1.
The Chapter on One's Own Mind
1.
The Discourse on One's Own Mind
51. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"If, monks, a monk is not skilled in the method of another's mind, then 'I will be skilled in the method of my own mind' - thus indeed, monks, should you train.
"And how, monks, is a monk skilled in the method of his own mind? Just as, monks, a woman or a man, young, youthful, fond of adornment, reviewing one's own facial reflection in a pure, bright mirror or in a clear bowl of water, if one sees there dust or a blemish, one strives for the removal of that very dust or blemish. If one does not see there dust or a blemish, one is delighted by that very fact, with fulfilled thought - 'It is a gain for me indeed, I am indeed pure.' Just so, monks, for a monk reviewing is of great service regarding wholesome mental states - 'Do I frequently dwell covetous, or do I frequently dwell non-covetous? Do I frequently dwell with a mind of ill-will, or do I frequently dwell with a mind without ill-will? Do I frequently dwell overcome by sloth and torpor, or do I frequently dwell free from sloth and torpor? Do I frequently dwell agitated, or do I frequently dwell unagitated? Do I frequently dwell with sceptical doubt, or do I frequently dwell having crossed over sceptical doubt? Do I frequently dwell prone to wrath, or do I frequently dwell without wrath? Do I frequently dwell with a defiled mind, or do I frequently dwell with an undefiled mind? Do I frequently dwell with an excited body, or do I frequently dwell with an unexcited body? Do I frequently dwell lazy, or do I frequently dwell putting forth strenuous energy? Do I frequently dwell unconcentrated, or do I frequently dwell concentrated?'
"If, monks, a monk reviewing thus knows - 'I frequently dwell covetous, I frequently dwell with a mind of ill-will, I frequently dwell overcome by sloth and torpor, I frequently dwell agitated, I frequently dwell with sceptical doubt, I frequently dwell prone to wrath, I frequently dwell with a defiled mind, I frequently dwell with an excited body, I frequently dwell lazy, I frequently dwell unconcentrated,' by that monk, monks, for the abandoning of those very evil unwholesome mental states, exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness is to be done. Just as, monks, one whose garment is on fire or whose head is on fire. For the quenching of that very garment or head, one would make exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness. Just so, by that monk, monks, for the abandoning of those very evil unwholesome mental states, exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness is to be done.
"But if, monks, a monk reviewing thus knows - 'I frequently dwell non-covetous, I frequently dwell with a mind without ill-will, I frequently dwell free from sloth and torpor, I frequently dwell unagitated, I frequently dwell having crossed over sceptical doubt, I frequently dwell without wrath, I frequently dwell with an undefiled mind, I frequently dwell with an unexcited body, I frequently dwell putting forth strenuous energy, I frequently dwell concentrated,' by that monk, monks, having established himself in those very wholesome mental states, exertion for the further elimination of mental corruptions is to be done." The first.
2.
The Discourse to Sāriputta
52. There the Venerable Sāriputta addressed the monks: "Friends, monks!" "Friend," those monks assented to the Venerable Sāriputta. The Venerable Sāriputta said this -
"If, friends, a monk is not skilled in the method of another's mind, then 'I will be skilled in the method of my own mind' - thus indeed, friends, should you train.
"And how, friends, is a monk skilled in the method of his own mind? Just as, friends, a woman or a man, young, youthful, fond of adornment, reviewing one's own facial reflection in a pure, bright mirror or in a clear bowl of water, if one sees there dust or a blemish, one strives for the removal of that very dust or blemish. If one does not see there dust or a blemish, one is delighted by that very fact, with fulfilled thought - 'It is a gain for me indeed, I am indeed pure.'
