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，目前已更新八讲，此为第八讲。
现在，让我们开始聆听普尚吉语。
Lesson 8 第八讲
（以下为视频的中英文对照稿）
Namaskar, all of you for this new session on Education in Yoga, through Yoga, by Yoga, about Yoga. This is so paramount in classical approach to yoga, rather than the modern approach to yoga which is quite consumeristic, anyway. In the last couple of sessions, we were delineating more on the theory and the philosophical aspects of yoga. But today, let’s embark upon the practical aspects of it. So, get prepared to be doing, getting into some asana as now we commence.
感谢大家进入这堂新的教育课程——“瑜伽当中”、“经由瑜伽”、“通过瑜伽”、“关于瑜伽”，这些在传统瑜伽的教育方法中都是至关重要的，它绝非极具消费性质的现代瑜伽教育方式。在前面几节课里，我们更偏重于阐述瑜伽的理论和哲学层面，今天，让我们展开它实用性的层面。因此，准备好去做，可以进入某些体式，我们现在开始。
The point is I’ve been telling you how postures are not yoga. Now today we are going to highlight how/what we do, how yoga can come in there, how yoga can be coming in our postures to make the postures yogasanas. So, rather than going by negative analysis as to what is not yoga, why something is not yoga, why postures are not asanas, why posture is not yoga, now let’s try to have a positive approach and understanding how/where/when yoga comes in, even in those postures, the postures themselves become yogasanas. And at this point in time, I wanted to be clear about the mix-up between asanas and postures. Postures are majorly position for asana, but they are not asana by themselves. So, let’s see how asana can come in, in what form that yoga comes. For you and me neophytes, where yoga is not really actualized, perhaps yoga is not even traced. We do not trace yoga in what we do perhaps. Let’s see how yoga comes in.
重点就是我一直告诉你们的，姿势何以不是瑜伽。今天，我们要强调的是，我们如何做/做什么，才能让瑜伽进入到姿势里面、瑜伽如何进入我们的姿势当中、如何让这些姿势继而变成瑜伽体式。所以，与其从否定性质的分析入手——什么不是瑜伽、为何那些不是瑜伽、为何姿势不是体式、为何姿势不是瑜伽，不如现在让我们尝试拥有一个肯定性质的方法，并且去体会瑜伽“如何”/“何处”/“何时”才得以进来，甚至在那些姿势当中，姿势本身都能够变成瑜伽体式，并且恰恰就在这个点上，我要澄清体式和姿势之间的混淆。姿势为了体式而主要表现为一种摆放，但它们仅仅通过自身却并非一个体式。所以让我们去看看，体式如何才能进来，瑜伽会以何种形式才能进到其中。对于你和我这样的初学者而言、在我们这个等级上，瑜伽其实还没有真正存在，甚至可能还找不到瑜伽的踪迹，我们在我们所做的东西里面未能追踪到瑜伽的痕迹，所以让我们去看看瑜伽如何才能进到其中。
So, get into a position, I would suggest you will get into sirsasana, salamba sirsasana, alternatively somebody can be going for uttitha hasta padasana,uttitha hasta padangusthasana as you call it, or simple sitting-bharadvajasana. I opened up these options because some of you may not be able to go forsirsansana for the sake of studying. So therefore, I have given options of a standing position such as uttithita hasta padasana, as you call it as utthita hasta padangusthasana, or bharadvajasana. So, get into your positions, and I won’t be suggesting change of sides. You will be doing on your own, like inbharadvajasana and utthita hasta. You will be changing on your own. In sirsasana, you can be staying straight for some while, and then you can also be preceding to variations on your own. So, get into your positions. So, the moment we get into the posture, we become posture-aware. We become posture-aware/posture-conscious. We become ‘posture-ly’ active, and we try to get our postural position, proper position.
