“在《薄伽梵歌》中，有那么一段，即第六章，阐述的是：对于初学者而言，初学者，一个纯粹的初学者，瑜伽即在他的行为中；但他们（偏重身体文化的人们）却让瑜伽成了技术类的学科 — 来张垫子、来个辅具，像这样去做体式、在技术上像这样去做。
我们因此是从技术上被教导去完美地做出体式，我们让这门学科非常、非常技术化；而《薄伽梵歌》却说：对于初学者而言，瑜伽就在那里，即在行为里；
真正的瑜伽，是在追寻者有了“行为意识”时才会真正开始；当追寻者有了“行为”意识（Karma consciousness），且到了一定程度，才会产生出 dharma （责任意识），会更多地从dharma的角度去关心对与错，
而非从技术的角度去看待对与错；如果不是这样的话，我们就会评论某人在做对的三角式，某人在做错的三角式，但那，只是技术上的对与错。”
瑜伽教育讲座（6） Education about Yoga
Namaska! We are in the sixth session of Education through Yoga/by Yoga/in Yoga/about Yoga.
大家好！我们开始“经由瑜伽/通过瑜伽/在瑜伽中/关于瑜伽”的教育——第六讲。
Yesterday we were dealing with the yamas and niyamas as ethico-religious practices, precisely called as dharma-achar-niti mimamsa, achar-dharma-niti pranali. So we were saying that those are not moral-ethical practices.
（上次），我们涉及到了作为“道德-宗教修为”的yamas和niyamas，准确地说是：“责任意识-行为准则-道德意识”，“ 行为准则-责任意识-道德意识体系”，因此我们之前一直在谈的是：yamas和niyamas并非道德-伦理修为。
I gave the example of Guruji’s teachings where he brought in yamas and niyamas in asanas. Let me make a clarification here: Guruji spoke about violation of ahimsa in our trikonasana. That really did not mean that we were committing himsa in the sense it is understood in moral-ethical paraments, because you know what is himsa and what is ahimsa in moral-ethical frame; yet it would be himsa in an asana or a part of body or himsa on the mind or by the mind, himsa on the breath etc.
我还举了例子，即在艾扬格大师的教学里，他将yamas和niyamas引入了体式当中，让我在此说明一下：艾扬格大师在我们的三角式里讲到的违反“非暴力”准则，并不意味着我们从道德-伦理的意义上实施了暴行，因为你们都很清楚，在道德-伦理的框架中，何为“暴力”、何为“非暴力”，但在体式中或在身体的某个部位中或在头脑意识上、或通过头脑意识或在呼吸等层面上，那就是暴力。
But that himsa is totally different than our idea of himsa in moral-ethical principles, yet there was himsa according to Guruji when we did our asanas, we were committing himsa. It’s not like we were ferocious, not that we were like wild beasts, not that we were predators. So it is totally a different parameter to understand what is ahimsa while you are in trikonasana or any asana or pranayama; when you are interacting within yourself, it’s a different connotation to himsa-ahimsa.
但那种暴力与我们在道德-伦理准则中的理念完全不同，只不过，根据艾扬格大师：当我们做体式时，的确存在着暴力，我们是在施暴，但那不是说，我们是暴徒、我们像野兽、我们是杀人犯，所以那完全是不同的尺度，要去理解，你在三角式中或在任何体式或调息中，到底什么是非暴力；当你在自己的里面、与你自己进行互动时，那是在暴力-非暴力上的不同诠释。
“普尚吉语”发布
So in yoga we are introduced to himsa and ahimsa unto ourselves, by ourselves which is very important; while in social realm, we understand someone committing himsa on someone, someone afflicted, inflicted himsa. So there’s one person who is in himsa, the other person is suffering on account of himsa. So that’s why these are not moral-ethical principles because ahimsa, satya, asteya, brahmacharya, etc. are subjectivistic. They are intra-personal, unlike in moral-ethical principles they are inter-personal. All the yamas and niyamas, when they come in moral-ethical frame work, there’s inter-personal aspect of all that and here it is intra-personal.
在瑜伽中，我们是将暴力和非暴力准则引到了我们自己身上、通过我们自己被引入，这一点非常重要；在外在的社会环境中，我们知道的是：某人对某人施暴，有人就会受暴力之苦、受暴力折磨，因此就有了一个处于暴力中的人，另一个人则因暴力而遭受痛苦，那就是为何yamas和niyamas不是道德-伦理准则，因为非暴力、诚实、不偷盗、节制等五条yama，都是个体性质的，它们是个体内在的，不像在道德-伦理准则中，它们是个体之间的。所有yamas和niyamas的准则，当它们进入道德-伦理体系时，就会存在所有那一切在个体之间的问题，但在这里（瑜伽），那是个体内在的层面。
So that’s why one more point I’m divulging (to) you to reinforce the positioning your mind that Patanjali is not speaking about moral-ethical principles because ahimsa, satya, asteya can come in pranayama, in dharana, dhyana, samadhi even. So in what way would it become? It won’t become predators there. We don’t become ferocious, yet there can be a himsa.
