दुतियसञ्ञासुत्त

Dutiyasaññāsutta

Perceptions in Detail

“सत्तिमा, भिक्खवे, सञ्ञा भाविता बहुलीकता महप्फला होन्ति महानिसंसा अमतोगधा अमतपरियोसाना। कतमा सत्त? असुभसञ्ञा, मरणसञ्ञा, आहारे पटिकूलसञ्ञा, सब्बलोके अनभिरतसञ्ञा, अनिच्चसञ्ञा, अनिच्चे दुक्खसञ्ञा, दुक्खे अनत्तसञ्ञा। इमा खो, भिक्खवे, सत्त सञ्ञा भाविता बहुलीकता महप्फला होन्ति महानिसंसा अमतोगधा अमतपरियोसानाति।

“Sattimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā amatogadhā amatapariyosānā. 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.

“Bhikkhus, these seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless. What seven? The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering. These seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.

‘असुभसञ्ञा, भिक्खवे, भाविता बहुलीकता महप्फला होति महानिसंसा अमतोगधा अमतपरियोसानाऽति। इति खो पनेतं वुत्तं। किञ्चेतं पटिच्च वुत्तं? असुभसञ्ञापरिचितेन, भिक्खवे, भिक्खुनो चेतसा बहुलं विहरतो मेथुनधम्मसमापत्तिया चित्तं पतिलीयति पतिकुटति पतिवत्तति, न सम्पसारियति उपेक्खा वा पाटिकुल्यता वा सण्ठाति। सेय्यथापि, भिक्खवे, कुक्कुटपत्तं वा न्हारुदद्दुलं वा अग्गिम्हि पक्खित्तं पतिलीयति पतिकुटति पतिवत्तति, न सम्पसारियति। एवमेवं खो, भिक्खवे, भिक्खुनो असुभसञ्ञापरिचितेन चेतसा बहुलं विहरतो मेथुनधम्मसमापत्तिया चित्तं पतिलीयति पतिकुटति पतिवत्तति, न सम्पसारियति उपेक्खा वा पाटिकुल्यता वा सण्ठाति।

‘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.

‘When the perception of ugliness is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it? When a bhikkhu 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. 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. In the same way, when a bhikkhu often meditates with a mind reinforced with the perception of ugliness, their mind draws back from sexual intercourse. …

सचे, भिक्खवे, भिक्खुनो असुभसञ्ञापरिचितेन चेतसा बहुलं विहरतो मेथुनधम्मसमापत्तिया चित्तं अनुसन्दहति अप्पटिकुल्यता सण्ठाति; वेदितब्बमेतं, भिक्खवे, भिक्खुना ‘अभाविता मे असुभसञ्ञा, नत्थि मे पुब्बेनापरं विसेसो, अप्पत्तं मे भावनाबलन्ऽति। इतिह तत्थ सम्पजानो होति। सचे पन, भिक्खवे, भिक्खुनो असुभसञ्ञापरिचितेन चेतसा बहुलं विहरतो मेथुनधम्मसमापत्तिया चित्तं पतिलीयति पतिकुटति पतिवत्तति, न सम्पसारियति उपेक्खा वा पाटिकुल्यता वा सण्ठाति; वेदितब्बमेतं, भिक्खवे, भिक्खुना ‘सुभाविता मे असुभसञ्ञा, अत्थि मे पुब्बेनापरं विसेसो, पत्तं मे भावनाबलन्ऽति। इतिह तत्थ सम्पजानो होति। ‘असुभसञ्ञा, भिक्खवे, भाविता बहुलीकता महप्फला होति महानिसंसा अमतोगधा अमतपरियोसानाऽति, इति यं तं वुत्तं इदमेतं पटिच्च वुत्तं।

Sace, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṁ viharato methunadhammasamāpattiyā cittaṁ anusandahati¹ 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 a bhikkhu often meditates with a mind reinforced with the perception of ugliness, but their mind is drawn to sexual intercourse, and not repulsed, 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.’ In this way they are aware of the situation. But if a bhikkhu often meditates with a mind reinforced with the perception of ugliness, their mind draws back from sexual intercourse … 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.’ In this way they are aware of the situation. ‘When the perception of ugliness is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, and this is why I said it.

