“Sattimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā amatogadhā amatapariyosānā.
“These seven |perceptions::conceptions, recognitions [saññā]|, when cultivated and frequently practiced, are of great fruit and great benefit; they lead to the deathless and |culminate in the deathless::end in the deathless state, epithet of Nibbāna [amatapariyosāna]|.
Katamā satta? Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā. Imā kho, bhikkhave, satta saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā amatogadhā amatapariyosānāti.
What seven? 1.) The perception of |unattractiveness::disagreeableness, recognizing the not aesthetically pleasing characteristics [asubha]|, 2.) the perception of death, 3.) the perception of unpleasantness of food, 4.) the perception of non-delight in the whole world, 5.) the perception of |impermanence::instability [anicca]|, 6.) the perception of |unsatisfactoriness::having the quality of being distressing, unfulfilling, marked by discontentment [dukkha]| in impermanence, and 7.) the perception of |not-self::not suitable to identify with, impersonality [anatta]| in unsatisfactoriness. These, bhikkhus, are the seven perceptions which, when cultivated and frequently practiced, are of great fruit and great benefit; they lead to the deathless and culminate in the deathless.”
‘Asubhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti. iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Asubhasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṁ viharato methunadhammasamāpattiyā cittaṁ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti. Seyyathāpi, bhikkhave, kukkuṭapattaṁ vā nhārudaddulaṁ vā aggimhi pakkhittaṁ patilīyati patikuṭati pativattati, na sampasāriyati. Evamevaṁ kho, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṁ viharato methunadhammasamāpattiyā cittaṁ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.
1.) When it was said: ‘The perception of unattractiveness, bhikkhus, when cultivated and frequently practiced, is of great fruit and great benefit; it leads to the deathless and culminates in the deathless,’ for what reason was this said? When a bhikkhu often dwells with a mind fortified by the perception of unattractiveness, his mind shrinks away from sexual activity, turns back from it, and rolls away from it. It does not incline toward it; instead, |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]| or |[a sense of] revulsion::aversion, disgust; lit. against the slope state [pāṭikulyatā]| toward it becomes established. Just as, bhikkhus, when a chicken feather or a strip of sinew is thrown into the fire, it shrinks back from it, turns back from it, and rolls away from it and is not drawn toward it—in just the same way, bhikkhus, when a bhikkhu often dwells with a mind fortified by the perception of unattractiveness, his mind shrinks away from sexual activity, turns back from it, and rolls away from it.
Sace, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṁ viharato methunadhammasamāpattiyā cittaṁ anusandahati appaṭikulyatā saṇṭhāti; veditabbametaṁ, bhikkhave, bhikkhunā ‘abhāvitā me asubhasaññā, natthi me pubbenāparaṁ viseso, appattaṁ me bhāvanābalan’ti. Itiha tattha sampajāno hoti. Sace pana, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṁ viharato methunadhammasamāpattiyā cittaṁ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti; veditabbametaṁ, bhikkhave, bhikkhunā ‘subhāvitā me asubhasaññā, atthi me pubbenāparaṁ viseso, pattaṁ me bhāvanābalan’ti. Itiha tattha sampajāno hoti. ‘Asubhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
If, bhikkhus, while a bhikkhu often dwells with a mind fortified by the perception of unattractiveness, his mind engages in sexual activity and continues to find allure in it, he should understand thus: ‘My perception of unattractiveness is undeveloped; there is no distinction between my earlier condition and my present one; I have not attained the |strength of meditation::power of mental development [bhāvanābala]|.’ Thus, he |clearly comprehends::is with attentiveness, is with clear comprehension, is intentional, is purposeful [sampajāna]| this. But if, bhikkhus, while a bhikkhu often dwells with a mind fortified by the perception of unattractiveness, his mind shrinks away from sexual activity, turns back from it, and rolls away from it, not inclining toward it, and either equanimity or [a sense of] revulsion toward it becomes established in him, he should understand thus: ‘My perception of unattractiveness is well cultivated; there is a distinction between my earlier condition and my present one; I have attained the strength of meditation.’ Thus, he clearly comprehends this. When it was said: ‘The perception of unattractiveness, bhikkhus, when cultivated and frequently practiced, is of great fruit and great benefit; it leads to the deathless and culminates in the deathless,’ it was in reference to this that it was said.
‘Maraṇasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, iti kho panetaṁ vuttaṁ kiñcetaṁ paṭicca vuttaṁ? Maraṇasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṁ viharato jīvitanikantiyā cittaṁ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti. 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.
