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瑜珈经(The Sutras of Yoga by Patanjali):潘麟译

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 楼主| 发表于 2014-3-11 12:50:31 | 显示全部楼层
3.31 通过对喉轮的观想与觉察,可以让我们中止饥渴。
3.31 Focusing with perfect discipline on the pit of the throat eradicates hunger and thirst.
3.32 通过对中脉的观想与觉察,可让我们安住于宁静和沉稳。
3.32 Focusing with perfect discipline on the ‘middle channel’, one cultivates steadiness.
3.33 通过对顶轮的观想与觉察,可以让我们成为一个拥有完美洞察力的人。
3.33 Focusing with perfect discipline on the light in the crown of the head, one acquires the perspective of the perfected ones.
3.34 (通过对上面十几节经文进行单一或多项的修学)同样还能获得诸多灵感和启示的降临。
3.34 Or, all these accomplishments may be realized in a flash of spontaneous illumination.
3.35 对心灵的深入觉察,我们可达到对意识真相的了解。
3.35 Focusing with perfect discipline on the heart, one understands the nature of consciousness.
3.36 通过上面这些修证,获得的对现象世界不同方面的认知,皆可帮助我们对错误(迷惑)进一步的识别,如此可使我们不断地趋向那个绝对的圆觉。深入地觉察每个错误的不同特征,皆有助于对圆觉之真相的洞悉。(由错而知对,由相对而知绝对)
3.36 Experience consists of perceptions in which the luminous aspect of the phenomenal world is mistaken for absolutely pure awareness.Focusing with perfect discipline on the different properties of each yields insight into the nature of pure awareness.
3.37 经过对对错(也含美丑和善恶)不断深入的辨识与觉知,可有效地促发我们的听觉、感觉、视觉、味觉、嗅觉等感官功能获得飞跃式的提高。
3.37 Following this insight, the senses--hearing, feeling, seeing, tasting, smelling--may suddenly be enhanced.
3.38 获得这些超常之神通可能会让自己或他人误以为获得了(瑜伽修行的)大成就。(其实这些神通是很低的成就,如果认识不清这一点),很可能会让我们止步不前,而影响到我们对修行的最终目的——真我(无我之我,即圆觉)的追求。
3.38 These sensory gifts may be felt like attainments, but they distract one from integration.
3.39 通过深入地解除对(自己)身体之认同(执著),心灵即可深度而敏锐地流动(即处于深度的自由之中,也即意识不再受束于身体),此时意识即可进入他人的身体之中(以探知他人的身体情况)。
3.39 By relaxing one’s attachment to the body, and becoming profoundly sensitive to its currents, consciousness can enter another’s body.
3.40 通过对生命能量的控制,可以令瑜伽士穿越水、泥土、荆棘或其它物体而无障碍,或于空中飘行。
3.40 By mastering the prana, one can walk through water, mud, thorns, and other obstacles without touching down, but rather floating over them.
3.41 通过对脐轮(即太阳神经丛)能量流的控制,瑜伽士将转化为光。译者按:此节经文是一个非常重要的关于瑜伽修行方法的教导。但此修行方法已经在传统印度瑜伽流派中失传了。庆幸的是此种修行法门被印度大乘晚期佛教——密宗完整地吸收和体系化后流传到西藏,并作为西藏密宗最古老的流派:宁玛派的最高修行方法——“大圆满法”而一直传承至今。“大圆满法”即是从观想脐轮内有一个小小的火焰开始修起,直至全身转化为光明——此时,普通人可能会看到此瑜伽士化入一团光明之中。“大圆满法”修行获成就者,死亡时整个身体于数日之内逐渐光化而去,最后肉体会缩小为一尺多高或仅剩下头发、指(趾)甲。此名之为“虹化”——像彩虹一样化去。获此成就者在印度和西藏密宗内古今皆不胜枚举,然未闻印度某传统瑜伽流派的修行者中有达此成就者,足见《瑜伽经》此处经文所授之法在传统瑜伽流派中业已失传。
3.41 By mastering the flow of energy through the solar plexus, one becomes radiant.
3.42 通过(在深度宁静中)觉察幽远的声音,可以让我们获得“神圣的听觉(即灵听——天耳)”的神通。
3.42 By focusing with perfect discipline on the way sound travels through the ether, one acquires divine Hearing.
3.43 不断深入地冥想身体融化入纯净的光明之中,瑜伽士可获得穿越空间的能力。
3.43 By focusing with perfect discipline on the body’s relationship to the ether, and developing coalesced contemplation on the lightness of harmony, one can travel through space.
