本文由【艾扬格瑜伽】授权转载
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，目前已更新七讲，此为第六讲。
现在，让我们开始聆听普尚吉语。
Lesson 6 第六讲
（以下为视频的中英文对照稿）
Namaskar!
We are in the sixth session of Education through Yoga, by Yoga, in Yoga, about Yoga.
大家好！我们进行第六讲——经由瑜伽的教育、通过瑜伽的教育、在瑜伽当中的教育、关于瑜伽的教育。
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.
昨天（的课），我们讨论了作为道德-宗教修为的yamas和niyamas，准确地说是行为准则-责任意识-道德意识的理念、行为准则-责任意识-道德意识的体系，因此我们说，那些不是道德-伦理的修为。
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.
我还举了艾扬格大师在教学时将yamas和niyamas引入体式当中的例子，让我在此做一下说明，艾扬格大师在我们的三角式里讲到违反非暴力原则，但在暴力的意义上，那并非真的意味着我们在参考道德-伦理的时候犯下了暴力之罪。因为你们都知道在道德-伦理的框架中什么是暴力、什么是非暴力，然而在体式当中、身体的部位当中，依然存在着暴力；或在头脑上、通过头脑而施暴；还有呼吸上的暴力，等。
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.
但是，那个暴力与我们在道德-伦理准则中所谈的概念截然不同。不过，根据艾扬格大师所说，那里仍然存在着暴力。当我们在做我们的体式时，我们的体式当中存在着暴力，但那并非在说我们就是残忍的、不代表我们就像野兽、不代表我们弱肉强食。因此，那完全是去理解什么是你在三角式当中、或在任何体式或呼吸法当中非暴力的不同标尺。当你与你自身进行互动时，对于暴力-非暴力而言就有了不同的诠释。
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.
因此，在瑜伽当中，我们将暴力和非暴力引荐到了我们自己身上、通过我们自己而为之，这一点非常重要。而在社会环境当中，我们都清楚，某人对某人施暴，有人会因暴力而受苦、受折磨。因此，会存在施暴的一方，另一方则因暴力而受苦。那就是为何说这些不是道德-伦理准则，因为非暴力、诚实、不偷盗、节制等都属于个体主观的层面，不像在道德-伦理准则中那样，它们是个体与个体之间的事情。所有yamas和niyamas的准则，当它们进入道德-伦理体系时，就会存在那一切在个体之间的关系。但在此地，那是个体内部的事情。
So that’s why one more point I’m divulging 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.
那就是为何我还要在向你们揭示出一个要点，去强化你们头脑的定位，即帕坦伽利没有论及道德-伦理的准则，因为非暴力、诚实、不偷盗也可以进入呼吸法、进入专注、冥想和三摩地。因此，那会变得怎样呢？那不会变成弱肉强食，我们不会变得凶残无比，但是himsa（暴力）依然存在。
I will just give another one more example before I talk on this. If there’s a baby next to me, I just give a mild pinch, the baby cries. It’s an affliction to the 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.
在我继续讲述这个之前我会再给一个例子，如果一个婴儿在我身边，我拧了它一下，这孩子会哇哇大哭，那一下对婴儿来说是个痛苦。但假设我用同样的力度拧一个成年人，这个成年人就不会因那一下而痛苦。对于一个婴儿来说，一个娇嫩的婴儿，轻微一拧都会让它大哭，但对于一个成年人而言，同样力度的拧不会产生任何痛苦，那个人是不会哭的。
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 will 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，暴力的尺度拥有太多我们要去考虑的方方面面。现在，当我们在体式、呼吸法当中时，我们不会因为拧了自己一把而说我们在施暴，但是，的确存在着暴力；我们不会被折磨到，我们不会痛苦，但是，依然犯下了暴力行为。因此，在社会领域的层面上、在社会领域当中，对于暴力-非暴力而言，那是截然不同的标尺，对于瑜伽领域也是。不管怎么说，重点是，这些是道德-宗教性的准则，因此，我们在昨天的课里涉及到了责任意识的概念。
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.
并且对比宗教而言，我还就dharma进行了一个简单的论述。然后，昨天（的课）我们还展开了那个在哲学、印度哲学里非常有名的定义，即“那个支撑着正在坠落之人、已经坠落之人、行将坠落之人、可以坠落之人的就是dharma”。现在，让我在此稍事展开。当说到”它支撑着”，那是指什么？去理解维系/支撑/支持的概念。
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, in the reference, 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.
