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20. GirimānandasuttaṁThe Discourse to Girimānanda
Introductory Verse
Thero yaṁ Girimānando, Ānandattherasantikā° The elder Girimānanda, having heard that (safeguard)
sutvā tasmiṁ khaṇe yeva ahosi nirupaddavo.from the elder Ānanda, at that moment became free from adversity.
Dasasaññūpasaṁyuttaṁ, parittaṁ taṁ bhaṇāmahe.It is about the ten perceptions, we will recite that safeguard.
The Safeguard
Evaṁ me sutaṁ:Thus I have heard:
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. at one time the Fortunate One was dwelling near Sāvatthī at Anāthapiṇḍika’s grounds in Jeta’s Wood.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena āyasmā girimānando ābādhiko hoti dukkhito bāḷhagilāno. Then at that time venerable Girimānanda was afflicted, suffering, and very sick.Now at that time Venerable Girimānanda was sick, suffering, gravely ill.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: Then venerable Ānanda approached the Fortunate One, and after approaching and worshipping the Fortunate One, he sat down on one side. While sitting on one side venerable Ānanda said this to the Fortunate One:Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“Āyasmā, bhante, girimānando ābādhiko hoti dukkhito bāḷhagilāno. “Reverend Sir, venerable Girimānanda is afflicted, suffering, and very sick.“Sir, Venerable Girimānanda is sick, suffering, gravely ill.
Sādhu, bhante, bhagavā yenāyasmā girimānando tenupasaṅkamatu anukampaṁ upādāyā”ti. Please, reverend Sir, may the Fortunate One approach venerable Girimānanda, taking pity on him.”Sir, please go to Venerable Girimānanda out of sympathy.”
“Sace kho tvaṁ, ānanda, girimānandassa bhikkhuno dasa saññā bhāseyyāsi, ṭhānaṁ kho panetaṁ vijjati yaṁ girimānandassa bhikkhuno dasa saññā sutvā so ābādho ṭhānaso paṭippassambheyya. “If you, Ānanda, having approached the monk Girimānanda, were to recite the ten perceptions, then it is possible that having heard the ten perceptions, the monk Girimānanda’s affliction would immediately abate.“Ānanda, if you were to recite to the mendicant Girimānanda these ten perceptions, it’s possible that after hearing them his illness will die down on the spot.
Katamā dasa? What are the ten?What ten?
Aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā, sabbaloke anabhiratasaññā, sabbasaṅkhāresu anicchāsaññā, ānāpānassati. The perception of impermanence, the perception of non-self, the perception of the unattractive, the perception of danger, the perception of giving up, the perception of dispassion, the perception of cessation, the perception of non-delight in the whole world, the perception of impermanence in all processes, mindfulness while breathing.The perceptions of impermanence, not-self, ugliness, drawbacks, giving up, fading away, cessation, dissatisfaction with the whole world, impermanence of all conditions, and mindfulness of breathing.
Katamā cānanda, aniccasaññā? Now what, Ānanda, is the perception of impermanence?And what is the perception of impermanence?
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: Here, Ānanda, a monk who has gone to the wilderness, or to the root of a tree, or to an empty place, considers thus:It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:
‘rūpaṁ aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccan’ti. form is impermanent, feelings are impermanent, perceptions are impermanent, (mental) processes are impermanent, consciousness is impermanent.‘Form, feeling, perception, choices, and consciousness are impermanent.’
Iti imesu pañcasu upādānakkhandhesu aniccānupassī viharati. Thus in regard to these five constituent groups (of mind and body) that provide fuel for attachment he dwells contemplating impermanence.And so they meditate observing impermanence in the five grasping aggregates.
Ayaṁ vuccatānanda, aniccasaññā. This, Ānanda, is called the perception of impermanence.This is called the perception of impermanence.
Katamā cānanda, anattasaññā? Now what, Ānanda, is the perception of non-self?And what is the perception of not-self?