Just so, friends, for a monk reviewing is of great service regarding wholesome mental states - 'Do I frequently dwell covetous, or do I frequently dwell non-covetous? Do I frequently dwell with a mind of ill-will, or do I frequently dwell with a mind without ill-will? Do I frequently dwell overcome by sloth and torpor, or do I frequently dwell free from sloth and torpor? Do I frequently dwell agitated, or do I frequently dwell unagitated? Do I frequently dwell with sceptical doubt, or do I frequently dwell having crossed over sceptical doubt? Do I frequently dwell prone to wrath, or do I frequently dwell without wrath? Do I frequently dwell with a defiled mind, or do I frequently dwell with an undefiled mind? Do I frequently dwell with an excited body, or do I frequently dwell with an unexcited body? Do I frequently dwell lazy, or do I frequently dwell putting forth strenuous energy? Do I frequently dwell concentrated, or do I frequently dwell unconcentrated?'
"If, friends, a monk reviewing thus knows - 'I frequently dwell covetous, etc. I frequently dwell unconcentrated,' by that monk, friends, for the abandoning of those very evil unwholesome mental states, exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness is to be done. Just as, friends, one whose garment is on fire or whose head is on fire. For the quenching of that very garment or head, one would make exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness. Just so, friends, by that monk, for the abandoning of those very evil unwholesome mental states, exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness is to be done.
"But if, friends, a monk reviewing thus knows - 'I frequently dwell non-covetous, etc. I frequently dwell concentrated,' by that monk, friends, having established himself in those very wholesome mental states, exertion for the further elimination of mental corruptions is to be done." The second.
3.
The Discourse on Duration
53. "I do not praise mere presence in wholesome mental states, monks, how much more deterioration. And I praise growth in wholesome mental states, monks, not presence, not deterioration.
"And how, monks, is there deterioration in wholesome mental states, not presence, not growth? Here, monks, whatever extent a monk has of faith, morality, learning, generosity, wisdom, and discernment, those qualities of his neither remain nor grow. This I call deterioration in wholesome mental states, monks, not presence, not growth. Thus, monks, there is deterioration in wholesome mental states, not presence, not growth.
"And how, monks, is there presence in wholesome mental states, not deterioration, not growth? Here, monks, whatever extent a monk has of faith, morality, learning, generosity, wisdom, and discernment, those qualities of his neither diminish nor grow. This I call presence in wholesome mental states, monks, not deterioration, not growth. Thus, monks, there is presence in wholesome mental states, not growth, not deterioration.
"And how, monks, is there growth in wholesome mental states, not presence, not deterioration? Here, monks, whatever extent a monk has of faith, morality, learning, generosity, wisdom, and discernment, those qualities of his neither remain nor diminish. This I call growth in wholesome mental states, monks, not presence, not deterioration. Thus, monks, there is growth in wholesome mental states, not presence, not deterioration.
"If, monks, a monk is not skilled in the method of another's mind, then 'I will be skilled in the method of my own mind' - thus indeed, monks, should you train.
"And how, monks, is a monk skilled in the method of his own mind? Just as, monks, a woman or a man, young, youthful, fond of adornment, reviewing one's own facial reflection in a pure, bright mirror or in a clear bowl of water, if one sees there dust or a blemish, one strives for the removal of that very dust or blemish. If one does not see there dust or a blemish, one is delighted by that very fact, with fulfilled thought - 'It is a gain for me indeed, I am indeed pure.' Just so, monks, for a monk reviewing is of great service regarding wholesome mental states - 'Do I frequently dwell covetous, or do I frequently dwell non-covetous? Do I frequently dwell with a mind of ill-will, or do I frequently dwell with a mind without ill-will? Do I frequently dwell overcome by sloth and torpor, or do I frequently dwell free from sloth and torpor? Do I frequently dwell agitated, or do I frequently dwell unagitated? Do I frequently dwell with sceptical doubt, or do I frequently dwell having crossed over sceptical doubt? Do I frequently dwell prone to wrath, or do I frequently dwell without wrath? Do I frequently dwell with a defiled mind, or do I frequently dwell with an undefiled mind? Do I frequently dwell with an excited body, or do I frequently dwell with an unexcited body? Do I frequently dwell lazy, or do I frequently dwell putting forth strenuous energy? Do I frequently dwell concentrated, or do I frequently dwell unconcentrated?'
