《瑜伽经》- 第四章

Po · 发表于 2010-1-3 06:11:22

4.1  The psychic powers may be obtained either by birth, or by means of drugs, or by the power of words, or by the practice of austerities, or by concentration.
      超自然力量可能与生俱来，也可以通过药物、念诵曼陀罗、苦行以及专注获得。

4.2  The transformation of one species into another is caused by the inflowing of nature.
      生命形态的转变，是由于本性的流入。

4.3  Good or bad deeds are not the direct causes of the transformation. The only act as breakers of the obstacles to natural evolution; just as a farmer breaks down the obstacles in a water course, so that water flows through by its own nature.
      善行或者恶行都不会直接引起转变。它们只是除去了本性发展的障碍，就像农夫清除水道里的障碍物，以便让水自然流过。

4.4  The ego-sense alone can create minds.
      唯有我慢可以产生心。

4.5  Though the activities of the different created minds are various, the one original mind controls them all.
      尽管被创造的不同的心的活动多种多样，但那个原初的心仍控制着它们。

4.6  Of the various types of mind, only that which is purified by Samadhi is freed from all latent impressions of Karma and from all cravings.
      在各种心中，只有经过三昧净化的心才摆脱了所有潜在业力和一切欲望。

4.7  The Karma of the yogi is neither white nor black. The Karma of others is of three kinds: white, black or mixed.
      瑜伽师的业既不是黑的也不是白的。其他人的业则有三种：白的、黑的及两者的混合。

4.8  Of the tendencies produced by these three kinds of Karma, only those are manifested for which the conditions are favourable.
      由这三种业所产生的习性，只有在条件有利时才显现出来。

4.9  Because of our memory of past tendencies, the chain of cause and effect is not broken by change of species, space or time.
      由于我们对过去习性留有记忆，即使我们所经历的时间、空间或物种发生了变化，因果之链也不会中断。

4.10 Since the desire to exist has always been present, our tendencies cannot have had any beginning.
      由于生存的欲望始终存在，因而我们的习性没有开端。

4.11 Our subconscious tendencies depend upon cause and effect. They have their basis in the mind, and they are stimulated by the sense objects. If all these are removed, the tendencies are destroyed.
      潜意识的习性依赖于因果。它们的根基在心中，并受到感觉对象的刺激。如果这些全都被消除，习性也将被摧毁。

4.12 There is the form and expression we call "past", and the form and expression we call "future"; both exist within the object, at all times. Form and expression vary according to time ---- past, present or future.
      有的形与相我们称为“过去”，有的形与相我们称为“将来”，二者始终存在于对象中。它们随着时间——过去、现在或将来——发生变化。

4.13 They are either manifest or subtle, according to the nature of the Gunas.
      它们依照三德的本性，或显现，或隐藏。

4.14 Since the Gunas work together within every change of form and expression, there is a unity in all things.
      既然形和相的每次变化都是由于三德在起作用，因此万物都是统一的。

4.15 The same object is perceived in different ways by different minds. Therefore the mind must be other than the object.
      既然相同的对象在不同的心中以不同的方式被感知，因此心必定不同于被感知的对象。

4.16 The object cannot be said to be dependent on the perception of a single mind. For, if this were the case, the object could be said to be non-existent when that single mind was not perceiving it.
      对象不是依赖于某个心的感知而存在的。否则当这个心不再感知它时，我们不能说该对象不存在了。

4.17 An object is known or unknown, depening upon the moods of the mind.
      但对象是否被认知，取决于心的状态。

4.18 Because the Atman, the Lord of the mind, is unchangeable, the mind's fluctuations are always known to it.
      因为心的主宰阿特曼是不会变化的，所以它知道心的所有波动变化。

4.19 The mind is not self-luminous, since it is an object of perception.
      心不是自明的，因为它是被感知的对象。

4.20 And since it cannot perceive both subject and object simultaneously.
      而且它无法同时感知主体和客体。

4.21 If one postulates a second mind to perceive the first, then one would have to postulate an infinite number of minds; and this would cause confusion of memory.
      如果假设有第二个心来感知第一个心，那就必须假设有无限个心，这会导致记忆混乱。

