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Prashantji自4月8日即哈奴曼敬拜日起，在Youtube网站上发布系列线上瑜伽教育视频，目前已更新五讲，此为第四讲。
现在，让我们开始聆听普尚吉语。
Lesson 4 第四讲
（以下为视频的中英文对照稿）
Namaskar, all of you! So, we are in the fourth session on Education in Yoga’, ‘Education about Yoga’, ‘Education through Yoga’.
大家好，我们进行第四讲：“瑜伽当中的教育”、“关于瑜伽的教育”、“通过瑜伽的教育”。
In the last session, I made a concluding remark that we will be dealing with another major misconception prevalent in the word of yoga, that is ‘the yamas and niyamas are moral-ethical principles, they are moral-ethical practices suggested by Patanjali’.
在上一讲里，我发表了一个结论性的言论，说我们会涉及另一个对瑜伽词汇普遍存在的错误认识，那就是“帕坦伽利所提倡的外戒*（yamas）和内制*（niyamas)是道德-伦理的准则，它们是道德-伦理的修为”。
*译者注：考虑到梵文的这些专业语汇在翻译当中会流失原意的精髓，所以yamas和niyamas在此处暂且翻译为外戒和内制，后面部分则尽量以yamas和niyamas出现，其他的专业用语也会如此处理，即在该词、词组首次出现时给予中文解释，之后还是以原文的形式出现。*
At the outset, let me make a statement that these are not moral-ethical principles, Patanjali is not suggesting moral-ethical norms to be practiced. As a matter of fact, anyone, you and me can also stipulate moral-ethical principles to be practiced, ethics, morality to be practiced in whatever realm of life. Why do we need Patanjali? So therefore, we should know that Patanjali is not trying to suggest that moral-ethical principles are the first step in yoga.
一开始，让我先做一个声明——这些不是道德-伦理的准则，帕坦伽利并没有提倡遵守道德-伦理的法规。事实上，任何一个人，你和我都可以去规定要遵守的道德-伦理准则，我们不论在生活当中的哪个领域，都要遵守伦理、道德。那么，我们为何还需要帕坦伽利呢？因此，我们应该知道，帕坦伽利并没有在暗示道德-伦理的准则是瑜伽的第一步。
Because of the fact of the matter, if we want to be good human beings, morality and ethicality should be practiced by each and everyone; if you do not practice those, we are nothing but bi-footed animals. One of the factors which human beings as human beings is that the mankind practices morality and ethicality, and should be practiced, whether you do yoga or you don’t do yoga, morality and ethicality must to be practiced.
因为事实是，如果我们想要做一个好人，道德-伦理就应该被每一个人遵守、人人都该遵守；如果不遵守那些，我们就无以为人，而是两足动物。我们人之所以为人的因素之一就是人类遵守了道德和伦理，它们也应该被遵守，不管你做瑜伽还是不做瑜伽，道德和伦理都必须被遵守。
Then why Patanjali mentions yamas and niyamas, what is called as ‘restraints and observances’? And we know the five yamas, the five niyamas, and these are normative principles that anyone can instruct, anyone can suggest.
那么，帕坦伽利为何要提到被称为 “约束和奉行”的五个yamas和五个 niyamas？我们都知道这五个 yamas和五个 niyamas，但任何人都可以去命令、任何人都可以去提议这些规范化的准则。
But why I am making a statement that these are not moral-ethical principles is for simple reason that in the ‘Darshanic’ convention, in the convention of Indian philosophical system, there are set-columns on which the expounder must delineate.
我之所以发表这个声明，说“这些不是道德-伦理性的准则”，是因为一个简单的原因，即在“体系化”的传统中——印度古典哲学体系当中，有一些附属的旁支体系，阐述者必须在那上面进行阐述。
Now, when Patanjali comes to Ashtanga Yoga, actually the whole Ashtanga Yoga, you know, it is called as ‘dharma-niti-achar’, ‘dharma-niti’ aspects, ‘achar-dharma-niti pranali’.
当帕坦伽利论及八支瑜伽时，实际上，你要知道，整个八支瑜伽都可以被称为“责任意识-道德意识-行为准则”、即“责任意识-道德意识”的层面，或“行为准则-责任意识-道德意识的体系”。
So, Patanjali has to offer something as a basic principle of practices and sadhanas, and they are called ‘achar-niti-dharma pranali’. In English, that is rendered as ethico-religious practices.
因此，帕坦伽利必须提供可以作为遵循和修行的基本准则，它们被称‘achar-niti-dharma pranali ’，即“行为准则-道德意识-责任意识的体系”，在英语里，它被说成道德-宗教的修为。
Now, ethico-religious practices are not only yamas and niyamas, all the eight aspects are included, or they are composing the entire ‘dharma-achar-niti pranali’. In English, again I repeat, although it is a faulty rendition: ‘ethico-religious principles of yoga’. Not only yamas and niyamas, but even asana, pranayama, pratyahara, dharana, dhyana, samadhi, they all compose the ‘achar-dharma-niti-pranali ’ of Patanjali’s system.
道德-宗教的修为不仅是yamas 和niyamas，八支瑜伽的全部都被包含在内；或者说，是它们共同构建了整个“责任意识-行为准则-道德意识的体系 ”（‘dharma-achar-niti pranali’）。而在英语里，我再次重申，它被说成是“道德-宗教的瑜伽准则”，虽然这是一个错误的说法。其实不仅是yamas 和niyamas（外戒和内制）构建了帕坦伽利的‘行为准则-责任意识-道德意识的体系’，甚至体式、呼吸法、收摄、专注、冥想、三摩地当中都有，它们都在组建帕坦伽利的这个体系。
So, it is not just yamas and niyamas, but all the Ashtangas are part of ‘achar-dharma-niti pranali’, because these are all practices. Therefore, yamas和niyamas are not moral-ethical principles and practices, because all the normative of philosophers have suggested these.
