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Anguttara Nikāya 
The Numerical Discourses  
 
Sattakanipāta  
(Book of the Sevens) 
AN 7.49 
 
Dutiya Saññā Sutta  
“On Perceptions – Part 2” 
 
Translated by Bhikkhu Candana 
 
Copyright © Bhikkhu Candana 2023, 2025 
 
 
“Bhikkhus, there are these seven perceptions which when developed and cultivated 
continuously, bring you many fruits and benefits, for they culminate in the Deathless, allowing 
you to dive deep into the Deathless. And what are these seven? 
 
“The perception of the repulsive; the perception of death; the perception of the foulness of food; 
the perception of non-attachment to all things related to the world; the perception of 
impermanence; the perception of the suffering connected to the fact of impermanence; and the 
perception of the lack in any substantiality of a self, to be seen within suffering.  
 
Bhikkhus, these are the seven perceptions which when developed and cultivated continuously, 
bring you many fruits and benefits, for they culminate in the Deathless, allowing you to dive 
deep into the Deathless.”  
 
1. “Now, Bhikkhus, why was it said that the perception of the repulsive, when developed and 
cultivated continuously, brings you many fruits and benefits, for it culminates in the Deathless, 
allowing you to dive deep into the Deathless?  
 
“Here, Bhikkhus, when the Bhikkhu practices the perception of the repulsive, constantly training 
and dwelling in it, his mind is then protected from any thoughts about sexual intercourse, by 
pulling in and shrinking away from them. Thus, by not sliding into nor being drawn to whatever 
is attractive, the heart calmly settles down, as it gets established within equanimity, even while 
perceiving or facing whatever is undesirable.  
 
“Just like a rooster’s feather or a strip of fatty sinews, when tossed into a burning fire would 
quickly be pulled in and shrink away from it, no longer stretching nor expanding, in the same 
manner, when the Bhikkhu practices the perception of the repulsive, constantly training and 
dwelling in it, his mind is then protected from any thoughts about sexual intercourse, by pulling 
in and shrinking away from them. Thus, by not sliding into nor being drawn to whatever is

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attractive, the heart calmly settles down, as it gets established within equanimity, even while 
perceiving or facing whatever is undesirable.  
 
“Now, Bhikkhus, if it so happens that the Bhikkhu practicing the perception of the repulsive, 
constantly training and dwelling in it, still continues to be drawn towards thoughts about sexual 
intercourse, instead of pulling in and shrinking away from them, then he should immediately 
know what is taking place as:  
 
‘My mind is not yet developed in the perception of the repulsive, for I do not see any distinction 
nor difference between the quality of the mind, from how it was in the past to how it is now. 
Therefore, it is clear to me that I have not yet reached a noticeably superior distinction in the 
heart’s development.’  
 
In this manner, he is fully aware of what is truly taking place in his heart.  
 
“However, Bhikkhus, when the Bhikkhu practices the perception of the repulsive, constantly 
training and dwelling in it, his mind is then protected from any thoughts about sexual 
intercourse, by pulling in and shrinking away from them. Thus, by not sliding into nor being 
drawn to whatever is attractive, the heart calmly settles down, as it gets established within 
equanimity, even while perceiving or facing whatever is undesirable. Then, the Bhikkhu should 
immediately know what is taking place as:  
 
‘My mind is now developed in the perception of the repulsive, for I do see there being the 
distinction and difference between the quality of the mind, from how it was in the past to how it is 
now. Therefore, it is clear to me that I have reached a noticeably superior distinction in the 
heart’s development.’  
 
In this manner, he is fully aware of what is truly taking place in his heart.  
 
“This, Bhikkhus, is therefore why it was said, that the perception of the repulsive, when 
developed and cultivated continuously, brings you many fruits and benefits, for it culminates in 
the Deathless, allowing you to dive deep into the Deathless. 
 
2. “And why was it said, Bhikkhus, that the perception of death, when developed and cultivated 
continuously, brings you many fruits and benefits, for it culminates in the Deathless, allowing 
you to dive deep into the Deathless? 
 