4.22 The pure consciousness of the Atman is unchangeable. As the reflection of its consciousness falls upon the mind, the mind takes the form of the Atman and appears to be conscious.
      阿特曼的纯粹意识是不会改变的。当这种意识被反映到心上时，心就表现出阿特曼的特征并显得有意识。

4.23 The mind is able to perceive because it reflects both the Atman and the objects of perception.
      心能够感知，因为它既反映阿特曼又反映感知对象。

4.24 Though the mind has innumerable impressions and desires, it acts only to serve another, the Atman; for, being a compound substance, it cannot act independently, and for its own sake.
      尽管心中有无数的印迹和欲望，但心的作用只是服务于另一个东西，即阿特曼，因为作为一个混合体，心不能为了自己而独立行动。

4.25 The man of discrimination ceases to regard the mind as the Atman.
      那些有分辨力的人不再把心视为阿特曼。

4.26 When the mind is bent on the practice of discrimination, it moves toward liberation.
      当心专注于分辨修习时，它就向解脱迈进。

4.27 Distractions due to past impressions may arise if the mind relaxes its discrimination, even a little.
      人心对其分辨修习哪怕稍有放松，也会因为过去的习性导致精神涣散。

4.28 They may be overcome in the same manner as the obstacles to enlightenment.
      可以用消除觉悟之障碍同样的方式来克服精神涣散。

4.29 He who remains undistracted even when he is in possession of all the psychic powers, achieves, as the result of perfect discrimination, that Samadhi which is called the "cloud of virtue".
      即使拥有了所有超自然力量却依然心定，这样的人因其达到了完美的分辨，而获得了被称为“德云”的三昧。

4.30 Thene come cessation of ignorance, the cause of suffering, and freedom from the power of Karma.
      从此断除了无明和苦难之困，并摆脱了业力。

4.31 Then the whole universe, with all its objects of sense-knowledge, becomes as nothing in comparison to that infinite knowledge which is free from all obstructions and impurities.
      如此，与摆脱了所有障碍和不净的无限知识相比，整个宇宙极其所有感知的对象便显得微不足道。

4.32 Then the sequence of mutations of the Gunas comes to an end, for they have fulfilled their purpose.
      三德的连续变化由此结束，因为它们的目的已经达到。

4.33 This is the sequence of the mutations which take place at every moment, but which are only perceived at the end of the series.
      这一连续的变化发生在每一刹那，但只有到整个过程结束时才能被感知到。

4.34 Since the Gunas no longer have any purpose to serve for the Atman, they resolve themselves into Prakrit. This is liberation. The Atman shines forth in its own pristine nature, as pure consciousness.
      当三德不再为阿特曼服务时，它们就分解成原质。这就是解脱。阿特曼作为纯粹意识，在其自身的纯洁本性中放射出光芒。

《瑜伽经》至此全文完毕。

by茧 · 发表于 2010-1-6 05:50:48

本帖最后由 by茧于 2010-1-6 23:41 编辑

这里的"心"是否可以被理解为自主或是被动的念头? 这些念头("心")并不受大脑的控制, 大脑可以发出指令让这些念头停止, 但这些念头却并不完全接受这些指令, 只有当人专注在一点上的时候,或是念头产生时即时观照它, 这些念头才会停止消失, 这也是佛教中的修止和修观, 修止的目的多是得定力, 而修观的目的多是得智慧, 但也是相辅相成的.
如果能做到一念不念,前念已去, 后念不生即是"定", 在定中才能够去求证万物同"体"的道体(空性), 所以瑜伽和禅定的目的基本相同.

无墨 · 发表于 2010-1-6 07:27:04

嘿，还是双语！

Po · 发表于 2010-1-10 13:49:53

《瑜伽经》至此全文完毕。

我是一个字一个字打进去的，并对其中个别中文翻译的字眼作了修改。

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《瑜伽经》- 第四章

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