所以，进入一个摆放方式，我会建议你进入头倒立/有支撑头倒立，替代它的选择是uttitha hasta padasana——你们称之为“站立手抓大脚趾”，或圣哲巴拉德瓦伽扭转。所以，进入到你们的摆放当中，我不会提醒你们换边，你们自己做你们自己的，就像在圣哲巴拉德瓦伽扭转和“手抓大脚趾”当中，你们按照自己的节奏去换。在头倒立中，你们可以在直立状态中待一会儿，然后你们按照自己的节奏进入各种变体，所以现在进入你们各自的摆放。所以在我们进入这个姿势的那一刻起，我们即刻变成姿势-觉知，我们会变成姿势-觉知、姿势-意识，我们变得“姿势性地”活跃起来，并且我们尝试去拿下这个姿势性的摆放形式，试图拿下一个妥善的摆放方式。
So, go for that, where you are body-aware, body-active, body-sensitive, body-mobile, and that is how we commence our postures. So now I would call this as ‘being in position’, you are in a position through a posture/a position of a posture’.
所以，为了那些方面先去做，你在其中会是身体-觉知、身体-活跃、身体-觉察、身体-驱动，那就是我们如何开始我们姿势的方式，所以现在我称之为“处于摆放当中”，你们通过一个姿势而处于摆放当中/姿势的一个摆放。
Now in what way the yoga comes in here? The indoctrination is to just be doing the posture where you are skeleto-muscular aware, you carry out certain bio-mechanics, you activate your body, body matter, muscles, joints, bones, skin, flesh——all body matter. We try to activate it, put into position properly and we will go on correcting it, improving it, evolving it, adjusting it. So anyway, reach a workable posture which will take some time.
现在，瑜伽会以什么方式进入此地呢？入门教育的反复灌输只是一味地去做这个姿势，你在其中感受的是骨骼-肌肉的觉知，你在施展某些生物-力学的行为，你在激活你的身体、身体物质、肌肉、关节、骨骼、皮肤、肉——所有这些身体物质。我们努力地去激活它、妥善地去摆放（它），我们还会持续地去纠正它、精进它、提升它、调整它。所以不管怎么做，总要达到一个可行的姿势，而那是需要花上一段时间的。
Now how does yoga commence here, for us——at neophyte’s level, become connected in limbs and trunk, become connected in limbs and trunk, become connected between lower body and upper body, back body and front body, surface body and inner physical body. So, establish these connectivity-es, get connected between one part of the body and other parts of the body, each and every part of the body with every other parts of the body. So, get connected. So, this connectivity/getting connected is also one of the connotations of yoga. There are several connotations toward yoga. There are so many compatible connotations, suitable connotations. At different hierarchies the connotations will change. So, at our hierarchy, Let’s get connected between limbs and trunk, between back and front, between outer and inner physical body matter, between the sides and front and sides and back, so, let’s get connected.
现在对于我们而言、在初学者的段位上,瑜伽如何在此开启——在四肢和躯干当中逐渐地进行连接，把四肢和躯干之间逐渐连接起来、身体的下端和身体的上端、身体的表面和身体的内在，因此去建立好这些连接，在身体的一个部位与其他部位之间建立连接，身体的每个部位与身体的其他部位都要建立连接，因此，要连接起来。这个连接/连接的建立，也因而是瑜伽的含义之一，瑜伽有好几个含义、有许多相应的含义、恰当的含义，在不同的等级上，含义也会随之发生变化。因此，在我们的这个等级上，让我们在四肢和躯干之间、身体的后侧与前侧之间、外在物质与内在物质之间、身体两侧与前侧、两侧与后侧之间先去建立连接, 所以，让我们先获得连接。
Then, let us get connected between our breath and body, the breath and breathing with our body matter, body parts, body aspects, body facets, body factors; Let’s get connected between the mind-awareness and body. So, the body-mind-breath, these three things are coming together and they are getting connected, and we try to be creating a network between body-mind-breath, body-mind-breath-senses, body-mind-breath-senses-organs.
然后让我们在我们的呼吸与身体之间、呼吸以及呼吸行为与我们身体的物质、身体的部位、身体的层面、身体的方面之间建立连接；让我们在头脑-觉知与身体之间建立连接。因此，身体-头脑-呼吸，这三样东西正在“汇聚一堂”，而且它们连接在了一起，并且我们还要试图去打造身体-头脑-呼吸之间、身体-头脑-呼吸-感官、身体-头脑-呼吸-感知器官之间的网络。
So progressively let’s get better and better and more and more connected between body, mind and breath. When they are mutually connected with each other, they have different work-culture, they have different activity-culture. So, this is the aspect of literacy, this is the aspect of education. Get educated. What does the breath do now in your position？Let me remind you, you will be changing your sides as when you need. And now try to incorporate what I am trying to say and see how the theory is being fit into practical-s of yoga.
