of not-self, the perception of unattractiveness, the perception of drawbacks, the perception of abandoning, the perception of dispassion, the perception of cessation, the perception of distaste for every world, the perception of the undesirability of all fabrications, mindfulness of in-&-out breathing.
[1] Katamā c’Ānanda anicca-saññā? Idh’Ānanda bhikkhu arañña-gato vā rukkha-mūla-gato vā suññāgāra-gato vā, iti paṭisañcikkhati: ‘Rūpaṁ aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccanti.’ Iti imesu pañcasu upādānakkhandhesu, aniccānupassī viharati. Ayaṁ vuccat’Ānanda anicca-saññā.
And what is the perception of inconstancy? There is the case where a monk—having gone to the wilderness, to the shade of a tree, or to an empty building—reflects thus: ‘Form is inconstant, feeling is inconstant, perception is inconstant, fabrications are inconstant, consciousness is inconstant.’ Thus he remains focused on inconstancy with regard to the five aggregates. This, Ānanda, is called the perception of inconstancy.
[2] Katamā c’Ānanda anatta-saññā? Idh’Ānanda bhikkhu arañña-gato vā rukkha-mūla-gato vā suññāgāra-gato vā, iti paṭisañcikkhati: ‘Cakkhuṁ anattā rūpaṁ anattā. Sotaṁ anattā saddā anattā. Ghānaṁ anattā gandhā anattā. Jivhā anattā rasā anattā. Kāyo anattā phoṭṭhabbā anattā. Mano anattā dhammā anattāti.’ Iti imesu chasu ajjhattika-bāhiresu āyatanesu, anattānupassī viharati. Ayaṁ vuccat’Ānanda anatta-saññā.
And what is the perception of not-self? There is the case where a monk—having gone to the wilderness, to the shade of a tree, or to an empty building—reflects thus: ‘The eye is not-self; forms are not-self. The ear is not-self; sounds are not-self. The nose is not-self; aromas are not-self. The tongue is not-self; flavors are not-self. The body is not-self; tactile sensations are not-self. The intellect is not-self; ideas are not-self.’ Thus he remains focused on not-selfness with regard to the six inner & outer sense media. This is called the perception of not-self.
[3] Katamā c’Ānanda asubha-saññā? Idh’Ānanda bhikkhu imam-eva kāyaṁ uddhaṁ pādatalā, adho kesa-matthakā, taca-pariyantaṁ, pūraṁ nānappakārassa asucino paccavekkhati: ‘Atthi imasmiṁ kāye, kesā lomā nakhā dantā taco, maṁsaṁ nhārū aṭṭhī aṭṭhi-miñjaṁ, vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ, antaṁ antaguṇaṁ udariyaṁ karīsaṁ, pittaṁ semhaṁ pubbo lohitaṁ sedo medo, assu vasā kheḷo siṅghāṇikā lasikā muttanti.’ Iti imasmiṁ kāye, asubhānupassī viharati. Ayaṁ vuccat’Ānanda asubha-saññā.
And what is the perception of unattractiveness? There is the case where a monk ponders this very body—from the soles of the feet on up, from the crown of the head on down, surrounded by skin, filled with all sorts of unclean things: ‘There is in this body: hair of the head, hair of the body, nails, teeth, skin, muscle, tendons, bones, bone marrow, spleen, heart, liver, membranes, kidneys, lungs, large intestines, small intestines, gorge, feces, gall, phlegm, lymph, blood, sweat, fat, tears, oil, saliva, mucus, oil in the joints, urine.’ Thus he remains focused on unattractiveness with regard to this very body. This is called the perception of unattractiveness.
