..续本文上一页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：在同一时间，发生一个共鸣和强烈的生理反应，使到身体晃动颤抖。那个颤抖是故意的吗？不是的，它只是法对烦恼致命一击，强迫它永远脱离心那股势不可挡的力量所产生的结果。这起惊天动地的事件产生强大的冲击——整个宇宙似乎震颤动摇，那是当法与烦恼永远的分离，相对实相的世界与绝对解脱的世界最终分开时的感觉。清净法的本性接着在那体验它的心中彻底显现出它无上的庄严。
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.
由于与心有着密切的关系，(五蕴之)身心对这震撼与特殊的体验产生反应。心真正的本性永远存在，可是却从不曾以这样的方式向身心展现自己。这之前不曾有过的体验带来巨大的冲击，身心的蕴是世间真实，是心用来运作的工具。当心崩溃时，当下显现的清净本性保持完全不受影响；可是身心的蕴——被无常、苦和无我牢牢控制的蕴——则强烈地受影响。影响产生的反应在蕴里面生起来然后消失，这反映了蕴本质的无常性。心清净的本性没有生，也没有灭。这是两者的不同之处。
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.
结果是，阿罗汉纯净的心无法与我们所知的一般污秽不净的人身相比较。一个人亲自看到这真相的话，即使他面前就有一位佛，他也没有必要再向佛求证。在这种情况之下，他只会向佛合掌称善哉。由于胜义谛是个人内心自证的，所以他不必再去求证，这是所谓的“无上甚深的法超越一切”。这在心中生起的觉悟与阿罗汉清净的本质一致，这是彻底超越世间无常、苦和无我法则的清净，世间的法则已不再适合用于它之上。
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.
蕴在这时激荡了起来，比如，流泪。流泪的原因很多：悲伤会带来眼泪，欢乐也会；烟薰出眼泪，葱蒜也令人流泪。为什么要为泪水大惊小怪？毕竟，眼泪只是水——水大，它和色法中的地、火、风一样，水仅仅是世间真实。被突如其来的法的清净本性强烈地震动起来，这些色法都受到激荡，而清净本性自身全然不受…
《PART 3 阿罗汉：证阿罗汉怎么会流泪？ ARAHATTAPATTA How Can an Arahant Shed Tears
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