In this way I learnt: during one season, the fortunate one dwelt peacefully in savatthi, at jetas grove, Anathapindikas park.On that occasion the Venerable Girimānanda was afflicted, stressed and gravely ill. Then the Venerable Ānanda went to the blessed one, and after paying homage sat down to one side.
Sitting on one side, the Venerable Ānanda said to the blessed one: “Venerable Sir, the Venerable Girimānanda is afflicted, stressed and gravely ill.
Venerable Sir, it would be good if the blessed one, out of compassion, were to visit the Venerable Girimānanda.”
“if, Ānanda, you go to Venerable Girimānanda and tell him the ten apperceptions, it is possible that the meditator Girimānanda's affliction would be immediately cured on being told these ten apperceptions.
What are the ten?
The apperception of change, The apperception of non-self, The apperception of non-beauty, the apperception of danger, The apperception of abandoning, The apperception of dis-passion, the apperception of destruction, The apperception of disenchantment with the whole world, the apperception of dis-passion with all fabrications, and mindfulness of breathing.
(1) Ānanda, what is being perceptive of change?
Ānanda, here a meditator gone to the forest, or to the foot of a tree, or to an empty building, considers thus: 'material form is impermanent, feelings are, impermanent, perception is impermanent, formations are impermanent, consciousness is impermanent.'
Thus he dwells perceiving change in these five grasping-groups.
Ānanda, this is called apperceiving of change.
(2) Ānanda, and what is being perceptive of the apperception of non-self?
Ānanda, here a meditator gone to the forest, or to the foot of a tree, or to an empty building, considers thus: 'the eye is not-self, forms are not-self, the ear is not-self, sounds are not-self, the nose is not-self, smells are not-self, the tongue is not-self, tastes are not-self, the body is not-self, tangible sensations are not-self, the mind is not-self, fabrications are not-self,' thus he dwells perceiving not-self in these six internal & external bases.
Ānanda, this is called apperceiving of not-self.
(3) Ānanda, and what is being perceptive of non-beauty?
Ānanda, here a meditator reflects on this body in this way - Upward from the sole of the feet, and down from the hair of the head, covered in skin, full of many kinds of smaller impure things- reflecting thus: “There exists in this body:
(A) head hears, body hairs, nails, teeth, skin,
(B) muscles, sinus, bones, bone marrow, spleen,
(C) heart, liver, pleura, kidneys, lungs,
(D) large intestines, small intestines, the stomach and its contents, faeces, (brain,)
(E) gall, phlegm, pus, blood, sweat, fat,
(F) tears, grease, saliva, nasal mucus, synovial fluid, urine.”
Thus he dwells perceiving non beauty in this body.
Ānanda, this is called apperception of non-beauty.
(4) Ānanda, and what is being perceptive of the apperception of danger?
Ānanda, here a meditator, gone to the forest, or to the foot of a tree, or to an empty building, considers thus: 'This body is the source of much pain and many dangers.
For all sorts of afflictions arise in this body, that is to say, eye-disease, ear-disease, nose-disease, tongue-disease, body-disease, headache, mumps, mouth-disease, toothache, cough, asthma, cold, heartburn, fever, stomach-ache, fainting, dysentery, gripe, cholera, leprosy, boils, plague, consumption, falling-sickness, itch, ringworm, small-pox, scab, pustule, jaundice, diabetes, piles, cancer, fistula; affliction due to bile, due to phlegm, due to wind, due to conflict of the humours, produced by change in climate, by unaccustomed activity, by violence, by the ripening of (past) actions; Cold, heat, hunger, thirst, defecation, urination', thus he dwells perceiving danger in this body.
Ānanda, this is called being perceptive of danger.
(5) Ānanda, and what is being perceptive of abandoning?
Ānanda, here a meditator does not tolerate an arisen thought of sensuality, He abandons it, dispels it, makes an end of it, removes it; he does not tolerate an arisen thought of ill-will, he abandons it, dispels it, makes an end of it, removes it; he does not tolerate an arisen thought of harmfulness, he abandons it, dispels it, makes an end of it, removes it; he does not tolerate evil, unwholesome states when they arise, He abandons it, dispels it, makes an end of it, removes it;
Ānanda, this is called apperceiving of of abandoning.
