帕坦伽利著名的瑜伽經（中英文對照）

瑜伽經是印度大聖哲帕坦伽利(patanjali)創作了《瑜伽經》，印度瑜伽在其基礎上才真正成形，瑜伽行法正式訂為八支體系。帕坦伽利是一個對瑜伽有巨大意義的聖人。他撰寫了《瑜伽經》，賦予了瑜伽所有理論和知識，形成完整的理論體系和實踐系統。在這部著作里，他闡述了瑜伽的定義、瑜伽的內容、瑜伽給身體內部帶來的變化等等。《瑜伽經》原文為梵文，後被翻譯多種文字，以下的中文本人在前人翻譯，根據自己的心得，略做修改，歡迎指正。 1.1 Now the discipline of yoga. 現在 我們開始講解瑜伽。 1.2 Yoga is the cessation of mind. 瑜伽是停止思維，達到心靈的平靜，活在當下 不再想過去也不在計劃將來。 1.3 Then the witness is established in itself. 然後內在建立起靜觀的境界 1.4 In the other states there is identification with the modifications of the mind. 在其他狀態（非靜觀）狀態下，是思維與思維的糾結。 1.5 The modifications of the mind are five. They can be either a source of anguish or of non-anguish. 思維五種狀態下變動，它們可以是痛苦煩悶的根源，也可以是快樂和興奮的根源。 1.6 They are right knowledge, wrong knowledge, imagination, sleep and memory. 思維是根據：正確的知識、錯誤的知識、想像、睡眠和記憶 五種狀態下不停變動。 1.7 Right knowledge has three sources: direct cognition, inference and the words of the awakened ones. 正確的知識有三個來源:直接的認知、推論和開悟者的話。 1.8 Wrong knowledge is a false conception not corresponding to the thing as it is. 錯誤的知識是一個虛假的觀念，它不等於事實本然的樣子。 1.9 An image conjured up by words without any substance behind it is vikalpa –imagination. 一個被文字所喚起，而在它背後沒有任何實質的意象就是想像。 1.10 The modification of the mind which is based on the absence of any content in it is sleep. 沒有任何內容物的頭腦形式就是睡眠。 註：日常生活中頭腦總會聚焦於一些對象，而深睡眠中頭腦不聚焦於任何東西。 1.11 Memory is the calling up of past experiences. 記憶就是過去經驗的喚起。 1.12 Their cessation is brought about by persistent inner effort and nonattachment. 它們的靜止是藉著持續的內在努力（abhyasa）和不執著而發生的。 1.13 Of these two, abhyasa the inner practice is the effort for being firmly established in oneself. 在這兩者裡面，阿伯亞沙——內在的修行，就是牢固地定於本身的努力。 註：abhyasa，有選擇的行動，以期在任何情況下能保持頭腦的平息。 1.14 It becomes firmly grounded on being continued for a long time, without interruption and with reverent devotion. 它變成牢固地奠基於自己的本性，持續很長的時間，沒有中斷，而且帶著虔誠的奉獻。 註：虔誠、堅持的練習使這一（停止頭腦的）努力牢牢紮根。 1.15 The first state of vairagya, desirelessness – cessation from self-indulgence in the thirst for sensuous pleasures, with conscious effort. 拜拉格亞（vairagya）——無欲的第一種狀態:用有意識的努力去停止自我放縱在對感官歡樂的渴求。 1.16 The last state of vairagya, desirelessness – cessation of all desiring by knowing the innermost nature of purusha, the supreme self. 拜拉格亞——無欲的最終狀態:藉著知道「至高無上的自己」（purusha，真我/神我）的最內在本性而停止一切欲求。 1.17 Samprajnata samadhi is the samadhi that is accompanied by reasoning, reflection, bliss and a sense of pure being. Samprajnata三摩地是伴隨著推理、反省、喜樂和一種純粹存在的感覺的三摩地。 註：Samprajnata samadhi，也有譯為有想三摩地（有想三昧）、有緣依三摩地、有知覺神定。是一種仍有對象的專註。 此三摩地中存在的四者，按逐次精微的順序排列。四者梵文為： vitarka，粗想或理性，專註於物質對象、行為、咒音、（顯）意識流等； vichara，細想，專註對物質微細（地水火風空）、能量、頭腦本身等； ananda，更精微，喜樂； asmita，自我存在感。 1.18 In asamprajnata samadhi there is a cessation of all mental activity, and the mind only retains unmanifested impressions. Asamprajnata三摩地中，所有的心理活動都停止，頭腦只是保留未顯現的印象。 註：Asamprajnata samadhi，也有譯為無想三摩地、無想三昧、無緣依三摩地、無知覺神定。是沒有對象的專註。 1.19 Videhas and prakriti-layas attain asamprajnata samadhi because they ceased to identify themselves with their bodies in their previous life. They take rebirth because seedsof desire remained. 維德哈(Videhas)和普拉克里提拉亞(Pakriti-layas)達成Asamprajnata三摩地。因為他們在前世已經停止跟他們的身體認同。他們再度出生，因為仍有慾望的種子。 註：Vedehas和pakriti-layas是已經了解他不是身體的人。 1.20 Others who attain asamprajnata samadhi attain through faith, effort, recollection, concentration and discrimination. 其他達到Asamprajnata三摩地的人是透過信仰、（全然的）努力、回憶、集中精神和明辯（智慧）而達到的。 註：「信仰」並非盲信（迷信），而是了解的信任。而「回憶」並非對往事的記憶，而是持續地記得、覺知。「集中精神」即專註之冥想。 1.21 Success is nearest to those whose efforts are intense and sincere. 成功最接近那些願望強烈而且很真誠的人。 1.22 The chances of success vary according to the degree of effort. 按照努力程度的不同，成功的機會也會有所不同。 1.23 Success is also attained by those who surrender to god. 那些臣服於神的人也能夠達到成功。 1.24 God is the supreme ruler. He is an individual unit of divine consciousness. He is untouched by the afflictions of life, action and its result. 神是至高無上的，他是一個神性意識個別的單位。他不會被生活、行動、以及它的結果所產生出來的痛苦所碰觸到。 1.25 In god the seed is developed to its highest extent. 在神裡面，那個（全知的）種子被發展到它最高的程度。 1.26 Being beyond the limits of time he is the master of masters. 超越時間，他是師父中的師父。 1.27 He is known as aum. 他以AUM為人所知。 註：即OM。 1.28 Repeat and meditate on aum. 重複頌念和靜心冥想AUM。 