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Girimànandasuttaü (Aïg 10:60)
The Discourse to Girimànanda

ekaü samayaü Bhagavà Sàvatthiyaü viharati
at one time the Auspicious One was dwelling near Sàvatthi

Jetavane Anàthapiõóikassa àràme.
at Anàthapiõóika's grounds in Jeta's Wood.

Tena kho pana samayena àyasmà Girimànando
Then at that time venerable Girimànanda

àbàdhiko hoti dukkhito bàëhagilàno.
was afflicted, suffering, and very sick.

Atha kho àyasmà ânando yena Bhagavà tenupasaïkami,
Then venerable ânanda approached the Auspicious One,

upasaïkamitvà Bhagavantaü abhivàdetvà ekam-antaü nisãdi.
and after approaching and worshipping the Auspicious One, he sat down on one side.

Ekam-antaü nisinno kho àyasmà ânando Bhagavantaü etad-avoca:
While sitting on one side venerable ânanda said this to the Auspicious One:

ßâyasmà bhante Girimànando àbàdhiko dukkhito bàëhagilàno.
ßReverend Sir, venerable Girimànanda is afflicted, suffering, and very sick.

Sàdhu bhante Bhagavà yenàyasmà Girimànando
Please, reverend Sir, may the Auspicious One approach

tenupasaïkamatu, anukampaü upàdàyàû ti.
venerable Girimànanda, taking pity on him.û

ßSace kho tvaü ânanda Girimànandassa bhikkhuno upasaïkamitvà,
ßIf you, ânanda, having approached the monk Girimànanda,

dasasa¤¤à bhàseyyàsi, ñhànaü kho panetaü vijjati yaü
were to recite ten perceptions, then it is possible that

Girimànandassa bhikkhuno dasasa¤¤à sutvà
having heard the ten perceptions, the monk Girimànanda's

so àbàdho ñhànaso pañippassambheyya.
affliction would immediately abate.

Katamà dasa?
What are the ten?

i.      Aniccasa¤¤à,
        The perception of impermanence,

ii.     anattasa¤¤à,
        the perception of non-self,

iii.    asubhasa¤¤à,
        the perception of the unattractive,

iv.    àdãnavasa¤¤à,
        the perception of danger,

v.     pahànasa¤¤à,
        the perception of giving up,

vi.    viràgasa¤¤à,
        the perception of dispassion,

vii.   nirodhasa¤¤à,
        the perception of cessation,

viii.  sabbaloke anabhiratasa¤¤à,
        the perception of non-delight in the whole world,

ix.    sabbasaïkhàresu aniccasa¤¤à,
        the perception of impermanence in all processes,

x.     ànàpànasati.
        mindfulness while breathing.

i.        Katamà c' ânanda aniccasa¤¤à?
Now what, ânanda, is the perception of impermanence?

Idh' ânanda bhikkhu ara¤¤agato và, rukkhamålagato và,
Here, ânanda, a monk who has gone to the wilderness, or to the root of a tree,

su¤¤àgàragato và, iti pañisa¤cikkhati:
or to an empty place, ¹ considers thus:

Iti imesu pa¤casupàdànakkhandhesu aniccànupassã viharati.
Thus in regard to these five constituents (of mind and body) he dwells contemplating impermanence.

Ayaü vuccat' ânanda aniccasa¤¤à.
This, ânanda, is called the perception of impermanence. ³

ii.        Katamà c' ânanda anattasa¤¤à?
Now what, ânanda, is the perception of non-self?

Idh' ânanda bhikkhu ara¤¤agato và, rukkhamålagato và,
Here, ânanda, a monk who has gone to the wilderness, or to the root of a tree,

su¤¤àgàragato và, iti pañisa¤cikkhati:
or to an empty place, considers thus:

Iti imesu chasu ajjhattikabàhiresu àyatanesu
Thus in regard to these six internal and external sense spheres

anattànupassã viharati.
he dwells contemplating non-self.

