何为冥想？如何冥想？
总是有“冥想”的话题，“冥想 + 正念”等等；的确，据普尚吉第七讲里所说，所有那些热爱钱财的人，极度物质而非精神的人，如论多么地想进入冥想，都将是徒劳无功的努力。
但是，那又是为什么呢？正念，不是说一声即可有；冥想，也不是想了即可行。
如何在杂乱无章的思绪里，理清头绪、清除杂念/恶念，如何培本固正地安定心神，
瑜伽，难道不是解决之道？瑜伽即冥想，冥想即瑜伽，但是，不是一上来就可以冥想的，如何具备“冥想性” 资格？
让我们反复地阅读第七讲！
瑜伽教育讲座（7） Education about Yoga
Namaskar! Today, we are in the seventh session.
大家好！今天，我们进行第七讲。
In the last couple of sessions, we dealt with yamas and niyamas and ethico-religious systems of yamas and niyamas and the entire Ashtanga Yoga and a little bit about the dynamic-meditation concept of Guruji’s yoga. So let’s try to take some link from there. With respect to yamas and niyamas which are being quite emphatically saying that those are not moral-ethical principles, let me give you one more point of argument in favor of this position.
在之前的几讲当中,我们涉及到了yamas和niyamas及其道德-宗教性质的、整个八支瑜伽的体系，还有一些关于艾扬格大师的瑜伽——动态-冥想的概念，让我们尝试从那里链接到今天的内容，即特别强调地说yamas和niyamas不是道德-伦理准则，让我再给你们一个支持这个立场的观点。
See, morality-ethicality comes into social frame of mind. In yoga you are supposed to be unto yourself. So there is no question of any behavior. You don’t behave with yourself. There is no way to behave with oneself; there are ways to behave with other people in society. You will have different behaviors to different people or we might have just one behavior for different people.
道德和伦理，会进入头脑意识的社会性范畴中；而在瑜伽里，你本该作用到你自己身上，所以也就不存在任何“言行举止”的问题，你不会对你自己有“言行举止”这个问题，不存在对自己的“言行举止”，却存在社会里与他人的“言行举止”，你会对不同的人有不同的言行举止，我们可能会对不同的人有同一种言行举止。
“普尚吉语”发布
But here it is a case of one being eternal, subjectivistic, one working on oneself, by oneself, with oneself, in oneself. So the idea of morality-ethicality that we have which come from normative sciences1 does not get applied here, it’s a totally different realm; yet there is a unique kind of morality-ethicality when it comes to working with oneself, within oneself and that is what we have to understand here. So therefore these are not moral-ethical principles as such because they have social reference.
译者注1： normative sciences，意指正统的哲学。
但在此，那却是永恒的情况、个体的情况，即一个人会在其自身之上、通过其自身、与自身一起、在其自身之内去管理自己。所以，我们从正统的哲学那里得到的道德-伦理观，在（瑜伽）这里不适用，因为那是完全不同的领域；但说到与自身一起、在自身之内进行修行，依然存在着一种特殊的道德-伦理观，所以 yamas 和 niyamas 不是道德-伦理准则，因为它们参照的是我们自身之外的社会。
However, within ourselves most of you have experienced that when you are doing your asanas, you are more involved, you are more integrated while you are doing your asanas; but while you are in pranayama, while you are in some cases, even in shavasana, while you are in shavasana, many of you are not really in shavasana. You become restless. Then that is semblance of your being in shavasana in classical scenario, in classical situation.
不过，在我们里面，大部分人都体验过这样的情况，即当你在做体式时你会更投入、你会更整合，而当你在调息中，当你在一些情况下，甚至在摊尸式中，你们许多人却没有真正地在摊尸式中，你会变得不安，那在传统的标准中、在传统的情况中，就是你在假装自己在摊尸式中。
Now we do not get involved in say pranayama or japa or dhyana as much as we can get involved in asanas. So we are better integrated while in asanas, not so much integrated while doing pranayama or japa or in dhyana. So therefore, in such case while we are not so much integrated or not so involved, that we are tending to degrade while in those subtle practices, that so that we are lacking morality-ethicality fabric.
我们无法在调息或唱诵或冥想中，像我们在体式中那么投入，我们在体式里会更好地整合，但在调息中或在唱诵中或在冥想中，就没那么整合或投入。在这样的情况下，即我们无法更好地整合时、或没那么投入时，我们就会在那些微妙的习练中趋于降准，那样的话，我们就会缺失道德-伦理的质地。
We have a stronger fabric to do asanas as postures of course, but we do not have that much reinforced morality-ethicality within ourselves in terms of our integrations. We are less integrated. Many times, there is a semblance or we are trying to coercively be doing ourselves, we force ourselves to be doing. That means we lack that fabric of integration in higher aspects of yoga. Therefore, there we need to develop that morality-ethicality to be doing our pranayama in an involved way/manner as which we do our asanas / in asanas or japa, dhyana, meditation etc.