因此，它不仅是yamas 和niyamas，而是所有八支都是‘行为准则-责任意识-道德意识体系’的一部分，因为这些全都都是修为。因此，yamas和niyamas不是道德-伦理的准则和修为，因为所有规范的哲学家们都在提倡这些。
Many of them having top of the voice have told us, beseeched us, and sometimes by fiat, that morality and ethicality must be practiced. But we got away. We can be told that we must all practice morality and ethicality. But in the practicality of life, do we really practice it？Can we really practice it？Does it become major consideration for us? And therefore, all the heads of religions in the world have said about morality and ethicality that everyone should practice, but then, we know what has happened….
那些最具权威的哲学家们告诫我们、恳求我们、有时还通过法令告诫我们，要去遵守道德-伦理，但我们却偏离了，我们可以被告知要遵守道德和伦理，但是在生活的实际情况里，我们真的做到了吗？我们真的能够做到吗？它会变成我们的主要考量吗？因此，全世界的宗教领袖们都谈到过，人人都应该遵循的道德和伦理，但是然后呢，我们都知道结果是什么….
So, we don’t have to bring in Patanjali to tell us the same thing that ‘you must practice morality and ethicality’. So, even if you are not doing yoga, if you are in business of life activity, if you are in practicality of life, yet you must be practicing morality and ethicality. That will be or that should be actually a signature condition of a human being, a good human being, otherwise we are bi-footed creatures. The point is ethico-religious principles of Patanjali circumscribe all the Ashtangas, and not just the two, yama and niyama.
所以，我们大可不必将帕坦伽利引进来去告诫我们这些同样的东西——“我们必须遵循道德和伦理”。所以，即使你没有在做瑜伽，如果你处于日常生活的事物当中，你也依然要遵守道德-伦理的准则，那将是/该是一个人/一个好人的标志性前提，否则我们就成了两足动物。重点是，帕坦伽利的道德-宗教准则是在规范所有八支，不仅只是这两支——yama 和 niyama.。
Now, what is ethico-religious system? See, in our convention, we have philosophy and then we have what is called ‘tattva-jnana’ and we have dharma which is rendered as religion. So, in system such as Patanjali, even the system of Kapila, Samkhya, Kanada, Vaisheshika, Nyaya of Gautama, or Jaimini Mimansa, or Badarayana Mimansa, or any other philosophy, there are so many philosophies in Indian philosophical systems. Each one of those has mentioned something as ‘dharma-achar‘，‘dharma-niti pranali’, which I again repeat in English as religion, which is not a proper rendition.
那么，什么是道德-宗教体系？看，在我们的传统中，我们有哲学，我们有被称为“认知绝对真理”的‘tattva-jnana’，我们有被视为宗教的‘dharma’。因此，在帕坦伽利这个体系里，甚至在卡毗拉、数论、珈那陀、胜论、阇伊弥尼弥曼差派、婆陀罗耶那弥曼差,或任何其他派别的哲学，印度的哲学体系中有许许多多的哲学，所有那些哲学当中的每一种都提到过‘dharma-achar‘，‘dharma-niti-pranali’（“责任意识-行为准则”、“责任意识-道德意识体系”），我再次重复，在英语中它被说成是宗教，而这是不恰当的说法。
So, bear in mind, yamas, ahimsa yama, to samadhi, it is all ‘ethico-religious principles of yoga’, it is not just yamas. And these are all anga, these are all limbs, they are integral aspects. Don’t you mean to say yamas and niyamas are to be practiced out in the society, not while in what is practicing asana, pranayama, pratyahara, dharana, dhyana.
因此，要牢记在心，从yama的第一个准则“非暴力”准则开始，一直到三摩地，全部都是瑜伽的道德-宗教准则，不是只有yamas才是，这些是所有的支流、所有的分支，这些是不可或缺的整体层面。你难道不是等于在说外戒和内制是我们在社会里要遵循的准则，而在习练体式、呼吸法、专注和冥想时就不是吗？
So, it is not only a social faith, it does not only have a social faith that while you are in social situation that you must practice morality and ethicality. When you are isolated, and when you are going to do yoga, so there are yamas and niyamas in all the other aspects as well.
因此，它不仅是一种社会信仰，它不仅是你在社会环境中必须遵守的社会道德和伦理，当你独处的时候、当你要去瑜伽的时候，yamas和niyamas也同样存在于一切其他的层面当中。
Usually, we bother about what is a correct asana, what is a correct pranayama, and what is right an asana, what is a right pranayama, we don’t try to understand what is yama-niyama of an asana, what is yama-niyama of pranayama, how does it manifest in asana, pranayama, dhyana, japa.
通常,我们只关心什么是正确的体式，什么是正确的呼吸法，什么是正当的体式，什么是正当的呼吸法，我们不去尝试理解什么是一个体式的yama和niyama，什么是呼吸法的yamas和niyama，它们如何表现在体式、呼吸法、冥想、唱诵当中。
Guruji made it a point to explain all these things. He would explain to you yamas and niyamas in your Trikonasana, he would explain to you ahimsa, satya, asteya, brahmacarya, aparigraha in Trikonasana. He would explain saucha, santosha, tapas, svadhyaya, ishwara pranidhana in your Trikonasana, Tadasana. We did not take clue that yamas and niyamas also come in asanas, pranayama, and in the theory of yoga, the philosophy of yoga, they come up to samadhi, they will manifest differently.
