[46] Bhikkhus, these seven perceptions (saññā), when developed and cultivated, are of great fruit and great benefit, merging in the Deathless, culminating in the Deathless. Which seven? The perception of foulness (asubhasaññā), the perception of death (maraṇasaññā), the perception of repulsiveness in nutriment (āhāre paṭikkūlasaññā), the perception of non-delight in the entire world (sabbaloke anabhiratasaññā), the perception of impermanence (aniccasaññā), the perception of suffering (dukkha) in the impermanent (anicce dukkhasaññā), and the perception of non-self in suffering (dukkhe anattasaññā).
"The perception of foulness, bhikkhus, when developed and cultivated, is of great fruit and great benefit, merging in the Deathless, culminating in the Deathless." So indeed it was said. And with reference to what was this said? Bhikkhus, when a bhikkhu dwells much with a mind imbued with the perception of foulness, his mind (citta) draws back from engagement in sexual intercourse (methunadhamma), bends back, turns away, and is not stretched out toward it; and either equanimity (upekkhā) or repulsion becomes established. Just as, bhikkhus, a cock's feather or a strip of sinew, thrown into a fire, draws back, bends back, turns away, and is not stretched out, even so, bhikkhus, when a bhikkhu dwells much with a mind imbued with the perception of foulness, his mind draws back from engagement in sexual intercourse, bends back, turns away, and is not stretched out toward it; and either equanimity or repulsion becomes established. If, bhikkhus, when a bhikkhu dwells much with a mind imbued with the perception of foulness, his mind flows on toward engagement in sexual intercourse, and non-repulsion becomes established, then the bhikkhu should understand: "The perception of foulness is undeveloped in me; there is in me no distinction between earlier and later; I have not attained the fruit of development." Thus he is clearly comprehending in that regard. But if, bhikkhus, when a bhikkhu dwells much with a mind imbued with the perception of foulness, his mind draws back from engagement in sexual intercourse, bends back, turns away, and is not stretched out toward it, and either equanimity or repulsion becomes established, then the bhikkhu should understand: "The perception of foulness is developed in me; there is in me a distinction between earlier and later; I have attained the fruit of development." Thus he is clearly comprehending in that regard. When it was said: "The perception of foulness, bhikkhus, when developed and cultivated, is of great fruit and great benefit, merging in the Deathless, culminating in the Deathless," it was with reference to this that it was said.
"The perception of death, bhikkhus, when developed and cultivated, is of great fruit and great benefit, merging in the Deathless, culminating in the Deathless." So indeed it was said. And with reference to what was this said? Bhikkhus, when a bhikkhu dwells much with a mind imbued with the perception of death, his mind draws back from delight in life (jīvitanikanti), bends back, turns away, and is not stretched out toward it; and either equanimity or repulsion becomes established. Just as, bhikkhus, a cock's feather or a strip of sinew, thrown into a fire, draws back, bends back, turns away, and is not stretched out, even so, bhikkhus, when a bhikkhu dwells much with a mind imbued with the perception of death, his mind draws back from delight in life, bends back, turns away, and is not stretched out toward it; and either equanimity or repulsion becomes established. If, bhikkhus, when a bhikkhu dwells much with a mind imbued with the perception of death, his mind flows on toward delight in life, and non-repulsion becomes established, then the bhikkhu should understand: "The perception of death is undeveloped in me; there is in me no distinction between earlier and later; I have not attained the fruit of development." Thus he is clearly comprehending in that regard. But if, bhikkhus, when a bhikkhu dwells much with a mind imbued with the perception of death, his mind draws back from delight in life, bends back, turns away, and is not stretched out toward it, and either equanimity or repulsion becomes established, then the bhikkhu should understand: "The perception of death is developed in me; there is in me a distinction between earlier and later; I have attained the fruit of development." Thus he is clearly comprehending in that regard. When it was said: "The perception of death, bhikkhus, when developed and cultivated, is of great fruit and great benefit, merging in the Deathless, culminating in the Deathless," it was with reference to this that it was said.