2.) When it was said: ‘The perception of death, bhikkhus, when cultivated and frequently practiced, is of great fruit and great benefit; it leads to the deathless and culminates in the deathless,’ for what reason was this said? When a bhikkhu often dwells with a mind fortified by the perception of death, his mind shrinks away from the |attraction to existence::longing for life [jīvitanikanti]|, turns back from it, and rolls away from it. It does not incline toward it; instead, equanimity or [a sense of] revulsion toward it becomes established in him. Just as, bhikkhus, when a chicken feather or a strip of sinew is thrown into the fire, it shrinks back from it, turns back from it, and rolls away from it and is not drawn toward it—in just the same way, bhikkhus, when a bhikkhu often dwells with a mind fortified by the perception of death, his mind shrinks away from the attraction to existence, turns back from it, and rolls away from it.
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.
If, bhikkhus, while a bhikkhu often dwells with a mind fortified by the perception of death, his mind engages with the attraction to existence and continues to find allure in it, he should understand thus: ‘My perception of death is undeveloped; there is no distinction between my earlier condition and my present one; I have not attained the strength of meditation.’ Thus, he clearly comprehends this. But if, bhikkhus, while a bhikkhu often dwells with a mind fortified by the perception of death, his mind shrinks away from the attraction to existence, turns back from it, and rolls away from it, not inclining toward it, and either equanimity or [a sense of] revulsion toward it becomes established in him, he should understand thus: ‘My perception of death is well cultivated; there is a distinction between my earlier condition and my present one; I have attained the strength of meditation.’ Thus, he clearly comprehends this. When it was said: ‘The perception of death, bhikkhus, when cultivated and frequently practiced, is of great fruit and great benefit; it leads to the deathless and culminates in the deathless,’ it was in reference to this that it was said.
‘Āhāre paṭikūlasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Āhāre paṭikūlasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṁ viharato rasataṇhāya cittaṁ patilīyati …pe… upekkhā vā pāṭikulyatā vā saṇṭhāti. 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.
3.) When it was said: ‘The perception of unpleasantness of food, bhikkhus, when cultivated and frequently practiced, is of great fruit and great benefit; it leads to the deathless and culminates in the deathless,’ for what reason was this said? When a bhikkhu often dwells with a mind fortified by the perception of unpleasantness of food, his mind shrinks away from the |craving for tastes::desire for flavors [rasataṇhā]|, turns back from it, and rolls away from it. It does not incline toward it; instead, equanimity or [a sense of] revulsion toward it becomes established in him. Just as, bhikkhus, when a chicken feather or a strip of sinew is thrown into the fire, it shrinks back from it, turns back from it, and rolls away from it and is not drawn toward it—in just the same way, bhikkhus, when a bhikkhu often dwells with a mind fortified by the perception of unpleasantness of food, his mind shrinks away from the craving for tastes, turns back from it, and rolls away from it.
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.
If, bhikkhus, while a bhikkhu often dwells with a mind fortified by the perception of unpleasantness of food, his mind engages with the craving for tastes and continues to find allure in it, he should understand thus: ‘My perception of unpleasantness of food is undeveloped; there is no distinction between my earlier condition and my present one; I have not attained the strength of meditation.’ Thus, he clearly comprehends this. But if, bhikkhus, while a bhikkhu often dwells with a mind fortified by the perception of unpleasantness of food, his mind shrinks away from the craving for tastes, turns back from it, and rolls away from it, not inclining toward it, and either equanimity or [a sense of] revulsion toward it becomes established in him, he should understand thus: ‘My perception of unpleasantness of food is well cultivated; there is a distinction between my earlier condition and my present one; I have attained the strength of meditation.’ Thus, he clearly comprehends this. When it was said: ‘The perception of unpleasantness of food, bhikkhus, when cultivated and frequently practiced, is of great fruit and great benefit; it leads to the deathless and culminates in the deathless,’ it was in reference to this that it was said.
‘Sabbaloke anabhiratasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Sabbaloke anabhiratasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṁ viharato lokacitresu cittaṁ patilīyati …pe… 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.
4.) When it was said: ‘The perception of |non-delight::dissatisfaction, non-indulgence [anabhirata]| in the whole world, bhikkhus, when cultivated and frequently practiced, is of great fruit and great benefit; it leads to the deathless and culminates in the deathless,’ for what reason was this said? When a bhikkhu often dwells with a mind fortified by the perception of non-delight in the whole world, his mind shrinks away from the |beautiful things in the world::various objects in the world [lokacitra]|, turns back from it, and rolls away from it. It does not incline toward it; instead, equanimity or [a sense of] revulsion toward it becomes established in him. Just as, bhikkhus, when a chicken feather or a strip of sinew is thrown into the fire, it shrinks back from it, turns back from it, and rolls away from it and is not drawn toward it—in just the same way, bhikkhus, when a bhikkhu often dwells with a mind fortified by the perception of non-delight in the world world, his mind shrinks away from the beautiful things in the world, turns back from it, and rolls away from it.
