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Anguttara Nikaya

# AN 7.49 Dutiya Saññā Sutta (On Perceptions – Part 2) AN 7.49

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    [page 1]
    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

    [page 2]
    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

    [page 3]
    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.

    [page 4]
    “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

    [page 5]
    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.

    [page 6]
    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.

    [page 7]
    “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.

    [page 8]
    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.

    [page 9]
    “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

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