Girimānandasuttaṁ (Aṅg 10:60): The Discourse to Girimānanda
Girimānandasuttaṁ (Aṅg 10:60)
The Discourse to Girimānanda
edited and translated by
Ānandajoti Bhikkhu
(revised edition, November 2008)
Evaṁ me sutaṁ:
Thus I have heard:
ekaṁ samayaṁ Bhagavā Sāvatthiyaṁ viharati
at one time the Gracious One was dwelling near Sāvatthī
Jetavane Anāthapiṇḍikassa ārāme.
at Anāthapiṇḍika's grounds in Jeta's Wood.
Tena kho pana samayena āyasmā Girimānando
Then at that time venerable Girimānanda
ābādhiko hoti dukkhito bāḷhagilāno.
was afflicted, suffering, and very sick.
Atha kho āyasmā Ānando yena Bhagavā tenupasaṅkami,
Then venerable Ānanda approached the Gracious One,
upasaṅkamitvā Bhagavantaṁ abhivādetvā ekam-antaṁ nisīdi.
and after approaching and worshipping the Gracious One, he sat down on one side.
Ekam-antaṁ nisinno kho āyasmā Ānando Bhagavantaṁ etad-avoca:
While sitting on one side venerable Ānanda said this to the Gracious One:
“Āyasmā bhante Girimānando ābādhiko dukkhito bāḷhagilāno.
“Reverend Sir, venerable Girimānanda is afflicted, suffering, and very sick.
Sādhu bhante Bhagavā yenāyasmā Girimānando
Please, reverend Sir, may the Gracious One approach
tenupasaṅkamatu, anukampaṁ upādāyā” ti.
venerable Girimānanda, taking pity on him.”
“Sace kho tvaṁ Ānanda Girimānandassa bhikkhuno upasaṅkamitvā,
“If you, Ānanda, having approached the monk Girimānanda,
dasasaññā bhāseyyāsi, ṭhānaṁ kho panetaṁ vijjati yaṁ
were to recite ten perceptions, then it is possible that
Girimānandassa bhikkhuno dasasaññā sutvā
having heard the ten perceptions, the monk Girimānanda's
so ābādho ṭhānaso paṭippassambheyya.
affliction would immediately abate.
Katamā dasa?
What are the ten?
i. Aniccasaññā,
The perception of impermanence,
ii. anattasaññā,
the perception of non-self,
iii. asubhasaññā,
the perception of the unattractive,
iv. ādīnavasaññā,
the perception of danger,
v. pahānasaññā,
the perception of giving up,
vi. virāgasaññā,
the perception of dispassion,
vii. nirodhasaññā,
the perception of cessation,
viii. sabbaloke anabhiratasaññā,
the perception of non-delight in the whole world,
ix. sabbasaṅkhāresu aniccasaññā,
the perception of impermanence in all processes,
x. ānāpānasati.
mindfulness while breathing.
* * *
i. Katamā c' Ānanda aniccasaññā?
Now what, Ānanda, is the perception of impermanence?
Idh' Ānanda bhikkhu araññagato vā, rukkhamūlagato vā,
Here, Ānanda, a monk who has gone to the wilderness, or to the root of a tree,
suññāgāragato vā, iti paṭisañcikkhati:
or to an empty place, 01 considers thus:
rūpaṁ aniccaṁ
form is impermanent
vedanā aniccā
feelings are impermanent
saññā aniccā
perceptions are impermanent
saṅkhārā aniccā
(mental) processes are impermanent
viññāṇaṁ aniccan-ti.
consciousness is impermanent. 02
Iti imesu pañcasupādānakkhandhesu aniccānupassī viharati.
Thus in regard to these five constituent groups (of mind and body) he dwells contemplating impermanence.
Ayaṁ vuccat' Ānanda aniccasaññā.
This, Ānanda, is called the perception of impermanence. 03
ii. Katamā c' Ānanda anattasaññā?
Now what, Ānanda, is the perception of non-self?
Idh' Ānanda bhikkhu araññagato vā, rukkhamūlagato vā,
Here, Ānanda, a monk who has gone to the wilderness, or to the root of a tree,
suññāgāragato vā, iti paṭisañcikkhati:
or to an empty place, considers thus:
Cakkhuṁ anattā - rūpā anattā
the eye is not self - forms are not self
sotaṁ anattā - saddā anattā
the ear is not self - sounds are not self
ghāṇaṁ anattā - gandhā anattā
the nose is not self - smells are not self
jivhā anattā - rasā anattā
the tongue is not self - tastes are not self
kāyo anattā - phoṭṭhabbā anattā
the body is not self - tangibles are not self
mano anattā - dhammā anattā ti.
the mind is not self - thoughts are not self.
