Appendix

[Namo tassa] bhagavato arahato sammā-

sambuddhassa. (three times)

Homage to the Blessed One, the Worthy One,

the Rightly Self-awakened One.

 

Buddhaṁ saraṇaṁ gacchāmi.

I go to the Buddha for refuge.

Dhammaṁ saraṇaṁ gacchāmi.

I go to the Dhamma for refuge.

Saṅghaṁ saraṇaṁ gacchāmi.

I go to the Saṅgha for refuge.

Dutiyam-pi buddhaṁ saraṇaṁ gacchāmi.

A second time, I go to the Buddha for refuge.

Dutiyam-pi dhammaṁ saraṇaṁ gacchāmi.

A second time, I go to the Dhamma for refuge.

Dutiyam-pi saṅghaṁ saraṇaṁ gacchāmi.

A second time, I go to the Saṅgha for refuge.

Tatiyam-pi buddhaṁ saraṇaṁ gacchāmi.

A third time, I go to the Buddha for refuge.

Tatiyam-pi dhammaṁ saraṇaṁ gacchāmi.

A third time, I go to the Dhamma for refuge.

Tatiyam-pi saṅghaṁ saraṇaṁ gacchāmi.

A third time, I go to the Saṅgha for refuge.

 

N’atthi me saraṇaṁ aññaṁ

Buddho me saraṇaṁ varaṁ

Etena sacca-vajjena

Sotthi te [me] hotu sabbadā.

I have no other refuge,

The Buddha is my foremost refuge.

Through the speaking of this truth, may they [I] be blessed always.

N’atthi me saraṇaṁ aññaṁ

Dhammo me saraṇaṁ varaṁ

Etena sacca-vajjena

Sotthi te [me] hotu sabbadā.

I have no other refuge,

The Dhamma is my foremost refuge.

Through the speaking of this truth, may they [I] be blessed always.

N’atthi me saraṇaṁ aññaṁ

Saṅgho me saraṇaṁ varaṁ

Etena sacca-vajjena

Sotthi te [me] hotu sabbadā.

I have no other refuge,

The Saṅgha is my foremost refuge.

Through the speaking of this truth, may they [I] be blessed always.

The Sublime Attitudes

(Mettā – Goodwill)

Ahaṁ sukhito homi

May I be happy.

Niddukkho homi

May I be free from stress & pain.

Avero homi

May I be free from animosity.

Abyāpajjho homi

May I be free from oppression.

Anīgho homi

May I be free from trouble.

Sukhī attānaṁ pariharāmi

May I look after myself with ease.

Sabbe sattā sukhitā hontu.

May all living beings be happy.

Sabbe sattā averā hontu.

May all living beings be free from animosity.

Sabbe sattā abyāpajjhā hontu.

May all living beings be free from oppression.

Sabbe sattā anīghā hontu.

May all living beings be free from trouble.

Sabbe sattā sukhī attānaṁ pariharantu.

May all living beings look after themselves with ease.

(Karuṇā – Compassion)

Sabbe sattā sabba-dukkhā pamuccantu.

May all living beings be freed from all stress & pain.

(Muditā – Empathetic Joy)

Sabbe sattā laddha-sampattito mā vigacchantu.

May all living beings not be deprived of the good fortune they have attained.

(Upekkhā – Equanimity)

Sabbe sattā kammassakā kamma-dāyādā kamma-yonī kamma-bandhū kamma-paṭisaraṇā.

All living beings are the owners of their actions, heir to their actions, born of their actions, related through their actions, and live dependent on their actions.

Yaṁ kammaṁ karissanti kalyāṇaṁ vā pāpakaṁ vā tassa dāyādā bhavissanti.

Whatever they do, for good or for evil, to that will they fall heir.

Karaṇīya Mettā Sutta
The Discourse on Goodwill

Karaṇīyam-attha-kusalena

yantaṁ santaṁ padaṁ abhisamecca,

This is to be done by one skilled in aims appreciating the state of peace:

Sakko ujū ca suhujū ca

suvaco c’assa mudu anatimānī,

Be capable, upright, & straightforward, easy to instruct, gentle, & not conceited,

Santussako ca subharo ca

appakicco ca sallahuka-vutti,

content & easy to support, with few duties, living lightly,

Santindriyo ca nipako ca

appagabbho kulesu ananugiddho.

with peaceful faculties, masterful, modest, & no greed for supporters.

