《瑜伽经》第二章(于伽梵文譯本)
《瑜伽经》第二章(于伽梵文譯本)
《瑜伽经》(2.1-2.10)
《瑜伽经》(于伽梵文譯本)2.1：
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Tapa? svādhyāye?vara pra?idhānāni kriyā yoga?||1||
苦行(tapa?)、研读经典(svādhyāya)和向神(i?vara)臣服(pra?idhānāni)构成實踐(kriyā)瑜伽(yoga?)。 ???
Austerity or Penance (tapas), Study of scriptures and Chanting of mantra-s (svādhyāya) (and) Devotion --pra?idhāna-- (pra?idhānāni) to the (Supreme) Lord (ī?vara) (are) Kriyāyoga (kriyāyoga?)||1||
《瑜伽经》(于伽梵文譯本)2.2：
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Samādhi bhāvanārtha? kle?a tanūkara?ārtha? ca||2||
它的目的是為了(artha?)產生(bhāvana)三摩地(samādhi)和(ca)減少(tanūkara?a)痛苦(kle?a)。 ???
(Kriyāyoga should be practiced) for (artha?... artha?) producing (bhāvana) Samādhi or Perfect Concentration (samādhi) and (ca) attenuating (tanūkara?a) the Kle?a-s (kle?a)||2||
《瑜伽经》(于伽梵文譯本)2.3：
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Avidyāsmitā rāga dve?ābhinive?ā? kle?ā?||3||
無明(avidyā)，我慢(asmitā)，執著(rāga)，嗔恨(dve?a)和貪生(abhinive?ā?)構成痛苦(kle?ā?)。 ???
Ignorance (in the form of a misapprehension about Reality) (avidyā), egoism (in the form of an erroneous identification of the Self with the intellect) (asmitā), attachment (rāga), aversion (dve?a) and fear of death (which is derived from clinging ignorantly to life) --abhinive?a-- (abhinive?ā?) are the five (pa?ca) Kle?a-s or Afflictions (kle?ā?)||3||
《瑜伽经》(于伽梵文譯本)2.4
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Avidyā k?etram uttare?ā? prasupta tanu vicchinnodārā?ām||4|| ???
無明(avidyā)是隨後(uttare?ā?)其餘四種痛苦的溫床(k?etram) ，無論是潛伏的(prasupta)、輕微的 (tanu)、中斷的 (vicchinna)或者是持久的(udārā?ām)。 ???
misapprehension about Reality) (avidyā) is the (breeding) field or ground (k?etram) for the subsequent (four Kle?a-s) (uttare?ām) (whether they be) dormant (prasupta), attenuated (tanu), interrupted (vicchinna) or active --udāra-- (udārā?ām)||4||
《瑜伽经》(于伽梵文譯本)2.5：
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Anityā?uci du?khānātmasu nitya ?ucisukhātmakhyātir avidyā||5|| ???
無明(avidya)是把無常(anitya)、不淨(a?uci)、痛苦(du?kha)和非我(anātmasu)當作(khyāti?)永恆(nitya)、純淨(?uci)、快樂(sukha)和真我(ātma)。 ???
Ignorance (avidyā) is to consider (khyāti?) as everlasting (nitya) what is not everlasting (anitya), as pure (?uci) what is not pure (a?uci), as pleasure (or "pleasant") (sukha) what is pain (or "unpleasant") (du?kha) and as the Self (ātma) what is the not-Self --anātma-- (anātmasu)||5||
《瑜伽经》(于伽梵文譯本)2.6：
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D?g dar?ana ?aktyor ekātmatevāsmitā||6||
我慢(asmitā)等同於(iva)真實自我(d?ig)的能力(?aktyā?)，並以此覺知(dar?ana)自我(ekatmata)。
【《瑜伽经》第二章(于伽梵文譯本)】
Egoism (asmitā) is tantamount (iva) to the identification (ekātmatā) of the Cognizant or Knowing (d?k) Power --?akte? or ?aktyā?--1 (?aktyo?) --i.e. "Puru?a or the Absolute Consciousness"-- with the cognitive (dar?ana) power --?akte? or ?aktyā?--2 (?aktyo?) --i.e. "Buddhi or intellect"--||6||
1 "?aktyo?" means really "of the two powers" (Genitive Dual of "?akti" --power--). However, I had to translate it in singular for the sake of convenience. Nevertheless, I have also given the respective forms for the Genitive Singular of "?akti", that is, "?akte? or ?aktyā?" --of the power--, for the sake of clarification.