我们把体式当作姿势去做时，当然会有更强的质地，但在我们内在整合的意义上，却没有多少被强化的德性-伦理，我们反而整合得更少；多数情况下，还会出现伪装的情况，我们还会胁迫自己去做，我们还会强迫自己去做，那就意味着我们缺失了瑜伽更高层面中的整合质地。因此，我们就需要在我们的调息中、在唱诵中、在冥想等状态中，开发出做体式的投入方式。
“普尚吉语”发布
So therefore this notion of moral-ethical are niti-dharma precisely. The niti-dharma is totally different when one is working on oneself, within oneself, by oneself. So therefore try to understand that these are not moral-ethical principles because we are working with ourselves and therefore it is not right to call these as moral-ethical principles.
因此，这个道德-伦理观，精准地说就是：道德意识-责任意识；道德意识-责任意识，在一个人去作用在其自身之上、与其自身一起、通过其自身去努力时，会是完全不同的情况。因此尝试去理解，yamas和niyamas不是道德-伦理准则，因为我们是与我们自己一起去做出努力的，因此称这些为道德-伦理准则，就不对了。
When our samskara-s evolve, then perhaps we will be getting more involved, more integrated even while doing pranayama or while being in meditation or while being in japa or while being in dhyana.So when we lack that integration, that means we don’t have sufficient morality developed for subtler practices. So therefore this, even if you consider this as moral-ethical principles, these are totally different than what we are familiar with the morality-ethicality coming from normative sciences.
当我们的“私我”得到提升时，我们甚至在做调息或在冥想、唱诵或在dhyana时，才会更投入、更整合；当我们缺乏整合性时，那就意味着我们还没有开发出足够的道德观，去进行更微妙的修行。所以这个，即yamas和niyamas，你就算认为这个是道德-伦理准则，但它们其实完全不同于我们所熟悉的、源自正规哲学的道德-伦理观。
So I am trying to put it across to you that we need integrations to your practicing. So sometimes we are integrated, even some people are integrated to be doing back bends and not integrated to be doing forward bends or vice versa. In some poses, they have better disposition and therefore they have better integrations while in some asanas, they are not so much disposed. So there is some kind of disparity in our fabric of involvement, fabric of integrations.
因此，我在努力让你们懂得我们到底需要什么样的整合到习练中去；有时候，我们是整合的，甚至有些人在做后弯时都很整合，但在做前屈时却无法实现整合，反之亦然。在一些姿势中，他们有更好的处理，他们因而有了更好的整合，但在一些体式中，他们处理得不够好，因此在我们“投入”的这个质地中、在“整合”的这个质地中，就会产生一些不对等。
So whenever there is rarefication of that fabric, that means we lack sattva, we lack morality, we lack ethicality to be doing that. So therefore, it is one more point of which I want to present for you to understand that yama and niyama are not moral-ethical principles.
但凡存在那种质地的稀少，即意味着我们在做出那个行为时缺失悦性，我们缺失道德，我们缺失伦理，因此那就是我想向你们展现的另一个要点，为的是让你们去理解，yama和niyama不是道德-伦理准则。
“普尚吉语”发布
Ahimsa/himsa in asanas, try to understand how that will be —— what will you call himsa in asana and what will you call ahimsa in asana ? It becomes different in pranayama —— what we call as himsa in pranayama will be different than what you call himsa in asana or ahimsa in pranayama or what ahimsa in asanas.
体式中的非暴力/暴力，尝试去理解那是怎么回事——你称体式里的暴力是什么？你称呼体式里的非暴力是什么? 那在调息中又会变得不同——我们在调息中称暴力是什么，会迥异于我们在体式中称暴力是什么；或者说，在调息中称呼非暴力是什么、在体式中称非暴力是什么，都会不同。
Satya, the truthfulness —— wherever we are not integrated, there is no truthfulness; wherever we are better integrated, there is a chance that we are more truthfully doing it. While if you are not well disposed to certain practices or certain levels of practices, that means we are not really into satya, the truth. We are not being truthful. So therefore try to ponder over this: what is truthfulness in the internal realm, truthfulness in asanas, truthfulness in pranayama, truthfulness in any other practices of yoga. So also brahmacharya —— if you have a dissipated condition of the mind, there is no brahmacharya, if you are compromising with purity,piety,sanctity,that is abrahmacharya.
“诚实/真实”，我们只要没有整合时，“诚实/真实”即荡然无存；只要我们整合得更好时，我们还有可能更诚实地/更真实地在做那个体式。当你对某些习练或某个阶段的习练处理得不好时，即意味着没有真正处于“诚实/真实”准则当中，我们并不诚实/真实。因此，尝试去思考这个：什么是内在领域的“诚实/真实”、体式中的“诚实/真实”、调息中的“诚实/真实”、瑜伽任何其他修行当中的“诚实/真实”。还有“节制”这条修行准则，如果你有的是散乱状态的头脑意识，就不会有节制；如果你对纯粹、虔诚、圣洁妥协了，那就违反了节制准则。
So are we sanct in all asanas that you are doing？Or is the case that in some asanas we are sanct and in some asanas, we are not that much sanct? In some asanas, we are having a purer mind and in some asanas we do not have that much of purer mind ?
