Aṅguttara Nikāya
2. Dutiyapaṇṇāsakaṃ –– The second fifty
006. Sacittavaggo –– The section on one’s mind
1. Sacittasuttaṃ –– The mind
51. At that time The Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi and The Blessed One addressed the bhikkhus from there:
“Bhikkhus, do not become clever in penetrating and understanding others’ minds, be clever in penetrating and understanding your mind. This is the right practise.
Bhikkhus, how should you be clever in penetrating and understanding, your mind?
Bhikkhus, just like a woman, man or young one, fond of adornment would take a clean mirror, or water in a vessel and would see the reflection of his face in it. If he sees some dirt or some blemish in it, would try hard to dispel that dirt or blemish. If he sees no dirt or blemish in it, he would be completely satisfied on account of it.- ‘It is gain for me, my face is clean.’ In the same manner bhikkhus, reflection in meritorious things does much to the bhikkhu.- ‘Do I abide coveting for most of the time or do I abide, not coveting for most of the time. Do I abide angry for most of the time or do I abide without anger for most of the time. Do I abide overcome by sloth and torpor for most of the time or do I abide free from sloth and torpor for most of the time. Do I abide restless, worrying for most of the time or do I abide without restlessness and worry for most of the time. Do I abide doubting for most of the time or do I abide doubts dispelled for most of the time. Do I abide with hatred for most of the time or do I abide without hatred for most of the time. Do I abide with a defiled mind for most of the time or do I abide without a defiled mind for most of the time. Do I abide with a violent angry body for most of the time or do I abide without a violent and angry body for most of the time. Do I abide lazy, for most of the time or do I abide with aroused effort for most of the time. Do I abide distracted for most of the time or do I abide concentrated for most of the time.
When reflecting if the bhikkhu knows, for most of the time I abide coveting, abide with an angry mind, abide with sloth and torpor, abide restlessly worrying, abide with doubts, abide with hatred, abide with a defiled mind, abide with a violent angry body, abide lazy and distracted, he should arouse a lot of interest, effort, zeal, unhindered action and mindful awareness to dispel those demeritorious things. Bhikkhus, someone whose clothes or head is on fire would arouse a lot of interest, effort, zeal, unhindered action and mindful awareness to put out that fire. In the same manner the bhikkhu should arouse a lot of interest, effort, zeal, unhindered action and mindful awareness to dispel those demeritorious things.
When reflecting if the bhikkhu knows, for most of the time I abide not coveting, abide without an angry mind, abide without sloth and torpor, abide balanced, abide with doubts dispelled, abide without hatred, abide with an undefiled mind, abide without a violent angry body, abide with aroused effort concentrated, then he should be established in those meritorious things and should further apply himself to destroy desires.
2. Sāriputtasuttaṃ –– Venerable Sāriputta
52. Venerable Sāriputta addressed the bhikkhus:
“Friends, bhikkhus, do not become clever in penetrating and understanding others’ minds, be clever in penetrating and understanding your mind. This is the right practise.
Friends, how should you be clever in penetrating and understanding, your mind?
Friends, just like a woman, man or young one, fond of adornment would take a clean mirror, or water in a vessel and would see the reflection of his face in it. If he sees some dirt or some blemish in it, would try hard to dispel that dirt or blemish. If he sees no dirt or blemish in it, he would be completely satisfied on account of it.- ‘It is gain for me, my face is clean.’ In the same manner friends, reflection in meritorious things does much to the bhikkhu.- ‘Do I abide coveting for most of the time or do I abide not coveting for most of the time. Do I abide angry for most of the time or do I abide without anger for most of the time. Do I abide overcome with sloth and torpor for most of the time or do I abide free from sloth and torpor for most of the time. Do I abide restless, worrying for most of the time or do I abide without restlessness and worry for most of the time. Do I abide doubting for most of the time or do I abide doubts dispelled for most of the time. Do I abide with hatred for most of the time or do I abide without hatred for most of the time. Do I abide with a defiled mind for most of the time or do I abide without a defiled mind for most of the time. Do I abide with a violent angry body for most of the time or do I abide without a violent and angry body for most of the time. Do I abide lazy for most of the time or do I abide with aroused effort for most of the time. Do I abide distracted for most of the time or do I abide concentrated for most of the time.
