瑜伽经全文

元吾氏元吾氏 回答于: 2010-08-26 09:39:00

《瑜伽经》—-冥想禅定之经典

[古印度] Patanjali

《瑜伽经》作于公元前二世纪,是印度古瑜伽之集大成者,在印度瑜伽发展的历史上占据重要地位,成为古典瑜伽的标志。

《瑜伽经》由梵文写成,在翻译上非常困难。现存的英译本有数十种之多,但译法各有不同,有时分句也不一样。这篇译文只是根据四个英译本互相参照译成,只宜作粗略的参考,不能算作确定的版本(译者不详)。

第一章 静坐冥想

1.1 现在,我们要解释甚么是瑜伽。

1.2 瑜伽是学会控制意识的转变。

1.3 这样,知觉者便能还其本来面目。

1.4 否则,我们便会认同于那些转变。

1.5 那些转变有五种,痛苦的与不痛苦的:

1.6 知识、谬误、幻想、睡眠和记忆。

1.7 知觉、推论与亲证都是知识。

1.8 错误的知识是谬误,不由实相而来。

1.9 字面的知识但没有对象便是幻想。

1.10 觉醒的失去便产生睡眠。

1.11 那些经验过的事物还残存的便是记忆。

1.12 通过锻炼和不执着于物,便能控制以上种种。

1.13 坚持不懈便是锻炼。

1.14 经过一段长时间,便能打下牢固的基础。

1.15 不执着便是对所见所听之物,毫无欲望。

1.16 由于知道了自己的真我,对世上种种都无欲无求,这便是最高的。

1.17 最高的冥想是由真我与宇宙联合而产生真理、明辨、喜乐的知觉。

1.18 另一种冥想是由舍弃世俗和持久的锻炼达成,可以消解那些旧的习性。

1.19 那些无分别的存有,没有了身体,完全溶入最高的自然。

1.20 其它人则要经过信心、发奋、记忆、静虑、智能等阶段。

1.21 有些人意愿很强,很快便可进入冥想。

1.22 由温和到强烈的锻炼,效果最好。

1.23 此亦可由对神的顺服达到。

1.24 神的灵,不受任何性质或行动所影响。

1.25 他是所有知识的来源。

1.26 他是古人,以至于今人的导师。

1.27 他的象征便是那神圣的声音(AUM)。

1.28 此声应常念诵,便可达到成功。

1.29 由它可达至宇宙的意识,并使一切毫无障碍。

1.30 疾病、怠惰、犹豫、疲弱、物欲、谬见、精神不集中、注意力不稳定,这些都是令意识分散的障碍。

1.31 此外还有忧虑、紧张、呼吸不匀等。

1.32 练习瑜伽可克服这一切。

1.33 心境的平静来自友谊、仁爱、喜乐和平等心。要平等对待快乐的与受苦的,值得的和不值得的,便能使意识纯洁。

1.34 控制呼吸也能克服这一切。

1.35 精微的知觉产生最高的意识转变,使心灵平静。

1.36 这是由于那超越的、内在的光。

1.37 亦由于意识控制了欲望。

1.38 亦由于对梦境和睡眠的知识。

1.39 亦由于静坐冥想的锻炼。

1.40 那联合由小至原子大至无限都能主宰。

1.41 真正的知见是知觉者、知觉的能力与被知觉者三者完全通透。

1.42 知觉者能像通过无疵的宝石来直观对象。

1.43 真确的知识是能直观对象。

1.44 同时思维有所转化,净化了记忆,使对象能在无思维的状态下呈现。

1.45 精微的对象在无分别的情况下呈现。

1.46 以上的叫有种子的冥想。

1.47 但如果达到无分别心的冥想,真我便呈现。

1.48 智能便与真理合一。

1.49 此与言辞的推理截然不同。

1.50 这种由静坐冥想而生的状态会超越以前的思想习性。

1.51 这种控制一旦达成,便达到无种子的冥想。

第二章 实践锻炼

2.1 瑜伽是对身体加以自律,学习经典,和对神的顺服。

2.2 目的是促进冥想,除去障碍的根源。

2.3 无知、我执、迷恋、厌弃、贪求,是生命的五种障碍。

2.4 无知是其余几项的温床,无论是沉睡的、轻微的、可构成障碍的还是激烈的。

2.5 无知将那些不是永恒的、不纯洁的、痛苦的、不属真我的,认同为永恒的、纯洁的、愉快的、属于真我的。

2.6 我执是知觉者将自己认同于知觉的能力。

2.7 迷恋是对欲望的追逐。

2.8 厌弃是住在痛苦之中。

2.9 贪求在那些有学识的人之中仍然存在,是会自己助长的。

2.10 这些障碍还在精微阶段时,可以做相反的事情来消除。

2.11 如果成形以后,可以静坐冥想来消除。

2.12 那些障碍由过去的业行而来,在可见及不可见的界域发生作用。

2.13 一旦生根,便影响生命的状况、生命的长短和种种经验。

2.14 由于行善与行恶的不同,分别产生乐果与苦果。

2.15 对于有智能的人来说,甚么都是苦的。因为一切都在改变,事物变成它们相反的状态。

2.16 还未来到的痛苦是可以避免的。

2.17 痛苦的因由是知觉者认同于被知觉者。

2.18 此世界有各样事物和知觉,是要让我们解脱于这个宇宙。

2.19 自然有四种特性:特定的、非特定的、有分别的、无分别的。

2.20 知觉者只是知觉本身,虽然纯洁,还是通过思维来看事物,而自我使他认同于这个思维。

2.21 这种知见的性质是为了知觉者的好处。

2.22 虽然对觉醒的人来说,这些都会毁去,但对其他人来说,仍然存在。

2.23 知觉者与被知觉者遇合,便产生这个世界。

2.24 无明是它的原因。

2.25 如果没有无明,没有知觉者与被知觉者遇合,知觉者便得到自由。

2.26 消灭无明有赖不断的明辨。

2.27 智能有七个阶段,随着知识增长,一个接着一个展现。

2.28 通过瑜伽的锻炼,那些杂染便会被知识之光去除,生出明辨的智能。

2.29 持戒、精进、调身、调息、摄心、凝神、入定、三摩地,是瑜伽的八支。

2.30 非暴力、不说谎、不偷盗、不纵欲、不贪图。

2.31 无论何时、何地、在甚么情况,属于甚么阶级,这都是不可打破的誓言。

2.32 内外洁净、满足、对身体及感官的控制,学习经典、对神顺服,都是精进。

2.33 如果有反对瑜伽的思想,要用相反的去对抗。

2.34 毁灭的本能是有害的思想。无论是自己去做,去引生,或去认同。如果由贪婪、怒气、迷惑成为动机,无论是温和、中度还是猛烈,都会带来无穷的苦难和无明,因此要发展出相反的。