3.44 当瑜伽士彻底地消除意识与外部世界的分离,那么覆盖在心灵内在光明之上的面纱(障蔽)就会自动地揭去(心灵之光即可自由地显耀出来)。
3.44 When consciousness completely disengages from externals--the ‘great disembodiment’--then the veil lifts from the mind’s luminosity.
3.45 通过对事物各方面(显表的、微妙的、内在性的、外延性的和目的指向等)的深度觉察,瑜伽士即可精通各事物(的原理)。
3.45 By observing the aspects of matter--gross, subtle, intrinsic, relational, purposive--with perfect discipline, one masters the elements.
3.46 如此,即可产生出某些非同寻常的能力(即神通),这些神通包括对(体内)微小的粒子施加作用(令其发生改变),而达到使瑜伽士的身体变得完美。(这些神奇的事迹在普通人看来)是超越物理法则的。
3.46 Then extraordinary faculties appear, including the power to shrink to the size of an atom, or the body attains others, transcending physical law.
3.47 (使瑜伽士的身体变得完美)包括美丽、速度、力量以及如钻石般的坚固,等等。
3.47 This perfection includes beauty, grace, strength, and the durability of a diamond.
3.48 通过对各感官的感觉的过程、固有的特性、相对的独立性、相互之间的关联性以及它们各自的意志的深入觉察,瑜伽士即可有效地掌控它们。
3.48 By observing the various aspects of the sense organs--their processes of perception, intrinsic natures, identification as self, interconnectedness, purposes--with perfect discipline, one masters them.
3.49 (当瑜伽士有效地掌控它们时)即可从这些感官中获得(主人般的)自由,此时感官在进行感知活动时与心灵之间的互动(即心灵对感官的反应,或感官对心灵的反应)因更加直接而变得更加迅速,不再像此前那样,外部的现象世界是曲折或缓慢地经过各感官而抵达心灵。
3.49 Then, free from the constraints of their organs, the senses perceive with the quickness of the mind, no longer in the sway of the phenomenal world.
3.50 当瑜伽士能精确地辨别圆觉与对现象世界的认知(是两种不同属性的知识范畴)时,便可在任何时候避免出现迷失和错乱。
3.50 Once one just sees the distinction between pure awareness and the luminous aspect of the phenomenal world, all conditions are known and mastered.
3.51 当修行者清楚地认识到,甚至对全知(即无我智、神智或般若)也不可生执著和贪念之时,一切人生和身心中的各种苦痛与烦恼之源必然断绝,圆觉之照彻如太阳一般高悬。
3.51 When one is unattached even to this omniscience and mastery, the seeds of suffering wither, and pure awareness knows it stands alone.
3.52 即使得到天堂的邀请(即进身于圣贤或成就者之列),修行者仍须避免执著、骄傲,或烦恼的复发。
3.52 Even if the celestial invitation, one must avoid attachment and pride, or suffering will recur.
3.53 深入觉察念念相续、转瞬生灭的意识之流,瑜伽士可洞察出各种分歧的根源。
3.53 Focusing with perfect discipline on the succession of moments in time yields insight born of discrimination.
3.54 (达到平等性智之成就的瑜伽士)能够通过事物的起因、特征、方位等所有可能的方面,洞悉出它们的同一性(即平等性)。
3.54 This insight allows one to tell things apart which, through similarities of origin, feature, or position, had seemed continuous.
3.55 以这种方式——通过超越的平等观而消弭现象世界中各种表象的差异性——才能见出天地万物皆是本性的化现。
3.55 In this way, discriminative insight deconstructs all of the phenomenal world’s objects, setting them apart from pure awareness.
3.56 一旦意识的光明和纯净如同圆觉(即始觉与本觉合而为一,也即后天之觉悟通过瑜伽修行而逐步成长到与先天本有之般若融通汇合),瑜伽士即回归真我(无我之我,圆觉)本有之自由。
3.56 Once the luminosity and transparency of consciousness have become as distilled as pure awareness, they can reflect the freedom of awareness back to itself.