(6) Ānanda, and what is being perceptive of the apperception of dis-passion?
Ānanda, here a meditator gone to the forest, or to the foot of a tree, or to an empty building, considers thus: 'this is peaceful, this is sublime, that is to say, the stilling of all formations, the relinquishing of all appropriations, the destruction of craving, dis-passion nibbana.'
Ānanda, this is called apperceiving of dis-passion.
(7) Ānanda, and what is being perceptive of the apperception of destruction?
Ānanda, here a meditator gone to the forest, or to the foot of a tree, or to an empty building, considers thus: 'this is peaceful, this is sublime, that is to say, the stilling of all formations, the relinquishing of all appropriations, the destruction of craving, destruction, nibbāna.'
Ānanda, this is called apperceiving of the apperception of destruction.
(8) And what, Ānanda, is being perceptive of disenchantment with the whole world?
Ānanda, here a meditator, abandoning and engaging and grasping, any mental fixations, biases, and latent tendencies regarding the world, Refrains from them and does not hold to them.
Ānanda, this is called apperceiving of of disenchantment with the whole world?
(9) Ānanda, and what is being perceptive of the apperception of dis-passion with all fabrications?
Here, Ānanda, a meditator,is horrified, humiliated and disgusted with all formations.
Ānanda, this is called apperception of dis-passion with all fabrications.
(10) Ānanda, How is one mindful of in & out breathing?
Ānanda, here a meditator is one who has gone to the wilderness, to the foot of a tree, or or to an empty building, considering in these ways: intending to keep their body upright, and they start by setting mindfulness all around the entrance of air, so they are only conscious of breathing in and of breathing out.
So breathing in long, clearly know “(I am taking a) long in breath, breathing out long, you clearly know “(I am taking a) long out breath;” breathing in short, you clearly know “(I am taking a) short in breath,” breathing out short, you clearly know “(I am taking a) short out breath.”
You should train yourselves experiencing (becoming sensitive to) the whole body with the in-breath, you should train yourselves experiencing (becoming sensitive to) the whole body with the out-breath; you should train yourselves calming the body fabrications on the in breath, you should train yourselves calming the body fabrications on the out breath.
You should train yourselves experiencing joy on the in breathe, you should train yourselves experiencing joy on the out breathe, you should train yourselves experiencing pleasure on the in breathe, you should train yourselves experiencing pleasure on the out breathe, you should train yourselves experiencing mental fabrications on the in breathe, you should train yourselves experiencing mental fabrications on the out breathe, you should train yourselves calming the mental fabrications on the in breathe, you should train yourselves calming the mental fabrications on the out breathe.”
You should train yourselves experiencing the mind on the in breathe, you should train yourselves experiencing the mind on the out breathe“ you should train yourselves gladdening the mind on the in breathe, you should train yourselves gladdening the mind on the out breathe, you should train yourselves concentrating the mind on the in breathe, you should train yourselves concentrating the mind on the out breathe, you should train yourselves freeing the mind on the in breathe,you should train yourselves freeing the mind on the out breathe.”
You should train yourselves contemplating uncertainty on the in breathe, you should train yourselves contemplating uncertainty on the out breathe, you should train yourselves contemplating dis-passion on the in breathe, you should train yourselves contemplating dis-passion on the out breathe, you should train yourselves contemplating destruction on the in breathe, you should train yourselves contemplating destruction on the out breathe, you should train yourselves contemplating giving up on the in breathe, you should train yourselves contemplating giving up on the out breathe.
Ānanda, This is called mindfulness of in & out breathing.
Ānanda, if you go to the Venerable Girimānanda and tell him the ten apperceptions, it is possible that the meditator Girimānanda's affliction may be immediately cured on hearing these ten apperceptions.
Then the Venerable Ānanda, having learnt these ten apperceptions from the blessed one, went to Venerable Girimānanda and told them to him.