2.35 只要确定非暴力,敌意便会消除。

2.36 不说谎,便能得享工作的果报。

2.37 不偷盗,便能得享财富。

2.38 不纵欲,便能得享灵性上的强健。

2.39 不贪图,便能得到生命的知识。

2.40 洁净为身体带来保护,不会因与他人接触而被感染。

2.41 精神上的洁净,产生觉醒和对感官的控制。

2.42 满足产生最大的快乐。

2.43 身体以及感官的完美,因持戒而消灭那些不洁而来。

2.44 由不断的学习达至与上天合一。

2.45 三摩地是由注意力与神合一而产生。

2.46 姿势必须稳固舒适。

2.47 控制不安,对无限作冥想,便能做到。

2.48 这样,便不会受二元性骚扰。

2.49 掌握了姿势以后,便要控制呼吸。

2.50 控制吸气和呼气便是调息。在外、在内,以至于静止不动,都因应时间、地点和数目而调节,呼吸又细又长。

2.51 第四样是呼吸既不在外,也不在内。

2.52 于是对光之遮蔽便除去。

2.53 这样精神便适合作冥想。

2.54 如果精神脱离了知觉,而知觉亦不与感官混合起来,注意力便与自己合一。

2.55 于是达至对感官的最高控制。

第三章 禅定力量

3.1 凝神是将意识放在一物之上。

3.2 入定是周流不断的知觉。

3.3 三摩地是只有冥想的对象存在,对自身的知觉消失。

3.4 此三者形成静坐冥想。

3.5 由掌握静坐冥想,便得到智能的光。

3.6 这种掌握是通过不同的阶段。

3.7 此三者比以前讨论的更为内在。

3.8 但就算是此三者也是外在于无种子的境界。

3.9 那种控制的状态是心灵联系上控制的活动,使那些习性消减下来。

3.10 这流通因不断练习而稳定下来 。

3.11 当心灵放在一物之上,对其他的兴趣便减退,便能达到入定。

3.12 在此境界,过去和将起的心象成为一样。

3.13 由此感官上的变化,便超越了事物的原理、性质各方面。

3.14 事物的性质是过去、现在、将来三个原理。

3.15 进化是由这三个原理不断的转化造成。

3.16 对这三种转化作冥想,便可得到过去和未来的知识。

3.17 平凡字句与意义的知识是混乱的。通过静坐冥想,便能得知一切生物声音的知识。

3.18 对过去的习性作冥想,便能得知过去生命的知识。

3.19 对他人的身体作冥想,便可知道他人的思想。

3.20 不是知道思想的内容,而是它的内在状态。

3.21 对身体的形状作冥想,对形相的知觉便被阻闭,对眼睛的显现便被分离,那个瑜伽士的身体便不被看见。

3.22 行为的后果有快有慢,从内在的控制得知死亡的时间。

3.23 对不同的气力,例如大象的气力作冥想,便产生大象的气力。

3.24 对内在的光作冥想,便得到精微幽隐和远处的知识。

3.25 对太阳作冥想,便得到世界的知识。

3.26 对月亮作冥想,便得到星球的知识。

3.27 对星空作冥想,便得到星空运动的知识。

3.28 对脐轮作冥想,便得到身体运作的知识。

3.29 对喉咙作冥想,便能中止饥渴。

3.30 对胸膛中的管道作冥想,便能使身体稳定。

3.31 对头上的光作冥想,便能拥有超觉的视力。

3.32 由于直觉的力量,产生所有知识。

3.33 对心脏作冥想,便能得到有关意识的知识。

3.34 喜乐是从灵魂与智能的无分别而来。通过对真我的冥想,便会得到真我的知识。

3.35 由此便达到超觉的听力、视力、味觉和嗅觉。

3.36 这些力量都是三摩地的障碍。

3.37 当知道了注意力受束缚的原因,瑜伽士的意识可以进入另一个人的身体之中。

3.38 控制了这个灵力,瑜伽士便能在水上行走,不受荆棘的伤害。他能克服死亡。

3.39 通过对生命能量的控制,身体发出光明。

3.40 对以太及听觉作冥想,便能听见上天的声音。

3.41 对以太及身体的关系作冥想,瑜伽士的身体便能变得很轻,能够在空中飞行。

3.42 对心灵作冥想,便能离开身体,那时无明便会去除。

3.43 对物质的精微和物理形状、状态及功能等作冥想,便能控制物质。

3.44 由此可使身体变得极小、极大,以及不可被损。

3.45 这个身体变得美丽、有力及强壮。

3.46 通过对器官生命力和它们性质和功能的冥想,便能控制这些感官。

3.47 这样身体便能像思想般飞快移动,控制超觉的感官,控制自然的元素。

3.48 通过对真我以及生命能量之间关系的冥想,便能做到无所不能,无所不知。