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: Here, Ānanda, a monk who has gone to the wilderness, or to the root of a tree, or to an empty place, considers thus:It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:
‘cakkhu anattā, rūpā anattā, sotaṁ anattā, saddā anattā, ghānaṁ anattā, gandhā anattā, jivhā anattā, rasā anattā, kāyā anattā, phoṭṭhabbā anattā, mano anattā, dhammā anattā’ti. the eye is not self - forms are not self, the ear is not self - sounds are not self, the nose is not self - smells are not self, the tongue is not self - tastes are not self, the body is not self - tangibles are not self, the mind is not self - thoughts are not self.‘The eye and sights, ear and sounds, nose and smells, tongue and tastes, body and touches, and mind and ideas are not-self.’
Iti imesu chasu ajjhattikabāhiresu āyatanesu anattānupassī viharati. Thus in regard to these six internal and external sense spheres he dwells contemplating non-self.And so they meditate observing not-self in the six interior and exterior sense fields.
Ayaṁ vuccatānanda, anattasaññā. This, Ānanda, is called the perception of non-self.This is called the perception of not-self.
Katamā cānanda, asubhasaññā? Now what, Ānanda, is the perception of the unattractive?And what is the perception of ugliness?
Idhānanda, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānāppakārassa asucino paccavekkhati: Here, Ānanda, a monk (in regard to) this body - from the sole of the feet upwards, from the hair of the head down, bounded by the skin, and filled with manifold impurities - reflects (thus):It’s when a mendicant examines their own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth.
‘atthi imasmiṁ kāye kesā lomā nakhā dantā taco, maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ, hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ, antaṁ antaguṇaṁ udariyaṁ karīsaṁ, pittaṁ semhaṁ pubbo lohitaṁ sedo medo, assu vasā kheḷo siṅghāṇikā lasikā muttan’ti. There are in this body: hairs of the head, body hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, undigested food, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, spit, mucus, synovial fluid, urine.‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’
Iti imasmiṁ kāye asubhānupassī viharati. Thus in regard to this body he dwells contemplating what is unattractive.And so they meditate observing ugliness in this body.
Ayaṁ vuccatānanda, asubhasaññā. This, Ānanda, is called the perception of the unattractive.This is called the perception of ugliness.
Katamā cānanda, ādīnavasaññā? Now what, Ānanda, is the perception of danger?And what is the perception of drawbacks?
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: Here, Ānanda, a monk who has gone to the wilderness, or to the root of a tree, or to an empty place, considers thus:It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:
‘bahudukkho kho ayaṁ kāyo bahuādīnavo. Iti imasmiṁ kāye vividhā ābādhā uppajjanti, seyyathidaṁ—This body has many sufferings, many dangers, thus, in connection with this body, various afflictions arise, like this:‘This body has much suffering and many drawbacks. For this body is beset with many kinds of affliction, such as the following.
cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo oṭṭharogo kāso sāso pināso ḍāho jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṁ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu nakhasā vitacchikā lohitaṁ pittaṁ madhumeho aṁsā piḷakā bhagandalā pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā sītaṁ uṇhaṁ jighacchā pipāsā uccāro passāvo’ti. eye-disease, ear-disease, nose-disease, tongue-disease, body-disease (i.e diseases affecting the sense spheres), head-disease, ear-disease, mouth-disease, tooth-disease, cough, asthma, catarrh, pyrexia, fever, stomach-ache, fainting, diarrhoea, gripes, cholera, leprosy, boils, eczema, consumption, epilepsy, ringworm, itch, scab, chickenpox, scabies, haemorrhage, diabetes, piles, cancer, ulcers, afflictions arising from excess bile, afflictions arising from excess phlegm, afflictions arising from excess wind, afflictions arising from a conflict of humours, afflictions born of a change of season, afflictions born of not being careful, afflictions from being attacked, afflictions born as a result of (previous unwholesome) actions, cold, heat, hunger, thirst, stool, urine.Diseases of the eye, inner ear, nose, tongue, body, head, outer ear, mouth, teeth, and lips. Cough, asthma, catarrh, inflammation, fever, stomach ache, fainting, dysentery, gastric pain, cholera, leprosy, boils, eczema, tuberculosis, epilepsy, herpes, itch, scabs, smallpox, scabies, hemorrhage, diabetes, piles, pimples, and ulcers. Afflictions stemming from disorders of bile, phlegm, wind, or their conjunction. Afflictions caused by change in weather, by not taking care of yourself, by exertion, or as the result of past deeds. Cold, heat, hunger, thirst, defecation, and urination.’