如果一个街头流浪汉需要得到支持，那么支持的代价不会很昂贵，那不会有更大的花费，可能你给这个人一顶帐篷就够了，他们就能得到支持，毕竟他只是个街头的流浪汉。但如果某人是百万富翁、千万富翁、亿万富翁，他如果需要支持，你会明白那是什么代价。因此，在经济条件中去参考、以经济情况去参考/在经济条件的维度当中去参考，支持一个很穷的人更为简单，而支持一个很富的人就很困难。
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.
因此，dharma会去支持一个拥有平均标准责任意识的人，这个人并没有那么充分的责任意识，那么支持他就会是一种方案；而另一个人，他拥有程度非常高的责任意识，那会是另一种方案，dharma会非常完好地去支持他。因此，那就是为何那个层面也要得到领会。
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只是在维系着我们吗？那是否意味着，我们在世间、为了活在世间，只是维系性的吗？只是被维系着吗？我们需要超出这个仅限于维系的层面。因此，维系的概念也是灵活的，dharma可以哺育那一切。
Now, there’s one of our statements in one of the dharma shastra 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.
现在，在（论述）责任意识的古经文当中，还有另一个说法，即：“如果你在一个程度上维系了dharma，dharma会以百倍的回报去维系你。”我们只需要做那么一点点，它就会做很多。因此，那就是dharma如何运作的方式、那就是它在其中发挥作用的比例。它不仅仅是在回馈， 它永远都那么慷慨大方。
Therefore, dharma has been considered something like mother. For a mother, you need to do a little bit, and the mother will give you abundant. The mother doesn’t have mercantile mind that ‘you have given something in 10-units, and I will give therefore 10-units 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 一直被认为就像妈妈那样。对于一位母亲而言，你只需做那么一点点，母亲就会还以百倍。母亲是没有生意头脑的，说“你用10个单位的量付出了那么一点，我会因此用10个单位的等量还给孩子”，不会的，妈妈的大方是不一样的。同理，dharma被视为一位母亲，它拥有那个宽宏之心。因此，它不仅是在维系，虽然它被称为可以去维系，但是它却做得比那个多得多，它拥有广大无边的胸怀。
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.
那里有段经文如是说：“如果你维护了dharma，它会百倍、千倍、百万倍地维护着你”，那是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.
刚才我说过：“我们仅仅依靠dharma的维系是不够的，我们还需要做得更多”。我们在尘世间难道只是为了被维系而活着吗？或是你还在追寻更多的东西？dharma会赋予我们那个东西，这就是dharma的另一个定义。dharma有好几个定义，我会再给你们一个dharma的定义。
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 loka-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*’, 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 dhasna, ‘yato’abhyudaya-nihshreyasa siddhih sa dharmaha’.
（*译者注：saptha lokas在印度文化中是七重天的意思。）
根据那个定义，什么是dharma——你在其中会得到进化，不仅参与其中，不仅有维系，然后还有提升，你会拥有那份“财富”——abhyutaya是财富的意思。因此，你将会在所有层面上进行的活动当中获得财富。因此，有这么一个“七重天”的概念，它会关照着我们，它不仅只是维系着我们，它还充盈着你，这种充盈让我们充实而富有。因此它赋予我们“财富之天堂”，然后它给予我们终极的好、最终的好、置顶的好。因此，dharma在其多样化的“全景剧”当中，拥有太多的奉献，从财富到终极之好，它都会赐予我们。那就是为何这个定义会出自于胜论派的体系，“dharma会赐予我们财富，会赐予我们终极的好、最终的好、置顶的好”。
Now, this dharma concept is so subjectivistic. 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.
现在，这个dharma的概念极具个体主观色彩，另一个（对它的）误解就在那里普遍存在:“善是道义的（dharma），恶是非道义的（adharma）”，善-恶可以结为一对，dharma-adharma则不是同样类型的一对，dharma-adharma是另外一对。
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.
一般而言，善是普世的，恶不论在何处、何时都是恶，善不论在何处、何时都是善，除了极少数例外的情况。一般而言，我们可以理解，善在任何地方、任何地域，都是善。因此，我们知道对于人类而言什么是善，什么是人类当中的恶。因此，如果我们中有坏事，我们就说这些是恶，如果有好事，我们就说这些是善。
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.
