Saññā Sutta (No. 7)
Perception — On Being One Who Has Perception
Thus have I heard.
At one time, the Venerable Ānanda approached the Blessed One, paid homage to Him, and sat down to one side. Then he said:
Ānanda’s Question
“Bhante, is it possible that a bhikkhu attains concentration (samādhi) in such a way that he does not perceive the earth-element (paṭhavī-dhātu) as earth-element as an object, does not perceive the water-element (āpo-dhātu) as water-element as an object, does not perceive the fire-element (tejo-dhātu) as fire-element as an object, does not perceive the air-element (vāyo-dhātu) as air-element as an object, does not perceive the base of infinite space (ākāsānañcāyatana) as an object, does not perceive the base of infinite consciousness (viññāṇañcāyatana) as an object, does not perceive the base of nothingness (ākiñcaññāyatana) as an object, does not perceive the base of neither-perception-nor-non-perception (nevasaññānāsaññāyatana) as an object, does not perceive this world as an object, does not perceive the next world as an object, does not perceive forms seen, sounds heard, objects sensed, dhammas cognized, attained, sought after, or pondered by the mind — and yet is still one who has perception (saññā)?”
The Blessed One
“It is possible, Ānanda, that a bhikkhu attains concentration in that way and yet is one who has perception.”
Ānanda asks again
“But Bhante, in what way does a bhikkhu attain concentration without perceiving any of those objects, yet is still one who has perception?”
The Blessed One’s Explanation
“Ānanda, in this Dhamma–Vinaya, a bhikkhu has this perception:
‘That state is peaceful; that state is sublime — the stilling of all saṅkhārā, the relinquishing of all upadhi, the destruction of craving, the destruction of lust, cessation, Nibbāna.’
It is in this way, Ānanda, that a bhikkhu attains concentration without perceiving earth-element, water-element, fire-element, air-element, without perceiving the bases of infinite space, infinite consciousness, nothingness, or neither-perception-nor-non-perception, without perceiving this world or the next world, without perceiving forms seen, sounds heard, objects cognized, dhammas known, attained, sought after, or pondered by the mind —
and yet he is one who has perception.”
Ānanda visits Sāriputta
Then Venerable Ānanda left, approached Venerable Sāriputta, exchanged greetings, and, after polite conversation, sat to one side.
He asked:
“Friend Sāriputta, is it possible that a bhikkhu attains concentration without perceiving earth-element … without perceiving forms seen, sounds heard, objects known, dhammas cognized, attained, sought after, or pondered by the mind — and yet is still one who has perception?”
Sāriputta’s Answer
“Yes, friend Ānanda, it is possible.”
Ānanda asks how
“But in what way, friend Sāriputta?”
Sāriputta’s Explanation (same as the Blessed One)
“Friend Ānanda, in this Dhamma–Vinaya, a bhikkhu has this perception:
‘That state is peaceful; that state is sublime — the stilling of all saṅkhārā, the relinquishing of all upadhi, the destruction of craving, the destruction of lust, cessation, Nibbāna.’
It is in this way, friend Ānanda, that a bhikkhu attains concentration without perceiving earth-element … nor forms seen, nor sounds heard, nor objects known, nor dhammas cognized, attained, sought after, or pondered by the mind —
yet he is one who has perception.”
Ānanda praises the perfect match
Ānanda said:
“Wonderful, friend Sāriputta! Never before seen is this:
That meaning matches meaning, and wording matches wording, between the Blessed One and the disciple — equal, corresponding, without discrepancy in what is supreme.”
End of Saññā Sutta (No. 7)
Short Pāli Glossary (Saññā Sutta 7)
- saññā — perception
- dhātu — element
- ākāsānañcāyatana — base of infinite space
- viññāṇañcāyatana — base of infinite consciousness
- ākiñcaññāyatana — base of nothingness
- nevasaññānāsaññāyatana — base of neither-perception-nor-non-perception
- saṅkhārā — conditioned formations
- upadhi — substrate of existence; fuel for becoming
- taṇhā — craving
- nibbāna — cessation; extinguishment
Saññā Sutta (No. 10)
The Perception of Impermanence (Anicca-saññā)
Thus have I heard.
At Sāvatthī.
The Blessed One said:
The Power of the Perception of Impermanence
“Bhikkhus, when a bhikkhu develops and cultivates the perception of impermanence (anicca-saññā), it overcomes all sensual lust (kāma-rāga), overcomes all lust for form (rūpa-rāga), overcomes all lust for becoming (bhava-rāga), overcomes all ignorance (avijjā), and uproots all conceit ‘I am’ (asmi-māna).