因此，在你所做的所有体式中，我们是圣洁的吗？还是说，在一些体式里我们是圣洁的，在另一些里就不那么圣洁? 在一些体式里，我们有着更圣洁的头脑意识，在另一些体式里，我们的头脑意识就没有那么圣洁?
So that purity of the mind, purity of our consciousness, the sanctity of our mind, sanctity of our consciousness differs between even in asanas. In some asanas, we will be more sanct; in some asanas, we won’t be sanct. We will be purer in some asanas; not pure in some asanas. So purity will be having these parities between asanas and between asana and pranayama, between asana, pranayama and dhyana, between asana, pranayama, dhyana and japa. So it is a totally different idea of morality-ethicality in the internal realm. So I want you to ponder over that aspect as well.
因此，头脑的纯粹、我们意识的纯粹,我们头脑的圣洁、我们意识的圣洁，甚至在体式之间都会发生变化。在一些体式里，我们圣洁，在另一些体式里，我们就没有那么圣洁；在一些体式里我们更纯粹，而在另一些体式里，我们就没有那么纯粹。 “纯粹”，在体式和体式之间、体式和调息之间、体式/调息/冥想/唱诵之间，都有是否对等这个问题。因此，在内在的领域里，道德-伦理观是完全不同的概念，这就是我希望你们在那个方面也去思考的东西。
“普尚吉语”发布
Then the dharma similarly; you will be more dharmic i.e. greater religiosity in certain aspects of our practices. We have inferior kind of religiosity in some of the aspect of our practice that we might be handling. So therefore, we need to reform and identify where there is lack of religiosity, we need to do some kind of management there. So that is one more point that I want to introduce to you.
dharma也是同理，你在习练的某些层面，会更具责任意识，比如说更具信仰，但我们在我们所进行的其他一些习练方面，很有可能带有较弱的信仰。因此，我们需要去改良，去认识，哪里缺乏那种信仰，我们需要在那里去做些管理/调控，所以这是我想介绍给你们的另一个点。
Then last time we were also discussing about the dynamic-meditation in Guruji’s yoga. Now when it is dynamic-meditation, usually we relate the dynamic aspects to our body in asanas. But we know that some people are dynamic in mind. So in yoga when it is a dynamic-meditation, it does not necessarily mean that your body should be in dynamic mode and then there will be meditation. It is a dynamic-mode of your thought-process. It is dynamic-mode of your mind-function.
上次，我们还讨论了艾扬格大师瑜伽里的动态-冥想，既然那是动态-冥想，我们往往会将动态层面与体式中我们的身体相关联；但我们都知道，一些人在头脑中是动态的，因此在瑜伽里，当说到那是动态-冥想时，不一定意味着你的身体该处于动态模式，然后才冥想，那是你思想过程的动态模式，那是你头脑-官能的动态模式。
So as I said the thought, thinker and thinking——in asanas, we have to identify that there is a thought. Are we doing asana thoughtlessly? Should we be doing asana thoughtlessly? So we do not want to be doing asanas thoughtlessly. There is a thought and there is a compatible thought, there has to be suitable thought, there has to be a noble thought. So considering the thought in an asana; then considering the thinker in an asana and then considering the thinking in an asana. So understand this triad.
正如我说过的，体式里有思想、思考者、思考这三方面，我们必须认识到那里存在着思想，我们难道是毫无思想地去做体式吗？我们应该毫无思想地去做体式吗？我们并不希望不假思索地去做体式，所以，存在着思想，存在着相应的思想，存在着合适的思想，存在着高尚的思想。因此，在体式中要去考虑“思想”这个方面、然后去考虑“思考者”这个方面、去考虑“思考”这个方面，要搞懂这三方。
Therefore in the basic structuring in asanas, there are two processes which I often speak about in classes. There is activity process and there is thought process. We have mistaken yoga as something very, very active and we just bother about activity process and then the all instructions come with reference to activities：how must we be acting in body, mind and breath, what should be the different activities in body, mind and breath and we think therefore it is just activity and instructions pertain to body usually. That is a travesty and therefore within asana, the activities are with reference to the body only.
在体式的基本构建中，因此存在着两个过程，那是我经常在课堂里提到的，即行为过程和思想过程，我们却把瑜伽错当成非常、非常行为化的东西，我们只在意行为过程，然后所有的指令全都指向了行为方面——我们如何在身体、头脑、呼吸中必须做出各种行为，我们应该在身体、头脑、呼吸中做出不同行为，我们认为那只是涉及身体的行为和指令，但那多么不幸，即在体式里，行为只指向身体。
“普尚吉语”发布
But asana is a weave of the activity process and the thought process. When you have awareness in your asanas, when you have sensitivity in your asanas, when you have sensitivity and awareness in place, you cannot say you do not have a thought. There will certainly be a thought when you are aware and when you are sensitive. So the sensitivity and awareness will trigger thought process and now in thought process, it is not just having a thought. It is not possible to have just a thought. The common man, layman is not aware of it. We are only aware of our thoughts. We can become aware of our thoughts in our business activity of life.