3.49 以无欲无求来毁灭束缚的种子,便能免除一切束缚,达到自在。

3.50 瑜伽士不要因这些灵力而骄傲起来,因为这样便会使他产生障碍及下堕。

3.51 对时间的运动,之前及之后作冥想,可以得到明辨的知识。

3.52 这种冥想可以分辨两样极相似的事情,就算它们的特性和地位都一样。

3.53 那直觉的知识能知道所有事物和它的性质。

3.54 当真我变得与生命能量同样纯洁,便达到完美与自在。

第四章 解脱自在

4.1 超自然力量可由前生而得、通过药物而获得、通过念诵咒文,以及通过静坐冥想而获得。

4.2 生命由低级到高级转化,是由于自然的创造力。

4.3 行为无论好坏都不直接引起蜕变,只是除去对自然力的障碍,就好象农夫在田里除去石头,才能犁沟灌溉一样。

4.4 意识可由真我的力量产生。

4.5 那个原初的意识,仍控制着那些被创造的意识。

4.6 只有那些达到三摩地的意识才能免于欲望,成为最高的。

4.7 瑜伽士的行为,不是黑的,也不是白的。但对其他人来说是以下三者:黑的、白的和二者之混合。

4.8 由此三者,表现出与之相应的果报。

4.9 即使有时间、空间、物种的阻隔,由于记忆和习性,那些果报都能持续。

4.10 对喜乐的追求是永恒的,而欲望和习性则没有开始。

4.11 它是由因、果、支持与对象造成,没有这些,它便不存在。

4.12 过去与将来,各依它们的形式和原理而存在。

4.13 它们或潜藏,或显明,各按其特性。

4.14 所有事物都是合一的,因为这是整体的进化。

4.15 对象相同,但如果意识不一样,看出来便不一样。

4.16 事物之可知或不可知,取决于是否能被心灵认知。

4.17 事物之可知或不可知,取决于心灵被调整至的状态。

4.18 意识的调整永为知觉者所知,因永恒的灵是不变的。

4.19 那些心灵不能照亮自己,因为他们是作为对象而被认知。

4.20 知觉者与对象不能同时被知觉。

4.21 意识由另一意识所知,便造成无穷后退,引致思想上的混乱。

4.22 当心灵变成更高形式的灵体,便能知觉更高的意识。

4.23 在一切知觉中,知觉均被被知觉者着色。

4.24 心灵受欲望调节,是为了最高者工作,这是因为它的混合性质。

4.25 对于那些有分辨力的知觉者来说,他们的真我与思维分离。

4.26 得到分辨的意识,便能达到自由。

4.27 有些时候思维从过去的习惯而来。

4.28 上文说过,去除这些习性便是去除障碍。

4.29 那些达到完全的分辨,完全舍弃了各种欲望的状态,叫做三摩地。

4.30 到此所有痛苦消除,能排除各种因果的障碍,获得自在。

4.31 知识免除所有遮蔽,变成无限,感官的作用也变得很小。

4.32 完成了它们的目标,三态之进化便停止。

4.33 不断进化的到了最后,成为一种明显的转化。

4.34 当三态完成了它们的目的,便达到自在的境界,得知自身的所有知识。这便是绝对的自由。
*以上全文完*

2.54 如果精神脱离了知觉,而知觉亦不与感官混合起来,注意力便与自己合一。(瑜伽经)

—-请问老师这句话应该如何理解?是所谓的内观吗?

回复:9楼

即可内观,亦可外观,还可观想,如11楼所理解。

请问居士。

我们本土古代的观照,内观和这个很像.但是他们讲求的是冥想自己的内部.内脏,丹田等.但是瑜伽经说可以冥想一些外部的东西,包括月亮太阳甚至一些自己想像出来的.

为什么我观照外部的东西总是会头晕?

回复:11楼

意念过重、强行将意识中心移出体外等,容易引起头晕。

您好,请教如下:

1,在您所说的七个界里,有没有看到过去未来资料的?如有,看过去的是哪些界?看未来的又是哪些界?

2,七个灵体对应七个脉轮,那可不可以直接修炼第七个灵体对应的顶轮而直接出第七个灵体到第七界?这可是捷径中的捷径啊.

3,在打坐中持什么念头或者说持什么意念,能量会最快速地曾长?

4,您有没有听说过南怀瑾其人,据说也是和您一样的得道高人?

5,修道的捷径是不是出体?而出体的关键是:忘身+能量(充足)?而忘身的方法是放松,能量的获取可通过简单气功或打坐冥想?

6,既然增强能量是为了灵体,那出体之后灵体要怎样才能增加能量呢(您在答疑时说过,可以通过灵体做深呼吸来增强)?和肉身增强能量的训练相比,灵体在出体后增强能量的训练是不是更好更快(对灵体本身的能量)?哪个对灵体能量的增强会更迅速?