‘मरणसञ्ञा, भिक्खवे, भाविता बहुलीकता महप्फला होति महानिसंसा अमतोगधा अमतपरियोसानाऽति, इति खो पनेतं वुत्तं किञ्चेतं पटिच्च वुत्तं? मरणसञ्ञापरिचितेन, भिक्खवे, भिक्खुनो चेतसा बहुलं विहरतो जीवितनिकन्तिया चित्तं पतिलीयति पतिकुटति पतिवत्तति, न सम्पसारियति उपेक्खा वा पाटिकुल्यता वा सण्ठाति। सेय्यथापि, भिक्खवे, कुक्कुटपत्तं वा न्हारुदद्दुलं वा अग्गिम्हि पक्खित्तं पतिलीयति पतिकुटति पतिवत्तति, न सम्पसारियति। एवमेवं खो, भिक्खवे, भिक्खुनो मरणसञ्ञापरिचितेन चेतसा बहुलं विहरतो जीवितनिकन्तिया चित्तं पतिलीयति पतिकुटति पतिवत्तति, न सम्पसारियति उपेक्खा वा पाटिकुल्यता वा सण्ठाति। सचे, भिक्खवे, भिक्खुनो मरणसञ्ञापरिचितेन चेतसा बहुलं विहरतो जीवितनिकन्तिया चित्तं अनुसन्दहति अप्पटिकुल्यता सण्ठाति; वेदितब्बमेतं, भिक्खवे, भिक्खुना ‘अभाविता मे मरणसञ्ञा, नत्थि मे पुब्बेनापरं विसेसो, अप्पत्तं मे भावनाबलन्ऽति। इतिह तत्थ सम्पजानो होति। सचे पन, भिक्खवे, भिक्खुनो मरणसञ्ञापरिचितेन चेतसा बहुलं विहरतो जीवितनिकन्तिया चित्तं पतिलीयति पतिकुटति पतिवत्तति, न सम्पसारियति उपेक्खा वा पाटिकुल्यता वा सण्ठाति; वेदितब्बमेतं, भिक्खवे, भिक्खुना ‘सुभाविता मे मरणसञ्ञा, अत्थि मे पुब्बेनापरं विसेसो, पत्तं मे भावनाबलन्ऽति। इतिह तत्थ सम्पजानो होति। ‘मरणसञ्ञा, भिक्खवे, भाविता बहुलीकता महप्फला होति महानिसंसा अमतोगधा अमतपरियोसानाऽति, इति यं तं वुत्तं इदमेतं पटिच्च वुत्तं।

‘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. 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.

‘When the perception of death is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it? When a bhikkhu often meditates with a mind reinforced with the perception of death, their mind draws back from desire to be reborn. … That’s what I said, and this is why I said it.

‘आहारे पटिकूलसञ्ञा, भिक्खवे, भाविता बहुलीकता महप्फला होति महानिसंसा अमतोगधा अमतपरियोसानाऽति, इति खो पनेतं वुत्तं, किञ्चेतं पटिच्च वुत्तं? आहारे पटिकूलसञ्ञापरिचितेन, भिक्खवे, भिक्खुनो चेतसा बहुलं विहरतो रसतण्हाय चित्तं पतिलीयति …पे… उपेक्खा वा पाटिकुल्यता वा सण्ठाति। सेय्यथापि, भिक्खवे, कुक्कुटपत्तं वा न्हारुदद्दुलं वा अग्गिम्हि पक्खित्तं पतिलीयति पतिकुटति पतिवत्तति, न सम्पसारियति। एवमेवं खो, भिक्खवे, भिक्खुनो आहारे पटिकूलसञ्ञापरिचितेन चेतसा बहुलं विहरतो रसतण्हाय चित्तं पतिलीयति …पे… उपेक्खा वा पाटिकुल्यता वा सण्ठाति। सचे, भिक्खवे, भिक्खुनो आहारे पटिकूलसञ्ञापरिचितेन चेतसा बहुलं विहरतो रसतण्हाय चित्तं अनुसन्दहति अप्पटिकुल्यता सण्ठाति; वेदितब्बमेतं, भिक्खवे, भिक्खुना ‘अभाविता मे आहारे पटिकूलसञ्ञा, नत्थि मे पुब्बेनापरं विसेसो, अप्पत्तं मे भावनाबलन्ऽति। इतिह तत्थ सम्पजानो होति। सचे पन, भिक्खवे, भिक्खुनो आहारे पटिकूलसञ्ञापरिचितेन चेतसा बहुलं विहरतो रसतण्हाय चित्तं पतिलीयति …पे… उपेक्खा वा पाटिकुल्यता वा सण्ठाति; वेदितब्बमेतं, भिक्खवे, भिक्खुना ‘सुभाविता मे आहारे पटिकूलसञ्ञा, अत्थि मे पुब्बेनापरं विसेसो, पत्तं मे भावनाबलन्ऽति। इतिह तत्थ सम्पजानो होति। ‘आहारे पटिकूलसञ्ञा, भिक्खवे, भाविता बहुलीकता महप्फला होति महानिसंसा अमतोगधा अमतपरियोसानाऽति, इति यं तं वुत्तं इदमेतं पटिच्च वुत्तं।