Bhikkhus, just as in the autumn season, a farmer using a large plough would plough up and tear out all the spreading roots — in exactly the same way, the perception of impermanence, when developed and made much of, overcomes sensual lust, lust for form, lust for becoming, ignorance, and uproots the conceit ‘I am.’”
Second Simile — Like Cutting and Shaking Off Grass
“Bhikkhus, just as a grass-cutter, having cut rabbit-thatch grass, would shake it, beat it, and discard it — even so, bhikkhus, the perception of impermanence, when developed and cultivated, overcomes all sensual lust, lust for form, lust for becoming, ignorance, and uproots all conceit ‘I am.’”
Third Simile — Like Mangoes Falling from the Stem
“Bhikkhus, just as when a cluster of mangoes breaks off at the stem, all the mangoes attached to that stem fall away together — even so, bhikkhus, the perception of impermanence, when developed and cultivated, overcomes sensual lust, lust for form, lust for becoming, ignorance, and uproots the conceit ‘I am.’”
Fourth Simile — Like the Peak-Rafter of a House
“Bhikkhus, just as all roof-rafters of a gabled house converge toward the highest ridgepole and the world considers that ridgepole superior to all rafters — even so, bhikkhus, the perception of impermanence, when developed and cultivated, is superior to all perceptions, and overcomes sensual lust, lust for form, lust for becoming, ignorance, and uproots the conceit ‘I am.’”
Fifth Simile — Like the Fragrance of Galinga Wood
“Bhikkhus, just as the fragrance of gallingā is said by the world to be supreme among fragrances derived from roots — even so, bhikkhus, the perception of impermanence, when developed and cultivated, is supreme among root-perceptions and uproots the conceit ‘I am.’”
Sixth Simile — Like Red Sandalwood Among Heartwoods
“Bhikkhus, just as red sandalwood is said by the world to be supreme among aromatic heartwoods — even so, bhikkhus, the perception of impermanence, when developed and cultivated, is supreme among perceptions rooted in the heartwood and uproots the conceit ‘I am.’”
Seventh Simile — Like Jasmine Among Flowers
“Bhikkhus, just as jasmine is said by the world to be supreme among fragrant blossoms — even so, bhikkhus, the perception of impermanence, when developed and cultivated, is supreme among flower-perceptions and uproots the conceit ‘I am.’”
Eighth Simile — Like a Wheel-Turning Monarch Among Kings
“Bhikkhus, just as regional kings attend upon the Wheel-turning Monarch, and the world says the Wheel-turning Monarch is supreme among those kings — even so, bhikkhus, the perception of impermanence, when developed and cultivated, is supreme among all wholesome perceptions and uproots the conceit ‘I am.’”
Ninth Simile — Like the Moon Among the Stars
“Bhikkhus, just as the radiance of all the stars does not reach even a sixteenth part of the radiance of the moon — and the world says the moon’s light is supreme — even so, bhikkhus, the perception of impermanence, when developed and cultivated, outshines all perceptions and uproots the conceit ‘I am.’”
Tenth Simile — Like the Autumn Sun Dispelling Darkness
“Bhikkhus, just as in the autumn season, when the sky is clear and cloudless, the rising sun dispels all darkness and shines brilliantly — even so, bhikkhus, the perception of impermanence, when developed and made much of, overcomes sensual lust, lust for form, lust for becoming, ignorance, and uproots the conceit ‘I am.’”
How to Cultivate the Perception of Impermanence
“And how, bhikkhus, is the perception of impermanence developed and cultivated so that it overcomes all sensual lust … and uproots all conceit ‘I am’?
Bhikkhus, one contemplates:
- ‘Such is form; such is the arising of form; such is the cessation of form.’
- ‘Such is feeling; such is the arising of feeling; such is the cessation of feeling.’
- ‘Such is perception (saññā); such is its arising; such is its cessation.’
- ‘Such are saṅkhārā; such is their arising; such is their cessation.’
- ‘Such is viññāṇa; such is the arising of consciousness; such is the cessation of consciousness.’
Bhikkhus, when the perception of impermanence is developed in this way, and made much of in this way, it overcomes sensual lust, lust for form, lust for becoming, ignorance, and uproots the conceit ‘I am.’”
End of Saññā Sutta (No. 10)
Short Pāli Glossary (Saññā Sutta 10)
- anicca-saññā — perception of impermanence
- kāma-rāga — sensual lust
- rūpa-rāga — lust for form
- bhava-rāga — lust for becoming
- avijjā — ignorance
- asmi-māna — “I-am” conceit
- saṅkhārā — conditioned formations
- upadhi — substratum of existence, fuel
- gallingā — galinga root fragrance
- jāti–jarā–maraṇa — birth, aging, death (implied context of impermanence)