PART 3 阿羅漢：證阿羅漢怎麼會流淚？ ARAHATTAPATTA How Can an Arahant Shed Tears?

PART 3

ARAHATTAPATTA

How Can an Arahant Shed Tears?

Venerable Acariya Maha Boowa’s Dhamma Talk given on the 17th of June, 2002 one and a half months after the previous teaching.

阿羅漢：證阿羅漢怎麼會流淚？

這是阿姜摩訶布瓦尊者于上一個開示一個半月之後，

在2002年6月17日的佛法開示。

I tell you quite frankly: I no longer experience past, present, or future; for I no longer have any trace of conventional reality left within my heart. I can assure you that nothing more remains. Such is the power of the Lord Buddha』s Dhamma for overcoming the kilesas. Dhamma resides in the heart. The kilesas also dwell in the heart and are its enemies. And we are the ones caught in the middle, bearing the good and bad fortune that results from this clash, for we belong to the heart, just as the heart belongs to us.

Dhamma supports and sustains us. Our enemies, the kilesas, oppress us, always beating us into submission. Both arise from the same place—the heart. Through the practice of meditation, Dhamma gradually gains strength enough to overpower the kilesas within—from the grossest to the most subtle—and then, to completely sever them from the heart. This is what we mean when we say that the whole mass of suffering created by the kilesas is destroyed. The destruction of that suffering marks the emergence of Supreme Happiness; that is, the arising of the Supreme Dhamma. And it happens precisely where the luminosity of Dhamma was concealed by a thick covering of kilesas, preventing its light from streaming forth in all its brilliance.

非常坦白地告訴你們：我已經不再經驗過去、現在或未來，因為我的心已經不再殘余任何世間相對的實相。我可以向你們保證再也沒有任何東西遺留下來，這是佛世尊的法熄滅煩惱的力量。法在心中，煩惱也在心中與法為敵。我們則被夾在中間，負擔著這沖突所產生的善與惡的果報。這是由于我們是屬于心的，就如心亦屬于我們的。法護持救濟我們；我們的敵人，煩惱則壓迫我們，鞭打使我們屈從它。兩者從同樣的地方——心——生起。通過禪修，法逐漸獲得足夠的力量擊敗內在的煩惱——從最粗重的到最微細的——然後徹底把它從心中剷除，這是我們所說的由煩惱產生的純大苦聚集被熄滅了。苦的熄滅表示了無上快樂的出現，即至高無上法的生起，它就發生在法的光明被煩惱遮蓋覆藏，無法發亮放光之處。

I recalled this momentous experience with tears as I gave a recent talk. I have known this experience clearly within my heart since it first happened; but it was only recently that circumstances arose that prompted me to openly discuss it.

Powerful indeed is the impact of Dhamma when it expresses itself. It issues forth in all directions, profoundly affecting everything with which it makes contact. Not only does it affect mental phenomena in this way; it also affects physical phenomena, like tears. When associated with Dhamma, tears spill forth with the same intensity. The problem is, living beings throughout the universe are simply blind to the kilesas. Answer this: Who in this world has opened his eyes to see the truth about Dhamma? No one. So, when they hear that Acariya Maha Boowa shed tears in public, they immediately wonder why. What』s the matter with him? If he really has put an end to his kilesas and become an Arahant, why is he crying like that? There! Do you see? These people mistake the tears for the Arahant. Do you understand?

