《瑜伽经》- 第三章

Po · 发表于 2009-12-13 14:13:50

3.1  Concentration (Dharana) is holding the mind within a center of spiritual consciousness in the body, or fixing it on some devine form, either within the body or outside it.
      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.
      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).
      在冥想中，对象的真实本性放出光芒，不再受感知者的心的扭曲，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.
      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.
      通过掌握专念，可获得知识之光。

3.6  It must be applied stage by stage.
      这种掌握必须循序渐进。

3.7  These three are more direct aids to experience than the five limbs previously described.
      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.
      但即使是这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.
      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.
      持续地抑制住意识波动，心潮就得以平静。

3.11 When all mental disctractions disappear and the mind becomes one-pointed, it enters the state called Samadhi.
      当所有精神涣散得以消除并且心注一处时，便进入三昧状态。

3.12 The mind becomes one-pointed when similar thought-waves arise in sucession without any gaps between them.
      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.
      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.
      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.
      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.
      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.
      人们通常讲一个词的声音、对其意义的感知和对此产生的反应这三者混为一谈，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.
      专念于以前的意识波动，可获得与前生有关的知识。

3.19 By making Samyama on the distinguishing marks of another man's body, one obtains knowledge of the nature of his mind.
      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.
      但不是他人的心的内容，因为那不是专念的对象。

3.21 If one makes Samyama 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.
      如果专念于一个人的身体形态，可阻隔对他的感知，将他的显现力与目睹者的视力分离开，这个人的身体将隐而不见。

3.22 Thus, also, its sounds cease to be heard.
      这样，别人也听不到他的声音。

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.
      通过专念于或快或慢将产生结果的两种业报，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 friendness, compassion, etc., one develops the powers of these qualities.
      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.
      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.
      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.
      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.
      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.
      专念于北极星，便可获得星系运动的知识。

3.30 By making Samyama on the navel, one gains knowledge of the consitituion of the body.
      专念于肚脐，便可获得身体构造的知识。

3.35 By making Samyama on the heart, one gains knowledge of the contents of the mind.
      专念于心脏，便可获得有关心的内容的知识。

3.31 By making Samyama on the hollow of the throat, one stills hunger and thirst.
      专念于喉咙的中空部分，便可中止饥渴。

3.32 By making Samyama on the tube within the chest, one acquires absolute motionlessness.
      专念于胸腔中的管道，便可获得绝对的静止。

3.33 By making Samyama on the radiance within the back of the head, one becomes able to see the celestial beings.
      专念于后脑中散发的光辉，便能看见神灵。

3.34 All these powers of knowledge may also come to one whose mind is spontaneously enlightened through purity.
      如果人心通过净化自然而然地获得启迪，也能获得所有这些知识的力量。

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.
      愉悦的力量来源于无法区分阿特曼与萨埵，但它们是全然不同的。萨埵仅仅是阿特曼的工具，而阿特曼则是独立自存的。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, tough, sight, taste and smell.
      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.
      在世俗状态下它们是力量，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.
      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人的身体。

3.40 By controlling the nerve-currents that govern the lungs and the upper part of the body, the yogi can walk on the water and swamps, or on thorns and similar objects, and he can die at will.
      通过控制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.
      通过控制支配菩拉那（控制心跳与呼吸的能量）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.
      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.
      专念于身体与以太的关系，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.
      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都将被清除。

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.
      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，以及它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.
      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 the thunder-bolt.
      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.
      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它们提供给人的体验，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.
      这样身体便获得像心念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, one gains omnipotence and omniscience.
      专念于萨埵于阿特曼之间的分别，人便能做到全知全能。

3.51 By giving up even these powers, the seed of evil is destroyed and liberation follows.
      放弃这些力量，罪恶的种子将被摧毁，人将能获得解脱。

3.52 When tempted by the invisible beings in high places, let the yogi feel neight allured nor fattered; for he is in danger of being caught once more by ignorance.
      当受到无形的高级存在者的诱惑时，瑜伽师即不要受诱惑，也不要受奉承，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.
      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 remarks, or positions in space.
      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.
      这种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.
      当心如同阿特曼本身一样纯粹时，就臻达完美。

Po · 发表于 2009-12-19 20:49:04

第三章更新完毕。

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《瑜伽经》- 第三章

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