The Yoga Sutras of Patanjali
瑜伽经［印］帕坦迦利
Translation by Jing Wang
References:
https://www.sanskrit-trikashaivism.com/en/patanjali-yoga-sutras/629
新译《瑜伽经》潘麟, 佛教来自印度， 佛经来自梵文。 佛教经论与《瑜伽经》使用着相近的术语，参照佛教经典有助于精确地翻译《瑜伽经》。
Each sutra consists of
Sanskrit
Pronunciation
Chinese
English translation with corresponding (sanskrit terms)
梵文
注音
中文
英文
Chapter 1: Samadhi Pada
第一部分：三摩地篇
First Section: On concentration
अथ योगानुशासनम्॥१॥
Atha yogānuśāsanam||1||
1.1 现在开启瑜伽。
Now let’s start (atha) the discipline (anuśāsanam) of Yoga (yoga).
योगश्चित्तवृत्तिनिरोधः॥२॥
Yogaścittavṛttinirodhaḥ||2||
1.2 瑜伽即打破意识模式。
Yoga (yogaḥ) is the breaking (nirodhaḥ) of patterns(vṛtti) of consciousness(citta)
तदा द्रष्टुः स्वरूपेऽवस्थानम्॥३॥
Tadā draṣṭuḥ svarūpe'vasthānam||3||
1.3 如此纯粹意识即可安放在它最自然的状态。
Then(tadā), the pure awareness(draṣṭuḥ) could abide (avasthānam) by its true nature (sva-rūpe)
वृत्तिसारूप्यमितरत्र॥४॥
Vṛttisārūpyamitaratra||4||
1.4 否则纯粹意识就会转变退化成各种意识模式。
Otherwise (itaratra), awareness would turn itself (sārūpyam) into various patterns of consciousness(vṛtti).
वृत्तयः पञ्चतय्यः क्लिष्टा अक्लिष्टाः॥५॥
Vṛttayaḥ pañcatayyaḥ kliṣṭā akliṣṭāḥ||5||
1.5 五类意识模式，即有恶性也有良性。
There are five (pañcatayyaḥ) patterns (vṛttayaḥ), may be or may not be based upon Kleśa-s(kliṣṭāḥ akliṣṭāḥ).
प्रमाणविपर्ययविकल्पनिद्रास्मृतयः॥६॥
Pramāṇaviparyayavikalpanidrāsmṛtayaḥ||6||
1.6 它们是：正见、邪见、概念化、昏沉和记忆。
They are perception(pramāṇa), misperception(viparyaya),conceptualization (vikalpa), sleep (nidrā), and recollection (smṛtayaḥ) .
प्रत्यक्षानुमानागमाः प्रमाणानि॥७॥
Pratyakṣānumānāgamāḥ pramāṇāni||7||
1.7 正见来自直接的觉察、推理或他人的教导。
Perception (pramāṇāni) arises from direct observation(pratyakṣa), deduction (anumāna), and the teachings of others(āgamāḥ).
विपर्ययो मिथ्याज्ञानमतद्रूपप्रतिष्ठम्॥८॥
Viparyayo mithyājñānamatadrūpapratiṣṭham||8||
1.8 邪见是错误的知识，这些知识与事实不符。
Misperception(viparyayaḥ) is false (mithyā) knowledge(jñānam), based (pratiṣṭham) on things different from truth(atad-rūpa).
शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः॥९॥
Śabdajñānānupātī vastuśūnyo vikalpaḥ||9||
1.9 概念化来自语言上的知识，但与事物的真相并无关联。
Conceptualization (vikalpaḥ) derives (anupātī) from linguistic jnana (śabda jñāna), deprived (śūnyaḥ) of reality (vastu).
अभावप्रत्ययालम्बना वृत्तिर्निद्रा॥१०॥
Abhāvapratyayālambanā vṛttirnidrā||10||
1.10 昏沉是没有任何觉知的存在状态。
Sleep (nidrā) is the mental state (pratyaya) existence (ālambanā) without awareness (abhāva)
अनुभूतविषयासम्प्रमोषः स्मृतिः॥११॥
Anubhūtaviṣayāsampramoṣaḥ smṛtiḥ||11||
1.11 记忆是过去种种经验在意识中的留存。
Recollection (smṛtiḥ) is the retention (asampramoṣaḥ) of thing (viṣaya) that was previously experienced (anubhūta).
अभ्यासवैराग्याभ्यां तन्निरोधः॥१२॥
Abhyāsavairāgyābhyāṁ tannirodhaḥ||12||
1.12 打破各种意识模式，必须通过修行和无为来达成。
One shall break (nirodhaḥ) the five patterns (tad) of consciousness by practice and renunciation (abhyāsavairāgyābhyām).
तत्र स्थितौ यत्नोऽभ्यासः॥१३॥
Tatra sthitau yatno'bhyāsaḥ||13||
1.13 修行的意思就是持续地安处于禅定之中。
Practice (abhyāsaḥ) is exerting sustained effort (yatnaḥ) to reside (tatra) in mental peace (sthitau)
स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः॥१४॥
Sa tu dīrghakālanairantaryasatkārāsevito dṛḍhabhūmiḥ||14||
1.14 当能够长时间自如地处于禅定状态时，才能（为最终的生命解脱和开悟）打下一个牢固的根基。
That (saḥ) practice becomes firmly (tu) rooted(dṛḍha) foundations (bhūmiḥ) when endowed (sevitaḥ) with uninterrupted (nairantarya) and true(sat) devotion(kārā) for a long (dīrgha) time(kāla).
दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसञ्ज्ञा वैराग्यम्॥१५॥
Dṛṣṭānuśravikaviṣayavitṛṣṇasya vaśīkārasañjñā vairāgyam||15||
1.15 所谓“无为”，就是通过高度的觉知，而使心灵不陷落于任何事物之中。
One can achieve renunciation (vairāgyam) when (sañjñā) attached (vitṛṣṇasya) to no objects, regardless(vaśīkāra) of beings (viṣaya) perceived directly (dṛṣṭa) or learned (ānuśravika).
तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यम्॥१६॥
Tatparaṁ puruṣakhyāterguṇavaitṛṣṇyam||16||
1.16 在无为（无执）的最后阶段（终极境界），纯粹的觉醒（圆觉）从最真实的存在中自发地、清晰地显现出来。
When the ultimate level (tad param) of renunciation has been reached, pure awareness (puruṣakhyāteḥ) can manifest itself (vaitṛṣṇyam) as the fundamental qualities of nature (guṇa).
वितर्कविचारानन्दास्मितारूपानुगमात्सम्प्रज्ञातः॥१७॥
Vitarkavicārānandāsmitārūpānugamātsamprajñātaḥ||17||
1.17 对于初学者而言，禅定过程中会伴随着四类现象：有寻；有伺；轻安；我识。
At the beginning, the conscious process (samprajñātaḥ) consists of a sequence of forms(anugamāt): analytical, insightful thinking, gross experience of delight and the experience of self(vitarkavicārānandāsmitārūpa)
विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः॥१८॥
Virāmapratyayābhyāsapūrvaḥ saṁskāraśeṣo'nyaḥ||18||
1.18 当修行有了深度时，就会出现所有的妄念被渐渐地化除，上述的四类现象——有寻；有伺；轻安；“我”识——将全部消失。因为这四类现象无非是意识深处所储存记忆（业种）的泛起之境而已。
The practice (abhyāsa) stops(virāma) the mental fluctuations (pratyaya) and brings all other(anyaḥ) thought to a stillness, left with(pūrvaḥ) only residue(śeṣaḥ) of latent impressions(saṁskāra).
भवप्रत्ययो विदेहप्रकृतिलयानाम्॥१९॥
Bhavapratyayo videhaprakṛtilayānām||19||
1.19 当我们的身体消亡后，（如果生前没能有效地化除和超越这些储存的记忆），它们将会成为我们新的“本质”（即灵魂，也即业种），驱动着我们进入轮回之中。
Then these latent impressions (pratyayaḥ) of ignorance (bhava) are dissolved (videha) and reborn(prakṛtilayānām)
श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम्॥२०॥
Śraddhāvīryasmṛtisamādhiprajñāpūrvaka itareṣām||20||
1.20 除上述之外，真诚、精进、正念、三摩地和般若等，也是通向觉醒之路的重要途径。
Faith(śraddhā), vigor (vīrya), mindfulness(smṛti), samadhi (samādhi), and wisdom also form the path to(pūrvakaḥ) the conscious realization(prajñā).
तीव्रसंवेगानामासन्नः॥२१॥
Tīvrasaṁvegānāmāsannaḥ||21||
1.21 那些怀着真诚的心愿去探索解脱（获得生命内在的彻底自由）之人，距离实现他们的目标（解脱）还能远吗？
For those pursuing (tīvra) spiritual liberation(saṁvegānām), realization is not far (āsannaḥ).
मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः॥२२॥
Mṛdumadhyādhimātratvāttato'pi viśeṣaḥ||22||
1.22 温和的、中等的或强烈的修行，结果是很不相同的。
The effect differs (viśeṣaḥ) depending on the intensity of practice - mild(mṛdu), moderate (madhya) or excessive(adhimātratvāt)
ईश्वरप्रणिधानाद्वा॥२३॥
Īśvarapraṇidhānādvā||23||
1.23 同样也可由对湿婆神的顺从来达成觉醒。
Or else (vā) one can achieve through devotion (praṇidhānāt) to Shiva(īśvara)
क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः॥२४॥
Kleśakarmavipākāśayairaparāmṛṣṭaḥ puruṣaviśeṣa īśvaraḥ||24||
1.24 湿婆是（和别的神明显）不同的，衪象征着永不退坠的纯粹觉醒（圆觉）、从一切因果之链中彻底地解脱、且没有任何（唯众生才有的）潜在业种的瑜伽修行终极之境界。
Shiva (īśvaraḥ) is a different (viśeṣaḥ), incorruptible form(aparāmṛṣṭaḥ) of pure awareness (puruṣa). Isvara, not affected by the afflictions (kleśa) cause-effect (karma),fruit of the actions(vipāka) or latent impressions (āśayaiḥ).
तत्र निरतिशयं सर्वज्ञवीजम्॥२५॥
Tatra niratiśayaṁ sarvajñavījam||25||
1.25 这个大自在成为了无与伦比的全知之源头。
This(tatra) makes an incomparable(niratiśayam) source (vījam) of omniscience (sarvajña).
पूर्वेषामपि गुरुः कालेनानवच्छेदात्॥२६॥
Pūrveṣāmapi guruḥ kālenānavacchedāt||26||
1.26 湿婆的存在超越了时间，故是万世之师。
Existing beyond (anavacchedāt) time(kālena), Isvara was the ideal of the gurus (guruḥ) even (api) their prior(pūrveṣām).
