Anguththara Nikaya- Dasaka Nipatha Pali- Sachiththa Waggaya
Remember that this is the sutra where the Buddha advised Girimananda thero on how to identify his illness on his own.
Thus, I have heard.
Once, when the Buddha lived at Jethawanaramaya in the City of Sawath, a monk named Girimananda was seriously ill and was suffering severely.
Then, one day, monk Ananda came to the Buddha, bowed, and sat beside him. Monk Ananda, who sat next to him, said this to the Blessed One:
“Blessed One, monk Girimananda is very ill and is suffering very sadly. It would be very good if you could pity him and kindly pay him a visit.
“Then, Ananda, you should go to Girimananda and teach these ten forms of meditation. Once Girimananda hears this and understands the cause of his illness, the cause of his illness will subside.
What are these ten forms of meditation?
- Anichcha Saknkna~ –
Understanding wisely that neither anything in this world nor one’s original willingness-reluctance stays the same as it was. - Anaththa Saknkna~ –
Understanding wisely that everything and everyone in this world, including oneself, is subject to the doctrine that emerges, wears out, and disappears. - Asubha Saknkna~ – Understanding wisely that the body which is grasped as ‘I’ or ‘Mine’ needs to be cleaned every moment, as it is surrounded by impure excreta, repulsive in nature and composed of the four great elements.
- A~di~nava Saknkna~ – Understanding wisely that the body which is grasped as ‘I’ or ‘Mine’ consists of the four great elements that are prone to various physical diseases, wear and tear, and sudden ruptures.
- Paha~na Saknkna~ – Understanding wisely that the ‘Craving-Obstinacy-Arrogance’ which causes the grasping of the body and mind as ‘I am-my-my soul’ should be eliminated.
- Vira~ga Saknkna~ – One should eliminate the Craving to eliminate all the defilements, which leads to rebirth.
Meditating wisely on supreme pacification, attained by being non-attached to Craving. - Nirodha Saknkna~ – One should not be attached to Craving to eliminate all the defilements, which leads to rebirth.
Meditating wisely, on supreme pacification, attained by banishing the Craving. - Sabbalo~ke Anabhiratha Saknkna~ –
Understanding wisely the way of liberation that can be achieved through eliminating even the dormant ‘Craving -Obstinacy- Arrogance’ completely, which causes the occurrences of those worlds by understanding all the worlds that arise within oneself. - Sabbasangka~resu Anichchah Saknkna~ –
Understanding wisely that one should be frustrated and loathe the dimensions of willingness-reluctance, good-bad, high-low, which is built up by grasping one’s own body and mind as ‘I- Mine- My Soul’ because of being ignorant,
Understanding that one should be free from those low attitudes and eliminate the causes of their occurrence in the future. - A~na~pa~nasathi –
Understanding wisely that the body or mind is ‘not I- not Mine- not My soul’ by Reflecting on the above acquired correct understanding of his own body and mind, which he thought to be his own and concentrating the mind through contemplating the arising and ceasing of inhalation and exhalation.
A~nanada, what is called ‘Anichcha Saknkna~’?
The monk goes to a forest, or the base of a tree, or an empty place free from disturbances and contemplates wisely.
Images or objects – ‘Ru~pa’
That the images of myself or others or objects do not stay permanently according to my will,
Sensation – ‘Vedana~’
That my seeing-hearing-smelling-tasting-feeling-memorising- do not stay permanently according to my will,
Perception – ‘Saknkna~’
That perception does not stay permanently according to my will,
Notions or preconceived thoughts – ‘Sangka~ra’
That the ideas or thoughts formed as likes-dislikes, good-bad, high-low, do not stay permanently according to my will,
Consciousness or especially grasped thought – ‘Viknkna~na’
That even the ideas or thoughts which I have specially grasped from those notions do not stay permanently according to my will,
Understanding wisely that even the five elements of a thought that are grasped as “I – Mine – My Soul” (‘Pakncha Upa~da~naskandha’) do not stay permanently according to my will,
A~nanda, this is the ‘Anichcha Saknkna~’.
A~nanda, what is called ‘Anaththa Saknkna~’?
The monk goes to a forest, or the base of a tree, or an empty place free from disturbances and contemplates wisely.