Iti imesu chasu ajjhattikabāhiresu āyatanesu
Thus in regard to these six internal and external sense spheres
anattānupassī viharati.
he dwells contemplating non-self.
Ayaṁ vuccat' Ānanda anattasaññā.
This, Ānanda, is called the perception of non-self. 04
iii. Katamā c' Ānanda asubhasaññā?
Now what, Ānanda, is the perception of the unattractive?
Idh' Ānanda bhikkhu imam-eva kāyaṁ -
Here, Ānanda, a monk (in regard to) this body -
uddhaṁ pādatalā, adho kesamatthakā, tacapariyantaṁ,
from the sole of the feet upwards, from the hair of the head down, bounded by the skin,
pūraṁ nānappakārassa asucino - paccavekkhati:
and filled with manifold impurities - reflects (thus):
Atthi imasmiṁ kāye:
There are in this body:
kesā, lomā, nakhā, dantā, taco,
hairs of the head, body hairs, nails, teeth, skin,
maṁsaṁ, nahāru, aṭṭhi, aṭṭhimiñjā, vakkaṁ,
flesh, sinews, bones, bone-marrow, kidneys,
hadayaṁ, yakanaṁ, kilomakaṁ, pihakaṁ, papphāsaṁ,
heart, liver, pleura, spleen, lungs,
antaṁ, antaguṇaṁ, udariyaṁ, karīsaṁ,
intestines, mesentery, undigested food, excrement,
pittaṁ, semhaṁ, pubbo, lohitaṁ, sedo, medo,
bile, phlegm, pus, blood, sweat, fat,
assu, vasā, kheḷo, siṅghānikā, lasikā, muttan-ti.
tears, grease, spit, mucus, synovial fluid, urine. 05
Iti imasmiṁ kāye asubhānupassī viharati.
Thus in regard to this body he dwells contemplating what is unattractive.
Ayaṁ vuccat' Ānanda asubhasaññā.
This, Ānanda, is called the perception of the unattractive.
iv. Katamā c' Ānanda ādīnavasaññā?
Now what, Ānanda, is the perception of danger?
Idh' Ānanda bhikkhu araññagato vā, rukkhamūlagato vā,
Here, Ānanda, a monk who has gone to the wilderness, or to the root of a tree,
suññāgāragato vā, iti paṭisañcikkhati:
or to an empty place, considers thus:
Bahu dukkho kho ayaṁ kāyo bahu ādīnavo,
This body has many sufferings, many dangers,
iti imasmiṁ kāye vividhā ābādhā uppajjanti, seyyathīdaṁ
thus, in connection with this body, various afflictions arise, like this:
cakkhurogo, sotarogo, ghāṇarogo, jivhārogo, kāyarogo,
eye-disease, ear-disease, nose-disease, tongue-disease, body-disease (i.e diseases affecting the sense spheres),
sīsarogo, kaṇṇarogo, mukharogo, dantarogo,
head-disease, ear-disease, mouth-disease, tooth-disease,
kāso, sāso, pināso, ḍaho, jaro,
cough, asthma, catarrh, pyrexia, fever,
kucchirogo, mucchā, pakkhandikā, sūlā, visūcikā,
stomach-ache, fainting, diarrhoea, gripes, cholera,
kuṭṭhaṁ, gaṇḍo, kilāso, soso, apamāro,
leprosy, boils, eczema, consumption, epilepsy,
daddu, kaṇḍu, kacchu, rakhasā, vitacchikā,
ringworm, itch, scab, chickenpox, scabies,
lohitapittaṁ, madhumeho, aṁsā, piḷakā, bhagandalā,
haemorrhage, diabetes, piles, cancer, ulcers,
pittasamuṭṭhānā ābādhā, semhasamuṭṭhānā ābādhā,
afflictions arising from excess bile, afflictions arising from excess phlegm,
vātasamuṭṭhānā ābādhā, sannipātikā ābādhā,
afflictions arising from excess wind, afflictions arising from a conflict of humours,
utupariṇāmajā ābādhā, visamaparihārajā ābādhā,
afflictions born of a change of season, afflictions born of not being careful,
opakkamikā ābādhā, kammavipākajā ābādhā,
afflictions from being attacked, afflictions born as a result of (previous unwholesome) actions,
sītaṁ, uṇhaṁ, jighacchā, pipāsā, uccāro, passāvo ti.
cold, heat, hunger, thirst, stool, urine.
Iti imasmiṁ kāye ādīnavānupassī viharati.
Thus, in regard to this body, he dwells contemplating danger.