Ayaü vuccat' ânanda anattasa¤¤à.
This, ânanda, is called the perception of non-self. ⁴

iii.        Katamà c' ânanda asubhasa¤¤à?
Now what, ânanda, is the perception of the unattractive?

Idh' ânanda bhikkhu imam-eva kàyaü -
Here, ânanda, a monk (in regard to) this body -

uddhaü pàdatalà, adho kesamatthakà, tacapariyantaü,
from the sole of the feet upwards, from the hair of the head down, bounded by the skin,

påraü nànappakàrassa asucino - paccavekkhati:
and filled with manifold impurities - reflects (thus):

 
Atthi imasmiü kàye:
There are in this body:

Iti imasmiü kàye asubhànupassã viharati.
Thus in regard to this body he dwells contemplating what is unattractive.

Ayaü vuccat' ânanda asubhasa¤¤à.
This, ânanda, is called the perception of the unattractive.

iv.        Katamà c' ânanda àdãnavasa¤¤à?
Now what, ânanda, is the perception of danger?

Idh' ânanda bhikkhu ara¤¤agato và, rukkhamålagato và,
Here, ânanda, a monk who has gone to the wilderness, or to the root of a tree,

su¤¤àgàragato và, iti pañisa¤cikkhati:
or to an empty place, considers thus:

Bahu dukkho kho ayaü kàyo bahu àdãnavo,
This body has many sufferings, many dangers,

iti imasmiü kàye vividhà àbàdhà uppajjanti, seyyathãdaü:
thus, in connection with this body, various afflictions arise, like this:

Iti imasmiü kàye àdãnavànupassã viharati.
Thus, in regard to this body, he dwells contemplating danger.

Ayaü vuccat' ânanda àdãnavasa¤¤à.
This, ânanda, is called the perception of danger. ⁶

v.        Katamà c' ânanda pahànasa¤¤à?
Now what, ânanda, is the perception of giving up?

Idh' ânanda bhikkhu uppannaü kàmavitakkaü nàdhivàseti,
Here, ânanda, a monk does not consent to thoughts of sense desire that have arisen,

pajahati, vinodeti, byantãkaroti, anabhàvaü gameti.
(these) he gives up, dispels, brings to an end, and makes non-existent.

Uppannaü vyàpàdavitakkaü nàdhivàseti,
He does not consent to thoughts of ill-will that have arisen,

pajahati, vinodeti, byantãkaroti, anabhàvaü gameti.
(these) he gives up, dispels, brings to an end, and makes non-existent.

Uppannaü vihiüsàvitakkaü nàdhivàseti,
He does not consent to thoughts of violence that have arisen,

pajahati, vinodeti, byantãkaroti, anabhàvaü gameti.
(these) he gives up, dispels, brings to an end, and makes non-existent.

Uppannuppanne pàpake akusale dhamme nàdhivàseti,
He does not consent to any bad, unwholesome, thoughts that have arisen,

pajahati, vinodeti, byantãkaroti, anabhàvaü gameti.
(these) he gives up, dispels, brings to an end, and makes non-existent.

Ayaü vuccat' ânanda pahànasa¤¤à.
This, ânanda, is called the perception of giving up. ⁷

vi.        Katamà c' ânanda viràgasa¤¤à?
Now what, ânanda, is the perception of dispassion?

Idh' ânanda bhikkhu ara¤¤agato và, rukkhamålagato và,
Here, ânanda, a monk who has gone to the wilderness, or to the root of a

su¤¤àgàragato và, iti pañisa¤cikkhati:
or to an empty place, considers thus:

Ayaü vuccat' ânanda viràgasa¤¤à.
This, ânanda, is called the perception of dispassion.

vii. Katamà c' ânanda nirodhasa¤¤à?
Now what, ânanda, is the perception of cessation?

Idh' ânanda bhikkhu ara¤¤agato và, rukkhamålagato và,
Here, ânanda, a monk who has gone to the wilderness, or to the root of a tree,

su¤¤àgàragato và, iti pañisa¤cikkhati:
or to an empty place, considers thus:

Ayaü vuccat' ânanda nirodhasa¤¤à.
This, ânanda, is called the perception of cessation. ¹⁰

viii.    Katamà c' ânanda sabbaloke anabhiratasa¤¤à?
Now what, ânanda, is the perception of non-delight in the whole world?

