Taking what is impermanent to be permanent, what is suffering to be happiness, what is unclean to be clean, and what is not self to be a self.

Taking what is impermanent to be permanent, what is painful to be delightful, what is unclean to be clean, and what is no self to be a self.

Taking what is impermanent to be permanent, what is painful to be delightful, what is impure to be pure, and what is no self to be a self.

Taking what is impermanent to be permanent, what is suffering to be happiness, what is unclean to be clean, and what is not self to be a self.

The four errors are (1) the mistaken belief in permanence, (2) in the self (ātman), (3) in the purity of that which is impure, and (4) that the suffering is pleasurable.

Taking what is impermanent to be permanent, what is painful to be delightful, what is unclean to be clean, and what is no-self to be a self.

Perceiving what is impermanent to be permanent; what is suffering to be happiness; what is impure to be pure; and what is no self to be a self.

(1) Seeing what is miserable as pleasurable, (2) seeing what is impermanent as permanent, (3) seeing what is impure as pure, and (4) seeing what is devoid of a self as having a self. See also “error.”

Taking what is impermanent to be permanent, what is painful to be delightful, what is unclean to be clean, and what is no self to be a self.

Taking what is impermanent to be permanent, what is painful to be delightful, what is unclean to be clean, and what is no self to be a self.

Taking what is impermanent to be permanent, what is suffering to be happiness, what is unclean to be clean, and what is not self to be a self.

These comprise (1) the notion that what is impermanent is permanent (anitye nityasaṃjñā, mi rtag pa la rtag pa’i ’du shes), (2) the notion that what is suffering is happiness (duḥkhe sukhasaṃjñā, sdug bsngal ba la bde ba’i ’du shes), (3) the notion that nonself is self (anātmanyātma­saṃjñā, bdag med pa la bdag gi ’du shes), and (4) the notion that what is unpleasant is pleasant (aśubhe śubhasaṃjñā, mi sdug pa la sdug pa’i ’du shes). The last is also sometimes (though not in this text) rendered “holding impurity to be purity” (aśucau śuci, mi gtsang pa la gtsang bar ’dzin pa). See Negi 1993–2005: p. 3569 and Zhang Yisun: p. 1748.

Taking what is impermanent to be permanent, what is painful to be delightful, what is unclean to be clean, and what is no self to be a self.

Taking what is impermanent to be permanent, what is suffering to be happiness, what is unclean to be clean, and what is not self to be a self.

These consist of mistaking what is impermanent for permanent; mistaking what is without self for self-possessing; mistaking what is impure for pure; and mistaking what is miserable for happy.

Taking what is impermanent to be permanent, what is painful to be delightful, what is unclean to be clean, and what is no self to be a self.

Taking what is impermanent to be permanent, what is suffering to be happiness, what is unclean to be clean, and what is not self to be self.

Taking what is impure as pure; what is impermanent as permanent; what is suffering as happiness; and what is nonself as a self.

Viewing what is impermanent to be permanent, viewing what brings suffering to be pleasurable, viewing what is tainted to be pure, and viewing what is non-self to be self.