तस्य वाचकः प्रणवः॥२७॥
Tasya vācakaḥ praṇavaḥ||27||
1.27 象征湿婆的便是那神圣的声音——OM。
Him Isvara (tasya) is the voice (vācakaḥ) Pranava or Om̐(praṇavaḥ or praṇavaḥ).
तज्जपस्तदर्थभावनम्॥२८॥
Tajjapastadarthabhāvanam||28||
1.28 通过不断重复（念诵OM），它的内含就会变得越来越清晰。
Through repeating (japaḥ) Om, and contemplation (bhāvanam) , its(tad) meaning (artha) is clear.
ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश्च॥२९॥
Tataḥ pratyakcetanādhigamo'pyantarāyābhāvaśca||29||
1.29 如此，即可实现觉醒的成长，和消除各种障碍。
Thus(tatas), revealing (adhigamaḥ) one's true self (pratyakcetana) and(api... ca) removal (abhāvaḥ) of obstacles (antarāya).
व्याधिस्त्यानसंशयप्रमादालस्याविरतिभ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपास्तेऽन्तरायाः॥३०॥
Vyādhistyānasaṁśayapramādālasyāviratibhrāntidarśanālabdhabhūmikatvānavasthitatvāni cittavikṣepāste'ntarāyāḥ||30||
1.30 疾病、冷漠、怀疑、疏忽、怠惰、纵欲、自欺、不精进、不坚定，它们都是意识的干扰，都是获得身心安宁明净的障碍。
Sickness(vyādhi), apathy(styāna),doubt(saṁśaya), negligence(pramāda),idleness(ālasya), indulgence (avirati),erroneous perception(bhrānti-darśana),lack of progress (alabdha) ,and inconstancy(bhūmikatva) are all distractions(anavasthitatvāni), by stirring up consciousness Those metal(te citta) projections(vikṣepāḥ) are obstacles(antarāyāḥ) to reach stillness.
दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासा विक्षेपसहभुवः॥३१॥
Duḥkhadaurmanasyāṅgamejayatvaśvāsapraśvāsā vikṣepasahabhuvaḥ||31||
1.31 当我们不幸拥有上述这些（阻碍身心净化的因素），将使我们长期陷入紧张（窘迫）、沮丧（抑郁）、无精打采等负面状态之中。
Together with (saha) the projections (vikṣepa), one may experience (bhuvaḥ) pain(duḥkha) distress (daurmanasya), trembling (ejayatva) of the body (aṅgam) and weakness in breathing (śvāsa praśvāsāḥ).
तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः॥३२॥
Tatpratiṣedhārthamekatattvābhyāsaḥ||32||
1.32 修行下述的任一教导，皆可很好地克服这些干扰。
One can subdue (artham) these distractions(tad-pratiṣedha) by following the practice (abhyāsaḥ) of concentrating on a single (eka) principle (tattva).
मैत्रीकरुणामुदितोपेक्षाणां सुखदुःखपुण्यापुण्यविषयाणां भावनातश्चित्तप्रसादनम्॥३३॥
Maitrīkaruṇāmuditopekṣāṇāṁ sukhaduḥkhapuṇyāpuṇyaviṣayāṇāṁ bhāvanātaścittaprasādanam||33||
1.33 始终保持着友善、同情、快乐和从容地对待所有事物——无论它们是愉快的或痛苦的，好的还是坏的（来达到身心的安宁明净）。
Keep peace(prasādanam) of mind (citta), contemplating (bhāvanātaḥ) on friendship (maitrī), compassion(karuṇā), delight (muditā) and equanimity (upekṣāṇām) towards all beings(viṣayāṇām), whether pleasant (sukha) or painful (duḥkha), virtuous(puṇya) or impure (apuṇya).
प्रच्छर्दनविधारणाभ्यां वा प्राणस्य॥३४॥
Pracchardanavidhāraṇābhyāṁ vā prāṇasya||34||
1.34 通过深长吸气或呼气后的暂停之方法。
Or(vā) by the exhalation (pracchardana) and retention (vidhāraṇābhyām) of the breath - the vital energy contained in the breath (prāṇasya).
विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धिनी॥३५॥
Viṣayavatī vā pravṛttirutpannā manasaḥ sthitinibandhinī||35||
1.35 通过持续地觉察事物的每个环节，以及每个环节对我们感官和身心引起的各种变化（来达到身心的安宁明净）。
Or (vā) a higher perception (pravṛttiḥ) relating to the objects (viṣayavatī), by observing the sensations emerging(utpannā), it causes (nibandhinī) calmness (sthiti) of mind (manasaḥ)
विशोका वा ज्योतिष्मती॥३६॥
Viśokā vā jyotiṣmatī||36||
1.36 通过对痛苦背后的那个觉知（来达到身心的安宁明净）。
Or (vā) reach a higher perception that is luminous(jyotiṣmatī) and free of sorrow(viśokā).
वीतरागविषयं वा चित्तम्॥३७॥
Vītarāgaviṣayaṁ vā cittam||37||
1.37 通过无为，来达到身心的安宁明净。
Or (vā) by contemplating (cittam) on beings (viṣayam) that are free of attachment(vītarāga).
स्वप्ननिद्राज्ञानालम्बनं वा॥३८॥
Svapnanidrājñānālambanaṁ vā||38||
1.38 通过对睡眠和梦境的洞察式反省来达到身心的安宁明净。
Or (vā) by experiencing insight (ālambanam) in the forms of images(jñāna) in the state of sleep (svapna) or in the state of dreamless sleep (nidrā)
यथाभिमतध्यानाद्वा॥३९॥
Yathābhimatadhyānādvā||39||
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||
1.39 通过持续地冥想一物或心住一境之方式。
Or (vā) by meditating (dhyānāt) on whatsoever one desired (yathā-abhimata)
परमाणुपरममहत्त्वान्तोऽस्य वशीकारः॥४०॥
Paramāṇuparamamahattvānto'sya vaśīkāraḥ||40||
1.40 通过全神贯注的想象将自己化身为任一事物, 这些事物可以是无穷小，也可以是无穷大。
One can absorb in(antaḥ) any object(paramāṇu), large (paramamahattva) or small(vaśīkāraḥ).
क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिः॥४१॥
Kṣīṇavṛtterabhijātasyeva maṇergrahītṛgrahaṇagrāhyeṣu tatsthatadañjanatā samāpattiḥ||41||
1.41 如意识被淡化，就会出现一条光明之路，名为：“三摩地之路”。它像宝石一样珍贵, 能返照出此前我们内在、外在和行为之中经历过的一切。
As the consciousness (vṛtteḥ) sinks (kṣīṇa), the mind attains stability (abhijātasya) a clear pathway is seen. Like (iva) a gem(maṇeḥ), it reflects the knower (grahītṛ), the known (grahaṇa) and the knowables (grāhyeṣu) of the nature of all reality (tad-stha-tad-añjanatā), is know as Samāpatti or Engrossment (samāpattiḥ)
शब्दार्थज्ञानविकल्पैः सङ्कीर्णा सवितर्का समापत्तिः॥४२॥
Śabdārthajñānavikalpaiḥ saṅkīrṇā savitarkā samāpattiḥ||42||
1.42 将概念上的或语言上的知识（主要指圣贤的教导）收纳于禅定之中，并于禅定中努力地探求这些知识之内。
So long as conceptual or knowledge pervades this transparency (savitarkā samāpattiḥ), it’s called coalescence (saṅkīrṇā) of thought (vikalpaiḥ) with the word (śabda), meaning (artha) and knowledge (jñāna).
स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का॥४३॥
Smṛtipariśuddhau svarūpaśūnyevārthamātranirbhāsā nirvitarkā||43||
1.43 超越有寻三摩地，就进入“（无寻）有伺三摩地”, 此时瑜伽士只是静静地观照着圣贤教导的知识所透显出来的那个境界。
The next stage is called coalescence (pariśuddhau) beyond thought (smṛti), objects (artha) are colorless(śūnyā) and formless(sva-rūpa). Only (mātra) shines forth (nirbhāsā) is their essence called Nirvitarkā (nirvitarkā)
एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता॥४४॥
Etayaiva savicārā nirvicārā ca sūkṣmaviṣayā vyākhyātā||44||
1.44 从有伺三摩地再进一步，就是“无寻无伺三摩地”。
By the same mean(etayā), Savicārā (savicārā) and (ca) Nirvicārā (nirvicārā) are described as subtle (sūkṣma) object, as well as reflection-free(vyākhyātā).
सूक्ष्मविषयत्वं चालिङ्गपर्यवसानम्॥४५॥
Sūkṣmaviṣayatvaṁ cāliṅgaparyavasānam||45||
1.45 当三摩地修行功深之时，万物逐渐呈现出它们的本来面目即空性。
And (ca) the subtle(sūkṣma) object (viṣayatvam) ends in (paryavasānam) their original, undifferentiated nature(aliṅga).
ता एव सवीजः समाधिः॥४६॥
Tā eva savījaḥ samādhiḥ||46||
1.46 上述四类三摩地——有寻三摩地、有伺三摩地、无寻无伺三摩地、空性三摩地——统称为“有种三摩地”。
Only (eva) those four varieties of samadhi (tāḥ) are called savijah samadh(savījaḥ samādhiḥ)i.
निर्विचारवैशारद्येऽध्यात्मप्रसादः॥४७॥
Nirvicāravaiśāradye'dhyātmaprasādaḥ||47||
1.47 真我又名无我之我，即生命中先天之本性。
In the lucidity (vaiśāradye) of contemplation (nirvicāra), the pureness (prasādaḥ) in the inner instruments of knowledge(adhyātma) is developed.
ऋतम्भरा तत्र प्रज्ञा॥४८॥
Ṛtambharā tatra prajñā||48||
1.48 般若即从本性中呈现出来。
The wisdom (prajñā) arises in the lucidity (tatra), is called Ṛtambharā (ṛtambharā).
श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात्॥४९॥
Śrutānumānaprajñābhyāmanyaviṣayā viśeṣārthatvāt||49||
1.49 般若与一般后天的见闻之知，以及通过对事物的推理而获得的认知是截然不同的。
Wisdom is different from (anyaviṣayā) knowledge (prajñābhyām) acquired through teachings(śruta) or inference(anumāna). Because it relates to the characteristics (viśeṣa) of objects(arthatvāt)
तज्जः संस्कारोऽन्यसंस्कारप्रतिबन्धी॥५०॥
Tajjaḥ saṁskāro'nyasaṁskārapratibandhī||50||
1.50 般若可以有效地化除层层习气。
The latent impression (saṁskāraḥ) prevents (pratibandhī) the activation of other (anya) impressions(saṁskāra).