因此递进式地让我们在身体、头脑和呼吸之间获得越来越佳、越来越多的连接，当它们彼此相互连接的时候，它们就有了不同的运作-文化、它们就有了不同的行为-文化。因此，这才是入门学习的层面、这才是教育的层面，要接受这份教育。在你的摆放当中呼吸现在做了什么？让我提醒你们，你们根据需要自己换边。现在，尝试结合我一直在说的东西，去看看这个理论何以进入“瑜伽实用性”的层面。
So, how does the body work when it is associated with rest of the body, one part of the body with other parts of the body. In connected conditions even we work differently. We work differently, manifest differently in different connectivity-es. So, any part of the body will work differently by connectivity with other parts of the body, association with other parts of the body, related conditions to other parts of the body.
因此，这个身体是如何运作的——当它与身体其他部位联合在一起的时候。如果身体的一个部位与身体的其他部位都处于连接状态，我们甚至会在不同的连接当中产生不同的运作方式、会有不同的表现形式。因此，身体的任何部位都将通过与身体其他部位的连接、与身体其他部位的联系、与身体其他部位的关联而在进行不同的运作。
So, also the breath——breath will work differently, rather than breath just working as a respiratory process. It is more active force within. The breath is internal conative-organ, internal cognitive-organ, internal sensitive-organ, internal perceptive-organ. So, from motor-activity to ideo-motor activity, the breath will contribute.
因此还有呼吸层面——呼吸会进行不同的运作，而非只是作为呼吸系统的一个过程在运作，它更多的是一股内在的主动之力，呼吸就是内在的行动器官、内在的感知器官、内在的觉察器官、内在的知觉器官，因而从肢体的自主行为到大脑的物质活动，呼吸都将做出贡献。
The mind will similarly contribute. In an associated condition with the breath and body, try to understand how the mind works. Otherwise they are in temporal condition, empirical condition. We can imagine what the mind does–mind thinks, mind perceives, mind feels, mind senses, mind imagines, mind recalls.
头脑也将做出类似的贡献，在与呼吸和身体相联的状态中，尝试去理解头脑在如何运作。它们否则总是处于一种临时的状态、经验性的状态，我们可以去想像一下头脑都做了什么——头脑思考、头脑感知、头脑感觉、头脑感受、头脑想象、头脑回忆。
So, mind does so many functions—— perception, cognition, sensation, memory, recollection, imagination; mind can go to the past and can go to the future. So, we can understand how the mind works in a temporal plane, in empirical world. Now here how the mind works? Why it is associated with the body? All the body-mind-breath-senses etc. will become mutually compatible, mutually becoming benefactors and mutually becoming beneficiaries. Now this is the aspect of literacy* in education——how each one of them is working as a benefactor, how each one is working as a beneficiary. What are the gives and takes in body-mind-breath.
（*译者注：literacy是普尚吉经常使用的一个词，其原意是听、说、读、写的能力、文化教育、扫盲教育等等；瑜伽体式的学习和教育过程也有这些内容，只不过发生在我们的自身之上、之内、并且还要结合体式一起去进行“扫盲”教育，这样才有资格进入瑜伽的“高等”教育阶段——更高的修行。）
因此，头脑有着许多功能——知觉、认知、感受、记忆、回顾、想象；头脑可以回到过去，也可以去到未来，因此我们能够理解头脑在临时性的层面、在实证的世界里是如何运作的。然而在此，这个头脑是如何运作的？为何它与身体联系在一起？身体-头脑-呼吸-感官，这一切逐渐地彼此呼应、逐渐成就为彼此的施予者、成就为彼此的受益者。现在，在教育的过程当中，它处于一个基础认知阶段——它们当中的每一个是如何作为一个施予者在运作、每一个又如何作为受益者在运作、什么是身体、头脑、呼吸之间的彼此施与和获益。
In case of posture we merely do it. Posture has to be done. But now mark here, there is interaction, they interact, they become mutually considerate. When you are considerate with a person, you have a kind of thought process, which won’t be there if you are inconsiderate about that person. So, when body, mind and breath are mutually considerate, how would they work? What do they do? So, this is an aspect of education. We have to get educated in the realm of our own embodiment. So, the yoga here comes for us in the form of getting connected, becoming mutually related, becoming mutually activating each other, activators of each other, activated by each other. There are dispensations and receptions, there are gives and takes, and not just doings.
