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Message: <blockquote data-quote="sachin.madushan" data-source="post: 14607153" data-attributes="member: 317641"><img src="http://pirith.org/images/dhamma_top.jpg" alt="" class="fr-fic fr-dii fr-draggable " style="" /> <a href="http://pirith.org/download/girimananda.mp3" target="_blank">Download</a> English Meaning.. I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. 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. It would be good if  the Blessed One would visit Ven. Girimananda, out of sympathy for him." "Ananda, if you go to the monk Girimananda and tell him ten  perceptions, it's possible that when he hears the ten perceptions his  disease may be allayed. Which ten? The perception of inconstancy, the  perception of not-self, the perception of unattractiveness, the  perception of drawbacks, the perception of abandoning, the perception of  dispassion, the perception of cessation, the perception of distaste for  every world, the perception of the undesirability of all fabrications,  mindfulness of in-&-out breathing. [1] "And what is the perception of  inconstancy? There is the case where a monk — having gone to the  wilderness, to the shade of a tree, or to an empty building — reflects  thus: 'Form is inconstant, feeling is inconstant, perception is  inconstant, fabrications are inconstant, consciousness is inconstant.'  Thus he remains focused on inconstancy with regard to the five  clinging-aggregates. This, Ananda, is called the perception of  inconstancy. [2] "And what is the perception of  not-self? There is the case where a monk — having gone to the  wilderness, to the shade of a tree, or to an empty building — reflects  thus: 'The eye is not-self, forms are not-self; the ear is not-self,  sounds are not-self; the nose is not-self, aromas are not-self; the  tongue is not-self, flavors are not-self; the body is not-self, tactile  sensations are not-self; the intellect is not-self, ideas are not-self.'  Thus he remains focused on not-selfness with regard to the six inner  & outer sense media. This is called the perception of not-self. [3] "And what is the perception of  unattractiveness? There is the case where a monk ponders this very body —  from the soles of the feet on up, from the crown of the head on down,  surrounded by skin, filled with all sorts of unclean things: 'There is  in this body: hair of the head, hair of the body, nails, teeth, skin,  muscle, tendons, bones, bone marrow, spleen, heart, liver, membranes,  kidneys, lungs, large intestines, small intestines, gorge, feces, gall,  phlegm, lymph, blood, sweat, fat, tears, oil, saliva, mucus, oil in the  joints, urine.' Thus he remains focused on unattractiveness with regard  to this very body. This is called the perception of unattractiveness. [4] "And what is the  perception of drawbacks? There is the case where a monk — having gone to  the wilderness, to the foot of a tree, or to an empty dwelling —  reflects thus: 'This body has many pains, many drawbacks. In this body  many kinds of disease arise, such as: seeing-diseases, hearing-diseases,  nose-diseases, tongue-diseases, body-diseases, head-diseases,  ear-diseases, mouth-diseases, teeth-diseases, cough, asthma, catarrh,  fever, aging, stomach-ache, fainting, dysentery, grippe, cholera,  leprosy, boils, ringworm, tuberculosis, epilepsy, skin-disease, itch,  scab, psoriasis, scabies, jaundice, diabetes, hemorrhoids, fistulas,  ulcers; diseases arising from bile, from phlegm, from the wind-property,  from combinations of bodily humors, from changes in the weather, from  uneven care of the body, from attacks, from the result of kamma; cold,  heat, hunger, thirst, defecation, urination.' Thus he remains focused on  drawbacks with regard to this body. This is called the perception of  drawbacks. [5] "And what is the  perception of abandoning? There is the case where a monk doesn't  acquiesce to an arisen thought of sensuality. He abandons it, destroys  it, dispels it, & wipes it out of existence. He doesn't acquiesce to  an arisen thought of ill-will. He abandons it, destroys it, dispels it,  & wipes it out of existence. He doesn't acquiesce to an arisen  thought of harmfulness. He abandons it, destroys it, dispels it, &  wipes it out of existence. He doesn't acquiesce to arisen evil,  unskillful mental qualities. He