普尚吉最为人们所误解的方面，也许是他注重体式而非“姿势”；强调瑜伽体式，而诟病“姿势”。
从我们平时做出的“姿势” 即 posture，到“体式”，即 asana，再到“瑜伽体式”，即 yogasana或 yog-asana，它们之间，到底有何区别？
在“瑜伽教育”第三讲里，普尚吉将我们放入了姿势体式瑜伽体式；同时，向我们宣讲教义。
瑜伽教育讲座（3） Education about Yoga
Namaskar!
Today, we are meeting for the third session on Education about Yoga.
大家好！
今天，我们为了“瑜伽教育”的第三讲又见面了。
The basic problem that you will face is that we have been indoctrinated that ‘yoga is a practical subject’ and we have gone overboard, thinking that it is activity and it is something to be performed, it is something to be done; but I want to introduce to this unique perspective that there is a lot of education in yoga.
将面对的一个基本问题是：我们已经被灌输了这样的思想，即 “瑜伽是一门实用性的学科”，而且我们也已经深陷其中，认定瑜伽是行为性的，是要被表演出来的、是要被做出来的；但我想引到这个独特的视角上，即在瑜伽中还存在着大量的教育。
We need to know something before we do something. There are two ways; one: you can do and then learn. There are certain realms of knowledge where you do and learn. But then, there is something like ‘learn and then do’. Now in this education it is important that we try to know something about yoga and then see how we go about doing it.
我们需要在做某件事情之前去了解这件事，（一般）会有两种方式，一：你们可以先做、后学，有某些知识领域，你们在那里面先做、后学，但也有“先学、后做”；在（瑜伽）这个教育当中，我们先要尝试去了解瑜伽，这很重要，然后再去看看我们如何着手去做。
“普尚吉语”发布
As I have been stressing on the distinction between posture and asana, so, let me say at the outset that the postures commence with bio-mechanics and the postures culminate with bio-mechanics. So through and through that there are bio-mechanics in postures and then where does yoga come in postures. The postures are necessary. We must learn the posture; it should be a workable posture, proper posture, good posture and through such posture, we need to learn yoga.
我一直在强调姿势和体式之间的区别，让我在（课程）开始的时候这样说：姿势始于生物-力学，姿势也止于生物-力学。（既然）在姿势当中从头到尾，都是生物-力学，瑜伽又从哪里进入姿势？姿势是有必要的，我们必须学习这些姿势，（我们做的）该是个可行的姿势、恰当的姿势、良好的姿势，因为我们需要经由这样的姿势去学瑜伽。
Now let me illustrate this, now you can settle down in virasana. So if it is a posture, how will we go about——keep your feet turned out properly, rotate your calf muscle inside out, rotate your thigh muscle outside in; and then sit properly, sit straight, sacrum concaved, open your chest, lift your spine, shoulders back……and through and through we will be just telling you about bio-mechanics with reference to different parts of the body.
现在，让我说明一下这一点：你们现在可以在“英雄坐”这个姿势里安定下来，如果它还只是一个姿势，我们将如何着手？一般是让你们的脚正确地外转、将你们的小腿肌肉从内向外旋、将你们的大腿肌肉从外向内旋；然后坐正、坐直、骶骨内陷、展开你们的胸腔、上提你们的脊柱、肩膀向后……所以从头到尾，我们只是在指向身体的不同部位去告诉你们怎么去做。
And maybe the arms’ position can come, arms back, namaskar at the back, pavartasana arms over the head, gomukhasana arms at the back, or garudasana arms in front……so it can be doing all these postures in variations.