Understanding that the images one’s eye searches for and the way of seeing them are subject to change, wear, decay, depletion and cease, similar to how they arise.
Understanding that the one’s eye and the images that come into contact with the eye are subject to change, wear, decay, depletion and cease, similar to how they arise.
Understanding that the sounds one’s ear searches for and the way of hearing them are subject to change, wear, decay, depletion and cease, similar to how they arise.
Understanding that the one’s ear and the sounds that come into contact with the ear are subject to change, wear, decay, depletion and cease, similar to how they arise.
Understanding that the smell one’s nose searches for and the way of smelling them are subject to change, wear, decay, depletion and cease, similar to how they arise.
Understanding that the one’s nose and the smells that come into contact with the nose are subject to change, wear, decay, depletion and cease, similar to how they arise.
Understanding that the tastes one’s tongue searches for and the way of tasting them are subject to change, wear, decay, depletion and cease, similar to how they arise.
Understanding that one’s tongue and the tastes that come into contact with the tongue are subject to change, wear, decay, depletion and cease, similar to how they arise.
Understanding that the touches one’s body searches for and the way of feeling them are subject to change, wear, decay, depletion and cease, similar to how they arise.
Understanding that one’s body and the touches that come into contact with the body are subject to change, wear, decay, depletion and cease, similar to how they arise.
Understanding that the memories one’s mind searches for, and the way of remembering them are subject to change, wear, decay, depletion and cease, similar to how they arise.
Understanding that one’s mind and the memories that come into contact with the mind are subject to change, wear, decay, depletion and cease, similar to how they arise.
In this way, living with the understanding that the external and internal six entities are only parts of the four great elements, which are not permanent, do not stay the same and are subject to arise and cease away.
A~nanada this is the ‘Anaththa Saknkna~’.
A~nanda, what is called ‘Asubha Saknkna~’?
A~nanda, the monk, meditates, wisely contemplating on the body from the top of his head to the soles of his feet, covered with skin that needs frequent cleaning and full of various parts filled with excrement.
He meditates, wisely investigating, wisely inquiring, wisely contemplating, on the Hair, Body hair, Nails, Teeth, Skin, Flesh, Veins, Bones, Marrow, Kidneys, Heart, Liver, Lungs, Spleen, Chest Muscles, Small Intestines, Large Intestines, Undigested Food, Faeces, Bile, Phlegm, Full of Blood, sweat, fat, tears that hold the power of life, saliva, snot, pus, urine which can be seen on the body.
A~nanada this is the ‘Asubha Saknkna~’.
A~nanda, what is called ‘A~di~nava Saknkna~’?
The monk goes to a forest, or the base of a tree, or an empty place free from disturbances and contemplates wisely.
Understanding wisely that this body is one with many sorrows and calamities. This body is subject to various diseases.
Understanding wisely that this body is subject to be victimised to so many diseases such as Sight defects, hearing defects, nose diseases, tongue diseases, body diseases, head diseases, ear diseases, mouth diseases, teeth diseases,
lip diseases, cough, fever, diarrhea, fever, stomach problems, fainting, Dysentery, pain, cholera, rash, gout, asthma, tuberculosis, epilepsy, eczema, pruritus, nail tip disease, special rash, blood diseases, bile diseases, diabetes, paralysis, blisters, Tumors or wounds in the urinary tract, diseases caused by bile irritation, diseases caused by phlegm irritation, diseases caused by air irritation, diseases caused by diseases, diseases caused by changes in season, diseases caused by the side effects of drugs taken for various diseases, diseases caused by tricks caused by others, ailments caused by repercussions of previous deeds, cold, heat, hunger, thirst, diseases and irritations caused when discharging faeces and urine etc.
A~nanda, this is the ‘A~di~nava Saknkna~’.
A~nanda, what is called ‘Paha~na Saknkna~’?
A~nanda, the monk does not tolerate lustful thoughts born in him; he excludes them, banishes them, ends them, and ensures they do not arise again.
does not tolerate hateful thoughts born in him; he excludes them, banishes them, ends them, and ensures they do not arise again.
does not tolerate harmful thoughts born in him; he excludes them, banishes them, ends them, and ensures they do not arise again.
does not tolerate all evil and defile thoughts born or to be born in him; he excludes them, banishes them, ends them, and ensures they do not arise again.