“Here, Bhikkhus, when the Bhikkhu practices the perception of death, constantly training and 
dwelling in it, his mind is then protected from any thoughts of being attached to one’s life or to 
rebecoming, by pulling in and shrinking away from them. Thus, by not sliding into nor being 
drawn to attachment to life or to rebecoming, the heart calmly settles down, as it gets established 
within equanimity, even while perceiving or facing whatever is undesirable.  
 
“Just like a rooster’s feather or a strip of fatty sinews, when tossed into a burning fire would 
quickly be pulled in and shrink away from it, no longer stretching nor expanding, in the same 
manner, when the Bhikkhu practices the perception of death, constantly training and dwelling in

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it, his mind is then protected from any thoughts of being attached to one’s life or to rebecoming, 
by pulling in and shrinking away from them. Thus, by not sliding into nor being drawn to 
attachment to life or to rebecoming, the heart calmly settles down, as it gets established within 
equanimity, even while perceiving or facing whatever is undesirable. 
 
“Now, Bhikkhus, if it so happens that the Bhikkhu practicing the perception of death, constantly 
training and dwelling in it, still continues to be drawn towards thoughts of being attached to life 
or to rebecoming, instead of pulling in and shrinking away from them, then he should 
immediately know what is taking place as:  
 
‘My mind is not yet developed in the perception of death, for I do not see any distinction nor 
difference between the quality of the mind, from how it was in the past to how it is now. 
Therefore, it is clear to me that I have not yet reached a noticeably superior distinction in the 
heart’s development.’  
 
In this manner, he is fully aware of what is truly taking place in his heart. 
 
“However, Bhikkhus, when the Bhikkhu practices the perception of death, constantly training 
and dwelling in it, his mind is then protected from any thoughts of being attached to life or to 
rebecoming, by pulling in and shrinking away from them. Thus, by not sliding into nor drawn to 
being attached to life or to rebecoming, the heart calmly settles down, as it gets established 
within equanimity, even while perceiving or facing whatever is undesirable. Then, the Bhikkhu 
should immediately know what is taking place as:  
 
‘My mind is now developed in the perception of death, for I do see there being the distinction 
and difference between the quality of the mind, from how it was in the past to how it is now. 
Therefore, it is clear to me that I have reached a noticeably superior distinction in the heart’s 
development.’  
 
In this manner, he is fully aware of what is truly taking place in his heart. 
 
“This, Bhikkhus, is therefore why it was said, that the perception of death, when developed and 
cultivated continuously, brings you many fruits and benefits, for it culminates in the Deathless, 
allowing you to dive deep into the Deathless. 
 
3. “And why was it said, Bhikkhus, that the perception of the foulness of food, when developed 
and cultivated continuously, brings you many fruits and benefits, for it culminates in the 
Deathless, allowing you to dive deep into the Deathless? 
 
“Here, Bhikkhus, when the Bhikkhu practices the perception of the foulness of food, constantly 
training and dwelling in it, his mind is then protected from any thoughts of attachment to flavors 
and tastes, by pulling in and shrinking away from them. Thus, by not sliding into nor being 
drawn to attachment to flavors and tastes, the heart calmly settles down, as it gets established 
within equanimity, even while perceiving or facing whatever is undesirable.

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“Just like a rooster’s feather or a strip of fatty sinews, when tossed into a burning fire would 
quickly be pulled in and shrink away from it, no longer stretching nor expanding, in the same 
manner, when the Bhikkhu practices the perception of the foulness of food, constantly training 
and dwelling in it, his mind is then protected from any thoughts of attachment to flavors and 
tastes, by pulling in and shrinking away from them. Thus, by not sliding into nor being drawn to 
attachment to flavors and tastes, the heart calmly settles down, as it gets established within 
equanimity, even while perceiving or facing whatever is undesirable.  
 
“Now, Bhikkhus, if it so happens that the Bhikkhu practicing the perception of the foulness of 
food, constantly training and dwelling in it, still continues to be drawn towards thoughts of 
attachment to flavors and tastes, instead of pulling in and shrinking away from them, then he 
should immediately know what is taking place as:  
 
‘My mind is not yet developed in the perception of the foulness of food, for I do not see any 
distinction nor difference between the quality of the mind, from how it was in the past to how it is 
now. Therefore, it is clear to me that I have not yet reached a noticeably superior distinction in 
the heart’s development.’  
 
