Vipallāsa (Mental Distortions)

Sentient beings are perpetually submerged in the delusions of vipallāsa, mistakenly perceiving mind-and-matter phenomena (nāma-rūpa-dhamma) as permanent (nicca), pleasurable (sukha), self (atta), and beautiful (subha). They cannot transcend these errors. They cannot turn their minds towards understanding them correctly as impermanent (anicca), suffering (dukkha), non-self (anatta), and foul (asubha). Most live in error and die in error. Having lived in error, when death comes, they are only destined to sink into the four lower realms (apāya). Therefore, if we resolve to live rightly and die rightly, living rightly constitutes Right View (Sammādiṭṭhi). Realizing that what was mistaken is indeed mistaken, and decisively judging that they are errors, one understands: just as black implies white exists, error implies truth exists. If one then follows the path of truth, one will surely reach Nibbāna. Regarding the Five Aggregates (khandhas), there exist the three great errors of vipallāsa: mistaken perception (saññā-vipallāsa), mistaken consciousness/cognition (citta-vipallāsa), and mistaken view (diṭṭhi-vipallāsa), ingrained through familial tradition. One lifetime ends dominated by these three errors, and the next life continues the same way. They never gained the liberating insight to eradicate these errors. They are confined behind a massive, triple-walled fortress of error. Its foundations are deep, its bricks are densely layered, and its height reaches even up to the Brahmā realms. Thus, the Five Aggregates are surrounded and blocked on all four sides by these immense walls. They never saw an escape. They merely alternated between states of existence and death, burdened by mistaken perceptions, mistaken cognitions, and mistaken views. Without gaining the wisdom to demolish these errors, they only kept adding to the fortress's bulk. For example: thinking "This is my son" is mistaken perception (saññā-vipallāsa); thinking "I must love my son" is mistaken cognition (citta-vipallāsa); thinking "When he grows up, he will be my support" is mistaken view (diṭṭhi-vipallāsa). For just one son, countless layers of these three errors are piled up. Until the wisdom to correct this arises, they will only keep building this triple wall higher. Within these walls, the great darkness of ignorance (avijjā) is dense and impenetrable. Living within ignorance, the three errors of vipallāsa add further layers of blockage, plunging them into profound darkness. Thoughts like "I must love my son/daughter," "I must rely on them," arise daily. Thoughts like "I must love myself," "I must rely on myself," also surface daily. The loud assertion, "This work won't be done without me," adds further clinging to views (diṭṭhi). Such occurrences happen countless times each day. All this only serves to thicken and heighten the triple-walled fortress of vipallāsa. Because the walls are so thick, the light of the Buddha, Dhamma, and Sangha cannot enter. Thus, despite numerous Buddhas having appeared, they were not among those who attained liberation. The walls are too high for light to penetrate, so they are born in darkness and die in darkness. When near death, clinging to the wealth one has accumulated – "My gold, my money!" – is dying with mistaken view. Sorrow at leaving behind sons and daughters is also mistaken view. They die with mistaken perception, mistaken cognition, mistaken view. Among these three errors, the most crucial is mistaken view (diṭṭhi-vipallāsa). As long as wrong view (micchādiṭṭhi) is not abandoned, one dies bound by mistaken views. Dying thus, one takes up a new body again. Why is this repeated? Because these three errors cannot be abandoned. Transcending these three errors leads to becoming an Arahant. Transcending mistaken view (diṭṭhi-vipallāsa) leads to the first stage of Nibbāna; one becomes a Stream-enterer (Sotāpanna). Transcending mistaken perception (saññā-vipallāsa) leads to the second and third stages of Nibbāna; one becomes a Once-returner (Sakadāgāmi) or a Non-returner (Anāgāmi). Transcending mistaken cognition regarding the beautiful (subha), pleasure (sukha), and misapprehension (citta-vipallāsa) leads to the fourth stage of Nibbāna; one becomes an Arahant (Arahanta). Without transcending diṭṭhi, one cannot become a Sotāpanna. Without transcending saññā, one cannot become a Sakadāgāmi or Anāgāmi. Without transcending the mind's distortions (citta), one cannot become an Arahant. Among the 12 types of vipallāsa, the first Path (Sotāpatti-magga) abandons 8. The second and third Paths abandon 2 each. The fourth Path abandons the remaining 2. Only by abandoning all these does one become an Arahant. By abandoning these errors through Vipassanā meditation, the great walls crumble. One emerges from the realm of ignorance (avijjā) to the realm of true knowledge (vijjā); darkness is dispelled, light is attained. Since it is said that we must abandon these errors by practicing Vipassanā, Vipassanā means observing the body (khandha). Inherent within the body are the characteristics of impermanence (anicca), suffering (dukkha), non-self (anatta), and foulness (asubha). Whether the Buddha taught it or not, this is the truth; the Buddha taught this truth. It cannot be altered. For countless lifetimes in Saṃsāra, we have not been granted this insight. For example, regarding a son's body: perceiving impermanence (anicca) as permanence (nicca) is saññā-vipallāsa; cognizing impermanence as permanence is citta-vipallāsa; holding the view that impermanence as permanence is diṭṭhi-vipallāsa. From just the failure to see anicca, three distortions arise. One characteristic (anicca) brings three errors. Similarly, perceiving suffering (dukkha) as pleasure (sukha) is saññā-vipallāsa; cognizing it as pleasure is citta-vipallāsa; holding the view it is pleasure is diṭṭhi-vipallāsa. Three more errors follow dukkha. Likewise, perceiving non-self (anatta) as self (atta) is saññā-vipallāsa; cognizing it as self is citta-vipallāsa; holding the view it is self is diṭṭhi-vipallāsa. Three more errors follow anatta. Finally, perceiving the foul body (asubha) as beautiful (subha) is saññā-vipallāsa; cognizing it as beautiful is citta-vipallāsa; holding the view it is beautiful is diṭṭhi-vipallāsa. Three more errors follow asubha. Altogether, this makes twelve errors. Remember this as the Twelvefold Vipallāsa. These errors cannot be abandoned by mere deeds (kamma); they must be abandoned by wisdom (ñāṇa). Only the wisdom (paññā) of insight can penetrate this great fortress of vipallāsa. There are four errors of saññā-vipallāsa, four of citta-vipallāsa, and four of diṭṭhi-vipallāsa – twelve in total. Among them, diṭṭhi-vipallāsa must be eliminated first. Only then can one become a Sotāpanna. Abandoning diṭṭhi leads to the first stage of Nibbāna. To abandon diṭṭhi, one must practice Vipassanā meditation. Mere prayer (supplication) is not enough. Dr. Ashin Parami