sutta » an » an7 » Aṅguttara Nikāya 7.49

Dutiyasaññāsutta

Perceptions in Detail

“Sattimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā amatogadhā amatapariyosānā.
“Mendicants, these seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in freedom from death and end in freedom from death.

Katamā satta?
What seven?

Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā.
The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering.

Imā kho, bhikkhave, satta saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā amatogadhā amatapariyosānāti.
These seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in freedom from death and end in freedom from death.

‘Asubhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti.
‘When the perception of ugliness is developed and cultivated it’s very fruitful and beneficial. It culminates in freedom from death and ends in freedom from death.’

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
That’s what I said, but why did I say it?

Asubhasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṁ viharato methunadhammasamāpattiyā cittaṁ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.
When a mendicant often meditates with a mind reinforced with the perception of ugliness, their mind draws back from sexual intercourse. They shrink away, turn aside, and don’t get drawn into it. And either equanimity or revulsion become stabilized.

Seyyathāpi, bhikkhave, kukkuṭapattaṁ vā nhārudaddulaṁ vā aggimhi pakkhittaṁ patilīyati patikuṭati pativattati, na sampasāriyati.
It’s like a chicken’s feather or a scrap of sinew thrown in a fire. It shrivels up, shrinks, rolls up, and doesn’t stretch out.

Evamevaṁ kho, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṁ viharato methunadhammasamāpattiyā cittaṁ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.
In the same way, when a mendicant often meditates with a mind reinforced with the perception of ugliness, their mind draws back from sexual intercourse. …

Sace, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṁ viharato methunadhammasamāpattiyā cittaṁ anusandahati appaṭikulyatā saṇṭhāti;
If a mendicant often meditates with a mind reinforced with the perception of ugliness, but their mind is drawn to sexual intercourse, and not repulsed,

veditabbametaṁ, bhikkhave, bhikkhunā ‘abhāvitā me asubhasaññā, natthi me pubbenāparaṁ viseso, appattaṁ me bhāvanābalan’ti.
they should know: ‘My perception of ugliness is undeveloped. I don’t have any distinction higher than before. I haven’t attained a fruit of development.’

Itiha tattha sampajāno hoti.
In this way they are aware of the situation.

Sace pana, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṁ viharato methunadhammasamāpattiyā cittaṁ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti;
But if a mendicant often meditates with a mind reinforced with the perception of ugliness, their mind draws back from sexual intercourse …

veditabbametaṁ, bhikkhave, bhikkhunā ‘subhāvitā me asubhasaññā, atthi me pubbenāparaṁ viseso, pattaṁ me bhāvanābalan’ti.
they should know: ‘My perception of ugliness is well developed. I have realized a distinction higher than before. I have attained a fruit of development.’

Itiha tattha sampajāno hoti.
In this way they are aware of the situation.

‘Asubhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti,
‘When the perception of ugliness is developed and cultivated it’s very fruitful and beneficial. It culminates in freedom from death and ends in freedom from death.’

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
That’s what I said, and this is why I said it.

‘Maraṇasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, iti kho panetaṁ vuttaṁ kiñcetaṁ paṭicca vuttaṁ?
‘When the perception of death is developed and cultivated it’s very fruitful and beneficial. It culminates in freedom from death and ends in freedom from death.’ That’s what I said, but why did I say it?

Maraṇasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṁ viharato jīvitanikantiyā cittaṁ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.
When a mendicant often meditates with a mind reinforced with the perception of death, their mind draws back from desire to be reborn. …

Seyyathāpi, bhikkhave, kukkuṭapattaṁ vā nhārudaddulaṁ vā aggimhi pakkhittaṁ patilīyati patikuṭati pativattati, na sampasāriyati.

Evamevaṁ kho, bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṁ viharato jīvitanikantiyā cittaṁ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.

Sace, bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṁ viharato jīvitanikantiyā cittaṁ anusandahati appaṭikulyatā saṇṭhāti;

veditabbametaṁ, bhikkhave, bhikkhunā ‘abhāvitā me maraṇasaññā, natthi me pubbenāparaṁ viseso, appattaṁ me bhāvanābalan’ti.

Itiha tattha sampajāno hoti.

Sace pana, bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṁ viharato jīvitanikantiyā cittaṁ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti;

veditabbametaṁ, bhikkhave, bhikkhunā ‘subhāvitā me maraṇasaññā, atthi me pubbenāparaṁ viseso, pattaṁ me bhāvanābalan’ti.

Itiha tattha sampajāno hoti.

‘Maraṇasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti,

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
That’s what I said, and this is why I said it.