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 楼主| 发表于 2014-3-11 12:51:07 | 显示全部楼层
第四部分:解脱篇
(Freedom)

4.1 达到三摩地的成就,(除了通过打坐禅定的方式以外),还可以通过前生(生来即处于三摩地之中)、通过药物、通过念诵咒语,以及通过苦行而获得。
4.1 The attainments brought about by samadhi may also arise at birth, through the use of herbs, from intonations, or through austerity.
4.2 万物的演化(更新)来自于自然界充沛的创造力。
4.2 Being delivered into a new form comes about when natural forces overflow.
4.3 事物之所以成为这样或那样,非其最近之因所致,乃远近众因合力之果(即该事物此前的整个历史持续地合力塑造此事物以成如此)。如同农夫引水灌溉。
4.3 The transformation into this form or that is not driven by the causes proximate to it, just oriented by them, the way a farmer diverts a stream for irrigation.
4.4 不断私有化的情绪是我们个性的来源。
4.4 Feeling trend to the self is the frame that orients consciousness toward individuation.
4.5 一个接一个(生理上)的感受,持续不断地强化着我们的个性(即我们与他人的差异性)。
4.5 A succession of consciousnesses, generating a vast array of distinctive perceptions, appear to consolidate into one individual consciousness.
4.6 唯有当沉潜于禅定之中时,我们才不再积聚更多的业种(业力)。
4.6 Once consciousness is fixed in meditative absorption, it no longer contributes to the store of latent Impressions.
4.7 (一个有成就的)瑜伽士的所作所为(因其无我执和无法执之故)已超越通常所谓的善恶好坏,但对一般人来说,他们的行为必将留下善业、恶业或无记业的种子(于他们的意识深处)。
4.7 The actions of a realized yogi transcend good and evil, whereas the actions of others may be good or evil or both.
4.8 (对于一般人来说)每个行为都会为他们意识深处的业种增加新的内容,这些新内容依据他们行为的属性——善、恶或无记而定。
4.8 Each action comes to fruition by coloring latent impressions according to its quality--good, evil, or both.
4.9 因为业种与意识模式是一枚硬币的两面(即互为对方的前提),它们以因果相续的方式贯穿生死(轮回)、时间和空间。
4.9 Because the depth memory and its latent impressions are of a piece, their dynamic of cause and effect flows uninterruptedly across the demarcations of birth, place, and time.
4.10 它们(即因果之链)是始终存在的,(在没有对它们进行有效地化除之前)它们固守(即执守着,维护着)自己的存在之意志力(即业力)将永不消失。
4.10 They have always existed, because the will to exist is eternal.
4.11 因为如是因、如是果、如是缘、如是报等之间是互为前提的,所以当意识模式化除(或超越)后,(由意识模式或业种引发的)如是因、如是果、如是缘、如是报等必将随之消失。
4.11 Since its cause, effect, basis, and object are inseparable, a latent impression disappears when they do.
4.12 过去与未来皆内在于同一事物之中,它们(过去与未来)是处于时刻迁流之中的事物的两个不同部分的存在。
4.12 The past and future are immanent in an object, existing as different sectors in the same flow of experiential substances.
4.13 无论它们(过去和未来)的存在方式是隐潜还是显明,皆源于事物其内在之因果性。
4.13 The characteristics of these sectors, whether manifest or subtle, are imparted by the fundamental qualities of nature.
4.14 (在没有意识模式或业种的扭曲和着色的前提下)所有事物都是全新的,它们皆是本性之化现。
4.14 The transformations imbues each object in new with a quality of substantiality.
4.15 同一个事物,不同的人对它的感受和认知是不一样的,这是因为每个人都以异于他人的途径来认知事物(如此便出现了千差万别的看法和观点)。
4.15 People perceive the same object differently, as each person’s perception follows a separate path from another’s.
4.16 假设事物的存在取决于人们的不同看法,那么当没有人看见(发现)此事物之前,会发生什么呢?