In this manner, he is fully aware of what is truly taking place in his heart. 
 
“However, Bhikkhus, when the Bhikkhu practices the perception of the foulness of food, 
constantly training and dwelling in it, his mind then is protected from any thoughts of attachment 
to flavors or tastes, by pulling in and shrinking away from them. Thus, by not sliding into nor 
drawn to being attached to flavors and tastes, the heart calmly settles down, as it gets established 
within equanimity, even while perceiving or facing whatever is undesirable. Then, the Bhikkhu 
should immediately know what is taking place as:  
 
‘My mind is now developed in the perception of the foulness of food, for I do see there being the 
distinction and difference between the quality of the mind, from the way it was in the past to how 
it is now. Therefore, it is clear to me that I have reached a noticeably superior distinction in the 
heart’s development.’  
 
In this manner, he is fully aware of what is truly taking place in his heart. 
 
“This, Bhikkhus, is therefore why it was said, that the perception of the foulness of food, when 
developed and cultivated continuously, brings you many fruits and benefits, for it culminates in 
the Deathless, allowing you to dive deep into the Deathless. 
 
4. “And why was it said, Bhikkhus, that the perception of non-attachment to all things related to 
the world, when developed and cultivated continuously, brings you many fruits and benefits, for 
it culminates in the Deathless, allowing you to dive deep into the Deathless? 
 
“Here, Bhikkhus, when the Bhikkhu practices the perception of non-attachment to all things 
related to the world, constantly training and dwelling in it, his mind is then protected from any 
thoughts of attachment to the many beautiful things offered by the world, by pulling in and 
shrinking away from them. Thus, by not sliding into nor being drawn to attachment to them, the

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heart calmly settles down, as it gets established within equanimity, even while perceiving or 
facing whatever is undesirable.  
 
“Just like a rooster’s feather or a strip of fatty sinews, when tossed into a burning fire would 
quickly be pulled in and shrink away from it, no longer stretching nor expanding, in the same 
manner, when the Bhikkhu practices the perception of non-attachment to all things related to the 
world, constantly training and dwelling in it, his mind is then protected from any thoughts of 
attachment to the many beautiful things offered by the world, by pulling in and shrinking away 
from them. Thus, by not sliding into nor being drawn into attachment to them, the heart calmly 
settles down, as it gets established within equanimity, even while perceiving or facing whatever 
is undesirable.  
 
“Now, Bhikkhus, if it so happens that the Bhikkhu practicing the perception of non-attachment to 
all things related to the world, constantly training and dwelling in it, still continues to be drawn 
towards thoughts of attachment to the many beautiful things offered by the world, instead of 
pulling in and shrinking away from them, then he should immediately know what is taking place 
as:  
 
‘My mind is not yet developed in the perception of non-attachment to all things related to the 
world, for I do not see any distinction nor difference between the quality of the mind, from how it 
was in the past to how it is now. Therefore, it is clear to me that I have not yet reached a 
noticeably superior distinction in the heart’s development.’  
 
In this manner, he is fully aware of what is truly taking place in his heart. 
 
“However, Bhikkhus, when the Bhikkhu practices the perception of non-attachment to all things 
related to the world, constantly training and dwelling in it, his mind is then protected from any 
thoughts of attachment to the many beautiful things offered by the world, by pulling in and 
shrinking away from them. Thus, by not sliding into nor drawn to being attached to them, the 
heart calmly settles down, as it gets established within equanimity, even while perceiving or 
facing whatever is undesirable. Then, the Bhikkhu should immediately know what is taking 
place as:  
 
‘My mind is now developed in the perception of non-attachment to all things related to the 
world, for I do see there being the distinction and difference between the quality of the mind, 
from how it was in the past to how it is now. Therefore, it is clear to me that I have reached a 
noticeably superior distinction in the heart’s development.’  
 
In this manner, he is fully aware of what is truly taking place in his heart. 
 
“This, Bhikkhus, is therefore why it was said, that the perception of non-attachment to all things 
related to the world, when developed and cultivated continuously, brings you many fruits and 
benefits, for it culminates in the Deathless, allowing you to dive deep into the Deathless.

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5. “And why was it said, Bhikkhus, that the perception of impermanence, when developed and 
cultivated continuously, brings you many fruits and benefits, for it culminates in the Deathless, 
allowing you to dive deep into the Deathless?  
 