[4] Katamā c’Ānanda ādīnava-saññā? Idh’Ānanda bhikkhu arañña-gato vā rukkha-mūla-gato vā suññāgāra-gato vā, iti paṭisañcikkhati: ‘Bahu-dukkho kho ayaṁ kāyo bahu-ādīnavo. Iti imasmiṁ kāye, vividhā ābādhā uppajjanti, seyyathīdaṁ: cakkhu-rogo, sota-rogo, ghāna-rogo, jivhā-rogo, kāya-rogo, sīsa-rogo, kaṇṇa-rogo, mukha-rogo, danta-rogo, kāso sāso pināso, ḍaho jaro kucchi-rogo, mucchā pakkhandikā sulā visūcikā, kuṭṭhaṁ gaṇḍo kilāso, soso apamāro, dandu kaṇḍu kacchu, rakhasā vitacchikā, lohitaṁ pittaṁ madhumeho, aṁsā piḷakā bhagandalā, pitta-samuṭṭhānā ābādhā, semha-samuṭṭhānā ābādhā, vāta-samuṭṭhānā ābādhā, sannipātikā ābādhā, utupariṇāmajā ābādhā, visama-parihārajā ābādhā, opakkamikā ābādhā, kamma-vipākajā ābādhā, sītaṁ uṇhaṁ, jighacchā pipāsā, uccāro passāvoti.’ Iti imasmiṁ kāye, ādīnavānupassī viharati. Ayaṁ vuccat’Ānanda ādīnava-saññā.
And what is the perception of drawbacks? There is the case where a monk— having gone to the wilderness, to the foot of a tree, or to an empty dwelling—reflects thus: ‘This body has many pains, many drawbacks. In this body many kinds of disease arise, such as: seeing-diseases, hearing- diseases, nose-diseases, tongue-diseases, body-diseases, head-diseases, ear- diseases, mouth-diseases, teeth-diseases, cough, asthma, catarrh, fever, aging, stomach-ache, fainting, dysentery, grippe, cholera, leprosy, boils, ringworm, tuberculosis, epilepsy, skin-diseases, itch, scab, psoriasis, scabies, jaundice, diabetes, hemorrhoids, fistulas, ulcers; diseases arising from bile, from phlegm, from the wind-property, from combinations of bodily humors, from changes in the weather, from uneven care of the body, from attacks, from the result of kamma; cold, heat, hunger, thirst, defecation, urination.’ Thus he remains focused on drawbacks with regard to this body. This is called the perception of drawbacks.
[5] Katamā c’Ānanda pahāna-saññā? Idh’Ānanda bhikkhu uppannaṁ kāma-vitakkaṁ nādhivāseti, pajahati vinodeti, byantī-karoti anabhāvaṁ gameti. Uppannaṁ byāpāda-vitakkaṁ nādhivāseti, pajahati vinodeti, byantī-karoti anabhāvaṁ gameti. Uppannaṁ vihiṁsā-vitakkaṁ nādhivāseti, pajahati vinodeti, byantī-karoti anabhāvaṁ gameti. Uppann’uppanne pāpake akusale dhamme nādhivāseti, pajahati vinodeti, byantī-karoti anabhāvaṁ gameti. Ayaṁ vuccat’Ānanda pahāna-saññā.
And what is the perception of abandoning? There is the case where a monk doesn’t acquiesce to an arisen thought of sensuality. He abandons it, destroys it, dispels it, & wipes it out of existence. He doesn’t acquiesce to an arisen thought of ill-will. He abandons it, destroys it, dispels it, & wipes it out of existence. He doesn’t acquiesce to an arisen thought of harmfulness. He abandons it, destroys it, dispels it, & wipes it out of existence. He doesn’t acquiesce to any arisen evil, unskillful qualities. He abandons them, destroys them, dispels them, & wipes them out of existence. This is called the perception of abandoning.
[6] Katamā c’Ānanda virāga-saññā? Idh’Ānanda bhikkhu arañña-gato vā rukkha-mūla-gato vā suññāgāra-gato vā, iti paṭisañcikkhati: ‘Etaṁ santaṁ etaṁ paṇītaṁ, yad’idaṁ sabba-saṅkhāra-samatho, sabbūpadhi-paṭinissaggo, taṇhakkhayo virāgo nibbānanti.’ Ayaṁ vuccat’Ānanda virāga-saññā.
And what is the perception of dispassion? There is the case where a monk— having gone to the wilderness, to the shade of a tree, or to an empty building—reflects thus: ‘This is peace, this is exquisite—the stilling of all fabrications, the relinquishment of all acquisitions, the ending of craving, dispassion, unbinding.’ This is called the perception of dispassion.