然后，手臂的摆放方式可能也会参与进来，手臂在后、手臂在背后的祈祷式、手臂过头的上举式、手臂在背后的牛面式或手臂在前的鸟王式……因此，那也可以在各种变体中做出所有这些姿势。
“普尚吉语”发布
So you can do that in a posture: gomukhasana arms, namaskasana arms at the back, parsva namaskarasana or gomukhasana arms……now we will be telling you about the skeleto-muscular parts of the body, their action, what should go down, what should go up, what should rotate, what should be stretched, what should be straightened, what should be hardened, what should be softened, like elate the pelvis, elate the diaphragm, lift your chest, roll the shoulders back, shoulder-blades in, dorsal back in……so these are all bio-mechanics.
因此你们可以在一个姿势中做出那些：牛面式的手臂、手臂在背后的祈祷式、侧向祈祷式或牛面式的手臂……我们会一直告诉你们身体的骨骼-肌肉部分、它们的动作、什么该向下、什么该向上、什么该旋转、什么该伸展、什么该伸直、什么该变硬、什么该变软，诸如上提骨盆、上提横隔、上提你们的胸腔、转肩向后、肩胛骨进、上背进……这些就是生物-力学。
So it commences with bio-mechanics and it also ends with bio-mechanics. So the posture is like a ‘starter’ for a vehicle. What’s your starter for the vehicle? You don’t dabble with the starter time and again. So similarly the posture is like a starter, and then we will have to see that we proceed for an asanic condition; now, if it is an asanic condition, now let’s try to understand the implications and nuances.
姿势，会随着生物-力学开始，（姿势）也会随着生物-力学结束；姿势就像一辆汽车的“启动器”，什么是你们这辆“车”的启动器？你们（开车时）不会一遍遍地去摆弄这个启动器；同理，姿势就像个“启动器”，然后，我们一定明白，我们要为了体式的状态而前行。现在，既然那是体式的状态，就让我们尝试去理解其中的含义和细节。
‘The body-mind-breath awareness’, as I taught you, told you about in the first round, first session. Now in your virasana there are paradigms; you can do the virasana which can be called as ‘hip-buttock-sacro-iliac virasana’.
“身体-头脑-呼吸的觉知”——我在第一轮、第一堂课里就教过你们了；现在，在你们的英雄坐里，其实还存在着各种模式，你们可以做一版被称为“髋部-臀部-骶骨化的英雄坐”。
“普尚吉语”发布
So that is the ‘port-hole’ from where you will try to negotiate your virasana. So find out how do you do it, where there should be a launch point at the sacro-iliac region——sacrum, tail-bone, coccyx, hips, buttocks, anal mouth, pelvic region and on the anterior below the navel, pelvic floor to navel, abdomen……so these are the paradigms, with the paradigms we will go about.
那会是一个“瞭望孔”，从那里，你们会尝试去调整你们的英雄坐，所以去探寻一下，你们如何做出调整，在调整中，该有个“发射点”，即骶骨区域——骶骨、尾骨、椎骨、髋部、臀部、肛门、骨盆区域，在身体前侧的肚脐下方、从盆底到肚脐、腹部……这些就是“模式”，我们正是在用这些模式去做。
Now, that can be changed to shoulder-blade. It can be ‘shoulder-blade-major -virasana’. So find out how you modify the dynamics, how you re-set the dynamics between ‘buttock bone-sacrum centricity’ to ‘shoulder-blade centricity’. Then, from ‘shoulder-blade centricity’ to ‘chest centricity’, ‘diaphragm centricity’, ‘abdomen centricity’. So you will have various negotiations possible like you drive a car, you don’t just start a car, you drive a car.
现在，那个区域可以被切换到肩胛骨，那可以是“以肩胛骨为主的英雄坐”，由此去探寻，你们如何为此而修正动态行为、你们如何在“以坐骨-骶骨为中心”的动态中、“以肩胛骨为中心”的动态中去进行重设。然后，从“肩胛骨中心点”再到“胸腔中心点”、到“横膈中心点”、到“腹部中心点”，你们因此而拥有了尽可能多的各种调整模式，就像你们驾驶着一辆汽车，你们不仅是发动了汽车，你们还在驾驶汽车。
So you will be ‘driving the asanas’ that there are different schemes to ‘drive an asana’, based on paradigms in asanas, in yogasanas which does not come in posture; posture does in general addressal to entire body, skeleto-muscular-physical body.