回复:25楼

1、有。记忆是分界的,未来和过去的记忆都在各自的界。换个角度解释:各界各有相对独立的记忆界。

2、可以,有这样的人。

3、我=宇宙,宇宙=我,宇宙能量无限=我能量无限。

4、听说过。

5、捷径之一。关键是忘我。忘我的方法就是忘我。能量的本质是意愿,可通过冥想练功,也可通过培养意愿。

6、是的。出神后的冥想。

《瑜伽经》—-古典瑜珈之经典

(注:《瑜伽经》曾在博客的教材类文章中发布,后删除,改为元吾氏自译版。此版本同上面发布内容)

仁君居士 2010-9-6 13:10

中文版不太好懂的地方,可以参照英文版(另有发帖)。

这还是得靠悟的,学是学不来的

回复:11楼

老子曰:“吾非圣人,学而得之。”

这个瑜伽经很喜欢,已经打印出来了。觉得经常的看看,能时时的提醒自己不要执迷不悟。

昨天试着去读它,读了2章内容觉得很感动,比光看看来的有感触。但经常会卡住读不下去,虽然心里很想读下去,但感觉身体不听使唤似地,大概是不习惯读经吧,以后说不定会好的。这么好的经典还有想抄一遍的打算。

另外想问一下,很多学佛的说读佛经抄佛经能够消业、积累功德等诸多好处,是什么原理?读瑜伽经和佛经本质上一样吗?

回复:15楼

1、拿一本英文书,抄读一万遍,有可能成为英语高手。

2、拿一本武功书,抄读一万遍,有可能成为武功高手吗?

3、本质一样。

庞大的宇宙生命知识体系沦落到世俗界便为宗教

佛学 道学 瑜伽术 皆需要实践,切知行在当下.
《瑜伽经》—-英文版(供与中文对照)

Yoga Sutra of Patanjali

(Translation by BonGiovanni)

Patanjali was a great sage that lived thousands of years ago. The yoga Sutras he wrote seem to have transcended time remaining one of the most influential spiritual writings in Yoga. The Yoga Sutras consist of 195 verses divided into 4 chapters of divine spiritual wisdom. They contain the knowledge and instructions that have inspired Yoga practitioners for centuries.

1. on Contemplations

2. on Spiritual Disciplines

3. on Divine Powers

4. on Realizations

Part 1 – on Contemplations

1.1 Now, instruction in Union.

1.2. Union is restraining the thought-streams natural to the mind.

1.3. Then the seer dwells in his own nature.

1.4. Otherwise he is of the same form as the thought-streams.

1.5. The thought-streams are five-fold, painful and not painful.

1.6. Right knowledge, wrong knowledge, fancy, sleep and memory.

1.7. Right knowledge is inference, tradition and genuine cognition.

1.8. Wrong knowledge is false, illusory, erroneous beliefs or notions.

1.9. Fancy is following after word-knowledge empty of substance.

1.10. Deep sleep is the modification of the mind which has for its substratum nothingness.

1.11. Memory is not allowing mental impressions to escape.

1.12. These thought-streams are controlled by practice and non-attachment.

1.13. Practice is the effort to secure steadiness.

1.14. This practice becomes well-grounded when continued with reverent devotion and without interruption over a long period of time.

1.15. Desirelessness towards the seen and the unseen gives the consciousness of mastery.

1.16. This is signified by an indifference to the three attributes, due to knowledge of the Indweller.

1.17. Cognitive meditation is accompanied by reasoning, discrimination, bliss and the sense of ‘I am.’

1.18. There is another meditation which is attained by the practice of alert mental suspension until only subtle impressions remain.

1.19. For those beings who are formless and for those beings who are merged in unitive consciousness, the world is the cause.

1.20. For others, clarity is preceded by faith, energy, memory and equalminded contemplation.

1.21. Equalminded contemplation is nearest to those whose desire is most ardent.

1.22. There is further distinction on account of the mild, moderate or intense means employed.

1.23. Or by surrender to God.

1.24. God is a particular yet universal indweller, untouched by afflictions, actions, impressions and their results.

1.25. In God, the seed of omniscience is unsurpassed.

1.26. Not being conditioned by time, God is the teacher of even the ancients.

1.27. God’s voice is Om.

1.28. The repetition of Om should be made with an understanding of its meaning.

1.29. From that is gained introspection and also the disappearance of obstacles.

1.30. Disease, inertia, doubt, lack of enthusiasm, laziness, sensuality, mind-wandering, missing the point, instability- these distractions of the mind are the obstacles.

1.31. Pain, despair, nervousness, and disordered inspiration and expiration are co-existent with these obstacles.

1.32. For the prevention of the obstacles, one truth should be practiced constantly.

1.33. By cultivating friendliness towards happiness and compassion towards misery, gladness towards virtue and indifference towards vice, the mind becomes pure.

1.34. Optionally, mental equanimity may be gained by the even expulsion and retention of energy.

1.35. Or activity of the higher senses causes mental steadiness.

1.36. Or the state of sorrowless Light.

1.37. Or the mind taking as an object of concentration those who are freed of compulsion.

1.38. Or depending on the knowledge of dreams and sleep.

1.39. Or by meditation as desired.

1.40. The mastery of one in Union extends from the finest atomic particle to the greatest infinity.

1.41. When the agitations of the mind are under control, the mind becomes like a transparent crystal and has the power of becoming whatever form is presented. knower, act of knowing, or what is known.