abandons them, destroys them, dispels  them, & wipes them out of existence. This is called the perception  of abandoning. [6] "And what is the  perception of dispassion? There is the case where a monk — having gone  to the wilderness, to the shade of a tree, or to an empty building —  reflects thus: 'This is peace, this is exquisite — the stilling of all  fabrications, the relinquishment of all acquisitions, the ending of  craving, dispassion, Unbinding.' This is called the perception of  dispassion. [7] "And what is the  perception of cessation? There is the case where a monk — having gone to  the wilderness, to the shade of a tree, or to an empty building —  reflects thus: 'This is peace, this is exquisite — the stilling of all  fabrications, the relinquishment of all acquisitions, the ending of  craving, cessation, Unbinding.' This is called the perception of  cessation. [8] "And what is the perception  of distaste for every world? There is the case where a monk abandoning  any attachments, clingings, fixations of awareness, biases, or  obsessions with regard to any world, refrains from them and does not get  involved. This is called the perception of distaste for every world. [9] "And what is the  perception of the undesirability of all fabrications? There is the case  where a monk feels horrified, humiliated, & disgusted with all  fabrications. This is called the perception of the undesirability of all  fabrications. [10] "And what is mindfulness of  in-&-out breathing? There is the case where a monk — having gone to  the wilderness, to the shade of a tree, or to an empty building — sits  down folding his legs crosswise, holding his body erect, and setting  mindfulness to the fore. Always mindful, he breathes in; mindful he  breathes out. " Breathing in long, he discerns, 'I am breathing in long'; or  breathing out long, he discerns, 'I am breathing out long.'  [ii] Or  breathing in short, he discerns, 'I am breathing in short'; or breathing  out short, he discerns, 'I am breathing out short.' [iii] He trains  himself, 'I will breathe in sensitive to the entire body.' He trains  himself, 'I will breathe out sensitive to the entire body.' [iv] He  trains himself, 'I will breathe in calming bodily fabrication.' He  trains himself, 'I will breathe out calming bodily fabrication.' "[v] He trains himself to breathe in sensitive to rapture, and to  breathe out sensitive to rapture. [vi] He trains himself to breathe in  sensitive to pleasure, and to breathe out sensitive to pleasure. [vii]  He trains himself to breathe in sensitive to mental processes, and to  breathe out sensitive to mental processes. [viii] He trains himself to  breathe in calming mental processes, and to breathe out calming mental  processes. "[ix] He trains himself to breathe in sensitive to the mind, and to  breathe out sensitive to the mind. [x] He trains himself to breathe in  satisfying the mind, and to breathe out satisfying the mind. [xi] He  trains himself to breathe in steadying the mind, and to breathe out  steadying the mind. [xii] He trains himself to breathe in releasing the  mind, and to breathe out releasing the mind. "[xiii] He trains himself to breathe in focusing on inconstancy, and  to breathe out focusing on inconstancy. [xiv] He trains himself to  breathe in focusing on dispassion,<a href="http://www.accesstoinsight.org/tipitaka/an/an10/an10.060.than.html#fn-1" target="_blank">[1]</a>  and to breathe out focusing on dispassion. [xv] He trains himself to  breathe in focusing on cessation, and to breathe out focusing on  cessation. [xvi] He trains himself to breathe in focusing on  relinquishment, and to breathe out focusing on relinquishment. "This, Ananda, is called mindfulness of in-&-out breathing. "Now, Ananda, if you go to the monk Girimananda and tell him these  ten perceptions, it's possible that when he hears these ten perceptions  his disease may be allayed." Then Ven. Ananda, having learned these ten perceptions in the Blessed  One's presence, went to Ven. Girimananda and told them to him. As Ven.  Girimananda heard these ten perceptions, his disease was allayed. And  Ven. Girimananda recovered from his disease. That was how Ven.  Girimananda's disease was abandoned. Budu Saranai.. </blockquote>

Verification: Dawasata paya keeyak thibeda?

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