Na ca khuddaṁ samācare kiñci

yena viññū pare upavadeyyuṁ.

Do not do the slightest thing that the wise would later censure.

Sukhino vā khemino hontu

sabbe sattā bhavantu sukhitattā.

Think: Happy & secure, may all beings be happy at heart.

Ye keci pāṇa-bhūtatthi

tasā vā thāvarā vā anavasesā,

Whatever beings there may be, weak or strong, without exception,

Dīghā vā ye mahantā vā

majjhimā rassakā aṇuka-thūlā,

long, large, middling, short, subtle, blatant,

Diṭṭhā vā ye ca adiṭṭhā

ye ca dūre vasanti avidūre,

seen & unseen, living near & far,

Bhūtā vā sambhavesī vā

sabbe sattā bhavantu sukhitattā.

born & seeking birth: May all beings be happy at heart.

Na paro paraṁ nikubbetha

nātimaññetha katthaci naṁ kiñci,

Let no one deceive another or despise anyone anywhere,

Byārosanā paṭīgha-saññā

nāññam-aññassa dukkham-iccheyya.

or through anger or irritation wish for another to suffer.

Mātā yathā niyaṁ puttaṁ

āyusā eka-puttam-anurakkhe,

As a mother would risk her life to protect her child, her only child,

Evam-pi sabba-bhūtesu

māna-sambhāvaye aparimāṇaṁ.

even so should one cultivate the heart limitlessly with regard to all beings.

Mettañ-ca sabba-lokasmiṁ

māna-sambhāvaye aparimāṇaṁ,

With goodwill for the entire cosmos, cultivate the heart limitlessly:

Uddhaṁ adho ca tiriyañ-ca

asambādhaṁ averaṁ asapattaṁ.

above, below, & all around, unobstructed, without animosity or hate.

Tiṭṭhañ-caraṁ nisinno vā

sayāno vā yāvatassa vigata-middho,

Whether standing, walking, sitting, or lying down, as long as one’s drowsiness is gone,

Etaṁ satiṁ adhiṭṭheyya

brahmam-etaṁ vihāraṁ idham-āhu.

one should be resolved on this mindfulness.

This is called a sublime abiding here.

Diṭṭhiñ-ca anupagamma

sīlavā dassanena sampanno,

Not taken with views, but virtuous & consummate in vision,

Kāmesu vineyya gedhaṁ,

Na hi jātu gabbha-seyyaṁ punaretīti.

having subdued desire for sensual pleasures,

one never again will lie in the womb. — Sn 1:8

Contemplation of the Body

Ayaṁ kho me kāyo,

This body of mine,

Uddhaṁ pādatalā,

from the soles of the feet on up,

Adho kesa-matthakā,

from the crown of the head on down,

Taca-pariyanto,

surrounded by skin,

Pūro nānappakārassa asucino,

filled with all sorts of unclean things.

Atthi imasmiṁ kāye:

In this body there is:

Evam-ayaṁ me kāyo:

Such is this body of mine:

Uddhaṁ pādatalā,

from the soles of the feet on up,

Adho kesa-matthakā,

from the crown of the head on down,

Taca-pariyanto,

surrounded by skin,

Pūro nānappakārassa asucino.

filled with all sorts of unclean things. — DN 22

Five Subjects for Frequent Recollection

Jarā-dhammomhi jaraṁ anatīto.

I am subject to aging. Aging is unavoidable.

Byādhi-dhammomhi byādhiṁ anatīto.

I am subject to illness. Illness is unavoidable.

Maraṇa-dhammomhi maraṇaṁ anatīto.

I am subject to death. Death is unavoidable.

Sabbehi me piyehi manāpehi nānā-bhāvo vinā-bhāvo.

I will grow different, separate from all that is dear & appealing to me.

Kammassakomhi kamma-dāyādo kamma-yoni kamma-bandhu kamma-paṭisaraṇo.

I am the owner of my actions, heir to my actions, born of my actions, related through my actions, and live dependent on my actions.

Yaṁ kammaṁ karissāmi kalyāṇaṁ vā pāpakaṁ vā tassa dāyādo bhavissāmi.

Whatever I do, for good or for evil, to that will I fall heir.

Evaṁ amhehi abhiṇhaṁ paccavekkhitabbaṁ.

We should often reflect on this. — AN 5:57

The Four Dhamma Summaries

1. Upanīyati loko.

The world is swept away.