而艾扬格大师则将这些都当作了要点，他会在你的三角式里给你解解yamas和niyamas，他会在你的三角式里、在山式里给你解释非暴力、诚实、不偷盗、自制、不囤积，他会在你的三角式和山式里给你解释净化、满足、苦修、自我教育、奉献于神性。但我们却在体式和呼吸法里没有找到yamas 和 niyamas的线索。在瑜伽的理论当中、在瑜伽的哲学当中，它们会一路去到三摩地，它们会有完全不同的表现。
See what is your morality when you are out in your work place? And what is your morality when you are back home with your family? You have something called as ‘business-ethics’. Now, the ‘business-ethics’ come only in business. But when you are out from business framework, you are back home, do you still have the same ethics that you practice in your business place? So, the ethics will be changing, with reference to your work place, your occupation, where you are , what are you doing, so there is one kind of ethics while you are in office place, another kind of ethics when you are in your business place, another kind of ethics when you are in your family, another kind of ethics when you are with your wife and children.
看，你在你的工作单位时会是什么样的道德观，你回到家里时会是什么样的道德观。你有“商业道德”这个东西，此时“商业道德” 只现身于商业事务当中，而当你从商业活动的框架中出来时，你回家了，你还继续遵守那个在商业场合所遵守的道德吗？因此，这类道德会变，取决于你的工作场合、你的职业、你身在何处、你正在做什么，所以你在办公室里会有一种道德，你在商业场所里会有另一种道德，你在家里会有另一种道德，你与妻子和孩子们在一起时又是一种道德。
So, therefore, again it is an open architecture. Similarly, that we have to see that yamas and niyamas morality and ethicality comes differently in our asanas, pranayama, dharana, dhyana and samadhi, or whatever practices we are put in. They will manifest differently. They will come differently. Are we studying it?
因此，它再度成为一个开放性的领域。同理，我们必须明白， yamas 和niyamas的道德伦理在我们的体式、呼吸法、专注、冥想和三摩地的修行当中也会有不同的体现，它们会有不同的表现，它们会有不同的发生，我们对它们有研究吗？
Now, as I just now said that Indian philosophical system has something called as ‘philosophy’, what is ‘the philosophy’? ‘Philosophy’ is that which divulges reality. A human being should be seeking realities. And ‘philosophy’ is that which divulges reality. Then, what is dharma? dharma is that which helps one realize. ‘Philosophy’ will divulge, the ‘tattva jnana’ will divulge, and dharma will make you realize realities. So, all the practices of yoga on any plane—body, mind, breath, senses, organs, psyche, consciousness, intellect, emotion, it is called truth seeking, and it is called realization of the truth. So, dharma is that which helps one realize the realities, by philosophy you will only divulge the realities.
现在正如我才说过的，印度哲学体系是一种被称为“哲学”的事物，这里的“哲学”是什么？“哲学”就是那个揭示现实的事物，人应该去追求真理，而“哲学”就是那个揭示现实存在的东西。然后，什么是‘dharma’？‘dharma’ 帮助人领悟。哲学会去揭示、‘tattva jnana’会去揭示，而‘dharma’ 则会让你领悟真理。因此，任何层面上的瑜伽修行——身体、头脑、呼吸、感官、器官、心灵、意识、智性、情感，都被称为对真理的探寻，它被称为对真理的领悟。因此，‘dharma’帮助人去认知真理，只有通过哲学你才会去揭示真相。
That is why ‘dharma tattva jnana’ are important aspects in structuring Indian philosophical system. These are two major considerations in Indian philosophical system as to what is ‘tattva jnana’, what are realities, what are the absolute realities, what are relative realities, absolute realities, ultimate realities. And then dharma comes for one to realize. They are realized within oneself, inside, they realize within, all realities are realized within. And dharma comes for that purpose.
那就是为何“认知真理的责任意识”（‘dharma tattva jnana’）在搭建印度哲学体系中是很重要的层面，在印度哲学体系中关于什么是 “对真理的认知”有两个主要的考虑：什么是现实，什么是绝对的现实，什么是相对的现实，什么是绝对现实，什么是终极现实；然后，‘dharma’为了人的领悟而来，它们在一个人自身的内在领域实现领悟，是内在，它们从内在去领悟，一切真相都是从内在被领悟的，‘dharma’就是为了那个目的而来。
That is why in English they call it ‘ethico-religious system’. And note this, that it includes from ‘ahimsa’ to a ‘asamprajñata samadhi’, we should break up all Ashtangas, you have five yamas, five niyamas, then you have asana; then you have pranayama of three types: bahya pranayama, abhiyantra pranayama, stambha pranayama; then there is pratyahara; then there are dharanas, several kinds of dharanas; several kinds of dhyanas, which will come across in the texts of yoga. And then there are ‘samprajnata samadhis’, ‘asamprajnata samadhis’, all put together is included in ‘dharma-achara*’, ‘dharma-niti pranali’. ‘achara-dharam-niti’，’achara*’ is conduct; ‘niti-dharma‘, ‘niti’ is ethics, ethicality.
*译者注：achara和achar是同一个词义，但发音会有所区别，源于地域习惯。*
那就是为何在英语里，它们被称为“道德-宗教体系”，要注意，它包括了从“非暴力”一直到“绝对认知境界的三摩地”。我们应该先拆分开八支瑜伽：五个外戒，五个内制，然后你有体式；然后你有呼吸法，三种类型的呼吸法——外屏息、内屏息、全屏息呼吸法；然后有收摄修行，几种类别的收摄；然后专注修行，几种专注修行的方式；几种冥想方式，它们都会在瑜伽的典籍里被遇到。然后有“明辨之三摩地”，“超越明辨之三摩地”，全部再被归到一起，纳入“责任意识-行为准则”、“责任意识-道德意识体系”当中，即 ‘achara-dharam-niti’，‘achara’ ——行为准则，‘niti-dharma’ 的 ‘niti’，——道德、道德观。
And what is dharma? dharma, if you have heard Guruji often said, what is dharma? dharma is not religion, because religion is a body of faith, you have to have faith in what religion postulates. So, it is ‘locus’, any religion in the world is locus for faith, where people will place their faith, they believe in it, they will believe in it. So, in other words, religion is sustained by a mankind. If nobody believes in that religion, if nobody absolutely believes in their religion, will it stay on? It won’t stay on. So, religion is sustained by its followers. Religion is sustained by those who place faith, those who invest faith in it. They sustain the religion. So, religions need to be sustained.
