第一章 瑜伽及其目标

 

1.1 This is the beginning of instruction in yoga

     (现在开始讲解瑜伽).

 

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

     (瑜伽是控制心的意识波动).

 

1.3 Then man abides in his real nature

     (这样, 人就能保持其真实本性).

 

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

     (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

     (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.

     (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 o knowledge are: direct perception, inference and scriptural testimony

     (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.

     (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

     (语言与实在不符, 就产生了分别知).

 

1.10 Sleep is a wave of thought about nothingness

     (睡眠是有关虚无的意识波动).

 

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

     (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 practive and non-attachment).

     (通过修行和不执可以控制它们).

 

1.13 Practive s the repeatedeffort to follow the disciplines which give permanent control of the thought-waves of the mind.

     (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 cultivatd for a long time, uninterruptedly, with earnest devotion.

     (经过长期不间断的虔诚专心, 修行的基础将非常稳定).

 

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

     (不执是一种自我掌控, 它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, that is the highest kind of non-attachment.

     (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.

     (专注于单一对象将经理四个阶段: 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.

     (另一种专注是专注于不包含任何对象的意识 - 另有潜意识的印迹, 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.

     (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 through faith, energy, recollectedness, absorption and illumination.

     (对真正的灵修者来说, 专注是通过 信 力 念 定 智慧达到的).

 

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

     (能量强盛的你会很快修成瑜伽).

 

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

     (根据修行手段之 若 中 强, 达成瑜伽的快慢有别).

 

1.23 Concentration may also be attained through devotin to Ishwara.

     (通过虔信自在天也能达到专注).

 

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

     (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.

     (在自在天那里, 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.

     (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.

     (表达自在天的词是奥姆).

 

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

     (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.

     (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 the obstacles to knowledge.

     (疾病 懒散 疑惑 冷漠 懈怠 欲念 妄见 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).