Addhuvo.

It does not endure.

2. Atāṇo loko.

The world offers no shelter.

Anabhissaro.

There is no one in charge.

3. Assako loko.

The world has nothing of its own.

Sabbaṁ pahāya gamanīyaṁ.

One has to pass on, leaving everything behind.

4. Ūno loko,

The world is insufficient,

Atitto,

insatiable,

Taṇhā dāso.

a slave to craving. — MN 82

Pabbatopama Gāthā
The Mountain Simile

Yathāpi selā vipulā

Nabhaṁ āhacca pabbatā

Samantā anupariyeyyuṁ

Nippothentā catuddisā

Like massive boulders, mountains pressing against the sky

moving in from all sides, crushing the four directions,

Evaṁ jarā ca maccu ca

Adhivattanti pāṇino

Khattiye brāhmaṇe vesse

Sudde caṇḍāla-pukkuse.

In the same way, aging & death roll over living beings:

noble warriors, brāhmans, merchants,

workers, outcastes, & scavengers.

Na kiñci parivajjeti

Sabbam-evābhimaddati.

Na tattha hatthīnaṁ bhūmi.

Na rathānaṁ na pattiyā.

Na cāpi manta-yuddhena.

Sakkā jetuṁ dhanena vā.

They spare nothing. They trample everything.

Here elephants can hold no ground,

nor can chariots or infantry,

nor can a battle of spells or wealth win out.

Tasmā hi paṇḍito poso

Sampassaṁ attham-attano

Buddhe Dhamme ca Saṅghe ca.

Dhīro saddhaṁ nivesaye.

So a wise person, envisioning his own benefit,

enlightened, secures conviction

in the Buddha, Dhamma, & Saṅgha.

Yo dhammacārī kāyena

Vācāya uda cetasā

Idh’eva naṁ pasaṁsanti.

Pecca sagge pamodati.

One who practices the Dhamma in thought, word, & deed,

is praised here and, after death, rejoices in heaven. — SN 3:25

Ariyadhana Gāthā
Noble Wealth

Yassa saddhā Tathāgate

Acalā supatiṭṭhitā

Sīlañ-ca yassa kalyāṇaṁ

Ariya-kantaṁ pasaṁsitaṁ

One whose conviction in the Tathāgata

is unshakable, well-established,

whose virtue is admirable,

praised, cherished by the Noble Ones,

Saṅghe pasādo yassatthi

Ujubhūtañ-ca dassanaṁ

Adaḷiddoti taṁ āhu

Amoghan-tassa jīvitaṁ.

who has faith in the Saṅgha, straightforwardness, vision:

“Not poor,” they say of him. Not in vain his life.

Tasmā saddhañ-ca sīlañ-ca

Pasādaṁ dhamma-dassanaṁ

Anuyuñjetha medhāvī

Saraṁ buddhāna-sāsananti

So conviction & virtue, faith, & dhamma-vision

should be cultivated by the intelligent,

remembering the Buddhas’ teachings. — SN 11:14

Bhadd’eka-ratta Gāthā
An Auspicious Day

Atītaṁ nānvāgameyya

Nappaṭikaṅkhe anāgataṁ

Yad’atītam-pahīnantaṁ

Appattañ-ca anāgataṁ

You shouldn’t chase after the past, or place expectations on the future.

What is past is left behind. The future is as yet unreached.

Paccuppannañ-ca yo dhammaṁ

Tattha tattha vipassati

Asaṁhiraṁ asaṅkuppaṁ

Taṁ viddhā manubrūhaye

Whatever phenomenon is present, you clearly see right there, right there.

Unvanquished, unshaken, that’s how you develop the mind.

Ajjeva kiccam-ātappaṁ

Ko jaññā maraṇaṁ suve

Na hi no saṅgarantena

Mahāsenena maccunā

Doing your duty ardently today, for—who knows?—tomorrow: death.

There is no bargaining with Death & his mighty horde.

Evaṁ vihārim-ātāpiṁ

Aho-rattam-atanditaṁ

Taṁ ve bhaddeka-ratto’ti

Santo ācikkhate munīti.

Whoever lives thus ardently, relentlessly both day & night,

has truly had an auspicious day: So says the Peaceful Sage. — MN 131

Dhamma-niyāma Sutta
The Orderliness of the Dhamma

Evam-me sutaṁ, Ekaṁ samayaṁ Bhagavā, Sāvatthiyaṁ viharati, Jetavane Anāthapiṇḍikassa, ārāme.