1.42. The argumentative condition is the confused mixing of the word, its right meaning, and knowledge.

1.43. When the memory is purified and the mind shines forth as the object alone, it is called non-argumentative.

1.44. In this way the meditative and the ultra-meditative having the subtle for their objects are also described.

1.45. The province of the subtle terminates with pure matter that has no pattern or distinguishing mark.

1.46. These constitute seeded contemplations.

1.47. On attaining the purity of the ultra-meditative state there is the pure flow of spiritual consciousness.

1.48. Therein is the faculty of supreme wisdom.

1.49. The wisdom obtained in the higher states of consciousness is different from that obtained by inference and testimony as it refers to particulars.

1.50. The habitual pattern of thought stands in the way of other impressions.

1.51. With the suppression of even that through the suspension of all modifications of the mind, contemplation without seed is attained.

Part 2 – on Spiritual Disciplines

2.1 Austerity, the study of sacred texts, and the dedication of action to God constitute the discipline of Mystic Union.

2.2 This discipline is practised for the purpose of acquiring fixity of mind on the Lord, free from all impurities and agitations, or on One’s Own Reality, and for attenuating the afflictions.

2.3 The five afflictions are ignorance, egoism, attachment, aversion, and the desire to cling to life.

2.4 Ignorance is the breeding place for all the others whether they are dormant or attenuated, partially overcome or fully operative.

2.5 Ignorance is taking the non-eternal for the eternal, the impure for the pure, evil for good and non-self as self.

2.6 Egoism is the identification of the power that knows with the instruments of knowing.

2.7 Attachment is that magnetic pattern which clusters in pleasure and pulls one towards such experience.

2.8 Aversion is the magnetic pattern which clusters in misery and pushes one from such experience.

2.9 Flowing by its own energy, established even in the wise and in the foolish, is the unending desire for life.

2.10 These patterns when subtle may be removed by developing their contraries.

2.11 Their active afflictions are to be destroyed by meditation.

2.12 The impressions of works have their roots in afflictions and arise as experience in the present and the future births.

2.13 When the root exists, its fruition is birth, life and experience.

2.14 They have pleasure or pain as their fruit, according as their cause be virtue or vice.

2.15 All is misery to the wise because of the pains of change, anxiety, and purificatory acts.

2.16 The grief which has not yet come may be avoided.

2.17 The cause of the avoidable is the superimposition of the external world onto the unseen world.

2.18 The experienced world consists of the elements and the senses in play. It is of the nature of cognition, activity and rest, and is for the purpose of experience and realization.

2.19 The stages of the attributes effecting the experienced world are the specialized and the unspecialized, the differentiated and the undifferentiated.

2.20 The indweller is pure consciousness only, which though pure, sees through the mind and is identified by ego as being only the mind.

2.21 The very existence of the seen is for the sake of the seer.

2.22 Although Creation is discerned as not real for the one who has achieved the goal, it is yet real in that Creation remains the common experience to others.

2.23 The association of the seer with Creation is for the distinct recognition of the objective world, as well as for the recognition of the distinct nature of the seer.

2.24 The cause of the association is ignorance.

2.25 Liberation of the seer is the result of the dissassociation of the seer and the seen, with the disappearance of ignorance.

2.26 The continuous practice of discrimination is the means of attaining liberation.

2.27 Steady wisdom manifests in seven stages.

2.28 On the destruction of impurity by the sustained practice of the limbs of Union, the light of knowledge reveals the faculty of discrimination.

2.29 The eight limbs of Union are self-restraint in actions, fixed observance, posture, regulation of energy, mind-control in sense engagements, concentration, meditation, and realization.

2.30 Self-restraint in actions includes abstention from violence, from falsehoods, from stealing, from sexual engagements, and from acceptance of gifts.

2.31 These five willing abstentions are not limited by rank, place, time or circumstance and constitute the Great Vow.

2.32 The fixed observances are cleanliness, contentment, austerity, study and persevering devotion to God.

2.33 When improper thoughts disturb the mind, there should be constant pondering over the opposites.

2.34 Improper thoughts and emotions such as those of violence- whether done, caused to be done, or even approved of- indeed, any thought originating in desire, anger or delusion, whether mild medium or intense- do all result in endless pain and misery. Overcome such distractions by pondering on the opposites.

2.35 When one is confirmed in non-violence, hostility ceases in his presence.

2.36 When one is firmly established in speaking truth, the fruits of action become subservient to him.

2.37 All jewels approach him who is confirmed in honesty.

2.38 When one is confirmed in celibacy, spiritual vigor is gained.

2.39 When one is confirmed in non-possessiveness, the knowledge of the why and how of existence is attained.

2.40 From purity follows a withdrawal from enchantment over one’s own body as well as a cessation of desire for physical contact with others.

2.41 As a result of contentment there is purity of mind, one-pointedness, control of the senses, and fitness for the vision of the self.

2.42 Supreme happiness is gained via contentment.

2.43 Through sanctification and the removal of impurities, there arise special powers in the body and senses.

2.44 By study comes communion with the Lord in the Form most admired.

2.45 Realization is experienced by making the Lord the motive of all actions.

2.46 The posture should be steady and comfortable.

2.47 In effortless relaxation, dwell mentally on the Endless with utter attention.

2.48 From that there is no disturbance from the dualities.

2.49 When that exists, control of incoming and outgoing energies is next.

2.50 It may be external, internal, or midway, regulated by time, place, or number, and of brief or long duration.

2.51 Energy-control which goes beyond the sphere of external and internal is the fourth level- the vital.

2.52 In this way, that which covers the light is destroyed.

2.53 Thus the mind becomes fit for concentration.

2.54 When the mind maintains awareness, yet does not mingle with the senses, nor the senses with sense impressions, then self-awareness blossoms.