你们会去“驾驶体式”，“驾驶体式”于是就有了不同的方案/步骤，都是基于体式、瑜伽体式里的模式，那不会出现在姿势里；姿势通常是给整个身体，即骨骼-肌肉体做出调节。
“普尚吉语”发布
Now you can sit in virasana, you can be doing the virasana as an exercisive condition, skeleto-muscular exercise. Find out how you can exercise skeleto-muscular body by your virasana which can be with pashwa namaskasana, gomukhasana, garudasana arms in the front, pavartasana arms over the head……so these are all probabilities where you will activate the body differently and that is how it becomes physical culture.
现在，你们可以在英雄坐里把它当作锻炼的情况去做，即骨骼-肌肉的锻炼，去探寻你们如何才能通过你们的英雄坐去锻炼骨骼-肌肉体，那也可以做成侧向的祈祷式、牛面式、手臂在前的鸟王式、手臂过头的上举式……这些全都是可能的，你们在那里面会以不同的方式去激活身体，那就是这个姿势如何变成身体文化的过程。
Now in yogasanas you have to identify how you are not only doing the skeleto-muscular movement, but how you can use a profound breath, a profound inhalation, a profound exhalation, volume in exhalation, volume in inhalation, sharper inhalation, thicker inhalation; so also sometimes, the post-exhalative and inhalative retention, uddiayana kriya, uddiayana mudra can come. So you will make the negotiations more profound by applying the breath on your skeleto-muscular body.
现在，处于瑜伽体式当中里，你们一定要认识到，你们如何才能不仅做出骨骼-肌肉的运动，还能用上深入的呼吸、深入的吸气、深入的呼气、呼气的量、吸气的量、更用力的吸气、更厚的吸气，偶尔还有呼气之后和吸气之后的屏息，腹部行为、腹部身印也会发生，你们因此会通过在你们的骨骼-肌肉体上去应用呼吸而让调整更加深化。
So also you can apply your mind on your skeleto-muscular body which will significantly contribute, such as by will, by volition, by resoluteness. If you are going to exercise the body, you require a typical mind culture to be exercising skeleto-muscular body.
你们还可以在你们的骨骼-肌肉的层面上去应用你们的头脑意识，那会做出极大的贡献，比如通过（应用）意志力、意愿、决心；因为如果你们要去锻炼身体，你们也需要一种典型的头脑意识-文化去锻炼骨骼-肌肉层面的身体。
“普尚吉语”发布
So you can use that aspect of mind that intent to exercise the skeleto-muscular-physical body. So find out how the breath will contribute, the mind will contribute; in an associated condition, how it will contribute. Now if you do this much and this way, again it will be a physical culture. You are using the body, mind, breath for the benefit of body, you are using the body-mind-breath combinations for skeleto-muscular-physical body. So again it will be physical culture.
你们可以使用头脑意识的那个层面，使用那种意愿去锻炼骨骼-肌肉-身体部位，还要去探寻，呼吸会如何做出贡献、头脑意识会如何做出贡献；在联合化的状态当中，那将如何做出贡献。现在，如果你们做了太多这个、以这种方式做了太多，它又会成为身体文化了，因为你们是为了身体的好处在使用身体、头脑、呼吸，你们是为了骨骼-肌肉-身体部位在使用身体-头脑-呼吸的结合体，因此那又将成了身体文化。
In yoga, we need to go beyond physical culture; if it is a yogasana, it needs to go beyond physical culture, not just get stuck at physical structure or physical culture rather. Now in yogasana, find out how you will get different perspectives, how you are doing virasana, let us say: pavartasana, pavartasana’s arms, interlock your fingers over the head and then trimming the arms——straightening the elbows, extending the armpits, etc. Now, we are used to doing this for the body, for the corporeal body, for the skeleto-muscular body, for the body matter.