然而，体式其实是行为过程与思想过程的“交织”，当你在体式里有了觉知力、当你在体式里有了感受力、当你的感受力和觉知力全都到位时，你就无法说你毫无思想； 当你有了觉知、当你有了感受时，就确定会有思想，感受力和觉知力又会激发出思想过程，那既然处于思想过程，就不会只有一个思想，不可能只有一个想法。普通人、外行，觉知不到这一点，只是觉知到思想，我们的确在我们的日常生活的事务性行为中，会变得对我们的思想有些觉知。
When there is a thought, invariably there is a thinker；and when there is a thinker and there is a thought, there is thinking as well. So we are supposed to decipher the dynamics of our consciousness and dynamics of mind functions because the mind is thoughtful, mind has a thought, mind is thinking and mind is thinker.
有思想的时候，难免会有思考者；有思考者的时候，就有思想；还有思考，我们本就该去破解出我们意识的动态行为和头脑官能的动态行为，因为头脑充满思想、头脑有思想、头脑在思考、头脑也是思考者。
So the mind will be rotating in these three spheres because the mind itself is thinker. You cannot say that the mind is different than the thinker. The mind itself becomes a thinker. Where there is thinking? Again, the thinking is also in the mind. Where there is a thought? The thought is in the mind.
头脑会在这三个“半球”中轮换（其角色），因为头脑本身就是思考者，你不能宣称头脑不同于思考者，头脑本身会变成思考者；哪里在进行思考？同样的，头脑里也有思考；哪里有思想？思想也在头脑里。
So we must try to understand these three profiles of our mind as a thought, as a thinker, as a thinking. So in the thought process we have these dynamics. These are dynamics of mind and for meditativity and meditation, it’s always perfectly right to go by a process which is a dynamic-meditation. When you are a proficient yogi, then you will go past and then it is a different realm.
我们必须尝试去理解我们头脑的这三个方面，即思想、思考者、思考。在思考过程中，我们就有了三个动态行为，这些就是给予冥想性以及冥想的头脑动态，那总是会通过动态冥想的过程，从而变得完美性地正当；当你是成熟的瑜珈士时，你就会超越，抵达一个不同的天地。
“普尚吉语”发布
Now in the worldly realm, we in business activity of life, we are not used to certain thoughts and we are used to certain thoughts, we are familiar with certain thoughts which are related to the worldliness, worldly materiality, worldly phenomenon. That is why many times, we have a pause and we just think about what is my thought going on. What is the thought all about? So we might assess our thoughts, we might objectify our thoughts but we do not objectify the thinker. We do not try to objectify the thinker within us and we don’t try to objectify the thinking within us.
在世俗的天地里，我们处于生活的事务性行为中，我们不习惯于某些思想、我们习惯于某些思想、我们熟悉与世俗、尘世的物质性和世俗现象相关的某些思想，那就是为什么在许多时候，我们会停下来，思考一下我一直在想的那个想法是什么、那个想法到底关于什么。所以我们可能去评估我们的思想，我们也许会客体化我们的思想，但我们不去客体化那个思考者，我们没有尝试去客体化我们里面的那个思考者、我们里面那个思考过程。
Now in the worldly realm, this is not facilitated that you can be having a thought about the thought. If you recall last time （when） I told you: thought about thought, thought about thinking, thought about thinker. But in yoga we are given a wonderful field to distinctly identify and understand the interactions, understand the interplay. And therefore asana, pranayama are wonderful field to carry out this kind of study while there will be thought about the thought, thought about the thinker, thought about the thinking; the inter-relationship between the thought of the thought, thought of the thinking, thought of the thinker. Listen to this carefully, otherwise it can be quite confounding, confusing as well.
在世俗的领域里，这一点没有得到促进，即你可以就思想而有个思想，如果你还记得上次我告诉过你们的，那就是：关于思想的思想，关于思考的思想，关于思考者的思想。但在瑜伽里，我们却被赋予了一片绝佳的“场地”，去清晰地找到和理解它们之间的交流、去理解它们之间的交织。因此体式、调息，都是绝佳的“场地”，去进行这类研究，即关于思想的思想、关于思考者的思想、关于思考的思想，还有它们之间的关系。要听仔细这些方面，否则那会很晕、很乱。
So in the state of yoga when the consciousness is quite settled and serene, then you can identify thought of the thought. There can be thought about the thought. There can be investigation about the thought. What is this thought? From where the thought has come? Is the thought worthwhile？ Is it worthwhile to indulge with the thought or should we get away from this thought？
在瑜伽的状态中，当意识很安定、很祥和，你就能看找到思想的思想，会产生关于思想的思想，会产生关于思想的调查——这个思想是什么？这个思想从哪里来？这个思想值得想吗？沉浸在这个思想中，值得吗？还是我们该从这个思想走开？
So the thought also will be under scrutiny in a yogic process and must be under scrutiny because you all want to have a right thought, a good thought. So wherever a bad thought comes in, we take a step there and wane ourselves away from such thought which is not a good thought, not a proper thought. So there is a thought about the thought; similarly there is a thought about thinking. That is to investigate and assess the very thinking: is the thinking based on memory? Is the thinking based on perception, cognition, sensation, experience?