而在姿势的情况下，我们只是在做它，是姿势就不得不做出来，但在此要认识到，还存在着交流，它们在互动、它们变得相互体贴。当你对一个人格外体贴的时候，你就会有一种不同的思想过程，如果你对那个人不体贴时，这个思想过程就不会在那儿。因此当身体、头脑和呼吸彼此体贴的时候，它们会怎样运作、它们会做什么？所以，这就是教育的一个层面，我们必须在我们自身整体的领域当中接受教育。所以，瑜伽在此就是以获得连接、变得相互关联、变得相互激发、彼此变成激发者、彼此变成被激发者的方式而进入我们，会存在分配和接收、付出与获取，而非一味地做。
In posture there is merely doing——have we done here, have we done there? Have we done this, have we done that? So, it is all doing and doing and doing; whereas in asanas, you will come across this condition that they are working for each other, mutually for each other, they interact, they have interplay. When they are related to each other now, the relationship is being actualized and being encouraged. And when that relationship is encouraged, the other day I said, we are quite atrocious. We want all of them to be related to us, but we do do not want them to be mutually related, which is an atrocity.
在姿势当中，只存在着“做”——这里我们做了吗？那里我们做了吗？这个我们做了吗？那个我们做了吗？所以全都是做、做、做；而在体式当中，你会遇到这样的情况，那就是它们为了彼此而运作、它们为了彼此而交流、它们之间存在着互动。当它们彼此关联时，这个关系才会真地建立起来，而且还会得到促进，而当那个关系得到促进时，前几天我说过，我们表现得却很糟糕，我们只希望所有那些关系与我们发生关联，我们不想让它们彼此关联，那是一种残暴。
Now see how we are going for fraternity. Affiliations are established, and therefore they start working for each other. That is also a connotation of yoga. When they work for each other, when our things are working for our things, that is also connotation of yoga; when you are working for your things, and your things are working for you, when you are working for things in you, things in you are working for you, things in you are working for yours, this kind of associated condition, affiliated condition, also is connotation of yoga at our hierarchy.
现在看看如何为了这个群体去进行探寻，它们之间的附属性已然得到建立，因此它们开始为彼此服务，那也是瑜伽的含义。当它们为彼此服务的时候，当我们的东西为我们的东西进行服务的时候，那也是瑜伽的含义；当你为了你的东西而服务、并且你的东西为了你而服务、你为了你里面的东西而服务、你里面的东西为了你而服务、你里面的东西为了你的一切而服务的时候，这种联合在一起的状态、彼此依存的状态，在我们这个等级上就是瑜伽的定义。
Again remind you, you will go for your own changes. Change on sides. Now inasanas, we are not just supposed to be doing. We are supposed to be staying, we are supposed to be maintaining. And I told you about the whole path–doing, staying, maintaining, efficacy, access, penetration, freedom, intensity-freedom, getting settled condition. So those are negotiations. So, now have these points in requisition list that you are not just supposed to be doing what you are doing. You are supposed to be staying in what you are doing. You are supposed to be maintaining. You are supposed to develop efficacy, intensity, access, freedom and then settled condition. So, proceed for all these on your own.
我再次提醒你们自行换边，改变方向。此时在体式当中，我们不仅该“去做”，我们还该“暂住”于体式当中、我们还该“长住”于体式当中。我告诉过你们体式的整条路径——去做-暂住-长住-功效-通道-深入-自由-强度中的自由-安住下来，所以那些都是需要去平衡的，所以现在将这些点都征集起来，列出一份清单，你不该仅仅去做你所做，你还该在你所做的事情当中暂住下来、你该在你所做的事情当中长住下来，你该开发出功效、强度、通道、自由，然后安定下来。因此，按照你们自己的节奏、为了这一切而前进。
Now I want you to have a spinal-paradigm/back-paradigm, as if the back is generator of body activities, precisely associated body-activities, associated mind-activities, associated breathing-activities/breath-activities. So, the spine should be port-hole. From that port-hole, you must have your observations in place. Now decipher the process, unlike in asanas which is just doing, doing, correcting, perfecting, and accomplishing. Now watch here, you are not only doing, you are observing. There is much to observe when body, mind, breath, senses interact/interplay. So, the spinal column is becoming like an observatory, to observe the body-mind-breath interactions/interplays. So, in anasana we are creating an observatory.
