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.
阿罗汉：证阿罗汉怎么会流泪？
这是阿姜摩诃布瓦尊者于上一个开示一个半月之后，
在2002年6月17日的佛法开示。
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.
非常坦白地告诉你们：我已经不再经验过去、现在或未来，因为我的心已经不再残余任何世间相对的实相。我可以向你们保证再也没有任何东西遗留下来，这是佛世尊的法熄灭烦恼的力量。法在心中，烦恼也在心中与法为敌。我们则被夹在中间，负担着这冲突所产生的善与恶的果报。这是由于我们是属于心的，就如心亦属于我们的。法护持救济我们；我们的敌人，烦恼则压迫我们，鞭打使我们屈从它。两者从同样的地方——心——生起。通过禅修，法逐渐获得足够的力量击败内在的烦恼——从最粗重的到最微细的——然后彻底把它从心中铲除，这是我们所说的由烦恼产生的纯大苦聚集被熄灭了。苦的熄灭表示了无上快乐的出现，即至高无上法的生起，它就发生在法的光明被烦恼遮盖覆藏，无法发亮放光之处。
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?
最近一次开示时，我流着泪回忆起这重大的体验。证悟发生时我的内心就清楚知道它，只是直到最近因缘的改变促使我公开讨论它。法在显示自己时，它的冲击非常强而有力，向四面八方涌现，深深地影响一切它所接触到的，不但影响心理现象，也同时影响生理现象，比如眼泪。当接触到法，眼泪同样强烈地流出来。问题是，整个宇宙的众生都被烦恼所束缚，请回答：在这个世界上有谁曾经开眼看过法的实相？一个也没有。所以，当听到阿姜摩诃布瓦在公众场合掉眼泪，他们立刻惊愕莫明：他发生了什么事？如果他已经彻底熄灭了烦恼证得阿罗汉，那为什么还会哭成这样子？喏！看到吗？这些人误会了阿罗汉的眼泪。你们明白吗？
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.
你们是否有理解到人身的每一部分都只是世间的真实？它们与心有联系，反过来心也对它们负责任。一旦心——它们的管理人——崩溃了，它的敌人，这世间真实，也被撕得粉碎。然后心纯净的本性依照自己的本质放大光明。这是那次体验的一方面。
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个姿势，肯定否定一个阿罗汉的行为？那只是堆屎罢了！知道吗？
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!
你们还未觉察到自己的心充满尘埃污秽吗？你们真的为此感到骄傲吗？这种有害的自我只会使你们更堕落。如果你们看不到这受染污的自我的害处，你们就会与法起冲突。与法起冲突就好像操刀向石头，刀砍向石头会怎么样？如果你驾车撞向山侧会发生什么事？谁会受伤害？想一想吧！那桶粪便会遭受打击。殊胜者都已经超越世间了，怎么可能会遭受到伤害呢？作为佛教徒，你们应该牢记行为的一般准则——不要用你们的污秽去弄脏别人，在这过程中你们会毁灭掉自己，这样做不会带来任何利益。我所说的殊胜从哪里来？我已经展示了这点给当今泰国的每一个人看。我现在是全国最大的混蛋，其余的人是殊胜的化身吗？你们自己好好思考看看！
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.
如果你们拒绝遵从理性，那你们还能接受什么？今天人们到底追寻什么？我所追寻，并几乎因此而舍弃生命的，是我现在以慈悲心教导弟子们无上甚深的法。我并不是在自吹自擂，吹嘘从哪里来？吹嘘、恶毒的流言蜚语，这些全都是没有必要的额外包袱，有什么可以增加到法的圆满本性上么？如果还需要额外的添加，怎么还能被称为“圆满”？好好记住这点！
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.
泰国佛教徒表现得特别愚痴，只要我一说什么，全国各地开始狂吠，真可怜！我对你们感到可悲，这正是佛世尊感叹世间为何那么无知时的感受，泪水从他脸颊上流下来——大悲的泪和惊叹法的清净的泪，看到众生十足的盲目，佛世尊是那么的沮丧，感到不想教导他们法——为什么人们竟然完全没有意识到他们心中的污秽？今天的情况一样，当人们听闻法时，他们以只有使自己受到伤害的方式批评老师，而不是尊重老师，以最大的恭敬心尽力去实践珍贵的教导。为什么他们不想改变，做些带来利益的事？我因此肯定地说泰国佛教徒非常蠢。
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?
