瑜伽书籍从入门到精通（瑜伽者必读经典书籍瑜伽经解读分享）

瑜伽经

原著:钵颠奢利

英文版著:（印）斯瓦米·帕拉瓦南达 Swami Prabhavananda ；（英）克里斯多夫·伊舍伍德 Christopher Isherwood

汉语版著：王志成 杨柳（译）

部分翻译编辑：曼惪翋。

本文是由梵文翻译成英文的，然后再由英文翻译成中文！所以有条件就买牛津高阶字典慢慢研读！可以到新华书店去买《现在开始讲解瑜伽》一书作者就是“英文版著”！我就是用的这本书赠的梵、英、中三语版《瑜伽经》整理。

瑜伽经共分四段每段五六十句笺言不等！有的人把他们分别叫：“三昧品”、“方法品”、“神通品”和“独存品”。

为了方便大家理解瑜伽，

这里的版本用了很通俗的名称！

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第一章 瑜伽及其目标

1.1 This is the beginning of instruction in yoga.

1.1 现在开始讲解瑜伽。

1.2 Yoga is the control of thought-waves in the mind.

1.2 瑜伽是控制心的意识波动。

1.3 Then man abides in his real nature.

1.3 这样，人就能保持真实本性。

1.4 At other times, when he is not in the state of yoga, man remains identified with the thought-waves in the mind.

1.4 当人不处于瑜伽状态时，他仍会认同于心的意识波动。

1.5 There are five kinds of thought-waves--some painful, others not painful.

1.5 意识波动有五种，有些是痛苦的，有些并不痛苦。

1.6 These five kinds of thought-waves are: right knowledge, wrong knowledge, verbal delusion, sleep and memory.

1.6 这五种意识波动是：正知、谬误、分别知、睡眠和记忆。

1.7 The right kinds of knowledge are: direct perception, inference and scriptural testimony.

1.7 知觉、推论和经典是正知。

1.8 Wrong knowledge is knowledge which is false and not based upon the true nature of its object.

1.8 谬误是虚假的认识，不由实相而来。

1.9 Verbal delusion arises when words do not correspond to reality.

1.9 语言与实在不符，就产生了分别知。

1.10 Sleep is a wave of thought about nothingness.

1.10 睡眠是有关虚无的意识波动。

1.11 Memory is when perceived objects are not forgotten, but come back to consciousness.

1.11 记忆是未遗忘又返回到意识中的感知对象。

1.12 They are controlled by means of practice and non-attachment.

1.12 通过修行和不执可以控制它们。

1.13 Practice is the repeated effort to follow the disciplines which give permanent control of the thought-waves of the mind.

1.13 修行即不断地作出努力以永久控制住心的意识波动。

1.14 Practice becomes firmly grounded when it has been cultivated for a long time, uninterruptedly, with earnest devotion.

1.14 经过长期不间断的虔诚专心，修行的基础将非常稳固。

1.15 Non-attachment is self-mastery; it is freedom from desire for what is seen or heard.

1.15 不执是一种自我掌控，他摆脱了对所见所闻之物的欲望。

1.16 When, through knowledge of the Atman, one ceases to desire any manifestation of Nature, then that is highest kind of non-attachment.

1.16 一旦认识阿特曼，人对自然的任何表象都无欲无求，这就是最高的不执。

1.17 Concentration upon a single object may reach four stages: examination, discrimination, joyful peace and simple awareness of individuality.

1.17 专注于单一对象将经历四个阶段：检验、分辨、喜悦的平静和简单的个体意识。

1.18 The other kind of Concentration is that in which the consciousness contains no object--only sub-conscious impressions, which are like burnt seeds. It is attained by constantly checking the thought-waves through the practice of non-attachment.

1.18 另一种专注是专注于不包含任何对象的意识——只有潜意识的印迹，如同烧过的种子。通过对不执的修习而稳稳地控制住意识波动才能达到这种专注。

1.19 When such concentration is not accompanied by non-attachment, and ignorance therefore remains, the aspirant will reach the state of the disincarnate gods or become merged in the forces of Nature.

1.19 当这种专注没有不执相伴并因此继续留下无明时，修行者将达到无身之神的状态，或融入自然的力量中。

1.20 The concentration of the true spiritual aspirant is attained though faith, energy, recollectedness, absorption and illumination.

1.20 对真正的灵修者来说，专注是通过信、力、念、定、慧达到的。

1.21 Success in yoga comes quickly to those who are intensely energetic.

1.21 能量强盛的人会很快修成瑜伽。

1.22 Success varies according to the means adopted to obtain it--mild, medium or intense.

1.22 根据修行手段之弱、中、强，达成瑜伽的快慢有别。

1.23 Concentration may also be attained through devotion to Ishwara.

1.23 通过虔信自在天也能达到专注。

1.24 Ishwara is a special kind of Being, untouched by ignorance and the products of ignorance, not subject to karmas or samskaras or the results of action.

