..续本文上一页ve these words but not their meanings, while the world renouncer has both words and meaning. And why

　　 Because the Dharmas of the worldly possess these four invertions, the meaning is not known. And why is that

　　 They have ideas that are inverted, mentalities that are inverted, and views that are inverted. Because of these three inversions, the people of the world see in the pleasant pain, see in the eternal impermanence, see in the self selflessness, and see in the pure impurity. This is called inversion. Because of these inversions, the worldly know the words but do not know their meanings. And what are the meanings

　　 The selfless is [subject to] birth and death. The self is the Tathagata. The impermanent is the sravaka and pratyeka-buddha. The permanent is the essential body. The painful is all the outside paths. The pleasent is Nirvana. The impure is the existence of conditioned things. The pure is the Buddha and bodhisattvas” true Dharma. These are called the uninverted [views]. Because of these non-inversions, one perceives both the words and their meanings. If one wishes to depart from the four inversions, he should know thus the permanent, pleasant, self, and pure."

　　Then the bhiksus said to the Buddha, "World Honored One, it is as the Buddha has said, that parting with the four inversions is the attainment of understanding and knowing the permanent, pleasant, self, and pure. The Tathagata now is forever devoid of the four inversions. He, therefore, has understood and kown the permanent, pleasant, self, and pure. If he has understood and known the permanent, pleasant, self, and pure, why does he not remain for a kalpa or part of a kalpa to teach and point us towards parting with the four inversions

　　 Why does he leave us behind, wishing to enter Nirvana

　　 If the Tathagata sees, looks after, remembers, teaches, and admonishes us, we will recieve and practice it to our mind”s utmost [ability]. If the Tathagata will enter into Nirvana, then how can we, with these poisoned bodies, together stop and abide in the cultivation of the ascetic practice so that we also may follow the Buddha into Nirvana

　　"

　　At that time, the Buddha addressed the bhiksus, "You should not thus say that I now possess the unsurpassed, true Dharma. It has all been conferred onto Mahakasyapa. This Kasyapa shall be a great support for you all, just as the Tathagata is for the sentient beings a place of support. Mahakasyapa is also again so. He will be a place of support for you.

　　"It is just as if when a great king goes out travelling with several of his generals and all of his govermental duties are handed over to his greatest minister. The Tathagata is also so. The possession of the true Dharma is also handed over to Mahakasyapa. You should know that the earlier practice of the ideas of impermanence and suffering are not genuine.

　　"It is just like a group of people who bath or ride about in boats at play on a great lake in the Spring, and an emerald jewel is lost, falling into the water”s depths. Thereupon, the people pe into the water, looking and searching for the jewel. Frenzied, they pull up tiles, stones, weeds, sand, and pebbles [from the lake], each of them saying that they can find that emerald gem, [at first] elated at bringing it out, then noticing that [what they had] was not actually [the gem]. And so, the precious gem remained in the water. Because of the gem”s power, the water was completely clarified. Those in the great crowd of people thereupon saw that the precious gem was resting beneath the waters. It was like looking up into the sky at the appearance of the moon. Then there was in the crowd a wise person who peacefully and calmly went into the water with the power of expedient means and easily got the gem.

　　"You, bhiksus! You should not thus…

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