A~nanda, this is the ‘Paha~na Saknkna~’.
A~nanda, what is called ‘Vira~ga Saknkna~’?
The monk goes to a forest, or the base of a tree, or an empty place free from disturbances and contemplates wisely.
He ponders wisely on the supreme pacification attained by being non-attached to the Craving as he strives to be not attached to the Craving to eliminate the “Craving-Obstinacy-Arrogance” which grasped as “I- Mine-My soul” and all the defilements which lead to rebirth.
A~nanda, this is the ‘Vira~ga Saknkna~’.
A~nanda, what is called ‘Nirodha Saknkna~’?
The monk goes to a forest, or the base of a tree, or an empty place free from disturbances and contemplates wisely.
He ponders wisely on the supreme pacification attained by banishing the Craving as he strives to banish the Craving to eliminate the “Craving-Obstinacy-Arrogance” which grasped as “I- Mine-My soul” and all the defilements which lead to rebirth.
A~nanda, this is the ‘Nirodha Saknkna~’.
A~nanda, What is called ‘Sabba Loke Anabhiratha Saknkna~’?
A~nanda, this bhikkhu wisely contemplates Craving for Sensual Pleasure- Craving for Existence- Craving for Non-Existenace which causes all the suffering such as birth, ageing, decaying, victimising to various diseases, etc. and strives to banish even the dormant ‘Craving’ completely by separating from all the worlds that arise within him.
A~nanda, this is the ‘Sabba Loke Anabhiratha Saknkna~’.
A~nanda, what is called ‘Sabba Sangka~resu Anichcha Saknkna~’?
Ananda, after this bhikkhu understood that the body and mind which he has recognised so far as ‘I-Mine-My soul’ does not exist according to his will and that even his original desire does not stay the same, he strives to emphasise wisely that he should be frustrated and loathe the dimensions of willingness-reluctance, good-bad, high-low, which built up by grasping one’s own body and mind as ‘I- Mine- My Soul’ because of being ignorance. At the same time he strives diligently to get rid of those dimensions.
A~nanda, this is the ‘Sabba Sangka~resu Anichcha Saknkna~’.
A~nanda, what is called ‘A~na~pa~na Sathi’?
A~nanda, the monk goes to a forest, or the base of a tree, or an empty place free from disturbances and sits in the lotus pose and starts meditating wisely, keeping the body straight and being conscious with a beneficial determination.
He concentrates on his inhalation and exhalation and starts to investigate his breathing, looking at it wisely.
This bhikkhu is gradually becoming aware of the exhalation process, seeing its nature wisely, watching wisely, and meditating wisely.
Thus, this monk, who observes breathing for a while, begins to see its true nature wisely.
Inhaling and Exhaling.
When he inhales a long breath, he knows especially that he is ‘inhaling a long breath’.
When he exhales a long breath, he knows especially that he is ‘exhaling a long breath’.
When he inhales a short breath, he knows especially that he is ‘inhaling a short breath’.
When he exhales a short breath, he knows especially that he is ‘exhaling a short breath’.
| The noble disciple can perform a further practical test by himself using this inhalation process after investigating and observing this process for a while. How is that, Breathing as he wishes or, exhaling a short breath when he took a long breath or, exhaling a long breath when he took a short breath or controlling the breathing, etc. Thus, the person who looks at this breathing process with awareness realises that he does not do this breathing process and cannot even be controlled or manipulated by him. He further understands that he cannot breathe as he wants. This noble person who understands the nature of the breathing process further wisely inquires himself that if this body is ‘I’ or ‘Mine’, why can’t I control the breathing process, which mainly helps maintain this body? This noble person who understands the nature of the breathing process further wisely inquires himself that if this body is ‘I’ or ‘Mine’, why the breathing process which mainly helps maintain this body cannot be done according to my will? He also contemplates the nature of his body wisely. He contemplates wisely that this body is subject to victimisation to many diseases, sufferings, and various calamities and does not exist according to my will. He wisely contemplates that after one dies, this body decays to the ground or the ashes join the environment. Then, he wisely contemplates that a body must have been constructed from the same fundamental elements as other objects in the surrounding environment are made of in order for it to reintegrate into the natural world after death. He wisely understands that just as the objects in this environment are made up of the four great elements, ‘Patahvi, A~po, The~jo, Va~yo’ (solid, liquid, heat, air), this body is also made up of the four great elements. He wisely recognises that the solid parts of this body are the ‘Patahvi Dhathu’, the liquid parts are the ‘A~po Dhathu’, the airy parts are the ‘Va~yo Dhathu’, and the heat parts are the ‘Thejo Dhathu’. Then, the monk becomes frustrated with the perceptions that he had created, recognising the body as ‘I – Mine- My soul’ for so long. The noble disciple who sees wisely inquires, ponders wisely, and realises wisely accepts obviously and wisely that this body is ‘not I – not Mine – not My soul’. In this way, He is freed from further attachments to this body. He is now being disciplined in inhaling while comprehending the true nature of the body. He is now being disciplined in exhaling while comprehending the true nature of the body. |
He is now being disciplined in inhaling while recognising the powerful thoughts created by grasping the whole body of eyes-ears-nose-tongue-body as ‘I- Mine- My soul’.
