[526] Bhikkhus, there are these four non-distortions of perception (na-saññāvipallāsa), non-distortions of mind (na-cittavipallāsa), non-distortions of view (na-diṭṭhivipallāsa). What four? [The apprehension] "impermanent" with regard to the impermanent, bhikkhus, is a non-distortion of perception, a non-distortion of mind, a non-distortion of view. [The apprehension] "suffering" with regard to suffering (dukkha), bhikkhus, is a non-distortion of perception, a non-distortion of mind, a non-distortion of view. [The apprehension] "non-self" with regard to what is non-self, bhikkhus, is a non-distortion of perception, a non-distortion of mind, a non-distortion of view. [The apprehension] "foul" with regard to the foul, bhikkhus, is a non-distortion of perception, a non-distortion of mind, a non-distortion of view. These, bhikkhus, are the four non-distortions of perception, non-distortions of mind, non-distortions of view.
Perceiving permanence in the impermanent,
and perceiving pleasure in suffering,
perceiving self in what is non-self,
and perceiving beauty in the foul,
beings struck down by wrong view (micchādiṭṭhi),
their minds deranged, perceiving wrongly —
those people, bound to Māra's yoke,
do not attain security from bondage;
beings go on to saṃsāra,
faring on to birth and death.
But when Buddhas arise in the world,
the makers of light,
they make manifest this Dhamma
that leads to the stilling of suffering.
Having heard them, those possessed of wisdom
regained their own minds (citta);
they saw the impermanent as impermanent,
they saw suffering as suffering,
the non-self as non-self,
they saw the foul as foul;
by taking up right view (sammādiṭṭhi),
they have overcome all suffering.
Are these four distortions (vipallāsa) abandoned by a person accomplished in view (diṭṭhisampanna), or unabandoned? Some are abandoned; some are unabandoned. With regard to the impermanent as "permanent," the distortion of perception, the distortion of mind, and the distortion of view are abandoned. With regard to suffering as "pleasant," perception arises and [a state of] mind arises, but the distortion of view is abandoned. With regard to non-self as "self," the distortion of perception, the distortion of mind, and the distortion of view are abandoned. With regard to the foul as "beautiful," perception arises and [a state of] mind arises, but the distortion of view is abandoned. In two bases, six distortions are abandoned; in two bases, two distortions are abandoned and four distortions are unabandoned; in the four bases, eight distortions are abandoned and four distortions are unabandoned.
The Discourse on Distortions (Vipallāsakathā) [2] is concluded.
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In the Great Chapter (Mahāvagga): the Discourse on the Path (Maggakathā).
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.