[7] Katamā c’Ānanda nirodha-saññā? Idh’Ānanda bhikkhu arañña-gato vā rukkha-mūla-gato vā suññāgāra-gato vā, iti paṭisañcikkhati: ‘Etaṁ santaṁ etaṁ paṇītaṁ, yad’idaṁ sabba-saṅkhāra-samatho, sabbūpadhi-paṭinissaggo, taṇhakkhayo nirodho nibbānanti.’ Ayaṁ vuccat’Ānanda nirodha-saññā.
And what is the perception of cessation? There is the case where a monk— having gone to the wilderness, to the shade of a tree, or to an empty building—reflects thus: ‘This is peace, this is exquisite—the stilling of all fabrications, the relinquishment of all acquisitions, the ending of craving, cessation, unbinding.’ This is called the perception of cessation.
[8] Katamā c’Ānanda sabba-loke anabhirata-saññā? Idh’Ānanda bhikkhu, ye loke upāyupādānā, cetaso adhiṭṭhānābhinivesānusayā, te pajahanto viramati na upādiyanto. Ayaṁ vuccat’Ānanda sabba-loke anabhirata-saññā.
And what is the perception of distaste for every world? There is the case where a monk abandoning any attachments, clingings, fixations of awareness, biases, or obsessions with regard to any world, refrains from them and does not get involved. This is called the perception of distaste for every world.
[9] Katamā c’Ānanda sabba-saṅkhāresu anicchā-saññā? Idh’Ānanda bhikkhu sabba-saṅkhārehi aṭṭiyati harāyati jigucchati. Ayaṁ vuccat’Ānanda sabba-saṅkhāresu anicchā-saññā.
And what is the perception of the undesirability of all fabrications? There is the case where a monk feels horrified, humiliated, & disgusted with all fabrications. This is called the perception of the undesirability of all fabrications.
[10] Katamā c’Ānanda ānāpāna-sati? Idh’Ānanda bhikkhu arañña-gato vā rukkha-mūla-gato vā suññāgāra-gato vā, nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā, so sato’va assasati sato passasati.
And what is mindfulness of in-&-out breathing? There is the case where a monk—having gone to the wilderness, to the shade of a tree, or to an empty building—sits down folding his legs crosswise, holding his body erect, and setting mindfulness to the fore. Always mindful, he breathes in; mindful he breathes out.
Dīghaṁ vā assasanto ‘dīghaṁ assasāmīti’ pajānāti; dīghaṁ vā passasanto ‘dīghaṁ passasāmīti’ pajānāti.
Rassaṁ vā assasanto ‘rassaṁ assasāmīti’ pajānāti; rassaṁ vā passasanto rassaṁ passasāmīti’ pajānāti.
‘Sabba-kāya-paṭisaṁvedī assasissāmīti’ sikkhati; ‘sabba-kāya-paṭisaṁvedī passasissāmīti’ sikkhati.
‘Passambhayaṁ kāya-saṅkhāraṁ assasissāmīti’ sikkhati; ‘passambhayaṁ kāya-saṅkhāraṁ passasissāmīti’ sikkhati.
Breathing in long, he discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long.’ Or breathing in short, he discerns, ‘I am breathing in short’; or breathing out short, he discerns, ‘I am breathing out short.’ He trains himself, ‘I will breathe in sensitive to the entire body.’ He trains himself, ‘I will breathe out sensitive to the entire body.’ He trains himself, ‘I will breathe in calming bodily fabrication.’ He trains himself, ‘I will breathe out calming bodily fabrication.’
Pīti-paṭisaṁvedī assasissāmīti’ sikkhati; ‘pīti-paṭisaṁvedī passasissāmīti’ sikkhati.
‘Sukha-paṭisaṁvedī assasissāmīti’ sikkhati; ‘sukha-paṭisaṁvedī passasissāmīti’ sikkhati.
‘Citta-saṅkhāra-paṭisaṁvedī assasissāmīti’ sikkhati; ‘citta-saṅkhāra-paṭisaṁvedī passasissāmīti’ sikkhati.
‘Passambhayaṁ citta-saṅkhāraṁ assasissāmīti’ sikkhati; ‘passambhayaṁ citta-saṅkhāraṁ passasissāmīti’ sikkhati.