1.24 自在天是一种特殊的存在，不受无明及其产物的污染，也不受业、潜在业力和行为结果的影响。

1.25 In him, knowledge is infinite; in others it is only a germ.

1.25 自在天那里，知识是无限的；而对其他人而言，知识只是胚芽。

1.26 He was the teacher even of the earliest teachers, since He is not limited by time.

1.26 自在天是最早的导师的导师，因为他不受时间的限制。

1.27 The word which expresses Him is Om.

1.27 表达自在天的词是 OM。

1.28 This word must be repeated with meditation upon its meaning.

1.28 常念此词，并冥想它的意义。

1.29 Hence comes knowledge of the Atman and destruction of the obstacles to that knowledge.

1.29 由此人们可认识阿特曼，并使此种认识毫无障碍。

1.30 Sickness, mental laziness, doubt, lack of enthusiasm, sloth, craving for sense-pleasure, false perception, despair caused by failure to concentrate and unsteadiness in concentration: these distractions are obstacles to knowledge.

1.30 疾病、懒散、疑惑、冷漠、懈怠、欲念、忘见、精神不集中和注意力不稳定，这类精神涣散都是认识的障碍。

1.31 These distractions are accompanied by grief, despondency, trembling of the body and irregular breathing.

1.31 精神涣散常伴随着悲伤、失望、身体颤抖和呼吸不匀。

1.32 They can be removed by the practice of concentration upon a single truth.

1.32 专注于一个真理可以消除精神涣散。

1.33 Undisturbed calmness of mind is attained by cultivating friendliness toward the happy, compassion for the unhappy, delight in the virtuous, and indifference toward the wicked.

1.33 心的平静来自对德行的培养：对幸福的人的友善和对不幸的人的慈悲、对有德的人的喜乐和对邪恶的人的冷漠。

1.34 The mind may also be calmed by expulsion and retention of the breath.

1.34 也可以通过调节呼吸使心平静。

1.35 Those forms of concentration which result in extra-ordinary perceptions encourage perseverance of the mind.

1.35 那些能导致特异感知的专注形式会使人心稳定。

1.36 Concentration may also be attained by fixing the mind upon the Inner Light, which is beyond sorrow.

1.36 把心固定在超越悲伤的内在之光上，也能达到专注。

1.37 Or by meditating on the heart of an illumined soul, that is free from passion.

1.37 或者冥想摆脱了一切欲望的觉悟者的心。

1.38 Or by fixing the mind upon a dream experience, or the experience of deep sleep.

1.38 或者把心固定在梦中或深度睡眠的体验上。

1.39 Or by fixing the mind upon any divine form or symbol that appeals to one as good.

1.39 或者把心固定在自认为是善的神圣形式或象征上。

1.40 The mind of a yogi can concentrate upon any object of any size, from the atomic to the infinitely great.

1.40 瑜伽师可以专注于任何尺寸的对象，小如原子，大至无限。

1.41 Just as the pure crystal takes color from the object which is nearest to it, so the mind, when it is cleared of thought-waves, achieves sameness or identity with the object of its concentration. This may be either a gross object, or the organ of perception, or the sense of ego. This achievement of sameness or identity with the object of concentration is known as Samadhi.

1.41 纯净的水晶会接受离它最近的物体的色彩，心也一样，当心清除了意识波动时，就会达到与专注的对象同一。这个对象可能是粗糙物质，也可能是感官，或是我慢。这种与专注对象的同一被称作三昧。

1.42 When the mind achieves identity with a gross object of concentration, mixed with awareness of name, quality and knowledge, this is called Savitarka Samadhi.

1.42 当心与专注的粗糙对象达成同一，但仍掺杂着名称、性质和知识的意识，这被称为有寻三昧。

1.43 When the mind achieves identity with a gross object of concentration, unmixed with awareness of name, quality and knowledge, so that the object alone remains, this is called Nirvitarka Samadhi.

1.43当心与专注的粗糙对象达成同一，且不仍掺杂着名称、性质和知识的意识，只留下对象本身，这被称为无寻三昧。

1.44 When the object of concentration is a subtle object, two kinds of Samadhi, called savichara and nirvichara, may be distinguished in the same manner.

1.44 当专注对象是细微对象时，所谓的有伺三昧和无伺三昧可以用同样的方式加以区别。

1.45 Behind all subtle objects is Prakriti, the primal cause.

1.45 在所有细微对象的背后是原质这个最初因。

1.46 These kinds of Samadhi are said to be “with seed”.

1.46 这类三昧被称作“有种”三昧。

1.47 In reaching nirvichara Samadhi the mind becomes pure.

1.47 在无伺三昧中，心会变得纯粹。

1.48 In that Samadhi, knowledge is said to be “filled with truth”.

1.48 在这种三昧中，知识可以说是“充满真理”。

1.49 The knowledge which is gained from inference and the study of scriptures is knowledge of one kind. But the knowledge which is gained from Samadhi is of a much higher order. It goes beyond inference and scriptures.

1.49 通过推理和研习经典获得的知识是知识的一种。但从三昧中获得的知识更高级。它超越了推理和经典。

1.50 The impression which is made upon the mind by that Samadhi wipes out all other past impression.

1.50 由三昧加于人心的印迹将抹去过去所有其他印迹。

1.51 When the impression made by that Samadhi is also wiped out, so that there are no more thought-waves at all in the mind, then one enters the Samadhi which is called “seed-less”.