1.29 Repeating and meditating on aum brings about the disappearance of all obstacles and an awakening of a new consciousness. 重複頌念和靜心冥想AUM會使所有的障礙都消失。並且有一種新的意識會醒悟過來。 註：新的意識，即自我認知/覺知。 1.30 Disease, languor, doubt, carelessness, laziness, sensuality, delusion, impotency and instability are the obstacles that distract the mind. 疾病、無精打采、懷疑、不關心、懶惰、肉慾、妄想、無能和不穩定等是分心（停止思維）的障礙。 1.31 Anguish, despair, tremors and irregular breathing are the symptoms of a distracted mind. 痛苦、失望、顫抖、和不規則的呼吸是分心的特徵。 1.32 To remove these, meditate on one principle. 要除去這些，必須靜心冥想一個法則。 註：亦有譯為「要除去這些干擾，必須練習專註於一點。」具體措施即1.33-1.39中所描述。 1.33 The mind becomes tranquil by cultivating attitudes of friendliness towards the happy, compassion towards the miserable, joy towards the virtuous and indifference towards the evil. 借著培養對快樂的人報以友善的態度，對痛苦的人報以慈悲的態度，對美德的人報以喜悅的態度，對罪惡的人報以漠不關心的態度，頭腦就會變平靜。 1.34 The mind also becomes tranquil by alternately expelling and retaining the breath. 呼氣和憋氣交互進行，頭腦也可以變平靜。 1.35 When meditation produces extraordinary sense perceptions, the mind gains Confidence and this helps perseverance. 當靜心產生出特別的感官知覺，頭腦會得到自信，這對毅力有幫助。 1.36 Also, meditate on the inner light which is serene and beyond all sorrow. 也可靜心冥想內在的光，它是安詳的。而且超越所有的憂傷。 1.37 Also meditate on one who has attained desirelessness. 也可靜心冥想一個已經達到無欲的人。 1.38 Also, meditate on knowledge that comes during sleep. 也可靜心冥想（懇求）獲得知識，自然就會得到知識。 註：觀照睡眠 1.39 Also, meditate on anything that appeals to you. 也可靜心冥想任何想知道（懇求）的事物。 1.40 Thus, the yogi becomes master of all, from the infinitesimal to the infinite. 然後，瑜伽練習者便能知道（使頭腦專註於）一切，從無限小到無窮大。 1.41 When the activity of the mind is under control, the mind becomes like pure crystal, reflecting equally, without distortion, the perceiver, the perception and the perceived. 當活躍的思維得到控制，頭腦像純凈的水晶，同等、無扭曲地反映知者、知覺與所知。 1.42 Savitarka samadhi is the samadhi in which the yogi is still unable to differentiate between the real knowledge, knowledge based on words and knowledge based on reasoning or sense perceptions, which all remain in the mind in a mixed state. 在Savitarka三摩地中，真知、文字所得、推理或感覺所得的知識混雜在頭腦中。 註：Savitarka，是頭腦仍有粗想（vitarka），有分辨（邏輯/理性）、有分別（即二元性）。有尋三昧。 1.43 Nirvitarka samadhi is attained when the memory is purified, and the mind is able to see the true nature of things without obstruction. Nirvitarka三摩地，是記憶（及頭腦形式）已凈化，然後頭腦能無障礙（不帶扭曲、轉釋）地反映事物本身。 註：Nirvitarka是無粗想、無分辯，但仍有分別（二元性）。無尋三昧。 1.44 The explanations given for the samadhis of savitarka and nirvitarka, also explain the higher states of samadhi, but in these higher states of savichara and nirvichara samadhis, the objects of meditation are more subtle. 以上對Savitarka和Nirvitarka三摩地的解釋，同樣說明了更高階段的三摩地Savichara(Savitarka的高級)和Nirvichara(Nirvitarka的高級)，其中，冥想的對象更加精微（細想，vichara）。 註：1.42和1.43是有粗想和無粗想，而「有細想Savichara」與「無細想Nirvichara」三摩地道理同前。 Savichara三摩地，亦有譯為內省三摩地、有伺三昧。Nirvichara三摩地，有譯為無念三摩地、無伺三昧。 1.45 The province of samadhi that is connected with these finer objects extends up to the formless stage of the subtle energies. （這四種）三摩地的（冥想）範圍，延伸極精微能量的無形層面。 1.46 These samadhis that result from meditation on an object are samadhis with seed, and do not give freedom from the cycle of rebirth. 以上，由專註冥想一個對象所得之三摩地，為有種（子）三摩地，且不能脫離輪迴。 1.47 On attaining the utmost purity of the nirvichara stage of samadhi, there is a dawning of the spiritual light. 通過到達純凈的Nirvichara三摩地，就有靈性之光的顯現。 1.48 In nirvichara samadhi, the consciousness is filled with truth. 在此三摩地中，覺知充滿真相。 1.49 In the state of nirvichara samadhi, an object is experienced in its full perspective, because in this state knowledge is gained direct, without the use of the senses. 在此三摩地中，可直接認知對象，而不經由感覺（和理智）。 註：所得知識是對象的直接認識，不混雜推理和其它相關概念。 1.50 The perception gained in nirvichara samadhi transcends all normal perceptions both in extent and intensity 此三摩地所得之認知，在廣度和強度上超越一切普通的認知。 註：（有種）三摩地中所得新認知（充滿真相），會生成新的習慣（印跡），將原有的習氣消退。 1.51 When this controlling of all other controls is transcended, the seedless Samadhi is attained, and with it, freedom from life and death. 當超越以上對控制的控制，就達到了無種（子）三摩地，脫離生死輪迴。 註：不執著於從有種三摩中所得的新的認知，則這些新的習慣（印跡）也逐漸消退，即達到無種三摩地。 