User Tools

Site Tools

You are here: Welcome to sangham.net and an Access to Insight » Welcome at sangham.net [english pages] » Tipitaka: The Pali Canon » sut » Anguttara Nikaya: The Further-factored Discourses » Redirect » Girimananda Sutta: Discourse to Girimananda Thera
Trace:
en:tipitaka:sut:an:an10:an10.060.piya

Differences

This shows you the differences between two versions of the page.

Link to this comparison view

Both sides previous revisionPrevious revision
Next revisionBoth sides next revision
en:tipitaka:sut:an:an10:an10.060.piya [2019/10/30 10:21] – docinfo_head del. Johannen:tipitaka:sut:an:an10:an10.060.piya [2019/10/30 10:32] – docinfo_head del. Johann
Line 1: Line 1:
 +<div center round todo 60%>**Preperation of htmls into ATI.eu currently in progress.** Please visit the corresponding page at [[http://zugangzureinsicht.org/html/index_en.html|ZzE]]. If inspired to get involved in this merits here, one may feel invited to join best here: [[http://sangham.net/index.php/topic,8657.0.html|[ATI.eu] ATI/ZzE Content-style]]</div>
  
 +====== Girimananda Sutta ======
 +
 +Title: Girimananda Sutta: Discourse to Girimananda Thera
 +
 +Summary: <span imglink>[[..:index#an10.060.piya|{{en:img:question_16.gif}}]]</span>
 +
 +
 +
 +<div #h_meta>
 +
 +
 +
 +
 +<div #h_tipitakaid>AN 10.60 <span h_ptsid>PTS: [[:en:tipitaka:sltp:AN_V_utf8#pts.108|A v 108]]</span>
 +
 +</div>
 +
 +<div #h_doctitle>Girimananda Sutta: Discourse to Girimananda Thera</div>
 +
 +<div #h_docsubtitle2></div>
 +
 +<div #h_docby>translated from the Pali by</div>
 +
 +<div #h_docauthor>Piyadassi Thera</div>
 +
 +<div #h_copyright>[[#f_termsofuse|{{en:img:d2.png?16x18}}]][[#f_termsofuse| 1999-2018]]</div>
 +
 +<div #h_docalttrans>Alternate translation: [[en:tipitaka:sut:an:an10:an10.060.than|Thanissaro]]</div>
 +
 +<div #h_altformat></div>
 +
 +</div>
 +
 +<div #h_homage>
 +
 +<div #homagetext>[[en:homage|-  Namo tassa bhagavato arahato sammā-sambuddhassa  -]]</div>
 +
 +<div navigation>[[en:tipitaka:sut:an:an10:an10.058.than|{{en:img:left.png }}]] [[en:tipitaka:sut:an:an10:an10.065.niza|{{ en:img:right.png}}]]</div>
 +
 +</div>
 +
 +<span #h_content></span>
 +
 +<div chapter>
 +
 +Thus have I heard:
 +
 +On one occasion the Blessed One was living near Savatthi at Jetavana at the monastery of Anathapindika. 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." (Thereupon the Buddha said):
 +
 +"Should you, Ananda, visit the monk Girimananda and recite to him the ten contemplations, then that monk Girimananda having heard them, will be immediately cured of his disease.
 +
 +"What are the ten?
 +
 +<div freeverse>![
 +Contemplation of impermanence.
 +Contemplation of //anatta// (absence of a permanent self or soul).
 +Contemplation of foulness //(asubha).//
 +Contemplation of disadvantage (danger).
 +Contemplation of abandonment.
 +Contemplation of detachment.
 +Contemplation of cessation.
 +Contemplation of distaste for the whole world.
 +Contemplation of impermanence of all component things.
 +Mindfulness of in-breathing and out-breathing.
 +]!
 +</div>
 +
 +i. "And what, Ananda, is contemplation of impermanence? Herein, Ananda, a monk having gone to the forest or to the foot of a tree or to an empty house (lonely place) contemplates thus: 'Matter (visible objects) is impermanent; feeling or sensation is impermanent; perception is impermanent; formations are impermanent; consciousness is impermanent. Thus he dwells contemplating impermanence in these five aggregates.' This, Ananda, is called contemplation of impermanence.
 +
