Sutra I.1 Atha yoganushasanam 現在，我們要解釋甚麼是瑜伽。
1.1 Now, after having done prior preparation through life and other practices, the study and practice of Yoga begins.
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1. 2 yogash citta-vrtti-nirodah 瑜伽是學會控制意識的轉變。
1.2 Yoga is the control (nirodhah, regulation, channeling, mastery, integration, coordination, stilling, quieting, setting aside) of the modifications (gross and subtle thought patterns) of the mind field.
1.2 Yoga is the control (nirodhah, regulation, channeling, mastery, integration, coordination, stilling, quieting, setting aside) of the modifications (gross and subtle thought patterns) of the mind field.
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I. 3 tada drashtuh sva-rupe'vasthanam 這樣，知覺者便能還其本來面目。
1.3 Then the Seer abides in Itself, resting in its own True Nature, which is called Self-realization.
1.3 Then the Seer abides in Itself, resting in its own True Nature, which is called Self-realization.
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I. 4 Vrtti-sarupyam itaratra 否則，我們便會認同於那些轉變。
1.4 At other times, when one is not in Self-realization, the Seer appears to take on the form of the modifications of the mind field, taking on the identity of those thought patterns.
1.4 At other times, when one is not in Self-realization, the Seer appears to take on the form of the modifications of the mind field, taking on the identity of those thought patterns.
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I.5 Vrttayah panchatayah klishtaklishtah 那些轉變有五種，痛苦的與不痛苦的：
1.5 Those gross and subtle thought patterns (vrittis) fall into five varieties, of which some are colored (klishta) and others are uncolored (aklishta).
1.5 Those gross and subtle thought patterns (vrittis) fall into five varieties, of which some are colored (klishta) and others are uncolored (aklishta).
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I.6 Pramana-viparyaya-vikalpa-nidra-smrtayah 知識、謬誤、幻想、睡眠和記憶。
1.6 The five varieties of thought patterns to witness are:
1) knowing correctly (pramana), 2) incorrect knowing (viparyaya), 3) fantasy or imagination (vikalpa), 4) the object of void-ness that is deep sleep (nidra), and
5) recollection or memory (smriti).
1.6 The five varieties of thought patterns to witness are:
1) knowing correctly (pramana), 2) incorrect knowing (viparyaya), 3) fantasy or imagination (vikalpa), 4) the object of void-ness that is deep sleep (nidra), and
5) recollection or memory (smriti).
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I.7 Pratyakshanumanagamah pramanani 知覺、推論與親證都是知識。
1.7 Of these five, there are three ways of gaining correct knowledge (pramana):
1) perception, 2) inference, and 3) testimony or verbal communication from others who have knowledge.
1.7 Of these five, there are three ways of gaining correct knowledge (pramana):
1) perception, 2) inference, and 3) testimony or verbal communication from others who have knowledge.
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I.8 Viparyayo mithya-jnanam a-tad-rupa-pratishtham 錯誤的知識是謬誤，不由實相而來。
1.8 Incorrect knowledge or illusion (viparyaya) is false knowledge formed by perceiving a thing as being other than what it really is.
1.8 Incorrect knowledge or illusion (viparyaya) is false knowledge formed by perceiving a thing as being other than what it really is.
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I.9 Shabda-jnanaupati vastu-shunyo vikalpah 字面的知識但沒有對象便是幻想。
1.9 Fantasy or imagination (vikalpa) is a thought pattern that has verbal expression and knowledge, but for which there is no such object or reality in existence.
1.9 Fantasy or imagination (vikalpa) is a thought pattern that has verbal expression and knowledge, but for which there is no such object or reality in existence.
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I.10 Abhava-pratyaya-alambana vrttir nidra 覺醒的失去便產生睡眠。
1.10 Dreamless sleep (nidra) is the subtle thought pattern which has as its object an inertia, blankness, absence, or negation of the other thought patterns (vrittis).
1.10 Dreamless sleep (nidra) is the subtle thought pattern which has as its object an inertia, blankness, absence, or negation of the other thought patterns (vrittis).
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I.11 Anubhuta-vishayasampramoshah smrti 那些經驗過的事物還殘存的便是記憶。
1.11 Recollection or memory (smriti) is mental modification caused by the inner reproducing of a previous impression of an object, but without adding any other characteristics from other sources.
1.11 Recollection or memory (smriti) is mental modification caused by the inner reproducing of a previous impression of an object, but without adding any other characteristics from other sources.
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I.12 Abhyasa-vairagyabhyam tan-nirodhah 通過鍛鍊和不執著於物，便能控制以上種種。
1.12 These thought patterns (vrittis) are mastered (nirodhah, regulated, coordinated, controlled, stilled, quieted) through practice (abhyasa) and non-attachment (vairagya).
