Reference Translation by Bhikkhu Sujato (CC0).
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
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.
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 went up to the Buddha, bowed, sat down to one side, and said to him:
“Āyasmā, bhante, girimānando ābādhiko hoti dukkhito bāḷhagilāno.
“Sir, Venerable Girimānanda is sick, suffering, gravely ill.
Sādhu, bhante, bhagavā yenāyasmā girimānando tenupasaṅkamatu anukampaṁ upādāyā”ti.
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.
“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 ten?
Aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā, sabbaloke anabhiratasaññā, sabbasaṅkhāresu anicchāsaññā, ānāpānassati.
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?
And what is the perception of impermanence?
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:
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, feeling, perception, choices, and consciousness are impermanent.’
Iti imesu pañcasu upādānakkhandhesu aniccānupassī viharati.
And so they meditate observing impermanence in the five grasping aggregates.
Ayaṁ vuccatānanda, aniccasaññā.
This is called the perception of impermanence.
Katamā cānanda, anattasaññā?
And what is the perception of not-self?
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:
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 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.
And so they meditate observing not-self in the six interior and exterior sense fields.
Ayaṁ vuccatānanda, anattasaññā.
This is called the perception of not-self.
Katamā cānanda, asubhasaññā?
And what is the perception of ugliness?
Idhānanda, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānāppakārassa asucino paccavekkhati:
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.
‘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.
And so they meditate observing ugliness in this body.
Ayaṁ vuccatānanda, asubhasaññā.
This is called the perception of ugliness.
Katamā cānanda, ādīnavasaññā?
And what is the perception of drawbacks?
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:
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 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.
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 overexertion, or as the result of past deeds. Cold, heat, hunger, thirst, defecation, and urination.’
Iti imasmiṁ kāye ādīnavānupassī viharati.
And so they meditate observing drawbacks in this body.
Ayaṁ vuccatānanda, ādīnavasaññā.
This is called the perception of drawbacks.
Katamā cānanda, pahānasaññā?
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.
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, get rid of them, eliminate them, and obliterate them.
Ayaṁ vuccatānanda, pahānasaññā.
This is called the perception of giving up.
Katamā cānanda, virāgasaññā?
And what is the perception of fading away?
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:
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 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 is called the perception of fading away.
Katamā cānanda, nirodhasaññā?
And what is the perception of cessation?
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:
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 sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, cessation, extinguishment.’
Ayaṁ vuccatānanda, nirodhasaññā.
This is called the perception of cessation.
Katamā cānanda, sabbaloke anabhiratasaññā?
And what is the perception of dissatisfaction with the whole world?
Idhānanda, bhikkhu ye loke upādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahanto viharati anupādiyanto.
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 is called the perception of dissatisfaction with the whole world.
Katamā cānanda, sabbasaṅkhāresu anicchāsaññā?
And what is the perception of the impermanence of all conditions?
Idhānanda, bhikkhu sabbasaṅkhāresu aṭṭīyati harāyati jigucchati.
It’s when a mendicant is horrified, repelled, and disgusted with all conditions.
Ayaṁ vuccatānanda, sabbasaṅkhāresu anicchāsaññā.
This is called the perception of the impermanence of all conditions.
Katamā cānanda, ānāpānassati?
And what is mindfulness of breathing?
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
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.
Just mindful, they breathe in. Mindful, they breathe out.
Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti. Dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti.
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.
When 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.
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.
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.
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.
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.
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.
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.
They practice like this: ‘I’ll breathe in experiencing the mind.’ They practice like this: ‘I’ll breathe out experiencing the mind.’
Abhippamodayaṁ cittaṁ …pe…
They practice like this: ‘I’ll breathe in gladdening the mind.’ They practice like this: ‘I’ll breathe out gladdening the mind.’
samādahaṁ cittaṁ …pe…
They practice like this: ‘I’ll breathe in immersing the mind in samādhi.’ They practice like this: ‘I’ll breathe out immersing the mind in samādhi.’
vimocayaṁ cittaṁ …pe…
They practice like this: ‘I’ll breathe in freeing the mind.’ They practice like this: ‘I’ll breathe out freeing the mind.’
aniccānupassī …pe…
They practice like this: ‘I’ll breathe in observing impermanence.’ They practice like this: ‘I’ll breathe out observing impermanence.’
virāgānupassī …pe…
They practice like this: ‘I’ll breathe in observing fading away.’ They practice like this: ‘I’ll breathe out observing fading away.’
nirodhānupassī …pe…
They practice like this: ‘I’ll breathe in observing cessation.’ They practice like this: ‘I’ll breathe out observing cessation.’