When reflecting if the bhikkhu knows, for most of the time I abide coveting, abide with an angry mind, abide with sloth and torpor, abide restlessly worrying, abide with doubts, abide with hatred, abide defiled, abide with a violent angry body, abide lazy and distracted, he should arouse a lot of interest, effort, zeal, unhindered action and mindful awareness to dispel those demeritorious things. Friends, someone whose clothes or head is on fire would arouse a lot of interest, effort, zeal, unhindered action and mindful awareness to put out that fire. In the same manner the bhikkhu should arouse a lot of interest, effort, zeal, unhindered action and mindful awareness to dispel those demeritorious things.
When reflecting if the bhikkhu knows, for most of the time I abide not coveting, abide without an angry mind, abide without sloth and torpor, abide balanced, abide with doubts dispelled, abide without hatred, abide with an undefiled mind, abide without a violent angry body, abide with aroused effort concentrated, then he should be established in those meritorious things and should further apply himself to destroy desires.
3. Ṭhitisuttaṃ –– Stability
53. “Bhikkhus, I do not praise the stability in meritorious things, not at all the decrease in meritorious things. Bhikkhus, I praise the development in meritorious things, not stability and not decrease.
Bhikkhus, how is there decrease in meritorious things, not stability and not development?
Here, bhikkhus, whatever the bhikkhu has absorbed by faith, virtues, learning, benevolence, wisdom and understanding, do not stabilize and do not develop. Bhikkhus, to this, I say decrease in meritorious things, not stability and not development. In this manner there is decrease in meritorious things, not stability and not development.
Bhikkhus, how is there stability in meritorious things, not decrease and not development?
Here, bhikkhus, whatever the bhikkhu has absorbed by faith, virtues, learning, benevolence, wisdom and understanding, do not decreae and do not develop. Bhikkhus, to this, I say stability in meritorious things, not development not decrease. In this manner there is stability in meritorious things, not development, not decrease.
Bhikkhus, how is there development in meritorious things, not stability and not decrease?
Here, bhikkhus, whatever the bhikkhu has absorbed by faith, virtues, learning, benevolence, wisdom and understanding, do not stabilize and do not decrease. Bhikkhus, to this, I say development in meritorious things, not stability and not decrease. In this manner there is development in meritorious things, not stability and not decrease.
Bhikkhus, do not become clever in penetrating and understanding others’ minds, be clever in penetrating and understanding your mind. This is the right practise.
Bhikkhus, how should you be clever in penetrating and understanding, your mind?
Bhikkhus, just like a woman, man or young one, fond of adornment would take a clean mirror, or water in a vessel and would see the reflection of his face in it. If he sees some dirt or some blemish in it, would try hard to dispel that dirt or blemish. If he sees no dirt or blemish in it, he would be completely satisfied on account of it.- ‘It is gain for me, my face is clean.’ In the same manner bhikkhus, reflection in meritorious things does much to the bhikkhu.- ‘Do I abide coveting for most of the time or do I abide not coveting for most of the time. Do I abide angry for most of the time or do I abide without anger for most of the time. Do I abide overcome with sloth and torpor for most of the time or do I abide free from sloth and torpor for most of the time. Do I abide restless, worrying for most of the time or do I abide without restlessness and worry for most of the time. Do I abide doubting for most of the time or do I abide doubts dispelled for most of the time. Do I abide with hatred for most of the time or do I abide without hatred for most of the time. Do I abide with a defiled mind for most of the time or do I abide without a defiled mind for most of the time. Do I abide with a violent angry body for most of the time or do I abide without a violent and angry body for most of the time. Do I abide lazy, for most of the time or do I abide with aroused effort for most of the time. Do I abide distracted for most of the time or do I abide concentrated for most of the time.
