..续本文上一页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.
佛陀曾说：“显各种不同的神通——飞行、隐身、天眼、天耳等等——是有漏(sasava)、有取(upadhika)的。”“有漏”(sasava)由三漏(asava)[译注二]构成，换句话说，这种有执著或以执著为动机所显现的神通，称为“有潜心”。Upadhi被译为“有取”，以“有取”为动机面显现的神通是有取著的神通，它由执著产生，同时也是执著的对象。这类以执著的心而显现的神通，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.
现在，让我们把注意力转移到第二类神通——“无漏”(anasava)和“无取”(anuppdhika)，也就是能自主地调御自己的心。我们举一个特别的例子——“厌恶”来讨论。人能叫自己把可厌的事看成是可厌的，把可喜的事也看成是可厌的；不论任何事都看成是可厌的，或把它们看成是可喜的，或看每件事都没什么，既不可厌也不可喜。
这是个例子，显示我们具有可圆满掌握心的能力，以致当面对会影响心的色、声、香、味、触时，还能保持着“念”和“舍”。圆满具足了“念”和“舍”，便是神通，这是“无漏”、“无取”之类的神通，没有烦恼，没有执取，也不会成为执取的对象。这些也成为神通，我们应如此看待它们。
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.
要想修行到真正能变现的神通——“有漏”、“有取”的神通，是很困难的，它需要一大体系的修法，可以做得到，但也只有极少数的人能真正成就。而另一种行幻术的人，他并不能真正变现神通，只是玩弄一些伪造、欺骗的魔术罢了。
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.
在巴利文中也谈到，有些魔术师使用咒语或其他法术，能显现出似真的神通，但要成功地训练出那些技巧，也非常困难。至于“无漏”、“无取”的神通，反而是每个人有本事可以做到的，这是值得深思的。
现在我们都关心那些难以做到的神通，对于能力所及和最有益处的神通却从来不关心，偏偏依然喜欢“有漏”、“有取”的神通。对于这点，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.
[译注一]此事见《大正藏》第２２卷，５６８页。
[译注二]三漏为欲漏、有漏、无明漏。
《我们要对神通关心到什么程度？How far should we take interest in these things called iddhis
》全文阅读结束。