 +ii. "And what Ananda is contemplation of //anatta//? Herein, Ananda, a monk having gone to the forest or to the foot of a tree or to a lonely place contemplates thus: 'The eye is not the self; visible objects are not the self; the ear is not the self; sounds are not the self; the nose is not the self; smells are not the self; the tongue is not the self; tastes are not the self; the body is not the self; bodily contacts (tangible objects) are not the self; the mind is not the self; mental objects are not the self.' Thus he dwells contemplating not self in these internal and external bases. This, Ananda, is called contemplation of //anatta.//
 +
 +iii. "And what, Ananda, is contemplation of foulness? Herein, Ananda, a monk contemplates this body upward from the soles of the feet, downward from the top of the hair, enclosed in skin, as being full of many impurities. 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. This, Ananda, is called contemplation of foulness.
 +
 +iv. "What, Ananda, is contemplation of disadvantage (danger)? Herein, Ananda, a monk having gone to the forest, or to the foot of a tree, or to a lonely place, contemplates thus: 'Many are the sufferings, many are the disadvantages (dangers) of this body since diverse diseases are engendered in this body, such as the following: Eye-disease, ear-disease, nose-disease, tongue-disease, body-disease, headache, mumps, mouth-disease, tooth-ache, cough, asthma, catarrh, heart-burn, fever, stomach ailment, fainting, dysentry, swelling, gripes, leprosy, boils, scrofula, consumption, epilepsy, ringworm, itch, eruption, tetter, pustule, plethora, diabetes, piles, cancer, fistula, and diseases originating from bile, from phlegm, from wind, from conflict of the humors, from changes of weather, from adverse condition (faulty deportment), from devices (practiced by others), from //kamma-vipaka// (results of kamma); and cold, heat, hunger, thirst, excrement, and urine.' Thus he dwells contemplating disadvantage (danger) in this body. This Ananda, is called contemplation of disadvantage (danger).
 +
 +v. "And what, Ananda, is contemplation of abandonment? Herein, Ananda, a monk does not tolerate a thought of sensual desire that has arisen in him, dispels it, makes an end of it, and annihilates it. 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. He does not tolerate a thought of cruelty that has arisen in him but abandons it, dispels it, makes an end of it, and annihilates it. He does not tolerate evil, unprofitable states that arise in him from time to time, but abandons them, dispels them, makes an end of them, and annihilates them. This, Ananda, is called contemplation of abandonment.
 +
 +vi. "And what, Ananda, is contemplation of detachment? Herein, Ananda, a monk having gone to the forest, or to the foot of a tree, or to a lonely place, contemplates thus: 'This is peaceful, this is sublime, namely, the stilling of all conditioned things, the giving up of all substratum of becoming, the extinction of craving, detachment, Nibbana.' This, Ananda, is called contemplation of detachment.
 +
 +vii. "And what, Ananda, is contemplation of cessation? Herein, Ananda, a monk having gone to the forest, or to the foot of a tree, or to a lonely place, contemplates thus: 'This is peaceful, this is sublime, namely, the stilling of all component things, the extinction of craving, cessation, Nibbana.' This, Ananda, is called contemplation of cessation.
 +
 +viii. "And what, Ananda, is contemplation of distaste for the whole world? Herein, Ananda, (a monk) by abandoning any concern and clinging to this world, by abandoning mental prejudices, wrong beliefs, and latent tendencies concerning this world, by not grasping them, but by giving them up, becomes detached. This, Ananda, Is called contemplation of distaste for the whole world.
 +