I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s park.

Tatra kho Bhagavā bhikkhū āmantesi “Bhikkhavo ti.”

There he addressed the monks, saying, “Monks.”

“Bhadante ti” te bhikkhū Bhagavato paccassosuṁ.

“Yes, lord,” the monks responded to him.

Bhagavā etad-avoca.

The Blessed One said,

“Uppādā vā bhikkhave Tathāgatānaṁ anuppādā vā Tathāgatānaṁ, ṭhitāva sā dhātu dhammaṭṭhitatā dhamma-niyāmatā:

‘Sabbe saṅkhārā aniccāti.’

“Whether or not there is the arising of Tathāgatas, this property stands— this steadfastness of the Dhamma, this orderliness of the Dhamma: ‘All fabrications are inconstant.’

Taṁ Tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti, paññapeti paṭṭhappeti, vivarati vibhajati uttānī-karoti:

‘Sabbe saṅkhārā aniccāti.’

The Tathāgata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, makes it plain: ‘All fabrications are inconstant.’

Uppādā vā bhikkhave Tathāgatānaṁ anuppādā vā Tathāgatānaṁ, ṭhitāva sā dhātu dhammaṭṭhitatā dhamma-niyāmatā:

‘Sabbe saṅkhārā dukkhāti.’

Whether or not there is the arising of Tathāgatas, this property stands— this steadfastness of the Dhamma, this orderliness of the Dhamma: ‘All fabrications are stressful.’

Taṁ Tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti, paññapeti paṭṭhappeti, vivarati vibhajati uttānī-karoti:

‘Sabbe saṅkhārā dukkhāti.’

The Tathāgata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, makes it plain: ‘All fabrications are stressful.’

Uppādā vā bhikkhave Tathāgatānaṁ anuppādā vā Tathāgatānaṁ, ṭhitāva sā dhātu dhammaṭṭhitatā dhamma-niyāmatā:

‘Sabbe dhammā anattāti.’

Whether or not there is the arising of Tathāgatas, this property stands— this steadfastness of the Dhamma, this orderliness of the Dhamma: ‘All phenomena are not-self.

Taṁ Tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti, paññapeti paṭṭhappeti, vivarati vibhajati uttānī-karoti:

‘Sabbe dhammā anattāti.’”

The Tathāgata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, makes it plain: ‘ All phenomena are not-self.’”

Idam-avoca Bhagavā.

Attamanā te bhikkhū Bhagavato bhāsitaṁ, abhinandunti.

That is what the Blessed One said. Gratified, the monks delighted in his words. — AN 3:137

The Stilling of Fabrications

Aniccā vata saṅkhārā

Uppāda-vaya-dhammino.

Uppajjitvā nirujjhanti

Tesaṁ vūpasamo sukho.

Sabbe sattā maranti ca

Mariṅsu ca marissare.

Tath’evāhaṁ marissāmi

N’atthi me ettha saṅsayo.

How inconstant are fabrications! Their nature: to arise & pass away.

They disband as they are arising. Their total stilling is bliss. — DN 16

Girimānanda Sutta
To Girimānanda

[Evam-me sutaṁ.] Ekaṁ samayaṁ Bhagavā, Sāvatthiyaṁ viharati Jetavane Anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā Girimānando, ābādhiko hoti dukkhito bāḷha-gilāno.

On one occasion the Blessed One was staying near Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion Ven. Girimānanda was diseased, in pain, severely ill.

Atha kho āyasmā Ānando yena Bhagavā tenupasaṅkami. Upasaṅkamitvā Bhagavantaṁ abhivādetvā ekam-antaṁ nisīdi. Ekam-antaṁ nisinno kho āyasmā Ānando Bhagavantaṁ etad-avoca, “Āyasmā bhante Girimānando, ābādhiko hoti dukkhito bāḷha-gilāno. Sādhu bhante Bhagavā yen’āyasmā Girimānando ten’upasaṅkamatu, anukampaṁ upādāyāti.”

Then Ven. Ānanda went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “Lord, Ven. Girimānanda is diseased, in pain, severely ill. It would be good if the Blessed One would visit Ven. Girimānanda, out of sympathy for him.”

