我们长得不丑，并不代表我们好看；
我们不是坏人，并不代表我们就是好人；
我们没有施暴，并不代表我们没有违反“非暴力”；
我们没有想要去玷污瑜伽，并不代表我们使用的手段就很干净；
我们没做“不瑜伽”之事，并不代表我们大家就都很“瑜伽”……
这样的类比，可以一直延续下去，直到我们“看”清自己。
“瑜伽教育”，至少帮我们去看清自己；因为第五讲会深入到思想的“三体”。
瑜伽教育讲座（5） Education about Yoga
Namaskar, all of you!
Today we are in the fifth session. Today I wantto add something to yamas and niyamas which we discussed last time.
大家好，今天我们到第五讲了，我还想在今天就上次讨论的yamas和niyamas做一些补充。
The moral-ethical principles come to work while we are in social reference and therefore as I said yoga is not having any social reference, you’re totally internal-ised, personal-ised inwardly; then, where is the field for practicing morality-ethicality which is something on the plane of behavior? That’s a face-value of a person if we speak to, refer to morality-ethicality, that is the face-value for a person; we really don’t need face-value while we are in spiritual practices, adhyatmik practices, yogic practices.
道德-伦理准则，是我们指代社会时才会发挥作用，正如我说过的——瑜伽并没有指（外在）社会，而是你（在瑜伽里）向内地全然内化、个性化；然后，要在哪里去遵循我们言行举止层面上的那个“道德-伦理”准则？但凡我们提到、指向“道德-伦理”，那其实是人的“面值”，那是一个人的“脸面”；而当我们处于精神修行、灵性修行、瑜伽修行时，我们真的不需要那个“脸面”。
Then the other point is: usually we all claim that we are morally-ethically strongcompared to someone else, so we have this relativity concept in morality-ethicality. With regards to others, we are critical and we tend to assess them in their morality and ethicality while we deem ourselves that we are morally-ethically strong.
另一点是：我们通常会声称，在道德-伦理观上，我们比其他人强，因此我们就有了道德-伦理上的这种相对概念。说到别人时，我们会在他们的道德-伦理上很挑剔、我们会趋向于评判他们；而我们却自诩在道德-伦理方面很强。
“普尚吉语”发布
The morality and ethicality mean aspects. One more thingto understand here is that if you are not committing himsa, that dose not mean that you are in ahimsa; if you are not indulging in asatya, it doesn’t mean that you are in satya.
道德-伦理意味着有各种方面，在此要理解的另外一点是：如果你没有犯下暴力之罪，那并不意味着你就在“非暴力”准则当中；如果你没有在 “不诚实”当中沉迷，那并不意味着你就处于“诚实” 的准则当中。
Like if somebody is not a bad person, it doesn’t mean he is a good person; or if somebody is not a good person, that doesn’t mean he is a bad person. A good person must be a good person, a good person will be a good person and bad person will be a bad person. Not being bad is not being good, not being good is not being bad.
就好像，某人不是坏人，那并不意味着他就是个好人；或者说，某人不是个好人，那并不意味着他就是个坏人。好人必定是好人，好人终将是好人，坏人终将是坏人，不坏并非好，不好并非坏。
So not being un-ethical, there’sno ground to claim that you are ethical; not being immoral, there’s no ground for you to claim that you are moral, that you are in morality. Morality is morality, ethicality is ethicality; un-ethicality is unethicality, not in un-ethicality doesn’t mean that you are ethical; not being immoral, it doesn’t mean that you are moral.
因此，没有违反伦理，并没有基础去宣称你就遵循了伦理；没有不道德，也没有基础宣称你就是道德的、你处于道德之中。道德就是道德，伦理就是伦理，不符合伦理就是不符合伦理，没有违背伦理并不代表你就符合了伦理；没有不道德，并不代表你就是道德的。
Like somebodynot ugly doesn’t mean the person is handsome or beautiful; somebody not beautiful, doesn’t mean the person is ugly. So with reference to this moral-ethical principles, we would have to understand this one more perspective there, dimension there.
就像某人不丑，并不意味着这个人英俊或漂亮；某人不漂亮，并不意味着这个人就丑。因此，在提到道德-伦理准则时，我们要搞懂那里面存在的这个视角和维度。
“普尚吉语”发布
Now,if we claim that we are practicing ahimsa, satya, asteya, somebody might be a good person and therefore we say he’s in ahimsa, he’s in satya, he doesn’t take recourse to asatya, doesn’t take recourse to himsa, doesn’t take recourse to antagonizers; but one more point to reinforce the earlier statement that Patanjali is not dealing with moral-ethical principles but ethico-religious principles. Why is it?
现在，假如我们声称我们遵循了 “非暴力”、“诚实”、“不偷盗”等准则，某人可能是个好人，因此我们说他遵循了“非暴力”准则，他遵循了“诚实”准则，他没有诉诸于“偷盗” 、没有诉诸于“暴力”、没有诉诸于成为敌对方；但还有一点，需要去强调我前面那堂课程的声明，即帕坦伽利并没有论及道德-伦理准则，而是“道德-宗教准则”，为什么？
Suppose we are practicing ahimsa, if we think we’re in ahimsa, and we don’t indulge in himsa, we are not, definitely not in a vow of ahimsa. If somebody is a good person, the person has not taken a vow to be good, a person is merely good; if a person is a noble person, the person is noble because he is noble, it’s not that the person has taken vow of nobility; whereas Patanjali immediately embarks upon the topic of vratas or vows, either atomic vows or great vows. That is why that in dharma, in his 5 principles or 10 principles, yamas and niyamas, that’s something like vows.
假如我们遵守了“非暴力” 准则，假如我们认为我们处于“非暴力”当中、我们没有沉浸在“暴力”当中，我们却没有、确定没有处于“非暴力”的誓言当中。如果某人是个好人，这个人就无需发个誓去做好人，这个人本就是好人；如果一个人是高尚的人，这个人很高尚，那是因为他本就高尚，而不是这个人许下了高尚性的誓言。帕坦伽利直接就点到了 “誓” 这个话题，要么是小誓、要么是大誓。那就是为何在dharma中，在他的yamas和niyamas的五条或十条准则中，那就像是 “誓”。
It is not just practicing satya, practicing ahimsa, practicing brahmarcharya, practicing asteya, practicing shauca, practicing santosha, tapas, etc., it’s not just practice; if you are practicing, that is not sufficient and that is not what Patanjali has mentioned. He expects that to be of vrata; vrata means vow, that is how it is rendered into English which doesn’t have proper connotation, filtering out to lack-age of English.