那就是为何我要向你们揭示另外一点，以便去强化你们头脑意识的这个“定位”，即帕坦伽利并没有论及道德-伦理准则，因为非暴力、诚实、不偷盗等yama准则也能进入调息、专注、冥想、三摩地这几支，但它会以何种方式演变？它不会变成弱肉强食的那种暴行，我们不会变成暴徒，却依然存在暴力。
I will just give another one more example before I talk upon this. If there’s a baby next to me, I just give a mild pinch, the baby cries. It’s an affliction to a baby; but suppose I give the pinch of same intensity to an adult, the adult doesn’t feel any affliction by that pinch. For a baby which is a tender baby, mild pinch also will make it cry; but for an adult person, same pinch of same intensity may not create any affliction at all. That person will not cry.
在我论述这点之前，我会再举一个例子，如果有个婴儿在我身边，我只轻轻拧一下，这孩子就会哇哇大哭，那一下，对婴儿来说，是巨大的痛苦；但假设我用同样的力度去拧一个成年人，这个成年人不会因那一下而感到任何痛苦。对于婴儿来说、一个娇嫩的婴儿，轻拧一下都会使他/她哇哇大哭，但对于成年人而言，同等力度的拧，不会造成任何痛苦，那个人不会哭。
So the parameter of himsa has so many aspects which also we have to consider. Now when we are in asana, pranayama etc. we are not pinching ourselves to say that we are committing hisma, yet there is himsa; we may not be agonized, we may not be afflicted, yet there will be himsa committed. So therefore, it’s a totally different parameter for both himsa- ahimsa on social/ in the social realm as well as in yogic realm. Anyway, the point is that these are ethico-religious principles. And therefore, we embarked upon the concept of dharma yesterday.
因此暴力的标尺有很多我们必须去考虑的方面；现在，当我们在体式中、在调息中，我们不会拧自己一下，然后说我们在施暴，但的确存在着暴力；我们或许没有被折磨，我们或许并不痛苦，但依然犯下了暴力行为。因此，那是给这两类“暴力-非暴力”准则完全不同的标尺，——社会领域中/瑜伽领域中。重点是：yamas和niyamas是道德-宗教性质的准则，我们因此在前面课里开始讲到了dharma概念。
“普尚吉语”发布
And I made a little brief description about what dharma is in comparison with religion. Then yesterday we took that definition which is very popular, very famous in philosophy, Indian philosophy which as I said ‘one who is falling, one who is fallen（one who has fell）, one who is about to fall, one who may fall that which sustains is dharma’. Now let me open out this little analysis here. When it says ‘it sustains’, what is it? See, understand this concept of sustaining.
我对与宗教对比的dharma进行了简述，我们还展开了在哲学即印度哲学里普遍存在的、极其普遍的那个定义，即那个支撑着正在掉下去的人、已经掉下去的人、行将掉下去人、可能会掉下去的人，就是dharma。现在让我在此稍事展开，当说到 “它支撑着/维系着/支持着”，那是什么意思？要去理解“维系/支撑/支持”这个概念。
If a pavement dweller is to be sustained, it is not very expensive. It doesn’t cost more, perhaps you can just give a tent to the person and they will be sustained. He’s a pavement dweller after all; but somebody, a multi-millionaire, multi billionaire is to be sustained, you can understand the cost of it. So with reference to economics, in the dimension of economics, sustaining a person who is poor is simpler, sustaining a person who is very rich is difficult.
如果一个街边的流浪汉要被支持，那不会很贵，那花不了多少钱，兴许你给这个人一顶帐篷，流浪汉就得到了支持，毕竟他只是个街头的流浪汉；但那如果是个百万富翁、千万富翁、亿万富翁，你就会明白支持的代价。因此，在经济条件的参考中、在经济条件的维度上，支持/维系一个穷人，更为简单，支持/维系一个富人，则很难。
So dharma will sustain a human being who has average duty-consciousness, who doesn’t have sufficient duty consciousness, sustaining him will be one proposition; and one who has very high degree of this consciousness, sustaining that person will be another proposition. Dharma will sustain him very well. So that’s how that aspect also has to be understood.
dharma会去支持/维系有着平均化责任意识的人，如果要去支持/维系“责任意识”不够多的人，支持/维系那个人，会是一种方案；另一个人，若拥有很高的“责任意识”，支持/维系那个人，会是另一种方案，dharma依然会很好地支持/维系他，这个层面也要从这个角度去领会。
Now does dharma merely sustain us? Does it mean that we must be just sustainable and sustained in the world, to be in the world? We require much more than mere sustenance. So the sustaining’s concept is also flexible and dharma will cater to all that.