Then, when the Venerable Girimānanda had heard these ten apperceptions, his affliction was immediately cured.
The Venerable Girimānanda rose from that affliction, And that is how his affliction was cured.
Sitting on one side, the Venerable Ānanda said to the blessed one: “Venerable Sir, the Venerable Girimānanda is afflicted, stressed and gravely ill.
Venerable Sir, it would be good if the blessed one, out of compassion, were to visit the Venerable Girimānanda.”
“if, Ānanda, you go to Venerable Girimānanda and tell him the ten apperceptions, it is possible that the meditator Girimānanda's affliction would be immediately cured on being told these ten apperceptions.
What are the ten?
The apperception of change, The apperception of non-self, The apperception of non-beauty, the apperception of danger, The apperception of abandoning, The apperception of dis-passion, the apperception of destruction, The apperception of disenchantment with the whole world, the apperception of dis-passion with all fabrications, and mindfulness of breathing.
(1) Ānanda, what is being perceptive of change?
Ānanda, here a meditator gone to the forest, or to the foot of a tree, or to an empty building, considers thus: 'material form is impermanent, feelings are, impermanent, perception is impermanent, formations are impermanent, consciousness is impermanent.'
Thus he dwells perceiving change in these five grasping-groups.
Ānanda, this is called apperceiving of change.
(2) Ānanda, and what is being perceptive of the apperception of non-self?
Ānanda, here a meditator gone to the forest, or to the foot of a tree, or to an empty building, considers thus: 'the eye is not-self, forms are not-self, the ear is not-self, sounds are not-self, the nose is not-self, smells are not-self, the tongue is not-self, tastes are not-self, the body is not-self, tangible sensations are not-self, the mind is not-self, fabrications are not-self,' thus he dwells perceiving not-self in these six internal & external bases.
Ānanda, this is called apperceiving of not-self.
(3) Ānanda, and what is being perceptive of non-beauty?
Ānanda, here a meditator reflects on this body in this way - Upward from the sole of the feet, and down from the hair of the head, covered in skin, full of many kinds of smaller impure things- reflecting thus: “There exists in this body:
(A) head hears, body hairs, nails, teeth, skin,
(B) muscles, sinus, bones, bone marrow, spleen,
(C) heart, liver, pleura, kidneys, lungs,
(D) large intestines, small intestines, the stomach and its contents, faeces, (brain,)
(E) gall, phlegm, pus, blood, sweat, fat,
(F) tears, grease, saliva, nasal mucus, synovial fluid, urine.”
Thus he dwells perceiving non beauty in this body.
Ānanda, this is called apperception of non-beauty.
(4) Ānanda, and what is being perceptive of the apperception of danger?
Ānanda, here a meditator, gone to the forest, or to the foot of a tree, or to an empty building, considers thus: 'This body is the source of much pain and many dangers.
For all sorts of afflictions arise in this body, that is to say, eye-disease, ear-disease, nose-disease, tongue-disease, body-disease, headache, mumps, mouth-disease, toothache, cough, asthma, cold, heartburn, fever, stomach-ache, fainting, dysentery, gripe, cholera, leprosy, boils, plague, consumption, falling-sickness, itch, ringworm, small-pox, scab, pustule, jaundice, diabetes, piles, cancer, fistula; affliction due to bile, due to phlegm, due to wind, due to conflict of the humours, produced by change in climate, by unaccustomed activity, by violence, by the ripening of (past) actions; Cold, heat, hunger, thirst, defecation, urination', thus he dwells perceiving danger in this body.
Ānanda, this is called being perceptive of danger.
(5) Ānanda, and what is being perceptive of abandoning?
Ānanda, here a meditator does not tolerate an arisen thought of sensuality, He abandons it, dispels it, makes an end of it, removes it; he does not tolerate an arisen thought of ill-will, he abandons it, dispels it, makes an end of it, removes it; he does not tolerate an arisen thought of harmfulness, he abandons it, dispels it, makes an end of it, removes it; he does not tolerate evil, unwholesome states when they arise, He abandons it, dispels it, makes an end of it, removes it;
Ānanda, this is called apperceiving of of abandoning.