2.55 In this way comes mastery over the senses.

Part 3 – on Divine Powers

3.1 One-pointedness is steadfastness of the mind.

3.2 Unbroken continuation of that mental ability is meditation.

3.3 That same meditation when there is only consciousness of the object of meditation and not of the mind is realization.

3.4 The three appearing together are self-control.

3.5 By mastery comes wisdom.

3.6 The application of mastery is by stages.

3.7 The three are more efficacious than the restraints.

3.8 Even that is external to the seedless realization.

3.9 The significant aspect is the union of the mind with the moment of absorption, when the outgoing thought disappears and the absorptive experience appears.

3.10 From sublimation of this union comes the peaceful flow of unbroken unitive cognition.

3.11 The contemplative transformation of this is equalmindedness, witnessing the rise and destruction of distraction as well as one-pointedness itself.

3.12 The mind becomes one-pointed when the subsiding and rising thought-waves are exactly similar.

3.13 In this state, it passes beyond the changes of inherent characteristics, properties and the conditional modifications of object or sensory recognition.

3.14 The object is that which preserves the latent characteristic, the rising characteristic or the yet-to-be-named characteristic that establishes one entity as specific.

3.15 The succession of these changes in that entity is the cause of its modification.

3.16 By self-control over these three-fold changes (of property, character and condition), knowledge of the past and the future arises.

3.17 The sound of a word, the idea behind the word, and the object the idea signfies are often taken as being one thing and may be mistaken for one another. By self-control over their distinctions, understanding of all languages of all creatures arises.

3.18 By self-control on the perception of mental impressions, knowledge of previous lives arises.

3.19 By self-control on any mark of a body, the wisdom of the mind activating that body arises.

3.20 By self-control on the form of a body, by suspending perceptibility and separating effulgence therefrom, there arises invisibility and inaudibilty.

3.21 Action is of two kinds, dormant and fruitful. By self-control on such action, one portends the time of death.

3.22 By performing self-control on friendliness, the strength to grant joy arises.

3.23 By self-control over any kind of strength, such as that of the elephant, that very strength arises.

3.24 By self-control on the primal activator comes knowledge of the hidden, the subtle, and the distant.

3.25 By self-control on the Sun comes knowledge of spatial specificities.

3.26 By self-control on the Moon comes knowledge of the heavens.

3.27 By self-control on the Polestar arises knowledge of orbits.

3.28 By self-control on the navel arises knowledge of the constitution of the body.

3.29 By self-control on the pit of the throat one subdues hunger and thirst.

3.30 By self-control on the tube within the chest one acquires absolute steadiness.

3.31 By self-control on the light in the head one envisions perfected beings.

3.32 There is knowledge of everything from intuition.

3.33 Self-control on the heart brings knowledge of the mental entity.

3.34 Experience arises due to the inability of discerning the attributes of vitality from the indweller, even though they are indeed distinct from one another. Self-control brings true knowledge of the indweller by itself.

3.35 This spontaneous enlightenment results in intuitional perception of hearing, touching, seeing and smelling.

3.36 To the outward turned mind, the sensory organs are perfections, but are obstacles to realization.

3.37 When the bonds of the mind caused by action have been loosened, one may enter the body of another by knowledge of how the nerve-currents function.

3.38 By self-control of the nerve-currents utilising the lifebreath, one may levitate, walk on water, swamps, thorns, or the like.

3.39 By self-control over the maintenance of breath, one may radiate light.

3.40 By self-control on the relation of the ear to the ether one gains distant hearing.

3.41 By self-control over the relation of the body to the ether, and maintaining at the same time the thought of the lightness of cotton, one is able to pass through space.

3.42 By self-control on the mind when it is separated from the body- the state known as the Great Transcorporeal- all coverings are removed from the Light.

3.43 Mastery over the elements arises when their gross and subtle forms,as well as their essential characteristics, and the inherent attributes and experiences they produce, is examined in self-control.

3.44 Thereby one may become as tiny as an atom as well as having many other abilities, such as perfection of the body, and non-resistence to duty.

3.45 Perfection of the body consists in beauty, grace, strength and adamantine hardness.

3.46 By self-control on the changes that the sense-organs endure when contacting objects, and on the power of the sense of identity, and of the influence of the attributes, and the experience all these produce- one masters the senses.

3.47 From that come swiftness of mind, independence of perception, and mastery over primoridal matter.

3.48 To one who recognizes the distinctive relation between vitality and indweller comes omnipotence and omniscience.

3.49 Even for the destruction of the seed of bondage by desirelessness there comes absolute independence.

3.50 When invited by invisible beings one should be neither flattered nor satisfied, for there is yet a possibility of ignorance rising up.

3.51 By self-control over single moments and their succession there is wisdom born of discrimination.

3.52 From that there is recognition of two similars when that difference cannot be distinguished by class, characteristic or position.

3.53 Intuition, which is the entire discriminative knowledge, relates to all objects at all times, and is without succession.

3.54 Liberation is attained when there is equal purity between vitality and the indweller.

Part 4 – on Realizations

4.1 Psychic powers arise by birth, drugs, incantations, purificatory acts or concentrated insight.

4.2 Transformation into another state is by the directed flow of creative nature.

4.3 Creative nature is not moved into action by any incidental cause, but by the removal of obstacles, as in the case of a farmer clearing his field of stones for irrigation.

