瑜珈蛙
瑜珈之星 可口可樂 經典口味
2019/01/12
瑜珈經 Yoga Sutras(梵 英 中文) 第四章
Sutra 1 janma-osadhi-mantra-tapah-samadhi-jah siddayahsamadhi Siddhi
超自然力量可由前生而得、通過藥物而獲得、通過念誦咒文，以及通過靜坐冥想而獲得。
4.1 The subtler attainments come with birth or are attained through herbs, mantra, austerities or concentration.
Sutra 2 jati-antara-parinama prakrty-apurat 生命由低級到高級轉化，是由於自然的創造力。
4.2 The transition or transformation into another form or type of birth takes place through the filling in of their innate nature.
Sutra
3 nimittam aprayojakam prakrtinam varana-bhedas tu tatah ksetrikavat
行為無論好壞都不直接引起蛻變，只是除去對自然力的障礙，就好像農夫在田裡除去石頭，才能犁溝灌溉一樣。
4.3 Incidental causes or actions do not lead to the emergence of attainments or realization, but rather, come by the removal of obstacles, much like the way a farmer removes a barrier (sluice gate), so as to naturally allow the irrigation of his field.
行為無論好壞都不直接引起蛻變，只是除去對自然力的障礙，就好像農夫在田裡除去石頭，才能犁溝灌溉一樣。
4.3 Incidental causes or actions do not lead to the emergence of attainments or realization, but rather, come by the removal of obstacles, much like the way a farmer removes a barrier (sluice gate), so as to naturally allow the irrigation of his field.
Sutra
4 nirmana-cittani asmita-matrat 意識可由真我的力量產生。
4.4 The emergent mind fields springs forth from the individuality of I-ness (asmita).
4.4 The emergent mind fields springs forth from the individuality of I-ness (asmita).
Sutra
5 pravrtti-bhede prayojakam cittam ekam anekesam 那個原初的意識，仍控制著那些被創造的意識。
4.5 While the activities of the emergent mind fields may be diverse, the one mind is the director of the many.
4.5 While the activities of the emergent mind fields may be diverse, the one mind is the director of the many.
Sutra
6 tatra dhyana-jam anasayam 只有那些達到三摩地的意識才能免於欲望，成為最高的。
4.6 Of these mind fields, the one that is born from meditation is free from any latent impressions that could produce karma.
4.6 Of these mind fields, the one that is born from meditation is free from any latent impressions that could produce karma.
Sutra
7 karma-asukla-akrsnam yoginas trividham itaresam
瑜伽士的行為，不是黑的，也不是白的。但對其他人來說是以下三者：黑的、白的和二者之混合。
4.7 The actions of yogis are neither white nor black, while they are threefold for others.
瑜伽士的行為，不是黑的，也不是白的。但對其他人來說是以下三者：黑的、白的和二者之混合。
4.7 The actions of yogis are neither white nor black, while they are threefold for others.
Sutra
8 tatas tad-vipaka-anugunanam eva abhivyaktir vasananam 由此三者，表現出與之相應的果報。
4.8 Those threefold actions result in latent impressions (vasanas) that will later arise to fruition only corresponding to those impressions.
4.8 Those threefold actions result in latent impressions (vasanas) that will later arise to fruition only corresponding to those impressions.
Sutra
9 jati-desa-kala-vyavahitanam apy antantaryam smrti-samskararayor eka
rupatvat
即使有時間、空間、物種的阻隔，由於記憶和習性，那些果報都能持續。
4.9 Since memory (smriti) and the deep habit patterns (samskaras) are the same in appearance, there is an unbroken continuity in the playing out of those traits, even though there might be a gap in location, time, or state of life.
即使有時間、空間、物種的阻隔，由於記憶和習性，那些果報都能持續。
4.9 Since memory (smriti) and the deep habit patterns (samskaras) are the same in appearance, there is an unbroken continuity in the playing out of those traits, even though there might be a gap in location, time, or state of life.
Sutra
10 tasam anaditvam ca asiso nityatvat 對喜樂的追求是永恆的，而欲望和習性則沒有開始。
4.10 There is no beginning to the process of these deep habit patterns (samskaras), due to the eternal nature of the will to live.
4.10 There is no beginning to the process of these deep habit patterns (samskaras), due to the eternal nature of the will to live.
Sutra
11 hetu-fala-ashraya-alambanaiha sangrahiitatvat esham abhave tad-abhavah
它是由因、果、支持與對象造成，沒有這些，它便不存在。
4.11 Since the impressions (4.10) are held together by cause, motive, substratum, and object, they disappear when those deep impressions disappear.
它是由因、果、支持與對象造成，沒有這些，它便不存在。
4.11 Since the impressions (4.10) are held together by cause, motive, substratum, and object, they disappear when those deep impressions disappear.
Sutra
12 atitanagatam svarupato 'sty adhva-bhedad dharmanam 過去與將來，各依它們的形式和原理而存在。
4.12 Past and future exist in the present reality, appearing to be different because of having different characteristics or forms.
4.12 Past and future exist in the present reality, appearing to be different because of having different characteristics or forms.
Sutra
13 te vyakta-sukshmah gunatmanah 它們或潛藏，或顯明，各按其特性。
4.13 Whether these ever-present characteristics or forms are manifest or subtle, they are composed of the primary elements called the three gunas.