तस्यापि निरोधे सर्वनिरोधान्निर्वीजः समाधिः॥५१॥
Tasyāpi nirodhe sarvanirodhānnirvījaḥ samādhiḥ||51||
1.51 当意识模式被般若彻底化除时，名之为：“无种三摩地”。
When the impressions cease (nirodhe) too(api), one’s consciousness becomes still(nirvījaḥ samādhiḥ), through the suppression (nirodhāt) of all mental fluctuations (sarva).
Chapter 2: Sadhana Pada
第二部分：成就之道篇
Second Section : On practice
तपःस्वाध्यायेश्वरप्रणिधानानि क्रियायोगः॥१॥
Tapaḥsvādhyāyeśvarapraṇidhānāni kriyāyogaḥ||1||
2.1 瑜伽修行由“苦行”、“好学”、“觉醒”这三步构成。
Yoga (kriyāyogaḥ)has three components--discipline(tapas),study(svādhyāya), and devotion(praṇidhānāni) to the Shiva (īśvara)
समाधिभावनार्थः क्लेशतनूकरणार्थश्च॥२॥
Samādhibhāvanārthaḥ kleśatanūkaraṇārthaśca||2||
2.2 瑜伽之目的是为了消除各种痛苦的根源和实现终极三摩地。
The purpose of practice (arthaḥ... arthaḥ) is to disarm (tanūkaraṇa) the causes of suffering(kleśa) and achieve (bhāvana) samadhi(samādhi).
अविद्यास्मितारागद्वेषाभिनिवेशाः पञ्च क्लेशाः॥३॥
Avidyāsmitārāgadveṣābhiniveśāḥ pañca kleśāḥ||3||
2.3 无明、我执、自恋、嗔恨、贪婪 是人生中各种痛苦的五大根源。
The five (pañca)causes of suffering (kleśāḥ) are ignorance(avidyā), egoism(asmitā), attachment (rāga), aversion(dveṣa), and cling to life (abhiniveśāḥ).
अविद्या क्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम्॥४॥
Avidyā kṣetramuttareṣāṁ prasuptatanuvicchinnodārāṇām||4||
2.4 无明处于潜伏、活跃、暂停等什么状态，它都是滋生其余几项（即我执、自恋、嗔恨、贪婪）的温床。
Ignorance(avidyā) is the breeding ground (kṣetram) for other (uttareṣām) suffering, whether dormant (prasupta), activated(udārāṇām), interrupted (vicchinna) or attenuated (tanu).
अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या॥५॥
Anityāśuciduḥkhānātmasu nityaśucisukhātmakhyātiravidyā||5||
2.5 无明将那些无常、染污、痛苦、非本真认同为永恒、纯洁、快乐和本真之我。
Ignorance(avidyā) can mistaken (khyātiḥ) permanence (nitya) what is impermanent (anitya), as pure (śuci) what is not pure (aśuci), as pleasure (sukha) what is distressing(duḥkha) and as the Self (ātma) what is the not-Self (anātmasu)|.
दृग्दर्शनशक्त्योरेकात्मतेवास्मिता॥६॥
Dṛgdarśanaśaktyorekātmatevāsmitā||6||
2.6 我执归因于将“我”强行带入纯粹觉醒。
Egoism (asmitā) ascribes selfishness to pure awareness(śaktyoḥ) by identifying (ekātmatā) it as the sense (darśana) .
सुखानुशयी रागः॥७॥
Sukhānuśayī rāgaḥ||7||
2.7 自恋是对（曾经的或当下的）美好之拥有的沉溺。
Attachment(rāgaḥ) is the illusional residue (anuśayī) of pleasure (sukha).
दुःखानुशयी द्वेषः॥८॥
Duḥkhānuśayī dveṣaḥ||8||
2.8 嗔恨是对悲苦之残余的一种反应。
Aversion (dveṣaḥ) is the residue (anuśayī) of misery(duḥkha)
स्वरसवाही विदुषोऽपि तथारूढोऽभिनिवेशः॥९॥
Svarasavāhī viduṣo'pi tathārūḍho'bhiniveśaḥ||9||
2.9 贪婪来自本能和对“万物无常”缺乏正确的认识。贪婪在世俗的聪明或博学之人那里同样存在。
Cling to life (abhiniveśaḥ) is instinctive (svarasavāhī) and self-perpetuating ( tathārūḍhaḥ) , even(api) in those wise ones(viduṣaḥ).
ते प्रतिप्रसवहेयाः सूक्ष्माः॥१०॥
Te pratiprasavaheyāḥ sūkṣmāḥ||10||
2.10 这些痛苦的根源会以一种难以察觉的隐密方式活动着。
The causes of suffering are forsaken (heyāḥ) by not knowing where they come from(pratiprasava), even in the subtle form(sūkṣmāḥ) .
ध्यानहेयास्तद्वृत्तयः॥११॥
Dhyānaheyāstadvṛttayaḥ||11||
2.11 如果它们处于明显状态，就形成了上述的“意识模式”, 但通过禅定可化除。
In their explicit form, the consciousness patterns (vṛttayaḥ) can be abandoned or foreseen(heyāḥ) through meditation (dhyāna).
क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः॥१२॥
Kleśamūlaḥ karmāśayo dṛṣṭādṛṣṭajanmavedanīyaḥ||12||
2.12 所产生的行为都会成为业力潜到意识深处. 将推动着我们进入到下一生,不断轮回。
The causes of suffering (kleśa) are(mūlaḥ) the root source of actions (karma-āśayaḥ), become manifest (vedanīyaḥ) in present (dṛṣṭa... janma) or to be activated later in this life, or lie hidden awaiting a future one(adṛṣṭajanma).
सति मूले तद्विपाको जात्यायुर्भोगाः॥१३॥
Sati mūle tadvipāko jātyāyurbhogāḥ||13||
2.13 业力依然存在将决定我们此后的未来和来生。
As long as the source (mūle) exists (sati), it will reveal (vipākaḥ) itself in a birth (jāti), a life (āyus) or experience (bhogāḥ).
ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात्॥१४॥
Te hlādaparitāpaphalāḥ puṇyāpuṇyahetutvāt||14||
2.14 人生是快乐还是痛苦，取决于此前善所创造的不同业力。
This life will be marked (phalāḥ) by delight (hlāda) or anguish (paritāpa), in proportion to (hetutvāt) those virtue (puṇya) and invirture (apuṇya) actions
परिणामतापसंस्कारदुःखैर्गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः॥१५॥
Pariṇāmatāpasaṁskāraduḥkhairguṇavṛttivirodhācca duḥkhameva sarvaṁ vivekinaḥ||15||
2.15 对于一个智者来说，他能很好地了解人生经历中所有的痛苦：无常之苦，业障之苦，或各种本能带来的痛苦。
The wise (vivekinaḥ) see inevitable(eva) suffering (duḥkham) in all (sarvam), because of the sufferings (duḥkhaiḥ) are derived from actions (pariṇāma), from the anguish of impermanence (tāpa), or latent impressions(saṁskāra), and also (ca) from conflicts (virodhāt) of those modifications (vṛtti) of Gunas(guṇa).
हेयं दुःखमनागतम्॥१६॥
Heyaṁ duḥkhamanāgatam||16||
2.16 但是，各种潜在的痛苦是可以避免的。
But suffering (duḥkham) that has not yet arisen (anāgatam) can be forsaken (heyam).
द्रष्टृदृश्ययोः संयोगो हेयहेतुः॥१७॥
Draṣṭṛdṛśyayoḥ saṁyogo heyahetuḥ||17||
2.17 痛苦与否取决于背觉合尘，还是背尘合觉。
What is to be forsaken(heya) depends(hetuḥ) on how the seer(draṣṭṛ) attaches (saṁyogaḥ) to the seen(dṛśyayoḥ) .
प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम्॥१८॥
Prakāśakriyāsthitiśīlaṁ bhūtendriyātmakaṁ bhogāpavargārthaṁ dṛśyam||18||
2.18 什么叫背尘合觉？这个现象世界皆是本体的自发显化—主体与客体、感官与外界、世俗的超世俗等等，皆是本性之光的自发显化。
The awareness(dṛśyam) is by nature (śīlam) sentient (prakāśa), mutable (kriyā) and inert (sthiti). It embodies (ātmakam) in all forms(bhūta) and all indryas(indriya), as the ground for (artham) both sensual experience(bhoga) and liberation(apavarga).
विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि॥१९॥
Viśeṣāviśeṣaliṅgamātrāliṅgāni guṇaparvāṇi||19||
2.19 不同事物—可归类的，不可归类的，清晰的, 模糊的—皆是本性的显现。
All beings ( guṇaparvāṇi) are manifestations of the diversified (viśeṣa), undiversified (aviśeṣa), indicative (liṅgamātra) and ambiguous (aliṅgāni).
द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः॥२०॥
Draṣṭā dṛśimātraḥ śuddho'pi pratyayānupaśyaḥ||20||
2.20 圆觉就是那个观照，它含化万有。
The Seer(draṣṭā) is only(mātraḥ) a witness (dṛśi), although (api) pure (śuddhaḥ), it beholds (anupaśyaḥ) the modifications (pratyaya).
तदर्थ एव दृश्यस्यात्मा॥२१॥
Tadartha eva dṛśyasyātmā||21||
2.21 本质上，这个现象世界都是本性的显现。
The nature (ātmā) of knowable (dṛśyasya) actually (eva) reveals (arthaḥ) this truth (tad)
कृतार्थं प्रति नष्टमप्यनष्टं तदन्यसाधारणत्वात्॥२२॥
Kṛtārthaṁ prati naṣṭamapyanaṣṭaṁ tadanyasādhāraṇatvāt||22||
2.22 时刻处于生死变幻中的万物皆是真实本性以它自己的方式存在的一种反映。但对于普通人来说，现象世界中的一切（如分裂、无常、冲突、愚痴、我执等等）仍然存在。
Once that happens (prati) ,the phenomenal world no longer appears(naṣṭam) as such;it continues to exist (anaṣṭam) as a common reality (sādhāraṇatvāt) for everyone else(anya),though(api) .
स्वस्वामिशक्त्योः स्वरूपोपलब्धिहेतुः संयोगः॥२३॥
Svasvāmiśaktyoḥ svarūpopalabdhihetuḥ saṁyogaḥ||23||
2.23 现象即本质，本质即现象。
Union(saṁyogaḥ) causes (hetuḥ) realizing (upalabdhi) of the true nature(sva-rūpa) , the apparent indivisibility of the phenomenal world(sva) and pure awareness (svāmi) that the former seems to possess the latter’s powers (śaktyoḥ).
तस्य हेतुरविद्या॥२४॥
Tasya heturavidyā||24||
2.24 之所以“现象世界”的存在，是因为我们有无明。
Ignorance (avidyā) is the cause (hetuḥ) of this phenomenon (tasya).