阿姜摩诃布瓦从来不受动摇，让全世界都来吠吧，我会说出心中的话而不受影响，法清净的本性不为世间一切所动摇。那些行为不当的会以行为不当而活；那些受失利影响的以失利而活；那些受得利影响的以得利而活。当善行影响一个人，那个人就以善行为皈依。这就是说，一个人会根据善业而投生。另一方面，当一个人受恶行影响，那个人的心就会生活在猛火中。这是你们所要的吗？
The Lord Buddha’s Teaching is always relevant, as when he loudly proclaimed:
佛世尊的教导永远适当，当他大声宣称：
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!
“贪爱与无明充塞世间，如同陷入火焰燃烧之中，
有什么值得欢笑，值得高兴呢？世间为黑暗所遮蔽，人为什么不追求光明呢？”
好好听着！
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.
我所教导的法也是一样：“贪爱与无明……”你们全部到底发了什么疯。当佛世尊宣称：“贪爱与无明……”时，听到一群酒鬼在说话，你们在跟随那群酒鬼的后尘。佛陀弘法时他们是一群酒鬼，不是一群圣贤。这个故事在经典里：佛世尊与一群酒鬼的比较，思考一下他们的差别。尽管受了佛陀的呵斥，他们依然没有醒悟到自己的错误。
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.
我最近流的泪传着达同样的讯息，你们继续对自己的错误不觉醒过来会怎么样呢？难道你们比酒鬼的心智还迟钝吗？要避免堕落的话，你们得问自己这个问题。
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.
我尝试尽自己最大的能力协助这个社会。在我心中，没有勇敢或恐惧的感觉；没有所谓的得或失、胜或负，我协助你们的动机纯粹出自慈悲心。为了证得我现在所教导无上甚深的法我牺牲了一切，那些牺牲不是为了得到恶果。在求法的过程中，我几乎牺牲了我的生命，在可以向世间宣扬我所证得的法之前，我与死亡擦身而过。为什么没有人肯接受它？今日的泰国到底怎么了？这是我想知道的。
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?
一个人的自我感越强，就会越骄慢自负，直到他们认为自己比佛——至高无上的导师还聪明的地步。难道泰国人没有发现这些日子情况越来越糟糕了吗？这个国家的子民变得那么的愚蠢！没有人关心法，天晓得，不久之后人们大概再也不去寺院了。看看他们对我最近弘法的反应：用各种讽刺的态度嘲笑我，这正是当烦恼全面发威的情况。当看到我那天掉泪时，他们对我冷讽热嘲地加以挖苦。可是我不为所动，让这个国家的每户人家批评我吧，我不会和任何人争吵。我是纯粹出于慈悲而教导人们，为什么他们不能接受？泰国人真的那么愚痴吗？
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间灭了吗？佛世尊与法是否已失去崇高的地位呢？那些修行者们——跟随佛陀的教导而证悟者——是否被认为是虚伪的神棍和人们的敌人？泰国佛教徒到底怎么了？难道他们不是体面的人类吗？为什么他们表现得像一群狗？！这是我被迫采取的态度。
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.
无论如何，我没有生气任何人，我那语气强烈的评论来自于法的力量，法不会动摇，它不会对任何人生气或怨恨。不过，法永远以充沛的力量显现自己。烦恼也可以这么说：他们也以所拥有的力量，充沛地显现自己。分别在于烦恼的力量为世间带来可怕的破坏，而法的力量就像水清凉世间的火。
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.
你们认为我怒火中烧地讲话吗？愤怒从哪里来？愤怒来自烦恼。对一个已经彻底解脱烦恼的人，你无法令他生气，不信的话你们可以试试看，他的心已根本没有嗔恨。只要有一小撮嗔恨留下，他就不被称作一位解脱烦恼的阿罗汉，因为贪、嗔和痴都是烦恼。能够理解吗？好好反省这件事你们就会明白。
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!
这个色身完全是世间的真实，只要保留直接与心清净的本性联系，它就会受影响，这才自然。我有什么过错？这里有谁那么高明能违抗佛世尊的法？上前来，让我听一听你怎么吹牛！
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.
让我听你说“阿姜摩诃布瓦是个极端愚蠢的僧人”，我要听听你们这些聪明人，请从你茅厕的屎坑里面冒出来吹嘘你所证的法。我倒真想看到有些货真价实的东西拿出来，可是我看不到类似的东西。无论哪里，我所看到的只是充满贪、嗔和痴的懒惰虫，这是什么表现？可是，他们仍然放肆地上前来吹嘘，他们的疯狂没有止境。
