Girimanandasuttam - The Discourse to Girimànanda

Edited & Translated by ânandajoti Bhikkhu
(revised edition, November 2008)

ekaü samayaü Bhagavà Sàvatthiyaü viharati
at one time the Gracious One was dwelling near Sàvatthã

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 Gracious One,

upasaïkamitvà Bhagavantaü abhivàdetvà ekam-antaü nisãdi.
and after approaching and worshipping the Gracious 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 Gracious 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 Gracious 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,

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

Girimànandassa bhikkhuno dasasaÿÿà sutvà
having heard the ten perceptions, the monk Girimànanda's

so àbàdho ñhànaso pañippassambheyya.
affliction would immediately abate.

i. Aniccasaÿÿà,
The perception of impermanence,

ii. anattasaÿÿà,
the perception of non-self,

iii. asubhasaÿÿà,
the perception of the unattractive,

iv. àdãnavasaÿÿà,
the perception of danger,

v. pahànasaÿÿà,
the perception of giving up,

vi. viràgasaÿÿà,
the perception of dispassion,

vii. nirodhasaÿÿà,
the perception of cessation,

viii. sabbaloke anabhiratasaÿÿà,
the perception of non-delight in the whole world,

ix. sabbasaïkhàresu aniccasaÿÿà,
the perception of impermanence in all processes,

x. ànàpànasati.
mindfulness while breathing.

i. Katamà c' ânanda aniccasaÿÿà?
Now what, ânanda, is the perception of impermanence?

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

suÿÿàgàragato và, iti pañisaÿcikkhati:
or to an empty place, ⁰¹ considers thus:

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.

råpaü aniccaü
form is impermanent

vedanà aniccà
feelings are impermanent

saÿÿà aniccà
perceptions are impermanent

saïkhàrà aniccà
(mental) processes are impermanent

viÿÿàõaü aniccan-ti.
consciousness is impermanent. ⁰²

Iti imesu paÿcasupàdànakkhandhesu aniccànupassã viharati.
Thus in regard to these five constituent groups (of mind and body) he dwells contemplating impermanence.

Ayaü vuccat' ânanda aniccasaÿÿà.
This, ânanda, is called the perception of impermanence. ⁰³

Commentary: 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 constituent groups of mind and body (the paÿcakkhandha) 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).

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

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

suÿÿàgàragato và, iti pañisaÿcikkhati:
or to an empty place, considers thus:

Cakkhuü anattà - råpà anattà
the eye is not self - forms are not self

sotaü anattà - saddà anattà
the ear is not self - sounds are not self

ghàõaü anattà - gandhà anattà
the nose is not self - smells are not self

jivhà anattà - rasà anattà
the tongue is not self - tastes are not self

kàyo anattà - phoññhabbà anattà
the body is not self - tangibles are not self

mano anattà - dhammà anattà ti.
the mind is not self - thoughts are not self.

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

Ayaü vuccat' ânanda anattasaÿÿà.
This, ânanda, is called the perception of non-self. ⁰⁴

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.

iii. Katamà c' ânanda asubhasaÿÿà?
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:

kesà, lomà, nakhà, dantà, taco,
hairs of the head, body hairs, nails, teeth, skin,

maüsaü, nahàru, aññhi, aññhimiÿjà, vakkaü,
flesh, sinews, bones, bone-marrow, kidney,

hadayaü, yakanaü, kilomakaü, pihakaü, papphàsaü,
heart, liver, pleura, spleen, lungs,

antaü, antaguõaü, udariyaü, karãsaü,
intestines, mesentery, undigested food, excrement,

pittaü, semhaü, pubbo, lohitaü, sedo, medo,
bile, phlegm, pus, blood, sweat, fat,

assu, vasà, kheëo, siïghànikà, lasikà, muttan-ti.
tears, grease, spit, mucus, synovial fluid, urine. ⁰⁵

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

Ayaü vuccat' ânanda asubhasaÿÿà.
This, ânanda, is called the perception of the unattractive.

iv. Katamà c' ânanda àdãnavasaÿÿà?
Now what, ânanda, is the perception of danger?

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

suÿÿàgàragato và, iti pañisaÿcikkhati:
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:

cakkhurogo, sotarogo, ghàõarogo, jivhàrogo, kàyarogo,
eye-disease, ear-disease, nose-disease, tongue-disease, body-disease (i.e diseases affecting the sense spheres),

sãsarogo, kaõõarogo, mukharogo, dantarogo,
head-disease, ear-disease, mouth-disease, tooth-disease,

kàso, sàso, pinàso, óaho, jaro,
cough, asthma, catarrh, pyrexia, fever,

kucchirogo, mucchà, pakkhandikà, sålà, visåcikà,
stomach-ache, fainting, diarrhoea, gripes, cholera,