“Sace kho tvaṁ Ānanda, Girimānandassa bhikkhuno upasaṅkamitvā, dasa saññā bhāseyyāsi, ṭhānaṁ kho pan’etaṁ vijjati, yaṁ Girimānandassa bhikkhuno dasa saññā sutvā, so ābādho ṭhānaso paṭipassambheyya. Katamā dasa?

“Ānanda, if you go to the monk Girimānanda and tell him ten perceptions, it’s possible that when he hears the ten perceptions his disease may subside. Which ten?

Anicca-saññā anatta-saññā, asubha-saññā ādīnava-saññā, pahāna-saññā virāga-saññā, nirodha-saññā sabba-loke anabhirata-saññā, sabba-saṅkhāresu anicchā-saññā ānāpāna-sati.

The perception of inconstancy, the perception of not-self, the perception of unattractiveness, the perception of drawbacks, the perception of abandoning, the perception of dispassion, the perception of cessation, the perception of distaste for every world, the perception of the undesirability of all fabrications, mindfulness of in-&-out breathing.

[1] Katamā c’Ānanda anicca-saññā? Idh’Ānanda bhikkhu arañña-gato vā rukkha-mūla-gato vā suññāgāra-gato vā, iti paṭisañcikkhati: ‘Rūpaṁ aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccanti.’ Iti imesu pañcasu upādānakkhandhesu, aniccānupassī viharati. Ayaṁ vuccat’Ānanda anicca-saññā.

And what is the perception of inconstancy? There is the case where a monk—having gone to the wilderness, to the shade of a tree, or to an empty building—reflects thus: ‘Form is inconstant, feeling is inconstant, perception is inconstant, fabrications are inconstant, consciousness is inconstant.’ Thus he remains focused on inconstancy with regard to the five aggregates. This, Ānanda, is called the perception of inconstancy.

[2] Katamā c’Ānanda anatta-saññā? Idh’Ānanda bhikkhu arañña-gato vā rukkha-mūla-gato vā suññāgāra-gato vā, iti paṭisañcikkhati: ‘Cakkhuṁ anattā rūpaṁ anattā. Sotaṁ anattā saddā anattā. Ghānaṁ anattā gandhā anattā. Jivhā anattā rasā anattā. Kāyo anattā phoṭṭhabbā anattā. Mano anattā dhammā anattāti.’ Iti imesu chasu ajjhattika-bāhiresu āyatanesu, anattānupassī viharati. Ayaṁ vuccat’Ānanda anatta-saññā.

And what is the perception of not-self? There is the case where a monk—having gone to the wilderness, to the shade of a tree, or to an empty building—reflects thus: ‘The eye is not-self; forms are not-self. The ear is not-self; sounds are not-self. The nose is not-self; aromas are not-self. The tongue is not-self; flavors are not-self. The body is not-self; tactile sensations are not-self. The intellect is not-self; ideas are not-self.’ Thus he remains focused on not-selfness with regard to the six inner & outer sense media. This is called the perception of not-self.

[3] Katamā c’Ānanda asubha-saññā? Idh’Ānanda bhikkhu imam-eva kāyaṁ uddhaṁ pādatalā, adho kesa-matthakā, taca-pariyantaṁ, pūraṁ nānappakārassa asucino paccavekkhati: ‘Atthi imasmiṁ kāye, kesā lomā nakhā dantā taco, maṁsaṁ nhārū aṭṭhī aṭṭhi-miñjaṁ, vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ, antaṁ antaguṇaṁ udariyaṁ karīsaṁ, pittaṁ semhaṁ pubbo lohitaṁ sedo medo, assu vasā kheḷo siṅghāṇikā lasikā muttanti.’ Iti imasmiṁ kāye, asubhānupassī viharati. Ayaṁ vuccat’Ānanda asubha-saññā.

And what is the perception of unattractiveness? There is the case where a monk ponders this very body—from the soles of the feet on up, from the crown of the head on down, surrounded by skin, filled with all sorts of unclean things: ‘There is in this body: hair of the head, hair of the body, nails, teeth, skin, muscle, tendons, bones, bone marrow, spleen, heart, liver, membranes, kidneys, lungs, large intestines, small intestines, gorge, feces, gall, phlegm, lymph, blood, sweat, fat, tears, oil, saliva, mucus, oil in the joints, urine.’ Thus he remains focused on unattractiveness with regard to this very body. This is called the perception of unattractiveness.

