Paṭisambhidāmagga
1 Mahāvagga
Ps 1.8 Treatise of Distortions – Vipallāsakathā
[Same as] the previous origin (cause).
Purimanidānaṁ.
‘Bhikkhus, there are these four perversions of perception, perversions of thought, perversions of view.
“Cattārome, bhikkhave, saññāvipallāsā cittavipallāsā diṭṭhivipallāsā.
What four?
Katame cattāro?
Bhikkhus, [seeing] what is not getting according to desire impermanent as getting according to desire permanent is a perversion of perception, a perversion of thought, a perversion of view.
Anicce, bhikkhave, niccanti saññāvipallāso cittavipallāso diṭṭhivipallāso.
[Seeing] the painful as pleasant is a perversion of perception, a perversion of thought, a perversion of view.
Dukkhe, bhikkhave, sukhanti saññāvipallāso cittavipallāso diṭṭhivipallāso.
[Seeing] what is helpless/not in control not self as protection/in control self is a perversion of perception, a perversion of thought, a perversion of view.
Anattani, bhikkhave, attāti saññāvipallāso cittavipallāso diṭṭhivipallāso.
[Seeing] the unfruitful foul as fruitful beautiful is a perversion of perception, a perversion of thought, a perversion of view.
Asubhe, bhikkhave, subhanti saññāvipallāso cittavipallāso diṭṭhivipallāso.
These, bhikkhus, are the four perversions of perception, perversions of thought, perversions of view.
Ime kho, bhikkhave, cattāro saññāvipallāsā cittavipallāsā diṭṭhivipallāsā.
‘Bhikkhus, there are these four non-perversions of perception, non-perversions of thought, non-perversions of view.
Cattārome, bhikkhave, nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsā.
What four?
Katame cattāro?
Bhikkhus, [seeing] what is not getting according to desire impermanent as not getting according to desire impermanent is a non-perversion of perception, a non-perversion of thought, a non-perversion of view.
Anicce, bhikkhave, aniccanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso.
[Seeing] what is painful as painful is a non-perversion of perception, a non-perversion of thought, a non-perversion of view.
Dukkhe, bhikkhave, dukkhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso.
[Seeing] what is helpless/not in control not self as helpless/not in control not self is a non-perversion of perception, a non-perversion of thought, a non-perversion of view.
Anattani, bhikkhave, anattāti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso.
[Seeing] what is unfruitful foul as unfruitful foul is a non-perversion of perception, a non-perversion of thought, a non-perversion of view.
Asubhe, bhikkhave, asubhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso.
These, bhikkhus, are the four non-perversions of perception, non-perversions of thought, non-perversions of view.
Ime kho, bhikkhave, cattāro nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsā”ti.
Perceive what is not getting according to desire impermanent
“Anicce niccasaññino,
As getting according to desire permanent, and what is pain as pleasure,
dukkhe ca sukhasaññino;
As well as the helpless/not in control not self as protection/in control self,
Anattani ca attāti,
And fruitful beauty too in what is unfruitful foul; [81]
asubhe subhasaññino;
All beings are killed by wrong views,
Micchādiṭṭhihatā sattā,
their minds are confused and their thoughts are twisted (maddened).
khittacittā visaññino.
Such beings, bound to Māra’s yoke,
Te yogayuttā mārassa,
Go where is no surcease of bonds;
ayogakkhemino janā;
They travel round the roundabout
Sattā gacchanti saṁsāraṁ,
Where birth and death each hunt the other down.
jātimaraṇagāmino.
Now when Enlightened Ones appear
Yadā ca buddhā lokasmiṁ,
And bring the light into the world,
uppajjanti pabhaṅkarā;
They promulgate the True Idea,
Te imaṁ dhammaṁ pakāsenti,
Which leads on to release from suffering.
dukkhūpasamagāminaṁ.
The wise, on hearing what they tell,
Tesaṁ sutvāna sappaññā,
Apply their minds to seek the truth:
sacittaṁ paccaladdhu te;
They see the not getting according to desire impermanent as it is,
Aniccaṁ aniccato dakkhuṁ,
And pain they see as only pain,
dukkhamaddakkhu dukkhato.
They see what is helpless/not in control not self as such,
Anattani anattāti,
And likewise too they see the unfruitful foul;
asubhaṁ asubhataddasuṁ;
Such views as they adopt are right,
Sammādiṭṭhisamādānā,
And they it is escape from suffering’. [WebLink: suttacentral: Vipallāsa Sutta (AN 4.49)] (A ii 52)
sabbaṁ dukkhaṁ upaccagun”ti.
In a person who possesses [right] view [by his being a stream enterer] are these four perversions abandoned or unabandoned?
Ime cattāro vipallāsā diṭṭhisampannassa puggalassa pahīnā, appahīnāti.
Some are abandoned, and some are unabandoned.
Keci pahīnā, keci appahīnā?
The perversion of perception, perversion of thought, and perversion of view, [that see] what is not getting according to desire impermanent as getting according to desire permanent are abandoned in him.
Anicce niccanti saññāvipallāso cittavipallāso diṭṭhivipallāso pahīno.
The perception [that sees] what is painful as pleasant arises, and so does the thought, but such perversion of view is abandoned in him.
Dukkhe sukhanti saññā uppajjati, cittaṁ uppajjati, diṭṭhivipallāso pahīno.
The perversion of perception, perversion of thought, and perversion of view, [that see] what is helpless/not in control not self as protection/in control self are abandoned in him.
Anattani attāti saññāvipallāso cittavipallāso diṭṭhivipallāso pahīno.
The perception [that sees] the unfruitful foul as fruitful beautiful arises, and so does the thought, but such perversion of view is abandoned in him.
Asubhe subhanti saññā uppajjati, cittaṁ uppajjati, diṭṭhivipallāso pahīno.
3. In two instances [ — the first and third — ] six perversions are abandoned.
Dvīsu vatthūsu cha vipallāsā pahīnā.
In two instances [ — the second and fourth—] two perversions are abandoned and four perversions are unabandoned.
Dvīsu vatthūsu dve vipallāsā pahīnā, cattāro vipallāsā appahīnā.
In [all] four instances eight perversions are abandoned and four perversions are unabandoned.1
| 1 | At the beginning the perversions are reckoned as four (‘instances’), namely, seeing the not getting according to desire impermanent as getting according to desire permanent, the painful as pleasant, the helpless/not in control not self as protection/in control self, and the unfruitful foul as fruitful beautiful. Here at the end they are reckoned as three, namely, perversion of perception, perversion of thought, and perversion of view; hence the total of ‘twelve’ (‘eight’ and ‘four’) in the ‘four instances’. [See below chart.] |
Catūsu vatthūsu aṭṭha vipallāsā pahīnā, cattāro vipallāsā appahīnāti.
End of Treatise on Perversions.
Vipallāsakathā niṭṭhitā.