那什么是‘dharma’? ‘dharma’这个词你们经常听到艾扬格大师提到，什么是‘dharma’? ‘dharma’不是宗教，因为宗教是信仰的一个载体，你必须在宗教假定的东西里才能拥有信仰。因此，它是一个“确切之地”，世间的任何宗教都是信仰的汇聚之地，这样人们才能把他们的信仰放进去，他们才能去信它、他们将在那里去信奉它。因此，换句话说，宗教是人所维系和支撑的，如果没有人去信那个宗教，如果没有人绝对地信奉他们的宗教，它还能继续吗？它是不会继续的。所以宗教是由它的信徒维系和支撑的，宗教是那些将其信仰放在里面、投入到里面的人所维系和支撑的，他们维系着宗教，因此，宗教需要被维系。
What about dharma? Very etymological meaning of dharma which comes from single lettered root, called ‘dhru’, ‘dhru’ means to sustain. So, dharma is that which sustains us, and religion is that which we sustain. Mankind sustains religion and dharma is that which sustains us.
那‘dharma’呢？‘dharma’的词源学之意是来自于一个简单的词根词‘dhru’，‘dhru’ 的意思是维系和支撑。因此，‘dharma’是那个维系我们的事物，而宗教则是那个由我们去维系的事物；人类维系宗教，而‘dharma’ 则维系我们。
How does it do this? You have often heard from Guruji, which is a very popular, famous definition of dharma, ‘one who is falling, one who has fallen, one who is about to fall, one who may fall, the one which sustains, that person is a dharma’， So, dharma sustains the falling person, the fallen person. So, that is what the dharma is. Therefore, it is not proper to translate dharma as religion, and religion as dharma.
它怎么做到的呢？你们常常听到艾扬格大师给‘dharma’的一个定义，它广为流传、也很有名：“一个人正在掉下去，一个已经掉下去了，一个人行将掉下去，那个可以掉下去但却还在支撑的人，那个人就是‘dharma’”。因此，‘dharma’支撑着那个正在倒下的人、已经倒下的人，那就是‘dharma’的本意，因此，将‘dharma’翻译为宗教、将宗教说成‘dharma’，都不恰当。
‘dharma is a cult, any dharma is a cult’.
‘Religion is not a cult. dharma is a not a cult’.
dharam is there for non-living things. Do we have a religion for non-living things? Religion only comes from mankind, even it does not come to sub-humans. Religion does not come to animals, cattles, beasts, insects, worms and birds, there is no religion to them.
“dharma是一种信念，任何dharma都是一种信念”，“宗教不是信念，‘dharma’不是信念”。
‘dharma’可以在那儿给非生物的东西，但我们有宗教给非生物吗？宗教因人而生，它甚至也不会去到不够格为人的人，宗教不会给动物、牛、昆虫、爬虫、鸟类，没有哪门宗教会给到它们。
However, they have a dharma. Why? Because dharma is a wider concept. Let us not mix up with religion and dharma. Let us not call religion as dharma, dharma as religion. Let us look at the dharma as to what the dharma is. When it comes to dharma, there is something called as ‘swabhava-dharma’, ‘guna-dharma’. So, vernacular people will be familiar with this ‘guna-dharma’. ‘guna-dharma’ comes even to inert matters. There is dharma to element of earth, element of water, element of air, element of fire, element of space, they all have dharma, what is that? their inherent characteristic, intrinsic characteristic, inherent characteristic in their dharma, in their ‘guna-dharma’.
然而，它们却可以拥有‘dharma’，因为‘dharma’是一个更宽泛的概念，让我们不要与宗教混为一谈，让我们不要将宗教称为‘dharma’, 将‘dharma’称为宗教。让我们将‘dharma’看成‘dharma’该有的样子，当说到‘dharma’时，会有一种被称为 ‘swabhava-dharma’ 的事物，即个体自性的存在价值、责任意识。所以，本地人都很熟悉这个词‘guna-dharma’（责任属性） ，‘guna-dharma’甚至对无意识的事物而言也存在，那就是土元素、水元素、风元素、火元素、空元素中的‘dharma’，它们都有‘dharma’，但那是什么呢？它们是固有的特质、核心的特质，是它们的‘dharma’当中、它们的‘guna-dharma’当中固有的特质。
So, all matters have ‘guna-dharma’, the word dharma has come there. They will never give it up. The earth-ness of earth will never be separated, the water-ness of the water, from water, they will never be separated. So, water has water-ness, earth has earth-ness, air has air-ness, fire has fire-ness, space has space-ness. That is their dharma, that is their guna-dharma, so even they have dharma in the form of guna-dharma, now they are all inert. Yet, they have dharma which is called guna-dharma.
