Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā girimānando ābādhiko hoti dukkhito bāḷha·gilāno. Atha kho āyasmā ānando yena bhagavā ten·upasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:

On one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. And on that occasion Ven. Girimananda was diseased, in pain, severely ill. Then Ven. Ananda 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:

– Āyasmā, bhante, girimānando ābādhiko hoti dukkhito bāḷhagilāno. Sādhu, bhante, bhagavā yenāyasmā girimānando ten·upasaṅkamatu anukampaṃ upādāyā ti.

– Lord, Ven. Girimananda is diseased, in pain, severely ill. It would be good if the Blessed One would visit Ven. Girimananda, out of sympathy for him.

Sace kho tvaṃ, ānanda, girimānandassa bhikkhuno dasa saññā bhāseyyāsi, ṭhānaṃ kho panetaṃ vijjati yaṃ girimānandassa bhikkhuno dasa saññā sutvā so ābādho ṭhānaso paṭippassambheyya. Katamā dasa? Anicca·saññā, anatta·saññā, asubha·saññā, ādīnava·saññā, pahāna·saññā, virāga·saññā, nirodha·saññā, sabba·loke anabhirata·saññā, sabba·saṅkhāresu anicchā·saññā, ānāpāna·s·sati.

Ananda, if you go to the monk Girimananda and tell him ten perceptions, it's possible that when he hears the ten perceptions his disease may be allayed. Which ten? 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.

Katamā c·ānanda, anicca·saññā? Idh·ānanda, bhikkhu arañña·gato vā rukkhamūla·gato vā suññāgāra·gato vā iti paṭisañcikkhati: ‘rūpaṃ aniccaṃ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṃ anicca’nti. Iti imesu pañcasu upādāna·k·khandhesu anicc·ānupassī viharati. Ayaṃ 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 clinging-aggregates. This, Ananda, is called the perception of inconstancy.

Katamā c·ānanda, anatta·saññā? Idh·ānanda, bhikkhu arañña·gato vā rukkhamūla·gato vā suññāgāra·gato vā iti paṭisañcikkhati: ‘cakkhu anattā, rūpā anattā, sotaṃ anattā, saddā anattā, ghānaṃ anattā, gandhā anattā, jivhā anattā, rasā anattā, kāyā anattā, phoṭṭhabbā anattā, mano anattā, dhammā anattā’ti. Iti imesu chasu ajjhattika·bāhiresu āyatanesu anatt·ānupassī viharati. Ayaṃ 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.

Katamā c·ānanda, asubha·saññā? Idh·ānanda, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānāppakārassa asucino paccavekkhati: ‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā mutta’nti. Iti imasmiṃ kāye asubh·ānupassī viharati. Ayaṃ 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.

Katamā c·ānanda, ādīnava·saññā? Idh·ānanda, bhikkhu arañña·gato vā rukkhamūla·gato vā suññāgāra·gato vā iti paṭisañcikkhati: ‘bahu·dukkho kho ayaṃ kāyo bahu·ādīnavo? Iti imasmiṃ kāye vividhā ābādhā uppajjanti, seyyathidaṃ: cakkhu·rogo sota·rogo ghāna·rogo jivhā·rogo kāya·rogo sīsa·rogo kaṇṇa·rogo mukha·rogo danta·rogo oṭṭha·rogo kāso sāso pināso ḍāho jaro kucchi·rogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṃ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu nakhasā vitacchikā lohitaṃ pittaṃ madhumeho aṃsā piḷakā bhagandalā pitta·samuṭṭhānā ābādhā semha·samuṭṭhānā ābādhā vāta·samuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kamma·vipākajā ābādhā sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo’ti. Iti imasmiṃ kāye ādīnav·ānupassī viharati. Ayaṃ 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-disease, 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.

Katamā c·ānanda, pahāna·saññā? Idh·ānanda, bhikkhu uppannaṃ kāma·vitakkaṃ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Uppannaṃ byāpāda·vitakkaṃ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Uppannaṃ vihiṃsā·vitakkaṃ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Uppannuppanne pāpake akusale dhamme nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Ayaṃ vuccat·ānanda, pahāna·saññā.

And what is the perception of abandoning? There is the case where a monk does not tolerate an arisen thought of sensuality. He abandons it, destroys it, dispels it, & wipes it out of existence. He does not tolerate an arisen thought of ill-will. He abandons it, destroys it, dispels it, & wipes it out of existence. He does not tolerate an arisen thought of harmfulness. He abandons it, destroys it, dispels it, & wipes it out of existence. He does not tolerate arisen evil, unskillful mental qualities. He abandons them, destroys them, dispels them, & wipes them out of existence. This is called the perception of abandoning.

Katamā c·ānanda, virāga·saññā? Idh·ānanda, bhikkhu arañña·gato vā rukkhamūla·gato vā suññāgāra·gato vā iti paṭisañcikkhati: ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabba·saṅkhāra·samatho sabb·ūpadhi·p·paṭinissaggo taṇhā·kkhayo virāgo nibbāna’nti. Ayaṃ 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.

Katamā c·ānanda, nirodha·saññā? Idh·ānanda, bhikkhu arañña·gato vā rukkhamūla·gato vā suññāgāra·gato vā iti paṭisañcikkhati: ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabba·saṅkhāra·samatho sabb·ūpadhi·p·paṭinissaggo taṇhā·kkhayo nirodho nibbāna’nti. Ayaṃ 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.

Katamā c·ānanda, sabba·loke anabhirata·saññā? Idh·ānanda, bhikkhu ye loke upādānā cetaso adhiṭṭhān·ābhinives·ānusayā, te pajahanto viharati anupādiyanto. Ayaṃ 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.

