《瑜伽經(jīng)》第一章(于伽梵文譯本)

《瑜伽經(jīng)》（于伽梵文譯本）1.1-1.10

《瑜伽經(jīng)》（于伽梵文譯本）1.1：

?? ???????????????

atha yogānu?āsanam||1||

atha yoga-anu-?āsanam||1||

現(xiàn)在(atha)準(zhǔn)備(anu) 講解(?āsanam)瑜伽(yoga)。

《瑜伽經(jīng)》（于伽梵文譯本）1.2：

???? ?????-??????-?????????

Yoga? citta v?tti nirodha?||2||

瑜伽(yoga)是對(duì)心(citta)的變化(v?tti)的控制(nirodha?)。

《瑜伽經(jīng)》（于伽梵文譯本）1.3：

??? ???????? ???????????????????

Tadā dra??u? svarūpe'v asthānam||3||

於是(tadā)，真實(shí)的自我(dra??u?)在純潔的本性(svarūpe)里安住(avasthānam)。

《瑜伽經(jīng)》（于伽梵文譯本）1.4：???????????????????????

V?tti sārūpyam itaratra||4||

其他時(shí)候(itaratra)，認(rèn)同(sārūpyam)心的變化(v?tti)。

《瑜伽經(jīng)》（于伽梵文譯本）1.5：

??????? ????????? ???????? ?????????????

V?ttaya? pa?catayya? kli??ā akli??ā?||5||

心的變化(v?ttaya?)有五種(pa?catayya?)，有些痛苦(kli??ā)，有些非痛苦(akli??ā?)。

《瑜伽經(jīng)》（于伽梵文譯本）1.6：???????????????????????????????????

Pramā?a viparyaya vikalpa nidrā sm?taya?||6||

正知(pramā?a)、錯(cuò)知(viparayaya)、錯(cuò)覺(jué)(vikalpa)、睡眠(nidrā)和記憶(sm?taya?)。

《瑜伽經(jīng)》（于伽梵文譯本）1.7：???????????????????? ????????????Pratyak?ānumānāgamā? pramā?āni||7||

直接的覺(jué)知(pratyak?a)、推論(anumāna)和經(jīng)典(agamā?)是正知的證據(jù)(pramā?āni)。

《瑜伽經(jīng)》（于伽梵文譯本）1.8：

???????? ???????????????????????????????

Viparyaya? mithyāj?ānam atadrūpa prati??ham||8||

錯(cuò)知(viparyaya?)是錯(cuò)誤的知識(shí)(mithyāj?ānam)，是基於(prati??ham)非實(shí)相(atadrūpa)。

《瑜伽經(jīng)》（于伽梵文譯本）1.9：???????????????? ??????????? ???????????abdaj?ānānupātī vastu?ūnyo vikalpa?||9||

僅評(píng)言語(yǔ)(?abda)的知識(shí)(j?ana)就產(chǎn)生(anupātī)缺乏(?ūnyo)真實(shí)性的(vastu)認(rèn)知就是錯(cuò)覺(jué)(vikalpa?)。

《瑜伽經(jīng)》(于伽梵文譯本)1.10：?????????????????? ??????????????????Abhāvapratyayālambanā v?ttirnidrā||10||

睡眠(nidrā)時(shí)心的變化(v?ttir)是處?kù)叮╝lambanā）對(duì)無(wú)知覺(jué)(abhava)依賴(pratyaya)。

《瑜伽經(jīng)》（于伽梵文譯本）1.11-1.20

《瑜伽經(jīng)》(于伽梵文譯本)1.11：????????????????????? ???????????

Anubhūta vi?ayāsampramo?a? sm?ti?||11||經(jīng)歷過(guò)的(anubhūta)事情(vi?aya)沒(méi)有被遺忘(asampramo?a?)形成記憶(sm?ti?)。

《瑜伽經(jīng)》(于伽梵文譯本)1.12：??????????????????? ?????????????

Abhyāsa vairāgyābhyā? tannirodha?||12||通過(guò)反覆修行(abhyāsa)和不執(zhí)著(vairāgyābhyām)可以控制(nirodha?)那些（tat)心的變化。

《瑜伽經(jīng)》(于伽梵文譯本)1.13：

???? ?????? ????????????????

