Girimananda Sutta


The exposition of the Girimananda Sutta or Ten Perceptions that are required to be developed for the mind to be liberated. These talks were given by Venerable Bhikku Uda Iriyagama Dhammajiva , the chief Meditation master at Nissarana Wanaya Forest Hermitage Sri Lanka for the benefit of meditators. A brief Translation of the Girimananda Sutta by Bhikku Nanamoli ජීවිතය දිහා බැලිය යුතු ක්‍රම දහය හෙවත් දස සංඥාව.  අනිත්‍ය - රුපය, වේදනාව, සංඥාව. සංකාර, විඥ්ඥානය අනිත්‍ය ලෙස බැලිය යුතුය. ආනාත්ම - ඇස ආනාත්මයි (ඇසට අයිතිකාරයෙක් නැත, රුපය ආනාත්මයි. මෙලෙස අභ්‍යන්තර හා බාහිර ආයතන ආනාත්ම ලෙස (ආයිතිකාරයෙක් නැති ලෙස ) බැලිය යුතුය. අසුබ - ශරිරය දිහා අසුබ ලෙස බැලිය යුතුය. ආදීනව - ශරිරය ලෙඩවීම, සීතල, බඩගින්න, පිපසය, මලපහ කීරීම, වැනිදේ ශරීරයට ඇති ආදීනවයයි. පාහාන - මේකෙන් ගැලවීමට  නම් මෙලෙස කල යුතුයි. ප්‍රහානය කිරිමට නම් උපන්නාවු කර්ම විතර්කය නොපිලි ගත යුතුයි, බැහැර කල යුතුයි, දුරු කල යුතුයි, කවදාවත් ඇතිවෙන්න ඉඩ නොදිය යුතුයි. උපන් ව්‍යාපාද හා වීහිංසා විතර්කයන්ටද මෙලෙස කල යුතුයි. වීරාග - මෙයයි ප්‍රනීත, මෙයයි ශාන්ත. පුන්ඥාබි, අපුන්ඥාබි, ආනින්ජව සංස්කාර, මේ සංස්කාර සන්සිදී ගිය සියලු කෙලෙස් සහිත කර්ම්, බැහැරවී ගිය තන්හාව ක්ෂයවීම, නිරුද්දවීම නම්වු, විරාගය නම්වු, නිවන සිහි කිරිම. මෙය සමාධියක්. (මෙය ඵල සාමාප්තියකී. මෙය ආනාගාමි කෙනෙකුට සමවැදිය හැක්කේ.) මෙහි සංඥ්ඥාවක් ඇත. එහි ධාතු ඇසුරු කර නැත. ආයතන ඇසුරු කර නැත. මෙලොව  පරලොව ඇසුරු කර නැත. නීරෝද - මෙයයි ප්‍රනීත, මෙයයි ශාන්ත. පුන්ඥාබි, අපුන්ඥාබි, ආනින්ජව සංස්කාර, මේ සංස්කාර සන්සිදී ගිය සියලු කෙලෙස් සහිත කර්ම්, බැහැරවී ගිය තන්හාව ක්ෂයවීම, නිරුද්වීධ වීම නම්වු නිවන. සබ්බලෝකේ අනබිරත - සැම ලෝකයක්ම ආසාවක් නැති ලෙස දකින්න, පුරුදු කරන්න. මෙහි ලෝකය යනු උපාදානස්කන්ධ  ලෝකය යි. සබ්බ සංකාරේසු අනිච්ච - සියලු සංස්කාර ගැන අනිත්‍ය සංඥා. සියලු සංස්කාර ගැන (හේතු නිසා හටගත් දේ ගැන ) අප්පිරියාවක්, හිරිකිත බවක් හා පිලිකුලක් ඇතිකර ගන්න. ආනාපාන සති - ආනාපානසතිය කෙරෙහි සිහිය පිහිටීමය හැකි කෙනාට පමනයි ආනාපාන සතිය වැඩිය හැක්කේ. The Girimananda Sutta Anguttara Nikaya, Dasaka Nipata 60 Thus I heard. At one time the Blessed One was living at Savatthi, in Jeta’s grove, Anathapindika’s Park. But on that occasion the Venerable Girimananda was afflicted, suffering and gravely ill. Then the Venerable Ananda went to the Blessed One and after paying homage to him sat down at one side. When he had done so, the Venerable Ananda said to the Blessed One. “Venerable Sir, the Venerable Girimananda is afflicted, suffering and gravely ill. It would be good, Venerable Sir, if the Blessed One were to go to the Venerable Girimananda, out of compassion.” “If, Ananda, you go to the bhikkhu Girimananda and tell him the ten contemplations, it is possible that the bhikkhu Girimananda’s affliction may be immediately cured. What are the ten? They are contemplation of impermanence, contemplation of no-self, contemplation of foulness, contemplation of danger, contemplation of abandoning, contemplation of fading away, contemplation of cessation, contemplation of disenchantment with the whole world, contemplation of impermanence in all formations, mindfulness of in-and out-breathing. (i) And what, Ananda, is contemplation of impermanence? Here, Ananda, a bhikkhu, gone to the forest or to the foot of a tree, or to an empty place, considers thus: Matter is impermanent, feeling is impermanent, perception is impermanent, formations are impermanent, consciousness is impermanent. Thus he dwells contemplating impermanence in these five aggregates as objects of clinging. This, Ananda, is called contemplation of impermanence. (ii) And what, Ananda, is