2 Idem.
《瑜伽经》(于伽梵文譯本)2.7：
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Sukhānu?ayī rāga?||7||
執著(rāga?)是快樂(sukha)的結果(anu?ayī)。
Attachment (rāga?) is that which results (anu?ayī) from pleasure (sukha);
--i.e. "Attachment is the modification that is forged by the remembrance of enjoyed pleasure"--||7||
《瑜伽经》(于伽梵文譯本)2.8：
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Du?khānu?ayī dve?a?||8||
瞋惡(dve?a?)是痛苦(du?kha)的結果(anu?ayī)。
Aversion (dve?a?) is that which results (anu?ayī) from pain or sorrow (du?kha);
--i.e. "Aversion is the modification that is forged by the experience of misery"--||8||
《瑜伽经》(于伽梵文譯本)2.9：
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Svarasavāhī vidu?o'pi tathārū?ho'bhinive?a?||9||
天生的 (svarasavāhī) 恐懼死亡(abhinive?a?) 同樣(tatha)建立(ārū?ha?) 在每個人心裏，即使(api) 是聰明人(vidu?a?)也不例外。
The inborn (svarasavāhī) fear of death (abhinive?a?) is established (ārū?ha?) in like manner (in everyone) (tathā), even (api) in the wise (vidu?a?);
--i.e. "Fear of death may be found in the ignorant as well as in the learned people"--||9||
《瑜伽经》(于伽梵文譯本)2.10：
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Te pratiprasava heyā? sūk?mā?||10||
這些(te)精微(sūk?mā?)層面可通過回歸(prasava)事物相反(prati)進程來消滅(heyā?) 。
Those (te) subtle (Kle?a-s or Afflictions) (sūk?mā?) are to be abandoned or forsaken (heyā?) by means of the cessation of (mental) production (pratiprasava)||10||
《瑜伽经》(2.11-2.20)
《瑜伽经》(于伽梵文譯本)2.11：
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Dhyāna heyās tad v?ttaya?||11||
它們的(tad)變化(v?ttaya?)藉由冥想(dhyāna)消除(heyā?)。 ???
The (afflictive) modifications (v?ttaya?) of that --i.e. "of the abovementioned Kle?a-s or Afflictions"-- (tad) are to be abandoned or forsaken (heyā?) through meditation (dhyāna)||11||
《瑜伽经》(于伽梵文譯本)2.12：
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Kle?amūla? karmā?ayo d???ād???a janma vedanīya?||12|| ???
障礙(kle?a)根源(mūla?)于業(karma)的潛在印象(a?ayah)，會將顯示(vedanīya?)在今(d???a)生(janma)來(ad???a)世(janma)。 ???
Latent impression of action (karma-ā?aya?), which is based (mūla?) upon Kle?a-s or Afflictions (kle?a), becomes manifest (vedanīya?) in the present life (d???a... janma) or in a future life (ad???ajanma)||12||
《瑜伽经》(于伽梵文譯本)2.13：
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Sati mūle tad vipāko jātyāyur bhogā?||13||
如果根源(mūla)存在(sati)，它的(tad)果報(vipaka?)就構成一種生命的誕生(jati)、生命的跨度(āyus)和生命的歷程(bhogā?)。 ???
As long as that --i.e. "Kle?a-s or Afflictions"-- remains (sati) at the root (mūle), the consequence or result (vipāka?) of it (tad) is birth (jāti), span of life (āyus) and experience --bhoga-- (bhogā?)||13||
《瑜伽经》(于伽梵文譯本)2.14：
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Te hlāda paritāpa phalā? pu?yāpu?ya hetutvāt||14||
他們(te)快樂(hlāda)與痛苦(paritāpa)是過往的善(pu?ya)與惡(apu?ya)原因(hetutvāt)產生的果報(phalā?) ???。
On account (hetutvāt) of virtue (pu?ya) and vice (apu?ya), those --i.e. "birth, span of life and experience"-- (te) (appear as) the fruits (phalā?) of pleasure (hlāda) or pain (paritāpa), (respectively)||14||
《瑜伽经》(于伽梵文譯本)2.15:
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Pari?āma tāpa sa?skāra du?khair gu?a v?tti virodhāc ca du?kham eva sarva? vivekina?||15|| ???
