(４４)现在我要提出下一个问题：
“怎样才能称为抵达“涅槃流”？”
44) Now I shall put the following question:
44) “What is it to attain the Stream of Nibbāna
”
回想前面已讨论过的“涅槃”这个字，那是人类所能到达最好、最高的境界(参阅第２９则)。在一期生命中，若人不去认识涅槃的境界，或不能体尝涅槃的法味，生命就虚掷了。
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)是指一种道迹——已达相当层次，确保只流向或趋向涅槃，流向苦的止息，而不再倒流回痛苦及恶道，我们称这道迹为“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”.
抵达“流”的人，称为“须陀洹”(sotapanna预流)，须陀洹还未抵达究竟涅槃，他抵达与他本身相应的“现法涅槃”(ditthadhamma-nibbana)(参阅第２７则)或“现世涅槃”(tadange-nibbana)。能抵达真正的涅槃流，就不会被世间的“味”、“患”或其他任何事物所迷惑，“世间”再也不能欺骗他了，这意思不是指须陀洹要放弃与世间相关的一切，或甚至放弃欲乐的享受，而是指他的心已看清这些事物，不会全心全意执著，虽然偶尔失去正念时仍会执著，但他有信心做到不执著。
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.
成为须陀洹，必须断除三结(samyojana)——身见结(sakayaditthi)、疑结(vicikiccha)、戒禁取结(silabbata-paramasa)。断身见结是断一种惑，断疑结是断另一种惑，而断戒禁取结是断第三种惑，他还没有断除欲贪(kama-raga)——第四种结，连斯陀含(sakadagamin)也没有彻底断尽。须陀洹还无法断除欲贪，仍可能接触或享受感官欲乐，但他不会掉进感官欲乐的陷井，而会循著圣人的正念去做。别忘了须陀洹已断除身见结、疑结和戒禁取结，这即是抵达涅槃流的基准，且最终必定会证得涅槃。
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，这是断见惑的问题，断欲贪之前必先断见惑。欲贪本身并不是危险可怕的问题或敌人，真正可怕的是“痴”。巴利经典中有这么一句话：所有事中最恶臭的是“慢”——自我膨胀，佛陀没有说感官欲乐是最恶臭的事，而说是“慢惑”。通常我们都高估了须陀洹断除感官欲乐的程度，一旦它的基准被误会成这样，一切都错了，而且无法(与真相)相符。所以，必定要认识抵达涅槃流的第一阶段——先断除的不是欲贪而是见惑。
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 …
《怎样才能称为抵达‘涅槃流’？ What is it to attain the Stream of Nibbāna
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