"If, monks, a monk reviewing thus knows - 'I frequently dwell covetous, I frequently dwell with a mind of ill-will, I frequently dwell overcome by sloth and torpor, I frequently dwell agitated, I frequently dwell with sceptical doubt, I frequently dwell prone to wrath, I frequently dwell with a defiled mind, I frequently dwell with an excited body, I frequently dwell lazy, I frequently dwell unconcentrated,' by that monk, monks, for the abandoning of those very evil unwholesome mental states, exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness is to be done. Just as, monks, one whose garment is on fire or whose head is on fire. For the quenching of that very garment or head, one would make exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness; just so, monks, by that monk, for the abandoning of those very evil unwholesome mental states, exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness is to be done.
"But if, monks, a monk reviewing thus knows - 'I frequently dwell non-covetous, I frequently dwell with a mind without ill-will, I frequently dwell free from sloth and torpor, I frequently dwell unagitated, I frequently dwell having crossed over sceptical doubt, I frequently dwell without wrath, I frequently dwell with an undefiled mind, I frequently dwell with an unexcited body, I frequently dwell putting forth strenuous energy, I frequently dwell concentrated,' by that monk, monks, having established himself in those very wholesome mental states, exertion for the further elimination of mental corruptions is to be done." The third.
4.
The Discourse on Serenity
54. "If, monks, a monk is not skilled in the method of another's mind, then 'I will be skilled in the method of my own mind' - thus indeed, monks, should you train.
"And how, monks, is a monk skilled in the method of his own mind? Just as, monks, a woman or a man, young, youthful, fond of adornment, reviewing one's own facial reflection in a pure, bright mirror or in a clear bowl of water, if one sees there dust or a blemish, one strives for the removal of that very dust or blemish. If one does not see there dust or a blemish, one is delighted by that very fact, with fulfilled thought - 'It is a gain for me indeed, I am indeed pure.' Just so, monks, for a monk reviewing is of great service regarding wholesome mental states - 'Am I indeed an obtainer of internal serenity of mind, or am I indeed not an obtainer of internal serenity of mind, am I indeed an obtainer of insight into phenomena through higher wisdom, or am I indeed not an obtainer of insight into phenomena through higher wisdom?'
"If, monks, a monk reviewing thus knows - 'I am an obtainer of internal serenity of mind, not an obtainer of insight into phenomena through higher wisdom,' by that monk, monks, having established himself in internal serenity of mind, exertion for insight into phenomena through higher wisdom is to be done. He, at a later time, becomes both an obtainer of internal serenity of mind and an obtainer of insight into phenomena through higher wisdom.
"But if, monks, a monk reviewing thus knows - 'I am an obtainer of insight into phenomena through higher wisdom, not an obtainer of internal serenity of mind,' by that monk, monks, having established himself in insight into phenomena through higher wisdom, exertion for internal serenity of mind is to be done. He, at a later time, becomes both an obtainer of insight into phenomena through higher wisdom and an obtainer of internal serenity of mind.
"But if, monks, a monk reviewing thus knows - 'I am not an obtainer of internal serenity of mind, not an obtainer of insight into phenomena through higher wisdom,' by that monk, monks, for the attainment of those very wholesome mental states, exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness is to be done. Just as, monks, one whose garment is on fire or whose head is on fire. For the quenching of that very garment or head, one would make exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness. Just so, monks, by that monk, for the attainment of those very wholesome mental states, exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness is to be done. He, at a later time, becomes both an obtainer of internal serenity of mind and an obtainer of insight into phenomena through higher wisdom.