4.13 Whether these ever-present characteristics or forms are manifest or subtle, they are composed of the primary elements called the three gunas.
Sutra
14 parinamaikatvad vastu-tattvam 所有事物都是合一的，因為這是整體的進化。
4.14 The characteristics of an object appear as a single unit, as they manifested uniformly from the underlying elements.
4.14 The characteristics of an object appear as a single unit, as they manifested uniformly from the underlying elements.
Sutra
15 vastu-samye chitta-bhedat tayor vibhaktah panthah 對象相同，但如果意識不一樣，看出來便不一樣。
4.15 Although the same objects may be perceived by different minds, they are perceived in different ways, because those minds manifested differently.
4.15 Although the same objects may be perceived by different minds, they are perceived in different ways, because those minds manifested differently.
Sutra
16 na ca-eka-citta-tantram vastu tad-apramanakam tada kim syat 事物之可知或不可知，取決於是否能被心靈認知。
4.16 However, the object itself does not depend on any one mind, for if it did, then what would happen to the object if it were not being experienced by that mind?
4.16 However, the object itself does not depend on any one mind, for if it did, then what would happen to the object if it were not being experienced by that mind?
Sutra
17 tad-uparagapeksitvac cittasya vastu jnatajnatam 事物之可知或不可知，取決於心靈被調整至的狀態。
4.17 Objects are either known or not known according to the way in which the coloring of that object falls on the coloring of the mind observing it.
4.17 Objects are either known or not known according to the way in which the coloring of that object falls on the coloring of the mind observing it.
Sutra
18 sada jnatasth citta-vrittayas tat-prabhoh purushasyaparinamitvat 意識的調整永為知覺者所知，因永恆的靈是不變的。
4.18 The activities of the mind are always known by the pure consciousness, because that pure consciousness is superior to, support of, and master over the mind.
4.18 The activities of the mind are always known by the pure consciousness, because that pure consciousness is superior to, support of, and master over the mind.
Sutra
19 na tat svabhasam drishyatvat 那些心靈不能照亮自己，因為他們是作為對象而被認知。
4.19 That mind is not self-illuminating, as it is the object of knowledge and perception by the pure consciousness.
4.19 That mind is not self-illuminating, as it is the object of knowledge and perception by the pure consciousness.
Sutra
20 eka-samaye chobhayanavadharanam 知覺者與對象不能同時被知覺。
4.20 Nor can both the mind and the illuminating process be cognized simultaneously.
4.20 Nor can both the mind and the illuminating process be cognized simultaneously.
Sutra
21 cittantara-drisye buddhi-buddher atiprasangah smriti-sanskaras ca
意識由另一意識所知，便造成無窮後退，引致思想上的混亂。
4.21 If one mind were illumined by another, as its master, then there would be an endless and absurd progression of cognitions, as well as confusion.
意識由另一意識所知，便造成無窮後退，引致思想上的混亂。
4.21 If one mind were illumined by another, as its master, then there would be an endless and absurd progression of cognitions, as well as confusion.
Sutra
22 citer apratisankramayas tad-akarapattau svabuddhi-sanvedanam 當心靈變成更高形式的靈體，便能知覺更高的意識。
4.22 When the unchanging consciousness appears to take on the shape of that finest aspect of mind-field (4.18), then the experience of one's own cognition process is possible.
4.22 When the unchanging consciousness appears to take on the shape of that finest aspect of mind-field (4.18), then the experience of one's own cognition process is possible.
Sutra
23 drashtri-drishyoparaktam cittam sarvartham 在一切知覺中，知覺均被被知覺者著色。
4.23 Therefore, the mind field, which is colored by both seer and seen, has the potential to perceive any and all objects.
4.23 Therefore, the mind field, which is colored by both seer and seen, has the potential to perceive any and all objects.
Sutra
24 tad asankhyeya-vasanabhish chitram api parartham sanhatya-karitvat
心靈受欲望調節，是為了最高者工作，這是因為它的混合性質。
4.24 That mind field, though filled with countless impressions, exists for the benefit of another witnessing consciousness, as the mind field is operating only in combination with those impressions.
心靈受欲望調節，是為了最高者工作，這是因為它的混合性質。
4.24 That mind field, though filled with countless impressions, exists for the benefit of another witnessing consciousness, as the mind field is operating only in combination with those impressions.
Sutra
25 visesa-darshina atma-bhava-bhavana-vinivrittih
對於那些有分辨力的知覺者來說，他們的真我與思維分離。
4.25 For one who has experienced this distinction between seer and this subtlest mind, the false identities and even the curiosity about the nature of one's own self come to an end.
對於那些有分辨力的知覺者來說，他們的真我與思維分離。
4.25 For one who has experienced this distinction between seer and this subtlest mind, the false identities and even the curiosity about the nature of one's own self come to an end.
Sutra
26 tada hi viveka-nimnam kaivalya-pragbharam cittam 得到分辨的意識，便能達到自由。
4.26 Then the mind is inclined towards the highest discrimination, and gravitates towards absolute liberation between seer and seen.
4.26 Then the mind is inclined towards the highest discrimination, and gravitates towards absolute liberation between seer and seen.