在瑜伽当中，我们需要超越身体文化，如果那是瑜伽体式，它就需要去超越身体文化，而不仅被困于身体的结构或身体文化当中。现在，在瑜伽体式当中，去探寻你们如何获得了不同的视角、你们如何去做英雄坐，让我们试试：手臂上举式，上举式的手臂，在头上方交扣手指，然后去“修剪”手臂——伸直手肘、展开腋窝等等，而我们却习惯于为了身体去做这些、为了肉身去做、为了骨骼-肌体去做、为了身体物质去做。
Now use that position and start addressing your breath, making the breath as a beneficiary rather than the benefactor which was in your earlier phase. Now find out how you can be using the voluntary breath, deeper breath and give benefits to breath by virasana-chest, by virasana-back, by virasana-spine, by virasana-abdomen, by virasana-pelvis, by virasana-hips-buttocks-ilium-perineum.
此时，去使用当下这个摆放方式，开始针对你们的呼吸进行调节，让呼吸成为受惠者，而非你们前面阶段，即呼吸是施惠者；去探寻，你们如何才能通过英雄坐的胸腔、英雄坐的背部、英雄坐的脊柱、英雄坐的腹部、英雄坐的骨盆、英雄坐的髋部-臀部-骼骨-会阴，去使用主动的呼吸、更深的呼吸，如何带给呼吸好处。
“普尚吉语”发布
So the breath should be a significant beneficiary which I said it is a breath-set addressal; similarly, you can do for your mind, objectify your mind, understand the state of mind, like usually, we are used to doing a ‘photogenic’ pose. So we are camera-conscious, lens-conscious; we know what the lens catches, what the camera catches and therefore we justify that position to justify camera lens. That is called ‘photo-genecity’.
呼吸此时该是明显的受惠者，即我前面所说的——针对呼吸系统的调节/好处；同理，你们也可以为了你们的头脑意识去做、将你们的头脑意识客体化、搞懂头脑意识的状态，就像平时，我们都习惯于做出“拍照性质”的姿势，因此我们都具有相机意识、镜头意识，我们都知道镜头要抓什么、相机要抓什么，因此我们调整那个摆放方式，为的是去配合相机镜头，那被称为“拍照驱动性”。
Now imagine that there is an instrumentation to monitor your breath, whether you are activating the breath, whether you are giving benefit to breath, whether the breath is a beneficiary, exhalatively, inhalatively, how the breath is a beneficiary by this pavartasana-virasana; in another pose, it will be a different benefit to the breath.
现在去想象一下，有个仪器在监测你们的呼吸——你们是否在激活呼吸、你们是否给呼吸带来了好处——呼气时的，吸气时的；呼吸是否通过这个手臂上举式的英雄坐而成为了受惠者，而在另一个姿势里，那会是给呼吸的另一种好处。
So not only use the breath, but also make applications of the breath. This is implied in an asana. Similarly, your mind-set. Imagine that there is an instrument which is catching your brain waves, Alpha, Beta, Gamma rays of your brain, the brain functioning as if there is encephalogram going on, monitoring the functions of the brain, monitoring the benefits to the brain.
因此，不仅要使用呼吸，还要打造出呼吸的应用性，这都暗含在了一个体式里面；同理，你们的头脑意识系统也是如此，想象有个仪器，它可以捕捉到你们的脑波，你们大脑的阿尔法/贝塔/伽马射线、你们大脑的运转情况，就好像一直有电流图在运行，监测着大脑的功能、监测着给大脑的好处。
“普尚吉语”发布
So we can use the brain and we can give the benefit to the state of the brain as well by yogasana; in posture, it does not happen, it is not considered so much; but in asana, you can give the benefit to brain as if there is encephalogram, there is a brain-scan going on, somebody monitoring your brain, monitoring as to how the brain is getting an advantage. So these are the body-mind-breath addressal.