對結果(pari?āma)焦爐不安(tāpa)導致在業力(sa?skāra)中一直有痛苦(du?khair)，以及(ca)物質屬性(gu?a)活動(v?tti)是對立的(virodhāt)，對有分辯力的人(vivekina?)，所有的(sarva?)事情的確(eva)都是痛苦的(du?kham)。
For discerning people (vivekina?), everything (sarvam) is indeed (considered to be) (eva) painful (du?kham) because of the sufferings (du?khai?) (derived from) the results or consequences (of one's own actions) (pari?āma), (from) the sorrowful experiences (tāpa) (and from) the latent impressions (sa?skāra), and also (ca) due to the (mutual) opposition (virodhāt) of the modifications (v?tti) of the Gu?a-s (or qualities of Pradhāna1) (gu?a)||15||
1 "Pradhāna" is Prak?ti.
《瑜伽经》(于伽梵文譯本)2.16：
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Heya? du?khamanāgatam||16||
尚未降臨(anāgatam)的痛苦(dukham)可以避免(heya?)。
Future (anāgatam) pain (du?kham) is to be abandoned or forsaken (heyam)||16||
《瑜伽经》(于伽梵文譯本)2.17：
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Dra???d??yayo? sa?yogo heyahetu?||17||
痛苦來自誤將觀者(dra???)與觀看對象(d??yayo?)結合(sa?yoga?)，那是可避免(heya)的緣由(hetu?)。
The union (sa?yoga?) of the "Seer" --i.e. "of the Subject"-- (dra???) with the "seen" (or knowable) --i.e. "with the animate or inanimate object" or "d??ya"-- (d??yayo?) is the cause (hetu?) of that which is to be abandoned or forsaken (heya)||17||
《瑜伽经》(于伽梵文譯本)2.18：
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Prakā?a kriyā sthiti ?īla? bhūtendriyātmaka? bhogāpavargārtha? d??yam||18||
原质分悦性(prakā?a)、变性(kriyā)、堕性(sthiti) 三屬性(?īla?)，其次它们组成(ātmaka?)元素(bhūta) 和感官(indriya)，最終為了享樂 (bhoga)和解脱(apavarga)的目的(artha?)顯而易見(d??yam)。
The "knowable" --i.e. "the object"-- (d??yam) is by nature (?īlam) sentient (prakā?a), mutable (kriyā) and inert (sthiti). (Secondly,) it consists (ātmakam) of (subtle and gross) elements (bhūta) (and) Indriya-s --i.e. "Powers of perceiving (J?ānendriya-s)" along with "Powers of action (Karmendriya-s)"-- (indriya). (Lastly,) it is for the sake (artham) of experience (bhoga) and Liberation (apavarga)||18||
《瑜伽经》(于伽梵文譯本)2.19：
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Vi?e?āvi?e?ali?gamātrāli?gāni gu?aparvā?i||19||
可分別的(vi?e?a)、不可分別的(avi?e?a)、可界定的(li?gamātra)和不可界定的(ali?gāni)，構成物質屬性(gu?a)的轉變(parvā?i)。
The states of mutation (parvā?i) of the Gu?a-s (or qualities of Pradhāna1) (gu?a) (are): "diversified" (vi?e?a), "undiversified" (avi?e?a), "indicator-only" (li?gamātra) and "one which is with no indication or mark" --ali?ga-- (ali?gāni)||19||
1 "Pradhāna" is a synonymous with Prak?ti.