1.12 These thought patterns (vrittis) are mastered (nirodhah, regulated, coordinated, controlled, stilled, quieted) through practice (abhyasa) and non-attachment (vairagya).
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I.13 Tatra sthitau yatno'bhyasah 堅持不懈便是鍛鍊。
1.13 Practice (abhyasa) means choosing, applying the effort, and doing those actions that bring a stable and tranquil state (sthitau).
1.13 Practice (abhyasa) means choosing, applying the effort, and doing those actions that bring a stable and tranquil state (sthitau).
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I.14 Sa tu dirgha-kala-nairantarya-satkarasevito drdha-bhumih 經過一段長時間，便能打下牢固的基礎。
1.14 When that practice is done for a long time, without a break, and with sincere devotion, then the practice becomes a firmly rooted, stable and solid foundation.
1.14 When that practice is done for a long time, without a break, and with sincere devotion, then the practice becomes a firmly rooted, stable and solid foundation.
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I.15 Drsta-anusravika-visaya-vitrsnasya vasikara-samjna vairagyam 不執著便是對所見所聽之物，毫無欲望。
1.15 When the mind loses desire even for objects seen or described in a tradition or in scriptures, it acquires a state of utter (vashikara) desirelessness that is called non-attachment (vairagya).
1.15 When the mind loses desire even for objects seen or described in a tradition or in scriptures, it acquires a state of utter (vashikara) desirelessness that is called non-attachment (vairagya).
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I.16 Tat param purusa-khyater guna-vaitrsnyam 由於知道了自己的真我，對世上種種都無欲無求，這便是最高的。
1.16 Indifference to the subtlest elements, constituent principles, or qualities themselves (gunas), achieved through a knowledge of the nature of pure consciousness (purusha), is called supreme non-attachment (paravairagya).
1.16 Indifference to the subtlest elements, constituent principles, or qualities themselves (gunas), achieved through a knowledge of the nature of pure consciousness (purusha), is called supreme non-attachment (paravairagya).
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I.17 vitarka-vicara-ananda-asmita-rupanugamat samprajnatah 最高的冥想(三摩地)是由真我與宇宙聯合而產生真理、明辨、喜樂的知覺。
1.17 The deep absorption of attention on an object is of four kinds, 1) gross (vitarka), 2) subtle (vichara), 3) bliss accompanied (ananda), and 4) with I-ness (asmita), and is called samprajnata samadhi.
1.17 The deep absorption of attention on an object is of four kinds, 1) gross (vitarka), 2) subtle (vichara), 3) bliss accompanied (ananda), and 4) with I-ness (asmita), and is called samprajnata samadhi.
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I.18 Virama-pratyayabhyasa-purvah samskara-seso'nyah 另一種冥想是由捨棄世俗和持久的鍛鍊達成，可以消解那些舊的習性。
1.18 The other kind of samadhi is asamprajnata samadhi, and has no object in which attention is absorbed, wherein only latent impressions remain; attainment of this state is preceded by the constant practice of allowing all of the gross and subtle fluctuations of mind to recede back into the field from which they arose.
1.18 The other kind of samadhi is asamprajnata samadhi, and has no object in which attention is absorbed, wherein only latent impressions remain; attainment of this state is preceded by the constant practice of allowing all of the gross and subtle fluctuations of mind to recede back into the field from which they arose.
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I.19 Bhava-pratyayo videha-prakrti-layanam 那些無分別的存有，沒有了身體，完全溶入最高的自然。
1.19 Some who have attained higher levels (videhas) or know unmanifest nature (prakritilayas), are drawn into birth in this world by their remaining latent impressions of ignorance, and more naturally come to these states of samadhi.
1.19 Some who have attained higher levels (videhas) or know unmanifest nature (prakritilayas), are drawn into birth in this world by their remaining latent impressions of ignorance, and more naturally come to these states of samadhi.
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I.20 Shradda-virya-smrti-samadhi-prajna-purvaka itaresham 其他人則要經過信心、發奮、記憶、靜慮、智慧等階段。
1.20 Others follow a five-fold systematic path of 1) faithful certainty in the path, 2) directing energy towards the practices, 3) repeated memory of the path and the process of stilling the mind, 4) training in deep concentration, and 5) the pursuit of real knowledge, by which the higher samadhi (asamprajnata samadhi) is attained.
1.20 Others follow a five-fold systematic path of 1) faithful certainty in the path, 2) directing energy towards the practices, 3) repeated memory of the path and the process of stilling the mind, 4) training in deep concentration, and 5) the pursuit of real knowledge, by which the higher samadhi (asamprajnata samadhi) is attained.
