..续本文上一页as) are without self or constituents. You monks should practice thus, and having cultivated it then, you will remove any self-conceit. Having parted with self-conceit, thereupon is the entry into Nirvana.”

　　"World Honored One, it is just as the space within the footprints of a bird seem not to have any room at all, so one who can practice the idea of selflessness will have views that likewise take up no space either."

　　At that time, the World Honored One praised the bhiksus, "Excellent, excellent!

　　You are well able to cultivate the idea of selflessness."

　　The bhiksus thereupon said to the Buddha, "World Honored One, not only do we cultivate the idea of selflessness, but we also readily practice the others ideas such as the ideas of suffering and impermanence.

　　"World Honored One, it is just as someone whose drunken mind is dizzy and confused, seeing hills, rivers, cities, large palace halls, as well as the sun, moon, stars, and the North Star; all these turning and spinning about. World Honored One, suppose someone does not cultivate the ideas of suffering, impermanence, and selflessness. Such a person is not called noble (arya). Numerously will they go forth and wander the cycle of birth and death. World Honored One, it is because of these circumstances that we well cultivate thus these ideas."

　　At that time, the Buddha addressed the bhiksus, saying, "Listen closely, listen closely! You have turned to introducing the metaphor of a drunken person, but you know only the words and have yet to penetrate into its meaning. And what is its meaning

　　 It is like that drunken person who looks up at the sun and moon and, while really they are not turning and spinning, there arises the mental perception of them turning and spinning. Sentient beings are also so. Being subject to the veils of afflictions (klesas) and ignorance (avidya), there arises in them the deluded mind. The self, they reckon, is selfless. The eternal, they reckon, is impermanent. The pure, they reckon, is impure. Happiness, they reckon, is suffering. Because they are subject to this veil of afflictions, while they may give rise to these ideas, they do not penetrate their meaning, just as that drunken person who in a place that is not spinning gives rise to the perception of it being spun. The self, then, is the Buddha in meaning. The eternal is the essential body (dharmakaya) in meaning. Happiness is Nirvana in meaning. The pure is the Dharma in meaning.

　　"You, bhiksus! How, then, can it be said that having the idea of a self leads to pride and haughtiness, flowing through the round birth and death

　　 If all of you speak of the self and also practice the ideas of impermanence, suffering, and selflessness, then these three cultivations have no real meaning. I will now explain the overcoming of these three cultivated Dharmas. Suffering is reckoned to be pleasant and happiness is reckoned to be unpleasent. This is an inverted Dharma. The impermanent is reckoned to be eternal and the eternal is reckoned to be impermanent. This is an inverted Dharma. The selfless is reckoned to be the self and the self is reckoned to be selfless. This is an inverted Dharma. The impure is reckoned to be pure and the pure is reckoned to be impure. This is an inverted Dharma. The person who thus possesses these four inverted Dharmas does not percieve the right cultivation of the Dharma.

　　"You, bhiksus! From painful things, there arises the perception of pleasure; from the impermanent, there arises the perception of permanence; from the selfless, there arises the perception of a self; and from the impure, there arises the perception of purity: the worldly thus also have permanence, pleasure, self, and purity. The world renouncer also has permanence, pleasure, self, and purity. The worldly Dharmas ha…

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