[4] Katamā c’Ānanda ādīnava-saññā? Idh’Ānanda bhikkhu arañña-gato vā rukkha-mūla-gato vā suññāgāra-gato vā, iti paṭisañcikkhati: ‘Bahu-dukkho kho ayaṁ kāyo bahu-ādīnavo. Iti imasmiṁ kāye, vividhā ābādhā uppajjanti, seyyathīdaṁ: cakkhu-rogo, sota-rogo, ghāna-rogo, jivhā-rogo, kāya-rogo, sīsa-rogo, kaṇṇa-rogo, mukha-rogo, danta-rogo, kāso sāso pināso, ḍaho jaro kucchi-rogo, mucchā pakkhandikā sulā visūcikā, kuṭṭhaṁ gaṇḍo kilāso, soso apamāro, dandu kaṇḍu kacchu, rakhasā vitacchikā, lohitaṁ pittaṁ madhumeho, aṁsā piḷakā bhagandalā, pitta-samuṭṭhānā ābādhā, semha-samuṭṭhānā ābādhā, vāta-samuṭṭhānā ābādhā, sannipātikā ābādhā, utupariṇāmajā ābādhā, visama-parihārajā ābādhā, opakkamikā ābādhā, kamma-vipākajā ābādhā, sītaṁ uṇhaṁ, jighacchā pipāsā, uccāro passāvoti.’ Iti imasmiṁ kāye, ādīnavānupassī viharati. Ayaṁ vuccat’Ānanda ādīnava-saññā.

And what is the perception of drawbacks? There is the case where a monk—having gone to the wilderness, to the foot of a tree, or to an empty dwelling—reflects thus: ‘This body has many pains, many drawbacks. In this body many kinds of disease arise, such as: seeing-diseases, hearing- diseases, nose-diseases, tongue-diseases, body-diseases, head-diseases, ear- diseases, mouth-diseases, teeth-diseases, cough, asthma, catarrh, fever, aging, stomach-ache, fainting, dysentery, grippe, cholera, leprosy, boils, ringworm, tuberculosis, epilepsy, skin-diseases, itch, scab, psoriasis, scabies, jaundice, diabetes, hemorrhoids, fistulas, ulcers; diseases arising from bile, from phlegm, from the wind-property, from combinations of bodily humors, from changes in the weather, from uneven care of the body, from attacks, from the result of kamma; cold, heat, hunger, thirst, defecation, urination.’ Thus he remains focused on drawbacks with regard to this body. This is called the perception of drawbacks.

[5] Katamā c’Ānanda pahāna-saññā? Idh’Ānanda bhikkhu uppannaṁ kāma-vitakkaṁ nādhivāseti, pajahati vinodeti, byantī-karoti anabhāvaṁ gameti. Uppannaṁ byāpāda-vitakkaṁ nādhivāseti, pajahati vinodeti, byantī-karoti anabhāvaṁ gameti. Uppannaṁ vihiṁsā-vitakkaṁ nādhivāseti, pajahati vinodeti, byantī-karoti anabhāvaṁ gameti. Uppann’uppanne pāpake akusale dhamme nādhivāseti, pajahati vinodeti, byantī-karoti anabhāvaṁ gameti. Ayaṁ vuccat’Ānanda pahāna-saññā.

And what is the perception of abandoning? There is the case where a monk doesn’t acquiesce to an arisen thought of sensuality. He abandons it, destroys it, dispels it, & wipes it out of existence. He doesn’t acquiesce to an arisen thought of ill-will. He abandons it, destroys it, dispels it, & wipes it out of existence. He doesn’t acquiesce to an arisen thought of harmfulness. He abandons it, destroys it, dispels it, & wipes it out of existence. He doesn’t acquiesce to any arisen evil, unskillful qualities. He abandons them, destroys them, dispels them, & wipes them out of existence. This is called the perception of abandoning.

[6] Katamā c’Ānanda virāga-saññā? Idh’Ānanda bhikkhu arañña-gato vā rukkha-mūla-gato vā suññāgāra-gato vā, iti paṭisañcikkhati: ‘Etaṁ santaṁ etaṁ paṇītaṁ, yad’idaṁ sabba-saṅkhāra-samatho, sabbūpadhi-paṭinissaggo, taṇhakkhayo virāgo nibbānanti.’ Ayaṁ vuccat’Ānanda virāga-saññā.