Idh' ânanda bhikkhu
Here, ânanda, a monk

ye loke upàyupàdànà cetaso adhiññhànàbhinivesànusayà,
in regard to whatever in the world are selfish means and attachments, or mental determinations, settled beliefs, and tendencies, ¹¹

te pajahanto, viramati, na upàdiyanto.
giving these up, not being attached, he abstains (from them).

Ayaü vuccat' ânanda sabbaloke anabhiratasa¤¤à.
This, ânanda, is the perception of non-delight in the whole world.

ix.        Katamà c' ânanda sabbasaïkhàresu aniccasa¤¤à?
Now what, ânanda, is the perception of impermanence in all processes?

Idh' ânanda bhikkhu
Here, ânanda, a monk

sabbasaïkhàrehi aññãyati, haràyati, jigucchati.
in regard to all processes is distressed, ashamed, and disgusted. ¹²

Ayaü vuccat' ânanda sabbasaïkhàresu aniccasa¤¤à.
This, ânanda, is the perception of impermanence in all processes.

x. Katamà c' ânanda ànàpànasati?
Now what, ânanda, is mindfulness while breathing?

Idh' ânanda bhikkhu ara¤¤agato và, rukkhamålagato và,
Here, ânanda, a monk who has gone to the wilderness, or to the root of a tree,

su¤¤àgàragato và, nisãdati.
or to an empty place, sits down.

Pallaïkaü àbhujitvà, ujuü kàyaü paõidhàya,
After folding his legs crosswise, setting his body straight,

parimukhaü satiü upaññhapetvà,
and establishing mindfulness at the front,

so sato va assasati, sato passasati.
ever mindful he breathes in, mindful he breathes out.

Dãghaü và assasanto ßdãghaü assasàmãû ti pajànàti,
While breathing in long, he knows ßI am breathing in longû,

dãghaü và passasanto ßdãghaü passasàmãû ti pajànàti,
while breathing out long, he knows ßI am breathing out longû,

rassaü và assasanto ßrassaü assasàmãû ti pajànàti,
while breathing in short, he knows ßI am breathing in shortû,

rassaü và passasanto ßrassaü passasàmãû ti pajànàti.
while breathing out short, he knows ßI am breathing out shortû.

Sabbakàyapañisaüvedã assasissàmã ti sikkhati,
Fully aware of the whole body I will breathe in, like this he trains,

sabbakàyapañisaüvedã passasissàmã ti sikkhati,
fully aware of the whole body I will breathe out, like this he trains,

passambhayaü kàyasaïkhàraü assasissàmã ti sikkhati,
making the bodily process calm I will breathe in, like this he trains,

passambhayaü kàyasaïkhàraü passasissàmã ti sikkhati.
making the bodily process calm I will breathe out, like this he trains.

Pãtipañisaüvedã assasissàmã ti sikkhati,
Fully aware of happiness I will breathe in, like this he trains,

pãtipañisaüvedã passasissàmã ti sikkhati,
fully aware of happiness I will breathe out, like this he trains,

sukhapañisaüvedã assasissàmã ti sikkhati,
fully aware of pleasure I will breathe in, like this he trains,

sukhapañisaüvedã passasissàmã ti sikkhati,
fully aware of pleasure I will breathe out, like this he trains,

cittasaïkhàrapañisaüvedã assasissàmã ti sikkhati,
fully aware of the mental process I will breathe in, like this he trains,

cittasaïkhàrapañisaüvedã passasissàmã ti sikkhati,
fully aware of the mental process I will breathe out, like this he trains,

passambhayaü cittasaïkhàraü assasissàmã ti sikkhati,
making the mental process calm I will breathe in, like this he trains,

passambhayaü cittasaïkhàraü passasissàmã ti sikkhati.
making the mental process calm I will breathe out, like this he trains.