contemplation of no-self ? Here, Ananda, a bhikkhu, gone to the forest or to the root of a tree, or to an empty place, considers thus: The eye is not-self, visible objects are not-self; the ear is not-self, sounds are not-self; the nose is not-self, odours are not-self; the tongue is not-self, flavours are not-self; the body is not-self, tangible objects are not-self; the mind is not-self, mental objects are not-self. Thus he dwells contemplating no-self in these internal and external bases. This, Ananda, is called contemplation of no-self. (iii) And what, Ananda, is contemplation of foulness ? Here, Ananda, a bhikkhu reviews this body, up from the soles of the feet and down from the top of the hair and contained in the skin, as full of many kinds of filth: In this body there are head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, midriff, spleen, lungs, bowels, entrails, dung, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, oil-of-the-joints, and urine. Thus he dwells contemplating foulness in this body. This, Ananda, is called contemplation of foulness. (iv) And what, Ananda, is contemplation of danger ? Here, Ananda, a bhikkhu, gone to the forest, or to the root of a tree, or to an empty place, considers thus: This body is the source of much pain and many dangers; for all sorts of afflictions arise in this body, that is to say, eye-disease, ear-disease, nose-disease, tongue-disease, body-disease, headache, mumps, mouth-disease, tooth-ache, coughs, asthma, colds, heart-burn, fever, stomach-ache, fainting, bloody-flux, gripes, cholera, leprosy, boils, plague, consumption, falling-sickness, itch, ringworm, small-pox, scab, pustule, jaundice, diabetes, piles, cancer, fistula; and afflictions due to bile, due to phlegm, due to wind, consisting in conflict of the humours, produced by change of climate, by unaccustomed activity, by violence, by Kamma-result; and cold, heat, hunger, thirst, excrement, and urine. Thus he dwells contemplating danger in this body. This, Ananda, is called contemplation of danger. (v) And what, Ananda, is contemplation of abandoning ? Here, Ananda, a bhikkhu does not tolerate a thought of lust when it arises, he abandons it, dispels it, makes an end of it, annihilates it. He does not tolerate a thought of ill will when it arises, he abandons it, dispels it, makes an end of it, annihilates it. He does not tolerate a thought of cruelty when it arises, he abandons it, dispels it, makes an end of it, annihilates it. He does not tolerate evil, unprofitable states when they arise. He abandons them, dispels them, makes an end of them, annihilates them. This, Ananda, is called contemplation of abandoning. (vi) And what, Ananda, is contemplation of fading away ? Here, Ananda, a bhikkhu, gone to the forest, or to the root of a tree, or to an empty place, considers thus: This is peaceful, this is sublime, that is to say the stilling of all formations, the relinquishing of every substratum of becoming, the destruction of craving, fading away, Nibbana. This, Ananda, is called contemplation of fading away. (vii) And what, Ananda, is contemplation of cessation ? Here, Ananda, a bhikkhu, gone to the forest, or to the root of a tree, or to an empty place, considers thus: This is peaceful, this is sublime, that is to say the stilling of all formations, the relinquishing of every substratum of existence, the destruction of craving, cessation, Nibbana. This, Ananda, is called contemplation of cessation. (viii) And