Sutra
27 tach-chidreshu pratyayantarani sanskarebhyah 有些時候思維從過去的習慣而來。
4.27 When there are breaks or breaches in that high discrimination, other impressions arise from the deep unconscious.
4.27 When there are breaks or breaches in that high discrimination, other impressions arise from the deep unconscious.
Sutra
28 hanam esham kleshavad uktam 上文說過，去除這些習性便是去除障礙。
4.28 The removal of those interfering thought patterns is by the same means by which the original colorings were removed.
4.28 The removal of those interfering thought patterns is by the same means by which the original colorings were removed.
Sutra
29 prasankhyane 'py akusidasya sarvatha viveka-khyater dharma-meghah
samadhih
那些達到完全的分辨，完全捨棄了各種欲望的狀態，叫做三摩地。
4.29 When there is no longer any interest even in omniscience, that discrimination allows the samadhi, which brings an abundance of virtues like a rain cloud brings rain.
那些達到完全的分辨，完全捨棄了各種欲望的狀態，叫做三摩地。
4.29 When there is no longer any interest even in omniscience, that discrimination allows the samadhi, which brings an abundance of virtues like a rain cloud brings rain.
Sutra
30 tatah klesha-karma-nivrttih 到此所有痛苦消除，能排除各種因果的障礙，獲得自在。
4.30 After that dharma-meghah samadhi, the colorings of the kleshas and the karmas are removed.
4.30 After that dharma-meghah samadhi, the colorings of the kleshas and the karmas are removed.
Sutra
31 tada sarvavarana-malapetasya jnanasyanantyaj-jneyam-alpam 知識免除所有遮蔽，變成無限，感官的作用也變得很小。
4.31 Then, by the removal of those veils of imperfection, there comes the experience of the infinite, and the realization that there is almost nothing to be known.
4.31 Then, by the removal of those veils of imperfection, there comes the experience of the infinite, and the realization that there is almost nothing to be known.
Sutra
32 tatah kritarthanam parinama-krama-samaptir gunanam 完成了它們的目標，三態之進化便停止。
4.32 Also resulting from that dharma-meghah samadhi (4.29), the three primary elements or gunas (4.13-4.14) will have fulfilled their purpose, cease to transform into further transformations, and recede back into their essence.
4.32 Also resulting from that dharma-meghah samadhi (4.29), the three primary elements or gunas (4.13-4.14) will have fulfilled their purpose, cease to transform into further transformations, and recede back into their essence.
Sutra
33 kshana-pratiyogi parinamaparanta-nirgrahyah kramah 不斷進化的到了最後，成為一種明顯的轉化。
4.33 The sequencing process of moments and impressions corresponds to the moments of time, and is apprehended at the end point of the sequence.
4.33 The sequencing process of moments and impressions corresponds to the moments of time, and is apprehended at the end point of the sequence.
Sutra
34 purusartha-sunyanam gunanam pratiprasavah kaivalyam svarupa-pratistha va
citi-saktir iti
當三態完成了它們的目的，便達到自在的境界，得知自身的所有知識。這便是絕對的自由。
4.34 When those primary elements involve, or resolve themselves back into that out of which they emerged, there comes liberation, wherein the power of pure consciousness becomes established in its true nature.
當三態完成了它們的目的，便達到自在的境界，得知自身的所有知識。這便是絕對的自由。
4.34 When those primary elements involve, or resolve themselves back into that out of which they emerged, there comes liberation, wherein the power of pure consciousness becomes established in its true nature.
瑜珈經 Yoga Sutras(梵 英 中文) 第二章
II. 1 Tapah-svadhyayesvara-pranidhanani kriya-yogah 瑜伽是對身體加以自律，學習經典，和對神的順服。
2.1 Yoga in the form of action (kriya yoga) has three parts: 1) training and purifying the senses (tapas), 2) self-study in the context of teachings (svadhyaya), and 3) devotion and letting go into the creative source from which we emerged (ishvara pranidhana).
II.
2. Samadhi-bhavanarthah klesa-tanu-karanarthas ca 目的是促進冥想，除去障礙的根源。
2.2 That Yoga of action (kriya yoga) is practiced to bring about samadhi and to minimize the colored thought patterns (kleshas).
2.2 That Yoga of action (kriya yoga) is practiced to bring about samadhi and to minimize the colored thought patterns (kleshas).
II
-3. Avidyasmita-raga-dvesabhinivesah klesah 無知、我執、迷戀、厭棄、貪求，是生命的五種障礙。
2.3 There are five kinds of coloring (kleshas): 1) forgetting, or ignorance about the true nature of things (avidya), 2) I-ness, individuality, or egoism (asmita), 3) attachment or addiction to mental impressions or objects (raga), 4) aversion to thought patterns or objects (dvesha), and 5) love of these as being life itself, as well as fear of their loss as being death.
2.3 There are five kinds of coloring (kleshas): 1) forgetting, or ignorance about the true nature of things (avidya), 2) I-ness, individuality, or egoism (asmita), 3) attachment or addiction to mental impressions or objects (raga), 4) aversion to thought patterns or objects (dvesha), and 5) love of these as being life itself, as well as fear of their loss as being death.
II.