"The perception of repulsiveness in nutriment, bhikkhus, when developed and cultivated, is of great fruit and great benefit, merging in the Deathless, culminating in the Deathless." So indeed it was said. And with reference to what was this said? Bhikkhus, when a bhikkhu dwells much with a mind imbued with the perception of repulsiveness in nutriment, his mind draws back from craving (taṇhā) for tastes, bends back, turns away, and is not stretched out toward it; and either equanimity or repulsion becomes established. Just as, bhikkhus, a cock's feather or a strip of sinew, thrown into a fire, draws back, bends back, turns away, and is not stretched out, even so, bhikkhus, when a bhikkhu dwells much with a mind imbued with the perception of repulsiveness in nutriment, his mind draws back from craving for tastes, bends back, turns away, and is not stretched out toward it; and either equanimity or repulsion becomes established. If, bhikkhus, when a bhikkhu dwells much with a mind imbued with the perception of repulsiveness in nutriment, his mind flows on toward craving for tastes, and non-repulsion becomes established, then the bhikkhu should understand: "The perception of repulsiveness in nutriment is undeveloped in me; there is in me no distinction between earlier and later; I have not attained the fruit of development." Thus he is clearly comprehending in that regard. But if, bhikkhus, when a bhikkhu dwells much with a mind imbued with the perception of repulsiveness in nutriment, his mind draws back from craving for tastes … and either equanimity or repulsion becomes established, then the bhikkhu should understand: "The perception of repulsiveness in nutriment is developed in me; there is in me a distinction between earlier and later; I have attained the fruit of development." Thus he is clearly comprehending in that regard. When it was said: "The perception of repulsiveness in nutriment, bhikkhus, when developed and cultivated, is of great fruit and great benefit, merging in the Deathless, culminating in the Deathless," it was with reference to this that it was said.
"The perception of non-delight in the entire world, bhikkhus, when developed and cultivated, is of great fruit and great benefit, merging in the Deathless, culminating in the Deathless." So indeed it was said. And with reference to what was this said? Bhikkhus, when a bhikkhu dwells much with a mind imbued with the perception of non-delight in the entire world, his mind draws back from the alluring things of the world (lokacittesu), bends back, turns away, and is not stretched out toward them; and either equanimity or repulsion becomes established. Just as, bhikkhus, a cock's feather or a strip of sinew, thrown into a fire, draws back, bends back, turns away, and is not stretched out, even so, bhikkhus, when a bhikkhu dwells much with a mind imbued with the perception of non-delight in the entire world, his mind draws back from the alluring things of the world, bends back, turns away, and is not stretched out toward them; and either equanimity or repulsion becomes established. If, bhikkhus, when a bhikkhu dwells much with a mind imbued with the perception of non-delight in the entire world, his mind flows on toward the alluring things of the world, and non-repulsion becomes established, then the bhikkhu should understand: "The perception of non-delight in the entire world is undeveloped in me; there is in me no distinction between earlier and later; I have not attained the fruit of development." Thus he is clearly comprehending in that regard. But if, bhikkhus, when a bhikkhu dwells much with a mind imbued with the perception of non-delight in the entire world, his mind draws back from the alluring things of the world, bends back, turns away, and is not stretched out toward them, and either equanimity or repulsion becomes established, then the bhikkhu should understand: "The perception of non-delight in the entire world is developed in me; there is in me a distinction between earlier and later; I have attained the fruit of development." Thus he is clearly comprehending in that regard. When it was said: "The perception of non-delight in the entire world, bhikkhus, when developed and cultivated, is of great fruit and great benefit, merging in the Deathless, culminating in the Deathless," it was with reference to this that it was said.