4.4 Created minds arise from egoism alone.

4.5 There being difference of interest, one mind is the director of many minds.

4.6 Of these, the mind born of concentrated insight is free from the impressions.

4.7 The impressions of unitive cognition are neither good nor bad. In the case of the others, there are three kinds of impressions.

4.8 From them proceed the development of the tendencies which bring about the fruition of actions.

4.9 Because of the magnetic qualities of habitual mental patterns and memory, a relationship of cause and effect clings even though there may be a change of embodiment by class, space and time.

4.10 The desire to live is eternal, and the thought-clusters prompting a sense of identity are beginningless.

4.11 Being held together by cause and effect, substratum and object- the tendencies themselves disappear on the dissolution of these bases.

4.12 The past and the future exist in the object itself as form and expression, there being difference in the conditions of the properties.

4.13 Whether manifested or unmanifested they are of the nature of the attributes.

4.14 Things assume reality because of the unity maintained within that modification.

4.15 Even though the external object is the same, there is a difference of cognition in regard to the object because of the difference in mentality.

4.16 And if an object known only to a single mind were not cognized by that mind, would it then exist?

4.17 An object is known or not known by the mind, depending on whether or not the mind is colored by the object.

4.18 The mutations of awareness are always known on account of the changelessness of its Lord, the indweller.

4.19 Nor is the mind self-luminous, as it can be known.

4.20 It is not possible for the mind to be both the perceived and the perceiver simultaneously.

4.21 In the case of cognition of one mind by another, we would have to assume cognition of cognition, and there would be confusion of memories.

4.22 Consciousness appears to the mind itself as intellect when in that form in which it does not pass from place to place.

4.23 The mind is said to perceive when it reflects both the indweller (the knower) and the objects of perception (the known).

4.24 Though variegated by innumerable tendencies, the mind acts not for itself but for another, for the mind is of c0mp0und substance.

4.25 For one who sees the distinction, there is no further confusing of the mind with the self.

4.26 Then the awareness begins to discriminate, and gravitates towards liberation.

4.27 Distractions arise from habitual thought patterns when practice is intermittent.

4.28 The removal of the habitual thought patterns is similar to that of the afflictions already described.

4.29 To one who remains undistracted in even the highest intellection there comes the equalminded realization known as The Cloud of Virtue. This is a result of discriminative discernment.

4.30 From this there follows freedom from cause and effect and afflictions.

4.31 The infinity of knowledge available to such a mind freed of all obscuration and property makes the universe of sensory perception seem small.

4.32 Then the sequence of change in the three attributes comes to an end, for they have fulfilled their function.

4.33 The sequence of mutation occurs in every second, yet is comprehensible only at the end of a series.

4.34 When the attributes cease mutative association with awarenessness, they resolve into dormancy in Nature, and the indweller shines forth as pure consciousness. This is absolute freedom.

—End—

注意:百度自动换行会将英文单词切断,阅读时请注意。

《瑜伽经》的英文翻译版极多,这个只是对初学者最好懂的一个版本。

请问仁君居士前辈,下面这一段中,能在空中穿行的身体,是指的以太体,还是肉身?

【3.41 对以太及身体的关系作冥想,瑜伽士的身体便能变得很轻,能够在空中飞行。

3.41 By self-control over the relation of the body to the ether, and maintaining at the same time the thought of the lightness of cotton, one is able to pass through space.】

回复:23楼

指肉身。

楼十七 26楼 回复:22楼

暂时先改了下边这些,括号里是从新翻译的。还有很多问题,都快吐血了!英文水平有限,另找了位修行的英文达人再重新过一遍,我自己是搞不动了,继续下去非精尽人亡不可。 假如我俩商讨之后仍有无法确定的部分,到时还要烦请仁君前辈的指点才好。

争取年内完成。

2.36 不说谎,便能得享工作的果报。(坚定不移的说出真相,努力的成果将变得更有作为)

2.36 When one is firmly established in speaking truth, the fruits of action become subservient to him.

2.37 不偷盗,便能得享财富。(所有珍贵的实物都会靠向本性正直的人)

2.37 All jewels approach him who is confirmed in honesty.

2.50 控制吸气和呼气便是调息。在外、在内,以至于静止不动,都因应时间、地点和数目而调节,呼吸又细又长。(呼吸可以在外,在内或者之间,可以通过时间,地点,数量,和长短对呼吸进行控制。)

2.50 It may be external, internal, or midway, regulated by time, place, or number, and of brief or long duration.

2.51 第四样是呼吸既不在外,也不在内。(重要的第四层是将精神的控制超越外在与内在。)

2.51 Energy-control which goes beyond the sphere of external and internal is the fourth level- the vital.

2.54 如果精神脱离了知觉,而知觉亦不与感官混合起来,注意力便与自己合一。(当意念保持觉知的状态,既不掺杂感官意识,也不感知来自于感官的印象,这样自我的觉悟便会开始绽放)

2.54 When the mind maintains awareness, yet does not mingle with the senses, nor the senses with sense impressions, then self-awareness blossoms.

