..續本文上一頁refore prohibited the demonstration of them by bhikkhus, and he himself refrained from it. We don”t come across it in the Tipi.aka that the Buddha demonstrated iddhis. There do exist accounts of the Buddha demonstrating iddhis, but they occur only in commentaries and other works. Consequently, the truth of these accounts is dubious — though really there is no need for us to judge them true or false.
佛陀曾說：“顯各種不同的神通——飛行、隱身、天眼、天耳等等——是有漏(sasava)、有取(upadhika)的。”“有漏”(sasava)由叁漏(asava)[譯注二]構成，換句話說，這種有執著或以執著爲動機所顯現的神通，稱爲“有潛心”。Upadhi被譯爲“有取”，以“有取”爲動機面顯現的神通是有取著的神通，它由執著産生，同時也是執著的對象。這類以執著的心而顯現的神通，是“有漏”、“有取”的。
The Buddha once said, “The various iddhis that are demon- strated — flying through the air, becoming invisible, clairaudience, clairvoyance and the like — are sāsavā and upadhikā,” Sāsavā means “associated with āsavas” (the “cankers” of attachment to sensual pleasure, attachment to becoming, attachment to false views, and attachment to ignorance). In other words, iddhis performed with grasping and clinging, or motivated by grasping and clinging, are called sāsavā. The performance of upadhikā iddhis is motivated by upadhi. Upadhi means “grasping and clinging”. They are likewise iddhis motivated by attachment. They are demonstrated by a mind that grasps and clings. Iddhis of this sort are sāsavā and upadhikā.
現在，讓我們把注意力轉移到第二類神通——“無漏”(anasava)和“無取”(anuppdhika)，也就是能自主地調禦自己的心。我們舉一個特別的例子——“厭惡”來討論。人能叫自己把可厭的事看成是可厭的，把可喜的事也看成是可厭的；不論任何事都看成是可厭的，或把它們看成是可喜的，或看每件事都沒什麼，既不可厭也不可喜。
這是個例子，顯示我們具有可圓滿掌握心的能力，以致當面對會影響心的色、聲、香、味、觸時，還能保持著“念”和“舍”。圓滿具足了“念”和“舍”，便是神通，這是“無漏”、“無取”之類的神通，沒有煩惱，沒有執取，也不會成爲執取的對象。這些也成爲神通，我們應如此看待它們。
Now let us turn our attention to the opposite kind of iddhi— anāsavā and anuppdhikā — namely the ability to control one”s own mind at will. We shall take as a particular example the subject of unpleasantness. Here one causes oneself to see an unpleasant thing as unpleasant, to see a pleasant thing as unpleasant, to see everything as unpleasant to see everything as pleasant, then to see everything as neither of these, as neither pleasant nor unpleasant. This is one example demonstrating the ability to control the mind so completely that constant mindfulness and equanimity can be maintained in the presence of sense objects — shapes and colours, flavours, odours, sounds, and tactile objects — which influence the mind. The possession of mindfulness, constant awareness, and equanimity is an iddhi. It is an iddhi of the type called anāsavā (free of āsava) and anuppadhikā (free of upadhi, not defiled, not grasping, and not a basis for grasping). These are the things called the iddhis, and this is how we ought to view them.
要想修行到真正能變現的神通——“有漏”、“有取”的神通，是很困難的，它需要一大體系的修法，可以做得到，但也只有極少數的人能真正成就。而另一種行幻術的人，他並不能真正變現神通，只是玩弄一些僞造、欺騙的魔術罷了。
The real iddhis that are demonstrated in order to cause the arising of psychic miracles, the sāsavā and upadhikā types, are still difficult to perform. To master them involves much practice, which is organized into a great system. It can be done, genuinely achieved and demonstrated, by only a very few people. But there is a spurious variety too, based on pure deception, sheer trickery, sometimes involving the use of incantations. These are not the real things at all.
在巴利文中也談到，有些魔術師使用咒語或其他法術，能顯現出似真的神通，但要成功地訓練出那些技巧，也非常困難。至于“無漏”、“無取”的神通，反而是每個人有本事可以做到的，這是值得深思的。
現在我們都關心那些難以做到的神通，對于能力所及和最有益處的神通卻從來不關心，偏偏依然喜歡“有漏”、“有取”的神通。對于這點，我希望各位能重新思考！
There are people who can demonstrate what are apparently genuine iddhis, but to acquire those skills is very difficult and requires arduous training. By contrast, the anāsavā and anupadhikā iddhis lie within the capabilities of most people. This sort is worth thinking about. As it is, we are interested in the sort of iddhis we can”t perform but aren”t interested in the most beneficial ones (which we can produce). These things called iddhis certainly have a great attraction for us, but our thinking on the subject needs to be completely revised.
[譯注一]此事見《大正藏》第２２卷，５６８頁。
[譯注二]叁漏爲欲漏、有漏、無明漏。
《我們要對神通關心到什麼程度？How far should we take interest in these things called iddhis
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