4. Avidya ksetram uttaresam prasupta-tanu-vicchina-udaranam 無知是其餘幾項的溫床，無論是沉睡的、輕微的、可構成障礙的還是激烈的。
2.4 The root forgetting or ignorance of the nature of things (avidya) is the breeding ground for the other of the five colorings (kleshas), and each of these is in one of four states:
1) dormant or inactive, 2) attenuated or weakened, 3) interrupted or separated from temporarily, or 4) active and producing thoughts or actions to varying degrees.
2.4 The root forgetting or ignorance of the nature of things (avidya) is the breeding ground for the other of the five colorings (kleshas), and each of these is in one of four states:
1) dormant or inactive, 2) attenuated or weakened, 3) interrupted or separated from temporarily, or 4) active and producing thoughts or actions to varying degrees.
II
5. Anityasuci-dukhanatmasu nitya-suci-sukhatmakhyatir avidya
無知將那些不是永恆的、不純潔的、痛苦的、不屬真我的，認同為永恆的、純潔的、愉快的、屬於真我的。
2.5 Ignorance (avidya) is of four types: 1) regarding that which is transient as eternal, 2) mistaking the impure for pure, 3) thinking that which brings misery to bring happiness, and 4) taking that which is not-self to be self.
無知將那些不是永恆的、不純潔的、痛苦的、不屬真我的，認同為永恆的、純潔的、愉快的、屬於真我的。
2.5 Ignorance (avidya) is of four types: 1) regarding that which is transient as eternal, 2) mistaking the impure for pure, 3) thinking that which brings misery to bring happiness, and 4) taking that which is not-self to be self.
II
6. Drg-darsana-saktyor ekatmatevasmita 我執是知覺者將自己認同於知覺的能力。
2.6 The coloring (klesha) of I-ness or egoism (asmita), which arises from the ignorance, occurs due to the mistake of taking the intellect (buddhi, which knows, decides, judges, and discriminates) to itself be pure consciousness (purusha).
2.6 The coloring (klesha) of I-ness or egoism (asmita), which arises from the ignorance, occurs due to the mistake of taking the intellect (buddhi, which knows, decides, judges, and discriminates) to itself be pure consciousness (purusha).
II 7
Sukhanusayi ragah 迷戀是對欲望的追逐。
2.7 Attachment (raga) is a separate modification of mind, which follows the rising of the memory of pleasure, where the three modifications of attachment, pleasure, and the memory of the object are then associated with one another.
2.7 Attachment (raga) is a separate modification of mind, which follows the rising of the memory of pleasure, where the three modifications of attachment, pleasure, and the memory of the object are then associated with one another.
II
8. dukhanasayi dvesah 厭棄是住在痛苦之中。
2.8 Aversion (dvesha) is a modification that results from misery associated with some memory, whereby the three modifications of aversion, pain, and the memory of the object or experience are then associated with one another.
2.8 Aversion (dvesha) is a modification that results from misery associated with some memory, whereby the three modifications of aversion, pain, and the memory of the object or experience are then associated with one another.
II
9. svarasa-vahi viduso pi tatha rudho bhinivesah 貪求在那些有學識的人之中仍然存在，是會自己助長的。
2.9 Even for those people who are learned, there is an ever-flowing, firmly established love for continuation and a fear of cessation, or death, of these various colored modifications (kleshas).
2.9 Even for those people who are learned, there is an ever-flowing, firmly established love for continuation and a fear of cessation, or death, of these various colored modifications (kleshas).
II
10. te pratiprasava-heyah suksmah 這些障礙還在精微階段時，可以做相反的事情來消除。
2.10 When the five types of colorings (kleshas) are in their subtle, merely potential form, they are then destroyed by their disappearance or cessation into and of the field of mind itself.
2.10 When the five types of colorings (kleshas) are in their subtle, merely potential form, they are then destroyed by their disappearance or cessation into and of the field of mind itself.
II
11. dhyana-heyas tad-vrttayah 如果成形以後，可以靜坐冥想來消除。
2.11 When the modifications still have some potency of coloring (klishta), they are brought to the state of mere potential by meditation (dhyana).
2.11 When the modifications still have some potency of coloring (klishta), they are brought to the state of mere potential by meditation (dhyana).
II
12. klesa-mulah karmasyao drstadrsta-janma-vedaniyah 那些障礙由過去的業行而來，在可見及不可見的界域發生作用。
2.12 Latent impressions that are colored (karmashaya) result from other actions (karmas) that were brought about by colorings (kleshas), and become active and experienced in a current life or a future life.
2.12 Latent impressions that are colored (karmashaya) result from other actions (karmas) that were brought about by colorings (kleshas), and become active and experienced in a current life or a future life.
II
13. sati mule tad-vipako jaty-ayur-bhogah, 一旦生根，便影響生命的狀況、生命的長短和種種經驗。
2.13 As long as those colorings (kleshas) remains at the root, three consequences are produced: 1) birth, 2) span of life, and 3) experiences in that life.
2.13 As long as those colorings (kleshas) remains at the root, three consequences are produced: 1) birth, 2) span of life, and 3) experiences in that life.
II
14. te hlada-paritapa-phalah punyapunya-hetutvat 由於行善與行惡的不同，分別產生樂果與苦果。
2.14 Because of having the nature of merits or demerits (virtue or vice), these three (birth, span of life, and experiences) may be experienced as either pleasure or pain.
2.14 Because of having the nature of merits or demerits (virtue or vice), these three (birth, span of life, and experiences) may be experienced as either pleasure or pain.