那不仅是在遵循“诚实”准则、遵循yama的“非暴力”准则、遵循“节制”准则、遵循 “不偷盗”准则、遵循 “净化”、遵循nayama的 “满足”、“苦修” 等准则，那不仅仅是在遵循它们；如果你在遵循它们，那还不够，还不是帕坦伽利所论及的东西，他要的是属于“誓”的东西，即vrata；‘vrata’ 的意思是“誓”，那在英语里被译成了“誓”，但那并没有说明它的正确含义，因为英语的匮乏。
Vrata is a unique concept in the sanatana dharma . Vratas have a greater prowess and power. Vrata have a cultural ambience, cultural sublimity whereby one is able to be in a vrata, because vratas are dharmic practices. So why it is achar-niti-dharma? Because Patanjali immediately embarks upon vrata and vrata only comes in dharma. Vrata doesn’t come in morality-ethicality.
“誓”，在修行dharma中，是个独特的概念，“誓”拥有更大的能力和力量，“誓”拥有文化意义上的氛围、文化意义上的纯净，通过置身于其间，人就能够处于“誓”当中，因为“誓”是对自己责任/使命的遵循。所以，为何说yamas和niyamas是“行为准则-道德意识-责任意识”，正是因为帕坦伽利直截了当开始讲到“誓”，而“誓”只在dharma里才会有，“誓”并没有进入道德-伦理当中。
“普尚吉语”发布
The moral people/ethical people are not necessarily in the vrata, they need to take and make it a vrata. Those observances must be coming within the frame work of vrata. That is what is expected.
那些遵循道德-伦理之人，未必处于“誓”当中，他们需要发个誓、让它成为一个誓；对（誓）的遵循，一定要进到“誓”的框架中去，那也是从“誓”中被期许的东西。
So that’s why Patanjali mentions vratas immediately in the topic of yamas, niyamas, either this is anu vrata or maha vrata. We should be going by anu vrata, not try to venture into maha vrata. We must be taking atomic vows and those can be certainly practiced. Atomic vows can be practiced, great vows cannot be practiced. So that’s why he has suggested vows in the topic of yamas and niyamas, therefore there’s some dharma-aspect, dharmic aspect because outside dharma we don’t have to take vratas.
那就是为何帕坦伽利在yamas和niyamas的这个话题里，直接就谈到了“誓”，要么是小誓，要么是大誓。我们应该从小誓入手，不要尝试冒然立大誓，我们一定要先立小誓，那些誓才能确保得到遵守，小誓可以遵守，大誓无法遵守。因此，那就是为何帕坦伽利在论及yamas和niyamas这个话题时，马上就提到了“誓”，从而让它具有了一些dharma的层面，因为在dharma之外，我们不必立誓。
Again,let me tell you, vrata doesn’t have an English word, there are only vows. Vows are taken out of resoluteness; vrata is taken out of some dharmic-practices. That is why these are achar-niti-dharma practices aspects and that’s why they are not moral-ethical practices.
让我再次提醒你们，vrata没有英语里可以与之对应的词汇，除了“誓”这个译法。“誓”，一般出于决心，但梵文的vrata则是从dharma的遵循出发，那就是为何yamas和niyamas是“行为准则-道德意识-责任意识”的层面，那就是为何它们不是道德-伦理的修为。
So even in 28th sutra of Astanga Yoga, he says Yoganganusthanat anusthanam. Anusthanais again a word which cannot be rendered into English. Many of them have rendered it as reverential practice. That doesn’t carry the connotation proper.
甚至在八支瑜伽经文（即《瑜伽经》）的第二十八节中，帕坦伽利还提到： “瑜伽是修行的一支”。 anusthana在英语里也没有与之对应的释义，他们许多人都将它说成“虔诚的修行”，但那并没有包含它恰当的释义。
“普尚吉语”发布
Anusthana comes only in karma, there’s karma-anusthana, there’s jnana-anusthana, there’s mantra-anusthana and there’s yoganganusthana. Today we are not aware of yoganganusthana, we are aware of only yoga-practices.
这个词的意义只在karma中才会有，即行为修行、认知修行、曼陀罗唱诵修行，还有瑜伽修行；而今时今日，我们并没有意识到“瑜伽-修行”，我们只关注“瑜伽-习练”。
We think this is something to be practiced and we don’t give any frame work of anusthana; whereas Patanjali in his text speaks of anusthanat when it comes to Astanga Yoga, yoganganusthanat. He doesn’t say yoganga-praticasat, he doesn’t say yoganga-sadhanat. So, these are all earlier stages/steps we have to take. Before going for anusthana, we have to go through other preparatories, other stages such as practices, sadhanas, disciplines, etc, etc.
我们认为瑜伽是“习练”的东西，我们没有给予“修行”一个框架；而帕坦伽利在他的经文里，在论及八支瑜伽时，却提到了“修行”，他并没有说“瑜伽习练”，他并没有说“瑜伽修习”，这些其实全都是我们必须进行的早期阶段/步骤，即在“修行”之前，我们必须经过其他准备、其他阶段，比如习练、修习、纪律等等。
So yamas, niyamas come in anusthana, therefore they are dharma. Anusthana is a term which is only in dharma, karma, jnana, mantra and yoga. So, that is another kind of point which I’m putting forward for you to understand that these are not moral-ethical principles.
因此，yamas和niyamas降临到了“修行”之中，它们也由此而成为了dharma——责任意识，anusthana是一个只存在于“责任、行为、智慧、曼陀罗、瑜伽”中的专业术语；所以，那是我为了让你们理解yamas和niyamas不是道德-伦理准则而给出的另一个要点。
Now going to the next topic. Before going to the next topic, I was posted a question and that’s a very important question, vital question I want to deal with it, because today people are fascinated to be doing yoga and meditation. Meditation has become a fashion so much so that even in the medicos are prescribing meditation for certain problems, coronary-management, they say there must be some meditation done; stress-management, they speak of meditation. So people are trying to go for meditation, everyone wants to go for meditation.