 +ix. "And what, Ananda, is contemplation of impermanence of all component things? Herein, Ananda, a monk is wearied, humiliated, and disgusted with all conditioned things. This, Ananda, is called contemplation of impermanence of all component things.
 +
 +x. "And what, Ananda, is mindfulness of in-breathing and out-breathing? Herein, Ananda, a monk having gone to the forest, or to the foot of a tree, or to a lonely place, sits down, having folded his legs crosswise, keeping the body erect, and his mindfulness alive, mindful he breathes in, mindful he breathes out.
 +
 +"When he is breathing in a long breath, he knows: 'I am breathing in a long breath,' when he is breathing out a long breath, he knows: 'I am breathing out a long breath'; when he is breathing in a short breath, he knows: 'I am breathing in a short breath,' when he is breathing out a short breath, he knows: 'I am breathing out a short breath.' 'Conscious of the entire process<span notetag #fnt-1>([[#fn-1|1]])</span> I shall breathe in,' thus he trains himself. 'Conscious of the entire process I shall breathe out,' thus he trains himself.
 +
 +"'Calming the entire process, I shall breathe in,' thus he trains himself; 'calming the entire process I shall breathe out,' thus he trains himself.
 +
 +"'Experiencing rapture, I shall breathe in,' thus he trains himself; 'experiencing rapture, I shall breathe out,' thus he trains himself.
 +
 +"'Experiencing bliss, I shall breathe in,' thus he trains himself; 'experiencing bliss, I shall breathe out,' thus he trains himself.
 +
 +"'Experiencing the mental formations (feeling and perception), I shall breathe in,' thus he trains himself; 'experiencing the mental formations, I shall breathe out,' thus he trains himself.
 +
 +"'Calming the mental formations, I shall breathe in,' thus he trains himself; 'calming the mental formations, I shall breathe out,' thus he trains himself.
 +
 +"'Experiencing the mind (according to the fourfold absorptions, or //jhanas),// I shall breathe in,' thus he trains himself; 'experiencing the mind, I shall breathe out,' thus he trains himself.
 +
 +"'Exceedingly gladdening the mind (by //samatha,// calming, as well as by //vipassana,// insight), I shall breathe in,' thus he trains himself; 'exceedingly gladdening the mind, I shall breathe out,' thus he trains himself.
 +
 +"'Concentrating the mind (on the breath), I shall breathe in,' thus he trains himself; concentrating the mind I shall breathe out,' thus he trains himself.
 +
 +"'Liberating the mind (from the //nivaranas,// or hindrances), I shall breathe in,' thus he trains himself, 'liberating the mind I shall breathe out,' thus he trains himself; 'contemplating impermanence (in body, feelings, perceptions, volitional formations, consciousness), I shall breathe in,' thus he trains himself; 'contemplating impermanence, I shall breathe out,' thus he trains himself; 'contemplating detachment, I shall breathe in,' thus he trains himself; 'contemplating detachment, I shall breathe out,' thus he trains himself; 'contemplating cessation, I shall breathe in,' thus he trains himself, 'contemplating cessation, I shall breathe out,' thus he trains himself; 'contemplating abandonment, I shall breathe in,' thus he trains himself; 'contemplating abandonment, I shall breathe out,' thus he trains himself.
 +
 +"This, Ananda, is called mindfulness of in-breathing and out-breathing. If, Ananda, you visit the monk Girimananda and recite to him these ten contemplations, then that monk, Girimananda, having heard them, will be immediately cured of his affliction."
 +
 +Thereupon the Venerable Ananda, having learned these ten contemplations from the Blessed One, visited the Venerable Girimananda, and recited to him the ten contemplations. When the Venerable Girimananda had heard them, his affliction was immediately cured. He recovered from that affliction, and thus disappeared the affliction of the Venerable Girimananda.