II
15. parinama-tapa-samskara-dukhair guna-vrtti-virodha ca dukham eva sarvam
vivekinah
對於有智慧的人來說，甚麼都是苦的。因為一切都在改變，事物變成它們相反的狀態。
2.15 A wise, discriminating person sees all worldly experiences as painful, because of reasoning that all these experiences lead to more consequences, anxiety, and deep habits (samskaras), as well as acting in opposition to the natural qualities.
對於有智慧的人來說，甚麼都是苦的。因為一切都在改變，事物變成它們相反的狀態。
2.15 A wise, discriminating person sees all worldly experiences as painful, because of reasoning that all these experiences lead to more consequences, anxiety, and deep habits (samskaras), as well as acting in opposition to the natural qualities.
II
16. Heyam dukham anagatam Thus 還未來到的痛苦是可以避免的。
2.16 Because the worldly experiences are seen as painful, it is the pain, which is yet to come that is to be avoided and discarded.
2.16 Because the worldly experiences are seen as painful, it is the pain, which is yet to come that is to be avoided and discarded.
II
17. drastr-drsyayoh samyogo heya-hetuh 痛苦的因由是知覺者認同於被知覺者。
2.17 The uniting of the seer (the subject, or experiencer) with the seen (the object, or that which is experienced) is the cause or connection to be avoided.
2.17 The uniting of the seer (the subject, or experiencer) with the seen (the object, or that which is experienced) is the cause or connection to be avoided.
II
18. prakasa-kriya-sthiti-silam bhutendriyat-makam bhogapavargartham
drsyam 此世界有各樣事物和知覺，是要讓我們解脫於這個宇宙。
2.18 The objects (or knowables) are by their nature of: 1) illumination or sentience, 2) activity or mutability, or 3) inertia or stasis; they consist of the elements and the powers of the senses, and exist for the purpose of experiencing the world and for liberation or enlightenment.
2.18 The objects (or knowables) are by their nature of: 1) illumination or sentience, 2) activity or mutability, or 3) inertia or stasis; they consist of the elements and the powers of the senses, and exist for the purpose of experiencing the world and for liberation or enlightenment.
II
19. visesavisesa-lingamatralingani guna-parvani 自然有四種特性：特定的、非特定的、有分別的、無分別的。
2.19 There are four states of the elements (gunas), and these are: 1) diversified, specialized, or particularized (vishesha), 2) undiversified, unspecialized, or unparticularized (avishesha), 3) indicator-only, undifferentiated phenomenal, or marked only (linga-matra), and 4) without indicator, noumenal, or without mark (alingani).
2.19 There are four states of the elements (gunas), and these are: 1) diversified, specialized, or particularized (vishesha), 2) undiversified, unspecialized, or unparticularized (avishesha), 3) indicator-only, undifferentiated phenomenal, or marked only (linga-matra), and 4) without indicator, noumenal, or without mark (alingani).
II
20. drasta drsimatrah suddho 'pi pratyaya-nupasyah 知覺者只是知覺本身，雖然純潔，還是通過思維來看事物，而自我使他認同於這個思維。
2.20 The Seer is but the force of seeing itself, appearing to see or experience that which is presented as a cognitive principle.
2.20 The Seer is but the force of seeing itself, appearing to see or experience that which is presented as a cognitive principle.
II
21. tad-artha eva drsyaya-atma 這種知見的性質是為了知覺者的好處。
2.21 The essence or nature of the knowable objects exists only to serve as the objective field for pure consciousness.
2.21 The essence or nature of the knowable objects exists only to serve as the objective field for pure consciousness.
II
22. krtartham prati nastam apy anastam tad-anya-sadharanatvat 雖然對覺醒的人來說，這些都會毀去，但對其他人來說，仍然存在。
2.22 Although knowable objects cease to exist in relation to one who has experienced their fundamental, formless true nature, the appearance of the knowable objects is not destroyed, for their existence continues to be shared by others who are still observing them in their grosser forms.
2.22 Although knowable objects cease to exist in relation to one who has experienced their fundamental, formless true nature, the appearance of the knowable objects is not destroyed, for their existence continues to be shared by others who are still observing them in their grosser forms.
II
23. sva-svami-saktyoh svarupa-upalabdhi-hetuh samyogah 知覺者與被知覺者遇合，便產生這個世界。
2.23 Having an alliance, or relationship between objects and the Self is the necessary means by which there can subsequently be realization of the true nature of those objects by that very Self.
2.23 Having an alliance, or relationship between objects and the Self is the necessary means by which there can subsequently be realization of the true nature of those objects by that very Self.
II
24 tasya hetur avidya 無明是它的原因。
2.24 Avidya or ignorance (2.3-2.5), the condition of ignoring, is the underlying cause that allows this alliance to appear to exist.
2.24 Avidya or ignorance (2.3-2.5), the condition of ignoring, is the underlying cause that allows this alliance to appear to exist.
II
25 tad-abhavat samyoga abhavo hanam tad drseh kaivalyam 如果沒有無明，沒有知覺者與被知覺者遇合，知覺者便得到自由。
2.25 By causing a lack of avidya, or ignorance there is then an absence of the alliance, and this leads to a freedom known as a state of liberation or enlightenment for the Seer.