现在要问，dharma只是在支持/维系我们吗？是否意味着：我们在这世间、为了要在这世间，只是在被支持/维系吗？（答案是：）我们需要超出仅被支持/维系的这个层面，支持/维系的概念是很灵活的，dharma可以哺育一切。
“普尚吉语”发布
Now there’s one of the statements in one of the Dharmashastra Grantha, it is said: if you sustain dharma in one degree, dharma will sustain you in hundreds of degrees. We need to do a little bit, it will do a lot. So that is how dharma works, that’s the proportion in which it works. It doesn’t just reciprocate. It has always a bounty.
《责任意识学》的著作之一，其中有个说法，即如果你在一定程度上支持/维系dharma，dharma会以百倍的程度去支持/维系你。我们只需做一点点，dharma就会做很多；那，就是dharma的运作方式、那就是它在其中发挥作用的比例，它不仅在回馈，它总是那么慷慨。
Therefore dharma has been considered something like mother. For a mother, you need to do a wee-bit, and the mother will give you abundant. The mother doesn’t have mercantile mind that you have given something like 10-rupees and I will give therefore 10-rupees to a child. No! The mother’s magnanimity is different. Similarly, dharma is considered as a mother and it has that magnanimity. So it not only sustains, when it is said that it sustains, it does much more than that. It has that magnanimity.
因此，dharma一直被当作母亲，对于一位母亲而言，你只需做一点点，母亲会给你很多；母亲是没有生意头脑的，即你给了她10卢比，她也还给孩子10卢比，不会的！母亲的慷慨大方是不一样的。同理，dharma被当作母亲，它具有慷慨大方的胸怀，因此它不仅在支持/维系，即便说它给予了支持/维系，它也会做得比那个多的多，它就是那么慷慨大方。
The statement in the text there: dharmo rakshati rakshitaha —— if you protect dharma, it will protect you hundred folds, thousand folds, million folds. So that is another definition of dharma.
那段经文里的声明是：倘若你维护了dharma，它会百倍、千倍、百万倍地去维护你。所以，那也是dharma的另一个定义。
Now as I said, it won’t be sufficient for us that we are sustained by dharma, we need much more than that. Are we all in this world just living to be sustained or do you look for something much more? Dharma also gives that. That is another definition of dharma; there’re several definitions of dharma. I will give you another definition of dharma.
正如我说过的——我们仅仅去依靠dharma得到支持/维系，这还不够，我们需要做得更多，我们在这世间，难道只是为了得到支持/维系而活着吗？你难道没在找寻更有意义的东西吗？dharma会赋予我们那个意义，那是dharma的另一个定义，dharma有好几重定义，我会再给你们说一个dharma的定义。
“普尚吉语”发布
According to that definition, it is said yato abhyudaya-nihshreyasa siddhih sa dharmaha——What is dharma? Where you get abhyutaya, not only involvement, not only sustenance, but then evolvement. You get that wealthiness, abhyutaya is wealthiness. So you get the wealthiness in all the loukika-worlds of the planes in which we will be moving. So dharma gives abhyutaya in all the lokas. So there’s a concept of ‘SAPTHA LOKAS’1, so it will take care us, not only sustain us, it will give you abhyutaya; abhyutaya is to enrich us. So it gives abhutaya-lokas and then it gives us nihshreyasa; nihshreyasa means ultimate-good, final-good, ultimate-good. So dharma in its repertoire has so much to offer that it will give us abhyutaya to nihshreyasa. That’s why the definition which comes in Visheshika Dhashana——yato abhyudaya-nihshreyasa siddhih sa dharmaha. Now this dharma concept is so subjectivistic.
译者注1：sapta lokas在印度文化中是七重天的意思。
根据那个定义，什么是dharma？即你若身在其中，就会获得“财富”——什么是dharma? 即你会获得“财富”，那不仅是参与到dharma之中、不仅得到维系，还会得到提升，你会获得财富，abhyutaya 即财富的意思。你会在我们活动于其间的尘世层面，获得它所有意义上的“财富”，因此才有了“七重天”这个尘世概念。（dharma），因此一直在关照我们，它不仅是在支持/维系着我们，它还会给你“财富”，“财富”让我们充盈/富足。因此，它赋予了我们“财富的天堂”，它还赋予了我们终极之好、最终的好、无上的好。因此dharma在其多样化的“大全套”当中，有太多的馈赠，以至于都将“财富”的终极之好，也统统都给我们了，那就是为何这个定义会出现在胜论派哲学体系里，即“dharma会赋予我们财富”，会赋予我们以终极的好、最终的好、无上的好，所以dharma的这个概念也极具个体性。
Another mis-conception is there, prevalent then——the punya is dharma and paap is adharma. Paap-punya, there’s one pair. Dharma-adharma is not the same pair; dharma-adharma is another pair.