《瑜伽经》(于伽梵文譯本)2.20：
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Dra??ā d??imātra? ?uddho'pi pratyayānupa?ya?||20||
觀者(dra??ā)僅(mātra?)是純意識(d??i)，儘管(api)是純粹的(?uddha?)，但卻是透過觀念(pratyaya?)的觀察(anupa?ya?)。
The Seer (dra??ā) is only (mātra?) a Witness --i.e. "He is an absolute Knower and completely devoid of Gu?a-s and subsequent mutation"-- (d??i) who although (api) pure (?uddha?), beholds (anupa?ya?) the mental modifications (pratyaya)||20||
《瑜伽经》(2.21-2.30)
《瑜伽经》(于伽梵文譯本)2.21：
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Tadartha eva d??yasyātmā||21||
可知的(d??yasya)靈魂(atmā)，實際上(eva)是那個(tad)覺知的對象(artha)。
The nature (ātmā) of the knowable (d??yasya) is really (eva) (to be) the object (of perception) (artha?) of That --i.e. "of Puru?a, the Absolute Knower"-- (tad)||21||
《瑜伽经》(于伽梵文譯本)2.22：
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K?tārtha? prati na??am apy ana??a? tad anya sādhāra?atvāt||22||
儘管(api)相對於(prati)已經覺悟者(K?tārtha?)來說是消除(na??am)了，但那個對象(tat)對其他人(anya)來說沒有消除(ana??am)，因為本性普遍(sādhāraatvāt)存在。
Even though (api) disappeared (na??am) with regard (prati) to one (Puru?a) who has accomplished his purpose (with it) (k?ta-artham), that --i.e. "the object or knowable"-- (tad) does not (really) disappear (ana??am) because of being common (sādhāra?atvāt) to others (anya) (too) --i.e. "other Puru?a-s also might use it even after its having been utilized by one of them previously"--||22||
《瑜伽经》(于伽梵文譯本)2.23：
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Sva svāmi ?aktyo? svarūpopalabdhi hetu? sa?yoga?||23||
真實自我(svāmi)被本性(sva)結合，是為了有他們的能力(aktyo)認識(upalabdhi)本性(sva-rūpa)，這是結合為一(sa?yoga?)的原因(hetu?)。
Union or alliance (sa?yoga?) is the cause (hetu?) for realizing (upalabdhi) the true nature (sva-rūpa) of the two powers (?aktyo?) (called) "object --as property--" (sva) (and) "subject --as owner--" (svāmi)||23||
《瑜伽经》(于伽梵文譯本)2.24：
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Tasya hetur avidyā||24||
無明(avidyā)是哪個(tasya)結合的因(hetu?)。
Ignorance (avidyā) is the cause (hetu?) of that (union or alliance) (tasya)||24||
《瑜伽经》(于伽梵文譯本)2.25：
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Tad abhāvāt sa?yogābhāvo hāna? tad d??e? kaivalyam||25||
無明它的(tad)消失(abhāvāt)，結合(sa?yoga?)也不存在(abhāva?)，去除(hāna?)這些，对那個(tat)絕對知道者(d??e?)，解脱(kaivalyam)既可获得。
The absence (abhāva?) of union or alliance (sa?yoga) arising from the absence (abhāvāt) of that --i.e. "of Adar?ana or lack of discriminative knowledge or real discernment about Reality"-- (tad) is Kaivalya (kaivalyam) or the state of Emancipation (hānam) of that (tad) (absolute) Knower (d??e?) (known as Puru?a)||25||
《瑜伽经》(于伽梵文譯本)2.26：
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Vivekakhyātiraviplavā hānopāya?||26||
未受干擾(aviplavā)的分辨(viveka)和覺知(hyatih)是去除(hāna)無明的方法(upāya?)。
The means (upāya?) of Liberation (hāna) is discriminative (viveka) knowledge (khyāti?) which is completely devoid of confusion or disorder (aviplavā)||26||
《瑜伽经》(于伽梵文譯本)2.27：
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Tasya saptadhā prāntabhūmi? praj?ā||27||
七個層次(saptadhā)的最终(prāntabhūmi)般若(praj?ā)智慧，來自於它的(tasya)分辨智慧。
A seven-fold (saptadhā) (and) ultimate (prāntabhūmi?) deep understanding (praj?ā) (comes) to that (Yogī who has attained discriminative knowledge) (tasya)||27||