तदभावात्संयोगाभावो हानं तद्दृशेः कैवल्यम्॥२५॥
Tadabhāvātsaṁyogābhāvo hānaṁ taddṛśeḥ kaivalyam||25||
2.25 若没有无明，真实本体世界与现象世界之间表面上的“分裂”即不复存在，圆觉将自由地展露出来。
Without realization(abhāvaḥ),the appearance of indivisibility (saṁyoga) vanishes (kaivalyam) ,revealing that awareness is free (hānam) and untouched by phenomena (hānam).
विवेकख्यातिरविप्लवा हानोपायः॥२६॥
Vivekakhyātiraviplavā hānopāyaḥ||26||
2.26 无明消除后，分裂的根源被连根拔除，还原真实面目。
The means (upāyaḥ) of Liberation (hāna) is discriminative (viveka) knowledge (khyātiḥ) which is completely devoid of confusion or disorder (aviplavā)
तस्य सप्तधा प्रान्तभूमिः प्रज्ञा॥२७॥
Tasya saptadhā prāntabhūmiḥ prajñā||27||
2.27 般若依其内在的法则分身为七个阶段。
At the ultimate level (prāntabhūmiḥ) of discrimination (tasya), wisdom (prajñā) extends to all seven aspects (saptadhā) of nature.
योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिराविवेकख्यातेः॥२८॥
Yogāṅgānuṣṭhānādaśuddhikṣaye jñānadīptirāvivekakhyāteḥ||28||
2.28 通过瑜伽的修行，身心内外各种杂染便会逐步消除，本性之光（般若）便会透显出来。
Though practicing (anuṣṭhānāt) the components (aṅga) of yoga (yoga), impurities(aśuddhi) dwindle(kṣaye); then,the light (dīptiḥ) of understanding (jñāna) can shine forth, illuminating the way to discriminative(viveka) awareness(khyāteḥ)
यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोऽष्टावङ्गानि॥२९॥
Yamaniyamāsanaprāṇāyāmapratyāhāradhāraṇādhyānasamādhayo'ṣṭāvaṅgāni||29||
2.29 正行、精进、调身、调息、制感、冥想、禅定、三摩地，是瑜伽修行的八个有机部分, 简称“八支瑜伽”。
Yama (yama), Niyama (niyama), Āsana (āsana), Prāṇāyāma (prāṇāyāma), Pratyāhāra (pratyāhāra), Dhāraṇā (dhāraṇā), Dhyāna (dhyāna) (and) Samādhi (samādhayaḥ) are the eight (aṣṭau) limbs (aṅgāni) of yoga.
अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः॥३०॥
Ahiṁsāsatyāsteyabrahmacaryāparigrahā yamāḥ||30||
2.30 正行包括五大戒律：非暴力、不说谎、不偷盗、不淫乱、不贪图。
The five external disciplines (yamāḥ) are non-violence(ahiṁsā),truthfulness (satya),not stealing (asteya),celibacy(brahmacarya),and not being acquisitive (aparigrahāḥ).
जातिदेशकालसमयानवच्छिन्नाः सार्वभौमा महाव्रतम्॥३१॥
Jātideśakālasamayānavacchinnāḥ sārvabhaumā mahāvratam||31||
2.31这五类戒律无论何时、何地，无论什么年龄或属于哪个阶级，都是不可违犯的。
These universals (sārvabhaumāḥ), transcending (anavacchinnāḥ) birth (jāti), place (deśa),era (kāla) ,or circumstance(samaya),constitute the great (mahā) vow (vratam) of yoga.
शौचसन्तोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः॥३२॥
Śaucasantoṣatapaḥsvādhyāyeśvarapraṇidhānāni niyamāḥ||32||
2.32 精进的意思是：净化身体、知足、热情、好学、时刻向着觉醒趋近的信念。
The five internal disciplines(niyamāḥ) are bodily purification (śauca),contentment(santoṣa),austerity (tapas),self-study(svādhyāya),and devotion (praṇidhānāni) toward the Shiva (īśvara)
वितर्कबाधने प्रतिपक्षभावनम्॥३३॥
Vitarkabādhane pratipakṣabhāvanam||33||
2.33 为了化除各种私心杂念，需将自己培养成一个内心强大的人。
Impure thoughts (vitarka) can be neutralized (bādhane) by cultivating (bhāvanam) wholesome ones (pratipakṣa)
वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहपूर्वका मृदुमध्याधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिपक्षभावनम्॥३४॥
Vitarkā hiṁsādayaḥ kṛtakāritānumoditā lobhakrodhamohapūrvakā mṛdumadhyādhimātrā duḥkhājñānānantaphalā iti pratipakṣabhāvanam||34||
2.34 我们如处于各种有害的情绪中，想着去伤害某人等。负面的情绪可能来自贪婪、愤怒或妄想等，无论是轻微、中度，或强烈，都会带来无明和痛苦。这就是为什么要把自己培养成一个内心强大、性格温和之人。
We ourselves may act upon impure thoughts (vitarkāḥ) ,such as wanting to harm someone (hiṁsā), etc (ādayaḥ). They may arise from greed(kṛta), anger (kārita) ,or delusion (anumoditāḥ); they may be mild (mṛdu),moderate (madhya),or intense(adhimātrāḥ); but they never cease(ananta) to ripen into (phalāḥ) ignorance (ajñāna) and suffering(duḥkha).This is why one must cultivate wholesome thoughts (pratipakṣabhāvanam).
अहिंसाप्रतिष्ठायां तत्सन्निधौ वैरत्यागः॥३५॥
Ahiṁsāpratiṣṭhāyāṁ tatsannidhau vairatyāgaḥ||35||
2.35 非暴力会形成一个友善的气场，它能消除所有敌意。
Being firmly grounded (pratiṣṭhāyām) in non-violence (ahiṁsā) creates an atmosphere in which others can let go(tyāgaḥ) of their hostility (vaira) coming close (sannidhau).
सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम्॥३६॥
Satyapratiṣṭhāyāṁ kriyāphalāśrayatvam||36||
2.36 不说谎，真诚便可成就一切事业。
For those grounded (pratiṣṭhāyām) in truthfulness(satya), every action (kriyā)and its consequences (phala) are in connection with truth (āśrayatvam).
अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम्॥३७॥
Asteyapratiṣṭhāyāṁ sarvaratnopasthānam||37||
2.37 不偷盗，便获得真实的财富。
For those (pratiṣṭhāyām) who do not steal (asteya), all (sarva) the truly precious (ratna) is at hand (upasthānam) .
ब्रह्मचर्यप्रतिष्ठायां वीर्यलाभः॥३८॥
Brahmacaryapratiṣṭhāyāṁ vīryalābhaḥ||38||
2.38 贞洁，生命因此而更充满生机与活力。
The establishment(pratiṣṭhāyām) of chaste (brahmacarya) gives rise (lābhaḥ) to vitality (vīrya).
अपरिग्रहस्थैर्ये जन्मकथन्तासम्बोधः॥३९॥
Aparigrahasthairye janmakathantāsambodhaḥ||39||
2.39 不贪图，便可获得生命的自由和解脱。
Freedom from wanting (aparigraha) ,and full knowledge (sambodhaḥ) of the how (kathantā) unlock the purpose of existence (janma).
शौचात्स्वाङ्गजुगुप्सा परैरसंसर्गः॥४०॥
Śaucātsvāṅgajugupsā parairasaṁsargaḥ||40||
2.40 净化身体，便会对自己和他人的“身”念越来越淡化
With purification (śaucāt), one’s own (sva) body(aṅga) ceases to be compelling(jugupsā) ,likewise contact (asaṁsargaḥ) with others (paraiḥ).
सत्त्वशुद्धिसौमनस्यैकाग्र्येन्द्रियजयात्मदर्शनयोग्यत्वानि च॥४१॥
Sattvaśuddhisaumanasyaikāgryendriyajayātmadarśanayogyatvāni ca||41||
2.41 净化同样能带来精神上的明澈、幸福、凝聚、不为感官所惑和增强对本性的领悟能力
Purification also brings about clarity(Sattvaśuddhi) , satisfaction(saumanasya), concentration(aikāgrya),mastery (jaya) of the five senses (indriya), fitness or ability (yogyatvāni), and capacity for perceiving (darśana) the Self (ātma).
सन्तोषादनुत्तमसुखलाभः॥४२॥
Santoṣādanuttamasukhalābhaḥ||42||
2.42 领悟所产生的满足感能带来无以言喻的快乐
Contentment (santoṣāt)brings (lābhaḥ) unsurpassed(anuttama) joy (sukha)
कायेन्द्रियसिद्धिरशुद्धिक्षयात्तपसः॥४३॥
Kāyendriyasiddhiraśuddhikṣayāttapasaḥ||43||
2.43 精进能化除一切染污，形体和感官会变得高度的完美和神圣
As intense discipline(tapasaḥ) burns up (kṣayāt) impurities (aśuddhi),the body(kāya) and its senses (indriya) become supremely refined.
स्वाध्यायादिष्टदेवतासम्प्रयोगः॥४४॥
Svādhyāyādiṣṭadevatāsamprayogaḥ||44||
2.44 好学可持续地深化着与神性的交融、天人合一之境界。
Self-study (svādhyāyāt) deepens communion (samprayogaḥ) with one’s personal (iṣṭa) deity (devatā)
समाधिसिद्धिरीश्वरप्रणिधानात्॥४५॥
Samādhisiddhirīśvarapraṇidhānāt||45||
2.45 三摩地的意思是通过圆满的觉醒而达到化境,化解一切二元冲突。
Through orientation (praṇidhānāt) toward the ideal of pure awareness (īśvara) ,one can attain(siddhiḥ) samadhi (samādhi) .
स्थिरसुखमासनम्॥४६॥
Sthirasukhamāsanam||46||
2.46 稳定而舒适的体式是禅定的前提。
The postures (āsanam) of meditation should embody steadiness (sthira) and ease (sukham).