现在我希望你们拥有脊柱化-模式/背部-模式，就好像这个背部是身体行为的发动机，准确地说是联合起来的身体活动、联合起来的头脑活动、联合起来的呼吸行为的活动/呼吸活动。因此，脊柱应该是一个瞭望孔——从那个瞭望孔，你去展开你的观察。现在，还要对这个过程进行破译，它不再像体式中的那些因素——去做、去纠正、去完善、去成就；此时此地你要明白，你不仅在做，你还在观察。当身体、头脑、呼吸、感官之间进行交流/互动的时候，有太多东西要去观察。所以，脊柱体正在变成类似于观察身体-头脑-呼吸之间交流/互动的一座观象台，因此在体式当中，我们正在打造一座观象台。
Then we are creating a laboratory. Asanas are not really done by technical prescriptions. We will come across this fact that we have to customize/device each day, every day, every time. So, there has to be experimentation; so, there is also a laboratory, a spinal-laboratory for asana. So, spinal-observatory for asana,spinal-laboratory for asana, then spinal-academy for learning.
然后，我们还要打造一间实验室。体式们真的不是通过开出技术性“处方”就可以做出来的，我们会遇到这样一个事实，那就是我们每一天、每天、每次，都必须进行订制/设计。所以，必须要进行实验；所以，还应该有一个为了体式而建立的“实验室”——“脊柱-实验室”，为了体式而建立的“脊柱-观象台”，为了体式而建立的“脊柱-实验室”。之后，为了学习而建立的“脊柱-学院”。
Because in asanic processes as I told you that there are two channels: doing, staying, maintaining, intensity, access, efficacy, freedom, getting settled; there is another track that we need to be tracing with is——doing, learning, studying, understanding, comprehending. Otherwise without that, you will not be experimenting. Even in observatory processes, you do not just observe. Observations give you some perceptions, and by that you learn, you have scope to study. So, on the other channel of asana, negotiations of an asana, you are doing, learning, studying. There is observatory for you to facilitate the process. There is academy for you to facilitate the process. There is laboratory for you to facilitate the process.
因为在体式化的进程当中，正如我告诉过你们的，会有两条轨道——去做、暂住、长住、强度、通道、功效、自由、安住；还有一条轨道是我们需要去追踪的——去做、去学习、去研究、去理解、去领悟；否则，如果没有那些，你就不会处于实验的过程当中。甚至在观察的时候，你也并非只是在观察，观察还会给你带来一些知觉，你是通过它而进行学习的、你是通过它而拥有了一片研究的天地。因此，在体式的另一条轨道上、在驾驭体式的权衡当中，你在做、你在学习、你在研究，会有一个让你促进这个过程的“观象台”、会有一个让你促进这个过程的“学院”、会有一个让你促进这个过程的“实验室”。
So, there are lab-processes, observatory-processes, academy-processes, rather than specific set of techniques which is there for postures. So, identify the educative material that you have from the spinal port-hole in your position, in your asana. So, the body processes must be generated by the spine, from the spine, through the spine, in the spine, by the spine, with the spine, when I say spine-spine and back both.
因此，会有实验室性质的过程、观测性质的过程、学术性质的过程，而非只是一味地为了姿势而追求特定的技术套路。因此，去辨别你所拥有的这个具有教育性质的材料，它就在这个体式中、你的摆放里、从脊柱这个瞭望孔去辨识。因此，身体的进程必须通过脊柱、从脊柱出发、经由脊柱、在脊柱里面、依靠脊柱、与脊柱一起而进行，我说“脊柱的脊柱”、“脊柱的背部”，二者都一样。
The breathing process is also initialized by back and spine, watch how much the back/spine is a breathing organ, how much it is a conditioner of your breath and breathing. So, also the mental processes——sensation, perception, cognition, thought. It is also generated with a spinal-breed*, it is a spinal-breed of thought process. So, it is spinal-breed of breathing process, it is a spinal-breed of physical processes, corporeal processes.
