GIRIMANANDA SUTTA PDF

Now at that time, the Venerable Girimananda was afflicted with a disease, was suffering therefrom, and was gravely ill. Thereupon the Venerable Ananda approached the Buddha and having saluted him sat beside him. So seated the Venerable Ananda said this to the Blessed One: "Bhante Venerable Sir, the Venerable Girimananda is afflicted with disease, is suffering therefrom, and is gravely ill. It were well, bhante, if the Blessed One would visit the Venerable Girimananda out of compassion for him. Contemplation of impermanence. Contemplation of anatta absence of a permanent self or soul.

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Sinhalese The exposition of the Girimananda Sutta or Ten Perceptions that are required to be developed for the mind to be liberated. 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. 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.

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. 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.

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. 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. 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. 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. 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. 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. Here, Ananda, a bhikkhu is horrified, humiliated, and disgusted by all formations. This, Ananda, is called contemplation of impermanence in all formations. 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.

This, Ananda, is called mindfulness of breathing. 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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Girimananda Sutta

Sinhalese The exposition of the Girimananda Sutta or Ten Perceptions that are required to be developed for the mind to be liberated. 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. 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.

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Girimananda_Sutta

AN And on that occasion Ven. Girimananda was diseased, in pain, severely ill. Then Ven.

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ගිරිමානන්ද සූත්‍රය – Girimananda Sutta

X The updated version is freely available at This version of the text might be out of date. And on that occasion Ven. Girimananda was diseased, in pain, severely ill. Then Ven. Ananda 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. Girimananda is diseased, in pain, severely ill.

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Girimananda Sutta - 2006 (Meetirigala)

Contemplation of distaste for the whole world. Contemplation of impermanence of all component things. Mindfulness of in-breathing and out-breathing. Thus he dwells contemplating impermanence in these five aggregates. In this body there are head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, intestinal tract, stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucous, synovium oil lubricating the joints , and urine. Thus he dwells contemplating foulness in this body. He does not tolerate a thought of ill-will that has arisen in him, but abandons, dispels it, makes an end of it, and annihilates it.

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