现在要进入下一个话题，在进入下一个话题之前，我被问及了一个问题，那是一个很重要的问题、很关键的问题，也是我想回答的问题。因为今时今日，人们对瑜伽和冥想都很着迷，冥想成了一种时尚，甚至发展到了连医学都将冥想当成了某些问题的处方；冠状动脉问题的管理，他们说必须要做些冥想；精神压力问题的管理，他们提到了冥想，所以人们都尝试去冥想，每个人都想去冥想。
“普尚吉语”发布
The strange thing is that everyone wants to get meditation, everyone wants to try and get meditation, no one wants to know what is meditation. This is a very strange scenario. When you have such an intent to go for meditation, why is that one is not trying to understand what is meditation? The question put to me was that Guruji often said that his yoga is dynamic meditation.
奇怪的事情却是：每个人都想获得冥想，每个人都想尝试冥想并且获得冥想，却没有人想了解什么是冥想，这是个非常奇怪的现象。当你有了这样一个冥想意愿时，为何不去尝试了解什么是冥想? 给我的这个问题是：艾扬格大师常说他的瑜伽是动态的冥想。
Nobody questioned how yoga is meditation. The asanas for Iyengar Yoga, that is the practice, how it can be a dynamic-meditation? Because usually meditation means, one imagines: sitting/sitting quiet/relaxed/and then closing the eyes and doing something as meditation. So everyone wants to make an attempt for meditation. But it is important that we must know what is meditation.
没有人曾经问过瑜伽如何是冥想，体式对于“艾扬格瑜伽”而言，就是练，那怎么就成了“动态的冥想”？因为冥想通常意味着、人们想象着，它是这样的：坐着/安静地坐着/放松，然后闭上眼睛，去做冥想。因此，每个人都想为了冥想而做出努力，但重要的却是：我们必须了解什么是冥想。
Meditation is a psychological(act), psycho-mental act. At the outset, let me tell you, I’m not talking about dhyana. Meditationis not dhyana. Dhyana is a wider concept. Meditation is a component of it, meditation is a part of it, meditation is a facet of it.
冥想是心理意义上的行为、心理-精神意义上的行为，让我从头告诉你们，我并没有在谈论dhyana，冥想不是dhyana，dhyana是更广泛的概念，冥想则是它的组成部分，冥想是它的一个部分，冥想是它的一个方面。
We should not equate meditation with dhyana. Dhyana has a wider scope. Anyway, people are not interested today in dhyana, they are all interested in meditation particularly. The western world which has come into the fold of yoga, dhyana is not a familiar term for them and they have been told that dhyana is meditation and therefore they are going for meditation, they want to go for meditation.
我们不该将冥想与dhyana划上等号，dhyana的范围更加广泛。不过，今时今日的人们对dhyana没有什么兴趣，反倒是对冥想都感兴趣。进入瑜伽圈的西方世界，dhyana对它们的人而言，不是一个熟悉的词，而且他们也早已被告知dhyana就是冥想，因此他们就去追求冥想了，他们想要追求冥想。
“普尚吉语”发布
Let me try to give a little explanation about what meditation is. Meditation is a psychological(act), psycho-mental act. It is of the brain, it is in the brain, it is from the brain, it is by the brain, it is of the brain. That’s why it is a psychological, psycho-mental process.
让我尝试就“什么是冥想”给出一点解释；冥想是心理意义上的行为、心理-精神意义上的行为，那是属于大脑的行为，那是大脑里面的行为、那是源自大脑的行为、那是通过大脑的行为，属于大脑，那就是为何说它是心理意义上、心理-精神意义上的过程。
Now, that means meditation will always have a thought. You can’t be having no thought and then go for meditation. Absolute thoughtlessness will not be meditation, it is something else which Patanjali speaks about ‘chitta vrittinirodhah’, in case the mind is restrained, chitta is restrained, it’s a different state. Meditation is however not bereft of a thought.
说到这里，那也意味着冥想总会有思想/念头，你不可能没有思想/念头而进行冥想。绝对的无思/无念，并非冥想，那是帕坦伽利论及的另一种东西，即 “终止意识之波动”；在那种情况下，头脑意识得到了控制，chitta（意识）得到了控制，那是不同的状态，但冥想并非丧失了思想/念头。
Now usually, we worldly people only know about a thought and then we are in thinking. We think and then there’s a thought; keep thinking, we have a thought; keep on thinking, we have a thought, we have thoughts. Thoughts come and go. Thoughts have inward-outward movements. Thoughts arrive, thoughts depart. So there’s traffic of thoughts going on.
我们世俗之人通常只知道关于思想/念头的东西，然后我们就开始想，我们想啊想，然后又有了想法；继续想下去，我们又有了想法；再继续想下去，我们又有了想法，我们有了各种想法，想法来来去去，想法有了进出的活动，想法粉墨登场、想法又告别我们而去，因此也就有了让思想继续进行的通道。
So while the thoughts are on, even in our mundane state, worldly state, a wakeful state, the thoughts are on, then meditation is something different. The point is there’s always a thought and then we keep thinking.
因此思想会继续进行，甚至在我们处于尘世间的状态里、世俗的状态里、清醒的状态里，思想都会继续下去，冥想却是不同的东西。但重点是，总会有思想存在，然后我们就会继续思考。
“普尚吉语”发布
Now meditation can take place which isa thought process, which is a thinking process, it can take place in only particular realms. Any thought matter, any thought content, doesn’t qualify to go for meditative state. Every thought will not culminate in meditative state. There’re only a few thoughts, sublime thoughts, transcendent thoughts. It requires suitable thought matter for going to a meditative state. So, meditativity depends upon the thought, how transcendent the thought is, how noble a thought is, how virtuous a thought is. Any thought cannot land in meditativity.
