..续本文上一页影响。蕴的本质就是不断起反应，它们被好与坏的东西、欢乐与痛苦、悲伤与喜悦所激动，它们永远这样那样地被激动。而这一刻，它是被法的清净本性突然出现所激起。
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.
五蕴不是阿罗汉；阿罗汉不是五蕴。五蕴绝对并且毫无例外的，只是世间真实。相反的，清净的本性已完全——百分百——解脱于世间真实的任何痕迹。所以两者不会也不能混合，完全隔绝。它们只是各就各位地作出相对的反应罢了。清净的本性，突然自行出现在属于绝对解脱的位置上。从无始以来，不管什么时代，所有的人的五蕴一直维持在这世间真实的位置上。
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.
证悟之后，佛和阿罗汉没有为了停止五蕴的运作而把它们摧毁。例如，笑。笑是五蕴自然的作用之一，就如流泪一般，这两个都是五蕴根据它们的情况而产生的作用。只要我们的身心保持适当的健康，它们就能选择适合的作用运作。比如，我们以地塑造建材，砖、洋灰、石、砂、钢——这些如果不是从地而来，要从哪里来？只要我们有这类基本建材，我们可以建筑任何东西。
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.
人们到底怎么了？会不会是你们发疯了呢？这是我想问的。我被以法之名批评流泪，可是你们有谁见过法的清净本性吗？之前我没见过，我的祖宗没有修行佛法，也没见过至高无上的法。我是个修行僧，由于我的修行，我以向你们说过的方式，一个阶段一个阶段不断地证得知识和智慧。我以这样的修行方式最后获得最高的证悟。现在这个证悟以自己的方式显现它自己。
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
你们当中有谁尝试看至高无上的法？还是你们全部都满足于盲目地坐着，紧闭双眼，张开大口向法的清净本性发出像野兽般的吼叫声？为什么你们不吠自己颈项上的污秽？好好想想吧！那堆污秽是一堆火，贪、嗔和痴制造了那堆熊熊大火般的污秽，每一个人的心都受染污。为什么你们不看一看？批评法殊胜的本性有什么意义？佛世尊在我们之前达到这殊胜境界，如果阿姜摩诃布瓦对佛陀的教导不正确，那么所有声闻阿罗汉们也不正确。可是，实际上那些尊贵的阿罗汉们永远都值得尊敬。从什么时候开始污秽竟然成了善行？是什么给它权力自吹自擂，批评这个姿势称赞那…
《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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