Part II 2.1. Kriya-yoga is a practical, preliminary yoga, and it is composed of austerity, self-study and surrender to god. Kriya瑜伽是一種實用、初級的瑜伽，它由儉行、了解自己以及臣服於神組成。 註：Kriya-yoga，有譯為行瑜伽、凈化術。 在奧修解釋中，Austerity（苦行）的意思並非折磨身體、強制守戒，而是在了解的基礎上過一種自然、簡樸的生活，以免能量浪費在不必要的慾望當中，故譯為「儉行」。Self-study並非自學，而是學 習、了解自己，也即覺知自己。 2.2. The practice of kriya-yoga reduces misery, and leads towards samadhi. Kriya瑜伽的練習減少煩惱，並通向三摩地。 註：煩惱，即有色（染色）的念頭（見1.5）。 2.3. Miseries are caused by: lack of awareness, egoism, attractions, repulsions, clinging to life and fear of death. 悲苦的五個原因：不覺知，自我，迷戀，排斥，執著生命並恐懼死亡。 註：五煩惱亦有譯為無知、我見、貪著、嗔恚、凡俗。 2.4. Whether they be in the states of dormancy, attenuation, alteration or expansion, it is through lack of awareness that the other causes of misery are able to operate. 無論它們處於休眠、衰減、轉化還是擴張狀態，是不覺知使得（五個原因）中的其它幾項得以作用。 2.5. Lack of awareness is taking the transient for the eternal, the impure for the pure, the painful as pleasurable and the non-self for the self. 不覺知即視短暫為永恆，不純為純凈，痛苦為愉快，非我為真我。 註：在奧修的解釋中，不純即為不自然、人為、強迫。純凈即天然、跟隨內心。 2.6. Egoism is the identification of the seer with the seen. 自我（我執），即見者與所見的認同。 註：將自己認同於頭腦、身體、感知。 2.7. attraction, and through it, attachment, is towards anything that brings pleasure. 迷戀，通過迷戀而執著，是指向那些能夠帶來快感的事物。 2.8. repulsion is from anything that causes pain. 排斥是遠離任何產生痛苦的事。 2.9. flowing through life is the fear of death, the clinging to life, and it is dominant in all, even the learned. 貫穿生命的，是對死亡的恐懼，對生命的執著統治所有人，即使飽學之士。 2.10. the sources of the five afflictions can be abolished by resolving them backwards to their origin. 以上五種煩惱的源頭，可經由回溯至他們的起源以消除。 2.11. the outward expressions of the five afflictions disappear through meditation. 五種煩惱的外在表現會在冥想中消失。 2.12. whether fulfilled in the present or the future, karmic experiences have their roots in the five afflictions. 無論是過去還是將來了結的業，都在五種煩惱中有其根基。 2.13. as long as the roots remain, karma is fulfilled in rebirth through class, span of life, and types of experiences. 只要根基仍在，業便會跨越等級、生命與經驗類型以尋求了結。 2.14. virtue brings pleasure; vice brings pain. 善行得快樂，惡行得痛苦。 2.15. the discriminating person realizes that everything leads to misery because of change, anxiety, past experience, and the conflicts that arise between the three attributesand the five modifications of the mind. 明辨之人發現一切皆苦，只因為有變化、焦慮、過去經歷以及頭腦三種性質與五種形式（見1.6）之間的衝突。 註：三種性質three attributes，「性質」其梵文是Gunas，亦譯為三德、三態、三種屬性/品質。它們分別是Sattwa，純粹、核心，穩定性。Rajas，活力，能量，活動性。Tamas，惰性，慣性。它們相 生相斥，是事物的基本狀態和屬性。 2.16. future misery is to be avoided. 未發生的痛苦可以避免。 2.17. the link between the seer and the seen that creates misery, is to be broken. 見者與所見之間的連接導致了痛苦，它需要被打破。 註：這個連接，就是認同 2.18. the seen which is composed of the elements and the sense organs is of the nature of stability, action, and inertia, and is for the purpose of providing experience and thus liberation to the seer. 由元素及感官組成的所見（之物）有三性質：穩定性、活動性、慣性，而它們是為見者提供經驗，並從而獲得解脫。 註：即這個世界的存在，是為了讓見者（人們）學習經驗，得到自由。 2.19. the three gunas — stability, action, and inertia — have four stages: the defined, the undefined, the indicated, and the unmanifest. 三性質——穩定性、活動性、慣性——有四個階段性：確定的、未定的、顯現的、未顯現的。 註：四個階段，後一個比前一個更加精微。如物質是確定的，意識是未定的，自我(self)是顯現（而無法定義的），無我是未顯現的。 2.20. the seer, although pure consciousness, sees through the distortions of the mind. 見者，即便已是純粹的覺知，仍經過頭腦的扭曲觀察。 註：即使是佛也要使用頭腦和身體，但佛使用頭腦，而人們是被頭腦使用。 2.21. the seen exists for the seer alone. 所見只為見者而存在。 註：一千個人眼裡，有一千個哈姆雷特。 2.22. although the seen is dead to him who has attained liberation, it is alive to others because it is common to all. 對已達到自由的人來說，所見皆不實，然而在其它人眼裡，一切都是真實（活著）的，因眾人所見莫不如此。 註：世界是一場公共的夢，醒者少而沉迷者眾，因其眾，故而更易沉迷。 2.23. the seer and the seen come together so that the real nature of each may be realized. 見者與所見相遇，以便認識其真實性質。 註：為了認識領悟事物的真實性，見者去觀察認知事物。 2.24. the cause of this union is ignorance. 這一結合的原因即無知。 註：結合union，即認同於外部世界。 2.25. the disassociation of the seer and the seen which is brought about by the dispersion of ignorance is the remedy that brings liberation. 見者與所見的分離源自無知的消解，它是帶來自由的良藥。 註：分離disassociation，即不認同於觀察對象，即同時覺知對象與自己。不著像，不認同所見之表面 2.26. the unwavering practice of discrimination between what is the real and what is the unreal brings about the dispersion of ignorance. 