1.51 当由三昧产生的印迹也被清除时，心中不再有意识波动，这就进入了“无种三昧”。

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第二章 瑜伽及其修行

2.1 Austerity, study, and the dedication of the fruits of one’s work to God: these are that preliminary steps toward yoga.

2.1苦行、研读和把工作成果奉献给神，是走向瑜伽的起步。

2.2 Thus we may cultivate the power of concentration and remove the obstacles to enlightenment which cause all our sufferings.

2.2 因此我们可以培养专注的力量，消除引起痛苦并阻碍觉悟的障碍。

2.3 These obstacles-the causes of man’s sufferings-are ignorance, egoism, attachment, aversion, and the desire to cling to life.

2.3 这些障碍是人们痛苦的根源，是无明、我见、执著、厌弃和对生命的贪恋。

2.4 Ignorance creates all the other obstacles. They may exist either in a potential or a vestigial form, or they may have been temporarily overcome or fully developed.

2.4 无明产生出所有其他障碍。它们可能以潜在的或残留的形式存在，可能是被暂时克服的或充分发展的。

2.5 To regard the non-eternal as eternal, the impure as pure, the painful as pleasant and non-Atman as the Atman-this is ignorance.

2.5 把无常、不净、苦和非阿特曼认同为常、净、乐、阿特曼，这就是无明。

2.6 To identify consciousness with that which merely reflects consciousness-this is egoism.

2.6 把意识本身认同为意识的反映者，这就是我见。

2.7 Attachment is that which dwells upon pleasure.

2.7 执著就总想着欢愉。

2.8 Aversion is that which dwells upon pain.

2.8 厌弃就是总想着痛苦。

2.9 The desire to cling to life is inherent both in the ignorant and in the learned. This is because the mind retains impressions of the death experience from many previous incarnations.

2.9 对生命的贪恋无论愚人智者皆与生惧有。这是因为人心之中仍留有许多前世生命的死亡体验之印迹。

2.10 When these obstacles have been reduced to a vestigial form, they can be destroyed by resolving the mind back into its primal cause.

2.10 当这些障碍被减弱到残留形式时，就可以通过把心分解成它的最初因而将之摧毁。

2.11 In their fully developed form, they can be overcome through meditation.

2.11 冥想可以克服以充分发展的形式出现的障碍。

2.12 A man’s latent tendencies have been created by his past thoughts and actions. These tendencies will bear fruits, both in this life and in lives to come.

2.12 一个人的潜在习性是由他过去的思想和行为造成的，并会在今生或来世结出果实。

2.13 So long as the cause exists, it will bear fruits-such as rebirth, a long or a short life, and the experiences of pleasure and of pain.

2.13 有因必有果：如再生、或长或短的生命以及喜乐和痛苦的经验。

2.14 Experiences of pleasure and of pain are the fruits of merit and demerit, respectively.

2.14 喜乐和痛苦的经验分别是善行和恶行的结果。

2.15 But the man of spiritual discrimination regards all these experiences as painful. For even the enjoyment of present pleasure is painful, since we already fear its loss. Past pleasure is painful because renewed cravings arise from the impressions it has left upon the mind. And how can any happiness be lasting if it depends only upon our moods? For these moods are constantly changing, as one or another of the ever-warring gunas seizes control of the mind.

2.15 但是有精神分辨力的人会把所有这些经验都视为痛苦。即使当前喜乐的享受也是痛苦的，因为我们已在担心会失去它。过去的喜乐是痛苦的，因为它留在我们心中的印迹会再度让我们渴求它。如果快乐仅仅依赖于我们的心情，它怎么持久？心情总在不断变化，因为相互敌对的三德之一种或另一种总会轮流操控着我们的心。

2.16 The pain which is yet to come may be avoided.

2.16 还未到来的痛苦是可以避免的。

2.17 This pain is caused by false identification of the experiencer with the object of experience. It may be avoided.

2.17 这种痛苦是因为将经验者错误的认同为被经验对象。它是可以避免的。

2.18 The object of experience is composed of the three gunas-the principles of illumination (sattwa), activity (rajas) and inertia (tamas). From these, the whole universe has evolved together with the instruments of knowledge-such as the mind, senses, etc. –and the objects perceived-such as the physical elements. The universe exists in order that the experiencer may experience it, and thus become liberated.

2.18 经验对象由三德——光明（萨垛）、活动（罗奢）和懒惰（答磨）——构成。通过它们，整个宇宙与认识的工具（如心、感官等）以及被感知的对象（如物质元素）一起进化。宇宙的存在是为了让经验者能经验到它，并此获得解脱。

2.19 The gunas pass through four stages-gross, subtle, primal and unevolved.

2.19 三德要经历粗糙的、细微的、最初的和尚未发展的四种状态。

2.20 The Atman-the experience-is pure consciousness. It appears to take on the changing colors of the mind. In reality, it is unchangeable.