"But if, monks, a monk reviewing thus knows - 'I am an obtainer of internal serenity of mind, an obtainer of insight into phenomena through higher wisdom,' by that monk, monks, having established himself in those very wholesome mental states, exertion for the further elimination of mental corruptions is to be done.
"Robes, monks, I say are twofold - to be used and not to be used. Almsfood, monks, I say is twofold - to be used and not to be used. Lodging, monks, I say is twofold - to be used and not to be used. Village and town, monks, I say are twofold - to be used and not to be used. District of the country, monks, I say is twofold - to be used and not to be used. Person, monks, I say is twofold - to be used and not to be used.
"Robe, monks, I say is twofold - to be practised and not to be practised' - thus indeed this was said. Dependent on what was this said? Therein, whatever robe one would know thus - 'When I practise this robe, unwholesome mental states increase and wholesome mental states decline' - such robe should not be practised. Therein, whatever robe one would know thus - 'When I practise this robe, unwholesome mental states decline and wholesome mental states increase' - such robe should be practised. "Robe, monks, I say is twofold - to be practised and not to be practised' - thus what was said, this was said dependent on that.
"Almsfood, monks, I say is twofold - to be practised and not to be practised' - thus indeed this was said. Dependent on what was this said? Therein, whatever almsfood one would know thus - 'When I practise this almsfood, unwholesome mental states increase and wholesome mental states decline' - such almsfood should not be practised. Therein, whatever almsfood one would know thus - 'When I practise this almsfood, unwholesome mental states decline and wholesome mental states increase' - such almsfood should be practised. "Almsfood, monks, I say is twofold - to be practised and not to be practised' - thus what was said, this was said dependent on that.
"Lodging, monks, I say is twofold - to be practised and not to be practised' - thus indeed this was said. Dependent on what was this said? Therein, whatever lodging one would know thus - "When I practise this lodging, unwholesome mental states increase and wholesome mental states decline" - such lodging should not be practised. Therein, whatever lodging one would know thus - 'When I practise this lodging, unwholesome mental states decline and wholesome mental states increase' - such lodging should be practised. "Lodging, monks, I say is twofold - to be practised and not to be practised' - thus what was said, this was said dependent on that.
"Village and market town, monks, I say is twofold - to be practised and not to be practised' - thus indeed this was said. Dependent on what was this said? Therein, whatever village and market town one would know thus: "When I frequent this village and market town, unwholesome mental states increase and wholesome mental states decline" - such a village and market town should not be frequented. Therein, whatever village and market town one would know thus: "When I frequent this village and market town, unwholesome mental states decline and wholesome mental states increase" - such village and market town should be frequented. "Village and market town, monks, I say is twofold - to be practised and not to be practised' - thus what was said, this was said dependent on that.
"A region of the country, monks, I say is twofold - to be practised and not to be practised' - thus indeed this was said. Dependent on what was this said? Therein, whatever region of the country one would know thus: "When I frequent this region of the country, unwholesome mental states increase and wholesome mental states decline" - such a region of the country should not be frequented. Therein, whatever region of the country one would know thus: "When I frequent this region of the country, unwholesome mental states decline and wholesome mental states increase" - such a region of the country should be frequented. "A region of the country, monks, I say is twofold - to be practised and not to be practised' - thus what was said, this was said dependent on that.
"A person, monks, I say is twofold - to be practised and not to be practised' - thus indeed this was said. Dependent on what was this said? Therein, whatever person one would know thus - "When I associate with this person, unwholesome mental states increase and wholesome mental states decline" - such a person should not be associated with. Therein, whatever person one would know thus - "When I associate with this person, unwholesome mental states decline and wholesome mental states increase" - such a person should be associated with. "A person, monks, I say is twofold - to be associated with and not to be associated with" - thus what was said, this was said dependent on that. The fourth.
5.