堅持不懈地分辨真實與不實會使無知消解。 2.27. the highest stage of enlightenment is reached in seven steps. 最高階的成道，可分七個步驟到達。 2.28. by practising the different steps of yoga for the destruction of impurity, there arises spiritual illumination which develops into awareness of reality. 通過練習瑜伽的不同階段以除去不純，靈性之光開始顯現，並成為對實相的覺察。 註：不純，即對外物的認同，將非我認同為真我。 2.29. the eight steps of yoga are: self-restraint, fixed observance, posture, breath regulation, abstraction, concentration, contemplation and trance. 瑜伽八支（步驟）是：持戒（Yam），遵行（Niyam），調身（Asan），調息（Pranayam），制感（Pratyahar），凝神（專註，Dharana），禪定（無念專註，Dhyan），三摩地（Samadhi）。 註：遵行niyam，亦有譯為精進。制感Pratyahar，亦有譯執持、攝心。禪定dhyan，亦有譯為靜慮、入定。三摩地samadhi，亦有譯為三昧。 2.30. self-restraint, the first step of yoga, is comprised of the following five vows: nonviolence, truthfulness, honesty, sexual continence, and nonpossessiveness. 拭戒，瑜伽第一步驟，由以下五條誓言組成：非暴力，真實，忠實（不偷竊），節慾，和不佔有。 註：在奧修的解釋中，真實，不僅是講實話，而是活出真實，對自己的心真實。不偷竊，不是簡單的指不偷東西，而是不認同「非我」的外物（認同非我相當於「偷」），不「認賊作父」。 2.31. these five vows, which constitute the great vow, extend to all the seven stages of enlightenment regardless of class, place, time, or circumstance. 以上五條，不限於任何等級、空間、時間和環境。 2.32. purity, contentment, austerity, self-study, and surrender to god are the laws to be observed. 身心純凈，滿足，儉行，了解自己以及臣服於神，是需要遵行的法則。 2.33. when the mind is disturbed by wrong thoughts, ponder on the opposites. 當頭腦被錯誤的（負面）思想擾亂，可沉思其反面。 註：當憤怒升起，則冥想慈悲。並非壓抑，而是將能量導入另一方向。 2.34. it is necessary to ponder on the opposites because wrong thoughts, emotions, and actions, such as violence, result in ignorance and intense misery whether they be performed, caused, or approved through greed, anger, or delusion in mild, medium, or intense degrees. 有必要沉思其反面，因為錯誤（負面）思想、情緒及行為，如暴力，會導致無知及痛苦——無論它們是主動行使、被引發、或由貪婪、憤怒或錯覺所產生，無論其程度是輕微、中度還是強烈。 註：思想與行為並無本質區別。如發展一個殺人的想法，即使未付諸行動，在更大的實相內，對方已受到影響。 2.35. when the yogi is firmly established in nonviolence, there is an abandonment of enmity by those who are in his presence. 當瑜伽行者堅定非暴力，來到他面前的人就會放下敵意。 註：正如瘋狂的大象來到佛面前，就會恢復平靜。但這並非說不會有人試圖傷害一個成道者，在「遠離」他直接影響的地方，人們經由間接的謠言、誤解等，仍會產生敵意。 2.36. when the yogi is firmly established in truthfulness, he attains the fruit of action without acting. 當瑜伽行者堅定其真實（跟隨內心的真實），將得享無為之治。 註：他跟隨內心指引，做事而並非做者（因為他是無我的），一切自然發生。 2.37. when the yogi is firmly established in honesty, inner riches present themselves. 當瑜伽行者堅定忠實（不偷竊，不認同外物），內在的寶藏開始顯現。 2.38. when the yogi is firmly established in sexual continence, vigor is gained. 當瑜伽行者堅定節慾，精力得以增長。 2.39. when the yogi is firmly established in nonpossessiveness, there arises knowledge of the 「how」 and 「wherefore」 of existence. 當瑜伽行者堅定不佔有，關於存在之「怎樣」與「為何」的知識便得顯現。 2.40. When purity is attained there arises in the yogi a disgust(disillusion) for his own body and a disinclination(disillusion) to come in physical contact with others. 當達到純凈，瑜伽行者不執迷於自己的身體或與他人身體的接觸。 註：不執迷於身體，不是自戀、執著身體，也不是自虐、折磨、厭惡身體，而是在二者之間，知道自己並非身體。 2.41. from mental purity there arises cheerfulness, power of concentration, control of the senses, and a fitness for self-realization. 頭腦的純凈會產生愉悅、專註力、感官的控制，以及自我認知/實現。 註：純凈，即不認同身體。專註力，越認同身體則越難專註。 2.42. contentment brings supreme happiness. 滿足帶來至高的快樂。 2.43. austerities destroy impurities, and with the ensuing perfection in the body and sense organs, physical and mental powers awaken. 儉行去除不純，隨著身體和感官的完美，肉體和意識能力覺醒。 註：比如能看到光環。 2.44. union with the divine happens through self study. 通過覺知自己而達到與神性合一。 2.45. total illumination can be accomplished by surrendering to god. 完全的光明（三摩地）則由臣服而到達。 註：覺知自己則可見到內在的神，然後臣服（無我）自然發生。臣服並非經由努力，而是覺知的結果。 2.46. posture should be steady and comfortable. （調身的）姿勢要穩定而舒適。 2.47. posture is mastered by relaxation of effort and meditation on the unlimited. 調整姿勢從而放鬆一切努力，並冥想無限。 註：調整姿勢做到最佳的放鬆狀態，放棄努力的念頭，讓放鬆自然發生。 2.48. when posture is mastered there is a cessation of the disturbances caused by dualities. 當姿勢完全調好，二元性的擾動就會停止。 註：當身體舒適地靜止，頭腦也會隨之平靜。 2.49. the next step after the perfection of posture is breath control, which is accomplished through holding the breath on inhalation and exhalation, or stopping the breath suddenly. 調身之後是調息，即在吸入、呼出時屏息，或在（呼吸之間）突然屏息。 註：此即三種調息法，屏息在內、在外、之間。