‘Āhāre paṭikūlasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?
‘When the perception of the repulsiveness of food is developed and cultivated it’s very fruitful and beneficial. It culminates in freedom from death and ends in freedom from death.’ That’s what I said, but why did I say it?

Āhāre paṭikūlasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṁ viharato rasataṇhāya cittaṁ patilīyati …pe… upekkhā vā pāṭikulyatā vā saṇṭhāti.
When a mendicant often meditates with a mind reinforced with the perception of the repulsiveness of food, their mind draws back from craving for tastes. …

Seyyathāpi, bhikkhave, kukkuṭapattaṁ vā nhārudaddulaṁ vā aggimhi pakkhittaṁ patilīyati patikuṭati pativattati, na sampasāriyati.

Evamevaṁ kho, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṁ viharato rasataṇhāya cittaṁ patilīyati …pe… upekkhā vā pāṭikulyatā vā saṇṭhāti.

Sace, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṁ viharato rasataṇhāya cittaṁ anusandahati appaṭikulyatā saṇṭhāti;

veditabbametaṁ, bhikkhave, bhikkhunā ‘abhāvitā me āhāre paṭikūlasaññā, natthi me pubbenāparaṁ viseso, appattaṁ me bhāvanābalan’ti.

Itiha tattha sampajāno hoti.

Sace pana, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṁ viharato rasataṇhāya cittaṁ patilīyati …pe… upekkhā vā pāṭikulyatā vā saṇṭhāti;

veditabbametaṁ, bhikkhave, bhikkhunā ‘subhāvitā me āhāre paṭikūlasaññā, atthi me pubbenāparaṁ viseso, pattaṁ me bhāvanābalan’ti.

Itiha tattha sampajāno hoti.

‘Āhāre paṭikūlasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti,

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
That’s what I said, and this is why I said it.

‘Sabbaloke anabhiratasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, iti kho panetaṁ vuttaṁ.
‘When the perception of dissatisfaction with the whole world is developed and cultivated it’s very fruitful and beneficial. It culminates in freedom from death and ends in freedom from death.’ That’s what I said, but why did I say it?

Kiñcetaṁ paṭicca vuttaṁ?

Sabbaloke anabhiratasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṁ viharato lokacitresu cittaṁ patilīyati …pe…
When a mendicant often meditates with a mind reinforced with the perception of dissatisfaction with the whole world, their mind draws back from the world’s shiny things. …

seyyathāpi bhikkhave …pe… patilīyati patikuṭati pativattati, na sampasāriyati.

Evamevaṁ kho, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā bahulaṁ viharato lokacitresu cittaṁ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.

Sace, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā bahulaṁ viharato lokacitresu cittaṁ anusandahati appaṭikulyatā saṇṭhāti;

veditabbametaṁ, bhikkhave, bhikkhunā ‘abhāvitā me sabbaloke anabhiratasaññā, natthi me pubbenāparaṁ viseso, appattaṁ me bhāvanābalan’ti.

Itiha tattha sampajāno hoti.

Sace pana, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā bahulaṁ viharato lokacitresu cittaṁ patilīyati …pe… upekkhā vā pāṭikulyatā vā saṇṭhāti;

veditabbametaṁ, bhikkhave, bhikkhunā ‘subhāvitā me sabbaloke anabhiratasaññā, atthi me pubbenāparaṁ viseso, pattaṁ me bhāvanābalan’ti.

Itiha tattha sampajāno hoti.

‘Sabbaloke anabhiratasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti,

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
That’s what I said, and this is why I said it.

‘Aniccasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, iti kho panetaṁ vuttaṁ.
‘When the perception of impermanence is developed and cultivated it’s very fruitful and beneficial. It culminates in freedom from death and ends in freedom from death.’ That’s what I said, but why did I say it?

Kiñcetaṁ paṭicca vuttaṁ?

Aniccasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṁ viharato lābhasakkārasiloke cittaṁ patilīyati …pe… upekkhā vā pāṭikulyatā vā saṇṭhāti.
When a mendicant often meditates with a mind reinforced with the perception of impermanence, their mind draws back from material possessions, honors, and fame. …

Seyyathāpi, bhikkhave, kukkuṭapattaṁ vā nhārudaddulaṁ vā aggimhi pakkhittaṁ patilīyati patikuṭati pativattati na sampasāriyati.

Evamevaṁ kho, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṁ viharato lābhasakkārasiloke cittaṁ patilīyati …pe… upekkhā vā pāṭikulyatā vā saṇṭhāti.