The Discourse on Decline
55. There the Venerable Sāriputta addressed the monks: "Friends, monks!" "Friend," those monks assented to the Venerable Sāriputta. The Venerable Sāriputta said this -
"'A person subject to decline, a person subject to decline', friend, is said. 'A person not subject to decline, a person not subject to decline', friend, is said. In what respect, friend, was a person subject to decline spoken of by the Blessed One, and in what respect was a person not subject to decline spoken of by the Blessed One?" "We come even from afar, friend, to the presence of the Venerable Sāriputta to understand the meaning of this statement. It would be good indeed if the meaning of this statement would occur to the Venerable Sāriputta himself. Having heard from the Venerable Sāriputta, the monks will remember it."
"If so, friends, listen, pay close attention; I will speak." "Yes, friend," those monks assented to the Venerable Sāriputta. The Venerable Sāriputta said this -
"In what respect, friend, was a person subject to decline spoken of by the Blessed One? Here, friend, a monk does not hear the Teaching not heard before, and the teachings heard by him go to decline, and those teachings previously not experienced by the mind do not occur to him, and he does not cognize what was not cognized. To this extent, friend, a person subject to decline was spoken of by the Blessed One.
"And in what respect, friend, was a person not subject to decline spoken of by the Blessed One? Here, friend, a monk hears the Teaching not heard before, and the teachings heard by him do not go to decline, and those teachings previously not experienced by the mind occur to him, and he cognizes what was not cognized. To this extent, friend, a person not subject to decline was spoken of by the Blessed One.
"If, friends, a monk is not skilled in the method of another's mind, then 'I will be skilled in the method of my own mind' - thus indeed, friends, should you train.
"And how, friends, is a monk skilled in the method of his own mind? Just as, friends, a woman or a man, young, youthful, fond of adornment, reviewing one's own facial reflection in a pure, bright mirror or in a clear bowl of water, if one sees there dust or a blemish, one strives for the removal of that very dust or blemish. If one does not see there dust or a blemish, one is delighted by that very fact, with fulfilled thought - 'It is a gain for me indeed, I am indeed pure.' Just so, friends, for a monk reviewing is of great service regarding wholesome mental states - 'Do I frequently dwell non-covetous, does this quality exist in me or not? Do I frequently dwell with a mind without ill-will, does this quality exist in me or not? Do I frequently dwell free from sloth and torpor, does this quality exist in me or not? Do I frequently dwell unagitated, does this quality exist in me or not? Do I frequently dwell having crossed over sceptical doubt, does this quality exist in me or not? Do I frequently dwell without wrath, does this quality exist in me or not? Do I frequently dwell with an undefiled mind, does this quality exist in me or not? Am I indeed an obtainer of internal gladness in the Teaching, does this quality exist in me or not? Am I indeed an obtainer of internal serenity of mind, does this quality exist in me or not? Am I indeed an obtainer of insight into phenomena through higher wisdom, does this quality exist in me or not?'
"But if, friends, a monk reviewing does not see all these wholesome mental states within himself, then, friends, by that monk, for the attainment of all these wholesome mental states, exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness is to be done. Just as, friends, one whose garment is on fire or whose head is on fire. For the quenching of that very garment or head, one would make exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness. Just so, friends, by that monk, for the attainment of all wholesome mental states, exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness is to be done.
"But if, friends, a monk reviewing sees some wholesome mental states within himself, and does not see some wholesome mental states within himself, then, friends, by that monk, having established himself in those wholesome mental states that he sees within himself, for the attainment of those wholesome mental states that he does not see within himself, exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness is to be done. Just as, friends, one whose garment is on fire or whose head is on fire. For the quenching of that very garment or head, one would make exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness. Just so, friends, by that monk, having established himself in those wholesome mental states that he sees within himself, for the attainment of those wholesome mental states that he does not see within himself, exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness is to be done.
"But if, friends, a monk reviewing sees all these wholesome mental states within himself, then, friends, by that monk, having established himself in all these wholesome mental states, exertion for the further elimination of mental corruptions is to be done." The fifth.