प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम्॥४७॥
Prayatnaśaithilyānantasamāpattibhyām||47||
By means of relaxation (śaithilya) of effort (prayatna) and absorption --samāpatti-- (samāpattibhyām) in the infinite --i.e. "in the infinite space around"-- (ananta) (Āsana or Posture is perfected)||47||
2.47 修行的成就和本性之开显，来自深度的放松和静心凝神, 身体和无限的宇宙是一体的。
This occurs as all effort (prayatna) relaxes (śaithilya) and absorption (samāpattibhyām) in the infinite universe (ananta)
ततो द्वन्द्वानभिघातः॥४८॥
Tato dvandvānabhighātaḥ||48||
2.48 当实证境界时，再不受二元性的冲突困扰
Then (tatas), one is no longer disturbed(anabhighātaḥ) by the play of opposites (dvandva)|
तस्मिन्सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः॥४९॥
Tasminsati śvāsapraśvāsayorgativicchedaḥ prāṇāyāmaḥ||49||
2.49 随着不断深入的放松，呼吸会变得很深细, 甚至龟息状态
With effort relaxing(tasminsati), the flow of inhalation (śvāsa) and exhalation(praśvāsayoḥ) can be brought to a standstill (vicchedaḥ); this is called breath regulation (prāṇāyāmaḥ)
वाह्याभ्यन्तरस्तम्भवृत्तिः देशकालसङ्ख्याभिः परिदृष्टो दीर्घसूक्ष्मः॥५०॥
Vāhyābhyantarastambhavṛttirdeśakālasaṅkhyābhiḥ paridṛṣṭo dīrghasūkṣmaḥ||50||
2.50 调息就是留意呼吸，逐渐将呼吸的频率降低，将呼吸调节到流畅深长，以及胸式呼吸逐步调节成腹式呼吸
As the movement patterns of each breath(vṛttiḥ)--inhalation (vāhya),exhalation (ābhyantara) , suppression (stambha)--are observed(paridṛṣṭaḥ) as to duration (kāla),number(saṅkhyābhiḥ),,and area of focus (deśa),breath becomes spacious (dīrgha) and subtle (sūkṣmaḥ).
वाह्याभ्यन्तरविषयाक्षेपी चतुर्थः॥५१॥
Vāhyābhyantaraviṣayākṣepī caturthaḥ||51||
2.51 开悟的曙光生于对呼吸的超越之际。
The fourth realization (caturthaḥ) dawns, the transition (viṣaya)between breathing in (vāhya)and out (ābhyantara) falls away (ākṣepī)
ततः क्षीयते प्रकाशावरणम्॥५२॥
Tataḥ kṣīyate prakāśāvaraṇam||52||
2.52 经过上述调身与调息的修行后，粗重的身体和浅乱的呼吸便不再成为障碍。此时遮蔽心灵内在光明的面纱便会除去
Then (tatas) the veil(āvaraṇam) lifts (kṣīyate) for the mind’s luminosity(prakāśa) .
धारणासु च योग्यता मनसः॥५३॥
Dhāraṇāsu ca yogyatā manasaḥ||53||
2.53 心灵潜在的能力便会出现。
And the mind’s (manasaḥ) fitness (yogyatā) for concentration (dhāraṇāsu) is therefore (ca) realized.
स्वविषयासम्प्रयोगे चित्तस्य स्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः॥५४॥
Svaviṣayāsamprayoge cittasya svarūpānukāra ivendriyāṇāṁ pratyāhāraḥ||54||
2.54 当从外界和感官对我们的干扰中撤离出来时。我们进入到意识的深处而知真相。
When consciousness (cittasya) interiorizes (sva-rūpa) by uncoupling(asamprayoge) from external objects (viṣaya), the senses do likewise(anukāraḥ);this is called (iva) withdrawal (pratyāhāraḥ) of the senses (indriyāṇām)
ततः परमा वश्यतेन्द्रियाणाम्॥५५॥
Tataḥ paramā vaśyatendriyāṇām||55||
2.55 从此，诸感官就会彻底地为本性服务
Then(tatas) , supreme (paramā) mastery(vaśyatā) of the senses (indriyāṇām) becomes realization.
Chapter 3: Vibhoot Pada
第三部分：神通篇
Third Section : supernatural powers
देशबन्धश्चित्तस्य धारणा॥१॥
Deśabandhaścittasya dhāraṇā||1||
3.1 冥想就是意守某一个具体的点。
Concentration (dhāraṇā) focuses (bandhaḥ) your consciousness(cittasya) on one point(deśa).
तत्र प्रत्ययैकतानता ध्यानम्॥२॥
Tatra pratyayaikatānatā dhyānam||2||
3.2 禅定就是将全部的觉知深入到揭示的境界之中
In dhyana(tatra), the continuous flow of similar (ekatānatā) mental modifications (pratyaya) is Meditation (dhyānam).
तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिव समाधिः॥३॥
Tadevārthamātranirbhāsaṁ svarūpaśūnyamiva samādhiḥ||3||
3.3 三摩地就是只有觉照之存在
When only(mātra) the essence of the object(artha) shines (nirbhāsam) forth, as the self(sva-rūpa) is formless(śūnyam), samadhi(samādhiḥ) has arisen.
त्रयमेकत्र संयमः॥४॥
Trayamekatra saṁyamaḥ||4||
3.4 冥想、禅定和三摩地，此三者都是让意识达到最完美的修炼
Concentration, meditation, and integration (trayam) is a single object (ekatra) that leads to the perfect discipline of consciousness(saṁyamaḥ).
तज्जयात्प्रज्ञालोकः॥५॥
Tajjayātprajñālokaḥ||5||
3.5 当意识通过此三者的修行达到纯熟时，般若即会现出来。
Once the perfect discipline of consciousness(tad) is mastered (jayāt), wisdom (prajñā) arises (ālokaḥ).
तस्य भूमिषु विनियोगः॥६॥
Tasya bhūmiṣu viniyogaḥ||6||
3.6 获得这个最终的智慧需通过一些步骤来实
Perfect discipline is mastered(viniyogaḥ) in stages(bhūmiṣu).
त्रयमन्तरङ्गं पूर्वेभ्यः॥७॥
Trayamantaraṅgaṁ pūrvebhyaḥ||7||
3.7 (冥想、禅定和三摩地）此三者与前五者（正行、精进、调身、调息、制感）相比，它们是更为内在、更为深刻的修行
These three components (trayam) are more internerized (antaraṅgam) than the previous five(pūrvebhyaḥ) .
तदपि वहिरङ्गं निर्वीजस्य॥८॥
Tadapi vahiraṅgaṁ nirvījasya||8||
3.8 但此三者依然是有功德的境界, 而不是超越善恶和定业，彻底无染无执的境界。
Even these three(tad api) are external (vahiraṅgam) to the integration that bears no seeds(nirvījasya).
व्युत्थाननिरोधसंस्कारयोरभिभवप्रादुर्भावौ निरोधक्षणचित्तान्वयो निरोधपरिणामः॥९॥
Vyutthānanirodhasaṁskārayorabhibhavaprādurbhāvau nirodhakṣaṇacittānvayo nirodhapariṇāmaḥ||9||
3.9 如修行者不能从有修有证的有为法中超越出来，进入到无修无证的无为法中，则业力将永难彻底化净，使我们永远被封限于业障之中不得解脱
The transformation (pariṇāmaḥ) occurs as new latent impressions(saṁskārayoḥ) fostering cessation (abhibhava) arise to prevent the activation of distractive(vyutthāna) , and moments of stillness (nirodha) begin to permeate consciousness (kṣaṇa).
तस्य प्रशान्तवाहिता संस्कारात्॥१०॥
3.10 从一个瞬间延续到下一个瞬间的意识之流源自这些业种
These(tasya) latent impressions (saṁskārāt)help consciousness flow from one tranquil moment(praśānta-vāhitā) to the next.
सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधिपरिणामः॥११॥
Sarvārthataikāgratayoḥ kṣayodayau cittasya samādhipariṇāmaḥ||11||
3.11 观察意识的流迁变化，如此这些意识之流即会渐渐止息而逐步趋向三摩地.
Consciousness (cittasya) is transformed (pariṇāmaḥ) toward samadhi(samādhi) as distractions (kṣaya) dwindle(kṣaya) ,and focus(ekāgratayoḥ) arises.
ततः पुनः शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः॥१२॥
Tataḥ punaḥ śāntoditau tulyapratyayau cittasyaikāgratāpariṇāmaḥ||12||
3.12 换句话说，任由心念起伏生灭，任由妄想来来去去，我们只需对它们保持着一个超越的观照即可。
Consciousness(cittasya) is transformed toward focus (ekāgratā) as continuity develops between arising(uditau) and subsiding (pratyayau) perceptions (pariṇāmaḥ).
एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः॥१३॥
Etena bhūtendriyeṣu dharmalakṣaṇāvasthāpariṇāmā vyākhyātāḥ||13||
3.13 知性的增长是通过对万物的法则、过程、条件这三大要素和原理进行不断深入地了解而获得的。
Intellectual (etene) evolves along(pariṇāmāḥ) the same three lines--Dharma (dharma),time(lakṣana) span(avasthā),and condition (indriyeṣu) --as the elements and the senses(vyākhyātāḥ).
शान्तोदिताव्यपदेश्यधर्मानुपाती धर्मी॥१४॥
Śāntoditāvyapadeśyadharmānupātī dharmī||14||
3.14 贯穿事物的过去、现在和未来的背后存在着不易的法则。
The substrate (dharmī) is unchanged(anupātī),whether before (śānta),during (udita),or after(avyapadeśya) it takes a Dharma(dharma).
क्रमान्यत्वं परिणामान्यत्वे हेतुः॥१५॥
Kramānyatvaṁ pariṇāmānyatve hetuḥ||15||
3.15 作为变动不居的万物背后的这个不易的法则，正是我们内在的业种
These transformations(pariṇāmaanyatve) appear to unfold the way they do because (hetuḥ) consciousness is a succession (krama) of distinct patterns (anyatvam).
परिणामत्रयसंयमादतीतानागतज्ञानम्॥१६॥
Pariṇāmatrayasaṁyamādatītānāgatajñānam||16||
3.16 对万事万物的三大基本构成要素（法则、过程、条件）的变化规律进行深入观察，即可获得对过去和未来的洞见
Observing (saṁyamāt) these three (traya) axes of change (pariṇāma) --Dharma, temporal character, and state--with perfect discipline yields insight (jñānam) into the past (atīta) and future(anāgata).
शब्दार्थप्रत्ययानामितरेतराध्यासात्सङ्करस्तत्प्रविभागसंयमात्सर्वभूतरुतज्ञानम्॥१७॥
Śabdārthapratyayānāmitaretarādhyāsātsaṅkarastatpravibhāgasaṁyamātsarvabhūtarutajñānam||17||
3.17 名词、涵义和指陈对象三者之间紧密关联，如果其中之一不明，将会影响到对另两者的谛解
Word (śabda), meaning (artha) and perception (pratyayānām) are unified(saṅkaraḥ), focusing on (saṁyamāt) the distinctions (pravibhāga) between them (tad) yields insight (jñānam) into the language (ruta) of all (sarva) beings (bhūta).
संस्कारसाक्षात्करणात्पूर्वजातिज्ञानम्॥१८॥
Saṁskārasākṣātkaraṇātpūrvajātijñānam||18||
3.18 对意识模式进行深入的觉察，便可洞悉出生死之真相.