‘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. 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.

‘When the perception of the repulsiveness of food is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it? When a bhikkhu often meditates with a mind reinforced with the perception of the repulsiveness of food, their mind draws back from craving for tastes. … That’s what I said, and this is why I said it.

‘सब्बलोके अनभिरतसञ्ञा, भिक्खवे, भाविता बहुलीकता महप्फला होति महानिसंसा अमतोगधा अमतपरियोसानाऽति, इति खो पनेतं वुत्तं। किञ्चेतं पटिच्च वुत्तं? सब्बलोके अनभिरतसञ्ञापरिचितेन, भिक्खवे, भिक्खुनो चेतसा बहुलं विहरतो लोकचित्रेसु चित्तं पतिलीयति …पे… सेय्यथापि भिक्खवे …पे… पतिलीयति पतिकुटति पतिवत्तति, न सम्पसारियति। एवमेवं खो, भिक्खवे, भिक्खुनो सब्बलोके अनभिरतसञ्ञापरिचितेन चेतसा बहुलं विहरतो लोकचित्रेसु चित्तं पतिलीयति पतिकुटति पतिवत्तति, न सम्पसारियति उपेक्खा वा पाटिकुल्यता वा सण्ठाति। सचे, भिक्खवे, भिक्खुनो सब्बलोके अनभिरतसञ्ञापरिचितेन चेतसा बहुलं विहरतो लोकचित्रेसु चित्तं अनुसन्दहति अप्पटिकुल्यता सण्ठाति; वेदितब्बमेतं, भिक्खवे, भिक्खुना ‘अभाविता मे सब्बलोके अनभिरतसञ्ञा, नत्थि मे पुब्बेनापरं विसेसो, अप्पत्तं मे भावनाबलन्ऽति। इतिह तत्थ सम्पजानो होति। सचे पन, भिक्खवे, भिक्खुनो सब्बलोके अनभिरतसञ्ञापरिचितेन चेतसा बहुलं विहरतो लोकचित्रेसु चित्तं पतिलीयति …पे… उपेक्खा वा पाटिकुल्यता वा सण्ठाति; वेदितब्बमेतं, भिक्खवे, भिक्खुना ‘सुभाविता मे सब्बलोके अनभिरतसञ्ञा, अत्थि मे पुब्बेनापरं विसेसो, पत्तं मे भावनाबलन्ऽति। इतिह तत्थ सम्पजानो होति। ‘सब्बलोके अनभिरतसञ्ञा, भिक्खवे, भाविता बहुलीकता महप्फला होति महानिसंसा अमतोगधा अमतपरियोसानाऽति, इति यं तं वुत्तं इदमेतं पटिच्च वुत्तं।

‘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. 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.

‘When the perception of dissatisfaction with the whole world is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it? When a bhikkhu 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. … That’s what I said, and this is why I said it.