因此，我们可以通过瑜伽体式去使用大脑、我们还可以给大脑的状态带来好处；在姿势中，那是不会发生的，大脑（在姿势里）没有得到多少关注。但在体式里，你们可以给大脑带来好处，就好像有个脑电流图、有个脑部扫描一直在运行，有人在监测你们的大脑、监测大脑在如何获益，因此这些就是给身体-头脑-呼吸的调节/好处。
Now today, let me introduce a new dimension here. What is this new dimension? Usually you are familiar with a condition, you say ‘I am doing virasana’. What is the syntax ‘I am doing virasana’? Try to understand the noun, verb, predicate in the syntax. Now if I suggest: go for a condition where the syntax will be ‘I am doer of virasana’. What changes are you going to effect between ‘I am doing virasana’，‘ I am doer of virasana’.
今天，让我在这里介绍一个新的维度，什么是这个新维度？你们平时熟悉的是这样一个情况，即你们会说“我在做英雄坐”。“我在做英雄坐”，这是什么样的一个句法？尝试去理解这个句法里的名词、动词、谓语。现在，如果我提议：去找到“我是英雄坐的做者”这个句法中的情况，“我在做英雄坐”和“我是英雄坐的做者”之间，你们会影响到哪些改变？
Are you really ‘doer’ at a point in time? Another point in time, are you ‘doing’ virasana’ ? I know that virasana has two meanings which we overlook. The sentence has two meanings. One meaning is with a tone that ‘you are the doer’, ‘you are the executer’, ‘you are playing executer role’ and ‘you are executing virasana’, so you become ‘doer’. So there is a shape to the meaning of statement ‘I am doing’ of the nature of ‘I am doer’——your will, your subjective entity, your volition, your intent, your perceptions, your sensations……so you are ‘doer’ of virasana.
在一个时间点上，你们真的是“行为主体”吗？在另一个时间点上，你们真的是在“做”英雄坐吗？我知道英雄坐有两个我们忽略的含义，这句话里其实有两层含义，一个含义是用这样的语气去表达的，即“你们是做者”、“你们是执行者”，“你们在扮演执行者的角色”， “你们在执行英雄坐”，于是你们就会变成“行为主体”。所以，“我在做”这个声明的含义，会从“我是行为主体”这一本质中产生与之相应的表达形态——“我在做”，这包括了你们的意志力、你们的主体、你们的决心、你们的意愿、你们的感知、你们的感受……所以你们就成了英雄坐的“行为主体”。
“普尚吉语”发布
The other meaning to the syntax is that you are instrument. You can be instrument when you say ‘I am doing virasana’. You can be instrument of accomplishing virasana, executing virasana. So if you are playing instrumental role, find out how are the dynamics; if you are playing subjective role, find out how are the dynamics.
这个句法的另一个含义是：你们也是载体。当你们说“我在做英雄坐”时，你们可以是载体，你们可以是成就英雄坐、执行英雄坐的“器具”。如果你们在扮演载体性的角色，要去探寻一下，这个动态如何；如果你们在扮演主体性的角色，也去探寻一下，这个动态又如何。
Then there is the third syntax which says ‘I am being done’. So ‘virasana is being done on me’; so subjective entity is sculpted, it is carved, it is cultured. So you have to render these syntaxes and understand the dynamics of it——‘I am doer of virasana’/ ‘I am doing virasana’/‘I am done by virasana’.