《瑜伽经》(于伽梵文譯本)2.28：
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Yogā?gānu??hānād a?uddhi k?aye j?ānadīptir āvivekakhyāte?||28||
藉著瑜伽(yoga)八支(a?ga)的練習(anu??hānāt)，不净(a?uddhi)被滅除(k?aye)，智慧(j?āna)之光(dīpti?)達到(ā)辨別(viveka)智慧(khyāte?)。
On the destruction (k?aye) of impurity (a?uddhi) through the practice (anu??hānāt) of the limbs (a?ga) of Yoga (yoga), (there emerges) the Light (dīpti?) of Knowledge (j?āna) culminating (ā) in discriminative (viveka) knowledge (khyāte?)||28||
《瑜伽经》(于伽梵文譯本)2.29：
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Yama niyamāsana prā?āyāma pratyāhāra dhāra?ā dhyāna samādhaya?a??āv a?gāni||29||
持戒(yama)、奉行(niyama)、調身(āsana)、調息(prā?āyāma)、攝心(pratyāhāra)、專注(dhāra?ā)、冥想(dhyāna)和三摩地(samādhaya?)構成八(a??au)支(a?gāni)。
Yama (yama), Niyama (niyama), āsana (āsana), Prā?āyāma (prā?āyāma), Pratyāhāra (pratyāhāra), Dhāra?ā (dhāra?ā), Dhyāna (dhyāna) (and) Samādhi --samādhi-- (samādhaya?) (are) the eight (a??au) limbs --a?ga-- (of Yoga) (a?gāni) --after this statement, Pata?jali will describe each of them in detail--||29||
《瑜伽经》(于伽梵文譯本)2.30 ：
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Ahi?sā satyāsteya brahmacaryāparigrahā yamā?||30||
不傷害(ahi?sā)、不妄語(satya)、不偷盜(asteya)、不縱慾(brahmacarya)、不貪婪(aparigraha?)構成持戒(yamā?)。
Non-injury --harmlessness-- (ahi?sā), Veracity --truthfulness-- (satya), Abstention from stealing (asteya), Continence --dwelling in Brahma-- (brahmacarya) and Non-possession --abstinence from avariciousness/covetousness;
aparigraha-- (aparigrahā?) (are the five) Yama-s or Restraints (yamā?)||30||
《瑜伽经》(2.31-2.40)
《瑜伽经》(于伽梵文譯本)2.31：
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Jāti de?a kāla samayānavacchinnā? sārvabhaumā mahāvratam||31||
持戒是偉大的(mahā)誓言(vratam)，是宇宙(sārvabhaumā?)法則，不受階級(jāti)、地點(de?a)、時間(kāla)和情況(samaya)的限制(anavacchinnā?)。
(Those Yama-s or Restraints turn into) a great (mahā) vow (vratam) (when they become) universal (sārvabhaumā?) and unrestricted (anavacchinnā?) by (any consideration of) class (jāti), place (de?a), time (kāla) or customary duty --"established custom and conventional rule or usage" are also valid translations for "samaya"-- (samaya)||31||
《瑜伽经》(于伽梵文譯本)2.32：
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?aucasanto?atapa?svādhyāye?varapra?idhānāni niyamā?||32||
潔淨(?auca)、知足(santo?a)、苦行(tapas)、研讀經典(svādhyāya)和敬(pra?idhānāni)神 (ī?vara) 構成奉行(niyamā?)。
Cleanliness (?auca), Contentment (santo?a), Austerity or Penance (tapas), Study and Recitation of Sacred Scriptures (svādhyāya), and Devotion --pra?idhāna-- (pra?idhānāni) to the (Supreme) Lord (ī?vara) (are the five) Niyama-s or Observances (niyamā?)||32||
《瑜伽经》(于伽梵文譯本)2.33：
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Vitarkabādhane pratipak?a bhāvanam||33||
當被負面(vitarka)思想困擾(bādhane)時，應該培養逆向(pratipak?a)覺知(bhāvanam)以應對。
On the inhibition (bādhane) (of those Yama-s and Niyama-s) by (erroneous) ways of thinking and feeling (vitarka), (a Yogī should cultivate) contemplation (bhāvanam) on the opposites (pratipak?a)||33||
《瑜伽经》(于伽梵文譯本)2.34：
??????? ???????? ????????????????? ?????????????????? ????????????????? ?????????????????? ??? ???????????????????