He is now being disciplined in exhaling while recognising the powerful thoughts created by grasping the whole body of eyes-ears-nose-tongue-body as ‘I- Mine- My soul’.
He is now being disciplined in inhaling while eliminating the powerful thoughts created by grasping the whole body of eyes-ears-nose-tongue-body as ‘I- Mine- My soul’.
He is now being disciplined in exhaling while eliminating the powerful thoughts created by grasping the whole body of eyes-ears-nose-tongue-body as ‘I- Mine- My soul’.
He is now being disciplined in inhaling while experiencing pleasure and tranquillity.
He is now being disciplined in exhaling while experiencing pleasure and tranquillity.
He is now being disciplined in inhaling while experiencing comfort.
He is now being disciplined in exhaling while experiencing comfort.
He is now being disciplined in inhaling while recognising the powerful thoughts created by grasping the Mind as ‘I- Mine- My soul’.
He is now being disciplined in exhaling while recognising the powerful thoughts created by grasping the Mind as ‘I- Mine- My soul’.
He is now being disciplined in inhaling while eliminating the powerful thoughts created by grasping the Mind as ‘I- Mine- My soul’.
He is now being disciplined in exhaling while eliminating the powerful thoughts created by grasping the Mind as ‘I- Mine- My soul’.
He is now being disciplined in inhaling while recognising the true nature of the Mind.
He is now being disciplined in exhaling while recognising the true nature of the Mind.
He is now being disciplined in inhaling while having the mind very happy and relaxed.
He is now being disciplined in exhaling while having the mind very happy and relaxed.
He is now being disciplined in inhaling while concentrating on the mind.
He is now being disciplined in exhaling while concentrating on the mind.
He is now being disciplined in inhaling while freeing the mind from the perception of ‘I- Mine-My Soul’.
He is now being disciplined in exhaling while freeing the mind from the perception of ‘I- Mine-My Soul’.
He is now being disciplined in inhaling while contemplating the nature of self-deception (no actual desire, just the craving as I or mine) ‘Anichcha’
He is now being disciplined in exhaling while contemplating the nature of self-deception (no actual desire, just the craving as I or mine) ‘Anichcha’
He is now being disciplined in inhaling while reminding himself that he is free from lust.
He is now being disciplined in exhaling while reminding himself that he is free from lust.
He is now being disciplined in inhaling while reminding himself that he is free from the defilements in him.
He is now being disciplined in exhaling while reminding himself that he is free from the defilements in him.
He is now being disciplined in inhaling while reminding himself that he has banished ‘Craving- Obstinacy-Arrogance’.
He is now being disciplined in exhaling while reminding himself that he has banished ‘Craving- Obstinacy-Arrogance’.
A~nanda this is the ‘A~na~pa~na Sathi’.
“So Ananda, now you should visit Girimananda and instruct him on these ten different types of meditations. Girimananda would be healed as soon as he recognised the source of his illness after hearing this”. The Blessed One said.
Then, the Monk Ananda visited the monk Girimananda and informed him of the ten forms of meditation that he had learned from the Blessed One.
After knowing and understanding the ten forms of meditation, the monk Girimananda understood the cause of his illness.
The disease subsided, and the monk Girimananda recovered.
Aaryasathya 