6.
The First Discourse on Perception
56. "Monks, these ten perceptions, when developed and cultivated, are of great fruit and great benefit, grounded upon the Deathless, having the Deathless as their final goal. What ten? Perception of foulness, perception of death, perception of repulsiveness in food, perception of discontent with the whole world, perception of impermanence, perception of suffering in what is impermanent, perception of non-self in what is suffering, perception of abandoning, perception of dispassion, perception of cessation - these, monks, are the ten perceptions which, when developed and cultivated, are of great fruit and great benefit, grounded upon the Deathless, having the Deathless as their final goal." The sixth.
7.
The Second Discourse on Perception
57. "Monks, these ten perceptions, when developed and cultivated, are of great fruit and great benefit, grounded upon the Deathless, having the Deathless as their final goal. What ten? Perception of impermanence, perception of non-self, perception of death, perception of repulsiveness in food, perception of discontent with the whole world, perception of a skeleton, perception of worms, perception of the discoloured, perception of the full of holes, perception of the bloated - these, monks, are the ten perceptions which, when developed and cultivated, are of great fruit and great benefit, grounded upon the Deathless, having the Deathless as their final goal." The seventh.
8.
The Discourse on the Root
58. "If, monks, heterodox wandering ascetics were to ask thus - 'What is the root of all phenomena, friend? What is the origin of all phenomena? What is the arising of all phenomena? What is the meeting point of all phenomena? What is the chief of all phenomena? What is the authority of all phenomena? What is higher than all phenomena? What is the core of all phenomena? What are all phenomena grounded upon? What is the final goal of all phenomena?' - thus asked, you, monks, how would you answer those heterodox wandering ascetics?" "The teachings have the Blessed One as their root, venerable sir, have the Blessed One as their guide, have the Blessed One as their refuge. It would be good indeed, venerable sir, if the meaning of this statement would occur to the Blessed One himself. Having heard from the Blessed One, the monks will remember it."
"If so, monks, listen, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"If, monks, heterodox wandering ascetics were to ask thus - 'What is the root of all phenomena, friend? What is the origin of all phenomena? What is the arising of all phenomena? What is the meeting point of all phenomena? What is the chief of all phenomena? What is the authority of all phenomena? What is higher than all phenomena? What is the core of all phenomena? What are all phenomena grounded upon? What is the final goal of all phenomena?' - thus asked, you, monks, should answer those heterodox wandering ascetics thus - 'Desire is the root of all phenomena, friend; attention is the origin of all phenomena; contact is the arising of all phenomena; feeling is the meeting point of all phenomena; concentration is the chief of all phenomena; mindfulness is the authority of all phenomena; wisdom is higher than all phenomena; liberation is the core of all phenomena; all phenomena are grounded upon the Deathless; Nibbāna is the final goal of all phenomena.' Thus asked, you, monks, should answer those heterodox wandering ascetics thus." The eighth.
9.
The Discourse on Going Forth
59. "Therefore, monks, you should train thus - 'Our mind will be practised in accordance with the going forth, and arisen evil unwholesome mental states will not remain obsessing the mind; our mind will be practised in the perception of impermanence, our mind will be practised in the perception of non-self, our mind will be practised in the perception of foulness, our mind will be practised in the perception of danger, having known the righteousness and unrighteousness of the world, our mind will be practised in that perception, having known the existence and non-existence of the world, our mind will be practised in that perception, having known the origin and passing away of the world, our mind will be practised in that perception, our mind will be practised in the perception of abandoning, our mind will be practised in the perception of dispassion, our mind will be practised in the perception of cessation' - thus indeed, monks, should you train.