Vitarkā hi?sādaya? k?takāritānumoditā lobhakrodhamohapūrvakā m?dumadhyādhimātrā du?khāj?ānānantaphalā iti pratipak?abhāvanam||34||
暴力(hi?sā)等(ādaya?)負面的想法(vitarkā?)，無論已經完成(k?ta)，將要完成(kārita)，或已被許可(anumoditā?)完成，都是以貪(lobha)、瞋(krodha)、癡(moha)为先導(pūrvakā?)，它们有弱(m?du)、中(madhya)、强(adhimātrā?)的区分，它们的结果(phalā?)是無盡的(ananta)痛苦(du?kha)和無知(aj?āna)。因此(iti)，應該產生逆向(pratipak?a)思維(bhāvanam)應對。
(Such actions as) injury (hi?sā), etc. (ādaya?) proceeding from (erroneous) ways of thinking and feeling (vitarkā?) (are as follows): (I) those which are performed by oneself (k?ta), got done by another (kārita) or approved --anumodita-- (anumoditā?);
(II) those which are preceded (pūrvakā?) (either) by covetousness (lobha), wrath (krodha), or delusion (moha). (Moreover, the aforesaid actions can be either) mild (m?du), moderate (madhya) or intense --adhimātra-- (adhimātrā?). "(They are) the unending (ananta) fruits or consequences (phalā?) (resulting from) pain (du?kha) (and) ignorance (aj?āna)" --"iti" stands for inverted commas-- is the opposite (pratipak?a) thought (bhāvanam)||34||
《瑜伽经》(于伽梵文譯本)2.35：
?????????????????? ?????????? ?????????????
Ahi?sāprati??hāyā? tatsannidhau vairatyāga?||35||
一個人只要確立(prati??hāyām)非暴力(ahi?sā)，在他的(tat)面前(sannidhau)所有的敵意(vaira)就會消除(tyāga?)。
On the establishment (prati??hāyām) of Ahi?sā or Non-injury (ahi?sā) (in a Yogī, there is) cessation (tyāga?) of hostility (vaira) (in one) coming close (sannidhau) to him (tad)||35||
《瑜伽经》(于伽梵文譯本)2.36：
???????????????? ??????????????????????
Satyaprati??hāyā? kriyāphalā?rayatvam||36||
當確立了(prati??hāyām)不妄語(satya)的品質時，其行為(kriyā)和結果(phala)就有了依賴(arayatvam)關係。
On the establishment (prati??hāyām) of Satya or Truthfulness (satya) (in the Yogī), a state of connection (ā?rayatvam) between (his) actions --as the general idea expressed by any verb-- (kriyā) and the (resulting) fruits or consequences (phala) (arises) --i.e. "all that the abovementioned Yogī says will come true in the long run"--||36||
《瑜伽经》(于伽梵文譯本)2.37：
?????????????????? ?????????????????????
Asteyaprati??hāyā? sarvaratnopasthānam||37||
當確立了(prati??hāyām)不偷盜(asteya)的習慣時，一切(sarva)財富(ratna)就接近(upasthānam)他了。
On the establishment (prati??hāyām) of Asteya or Non-stealing (asteya) (in the Yogī), all (sarva) jewels (ratna) stand near in order to serve (upasthānam) (him)||37||
《瑜伽经》(于伽梵文譯本)2.38：
?????????????????????? ?????????????
Brahmacaryaprati??hāyā? vīryalābha?||38||
當培養了(prati??hāyām)不縱慾(brahmacarya)的習慣，便獲得(lābha?)精力元氣(vīrya)。
On the establishment (prati??hāyām) of Brahmacarya or Continence (brahmacarya) (in that Yogī, there is) acquisition (lābha?) of Vīrya --lit. "energy, vigor, stamina, strength, etc."-- (vīrya)||38||
《瑜伽经》(于伽梵文譯本)2.39：
???????????????? ?????????????????????
Aparigrahasthairye janmakathantāsambodha?||39||
當確立(sthairye)了不貪婪(aparigraha)，生命(janma)的型態(kathantā)就完全明瞭(sambodha?)。
When (that very Yogī) stands firmly (sthairye) in Aparigraha or Non-possession (aparigraha), full knowledge (sambodha?) of "the how, the what state?" (kathantā) about (his past, present and future) existences (janma) (arises)||39||
《瑜伽经》(于伽梵文譯本)2.40：
????????????????????? ???????????????
?aucātsvā?gajugupsā parairasa?sarga?||40||
藉著淨化(?aucāt)而厌恶(jugupsā)自己的(sva)身体(a?ga)，並與他人(parai?)身體停止接觸(asa?sarga?)。
From ?auca or Cleanliness (?aucāt), dislike (jugupsā) toward one's own (sva) body (a?ga) (arises, and consequently) unconcernedness to contact (asa?sarga?) with other (bodies) (parai?) (is also developed)||40||
《瑜伽经》(2.41-2.50)
《瑜伽经》(于伽梵文譯本)2.41：
????????????????????????????????????????????????????????? ?????
