《瑜伽经》- 第一章

Po · 发表于 2009-11-29 13:25:19

伟大的瑜伽师帕坦伽利(Pantaniali)所著《瑜伽经》(Yoga Sutras)是瑜伽学派的根本经典。经文记载了古印度的大师们关于神圣、人、自性、物质观、身体、精神、梵文语音几乎所有范围的深邃的论述。《瑜伽经》指引瑜伽者完成性灵的旅程，书中充满对身心世界的探索，告诉人们最为根本的道德，书中的所有智能并不能被后人完全解释，历代大师不断的撰写关于《瑜伽经》的书籍。瑜伽经的思想在瑜伽者的生活中处处的体现。

   按：瑜伽经大约成书为公元三百年，而历史文物表明瑜伽公元前3000年在印度就有相关的修炼了。帕坦伽利的伟大在于他不加偏见地系统整理了当时流行的各种宗派，又结合古典数论的哲学体系，从而使瑜伽为印度正派哲学所承认，瑜伽也因此影响了印度的各种哲学而取得了印度文明的核心地位。

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 The 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-wave in the mind.
   当人不处在瑜伽状态时，他仍会认同于心的意识波动。

1.5 There are five kinds of thought-waves------some painful, others no 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 of knowledge are : direct perception, inference and scripttural testimony.
   知觉、推论和经典是正知。

1.8 Wrong knowledge is knowledge which is false and not base 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 objects 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 practice and non-attachment.
   通过修行和不执可以控制它们。

1.13 Practice is the repeated effort to follow the disciplines which give permanent control of the thought-waves of the mind.
   修行即不断地做出努力以永久的控制住心的意识波动。

1.14 Practice becomes firmly grounded when it has been cultivated for a long time, uninter-ruptedly, with earnest devotion.
   经过长期不间断的虔诚专心，修行的基础将非常稳固。

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, then 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历四个阶段：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----只有潜意识的印迹, 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 Nautre.
   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、慧达到的。

1.21 Success in yoga comes quickly to those who are intensely energetic.
   能量强盛的人会很快修成瑜伽。

1.22 Success varies according to the means adoped to obtain it-mild , medium or intense.
   根据修行手段之弱、中、强，达成瑜伽的快慢有别。

1.23 Concentration may also be attained through devotion to Ishwara.
   通过虔信自在天也能达到专注。

1.24 Ishwara is a special kind of Being, untouched by ignorance and the products of ignorance, not subject to karmas or samskaras or the result 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.
   表达自在天的词是唵。

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。

1.31 These distractions are accompanied by grief, despondency, trembling of the body and irregular breathing.
   精神涣散常伴随着悲伤、失望、身体颤抖和呼吸不匀。

1.32 They can be removed by the practice of concentration upon a single truth.
   专注于一个真理可以消除精神涣散。

1.33 undisturbed calmness of mind is attained by cultivating friendiness towards the happy, compassion for the unhappy, delight in the virtuous, and indifference toward the wicked.
   心的平静来自对德行的培养：对幸福的人的友善和对不幸的人的慈悲、对有德的人的喜乐和对邪恶的人的冷漠。

1.34 The mind may also be calmed by expulsion and retention of the breath.
   也可以通过调节呼吸使心平静。

1.35 Those forms of concentration which result in extra-ordinary perceptions encourage perseverance of the mind.
   那些能导致特异感知的专注形式会使人心稳定。

1.36 Concentration may also be attained by fixing the mind upon the Inner light, which is beyond sorrow.
   把心固定在超越悲伤的内在之光上，也能达到专注。

1.37 Or by meditating on the heart of an illumined soul, that is free from passion.
   或者冥想摆脱一切欲望的觉悟者的心。

1.38 Or by fixing the mind upon a dream experience, or the experience of deep sleep.
   或者把心固定在梦中或深度睡眠的体验上。

1.39 Or by fixing the mind upon any drivine form or symbol that appeals to one as good.
   或者把心固定在自认为是善的神圣形式或象征上。

1.40 The mind of a yogi can concentrate upon any object of any size, from the atomic to the infinitely great.
   瑜伽师可以专注于任何尺寸的对象，小如原子，大至无限。

1.41 Just as the pure crystal takes color from the object which is nearest to it,  so the mind, when it is cleared of thought-waves, achives sameness or identity with the object of its concentration. This may be either a gross object, or the organ of perception, or the sense of ego. This achievement of sameness or identity with the object of concentration is known as samadhi.
   纯净的水晶会接受离它最近的物体的色彩，心也一样，当心清除了意识波动时，就会达到与专注的对象同一。这个对象可能是粗糙物质，也可能是感官，或是我慢。这种与专注对象的同一被称为三昧。

1.42 When the mind achieves identity with gross object of concentration, mixed with awareness of name, quality and knowledge, this is called savitarka smadhi.
   当心与专注的粗糙对象达成同一，但仍参杂着名称、性质和知识的意识，这被称为有寻三昧。

1.43 When the mind achieves identity with gross object of concentration, unmixed with awareness of name, quality and knowledge, so that the object alone remains, this is called nirvitarka smadhi.
   当心与专注的粗糙对象达成同一，且不参杂着名称、性质和知识的意识，只留下对象本身，这被称为无寻三昧。

1.44 When the object of concentration is a subtle object, two kinds of  samadhi, called savichara and nirvichara, may be distinguished in the same manner.
   当专注对象是细微对象时，所谓的有伺三昧和无伺三昧可以用同样的方式加以区别。

1.45 Behind all subtle objects is Prakriti, the primal cause.
   在所有细微对象的背后是原质这个最初因。

1.46 These kinds of samadhi are said to be "with seed".
   这类三昧被称作“有种”三昧。

1.47 In reaching nirvichara samadhi the mind becomes pure.
   在无伺三昧中，心会变的纯粹。

1.48 In that samadhi, knowledge is said to be "filled with truth".
   在这种三昧中, 知识可以说是"充满真理"。

1.49 The knowledge which is gained from inference and the study of scripttures is knowledge of one kind. But the knowledge which is gained from samadhi is of a much higher order. It goes beyond inference and scriputres.
   通过推理和研习经典获得的知识是知识的一种.但从三昧中获得的知识更高级. 它超越了推理和经典。

1.50 THe impression which is made upon the mind by that samadhi wpies out all other past impression.
   由三昧加于人心的印迹将抹去过去所有其他印迹。

1.51 When the impression made by that samadhi is also wiped out, so that there are no more thought-waves at all in the mind, then one enters the samadhi which is called "seed-less".
   当由三昧产生的印迹也被清楚时，心中不再有意识波动，这就进入了“无种三昧”。

（第一章完）

夏凉 · 发表于 2009-12-1 00:25:10

谢谢转载。。。
以前对瑜珈的印象就是教那些奇怪动作的，不知有什么用。原来它还是一个很复杂得体系

无墨 · 发表于 2009-12-1 02:34:29

啊哈，这篇还是双语的哈！

帐号		自动登录	找回密码
密码			注册

《瑜伽经》- 第一章

微信公众号

在线交流

合作伙伴