When reflecting if the bhikkhu knows, for most of the time I abide coveting, abide with an angry mind, abide with sloth and torpor, abide restless and worrying, abide with doubts, abide with hatred, abide defiled, abide with a violent angry body, abide lazy and distracted, he should arouse a lot of interest, effort, zeal, unhindered action and mindful awareness to dispel those demeritorious things. Bhikkhus, someone whose clothes or head is on fire would arouse a lot of interest, effort, zeal, unhindered action and mindful awareness to put out that fire. In the same manner the bhikkhu should arouse a lot of interest, effort, zeal, unhindered action and mindful awareness to dispel those demeritorious things.
When reflecting if the bhikkhu knows, for most of the time I abide not coveting, abide without an angry mind, abide without sloth and torpor, abide balanced, abide with doubts dispelled, abide without hatred, abide with an undefiled mind, abide without a violent angry body, abide with aroused effort concentrated, then he should be established in those meritorious things and should further apply himself to destroy desires.
4. Samathasuttaṃ –– Appeasement
54. Bhikkhus, do not become clever in penetrating and understanding others’ minds, be clever in penetrating and understanding your mind. This is the right practise.
Bhikkhus, how should you be clever in penetrating and understanding, your mind?
Bhikkhus, just like a woman, man or young one, fond of adornment would take a clean mirror, or water in a vessel and would see the reflection of his face in it. If he sees some dirt or some blemish in it, would try hard to dispel that dirt or blemish. If he sees no dirt or blemish in it, he would be completely satisfied on account of it.- ‘It is gain for me, my face is clean.’ In the same manner bhikkhus, reflection in meritorious things does much to the bhikkhu.- ‘Am I a gainer of internal appeaement, or am I not a gainer of internal appeasement. Am I a gainer of higher wisdom and vision of the Teaching, or am I not a gainer of higher wisdom and vision of the Teaching.’
When reflecting if he knows, I am a gainer of internal appeasement and am not a gainer of higher wisdom and vision of the Teaching. Then establishing himself in internal appeasement of mind he should apply himself to achieve higher wisdom and vision of the Teaching. In the meantime he gains internal appeasement and higher wisdom and vision of the Teaching.
When reflecting if the bhikkhu knows, I am a gainer of higher wisdom and vision of the Teaching not a gainer of internal appeasement. Then establishing himself in higher wisdom and vision of the Teaching, he should apply himself to achieve internal appesement. In the meantime he gains higher wisdom and vision of the Teaching and internal appeasement.
When reflecting if the bhikkhu knows, I am neither a gainer of internal appeasement nor a gainer of higher wisdom and vision of the Teaching. Then the bhikkhu should arouse interest, effort, zealous unhindered action and mindful awareness for the gain of those meritorious things. Like someone whose clothes or head is on fire would arouse a lot of interest, effort, zealous unhindered action and mindful awareness to put it out In the same manner bhikkhus, the bhikkhu should arouse interest, effort, zealous unhindered action and mindful awareness for the gain of those meritorious things. In the meantime he gains internal appeasement and higher wisdom and vision of the Teaching.
When reflecting if the bhikkhu knows, I am a gainer of internal appeasement and a gainer of higher wisdom and vision of the Teaching. Then establishing himself in those same meritorious things should further apply himself for the destruction of desires.
Bhikkhus, even robes I say are twofold those that should be partaken and not partaken. Morsel food are twofold, that should be partaken and not partaken. Dwellings are twofold, that that should be partaken and not partaken. Villages and hamlets are twofold, those that should be gone to and not gone to. States are twofold, that should be gone to and those that should not be gone to. Even people are twofold, those that should be gone to and not gone to.
Bhikkhus, I said, robes are twofold: to be partaken and not partaken Why was it said so? If you know of a robe, which when partaken, demeritorious things increase and meritorious things decrease. Such robes should not be partaken If you know of a robe, which when partaken, demeritorious things decrease and meritorious things increase. Such robes should be partaken. Bhikkhus, if it was said, robes are twofold to be partaken and not to be partaken, it was said on account of this.