因此，这个思想也会被置于瑜伽过程的审视下，必须被置于审视之下，因为你们都希望拥有正当的思想、美好的思想。因此，无论坏思想从哪里进来，我们都会在那里采取行动，让自己远离这类思想，即不好的思想、不正当的思想。因此说，存在着关于思想的思想；同理，存在着关于思考的思想，即调查和评估那个思考过程——这个思考过程是基于记忆吗？是基于感知、认知、感受、经历吗？
“普尚吉语”发布
So there is a thought about thinking and there is a thought about thinker as well, because in yogic state, we are more settled in our subjective entity, therefore we have to have a clearer reflection of the thinker; in the worldly realm, we will be more oscillated from different moods because we confront wanted people, unwanted people, alien people, allied people, liked ones, disliked ones, so there is a lot of oscillations going on in the profile of the thinker. Subjective entity changes. Between a condition that you have ally and confront, alien in front of you; allied will be there in this moment, and he will depart/she will depart, alien will come next moment. So we have oscillations. That is not in our hands and that influences our subjective entity.
于是就有了关于思考的思想，关于思考者的思想，因为在瑜伽的状态里，我们更多地要在我们的主体当中安定下来，我们因此一定要有思考者的更加清晰的反思；在世俗的领域中，我们更多地却是从不同的情绪里摇摆不定，因为我们会遇到想见的人、遇见不想见的人、遇见敌人、友人、喜欢的人，不喜欢的人……因此在思考者这个方面就会产生摇摆的局面，主体会变，你还会处于面对友人和面对敌人的情况之间，友人会在此时现身，也会离去，敌人马上来了，我们摇摆不定，那不在我们手里，那会影响我们的主体。
Now in yogic processes, we don’t have so many oscillations because we are within ourselves. So it is moreover and more settled condition and therefore the profile of the subjective entity——thinker, will be more steady, consistent rather than alternating. And therefore there can be thought about thinker. So this thought about thought, thought about thinker, thought about thinking, these are the aspects of dynamics in meditation. Now there are certain subjective patterns where we can be having a meditative thought process. Certain realm of the thoughts do not contain to meditative thought process, do not qualify for meditative thought process.
在瑜伽的过程中，我们不会有太多摇摆不定，因为我们在我们的里面，那是更安定的情况，主体的这一面，即思考者，就会更稳定、更持续，而不是变来变去。因此，就有了关于思考者的思想，关于思想的思想、关于思考的思想，这些都是冥想中的动态层面。现在，还会出现某种主体性质的模型，我们在其中会有冥想性的思想过程，因为思想的某个领域未必都含有冥想性的思想过程，它们未必具备冥想性思想过程的资格。
All thoughts cannot be meditative thoughts. There are some thoughts which are meditative thoughts. Therefore in the fundamental preparatory of yoga, we are told about sat-sanga. In sat sanga, we come across lots of thoughts which are meditation-worthy, which are meditative-potentials, which can take us towards meditative-plane of mind. So there will be meditative thoughts if you are in sat-sanga. But in the worldly turmoil, if you are in raja-sanga and tamo-sanga, you will not identify thoughts which are meditative-potentials.
不是所有思想都是冥想性的思想，有那么一些思想是冥想性的思想，因此在瑜伽的基础准备阶段，我们被告知要“与真知相随/相融”，即sat sanga；在这个过程中，我们会遇到大量值得冥想的思想，极具冥想性潜质，可带领我们去向头脑的冥想性层面。所以，如果你处于这个过程当中，就会有冥想性的思想；但在世俗的纷扰中，如果你与激性相随/相融、与惰性相随/相融，你就无法找到具有冥想性潜质的思想。
So we must develop our thought process in such realm which worldly people do not have encouragement because they bother about the life and living. What is after all life？ In one perspective, life is having all relationships. We must be relating ourselves to people and things around us. That is life; if we do not relate ourselves to people and things around us, that is not life and not living. So there are many definitions of living and life. What are the definitions to that? You must relate yourself with a thing around you. Other things must relate with you. The people and things around you must relate with you. You must relate with them and this relating, act of relating, condition of relating is called ‘life’.