另一个（对它的）误解也是普遍存在于世，即 “善” 就是dharma，“恶”就是adharma，善-恶，是一对组合；但dharma-adharma却不是那种类型的一对组合，dharma-adharma是另外一对组合。
Generally, the punya will be universal. The vice is vice anywhere, anytime; the virtue is virtue anywhere anytime except a few exceptions. Generally we can understand that the virtue is virtue in any location, in any region. So we know what are virtues for human beings and what are vices in human beings. So if there are bad things in us, we say these are vices; if there are good things, we say these are virtues.
善，是普世共有的，恶，在任何地方、任何时候都是恶；善，除了极少数的例外情况，在任何地方、任何时候都是善，我们都知道，善在任何地方、任何领域，都是善，我们知道，对于人类而言，什么是善，什么在人类社会里是恶。因此，如果我们当中有坏的事情，我们就会说这些是恶；如果有好的事情，我们就会说这些是善。
The man has been endowed with intelligence to identify paap and punya. To some extend that we have this faculty to identify something that is virtuous, something as vicious. It is not something all-together out of sphere of human intelligence. So therefore, what is paap and what is punya can be determined, can be said, can be declared and can be understood. Man is endowed with intelligence to understand vice and virtue.
人，被赋予了可以辨识善恶的智性，在某种程度上，我们都有这个官能去辨识什么是善、什么是恶，那不是什么完全超出人类智性范围的东西。因此，何为恶、何为善，是可以被决定的、是可以被说出来的、是可以被宣布的、是可以被理解的，人被赋予了分清恶与善的智性。
“普尚吉语”发布
However, that is not the case of dharma. The Mahabharat has a wonderful quotation which says the dharma is decided in deep core of the heart. In the deep core of the heart, dharma is decided. Dharma is quite relative. It changes from person to person. The paap and punya doesn’t change from person to person. What is punya to me is also punya to you; what is paap to me is paap to you; what I consider as virtue is also considered as virtue by others, all others; what one considers as vice is also considered as vice by others.
然而，那不是dharma的情况，《摩诃婆罗多》有一句名言——dharma要在心灵深处，才能被确定的，在心灵深处，才能确定何为dharma。dharma非常具有相对性，它会因人而异，但善-恶却不会因人而异，对我而言是善的，对你也是；对我而言是恶的，对你也是；我认为是善的，也会被他人、被所有人认为是善，一个人认为是恶的，也会被其他人认为是恶。
But this is not the case of dharma——dharma tattvam nihitam guhayam —— in the deep cave, this complexed concept of dharma is decided. What is my dharma and what is your dharma, it has a personal reference; what is dharma for me may not be dharma for you, but what is punya for me is punya for you also; what is adharma for me may not be adharma for you, but what is paap for me is also paap for you. So not to confuse between paap-punya and dharma-adharma.
这却不是dharma的情况——只有在深藏的“洞穴”里， dharma这个复杂的概念才能被定义——我的dharma是什么，你的dharma是什么，那是个体的参照标准；对我而言，何为dharma的标准，未必对你而言也是；但对我而言，何为善的标准，对你也是。对我而言，何为adharma，却未必对你而言也是adharma，但对我而言何为恶，对于你而言也是恶，因此不要混淆恶-善与dharma-adharma。
I will just give one example here where we all know that the two persons in actually counter position to each other are both adhering to dharma. Therefore in discussion of the dharma, this example comes very often. In Mahabharat, Bheesmah fought against Bhagavan Shri Krishna of whom he was a devotee. Bheesmah was a devotee of Krishna. His name has been mentioned as one of the prominent devotees of Narayana of Krishna.
我在这里再举个例子，我们都知道，两个处于对立面的人，实则都在遵循各自的dharma，因此在讨论dharma时，往往会提到这个例子。在史诗《摩诃婆罗多》里，毗湿摩，作为薄伽梵奎师那的忠实信徒，却与之对抗，而毗湿摩是奎师那的忠实信徒，他的名字，作为最突出的薄伽梵奎师那的信徒之一，被提名为那罗衍那（奎师那为其化身之一）著名的信徒之一。
There’s a long list: Prahlada, Narada, Parasara, Pundareeka, Vyasa, Ambareesha, Sounaka, Bheesmah, Sitoudyan…Bheesmah comes there, he is a devotee. But in the battle field of Mahabharat, he is standing against Bhagavan Shri Krishna. He’s not siding Shri Krishna in the battle. He’s standing in opposite army. That is his dharma. He was not in adharma. It was his perfect dharma to be positioning himself in opposition of Bhagavan Shri Krishna.