然后，还有第三个句法，即“我在被做”，“英雄坐在我身上被做”，主体于是得到了雕刻、它得到了雕琢、它得到了培育；你们必须去考虑这些句法的变化，去理解它的动态 —— “我是英雄坐的行为主体”、“我在做英雄坐”、“我通过英雄坐而被做”。
When I say ‘I am done’, I am not referring to tense. It is not past tense. So the ‘done’ here comes as a noun——I am ‘done entity’. Virasana is a tool, virasana is an instrument, virasana is an object and ‘I’ am a beneficiary of it, my subjective entity’is beneficiary out of it. So you’d like to render these syntaxes and try to understand the differences in the negotiations. Now this is implied in an asana.
当我说“我被做”，我不是在指（英语里的）时态，那不是过去完成时，所以此处的“被做”成了名词，即“我是被做的一个存在体”。英雄坐于是成了工具、英雄坐成了器具、英雄坐成了物体，“我”成了它的受惠者，“我的主体”从中获益里。因此，你们要这样去考虑这些句法的变化，再尝试去理解调整中的区别，这都暗含在一个体式里了。
“普尚吉语”发布
Now, with your subjective entity ‘I am doer’, understand again the shapes and nuances here. You can be ‘doer’ when you identify yourself with your body. That you are body, you are corporeal body, you identify yourself with a body and then you say ‘I am doer’, how do you go about? Then identify yourself with your breathing as if you are BREATHING, you are breath-entity, you are identifying yourself with the breath. Understand how the negotiations will change.
现在，用“我是做者”这个行为主体的身份，去理解此处的形态和细节，当你们是用你们的身体去辨识/认同你们自己的，你们可以是“做者”，即你们就是身体、你们就是肉身，你们是用身体去辨识/认同你们自己的，你们才会说“我是做者”，那你们会怎么做呢？然后，用你们的呼吸去辨识/认同你们自己，就好像你们都成了呼吸、你们就是“呼吸-体”（而非肉-体），你们是用呼吸去辨识/认同你们自己的，去搞懂此处的调整会怎样。
Thirdly, identify yourself with your own mind——‘I am mind’; if ‘I am mind’, what do ‘I’ consider? So you have three different considerations——‘I am body’, what will ‘I’ consider? ‘I am breath’, what will ‘I’ consider? ‘I am mind’, what will ‘I’ consider? Now these are nuances of yogasana, these are not nuances of a posture.
第三，用你们自己的头脑意识去辨识/认同你们自己—— “我是头脑意识”，如果“我是头脑意识”，“我”会考虑什么？因此你们会有三种考虑——“我是身体”，“我”会考虑什么？“我是呼吸”，“我”会考虑什么？“我是头脑意识”，“我”会考虑什么？此时，这些就是瑜伽体式的细节，而非姿势的细节。
Because in posture, you will identify yourself with the body. You will say ‘I am straight’, actually body is straight; ‘I am firm’, actually body is firm. So in postures when you identify yourself with body, understand the corporeal influence and gravity; but when you identify yourself with the breath, it will be a different negotiation.
因为在姿势里，你们使用身体去辨识/认同你们自己，你们会说“我是直的”，而实际上，身体才是直的；（你们会说）“我是坚实的”，而实际上，身体才是坚实的。因此在姿势中，当你们用身体去辨识/认同你们自己，要认清肉体的影响和引力；但是，当你们用呼吸去辨识/认同认你们自己时，那会是不同的调整模式。
“普尚吉语”发布
So get your education here——how the negotiations change, how the considerations change. As a student of yoga, you must be able to identify yourself not only with the body, but with the breath and with the mind. Then ‘I am doer of my virasana’ is antithesis of yoga.
在这里去获得你们的教育——调整模式如何改变、考虑的东西如何改变。作为瑜伽的学生，你们一定要能不仅用身体去辨识你们自己/认同你们自己，还要用呼吸、用头脑意识；然后（你们才会意识到）： “我是我的英雄坐的行为主体”，这是瑜伽的对立面。
You are supposed to be a beneficiary——subjective entity must be sculpted and carved; if you are a ‘doer’, you are involved in activity of it. And you will never get the ‘witnessivity’ of it. In yoga, you are supposed to be witnessing. Therefore, the other day I told you ‘allow the interaction of the body, mind and breath and keep watching interactions’, then you will be soon getting on the track of witnessing, phenomena in asanas.