说到这里，冥想即作为一个思想过程而进行，那是思考过程、那只会在特定的领域内才会发生，不是任何思想物质、不是任何思想内容都具有进入冥想状态的资格，不是每个思想都能终结在冥想状态当中，只有极少的思想，即圣洁的思想、超凡脱俗的思想（才可以），需要适于冥想状态的思想物质。因此冥想性，要取决于思想，取决于思想超凡脱俗的程度、取决于思想是否高尚、取决于思想是否道德，不是任何思想都能在冥想性中落地。
So when there’s a thought, there’s invariably thinking; when there’s a thinking, there’s a thinker. So there’s a triad which constitutes the process of our thought. It may be a non- meditative thought or it could be a meditative thought.
因此，当有了一个思想的时候，就不可避免地有了“想”的过程（即思考）；当有了思考的时候，就有了思考者（思考主体）；因此即产生出了构成我们思想过程的“三体”，因为思想可能会是不具有冥想性的思想，或可能会是具有冥想性的思想。
There will be invariably a thinker and there will be thinking and there will be a thought. Now we worldly people are merely used to thinking around a thought. We have a thought and we go on thinking, we go on thinking, we go on thinking. So there’s always thinking about the thought, this will never land us in meditative state.
还不可避免地存在着思考者，还存在着思考，还存在着思想（被思考的东西）。我们世俗之人现在只习惯于围绕着思想进行思考，我们有了一个思想，我们就会继续去思考，我们继续思考、继续思考、继续思考，所以关于那个思想，总会有思考，但这永远都无法让我们在冥想性的状态中落地。
What is meditation then? When there’s this tri-partite constitution, there are a thinker, there’s thinking and there’s a thought. Understand these inflections of the word, it’s one word having 3 inflections: thinker, thinking and a thought. Now we are only used to having a thinking process on a thought. We never have a thinking process on thinking. Now it is essential that there’s a thinking process about very thinking. There’s a thinking process about very thinker.
那什么是冥想？当存在这 “三体” 的组成部分时，即存在着思考者、思考、思想时，那才是冥想。要去理解这个词的这些形态变化，那是一个具有三种形态变化的词，即思考者、思考、思想。而我们现在只是习惯于在一个思想上有思考（过程），我们从未在思考（过程）本身上，产生过思考；而现在，那才是最基本的，要有关于那个思考过程的思考过程，要有关于那个思考者的思考过程。
“普尚吉语”发布
So we will have to find a thought, not only the thought, but we will have to find a thought in thinking. We will have to find a thought in thinker. So just around the thought, if we go on hovering, hovering, hovering with thinking, it will not be meditativity. So, we will have to get used to a process.
因此，我们必须去找到一个思想，不仅要找到它，我们还要找到思考当中的思想、我们要在思考者中找到思想。所以我们如果仅仅围绕着思想去思考，如果我们继续用思考过程去思考、思考、思考，来回地思考，那不会产生冥想性，我们必须习惯这样的一个（冥想性的）过程。
Today the meditation has been suggested. Any Tom/Dick/and Harry suggests and we think we should embark upon meditation. Now listen carefully to what I say now. So there’s a thinker, there’s thinking, there’s a thought. Don’t just think about the thought. Don’t just keep thinking about the thought. You must also investigate the very thought: what is this thought? why is this thought needed? From where the thought has come? What is the subject matter of the thought? What is the realm of the thought? We must have the investigation about the thought.
今时今日，冥想被大力推崇，任何一个张三/李四/王小二，都建议我们去冥想，我们也认为我们该开始去冥想。现在，仔细听我在这里要讲的东西——（冥想）存在着思考者、存在着思考、存在着思想，不要只是去思考那个思想，不要只是继续去思考那个思想，你还必须去调查那个思想，即这个思想是什么？为何需要这个思想？这个思想从何而来？这个思想的主要物质是什么？这个思想属于什么范畴？我们必须就这个思想进行一番调查。
So thought must be thought about. There will be thought about the thought, as to why this thought came, from when did it come, how did it come, what are the agencies through which I got the thought, what is the purpose of the thought, should I keep thinking on this thought? Is it worthwhile to be on thinking on this thought? So the thought must be under scrutiny. This is implied in meditativity.
因此，思想必须被思考，那会产生关于思想的思想，即这个思想为何出现？它从何时出现？如何出现？通过什么载体、我才有了这个思想？这个思想的目的是什么？我该继续思考这个思想吗？值得在这个思想上继续思考下去吗？因此，这个思想必须被置于审视之下，这被包含在了冥想性当中。
Have a scrutiny ofyour thought: is thought of anything good to me? Should I continue to be having a thought in my mind, this thought in my mind? Or should I do away with the thought? Is the thought harmful? Or is the thought helpful, nourishing, helping me to get what I want.
要对你的思想进行一番审视：这个思想里有对我好的东西吗？我该在我的头脑意识中继续保留这个思想吗？我还是该摆脱这个思想？这个思想有害吗？还是这个思想有益、有营养、有助于我去得到我想要的？
“普尚吉语”发布
So there should be a thought about thought. There should be a thought about a thought. There should be thinking about the very thought, rather than just thinking and having a thought in thinking. Then let there be a thought: what is the thought content, thought container, thought resource, thought source, subject of thought, subject matter of thought, purpose of thought, worth of thought, value of thought.
因此，该有思想上的思想，该有关于一个思想的思想，就那个思想，该有思考，而不是仅仅思考、仅仅在思考中有个思想；要让那上面也有个思想，即什么是思想的内容、什么是思想的容器、思想的来源、思想的源头、思想的主题、思想的主要物质、思想的目的、思想的属性、思想的价值。
You will not like to be thinking on something once you are convinced that it is worthless to have a thought about. You will not engage yourself in a thought once you realized it is worthless to be thinking on it; or it is disturbing me or it is agonizing me, annoying me. You will not continue to encourage the thought. So there should be scrutiny about the thought. So there should be thought about the thought and not just thinking on the thought. Thought about the thought is a component of meditativity.