呼吸是頭腦意識狀態的體現，呼吸停止時，頭腦亦有片刻停止。 2.50. the duration and frequency of the controlled breaths are conditioned by time and place, and become more prolonged and subtle. 呼吸的長度和節律由時間及地點來控制，並會變得更長、更細。 2.51. there is a fourth sphere of breath control, which is internal, and it goes beyond the other three. 有第四種調息，它是內在自發的，並超出前三種。 註：即佛陀的安那般那數息，不控制呼吸，而是觀照自然止息的點。帕坦加利雖提到此法，但未做詳述。奧修猜測帕坦加利的弟子更多身體導向，因此控制呼吸較有效；而佛陀的弟子更多頭腦導向，故 而觀照有效。 2.52. then comes the dispersion of the cover that hides the light. 於是對（內在）光之遮蔽得以消散。 2.53. and then the mind becomes fit for concentration. 然後頭腦才適於專註。 2.54. the fifth constituent of yoga, pratyahar — returning to the source — is the restoration of the mind』s ability to control the senses by renouncing the distractions of outside objects. 瑜伽的第五步，pratyahar（制感）——返回源頭——是卸除外物干擾，從而恢復頭腦（意志）控制感官的能力。 註：外在干擾並非由意志、戒律、逃避去除，而是通過經歷並深深了解而放下。不再心緣外物，便可返觀自己。 2.55. then comes the complete mastery over all the senses. 然後就能完全主載感官。 Part III 3.1. dharana, concentration, is confining the mind to the object being meditated upon. 凝神（dharana）即頭腦專註於所冥想的事物上。 註：聚焦頭腦，排除對象以外的干擾。 3.2. dhyan, contemplation, is the uninterrupted flow of the mind to the object. 禪定（dhyan），是對冥想事物不間斷的覺知之流。 註：專註對象是次要的，覺知是主要的。 3.3. samadhi is when the mind becomes one with the object. 三摩地（samadhi）是當頭腦與事物合而為一。 註：二元性消失，沒有見者與所見，純粹的覺知，無我。 3.4. the three taken together — dharma, dhyan, and samadhi — constitute samyama. 以上三者——凝神，禪定和三摩地——共同組成了三夜摩（Samyama）。 3.5. by mastering it, the light of higher consciousness. 掌握了它（三夜摩），便得更高的覺知之光。 3.6. samyama is to be employed in stages. 三夜摩可逐步掌握。 3.7. these three — dharana, dhyan, and samadhi — are internal compared to the five that precede them. 此三者——凝神、禪定和三摩地——相較之前的五步（從持戒到制感）更為內在。 3.8. but the three are external compared to seedless samadhi. 但比起無種子的三摩地，則為外在。 3.9. nirodh-parinam is the transformation of the mind in which the mind becomes permeated by the condition of nirodh, which intervenes momentarily between an impression that is disappearing and the impression that is taking its place. Nirodh-parinam是一種頭腦的轉化形式，其中頭腦被nirodh——前念已去、後念未生的間隙——所穿透。 註：Nirodh：滅、止、寂靜。Parinamah：轉化，轉變。 3.10. this flow becomes peaceful with repeated impressions. 這（覺知）之流經由不斷練習（而生成的潛在印跡/習慣）而平穩。 3.11. samadhi parinam, the inner transformation, is the gradual settling of distractions and the simultaneous rising of one-pointedness. Samadhi-parinam，內在的轉化，是雜念逐漸沉澱，同時達到專註一點（一心不亂）。 3.12. Ekagrata parinam, one-pointed transformation, is the condition of the mind in which the object of the mind that is subsiding is replaced in the next moment by an exactly similar object. Ekagrata-parinam，專一轉化，是頭腦中升起的念頭與消失的念頭極其類似的狀態。 註：通常念頭是變化不定的，毫不相關的念頭此起彼伏，當頭腦達到專一，則前念為善，後念亦善，類似於念念歸正。 3.13. By what has been said in the last four sutras, the property, character, and condition transformations in the elements and sense organs are also explained. 由以上四句經文，（物質）元素和感官的性質、特徵和條件的轉化亦是如此。 3.14. whether they be latent, active, or unmanifest, all properties inhere in the substratum.不管它們是潛在、活動或未顯化的，所有性質都存在於根基當中 註：潛在、活動、未顯化亦對應於過去、現在、未來。 3.15. the variation in transformation is caused by the variety in the underlying process. (表層)轉化的發生，由底層過程的變化所導致。 3.16 by performing samyama on the three kinds of transformation — nirodh, samadhi and ekagrata — knowledge of past and future. 對這三種轉化——Nirodh, samadhi和ekagrata——進行三夜摩（冥想），便得知過去未來。 3.17. the sound and the purpose and idea behind it are together in the mind in a confused state. By performing samyama on the sound, separation happens and there arises comprehension of the meaning of sounds made by any living being. 聲音與其背後的意義在頭腦中混為一談。通過對聲音作三夜摩（冥想），便可分清，從而領悟一切生命發出聲音的意義。 註：一個人內在寧靜下來，達到心念專一，才能不經過頭腦而傾聽。比如聽懂動物的語言。3.18. by observing past impressions, knowledge of previous births is obtained. 觀照過去的習慣/印跡，便會了解前世。 3.19. Through samyama the image occupying another』s mind can be known. 經由三夜摩（冥想），可得知他人腦海中的畫面。 註：他心通，或看到他人思想的圖像。 3.20. But perception through samyama does not bring knowledge of the mental factors that support the image in another』s mind for that is not the object of samyama. 但是無法感知到思想畫面背後的動機，因為那並非冥想的對象。 註：比如可以得知對方正想著一個月亮，但無法得知其想月亮的動機。 