Bhikkhus, I said, morsel food are twofold: to be partaken and not partaken Why was it said so? If you know of some morsel food, which when partaken, demeritorious things increase and meritorious things decrease. Such morsel food should not be partaken If you know of some morsel food, which when partaken, demeritorious things decrease and meritorious things increase. Such morsel food should be partaken. Bhikkhus, if it was said, morsel food is twofold to be partaken and not to be partaken, it was said on account of this.
Bhikkhus, I said, dwellings are twofold: to be partaken and not partaken Why was it said so? If you know of a dwelling, which when partaken, demeritorious things increase and meritorious things decrease. Such dwellings should not be partaken If you know of a dwelling, which when partaken, demeritorious things decrease and meritorious things increase. Such dwellings should be partaken. Bhikkhus, if it was said, dwellings are twofold to be partaken and not to be partaken, it was said on account of this.
Bhikkhus, I said, villages and hamlets are twofold: to be gone to and not gone to. Why was it said so? If you know of a village or hamlet, which when gone to, demeritorious things increase and meritorious things decrease. To such villages or hamlets you should not go If you know of a village or hamlet which when you go demeritorious things decrease and meritorious things increase. To such villages and hamlets you should go. Bhikkhus, if it was said, villages and hamlets are twofold to be gone to and not gone to, it was said on account of this.
Bhikkhus, I said, states are twofold: those that should be gone to and not gone to. Why was it said so? If you know of a state, when gone to which demeritorious things increase and meritorious things decrease. You should not go to such states. If you know of a state, when gone to which demeritorious things decrease and meritorious things increase, you should go to such states. Bhikkhus, if it was said, states are twofold those that should be gone to, and those that should not be gone to, it was said on account of this.
Bhikkhus, I said, pesons are twofold: those to whom you should go and those to whom you should not go. Why was it said so? If you know of a person when gone to whom, demeritorious things increase and meritorious things decrease. You should not go to such persons. If you know of a person, when gone to whom demeritorious things decrease and meritorious things increase. You should go to such persons. Bhikkhus, if it was said, persons are twofold those to whom you should goand those to whom you should not go, it was said on account of this.
5. Parihānasuttaṃ Decrease
55. Then venerable Sāriputta addressed the bhikkhus:
“’A decreasing person’ it is said, ‘a not decreasing person’ it is said. Friends, to whom did the Blesed One say ‘a decreasing person’ and to whom did The Blessed One say ‘a not decreasing person’?
“Friend, it is from a distance that we came to the presence of venerable Sāriputta, to know its meaning. Good that it occurs to venerable Sāriputta. The bhikkhus hearing it from venerable Sāriputta will bear it in mind.
“Then friends, listen and attend carefully .
Friends, to whom did The Blessed One say, a decreasing person?
Here, friends, the bhikkhu does not attend to the Teaching that he has not heard, gets confused about the Teaching he has already heard. The things that he had not experienced in the mind earlier, do not recur in the mind and fade from his conscience. The Blessed One said that such a person is decreasing.
Friends, to whom did The Blessed One say, a not decreasing person?
Here, friends, the bhikkhu attends to the Teaching that he has not heard, does not get confused about the Teaching he has already heard. The things that he had not experienced in the mind earlier, recurs in the mind and do not fade from his conscience. The Blessed One said that such a person is not decreasing.
Friends, bhikkhus, do not become clever in penetrating and understanding others’ minds, be clever in penetrating and understanding your mind. This is the right practise.
Friends, how should you be clever in penetrating and understanding, your mind?