He trains himself, ‘I will breathe in sensitive to rapture.’ He trains himself, ‘I will breathe out sensitive to rapture.’ He trains himself, ‘I will breathe in sensitive to pleasure.’ He trains himself, ‘I will breathe out sensitive to pleasure.’ He trains himself, ‘I will breathe in sensitive to mental fabrication.’ He trains himself, ‘I will breathe out sensitive to mental fabrication.’ He trains himself, ‘I will breathe in calming mental fabrication.’ He trains himself, ‘I will breathe out calming mental fabrication.’
‘Citta-paṭisaṁvedī assasissāmīti’ sikkhati; ‘citta-paṭisaṁvedī passasissāmīti’ sikkhati.
‘Abhippamodayaṁ cittaṁ assasissāmīti’ sikkhati; ‘abhippamodayaṁ cittaṁ passasissāmīti’ sikkhati.
‘Samādahaṁ cittaṁ assasissāmīti’ sikkhati; ‘samādahaṁ cittaṁ passasissāmīti’ sikkhati.
‘Vimocayaṁ cittaṁ assasissāmīti’ sikkhati; ‘vimocayaṁ cittaṁ passasissāmīti’ sikkhati.
He trains himself, ‘I will breathe in sensitive to the mind.’ He trains himself, ‘I will breathe out sensitive to the mind.’ He trains himself, ‘I will breathe in satisfying the mind.’ He trains himself, ‘I will breathe out satisfying the mind.’ He trains himself, ‘I will breathe in steadying the mind.’ He trains himself, ‘I will breathe out steadying the mind. He trains himself, ‘I will breathe in releasing the mind.’ He trains himself, ‘I will breathe out releasing the mind.’
‘Aniccānupassī assasissāmīti’ sikkhati; ‘aniccānupassī passasissāmīti’ sikkhati.
‘Virāgānupassī assasissāmīti’ sikkhati; ‘virāgānupassī passasissāmīti’ sikkhati.
‘Nirodhānupassī assasissāmīti’ sikkhati; ‘nirodhānupassī passasissāmīti’ sikkhati.
‘Paṭinissaggānupassī assasissāmīti’ sikkhati; ‘paṭinissaggānupassī passasissāmīti’ sikkhati.
Ayaṁ vuccat’Ānanda ānāpāna-sati.
He trains himself, ‘I will breathe in focusing on inconstancy.’ He trains himself, ‘I will breathe out focusing on inconstancy.’ He trains himself, ‘I will breathe in focusing on dispassion [lit: fading].’ He trains himself, ‘I will breathe out focusing on dispassion.’ He trains himself, ‘I will breathe in focusing on cessation.’ He trains himself, ‘I will breathe out focusing on cessation.’ He trains himself, ‘I will breathe in focusing on relinquishment.’ He trains himself, ‘I will breathe out focusing on relinquishment.’ This, Ānanda, is called mindfulness of in-&-out breathing.
Sace kho tvaṁ Ānanda, Girimānandassa bhikkhuno upasaṅkamitvā imā dasa saññā bhāseyyāsi, ṭhānaṁ kho pan’etaṁ vijjati, yaṁ Girimānandassa bhikkhuno imā dasa saññā sutvā, so ābādho ṭhānaso paṭipassambheyyāti.”
Now, Ānanda, if you go to the monk Girimānanda and tell him these ten perceptions, it’s possible that when he hears these ten perceptions his disease may be allayed.”
Atha kho āyasmā Ānando, Bhagavato santike imā dasa saññā uggahetvā, yen’āyasmā Girimānando ten’upasaṅkami. Upasaṅkamitvā āyasmato Girimānandassa imā dasa saññā abhāsi.
Then Ven. Ānanda, having learned these ten perceptions in the Blessed One’s presence, went to Ven. Girimānanda and told them to him.
Atha kho āyasmato Girimānandassa imā dasa saññā sutvā, so ābādho ṭhānaso paṭipassambhi. Vuṭṭhahi c’āyasmā Girimānando tamhā ābādhā. Tathā pahīno ca pan’āyasmato Girimānandassa, so ābādho ahosīti.
As Ven. Girimānanda heard these ten perceptions, his disease was allayed. And Ven. Girimānanda recovered from his disease. That was how Ven. Girimānanda’s disease was abandoned.