"When, monks, for a monk the mind is practised in accordance with the going forth and arisen evil unwholesome mental states do not remain obsessing the mind, the mind is practised in the perception of impermanence, the mind is practised in the perception of non-self, the mind is practised in the perception of foulness, the mind is practised in the perception of danger, having known the righteousness and unrighteousness of the world, the mind is practised in that perception, having known the existence and non-existence of the world, the mind is practised in that perception, having known the origin and passing away of the world, the mind is practised in that perception, the mind is practised in the perception of abandoning, the mind is practised in the perception of dispassion, the mind is practised in the perception of cessation, for him one of two fruits is to be expected - final liberating knowledge in this very life; or, if there is a residue of clinging, non-returning." The ninth.
10.
The Discourse to Girimānanda
60. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Venerable Girimānanda was sick, afflicted, severely ill. Then the Venerable Ānanda approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One -
"The Venerable Girimānanda, venerable sir, is sick, afflicted, severely ill. It would be good, venerable sir, if the Blessed One would approach the Venerable Girimānanda, out of compassion." "If you, Ānanda, were to speak ten perceptions to the monk Girimānanda, there is the possibility that having heard the ten perceptions, the monk Girimānanda's illness would be allayed on the spot.
"What ten? Perception of impermanence, perception of non-self, perception of foulness, perception of danger, perception of abandoning, perception of dispassion, perception of cessation, perception of discontent with the whole world, perception of non-desire in all activities, mindfulness of breathing.
"And what, Ānanda, is the perception of impermanence? Here, Ānanda, a monk, having gone to the forest, or having gone to the root of a tree, or having gone to an empty house, considers thus - 'Materiality is impermanent, feeling is impermanent, perception is impermanent, activities are impermanent, consciousness is impermanent.' Thus he dwells observing impermanence in these five aggregates of clinging. This, Ānanda, is called the perception of impermanence.
"And what, Ānanda, is the perception of non-self? Here, Ānanda, a monk, having gone to the forest, or having gone to the root of a tree, or having gone to an empty house, considers thus - 'The eye is non-self, forms are non-self, the ear is non-self, sounds are non-self, the nose is non-self, odours are non-self, the tongue is non-self, flavours are non-self, the body is non-self, tangible objects are non-self, the mind is non-self, mental phenomena are non-self.' Thus he dwells observing non-self in these six internal and external sense bases. This, Ānanda, is called the perception of non-self.
"And what, Ānanda, is the perception of foulness? Here, Ānanda, a monk reviews this very body, upwards from the soles of the feet, downwards from the top of the hair, bounded by the skin, as full of many kinds of impurity - 'There are in this body head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, undigested food, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, synovic fluid, urine.' Thus he dwells observing foulness in this body. This, Ānanda, is called the perception of foulness.
"And what, Ānanda, is the perception of danger? Here, Ānanda, a monk, having gone to the forest, or having gone to the root of a tree, or having gone to an empty house, considers thus - 'This body is full of suffering, full of danger. Thus in this body various illnesses arise, as follows - eye disease, ear disease, nose disease, tongue disease, body disease, head disease, outer ear disease, mouth disease, tooth disease, lip disease, cough, asthma, catarrh, burning, fever, stomach disease, fainting, dysentery, griping, cholera, leprosy, boils, eczema, consumption, epilepsy, ringworm, itch, scab, scratches, scabies, blood disease, bile disease, diabetes, haemorrhoids, blisters, ulcers, illnesses arising from bile, illnesses arising from phlegm, illnesses arising from wind, illnesses arising from the combination of humours, illnesses arising from change of climate, illnesses arising from improper care, illnesses arising from assault, illnesses arising from the result of action, cold, heat, hunger, thirst, defecation, urination.' Thus he dwells observing danger in this body. This, Ānanda, is called the perception of danger.
"And what, Ānanda, is the perception of abandoning? Here, Ānanda, a monk does not accept an arisen sensual thought, he abandons it, dispels it, puts an end to it, brings it to obliteration. He does not accept an arisen thought of anger, he abandons it, dispels it, puts an end to it, brings it to obliteration. He does not accept an arisen thought of violence, he abandons it, dispels it, puts an end to it, brings it to obliteration. Whatever evil unwholesome mental states have arisen, he does not accept them, he abandons them, dispels them, puts an end to them, brings them to obliteration. This, Ānanda, is called the perception of abandoning.