“Here, Bhikkhus, when the Bhikkhu practices the perception of impermanence, constantly 
training and dwelling in it, his mind is then protected from any thoughts of gain, honor, fame, 
and renown, by pulling in and shrinking away from them. Thus, by not sliding into nor being 
drawn to attachment to them, the heart calmly settles down, as it gets established within 
equanimity, even while perceiving or facing whatever is undesirable.  
 
“Just like a rooster’s feather or a strip of fatty sinews, when tossed into a burning fire would 
quickly be pulled in and shrink away from it, no longer stretching nor expanding, in the same 
manner, when the Bhikkhu practices the perception of impermanence, constantly training and 
dwelling in it, his mind is then protected from any thoughts of gain, honor, fame, and renown, by 
pulling in and shrinking away from them. Thus, by not sliding into nor being drawn to 
attachment to them, the heart calmly settles down, as it gets established within equanimity, even 
while perceiving or facing whatever is undesirable.  
 
“Now, Bhikkhus, if it so happens that the Bhikkhu practicing the perception of impermanence, 
constantly training and dwelling in it, still continues to be drawn towards thoughts of gain, 
honor, fame, and renown, instead of pulling in and shrinking away from them, then he should 
immediately know what is taking place as:  
 
‘My mind is not yet developed in the perception of impermanence, for I do not see any distinction 
nor difference between the quality of the mind, from how it was in the past to how it is now. 
Therefore, it is clear to me that I have not yet reached a noticeably superior distinction in the 
heart’s development.’  
 
In this manner, he is fully aware of what is truly taking place in his heart. 
 
“However, Bhikkhus, when the Bhikkhu practices the perception of impermanence, constantly 
training and dwelling in it, his mind is then protected from any thoughts of gain, honor, fame, 
and renown, by pulling in and shrinking away from them. Thus, by not sliding into nor drawn to 
being attached to them, the heart calmly settles down, as it gets established within equanimity, 
even while perceiving or facing whatever is undesirable. Then, the Bhikkhu should immediately 
know what is taking place as:  
 
‘My mind is now developed in the perception of impermanence, for I do see there being the 
distinction and difference between the quality of the mind, from how it was in the past to how it is 
now. Therefore, it is clear to me that I have reached a noticeably superior distinction in the 
heart’s development.’  
 
In this manner, he is fully aware of what is truly taking place in his heart.

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“This, Bhikkhus, is therefore why it was said, that the perception of impermanence, when 
developed and cultivated continuously, brings you many fruits and benefits, for it culminates in 
the Deathless, allowing you to dive deep into the Deathless. 
 
6. “And why was it said, Bhikkhus, that the perception of the suffering connected to the fact of 
impermanence, when developed and cultivated continuously, brings you many fruits and 
benefits, for it culminates in the Deathless, allowing you to dive deep into the Deathless? 
 
“Here, Bhikkhus, when the Bhikkhu practices the perception of the suffering connected to the 
fact of impermanence, constantly training and dwelling in it, then a strong and keen perception 
of danger gets established in him, as he develops an unprecedented alertness against laziness, 
negligence, drowsiness, and absent-mindedness, while becoming determined to stay fully alert 
and reflective, as if standing next to a murderer who is about to slay him with his raised sharp 
blade.  
 
“Now, Bhikkhus, if it so happens that the Bhikkhu practicing the perception of the suffering 
connected to the fact of impermanence, constantly training and dwelling in it, yet a strong and 
keen perception of danger does not get established in him, nor does he develop an unprecedented 
alertness against laziness, negligence, drowsiness, and absent-mindedness, nor he becomes 
determined to stay fully alert and reflective, as if standing next to a murderer who is about to slay 
him with his raised sharp blade, then he should immediately know what is taking place as:  
 
‘My mind is not yet developed in the perception of the suffering connected to the fact of 
impermanence, for I do not see any distinction nor difference between the quality of the mind, 
from how it was in the past to how it is now. Therefore, it is clear to me that I have not yet 
reached a noticeably superior distinction in the heart’s development.’  
 
In this manner, he is fully aware of what is truly taking place in his heart. 
 