Tatra sthitau yatno'bhyāsa?||13||

於此(tatra)穩(wěn)定的(sthitau)努力(yatba?)謂之反覆習(xí)練(abhyāsa?)。

《瑜伽經(jīng)》(于伽梵文譯本)1.14：

? ?? ?????????????????????????????? ????????????

Sa tu dīrghakāla nairantarya satkārāsevita d??habhūmi?||14||

那個(gè)(sa?)練習(xí)，以長(zhǎng)(dīrgha)時(shí)間(kāla)、沒(méi)有間斷(nairantarya)、真正 (sat)虔誠(chéng)態(tài)度(kāra)勤奮修習(xí)(asevita)，肯定(tu)就能基礎(chǔ)(bhūmi?)穩(wěn)固(d??ha)。

And that (practice) (sa?), when endowed (sevita?) with a uninterrupted (nairantarya) and true (sat) devotional attitude (kārā) for a long (dīrgha) time (kāla), (has) certainly (tu) firm (d??ha) foundations (bhūmi?)||14||

《瑜伽經(jīng)》(于伽梵文譯本)1.15：???????????????????????????? ????????????? ?????????????

D???ānu?ravika vi?aya vit???asya va?īkāra sa?j?ā vairāgyam||15||

對(duì)所見(jiàn)(d???a)所聞(anu?ravika)之事(vi?aya)離慾(vit???asya)控制了(va?īkāra)意識(shí)(sa?j?ā)就是不執(zhí)著(vairāgyam)。

《瑜伽經(jīng)》(于伽梵文譯本)1.16：

?????? ???????????????????????????????

Tatpara? puru?a khyāter gu?a vait???yam||16||

那(tat)之後，至高無(wú)上的(para?)真實(shí)自我(puru?a)被覺(jué)知(khyāter)，對(duì)自然屬性(gu?a)亦無(wú)慾無(wú)求(vait???yam)。

《瑜伽經(jīng)》(于伽梵文譯本)1.17：??????????????????????????????????????????????????Vitarka vicārānandāsmitārūpānugamāt sampraj?āta?||17||

藉由推理(vitarka)、內(nèi)省(vicāra)、喜悅(ānanda)和純潔自我(asmitārūpa)伴隨而生(anugamāt)的形態(tài)是有想(sampraj?āta?)的三摩地。

《瑜伽經(jīng)》(于伽梵文譯本)1.18：???????????????????????? ????????????????????Virāma pratyayābhyāsa pūrva? sa?skāra?e?o'nya?||18||

通過(guò)終止(virāma)意念(pratyaya)習(xí)練(abhyāsa)為前提(pūrva?)，僅留下殘餘(?e?a?)的潛伏的印跡(sa?skāra)，這是另外(anya?)一種三摩地，即無(wú)想三摩地。

《瑜伽經(jīng)》(于伽梵文譯本)1.19：

?????????? ???????????????????????

Bhava pratyayo videha prak?tilayānām||19||

存在於(bhava)這種境界(pratyaya?)，身體消失(videha)，與自然(prak?ti)融合(layānām)。

《瑜伽經(jīng)》(于伽梵文譯本)1.20：???????????????????????????????????? ?????????????raddhā vīrya sm?ti samādhi praj?āpūrvaka itare?ām||20||

對(duì)其他(itare?ām)人而言，以信(?raddhā)、力(vīrya)、念(sm?ti)、定(samādhi)、慧(praj?ā)為前提(pūrvaka)。

《瑜伽經(jīng)》（于伽梵文譯本）1.21-1.30

《瑜伽經(jīng)》(于伽梵文譯本)1.21：

????????????????????????

Tīvra sa?vegānām āsanna?||21||

對(duì)於非常熱衷的(tīvra)精力充沛的(sa?vegānām)練習(xí)者，會(huì)非常快速接近(āsanna?)三摩地。

《瑜伽經(jīng)》(于伽梵文譯本)1.22：

???????????????????????????? ??????????