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I.21 tivra-samveganam asannah 有些人意願很強，很快便可進入冥想。
1.21 Those who pursue their practices with intensity of feeling, vigor, and firm conviction achieve concentration and the fruits thereof more quickly, compared to those of medium or lesser intensity.
1.21 Those who pursue their practices with intensity of feeling, vigor, and firm conviction achieve concentration and the fruits thereof more quickly, compared to those of medium or lesser intensity.
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I.22 Mrdu-madhyadhimatratvat tato'pi visesah 由溫和到強烈的鍛鍊，效果最好。
1.22 Because the methods may be applied in slow, medium, or speedy ways, even among those who have such commitment and conviction, there are differences in the rate of progress, resulting in nine grades of practice.
1.22 Because the methods may be applied in slow, medium, or speedy ways, even among those who have such commitment and conviction, there are differences in the rate of progress, resulting in nine grades of practice.
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I.23 isvara-pranidhanad va 此亦可由對神的順服達到。
1.23 From a special process of devotion and letting go into the creative source from which we emerged (ishvara pranidhana), the coming of samadhi is imminent.
1.23 From a special process of devotion and letting go into the creative source from which we emerged (ishvara pranidhana), the coming of samadhi is imminent.
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I.24 Klesha-karma-vipakasayair apara-mrshta purusa-visesa isvarah 神的靈，不受任何性質或行動所影響。
1.24 That creative source (ishvara) is a particular consciousness (purusha) that is unaffected by colorings (kleshas), actions (karmas), or results of those actions that happen when latent impressions stir and cause those actions.
1.24 That creative source (ishvara) is a particular consciousness (purusha) that is unaffected by colorings (kleshas), actions (karmas), or results of those actions that happen when latent impressions stir and cause those actions.
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I.25 Tatra-nir-atishayam sarvajna-bijam 祂是所有知識的來源。
1.25 In that pure consciousness (ishvara) the seed of omniscience has reached its highest development and cannot be exceeded.
1.25 In that pure consciousness (ishvara) the seed of omniscience has reached its highest development and cannot be exceeded.
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I.26 purvesham api guruhkalena anavacchedat 祂是古人，以至於今人的導師。
1.26 From that consciousness (ishvara) the ancient-most teachers were taught, since it is not limited by the constraint of time.
1.26 From that consciousness (ishvara) the ancient-most teachers were taught, since it is not limited by the constraint of time.
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I.27 Tasya vachakah pranavah 祂的象徵便是那神聖的聲音(OM)。
1.27 The sacred word designating this creative source is the sound OM, called pranava.
1.27 The sacred word designating this creative source is the sound OM, called pranava.
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I.28 taj-japas tad-artha-bhavanam 此聲應常念誦，便可達到成功。
1.28 This sound is remembered with deep feeling for the meaning of what it represents.
1.28 This sound is remembered with deep feeling for the meaning of what it represents.
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I.29 tatah pratyak-cetanadhigamo'py antarayabhavash ca 由它可達至宇宙的意識，並使一切毫無障礙。
1.29 From that remembering comes the realization of the individual Self and the removal of obstacles.
1.29 From that remembering comes the realization of the individual Self and the removal of obstacles.
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I. 30
Vyadhi-styana-samsaya-pramadalasya-virati-bhranti-darsanalabdhabhumi-katvanavasthitatvani
citta-viksepas te'ntarayah
疾病、怠惰、猶豫、疲弱、物欲、謬見、精神不集中、注意力不穩定，這些都是令意識分散的障礙。
1.30 Nine kinds of distractions come that are obstacles naturally encountered on the path, and are physical illness, tendency of the mind to not work efficiently, doubt or indecision, lack of attention to pursuing the means of samadhi, laziness in mind and body, failure to regulate the desire for worldly objects, incorrect assumptions or thinking, failing to attain stages of the practice, and instability in maintaining a level of practice once attained.
疾病、怠惰、猶豫、疲弱、物欲、謬見、精神不集中、注意力不穩定，這些都是令意識分散的障礙。
1.30 Nine kinds of distractions come that are obstacles naturally encountered on the path, and are physical illness, tendency of the mind to not work efficiently, doubt or indecision, lack of attention to pursuing the means of samadhi, laziness in mind and body, failure to regulate the desire for worldly objects, incorrect assumptions or thinking, failing to attain stages of the practice, and instability in maintaining a level of practice once attained.