人因智性而被赋予了识别善恶的能力，在一定程度上，我们是有这个官能的，让我们可以分辨好坏，它并非全都超出了智性范畴。因此，什么是恶、什么是善还是可以被决定的、被说出来的、被宣布的、被理解的，人被赋予了搞懂恶与善的智性。
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-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，那却不是dharma的情况，《摩珂婆罗多》有一句名言，说“这个dharma是由心灵深处的内核决定的，心灵深处的内核决定了dharma。”dharma非常相对化，它会在人与人之间发生变化，恶-善却不会在人与人之间变化。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，也会被其他人、所有其他人当作善；一个人认为是恶的东西，也会被其他人视为恶。
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.
但这却不是dharma的情况，只有在深藏之地，dharma这个复杂的概念才能被决定。我的责任是什么，你的责任是什么，它有着对个体性的参考。赋予我的那份责任，未必是给你的那个。但是，对我而言是善的东西，对你也是；不是我的责任，那未必不是你的责任，但对于我而言是恶的东西，对于你也一样是恶。因此不要混淆恶-善与道义-非道义。
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.
我在这儿会举一个例子，我们都知道两个对立的人实际上都在履行各自的责任。因此，在讨论这个责任意识的问题时，就会时常提到这个例子。在史诗《摩珂婆罗多》里，毗湿摩作为薄伽梵主奎师那的忠实信徒而与之宣战，毗湿摩是奎师那的忠实信徒，他的名字作为最优秀的薄伽梵主奎师那的信徒之一，荣登那罗衍那的信徒名单。
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、皮耶挲、 安布雷沙、苏纳卡、毗湿摩、西图迪安·鲁克曼加达…而毗湿摩就在里面，他是忠实的信徒，但在摩珂婆罗多的战场上，他却站到了主奎师那的敌对方，他没有在战斗中站在主奎师那的这一边，他站在了敌对的那一边。那是他的责任，他没有推诿他的责任，他将自己摆放在圣哲奎师那的对立面，就是完美地履行了他的职责。
On the other hand, in Ramayana. Vibheeshanadhya, another devotee, devotee of equal calibre, because his name also appears in that words: 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 Ram, and he joins Shri Ram. He fights along with his Bhagavan, it is dharma; Bheesmah fights against Bhagavan, it is also dharma.
而在另一面，拉玛亚纳的情况（在《罗摩耶纳》当中），维比沙纳迪亚——另一个信徒、同等级别的信徒，因为他的名字也出现在那个文字记录当中：普拉赫拉达、纳拉达、帕拉沙拉、蓬达雷卡、皮耶挲、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…他的名字也在里面，他背叛了在言辞上冒犯圣人拉玛的亲兄弟，加入了圣人拉玛那一方，他与他的博伽梵一起去作战，这就是责任；毗湿摩向薄伽梵宣战，那也是责任。
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.
责任感（dharma）拥有太多其他的因素要去考虑，因此，dharma是一个复合的概念，那就是为何《薄伽梵歌》说，行动、行动的准则很难体会和理解。不是dharma太过复杂，是我们太过复杂。因此，在接下来的课程当中，我们会尝试去揭示有关我们自己非常复杂这件事，我们并不简单，我们的心灵、人的意识都非常复杂。
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。在意识的那片质地上，不是所有的人都是人。有时候，人可以比毒蛇更坏，人可以比狮子更坏，人可以比老虎更坏，可以比鳄鱼更坏。那就是为何说人的心灵本身是复杂的，而我们却说“dharma令人迷惑、困惑、瑜伽是一个非常复杂的学科”，其实是我们复杂，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-out to yoga. The essential yoga is far away from me, but today yoga has become very fashionable, and we all think that we are all doing yoga.
因此，在责任意识-道德意识理念当中，这个dharma非常重要。瞧瞧，我们今天为瑜伽耗尽了自己，但本质上的那个瑜伽却在远离我，而今天的瑜伽却变得如此时尚，我们都认为我们全都在做瑜伽。
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 come（s） for a beginner, ‘aruruksor muner yogam karma karanam ucyate’.