M?du madhyādhimātratvāt tato'pi vi?e?a?||22||

練習(xí)者因微弱(m?du)、溫和(madhya)、極度(adhimātratvāt)的練習(xí)也(api)進(jìn)一步(tatah)有明顯(vi?e?a?)區(qū)別。

《瑜伽經(jīng)》(于伽梵文譯本)1.23：

??????????????????????

ī?vara pra?idhānād vā||23||

或者(vā)，藉由向至高的神(ī?vsra)虔誠(chéng)(pra?idhānād)也可達(dá)到三摩地。

《瑜伽經(jīng)》(于伽梵文譯本)1.24：

???????????????????????????? ?????????? ??????????

Kle?a karma vipākā?ayairaparām???a? puru?avi?e?a ī?vara?||24||

煩惱(kle?a)、業(yè)力(karma)、果報(bào)(vipākā)和潛在趨勢(shì)印象(a?ayair)無(wú)法影響(aparām???a?)不尋常的(vi?e?ah)人(puru?a)至高的神(ī?vara?)。

《瑜伽經(jīng)》(于伽梵文譯本)1.25：

???? ???????? ????????????????Tatra nirati?aya? sarvaj?a bījam||25||

在祂那裡(tatra)有至上的(nirati?aya?)全知(sarvaj?a)種子(bījam)。

《瑜伽經(jīng)》(于伽梵文譯本)1.26：

??????????? ????? ????????????????????

Pūrve?ām api guru? kālenānavacchedāt||26||

祂亦(api)是古代的(pūrve?ām)上師(guru?)，不受時(shí)間(kalena)限制(anavacchedāt)。

《瑜伽經(jīng)》(于伽梵文譯本)1.27：

???? ????? ??????????

Tasya vācaka? pra?ava?||27||

至尊神祂的(tasya)含義(vācaka?)就是聖音＂OM＂(pra?ava?)。

《瑜伽經(jīng)》(于伽梵文譯本)1.28：??????????????????????

Tajjapas tad artha bhāvanam||28||

重復(fù)(japah)那個(gè)(tat)聖音，那個(gè)(tat)意思(artha)便顯現(xiàn)(bhāvanam)出來(lái)。

《瑜伽經(jīng)》(于伽梵文譯本)1.29：

??? ???????????????????????????????????????Tata? pratyak

cetanādhigamo'pyantarāyābhāva?ca||29||

如此(tatah)，障礙(antarāya)消失不見(jiàn)(abhāva?)，並(ca)內(nèi)在的(pratyak)知覺(jué)(cetanā)也(api)證得(adhigamh)。

《瑜伽經(jīng)》(于伽梵文譯本)1.30：

?????????????????????????????????????????????????????????????????????????? ??????????????????????????????

Vyādhi styāna sa??aya pramādālasyāvirati bhrāntidar?anā labdhabhūmikatvānavasthitatvāni cittavik?epās te'ntarāyā?||30||

疾病(vyādhi)、昏沉(styāna)、疑惑(sa??aya)、放縱(pramāda)、懈怠(alasya)、感官享受(avirati)、妄見(jiàn)(bhrāntidar?ana)、基礎(chǔ)不穩(wěn)(alabdhabhūmikatva)、退步(anavasthitatvāni)，這些(te)是引起分(vik?epāh)心(citta)的障礙(ntarāyā?)。

《瑜伽經(jīng)》(于伽梵文譯本)1.31：

?????????????????????????????????????? ?????????????????

Du?kha daurmanasyā?gamejayatva ?vāsa pra?vāsā vik?epa sahabhuva?||31||

伴隨(sahabhuva?)精神焦?fàn)t不安(vik?epa)的是，憂傷(du?kha)、絕望(daurmanasya)、身體顫抖(a?gamejayatva)和吸氣不暢( ?vāsa)呼氣不暢(pra?vāsā)。

《瑜伽經(jīng)》(于伽梵文譯本)1.32：

???????????????????????????????????