And what is the perception of dispassion? There is the case where a monk—having gone to the wilderness, to the shade of a tree, or to an empty building—reflects thus: ‘This is peace, this is exquisite—the stilling of all fabrications, the relinquishment of all acquisitions, the ending of craving, dispassion, unbinding.’ This is called the perception of dispassion.

[7] Katamā c’Ānanda nirodha-saññā? Idh’Ānanda bhikkhu arañña-gato vā rukkha-mūla-gato vā suññāgāra-gato vā, iti paṭisañcikkhati: ‘Etaṁ santaṁ etaṁ paṇītaṁ, yad’idaṁ sabba-saṅkhāra-samatho, sabbūpadhi-paṭinissaggo, taṇhakkhayo nirodho nibbānanti.’ Ayaṁ vuccat’Ānanda nirodha-saññā.

And what is the perception of cessation? There is the case where a monk—having gone to the wilderness, to the shade of a tree, or to an empty building—reflects thus: ‘This is peace, this is exquisite—the stilling of all fabrications, the relinquishment of all acquisitions, the ending of craving, cessation, unbinding.’ This is called the perception of cessation.

[8] Katamā c’Ānanda sabba-loke anabhirata-saññā? Idh’Ānanda bhikkhu, ye loke upāyupādānā, cetaso adhiṭṭhānābhinivesānusayā, te pajahanto viramati na upādiyanto. Ayaṁ vuccat’Ānanda sabba-loke anabhirata-saññā.

And what is the perception of distaste for every world? There is the case where a monk abandoning any attachments, clingings, fixations of awareness, biases, or obsessions with regard to any world, refrains from them and does not get involved. This is called the perception of distaste for every world.

[9] Katamā c’Ānanda sabba-saṅkhāresu anicchā-saññā? Idh’Ānanda bhikkhu sabba-saṅkhārehi aṭṭiyati harāyati jigucchati. Ayaṁ vuccat’Ānanda sabba-saṅkhāresu anicchā-saññā.

And what is the perception of the undesirability of all fabrications? There is the case where a monk feels horrified, humiliated, & disgusted with all fabrications. This is called the perception of the undesirability of all fabrications.

[10] Katamā c’Ānanda ānāpāna-sati? Idh’Ānanda bhikkhu arañña-gato vā rukkha-mūla-gato vā suññāgāra-gato vā, nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā, so sato’va assasati sato passasati.

And what is mindfulness of in-&-out breathing? There is the case where a monk—having gone to the wilderness, to the shade of a tree, or to an empty building—sits down folding his legs crosswise, holding his body erect, and setting mindfulness to the fore. Always mindful, he breathes in; mindful he breathes out.

Dīghaṁ vā assasanto ‘dīghaṁ assasāmīti’ pajānāti; dīghaṁ vā passasanto ‘dīghaṁ passasāmīti’ pajānāti.

Rassaṁ vā assasanto ‘rassaṁ assasāmīti’ pajānāti; rassaṁ vā passasanto rassaṁ passasāmīti’ pajānāti.

‘Sabba-kāya-paṭisaṁvedī assasissāmīti’ sikkhati; ‘sabba-kāya-paṭisaṁvedī passasissāmīti’ sikkhati.

‘Passambhayaṁ kāya-saṅkhāraṁ assasissāmīti’ sikkhati; ‘passambhayaṁ kāya-saṅkhāraṁ passasissāmīti’ sikkhati.

Breathing in long, he discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long.’ Or breathing in short, he discerns, ‘I am breathing in short’; or breathing out short, he discerns, ‘I am breathing out short.’ He trains himself, ‘I will breathe in sensitive to the entire body.’ He trains himself, ‘I will breathe out sensitive to the entire body.’ He trains himself, ‘I will breathe in calming bodily fabrication.’ He trains himself, ‘I will breathe out calming bodily fabrication.’

Pīti-paṭisaṁvedī assasissāmīti’ sikkhati; ‘pīti-paṭisaṁvedī passasissāmīti’ sikkhati.

‘Sukha-paṭisaṁvedī assasissāmīti’ sikkhati; ‘sukha-paṭisaṁvedī passasissāmīti’ sikkhati.

‘Citta-saṅkhāra-paṭisaṁvedī assasissāmīti’ sikkhati; ‘citta-saṅkhāra-paṭisaṁvedī passasissāmīti’ sikkhati.

‘Passambhayaṁ citta-saṅkhāraṁ assasissāmīti’ sikkhati; ‘passambhayaṁ citta-saṅkhāraṁ passasissāmīti’ sikkhati.