你不会喜欢在一个你一旦确定它不值得去思考的事情上继续思考下去，你不会将自己投入到一旦你意识到那不值得去思考的思想中去；或者，那个思想在干扰我、折磨我、困扰我，你就不会继续去鼓励这种思想。因此，该有关于那个思想的思想，而不仅仅去思考那个思想；而关于那个思想的思想，才是冥想性的组成部分。
Then thought about thinking: How am I thinking？Why am I thinking? What are the tools with which I use for thinking? Because behind your thinking, if you are having a thinking, there’s perception, there’s cognition, there’s sensation, there are memories, there are other inputs, there are experiences. So, they will all be constituting the thinking process. If they are not there, then the thinking process will not be constituted. So one needs to investigate aboutthe very thinking. How the thinking is taking place？What is the data supporting my thinking？What is underlying my thinking? As I just now said, there will be perceptions, you’ll have perception, you’ll have cognition, you’ll have sensations, you’ll have memories, then you’ll have experiences. All these things constitute the thinking process. So, we must have a thought on thinking.
然后，关于思考的思想，即我在如何思考？我为何在思考？我为了思考而用了什么样的载体/工具？因为在你的思考背后，如果你有思考的话，就会产生感知、认知、感受、回忆、其他输入、经历，它们因此而组成了思考过程。如果它们不在那里，思考过程也就无法被构成。因此，人需要在这个思考过程上展开调查，即思考在如何发生？支持我思考的数据是什么？什么东西隐藏在我的思考过程里？刚才我说过，还有感知，你会有感知、你会有认知、你会有感受、你会有回忆、然后你还会有经历，所有这些东西构成了思考过程，所以我们必须要在思考过程上有思想。
Now,that is a component of meditativity. Why am I thinking? How am I thinking? How should I be thinking? How should I not be thinking? When should I be thinking? When should I not be thinking, because a thought is a good thought, thinking is a good process, but sometimes the place is not right, time is not right. So we have to have a scrutiny: is it right time to have thinking upon it? Is it right time to have thinking on a thought, particular thought? Is it right time, space, situation, scenario？
那就是冥想性的组成部分，即我为何在思考？我如何在思考？我该如何思考？我不该如何思考？我该何时思考？我不该何时思考？因为思想可能是好思想，思考过程可能是好过程，但有时场合不对、时间不对，所以我们必须要进行一番审视：思考那件事的时间，是否对？在一个特定思想上进行思考的时间，是否对？时间、空间、场合、情景，是否对？
“普尚吉语”发布
Objectively we will have to look at this, not just keep on thinking, keep on thinking, keep on thinking. Is it right time to think about it? Thinking, if itis worthwhile to be thinking about but may be the time, space, situation may not be right. So we have to objectify this：is it the right time, space, situation, scenario for you to be thinking on this thought? So，there must be a thought about thinking.
我们必须客观地看待这个，而不只是继续去思考，继续去思考、继续去思考，而是：思考它的时间，对吗？思考，若那是值得思考的东西，但可能时间、空间、场合都不对，我们因此必须将这个客体化，即：那是不是让你在这个思想上进行思考的合适时间、空间、场合、情景，因此还必须要有思考上的思想。
Then, there should be thought about thinker. What is the state of the thinker? Am I in a proper state of mind to be having thoughtfulness or thinking process? Am I vexed? Am I tormented? Am I angry? Do I have prejudices? There’s no point of having thought process when you have prejudices about that particular thing.
然后，该有关于思考者的思想——思考者的状态是什么？我是否处于合适的头脑意识状态去进行深思或思考过程？我很恼火吗？我很痛苦吗？我很生气吗？我有偏见吗？当你对某件事情持有偏见时，进行思考就没有意义。
So we would have to also investigate the thinker. Is the thinker in the right frame of mind to think about that thought there and then? Is the thinker in proper state of mind? Is the thinker in proper profile? Is it the proper profile to be thoughtful? If it’s a vexed condition, tormented condition, agonizing condition or erupted condition with some malaise etc. then that’s not the right time to be thinking, the thinker should not be thinking then. A thinker should start becoming a thinker at another point in time knowing that I am not in the right state of mind.
因此，我们要对思考者也进行一番调查，即思考者是否处于正当的头脑意识框架中去思考彼处和彼时的思想，思考者处于合适的头脑意识状态吗？思考者处于合适的头脑意识层面吗？那是适合深思的层面吗？如果那是恼火的情况、痛苦的情况、因不适而受到折磨的情况等等，那就不是恰当的时间去思考，思考者不该在那时思考，思考者应该开始在另一个时间点变成一个思考者，要充分了解到“我那时不在正当的状态”。
So medititivity primarily means having a thought about thinker, a thought about thinking. It is so important and also some thought about very thought rather than just thinking and thinking and thinking. Because if you don’t analyze the thoughts, some thoughts have a stress-potential, tension-potential, stress-potential, anxiety-potential, worry-potential, tormentation-potential. So these are the thoughts you want to be away from such thoughts, because they are vexing your mind. The thought must be analyzed, thought must be scrutinized.
因此，冥想性主要意味着关于思考者的思想、关于思考的思想，那是极其重要的，还意味着关于思想的一些思想，而非只是思考、思考、思考。因为如果你不去分析这些思想，一些思想就会带有压力的潜质、紧张的潜质、压力的潜质、焦虑的潜质、担忧的潜质、痛苦的潜质，而这些恰是你想从中逃离的思想，因为它们干扰着你的头脑意识，所以思想必须得到分析、思想必须得到审视。
“普尚吉语”发布
Similarly thinking should be scrutinized and thinker should be under scrutiny. So thinking about thinker is a meditativity component, thinking about the thinker, rather than thinking about the thought; then thinking about the thinking, it’s a meditative component rather than usual, worldly course of merely having a thinking process and a thought object.
同理，思考也该得到审视，思考者也该被置于审视之下。因此，关于思考者的思考也成了冥想性的组成部分，（冥想）是关于思考者的思考，而非只去思考那个思想；然后，（冥想）是关于那个思考的思考，那也是冥想性的组成部分，而不是常规的、世俗的过程，即仅仅是一个思考过程、仅仅是一个思想对象。
So you will realize that for meditativity, you would have to select a proper thought object or thought content. Any thought content cannot be leading you to meditativity. So there must be filtration about the thought. The thought must be suitable. Then the thinking process should be scrutinized so that, that will be evolved, that will be set right, that will be tuned, fine-tuned and the thinker.