但是，在《薄伽梵歌》当中有一段诗文，第六章，描述了“对于一个初学者而言，一个初学者，一个纯粹的入门级，瑜伽就在他的行为当中”；而他们却让瑜伽变成了一门技术性学科：来一张垫子、来一个辅具，像这样去做体式、在技术上像这样去做…我们因此从技术上完美地被教导如何去做这个体式。我们已经让这门学科非常、非常技术化，而《薄伽梵歌》说：“对于初学者而言，瑜伽在哪里…在行为当中”。
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.
本质上的瑜伽是在追寻者有了行为意识才会开始，这个追寻者要有对行为的觉知，那是要去达到一定程度的责任意识，更多地从责任的角度去关心对与错，而非技术性角度的对与错。否则，我们就会说某人正在做正确的三角式，某人在做错误的三角式，所以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.
而瑜伽不会在那里存在，瑜伽不会存在于那个纠正当中。对于一个纯粹的初学者而言，瑜伽存在于何处？行动——行动意识，它就在我的行为准则-责任意识-道德意识当中。我做对了吗？在姿势中我可能不对，但我在我的责任意识-道德意识中可能对了，那么我就值得赞扬；我在姿势当中从技术角度做对了，但我却在责任意识-道德意识方面、行为准则-责任意识-道德意识方面错了，我就不会“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，瑜伽全然存在于dharma当中。因此，本质的瑜伽始于你觉知到相对和绝对的对与错，这个行为-意识必须是纯净的，为了瑜伽而纯净。不是你的姿势纯净了、正确了、完美了，因而你就是对的；不是你的呼吸法是对的、因而你就是对的。
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 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.
看看在人的动态行为当中，意愿、驱动力、动机是多么重要，你不会单从一个人的行为去判断他，它是否是一个对的行为或错的行为。它可以是一个正确的行为，但却带着一个错误的动机。因此在任何体式当中，都会有错误的行为，因为那一处的动机错了，驱动力错了，其他的动机错了。因此首先，动机应该是正当的，意愿应该是正当的，公正的。
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 byheart 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 byheart Bhagavad Gita’. Now, it’s a good intent ‘I want to byheart Bhagavad Gita’.
我在这里举个例子。一次，一个弟子去找师父，他说“我的同事可以背诵《薄伽梵歌》，而我不能背诵《薄伽梵歌》，但同事可以背，因此我要背诵《薄伽梵歌》”。去弄清楚这里的意愿：我的同事可以背诵《薄伽梵歌》，我不能。因为我把他当作竞争对手，他是我的同事，他能背，我不能背，所以我想背。因此他告诉他的师父：“师父，我想背诵《薄伽梵歌》”，现在，这是一个好的愿望——“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 byheart 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 byheart 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.
但师父开始了调查，问，“你为何今天突然想到这个？为何今天出现了这个念头？”他说，“因为我的同事能背”。所以，他的师父告诉他，“暂时不要背，因为你有一个错误的动机，错误的动机会让你的行为也是错误的。首先，要端正你的驱动力”。因此师父告诉他：“背诵《薄伽梵歌》是一个好的愿望，但我建议你现在不要去背它，等过一些时候吧，让你竞争的这个本质褪去了再说，不要以竞争的方式去背诵《薄伽梵歌》”。因此他禁止他去背诵《薄伽梵歌》。他说“等一段时间，不要现在背，现在不是登临它的时机，不是启动它的时机”。去体会这个建议，因为那里的意愿不对。
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’.
因此，有一个格言，我们都知道这个格言，“当你播种的时候，你会因此而收获”。它并非一个完美和精准的格言，不是“你播种了，你就会收获”。
As you have the drive, so you reap;
As you have a drive, so you sow;
As you sow, so you reap.
当你有了这个驱动力，你才会收获；
当你有了一个驱动力，你才会播种；
当你播种了，你才会收获。
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.
因此，甚至在播洒种子的背后，我们都有一个意愿， 如果这个意愿不正当，不论你如何去播种，都将不正当；并且不论你收获了什么，都将不正当。
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?
因此， 瑜伽学子需要去领悟。因此，要在分辨某件事是对的、还是错的当中迈出第一步，首先去检查你的意愿，检查你的驱动力，那是非常重要的。因为，那是对的第一要素，如果那个不对，那么它就该被搁置一段时间。因此，dharma告诉我们去评估我们自己的意愿：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. Preparative 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.