Tat prati?edhārtham eka tattvābhyāsa?||32||

為了(artham)阻止(prati?edha)那些(tat)心理波動(dòng)，就要對(duì)單一的(eka)事物(tattva)反覆練習(xí)(bhyāsa?)。

For (artham) keeping that back --i.e. for stopping those mental projections-- (tad-prati?edha), the practice (abhyāsa?) of (concentration on) a single (eka) principle (tattva) (is recommended)||32||

《瑜伽經(jīng)》(于伽梵文譯本)1.33：

?????????????????????????? ?????????????????????????? ??????????????????????????

Maitrī karu?ā muditopek?ā?ā? sukha du?kha pu?yāpu?ya vi?ayā?ā? bhāvanāta? citta prasādanam||33||

用慈(maitrī)、悲(karu?ā)、喜(muditā)和捨(upek?ā?ā?)應(yīng)對(duì)樂(lè)(sukha)、苦(du?kha)、善(pu?ya)和惡(apu?ya)，在這種情況下(vi?ayā?ā?)，以培養(yǎng)(bhāvanāta?)心靈(citta)不受干擾(prasādanam)。

《瑜伽經(jīng)》(于伽梵文譯本)1.34：

?????????????????????? ?? ????????????

Pracchardana vidhāra?ābhyā? vā prā?asya||34||

或者(vā)藉由呼氣(pracchardana)和屏息控制(vidhāra?ābhyā?)，達(dá)成呼吸中的生命能量(prā?asya)來(lái)控制心念波動(dòng)。

《瑜伽經(jīng)》(于伽梵文譯本)1.35：

??????? ?? ?????????????????? ???? ???????????????????

Vi?ayavatī vā prav?ttir utpannā manasa? sthiti nibandhanī||35||

或者(vā)藉由更高的感知(prav?ttir)涉及的對(duì)象(vi?ayavatī)的出現(xiàn)(utpannā)，也是使心念(manasa?)安穩(wěn)(sthiti)的原因(nibandhanī)。

《瑜伽經(jīng)》(于伽梵文譯本)1.36：

?????? ?? ???????????????

Vi?okā vā jyoti?matī||36||

或者(vā)無(wú)憂(vi?oka)和至高之光(jyoti?matī)的更高感知也可以帶來(lái)心靈平靜。

Or (vā) (a higher perception) that is luminous (jyoti?matī) and free from sorrow (vi?okā) (can also brings about peace of mind)||36||

《瑜伽經(jīng)》(于伽梵文譯本)1.37：

??????????? ?? ???????????

Vīta rāga vi?aya? vā cittam||37||

或者(vā)以遠(yuǎn)離(vīta)執(zhí)著(rāga)者為冥想對(duì)象(vi?aya?)，使心念(cittam)平靜。

Or (vā) (the contemplation on) the mind (cittam) belonging (vi?ayam) to a sage who is free from passions (vītarāga) (can also produce tranquility of mind)||37||

《瑜伽經(jīng)》(于伽梵文譯本)1.38：

???????????????????????? ??????

Svapna nidrā j?ānālambana? vā||38||

或者(vā)，以夢(mèng)境(svapna)及深度睡眠(nidrā)的經(jīng)驗(yàn)(j?āna)為專注(ālmbana?)對(duì)象。

Or (vā) the support (ālambanam) of the knowledges --in the form of words and/or images-- (j?āna) (experienced) in dreams (svapna) or in the state of dreamless sleep (nidrā) (can also bring peace and steadiness to the mind)||38||

《瑜伽經(jīng)》(于伽梵文譯本)1.39：

?????????????????????

Yathābhimata dhyānād vā||39||

或者(vā)，如同(yatha)按照自己所渴望的(abhimata)對(duì)象冥想(dhyānād)。

Or (vā) by meditating (dhyānāt) on whatsoever suitable --from a yogic viewpoint, of course-- thing one may like (yathā-abhimata) (he can also attain to peace of mind)||39||

《瑜伽經(jīng)》(于伽梵文譯本)1.40：

????????????????????????? ???????????