3.21. By performing samyama on the form of the body to suspend receptive power, the contact between the eye of an observer and the light from the body is broken, and the body becomes invisible. 對身體外形作三夜摩（冥想）以中斷接收的力量，眼睛與觀察者之間的接觸、及由身體發出的光線會被打斷，身體得以隱形。 This principle also explains the disappearance of sound. 這一原則同樣適用於聲音的消失。 3.22. By performing samyama on the two types of karma, active and dormant, or upon omens and portents, the exact time of death can be predicted. 對當前和休眠的業，或對預兆與徵兆作三夜摩（冥想），能預知死亡的準確時間。 註：業有三種，Sanchita是全部的業。Prarabdha是現世業，這一生所遭遇，是前者的一部分。Kriyaman是今天的業，若未得了結，便落入Sanchita儲存。後兩者組成帕坦加利所說的「當前」的業。 3.23. By performing samyama on friendliness, or any other attribute, great strength in that quality is obtained. 對友善，或其它品質作三夜摩（冥想），會從那一品質中得到強大的力量。 註：其它品質指慈悲、快樂、平和等等。當到達三摩地而不能分享慈悲和愛的品質，則只是自了漢。 3.24. By performing samyama on the strength of an elephant, the strength of an elephant is obtained 對大象的力量作三夜摩（冥想），會獲得大象的力量。 . 3.25. by directing the light of the superphysical faculty, knowledge is gained of the subtle, the hidden, and the distant. 通過超能之光，可獲得精微、隱蔽和遙遠處的知識。 註：通過超絕感知（經文把這種神通比作光），可以知曉極細微的知識（比如原子，意識等），還可以遙感。 3.26. By performing samyama on the sun, knowledge of the solar system is gained. 對太陽作三夜摩（冥想），獲得太陽系的知識。 註：奧修說「太陽」是指身體內的sex center，海底輪。也有版本說「太陽」是指太陽叢輪。 3.27. By performing samyama on the moon, knowledge concerning the arrangement of the stars is gained. 對月亮作三夜摩（冥想），獲得星辰排列的知識。 註：奧修說月亮中心是臍下丹田的位置。 3.28. By performing samyama on the polar star, knowledge of the movement of the stars is gained. 對北極星作三夜摩（冥想），獲得星辰運行的知識。 註：奧修說身體的「北極星」就是覺知。 3.29. By performing samyama on the navel center, knowledge of the organization of the body is gained. 對肚臍中心（的脈輪）作三夜摩（冥想），獲得身體組織的知識。 3.30. By performing samyama on the throat, there comes a cessation of the feelings of hunger and thirst. 對喉嚨（的脈輪）作三夜摩（冥想），可以中止饑渴。 3.31. By performing samyama on the nerve called kurma-nadhi, the yogi is able to be completely motionless. 對胸腔中叫作kurma-nadhi的管道作三夜摩（冥想），身體會完全靜止。 註：觀照呼吸，當呼吸幾乎停止時，身體會隨之停止。 kurma-nadhi：兩鎖骨之間的窩窩裡面半寸的地方，瑜伽行者可以進入龜息的狀態，就是守這個地方。 3.32. By performing samyama on the light under the crown of the head comes the ability to contact all perfected beings. 對頂輪的光作三夜摩（冥想），可接觸完美的存在。 3.33. through pratibha, intuition, knowledge of everything. 通過超覺，可得知一切。 註：超覺高於直覺和理性，對事物瞬間的全知。 3.34. performing samyama on the heart brings awareness of the nature of mind. 對心臟作三夜摩（冥想），獲知意識的本性。 3.35. experience is the result of the inability to differentiate between purusha, pure consciousness, and sattva, pure intelligence, although they are absolutely distinct. Performing samyama on the self-interest brings knowledge of the purusha separated from the knowledge of others. 經驗是無法區分purusha（真知/真我）與sattva（純粹的理智）的結果，雖然它們是完全不同的。對真正的自己作三夜摩（冥想），獲得與他們所知不同的真知。 註：二元性的經驗屬於身體和頭腦。 3.36. from this follows intuitional hearing, touching, seeing, tasting, and smelling. 因之產生超覺的聽力、觸覺、視力、味覺和嗅覺。 3.37. these are powers when the mind is turned outward, but obstacles in the way of samadhi. 對轉向外在的頭腦，這些是強大的力量，但卻是三摩地的障礙。 3.38. loosening the cause of bondage and knowing the channels allows the mind to enter another』s body. 解開束縛之因，知曉方法，意識就可進入他人身體。 註：束縛之因即認同。 3.39. by mastering the current udana, the yogi is able to levitate and pass without contact over water, mire, thorsn, etc. 掌握了Udana，瑜伽行者（的肉體）能夠飄浮移動，而不接觸水面、沼澤和荊棘。 註：有五種氣息。Prana（神經力量）、Udana（五官的力量，自然上行）、Rpana（生殖系統的力量，排泄下行）、Samana（消化系統的力量，身體供熱）、Vayana（內循環系統的力量，整合）。 3.40. by mastering the current samana, the yogi is able to cause his gastric fire to blaze. 掌握了解Samana，瑜伽行者可點燃胃部的火焰。 3.41. By performing samyama on the relationship between the ether and the ear, superphysical hearing becomes available. 對以太與耳朵的關係作三夜摩（冥想），產生超覺聽力。 註：以太的梵文是akash，環繞一切的空間。阿卡西記錄akashic records即來源於此詞。所有已發生、在發生、未發生之事都存於akash。 3.42. By performing samyama on the relationship between the body and the ether and at the same time identifying himself with light things, like cotton down, the yogi is able to pass through space. 對以太與身體關係作三夜摩（冥想），並意念身輕如棉花，瑜伽行者便可穿過空間。 