因此，所有事物都有‘guna-dharma’，这个词‘dharma’会在那里，它们绝不会放弃它，土有土性， 土的土性永不分离，水的水性永不分离，所以水有水性，土有土性，风有风性，火有火性，空有空性。那就是它们的‘dharma’，那就是它们的‘guna-dharma’，甚至它们会因为‘guna-dharma’而拥有‘dharma’，即使它们无意识，它们依然拥有被称为责任意识的责任属性。
In so far as living creatures are concerned, they have ‘swabhava-dharma’，so this word is also one we are familiar with it, vernacular, ‘swabhava dharma’. The ‘swabhava-dharma’ is there even for bacteria, insect, worm, bird, animals, cattles, beasts, they all have ‘swabhava-dharma’. If they give up their ‘swabhava-dharma’, they will not sustain, they will perish. If a snake or a cobra gives up snake-ness or cobra-ness, it will perish. If a tiger or a lion gives up their tiger-ness or lion-ness, they will perish.
只要涉及到生物，它们就有“自性责任”(swabhava-dharma)，这个词本地人也都很熟悉——‘swabhava-dharma’——“自性责任”，它甚至都会在那儿给到细菌、昆虫、鸟类、动物、牛、野兽，它们都具有这个“自性责任”。如果它们放弃了它们的“自性责任”，它们会无以为继，它们会衰亡。如果一条蛇或眼镜蛇放弃了它的蛇性或眼镜蛇性，它们会衰亡，如果老虎或狮子放弃了它们的虎性或狮子性，它们会衰亡。
So, if they divorce with their dharma, they will cease to exist. So, they must have their ‘swabhava-dharma’. The tiger must be having tiger-ness, lion must be having lion-ness, the snake must be having snake-ness, cobra must be having cobra-ness, insect must be having insect-ness. Sparrow, if the sparrow gives up sparrow-ness, you know sparrow is a very timid bird. It is a small tiny bird, and a timid bird, if it gives up timidity, it will perish. So, if the sparrow gives up timidity, it will perish; if it maintains timidity, it will flourish. So, the timidity of a sparrow sustains a sparrow, that is ‘swabhava-dharma’ of a sparrow.
因此，如果它们与它们“自性责任”彼此离异，它们将停止存在，所以它们必须有“自性责任”，老虎必须有虎性，狮子必须有狮性，蛇必须有蛇性，眼镜蛇必须有眼镜蛇性，昆虫必须有昆虫性，麻雀必须有麻雀性，你们知道这种鸟很弱小、很细小，它们如果放弃弱小性，它们会衰亡。如果麻雀放弃了弱小性，它就会衰亡；如果它保持了弱小性，它就会兴旺。因此是这个弱小性维系着麻雀,那就是麻雀的 “swabhava-dharma”。
So, ‘dharma’ is there for even creatures, there is no religion to creatures. There is ‘dharma’ to creatures; and there is no religion to inert matters, but there is ‘dharma’ to inert matters. So, let us not confuse between religion and ‘dharma’.
因此，’dharma’甚至在那里给到了一切物种，但没有哪个宗教会给到这些物种，物种却都有‘dharma’；没有哪个宗教会给到无意识的物质，但‘dharma’会给到无意识的物质，让我们不要将宗教和‘dharma’混淆起来。
Coming to mankind, for mankind what is ‘dharma’? ‘Dharma’is duty-mindedness. If you want to be a better human being, you must be duty-aware, you must be having duty-consciousness, you must be duty-conscience, you must be having duty-conscience; if you don’t have it, you are not human being at par, let us not see the exaltation, so we will fall from being human beings if you don’t have duty-mindedness. So, duty-mindedness is ‘dharma’. For mankind,it is mentioned something called as ‘swabhava-dharma’, each one of us has a ‘swabhava’, a personalized characteristics. And we live by that, we thrive by that. So ‘swabhava-dharma’ comes to man also, human being.
说到人类，什么是人的‘dharma’？那就是使命感，如果你想做一个更好的人，那么你就要有责任意识、你必须有责任良知、你必须一直拥有责任良知；如果你没有它，你就无异于不是人，还是让我们不要爬得高摔得狠，如果你没有责任感，你会从人道跌落下去。因此，责任感就是‘dharma’。对于人来说，它是被称为“自性”的东西，我们每一个人都有个体自性、个体化的特性，我们靠它活着、靠它蓬勃发展，所以“自性的责任意识”规范着人、人类。
Then, ‘niyata-dharma’, we have certain bounden duties, without reference to time, space, situation, we must adhere to it. A good human being will not compromise there; one who is not a good human being will compromise in their time, space, situation. The duty-mindedness about one’s bounden duties, and it is called ‘niyata-dharma’, that cannot be left aside in any situation, in any scenario.
然后，“永恒的善举”（ niyata-dharma），我们有着义不容辞的义务，无论时空、处境如何变换，我们都必须履行它。一个好人不会在那里进行妥协；在不同时空、处境中妥协的那些人，则不是好人。一个人的使命担当被称为“永恒的善举”，那绝不可能在任何处境和环境中被搁置一边。
Then there is something called as ‘vihita dharma’. ‘vihita’, ‘hita’ means good, adhering to ‘what is good for me’. Sometimes, ‘what is right to me’ is also relative. Because ‘I am here, this is right for me to do; had I not been here, doing this would not be called right’. So, there are relativeaspects, then we must have the intelligence to identify that ‘I must do this here, this is my duty here, this is my duty now and here. This is my duty because it is in this time/space I am now, therefore it is a bounden duty for me’.
然后有那么一种东西被称为‘vihita-dharma’， ‘vhita’，’hita’ 的意思是好，“要履行对我而言是好的职责”。有时，对 “我是正确的东西”是相对的，因为“我在此地，这对我而言，去做就对了”。假如“我不在此地”，那么这么做就不一定对，因此有相对的层面，我们必须具备智慧去认识到“我必须在此这么做，这就是我当下的责任，这就是我当下和在此的责任，因为正是我在的这个时空当下，这才是我的责任，因此它是它就是我义不容辞的责任”。
‘Had I not been in this time and space dimension, then it will not be there as duty’. So, mankind is given intelligence to ascertain ‘what is my duty now’, that is called ‘vihita karma’, which ‘will be good for me’. So, ‘vihita karma’ tells us about what is good for you where and when, adhere to that; ‘niyata karma’, where is good for you, and not only good but right for you anywhere, anytime, any situation. So, that is what ‘dharma’ is.