Directly observing (sākṣātkaraṇāt) latent impressions(saṁskāra) obtains insight(jñānam) into previous (pūrva) births(jāti) .
प्रत्ययस्य परचित्तज्ञानम्॥१९॥
Pratyayasya paracittajñānam||19||
3.19 对圣贤作深入觉察，便可体证此人之生命.
Focusing on perceptions (pratyayasya)of others’ minds yields insight(jñānam) into that person’s (para) consciousness (citta).
न च तत्सालम्बनं तस्याविषयीभूतत्वात्॥२०॥
Na ca tatsālambanaṁ tasyāviṣayībhūtatvāt||20||
3.20 但不能体证出此人所学习和了解的那些客体知
But not insight regarding the object of another's perceptions (sālambanam) , since the object itself is (bhūtatvāt) not actually present (aviṣayī) in that person’s (tasya) consciousness.
कायरूपसंयमात्तद्ग्राह्यशक्तिस्तम्भे चक्षुःप्रकाशासम्प्रयोगेऽन्तर्धानम्॥२१॥
Kāyarūpasaṁyamāttadgrāhyaśaktistambhe cakṣuḥprakāśāsamprayoge'ntardhānam||21||
3.21 当设想事物的外形对我们不再构成障碍时，心灵之眼即可透视出事物的内在属性和特征等
When the form is observed with perfect discipline (saṁyamāt) , it becomes invisible (antardhānam). The eye (cakṣuḥ-prakāśa)is disengaged (asamprayoge) from incoming light, and the power(śakti) to perceive (grāhya)it is suspended (stambhe).
सोपक्रमं निरुपक्रमं च कर्म तत्संयमादपरान्तज्ञानमरिष्टेभ्यो वा॥२२॥
Sopakramaṁ nirupakramaṁ ca karma tatsaṁyamādaparāntajñānamariṣṭebhyo vā||22||
3.22 深入觉察一个人行为或研究相关的征兆，即可知晓那些必将到来的结果，乃至于知晓死亡和来生
The effects of action (karma) may be immediate (sopakramam) or delayed (nirupakramam). Observing one’s actions or studying omens (saṁyamāt) , yields insight (jñānam) into death (ariṣṭebhyaḥ).
मैत्र्यादिषु बलानि॥२३॥
Maitryādiṣu balāni||23||
3.23 若生活和人生始终充满着友谊、慈悲、快乐和从容等 (ādiṣu)，它们将给我们带来源源不断的能量和力量
Focusing on friendship(maitryā), compassion, delight and equanimity (ādiṣu), one is infused with energy (balāni).
बलेषु हस्तिबलादीनि॥२४॥
Baleṣu hastibalādīni||24||
3.24 通过观想将我们化身于大象的力量和勇气之中，久之我们即会充满如大象般的力量和勇气。
Focusing on the strength (bala) of an elephant(hasti), it acquires those powers (baleṣu) .
प्रवृत्त्यालोकन्यासात्सूक्ष्मव्यवहितविप्रकृष्टज्ञानम्॥२५॥
Pravṛttyālokanyāsātsūkṣmavyavahitaviprakṛṣṭajñānam||25||
3.25 同理，当我们不再固执地认同五官时，便可以解脱对五官的束缚而用心灵直接去听，用心灵直接去感知一切事物。
Likewise, through (nyāsāt)perfect discipline (āloka) on precepts(pravṛtti), knowledge (jñānam) of subtle (things) (sūkṣma),obstructed from view (vyavahita) or remote (viprakṛṣṭa) can be obtained.
भुवनज्ञानं सूर्ये संयमात्॥२६॥
Bhuvanajñānaṁ sūrye saṁyamāt||26||
3.26 通过观想将自己化为普照天地的太阳，可达到洞悉宇宙万物。
Focusing on (saṁyamāt) the sun(sūrye) acquires insight (jñānam) about the universe(bhuvana)
3.26 深度沉潜于光明之中，我们就越来越能洞悉（一切事物深处的）精妙、隐蔽和深远。
Being absorbed in the mind’s luminosity, one acquires insight about the subtle, hidden, and distant
चन्द्रे ताराव्यूहज्ञानम्॥२७॥
Candre tārāvyūhajñānam||27||
3.27 通过观想将自己化为月亮，可达到洞悉各星宿的位置
Focusing on the moon (candre)acquires insight (jñānam) about the arrangements (vyūha) of stars (tārā).
ध्रुवे तद्गतिज्ञानम्॥२८॥
Dhruve tadgatijñānam||28||
3.28 通过观想将自己化为北极星，可达到洞悉各星宿的运行
Focusing on the stars (dhruve) acquires insight (jñānam) about their movement (gati) .
नाभिचक्रे कायव्यूहज्ञानम्॥२९॥
Nābhicakre kāyavyūhajñānam||29||
3.29 通过对脐轮的观想与觉察，让我们了解身体的结构
Focusing on the energy center (nābhi-cakre) acquires insight (jñānam) about the organization (vyūha) of the body(kāya).
कण्ठकूपे क्षुत्पिपासानिवृत्तिः॥३०॥
Kaṇṭhakūpe kṣutpipāsānivṛttiḥ||30||
3.30 通过对喉轮的观想与觉察，让我们中止饥渴
Focusing on the pit (kūpe) of the throat (kaṇṭha)stops (nivṛttiḥ) hunger (kṣut) and thirst (pipāsā).
कूर्मनाड्यां स्थैर्यम्॥३१॥
Kūrmanāḍyāṁ sthairyam||31||
3.31 通过对中脉的观想与觉察，让我们安住于宁静和沉稳
Focusing on the bronchial tube (kūrmanāḍyām),one cultivates calmness (sthairyam).
मूर्धज्योतिषि सिद्धदर्शनम्॥३२॥
Mūrdhajyotiṣi siddhadarśanam||32||
3.32 通过对顶轮的观想与觉察，让我们成为拥有完美洞察力的人。
Focusing on the light (jyotiṣi) in the crown (mūrdha) of the head,one acquires the perspective(darśanam) of the perfected ones (siddha).
प्रातिभाद्वा सर्वम्॥३३॥
Prātibhādvā sarvam||33||
3.33 同样还能获得诸多灵感和启示
Or (vā) ,all these accomplishments (sarvam) may be realized in a flash of spontaneous illumination(prātibhāt).
हृदये चित्तसंवित्॥३४॥
Hṛdaye cittasaṁvit||34||
3.34 对心灵的深入觉察，可达到对真相的了解。
Focusing on the heart (hṛdaye),one understands (saṁvid) the nature of consciousness(citta).
सत्त्वपुरुषयोरत्यन्तासङ्कीर्णयोः प्रत्ययाविशेषो भोगः परार्थत्वात्स्वार्थसंयमात्पुरुषज्ञानम्॥३५॥
Sattvapuruṣayoratyantāsaṅkīrṇayoḥ pratyayāviśeṣo bhogaḥ parārthatvātsvārthasaṁyamātpuruṣajñānam||35||
3.35 深入地觉察每个错误的不同特征，助于对圆觉之真相的洞悉。（由错而知对，由相对而知绝对）
Experience(bhogaḥ) consists of perceptions (pratyaya) in which the luminous aspects (sattva) of the phenomenal world(puruṣayoḥ) are mistaken for absolutely pure awareness(parārthatvāt）. Focusing on (saṁyamāt) the different properties of each (svārtha) yields insight (jñānam) into the nature of pure awareness(puruṣa) .
ततः प्रातिभश्रावणवेदनादर्शास्वादवार्ता जायन्ते॥३६॥
Tataḥ prātibhaśrāvaṇavedanādarśāsvādavārtā jāyante||36||
3.36 经过对不断深入的辨识与觉知，可促发听觉、感觉、视觉、味觉、嗅觉等感官功能获得提高。
Following this insight(prātibha),the senses--hearing(śrāvaṇa),feeling(vedana),seeing- (ādarśa),tasting(āsvāda),smelling(vārtāḥ)--may suddenly be enhanced(jāyante).
ते समाधावुपसर्गा व्युत्थाने सिद्धयः॥३७॥
Te samādhāvupasargā vyutthāne siddhayaḥ||37||
3.37 获得这些超常之神通可能会让自己或他人误以为获得了修行大成
These(te) may be felt like attainments (vyutthāne siddhayaḥ),but they distract (upasargāḥ) one from Samādhi (samādhau).
बन्धकारणशैथिल्यात्प्रचारसंवेदनाच्च चित्तस्य परशरीरावेशः॥३८॥
Bandhakāraṇaśaithilyātpracārasaṁvedanācca cittasya paraśarīrāveśaḥ||38||
3.38 通过深入地解除对身体之认同，心灵即可深度而敏锐地流动，此时意识即可进入他人的身体之中。
By relaxing (śaithilyāt) one’s attachment(bandhakāraṇa) to the body, and (ca) becoming profoundly sensitive(saṁvedanāt) to the roaming(pracāra) of mind(cittasya), consciousness can enter (āveśaḥ)another’s (para) body (śarīra)
उदानजयाज्जलपङ्ककण्टकादिष्वसङ्ग उत्क्रान्तिश्च॥३९॥
Udānajayājjalapaṅkakaṇṭakādiṣvasaṅga utkrāntiśca||39||
3.39 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
By mastering (jayāt) the Udāna (udāna),one can walk through (asaṅgaḥ) water (jala),mud(paṅka),thorns(kaṇṭaka),and exit from the body (at will) at the time of death (utkrāntiḥ).
समानजयाज्ज्वलनम्॥४०॥
Samānajayājjvalanam||40||
3.40 通过对能量流的控制，瑜伽士将转化为光
By conquering(jayāt) the flow of energy (samāna),one becomes radiant (jvalanam).
श्रोत्राकाशयोः सम्बन्धसंयमाद्दिव्यं श्रोत्रम्॥४१॥
Śrotrākāśayoḥ sambandhasaṁyamāddivyaṁ śrotram||41||
3.41 通过觉察幽远的声音，可以让我们获得灵听的神通。
By focusing (saṁyamāt) on the sound travels through(sambandha) the ether (śrotra),one acquires divine (divyam) hearing(śrotram).
कायाकाशयोः सम्बन्धसंयमाल्लघुतूलसमापत्तेश्चाकाशगमनम्॥४२॥
Kāyākāśayoḥ sambandhasaṁyamāllaghutūlasamāpatteścākāśagamanam||42||
3.42 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
By focusing(saṁyamāt) on the body’s (kāya) relationship(sambandha) to the ether(ākāśayoḥ),and developing coalesced contemplation (samāpatteḥ) on the lightness (laghu) of harmony,one can travel through (gamanam) space(ākāśa).