"And what, Ānanda, is the perception of dispassion? Here, Ānanda, a monk, having gone to the forest, or having gone to the root of a tree, or having gone to an empty house, considers thus - 'This is peaceful, this is sublime, that is to say, the stilling of all activities, the relinquishment of all clinging, the elimination of craving, dispassion, Nibbāna.' This, Ānanda, is called the perception of dispassion.
"And what, Ānanda, is the perception of cessation? Here, Ānanda, a monk, having gone to the forest, or having gone to the root of a tree, or having gone to an empty house, considers thus - 'This is peaceful, this is sublime, that is to say, the stilling of all activities, the relinquishment of all clinging, the elimination of craving, cessation, Nibbāna.' This, Ānanda, is called the perception of cessation.
"And what, Ānanda, is the perception of discontent with the whole world? Here, Ānanda, a monk dwells abandoning and not clinging to whatever clingings, mental standpoints, adherences and underlying tendencies there are in the world. This, Ānanda, is called the perception of discontent with the whole world.
"And what, Ānanda, is the perception of non-desire for all activities? Here, Ānanda, a monk is troubled, ashamed and disgusted with all activities. This, Ānanda, is called the perception of non-desire for all activities.
"And what, Ānanda, is mindfulness of breathing? Here, Ānanda, a monk, having gone to the forest, or having gone to the root of a tree, or having gone to an empty house, sits down, folding his legs crosswise, directing his body upright, having established mindfulness in front of him. He, mindful, breathes in; mindful, he breathes out. Breathing in long, he understands: 'I breathe in long.' Breathing out long, he understands: 'I breathe out long.' Breathing in short, he understands: 'I breathe in short.' Breathing out short, he understands: 'I breathe out short.' He trains: 'Experiencing the whole body, I shall breathe in.' He trains: 'Experiencing the whole body, I shall breathe out.' He trains: 'Calming the bodily activity, I shall breathe in.' He trains: 'Calming the bodily activity, I shall breathe out.' He trains: 'Experiencing joy, I shall breathe in.' He trains: 'Experiencing joy, I shall breathe out.' He trains: 'Experiencing happiness, I shall breathe in.' He trains: 'Experiencing happiness, I shall breathe out.' He trains: 'Experiencing mental activity, I shall breathe in.' He trains: 'Experiencing mental activity, I shall breathe out.' He trains: 'Calming mental activity, I shall breathe in.' He trains: 'Calming mental activity, I shall breathe out.' He trains: 'Experiencing the mind, I shall breathe in.' He trains: 'Experiencing the mind, I shall breathe out.' Gladdening the mind... etc. concentrating the mind... etc. Releasing the mind... etc. Observing impermanence... etc. observing dispassion... etc. observing cessation... etc. He trains: 'Observing relinquishment, I shall breathe in.' He trains: 'Observing relinquishment, I shall breathe out.' This, Ānanda, is called mindfulness of breathing.
"If you, Ānanda, were to speak these ten perceptions to the monk Girimānanda, there is the possibility that having heard these ten perceptions, that illness of the monk Girimānanda would subside on the spot."
Then the Venerable Ānanda, having learnt these ten perceptions in the presence of the Blessed One, approached the Venerable Girimānanda; having approached, he spoke these ten perceptions to the Venerable Girimānanda. Then, having heard the ten perceptions, that illness of the Venerable Girimānanda subsided on the spot. And the Venerable Girimānanda recovered from that illness. And thus that illness of the Venerable Girimānanda was abandoned. The tenth.
The Chapter on One's Own Mind is the first.
Its summary:
Deterioration and two Perceptions, Roots, Gone Forth, and Giri.