傾近于涅槃 Inclination to Nibbāna
Inclination to Nibbāna
傾近于涅槃
The Commentaries on the Udāna Kathā elaborate on the word 『foothold.』 When a meditator lets go of craving and egoistic views, releasing himself from the ideas of 「I」, 「Mine」, or 「My self,」 he cannot get stuck in sense-objects. As the Buddha said, 「Mālukyaputta」 When you lose your foothold on the objects of sense, you will neither be here in this world, nor there in the other world, and not being anywhere in either world means the end of suffering.」
《自說經》(Udāna Kathā)的注釋書對詞語「立足處」進行了詳細的闡述。如果禪修者解脫了貪愛和我見，從「我」、「我的」、「我的我」的觀念中解放出來，他就無法黏著于感官對象。就像佛陀所說，「摩羅迦子！當你在這些感知對象上面失去了立足處，你將不在這個世界這里，也不在其他世界那里，不在任何世界的任何地方，這意味著苦的結束。」
When the ego has no foothold, mind and matter ceases to exist in all possible worlds, and this cessation means the end of suffering. This becomes apparent when the meditator』s mind gets inclined towards nibbāna through the realisation of the Noble Path. When an Arahant attains parinibbāna no vestige of mind or matter remains. As soon as death consciousness occurs at the time of parinibbāna, the Arahant achieves the extinction of suffering without remainder (anupadisesa nibbāna). Regarding this the Commentaries say that when a meditator loses his foothold on matter, he is neither here in the six organs of sense, nor there in the six sense-doors, nor anywhere in the six types of consciousness.
當自我沒有了立足處，名法和色法在所有可能的世界都熄滅，這種熄滅意味著苦的結束。禪修者通過證悟聖道，他的心傾向于涅槃，這是顯然的。阿羅漢入般涅槃後，再也沒有色法或心法的殘余遺留下來。般涅槃時，只要死心出現，阿羅漢就到達毫無殘余的苦的滅盡(anupadisesa nibbāna，無余涅槃)。關于這點，注釋書說道，當禪修者失去了色的立足處，他就不在六根這里，也不在六門那里，不在六識的任何地方。
This agrees with the actual experience of the meditator who has gained knowledge of dissolution and knowledge of equanimity with regard to formations. No defilements can arise on realising the true nature of impermanent phenomena. Such a meditator takes a totally impersonal and objective view of the sights and sounds that he or she sees or hears. After that stage the attainment of adaptation knowledge (anuloma-ñāna) will prepare the meditator for the Noble Path, when he or she enters the stream of consciousness (gotrabhū) that raises him or her to the supramundane stage, overcoming the lineage of the sensual sphere. On the abandonment of the sensual sphere, the meditator realises nibbāna.
這和達到壞滅智和行舍智的禪修者的實際體驗相符合。了知無常現象的真實本質後，煩惱就不會生起。這樣的禪修者對所見到或所聽到的色或聲，完全是持著非個人的和客觀的觀點。達到隨順智(anuloma-ñāna)的階段後，他將準備證悟聖道，接著到達種姓智(gotrabhū-ñāna)，種性心把他提升到出離世間的階段，改變了凡夫的種性。舍離世間後，(經歷道智、果智、省察智，)禪修者證悟涅槃。
This is what the Milinda Pañha says:
這就是《彌蘭王問經》所說的:
「Tassa tam cittam aparāparam manasikaroto pavattam samatikkamitvā appavattam okkamati, appavattamanuppatto mahārāja sammāpatipanno nibbānam sacchikaroti』ti vuccati.」
「One who practises correctly, having paid attention repeatedly to that consciousness, transcends continual occurrence and reaches non-occurrence [of mind and matter]. O King! One who has attained non-occurrence with correct practice is said to realise nibbāna.」
「彼正確地修習，不斷地作意，超越了持續的轉起並到達[名和色的]不轉起。大王！當彼經由正確的修習到達不轉起，彼稱為證悟涅槃。」
譯注：交叉參考，馬哈希尊者在《清淨智論》(溫宗堃譯，2007年2月網路修訂版)中關于此經句的內容是「此處，其意為：「想要作證涅槃的禪修者，應該一再地作意，亦即，應觀察六根門中隨現的一切名、色。當禪修者如此作意時，一直到隨順智為止，他那名為作意的觀察心，(因不斷地屢屢轉起故，如河流般)每一剎那皆直落在被稱為「轉起」的名、色行法之上。其後，心不再落入「轉起」，超越了「轉起」，進入「無轉起」(此與被稱為「轉起」的名、色行，是完全相反的)，到達無轉起(也就是說：像落入似的到達被稱為「諸行寂止」的「滅」)。如此，在以往，依據生滅智等種種智，或說，藉由戒清淨、心清淨及見清淨等種種清淨，正確而不顛倒地修行之後，禪修者(憑藉著那進入無轉起的心)到達「無轉起」、作證「涅槃」，也就是說，親證「涅槃」、親眼觀見「涅槃」。」