Iti imasmiṁ kāye ādīnavānupassī viharati. Thus, in regard to this body, he dwells contemplating danger.And so they meditate observing drawbacks in this body.
Ayaṁ vuccatānanda, ādīnavasaññā. This, Ānanda, is called the perception of danger.This is called the perception of drawbacks.
Katamā cānanda, pahānasaññā? Now what, Ānanda, is the perception of giving up?And what is the perception of giving up?
Idhānanda, bhikkhu uppannaṁ kāmavitakkaṁ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. Uppannaṁ byāpādavitakkaṁ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. Uppannaṁ vihiṁsāvitakkaṁ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. Uppannuppanne pāpake akusale dhamme nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. Here, Ānanda, a monk does not consent to thoughts of sense desire that have arisen, (these) he gives up, dispels, brings to an end, and makes non-existent. He does not consent to thoughts of ill-will that have arisen, (these) he gives up, dispels, brings to an end, and makes non-existent. He does not consent to thoughts of violence that have arisen, (these) he gives up, dispels, brings to an end, and makes non-existent. He does not consent to any bad, unwholesome, thoughts that have arisen, (these) he gives up, dispels, brings to an end, and makes non-existent.It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought that has arisen, and they don’t tolerate any bad, unskillful qualities that have arisen, but give them up, dispel them, eliminate them, and obliterate them.
Ayaṁ vuccatānanda, pahānasaññā. This, Ānanda, is called the perception of giving up.This is called the perception of giving up.
Katamā cānanda, virāgasaññā? Now what, Ānanda, is the perception of dispassion?And what is the perception of fading away?
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: Here, Ānanda, a monk who has gone to the wilderness, or to the root of a tree, or to an empty place, considers thus:It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhākkhayo virāgo nibbānan’ti. This is peaceful, this is excellent, that is to say: the calming of all processes, the letting go of all bases for cleaving, the end of craving, dispassion, Nibbāna.‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, extinguishment.’
Ayaṁ vuccatānanda, virāgasaññā. This, Ānanda, is called the perception of dispassion.This is called the perception of fading away.
Katamā cānanda, nirodhasaññā? Now what, Ānanda, is the perception of cessation?And what is the perception of cessation?
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: Here, Ānanda, a monk who has gone to the wilderness, or to the root of a tree, or to an empty place, considers thus:It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhākkhayo nirodho nibbānan’ti. This is peaceful, this is excellent, that is to say: the calming of all processes, the letting go of all bases for cleaving, the end of craving, cessation, Nibbāna.‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, cessation, extinguishment.’
Ayaṁ vuccatānanda, nirodhasaññā. This, Ānanda, is called the perception of cessation.This is called the perception of cessation.
Katamā cānanda, sabbaloke anabhiratasaññā? Now what, Ānanda, is the perception of non-delight in the whole world?And what is the perception of dissatisfaction with the whole world?
Idhānanda, bhikkhu ye loke upādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahanto viharati anupādiyanto. Here, Ānanda, a monk in regard to whatever in the world are selfish means and attachments, or mental determinations, settled beliefs, and tendencies, giving these up, not being attached, he abstains (from them).It’s when a mendicant lives giving up and not grasping on to the attraction and grasping to the world, the mental fixation, insistence, and underlying tendencies.