“如果我不在这个时空维度，那么它将不会在那里而成为责任”。因此人被赋予了智慧，去断定什么是“我当下的责任”，那被称为vihita-karma，即“什么会对我好”。因此，‘vihita-karma’会告诉我们什么会对你好、在何处、在何时，你要去听它的召唤；‘niyata-karma’ 即在哪里会对你好，不仅好，还要在任何时间、任何处境当中都要正当，因此，那就是‘dharma’本来的意思。
So, in Ashtanga yoga, you should know what is bounden duty, what is ‘my absolute duty‘ might be in any practice of yoga, could be in asana, pranayama, meditation, whatever you might be calling it. And what is ‘my duty because of the condition that I am in’? ‘I have this condition, therefore, it is my duty to do this’; ‘Had the condition been different, then I would have had another duty identified’.
因此，在八支瑜伽中，你该知道什么是必须要担当的责任，什么是“我”在体式、呼吸法、冥想当中绝对的责任，你管它叫什么并不重要。什么是“我所在的这个前提当中的责任”，“我有了这个前提，因此它就是我要履行的职责”；“如果情况变了，我就要去认识到另外一个职责”。
So, we must have this flexibility, according to ‘dharma’. What is right and what is good. We must be able to make a proper blend of good and right; merely going for good will not be ultimately good; merely going for right, will also not be ultimately good. So, it is a ‘weave-tage’, like a cloth of fabric of horizontal and vertical weaves. Dharma says we must have weave of niyata-karma,vihita karma. ‘niyata’, bounden duty; ‘vihita’, which is based on relative facts, relative conditions. So, absolute conditions and relative conditions, both are to be considered, and then there is a weave.
因此，我们必须根据‘dharma’而拥有这个灵活性，什么是对的，什么是好的，我们必须能够打造一个合适的混合体，看什么是好的，什么是对的，仅仅追求好不一定最终好，仅仅追求对，最终也未必对。因此，这就是“交织性”，就像一块布的质地，横向的和纵向的编织。‘dharma’说: “我们必须编织好‘niyata-karma’ 和‘vihita karma’ 这块布，‘ niyata’——义不容辞的责任；‘vihita‘——则是基于相对的事实、相对的条件，因此，绝对的条件、相对的条件，都要去考虑，然后，才有了交织状态。
So, it is not just moral-ethical principle that you usually identify in yamas and niyamas, it is circumscribing entire Ashtanga yoga, that is why Ashtanga yoga is called ‘ethico-religious practices, ethico-religious principles of yoga’, and not just yamas and niyamas.
因此，绝对的条件和相对的条件，二者都要被考虑，然后才会产生交织。因此，它不仅是你在yamas和niyamas当中通常所认识的道德-宗教性准则， 它规范着整个八支瑜伽，那就是为何八支瑜伽被称为“瑜伽的道德-宗教修为，瑜伽的道德-宗教准则”，而不仅只限于yamas和niyamas。
So, let us try to reform our idea about yamas and niyamas. Finally, I say in case of morality-ethicality, that you are in yoga, or not in yoga, whether you do yoga, whether you don’t do yoga, should you not be in morality-ethical framework? Is there any scope to break that framework? Is it good to be breaking the framework of morality-ethicality?
所以，让我们尝试去重新修订我们对yamas和niyamas的认识。最后我要说的是，在道德-宗教的情况里，你在瑜伽里也好，不在瑜伽里也罢，不论你是否做瑜伽，是否不做瑜伽，你难道不该置身于道德-伦理的框架当中吗？会有打破那个框架的范围吗？打破道德-伦理框架会好吗？
Therefore, that was without saying, now when something is without saying, why did Patanjali say that? That is why Patanjali does not say that, but we have wrongly consumed yamas and niyamas as moral-ethical principles, which all the religions heads, all the normative scienceshave prescribed and advocated, but we know very well that all that is in vain. Patanjali doesn’t want to do that, he does not do it. So, try to have reconsideration of what are yamas and what are niyamas.
所以说那是毋庸置疑的，既然是毋庸置疑的，帕坦伽利为何还要提到它？帕坦伽利并没有说那个，而是我们一直将yamas和niyamas误认为是道德-宗教的准则，那也是所有宗教领袖、一切规范化的科学都提议和倡导的，但我们再清楚不过了，那全都打了水漂。帕坦伽利并不想那么做，他也没有那么做，所以，尝试重新去思考什么是yamas和niyamas。
If they have to be coming in, not only in social reference, but also in personal reference onto ‘myself’ while in asanas, or higher practices, what are the parameters of morality-ethicality. It is one parameter in asana, another parameter in dhyana, meditation. So, that is how yamas and niyamas have come, it is not that morality-ethicality No 1, then asana, then pranayama, then pratyahara, then dharana, then dhyana, then samadhi.
如果它们必然要发生，那么就不会仅仅参照于社会层面，它也会在“我的自身”之上而发生，当我们在体式里，或更高的修行层面，究竟什么是道德和伦理的准绳。体式里有一套，冥想里也有另一套。因此，那就是yamas 和 niyamas是如何发生的，它绝非“第一号”道德-伦理，然后再到体式，然后呼吸法，然后收摄，然后专注，然后冥想，然后三摩地。
If you construe that way, it is lack of education. That is why I am telling you get educated, let us get educated about the precepts or the treatise of Patanjali. So, the entire Ashtanga yoga is ethico-religious principles, loosely translated, I don’t approve it, that is in the modern language, but in classical language：‘achar-dharma-niti pranali’. ‘Achar’ is your conduct, how do you conduct? How do you have your conduct when you are practicing asanas, practicing pranayama, practicing dharana and samadhi?
