Inclination to Nibbāna

倾近于涅槃

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.”

《自说经》(Udāna Kathā)的注释书对词语“立足处”进行了详细的阐述。如果禅修者解脱了贪爱和我见，从“我”、“我的”、“我的我”的观念中解放出来，他就无法粘着于感官对象。就像佛陀所说，“摩罗迦子！当你在这些感知对象上面失去了立足处，你将不在这个世界这里，也不在其他世界那里，不在任何世界的任何地方，这意味着苦的结束。”

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.

当自我没有了立足处，名法和色法在所有可能的世界都熄灭，这种熄灭意味着苦的结束。禅修者通过证悟圣道，他的心倾向于涅槃，这是显然的。阿罗汉入般涅槃后，再也没有色法或心法的残余遗留下来。般涅槃时，只要死心出现，阿罗汉就到达毫无残余的苦的灭尽(anupadisesa nibbāna，无余涅槃)。关于这点，注释书说道，当禅修者失去了色的立足处，他就不在六根这里，也不在六门那里，不在六识的任何地方。

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.

这和达到坏灭智和行舍智的禅修者的实际体验相符合。了知无常现象的真实本质后，烦恼就不会生起。这样的禅修者对所见到或所听到的色或声，完全是持着非个人的和客观的观点。达到随顺智(anuloma-ñāna)的阶段后，他将准备证悟圣道，接着到达种姓智(gotrabhū-ñāna)，种性心把他提升到出离世间的阶段，改变了凡夫的种性。舍离世间后，(经历道智、果智、省察智，)禅修者证悟涅槃。

This is what the Milinda Pañha says:

这就是《弥兰王问经》所说的:

 “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.”

“彼正确地修习，不断地作意，超越了持续的转起并到达[名和色的]不转起。大王！当彼经由正确的修习到达不转起，彼称为证悟涅槃。”

译注：交叉参考，马哈希尊者在《清净智论》(温宗堃译，2007年2月网路修订版)中关于此经句的内容是“此处，其意为：「想要作证涅槃的禅修者，应该一再地作意，亦即，应观察六根门中随现的一切名、色。当禅修者如此作意时，一直到随顺智为止，他那名为作意的观察心，(因不断地屡屡转起故，如河流般)每一剎那皆直落在被称为「转起」的名、色行法之上。其后，心不再落入「转起」，超越了「转起」，进入「无转起」(此与被称为「转起」的名、色行，是完全相反的)，到达无转起(也就是说：像落入似的到达被称为「诸行寂止」的「灭」)。如此，在以往，依据生灭智等种种智，或说，藉由戒清净、心清净及见清净等种种清净，正确而不颠倒地修行之后，禅修者(凭借着那进入无转起的心)到达「无转起」、作证「涅槃」，也就是说，亲证「涅槃」、亲眼观见「涅槃」。”