4.16 But the object is not dependent on either of those perceptions; if it were, what would happen to it when nobody was looking?
4.17 这个世界(万事万物)是什么,取决于我们的眼光。(即世界是什么或不是什么,依我们的看法而定)。
4.17 An object is only known by a consciousness it has colored; otherwise, it is not known.
4.18 只有处于终极之圆觉之境时,方能始终知晓所有(众生)的意识模式(之结构、运作方式和表现特征等)。
4.18 Patterns of consciousness are always known by pure awareness.
4.19 (处于圆觉之境,也即处于无我之我之境)此时我们看待万物不再是通过自我意识的一己之光(去照亮万有),而是通过圆觉(般若之智)以圆照万有。
4.19 Consciousness is seen not by its own light, but by awareness.
4.20 此时,圆觉(能知之主体)与圆照(所知之客体)已浑然一体,无法在同一时间内对此两者作出区别。译者按:在终极圆境之中,能(圆觉)所(圆照)双泯,主客双泯。能即所,所即能;境即是智,智即是境。故在此终极之中,对“能、所”作出任何方式的区别都是徒劳无益的,或多此一举的。
4.20 Furthermore, consciousness and its object cannot be perceived at once.
4.21 如果用圆觉代替了个人化的感受和认知,如同枷锁一样的各种私人化的看法与观点即会彻底消除,我执和法执也会随之瓦解。
4.21 If consciousness were perceived by itself instead of awareness, the chain of such perceptions would regress infinitely, imploding memory.
4.22 当它(即各种私人化的看法与观点彻底消除,我执和法执也随之)瓦解后,此时的意识即转化成了“大圆镜智”(即圆觉、圣智),一切事物皆完整地映现于此大圆镜智之中(即一切事物皆源于此大圆镜智的映现)。
4.22 Once it is stilled, consciousness mirrors unchanging pure awareness, and can reflect itself being perceived.
4.23 由此可知,当意识处于“我执”之中时,万有一切被含摄于“我”中而令一切被“我”所扭曲和着色(由此以成就经验界——即现象界);当意识从“我执”中解脱出来恢复其本来清净之面目时,意识即还原为圆觉和圆照,此时万有一切即此圆觉和圆照之化现(由此以成就超越的解脱界——即本体界)。意识作为现象界和本体界这两重境界之枢纽,故这两重境界的实现皆需通过意识而成就之。
4.23 Then, consciousness can be colored by both pure awareness and the phenomenal world, thereby fulfilling all its purposes.
4.24 即使意识被不计其数的潜在业力(业种)所污染,其混杂程度达到了穷尽人们的想象,(如此的意识真可谓昏暗错乱到了极限),仍然没有失去它最根本的一个用途:实现觉醒。
4.24 Even when colored by countless latent traits, consciousness, like all compound phenomena, has another purpose--to serve awareness.
4.25 一旦瑜伽士能善于辨别自我意识与觉醒之关系(而不断深入地认同和融入觉醒),我执(我念)的自我构建(自我强化)即告终止。
4.25 As soon as one can distinguish between consciousness and awareness, the ongoing construction of the self ceases.
4.26 如此,意识在不断深入地融入觉醒过程中,走上背尘合觉的解脱之路。关于先天本性的自由——即圆觉的完整了知将(逐步地或顿然地)呈现出来。
4.26 Consciousness, now oriented to this distinction, can gravitate toward freedom--the fully integrated knowledge that pure awareness is independent from nature.
4.27 当瑜伽士在不断深入地融入觉醒过程中(即工夫尚未臻于娴熟,尚未彻底打成一片之时),业障和意识模式等会不时地泛起(干扰瑜伽士,而令其有退失道心之可能)。
4.27 Any gaps in discriminating awareness allow distracting thoughts to emerge from the store of latent impressions.
4.28 (只要瑜伽士的道心足够坚定)这些干扰是可以克服的(而并不是不可逾越的),就像我们曾经无数次地找到各种悲痛与苦难的原因,且成功地克服和化除之那样,通过追溯这些干扰的根源或通过修习禅定,皆可达到克服和化除之。
4.28 These distractions can be subdued, as the causes of suffering were, by tracing them back to their origin, or through meditative absorption.
4.29 作为一名无私追求最高境界的人(以成圣贤为职志之人,即为解脱一切受苦众生而誓求大觉之人),只需通过觉知和舍离现象世界的各种虚幻与颠倒,不断地舍之又舍,当至无可再舍之时,即入最终三摩地(圆觉或涅槃)之境。
4.29 One who regards even the most exalted states disinterestedly, discriminating continuously between pure awareness and the phenomenal world, enters the final stage of samadhi, in which nature is seen to be a cloud of irreducible dharma.