如果你那样去理解，那就是缺乏教育，那就是我为何一直在告诉你们，要去获得教育，让我们在帕坦伽利的理念或经文中获得教育。因此，整个八支瑜伽都是道德-宗教的准则，不精准地将它翻译成现代语言里的这个说法，我并不认同，因为在古典语言里，它是’achar-dharma-niti pranali’，’achar’ 是你的行为方式、你会如何言行举止，你在习练体式、习练呼吸法、习练专著和三摩地时，如何展开行为。
So, we should know the distinction here. Like how do you conduct yourself out in the streets, out in society, and back home, or while you are totally isolated in your own bedroom? Do you mean to say morality-ethicality does not come when you are isolated? It is a form of morality-ethicality when you are with yourself. It is another form of morality-ethicality when you are out in society.
因此，我们应该知道这里的区别，正如你在大街上、在社会里、回到家、或你独处于你自己的卧室时，你会说道德伦理没有在你独处时也同时存在吗？你与你自己在一起的时候，它是一种形式；当你进入社会当中的时候，它又是一种形式。
So, let us try to reconsider this, let us try to do some brushing on our idea, notion, concept of yamas and niyamas. I think that should be enough for this lesson. Namaskar.
因此，让我们重新考虑一下这个、让我们尝试冲刷一下我们对yamas和niyamas的认识、观点、概念。我认为这堂课应该够了，谢谢。
Question for Prashantji:
You spoke about the religion and dharma, and differentiated that. A lot of students have questions, can you differentiate karma and dharma, that is a question commonly confused, is it the time to revise it or to have a separate lesson?
您谈到宗教和责任意识，并且区分了它们，许多学生有个问题，是关于您区分的‘karma’和‘dharma’，这是普遍感到困惑的一个问题，您是现在讲讲，还是把它当作一堂另外的课？
Prashantji answered:
No, we can do that. Here comes a question to distinction between karma and dharma. See, dharma as I said, it is conduct, what is your conduct. Can you say ‘the conduct is totally different than my act’? karma is your act and the conduct gives a framework and culture to your karma.
这里来了一个问题，karma和 ‘dharma’的区别，我说过‘dharma’是行为方式，什么是你的行为方式，你能说它完全不同于“我的行为”吗？karma就是你的行为，而行为方式会给我们的行为一个框架和方式。所以，karma是你做了什么，行为方式则给了我们一个框架，给了你的karma一个框架和行为方式。
So, karma is what you do, and dharma will tell you what you should do, what we should do, what is right, what is correct, and what is good for you ultimately, which I so said about vihita-karma, vihita-karma tells you what is ultimately good. So, while you are in Karma, this perspective must be taken into consideration that ‘what I do should be ultimately good’, if not immediately good.
所以，‘karma’是你做了什么，‘dharma’会告诉你什么是你该做的。我们该做什么，什么是对的，什么是正当的，什么最终对你好，那就是我说的vihita-karma，vihita-karma告诉你什么最终会对你好。因此，当你在karma中的时候，这个角度必须被纳入到考虑当中，即“我该做什么，最终才会是好的”，虽然眼下未必那么好。
So, ultimate good must be considered while you are in karma, in any act, that is why the joined word, karma-dharma is a joint word. karma is also constituted by your intrinsic gunas——sattva, rajas, tamas——guna-karma.
因此，当你在karma当中的时候，在任何行为当中的时候，最终的好必须要得到考虑，那就是为何这是一个联合在一起的词：karma-dharma，karma是由你的本质属性——悦性、激性、惰性——guna-karma（属性行为）构建而成的。
So, karma has sattva, rajas, tamas, dharma too has sattva, rajas, tamas. So, the combination of karma-dharma will be coming in. Your dharma will depend upon your disposition, your consciousness-caliber, conscience-caliber. On the lower calibration of your conscience, you think something is right, something is perfect, but when you come up from there, then you understand what ‘I deemed as right was not really right’, so there is reappraisal, where you go on higher level of consciousness.
因此，‘Karma’ 有悦性（ sattva）、 激性（rajas ）、惰性（tamas），‘dharma’ 也有悦性（ sattva）、 激性（rajas ）、惰性（tamas），所以‘karma’ 和 ‘dharma’的结合就产生了，你的‘dharma’仰仗于你的性格、你的意识官能。你认为某样东西是对的、某样东西是完美的，但当你重新评估的时候，你会明白“我认为对的不一定对”，所以在其中你会去到更高的意识层面。
So, karma -dharma, again these are weave. Dharma is all pervasive within us, because it is sustaining us. And the karma is also incessant thing, you will all the time of be in karma, if you look at the precept coming in <Bhagavad Gita>, ‘not even a moment would pass in our akarma,not even a moment would even pass in non-doing, in non-acts’.
所以，karma-dharma再度交织，‘dharma’在我们的内在无处不在，因为它支撑和维系着我们；而karma则一刻不停，你会随时处于karma当中，如果你去看《薄伽梵歌》中的理念，“没有哪个瞬间会在我们的不行动中逝去、没有哪个瞬间会在我们的无行动、无作为当中逝去”。
Some kind of act will be going on, even if you are fast asleep, some act is going on. If it is not your act, something in you is acting. Your heart is functioning, your lungs are functioning, your autonomous system is functioning, so your things are functioning, and are you not accountable for your things? Therefore, you are in karma, even while you are fast asleep, because autonomous system is functioning, digestion is functioning, metabolism is functioning, and they are all yours. So, you cannot say ‘I won’t take responsibility for mine’, ‘I will be only responsible for me, and not mine’. Like parents are responsible for their children, we are responsible for ours, our body, our mind, our autonomous system, our involuntary system.