你会意识到，对于冥想性而言，你要选择一个合适的思想对象或思想内容，因为不是任何思想内容都可以带领你去向冥想性，一定要有对那个思想的“过滤”，思想也必须恰当。然后，思考也该得到审视，它才会得到提高、它才会得到修正，它才会得到调试、微调，对思考者也是如此。
So in short, if I have to just give a definition of meditation, primarily these are ofthe nature of thought on thinker, thought on thinking at the second stage and thought about the thought. So evolvement will take place in the reverse manner: thought about the thought, thought about thinking, thought about thinker.
总之，如果我必须给冥想只下一个定义，那么它主要是思考者上的思想本质，第二阶段则是关于思考的思想，（第三阶段）则是关于思想的思想。因此，在倒过来的顺序中，提高也会产生，即关于思想的思想、关于思考的思想、关于思考者的思想。
So that is a culminative phase, that is a reflective phase. The thinker should be known. The thinker should be objectified. Thinker should be assessed. Thinker should be investigated. Thinker should be under scrutiny. And yogic subject matter is the best subject matter to be going for meditativity.
那会抵达终极的阶段，那也是反思的阶段，思考者该被认知、思考者该被客体化、思考者该被评估、思考者该被调查、思考者该被置于审视之下，瑜伽的主要物质正是冥想性最好的主要物质。
“普尚吉语”发布
Now why Guruji called his process/his yoga as dynamic-meditation？Let me clarify here：”Iyengar Yoga” is not dynamic-meditation, “Iyengar’s yoga” was dynamic- meditation. So we Iyengar students should not be complacent, thinking that we are doing “Iyengar Yoga” and “Iyengar Yoga” is dynamic-meditation，because his yoga which was meditation; because yoga, yogasanas are wonderful condition to enter into the academy of meditativity where there’s a body-set addressal, there’s a breath-set addressal, there’s a mind-set addressal; the subjective entity is set right, object-the asanas are set right, instrumental entities are set right.
现在要谈谈为何艾扬格大师称他的瑜伽过程/他的瑜伽为“动态的冥想”，让我在此说明：“艾扬格瑜伽”并非动态的冥想，“艾扬格的瑜伽”才是动态的冥想。我们这些艾扬格体系的学生，不该自诩地认为我们在做“艾扬格瑜伽”，而“艾扬格瑜伽” 是动态的冥想。因为，只有他的瑜伽才是冥想，因为瑜伽/瑜伽体式是进入冥想这所“研究院”的绝佳条件，那里才会有身体系统的调节、呼吸系统的调节、头脑系统的调节，我们的主体会得到修正；客体、作为客体的体式，会得到修正；载体会得到修正。
So in an asanic rendition classically, there’s a subjective entity, there’s an objective entity, there’s an instrumental entity. Sometimes the subjective entity comes on the anvil. These were happening to Guruji in his practices. He was not just trying to perfect his sirsasana, he was getting his subjective entity on the anvil, on the operation table and carve, sculpt, culture the subjective entity.
因此，从传统意义上讲，在体式性质的呈现当中，存在着主体、存在着客体、存在着载体。有时候，主体会被放在案板上，这些就是在艾扬格大师的习练中发生在他身上的事情，他并非只是在尝试去完美他的头倒立，他是将他的主体放在了案板上、放在了手术台上，去雕刻、去雕琢、去育化那个主体。
So he would objectify the subjective entity. That is called witnessivity, auto-witnessivity, self-witnessivity. So in his yoga, he was having auto-witnessivity and therefore he would set right his subjective entity; whereas we have mistaken the process and we just go on correcting our sirsasana, we go on correcting our sarvangasana, we go on correcting our trikonasana, but we don’t try to get corrected ourselves in a subjective profile whereas that’s the implication of an asana.
因此，他会去客体化他的主体，即被称为“观”、“自动-观”、“观自我”。因此在他的瑜伽中，他在进行“自动-观”，他因此而修正了他的主体；我们却误解了那个过程，我们只去纠正我们的头倒立，我们只去纠正我们的肩倒立，我们只去纠正我们的三角式，但我们没有尝试在主体的层面去纠正我们的自我，但那才是体式的含义。
So Guruji would be doing that, that in any asana, there would be thought process. Now this is an adhyatmik thought process. Usually for us, a thought object or thinking process, there’s some external elements coming in; whereas in yoga, there is no external elements coming in. The ‘doer-doing-done’ are all integral to one, to oneself. So there’s something called as karma-kriya, something called as jnana-kriya, something called as dhyana-kriya in yogasanas.
艾扬格大师却会那样去做，即在任何体式中，都存在着思考，这就是灵性的思想过程；通常，对于我们而言，思想对象或思考过程只是外在的因素进来了而已，但在瑜伽中，不存在进来的外在因素，“行为主体-行为载体-行为客体”，对我们自身而言是不可或缺的一个整体。因此在瑜伽体式当中，才会存在着“行为性质的行为”，存在着“认知性质的行为”，存在着“冥想性质的行为”。
“普尚吉语”发布
So Guruji would not just have his asana under scrutiny, but he would have his instrument under scrutiny. What is the point in doing a perfect sirsasana for sight by hook or crook? So, instrumentation should be proper, so that should be under scrutiny: how am I doing? How the instruments are being used? Are they justifiably used? Are they properly used?
因此，艾扬格大师不仅将他的体式置于审视之下，他还将他做体式的载体也置于审视之下。若为了视觉效果而做出一个完美的头倒立、从而采取了歪门邪道的方式，那意义又何在？因此，载体也该是正当的，也应该被置于审视之下，即我在如何做？载体在被如何使用？它们在被公正地使用吗？它们在被恰当地使用吗？
We just want to do an asana perfectly, we don’t bother about the instruments of it, because we think asana is a posture, posture is a spectacular thing and spectacle, sowe try to work on an asana as a spectacle, we don’t bother about what we do inside, we don’t bother about the processes, we want to just perfect an asana.
