The Discourse to Girimananda

at one time the Gracious One was dwelling near Sàvatthi at Anàthapiõóika's grounds in Jeta's Wood. Then at that time venerable Girimànanda was afflicted, suffering, and very sick.

Then venerable ânanda approached the Gracious One, and after approaching and worshipping the Gracious One, he sat down on one side. While sitting on one side venerable ânanda said this to the Gracious One:

ßReverend Sir, venerable Girimànanda is afflicted, suffering, and very sick. Please, reverend Sir, may the Gracious One approach venerable Girimànanda, taking pity on him.û

ßIf you, ânanda, having approached the monk Girimànanda, were to recite ten perceptions, then it is possible that having heard the ten perceptions, the monk Girimànanda's affliction would immediately abate.

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.

Here, ânanda, a monk who has gone to the wilderness, or to the root of a tree, or to an empty place, considers thus:

form is impermanent
feelings are impermanent
perceptions are impermanent
(mental) processes are impermanent
consciousness is impermanent.

Thus in regard to these five constituent groups (of mind and body) he dwells contemplating impermanence. This, ânanda, is called the perception of impermanence.

Here, ânanda, a monk who has gone to the wilderness, or to the root of a tree, or to an empty place, considers thus:

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.

Thus in regard to these six internal and external sense spheres he dwells contemplating non-self. This, ânanda, is called the perception of non-self.

Here, ânanda, 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):

There are in this body:
hairs of the head, body hairs, nails, teeth, skin,
flesh, sinews, bones, bone-marrow, kidney,
heart, liver, pleura, spleen, lungs,
intestines, mesentery, undigested food, excrement,
bile, phlegm, pus, blood, sweat, fat,
tears, grease, spit, mucus, synovial fluid, urine.

Thus in regard to this body he dwells contemplating what is unattractive. This, ânanda, is called the perception of the unattractive.

Here, ânanda, a monk who has gone to the wilderness, or to the root of a tree,
or to an empty place, considers thus:

This body has many sufferings, many dangers, thus, in connection with this body, various afflictions arise, like this:

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.

Thus, in regard to this body, he dwells contemplating danger. This, ânanda, is called the perception of danger.

Here, ânanda, 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.

Here, ânanda, a monk who has gone to the wilderness, or to the root of a tree, or to an empty place, considers thus:

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,
Nibbàna.

Here, ânanda, a monk who has gone to the wilderness, or to the root of a tree, or to an empty place, considers thus:

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,
Nibbàna.

Here, ânanda, 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).

Here, ânanda, a monk in regard to all processes is distressed, ashamed, and disgusted.

Here, ânanda, 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, ever mindful he breathes in, mindful he breathes out.

While breathing in long, he knows ßI am breathing in longû,
while breathing out long, he knows ßI am breathing out longû,
while breathing in short, he knows ßI am breathing in shortû,
while breathing out short, he knows ßI am breathing out shortû.

Fully aware of the whole body I will breathe in, like this he trains,
fully aware of the whole body I will breathe out, like this he trains,
making the bodily process calm I will breathe in, like this he trains,
making the bodily process calm I will breathe out, like this he trains.

Fully aware of happiness I will breathe in, like this he trains,
fully aware of happiness I will breathe out, like this he trains,
fully aware of pleasure I will breathe in, like this he trains,
fully aware of pleasure I will breathe out, like this he trains,

fully aware of the mental process I will breathe in, like this he trains,
fully aware of the mental process I will breathe out, like this he trains,
making the mental process calm I will breathe in, like this he trains,
making the mental process calm I will breathe out, like this he trains.

Fully aware of the mind I will breathe in, like this he trains,
fully aware of the mind I will breathe out, like this he trains,
gladdening the mind I will breathe in, like this he trains,
gladdening the mind I will breathe out, like this he trains,

concentrating the mind I will breathe in, like this he trains,
concentrating the mind I will breathe out, like this he trains,
freeing the mind I will breathe in, like this he trains,
freeing the mind I will breathe out, like this he trains.

Contemplating impermanence I will breathe in, like this he trains,
contemplating impermanence I will breathe out, like this he trains,
contemplating dispassion I will breathe in, like this he trains,
contemplating dispassion I will breathe out, like this he trains,

contemplating cessation I will breathe in, like this he trains,
contemplating cessation I will breathe out, like this he trains,
contemplating letting go I will breathe in, like this he trains,
contemplating letting go I will breathe out, like this he trains.

If you, ânanda, having approached the monk Girimànanda, were to recite these ten percpetions, then it is possible that having heard the ten perceptions, the monk Girimànanda's affliction would immediately abate.û

Then venerable ânanda, having learned these ten perceptions from the Gracious One, approached venerable Girimànanda, and after approaching he recited these ten perceptions to venerable Girimànanda. Then, having heard these ten percpetions, venerable Girimànanda's afliction immediately abated, and venerable Girimànanda arose from that affliction, and by that venerable Girimànanda's affliction was brought to an end.