..續本文上一頁影響。蘊的本質就是不斷起反應，它們被好與壞的東西、歡樂與痛苦、悲傷與喜悅所激動，它們永遠這樣那樣地被激動。而這一刻，它是被法的清淨本性突然出現所激起。
The khandhas are not the Arahant; the Arahant is not the khandhas. Absolutely and without exception, the khandhas are conventional realities. By contrast, that pure nature is completely free of all vestiges of conventional reality—one hundred percent. So the two do not, cannot mix. They are mutually exclusive. They merely acknowledge each other, according to their respective status. The khandhas, having the status of conventional reality, act so accordingly. Pure nature, appearing suddenly of its own accord, has the status of Absolute Freedom. Thus, since time immemorial, the khandhas of all people from all ages have always been fully consistent with their status as conventional realties.
五蘊不是阿羅漢；阿羅漢不是五蘊。五蘊絕對並且毫無例外的，只是世間真實。相反的，清淨的本性已完全——百分百——解脫于世間真實的任何痕迹。所以兩者不會也不能混合，完全隔絕。它們只是各就各位地作出相對的反應罷了。清淨的本性，突然自行出現在屬于絕對解脫的位置上。從無始以來，不管什麼時代，所有的人的五蘊一直維持在這世間真實的位置上。
Having attained enlightenment, the Buddha and the Arahants did not then destroy their khandhas and so prevent them from functioning. For example, laughter. Laughter is a natural function of the khandhas; as is shedding tears. Both are merely functions that the khandhas perform according to their particular status. As long as body and mind maintain a basis of reasonably good health, they can perform any function they choose. For instance, we can take earth and shape it into buildings. Bricks, cement, stones, sand, steel—if they don”t come from the earth, where else do they come from
As long as we have this kind of material basis, we can build anything we choose.
證悟之後，佛和阿羅漢沒有爲了停止五蘊的運作而把它們摧毀。例如，笑。笑是五蘊自然的作用之一，就如流淚一般，這兩個都是五蘊根據它們的情況而産生的作用。只要我們的身心保持適當的健康，它們就能選擇適合的作用運作。比如，我們以地塑造建材，磚、洋灰、石、砂、鋼——這些如果不是從地而來，要從哪裏來？只要我們有這類基本建材，我們可以建築任何東西。
What is the matter with people
Can it be that you are crazy
That”s what I would like to ask. I am criticized for shedding tears in the name of Dhamma, but has any one of you seen Dhamma”s pure nature
I myself had not seen it before. Nor had any of my forefathers ever seen that Supreme Dhamma, because they never practiced the way. I am a practicing monk. As a result of my practice, I have steadily gained knowledge and insight, stage by stage, in the manner that I have described to you. I practiced in that manner until I finally attained the crowning achievement, an attainment that has now expressed itself in its own natural way.
人們到底怎麼了？會不會是你們發瘋了呢？這是我想問的。我被以法之名批評流淚，可是你們有誰見過法的清淨本性嗎？之前我沒見過，我的祖宗沒有修行佛法，也沒見過至高無上的法。我是個修行僧，由于我的修行，我以向你們說過的方式，一個階段一個階段不斷地證得知識和智慧。我以這樣的修行方式最後獲得最高的證悟。現在這個證悟以自己的方式顯現它自己。
Have any of you tried to see the Supreme Dhamma
Or are you all satisfied to sit blindly with your eyes closed and your mouths agape, making animal noises at the pure nature of Dhamma
Why don”t you bark at the filth around your own neck instead
Think about that! That pile of excrement is a mass of fire. Greed, anger, and delusion produced that fiery mass of excrement. Everyone”s heart is polluted with it. Why don”t you take a look
What is the point of criticizing the preeminent nature of Dhamma
The Lord Buddha was preeminent before us. If Acariya Maha Boowa is untrue to the Buddha”s teaching, then all of the Savaka Arahants are untrue to it as well. But, in fact, those venerable Arahants have always been estimable. Since when has filth become virtuous
What gives it the right to boast and brag, criticizing this posture or praising that one, approving or disapproving of an Arahant”s behavior
It”s just a pile of excrement! Do you understand
你們當中有誰嘗試看至高無上的法？還是你們全部都滿足于盲目地坐著，緊閉雙眼，張開大口向法的清淨本性發出像野獸般的吼叫聲？爲什麼你們不吠自己頸項上的汙穢？好好想想吧！那堆汙穢是一堆火，貪、嗔和癡製造了那堆熊熊大火般的汙穢，每一個人的心都受染汙。爲什麼你們不看一看？批評法殊勝的本性有什麼意義？佛世尊在我們之前達到這殊勝境界，如果阿姜摩诃布瓦對佛陀的教導不正確，那麼所有聲聞阿羅漢們也不正確。可是，實際上那些尊貴的阿羅漢們永遠都值得尊敬。從什麼時候開始汙穢竟然成了善行？是什麼給它權力自吹自擂，批評這個姿勢稱贊那…
《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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