3.43. The power of contacting the state of consciousness which is outside the mental body and therefore inconceivable is called mahavideha. Through this power the covering of the light is destroyed. 達到身體外覺知的能力，叫作mahavideha，超越身體的人。通過這個能力，去除一切無明。 3.44. Performing samyama on their gross, constant, subtle, all-pervading, and functional state brings mastery over the panchabhutas — the five elements. 對物質的粗重、本質、精微、遍布（關係）以及功能狀態作三夜摩冥想，就能掌控元素（物質）。 3.45. From this follows the attainment of anima, etc., perfection of the body, and the removal of the elements』 power to obstruct the body. 隨之達成縮身等（神通），及身體的完美，並去除阻障身體的元素力。 3.46. Beauty, grace, strength, and adamantine hardness constitute the perfect body. 完美的身體是美麗、優雅、有力及金剛不壞。 3.47. Performing samyama on their power of cognition, real nature, egoism, all-pervasiveness, and functions brings mastery over the sense organs. 對其認知、本性、自我、遍布（互連性）以及功能性作三夜摩冥想，便可掌控這些感官。 3.48. From this follows instantaneous cognition without the use of the body, and complete mastery over pradhana, the material world. 隨之產生不通過身體的即刻認知，並完全掌握物質世界。 註：即刻認知，有版本譯為敏捷、閃電般的意識。 3.49. Only after the awareness of the distinction between sattva and purusha does supremacy and knowledge arise over all states of existence. 只有覺察Sattva（理性）和purusha（真知/真我）的區別，才會全知全能。 3.50. By being nonattached to even these powers, the seed of bondage is destroyed. Then follows kaivalya, liberation. 只有不執著於這些能力，束縛的種子才得毀去，然後有Kaivalya，自由（解脫）。 3.51. There should be an avoidance of any attachment or pride to invitations from the superphysical entities in charge of various planes because this would bring the possibility of the revival of evil. 對於不同層面超自然實體的邀請（誘惑），避免執著或驕傲，因為有可能使邪惡重現。 3.52. Performing samyama on the present moment, the moment gone, and the moment to come brings knowledge born of the awareness of the ultimate reality. 對現在、已去與將至的片刻作三夜摩（冥想），可得覺知終極實相。 註：亦有譯為「專註於剎那及其時間相續（性），可獲得明辨的洞見」。 3.53. From this comes the ability to distinguish between similar objects which cannot be identified by class, character, or place. 由此便有能力分辨兩個極似之物，即使他們在種類、特性、空間上完全一樣。 3.54 The highest knowledge born of the awareness of reality is transcendent, includes the cognition of all objects simultaneously, pertains to all objects and processes whatsoever — in the past, the present, and the future and transcends the world process. 由覺知實相中所得到的是超絕的全知，涵蓋對一切事物瞬間的同時認知，超越所有過去、現在和未來的事物與過程，超越世界。 3.55 liberation is obtained when there is equality of purity between the purusha and sattva.當Sattva（理性）與purusha（真我）達到同等純凈，便獲得自由（解脫）。 註：即達到對二者的明辨，不認同頭腦為真我覺知。 Part IV 4.1. the powers are revealed at birth, or acquired through drugs, repeating sacred words, austerities, or Samadhi. 超自然力可於初生、藥物、唱誦咒語、苦行及三摩地中顯現。 註：此五者依覺知度逐增而排列。 4.2. the transformation from one class, species, or kind, into another, is by the overflow of natural tendencies of potentialities. 一種等級、種類、性質到另一種的轉化是由於（內在）自然潛能傾向的滿溢、流動。 4.3. the incidental cause does not stir the natural tendencies into activity; it merely removes the obstacles – like a farmer irrigating a field: he removes the obstacles, and then the water flows freely by itself. 那些原因並不直接帶來轉變；只是移除障礙——像農夫除去石塊，水流自然灌溉農田。 4.4. artificially created minds proceed from egoism alone. 人工（虛假）的意識（頭腦）只來源於自我。 4.5. though the activities of the many artificial minds vary, the one original mind controls them all. 雖然人工意識千變萬化，卻由唯一的原初意識所控制。 註：原初意識，即真我。 4.6. only the original mind which is born of meditation is free from desires. 只有三摩地中升起的原初意識才是無欲的。 註：此意識不再受過去的習慣/印跡影響。 4.7. the yogi』s karmas are neither pure nor impure, but all others are threefold: pure, impure and mixed. 瑜伽行者的業非黑非白，其他人則屬於以下三者：黑、白、混合。 註：無欲無我之人的行為非善非惡。 4.8. desires arise from these three-fold karmas when circumstances are favorable for their fulfillment. 一但環境合適，慾望即從以上三種業中升起。 註：由業（因）性質不同，各自產生相應的果報。 4.9. because memories and impressions retain the same form, the relationship of cause and effect continues, even though separated by class, locality, and time. 哪怕有等級、空間、時間的阻隔，由於記憶和習慣（印跡、習氣）仍在，因果輪迴就會持續。 4.10. and there is no beginning to this process, as the desire to live is eternal. 這一過程沒有起點，只因生之慾望永恆。 4.11. being bound together as cause-effect, the effects disappear with the disappearance of causes. 