2.25 By causing a lack of avidya, or ignorance there is then an absence of the alliance, and this leads to a freedom known as a state of liberation or enlightenment for the Seer.
II
26. viveka-khyatir aviplava hanopayah 消滅無明有賴不斷的明辨。
2.26 Clear, distinct, unimpaired discriminative knowledge is the means of liberation from this alliance.
2.26 Clear, distinct, unimpaired discriminative knowledge is the means of liberation from this alliance.
II
27. tasya saptadha pranta-bhumih prajna 智慧有七個階段，隨著知識增長，一個接著一個展現。
2.27 Seven kinds of ultimate insight come to one who has attained this degree of discrimination.
2.27 Seven kinds of ultimate insight come to one who has attained this degree of discrimination.
II
28. yoga-anga-anusthanad asuddhi-ksye jnana-diptir a viveka-khyateh 通過瑜伽的鍛鍊，那些雜染便會被知識之光去除，生出明辨的智慧。
2.28 Through the practice of the different limbs, or steps to Yoga, whereby impurities are eliminated, there arises an illumination that culminates in discriminative wisdom, or enlightenment.
2.28 Through the practice of the different limbs, or steps to Yoga, whereby impurities are eliminated, there arises an illumination that culminates in discriminative wisdom, or enlightenment.
II
29. yama-niyama-asana-pranayama-pratyhara-dharana-dhyana-samadhayo'stav-angani
持戒、精進、調身、調息、攝心、凝神、入定、三摩地，是瑜伽的八支。
2.29 The eight rungs, limbs, or steps of Yoga are the codes of self-regulation or restraint (yamas), observances or practices of self-training (niyamas), postures (asana), expansion of breath and prana (pranayama), withdrawal of the senses (pratyahara), concentration (dharana), meditation (dhyana), and perfected concentration (samadhi).
持戒、精進、調身、調息、攝心、凝神、入定、三摩地，是瑜伽的八支。
2.29 The eight rungs, limbs, or steps of Yoga are the codes of self-regulation or restraint (yamas), observances or practices of self-training (niyamas), postures (asana), expansion of breath and prana (pranayama), withdrawal of the senses (pratyahara), concentration (dharana), meditation (dhyana), and perfected concentration (samadhi).
II
30. Ahimsa-satya-asteya-brahmacarya-aparigraha yamah 非暴力、不說謊、不偷盜、不縱欲、不貪圖。
2.30 Non-injury or non-harming (ahimsa), truthfulness (satya), abstention from stealing (asteya), walking in awareness of the highest reality (brahmacharya), and non-possessiveness or non-grasping with the senses (aparigraha) are the five yamas, or codes of self-regulation or restraint, and are the first of the eight steps of Yoga.
2.30 Non-injury or non-harming (ahimsa), truthfulness (satya), abstention from stealing (asteya), walking in awareness of the highest reality (brahmacharya), and non-possessiveness or non-grasping with the senses (aparigraha) are the five yamas, or codes of self-regulation or restraint, and are the first of the eight steps of Yoga.
II
31. Jati-desa-kala-samaya-anavacchinnah sarva-bhauma maha-vratam 無論何時、何地、在甚麼情況，屬於甚麼階級，這都是不可打破的誓言。
2.31 These codes of self-regulation or restraint become a great vow when they become universal and are not restricted by any consideration of the nature of the kind of living being to whom one is related, nor in any place, time or situation.
2.31 These codes of self-regulation or restraint become a great vow when they become universal and are not restricted by any consideration of the nature of the kind of living being to whom one is related, nor in any place, time or situation.
II
32. sauca-samtosa-tapah-svadhyaya-isvara-pranidhanani niyamah 內外潔淨、滿足、對身體及感官的控制，學習經典、對神順服，都是精進。
2.32 Cleanliness and purity of body and mind (shaucha), an attitude of contentment (santosha), ascesis or training of the senses (tapas), self-study and reflection on sacred words (svadhyaya), and an attitude of letting go into one's source (ishvarapranidhana) are the observances or practices of self-training (niyamas), and are the second rung on the ladder of Yoga.
2.32 Cleanliness and purity of body and mind (shaucha), an attitude of contentment (santosha), ascesis or training of the senses (tapas), self-study and reflection on sacred words (svadhyaya), and an attitude of letting go into one's source (ishvarapranidhana) are the observances or practices of self-training (niyamas), and are the second rung on the ladder of Yoga.
II
33. vitarka-badhane pratipaksa-bhavanam 如果有反對瑜伽的思想，要用相反的去對抗。
2.33 When these codes of self-regulation or restraint (yamas) and observances or practices of self-training (niyamas) are inhibited from being practiced due to perverse, unwholesome, troublesome, or deviant thoughts, principles in the opposite direction, or contrary thought should be cultivated.
2.33 When these codes of self-regulation or restraint (yamas) and observances or practices of self-training (niyamas) are inhibited from being practiced due to perverse, unwholesome, troublesome, or deviant thoughts, principles in the opposite direction, or contrary thought should be cultivated.
