(４４)現在我要提出下一個問題：
“怎樣才能稱爲抵達“涅槃流”？”
44) Now I shall put the following question:
44) “What is it to attain the Stream of Nibbāna
”
回想前面已討論過的“涅槃”這個字，那是人類所能到達最好、最高的境界(參閱第２９則)。在一期生命中，若人不去認識涅槃的境界，或不能體嘗涅槃的法味，生命就虛擲了。
THINK BACK TO the word “nibbāna” in the sense already discussed, that is, as the highest good attainable by humanity (see No. 30). If, in any one lifetime, one does not come to know the state called nibbāna, or fails even to taste the flavour of nibbāna, that life has been wasted.
“涅槃流”(the strean of nibbana)是指一種道迹——已達相當層次，確保只流向或趨向涅槃，流向苦的止息，而不再倒流回痛苦及惡道，我們稱這道迹爲“流”。
“Stream of Nibbāna” refers to a course that has reached the stage that ensures a flowing and tending only towards nibbāna. It flows towards the extinction of suffering, with no backflow in the direction of suffering and the Woeful States. We call this course “The Stream”.
抵達“流”的人，稱爲“須陀洹”(sotapanna預流)，須陀洹還未抵達究竟涅槃，他抵達與他本身相應的“現法涅槃”(ditthadhamma-nibbana)(參閱第２７則)或“現世涅槃”(tadange-nibbana)。能抵達真正的涅槃流，就不會被世間的“味”、“患”或其他任何事物所迷惑，“世間”再也不能欺騙他了，這意思不是指須陀洹要放棄與世間相關的一切，或甚至放棄欲樂的享受，而是指他的心已看清這些事物，不會全心全意執著，雖然偶爾失去正念時仍會執著，但他有信心做到不執著。
One who has attained the Stream is a sotapanna (Stream-enterer). A sotapanna has not yet attained complete nibbāna. The Stream- enterer attains di..hadhamma-nibbāna (see No. 28), or tadanga- nibbāna (coincidental nibbāna), or whatever sort of nibbāna is appropriate in one”s case. But having attained the real Stream of Nibbāna, one will never again become attached to the assāda and ādīnava (bait and hook) of the world. The world never again will be able to deceive one. This doesn”t mean, for instance, that one gives up all connection with the world, or even all indulgence in sensuality. It means simply that one”s mind has begun to view these things as unworthy of grasping and clinging. It is practically certain that it will not grasp and cling, though it may still do so in occasional moments of unawareness.
成爲須陀洹，必須斷除叁結(samyojana)——身見結(sakayaditthi)、疑結(vicikiccha)、戒禁取結(silabbata-paramasa)。斷身見結是斷一種惑，斷疑結是斷另一種惑，而斷戒禁取結是斷第叁種惑，他還沒有斷除欲貪(kama-raga)——第四種結，連斯陀含(sakadagamin)也沒有徹底斷盡。須陀洹還無法斷除欲貪，仍可能接觸或享受感官欲樂，但他不會掉進感官欲樂的陷井，而會循著聖人的正念去做。別忘了須陀洹已斷除身見結、疑結和戒禁取結，這即是抵達涅槃流的基准，且最終必定會證得涅槃。
To be a sotapanna, one must give up three of the “fetters” (sa.yojana), namely belief in a permanent ego-entity (sakkāya- di..hi), doubt (vicikicchā), and superstition (sīlabbata-parāmāsa). To give up ego-belief is to give up one kind of delusion, to give up doubt is to give up another kind of delusion, and to give up superstition is to give up a third kind of delusion. He has not yet given up sensual desire (kāma-rāga), the fourth fetter. A sakidāgāmī (“Once-returner”, one stage more advanced than the sotapanna) has not altogether given it up either. This means that though one may not be able to give up sensual desire, still one does not fall right into the pit of sensuality. Though one may make contact with or indulge in sensuality, one will do so mindfully, as an ariyan. But don”t forget that one has given up ego-belief, doubt, and superstition. This is the criterion for one”s having attained to the Stream of Nibbāna and being certain to carry on toward nibbāna itself.
所以，這是斷見惑的問題，斷欲貪之前必先斷見惑。欲貪本身並不是危險可怕的問題或敵人，真正可怕的是“癡”。巴利經典中有這麼一句話：所有事中最惡臭的是“慢”——自我膨脹，佛陀沒有說感官欲樂是最惡臭的事，而說是“慢惑”。通常我們都高估了須陀洹斷除感官欲樂的程度，一旦它的基准被誤會成這樣，一切都錯了，而且無法(與真相)相符。所以，必定要認識抵達涅槃流的第一階段——先斷除的不是欲貪而是見惑。
So it is a matter of giving up misunderstanding. One must give up misunderstanding before giving up sensual desire (kāma-rāga). Sensual desire is not as yet a dangerous and terrifying problem or enemy. What is terrifying is delusion. In the texts there is a saying that the most putrid thing of all is a mind clinging to self, to ego. The Buddha did not point to sensuality as the most foul-smelling thing; he pointed to delusion. We …
《怎樣才能稱爲抵達‘涅槃流’？ What is it to attain the Stream of Nibbāna
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