Sattva?uddhisaumanasyaikāgryendriyajayātmadar?anayogyatvāni ca||41||
當本質(sattva)潔淨(?uddhi)后，可以獲得心靈(manasya)的喜悅(sau)，心注一處(aikāgrya)，感官(indriya)得以控制(jaya)，以及(ca)適合(yogyatvāni)自我(ātma)的認識(dar?ana)。
(Besides, from ?auca or Cleanliness,) purity (?uddhi) of nature or disposition (sattva), satisfaction of mind (saumanasya), one-pointedness (aikāgrya), conquest (jaya) of the Indriya-s --5 J?ānendriya-s or powers of perception, and 5 Karmendriya-s or powers of action-- (indriya) (and) fitness or ability --yogyatva-- (yogyatvāni) for perceiving (dar?ana) the Self (ātma), (are) also (ca) (developed)||41||
《瑜伽经》(于伽梵文譯本)2.42：
?????????????????????????
Santo?ādanuttamasukhalābha?||42||
由於知足(santo?āt)，獲得(lābha)至上(anuttama)喜悅(sukha)。
From Santo?a or Contentment (santo?āt);
(there is) acquisition (lābha?) of unsurpassed (anuttama) happiness (sukha)||42||
《瑜伽经》(于伽梵文譯本)2.43：
???????????????????????????????????????
Kāyendriyasiddhira?uddhik?ayāttapasa?||43||
透過苦行(tapasa?)，不潔淨(a?uddhi)得以消除(k?ayāt)，身體(kāya)和感官(indriya)獲得超自然能力(siddhi?)。
Perfection (siddhi?) of body (kāya) and Indriya-s --5 J?ānendriya-s or powers of perception, and 5 Karmendriya-s or powers of action-- (indriya) (is acquired) through Tapas or Austerity (tapasa?), which brings about destruction (k?ayāt) of impurities (a?uddhi)||43||
《瑜伽经》(于伽梵文譯本)2.44：
??????????????????????????????????
Svādhyāyādi??adevatāsamprayoga?||44||
通過研讀經典(svādhyāyāt)，與崇拜(i??a)的神(devatā)相應(samprayoga?)。
Union or communion (samprayoga?) with the desired or chosen (i??a) deity (devatā) (is obtained) from Svādhyāya or Study and Recitation of Sacred Scriptures (svādhyāyāt)||44||
《瑜伽经》(于伽梵文譯本)2.45：
????????????????????????????????
Samādhisiddhirī?varapra?idhānāt||45||
完全臣服(pra?idhānāt)于神(ī?vara)，獲到三摩地(samādhi)成就(siddhi?)。
Perfection or complete attainment (siddhi?) of Samādhi or Perfect Concentration (samādhi) (is achieved) through devotion (pra?idhānāt) to the Lord (ī?vara)||45||
《瑜伽经》(于伽梵文譯本)2.46：
??????????????????
Sthirasukhamāsanam||46||
姿勢(āsanam)必需穩固(sthira)與舒適(sukham)。
Posture (āsanam) (should be) firm (sthira) and agreeable --pleasant-- (sukham)||46||
《瑜伽经》(于伽梵文譯本)2.47：
?????????????????????????????????????
Prayatna?aithilyānantasamāpattibhyām||47||
通過精進努力(prayatna)，以放鬆狀態(?aithilya)進入無限(anata)冥想(samāpattibhyām)，姿勢得到完善。
By means of relaxation (?aithilya) of effort (prayatna) and absorption --samāpatti-- (samāpattibhyām) in the infinite --i.e. "in the infinite space around"-- (ananta) (āsana or Posture is perfected)||47||
《瑜伽经》(于伽梵文譯本)2.48：
??? ????????????????????
Tato dvandvānabhighāta?||48||
隨後(tatas)，免除(anabhighāta)二元性(dvandva)的打擾(anabhighāta)。
From that (tatas), (there is) immunity (anabhighāta?) with regard to the pairs of opposites (dvandva)||48||
《瑜伽经》(于伽梵文譯本)2.49：
?????????? ???????????????????????????? ??????????????
