Vipallāsasutta

“Cattārome, bhikkhave, saññāvipallāsā cittavipallāsā diṭṭhivipallāsā. Katame cattāro? Anicce, bhikkhave, niccanti saññāvipallāso cittavipallāso diṭṭhivipallāso; dukkhe, bhikkhave, sukhanti saññāvipallāso cittavipallāso diṭṭhivipallāso; anattani, bhikkhave, attāti saññāvipallāso cittavipallāso diṭṭhivipallāso; asubhe, bhikkhave, subhanti saññāvipallāso cittavipallāso diṭṭhivipallāso. Ime kho, bhikkhave, cattāro saññāvipallāsā cittavipallāsā diṭṭhivipallāsā.

“Mendicants, there are these four perversions of perception, thought, and view. What four? Taking impermanence as permanence. Taking suffering as happiness. Taking not-self as self. Taking ugliness as beauty. These are the four perversions of perception, thought, and view.

Cattārome, bhikkhave, nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsā. Katame cattāro? Anicce, bhikkhave, aniccanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso; dukkhe, bhikkhave, dukkhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso; anattani, bhikkhave, anattāti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso; asubhe, bhikkhave, asubhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso. Ime kho, bhikkhave, cattāro nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsāti.

There are these four corrections of perception, thought, and view. What four? Taking impermanence as impermanence. Taking suffering as suffering. Taking not-self as not-self. Taking ugliness as ugliness. These are the four corrections of perception, thought, and view.

Anicce niccasaññino, dukkhe ca sukhasaññino; Anattani ca attāti, asubhe subhasaññino; Micchādiṭṭhihatā sattā, khittacittā visaññino.

Perceiving impermanence as permanence, suffering as happiness, not-self as self, and ugliness as beauty— sentient beings are ruined by wrong view, deranged, out of their minds.

Te yogayuttā mārassa, ayogakkhemino janā; Sattā gacchanti saṁsāraṁ, jātimaraṇagāmino.

Yoked by Māra’s yoke, these people find no sanctuary from the yoke. Sentient beings continue to transmigrate, with ongoing birth and death.

Yadā ca buddhā lokasmiṁ, Uppajjanti pabhaṅkarā; Te imaṁ dhammaṁ pakāsenti, Dukkhūpasamagāminaṁ.

But when the Buddhas arise in the world, those beacons reveal this teaching, that leads to the stilling of suffering.

Tesaṁ sutvāna sappaññā, sacittaṁ paccaladdhā te; Aniccaṁ aniccato dakkhuṁ, dukkhamaddakkhu dukkhato.

When a wise person hears them, they get their mind back. Seeing impermanence as impermanence, suffering as suffering,

Anattani anattāti, asubhaṁ asubhataddasuṁ; Sammādiṭṭhisamādānā, sabbaṁ dukkhaṁ upaccagun”ti. Navamaṁ.

not-self as not-self, and ugliness as ugliness— taking up right view, they’ve risen above all suffering.”