有那么一份长长的名单：普拉赫拉达、纳拉达、帕拉沙拉、帕拉沙拉、毗耶挲、 安布雷沙、苏纳卡、毗湿摩、西图迪安·鲁克曼加达…… 毗湿摩就出现在那里面，他是忠实的信徒，但在摩诃婆罗多的战场上，他却站到了薄伽梵奎师那的敌对方，他没有在战斗中站在奎师那的这一方，而是站在了敌对的那一方，但那是他的dharma，他没有adharma（没有违法他的dharma），那恰是他的完美dharma，即将他自己放在薄伽梵奎师那的敌对阵营。
“普尚吉语”发布
On the other hand, in Ramayana, Vibheeshanadhya, another devotee, devotee of equal calibre because his name also appears in that verse: Prahlada, Narada, Parasara, Pundareeka, Vyasa, Ambareesha, Sounaka, Bheesmah, Sitoudyan Rukmangada, Vasishta, Vibheeshanadhya…his name comes there. He betrays his brother who is peaking against Bhagavan Shri Rama and he joins Shri Rama. He fights along with his Bhagavan, it is dharma; Bheesmah fights against Bhagavan, it is also dharma.
另一方面，在史诗《罗摩衍那》中，维比沙纳迪亚，另一个信徒，同等级别的忠实信徒——因为他的名字也出现在那节诗颂中：普拉赫拉达、纳拉达、帕拉沙拉、蓬达雷卡、毗耶挲、安布雷沙、苏纳卡、毗湿摩、西图迪安·鲁克曼加达、瓦西什塔，维比沙纳迪亚…… 他的名字也在那里面，但他背叛了冒犯薄伽梵圣人罗摩的亲兄弟，他加入了罗摩那一方，他与薄伽梵一起战斗，那也是dharma；毗湿摩，对抗薄伽梵而战，那也是dharma。
Dharma has so many other factors to be considered. So dharma is a complexed concept. That’s why Bhagavad Gita also says that the karma, principle of karma is very difficult to comprehend and understand. It’s not that dharma is complexed, we are complexed. So in one of the lessons to follow, we will try to divulge this as to how we ourselves are very complexed, we are not simple. Our psyche, consciousness of human beings is very complexed.
dharma，有太多要被考虑的其他因素，因此dharma是个复杂的概念，那就是为何《薄伽梵歌》也说：行为、行为准则是极难去体会和领悟的，不是dharma复杂，是我们复杂。因此在接下来的课程当中，我们要尝试去揭示出这一点，即我们自己如何很复杂，我们并不简单，我们的心灵、人的意识，其实都很复杂。
All dogs are dogs, all cats are cats, all elephants are elephants, all lions are lions, all human beings are not human beings. In that consciousness fabric, all human beings are not human beings. Sometimes human beings can be worse than a cobra, a human being can be worse than a lion, a human being can be worse than a tiger, can be worse than a crocodile. That is why human psyche itself is very complexed whereas we end up saying dharma is confusing, confounding; yoga is a very complexed subject. We are complexed, not that they are complexed.
所有的狗都是狗，所有的猫都是猫，所有的大象都是大象，所有的狮子都是狮子，但不是所有的人都是“人”。在意识的那个质地上，不是所有的人都是“人”；“人”，有时可以比毒蛇更毒、比狮子更狠、比老虎更凶、比鳄鱼更恶，那就是为何人的心灵本身就很复杂，我们却说dharma令人迷惑、困惑；瑜伽，因此成了复杂的学科，但那是因为我们复杂，不是它们复杂。
So therefore, in dharma-niti mimamsa, the dharma is so important. See, today we are all actually in run-up to yoga. The essential yoga is far away from us, but today yoga has become very fashionable and we all deem that we are all doing yoga.
因此在“责任意识-道德意识的理念”当中，dharma至关重要。瞧，我们今天全都在奔向瑜伽，但真正的瑜伽离我们很远，今天的“现代瑜伽”变得异常流行，我们都认为我们都在“做”瑜伽。
“普尚吉语”发布
But there’s a verse in Bhagavad Gita, sixth chapter which describes that: for a neophyte, for a neophyte, for a raw beginner, the yoga is in his karma whereas they have made yoga so technical subject: get a mat, get a prop, do the pose like this, technically do like this … so we are taught to do the pose technically perfectly. We have made the subject very，very technical whereas Bhagavad Gita says where does the yoga commence for a beginner —— aruruksor muner yogam karma karanam ucyate——the essential yoga starts when the seeker has karma-consciousness；when the seeker has karma-consciousness, that is to some extend dharma-consciousness, more concern about right and wrong from dharma point of view, not right and wrong from technicality point of view; otherwise we will say somebody is doing right trikonasana, somebody is doing wrong trikonasana. So that is right and wrong technically.