‘अनिच्चसञ्ञा, भिक्खवे, भाविता बहुलीकता महप्फला होति महानिसंसा अमतोगधा अमतपरियोसानाऽति, इति खो पनेतं वुत्तं। किञ्चेतं पटिच्च वुत्तं? अनिच्चसञ्ञापरिचितेन, भिक्खवे, भिक्खुनो चेतसा बहुलं विहरतो लाभसक्कारसिलोके चित्तं पतिलीयति …पे… उपेक्खा वा पाटिकुल्यता वा सण्ठाति। सेय्यथापि, भिक्खवे, कुक्कुटपत्तं वा न्हारुदद्दुलं वा अग्गिम्हि पक्खित्तं पतिलीयति पतिकुटति पतिवत्तति न सम्पसारियति। एवमेवं खो, भिक्खवे, भिक्खुनो अनिच्चसञ्ञापरिचितेन चेतसा बहुलं विहरतो लाभसक्कारसिलोके चित्तं पतिलीयति …पे… उपेक्खा वा पाटिकुल्यता वा सण्ठाति। सचे, भिक्खवे, भिक्खुनो अनिच्चसञ्ञापरिचितेन चेतसा बहुलं विहरतो लाभसक्कारसिलोके चित्तं अनुसन्दहति अप्पटिकुल्यता सण्ठाति; वेदितब्बमेतं, भिक्खवे, भिक्खुना ‘अभाविता मे अनिच्चसञ्ञा, नत्थि मे पुब्बेनापरं विसेसो, अप्पत्तं मे भावनाबलन्ऽति। इतिह तत्थ सम्पजानो होति। सचे पन, भिक्खवे, भिक्खुनो अनिच्चसञ्ञापरिचितेन चेतसा बहुलं विहरतो लाभसक्कारसिलोके चित्तं पतिलीयति पतिकुटति पतिवत्तति, न सम्पसारियति उपेक्खा वा पाटिकुल्यता वा सण्ठाति; वेदितब्बमेतं, भिक्खवे, भिक्खुना ‘सुभाविता मे अनिच्चसञ्ञा, अत्थि मे पुब्बेनापरं विसेसो, पत्तं मे भावनाबलन्ऽति। इतिह तत्थ सम्पजानो होति। ‘अनिच्चसञ्ञा, भिक्खवे, भाविता बहुलीकता महप्फला होति महानिसंसा अमतोगधा अमतपरियोसानाऽति, इति यं तं वुत्तं इदमेतं पटिच्च वुत्तं।

‘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. 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.

‘When the perception of impermanence is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it? When a bhikkhu often meditates with a mind reinforced with the perception of impermanence, their mind draws back from material possessions, honors, and fame. … That’s what I said, and this is why I said it.

‘अनिच्चे दुक्खसञ्ञा, भिक्खवे, भाविता बहुलीकता महप्फला होति महानिसंसा अमतोगधा अमतपरियोसानाऽति, इति खो पनेतं वुत्तं। किञ्चेतं पटिच्च वुत्तं? अनिच्चे दुक्खसञ्ञापरिचितेन, भिक्खवे, भिक्खुनो चेतसा बहुलं विहरतो आलस्ये कोसज्जे विस्सट्ठिये पमादे अननुयोगे अपच्चवेक्खणाय तिब्बा भयसञ्ञा पच्चुपट्ठिता होति, सेय्यथापि, भिक्खवे, उक्खित्तासिके वधके। सचे, भिक्खवे, भिक्खुनो अनिच्चे दुक्खसञ्ञापरिचितेन चेतसा बहुलं विहरतो आलस्ये कोसज्जे विस्सट्ठिये पमादे अननुयोगे अपच्चवेक्खणाय तिब्बा भयसञ्ञा, न पच्चुपट्ठिता होति, सेय्यथापि, भिक्खवे, उक्खित्तासिके वधके। वेदितब्बमेतं, भिक्खवे, भिक्खुना ‘अभाविता मे अनिच्चे दुक्खसञ्ञा, नत्थि मे पुब्बेनापरं विसेसो, अप्पत्तं मे भावनाबलन्ऽति। इतिह तत्थ सम्पजानो होति। सचे पन, भिक्खवे, भिक्खुनो अनिच्चे दुक्खसञ्ञापरिचितेन चेतसा बहुलं विहरतो आलस्ये कोसज्जे विस्सट्ठिये पमादे अननुयोगे अपच्चवेक्खणाय तिब्बा भयसञ्ञा पच्चुपट्ठिता होति, सेय्यथापि, भिक्खवे, उक्खित्तासिके वधके। वेदितब्बमेतं, भिक्खवे, भिक्खुना ‘सुभाविता मे अनिच्चे दुक्खसञ्ञा, अत्थि मे पुब्बेनापरं विसेसो, पत्तं मे भावनाबलन्ऽति। इतिह तत्थ सम्पजानो होति। ‘अनिच्चे दुक्खसञ्ञा, भिक्खवे, भाविता बहुलीकता महप्फला होति महानिसंसा अमतोगधा अमतपरियोसानाऽति, इति यं तं वुत्तं इदमेतं पटिच्च वुत्तं।

