“Cattārome, bhikkhave, saññāvipallāsā cittavipallāsā diṭṭhivipallāsā. Katame cattāro?
“Bhikkhus, there are these four |inversions of perception::distortions of perception [saññāvipallāsā]|, inversions of thought, and |inversions of view::distortions of outlook [diṭṭhivipallāsā]|. What four?
Anicce, bhikkhave, niccanti saññāvipallāso cittavipallāso diṭṭhivipallāso;
1.) Bhikkhus, with regard to what is |impermanent::not lasting, transient, unreliable [anicca]|, the perception of |permanence::stability, of not being in flux [niccanti]| arises—this is the inversion of perception, of thought, and of view;
dukkhe, bhikkhave, sukhanti saññāvipallāso cittavipallāso diṭṭhivipallāso;
2.) Bhikkhus, with regard to what is |unsatisfactory::without essence, discontentedness [dukkhanti]|, the perception of |contentment::ease, happiness, pleasant abiding [sukha]| arises—this is the inversion of perception, of thought, and of view;
anattani, bhikkhave, attāti saññāvipallāso cittavipallāso diṭṭhivipallāso;
3.) Bhikkhus, with regard to what is |not-self::impersonal [anattani]|, the perception of |self::soul, spirit [attāti]| arises—this is the inversion of perception, of thought, and of view;
asubhe, bhikkhave, subhanti saññāvipallāso cittavipallāso diṭṭhivipallāso.
4.) Bhikkhus, with regard to what is |unattractive::not beautiful, not pleasing [asubha]|, the perception of |attractiveness::beauty, pleasantness [subhanti]| arises—this is the inversion of perception, of thought, and of view.
Ime kho, bhikkhave, cattāro saññāvipallāsā cittavipallāsā diṭṭhivipallāsā.
These, bhikkhus, are the four inversions of perception, of thought, and of view.
Cattārome, bhikkhave, nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsā. Katame cattāro?
There are, bhikkhus, these four |non-inversions of perception::correct perceptions [nasaññāvipallāsā]|, non-inversions of thought, and non-inversions of view. What four?
Anicce, bhikkhave, aniccanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso;
1.) Bhikkhus, with regard to what is impermanent, the perception of impermanence arises—this is the non-inversion of perception, of thought, and of view;
dukkhe, bhikkhave, dukkhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso;
2.) Bhikkhus, with regard to what is unsatisfactory, the perception of unsatisfactoriness arises—this is the non-inversion of perception, of thought, and of view;
anattani, bhikkhave, anattāti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso;
3.) Bhikkhus, with regard to what is not-self, the perception of not-self arises—this is the non-inversion of perception, of thought, and of view;
asubhe, bhikkhave, asubhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso.
4.) Bhikkhus, with regard to what is unattractive, the perception of unattractiveness arises—this is the non-inversion of perception, of thought, and of view.
Ime kho, bhikkhave, cattāro nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsāti.
These, bhikkhus, are the four non-inversions of perception, of thought, and of view.
Anicce niccasaññino,
dukkhe ca sukhasaññino;
Anattani ca attāti,
asubhe subhasaññino;
Micchādiṭṭhihatā sattā,
khittacittā visaññino.
Perceiving permanence in the impermanent,
perceiving pleasure in the unsatisfactory;
Perceiving a self in what is impersonal,
perceiving beauty in the unattractive;
Beings hammered by wrong view,
their minds deranged, their perception twisted.
Te yogayuttā mārassa,
ayogakkhemino janā;
Sattā gacchanti saṁsāraṁ,
jātimaraṇagāmino.
Such people are swayed under the control of |Māra::the ruler of the sensual realm, often depicted as a tempter who tries to obstruct beings from the path to liberation [māra]|,
and do not reach security from bondage;
Beings continue in |cyclic existence::wandering on from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]|,
leading to birth and death.
Yadā ca buddhā lokasmiṁ,
Uppajjanti pabhaṅkarā;
Te imaṁ dhammaṁ pakāsenti,
Dukkhūpasamagāminaṁ.
But when the Buddhas arise in the world,
radiant bringers of light;
They illuminate this |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|,
the path that leads to the stilling of suffering.
Tesaṁ sutvāna sappaññā,
sacittaṁ paccaladdhā te;
Aniccaṁ aniccato dakkhuṁ,
dukkhamaddakkhu dukkhato.
Having heard it, the wise people,
regained their own minds;
They saw the impermanent as impermanent,
and the unsatisfactory as unsatisfactory.
Anattani anattāti,
asubhaṁ asubhataddasuṁ;
Sammādiṭṭhisamādānā,
sabbaṁ dukkhaṁ upaccagun”ti.
The impersonal as impersonal,
and saw the unattractive as unattractive;
Undertaking right view,
they have overcome all |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.”