Cittapañisaüvedã assasissàmã ti sikkhati,
Fully aware of the mind I will breathe in, like this he trains,

cittapañisaüvedã passasissàmã ti sikkhati,
fully aware of the mind I will breathe out, like this he trains,

abhippamodayaü cittaü assasissàmã ti sikkhati,
gladdening the mind I will breathe in, like this he trains,

abhippamodayaü cittaü passasissàmã ti sikkhati,
gladdening the mind I will breathe out, like this he trains,

samàdahaü cittaü assasissàmã ti sikkhati,
concentrating the mind I will breathe in, like this he trains,

samàdahaü cittaü passasissàmã ti sikkhati,
concentrating the mind I will breathe out, like this he trains,

vimocayaü cittaü assasissàmã ti sikkhati,
freeing the mind I will breathe in, like this he trains,

vimocayaü cittaü passasissàmã ti sikkhati.
freeing the mind I will breathe out, like this he trains.

Aniccànupassã assasissàmã ti sikkhati,
Contemplating impermanence I will breathe in, like this he trains,

aniccànupassã passasissàmã ti sikkhati,
contemplating impermanence I will breathe out, like this he trains,

viràgànupassã assasissàmã ti sikkhati,
contemplating dispassion I will breathe in, like this he trains,

viràgànupassã passasissàmã ti sikkhati,
contemplating dispassion I will breathe out, like this he trains,

nirodhànupassã assasissàmã ti sikkhati,
contemplating cessation I will breathe in, like this he trains,

nirodhànupassã passasissàmã ti sikkhati,
contemplating cessation I will breathe out, like this he trains,

pañinissaggànupassã assasissàmã ti sikkhati,
contemplating letting go I will breathe in, like this he trains,

pañinissaggànupassã passasissàmã ti sikkhati.
contemplating letting go I will breathe out, like this he trains.

Ayaü vuccat' ânanda ànàpànasati.
This, ânanda, is mindfulness while breathing.

 
Sace kho tvaü ânanda Girimànandassa bhikkhuno upasaïkamitvà,
If you, ânanda, having approached the monk Girimànanda,

imà dasasa¤¤à bhàseyyàsi, ñhànaü kho pan' etaü vijjati yaü
were to recite these ten percpetions, then it is possible that

Girimànandassa bhikkhuno dasasa¤¤à sutvà
having heard the ten perceptions, the monk Girimànanda's

so àbàdho ñhànaso pañippassambheyyàû ti.
affliction would immediately abate.û

 
Atha kho àyasmà ânando Bhagavato santike imà dasasa¤¤à uggahetvà,
Then venerable ânanda, having learned these ten perceptions from the Auspicious One,

yen' àyasmà Girimànando ten' upasaïkami,
approached venerable Girimànanda,

upasaïkamitvà àyasmato Girimànandassa imà dasasa¤¤à abhàsi.
and after approaching he recited these ten perceptions to venerable Girimànanda.

Atha kho àyasmato Girimànandassa imà dasasa¤¤à sutvà
Then, having heard these ten percpetions, venerable Girimànanda's

so àbàdho ñhànaso pañippassambhã,
afliction immediately abated,

vuññhàhi c' àyasmà Girimànando tamhà àbàdhà,
and venerable Girimànanda arose from that affliction,

tathà pahãno ca pan' àyasmato Girimànandassa so àbàdho ahosã ti.
and by that venerable Girimànanda's affliction was brought to an end.