我们必须在这样的领域中开发出我们的思想过程，那是世俗之人不去鼓励的思想领域，因为他们关心的是生命、活着，但生命到底是什么？ 从一个视角去看，生命即拥有全部关连，我们必须将我们自己与周边的人和事联系起来，那就是生命；如果我们不将我们自己与我们周边的人和事联系起来，那就不成生命、不是活着。因此，存在着很多活着和生命的定义，都是什么定义呢？你必须将你自己与你周边的事物联系起来，其他事物必须与你联系起来，你周边的人和事必须与你联系起来，你必须与它们联系起来，关联的行为、关联的情况，即被称为“生命”。
“普尚吉语”发布
If that is not there, we do not call that a life, we do not call that a living. Like a person in comatose, a person unconscious is living but we do not call that as living because that person in comatose or unconscious state does not relate with anything around, cannot relate to anything around. Therefore we do not call it really life or living or what we call as vegetable-life when somebody is in a vegetable-like condition. That is not life, that is not living. We do not want such living. We just don’t want to be living to be living.
如果关联性不存在，我们不会称之为“生命”，我们不会称之为“活着”，就像昏迷中的人、无意识的人，也还活着，但我们不会称之为活着，因为那个昏迷或无意识的人没有与周边的任何事物产生关联，无法关联到周边的任何事物，我们因此不会称之为真正意义上的生命或真正地活着，当有人处于植物人的情况，我们或称那是植物人，那不是生命，那不是活着，我们都不想这样活着，我们不想为了活着而活着。
So in the worldly realm, we get thought materials. Not all thought materials have that qualification for higher faculty function of the brain, higher faculty function of the mind. So we must develop our association with such matters which are transcendent to worldly conditions, transcendent to material conditions like we see in philosophy. So philosophical subjects have a lot of potentials for meditative processes. They have meditative-potentials. So something has to be trans-personal, trans-mundane, trans-worldly. So we need to improve our association with such things to be meditating upon.
在世俗的领域中，我们也会获得思想原料，但不是所有的原料都有资格去进行大脑更高官能、头脑意识更高官能的思维，我们因此必须开发出与这样的事物的关联性，即超越凡俗的事物，就像我们置身于哲学当中那样超越物质。哲学的主要事物就具大量冥想性过程的潜质，它们拥有冥想性潜质，所以有些东西必须超越个人、超越凡尘、超越世俗，我们需要去增进我们与这类可进行冥想的事物的关联。
See these days, that has become fashionable, even the medicos are advising that people should take recourse to meditation. They say everyone should do meditation 5-10 miniuts every day. That is good; but then if there is no association with meditative objects, meditative subject matter, meditative thought content, how can you have meditation?
去看看现在这个时代，（冥想）已变成时尚，连医生都建议人们应该靠冥想（去疗愈），他们说每个人每天都该冥想个五到十分钟，那有好处；但是如果不与冥想性的事物产生关联、不与冥想性的主要事物产生关联、不与冥想性的思想产生关联，你如何会有冥想？
Therefore sat-sanga is so important. In sat-sanga, you will get a lot of material to be meditative. In sadhana sanga, you will get a lot of material for meditativity and in shastra-sanga, adhyatma-shastra, moksha-shastra, dharma-shastra, yog-shastra, karma-shastra, in various shastras, adhyatma-shastra, they for sure will churn out meditative subject matter. We have to increase our association with such matters to be meditative.
“与真知相随/相融”，是如此重要，在这个过程中，你会获得冥想性的大量原料；在“与修行相随/相融”即sadhana sanga当中，你会获得冥想性的大量原料；在“与圣典相随/相融” 即shastra sanga当中、与“瑜伽相随/相融”即yog sanga当中、与“行动瑜伽相随/相融”即karma sanga当中，在各种圣典、灵性典籍中，它们定会搅拌出冥想性的主要事物，我们必须为了这样的冥想性事物，而增进我们的关联性。
“普尚吉语”发布
Just one example here that I will give: somebody is so much involved in money, finances, material glories, wealth. Such a person, if you advise him to go to meditation, how he will meditate on the subject matter which is haunting his mind which has occupied his mind——money, more and more money, more and more wealth, more and more wealth, more and more and more wealth, acquiring wealth, presenting wealth, maintaining wealth, increasing wealth. So those who are very, very, very highly materialistic people do not find matter, a thought matter at all.
我再给你一个例子：某人是那么投入在金钱、财务、物质光环、财富里，这样的一个人，如果你建议他去冥想，他如何会在萦绕着他心头的这类主要事物上去冥想？即金钱、财富、越来越多的金钱、越来越多的财富，再去获得财富、去炫耀财富、去维持财富、去增加财富。那些高度物质主义的人，完全找不到这类（冥想性）思想物质。
Therefore as a student of yoga and if today the man is asked to go for meditation, it is important that the man improves the support system for meditative thought. If there is scarcity of meditative thought, where are you going to be meditated upon? How are you going to go for meditations?