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I. 31 Dukha-daurmanasyangamejayatva-svasa-prasvasa viksepa-sahabhuvah 此外還有憂慮、緊張、呼吸不勻等。
1.31 From these obstacles, there are four other consequences that also arise, and these are: 1) mental or physical pain, 2) sadness or dejection, 3) restlessness, shakiness, or anxiety, and 4) irregularities in the exhalation and inhalation of breath.
1.31 From these obstacles, there are four other consequences that also arise, and these are: 1) mental or physical pain, 2) sadness or dejection, 3) restlessness, shakiness, or anxiety, and 4) irregularities in the exhalation and inhalation of breath.
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I. 32 Tat-pratishedhartham eka-tattvabhyasah 練習瑜伽可克服這一切。
1.32 To prevent or deal with these nine obstacles and their four consequences, the recommendation is to make the mind one-pointed, training it how to focus on a single principle or object.
1.32 To prevent or deal with these nine obstacles and their four consequences, the recommendation is to make the mind one-pointed, training it how to focus on a single principle or object.
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I. 33 maitri-karuna-muditopeksanam sukha-dukha-punyapunya-vishayanam bhavanatas
citta-prasadanam
心境的平靜來自友誼、仁愛、喜樂和平等心。要平等對待快樂的與受苦的，值得的和不值得的，便能使意識純潔。
1.33 In relationships, the mind becomes purified by cultivating feelings of friendliness towards those who are happy, compassion for those who are suffering, goodwill towards those who are virtuous, and indifference or neutrality towards those we perceive as wicked or evil.
心境的平靜來自友誼、仁愛、喜樂和平等心。要平等對待快樂的與受苦的，值得的和不值得的，便能使意識純潔。
1.33 In relationships, the mind becomes purified by cultivating feelings of friendliness towards those who are happy, compassion for those who are suffering, goodwill towards those who are virtuous, and indifference or neutrality towards those we perceive as wicked or evil.
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I. 34 Pracchardana-vidharanabhyam va pranasya 控制呼吸也能克服這一切。
1.34 The mind is also calmed by regulating the breath, particularly attending to exhalation and the natural stilling of breath that comes from such practice.
1.34 The mind is also calmed by regulating the breath, particularly attending to exhalation and the natural stilling of breath that comes from such practice.
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I. 35 Vishayavati va pravrttir utpanna manasah sthiti-nibandhani 精微的知覺產生最高的意識轉變，使心靈平靜。
1.35 The inner concentration on the process of sensory experiencing, done in a way that leads towards higher, subtle sense perception; this also leads to stability and tranquility of the mind.
1.35 The inner concentration on the process of sensory experiencing, done in a way that leads towards higher, subtle sense perception; this also leads to stability and tranquility of the mind.
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I. 36 visoka va jyotismati 這是由於那超越的、內在的光。
1.36 Or concentration on a painless inner state of lucidness and luminosity also brings stability and tranquility.
1.36 Or concentration on a painless inner state of lucidness and luminosity also brings stability and tranquility.
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I. 37 Vita-raga-visayam va cittam 亦由於意識控制了欲望。
1.37 Or contemplating on having a mind that is free from desires, the mind gets stabilized and tranquil.
1.37 Or contemplating on having a mind that is free from desires, the mind gets stabilized and tranquil.
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I. 38 Svapna-nidra-jnanalabanam va 亦由於對夢境和睡眠的知識。
1.38 Or by focusing on the nature of the stream in the dream state or the nature of the state of dreamless sleep, the mind becomes stabilized and tranquil.
1.38 Or by focusing on the nature of the stream in the dream state or the nature of the state of dreamless sleep, the mind becomes stabilized and tranquil.
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I. 39 Yathabhimata-dhyanad va 亦由於靜坐冥想的鍛鍊。
1.39 Or by contemplating or concentrating on whatever object or principle one may like, or towards which one has a predisposition, the mind becomes stable and tranquil.
1.39 Or by contemplating or concentrating on whatever object or principle one may like, or towards which one has a predisposition, the mind becomes stable and tranquil.
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I. 40 Paramanu-parama-mahattvanto'sya vashikarah 那聯合由小至原子大至無限都能主宰。
1.40 When, through such practices, the mind develops the power of becoming stable on the smallest size object as well as on the largest, then the mind truly comes under control.
1.40 When, through such practices, the mind develops the power of becoming stable on the smallest size object as well as on the largest, then the mind truly comes under control.
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I. 41 Ksina-vrtter abhijatasye va maner grahitr-grahana-grayeshu
tat-stha-tad-an janata samapattih
真正的知見是知覺者、知覺的能力與被知覺者三者完全通透。
1.41 When the modifications of mind have become weakened, the mind becomes like a transparent crystal, and thus can easily take on the qualities of whatever object observed, whether that object be the observer, the means of observing, or an object observed, in a process of engrossment called samapatti.
