Aṅguttara Nikāya 4.49 5.

Distortions Discourse

Rohitassavagga Vipallāsasutta “Cattārome, bhikkhave, saññāvipallāsā cittavipallāsā diṭṭhivipallāsā.

Disciples, there are these four distortions of perception, distortions of mind, distortions of view.

Katame cattāro?

What four?

Anicce, bhikkhave, niccanti saññāvipallāso cittavipallāso diṭṭhivipallāso; dukkhe, bhikkhave, sukhanti saññāvipallāso cittavipallāso diṭṭhivipallāso; anattani, bhikkhave, attāti saññāvipallāso cittavipallāso diṭṭhivipallāso; asubhe, bhikkhave, subhanti saññāvipallāso cittavipallāso diṭṭhivipallāso.

In the impermanent the perception of permanence is a distortion of perception, a distortion of mind, a distortion of view; in suffering the perception of pleasure is a distortion of perception, a distortion of mind, a distortion of view; in the non-self the perception of self is a distortion of perception, a distortion of mind, a distortion of view; in the impure the perception of purity is a distortion of perception, a distortion of mind, a distortion of view.

Ime kho, bhikkhave, cattāro saññāvipallāsā cittavipallāsā diṭṭhivipallāsā.

These are the four distortions of perception, distortions of mind, distortions of view.

Cattārome, bhikkhave, nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsā.

Disciples, there are these four non-distortions of perception, non-distortions of mind, non-distortions of view.

Katame cattāro?

What four?

Anicce, bhikkhave, aniccanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso; dukkhe, bhikkhave, dukkhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso; anattani, bhikkhave, anattāti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso; asubhe, bhikkhave, asubhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso.

In the impermanent the perception of impermanence is a non-distortion of perception, a non-distortion of mind, a non-distortion of view; in suffering the perception of suffering is a non-distortion of perception, a non-distortion of mind, a non-distortion of view; in the non-self the perception of non-self is a non-distortion of perception, a non-distortion of mind, a non-distortion of view; in the impure the perception of impurity is a non-distortion of perception, a non-distortion of mind, a non-distortion of view.

Ime kho, bhikkhave, cattāro nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsāti.

These are the four non-distortions of perception, non-distortions of mind, non-distortions of view.

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

Those who perceive permanence in the impermanent, pleasure in suffering, self in the non-self, and purity in the impure, are beings with wrong views, with scattered minds, and without knowing.

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

They are bound by the yoke of Mara, and do not attain liberation.

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

Such beings go through the cycle of birth and death. But when Tathāgatas arise in the world, they are the light-bringers.

Tesaṁ sutvāna sappaññā, sacittaṁ paccaladdhā te; Aniccaṁ aniccato dakkhuṁ, dukkhamaddakkhu dukkhato. Anattani anattāti, asubhaṁ asubhataddasuṁ; Sammādiṭṭhisamādānā, sabbaṁ dukkhaṁ upaccagun”ti. Navamaṁ.

They reveal this Dhamma, which leads to the cessation of suffering.

Having heard it, the wise, regain their right mind. They see impermanence as impermanence, suffering as suffering, non-self as non-self, and impurity as impurity. With right view, they overcome all suffering.