(6) Ānanda, and what is being perceptive of the apperception of dis-passion?
Ānanda, here a meditator gone to the forest, or to the foot of a tree, or to an empty building, considers thus: 'this is peaceful, this is sublime, that is to say, the stilling of all formations, the relinquishing of all appropriations, the destruction of craving, dis-passion nibbana.'
Ānanda, this is called apperceiving of dis-passion.
(7) Ānanda, and what is being perceptive of the apperception of destruction?
Ānanda, here a meditator gone to the forest, or to the foot of a tree, or to an empty building, considers thus: 'this is peaceful, this is sublime, that is to say, the stilling of all formations, the relinquishing of all appropriations, the destruction of craving, destruction, nibbāna.'
Ānanda, this is called apperceiving of the apperception of destruction.
(8) And what, Ānanda, is being perceptive of disenchantment with the whole world?
Ānanda, here a meditator, abandoning and engaging and grasping, any mental fixations, biases, and latent tendencies regarding the world, Refrains from them and does not hold to them.
Ānanda, this is called apperceiving of of disenchantment with the whole world?
(9) Ānanda, and what is being perceptive of the apperception of dis-passion with all fabrications?
Here, Ānanda, a meditator,is horrified, humiliated and disgusted with all formations.
Ānanda, this is called apperception of dis-passion with all fabrications.
(10) Ānanda, How is one mindful of in & out breathing?
Ānanda, here a meditator is one who has gone to the wilderness, to the foot of a tree, or or to an empty building, considering in these ways: intending to keep their body upright, and they start by setting mindfulness all around the entrance of air, so they are only conscious of breathing in and of breathing out.
So breathing in long, clearly know “(I am taking a) long in breath, breathing out long, you clearly know “(I am taking a) long out breath;” breathing in short, you clearly know “(I am taking a) short in breath,” breathing out short, you clearly know “(I am taking a) short out breath.”
You should train yourselves experiencing (becoming sensitive to) the whole body with the in-breath, you should train yourselves experiencing (becoming sensitive to) the whole body with the out-breath; you should train yourselves calming the body fabrications on the in breath, you should train yourselves calming the body fabrications on the out breath.
You should train yourselves experiencing joy on the in breathe, you should train yourselves experiencing joy on the out breathe, you should train yourselves experiencing pleasure on the in breathe, you should train yourselves experiencing pleasure on the out breathe, you should train yourselves experiencing mental fabrications on the in breathe, you should train yourselves experiencing mental fabrications on the out breathe, you should train yourselves calming the mental fabrications on the in breathe, you should train yourselves calming the mental fabrications on the out breathe.”
You should train yourselves experiencing the mind on the in breathe, you should train yourselves experiencing the mind on the out breathe“ you should train yourselves gladdening the mind on the in breathe, you should train yourselves gladdening the mind on the out breathe, you should train yourselves concentrating the mind on the in breathe, you should train yourselves concentrating the mind on the out breathe, you should train yourselves freeing the mind on the in breathe,you should train yourselves freeing the mind on the out breathe.”
You should train yourselves contemplating uncertainty on the in breathe, you should train yourselves contemplating uncertainty on the out breathe, you should train yourselves contemplating dis-passion on the in breathe, you should train yourselves contemplating dis-passion on the out breathe, you should train yourselves contemplating destruction on the in breathe, you should train yourselves contemplating destruction on the out breathe, you should train yourselves contemplating giving up on the in breathe, you should train yourselves contemplating giving up on the out breathe.
Ānanda, This is called mindfulness of in & out breathing.
Ānanda, if you go to the Venerable Girimānanda and tell him the ten apperceptions, it is possible that the meditator Girimānanda's affliction may be immediately cured on hearing these ten apperceptions.
Then the Venerable Ānanda, having learnt these ten apperceptions from the blessed one, went to Venerable Girimānanda and told them to him.
Then, when the Venerable Girimānanda had heard these ten apperceptions, his affliction was immediately cured.
The Venerable Girimānanda rose from that affliction, And that is how his affliction was cured.
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