Tasminsati ?vāsapra?vāsayorgativiccheda? prā?āyāma?||49||
在這個(tasmin)姿勢被完美完成(sati)後，吸氣(?vāsa)和呼氣(pra?vāsayo?)的動作(gati)暫停(viccheda?)，這就是呼吸控制法(prā?āyāma?)。
Once that (tasmin) (āsana or Posture) has been (perfected) (sati), Prā?āyāma (prā?āyāma?), (which) is the suspension (viccheda?) of the flow (gati) of inhalation (?vāsa) and exhalation --pra?vāsa-- (pra?vāsayo?), (should be developed)||49||
《瑜伽经》(于伽梵文譯本)2.50：
?????????????????????????? ???????????????? ????????? ?????????????????
Vāhyābhyantarastambhav?ttirde?akālasa?khyābhi? parid???o dīrghasūk?ma?||50||
呼吸控制的變化(v?tti?)有外部的(vāhya)吸氣、內部的(ābhyantara)呼氣和停止不動的(stambha)屏息，通過地點(de?a)、時間(kāla)和數量(sa?khyābhi?)來調節(parid???a?)，因此它是長(dīrgha)時間的與細微的(sūk?ma?)。
(Prā?āyāma) has (three) Operation(s) (v?tti?): (1) External (vāhya), (2) Internal (ābhyantara) and (3) Suppression (stambha). (And when Prā?āyāma is) observed (parid???a?) according to space (de?a), time (kāla) and number --sa?khyā-- (sa?khyābhi?), it becomes long (dīrgha) and subtle (sūk?ma?)||50||
《瑜伽经》(2.51-2.55)
《瑜伽经》(于伽梵文譯本)2.51：
???????????????????????? ???????????
Vāhyābhyantaravi?ayāk?epī caturtha?||51||
呼吸控制第四種(caturtha?)方法，是在對外部的(vāhya)吸氣和內部的(ābhyantara)呼氣時，超越(āk?epī)呼與吸的範圍（vi?aya）。
The fourth (kind of Prā?āyāma) (caturtha?) transcends or excels (āk?epī) the sphere of influence (vi?aya) of External (vāhya) and Internal (ābhyantara) (Operations)||51||
《瑜伽经》(于伽梵文譯本)2.52：
??? ??????? ????????????????
Tata? k?īyate prakā?āvara?am||52||
隨後(tatas)逐步去除(k?īyate)遮蔽(āvara?am)光芒(prakā?a)的面紗。
Through that (tatas), the veil (āvara?am) over Prakā?a --i.e. "over the revelation of true knowledge"-- (prakā?a) is attenuated (k?īyate)||52||
《瑜伽经》(于伽梵文譯本)2.53：
??????? ? ??????? ????????
Dhāra?āsu ca yogyatā manasa?||53||
並且(ca)這樣心念(manasa?)更適合(yogyatā)專注(dhāra?āsu)的練習。
Mental (manasa?) fitness or aptitude (yogyatā) for the dhāra?ā-s or concentration practices (dhāra?āsu) (is) also (ca) (developed)||53||
《瑜伽经》(于伽梵文譯本)2.54：
?????????????????? ???????? ???????????? ?????????????? ???????????????
Svavi?ayāsamprayoge cittasya svarūpānukāra ivendriyā?ā? pratyāhāra?||54||
感官(indriyā?ām)不與它們自身(sva)的對象(vi?aya)接觸(asamprayoge)，就像(iva)模仿(anukāra?)心的(chittasya)原本型態(sva-rūpa) ，這就是攝心(pratyāhāra?)。
Pratyāhāra or the Withdrawal (pratyāhāra?) of Indriya-s --5 J?ānendriya-s or powers of perception, and 5 Karmendriya-s or powers of action-- (indriyā?ām) (is), as it were (iva), a following (anukāra?) the essential nature (sva-rūpa) of mind (cittasya) (by those very Indriya-s), when separated (asamprayoge) from their (corresponding) (sva) objects (vi?aya)||54||
《瑜伽经》(于伽梵文譯本)2.55：
??? ???? ??????????????????????
Tata? paramā va?yatendriyā?ām||55||
因此(tatas)，感官(indriyā?ām)得到至高的(paramā) 控制(va?yatā)。
From that (Pratyāhāra or Withdrawal) (tatas), supreme (paramā) mastery or control (va?yatā) of the Indriya-s --5 J?ānendriya-s or powers of perception, and 5 Karmendriya-s or powers of action-- (indriyā?ām) (arises)||55||
Here concludes the Second Section dealing with practice
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