最近一次開示時，我流著淚回憶起這重大的體驗。證悟發生時我的內心就清楚知道它，只是直到最近因緣的改變促使我公開討論它。法在顯示自己時，它的沖擊非常強而有力，向四面八方湧現，深深地影響一切它所接觸到的，不但影響心理現象，也同時影響生理現象，比如眼淚。當接觸到法，眼淚同樣強烈地流出來。問題是，整個宇宙的眾生都被煩惱所束縛，請回答：在這個世界上有誰曾經開眼看過法的實相？一個也沒有。所以，當聽到阿姜摩訶布瓦在公眾場合掉眼淚，他們立刻驚愕莫明：他發生了什麼事？如果他已經徹底熄滅了煩惱證得阿羅漢，那為什麼還會哭成這樣子？喏！看到嗎？這些人誤會了阿羅漢的眼淚。你們明白嗎？

Do you realize that all parts of the human body are merely aspects of conventional reality? They are associated with the citta, which in turn has responsibility for them. Once the citta—their caretaker—collapses, these conventional realities, being its enemies, are then torn asunder. Then the pure nature of the citta shines forth in all its brilliance, following its own natural principle. This is one aspect of the experience.

你們是否有理解到人身的每一部分都只是世間的真實？它們與心有聯系，反過來心也對它們負責任。一旦心——它們的管理人——崩潰了，它的敵人，這世間真實，也被撕得粉碎。然後心純淨的本性依照自己的本質放大光明。這是那次體驗的一方面。

Another aspect is this: At that same moment, a sympathetic and intense physical reaction takes 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產生的結果。這起驚天動地的事件產生強大的沖擊——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產生反應。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、苦和無我牢牢控制的蘊——則強烈地受影響。影響產生的反應在蘊里面生起來然後消失，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污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。由于勝義諦是個人內心自證的，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.

蘊在這時激盪了起來，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。為什麼要為淚水大驚小怪？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，這些色法都受到激盪，而清淨本性自身全然不受影響。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跡。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，佛和阿羅漢沒有為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產生的作用。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，要從哪里來？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？為什麼你們不吠自己頸項上的污穢？好好想想吧！那堆污穢是一堆火，貪、嗔和痴制造了那堆熊熊大火般的污穢，每一個人的心都受染污。為什麼你們不看一看？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，如果阿姜摩訶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。從什麼時候開始污穢竟然成了善行？是什麼給它權力自吹自擂，批評這個姿勢稱讚那個姿勢，肯定否定一個阿羅漢的行為？那只是堆屎罷了！知道嗎？

Don』t you realize yet that your hearts are full of this dirt and defilement? Do you really feel proud of that? Such harmful pride will drag you down even further. If you fail to see the harm of defiling pride, you will clash with Dhamma. Clashing with Dhamma is like a knife driven against a stone. What happens when a knife is wielded against a stone? What happens when you drive a car into the side of a mountain? Who gets hurt? Think about it! The bucket of excrement suffers the blow. The preeminent individuals have already transcended the world. What possible damage could befall them? As Buddhists, you should take to heart this general rule of conduct: Don』t use your filth to befoul others, and so destroy yourselves in the process. There is no benefit to be gained from that. The preeminence I speak of: from where does it come? I have already demonstrated this for everyone in present-day Thailand to see. Am I now the foremost villain in the whole country, while the rest of the population are the epitome of preeminence? See and consider for yourself!

你們還未覺察到自己的心充滿塵埃污穢嗎？你們真的為此感到驕傲嗎？這種有害的自我只會使你們更墮落。如果你們看不到這受染污的自我的害處，你們就會與法起沖突。與法起沖突就好像操刀向石頭，刀砍向石頭會怎麼樣？如果你駕車撞向山側會發生什麼事？誰會受傷害？想一想吧！那桶糞便會遭受打擊。殊勝者都已經超越世間了，怎麼可能會遭受到傷害呢？作為佛教徒，你們應該牢記行為的一般準則——不要用你們的污穢去弄髒別人，在這過程中你們會毀滅掉自己，這樣做不會帶來任何利益。我所說的殊勝從哪里來？我已經展示了這點給當今泰國的每一個人看。我現在是全國最大的混蛋，其余的人是殊勝的化身嗎？你們自己好好思考看看！

If you refuse principles of reason, what will you accept then? What do people search for nowadays? I searched, until I nearly died, to find the Supreme Dhamma that I now teach to my disciples with a loving, compassionate heart. I am not boasting or bragging about myself. Where would such boasting come from? Boasting, malicious gossip—these are all unnecessary extra baggage. What could possibly be added to the perfect nature of Dhamma? If it requires something extra, how could it be called 「perfect」? Remember this well.