2.20 阿特曼（经验者）是纯粹意识。它似乎可以改变心的色彩。但在本质上，它是不变的。

2.21 The object of experience exists only to serve the purpose of the Atman.

2.21 经验的对象仅仅为服务于阿特漫的目的而存在。

2.22 Though the object of experience becomes unreal to him who has reached the state of liberation, it remains real to all other beings.

2.22 尽管对解脱的人来说经验对象是不真实的，但对其他存在者而言它仍然是真实的。

2.23 The Atman-the experience-is identified with Prakriti-the object of experience-in order that the true nature of both Prakriti and Atman may be known.

2.23 将阿特曼（经验者）认同于原质（经验对象），是为了认同原质和阿特曼二者的真实本性。

2.24 This identification is caused by ignorance.

2.24 这种认同是由无明引起的。

2.25 When ignorance has been destroyed, this identification ceases. Then bondage is at an end and the experiencer is independent and free.

2.25 无明一消除，这种认同也就停止。不再有束缚，经验者便独立和自由。

2.26 Ignorance is destroyed by awakening to knowledge of the Atman, until no trace of illusion remains.

2.26 摧毁无明的方法是唤醒阿特曼的认识，直到没有幻相残留。

2.27 The experiencer gains this knowledge in seven stages, advancing toward the highest.

2.27 经验者获得这种认识要经历由低到高七个阶段。

2.28 As soon as all impurities have been removed by the practice of spiritual disciplines-the “limbs” of yoga-a man’s spiritual vision opens to the light-giving knowledge of the Atman.

2.28 灵修实践（瑜伽“八支”）一旦除去所有的不净，人的精神视界就会向给予光明的阿特曼知识开启。

2.29 The eight limbs of yoga are: the various forms of abstention from evil-doing (yama), the various observances (niyamas), posture (asana), control of the prana (pranayama), withdrawal of the mind from sense objects (pratyahara), concentration (dharana), meditation (dhayana) and absorption in the Atma (samadhi).

2.29瑜伽八支是：持戒、精进、坐法、调息、摄心、专注、冥想和三昧。

2.30 Yama is abstention from harming others, from false-hood, from theft, from incontinence, and from greed.

2.30 持戒是：不杀生、不说谎、不偷盗、不纵欲、不贪婪。

2.31 These forms of abstention are basic rules of conduct. They must be practiced without any reservations as to time, place, purpose, or caste rules.

2.31 这些戒条是行为的基本准则，应当不受时间、地点、目的或等级规定的任何限制予以践行。

2.32 The niyamas (observances) are purity, contentment, mortification, study and devotion to God.

2.32 精进是纯净、满足、苦行、研读和敬神。

2.33 To be free form thoughts that distract one from yoga, thoughts of an opposite kind must be cultivated.

2.33 要摆脱扰乱瑜伽的思想，就要培养与之相反的思想。

2.34 The obstacles to yoga-such as acts of violence and untruth-may be directly created or indirectly caused or approved, they may be motivated by greed, anger or self-interest, they never cease to result in pain and ignorance. One should overcome distracting thoughts by remembering this.

2.34 阻碍瑜伽的障碍，如暴力、不诚实，可能会直接产生，或被间接的引发和赞同，它们以贪（贪婪）、嗔（嗔怒）、痴（利己）为动机，无论其强度是温和、中度还是猛烈，都会不断带来苦难和无明。人们应当铭记于此，并以此来克服令人精神涣散的思想。

2.35 When a man becomes steadfast in his abstention from harming others, then all living creatures will cease to feel enmity in his presence.

2.35 当一个人不再杀生时，所有生物都不会对他产生敌意。

2.36 When a man becomes steadfast in his abstention from falsehood he gets the power of obtaining for himself and others the fruits of good deeds, without having to perform the deeds themselves.

2.36 当一个人不再说谎时，便获得为自己和他人带来善行的福报的能力。

2.37 When a man becomes steadfast in his abstention form theft, all wealth comes to him.

2.37 当一个人不再偷盗时，一切财富就接近他了。

2.38 When a man becomes steadfast in his abstention form incontinence, he acquires spiritual energy.

2.38 当一个人不再纵欲时，他便会获得灵性力量。

2.39 When a man becomes steadfast in his abstention form greed, he gains knowledge of his past, present and future existences.

2.39 当一个人不再贪婪时，他就会认识其生存的过去、现在和将来。

2.40 As the result of purity, there arises indifference toward the body and disgust for physical intercourse with others.

2.40 纯净会使人疏远身体，厌恶与他人接触。

2.41 Moreover, one achieves purification of the heart, cheerfulness of mind, the power of concentration, control of the passions and fitness for vision of the Atman.

2.41 并使人心纯洁，心生欢喜，心注一处，控制情欲，得见阿特曼。

2.42 As the result of contentment, one gains supreme happiness.

2.42 由于满足，人得到最大快乐。

2.43 As the result of mortification, impurities are removed. Then special powers come to the body and the sense-organs.

2.43 由于苦行，不净得以清除，身体和感官因此会获得特殊的能力。

2.44 As the result of study, one obtains the vision of that aspect of God which one has chosen to worship.

2.44 由于研读，人可看见他选定用以崇拜的神的面貌。

2.45 As the result of devotion to God, one achieves Samadhi.

2.45 通过敬神，可获得三昧。

2.46 Posture (asana) is to be seated in a position which is form but relaxed.

2.46 坐法必须安稳自如。

2.47 Posture becomes firm and relaxed through control of the natural tendencies of the body, and through meditation on the infinite.