वहिरकल्पिता वृत्तिर्महाविदेहा ततः प्रकाशावरणक्षयः॥४३॥
Vahirakalpitā vṛttirmahāvidehā tataḥ prakāśāvaraṇakṣayaḥ||43||
3.43 当瑜伽士彻底地消除意识与外部世界的分离，那么心灵之光即可自由地显耀出来
When consciousness completel(akalpitā)y disengages(akalpitā) from externals(vahis)--the ‘great disembodiment’(videhā)--then the veil(āvaraṇa) lifts over the mind’s luminosity(prakāśa).
स्थूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसंयमाद्भूतजयः॥४४॥
Sthūlasvarūpasūkṣmānvayārthavattvasaṁyamādbhūtajayaḥ||44||
3.44 通过对事物各方面的深度觉察，瑜伽士可精通各事物
By observing (saṁyamāt)the aspects of matter--gross(sthūla),subtle (sūkṣma),intrinsic (sva-rūpa),relational (anvaya) ,purposive(arthavattva)--with perfect discipline,one masters (jayaḥ) the elements (bhūta).
ततोऽणिमादिप्रादुर्भावः कायसम्पत्तद्धर्मानभिघातश्च॥४५॥
Tato'ṇimādiprādurbhāvaḥ kāyasampattaddharmānabhighātaśca||45||
3.45 如此，即可产生神通, 这些神通使身体变完美。这些神奇的事迹看来是超越物理法则的。
Then(tatas), extraordinary faculties(aṇimā) appear(prādurbhāvaḥ) ,or the body (kāya) attains (sampad) others, transcending(anabhighātaḥ) physical law(dharma).
रूपलावण्यबलवज्रसंहननत्वानि कायसम्पत्॥४६॥
Rūpalāvaṇyabalavajrasaṁhananatvāni kāyasampat||46||
3.46 使瑜伽士的身体变得完美,包括美丽、速度、力量以及毅力.
This bodily (kāya) perfection(sampad) includes beauty(rūpa), grace(lāvaṇya), strength (bala), adamantine (vajra) and solidity(saṁhananatvāni).
ग्रहणस्वरूपास्मितान्वयार्थवत्त्वसंयमादिन्द्रियजयः॥४७॥
Grahaṇasvarūpāsmitānvayārthavattvasaṁyamādindriyajayaḥ||47||
3.47 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深入觉察，瑜伽士可掌控它们。
By observing(saṁyamāt) the various aspects of the sense organs (indriya)--their processes of perception(grahaṇa),intrinsic natures(sva-rūpa),identification as self (asmitā), interconnectedness (anvaya), purposes(arthavattva), one masters (jayaḥ) them.
ततो मनोजवित्वं विकरणभावः प्रधानजयश्च॥४८॥
Tato manojavitvaṁ vikaraṇabhāvaḥ pradhānajayaśca||48||
3.48 此时行感知活动时与心灵之间的互动, 因更加直接而加速
Then (tatas),free from the constraints of their organs,the senses perceive with the quickness (javitvam) of the mind(manas ,no longer in the sway (jayaḥ) of the phenomenal world (pradhāna).
सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वं च॥४९॥
Sattvapuruṣānyatākhyātimātrasya sarvabhāvādhiṣṭhātṛtvaṁ sarvajñātṛtvaṁ ca||49||
3.49 当瑜伽士能辨别圆觉与对现象世界的认知时，便可在避免出现迷失和错乱。
Once one just sees the distinction (khyāti-mātrasya) between (anyatā) pure awareness (sattva)and the luminous aspect(puruṣa) of the phenomenal world (adhiṣṭhātṛtvam),all (sarva) conditions(sarvajñātṛtvam) are mastered.
तद्वैराग्यादपि दोषवीजक्षये कैवल्यम्॥५०॥
Tadvairāgyādapi doṣavījakṣaye kaivalyam||50||
3.50 当修行者清楚地认识到，甚至对全知不生执著和贪念之时，圆觉之照彻如太阳一般高悬。
When one is unattached (vairāgyāt)even to this omniscience and mastery(tad),the seeds(vīja) of suffering (doṣa) wither (kṣaye) ,and pure awareness knows it stands alone(kaivalyam) .
स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात्॥५१॥
Sthānyupanimantraṇe saṅgasmayākaraṇaṁ punaraniṣṭaprasaṅgāt||51||
3.51 即于成就者之列，修行者仍须避免执著、骄傲，或烦恼的复发。
Even with the celestial- (sthāni) invitation (upanimantraṇe), one must avoid attachment (saṅga... akaraṇam) nor should it cause (akaraṇam) conceit (smaya),or suffering(punar-aniṣṭa) will recur(prasaṅgāt).
क्षणतत्क्रमयोः संयमाद्विवेकजं ज्ञानम्॥५२॥
Kṣaṇatatkramayoḥ saṁyamādvivekajaṁ jñānam||52||
3.52 深入觉察念念相续、转瞬生灭的意识之流，可洞察出各种分歧的根源。
Focusing (saṁyamāt) on the succession (kramayoḥ) of moments (kṣaṇa) in time yields (jam) insight (jñānam) born of discrimination(viveka) ).
जातिलक्षणदेशैरन्यतानवच्छेदात्तुल्ययोस्ततः प्रतिपत्तिः॥५३॥
Jātilakṣaṇadeśairanyatānavacchedāttulyayostataḥ pratipattiḥ||53||
3.53 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，洞悉出同一性。
This insight (tatas) allows one to tell (pratipattiḥ)things apart which, through similarities of origin (tulyayoḥ),feature(jāti), temporal character(lakṣaṇa) or position(deśaiḥ),had seemed (anyatā) continuous (anavacchedāt).
तारकं सर्वविषयं सर्वथाविषयमक्रमं चेति विवेकजं ज्ञानम्॥५४॥
Tārakaṁ sarvaviṣayaṁ sarvathāviṣayamakramaṁ ceti vivekajaṁ jñānam||54||
3.54 以这种方式—通过超越的平等观而消弭现象世界中表象的差异性—能见出天地万物皆是本性的化现。
In this way,discriminative (viveka) insight (jñānam) arises from (jam) all of the phenomenal world’s objects (viṣayam) at all times (sarvathā),setting them apart from pure awareness (tārakam).
सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यमिति॥५५॥
Sattvapuruṣayoḥ śuddhisāmye kaivalyamiti||55||
3.55 一旦光明和纯净如同圆觉,瑜伽士回归真本之自由。
Once the luminosity(sattva) and transparency (puruṣayoḥ) have distilled (sāmye) as pure awareness(śuddhi) ,they can reflect the state of complete Emancipation(kaivalyam iti) .
Chapter 4: Kaivalya Pada
第四部分：解脱篇
Fourth Section : On Liberation
जन्मौषधिमन्त्रतपःसमाधिजाः सिद्धयः॥१॥
Janmauṣadhimantratapaḥsamādhijāḥ siddhayaḥ||1||
4.1 达到三摩地，还可以通过前生、通药物、念诵，以及苦行而获得。
The attainments brought about by samadhi (siddhayaḥ) may also arise (jāḥ) at birth (janma),through the use of herbs(auṣadhi),from mantras (mantra),or through austerity (tapas).
जात्यन्तरपरिणामः प्रकृत्यापूरात्॥२॥
Jātyantarapariṇāmaḥ prakṛtyāpūrāt||2||
4.2 万物的演化来自于自然界充沛的创造力。
Being transformed (pariṇāmaḥ) into a new(antara) form (jāti) through natural (prakṛti) flows(āpūrāt).
निमित्तमप्रयोजकं प्रकृतीनां वरणभेदस्तु ततः क्षेत्रिकवत्॥३॥
Nimittamaprayojakaṁ prakṛtīnāṁ varaṇabhedastu tataḥ kṣetrikavat||3||
Cause (nimittam) (does not set) the essential natures (prakṛtīnām) into motion (aprayojakam) but (tu) it breaks down (bhedaḥ) the barrier (or mound) (varaṇa). For that reason (tatas), it is like (vat) the farmer (kṣetrika) (who breaks down a barrier or mound so that the water may flow into his field)||3||
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如同农夫引水灌溉。
The transformation is not driven by the causes(nimittam) proximate to it,just oriented by them,the way a farmer diverts a stream for irrigation.
निर्माणचित्तान्यस्मितामात्रात्॥४॥
Nirmāṇacittānyasmitāmātrāt||4||
4.4 不断私有化的情绪是我们个性的来源。
Feeling orients consciousness (nirmāṇacittāni) toward the pure (mātrāt) I-sense (asmitā).
प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम्॥५॥
Pravṛttibhede prayojakaṁ cittamekamanekeṣām||5||
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。
succession (anekeṣām) of consciousnesses (cittam),generating a vast array (bhede) of distinctive perceptions(pravṛtti),appear to consolidate into one (ekam)individual consciousness (prayojakam).
तत्र ध्यानजमनाशयम्॥६॥
Tatra dhyānajamanāśayam||6||
4.6 唯有当沉潜于禅定之中时，我们才不再积聚更多的业力。
Once (tatra) consciousness is fixed (jam)in meditative absorption (dhyāna),it no longer contributes to the latent Impressions(āśayam).
कर्माशुक्लाकृष्णं योगिनस्त्रिविधमितरेषाम्॥७॥
Karmāśuklākṛṣṇaṁ yoginastrividhamitareṣām||7||
4.7 瑜伽士的所作所为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。
The actions (karma) of a realized yogi(yoginaḥ) transcend good(aśukla) and evil(akṛṣṇam),whereas the actions of others (itareṣām) may be good or evil or both(trividham).
ततस्तद्विपाकानुगुणानामेवाभिव्यक्तिर्वासनानाम्॥८॥
Tatastadvipākānuguṇānāmevābhivyaktirvāsanānām||8||
4.8 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。
Each action (tatas) comes to fruition(abhivyaktiḥ) by coloring (anuguṇānām) latent impressions (anuguṇānām) according to (vipāka) its quality--good,evil,or both.
जातिदेशकालव्यवहितानामप्यानन्तर्यं स्मृतिसंस्कारयोरेकरूपत्वात्॥९॥
Jātideśakālavyavahitānāmapyānantaryaṁ smṛtisaṁskārayorekarūpatvāt||9||
4.9 因为业种与意识模式是一枚硬币的两面，它们以因果相续的方式贯穿生死、时间和空间。
Because the depth memory (smṛti) and its latent impressions (saṁskārayoḥ)are a piece(ekarūpatvāt),their dynamic of cause and effect (vyavahitānām flows uninterruptedly (ānantaryam) across the birth (jāti),place (deśa) ,and time (kāla).
तासामनादित्वं चाशिषो नित्यत्वात्॥१०॥
Tāsāmanāditvaṁ cāśiṣo nityatvāt||10||
4.10 因果之链是始终存在的，它们固守自己的存在之意志力将永不消失。
They (tāsām) have always existed(anāditvam）,because the will to exis (āśiṣaḥ) t is eternal (nityatvāt).