如果你們拒絕遵從理性，那你們還能接受什麼？今天人們到底追尋什麼？我所追尋，並幾乎因此而舍棄生命的，是我現在以慈悲心教導弟子們無上甚深的法。我並不是在自吹自擂，吹噓從哪里來？吹噓、惡毒的流言蜚語，這些全都是沒有必要的額外包袱，有什麼可以增加到法的圓滿本性上麼？如果還需要額外的添加，怎麼還能被稱為「圓滿」？好好記住這點！

Thai Buddhists behave with exceptional ignorance. As soon as I say something, the whole country starts barking noisily. It』s pitiful! I feel very sorry for you. That is precisely what the Lord Buddha felt when he wondered why the world was so blind. Tears streamed down his face at that moment—both tears of great compassion and tears of amazement at the purity of Dhamma. Seeing how utterly blind people were, the Lord Buddha felt such dismay that he was discouraged about teaching Dhamma to them: How could people be so unaware of the excrement in their hearts? It』s the same today. When people hear the Dhamma being taught, they criticize the teacher in a way that only brings them harm instead of delight in receiving a valuable lesson which they can then struggle to put into practice as best they can, as befits those who respect their teacher. Why don』t they think to do things that will enhance their well-being for a change? For this reason I say with conviction that Thai Buddhist are very stupid.

泰國佛教徒表現得特別愚癡，只要我一說什麼，全國各地開始狂吠，真可憐！我對你們感到可悲，這正是佛世尊感嘆世間為何那麼無知時的感受，淚水從他臉頰上流下來——大悲的淚和驚歎法的清淨的淚，看到眾生十足的盲目，佛世尊是那麼的沮喪，感到不想教導他們法——為什麼人們竟然完全沒有意識到他們心中的污穢？今天的情況一樣，當人們聽聞法時，他們以只有使自己受到傷害的方式批評老師，而不是尊重老師，以最大的恭敬心盡力去實踐珍貴的教導。為什麼他們不想改變，做些帶來利益的事？我因此肯定地說泰國佛教徒非常蠢。

Acariya Maha Boowa is never perturbed. Let the whole world come and bark as it will; I shall speak my mind and remain unaffected. The pure nature of Dhamma is impervious to all worldly influences. Those who are affected by misbehavior must live with that misbehavior. Those affected by loss will live with the loss; those affected by gain will live with the gain. When virtuous conduct affects one, one will make virtuous conduct one』s home. That is to say, one will be reborn according to that good kamma. On the other hand, when it is wrongdoing that affects one, then one will live with a blazing fire in one』s heart. Is that what you want?

阿姜摩訶布瓦從來不受動搖，讓全世界都來吠吧，我會說出心中的話而不受影響，法清淨的本性不為世間一切所動搖。那些行為不當的會以行為不當而活；那些受失利影響的以失利而活；那些受得利影響的以得利而活。當善行影響一個人，那個人就以善行為皈依。這就是說，一個人會根據善業而投生。另一方面，當一個人受惡行影響，那個人的心就會生活在猛火中。這是你們所要的嗎？

The Lord Buddha』s Teaching is always relevant, as when he loudly proclaimed:

佛世尊的教導永遠適當，當他大聲宣稱：

Kho nu haso kim anando

Niccam pajjalite sati

Andhakarena onaddha

Padipam na gavessatha

「When the world is engulfed by a blazing bonfire that rages day and night, how can you be so totally blind as to keep smiling and laughing continually? Why don』t you search for a refuge that you can depend on?」 Listen to that!