我们只想完美地做出一个体式，我们并不在意它的载体，因为我们认为体式就是姿势，姿势就是让人观看的东西、表演的东西，所以我们在体式上把它当作表演去努力，我们并不在意我们在里面都做了什么，我们并不在意这些过程，我们只想去完美体式。
Guruji would have thought process on instruments, Guruji would have a thought process on subjective entity. Because in meditativity, you get reflections. That is why in higher faculty functions, the process is pensivity, reflectivity, meditativity. If there’s no reflectivity and no reflection, you can’t meditate. So you don’t meditate on a thought, you meditate on a reflection of a thought. You meditate on reflectivity. If there’s no reflectivity, you can’t get meditativity. Pensivity should be there.
艾扬格大师会在载体上也有思想过程，艾扬格大师会在主体上有思想过程，因为在冥想性中，你会获得反思，那就是为何在更高的大脑官能中，这个过程极具深思性、反思性、冥想性。如果没有反思性，也就没有反思，你就无法冥想。你无法在一个思想上进行冥想，你会在经过了反思的思想上进行冥想，你会在反思性上进行冥想，所以如果没有反思性，你就无法获得冥想性，深思性也该在那里。
These are higher faculty functions and that’s why I said at the outset, that these are psychological psycho-mental processes. Meditativity is out of pensivity, reflectivity, meditativity. But we have messed up in our understanding. We think first we must concentrate, the concentration leads to meditation is what our notion, idea. That’s why we have got the triad of concentration-meditation-trance. That is not right. That is a fault.
这些就是更高的大脑官能，那就是为何我在开始时说——这些都是心理意义上的、心理-精神意义上过程。冥想性出自于深思性、反思性、冥想性，但我们却在我们的理解中混淆了，我们认为，我们首先必须集中注意力，专注才会导致冥想，这是我们的认识、观点，那就是为何我们获得了这样的一个三部曲：“专注-冥想-三摩地”，但那是不对的，那是错误的。
“普尚吉语”发布
Concentration will never give you meditativity. Concentration is always on an object. Can you imagine concentration with no sensory object? You must have a sensory object to concentrate; with no sensory object,you can’t concentrate. So, concentration is psycho-sensory.
“专注”永远不会给你冥想性，“专注”总是聚焦于一个物体对象，你能想象没有感官对象而专注吗？你必须要有一个感官对象去专注；没有感官对象，你就无法专注。因此，专注是心理-感受意义上的东西。
That is why the education is important. To have proper crystalisations. So concentration is psycho-sensory. That will escalate to a state, higher state, concentration and absorption. Concentration evolvement and then absorption, you can get absorbed in a sensory object. So we have wrongly brought in meditation as a link because of mistaken translation of dharana, dhyana, samadhi as concentration, meditation, trance.
那就是为何“教育”至关重要，要（对此）有一定的清晰度。“专注”是心理-感受意义上的，那会加速去到一种状态、更高的状态，即专注和冥想；专注提升了，然后产生冥想，你会在感知对象中融入冥想。所以，正因我们误将dharana、dhyana、samadhi 分别译为了专注、冥想、三摩地，我们也就误入了身为链接阶段的冥想。
Dharana is not concentration. Dhyana is not in that sense meditation. Samadhi in that sense is not trance. So they happen in psycho-mental realm progressively and we have brought meditation as alink which is faulty, which is a blunder. Where does meditation come? It comes in a higher faculty functions：pensivity, reflectivity, meditativity.
dharna不是那个意义上的“专注”，dhyana不是那个意义上的“冥想”，samadhi不是那个意义上的“三摩地”，它们只是在心理-精神领域中在渐近发生，但我们将冥想当成一个链接阶段而引入了“冥想”，这是错误的，这是明知故犯的错误。冥想从何而来？它来自于更高的大脑官能——深思性、反思性、冥想性。
So for meditativity, there must be reflectivity. So object must be reflection-worthy. If the object is not reflection-worthy, you can’t go for meditativity. And thispensivity, reflectivity and meditativity, they are churned out by the process, the thought process which I just told you: thought-thinking-thinker. Identify them, classify them, recognize them. Then, what is the churning here?
因此对于冥想性而言，必须要有反思性，思考对象必须值得反思；如果思想对象不值得反思，你就无法开始具有冥想性。深思性、反思性、冥想性，它们都是通过这样一个过程即思考过程，才被“搅拌”出来的，那也是我告诉过你们的，即思想/思考/思考者这“三体”，要去认识它们、分清它们、识别它们，那什么是此处的“搅拌”？
“普尚吉语”发布
The thought about the thought, thought about the thought, thought about thinking, thought about thinker. Then again, thought about the thought, thought about thinker, thought about thinking. Again, thought about the thought, thought about thinking, thought about thinker…so this circular process, rotary process does the churning. And the reflectivity is evolved, meditativity is evolved out of this churning.
关于思想的思想、关于思想的思想、关于思考的思想、关于思考者的思想；然后再来，关于思想的思想、关于思考者的思想、关于思考的思想；再来，关于思想的思想、关于思考的思想、关于思考者的思想……所以，这个循环往复的过程、轮转的过程在“搅拌”，反思性、冥想性从这种“搅拌”中得到了提升。
Only point to be noted here from the educative perspective/dimension that meditativity doesn’t come from concentration. You don’t need concentration to be meditative. You need a good, noble object, suitable object for thought to be woven around it. Every object is not worthwhile to be going for meditativity. Then you must go for di-section of thinker, thinking, thought.
从这里的教育性视角、纬度，要去注意的唯一要点是：冥想性并不是从专注而来，你不需要专注才具有冥想性，你需要的是美好的、高尚的、恰当的思想对象，需要去围绕住它；不是每个对象都值得去冥想、适于去冥想，你必须分开思考者、思考、思想。
If I may say so, tri-section. The tri-section of thought, thinking and thinker. Identify each one of them, objectify each one of them, analyze each one of them, investigate each one of them, scrutinize each one of them. And then, psychicallygo on doing it, it will land us in meditativity. So how Guruji’s yoga was a dynamic meditative process or meditation？Because he was dealing with his core to peripherial, peripherial to core aspects.