真正的知見是知覺者、知覺的能力與被知覺者三者完全通透。
1.41 When the modifications of mind have become weakened, the mind becomes like a transparent crystal, and thus can easily take on the qualities of whatever object observed, whether that object be the observer, the means of observing, or an object observed, in a process of engrossment called samapatti.
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I. 42 Tatra shabdartha-jnana-vikalpaih sankirna sa-vitarka samapattih 知覺者能像通過無疵的寶石來直觀對象。
1.42 One type of such an engrossment (samapatti) is one in which there is a mixture of three things, a word or name going with the object, the meaning or identity of that object, and the knowledge associated with that object; this engrossment is known as savitarka samapatti (associated with gross objects).
1.42 One type of such an engrossment (samapatti) is one in which there is a mixture of three things, a word or name going with the object, the meaning or identity of that object, and the knowledge associated with that object; this engrossment is known as savitarka samapatti (associated with gross objects).
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I. 43 Smrti-parishuddhau svarupa-sunye va artha-matra-nirbhasa nir-vitarka 真確的知識是能直觀對象。
1.43 When the memory or storehouse of modifications of mind is purified, then the mind appears to be devoid of its own nature and only the object on which it is contemplating appears to shine forward; this type of engrossment is known as nirvitarka samapatti.
1.43 When the memory or storehouse of modifications of mind is purified, then the mind appears to be devoid of its own nature and only the object on which it is contemplating appears to shine forward; this type of engrossment is known as nirvitarka samapatti.
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I. 44 Etayaiva savicara nirvicara ca suksma-visaya vyakhyata 同時思維有所轉化，淨化了記憶，使對象能在無思維的狀態下呈現。
1.44 In the same way that these engrossments operate with gross objects in savitarka samapatti, the engrossment with subtle objects also operates, and is known as savichara and nirvichara samapatti.
1.44 In the same way that these engrossments operate with gross objects in savitarka samapatti, the engrossment with subtle objects also operates, and is known as savichara and nirvichara samapatti.
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I. 45 suksma-visayatvam ca alinga-paryavasanam 精微的對象在無分別的情況下呈現。
1.45 Having such subtle objects extends all the way up to unmanifest prakriti.
1.45 Having such subtle objects extends all the way up to unmanifest prakriti.
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I. 46 ta eva sa-bijah samadhih 以上的叫有種子的冥想。
1.46 These four varieties of engrossment are the only kinds of concentrations (samadhi) which are objective, and have a seed of an object.
1.46 These four varieties of engrossment are the only kinds of concentrations (samadhi) which are objective, and have a seed of an object.
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I. 47 Nirvicara-vaisharadye'dhyatma-prasadah 但如果達到無分別心的冥想，真我便呈現。
1.47 As one gains proficiency in the undisturbed flow in nirvichara, a purity and luminosity of the inner instrument of mind is developed.
1.47 As one gains proficiency in the undisturbed flow in nirvichara, a purity and luminosity of the inner instrument of mind is developed.
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I. 48 Rtambhara tatra prajna 智慧便與真理合一。
1.48 The experiential knowledge that is gained in that state is one of essential wisdom and is filled with truth.
1.48 The experiential knowledge that is gained in that state is one of essential wisdom and is filled with truth.
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I. 49 Shrutanumana-prajnabhyam anya-vishaya visesa-arthatvat 此與言辭的推理截然不同。
1.49 That knowledge is different from the knowledge that is commingled with testimony or through inference, because it relates directly to the specifics of the object, rather than to those words or other concepts.
1.49 That knowledge is different from the knowledge that is commingled with testimony or through inference, because it relates directly to the specifics of the object, rather than to those words or other concepts.
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I. 50 Taj-jah samskaro'nya-samskara-pratibandhi 這種由靜坐冥想而生的狀態會超越以前的思想習性。
1.50 This type of knowledge that is filled with truth creates latent impressions in the mind-field, and those new impressions tend to reduce the formation of other less useful forms of habitual latent impressions.
1.50 This type of knowledge that is filled with truth creates latent impressions in the mind-field, and those new impressions tend to reduce the formation of other less useful forms of habitual latent impressions.
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I. 51 Tasyapi nirodhe sarva-nirodhan nir-bijah samadhih 這種控制一旦達成，便達到無種子的冥想。
1.51 When even these latent impressions from truth filled knowledge recede along with the other impressions, then there is objectless concentration.
1.51 When even these latent impressions from truth filled knowledge recede along with the other impressions, then there is objectless concentration.
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