「貪愛與無明充塞世間，如同陷入火焰燃燒之中，

有什麼值得歡笑，值得高興呢？世間為黑暗所遮蔽，人為什麼不追求光明呢？」

好好聽著！

The Dhamma that I teach is the same kho nu haso… What craziness grips you all? You are following in the footsteps of those drunkards that the Lord Buddha overheard when he declared: Kho nu haso… They were just a bunch of drunks that the Buddha was addressing; not a group of noble individuals. This story is in the scriptures: The Lord Buddha versus a band of drunks. Think of the difference between them. Yet, even after they received a scolding from the Buddha, they still weren』t conscious of their faults.

我所教導的法也是一樣：「貪愛與無明……」你們全部到底發了什麼瘋。當佛世尊宣稱：「貪愛與無明……」時，聽到一群酒鬼在說話，你們在跟隨那群酒鬼的後塵。佛陀弘法時他們是一群酒鬼，不是一群聖賢。這個故事在經典里：佛世尊與一群酒鬼的比較，思考一下他們的差別。儘管受了佛陀的呵斥，他們依然沒有醒悟到自己的錯誤。

The tears that I shed recently conveyed a similar message. How is it then that you still remain unconscious of your own faults? Are you even more slow-witted than those drunkards? If you want to avoid coming to ruin, you should ask yourselves this question.

我最近流的淚傳著達同樣的訊息，你們繼續對自己的錯誤不覺醒過來會怎麼樣呢？難道你們比酒鬼的心智還遲鈍嗎？要避免墮落的話，你們得問自己這個問題。

I』m trying my utmost now to help society. Within my heart I have no sense of courage and no sense of fear; no such things as gain or loss, victory or defeat. My attempts to assist you stem entirely from loving compassion. I sacrificed everything to attain the Supreme Dhamma that I teach you now. Those sacrifices were not made to attain something evil. I nearly gave up my life in search of Dhamma, crossing the threshold of death before I could proclaim to the world the Dhamma that I had realized. Why is it then that no one can accept it? What is the matter with Thailand these days? That』s what I want to know.

我嘗試盡自己最大的能力協助這個社會。在我心中，沒有勇敢或恐懼的感覺；沒有所謂的得或失、勝或負，我協助你們的動機純粹出自慈悲心。為了證得我現在所教導無上甚深的法我犧牲了一切，那些犧牲不是為了得到惡果。在求法的過程中，我幾乎犧牲了我的生命，在可以向世間宣揚我所證得的法之前，我與死亡擦身而過。為什麼沒有人肯接受它？今日的泰國到底怎麼了？這是我想知道的。

The more self-important people feel, the more arrogant and conceited they become, until they begin to think themselves even more clever than the Buddha, the Supreme Teacher. Doesn』t Thailand realize yet that its situation is growing worse by the day? How stupid its people have become! No one pays attention anymore to Dhamma. Who knows, before long people may stop going to the monasteries altogether. Witness their reaction to what I said recently: they ridiculed me with all manner of sarcastic remarks. This is precisely what happens when the kilesas are all-powerful. When they saw me shed tears the other day, they derided and treated me with scorn. But I remain unperturbed. Let every family in the country criticize me, I have a quarrel with no one. I teach people purely out of loving kindness. Why can』t they accept this? Are the Thai people really so ignorant?

一個人的自我感越強，就會越驕慢自負，直到他們認為自己比佛——至高無上的導師還聰明的地步。難道泰國人沒有發現這些日子情況越來越糟糕了嗎？這個國家的子民變得那麼的愚蠢！沒有人關心法，天曉得，不久之後人們大概再也不去寺院了。看看他們對我最近弘法的反應：用各種諷刺的態度嘲笑我，這正是當煩惱全面發威的情況。當看到我那天掉淚時，他們對我冷諷熱嘲地加以挖苦。可是我不為所動，讓這個國家的每戶人家批評我吧，我不會和任何人爭吵。我是純粹出于慈悲而教導人們，為什麼他們不能接受？泰國人真的那麼愚痴嗎？

Has the Dhamma of the Lord Buddha completely disappeared from the world? Do the Lord Buddha and the Dhamma no longer have supremacy? Are those practitioners—who have realized the Truth by following the Buddha』s teaching—seen merely as pious frauds and enemies of the people? What ails Thai Buddhists? Are they not decent human beings? Why are they behaving like a pack of dogs?! That』s the attitude I』m forced to take.