2.47 控制身体的自然习性，对无限者进行冥想，坐法便安稳自如。

2.48 Thereafter, one is no longer troubled by the dualities of sense-experience.

2.48 这样，一个人不再受感官经验而二元性的困扰。

2.49 After mastering posture, one must practice control of the prana (pranayama) by stopping the motions of inhalation and exhalation.

2.49 掌握坐法后，就要通过呼吸的停顿进行调息。

2.50 The breath may be stopped externally, or internally, or checked in mid-motion, and regulated according to place, time and a fixed number of moments, so that the stoppage is either protracted or brief.

2.50 呼吸的停顿可以在外、在内，或完全停止不动，因地点、时间和固定的呼吸次数加以调节，因此停顿可长可短。

2.51 The fourth kind of pranayama is the stoppage of the breath which is caused by concentration upon external or internal objects.

2.51 第四种调息是由专注于外部或内部对象而引起的呼吸停顿。

2.52 As the result of this, the covering of the Inner Light is removed.

2.52 这样，内在光辉的遮蔽物就被除去。

2.53 The mind gains the power of concentration (dharana).

2.53 心获得了专注的能力。

2.54 When the mind is withdrawn from sense-objects, the sense-organs also withdraw themselves from their respective objects and thus are said to imitate the mind. This is known as pratyahara.

2.54 当心脱离感知对象，感官也会脱离各自的对象，因此便被说成是仿效人心。这就是摄心。

2.55 Thence arises complete mastery over the senses.

2.55 于是达到了对感官的完全控制（制感）。

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第三章 力量

3.1 Concentration (dharana) is holding the mind within a center of spiritual consciousness in the body, or fixing it on some divine form, either within the body or outside it.

3.1 专注是把心集中在身体的灵性意识中枢内，或体内、体外的某种神圣形式上。

3.2 Meditation (dhyana) is an unbroken flow of thought toward the object of concentration.

3.2 冥想是流向专注对象的连续的意识流。

3.3 When, in meditation, the true nature of the object shines forth, not distorted by the mind of the perceiver, that is absorption (Samadhi).

3.3 在冥想中，对象的真实本性放出光芒，不再受感知者的新的扭曲，这就是三昧。

3.4 When these three-concentration, meditation and absorption-are brought to bear upon one subject, they are called samyama.

3.4 专注、冥想和三昧这三支合在一起就是专念（总制）。

3.5 Through mastery of samyama comes the light of knowledge.

3.5 通过掌握专念，可获得知识之光。

3.6 It must be applied stage by stage.

3.6 这种掌握必须循序渐进。

3.7 These three are more direct aids to experience than five limbs previously described.

3.7 这三支比前五支对体验有更直接的帮助。

3.8 But even these are not direct aids to the seedless Samadhi.

3.8 但即使是着三支对无种三昧也没有直接帮助。

3.9 When the vision of the lower Samadhi is suppressed by an act of conscious control, so that there are no longer any thoughts or vision in the mind, that is the achievement of control of the thought-waves of the mind.

3.9 当低级三昧的念头被有意识的行动抑制住时，心便不再存有任何想法或念头，这就达到了对心的意识波动的控制。

3.10 When this suppression of thought-waves becomes continuous, the mind’s flow is calm.

3.10 持续地抑制住意识波动，心潮就得以平静。

3.11 When all mental distractions disappear and the mind becomes one-pointed, it enters the state called Samadhi.

3.11 当所有精神涣散得以消除并且心住一处时，便进入三昧状态。

3.12 The mind becomes one-pointed when similar thought-waves arise in succession without any gaps between them.

3.12 当类似的意识波动连续不断地产生时，便心注一处了。

3.13 In this state, it passes beyond the three kinds of changes which take place in subtle or gross matter, and in the organs: change of form, change of time and change of condition.

3.13 在这种状态中，心将超越在粗糙物质、细微物质和感官中产生的三种变化：形式变化、时间变化和状态变化。

3.14 A compound object has attributes and is subject to change, either past, present or yet to be manifested.

3.14 无论过去、现在还是将来，复合的事物总具有属性且会发生变化。

3.15 The succession of these changes is the cause of manifested evolution.

3.15 各种进化都是由这些持续不断的变化造成的。

3.16 By making samyama on the three kinds of changes, one obtains knowledge of past and the future.

3.16 专念于这三种变化，可获得过去和未来的知识。

3.17 By making samyama on the sound of a word, one’s perception of its meaning, and one’s reaction to it-three things which are ordinarily confused-one obtains understanding of all sounds uttered by living beings.

3.17 人们通常将一个词的声音、对其意义的感知和对此产生的反应着三者混为一谈，通过专念于此，人可懂得一切生物发出的声音。

3.18 By making samyama on previous thought-waves, one obtains knowledge of one’s past lives.

3.18 专念于以前的意识波动，可获得前生的知识。

3.19 By making samyama on the distinguishing marks of another man’s body, one obtains knowledge of the nature of his mind.