“However, Bhikkhus, when the Bhikkhu practices the perception of the suffering connected to 
the fact of impermanence, constantly training and dwelling in it, then a strong and keen 
perception of danger gets established in him, as he develops an unprecedented alertness against 
laziness, negligence, drowsiness, and absent-mindedness while becoming determined to stay 
fully alert and reflective, as if standing next to a murderer who is about to slay him with his 
raised sharp blade. Then, the Bhikkhu should immediately know what is taking place as:  
 
‘My mind is now developed in the perception of the suffering connected to the fact of 
impermanence, for I do see there being the distinction and difference between the quality of the 
mind, from how it was in the past to how it is now. Therefore, it is clear to me that I have 
reached a noticeably superior distinction in the heart’s development.’  
 
In this manner, he is fully aware of what is truly taking place in his heart. 
 
“This, Bhikkhus, is therefore why it was said, that the perception of the suffering connected to 
the fact of impermanence, when developed and cultivated continuously, brings you many fruits 
and benefits, for it culminates in the Deathless, allowing you to dive deep into the Deathless.

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7. “And why was it said, Bhikkhus, that the perception of the lack in any substantiality of a self, 
to be seen within suffering, when developed and cultivated continuously, brings you many fruits 
and benefits, for it culminates in the Deathless, allowing you to dive deep into the Deathless? 
 
“Here, Bhikkhus, when the Bhikkhu practices the perception of the lack in any substantiality of a 
self, to be seen within suffering, constantly training and dwelling in it, then his mind becomes 
empty of any further ‘I-making’ and ‘mine-making,’ as well as the conceit that results from 
adherence to the sixfold conscious body, in relation to all external signs and stimuli, whereby all 
distinctions such as being ‘superior to’, ‘inferior to’, or ‘equal to’ are silenced and appeased, as 
the heart gets Fully Released.  
 
“Now, Bhikkhus, if it so happens that the Bhikkhu practices the perception on the lack in any 
substantiality of a self, to be seen within suffering, constantly training and dwelling in it, and his 
mind still does not become empty of any further ‘I-making’ and ‘mine-making,’ nor freed from 
the conceit that results from adherence to the sixfold conscious body, in relation to all external 
signs and stimuli, whereby all distinctions such as being ‘superior to’, ‘inferior to’, or ‘equal to’ 
continue on within, un-silenced and un-appeased, as the heart does not get released, then he 
should immediately know what is taking place as:  
 
‘My mind is not yet developed in the perception of the lack in any substantiality of a self, to be 
seen within suffering, for I do not see any distinction nor difference between the quality of the 
mind, from how it was in the past to how it is now. Therefore, it is clear to me that I have not yet 
reached a noticeably superior distinction in the heart’s development.’  
 
In this manner, he is fully aware of what is truly taking place in his heart. 
 
“However, Bhikkhus, when the Bhikkhu practices the perception of the lack in any substantiality 
of a self, to be seen within suffering, constantly training and dwelling in it, then his mind 
becomes empty of any further ‘I-making’ and ‘mine-making,’ as well as the conceit that results 
from adherence to the sixfold conscious body, in relation to all external signs and stimuli, 
whereby all distinctions such as being ‘superior to’, ‘inferior to’, or ‘equal to’ are silenced and 
appeased, as the heart gets Fully Released, then, the Bhikkhu should immediately know what is 
taking place as:  
 
‘My mind is now developed in the perception of the lack in any substantiality of a self, to be seen 
within suffering, for I do see there being the distinction and difference between the quality of the 
mind, from how it was in the past to how it is now. Therefore, it is clear to me that I have 
reached a noticeably superior distinction in the heart’s development.’  
 
In this manner, he is fully aware of what is truly taking place in his heart. 
 
“This, Bhikkhus, is therefore why it was said, that the perception of the lack in any substantiality 
of a self, to be seen within suffering, when developed and cultivated continuously, brings you 
many fruits and benefits, for it culminates in the Deathless, allowing you to dive deep into the 
Deathless.

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“Bhikkhus, these are the seven perceptions which, when developed and cultivated continuously, 
bring you many fruits and benefits, for they culminate in the Deathless, allowing you to dive 
deep into the Deathless.” 
 
Sādhu 
 
Sādhu 
 
Sādhu
