《瑜伽经》- 第二章

Po · 发表于 2009-12-5 18:16:37

2.1  Austerity, study, and the dedication of the fruits of one's work to God: these are that preliminary steps toward yoga.
      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 enlightment which cause all our sufferings.
      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.
      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.
      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.
      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.
      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.
      执著就是总想着欢愉。

2.8  Aversion is that which dwells upon pain.
      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.
      对生命的贪恋无论愚人智者皆与生俱有。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.
      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.
      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.
      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.
      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.
      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 ass 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.
      但具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，它怎么能持久？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.
      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.
      这种痛苦是因为将经验者错误地认同为被经验对象。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.
      经验对象由三德——光明（萨埵）、活动（罗阇）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，并由此获得解脱。

2.19 The gunas pass through four stages ---- gross, subtles, primal and unevolved.
      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.
      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.
      经验的对象仅仅为服务于阿特曼的目的而存在。

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.
      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 experien ---- is identified with Prakriti ---- the object of experience ---- in order that the true nature of both Prakriti and Atman may be known.
      将阿特曼（经验者）认同于原质（经验对象），是为了认识原质和阿特曼二者的真实本性。

2.24 This identification is caused by ignorance.
      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.
      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.
      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.
      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.
      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), withdrawl of the mind from sense objects (Pratyahara) and absorption in the Atman (Samadhi).
      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.
      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.
      这些戒条是行为的基本准则，应该不受时间、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.
      精进是纯净、满足、苦行、研读和敬神。

2.33 To be free from thoughts that distract one from yoga, thoughts of an opposite kind must be cultivated.
      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 may be small or moderate or great, but they never cease to result in pain and ignorance. One should overcome distracting thoughts by remembering this.
      阻碍瑜伽的障碍，如暴力、不诚实，可能会直接产生，或被间接地引发和赞同，它们以贪（贪婪）、瞋（瞋怒）、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。人们应该铭记于此，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.
      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.
      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 from theft, all wealth comes to him.
      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 from incontinence, he acquires spiritual energy.
      当一个人不再纵欲时，他便会获得灵性能量。

2.39 When a man becomes steadfast in his abstention from greed, he gains knowledge of his past, present and future existences.
      当一个人不再贪婪时，他就会认识其生存的过去、现在和未来。

2.40 As the result of purity, there arises indifference toward the body and disgust for physical intercourse with others.
      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.
      并使人心洁净，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.
      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 senseorgans.
      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.
      由于研读，人可以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.
      通过敬神，可获得三昧。

2.46 Posture (Asana) is to be seated in a position which is firm but relaxed.
      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.
      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.
      这样，一个人不再受感官经验二元性的困扰。

2.49 After mastering posture, one must practice control of the prana (Pranayama) by stopping the motions of inhalation and exhalation.
      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.
      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 whichi is caused by concentration upon external or internal objects.
      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.
      这样，内在光辉的遮蔽物就被除去。

2.53 The mind gains the power of concentration (Dharana).
      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.
      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.
      于是达到了对感官的完全控制（制感）。

夏凉 · 发表于 2009-12-19 22:38:10

关于杀生，如果我吃猪肉，但是猪并不是我杀的。我觉得如果猪的灵魂想找麻烦，一定是找杀的人，而不是吃它的人。我觉得吃猪肉不属于杀生。

Po · 发表于 2009-12-28 21:55:45

2# 夏凉
但杀猪的人，一则是为了养家糊口，二则他不杀，我们就没有猪肉吃了。所以如果猪的灵魂找他的麻烦，他是为了我们大家，牺牲了他自己，这个业报，很难说是好是坏。
业报这个东西，很难用我们平时世俗的眼光来判断的。
身为生物，都在掠夺，动物靠杀和吃植物和别的动物来维持生命，植物好一点，但也要靠掠夺阳光和水份来维持生命。所以，只要投生为生物，就有这方面的业报，也很难说是好还是坏。

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《瑜伽经》- 第二章

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