हेतुफलाश्रयालम्बनैः सङ्गृहीतत्वादेषामभावे तदभावः॥११॥
Hetuphalāśrayālambanaiḥ saṅgṛhītatvādeṣāmabhāve tadabhāvaḥ||11||
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，所以当意识模式或超越后，如是因、如是果、如是缘、如是报等必将随之消失。
Since its cause (hetu),effect(phala),basis(āśraya),and object (ālambanaiḥ) are inseparable(saṅgṛhītatvāt),a latent impression disappears(abhāvaḥ) when they (eṣām) disappear (abhāve).
अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद्धर्माणाम्॥१२॥
Atītānāgataṁ svarūpato'styadhvabhedāddharmāṇām||12||
4.12 过去与未来皆内在于同一事物之中，它们是处于时刻迁流之中的事物的两个不同部分的存在。
The past (atīta) and future (anāgatam) are immanent (sva-rūpataḥ) in an object,existing(asti) as different (bhedāt) phases (adhva) in the same flow of experiential substances (dharmāṇām)
ते व्यक्तसूक्ष्मा गुणात्मानः॥१३॥
Te vyaktasūkṣmā guṇātmānaḥ||13||
4.13 无论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。
The characteristics (te) of these sectors,whether manifest (vyakta)or subtle (sūkṣmāḥ),are imparted (ātmānaḥ) by the fundamental qualities (guṇa).
परिणामैकत्वाद्वस्तुतत्त्वम्॥१४॥
Pariṇāmaikatvādvastutattvam||14||
4.14 所有事物都是全新的，它们皆是本性之化现。
The transformations (pariṇāma) imbue each object (vastu) in new (tattvam)|with a quality of substantiality(ekatvāt).
वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः॥१५॥
Vastusāmye cittabhedāttayorvibhaktaḥ panthāḥ||15||
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。
People perceive the same(sāmye) object (vastu) differently (vibhaktaḥ), because perception (citta) follows a separate (bhedāt) path(panthāḥ) from another’s(tayoḥ).
न चैकचित्ततन्त्रं वस्तु तदप्रमाणकं तदा किं स्यात्॥१६॥
Na caikacittatantraṁ vastu tadapramāṇakaṁ tadā kiṁ syāt||16||
4.16 假设事物的存在取决于人们的不同看法，那么当没有人看见此事物之前，会发生什么呢？
The object (vastu) is not (na) dependent (tantram) on either (eka) of those perceptions (citta); but if it were,what would happen (syāt) to it when nobody was looking or experienced (apramāṇakam)?
तदुपरागापेक्षित्वाच्चित्तस्य वस्तु ज्ञाताज्ञातम्॥१७॥
Taduparāgāpekṣitvāccittasya vastu jñātājñātam||17||
4.17 这个世界万物是什么，取决于我们的眼光。
An object (vastu) is only known(jñāta) or unknown (ajñātam)by a consciousness(cittasya) according to how(apekṣitvāt) it has colored(uparāga).
सदा ज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात्॥१८॥
Sadā jñātāścittavṛttayastatprabhoḥ puruṣasyāpariṇāmitvāt||18||
4.18 只有处于终极之圆觉之境时，方能始终知晓所有的意识模式。
Patterns of consciousness (vṛttayaḥ) are always (sadā) known(jñātāḥ) by pure awareness(prabhoḥ), because of the immutability (apariṇāmitvāt) of Puruṣa (puruṣasya) .
न तत्स्वाभासं दृश्यत्वात्॥१९॥
Na tatsvābhāsaṁ dṛśyatvāt||19||
4.19 处于圆觉之境，此时我们看待万物不再是通过自我意识的一己之光，而是通般若之智。
Consciousness (tad) is seen not(na) by its own light (sva-ābhāsam), since it is a knowable object (dṛśyatvāt)
एकसमये चोभयानवधारणम्॥२०॥
Ekasamaye cobhayānavadhāraṇam||20||
4.20 此时，圆觉与圆照已浑然一体，无法在同一时间内对此两者作出区别
Furthermore (ca),consciousness and its object (ubhaya)cannot be perceived (anavadhāraṇam) simultaneously (ekasamaye) .
चित्तान्तरदृश्ये बुद्धिबुद्धेरतिप्रसङ्गः स्मृतिसङ्करश्च॥२१॥
Cittāntaradṛśye buddhibuddheratiprasaṅgaḥ smṛtisaṅkaraśca||21||
4.21 如果用圆觉代替了个人化的感受和认知，各种私人化的观点即会彻底消除，我执和法执也会随之瓦解。
If consciousness were perceived by itself (dṛśye) instead of awareness,the chain of (atiprasaṅgaḥ) such perceptions (buddheḥ) would be intermixture (saṅkaraḥ) of memories (smṛti).
चितेरप्रतिसङ्क्रमायास्तदाकारापत्तौ स्वबुद्धिसंवेदनम्॥२२॥
Citerapratisaṅkramāyāstadākārāpattau svabuddhisaṁvedanam||22||
4.22 当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”，一切事物皆完整地映现于此大圆镜智之中
Once it is stilled(apratisaṅkramāyāḥ),consciousness (citeḥ) mirrors(āpattau) (ākāra) pure awareness(svabuddhisaṁvedanam) ,and can reflect itself (ākāra) being perceived.
द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम्॥२३॥
Draṣṭṛdṛśyoparaktaṁ cittaṁ sarvārtham||23||
4.23 当意识处于“我执”之中时，一切被含摄于“我”中而令一切被“我”所扭曲和着色
Then,consciousness(cittam) can be colored(uparaktam) by both the seer (draṣṭṛ) and the seen (dṛśya), thereby fulfilling all its purposes (sarva-artham).
तदसङ्ख्येयवासनाभिश्चित्रमपि परार्थं संहत्यकारित्वात्॥२४॥
Tadasaṅkhyeyavāsanābhiścitramapi parārthaṁ saṁhatyakāritvāt||24||
4.24 即使意识被不计其数的潜在业力所污染，仍然没有失去它最根本的一个用途：实现觉醒。
Even (api)when colored by countless(asaṅkhyeya) latent traits(vāsanābhiḥ),consciousness,like t (kāritvāt) all compounded (saṁhatya) phenomena,has (artham) another purpose (para) --to serve awareness.
विशेषदर्शिन आत्मभावभावनाविनिवृत्तिः॥२५॥
Viśeṣadarśina ātmabhāvabhāvanāvinivṛttiḥ||25||
4.25 一旦瑜伽士能善于辨别自我意识与觉醒之关系，我执的自我构建即告终止。
As soon as one can distinguish (viśeṣadarśinaḥ) between consciousness and awareness,the ongoing construction(bhāvanā) over the nature (bhāva) of his Self (ātma) ceases (vinivṛttiḥ) .
तदा विवेकनिम्नङ्कैवल्यप्राग्भारञ्चित्तम्॥२६॥
Tadā vivekanimnaṅkaivalyaprāgbhārañcittam||26||
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。
Consciousness (cittam),now oriented to (nimnam) this distinction (viveka) ,can gravitate toward(prāk-bhāram) freedom--the fully integrated knowledge that pure awareness is liberated (kaivalya) from nature.
तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः॥२७॥
Tacchidreṣu pratyayāntarāṇi saṁskārebhyaḥ||27||
4.27 当瑜伽士在不断深入地融入觉醒过程中，业障和意识模式等会不时地泛起干扰。
Any gaps (chidreṣu) in discriminating awareness (tad), allow other distracting(antarāṇi) thoughts(pratyaya) to emerge from the store of latent impressions(saṁskārebhyaḥ).
हानमेषां क्लेशवदुक्तम्॥२८॥
Hānameṣāṁ kleśavaduktam||28||
4.28 这些干扰是可以克服的，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。
These distractions (eṣām) can be subdued (hānam) ,as the causes of suffering (kleśa) were,by tracing them back to their origin,or through meditative absorption.
प्रसङ्ख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेर्धर्ममेघः समाधिः॥२९॥
Prasaṅkhyāne'pyakusīdasya sarvathā vivekakhyāterdharmameghaḥ samādhiḥ||29||
4.30 作为一名追求最高境界的人，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，即入三摩地之境。
One who regards even the most exalted states(khyāteḥ) disinterestedly(akusīdasya),discriminating (viveka) between pure awareness and the phenomenal world(prasaṅkhyāne),enters the final stage of samadh (samādhiḥ)i,in which nature is seen to be irreducible dharma(dharma-meghaḥ).
ततः क्लेशकर्मनिवृत्तिः॥३०॥
Tataḥ kleśakarmanivṛttiḥ||30||
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消除。
This realization (tatas) extinguishes (nivṛttiḥ) both the causes of suffering (kleśa) and the cycle of cause and effect(karma).
तदा सर्वावरणमलापेतस्य ज्ञानस्यानन्त्याज्ज्ञेयमल्पम्॥३१॥
Tadā sarvāvaraṇamalāpetasya jñānasyānantyājjñeyamalpam||31||
4.31 当各层业障和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。
Once (tadā) all the layers and imperfections (mala) concealing (āvaraṇa) truth have been washed away(apetasya), insight(jñānasya) is boundless (ānantyāt), with little(alpam) left to know(jñeyam) .
ततः कृतार्थानां परिणामक्रमसमाप्तिर्गुणानाम्॥३२॥
Tataḥ kṛtārthānāṁ pariṇāmakramasamāptirguṇānām||32||
4.32 意识于彻底的无为之中，实现了它的最终之使命成为真理之化身。
Then(tatas) the seamless flow of reality (guṇānām),its transformations (pariṇāma) colored by the fundamental qualities (guṇānām), begins to break down(samāptiḥ) the sequence (krama), fulfilling the true mission of consciousness.
क्षणप्रतियोगी परिणामापरान्तनिर्ग्राह्यः क्रमः॥३३॥
Kṣaṇapratiyogī pariṇāmāparāntanirgrāhyaḥ kramaḥ||33||
4.33 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。
One can see that the flow (kramaḥ) is actually a series (pratiyogī) of discrete events(kṣaṇa) and is perceivable(nirgrāhyaḥ), however the mutation (pariṇāma) ceases (aparānta).
पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तिरिति॥३४॥
Puruṣārthaśūnyānāṁ guṇānāṁ pratiprasavaḥ kaivalyaṁ svarūpapratiṣṭhā vā citiśaktiriti||34||
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。
Freedom (kaivalyam) or (vā) the Power (śaktiḥ) of Consciousness (citi) is at hand (pratiṣṭhā) when the fundamental qualities of nature(guṇānām), each of their transformations(guṇānām) return to their original source (pratiprasavaḥ); as they have no purpose to fulfill (artha-śūnyānām) for Puruṣa (puruṣa), the power of seeing.