He trains himself, ‘I will breathe in sensitive to rapture.’ He trains himself, ‘I will breathe out sensitive to rapture.’ He trains himself, ‘I will breathe in sensitive to pleasure.’ He trains himself, ‘I will breathe out sensitive to pleasure.’ He trains himself, ‘I will breathe in sensitive to mental fabrication.’ He trains himself, ‘I will breathe out sensitive to mental fabrication.’ He trains himself, ‘I will breathe in calming mental fabrication.’ He trains himself, ‘I will breathe out calming mental fabrication.’

‘Citta-paṭisaṁvedī assasissāmīti’ sikkhati; ‘citta-paṭisaṁvedī passasissāmīti’ sikkhati.

‘Abhippamodayaṁ cittaṁ assasissāmīti’ sikkhati; ‘abhippamodayaṁ cittaṁ passasissāmīti’ sikkhati.

‘Samādahaṁ cittaṁ assasissāmīti’ sikkhati; ‘samādahaṁ cittaṁ passasissāmīti’ sikkhati.

‘Vimocayaṁ cittaṁ assasissāmīti’ sikkhati; ‘vimocayaṁ cittaṁ passasissāmīti’ sikkhati.

He trains himself, ‘I will breathe in sensitive to the mind.’ He trains himself, ‘I will breathe out sensitive to the mind.’ He trains himself, ‘I will breathe in satisfying the mind.’ He trains himself, ‘I will breathe out satisfying the mind.’ He trains himself, ‘I will breathe in steadying the mind.’ He trains himself, ‘I will breathe out steadying the mind. He trains himself, ‘I will breathe in releasing the mind.’ He trains himself, ‘I will breathe out releasing the mind.’

‘Aniccānupassī assasissāmīti’ sikkhati; ‘aniccānupassī passasissāmīti’ sikkhati.

‘Virāgānupassī assasissāmīti’ sikkhati; ‘virāgānupassī passasissāmīti’ sikkhati.

‘Nirodhānupassī assasissāmīti’ sikkhati; ‘nirodhānupassī passasissāmīti’ sikkhati.

‘Paṭinissaggānupassī assasissāmīti’ sikkhati; ‘paṭinissaggānupassī passasissāmīti’ sikkhati.

Ayaṁ vuccat’Ānanda ānāpāna-sati.

He trains himself, ‘I will breathe in focusing on inconstancy.’ He trains himself, ‘I will breathe out focusing on inconstancy.’ He trains himself, ‘I will breathe in focusing on dispassion [lit: fading].’ He trains himself, ‘I will breathe out focusing on dispassion.’ He trains himself, ‘I will breathe in focusing on cessation.’ He trains himself, ‘I will breathe out focusing on cessation.’ He trains himself, ‘I will breathe in focusing on relinquishment.’ He trains himself, ‘I will breathe out focusing on relinquishment.’ This, Ānanda, is called mindfulness of in-&-out breathing.

Sace kho tvaṁ Ānanda, Girimānandassa bhikkhuno upasaṅkamitvā imā dasa saññā bhāseyyāsi, ṭhānaṁ kho pan’etaṁ vijjati, yaṁ Girimānandassa bhikkhuno imā dasa saññā sutvā, so ābādho ṭhānaso paṭipassambheyyāti.”

Now, Ānanda, if you go to the monk Girimānanda and tell him these ten perceptions, it’s possible that when he hears these ten perceptions his disease may subside.”

Atha kho āyasmā Ānando, Bhagavato santike imā dasa saññā uggahetvā, yen’āyasmā Girimānando ten’upasaṅkami. Upasaṅkamitvā āyasmato Girimānandassa imā dasa saññā abhāsi.

Then Ven. Ānanda, having learned these ten perceptions in the Blessed One’s presence, went to Ven. Girimānanda and told them to him.

Atha kho āyasmato Girimānandassa imā dasa saññā sutvā, so ābādho ṭhānaso paṭipassambhi. Vuṭṭhahi c’āyasmā Girimānando tamhā ābādhā. Tathā pahīno ca pan’āyasmato Girimānandassa, so ābādho ahosīti.

As Ven. Girimānanda heard these ten perceptions, his disease immediately subsided. And Ven. Girimānanda recovered from his disease. That was how Ven. Girimānanda’s disease was abandoned. — AN 10:60