6. Sacittavaggo | 10 | Aṅguttara

Aṅguttara Nikāya
2. Dutiyapaṇṇāsakaṃ –– The second fifty
006. Sacittavaggo –– The section on one’s mind

1. Sacitta suttaṃ –– 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. Sāriputta suttaṃ –– 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. Samatha suttaṃ –– 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. Parihāna suttaṃ 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. Paṭhamasaññā suttaṃ –– First on perceptions

56. Bhikkhus, these 10 perceptions developed and made much are beneficial and fruitful, dives in deathlessness and ends in deathlessness. What 10?

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 10 perceptions developed and made much are beneficial and fruitful, dives in deathlessness and ends in deathlessness.

7. Ḍutiyasaññā suttaṃ –– Second on perceptions

57. Bhikkhus, these 10 perceptions developed and made much are beneficial and fruitful, dives in deathlessness and ends in deathlessness. What 10?

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 10 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. Pabbajjā suttaṃ –– 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.

[60] 10. Girimānandasuttaṃ –– Venerable Girimananda

The Discourse to Girimānanda

Thus I heard:

At one time the Fortunate One was dwelling near Sāvatthī at Anāthapiṇḍika’s grounds in Jeta’s Wood.

Then at that time venerable Girimānanda was afflicted, suffering, and very sick.

Then venerable Ānanda approached the Fortunate One, and after approaching and worshipping the Fortunate One, he sat down on one side.

While sitting on one side venerable Ānanda said this to the Fortunate One:

“Reverend Sir, venerable Girimānanda is afflicted, suffering, and very sick. Please, reverend Sir, may the Fortunate One approach venerable Girimānanda, taking pity on him.”

“If you, Ānanda, having approached the monk Girimānanda, were to recite 10 perceptions, then it is possible that having heard the 10 perceptions, the monk Girimānanda’s affliction would immediately abate.

What are the 10?

1. Now what, Ānanda, is the perception of impermanence?

Here, Ānanda, a monk who has gone to the wilderness, or to the root of a tree, or to an empty place, considers thus:

Thus in regard to these 5 constituents (of mind and body) he dwells contemplating impermanence.

This, Ānanda, is called the perception of impermanence.

2. Now what, Ānanda, is the perception of non-self?

Here, Ānanda, a monk who has gone to the wilderness, or to the root of a tree, or to an empty place, considers thus:

Thus in regard to these 6 internal and external sense spheres he dwells contemplating non-self.

This, Ānanda, is called the perception of non-self.

3. Now what, Ānanda, is the perception of the unattractive?

Here, Ānanda, a monk (in regard to) this body - from the sole of the feet upwards, from the hair of the head down, bounded by the skin, and filled with manifold impurities - reflects (thus):

There are in this body:

Thus in regard to this body he dwells contemplating what is unattractive.

This, Ānanda, is called the perception of the unattractive.

4. Now what, Ānanda, is the perception of danger?

Here, Ānanda, a monk who has gone to the wilderness, or to the root of a tree, or to an empty place, considers thus:

This body has many sufferings, many dangers, thus, in connection with this body, various afflictions arise, like this:

eye-disease, ear-disease, nose-disease, tongue-disease, body-disease,
head-disease, ear-disease, mouth-disease, tooth-disease,
cough, asthma, catarrh, pyrexia, fever,
stomach-ache, fainting, diarrhoea, gripes, cholera,
leprosy, boils, eczema, consumption, epilepsy,
ringworm, itch, scab, chickenpox, scabies,
haemorrhage, diabetes, piles, cancer, ulcers,

afflictions arising from excess bile,
afflictions arising from excess phlegm,
afflictions arising from excess wind,
afflictions arising from a conflict of humours,
afflictions born of a change of season,
afflictions born of not being careful,
afflictions from being attacked,
afflictions born as a result of (previous unwholesome) actions, cold, heat, hunger, thirst, stool, urine.

Thus, in regard to this body, he dwells contemplating danger.

This, Ānanda, is called the perception of danger.

5. Now what, Ānanda, is the perception of giving up?

Here, Ānanda, a monk does not consent to thoughts of sense desire that have arisen, (these) he gives up, dispels, brings to an end, and makes non-existent.