3.19 专念于他人身体上特殊的标记，可认知他人的心的本质。

3.20 But not of its contents, because that is not the object of the samyama.

3.20 但不是他人心的内容，因为那不是专念的对象。

3.21 If one makes samayama on the form of one’s body, obstructing its perceptibility and separating its power of manifestation from the eyes of the beholder, then one’s body becomes invisible.

3.21 如果专念于一个人的身体形态，可阻隔对他的感知，将他的显现里与目睹着的势力分离开，这个人的身体将隐而不见。

3.22 Thus, also, its sounds cease to be heard.

3.22 这样，也听不到他的声音。

3.23 By making samyama on two kinds of karma-that which will soon bear fruit and that which will not bear fruit until later-or by recognizing the portents of death, a yogi may know the exact time of his separation from the body.

3.23 通过专念于或快或慢两种业报，或通过识别死亡的征兆，瑜伽师可得知他离开身体的准确时间。

3.24 By making samyama on friendliness, compassion, etc. , one develops the power of these qualities.

3.24 专念于友谊、慈悲等等，便可发展这些品质的力量。

3.25 By making samyama on any kind of strength, such as that of the elephant, one obtains that strength.

3.25 专念于各种力量，如大象的力量，便可获得那种力量。

3.26 By making samyama on the Inner Light one obtains knowledge of what is subtle, hidden, or far distant.

3.26 专念于内在之光，便可获得细微、隐秘或遥远之物的知识。

3.27 By making samyama on the sun, one gains knowledge of the cosmic spaces.

3.27 专念于太阳，便可获得宇宙空间的知识。

3.28 By making samyama on the moon, one gains knowledge of the arrangement of the stars.

3.28 专念于月亮，便可获得星系排列的知识。

3.29 By making samyama on the polestar, one gains knowledge of the motions of the stars.

3.29 专念于北极星，便可获得星系运行的知识。

3.30 By making samyama on the navel, one gains knowledge of the constitution of the body.

3.30 专念于肚脐，便可获得身体构造的知识。

3.31 By making samyama on the hollow of the throat, one stills hunger and thirst.

3.31 专念于喉咙，便可中止饥渴。

3.32 By making samyama on the tube within the chest, one acquires absolute motionlessness.

3.32 专念于胸腔中的管道，便可绝对静止。

3.33 By making samyama on the radiance within the back of the head, one becomes able to see the celestial beings.

3.33 专念于脑后中的光辉，便可看见天体。

3.34 All these powers of knowledge may also come to one whose mind is spontaneously enlightened through purity.

3.34 如果人心通过净化自然而然地获得启迪，便可得到所有这些知识的力量。

3.35 By making samyama on the heart, one gains knowledge of the contents of the mind.

3.35 专念于心脏，便可获得有关心内容的知识。

3.36 The power of enjoyment arises from a failure to discriminate between the Atman and the sattwa guna, which are totally different. The sattwa guna is merely the agent of the Atman, which is independent, existing only for its own sake. By making samyama on the independence of the Atman, one gains knowledge of the Atman.

3.36 喜悦的力量来源于无法区分阿特曼与萨捶，但它们是全然不同的。萨捶仅仅是阿特曼的工具，而阿特曼则是独立存在的。专念于阿特曼的独立性，便得到阿特曼的知识。

3.37 Hence one gains the knowledge due to spontaneous enlightenment, and obtains supernatural powers of hearing, touch, sight, taste and smell.

3.37 由于自我生成的觉悟，人会获得知识，并获得超自然的听、触、视、味、嗅的能力。

3.38 They are powers in the worldly state, but they are obstacles to Samadhi.

3.38 在世俗状态下他们是力量，但对于三昧它们是障碍。

3.39 When the bond of the mind caused by karma have been loosened, the yogi can enter into the body of another by knowledge of the operation of its nerve-currents.

3.39 一旦松开了业对心的束缚，通晓神经流活动的瑜伽师便能进入另一个日呢的身体。

3.40 By controlling the nerve-currents that govern the lungs and the upper part of the body, the yogi can walk on water and swamps, or on thorns and similar objects, and he can die at will.

3.40 通过支配肺部以及上半身的神经流，瑜伽师可以在水面、沼泽、荆棘或类似物体上行走，也可以随意死去。

3.41 By controlling the force which governs the prana, he can surround himself with a blaze of light.

3.41 通过控制支配菩拉那的力量，瑜伽师周身可放出光芒。

3.42 By making samyama on the relation between the ear and the ether, one obtains supernatural powers of hearing.

3.42 专念于耳朵与以太的关系，可获得超自然的听力。

3.43 By making samyama on the relation between the body and the ether, or by acquiring through meditation the lightness of cotton fibre, the yogi can fly through the air.

3.43 专念于身体于以太的关系，或冥想棉花的轻盈，瑜伽师可以在空中飞行。

3.44 By making samyama on the thought-waves of the mind when it is separated from the body-the state known as the Great Disincarnation-all coverings can be removed from the light of knowledge.

