1.8. giảng về sự lầm lạc

Purimanidānaṁ.

“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.

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 nadiṭṭhivipallāsā”ti.

“Anicce niccasaññino,

dukkhe ca sukhasaññino;

Anattani ca attāti,

asubhe subhasaññino;

Micchādiṭṭhihatā sattā,

khittacittā visaññino.

Te yogayuttā mārassa,

ayogakkhemino janā;

Sattā gacchanti saṁsāraṁ,

jātimaraṇagāmino.

Yadā ca buddhā lokasmiṁ,

uppajjanti pabhaṅkarā;

Te imaṁ dhammaṁ pakāsenti,

dukkhūpasamagāminaṁ.

Tesaṁ sutvāna sappaññā,

sacittaṁ paccaladdhu te;

Aniccaṁ aniccato dakkhuṁ,

dukkhamaddakkhu dukkhato.

Anattani anattāti,

asubhaṁ asubhataddasuṁ;

Sammādiṭṭhisamādānā,

sabbaṁ dukkhaṁ upaccagun”ti.

Ime cattāro vipallāsā diṭṭhisampannassa puggalassa pahīnā, appahīnāti.

Keci pahīnā, keci appahīnā?

Anicce niccanti saññāvipallāso cittavipallāso diṭṭhivipallāso pahīno.

Dukkhe sukhanti saññā uppajjati, cittaṁ uppajjati, diṭṭhivipallāso pahīno.

Anattani attāti saññāvipallāso cittavipallāso diṭṭhivipallāso pahīno.

Asubhe subhanti saññā uppajjati, cittaṁ uppajjati, diṭṭhivipallāso pahīno.

Dvīsu vatthūsu cha vipallāsā pahīnā.

Dvīsu vatthūsu dve vipallāsā pahīnā, cattāro vipallāsā appahīnā.

Catūsu vatthūsu aṭṭha vipallāsā pahīnā, cattāro vipallāsā appahīnāti.

Vipallāsakathā niṭṭhitā.

[Sutta-Sources Given Already]

PTS vp En 2771. “Bhikkhus, there are these four perversions of perception, perversions of cognizance, perversions of view. What four? Bhikkhus, [seeing] what is impermanent as permanent is a perversion of perception, a perversion of cognizance, a perversion of view. [Seeing] the painful as pleasant is a perversion of perception, a perversion of cognizance, a perversion of view. [Seeing] what is not self as self is a perversion of perception, a perversion of cognizance, a perversion of view. [Seeing] the foul as beautiful is a perversion of perception, a perversion of cognizance, a perversion of view. These, bhikkhus, are the four perversions of perception, perversions of cognizance, perversions of view.

“Bhikkhus, there are these four non-perversions of perception, non-perversions of cognizance, non-perversions of view. What four? Bhikkhus, [seeing] what is impermanent as impermanent is a non-perversion of perception, a non-perversion of cognizance, a non-perversion of view. [Seeing] what is painful as painful is a non-perversion of perception, a non-perversion of cognizance, a non-perversion of view. [Seeing] what is not self as not self is a non-perversion of perception, a non-perversion of cognizance, a non-perversion of view. [Seeing] what is foul as foul is a non-perversion of perception, a non-perversion of cognizance, a non-perversion of view. These, bhikkhus, are the four non-perversions of perception, non-perversions of cognizance, non-perversions of view.

“Beings that can but misperceive With cognizance misled and views awry Perceive what is impermanent As permanent, and what is pain as pleasure, As well as the not self as self, And beauty too in what is foul; Such beings, bound to Māra's yoke, Go where is no surcease of bonds; They travel round the roundabout Where birth and death each hunt the other down. Now when Enlightened Ones appear And bring the light into the world, They promulgate the True Idea, Which PTS vp En 278 leads on to release from suffering. The wise, on hearing what they tell, Apply their minds to seek the truth: They see the impermanent as it is, And pain they see as only pain, They see what is not self as such, And likewise too they see the foul; Such views as they adopt are right, And they it is escape from suffering”.

2. In a person who possesses [right] view [by his being a stream enterer] are these four perversions abandoned or unabandoned?

Some are abandoned, and some are unabandoned. The perversion of perception, perversion of cognizance, and perversion of view, [that see] what is impermanent as permanent are abandoned in him. The perception [that sees] what is painful as pleasant arises, and so does the cognizance, but such perversion of view is abandoned in him. The perversion of perception, perversion of cognizance, and perversion of view, [that see] what is not self as self are abandoned in him. The perception [that sees] the foul as beautiful arises, and so does the cognizance, but such perversion of view is abandoned in him.

3. In two instances [—the first and third—] six perversions are abandoned. In two instances [—the second and fourth—] two perversions are abandoned and four perversions are unabandoned. In [all] four instances eight perversions are abandoned and four perversions are unabandoned.

End of Treatise on Perversions.