因此，身为瑜伽的学生，（要知道），如果今天这个人被要求去冥想，重要的是：这个人要去改善自身冥想性思想的那个支撑体系；如果冥想性思想稀缺，又将在何处去冥想？你为了冥想会如何做？
So as seekers of yoga, we have to increase our access to meditation-worthy subject matters, meditation-worthy thoughts, then only we will be able to go for meditation. And in yoga, you are opened out to that——the internal realm. It is quite a trans-material realm and there is a lot of subject matter to be meditating upon: how the body-mind-breath interact for each other? What do they do for each other? How do they make/become benefactors-beneficiaries to each other? So there are enormous matter for one to study and what we will be studying will have a lot of meditation, meditative potentials.
因此，身为瑜伽的追寻者，我们必须增进自己去触及那些值得冥想的主要事物的通道，即值得冥想的思想，只有等到这之后，我们才能够冥想。在瑜伽中，你被展现给那个内在的领域了，那是完全超越物质的领域，会有大量的主要事物去进行冥想——身体-头脑-呼吸如何为了彼此而相互作用？为了彼此都做了什么？它们如何打造成了/变成了彼此的施惠者和受惠者？因此，会有大量的事物供我们去研究，我们要研究的东西，会有大量的冥想潜质、冥想性的潜质。
In exoteric physiology, function of kidney, function of liver, function of stomach, there is no meditative potential in them. What does a liver do? Look at the book of anatomy, there is nothing worth to be meditating upon; how the liver functions as liver, how the kidney functions as kidney? But then if we go beyond, then we understand how our body is a marvel. Sometimes try to understand how kidney is a marvelous organ.
在外在的生理学中，肾功能、肝功能、胃功能中没有什么冥想性潜质，肝脏会做些什么？去读一下人体学的书，没有什么值得冥想的东西；肝脏如何作为肝脏在发挥作用？肾脏如何作为肾脏在发挥作用？但如果我们超越了那些，我们就会明白，我们的身体是个奇迹，偶尔要尝试去理解，肾脏如何成了一个神奇的器官。
“普尚吉语”发布
Common man has no idea that there are some million filters in a kidney of such a small size; the heart, coronary heart, the way it functions is a marvel. Common man does not know that. He just says that‘my heart beats’ and he wants the heart to beat. He does not have the slightest inquiry into how marvelous the heart is——how incessantly it is working, without expiratory, it is working. It works for decades and decades and decades without holidays, without Sundays, without casual leave, without privileged leave. It is marvelous how it works. What it does is a marvel. How much it does is a marvel. So we have to go a little beyond this mechanical view of the body and try to appreciate this body as a marvel.
普通人对此毫无概念——如此小的肾脏，却拥有百万计的过滤器； 心脏，心血管的心脏，它运行的方式堪称奇迹，但普通人不知道那些，他只会说“我的心脏在跳动”，他也只想让他的心脏一直跳下去，但他对心脏如何是个奇迹，却没有最小的探寻——它是如何毫无休止地工作着？毫不停歇地，它始终在工作着，它几十年、几十年、几十年毫无假期、毫无周日地工作着，从未随意离开过，不曾有过特权而离开，它如何工作的方式，堪称奇迹；它所做的，堪称奇迹；它做了多少，堪称奇迹。因此，我们必须超越身体这个机械性的角度，哪怕一点点，尝试去欣赏堪比奇迹的这具躯体。
Then moreover, when we try to understand liver working for rest of the body-mind organs, kidney working for rest of body-mind organs, when they work within themselves as a family, the kidney is not just a nephrological organ. It does not justify to put a tag to kidney as a nephrological organ, liver as a digestive organ because what they do within themselves is incredible, unexplored. No book of anatomy will tell you what it does. It only will end up to say psychosomatic disease of liver or stomach or kidneys or heart or bladder, psychosomatic disease.
还有，当我们尝试去理解肝脏在为身心器官的其他部分运行时，肾脏在为身心器官的其他部分运行时，当它们作为一个家庭在它们里面运行时，肾脏就不仅仅是肾脏器官了，给肾脏贴上肾脏器官的标签、给肝贴上消化器官的标签，就不公正，因为它们在它们里面所做的一切是那么神奇，从未得到过探索。没有哪本人体学的书会告诉你它做了什么，书里最后无非只提到肝或胃或肾或心或膀胱的器质性病变、器质性疾病。
But within themselves, they work as a family, totally differently. Anatomy is not the subject which will describe it. We have to go only into esoteric anatomy to understand bit of it; and yoga opens out that book of esoteric anatomy. So then you will understand how any organ is a marvel. There is a lot of such matter to be meditating upon, to be reflecting upon. So there must be matter on which you can reflect upon, will become pensive, will become meditative, will become reflective.
但在它们的里面，它们作为一个家庭去发挥作用的方式，完全不同；人体学不是可以描述那些的学科，我们必须深入到微妙的人体学，才能搞懂那么一点点；瑜伽，即展开了人体学到那本“书”，（读了它），你才会搞懂任何一个器官都是奇迹，会有大量进行冥想的这类物质，会变得极具沉思性、会变得极具冥想性、会变得极具反思性。
That matter is to be developed, that matter is to be acquired, that matter is to be collected in our life rather than merely advising everyone should do meditation five or ten minutes every day. That is why this dynamic-mediation is so important before we go to finer kind of meditation which comes in classical yoga. So that is what I wanted to say a little bit about the meditativity which Guruji talked about.