你们本就应该是受惠者，即主体一定要得到雕刻与雕琢；如果你们是个“行为主体”/“做者”，你们会被卷入它的行为当中，你们就永远无法获得它“观者的身份”；在瑜伽当中 ，你们本就该一直在“观”。因此，前几天我告诉过你们“要允许身体、头脑、呼吸相互作用、要一直观看它们的相互作用”，那样的话，你们才会很快驶入体式中的这个现象，即“观”道。
This is a very important fabric of an asana that you are not a ‘doer’, you are not even ‘doing’, you are not even ‘done’. You are ‘witness’; If you are doer-doing-done, it is a materialistic culture. If you are witness of the phenomenonal body-mind-breath interacting with each other, then you get ‘witnessivity’ and that will be more closer to the core aspects of yoga.
这是体式非常重要的一种质地，即你们不是“行为主体”、你们甚至没有“在做”、你们没有“被做”，你们只是“观者”；如果你们是“做者”-“在做”-“被做”这些存在体，那就是物质主义的文化（行为方式）；如果你们是身体-头脑-呼吸实际现象的“观者”，你们就会获得“观者的身份”，那会更加贴近瑜伽的核心层面。
“普尚吉语”发布
So I want to first help you overcome certain misunderstanding about ‘yoga as asanas or postures’. We really don’t see the distinction between the two, ‘posture is asana, asana is posture’ for us, but that is not true. Get this education then you will know what are the dynamics of asanas.
所以，我想先帮你们去除某些误解，即“瑜伽就是体式或姿势”，我们的确没有分清二者之间的区别，对于我们而言——“姿势就是体式，体式就是姿势”，但那不是事实，要去获得这个教育，你们才会了解体式动态性的行为方式。
Similarly, there is a misconception about yamas and niyamas1 on which I am going to touch in the next session. Yamas and niyamas are considered as moral-ethical practices; when in the scheme of Patanjali, when it comes to yamas and niyamas, they are not moral-ethical practices, they are not moral-ethical principles. They are called ethico-religious2 principles.
同样地，对yamas和niyamas（制戒和内制）也存在着误解，这是我在下一讲里要触及的内容。yamas 和niyamas被认为是道德-伦理的准则/原理，但在帕坦伽利的概念中，当他说到yamas 和niyamas的时候，它们不是道德-伦理的修为、它们不是道德-伦理的准则/原理，它们被称为“道德-宗教的准则/原理”。
译者注1：yama, niyama都是帕坦伽利《瑜伽经》里的概念，普尚吉说梵文里的这类术语，是无法被翻译成任何文字的，所以一般会给出一个所谓的翻译，然后，即使在中文部分里，也会使用原词，普尚吉反复强调：作为瑜伽的学生，要习惯使用原词，而非被翻译的词。
译者注2：ethico-religious这个词组出现在普尚吉的著作《行为之歌》（YOGASANA–The 18 Maha Kriyas of Yogasana）原著第14页中，即“道德”与“宗教”/“神学”性的状态其实密不可分。
This needs a ‘dis-illusionment’ because most of us believe that these are moral-ethical principles which are not. This I reserve it for the next session: what are yamas and niyamas, why they are not moral-ethical practices, why they are not moral-ethical principles.
这需要“解除-误解”，因为我们大部分人都坚信：这些（yama和niyama）是道德-伦理的准则/原理，但它们不是，我会把这个留给下一讲，即什么是yamas和niyamas（制戒和内制），为什么它们不是道德-伦理的修为，为什么它们不是道德-伦理的准则/原理。
So thank you for your patience. Namaskar!
所以，感谢你们的耐心，谢谢!
未经授权, 不得转载。
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