Friends, just like a woman, man or young one, fond of adornment would take a clean mirror, or water in a vessel and would see the reflection of his face in it. If he sees some dirt or some blemish in it, would try hard to dispel that dirt or blemish. If he sees no dirt or blemish in it, he would be completely satisfied on account of it.- ‘It is gain for me, my face is clean.’ In the same manner friends, reflection in meritorious things does much to the bhikkhu.- ‘Do I abide not coveting for most of the time. Are these things evident in me or not. Do I abide without aversion for most of the time. Are these things evident in me or not. Do I abide free from sloth and torpor for most of the time Are these things evident in me or not. Do I abide without restlessness and worry for most of the time. Are these things evident in me or not. Do I abide doubts dispelled for most of the time Are these things evident in me or not. Do I abide without hatred for most of the time. Are these things evident in me or not. Do I abide without a defiled mind for most of the time. Are these things evident in me or not. Am I a gainer of internal delight owing to the Teaching. Are these things evident in me or not. Am I a gainer of internal appeasement. Are these things evident in me or not. Is higher wisdom and vision of the Teaching evident in me. Are these things evident in me or not.
When reflecting if the bhikkhu knows, all these meritorious things are not evident in me he should arouse a lot of interest, effort, zeal, unhindered action and mindful awareness for the gain of all these meritorious things. Friends, someone whose clothes or head is on fire would arouse a lot of interest, effort, zeal, unhindered action and mindful awareness to put out that fire. In the same manner the bhikkhu should arouse a lot of interest, effort, zeal, unhindered action and mindful awareness for the gain of all these meritorious things.
Friends when reflecting if the bhikkhu knows, a certain meritorious thing is evident in me and a certain meritorious thing is not evident in me. Then that bhikkhu establishing himself in the meritorious things evident in him, should arouse a lot of interest, effort, zeal, unhindered action and mindful awareness for the gain of all these meritorious things. Friends, someone whose clothes or head is on fire would arouse a lot of interest, effort, zeal, unhindered action and mindful awareness to put out that fire. In the same manner the bhikkhu should arouse a lot of interest, effort, zeal, unhindered action and mindful awareness for the gain of all these meritorious things.
Friends when reflecting if the bhikkhu knows, all these meritorious thing are evident in me then that bhikkhu establishing himself in all those meritorious things should further apply for the destruction of desires.
6. Paṭhamasaññāsuttaṃ –– First on perceptions
56. “Bhikkhus, these ten perceptions developed and made much are beneficial and fruitful, dives in deathlessness and ends in deathlessness. What ten?
The perception of loathing, death, loathing supports, disenchantment with all the world, impermanence, unpleasantness in impermanence, lack of a self in unpleasantness, dispelling, disenchantment and cessation. Bhikkhus, these ten perceptions developed and made much are beneficial and fruitful, dives in deathlessness and ends in deathlessness.
7. Ḍutiyasaññāsuttaṃ –– Second on perceptions
57. “Bhikkhus, these ten perceptions developed and made much are beneficial and fruitful, dives in deathlessness and ends in deathlessness. What ten?
The perception of impermanence, lacking a self, death, loathing supports, disenchantment with all the world, impermanence, the skeleton, an infested corpse, a corpse turned blue, a perforated corpse and a bloated corpse . Bhikkhus, these ten perceptions developed and made much are beneficial and fruitful, dives in deathlessness and ends in deathlessness.
8. Mūlakasuttaṃ –– The origin
58. Bhikkhus, if wandering ascetics of other sects ask you -’Friends, what is the origin of all things, from what do they come to being, from what do they rise, where do they meet, what is foremost for all things, what is the authority for all things, what is noble in all things, what is the essence in all things, in what do they have a dive and what is the end of all things.’ How would you explain it, to them?
“Venerable sir, The Blessed One is the origin of the Teaching. To us the leading and the refuge is The Blessed One. Good that The Blessed One himself explain the meaning of these words and the bhikkhus hearing it from The Blessed One, will bear it in mind.