那种物质要在我们的生命中得到开发、得到探寻、得到积累，而非只是去建议每个人每天必须做个五分钟到十分钟的冥想；那就是为何我们在进入更微妙的传统瑜伽的冥想之前，动态-冥想是如此重要的原因，那也是我想说的一些关于艾扬格大师谈过的冥想性问题。
“普尚吉语”发布
His yoga has dynamic-meditativity while as I said last time, we all just want activity for our asanas, how have I done this, how have I done that, how have I done everything and we just want to be activity of body; whereas every asana for him will become a mirror, the mirror reflecting thought, mirror reflecting thinking, mirror reflecting thinker; and he will get them on the anvil, shape them, carve them, sculpt them, culture them, season them. That is what has to happen in the essential yoga.
他的瑜伽，就具有动态-冥想，正像我上次说的——我们只想为了我们的体式做出行为，即“我如何做完这个、我如何做完那个、我如何做完一切”，我们只想要身体的行为性；而每个体式对于他而言，却变成了镜子，反射思想的镜子，反射思考的镜子，反射思考者的镜子；他还会把它们放到案板上，去雕刻它们、雕琢它们、培育它们、收获它们，那就是必定会发生在真正瑜伽里的过程。
So his yoga was a dynamic-meditative process rather than we perfecting our shirshasana. We want to do right shirshasana, correct shirshasana, perfect sihrshasana, precise shirshasana and as a posture we try to do it, as a posture we struggle, we strive sincerely to see that our posture is right, correct, perfect, precise. We hardly take clue to what posture does on our subjective entity, our instrumental entities, our mind, consciousness, psyche. We do not take cognition of it; whereas in yogasana they do a lot. More than you doing an asana, asana does a lot on you. When it does a lot on you, working at you, you as thinker, you as thinking, you as locus of thought. That is svadhyaya.
他的瑜伽，就是动态-冥想性的过程，而非我们去完美头倒立的过程，我们想要正确的头倒立、去纠正头倒立、去完美头倒立、去精准头倒立，把它当作姿势、尝试去做它，把它当作姿势，拼命挣扎，我们真诚地去奋斗，为的是看到我们的姿势做对了、纠正了、完美了、精准了，我们却对姿势在我们的主体上、我们的载体上、我们的头脑上、意识上、心灵上做了什么，毫无线索，我们没有获得任何对它的认知； 而在瑜伽体式中，它们其实做了太多。相对于你在做体式，体式其实在你之上做了太多；当它在你之上做了那么多、作用到了你，你就成了思考者、你就成了思考过程、你就成了思想的汇聚点，那就成了svadhyaya，即《瑜伽经》里niyama的第四条准则——“自我研习”。
So in Guruji’s yoga, there was this dynamic-meditation. We need to take a lesson from that as to how can we make our process also similar where it is a dynamic-meditation, where we are not just trying to perfect the posture, carve and sculp the posture. We will go beyond. We will go beyond that into yogasana. That is why I have been telling you postures and asanas are different.
因此，在艾扬格大师的瑜伽里，存在着动态-冥想，我们需要从中学到一课，即如何让我们的（瑜伽）过程也成为动态-冥想，我们在那里面不仅在尝试去完美这个姿势、雕刻和雕琢这个姿势，我们还要超越（姿势）而融入瑜伽体式，那就是我为何总是一再地告诉你们——姿势和体式是不同的。
With this, let me form a link for my next session: how asanas become yoga? The postures are not yoga. The postures have to become asana and asana can become yoga. Let’s try to understand because all these time I was telling you postures are not yoga, postures are not yoga, postures are not asanas. Now let’s try to consider this in the next session——how that is yoga? or how that can be yoga in what we do as yogasanas，how is yoga in yogasanas, how that yoga is not there in postures. So that is for the next session.
让我用这个，链接到下次课，即体式如何变成瑜伽？姿势不是瑜伽，姿势必须变成体式、体式必须变成瑜伽。让我们尝试去理解这个，因为我一直在告诉你们姿势不是瑜伽、姿势不是瑜伽、姿势不是体式。现在，让我们在下一堂课里尝试去考虑一下这个问题——“那如何成为瑜伽”、或者在我们把它当作瑜伽体式去做的东西里面，那如何才能变成瑜伽，瑜伽如何在瑜伽体式里，那种瑜伽如何不在姿势里，那就是下一讲的内容。
So thank you for your patience and hope that you are able to have some concrete thought process which what I have been trying to tell you about Education of Yoga. Thank you very much.
感谢你们的耐心，希望你们能够用我一直在尝试告诉你们的“瑜伽教育”，去获得一些实实在在的思想过程，非常谢谢你们。
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