3.10 这流通因不断练习而稳定下来 。(通过这一系统的提升,达到统一完整的觉知和内在安宁祥和的流动。)

3.10 From sublimation of this union comes the peaceful flow of unbroken unitive cognition.

3.12 在此境界,过去和将起的心象成为一样。\ (当连续的将要升起和已经消亡的念头相同的时候,精神会形成一个点。)

3.12 The mind becomes one-pointed when the subsiding and rising thought-waves are exactly similar.

3.21 对身体的形状作冥想,对形相的知觉便被阻闭,对眼睛的显现便被分离,那个瑜伽士的身体便不被看见。/ (行为有两种,动和静。对这些行为进行冥想,得知死亡的时间。)

3.21 Action is of two kinds, dormant and fruitful. By self-control on such action, one portends the time of death.

3.22 行为的后果有快有慢,从内在的控制得知死亡的时间。/ (通过友爱亲和的冥想,将产生喜悦的能量。)

3.22 By performing self-control on friendliness, the strength to grant joy arises.

3.44 由此可使身体变得极小、极大,以及不可被损。(从而可以变得像原子一样精细,并具备其它一些高级能力,身体趋于完美,抵抗力增强。)

3.44 Thereby one may become as tiny as an atom as well as having many other abilities, such as perfection of the body, and non-resistence to duty.

3.47 这样身体便能像思想般飞快移动,控制超觉的感官,控制自然的元素。(从而达到思维的敏捷,观念的独立,和对事物本质的把握)

3.47 From that come swiftness of mind, independence of perception, and mastery over primoridal matter.

4.2 生命由低级到高级转化,是由于自然的创造力。 (进化的另一种形式,是依靠自然天成进行的。)

4.2 Transformation into another state is by the directed flow of creative nature.

回复:26楼

1、这个英文版和中文版的章节编号不太一样。

2、第3.22节中文版没有翻译。

居士最近在研究瑜伽经吗?我总觉得瑜伽经虽然是经典,但不如道德经好,讲太多了太杂了,道德经一句话就道出了修炼真理,真是简单至极。

回复:29楼

《瑜伽经》是技术经典,《道德经》是道德经典,如何同类相比?何来“好坏”之分?

老子曰:“吾非圣人,学而得之。故我求道,无不受持。”

你能做到“无不受持”吗?

楼十七 回复:27楼

嗯,老师说的,关于3.22的问题俺发现了。不过这个中文的版本,真是够折磨人的。以前看的时候就觉得别扭得很,您给了英文版的之后,我在将中英文合并的时候,又逼着自己沉下心来研究了两个来回,发现太美妙了!后来参阅奥修讲解的英文版本,发现跟您所给的英文版本几乎一样,只是您给出的这个在句式上略有省略。可惜奥修讲的中文版只有到1.37,后面的都没有翻译。所以,我和holly商量了一下,最后由她翻译一部奥修版的中英对照的瑜伽经。( 嘿嘿~~!是我)最后整理商榷定稿之后,我们就发出来,到时候您给指正指正,呵呵。

回复:33楼

真想好好翻译的话,给你提供一个资料—-11种翻译版本比对:

space.gogo.la/space.php?uid=100034&do=blog&id=3087

再提供一个翻译版本—-含梵语解释:

arlingtoncenter.org/Sanskrit-English.pdf

我收集了三十多种翻译版本,以上十二种是相对比较忠实原文的。

师兄~我干啥掐死你,不在老师面前说我点好的。。。
呵呵,多谢老师给的资料,我会参考一下这些版本。
奥修《瑜伽始末》(Yoga: the alpha and the omega)里的英文,不属于以上任何一个版本,但更接近于PDF那个梵文对照版。之所以想把奥修讲的翻译出来,是看过奥修的《瑜伽始末》,觉得很有启发性,毕竟他是成道的大师,就算他讲的不完全是帕派加利的意思,但也会很有帮助。再一个,假设……我自己参考诸多版本来翻译出一个所谓“HOLLY”版的《瑜伽经》……肯定是不行的啦,我是何人,有何资格决定在诸多译本中选择哪个词,表达哪个意思呀?(那样翻出来的东西,只怕会害死人的)。所以以奥修讲的为范本,他对每句经文都解释了很多,我只需要尽力表达出他的意思即可。到时候能有助于对此经多一些理解就行。

回复:40楼

1、是呀,所有196节没有一个一个地实验过并且成功验证过,翻译是不可能十分精确的。所以版本才那么多呀。只能翻译出参考版。

2、忠实原文是最保险的办法。

3、再提供另一个梵文详解版—-帮助你最大限度地忠实原文:

swamij.com/yoga-sutras.htm

老师真无敌了,30多种啊,所有的方法技术一定都亲自试过了~~~

我也仔细看了看,发现非常棒~~~确实是很好的东东~~~老师一直在为大家钻研各种功法,太辛苦老师啦~~~

1、文章里说的入定和我们说的入定概念不一样吧?三摩地好象更类似我们说的入定,是吗?

2、文章里说对某物冥想就能有感知和操控改变等特殊效果,这个冥想的意思是出神并附神吧?

回复:42楼

1、现代人说的入定概念来源于此。是。

2、是。

Focusing on the stream of the dream state or the nature of dreamless sleep will stabilize the mind and make it stable. It is extremely important to note that this is not meaning dreaming or dream analysis. To learn to allow these streams to flow, and to witness that stream is very calming. To witness the stream is a stabilizing influence, not a deep meditation or samadhi beyond the mind.

——-老师,这是您第二个梵文详细里1.38节的解释。说要观照“梦态的流动”或“无梦睡眠的性质”,这个是什么意思呢?我理解是两种情况,一个是醒着的时候观照意识下面那个像梦一样的潜意识流,另一个就是像清明梦那种,所谓“无梦睡眠”。不知道对不对?

回复:46楼

I.38

svapna-nidrâ-jõânâlambanam vâ

梦-睡眠-知识-基于-或者

或基于睡梦的知识

或源自睡梦的知识

(睡梦中得到的知识)

—-那个英文解释不太忠实原意,不必计较之。