佛世尊的法完全在世間滅了嗎？佛世尊與法是否已失去崇高的地位呢？那些修行者們——跟隨佛陀的教導而證悟者——是否被認為是虛偽的神棍和人們的敵人？泰國佛教徒到底怎麼了？難道他們不是體面的人類嗎？為什麼他們表現得像一群狗？！這是我被迫采取的態度。

But, I am not angry with anyone. The forceful tone of my remarks derives from the power of Dhamma. Dhamma is imperturbable. It feels no anger or resentment toward anybody. However, Dhamma always expresses itself with its full power. The same can be said for the kilesas: they tend to express themselves forcefully, with the full power in their possession. The difference is that expressions of the kilesas』 power causes terrible damage to the world while expressions of Dhamma』s power are like water cooling the world』s fires.

無論如何，我沒有生氣任何人，我那語氣強烈的評論來自于法的力量，法不會動搖，它不會對任何人生氣或怨恨。不過，法永遠以充沛的力量顯現自己。煩惱也可以這麼說：他們也以所擁有的力量，充沛地顯現自己。分別在于煩惱的力量為世間帶來可怕的破壞，而法的力量就像水清涼世間的火。

Do you think that I spoke in anger? Where does anger come from? Anger comes from the kilesas. For someone who is completely free of kilesas, you cannot make him angry, try as you will. There is simply no anger left in his heart. If even a small amount of anger remained, he could not be called an Arahant free of kilesas. For anger, greed, and delusion are all kilesas. Do you understand? Investigate this matter well and you will see.

你們認為我怒火中燒地講話嗎？憤怒從哪里來？憤怒來自煩惱。對一個已經徹底解脫煩惱的人，你無法令他生氣，不信的話你們可以試試看，他的心已根本沒有嗔恨。只要有一小撮嗔恨留下，他就不被稱作一位解脫煩惱的阿羅漢，因為貪、嗔和癡都是煩惱。能夠理解嗎？好好反省這件事你們就會明白。

The physical body is a conventional reality through and through. As long as it remains directly associated with the pure nature of the citta, it is bound to be affected accordingly. This is only natural. Where am I wrong? Who here claims to be so superior that they can oppose the Dhamma of the Lord Buddha? Come forward, let』s hear you boast!

這個色身完全是世間的真實，只要保留直接與心清淨的本性聯系，它就會受影響，這才自然。我有什麼過錯？這里有誰那麼高明能違抗佛世尊的法？上前來，讓我聽一聽你怎麼吹牛！

Let』s hear you say: 「Acariya Maha Boowa is an extremely stupid monk」. I want to hear from all you clever people. So emerge from your toilet holes and try boasting about your attainments in Dhamma. I would really like to see something genuine emerge, but I see nothing of the kind. Wherever I look, all I see are lazy people full of greed, anger, and delusion. What kind of superiority is that? Still, they continue to come forward with their extravagant boasts. There is no end to their madness.

讓我聽你說「阿姜摩訶布瓦是個極端愚蠢的僧人」，我要聽聽你們這些聰明人，請從你茅廁的屎坑里面冒出來吹噓你所證的法。我倒真想看到有些貨真價實的東西拿出來，可是我看不到類似的東西。無論哪里，我所看到的只是充滿貪、嗔和癡的懶惰蟲，這是什麼表現？可是，他們仍然放肆地上前來吹噓，他們的瘋狂沒有止境。