Sace, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṁ viharato lābhasakkārasiloke cittaṁ anusandahati appaṭikulyatā saṇṭhāti;

veditabbametaṁ, bhikkhave, bhikkhunā ‘abhāvitā me aniccasaññā, natthi me pubbenāparaṁ viseso, appattaṁ me bhāvanābalan’ti.

Itiha tattha sampajāno hoti.

Sace pana, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṁ viharato lābhasakkārasiloke cittaṁ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti;

veditabbametaṁ, bhikkhave, bhikkhunā ‘subhāvitā me aniccasaññā, atthi me pubbenāparaṁ viseso, pattaṁ me bhāvanābalan’ti.

Itiha tattha sampajāno hoti.

‘Aniccasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti,

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
That’s what I said, and this is why I said it.

‘Anicce dukkhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, iti kho panetaṁ vuttaṁ.
‘When the perception of suffering in impermanence is developed and cultivated it’s very fruitful and beneficial. It culminates in freedom from death and ends in freedom from death.’ That’s what I said, but why did I say it?

Kiñcetaṁ paṭicca vuttaṁ?

Anicce dukkhasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṁ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike vadhake.
When a mendicant often meditates with a mind reinforced with the perception of suffering in impermanence, they establish a keen perception of the danger of sloth, laziness, slackness, negligence, lack of commitment, and failure to review, like a killer with a drawn sword. …

Sace, bhikkhave, bhikkhuno anicce dukkhasaññāparicitena cetasā bahulaṁ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā, na paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike vadhake.

Veditabbametaṁ, bhikkhave, bhikkhunā ‘abhāvitā me anicce dukkhasaññā, natthi me pubbenāparaṁ viseso, appattaṁ me bhāvanābalan’ti.

Itiha tattha sampajāno hoti.

Sace pana, bhikkhave, bhikkhuno anicce dukkhasaññāparicitena cetasā bahulaṁ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike vadhake.

Veditabbametaṁ, bhikkhave, bhikkhunā ‘subhāvitā me anicce dukkhasaññā, atthi me pubbenāparaṁ viseso, pattaṁ me bhāvanābalan’ti.

Itiha tattha sampajāno hoti.

‘Anicce dukkhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti,

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
That’s what I said, and this is why I said it.

‘Dukkhe anattasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, iti kho panetaṁ vuttaṁ.
‘When the perception of not-self in suffering is developed and cultivated it’s very fruitful and beneficial. It culminates in freedom from death and ends in freedom from death.’ That’s what I said, but why did I say it?

Kiñcetaṁ paṭicca vuttaṁ?

Dukkhe anattasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṁ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhāsamatikkantaṁ santaṁ suvimuttaṁ.
When a mendicant often meditates with a mind reinforced with the perception of not-self in suffering, their mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli. It has gone beyond discrimination, and is peaceful and well freed.

Sace, bhikkhave, bhikkhuno dukkhe anattasaññāparicitena cetasā bahulaṁ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu na ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhāsamatikkantaṁ santaṁ suvimuttaṁ.
If a mendicant often meditates with a mind reinforced with the perception of not-self in suffering, but their mind is not rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; nor has it gone beyond discrimination, and is not peaceful or well freed,

Veditabbametaṁ, bhikkhave, bhikkhunā ‘abhāvitā me dukkhe anattasaññā, natthi me pubbenāparaṁ viseso, appattaṁ me bhāvanābalan’ti.
they should know: ‘My perception of not-self in suffering is undeveloped. I don’t have any distinction higher than before. I haven’t attained a fruit of development.’

Itiha tattha sampajāno hoti.
In this way they are aware of the situation.

Sace pana, bhikkhave, bhikkhuno dukkhe anattasaññāparicitena cetasā bahulaṁ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhāsamatikkantaṁ santaṁ suvimuttaṁ.
But if a mendicant often meditates with a mind reinforced with the perception of not-self in suffering, and their mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and it has gone beyond discrimination, and is peaceful and well freed,

Veditabbametaṁ, bhikkhave, bhikkhunā ‘subhāvitā me dukkhe anattasaññā, atthi me pubbenāparaṁ viseso, pattaṁ me bhāvanābalan’ti.
they should know: ‘My perception of not-self in suffering is well developed. I have realized a distinction higher than before. I have attained a fruit of development.’

Itiha tattha sampajāno hoti.
In this way they are aware of the situation.

‘Dukkhe anattasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti,
‘When the perception of not-self in suffering is developed and cultivated it’s very fruitful and beneficial. It culminates in freedom from death and ends in freedom from death.’

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
That’s what I said, and this is why I said it.

Imā kho, bhikkhave, satta saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā amatogadhā amatapariyosānā”ti.
These seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in freedom from death and end in freedom from death.”

Chaṭṭhaṁ.