因此，瑜伽会告诉你这个，传统瑜伽赋予你这个意识。为传统瑜伽做好准备，你就做好了开发出这类诉求的准备。不要只是一味地做好事，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，你的好事就不是好事了。
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、驱动力非常重要，那是我们行动的源泉。因此，dharma会告诉我们那些，瑜伽会开始教育你那些，你必须开发出责任感——dharma。除非你发展出责任感，否则你的传统瑜伽之路是不会开启的，它只是所有那一切的准备工作而已。那就是为何，责任-道德体系在瑜伽当中非常重要，并且它的整个实用层面都被完整地放进了道德-宗教性的修为框架当中。责任-道德意识，正如我昨天那堂课说过的，从非暴力开始——yamas的第一准则，到超越明辨之三摩地——八支瑜伽的最后境界，全都是关乎于行为准则-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 ensure that they are proper. So, in dynamics, try to consider that.
因此我才会想去展开dharma的这个新维度，一旦你置身于瑜伽当中，瑜伽之路就是这样的，你总是需要去评估你的动态。什么是动态？不要混淆行为与动态。行为只是行为而已，而什么是动态？（它们包含了）驱动力、动机、执行、目的。因此，所有这些都必须得到测评，所有这些都必须保证是正当的。因此在动态行为当中，尝试去考虑到那些。
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.
昨天，我提到了艾扬格大师的话：“我的瑜伽是动态冥想”。什么是动态？它源自于dharma的理念。因此，艾扬格大师的修行核心是他的dharma，不是他的热度、不是他的热情、绝非因为任何挑战、也不关乎于任何动机，而是责任感。
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’?
因此，责任意识-道德意识的理念在瑜伽所有的实用层面当中是处于核心地位的，因此我才想在此多加一个维度，因此，那就是今天的全部内容，但在我下课之前，让我回答一个提给我的问题，有人说，“某人在习练拜日式，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.
因此，对这个问题的回答是，拜日式是拜日式，瑜伽是瑜伽。虽然你在拜日式当中也能找到瑜伽体式的身影，但它不会变成瑜伽，从根本上说、从基础上说，都不会。因为拜日式是运动，你处于运动当中，它也必须处于运动当中。运动在拜日式中是重点，而在瑜伽中，当进入体式时，“体式是稳定而舒适的”，稳定才是重点，而在拜日式当中，运动才是重点。
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.
因此，拜日式是一项好的运动形式，超越锻炼层面而言，它还是身体、头脑、呼吸层面良好的协调，因为在运动当中存在着身体、头脑、呼吸进行协调的不同做法。当然，拜日式是太阳祈祷式，基本上而言，如果你敬拜太阳，你就应该敬重太阳，你就应该知道你为何敬重太阳。然后，拜日式就应该是对太阳的感恩，然后它才会给你带来更大的好处，而不是仅仅来个垫子上的锻炼、肉身层面的锻炼，它们应该是向太阳敬礼。因此你必须在你所做的行为当中去向太阳致敬，它的价值才会增加。但拜日式无论打哪儿说起，都不仅不是完整瑜伽，甚至都谈不上是瑜伽。
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.
因为在瑜伽当中，你需要有稳定性、要稳定，“稳定而舒适的座椅”。根据《薄伽梵歌》的规定,“在冥想性的瑜伽习练当中，你必须是稳定的”，即你必须坐直、稳定、挺直、坚实、不动；而在拜日式当中，你反而要处于运动当中。因此，不要混淆拜日式与瑜伽，虽然那些全都被说成体式，但它们不是体式。姿势层面进到那里去了，那里有了一些瑜伽化的姿势而已。但在瑜伽化的姿势中，要想让它们转变为体式，你就应该待在那里、你应该长住在那里，那里有太多的含义，瑜伽体式里有太多的细节。
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 YOG. Hope that satisfies the question now.
Thank you very much.
Namaskar.
而当它们进入拜日式时，那些东西没有哪样还在里面。因此，拜日式的确好，它有它自身的好处，但它不该与瑜伽混为一谈。希望这个问题得到了满意的解答。
非常感谢你们。
谢谢！
Transcription: Ms.Liang Hong（听写：王春明）
Translation: Ms.Liang Hong（翻译：梁洪）
English Polishing: Richard Agar Ward（英语审校：睿叔）
General edition: Ms. Liang Hong（总审校：梁洪）
未经授权, 不得转载。
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