一些行为一直在进行当中，即使你在酣睡当中，一些活动依旧在进行，甚至它都不是你所做出的行为，而是你里面的某样东西做出的行为，你的心脏在跳动，你的肺在呼吸，你的自主系统在发挥功能，所以你的这些东西都在活动，你难道不需要为它们负责任吗？所以，你不能说“我对我的东西不用负责任，我只对我负责”，就像父母要对他们的孩子负责一样，我们也要对我们的东西负责任——我们的身体、我们的头脑、我们的自主系统、我们的非自主系统。
The karma does not leave you even on the point of death, because when on the point of death, I often said, ‘the busiest moment in one’s life is the last breath’. Because the trial balance of our karmas will be drawn, balance sheet will be drawn and it will be decided at that moment where we are going to a head. Based on our karmas in that life, and we will immediately give a passage to trans-migration, our passage commences right away from our death, from the moment of death. We are busy, you know, as what is called as ‘astrological-migrations’, trans-migrations. So, the emigration-like thing in international journeys, here that is the trans-migration.
这个karma甚至在死亡的那一刻也不会离你远去，因为当死亡那一刻来临之际，我常说，“最忙碌的一刻是人的生命当中最后那口气”。因为，那一刻对我们karma的账户是否平衡要进行判定，这个“账单”要被拟定出来，那一刻要决定我们要去向何处，都是基于我们那一世的karma。我们还要马上给转世提供通道，那条路径从我们死去的那一刻起就开启了。我们会很忙，你要知道，那叫做“星际移民”，那就是转世。所以，它就像移民那类事情，跨国之旅，而在此呢，那是转世之途。
So, we will be busy in that, ‘the vehicle’ to be going, where to be going, destination where to be going, so ‘ticket’ will be issued at the point of death, ‘visa’ will be given on the point of death, ‘passport’ will be shown on the point of death. And we will be proceeding right from our moment of death, immediately we proceed for astrological movements.
所以，我们忙于处理那些事情，这辆“车”行将出发，要去哪里，目的地,要去向何处，因此“车票”会在死亡那一刻被发放、“签证”会在死亡那一刻被签发、“护照”会在死亡那一刻被掏出来。所以，我们忙于处理那些事情，从我们死亡的那个瞬间起，我们就要动身启程，即刻进入“星际穿行”。
So, even death does not stop for activity, comatose does not stop, we are unconscious, but still we are living; if we are living, autonomous system is functioning, breathing is going on, so some function is going on, karma does not leave us, it does not leave us even for a moment. Karma will be going on constantly.
因此，就算死亡也无法终止行为，昏迷无法终止（行为），我们失去意识，但我们还活着；只要我们活着，自主系统就在运行，呼吸就在运行，一些功能会处于工作状态，karma就没有离开我们，它一刻都不会离开我，karma一刻不停地在运行。
How do we carry out karma, unless we are sustained, we will carry out the karma, we must be sustaining, we must be living; if we don’t live, how are you going to carry out your karma? So, dharma keeps you sustained, and because you are sustained, the karma is on. So, dharma-karma are again well related.
我们如何去执行karma? 那除非我们还维持着生命，所以我们必须维系，我们必须活着。如果我们没有了生命，如何去执行我们的karma呢？因此，‘dharma’让我们得以支撑下去，并且因为你被支撑着，‘karma’才会一直在运行，因此，dharma-karma再度紧密地联系在一起。
Therefore, in karma, if you have dharma-consciousness, ‘what is right for me, what is ultimately good for me’, if this consideration is there, our karma will be reformed. The petty things like selfishness will not creep in. We will not spoil the karma, otherwise we can all spoil our karma, if you have ulterior motives, selfish motives, self-centric motives and that will spoil our culture of karma.
因此，如果我们在‘karma’中有‘dharma’，就会考虑对“对我而言什么是对的，什么最终会对我好”，如果这种考虑在那里，我们的karma就会得到重塑，自私这样的狭隘就不会悄悄地爬进来。我们就不会破坏karma，否则我们太能破坏我们的karma，用我们的不良动机、自私的动机、自我为中心的动机，都会破坏我们karma的行为方式。
Dharma will not allow that. Therefore, karma-dharma are mutually related. Again, it is a ‘weave-tage’, like a textile, horizontal and vertical threads, it is‘weave-tage’. Weave, dharma-karma again are weave. If the weave is not proper, the cloth is not strong. So, the weave of the two is not proper, our life is not proper, not strong. So, the weave must be proper, that is why karma and dharma again should be considered in a joined manner, composite manner, because ‘achar-dharma’, ‘achara prabho dharmaha’, ‘achara’ is your conduct, conduct is what you do, therefore is why they are very much related to each other. Hope that is sufficient. Thank you.
‘dharma’不会允许它发生，因此，karma-dharma相互关联，再度成就彼此的交织状态，就像纺织品，横向的和纵向的线，它是一种交织状态，交织，karma-dharma交织在一起，如果这个编织不当，那么布料就不结实。所以，二者如果编织不当，我们的生命也会不当、不强健，所以，编织必须恰当，karma-dharma应该再度以结合的方式、整合的方式得到顾及，因为 ‘achara’ 就是‘dharma’，’achara’ 就是你的行为准则、你做了什么，它们由此而紧密关联。希望讲够了，谢谢。
英文听写和整理：梁洪
中文翻译：梁洪
英文审校：Suman Sampige P.
未经授权, 不得转载。
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