1 A wilderness is considered to be anywhere away from a village or an inhabited area; the root of a tree may be inside or outside of a village (or monastery); an empty place is said to be a mountain, a cleft, a hill cave, a cemetery, a jungle, an open space, or a heap of straw. Commentary: Thus he points out a dwelling place suitable for the 3 seasons (the hot, the wet, & the cold), for disposition, and one favourable to meditation. Back to text

2 At Saü 22. 95 form is likened to a great ball of foam on the river Ganges; feelings to bubbles in a puddle in the Autumn rains; perception to a mirage trembling in the midday sun; (mental) processes to the lack of heartwood in a banana tree; and consciousness to a magician's illusion...one who sees them, meditates on them, and examines their source, realises that they are empty, void, and without essence...so should the constituents (of mind and body) be looked upon...by one who aspires to the deathless state (nibbàna). Back to text

3 Commentery: Because of not applying the mind to rise and fall, the mark of impermanence, being concealed by continuity, is not apparent; but by grasping rise and fall continuity is destroyed, and the mark of impermanence becomes apparent according to its true nature. Translator's note: Impermanance is one of the marks (lakkhaõa) of existence, and the perception of impermanence meditatively may be called the root insight which leads to seeing the other two, namely, suffering (dukkha), and non-self (anattà), as can be seen from the following exchange in Anattalakkhaõasuttaü (Saü 22. 59), where, in regard to the five constituents of mind and body (the pa¤cakkhandha) the Buddha asks the monks: ßIs form (etc) permanent or impermanent?û ßImpermanent, reverend Sir.û ßAnd that which is impermanent, is that suffering or pleasureable?û ßSuffering, reverend Sir.û ßNow that which is an impermanent, suffering, and changeable thing, is it proper to look upon that as: This is mine, this I am, this is my self?û ßSurely not, reverend Sir.û Accordingly the commentary remarks that the perception of suffering is also implied in this opening contemplation (for the mark of non-self see the next perception). Back to text

4 Commentary: Because of not applying the mind to the classification of the various elements, the mark of non-self, being concealed by density, is not apparent; but by classifying the various elements thus: The earth element is one, the water element is another, and so on...the mark of non-self becomes apparent according to its true nature. Translator's note: This meditation is worked out in detail in MahàRàhulovàdasuttaü, also translated in this series. The translation of anatta by non-self is rather unsatisfactory, but also hard to avoid, as there is a constant punning on the use of the word in the Pàëi. Originally atta is a reflexive pronoun meaning oneself, yourself, herself or himself, according to context. But it also came to be used to signify what in English we may call the soul or spirit, envisaged as a permanent, pleasureable, unchanging thing (cf. note 2 above). If it wasn't for the punning on these usages it might be better to render it as `the perception of insubstantiality' (and `the eye is insubstantial' etc.), as in whatever way we look at phenomena we find all is in a state of flux, and there is nothing abiding or substantial anywhere. Back to text

5 Elsewhere this meditation is called `applying the mind to repulsiveness' (Majjh 10); `the thirty-two fold nature' (Khp 4); or `mindfulness relating to the body' (Visuddhimagga). Under whatever name, the meditation is still traditionally given as the `first place for (meditational) action (kammaññhàna) to those who are ordaining as novice monks in Buddhism, at the time they are having their hair shorn off. For those wishing to develop this meditation a method in general use is to recite the first line forwards, then backwards, then forwards again before going on to the second line, thus:

A different development of the same meditation is given in Visuddhimagga under kàyagatàsati, where it is also stated that the recitation should be done verbally at first `even by one who can recite the Tipiñaka by heart'. Back to text

6 Some of the names of these diseases are still in use in Indian medical science, so that we can be fairly sure of their connotation, while others are unsure, or rather vague in meaning e.g. sãsaroga, literally `head-disease' (here rendered by `headache'). The first five in the list are diseases affecting the sense-spheres, then follow various diseases, which I've tried to divide into some sort of order. These are followed by afflictions arising from an excess of one (or two) of the three humours into which Indian aetiology is divided, and ends with a fairly miscellaneous group.