Paramā?u paramamahattvānto'sya va?īkāra?||40||

從小到原子(paramā?u)大到(anta)無(wú)限(paramamahattva)，通過(guò)它(asya)都被掌控(va?īkāra?)。

(When the mind gets stabilized on different realities at will, from one as minute as) an atom --in the sense of the minutest conceivable particle which cannot be further divided-- (paramā?u) up to (anta?) (other that is) infinitely great (paramamahattva), (then, complete) mastery or dominion (va?īkāra?) over it (asya) (has been achieved)||40||

《瑜伽經(jīng)》(于伽梵文譯本)1.41：

?????????????????????? ??????????????????????????? ?????????????? ?????????????

K?ī?a v?tter abhijātasyeva ma?er grahīt? graha?a grāhye?u tatstha tada?janatā samāpatti?||41||

心念變化(v?tter)逐步衰弱(k?ī?a)，正如(iva)純潔的(abhijātasy)水晶(ma?er)，覺(jué)知者(grahīt?)、被覺(jué)知者(graha?a)所覺(jué)知的知識(shí)(grāhye?u)呈現(xiàn)(tada?janatā)相似的(tatstha)色彩，這是三摩地(samāpatti?)的境界。

《瑜伽經(jīng)》(于伽梵文譯本)1.42：

????????????????????? ????????? ???????? ?????????????

?abdārthaj?ānavikalpai? sa?kīr?ā savitarkā samāpatti?||42||

在那種狀態(tài)裏(tatra)，由有內(nèi)涵的詞(?abda)意(artha)組成(sa?kīr?ā)的知識(shí)(j?āna)為基礎(chǔ)的思想(vikalpaih)，是可推理的(savitarkā)三摩地(samāpatti?)。

Savitarkā Samāpatti (savitarkā samāpatti?) (is that Engrossment which is) combined (sa?kīr?ā) with ideas or thoughts (vikalpai?) of (sameness) between word (?abda), (its) meaning (artha) and (the resulting) knowledge (j?āna)||42||

《瑜伽經(jīng)》(于伽梵文譯本)1.43：

??????????????? ?????????????????????????????? ???????????????

Sm?tipari?uddhau svarūpa?ūnyevārthamātranirbhāsā nirvitarkā||43||

當(dāng)記憶(smrti)被完全淨(jìng)化(pari?uddhau)了，就像(iva)它自己的本性(svarūpa)是空的(?ūnya)，僅僅(mātra)作為客體 (artha) 閃爍(nirbhāsā)，被稱為無(wú)法推理的(nirvitarkā)三摩地。

When memory (sm?ti) is completely purified (pari?uddhau), (and the intuitive cognition is), as it were (iva), devoid (?ūnyā) of its own essential nature (sva-rūpa), (that Samāpatti or Engrossment) in which only (mātra) the object (on which the mind is concentrated) (artha) shines forth (nirbhāsā) (is called) Nirvitarkā (nirvitarkā)||43||

《瑜伽經(jīng)》(于伽梵文譯本)1.44：

????? ??????? ?????????? ? ???????????? ??????????????

Etayaiva savicārā nirvicārā ca sūk?mavi?ayā vyākhyātā||44||

同樣的(etayā)，以精微(sūksma)為冥想對(duì)象(visayā)的有伺(savicārā)三摩地和 (ca) 無(wú)伺(nirvicārā)三摩地也(eva)得到解釋(vyākhyātā)。

By means of this --i.e. by the previous explanation-- (etayā) (the Samāpatti-s or Engrossments known as) Savicārā (savicārā) and (ca) Nirvicārā (nirvicārā), whose objects (vi?ayā) are subtle (sūk?ma), are also (eva) explained (vyākhyātā)||44||

《瑜伽經(jīng)》(于伽梵文譯本)1.45：

??????????????? ?????????????????????

Sūk?mavi?ayatva? cāli?gaparyavasānam||45||

以及(ca) 對(duì)精緻(sūksma)事物(visayatvam)的冥想，將最終回歸(paryavasānam)無(wú)上本質(zhì)(ali?ga)。

And (ca) the character or condition of being a subtle (sūk?ma) object (vi?ayatvam) (regarding a previous one which is less subtle) ends or culminates (paryavasānam) in Ali?ga --the Unmanifested Prak?ti-- (ali?ga)||45||

《瑜伽經(jīng)》(于伽梵文譯本1.46：

?? ?? ????? ??????????