kuññhaü, gaõóo, kilàso, soso, apamàro,
leprosy, boils, eczema, consumption, epilepsy,

daddu, kaõóu, kacchu, rakhasà, vitacchikà,
ringworm, itch, scab, chickenpox, scabies,

lohitapittaü, madhumeho, aüsà, piëakà, bhagandalà,
haemorrhage, diabetes, piles, cancer, ulcers,

pittasamuññhànà àbàdhà, semhasamuññhànà àbàdhà,
afflictions arising from excess bile, afflictions arising from excess phlegm,

vàtasamuññhànà àbàdhà, sannipàtikà àbàdhà,
afflictions arising from excess wind, afflictions arising from a conflict of humours,

utupariõàmajà àbàdhà, visamaparihàrajà àbàdhà,
afflictions born of a change of season, afflictions born of not being careful,

opakkamikà àbàdhà, kammavipàkajà àbàdhà,
afflictions from being attacked, afflictions born as a result of (previous unwholesome) actions,

sãtaü, uõhaü, jighacchà, pipàsà, uccàro, passàvo ti.
cold, heat, hunger, thirst, stool, urine.

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

Ayaü vuccat' ânanda àdãnavasaÿÿà.
This, ânanda, is called the perception of danger. ⁰⁶

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. (cont...)

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.

v. Katamà c' ânanda pahànasaÿÿà?
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 pahànasaÿÿà.
This, ânanda, is called the perception of giving up. ⁰⁷

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.

vi. Katamà c' ânanda viràgasaÿÿà?
Now what, ânanda, is the perception of dispassion?

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

suÿÿàgàragato và, iti pañisaÿcikkhati:
or to an empty place, considers thus:

Etaü santaü, etaü paõãtaü,
This is peaceful, this is excellent,

yad-idaü:
that is to say:

sabbasaïkhàrasamatho,
the tranquilising of all processes,

sabbåpadhipañinissaggo,
the letting go of all bases for cleaving, ⁰⁸

taõhakkhayo,
the end of craving,

viràgo,
dispassion,

Nibbànan-ti.
Nibbàna.

Ayaü vuccat' ânanda viràgasaÿÿà.
This, ânanda, is called the perception of dispassion.

vii. Katamà c' ânanda nirodhasaÿÿà?
Now what, ânanda, is the perception of cessation?

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

suÿÿàgàragato và, iti pañisaÿcikkhati:
or to an empty place, considers thus:

Etaü santaü, etaü paõãtaü,
This is peaceful, this is excellent, ⁰⁹

yad-idaü:
that is to say:

sabbasaïkhàrasamatho,
the tranquilising of all processes,

sabbåpadhipañinissaggo,
the letting go of all bases for cleaving,

taõhakkhayo,
the end of craving,

nirodho,
cessation,

Nibbànan-ti.
Nibbàna.

Ayaü vuccat' ânanda nirodhasaÿÿà.
This, ânanda, is called the perception of cessation. 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.

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

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 anabhiratasaÿÿà.
This, ânanda, is the perception of non-delight in the whole world.

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

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

Ayaü vuccat' ânanda sabbasaïkhàresu aniccasaÿÿà.
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 araÿÿagato và, rukkhamålagato và,
Here, ânanda, a monk who has gone to the wilderness, or to the root of a tree,

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,
he trains like this: experiencing the whole body I will breathe in,

sabbakàyapañisaüvedã passasissàmã ti sikkhati,
he trains like this: experiencing the whole body I will breathe out,

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

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

Pãtipañisaüvedã assasissàmã ti sikkhati,
He trains like this: experiencing joy I will breathe in,

pãtipañisaüvedã passasissàmã ti sikkhati,
he trains like this: experiencing joy I will breathe out,

sukhapañisaüvedã assasissàmã ti sikkhati,
he trains like this: experiencing pleasure I will breathe in,

sukhapañisaüvedã passasissàmã ti sikkhati,
he trains like this: experiencing pleasure I will breathe out,

cittasaïkhàrapañisaüvedã assasissàmã ti sikkhati,
he trains like this: experiencing the mental process I will breathe in,

cittasaïkhàrapañisaüvedã passasissàmã ti sikkhati,
he trains like this: experiencing the mental process I will breathe out,

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

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

Cittapañisaüvedã assasissàmã ti sikkhati,
He trains like this: experiencing the mind I will breathe in,

cittapañisaüvedã passasissàmã ti sikkhati,
he trains like this: experiencing the mind I will breathe out,

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

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

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

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

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

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

Aniccànupassã assasissàmã ti sikkhati,
He trains like this: contemplating impermanence I will breathe in,

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

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

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

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

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

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

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

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

Girimànandassa bhikkhuno dasasaÿÿà 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 dasasaÿÿà uggahetvà,
Then venerable ânanda, having learned these ten perceptions from the Gracious One,

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

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

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

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.