‘paṭinissaggānupassī assasissāmī’ti sikkhati. ‘Paṭinissaggānupassī passasissāmī’ti sikkhati.
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 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 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 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 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 that’s how he recovered from that illness.
Dasamaṁ.
Sacittavaggo paṭhamo.
Tassuddānaṁ
Sacittañca sāriputta,
ṭhiti ca samathena ca;
Parihāno ca dve saññā,
mūlā pabbajitaṁ girīti.
Reference Translation by Bhikkhu Sujato (CC0).
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Now at that time Venerable Girimānanda was sick, suffering, gravely ill.
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“Sir, Venerable Girimānanda is sick, suffering, gravely ill.
Sir, please go to Venerable Girimānanda out of sympathy.”
“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.
What ten?
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.
And what is the perception of impermanence?
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:
‘Form, feeling, perception, choices, and consciousness are impermanent.’
And so they meditate observing impermanence in the five grasping aggregates.
This is called the perception of impermanence.
And what is the perception of not-self?
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:
‘The eye and sights, ear and sounds, nose and smells, tongue and tastes, body and touches, and mind and ideas are not-self.’
And so they meditate observing not-self in the six interior and exterior sense fields.
This is called the perception of not-self.
And what is the perception of ugliness?
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.
‘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.’
And so they meditate observing ugliness in this body.
This is called the perception of ugliness.
And what is the perception of drawbacks?
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:
‘This body has much suffering and many drawbacks. For this body is beset with many kinds of affliction, such as the following.
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 overexertion, or as the result of past deeds. Cold, heat, hunger, thirst, defecation, and urination.’
And so they meditate observing drawbacks in this body.
This is called the perception of drawbacks.
And what is the perception of giving up?
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, get rid of them, eliminate them, and obliterate them.
This is called the perception of giving up.
And what is the perception of fading away?
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:
‘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.’
This is called the perception of fading away.
And what is the perception of cessation?
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:
‘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.’
This is called the perception of cessation.
And what is the perception of dissatisfaction with the whole world?
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.
This is called the perception of dissatisfaction with the whole world.
And what is the perception of the impermanence of all conditions?
It’s when a mendicant is horrified, repelled, and disgusted with all conditions.
This is called the perception of the impermanence of all conditions.
And what is mindfulness of breathing?
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.
Just mindful, they breathe in. Mindful, they breathe out.
Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’
When breathing in lightly they know: ‘I’m breathing in lightly.’ Breathing out lightly they know: ‘I’m breathing out lightly.’
They practice like this: ‘I’ll breathe in experiencing the whole body.’ They practice like this: ‘I’ll breathe out experiencing the whole body.’
They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’
They practice like this: ‘I’ll breathe in experiencing rapture.’ They practice like this: ‘I’ll breathe out experiencing rapture.’
They practice like this: ‘I’ll breathe in experiencing bliss.’ They practice like this: ‘I’ll breathe out experiencing bliss.’
They practice like this: ‘I’ll breathe in experiencing the mental process.’ They practice like this: ‘I’ll breathe out experiencing the mental process.’
They practice like this: ‘I’ll breathe in stilling the mental process.’ They practice like this: ‘I’ll breathe out stilling the mental process.’
They practice like this: ‘I’ll breathe in experiencing the mind.’ They practice like this: ‘I’ll breathe out experiencing the mind.’
They practice like this: ‘I’ll breathe in gladdening the mind.’ They practice like this: ‘I’ll breathe out gladdening the mind.’
They practice like this: ‘I’ll breathe in immersing the mind in samādhi.’ They practice like this: ‘I’ll breathe out immersing the mind in samādhi.’
They practice like this: ‘I’ll breathe in freeing the mind.’ They practice like this: ‘I’ll breathe out freeing the mind.’
They practice like this: ‘I’ll breathe in observing impermanence.’ They practice like this: ‘I’ll breathe out observing impermanence.’
They practice like this: ‘I’ll breathe in observing fading away.’ They practice like this: ‘I’ll breathe out observing fading away.’
They practice like this: ‘I’ll breathe in observing cessation.’ They practice like this: ‘I’ll breathe out observing cessation.’
They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’
This is called mindfulness of breathing.
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.”
Then Ānanda, having learned these ten perceptions from the Buddha himself, went to Girimānanda and recited them.
Then after Girimānanda heard these ten perceptions his illness died down on the spot.
And that’s how he recovered from that illness.
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Tena kho pana samayena āyasmā girimānando ābādhiko hoti dukkhito bāḷhagilāno.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
“Āyasmā, bhante, girimānando ābādhiko hoti dukkhito bāḷhagilāno.