II
34. vitarka himsadayah krta-karita-anumodita lobha-krodha-moha-purvaka
mrdu-madhya-adhimatra dukha-ajnana-ananta-phala iti pratipaksa-bhavanam
毀滅的本能是有害的思想。無論是自己去做，去引生，或去認同。如果由貪婪、怒氣、迷惑成為動機，無論是溫和、中度還是猛烈，都會帶來無窮的苦難和無明，因此要發展出相反的。
2.34 Actions arising out of such negative thoughts are performed directly by oneself, caused to be done through others, or approved of when done by others. All of these may be preceded by, or performed through anger, greed or delusion, and can be mild, moderate or intense in nature. To remind oneself that these negative thoughts and actions are the causes of unending misery and ignorance is the contrary thought, or principle in the opposite direction that was recommended in the previous sutra.
毀滅的本能是有害的思想。無論是自己去做，去引生，或去認同。如果由貪婪、怒氣、迷惑成為動機，無論是溫和、中度還是猛烈，都會帶來無窮的苦難和無明，因此要發展出相反的。
2.34 Actions arising out of such negative thoughts are performed directly by oneself, caused to be done through others, or approved of when done by others. All of these may be preceded by, or performed through anger, greed or delusion, and can be mild, moderate or intense in nature. To remind oneself that these negative thoughts and actions are the causes of unending misery and ignorance is the contrary thought, or principle in the opposite direction that was recommended in the previous sutra.
II
35. ahimsa-pratisthayam tat-samnidhau vaira-tyagah 只要確定非暴力，敵意便會消除。
2.35 As a Yogi becomes firmly grounded in non-injury (ahimsa), other people who come near will naturally lose any feelings of hostility.
2.35 As a Yogi becomes firmly grounded in non-injury (ahimsa), other people who come near will naturally lose any feelings of hostility.
II
36. satya-pratisthayam kriya-phalasrayatvam 不說謊，便能得享工作的果報。
2.36 As truthfulness (satya) is achieved, the fruits of actions naturally result according to the will of the Yogi.
2.36 As truthfulness (satya) is achieved, the fruits of actions naturally result according to the will of the Yogi.
II
37. asteya-pratisthayam sarva-ratnopasthanam 不偷盜，便能得享財富。
2.37 When non-stealing (asteya) is established, all jewels, or treasures present themselves, or are available to the Yogi.
2.37 When non-stealing (asteya) is established, all jewels, or treasures present themselves, or are available to the Yogi.
II
38. brahmacarya-pratishayam virya-labah 不縱欲，便能得享靈性上的強健。
2.38 When walking in the awareness of the highest reality (brahmacharya) is firmly established, then a great strength, capacity, or vitality (virya) is acquired.
2.38 When walking in the awareness of the highest reality (brahmacharya) is firmly established, then a great strength, capacity, or vitality (virya) is acquired.
II
39. aparigraha-sthairye janma-kathamta-sambodhah 不貪圖，便能得到生命的知識。
2.39 When one is steadfast in non-possessiveness or non-grasping with the senses (aparigraha), there arises knowledge of the why and wherefore of past and future incarnations.
2.39 When one is steadfast in non-possessiveness or non-grasping with the senses (aparigraha), there arises knowledge of the why and wherefore of past and future incarnations.
II
40. saucha svanga-jugupsa parair asamsargah 潔淨為身體帶來保護，不會因與他人接觸而被感染。
2.40 Through cleanliness and purity of body and mind (shaucha), one develops an attitude of distancing, or disinterest towards one's own body, and becomes disinclined towards contacting the bodies of others.
2.40 Through cleanliness and purity of body and mind (shaucha), one develops an attitude of distancing, or disinterest towards one's own body, and becomes disinclined towards contacting the bodies of others.
II
41. sattvasuddhi-saumanasyaikagryendriya-jayatma-darsana-yogyatvani ca 精神上的潔淨，產生覺醒和對感官的控制。
2.41 Also through cleanliness and purity of body and mind (shaucha) comes a purification of the subtle mental essence (sattva), a pleasantness, goodness and gladness of feeling, a one-pointedness with intentness, the conquest or mastery over the senses, and a fitness, qualification, or capability for self-realization.
2.41 Also through cleanliness and purity of body and mind (shaucha) comes a purification of the subtle mental essence (sattva), a pleasantness, goodness and gladness of feeling, a one-pointedness with intentness, the conquest or mastery over the senses, and a fitness, qualification, or capability for self-realization.
II
42. santosad anuttamah sukha-labhah 滿足產生最大的快樂。
2.42 From an attitude of contentment (santosha), unexcelled happiness, mental comfort, joy, and satisfaction is obtained.
2.42 From an attitude of contentment (santosha), unexcelled happiness, mental comfort, joy, and satisfaction is obtained.
II
43. kayendriya-siddhir asuddhi-ksayat tapasah 身體以及感官的完美，因持戒而消滅那些不潔而來。
2.43 Through ascesis or training of the senses (tapas), there comes a destruction of mental impurities, and an ensuing mastery or perfection over the body and the mental organs of senses and actions (indriyas).
2.43 Through ascesis or training of the senses (tapas), there comes a destruction of mental impurities, and an ensuing mastery or perfection over the body and the mental organs of senses and actions (indriyas).
II
44. swadhyaya ista-devata-samprayogah 由不斷的學習達至與上天合一。
2.44 From self-study and reflection on sacred words (svadhyaya), one attains contact, communion, or concert with that underlying natural reality or force.
2.44 From self-study and reflection on sacred words (svadhyaya), one attains contact, communion, or concert with that underlying natural reality or force.