It should be noted that this, and the previous meditation are not intended to be comprehensive, rather they are merely indicative. Similarly, it is not, of course, the exact nature of any of the diseases named here that is important, but the fact that the body is susceptible to diseases and afflictions of various kinds, and is therefore subject to many dangers. Back to text

7 This is the second of the four right efforts (sammappadhàna) or right endeavours (sammàvàyàma) that form the sixth part of the eightfold path. The first is to make an effort to restrain (saüvara) bad and unwholesome things that have not yet arisen. The second, the effort to give up, is as outlined here. The third is the effort to develop (bhàvanà) wholesome things (like the seven factors of Awakening) that have not yet arisen. The fourth is to make the effort to protect (anurakkhàna) those wholesome things that have arisen. See Saccavibhaïgasuttaü also translated in this series and also cf. Aïg IV. 13-14. Back to text

8 Commentary: There are four bases for cleaving - either through cleaving to sense desires (kàma), the constituents (khandha), the corruptions (kilesa), or to processes which lead to rebirth (abhisaïkhàra). Back to text

9 Commentary: He said ßThis is peaceful, this is excellentû pointing to nibbàna, for nibbàna is peaceful owing to the pacification of the corruptions. Also nibbàna is peaceful becuase having reached the attainment of fruition (i.e realised nibbàna), even if one sits in meditation posture for the day, while sitting only the thought of peace arises. But besides nibbàna being peaceful, it is named as excellent in the sense of not tormenting, because having reached the attainment of fruition, even if one sits in meditation posture for the day, while sitting only the thought of excellence occurs, and so it is called excellent. Back to text

10 The perceptions of dispassion and cessation. These are two aspects of what is otherwise known as the recollection of peace (upasamànupassati), which is the last of the ten recollections as ordered in Aïg 1. 16 1-10 (the other nine are, recollection of the Buddha, Dhamma, & Saïgha; of virtue & liberality, and of the gods; mindfulness with breathing; mindfulness of death; and mindfulness relating to the body). The two may be said to be looking at the same perception - that of nibbàna - from different angles. The first in its subjective effect on the mind, bringing dispassion in its wake; the second seen objectively as the cessation of suffering. Back to text

11 According to the commentary (selfish) means are craving (taõhà) & views (diññhi); attachments are sense desire (kàma), views (diññhi), virtue and practices (silabbata), and the self-belief (attavàda); mental determinations are the mind's inclinations to the eternity or annihilation views (sassatadiññhi & ucchedadiññhi); settled beliefs are views about the self (attànudiññhi); while tendencies are usually said to be seven: the passion for sense pleasures (kàmaràga), reaction (pañigha), views (diññhi), uncertainty (vicikicchà), conceit (màna), passion for existence or rebirth (bhavaràga), and ignorance (avijjà). As can be seen from the above, views figures in each of the definitions given, and the perception and understanding of views may be called the dominant theme in this meditation. Back to text

12 Saïkhàra is one of the most difficult terms to find a satisfactory translation for in English. Nor does the rendering by `processes' that has been adopted here claim to be any better than the many translations normally seen in the literature. It does have the advantage though that it gives a fairly comprehensible English sentence, and can be employed, with suitable bracketed modifications, in the various usages we come across in the Pàëi. That range of applications can usefully be summarised here.

First there are the famous verses from the Dhammapada beginning: `Sabbe saïkhàra aniccà - all processes are impermanent (Dhp 277ff.), where saïkhàra evidently means everything within phenomenal existence. In the Conditional Arising (Paticcasamuppàda) formula, however, the meaning of the word is restricted and rather specific, there we read: `Avijjàpaccaya saïkhàrà, saïkhàrapaccaya vi¤¤ànaü' - because of ignorance there are (volitional) processes, because there are (volitional) processes there is (rebirth) consciousness (Saü 12. 1), where saïkhàra is virtually equivalent to cetanà, volition. Overlapping somewhat with this is the use of the term in the analysis of the constituents (of mind and body) (khandha) where saïkhàra is, in the discourses, again made equivalent to cetanà (see e.g. Saü 22. 56). (Note that in the Abhidhamma it has been given a much broader definition to include the 50 mental processes not covered by the single factors of feeling, perception, and consciousness.) A further use of the word occurs in the following perception, mindfulness with breathing, which speaks of kàyasaïkhàra & cittasaïkhàra, the bodily process & the mental process. The former is said to be in and out-breathing, and the latter is defined as feeling and perception. The defintion of saïkhàra in this contemplation corresponds to the first of the definitions given above. Back to text