“Then bhikkhus, listen and attend carefully, I will tell.: Bhikkhus, if wandering ascetics of other sects ask you -’Friends, what is the origin of all things, from what do they come to being, from what do they rise, where do they meet, what is foremost for all things, what is the authority for all things, what is noble in all things, what is the essence in all things, in what do they have a dive and what is the end of all things.- This should be your reply to the wandering ascetics of other sects. -’Friends, interest, is the origin for all things and they come to being, through attention. All things rise from a contact and come together in feelings. Concentration is foremost for all things and mindfulness is the authority. Wisdom is noble for all things and release is the essence. All things dive in deathlessness and end in extinction.
9. Pabbajjāsuttaṃ –– Going forth
59. “Therefore bhikkhus, you should train in this manner: .
Our minds, will be accustomed to the going forth, so that arisen demeritorious things do not take hold of the mind and stay. Will be accustomed to the perception of impermanence, the perception of lacking a self, the perception of loathing, the perception of danger, the perception which knows the equalities and inequalities in the world, the perception which knows the being and non-being in the world, the perception which knows the arising and fading in the world, the perception of dispelling, the perception of disenchantment and the perception of cessation.
Bhikkhus, when the bhikkhu’s mind is accustomed to the going forth and arisen demeritorious things do not take hold of the mind and stay, and the mind is accustomed to the perceptions of, impermanence, lack of a self, loathing, danger, the perception which knows the equalities and inequalities in the world, the perception which knows the being and non-being in the world, the perception which knows the arising and fading of the world, the perceptions of dispelling, disenchantment and cessation, he could expect one of these two results. Either highest knowledge in this very birth or become mindful of not returning with substratum remaining.
10. Girimānandasuttaṃ –– Venerable Girimananda
60. At that time The Blessed One was abiding in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi and venerable Girimananda was gravely ill in much unpleasantness. Venerable Ānanda approached The Blessed One, worshipped, sat on a side and said to The Blessed One:
“Venerable sir, venerable Girimananda is gravely ill, in much unpleasantness. It is good if The Blessed One would approach him out of compassion.
“Ānanda, if you tell these ten perceptions to the bhikkhu Girimananda, there is a possibility that the bhikkhu Girimananda hearing these ten perceptions according to circumstances should get over the illness. What are the ten perceptions?
The perception of impermanence, lacking a self, loathing, danger, dispelling, disenchantment, cessation, non-attachment to the world, the impermanence of all determinations and the perception of in-breaths and out breaths.
Ānanda, what is the perception of impermanence?
Here, Ānanda, the bhikkhu gone to the forest, to the root of a tree or to an empty house reflects: ‘Matter is impermanent, feelings are impermanent, perceptions are impermanent, determinations are impermanent and consciousness is impermanent. Thus he sees impermānence in these five holding masses. Ānanda, to this is said the perception of impermanence.
Ānanda, what is the perception of lacking a self?
Here, Ānanda, the bhikkhu gone to the forest, to the root of a tree or to an empty house reflects: ‘The eye and forms lack a self. Ear and sounds lack a self. Nose and scents lack a self. The tongue and tastes lack a self. Body and touches lack a self. The mind and ideas lack a self.’ Thus he sees the lack of a self in these six internal and external spheres. Ānanda, to this is said the perception of lack of a self.
Ānanda, what is the perception of loathing?
Here, Ānanda, the bhikkhu reflects this body up from the sole, down from the hair on the top, surrounded by the skin as full of various kinds of filth.-There is in this body hair of the head and body, nails, teeth, skin, flesh, veins, bones, bone marrow, kidneys, the liver, the pleura, the spleen, the lungs, the intestines, large intestines, stomach, excreta, bile, phlegm, pus, blood, sweat, oil, tears, tallow, saliva, snot, synovic fluid and urine. Thus the bhikkhu reflects the loathsomeness in the body.
Ānanda, what is the perception of danger?