‘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. 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.

‘When the perception of suffering in impermanence is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it? When a bhikkhu 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. … That’s what I said, and this is why I said it.

‘दुक्खे अनत्तसञ्ञा, भिक्खवे, भाविता बहुलीकता महप्फला होति महानिसंसा अमतोगधा अमतपरियोसानाऽति, इति खो पनेतं वुत्तं। किञ्चेतं पटिच्च वुत्तं? दुक्खे अनत्तसञ्ञापरिचितेन, भिक्खवे, भिक्खुनो चेतसा बहुलं विहरतो इमस्मिञ्च सविञ्ञाणके काये बहिद्धा च सब्बनिमित्तेसु अहङ्कारममङ्कारमानापगतं मानसं होति विधासमतिक्कन्तं सन्तं सुविमुत्तं।

‘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.

‘When the perception of not-self in suffering is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it? When a bhikkhu 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.

सचे, भिक्खवे, भिक्खुनो दुक्खे अनत्तसञ्ञापरिचितेन चेतसा बहुलं विहरतो इमस्मिञ्च सविञ्ञाणके काये बहिद्धा च सब्बनिमित्तेसु न अहङ्कारममङ्कारमानापगतं मानसं होति विधासमतिक्कन्तं सन्तं सुविमुत्तं। वेदितब्बमेतं, भिक्खवे, भिक्खुना ‘अभाविता मे दुक्खे अनत्तसञ्ञा, नत्थि मे पुब्बेनापरं विसेसो, अप्पत्तं मे भावनाबलन्ऽति। इतिह तत्थ सम्पजानो होति।

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 a bhikkhu 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, 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.’ In this way they are aware of the situation.

सचे पन, भिक्खवे, भिक्खुनो दुक्खे अनत्तसञ्ञापरिचितेन चेतसा बहुलं विहरतो इमस्मिञ्च सविञ्ञाणके काये बहिद्धा च सब्बनिमित्तेसु अहङ्कारममङ्कारमानापगतं मानसं होति विधासमतिक्कन्तं सन्तं सुविमुत्तं। वेदितब्बमेतं, भिक्खवे, भिक्खुना ‘सुभाविता मे दुक्खे अनत्तसञ्ञा, अत्थि मे पुब्बेनापरं विसेसो, पत्तं मे भावनाबलन्ऽति। इतिह तत्थ सम्पजानो होति। ‘दुक्खे अनत्तसञ्ञा, भिक्खवे, भाविता बहुलीकता महप्फला होति महानिसंसा अमतोगधा अमतपरियोसानाऽति, इति यं तं वुत्तं इदमेतं पटिच्च वुत्तं।

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 a bhikkhu 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, 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.’ In this way they are aware of the situation. ‘When the perception of not-self in suffering is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, and this is why I said it.

इमा खो, भिक्खवे, सत्त सञ्ञा भाविता बहुलीकता महप्फला होन्ति महानिसंसा अमतोगधा अमतपरियोसाना”ति।

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 the deathless and end with the deathless.”

छट्ठं।

Chaṭṭhaṁ.

Next: मेथुनसुत्त • Methunasutta • Sex

The authoritative text of the Aṅguttara Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]

Footnotes:

1. anusandahati → anusandati (bj, sya1ed, sya2ed, pts1ed); anusaṇṭhāti (si)

दुतियसञ्ञासुत्त

Dutiyasaññāsutta

Perceptions in Detail

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