“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?
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;
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;
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;
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.
These, bhikkhus, are the four inversions of perception, of thought, and of view.
There are, bhikkhus, these four |non-inversions of perception::correct perceptions [nasaññāvipallāsā]|, non-inversions of thought, and non-inversions of view. What four?
1) Bhikkhus, with regard to what is impermanent, the perception of impermanence arises—this is non-inversion of perception, of thought, and of view;
2) Bhikkhus, with regard to what is unsatisfactory, the perception of unsatisfactoriness arises—this is non-inversion of perception, of thought, and of view;
3) Bhikkhus, with regard to what is not-self, the perception of not-self arises—this is non-inversion of perception, of thought, and of view;
4) Bhikkhus, with regard to what is unattractive, the perception of unattractiveness arises—this is non-inversion of perception, of thought, and of view.
These, bhikkhus, are the four non-inversions of perception, of thought, and of view.
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.
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.
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.
Having heard it, the wise people,
regained their own minds;
They saw the impermanent as impermanent,
and the unsatisfactory as unsatisfactory.
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]|.”