Here, Ānanda, the bhikkhu gone to the forest, to the root of a tree or to an empty house reflects: ‘This body is unpleasant, has many dangers. Various illnesses arise in this body, such as illnesses of sight, hearing, nose, tongue, body, head, of the ears, mouth, teeth, lips, cough, asthma, catarrh, fits, burning, decay, diseases in the stomach, swooning,
diarrhoea, acute pain, cholera, abscesses, leprosy, consumption, epilepsy, ring worm, itching, itching of the nails, scabies, blood in the bile, diabetes, a boil on the side, ulcers, disoders arisen from, bile, phlegm, air, disorders on account of all three, disorders on account of the change of seasons, on account of doing unusual work, sudden attacks of pain, disorders born of the results of actions, cold, heat, hunger, thirst, urinating and excreting. Abides seeing these dangers in the body. This is the perception of danger.
Ānanda, what is the perception of dispelling?
Here, Ānanda, the bhikkhu does not endure arisen sensual thoughts, dispels them makes them not rise again. Does not endure arisen angry thoughts, dispels them makes them not rise again. Does not endure arisen hurting thoughts, dispels them makes them not rise again. Does not endure arisen evil demeritorious thoughts, dispels them makes them not rise again. Ānanda, to this is said the perception of dispelling.
Ānanda, what is the perception of disenchantment?
Here, Ānanda, the bhikkhu gone to the forest, to the root of a tree or to an empty house reflects: This is peaceful such as the appeasement of all determinations, the giving up of all endearments, destruction of craving, disenchantment and extinction. Ānanda, to this is said the perception of disenchantment.
Ānanda, what is the perception of cessation?
Here, Ānanda, the bhikkhu gone to the forest, to the root of a tree or to an empty house reflects: This is peaceful such as the appeasement of all determinations, the giving up of all endearments, destruction of craving, cessation and extinction. Ānanda, to this is said the perception of cessation.
Ānanda, what is the perception of non-attachment to all the world?
Here, Ānanda, the bhikkhu abides dispelling and not holding to the determining, settling latent tendencies in the holding mind. Ānanda, to this is called the perception of non-attachment to all the world.
Ānanda, what is the perception of impermanence in all determinations?
Here, Ānanda, the bhikkhu loathes and is disgusted of all determinations. To this is said the perception of impermanence in all determinations.
Ānanda, what is reflection, in breaths and out breaths?
Here, Ānanda, the bhikkhu gone to the forest, to the root of a tree or to an empty house sits cross legged, keeping the body straight and mindfulness established in front of him. He mindfully breathes in and mindfully breathes out. Breathing in long, knows I breathe in long. Breathing out long, knows I breathe out long. Breathing in short, knows I breathe in short. Breathing out short, knows I breathe out short. He trains, I breathe in, experiencing the whole body. He trains, I breathe out, experiencing the whole body. He trains, I breathe in appeasing the bodily determination. He trains, I breathe out appeasing the bodily determination. He trains, I breathe in experiencing joy. He trains, I breathe out experiencing joy. He trains, I breathe in experiencing pleasantness. He trains, I breathe out experiencing pleasantness. He trains, I breathe in experiencing the mental determination. He trains, I breathe out experiencing the mental determination. He trains, I breathe in appeasing the mental determination. He trains, I breathe out appeasing the mental determination. He trains, I breathe in experiencing the mental state. He trains, I breathe out experiencing the mental state. He trains, I breathe in satisfying the mind. He trains, I breathe out satisfying the mind. He trains, I breathe in releasing the mind. He trains, I breathe out releasing the mind. He trains, I breathe in seeing disenchantment. He trains, I breathe out seeing disenchantment. He trains, I breathe in seeing cessation . He trains, I breathe out seeing cessation. He trains, I breathe in seeing relinquishment. He trains, I breathe out seeing relinquishment. Ānanda, to this is said in-breathing and out-breathing.
Ānanda, if you tell these ten perceptions to the bhikkhu Girimananda, there is a possibility that the bhikkhu Girimananda hearing these ten perceptions according to circumstances should get over the illness.
Then venerable Ānanda learning these ten perceptions from The Blessed One, approached venerable Girimananda and told the ten perceptions to venerable Girimananda and hearing the ten perceptions venerable Girimananda got over that illness.