3.44 专念于脱离身体的心——即著名的“大无身”状态——的意识波动，对知识之光的所有遮蔽物将被清除。

3.45 By making samyama on the gross and subtle forms of the elements, on their essential characteristics and the inherence of the gunas in them, and on the experiences they provide for the individual, one gains mastery of the elements.

3.45 专念于元素的粗糙和细微形态，专念于它们的本质特征和其中固有的三德，以及他们提供给个人的体验，便可掌控元素。

3.46 Hence one gains the power of becoming as tiny as an atom and all similar powers: also perfection of the body, which is no longer subject to the obstruction of the elements.

3.46 由此人可获得让身体小至原子的力量以及所有类似的力量：这一完美的身体也不再受这些元素的阻碍。

3.47 Perfection of the body includes beauty, grace, strength and the hardness of a thunderbolt.

3.47 身体的完美包括美丽、优雅、有力和金刚石般的坚硬。

3.48 By making samyama on the transformation that the sense-organs undergo when they contact objects, on the power of illumination of the sense-organs, on the ego-sense, on the gunas which constitute the organs, and on the experiences they provide for the individual, one gains mastery of the organs.

3.48 专念于感官接触对象时的转化，专念于启迪感官的力量、我慢、构成感官的三德以及他们提供给人的体验，便可掌控感官。

3.49 Hence the body gains the power of movement as rapid as that of the mind, the power of using the sense-organs outside the confines of the body, and the mastery of Prakriti.

3.49 这样身体便获得像心一样飞速移动的力量，以及在身体之外运用感官的力量，从而掌控了原质。

3.50 By making samyama on the discrimination between the sattwa guna and the Atman, on gains omnipotence and omniscience.

3.50 专念于萨捶与阿特曼之间的分别，便全知全能。

3.51 By giving up even these powers, the seed of evil is destroyed and liberation follows.

3.51 放弃这些力量将摧毁罪恶的种子，获得解脱。

3.52 When tempted by the invisible beings in high places, let the yogi feel neither allured nor flattered; for he is in danger of being caught once more by ignorance.

3.52 当受到无形的高级存在者的诱惑时，瑜伽师既不要受诱惑，也不要手奉承，因为他可能由此再次陷入无明。

3.53 By making samyama on single moments and on their sequence in time, one gains discriminative knowledge.

3.53 专念于刹那以及刹那在时间中的连续，便能获得分辨的知识。

3.54 Thus one is able to distinguish between two exactly similar objects, which cannot be distinguished by their species, characteristic marks, or positions in space.

3.54 因此可以区分两个极其相似的事物，就算它们的种类、特性、标志和空间位置都一样。

3.55 This discriminative knowledge delivers a man from the bondage of ignorance. It comprehends all objects simultaneously, at every moment of their existence and in all their modifications.

3.55 折中分辨的知识可使人摆脱无明的束缚，可从事物存在的每一刹那及其所有变化中，同时领悟所有的事物。

3.56 Perfection is attained when the mind becomes as pure as the Atman itself.

3.56 当心如同阿特曼本身一样纯粹时，就臻达完美

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第四章 解脱

4.1 The psychic powers may be obtained either by birth, or by means of drugs, or by the power of words, or the practice of austerities, or by concentration.

4.1超自然力量可能与生俱来，也可以通过药物、念诵曼佗罗、苦行以及专注获得。

4.2 The transformation of one species into another is caused by the inflowing of nature.

4.2 生命形态的转变，是由于本性的流入。

4.3 Good or bad deeds are not the direct causes of the transformation. They only act as breakers of the obstacles to natural evolution; just as a farmer breaks down the obstacles in a water course, so that water flows through by its own nature.

4.3 善行或者恶行都不会直接引起转变。他们只是除去了本性发展的障碍，就像农夫清楚水道里的障碍物，以便让水自然流过。

4.4 The ego-sense alone can create minds.

4.4 唯有我慢可以产生心。

4.5 Though the activities of the different created minds are various, the one original mind controls them all.

4.5 尽管被创造的不同的心的活动多种多样，但那个最初的心仍然控制着它们。

4.6 Of the various types of mind, only that which is purified by Samadhi is freed from all latent impressions of karma and from all cravings.

4.6 在各种心中，只有经过三昧净化的心才摆脱了所有潜在业力和一切欲望。

4.7 The karma of the yogi is neither white nor black. The karma of others is of three kinds: white, black or mixed.

4.7 瑜伽师的业既不是白的也不是黑的。其他人的业则有三种：白的、黑的和两者的混合。

4.8 Of the tendencies produced by these three kinds of karma, only those are manifested for which the conditions are favorable.

4.8 由这三种业所产生的习性，只有在条件有利时才显现出来。

4.9 Because of our memory of past tendencies, the chain of cause and effect is not broken by change of species, space or time.

4.9 由于我们对过去习性的记忆，即使时间、空间、物种发生了变化，因果之链也不会中断。

4.10 Since the desire to exist has always been present our tendencies cannot have had any beginning.

4.10 生存的欲望始终存在，因而我们的习性没有开端。

4.11 Our subconscious tendencies depend upon cause and effect. They have their basis in the mind, and they are stimulated by the sense objects. If all these are removed, the tendencies are destroyed.