Sādhu, bhante, bhagavā yenāyasmā girimānando tenupasaṅkamatu anukampaṁ upādāyā”ti.
“Sace kho tvaṁ, ānanda, girimānandassa bhikkhuno dasa saññā bhāseyyāsi, ṭhānaṁ kho panetaṁ vijjati yaṁ girimānandassa bhikkhuno dasa saññā sutvā so ābādho ṭhānaso paṭippassambheyya.
Katamā dasa?
Aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā, sabbaloke anabhiratasaññā, sabbasaṅkhāresu anicchāsaññā, ānāpānassati.
Katamā cānanda, aniccasaññā?
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:
‘rūpaṁ aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccan’ti.
Iti imesu pañcasu upādānakkhandhesu aniccānupassī viharati.
Ayaṁ vuccatānanda, aniccasaññā.
Katamā cānanda, anattasaññā?
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:
‘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.
Iti imesu chasu ajjhattikabāhiresu āyatanesu anattānupassī viharati.
Ayaṁ vuccatānanda, anattasaññā.
Katamā cānanda, asubhasaññā?
Idhānanda, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānāppakārassa asucino paccavekkhati:
‘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.
Iti imasmiṁ kāye asubhānupassī viharati.
Ayaṁ vuccatānanda, asubhasaññā.
Katamā cānanda, ādīnavasaññā?
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:
‘bahudukkho kho ayaṁ kāyo bahuādīnavo. Iti imasmiṁ kāye vividhā ābādhā uppajjanti, seyyathidaṁ—
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.
Iti imasmiṁ kāye ādīnavānupassī viharati.
Ayaṁ vuccatānanda, ādīnavasaññā.
Katamā cānanda, pahānasaññā?
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.
Ayaṁ vuccatānanda, pahānasaññā.
Katamā cānanda, virāgasaññā?
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhākkhayo virāgo nibbānan’ti.
Ayaṁ vuccatānanda, virāgasaññā.
Katamā cānanda, nirodhasaññā?
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhākkhayo nirodho nibbānan’ti.
Ayaṁ vuccatānanda, nirodhasaññā.
Katamā cānanda, sabbaloke anabhiratasaññā?
Idhānanda, bhikkhu ye loke upādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahanto viharati anupādiyanto.
Ayaṁ vuccatānanda, sabbaloke anabhiratasaññā.
Katamā cānanda, sabbasaṅkhāresu anicchāsaññā?
Idhānanda, bhikkhu sabbasaṅkhāresu aṭṭīyati harāyati jigucchati.
Ayaṁ vuccatānanda, sabbasaṅkhāresu anicchāsaññā.
Katamā cānanda, ānāpānassati?
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
So satova assasati satova passasati.
Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti. Dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti.
Rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti. Rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti.
‘Sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati. ‘Sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati.
‘Passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati. ‘Passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.
‘Pītipaṭisaṁvedī assasissāmī’ti sikkhati. ‘Pītipaṭisaṁvedī passasissāmī’ti sikkhati.
‘Sukhapaṭisaṁvedī assasissāmī’ti sikkhati. ‘Sukhapaṭisaṁvedī passasissāmī’ti sikkhati.
‘Cittasaṅkhārapaṭisaṁvedī assasissāmī’ti sikkhati. ‘Cittasaṅkhārapaṭisaṁvedī passasissāmī’ti sikkhati.
‘Passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati. ‘Passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati.
‘Cittapaṭisaṁvedī assasissāmī’ti sikkhati. ‘Cittapaṭisaṁvedī passasissāmī’ti sikkhati.
Abhippamodayaṁ cittaṁ …pe…
samādahaṁ cittaṁ …pe…
vimocayaṁ cittaṁ …pe…
aniccānupassī …pe…
virāgānupassī …pe…
nirodhānupassī …pe…
‘paṭinissaggānupassī assasissāmī’ti sikkhati. ‘Paṭinissaggānupassī passasissāmī’ti sikkhati.
Ayaṁ vuccatānanda, ānāpānassati.
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.
Atha kho āyasmā ānando bhagavato santike imā dasa saññā uggahetvā yenāyasmā girimānando tenupasaṅkami; 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 panāyasmato girimānandassa so ābādho ahosīti.
Dasamaṁ.
Sacittavaggo paṭhamo.
Tassuddānaṁ
Sacittañca sāriputta,
ṭhiti ca samathena ca;
Parihāno ca dve saññā,
mūlā pabbajitaṁ girīti.