"The perception of impermanence, bhikkhus, when developed and cultivated, is of great fruit and great benefit, merging in the Deathless, culminating in the Deathless." So indeed it was said. And with reference to what was this said? Bhikkhus, when a bhikkhu dwells much with a mind imbued with the perception of impermanence, his mind draws back from gain, honor, and praise, bends back, turns away, and is not stretched out toward them; and either equanimity or repulsion becomes established. Just as, bhikkhus, a cock's feather or a strip of sinew, thrown into a fire, draws back, bends back, turns away, and is not stretched out, even so, bhikkhus, when a bhikkhu dwells much with a mind imbued with the perception of impermanence, his mind draws back from gain, honor, and praise, bends back, and is not stretched out toward them; and either equanimity or repulsion becomes established. If, bhikkhus, when a bhikkhu dwells much with a mind imbued with the perception of impermanence, his mind flows on toward gain, honor, and praise, and non-repulsion becomes established, then the bhikkhu should understand: "The perception of impermanence is undeveloped in me; there is in me no distinction between earlier and later; I have not attained the fruit of development." Thus he is clearly comprehending in that regard. But if, bhikkhus, when a bhikkhu dwells much with a mind imbued with the perception of impermanence, his mind draws back from gain, honor, and praise, bends back, turns away, and is not stretched out toward them, and either equanimity or repulsion becomes established, then the bhikkhu should understand: "The perception of impermanence is developed in me; there is in me a distinction between earlier and later; I have attained the fruit of development." Thus he is clearly comprehending in that regard. When it was said: "The perception of impermanence, bhikkhus, when developed and cultivated, is of great fruit and great benefit, merging in the Deathless, culminating in the Deathless," it was with reference to this that it was said.
"The perception of suffering in the impermanent, bhikkhus, when developed and cultivated, is of great fruit and great benefit, merging in the Deathless, culminating in the Deathless." So indeed it was said. And with reference to what was this said? Bhikkhus, when a bhikkhu dwells much with a mind imbued with the perception of suffering in the impermanent, a keen perception of danger becomes established in him toward laziness, indolence, slackness, heedlessness, lack of application, and lack of reviewing, as toward a murderer with upraised sword. If, bhikkhus, when a bhikkhu dwells much with a mind imbued with the perception of suffering in the impermanent, a keen perception of danger does not become established in him toward laziness, indolence, slackness, heedlessness, lack of application, and lack of reviewing, as toward a murderer with upraised sword, then the bhikkhu should understand: "The perception of suffering in the impermanent is undeveloped in me; there is in me no distinction between earlier and later; I have not attained the fruit of development." Thus he is clearly comprehending in that regard. But if, bhikkhus, when a bhikkhu dwells much with a mind imbued with the perception of suffering in the impermanent, a keen perception of danger becomes established in him toward laziness, indolence, slackness, heedlessness, lack of application, and lack of reviewing, as toward a murderer with upraised sword, then the bhikkhu should understand: "The perception of suffering in the impermanent is developed in me; there is in me a distinction between earlier and later; I have attained the fruit of development." Thus he is clearly comprehending in that regard. When it was said: "The perception of suffering in the impermanent, bhikkhus, when developed and cultivated, is of great fruit and great benefit, merging in the Deathless, culminating in the Deathless," it was with reference to this that it was said.
"The perception of non-self in suffering, bhikkhus, when developed and cultivated, is of great fruit and great benefit, merging in the Deathless, culminating in the Deathless." So indeed it was said. And with reference to what was this said? Bhikkhus, when a bhikkhu dwells much with a mind imbued with the perception of non-self in suffering, his mind is rid of I-making, mine-making, and conceit with regard both to this conscious body and to all external signs (nimitta); it has transcended discrimination (vidhā), is peaceful, and is well liberated. If, bhikkhus, when a bhikkhu dwells much with a mind imbued with the perception of non-self in suffering, his mind is not rid of I-making, mine-making, and conceit with regard both to this conscious body and to all external signs, has not transcended discrimination, is not peaceful, and is not well liberated, then the bhikkhu should understand: "The perception of non-self in suffering is undeveloped in me; there is in me no distinction between earlier and later; I have not attained the fruit of development." Thus he is clearly comprehending in that regard. But if, bhikkhus, when a bhikkhu dwells much with a mind imbued with the perception of non-self in suffering, his mind is rid of I-making, mine-making, and conceit with regard both to this conscious body and to all external signs, has transcended discrimination, is peaceful, and is well liberated, then the bhikkhu should understand: "The perception of non-self in suffering is developed in me; there is in me a distinction between earlier and later; I have attained the fruit of development." Thus he is clearly comprehending in that regard. When it was said: "The perception of non-self in suffering, bhikkhus, when developed and cultivated, is of great fruit and great benefit, merging in the Deathless, culminating in the Deathless," it was with reference to this that it was said.
Bhikkhus, these seven perceptions, when developed and cultivated, are of great fruit and great benefit, merging in the Deathless, culminating in the Deathless.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.