He does not consent to thoughts of ill-will that have arisen,
(these) he gives up, dispels, brings to an end, and makes non-existent.

He does not consent to thoughts of violence that have arisen,
(these) he gives up, dispels, brings to an end, and makes non-existent.

He does not consent to any bad, unwholesome, thoughts that have arisen,
(these) he gives up, dispels, brings to an end, and makes non-existent.

This, Ānanda, is called the perception of giving up.

6. Now what, Ānanda, is the perception of dispassion?

Here, Ānanda, a monk who has gone to the wilderness, or to the root of a tree, or to an empty place, considers thus:

 This is peaceful, this is excellent,

that is to say:

This, Ānanda, is called the perception of dispassion.

7. Now what, Ānanda, is the perception of cessation?

Here, Ānanda, a monk who has gone to the wilderness, or to the root of a tree, or to an empty place, considers thus:

This is peaceful, this is excellent,

that is to say:

This, Ānanda, is called the perception of cessation.

8. Now what, Ānanda, is the perception of non-delight in the whole world?

Here, Ānanda, a monk in regard to whatever in the world are selfish means and attachments, or mental determinations, settled beliefs, and tendencies, giving these up, not being attached, he abstains (from them).

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

9. Now what, Ānanda, is the perception of impermanence in all processes?

Here, Ānanda, a monk in regard to all processes is distressed, ashamed, and disgusted.

This, Ānanda, is the perception of impermanence in all processes.

10. Now what, Ānanda, is mindfulness while breathing?

Here, Ānanda, a monk who has gone to the wilderness, or to the root of a tree, or to an empty place, sits down.

After folding his legs crosswise, setting his body straight, and establishing mindfulness at the front, ever mindful he breathes in, mindful he breathes out.

While breathing in long, he knows “I am breathing in long”,
while breathing out long, he knows “I am breathing out long”,
while breathing in short, he knows “I am breathing in short”,
while breathing out short, he knows “I am breathing out short”,

he trains like this: experiencing the whole body I will breathe in,
he trains like this: experiencing the whole body I will breathe out,
he trains like this: making the bodily process calm I will breathe in,
he trains like this: making the bodily process calm I will breathe out.

He trains like this: experiencing joy I will breathe in,
he trains like this: experiencing joy I will breathe out,
he trains like this: experiencing pleasure I will breathe in,
he trains like this: experiencing pleasure I will breathe out,

he trains like this: experiencing the mental process I will breathe in,
he trains like this: experiencing the mental process I will breathe out,
he trains like this: making the mental process calm I will breathe in,
he trains like this: making the mental process calm I will breathe out.

He trains like this: experiencing the mind I will breathe in,
he trains like this: experiencing the mind I will breathe out,
he trains like this: gladdening the mind I will breathe in,
he trains like this: gladdening the mind I will breathe out,

he trains like this: concentrating the mind I will breathe in,
he trains like this: concentrating the mind I will breathe out,
he trains like this: freeing the mind I will breathe in,
he trains like this: freeing the mind I will breathe out.

He trains like this: contemplating impermanence I will breathe in,
he trains like this: contemplating impermanence I will breathe out,
he trains like this: contemplating dispassion I will breathe in,
he trains like this: contemplating dispassion I will breathe out,

he trains like this: contemplating cessation I will breathe in,
he trains like this: contemplating cessation I will breathe out,
he trains like this: contemplating letting go I will breathe in,
he trains like this: contemplating letting go I will breathe out.

This, Ānanda, is mindfulness while breathing.

If you, Ānanda, having approached the monk Girimānanda, were to recite these 10 perceptions, then it is possible that having heard the 10 perceptions, the monk Girimānanda’s affliction would immediately abate.”

Then venerable Ānanda, having learned these 10 perceptions from the Fortunate One, approached venerable Girimānanda, and after approaching he recited these 10 perceptions to venerable Girimānanda.

Then, having heard these 10 perceptions, venerable Girimānanda’s affliction immediately abated, and venerable Girimānanda arose from that affliction, and by that venerable Girimānanda’s affliction was brought to an end.