4.11潜意识的习性依赖于因果。它们的根基在心中，并受到感觉对象的刺激，如果这些全部消除，习性便被摧毁。

4.12 There is the form and expression we call “past”, and the form and expression we call times. Form and expression vary according to time-past, present or future.

4.12 有一种形式和表现称作“过去”，有一种形式和表现称作“将来”，二者始终存在于对象之中。它们随着时间——过去、现在或将来——发生变化。

4.13 They are either manifest or subtle, according to the nature of the gunas.

4.13 它们依照三德的本性，或明显，或细微。

4.14 Since the gunas work together within every change of form and expression, there is a unity in all things.

4.14 既然三德在形式和表现的每次变化中都会发挥作用，因此万物都是统一的。

4.15 The same object is perceived in different ways by different minds. Therefore the mind must be other than the object.

4.15 相同的对象在不同的心中以不同的方式被感知，因此心必定不同于对象。

4.16 The object cannot be said to be dependent on the perception of a single mind. For, if this were the case, the object could be said to be non-existent when that single mind was not perceiving it.

4.16 不能说对象是依赖于单个的心的感知而存在的。因为如果这样，当单个的心不再感知它时，就可以说对象不存在了。

4.17 An object is known or unknown, depending upon the moods of the mind.

4.17 对象是可知还是不可知的，取决于心的状态。

4.18 Because the Atman, the Lord of the mind, is unchangeable, the mind’s fluctuations are always known to it.

4.18 因为心的主宰阿特曼是不会变化的，所以它总能知道心的波动变化。

4.19 The mind is not self-luminous, since it is an object of perception.

4.19 心并不是自明的，因为它是感知的对象。

4.20 And since it cannot perceive both subject and object simultaneously.

4.20 还因为它不能同时感知主体和客体。

4.21 If one postulates a second mind to perceive the first, then one would have to postulate an infinite number of minds; and this would cause confusion of memory.

4.21 如果假定有第二个心来感知第一个心，那么就必须假定有无限个心，这样会导致记忆混乱。

4.22 The pure consciousness of the Atman is unchangeable. As the reflection of its consciousness falls upon the mind, the mind takes the form of the Atman and appears to be conscious.

4.22 阿特曼的纯粹意识是不会改变的。当这种意识反映到心上时，心就采取了阿特曼的形式，并看似有了意识。

4.23 The mind is able to perceive because it reflects both the Atman and the objects of perception.

4.23 心能够感知，因为它反映阿特曼又反映感知对象。

4.24 Though the mind has innumerable impressions and desires, it acts only to serve another, the Atman; for, being a compound substance, it cannot act independently, and for its own sake.

4.24 尽管心中有无数的印迹和欲望，但心作用只是服务于另一个东西，即阿特曼，因为作为一个混合体，它不能为了自己而独立行动。

4.25 The man of discrimination ceases to regard the mind as the Atman.

4.25 那些有分辨力的人不再把心视为阿特曼。

4.26 When the mind is bent on the practice of discrimination, it moves toward liberation.

4.26 当心专注于分辨修习时，它就向解脱迈进。

4.27 Distractions due to past impressions may arise if the mind relaxes its discrimination, even a little.

4.27 人心对其分辨修习哪怕稍有放松，也会因为过去的习性导致精神涣散。

4.28 They may be overcome in the same manner as the obstacles to enlightenment.

4.28 可以用消除觉悟之障碍的同样方式来克服精神涣散。

4.29 He who remains undistracted even when he is in possession of all the psychic powers, achieves, as the result of perfect discrimination, that Samadhi which is called the “cloud of virtue”.

4.29即使拥有了所有超自然力量却依然心定，这样的人因其达到了完美的分辨，而获得了被称为“德云”的三昧。

4.30 Thence come cessation of ignorance, the cause of suffering, and freedom from the power of karma.

4.30 从此断除了无明和苦难之因，并摆脱了业力。

4.31 Then the whole universe, with all its objects of sense-knowledge, becomes as nothing in comparison to that infinite knowledge which is free form all obstructions and impurities.

4.31 如此，与摆脱了所有障碍和不净的无限知识相比，感觉认识的整个宇宙及所有对象便显得微不足道。

4.32 Then the sequence of mutations of the gunas comes to an end, for they have fulfilled their purpose.

4.32 三德的连续变化由此结束，因为它们的目的已经达到。

4.33 This is the sequence of the mutations which take place at every moment, but which are only perceived at the end of a series.

4.33 这一连续的变化发生在每一刹那，但只有到一个系列结束时才能被感知到。

4.34 Since the gunas no longer have any purpose to serve for the Atman, they resolve themselves into Prakrit. This is liberation. The Atman shines forth in its own pristine nature, as pure consciousness.

4.34 当三德不在为阿特曼服务时，它们就分解成原质。这就是解脱。阿特曼作为纯粹意识，在其自身的、纯洁本性中放射出光芒。

瑜伽体式

#瑜伽#​#练瑜伽生活#​##​#美好一直在身边#​#运动季#​

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