作為原因-結果而結合在一起，只有當原因消失，結果才會消失。 註：奧修的意思是任何習慣、現象，壓制結果的產生，不如從原因上改變。亦有其它版本譯為「當原因、結果、基礎、（引發的）對象消失（因四者緊密結合），一種習慣（習氣）才會消失。」 4.12. past and future exist in the present, but they are not experienced in the present because they are on idfferent planes. 過去未來都存在於現在，但它們位於不同層面，故而當下無法經驗到它們。 4.13. whether manifest or unmanifest, the past, the present and the future are of the nature of gunas: stability, action and inertia. 無論顯化與否，過去、現在、未來都具有三性質（gunas）：穩定性、活動性和慣性。 註：亦有將three gunas譯為「三德/三態」。 4.14. the essence of any object consists in the uniqueness of the proportions of the three gunas. 萬物的本質都包含了唯一比例的三性質。 註：三性質亦可理解為陽性（正、質子）、中性（中子）、陰性（負、電子） 4.15. the same object is seen in different ways by different minds. 同一事物，不同頭腦看到的就不一樣。 4.16. an object is not dependent on one mind. 但事物並不依賴於某一個頭腦。 註：若事物依賴於觀察它的頭腦而存在，若沒有人在觀察，那這一事物就不存在了嗎？ 4.17. an object is known or unknown depending on whether the mind is colored by it or not. 事物是否可知，取決於頭腦是否被其染色。 註：染色，即有意識到事物。 4.18. the modifications of the mind are always known by its lord, due to the constancy of the purusa, pure consciousness. 頭腦的轉化永為其主宰所知，因真我（purusa）是恆常的，純粹的覺知。 4.19. the mind is not self-illuminating, because it is itself perceptible. 頭腦無法照亮（覺知）自己，因為它本身是可被覺知的。 4.20. It is impossible for the mind to know itself and any other object at the same time. 頭腦無法認知事物的同時也認知自己。 註：頭腦無法覺知自己——同時作為知者與所知，因此當你覺知到頭腦，你就不是頭腦（而是一個覺知/觀照）。 4.21. If it were assumed that a second mind illuminates the first, cognitiion of cognition would also have to be assumed, and a confusion of memories. 如果假設還有一個頭腦（意識）去覺知前一個頭腦，必然得假設存在一個對認知的認知，以此推遞無窮，從而引起記憶的混亂。 註：有人會懷疑，也許不存在一個覺知，只是頭腦在覺知自己。故帕坦加利指出：若有頭腦二覺知頭腦一，必有頭腦三覺知頭腦二，如此沒有盡頭，真我永遠找不到。所以，只有頭腦無法覺知自己，是 真我在覺知一切，問題才有解答。 4.22. Knowledge of its own nature through self-cognition is obtained when consciousness assumes that form in which it does not pass from place to place. 只有在假設覺知不再從一處移另一處時，關於自性的認知才會產生。 註：光源照亮周圍的同時，也照亮自己。當覺知不再認同外物，它就會反觀自己。 4.23. when the mind is colored by the knower and the known, it is allapprehending. 當頭腦被知者與所知染色，它便能得知一切（所能知曉的）。 註：頭腦同時反映知者（真我）與所知。 4.24. though variegated by innumerable desires, the mind acts for another, for its acts in association. 頭腦雖被無窮慾望沾染，但它為另一個而工作，併合作。 註：另一個，即真我，覺知。 4.25. when one has seen this distinction, there is a cessation of desire for dwelling in the atma, the self. 當一個人明辨這一區別，駐留於自己的慾望就會停止。 註：明辨，即不認同任何非我。 4.26. then the mind is inclined towards discrimination, and gravitates towards liberation. 當頭腦愈加明辨，你便被引向自由（解脫）。 註：明辨移除障礙，然後自由就像磁石一樣吸引著人們到達。所以無欲才得解脫。 4.27. in breakes of discrimination, other pratyayas, concepts, arise through the force of previous impressions. These should be removed in the same way as other afflictions. 在明辯的間隙，其它概念、過去習慣就會升起。這些可與其它煩惱一樣去除。 4.28. one who is able to maintain a constant state of de3sirelessness even towards the most exalted states of enlightenment, and is able to exercise the highest kind of discrimination, enters the state known as 』the cloud which showers virtue』. 當一個人哪怕在開悟的極度興奮之下，也能保持無欲，並修持至高明辨，便入一種叫作「美德之雲」的狀態。 註：無欲的最後一步是拋棄成道的慾望。「美德之雲」，雖然施予美德，卻仍是雲團，是障礙。 4.29. then follows freedom from afflictions and karmas. 然後才能解脫於煩惱和業。 4.30. that which can be known through the mind is very little compared with the infinite knowledge obtained in enlightenment, when the veils, distortions, and impurities are removed. 當移去遮蔽、扭曲和不純，頭腦所知與三摩地中獲得的無限智能相比是極其微小的。 註：此句亦有譯為「即達到全知，很少有不知道的。」 4.31. having fulfilled their object, the process of change in the three gunas comes to an end. 達到了目的，三性質的變化過程便即終結。 4.32. kramaha, the process, is the succession of changes that occur from the moment to moment which become apprehensible at the final end of the transformations of the three gunas. 這一過程，作為剎那相續的離散序列，只有在三性質轉化的最後終結才被了解。 註：即只有至高明辨才能覺察看似連續的過程中，是由一個個分離的片刻續接而成。類似量子理論。 4.33. kaivalya is the state of enlightenment that follows the remergence of the gunas, due to their becoming devoid of the object of the purusa. 解脫是一種狀態，伴隨著三性質因失去真我對象而消融（進入隱態）。 註：當失去對象，三性質的轉化即告終結。好比二元性消失，則陰陽轉化的過程亦不存在。4.34. in this state, the purusa is established in his real nature, which is pure consciousness. 在此狀態，真我駐於真實本性，即純粹的覺知。
推薦閱讀：