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.
If, bhikkhus, while a bhikkhu often dwells with a mind fortified by the perception of non-delight in the whole world, his mind engages with the beautiful things in the world and continues to find allure in it, he should understand thus: ‘My perception of non-delight in the whole world is undeveloped; there is no distinction between my earlier condition and my present one; I have not attained the strength of meditation.’ Thus, he clearly comprehends this. But if, bhikkhus, while a bhikkhu often dwells with a mind fortified by the perception of non-delight in the whole world, his mind shrinks away from the beautiful things in the world, turns back from it, and rolls away from it, not inclining toward it, and either equanimity or [a sense of] revulsion toward it becomes established in him, he should understand thus: ‘My perception of non-delight in the whole world is well cultivated; there is a distinction between my earlier condition and my present one; I have attained the strength of meditation.’ Thus, he clearly comprehends this. When it was said: ‘The perception of non-delight in the whole world, bhikkhus, when cultivated and frequently practiced, is of great fruit and great benefit; it leads to the deathless and culminates in the deathless,’ it was in reference to this that it was said.
‘Aniccasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Aniccasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṁ viharato lābhasakkārasiloke cittaṁ patilīyati …pe… upekkhā vā pāṭikulyatā vā saṇṭhāti. 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.
5.) When it was said: ‘The perception of impermanence, when cultivated and frequently practiced, is of great fruit and great benefit; it leads to the deathless and culminates in the deathless,’ for what reason was this said? When a bhikkhu often dwells with a mind fortified by the perception of impermanence, his mind shrinks away from |acquisitions, respect, and popularity::gains or possessions, honor or reverence, and fame or praise [lābhasakkārasiloka]|, turns back from it, and rolls away from it. It does not incline toward it; instead, equanimity or [a sense of] revulsion toward it becomes established in him. Just as, bhikkhus, when a chicken feather or a strip of sinew is thrown into the fire, it shrinks back from it, turns back from it, and rolls away from it and is not drawn toward it—in just the same way, bhikkhus, when a bhikkhu often dwells with a mind fortified by the perception of impermanence, his mind shrinks away from acquisitions, respect, and popularity, turns back from it, and rolls away from it.
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.
If, bhikkhus, while a bhikkhu often dwells with a mind fortified by the perception of impermanence, his mind engages with acquisitions, respect, and popularity and continues to find allure in it, he should understand thus: ‘My perception of impermanence is undeveloped; there is no distinction between my earlier condition and my present one; I have not attained the strength of meditation.’ Thus, he clearly comprehends this. But if, bhikkhus, while a bhikkhu often dwells with a mind fortified by the perception of impermanence, his mind shrinks away from acquisitions, respect, and popularity, turns back from it, and rolls away from it, not inclining toward it, and either equanimity or [a sense of] revulsion toward it becomes established in him, he should understand thus: ‘My perception of impermanence is well cultivated; there is a distinction between my earlier condition and my present one; I have attained the strength of meditation.’ Thus, he clearly comprehends this. When it was said: ‘The perception of impermanence, bhikkhus, when cultivated and frequently practiced, is of great fruit and great benefit; it leads to the deathless and culminates in the deathless,’ it was in reference to this that it was said.
‘Anicce dukkhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Anicce dukkhasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṁ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike vadhake.
6.) When it was said: ‘The perception of unsatisfactoriness in impermanence, when cultivated and frequently practiced, is of great fruit and great benefit; it leads to the deathless and culminates in the deathless,’ for what reason was this said? When a bhikkhu often dwells with a mind fortified by the perception of unsatisfactoriness in impermanence, a keen |sense of danger::recognition of risk [bhayasaññā]| becomes established in him toward |laziness::A mental quality characterized by unwillingness, aversion, or lack of motivation to exert effort in wholesome activities. It reflects an inner resistance to energy and discipline, the seed from which idleness arises. It leads to stagnation, missed opportunities for growth, and failure to cultivate beneficial states. [ālasya]|, |idleness::A behavioral and mental condition characterized by passivity, inertia, and disengagement from effort. It denotes the absence or collapse of energy, manifesting as neglect of duties or wholesome pursuits. [kosajja]|, |laxness::slackness [vissaṭṭhiya]|, |negligence::carelessness, heedlessness [pamāda]|, |non-practice::not pursuing [ananuyoga]|, and |not reviewing::not reflecting, not contemplating, not thinking about [apaccavekkhaṇā]|, just as toward a murderer with a raised 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.