Katamā c·ānanda, sabba·saṅkhāresu anicchā·saññā? Idh·ānanda, bhikkhu sabba·saṅkhāresu aṭṭīyati harāyati jigucchati. Ayaṃ 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.

Katamā c·ānanda, ānāpāna·s·sati? Idh·ānanda, bhikkhu arañña·gato vā rukkhamūla·gato vā suññāgāra·gato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati satova 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.

Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti. Dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti. Rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti. Rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti. ‘Sabba·kāya·paṭisaṃvedī assasissāmī’ti sikkhati. ‘Sabba·kāya·paṭisaṃvedī passasissāmī’ti sikkhati. ‘Passambhayaṃ kāya·saṅkhāraṃ assasissāmī’ti sikkhati. ‘Passambhayaṃ kāya·saṅkhāraṃ passasissāmī’ti sikkhati. ‘Passambhayaṃ kāya·saṅkhāraṃ passasissāmī’ti sikkhati.

[i] Breathing in long, he discerns, 'I am breathing in long'; or breathing out long, he discerns, 'I am breathing out long.' [ii] Or breathing in short, he discerns, 'I am breathing in short'; or breathing out short, he discerns, 'I am breathing out short.' [iii] He trains himself, 'I will breathe in sensitive to the entire body.' He trains himself, 'I will breathe out sensitive to the entire body.' [iv] He trains himself, 'I will breathe in calming bodily fabrication.' He trains himself, 'I will breathe out calming bodily fabrication.'

‘Pīti·paṭisaṃvedī assasissāmī’ti sikkhati. ‘Pīti·paṭisaṃvedī passasissāmī’ti sikkhati. ‘Sukha·paṭisaṃvedī assasissāmī’ti sikkhati. ‘Sukha·paṭisaṃvedī passasissāmī’ti sikkhati. ‘Citta·saṅkhāra·paṭisaṃvedī assasissāmī’ti sikkhati. ‘Citta·saṅkhāra·paṭisaṃvedī passasissāmī’ti sikkhati. ‘Passambhayaṃ citta·saṅkhāraṃ assasissāmī’ti sikkhati. ‘Passambhayaṃ citta·saṅkhāraṃ passasissāmī’ti sikkhati.

[v] He trains himself to breathe in sensitive to rapture, and to breathe out sensitive to rapture. [vi] He trains himself to breathe in sensitive to pleasure, and to breathe out sensitive to pleasure. [vii] He trains himself to breathe in sensitive to mental processes, and to breathe out sensitive to mental processes. [viii] He trains himself to breathe in calming mental processes, and to breathe out calming mental processes.

'Citta·paṭisaṃvedī assasissāmī' ti sikkhati. 'Citta·paṭisaṃvedī passasissāmī' ti sikkhati. 'Abhippamodayaṃ cittaṃ assasissāmī' ti sikkhati. 'Abhippamodayaṃ cittaṃ passasissāmī' ti sikkhati. 'Samādahaṃ cittaṃ assasissāmī' ti sikkhati. 'Samādahaṃ cittaṃ passasissāmī' ti sikkhati. 'Vimocayaṃ cittaṃ assasissāmī' ti sikkhati. 'Vimocayaṃ cittaṃ passasissāmī' ti sikkhati.

[ix] He trains himself to breathe in sensitive to the mind, and to breathe out sensitive to the mind. [x] He trains himself to breathe in satisfying the mind, and to breathe out satisfying the mind. [xi] He trains himself to breathe in steadying the mind, and to breathe out steadying the mind. [xii] He trains himself to breathe in releasing the mind, and to breathe out releasing the mind.

'Anicc·ānupassī assasissāmī' ti sikkhati. 'Anicc·ānupassī passasissāmī' ti sikkhati. 'Virāg·ānupassī assasissāmī' ti sikkhati. 'Virāg·ānupassī passasissāmī' ti sikkhati. 'Nirodh·ānupassī assasissāmī' ti sikkhati. 'Nirodh·ānupassī passasissāmī' ti sikkhati. 'Paṭinissagg·ānupassī assasissāmī' ti sikkhati. 'Paṭinissagg·ānupassī passasissāmī' ti sikkhati. Ayaṃ vuccat·ānanda, ānāpāna·s·sati.

[xiii] He trains himself to breathe in focusing on inconstancy, and to breathe out focusing on inconstancy. [xiv] He trains himself to breathe in focusing on dispassion,[1] and to breathe out focusing on dispassion. [xv] He trains himself to breathe in focusing on cessation, and to breathe out focusing on cessation. [xvi] He trains himself to breathe in focusing on relinquishment, and to breathe out focusing on relinquishment. This, Ananda, is called mindfulness of in-&-out breathing.

Sace kho tvaṃ, ānanda, girimānandassa bhikkhuno imā dasa saññā bhāseyyāsi, ṭhānaṃ kho panetaṃ vijjati yaṃ girimānandassa bhikkhuno imā dasa saññā sutvā so ābādho ṭhānaso paṭippassambheyyā ti.

Now, Ananda, if you go to the monk Girimananda 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 yenāyasmā girimānando ten·upasaṅkami; upasaṅkamitvā āyasmato girimānandassa imā dasa saññā abhāsi. Atha kho āyasmato girimānandassa dasa saññā sutvā so ābādho ṭhānaso paṭippassambhi. Vuṭṭhahi cāyasmā girimānando tamhā ābādhā. Tathā pahīno ca pan·āyasmato girimānandassa so ābādho ahosī ti.

Then Ven. Ananda, having learned these ten perceptions in the Blessed One's presence, went to Ven. Girimananda and told them to him. As Ven. Girimananda heard these ten perceptions, his disease was allayed. And Ven. Girimananda recovered from his disease. That was how Ven. Girimananda's disease was abandoned.