Ayaṁ vuccat' Ānanda ādīnavasaññā.
This, Ānanda, is called the perception of danger. 06
v. Katamā c' Ānanda pahānasaññā?
Now what, Ānanda, is the perception of giving up?
Idh' Ānanda bhikkhu uppannaṁ kāmavitakkaṁ nādhivāseti,
Here, Ānanda, a monk does not consent to thoughts of sense desire that have arisen,
pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti.
(these) he gives up, dispels, brings to an end, and makes non-existent.
Uppannaṁ vyāpādavitakkaṁ nādhivāseti,
He does not consent to thoughts of ill-will that have arisen,
pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti.
(these) he gives up, dispels, brings to an end, and makes non-existent.
Uppannaṁ vihiṁsāvitakkaṁ nādhivāseti,
He does not consent to thoughts of violence that have arisen,
pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti.
(these) he gives up, dispels, brings to an end, and makes non-existent.
Uppannuppanne pāpake akusale dhamme nādhivāseti,
He does not consent to any bad, unwholesome, thoughts that have arisen,
pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti.
(these) he gives up, dispels, brings to an end, and makes non-existent.
Ayaṁ vuccat' Ānanda pahānasaññā.
This, Ānanda, is called the perception of giving up. 07
vi. Katamā c' Ānanda virāgasaññā?
Now what, Ānanda, is the perception of dispassion?
Idh' Ānanda bhikkhu araññagato vā, rukkhamūlagato vā,
Here, Ānanda, a monk who has gone to the wilderness, or to the root of a tree,
suññāgāragato vā, iti paṭisañcikkhati:
or to an empty place, considers thus:
Etaṁ santaṁ, etaṁ paṇītaṁ,
This is peaceful, this is excellent,
yad-idaṁ
that is to say
sabbasaṅkhārasamatho,
the tranquilising of all processes,
sabbūpadhipaṭinissaggo,
the letting go of all bases for cleaving, 08
taṇhakkhayo,
the end of craving,
virāgo,
dispassion,
Nibbānan-ti.
Nibbāna.
Ayaṁ vuccat' Ānanda virāgasaññā.
This, Ānanda, is called the perception of dispassion.
vii. Katamā c' Ānanda nirodhasaññā?
Now what, Ānanda, is the perception of cessation?
Idh' Ānanda bhikkhu araññagato vā, rukkhamūlagato vā,
Here, Ānanda, a monk who has gone to the wilderness, or to the root of a tree,
suññāgāragato vā, iti paṭisañcikkhati:
or to an empty place, considers thus:
Etaṁ santaṁ, etaṁ paṇītaṁ,
This is peaceful, this is excellent, 09
yad-idaṁ
that is to say
sabbasaṅkhārasamatho,
the tranquilising of all processes,
sabbūpadhipaṭinissaggo,
the letting go of all bases for cleaving,
taṇhakkhayo,
the end of craving,
nirodho,
cessation,
Nibbānan-ti.
Nibbāna.
Ayaṁ vuccat' Ānanda nirodhasaññā.
This, Ānanda, is called the perception of cessation. 10
viii. Katamā c' Ānanda sabbaloke anabhiratasaññā?
Now what, Ānanda, is the perception of non-delight in the whole world?
Idh' Ānanda bhikkhu
Here, Ānanda, a monk
ye loke upāyupādānā cetaso adhiṭṭhānābhinivesānusayā,
in regard to whatever in the world are selfish means and attachments, or mental determinations, settled beliefs, and tendencies, 11
te pajahanto, viramati, na upādiyanto.
giving these up, not being attached, he abstains (from them).
Ayaṁ vuccat' Ānanda sabbaloke anabhiratasaññā.
This, Ānanda, is the perception of non-delight in the whole world.
ix. Katamā c' Ānanda sabbasaṅkhāresu aniccasaññā?
Now what, Ānanda, is the perception of impermanence in all processes?
Idh' Ānanda bhikkhu
Here, Ānanda, a monk
sabbasaṅkhārehi aṭṭīyati, harāyati, jigucchati.
in regard to all processes is distressed, ashamed, and disgusted. 12
Ayaṁ vuccat' Ānanda sabbasaṅkhāresu aniccasaññā.
This, Ānanda, is the perception of impermanence in all processes.
x. Katamā c' Ānanda ānāpānasati?
Now what, Ānanda, is mindfulness while breathing?
Idh' Ānanda bhikkhu araññagato vā, rukkhamūlagato vā,
Here, Ānanda, a monk who has gone to the wilderness, or to the root of a tree,
suññāgāragato vā, nisīdati.
or to an empty place, sits down.
Pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya,
After folding his legs crosswise, setting his body straight,
parimukhaṁ satiṁ upaṭṭhapetvā,
and establishing mindfulness at the front,
so sato va assasati, sato passasati.
ever mindful he breathes in, mindful he breathes out.
Contemplation of the body
Dīghaṁ vā assasanto “dīghaṁ assasāmī” ti pajānāti,
While breathing in long, he knows “I am breathing in long”,
dīghaṁ vā passasanto “dīghaṁ passasāmī” ti pajānāti,
while breathing out long, he knows “I am breathing out long”,
rassaṁ vā assasanto “rassaṁ assasāmī” ti pajānāti,
while breathing in short, he knows “I am breathing in short”,
rassaṁ vā passasanto “rassaṁ passasāmī” ti pajānāti,
while breathing out short, he knows “I am breathing out short”,
sabbakāyapaṭisaṁvedī assasissāmī ti sikkhati,
he trains like this: experiencing the whole body I will breathe in,
sabbakāyapaṭisaṁvedī passasissāmī ti sikkhati,
he trains like this: experiencing the whole body I will breathe out,
passambhayaṁ kāyasaṅkhāraṁ assasissāmī ti sikkhati,
he trains like this: making the bodily process calm I will breathe in,
passambhayaṁ kāyasaṅkhāraṁ passasissāmī ti sikkhati.
he trains like this: making the bodily process calm I will breathe out.
Contemplation of feelings
Pītipaṭisaṁvedī assasissāmī ti sikkhati,
He trains like this: experiencing joy I will breathe in,
pītipaṭisaṁvedī passasissāmī ti sikkhati,
he trains like this: experiencing joy I will breathe out,
sukhapaṭisaṁvedī assasissāmī ti sikkhati,
he trains like this: experiencing pleasure I will breathe in,
sukhapaṭisaṁvedī passasissāmī ti sikkhati,
he trains like this: experiencing pleasure I will breathe out,
cittasaṅkhārapaṭisaṁvedī assasissāmī ti sikkhati,
he trains like this: experiencing the mental process I will breathe in,
cittasaṅkhārapaṭisaṁvedī passasissāmī ti sikkhati,
he trains like this: experiencing the mental process I will breathe out,
passambhayaṁ cittasaṅkhāraṁ assasissāmī ti sikkhati,
he trains like this: making the mental process calm I will breathe in,
passambhayaṁ cittasaṅkhāraṁ passasissāmī ti sikkhati.
he trains like this: making the mental process calm I will breathe out.
Contemplation of the mind
Cittapaṭisaṁvedī assasissāmī ti sikkhati,
He trains like this: experiencing the mind I will breathe in,
cittapaṭisaṁvedī passasissāmī ti sikkhati,
he trains like this: experiencing the mind I will breathe out,
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.
Contemplation of phenomena
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,
he trains like this: contemplating letting go I will breathe in,
paṭinissaggānupassī passasissāmī ti sikkhati.
he trains like this: contemplating letting go I will breathe out.
Ayaṁ vuccat' Ānanda ānāpānasati.
This, Ānanda, is mindfulness while breathing.
Sace kho tvaṁ Ānanda Girimānandassa bhikkhuno upasaṅkamitvā,
If you, Ānanda, having approached the monk Girimānanda,
imā dasasaññā bhāseyyāsi, ṭhānaṁ kho pan' etaṁ vijjati yaṁ
were to recite these ten percpetions, then it is possible that
Girimānandassa bhikkhuno dasasaññā sutvā
having heard the ten perceptions, the monk Girimānanda's
so ābādho ṭhānaso paṭippassambheyyā” ti.
affliction would immediately abate.”
Atha kho āyasmā Ānando Bhagavato santike imā dasasaññā uggahetvā,
Then venerable Ānanda, having learned these ten perceptions from the Gracious One,
yen' āyasmā Girimānando ten' upasaṅkami,
approached venerable Girimānanda,
upasaṅkamitvā āyasmato Girimānandassa imā dasasaññā abhāsi.
and after approaching he recited these ten perceptions to venerable Girimānanda.
Atha kho āyasmato Girimānandassa imā dasasaññā sutvā
Then, having heard these ten percpetions, venerable Girimānanda's
so ābādho ṭhānaso paṭippassambhī,
afliction immediately abated,
vuṭṭhāhi c' āyasmā Girimānando tamhā ābādhā,
and venerable Girimānanda arose from that affliction,
tathā pahīno ca pan' āyasmato Girimānandassa so ābādho ahosī ti.
and by that venerable Girimānanda's affliction was brought to an end.
