..續本文上一頁place, causing the body to shake and tremble in response. Is that trembling intentional
No, it”s a consequence of Dhamma”s overwhelming power as it deals a fatal blow to the kilesas and forces them to separate from the citta forever. Such a momentous event creates an enormous impact—the entire universe appears to tremble and quake. That”s what it feels like when Dhamma and the kilesas are finally separated for good, and the world of conventional reality and the world of Absolute Freedom ultimately split apart. The nature of pure Dhamma then appears in all of its supreme magnificence, fully revealed within the heart that experiences it.
另一方面是：在同一時間，發生一個共鳴和強烈的生理反應，使到身體晃動顫抖。那個顫抖是故意的嗎？不是的，它只是法對煩惱致命一擊，強迫它永遠脫離心那股勢不可擋的力量所産生的結果。這起驚天動地的事件産生強大的沖擊——整個宇宙似乎震顫動搖，那是當法與煩惱永遠的分離，相對實相的世界與絕對解脫的世界最終分開時的感覺。清淨法的本性接著在那體驗它的心中徹底顯現出它無上的莊嚴。
Being closely associated with the citta, body and mind react to this amazing and unique experience. The citta”s true nature always existed; but it had never displayed itself in this manner to the body and the conscious mind. Being wholly unprecedented, the impact of the occurrence is enormous. The aggregates of body and mind are all conventional realities, the instruments the heart uses for its own purposes. When the citta collapses, the pure nature that emerges then remains completely unaffected. But the aggregates of body and mind, the khandhas—being strictly governed by the laws of anicca, dukkha, and anatta—are intensely affected. Reflecting their inherently unstable nature, the reactions occur in the khandhas, and then simply cease. The pure nature of the citta never arises, and never ceases. Herein lies the difference between the two.
由于與心有著密切的關系，(五蘊之)身心對這震撼與特殊的體驗産生反應。心真正的本性永遠存在，可是卻從不曾以這樣的方式向身心展現自己。這之前不曾有過的體驗帶來巨大的沖擊，身心的蘊是世間真實，是心用來運作的工具。當心崩潰時，當下顯現的清淨本性保持完全不受影響；可是身心的蘊——被無常、苦和無我牢牢控製的蘊——則強烈地受影響。影響産生的反應在蘊裏面生起來然後消失，這反映了蘊本質的無常性。心清淨的本性沒有生，也沒有滅。這是兩者的不同之處。
Consequently, it is impossible to compare the pure heart of the Arahant with the pile of excrement we know as the human body. Having seen this truth clearly for oneself, it is unnecessary to ask for further clarification. In such an event, one would simply salute and say Sadhu to the Buddha himself, even if he were immediately before one. Since the Ultimate Truth is self-evident within one”s heart, there would be no need to seek his verification. N”atthi seyyo va papiyo: Nothing surpasses the Supreme Dhamma. This realization arising in the heart is identical with the pure nature of the Arahant. It is a purity that completely transcends the conventional laws of anicca, dukkha, and anatta. They simply no longer apply.
結果是，阿羅漢純淨的心無法與我們所知的一般汙穢不淨的人身相比較。一個人親自看到這真相的話，即使他面前就有一位佛，他也沒有必要再向佛求證。在這種情況之下，他只會向佛合掌稱善哉。由于勝義谛是個人內心自證的，所以他不必再去求證，這是所謂的“無上甚深的法超越一切”。這在心中生起的覺悟與阿羅漢清淨的本質一致，這是徹底超越世間無常、苦和無我法則的清淨，世間的法則已不再適合用于它之上。
The khandhas are what become excited; for instance, when tears are shed. Tears may be shed for a number of reasons. Sadness induces tears, as does joy. Smoke brings tears, and so do onions and garlic. Why all the fuss then about tears
After all, tears are only water—the water element. Just like the physical elements of earth, fire and wind, water is entirely an aspect of conventional reality. Profoundly moved by the pure nature of Dhamma that suddenly appears, these physical elements are agitated. The pure nature itself, however, is wholly imperturbable. It is the nature of the khandhas to be always reactive. They are agitated by good things and bad things, by pleasure and pain, sorrow and joy. They are forever excitable in one way or another. But at this moment, it is the sudden appearance of Dhamma”s pure nature that stirs them.
蘊在這時激蕩了起來，比如，流淚。流淚的原因很多：悲傷會帶來眼淚，歡樂也會；煙薰出眼淚，蔥蒜也令人流淚。爲什麼要爲淚水大驚小怪？畢竟，眼淚只是水——水大，它和色法中的地、火、風一樣，水僅僅是世間真實。被突如其來的法的清淨本性強烈地震動起來，這些色法都受到激蕩，而清淨本性自身全然不受…
《PART 3 阿羅漢：證阿羅漢怎麼會流淚？ ARAHATTAPATTA How Can an Arahant Shed Tears
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