然而，在《薄伽梵歌》中有那么一段，即第六章，它阐述的是：“对于初学者而言，初学者，一个纯粹的初学者，瑜伽即在他的行为里。” （现代人）他们却让瑜伽成了技术学科——来张垫子、来个辅具，像这样去做体式、在技术上像这样去做，我们因此是从技术上被教导去完美地做出体式，我们让这门学科非常、非常技术化；《薄伽梵歌》却说：对于初学者而言，瑜伽就在那里，即在行为里；真正的瑜伽，是在追寻者有了“行为意识”时，才会开始，当追寻者有了“行为意识”，且到了一定的程度，才会生出dharma意识，才会更多地从dharma的角度去关心对与错，而非从技术的角度去看对与错；否则，我们会说，某人在做“对的”三角式，某人在做“错的”三角式，但那是技术上的对与错。
But yoga doesn’t lie there. In that correctness, yoga doesn’t lie there. For a raw beginner, where does it lie? karma karanam ucyate, karmah——karma consciousness, that is ‘in my achar-dharma-niti, am I right? In the posture I might not be right but I might be right in my dharma-niti. I should score merit; I might be right technically in the posture but I am wrong in my dharma-niti, achar-dharma-niti. I won’t score merit.’
但瑜伽不在那里，在那种纠错当中，瑜伽并不在那里。对于纯粹的初学者而言，瑜伽在哪里？即在“行为”中——“行为意识”，（要去追问）： “在我的行为准则-责任意识-道德意识中”——我做对了吗？在这个姿势中，我或许不对，但在我的“责任意识”中，我或许对了， 那我就该得分；在这个姿势中，我或许在技术上是对的，在我的“责任意识-道德意识、行为准则-责任意识-道德意识”中，我却错了，那我就不该得分。
So yoga is all in dharma. So essential yoga starts when you’re conscious about right and wrong relatively, absolutely. The karma-consciousness must be pure for your yoga to be pure, not that your posture is pure, correct, perfect, therefore you are right, your pranayama is right therefore you are right.
因此，瑜伽在dharma中，真正的瑜伽，从你相对和绝地意识到对与错时，才叫开始，“行为意识”一定要纯粹，才能让你的瑜伽纯粹，而非你的姿势纯粹、正确、完美；因此，你对了，你的调息才对，你才因此而对。
See in human dynamics —— the intent, the drive, the motive is very important. You just can’t assess a person by the activity, whether it is right activity or wrong activity. There can be right activity (with) a wrong motion. So in any case, that will be a wrong activity because the very motive is wrong, the drive is wrong, motive is wrong. So first of all, the motive should be right，the intent should be right, justifiable.
瞧，在人的动态行为中，即意愿、驱动力、动机等，它们有多重要，你不能仅凭行为去评判一个人，说那个行为是对的行为、还是错的行为，那可以是对的行为、却带着错误的动机，在任何体式的情况中，那就成了错误的行为，那恰恰因为驱动力错了、动机错了。所以首先，动机应该是对的，意愿应该是对的、公正的。
“普尚吉语”发布
I will give one example here. Once a disciple goes to acharya and he says, my colleague knows Bhagavad Gita by heart and I do not know Bhagavad Gita by heart, but my colleague knows, therefore I am going to by heart Bhagavad Gita. Understand the intent: my colleague knows Bhagavad Gita by heart and I do not know it; since I consider him as my competitor, he’s my colleague and competitor, he knows, I do not know, therefore I want to know. So he tells his acharya,‘acharya, I want to by heart Bhagavad Gita’. Now it’s a good intent—— ‘I want to by heart Bhagavad Gita’.
我在这里再举个例子，弟子有一次去找师父，他说：我的同事可以背诵《薄伽梵歌》，我不能背，但我的同事会背，我也要背诵《薄伽梵歌》。要搞清楚他的这个意愿，即“我的同事可以背诵《薄伽梵歌》，我不能；我因为把他当作我的竞争对手，他是我的同事、竞争对手，既然他能背，我不能背，所以我想背”，所以他告诉他的师父：师父，我想背诵《薄伽梵歌》，这是一个好的意愿，即“我想背诵《薄伽梵歌》”。
But when the acharya investigates, ‘why did it dawn on you today? Why did it occur to you today?’ He said because my colleague knows it. So his acharya told him ‘don’t by heart it for some time, because you have a wrong drive. The wrong drive will make your act also wrong. First, set right your drive. ’ So acharya tells him, ‘it’s a good intent to by heart Bhagavad Gita, but I advise you don’t do it now, wait for a while. Let this competitive nature in you subside. Do not have this competitive approach to your by-hearting Bhagavad Gita’, so he prevents him from by hearting it. He says ‘wait for some time. let us do it at some other time, not now. This is not the time to embark upon it, have a launch of it’. Understand this advice because the intent was not right.
但当师父开示调查一番之后，即询问他道：你为何今天突然想到这个？为何今天有了这个念头？他回答说：因为我的同事可以背（薄伽梵歌）。他的师父于是告诉他：你暂时不要背，因为你有错误的驱动力，错的驱动力会让你的行为也是错的，先去端正你的驱动力。师父告诉他：背诵《薄伽梵歌》是个好的意愿，但我建议你现在不要去背它，等过一些时候，让你竞争的这个本质消褪了再说，不要以竞争的方式去背诵《薄伽梵歌》。所以师父禁止他去背诵《薄伽梵歌》，师父说再过段时间，不要现在背，现在不是开始的时机，不是启动它的时机。去体会一下这个建议，因为“意愿”不对。
So there’s a maxim yata krato bhavati tat karma krute, yat karma krute tat abhi samapathnate. We know this maxim ‘as you sow, so you reap’. It’s not a perfect, precise maxim. It is not as you sow, so you reap. As you have the drive, so you reap; as you have a drive, so you sow;
as you sow, so you reap. So behind even sowing seed, we have an intent. If the intent is not right, whatever you sow will not be right and whatever you reap will not be right.