如果我可以这样表达的话，那是“三体”，即思想、思考、思考者这三部分，要去认识它们当中的每一个、客体化它们当中的每一个、分析它们当中的每一个、调查它们中的每一个、审视它们当中的每一个。然后，在心理上持续进行这个过程，那就会在冥想性中让我们落地。因此，艾扬格大师的瑜伽如何成了动态的冥想性过程或动态的冥想？那是因为他是从他的核心到边缘、从边缘到核心层面。
All aspects of ‘me’ and ‘mine’ coming as objective entities, instrumental entities and subjective entities. And that’s why there was thought about thinking and there was thought about thinker in meditative process. So Guruji was not just perfecting asanas but he was trying to carve, sculpt, also address, set right the instrumental entities and subjective entities. That is why there was meditativityin his asanas.
“我” 以及“我的” 所有层面，都会作为客体、载体、主体而降临，那就是为何在冥想性的过程中，存在着关于思考的思想、存在着关于思考者的思想。因此，艾扬格大师不仅在完美体式，他还在尝试去雕刻、雕琢、调节、修正载体和主体，那就是为何在他的体式中存在着冥想性。
“普尚吉语”发布
Now how willyou embark upon this process in your practices? Try to understand the syntax which I said last time——I am doing trikonasana, trikonasana is being done, trikonasana is being done on me, trikonasana is done by the breath and by the mind, trikonasana is done for the breath and for the mind, I’m doing trikonasana, trikonasana is done on me…so,this classical process will bring on horizon, the meditativity in your process. You will start understanding how an asana can be a meditative state.
现在，你如何在你的习练中也开启这个过程？尝试去理解我上次讲过的那些说法——我在做三角式、三角式在被做、三角式在我之上被做、三角式通过呼吸、通过头脑意识被做、三角式为了呼吸、为了头脑意识被做、我在做三角式、三角式在我之上被做……因此，这条传统的路径会带来新的视野，会带来你这个过程中的冥想性，你会开始领悟到体式如何才能成为冥想性状态。
See in asana,we go for a state of mind and a state of mind is always a thought pattern. You can’t have a good state of mind with no thought pattern, scheme of thoughts, arrangement of thoughts, content of thought. They must be there behind the state of your mind. So in natural, organic，yogic processes, a state of mind has always a thought pattern underlying it and there’s a thought structure raised over it.
瞧，在体式中，我们会为了头脑意识的状态而做，而头脑意识的状态又总是一种思想模型。你无法在没有思想模型、思想规划、思想安排、思想内容的情况下，说自己有了良好的头脑意识状态，它们一定存在于你头脑意识状态的背后。因此，在自然的、有机的瑜伽进程中，头脑意识的状态总有一个暗藏于它下面的思想模型，并且还有在它之上被搭建起来的思想架构。
Inin-organic process, you can have a state of mind without a thought substrate. Like if you swallow a psychedelic pill, psychedelic drug, you don’t need a thought scheme for you to have a psychedelic state. The drug will do that. That is in-organic process. That is unnatural process. In yoga, you work on your state of mind very naturally, very organically, very auto-genically.
在非有机的过程中，你可以没有思想基底而拥有一种头脑意识状态，那就好比你吞下一粒迷幻药片、迷幻剂，你就不需要让你拥有迷幻般状态的思想规划了，药剂就能做到那个，但那是非有机的过程、那是非自然的过程。在瑜伽中，你会非常自然地、非常有机地、非常自动地作用到你的头脑意识状态上。
So bear in mind that there’s always a thought pattern, thought scheme, thought arrangement behind that state of mind. Sirsasanais not a psychedelic pill or sarvangasana is not a psychedelic pill that you get that state, sublime state. It is auto-genically turned out, bio-chemically turned out, electro-chemically turned out. So there’s always a thought, thought process.
要牢记在心的是；在头脑意识状态的背后，总会存在着思想模型、思想规划、思想安排。头倒立不是你获得那种状态、那种纯净状态的迷幻剂，肩倒立不是你获得那种状态、那种纯净状态的迷幻剂，那种（冥想性）状态是自动生成的、是通过生-化过程产生的、是通过电-化过程产生的。因此，总是存在着思想、思想过程。
“普尚吉语”发布
That’s why in asanas I have been using the precept of activity process and thought process. Laymen, common men, most of the practitioners also think yoga is activity process and then they only go overboard for activity process. They don’t identify thought process. Bring in thought process, bring it in significantly, there will be basis for meditativity. Meditativity doesn’t get based on activity, meditativity gets based on thought.
那就是为何在体式中，我必须使用行为过程和思想过程的概念；外行人、普通人、大部分习练者，都认为瑜伽是行为过程，然后他们只会过分地为了行为过程去做，他们没有认识到思想过程。要将思想过程带入（体式），将它明显地带进来，那才是冥想性的基础；冥想性，不会在行为上获得根基，冥想性是在思想上获得根基的。
So,
Let us try to improve ourthought process in asanas.
Let us objectify the thought processes.
Let us have scrutiny ofthe thought processes.
Let us try to address the thought processes.
Let us try to improve the thought processes.
You will certainly be heading towards meditativity and the dynamic-meditation of Iyengar System.
因此，
让我们尝试在体式中去提升思想过程，
让我们将思想过程客体化，
让我们对思想过程进行审视，
让我们尝试调节思想过程，
让我们尝试改善思想过程。
你，终将会迈向冥想性和艾扬格体系中的动态冥想。
I think that is enough for the day, thank you very much for your patience. Namaskar!
我认为今天够了，非常感谢你们的耐心，谢谢！
“普尚吉语”练习课合作机构：（排名不分先后）
1.北京 桑迪艾扬格瑜伽学院
2.北京 如是瑜伽
3.济南 瑞珈瑜伽
4.广州 艾扬格瑜伽学院
5.深圳 三味艾扬格瑜伽学院
6.广州 萨谛艾扬格瑜伽中心
7.大连 行舍瑜伽馆
8.成都 佳佳工作室
9.长沙 若水瑜伽工作室
10.广州 纤雁瑜伽
11.兰州 梵响瑜伽
12.上海 艾众瑜伽
13.监利 明·瑜伽工作室
14.永州 唐唐工作室
15.北京 珉工作室
16.北京 赫思迪瑜伽
17.广州 傅华工作室
18.西安 会词工作室
19.无锡 木心瑜伽
20.新疆 闫露学习小组
21.大连 心瑜伽
22.新疆 简渡瑜伽
23.广州 慢慢瑜伽生活馆
未经授权, 不得转载。
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