Ayaṁ vuccatānanda, sabbaloke anabhiratasaññā. This, Ānanda, is the perception of non-delight in the whole world.This is called the perception of dissatisfaction with the whole world.
Katamā cānanda, sabbasaṅkhāresu anicchāsaññā? Now what, Ānanda, is the perception of impermanence in all processes?And what is the perception of the impermanence of all conditions?
Idhānanda, bhikkhu sabbasaṅkhāresu aṭṭīyati harāyati jigucchati. Here, Ānanda, a monk in regard to all processes is distressed, ashamed, and disgusted.It’s when a mendicant is horrified, repelled, and disgusted with all conditions.
Ayaṁ vuccatānanda, sabbasaṅkhāresu anicchāsaññā. This, Ānanda, is the perception of impermanence in all processes.This is called the perception of the impermanence of all conditions.
Katamā cānanda, ānāpānassati? Now what, Ānanda, is mindfulness while breathing?And what is mindfulness of breathing?
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. Here, Ānanda, a monk who has gone to the wilderness, or to the root of a tree, or to an empty place, sits down. After folding his legs crosswise, setting his body straight, and establishing mindfulness at the front,It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, sits down cross-legged, sets their body straight, and brings mindfulness to the present.
So satova assasati satova passasati. mindful he breathes in, mindful he breathes out.Just mindful, they breathe in. Mindful, they breathe out.
Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti. Dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti. While breathing in long, he knows “I am breathing in long”, while breathing out long, he knows “I am breathing out long”,Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’
Rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti. Rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti. while breathing in short, he knows “I am breathing in short”, while breathing out short, he knows “I am breathing out short”,Breathing in lightly they know: ‘I’m breathing in lightly.’ Breathing out lightly they know: ‘I’m breathing out lightly.’
‘Sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati. ‘Sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati. he trains like this: experiencing the whole body I will breathe in, he trains like this: experiencing the whole body I will breathe out,They practice like this: ‘I’ll breathe in experiencing the whole body.’ They practice like this: ‘I’ll breathe out experiencing the whole body.’
‘Passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati. ‘Passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati. he trains like this: making the bodily process calm I will breathe in, he trains like this: making the bodily process calm I will breathe out.They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’
‘Pītipaṭisaṁvedī assasissāmī’ti sikkhati. ‘Pītipaṭisaṁvedī passasissāmī’ti sikkhati. He trains like this: experiencing joy I will breathe in, he trains like this: experiencing happiness I will breathe out,They practice like this: ‘I’ll breathe in experiencing rapture.’ They practice like this: ‘I’ll breathe out experiencing rapture.’
‘Sukhapaṭisaṁvedī assasissāmī’ti sikkhati. ‘Sukhapaṭisaṁvedī passasissāmī’ti sikkhati. he trains like this: experiencing pleasure I will breathe in, he trains like this: experiencing pleasure I will breathe out,They practice like this: ‘I’ll breathe in experiencing bliss.’ They practice like this: ‘I’ll breathe out experiencing bliss.’
‘Cittasaṅkhārapaṭisaṁvedī assasissāmī’ti sikkhati. ‘Cittasaṅkhārapaṭisaṁvedī passasissāmī’ti sikkhati. he trains like this: experiencing the mental process I will breathe in, he trains like this: experiencing the mental process I will breathe out,They practice like this: ‘I’ll breathe in experiencing the mental process.’ They practice like this: ‘I’ll breathe out experiencing the mental process.’
‘Passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati. ‘Passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati. he trains like this: making the mental process calm I will breathe in, he trains like this: making the mental process calm I will breathe out.They practice like this: ‘I’ll breathe in stilling the mental process.’ They practice like this: ‘I’ll breathe out stilling the mental process.’