II
45. samadhi-siddhir isvara-pranidhanat 三摩地是由注意力與神合一而產生。
2.45 From an attitude of letting go into one's source (ishvarapranidhana), the state of perfected concentration (samadhi) is attained.
2.45 From an attitude of letting go into one's source (ishvarapranidhana), the state of perfected concentration (samadhi) is attained.
II 46.
sthira-sukham asanam 姿勢必須穩固舒適。
2.46 The posture (asana) for Yoga meditation should be steady, stable, and motionless, as well as comfortable, and this is the third of the eight rungs of Yoga.
2.46 The posture (asana) for Yoga meditation should be steady, stable, and motionless, as well as comfortable, and this is the third of the eight rungs of Yoga.
II
47. prayatna-saithilyananta-samapattibhyam 控制不安，對無限作冥想，便能做到。
2.47 The means of perfecting the posture is that of relaxing or loosening of effort, and allowing attention to merge with endlessness, or the infinite.
2.47 The means of perfecting the posture is that of relaxing or loosening of effort, and allowing attention to merge with endlessness, or the infinite.
II
48. tato dvandvanabhighatah 這樣，便不會受二元性騷擾。
2.48 From the attainment of that perfected posture, there arises an unassailable, unimpeded freedom from suffering due to the pairs of opposites (such as heat and cold, good and bad, or pain and pleasure).
2.48 From the attainment of that perfected posture, there arises an unassailable, unimpeded freedom from suffering due to the pairs of opposites (such as heat and cold, good and bad, or pain and pleasure).
II
49. tasmin sati svasa-prasvasayor gati-vicchedah pranayamah 掌握了姿勢以後，便要控制呼吸。
2.49 Once that perfected posture has been achieved, the slowing or braking of the force behind, and of unregulated movement of inhalation and exhalation is called breath control and expansion of prana (pranayama), which leads to the absence of the awareness of both, and is the fourth of the eight rungs.
2.49 Once that perfected posture has been achieved, the slowing or braking of the force behind, and of unregulated movement of inhalation and exhalation is called breath control and expansion of prana (pranayama), which leads to the absence of the awareness of both, and is the fourth of the eight rungs.
II
50. bahyabhyantara-stambha-vrttir desakala-samkhyabhih paridrsto dirgha-suksmah
控制吸氣和呼氣便是調息。在外、在內，以至於靜止不動，都因應時間、地點和數目而調節，呼吸又細又長。
2.50 That pranayama has three aspects of external or outward flow (exhalation), internal or inward flow (inhalation), and the third, which is the absence of both during the transition between them, and is known as fixedness, retention, or suspension. These are regulated by place, time, and number, with breath becoming slow and subtle.
控制吸氣和呼氣便是調息。在外、在內，以至於靜止不動，都因應時間、地點和數目而調節，呼吸又細又長。
2.50 That pranayama has three aspects of external or outward flow (exhalation), internal or inward flow (inhalation), and the third, which is the absence of both during the transition between them, and is known as fixedness, retention, or suspension. These are regulated by place, time, and number, with breath becoming slow and subtle.
II
51. bahy-abhyantara-visaya-aksepi caturtah 第四樣是呼吸既不在外，也不在內。
2.51 The fourth pranayama is that continuous prana which surpasses, is beyond, or behind those others that operate in the exterior and interior realms or fields.
2.51 The fourth pranayama is that continuous prana which surpasses, is beyond, or behind those others that operate in the exterior and interior realms or fields.
II
52. tatah ksiyate prakasa-avaranam 於是對光之遮蔽便除去。
2.52 Through that pranayama the veil of karmasheya (2.12) that covers the inner illumination or light is thinned, diminishes and vanishes.
2.52 Through that pranayama the veil of karmasheya (2.12) that covers the inner illumination or light is thinned, diminishes and vanishes.
II
53. dharanasu ca yogyata manasah 這樣精神便適合作冥想。
2.53 Through these practices and processes of pranayama, which is the fourth of the eight steps, the mind acquires or develops the fitness, qualification, or capability for true concentration (dharana), which is itself the sixth of the steps.
2.53 Through these practices and processes of pranayama, which is the fourth of the eight steps, the mind acquires or develops the fitness, qualification, or capability for true concentration (dharana), which is itself the sixth of the steps.
II
54. sva-visaya-asamprayogae cittasya-svarupa-anukara ivendriyanam pratyharah 如果精神脫離了知覺，而知覺亦不與感官混合起來，注意力便與自己合一。
2.54 When the mental organs of senses and actions (indriyas) cease to be engaged with the corresponding objects in their mental realm, and assimilate or turn back into the mind-field from which they arose, this is called pratyahara, and is the fifth step.
2.54 When the mental organs of senses and actions (indriyas) cease to be engaged with the corresponding objects in their mental realm, and assimilate or turn back into the mind-field from which they arose, this is called pratyahara, and is the fifth step.
II
55. tatah parama vasyatendriyanam 於是達至對感官的最高控制。
2.55 Through that turning inward of the organs of senses and actions (indriyas) also comes a supreme ability, controllability, or mastery over those senses inclining to go outward towards their objects.
2.55 Through that turning inward of the organs of senses and actions (indriyas) also comes a supreme ability, controllability, or mastery over those senses inclining to go outward towards their objects.
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