 +
 +==== Note ====
 +<div notes>
 +
 +<dl>
 +
 +  ? <span fn #fn-1>[[#fnt-1|1]]</span>.
 +  :: //Sabba-kaya.// Literally, "the whole (breath) body." According to the //Visuddhi Magga,// //kaya// here does not mean the physical body, but the whole mass of in-breathing and out-breathing.
 +
 +</dl>
 +</div>
 +
 +
 +</div>
 +
 +<span #h_content_end></span>
 +
 +<div navigation>[[./an10.058.than|{{en:img:left.png }}]] [[./an10.065.niza|{{ en:img:right.png}}]]</div>
 +
 +
 +
 +<div #f_footer>
 +
 +<div showmore>
 +<div #f_colophon>
 +<div #f_newcopyrightsymbol>[[#top| ]]</div>
 +<div #f_provenance>**Provenance:**
 +<div #f_sourceCopy>The source of this work is the gift within Access to Insight "Offline Edition 2012.09.10.14", last replication 12. March 2013, generously given by John Bullitt and mentioned as: ©1999 Buddhist Publication Society.</div>
 +
 +<div #f_sourceCopy_translation></div>
 +
 +<div #f_sourceEdition></div>
 +
 +<div #f_sourceTitle>From [[:en:lib:authors/piyadassi/protection|//The Book of Protection//]], translated by Piyadassi Thera (Kandy: Buddhist Publication Society, 1999). Copyright © 1999 Buddhist Publication Society. Used with permission.</div>
 +
 +<div #f_atiCopy>This Zugang zur Einsicht edition is [[en:dhamma-dana|{{en:img:d2.png?14}}]]2013 (ATI 1999-2012).</div>
 +
 +<div f_zzecopy>Translations, rebublishing, editing and additions are in the sphere of responsibility of //Zugang zur Einsicht//.</div>
 +
 +</div>
 +
 +<div #f_termsofuse>**Scope of this Dhamma-Gift:** You are invited to not only use this Dhamma-Gift here for yourself but also to share it, and your merits with it, again as a Dhamma gift and to copy, reformat, reprint, republish and redistribute this work in any medium whatsoever, provided that: (1) you only make such copies, etc. available //free of charge// and, in the case of reprinting, only in quantities of no more than 50 copies; (2) you clearly indicate that any derivatives of this work (including translations) are derived from this source document; and (3) you include the full text of this "Scope of this Dhamma-Gift" in any copies or derivatives of this work. Anything beyond this is not given here. For additional information about this license, see the [[en:faq#copyright|FAQ]].</div>
 +
 +<div #f_citation>**How to cite this document** (one suggested style): "Girimananda Sutta: Discourse to Girimananda Thera" (AN 10.60), translated from the Pali by  Piyadassi Thera. //Access to Insight//, 17 June 2010, [[http://www.accesstoinsight.org/tipitaka/an/an10/an10.060.piya.html|http://www.accesstoinsight.org/tipitaka/an/an10/an10.060.piya.html]] . Retrieved on 10 September 2012 (Offline Edition 2012.09.10.14), republished by //Zugang zur Einsicht// on  
 +[[http://www.zugangzureinsicht.org/html/tipitaka/an/an10/an10.060.piya_en.html|http://www.zugangzureinsicht.org/html/tipitaka/an/an10/an10.060.piya_en.html]] retreived on:
 +"date"</div>
 +
 +<div #f_alt-formats>****</div>
 +
 +</div>
 +</div>
 +</div>
 +
 +----
 +
 +<div #f_toenail>[[en:help|Help]] | [[en:faq#whatis|About]] | [[en:faq#contact|Contact]] | [[en:dhamma-dana|Scope of the Dhamma gift]] | [[en:cowork|Collaboration]]\\ Anumodana puñña kusala!</div>
en/tipitaka/sut/an/an10/an10.060.piya.txt · Last modified: 2022/03/24 13:43 by Johann

Page Tools

Except where otherwise noted, content on this wiki is licensed under the following license: Various kinds of Dhamma gifts to share and use for good purposes. But not given for any worldly trade and exchange.
Various kinds of Dhamma gifts to share and use for good purposes. But not given for any worldly trade and exchange. Driven by DokuWiki
Imprint