If, bhikkhus, while a bhikkhu often dwells with a mind fortified by the perception of unsatisfactoriness in impermanence, a keen sense of danger does not become established in him toward laziness, idleness, laxness, negligence, non-practice, and not reviewing, he should understand thus: ‘My perception of unsatisfactoriness in impermanence is undeveloped; there is no distinction between my earlier condition and my present one; I have not attained the strength of meditation.’ Thus, he clearly comprehends this. But if, bhikkhus, while a bhikkhu often dwells with a mind fortified by the perception of unsatisfactoriness in impermanence, a keen sense of danger becomes established in him toward laziness, idleness, laxness, negligence, non-practice, and not reviewing, he should understand thus: ‘My perception of unsatisfactoriness in impermanence is well cultivated; there is a distinction between my earlier condition and my present one; I have attained the strength of meditation.’ Thus, he clearly comprehends this. When it was said: ‘The perception of unsatisfactoriness in impermanence, bhikkhus, when cultivated and frequently practiced, is of great fruit and great benefit; it leads to the deathless and culminates in the deathless,’ it was in reference to this that it was said.
‘Dukkhe anattasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Dukkhe anattasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṁ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhāsamatikkantaṁ santaṁ suvimuttaṁ.
7.) When it was said: ‘The |perception of not-self::recognition of impersonality [anattasaññā]| in unsatisfactoriness, when cultivated and frequently practiced, is of great fruit and great benefit; it leads to the deathless and culminates in the deathless,’ for what reason was this said? When a bhikkhu often dwells with a mind fortified by the perception of not-self in unsatisfactoriness, then, in regard to this body with consciousness and in regard to all external |signs::symbols, mental images, mental representations [nimitta]|, his mind becomes free from |I-making::self-identification, concept of individuality, I am this, this is me [ahaṅkāra]|, |mine-making::possessiveness, attachment, self-interest [mamaṅkāra]|, and |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|, transcending all classifications, peaceful, and well liberated.
Sace, bhikkhave, bhikkhuno dukkhe anattasaññāparicitena cetasā bahulaṁ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu na ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhāsamatikkantaṁ santaṁ suvimuttaṁ. Veditabbametaṁ, bhikkhave, bhikkhunā ‘abhāvitā me dukkhe anattasaññā, natthi me pubbenāparaṁ viseso, appattaṁ me bhāvanābalan’ti. Itiha tattha sampajāno hoti.
If, bhikkhus, while a bhikkhu often dwells with a mind fortified by the perception of not-self in unsatisfactoriness, his mind does not become free from I-making, mine-making, and conceit in regard to this body with consciousness and in regard to all external signs, if it does not transcend all classifications and become peaceful and well liberated, he should understand thus: ‘My perception of not-self in unsatisfactoriness is undeveloped; there is no distinction between my earlier condition and my present one; I have not attained the strength of meditation.’ Thus, he clearly comprehends this.
Sace pana, bhikkhave, bhikkhuno dukkhe anattasaññāparicitena cetasā bahulaṁ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhāsamatikkantaṁ santaṁ suvimuttaṁ. Veditabbametaṁ, bhikkhave, bhikkhunā ‘subhāvitā me dukkhe anattasaññā, atthi me pubbenāparaṁ viseso, pattaṁ me bhāvanābalan’ti. Itiha tattha sampajāno hoti. ‘Dukkhe anattasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
But if, bhikkhus, while a bhikkhu often dwells with a mind fortified by the perception of not-self in unsatisfactoriness, his mind becomes free from I-making, mine-making, and conceit in regard to this body with consciousness and in regard to all external signs, transcending all classifications, peaceful, and well liberated, he should understand thus: ‘My perception of not-self in unsatisfactoriness is well cultivated; there is a distinction between my earlier condition and my present one; I have attained the strength of meditation.’ Thus, he clearly comprehends this. When it was said: ‘The perception of not-self in unsatisfactoriness, bhikkhus, when cultivated and frequently practiced, is of great fruit and great benefit; it leads to the deathless and culminates in the deathless,’ it was in reference to this that it was said.
Imā kho, bhikkhave, satta saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā amatogadhā amatapariyosānā”ti.
These seven perceptions, bhikkhus, when cultivated and frequently practiced, are of great fruit and great benefit; they lead to the deathless and culminate in the deathless.”