what, Ananda, is contemplation of disenchantment with the whole world ? Here, Ananda, by abandoning any concern and clinging, any mental prejudices and beliefs, any inherent tendencies, regarding the world, by not clinging, he becomes disenchanted. This, Ananda, is called contemplation of disenchantment with the whole world. (ix) And what, Ananda, is contemplation of impermanence in all formations ? Here, Ananda, a bhikkhu is horrified, humiliated, and disgusted by all formations. This, Ananda, is called contemplation of impermanence in all formations. (x) And what, Ananda, is mindfulness of in- and out-breathing? Here, Ananda, a bhikkhu, gone to the forest, or to the root of a tree, or to an empty place, sits down, having folded his legs crosswise, sets his body erect, establishes mindfulness in front of him, just mindful he breathes in, mindful he breathes out. Breathing in long, he knows, ’I breathe in long’; or breathing out long, he knows, ’I breathe out long.’ Breathing in short, he knows, ’I breathe in short’; or breathing out short, he knows, ’I breathe out short.’ ’Experiencing the whole body, I shall breathe in,’ he trains himself; ’experiencing the whole body, I shall breathe out,’ he trains himself. ’Calming the bodily formation, I shall breathe in,’ he trains himself; ’calming the bodily formation, I shall breathe out,’ he trains himself. ’Experiencing rapture, I shall breathe in,’ he trains himself; ’experiencing rapture, I shall breathe out,’ he trains himself. ’Experiencing the mental formation, I shall breathe in,’ he trains himself; ’experiencing the mental formation, I shall breathe out,’ he trains himself. ’Calming the mental formation, I shall breathe in,’ he trains himself; ’calming the mental formation, I shall breathe out,’ he trains himself. ’Experiencing the mind, I shall breathe in,’ he trains himself; ’experiencing the mind, I shall breathe out,’ he trains himself. ’Gladdening the mind, I shall breathe in,’ he trains himself; ’gladdening the mind, I shall breathe out,’ he trains himself. ’Concentrating the mind, I shall breathe in,’ he trains himself; ’concentrating the mind, I shall breathe out,’ he trains himself. ’Liberating the mind, I shall breathe in,’ he trains himself; ’liberating the mind, I shall breathe out,’ he trains himself. ’Contemplating impermanence, I shall breathe in,’ he trains himself; ’contemplating impermanence, I shall breathe out,’ he trains himself. ’Contemplating fading away, I shall breathe in,’ he trains himself; ’Contemplating fading away, I shall breathe out,’ he trains himself. ’Contemplating cessation, I shall breathe in,’ he trains himself; ’contemplating cessation, I shall breathe out,’ he trains himself. ’Contemplating relinquishment, I shall breathe in,’ he trains himself; ’contemplating relinquishment, I shall breathe out,’ he trains himself. This, Ananda, is called mindfulness of breathing. If, Ananda, you go to the bhikkhu Girimananda and tell him these ten contemplations, it is possible that the bhikkhu Girimananda’s affliction may be immediately cured on hearing them.” Then, when the Venerable Ananda had learnt these ten contemplation from the Blessed One, he went to the Venerable Girimananda and told them to him. Then, when the Venerable Girimananda had heard these ten contemplations, his affliction was immediately cured. The Venerable Girimananda rose from that affliction, and that is how his affliction was cured.

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