有句格言，我们也都知道这个格言：“当你播种的时候，你会因此而收获”， 但那并非完美和准确的格言，不是“你播种了，你就会收获”。
而是：你有了驱动力，你才会收获；你有了驱动力，你才会播种；你播种了，你才会收获。所以，甚至在播种的背后，都存在“意愿”，如果意愿不对，不论你种什么，都不对；不论你收获什么，也都不对。
“普尚吉语”发布
And therefore, students of yoga need to understand. So first step in identifying whether something is right or wrong, first check your intent, check your drive. That is very important. Because that’s the first factor which must be right; if that is not right, then it goes over to table. So dharma tells us about assessing our own intent: why am I doing something, why I feel like doing something, what is the intent, what is the drive?
瑜伽的学生需要去领悟这些，第一步，就是去分辨某件事是对还是错，先去查一查你的意愿，查一查你的驱动力，那是非常重要的，那才是第一要素，第一要素一定要对；如果第一要素不对，那它就见不得人。dharma会告诉我们如何去评估我们自己的意愿，即”我为何在做某事，我为何想做某事，意愿是什么，驱动力是什么”。
So yoga will tell you about this. Classical yoga gives you this consciousness. Preparatory to classical yoga, you are prepared to develop this kind of inquiry; don’t just do good things. Why are you doing good things? If I am doing a good thing because my rival is doing a good thing and I want to compete with him, your good thing is not a good thing.
瑜伽会告诉你这个，传统而经典的瑜伽会赋予你这种意识，所以要为传统而经典的瑜伽做好准备，你要准备好，去开发这种诉求；不要只是去做好事，你为何要做好事？如果我做好事是因为我的对手在做好事，我想与他攀比，你的好事也就不是好事。
Intent, drive is so important. That is the source of our karma. So dharma tells us about that. Yoga will start teaching you that, that you must develop dharma-consciousness. Until you develop dharma-consciousness, your classical yoga will not commence, it will be all preparation. That is why the dharma-niti mimamsa is so important in yoga and the entire practical aspects of it are completely put in a frame of ethico-religious practices——dharma-niti, as I said yesterday, right from ahimsa——first of the yamas to asamprajnata samadhi——last of the ashtanga, it is all achar-dharma-niti mimamsa.
意愿、驱动力，是非常重要的，那是我们行为的源泉，dharma会告诉我们那些，瑜伽会开始教我们那些，必须去开发出dharma；除非你开发出了dharma，传统而经典的瑜伽之路是不会开启的，那只是在做准备工作。那就是为何，“责任意识-道德准则” 在瑜伽中是非常重要的原因，它的整个实用层面都被完整地放进了道德-宗教性质的修为框架之中。“责任意识-道德准则”，正如我在昨天那堂课上说的，即从非暴力开始，yamas的第一准则，一直到终极智慧的三摩地——八支瑜伽的最后境界，那全都是“行为准则-责任意识-道德意识的理念”。
So I wanted to open out one more dimension of this dharma. And once you are in yoga, the process of yoga is such that you will always try to assess your dynamics. What are dynamics? Don’t be confuse between activity and dynamics. Activity is mere activity. What are dynamics? Drive, motive, motion, execution, purpose. So all these have to be assessed. All these have to be ensured that they are proper. So in dynamics, try to consider that.
所以，我希望去展开dharma的一些新维度，一旦你置身于瑜伽当中，瑜伽之路就会是这样的：你会经常去评估你的行为动态。但什么是动态行为？不要混淆行为与行为动态，行为只是行为，什么是行为动态？那是驱动力、动机、执行、目的等等，所有这些，都必须被确保是对的，在行为动态中，尝试去考虑到那些因素。
“普尚吉语”发布
Yesterday I made reference to Guruji’s statement, ‘my yoga is dynamic-meditation’. What is dynamic? It comes from concept of dharma. So core of Guruji’s practice was his dharma, not his fervor, not his enthusiasm, not any challenge, not any motivation but dharma.
我还提到了艾扬格大师的话：“我的瑜伽是动态-冥想”，什么是动态？那正是源自于dharma的概念。因此，艾扬格大师修行的核心正是他的dharma，而非他的热度、他的热情、任何挑战、任何动机，而是dharma。
So dharma-niti mimamsa is so centric in all practical aspects of yoga. So I wanted to add one more dimension here. So that is all for the day. But before I sign off, let me deal with one question which came to me. Somebody said, somebody is practicing surya namaskar. Is surya namaskar a complete yoga? And is it sufficient to be just doing surya namaskars, will it become whole yoga’?