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 楼主| 发表于 2014-3-11 12:51:45 | 显示全部楼层
4.30 到此境界时,一切苦痛将彻底熄灭,由因果律支配下的生命轮回亦将彻底消除。
4.30 This realization extinguishes both the causes of suffering and the cycle of cause and effect.
4.31 当所有遮蔽真理的积层(各层业障)和(身心中的各种)缺陷被洗涤和超越后,我们的洞察力将无任何封限,不移分寸而知天下(身不动,知已远)。译者按:老子《道德经》第47章曰:“不出户,知天下;不窥牖,见天道。其出弥远,其知弥少。是以圣人不行而知,不见而名,不为而成。”将老子此语与此节经文相证可知,东方有圣人焉,西方有圣人焉,此心同,此理同。确然也。
4.31 Once all the layers and imperfections concealing truth have been washed away, insight is boundless, with little left to know.
4.32 当最后一丝人为的努力也被放弃之后,真理(存在的真实之理,即真实之理性)即可无间断地贯通、普照身心内外一切。意识于彻底的无为之中,实现了它的最终之使命——即成为真理之化身(此时的意识或生命中再无一点染污与隐曲,与道合一)。
4.32 Then the seamless flow of reality, its transformations colored by the fundamental qualities, begins to break down, fulfilling the true mission of consciousness.
4.33 与道合一的瑜伽成就者安处于无为之中,此时的每个瞬间都是真正意义上的永恒。故(得大成就的瑜伽士)圣者是一秒、一秒、一秒地全然生活于当下。译者按:当事物到来时,接受一切;当事物消逝时,不留恋一切。万物如一条河流处于时刻变迁之中,而又从未有过任何变化——绝对的运动就是绝对的静止;相对的运动就是相对的静止。没有不静止的运动,也没有不运动的静止。当全水成波时,需知全波亦是水。无常变幻就是永恒,永恒就是无常变幻。永恒不在无常之外,无常也不在永恒之外。一切觉悟就是沉迷,一切沉迷就是觉悟:此名之为“圣者之化境”,或名之为“生命之圆境”。
4.33 One can see that the flow is actually a series of discrete events, each corresponding to the merest instant of time, in which one form becomes another.
4.34 解脱是真理的属性,它是独立、自在、创造、空性和觉照本身。
4.34 Freedom is at hand when the fundamental qualities of nature, each of their transformations are recognized of the pure awareness; it stands alone, empty, grounded in its very nature, the power of pure seeing.
(全经完)

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活跃会员百日筑基论坛元老

 楼主| 发表于 2014-3-11 12:51:54 | 显示全部楼层
{:5_241:}{:5_241:}{:5_241:}{:5_241:}{:5_241:}

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 楼主| 发表于 2014-3-11 14:47:29 | 显示全部楼层
建议读者如果能直接读懂英文,则直接读英文,更能明了意思。{:5_241:}

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 楼主| 发表于 2014-3-12 13:49:50 | 显示全部楼层
客非客 发表于 2014-3-11 16:11
还是建议看元老师版本的,得道的人解释更到位,而且元老师版本的是纯中文翻译,没有直译,比如yoga本是合一 ...

是的,元老师也是参考了很多的资料才翻译完成的。
但是只看元老师的,有的地方各人理解不一样。如果能自己也去看看翻译:从梵文到英语,从英语到汉语,多个版本,可能您会有新的收获。

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