‘Cittapaṭisaṁvedī assasissāmī’ti sikkhati. ‘Cittapaṭisaṁvedī passasissāmī’ti sikkhati. He trains like this: experiencing the mind I will breathe in, he trains like this: experiencing the mind I will breathe out,They practice like this: ‘I’ll breathe in experiencing the mind.’ They practice like this: ‘I’ll breathe out experiencing the mind.’
abhippamodayaṁ cittaṁ assasissāmī ti sikkhati,he trains like this: gladdening the mind I will breathe in,
abhippamodayaṁ cittaṁ passasissāmī ti sikkhati,he trains like this: gladdening the mind I will breathe out,
samādahaṁ cittaṁ assasissāmī ti sikkhati,he trains like this: concentrating the mind I will breathe in,
samādahaṁ cittaṁ passasissāmī ti sikkhati,he trains like this: concentrating the mind I will breathe out,
vimocayaṁ cittaṁ assasissāmī ti sikkhati,he trains like this: freeing the mind I will breathe in,
vimocayaṁ cittaṁ passasissāmī ti sikkhati.he trains like this: freeing the mind I will breathe out.
aniccānupassī assasissāmī ti sikkhati,he trains like this: contemplating impermanence I will breathe in,
aniccānupassī passasissāmī ti sikkhati,he trains like this: contemplating impermanence I will breathe out,
virāgānupassī assasissāmī ti sikkhati,he trains like this: contemplating dispassion I will breathe in,
virāgānupassī passasissāmī ti sikkhati,he trains like this: contemplating dispassion I will breathe out,
nirodhānupassī assasissāmī ti sikkhati,he trains like this: contemplating cessation I will breathe in,
nirodhānupassī passasissāmī ti sikkhati,he trains like this: contemplating cessation I will breathe out,
‘paṭinissaggānupassī assasissāmī’ti sikkhati. ‘Paṭinissaggānupassī passasissāmī’ti sikkhati. he trains like this: contemplating letting go I will breathe in, he trains like this: contemplating letting go I will breathe out.They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’
Ayaṁ vuccatānanda, ānāpānassati. This, Ānanda, is mindfulness while breathing.This is called mindfulness of breathing.
Sace kho tvaṁ, ānanda, girimānandassa bhikkhuno imā dasa saññā bhāseyyāsi, ṭhānaṁ kho panetaṁ vijjati yaṁ girimānandassa bhikkhuno imā dasa saññā sutvā so ābādho ṭhānaso paṭippassambheyyā”ti. If you, Ānanda, having approached the monk Girimānanda, were to recite these ten percpetions, then it is possible that having heard these ten perceptions, the monk Girimānanda’s affliction would immediately abate.”If you were to recite to the mendicant Girimānanda these ten perceptions, it’s possible that after hearing them his illness will die down on the spot.”
Atha kho āyasmā ānando bhagavato santike imā dasa saññā uggahetvā yenāyasmā girimānando tenupasaṅkami; upasaṅkamitvā āyasmato girimānandassa imā dasa saññā abhāsi. Then venerable Ānanda, having learned these ten perceptions from the Fortunate One, approached venerable Girimānanda, and after approaching he recited these ten perceptions to venerable Girimānanda.Then Ānanda, having learned these ten perceptions from the Buddha himself, went to Girimānanda and recited them.
Atha kho āyasmato girimānandassa dasa saññā sutvā so ābādho ṭhānaso paṭippassambhi. Then, having heard these ten perceptions, venerable Girimānanda’s affliction immediately abated,Then after Girimānanda heard these ten perceptions his illness died down on the spot.
Vuṭṭhahi cāyasmā girimānando tamhā ābādhā. Tathā pahīno ca panāyasmato girimānandassa so ābādho ahosīti. and venerable Girimānanda recovered from that affliction, and by that venerable Girimānanda’s affliction was brought to an end.And that’s how he recovered from that illness.