“责任意识-道德意识的理念”，在瑜伽的所有实用层面中都处于核心地位，我希望在此多加一个维度，那就成了今天的全部内容；但在我下课之前，让我回答一个递给我的问题，有人问：一些人在习练拜日式，拜日式是完整瑜伽吗？只做拜日式，够吗？那会成为完整瑜伽吗？
So something in answer to this question. Surya namaskar is surya namaskar, yoga is yoga. Although there are some yogasanas that you identify in surya namaskars, it doesn’t become yoga fundamentally and basically, because surya namaskar is a motion. You are in motion, it has to be done in motion. Motion becomes paramount in surya namaskar whereas in yoga when it comes to asanas: sthiram sukham asanam, steadiness is important whereas in surya namaskar motion is important.
在回答这个问题当中，有些东西要说：拜日式是拜日式，瑜伽是瑜伽。虽然你在拜日式中也能找到一些瑜伽体式，但它不会从根本上真正变成瑜伽，因为拜日式是动态，你处于动态当中，它也必须处于动态当中。动，在拜日式中成了重点；而在瑜伽中，当进入体式时，是 “稳定而舒适”。定，才是重点；在拜日式中，动，是重点。
So surya namaskar is good as a form of exercise and beyond exercise, it is good for coordinating body, mind and breath because in motion there is a different proposition to coordinate body, mind and breath. And of course, surya namaskars are sun worships. Basically, if you revere Sun, you should revere Sun, you should know why you should revere Sun. Then surya namaskar should be samantraka, then it will give you greater benefits rather than merely a mat exercise and corporeal exercise. Those should be Sun-salutations. So you must be saluting the Sun in what you do. Its value will be enhanced. But surya namaskars is nowhere, not only complete yoga, not even yoga.
拜日式是项很好的锻炼，也会超越一些锻炼层面，对身体、头脑、呼吸之间的协调有好处，因为在动中，存在着身体、头脑、呼吸不一样的协调。当然，拜日式本来是敬拜太阳，所以基本上，如果你崇敬太阳，你就该去敬拜太阳，你也应该知道你为何去敬拜太阳；拜日式应该是对太阳的敬拜，那会给你带来更大的好处，而不是仅仅来个垫上运动、肉身运动，那该是向太阳的致敬。因此你必须在你的所做所为中，去向太阳致敬，它的价值才会提升；但拜日式无论如何都不是完整瑜伽，甚至都不是瑜伽。
“普尚吉语”发布
Because in yoga you need to have steadiness, be steady: sthiram sukham asanam. Meditative practice of yoga, you must be steady, samam kaya-siro-grivam dharayann acalam sthirah——Bhagavad Gita. It is stipulate that you must be sitting straight, steady, erect, firm, unmoved; whereas in surya namaskar you have to be in motions. So don’t confuse between surya namaskar and yoga although it is said those are all asanas. They are not asanas, the postures have come in there, some of the yogic postures have come there. In yogic postures for them to become asanas, you’re supposed to stay, you’re supposed to maintain, there’re so many implications are there, nuances are there for yogasana.
在瑜伽中，你需要有稳定性，要稳住，即《瑜伽经》中说的 “稳定而舒适的座椅”，那是冥想性的瑜伽习练，这也是《薄伽梵歌》说的。那规定了你必须坐直、稳定、挺直、坚实、不动；但在拜日式中，你要动起来。因此，不要在拜日式与瑜伽之产生混淆，虽说那些也都是体式，但它们不是 “体式”（asana），而是姿势进到了体式里，一些瑜伽的姿势进到了其中。在真正的瑜伽性质的姿势中，为了让它们变成“体式”，你就该待着、维持着，体式里隐含了太多意义，微妙的细节都是为了瑜伽体式。
When they come in surya namaskars, none of those are in there too. Therefore, surya namaskar is good, it has its own virtue but it should not be mixed up with yoga. Hope that satisfies the questioner now.
Thank you very much. Namaskar!
当它们进入拜日式时，却没有了那些东西。因此，拜日式是好，它有它自身的好处，但它不该与瑜伽混为一谈，希望这个回答满足了提问者，非常感谢你们，谢谢！
以下是課程連結
導讀課
第一季 (2022) : https://yogalates.cc/courses/ddks1
第二季 (2023) 第一部份 : https://yogalates.cc/courses/ddks2p1
第二季 (2023) 第二部份 : https://yogalates.cc/courses/ddks2p2
第二季 (2023) 第三部份 : https://yogalates.cc/courses/ddks2p3
第二季 (2023) 第四部份 : https://yogalates.cc/courses/ddks2p4
習練課
第一季 (2022) : https://yogalates.cc/courses/slks1
未经授权, 不得转载。
EN 
TW