Tā eva savīja? samādhi?||46||

那些(tā?)僅僅(eva)是有慾望種子的 (savīja?)三摩地(samādhi?)。

Only (eva) those (four varieties of Samāpatti or Engrossment --Savitarkā, Nirvitarkā, Savicārā and Nirvicārā--) (tā?) (constitute) Savījasamādhi (savīja? samādhi?) (or the perfect concentration in which one uses a gross/subtle object or "vīja" as a support for his mind to become one-pointed)||46||

《瑜伽經(jīng)》(于伽梵文譯本)1.47：

?????????????????????????????????????

Nirvicāravai?āradye'dhyātmaprasāda?||47||

無(wú)伺(nirvicāra)三摩地獲得(vai?āradye)後，至高靈魂(adhyātma)顯現(xiàn)(prasādah)。

達(dá)到無(wú)反射的純透明合體時(shí)，真我顯現(xiàn)。

On getting skill or proficiency (vai?āradye) in Nirvicārasamādhi --also known as Nirvicārā Samāpatti or Engrossment-- (nirvicāra), clearness or purity (prasāda?) in the inner instruments of knowledge --specially Buddhi or Intellect-- (adhyātma) (is developed as a result)||47||

《瑜伽經(jīng)》(于伽梵文譯本)1.48：

??????? ???? ???????????

?tambharā tatra praj?ā||48||

這里(tatra)，智慧(prajna)充滿真理(rtambharā)。

??????? ???? ???????????

?tambharā tatra praj?ā||48||

The deep understanding or knowledge (praj?ā) (obtained) in that (state of Nirvicārasamādhi or Nirvicārā Samāpatti) (tatra) (is called) ?tambharā (?tambharā)||48||

《瑜伽經(jīng)》(于伽梵文譯本)1.49：

??????????????????????????????? ???????????????????

?rutānumānapraj?ābhyāmanyavi?ayā vi?e?ārthatvāt||49||

這與來(lái)自研讀經(jīng)典(?ruta)和推理(aumāna)的知識(shí)(praj?ābhyām)是完全不一樣的(anyavi?ayā) ，是特殊 (vi?e?a)真理的認(rèn)知(arthatvāt)。

(And that Praj?ā or deep knowledge gained in Nirvicārasamādhi) is different (anyavi?ayā) from knowledges (praj?ābhyām) gotten through oral transmission (?ruta) or inference (anumāna), because it relates to the particular characteristics (vi?e?a) of objects --artha-- (arthatvāt)||49||

《瑜伽經(jīng)》(于伽梵文譯本)1.50：

????? ?????????????????????????????????

Tajja? sa?skāro'nyasa?skārapratibandhī||50||誕生(ja?)那 (tad) 潛在的印象(sa?skāra?)將其他(anya)所有印象(sa?skāra?)抑制(pratibandhī)。

由此誕生新的潛意識(shí)習(xí)慣，抑制舊的潛意識(shí)習(xí)慣。

The latent impression (sa?skāra?) born (ja?) of that (special Praj?ā arisen in Nirvicārasamādhi) (tad) obstructs (pratibandhī) the other (anya) latent impressions (sa?skāra)||50||

《瑜伽經(jīng)》(于伽梵文譯本)1.51：

??????? ?????? ???????????????????? ??????????

Tasyāpi nirodhe sarvanirodhānnirvīja? samādhi?||51||

甚至那(tasya)產(chǎn)生的印象也(api)被抹掉(nirodhe)，當(dāng)所有(sarva)的印象都被抹掉(nirodhān)，就是無(wú)慾望種子(nirbījha)三摩地(samādhīh)。

On the cessation (nirodhe) of that --i.e. of the latent impression born of the aforesaid Praj?ā-- (tasya) too (api), there is Nirvījasamādhi --or the perfect concentration which is objectless or "nirvīja", i.e. no object or "vīja" is utilized as a support for one's own mind to become one-pointed-- (nirvīja? samādhi?) through the suppression (nirodhāt) of all (mental modifications or fluctuations) (sarva)||51||

Here concludes the First Section dealing with concentration