(*译者注：breed是指品种、类型，在此的意思是，脊柱作为一个身体区域的代表，当下我们选择的是脊柱和背部，但也可以转换为胸腔、腹部、头面部等其他区域*)
呼吸过程也是通过背部和脊柱而获得动力，去看看这个背部/脊柱是如何成为呼吸器官的，它何以成为你的呼吸和呼吸行为的调节器。因此，还有头脑的过程——感受、知觉、认知、思想，它也在随着脊柱这个“品种”而获得动力，它是脊柱-类型的思考过程。因此，它也是脊柱-类型的呼吸过程、它是脊柱-类型的身体过程/肉身过程。
So, watch how the things are taking place. Now identify that there is a weave of activity and thought. Are you merely activating and in an activity in yoursirasana or your bharadvajasana or your uttitha hasta ? No. there is invariably because of your awareness, sensitivity, observations, you have state of mind, the state of mind as I said in the last lesson, invariably has some underline thought. You cannot have a mental state without a thought pattern, without a thought content. You cannot be thoughtlessly in a good state of mind. You cannot be thoughtlessly in a negative state of mind; if it is a negative-state, positive-state, desirable-state, undesirable-state, clement-state, inclement-state, there is always a thought present there. There is a thought, there is a thought process. So, try to understand the thought process that is in place. So, you are not merely in a posture. You are structuring your mind, mind-set, consciousness. State of mind is being structured.
因此，去观察事情是如何发生的，现在要去认识到行为和思考的交织过程。你只是在激活吗？你只是在你的头倒立或你的巴拉德瓦伽或你的站立手抓大脚趾当中处于活跃状态吗？不是的。虽然你不可避免地会有头脑的状态，但那都是源于你的觉知、觉察、观察。我上次课说过，头脑状态不可避免地会暗藏于思想当中，你不可能不带着思想模型、思想内容而拥有一个精神状态，你无法在一个好的头脑状态中无思无念，你也无法在一个不好的头脑状态中无思无念；它不论是负面的状态、正面的状态、处理得当的状态、处理不当的状态、合适的状态、不合适的状态，总会有一个思想在那里、在当下，总会存在一个思想、存在一个思想过程。因此，尝试去理解那个已然就位的思想过程，因此你不仅处于一个姿势当中，你还在搭建你的头脑、头脑层面、意识，头脑状态正处于被搭建的过程当中。
And when you go to different phases of asanas, on one channel of doing, staying, maintaining etc., the second channel of doing, learning, studying, comprehending, understanding, analyzing, synthesizing. Mark the thought process there. So, understand as I said the other day, that is a weave of activity process and thought process. Try to become aware of the activity process and the thought process. Activity-weave, the activity-thread in the weave, and the thought-thread in the weave. Because in textile, the fabric is always a ‘weave-tage’——weave of horizontal and vertical threads.
并且当你历经了体式的不同阶段，在一条轨道上去做、暂住、长住的时候，在第二条轨道上则是去做、去学习、去研究、去比较、去理解、去分析、去综合，要找到那里的思想过程，因此还要去理解我前几天说的，那是一个行为过程和思想过程的交织状态。尝试对这个行为过程和思想过程变得更有觉知，把行为编织进去，在这个编织过程中会存在行为这条线，并且在这个编织过程中还会存在思想这条线。在纺织品中，编织物总是要被编织起来的——横向的线和纵向的线交织在一起。
So, these are two threads which have activity and thought, which we weave in anasanic position, condition, state, caliber etc. So, merely activity process will not give your graduation in your posture. The thought-fabric is also important. As a matter of fact, thought -fabric is more important for you to be graduated in yourasana. That is implied in an asana, it is not just activity, improve（it）, correct it, adjust it, set right, monitored under scrutiny, but a thought process as well.
因此，会存在两条线，即行为和思想，都是我们在体式化的摆放、条件、状态、能力等情况下进行的编织。因此，仅有行为过程是不会让你在你的姿势中毕业的。思想这块料也很重要，事实上，思想的质地对于你在体式中毕业而言更为重要，而那都暗含在体式当中，它不仅是一个行为、去精进它、纠正它、调整它、矫正它、被置于审视之下去监督它，它还是一个思想过程。
But while you are doing this backi-fied sirasana or bhradvajasana， if I may say so, understand how the mind is participating，how the mind is receiving, how the mind is dispensing; what is the activity of the mind, what is the profile of the mind, what is the function of the mind, because it is working internally for other aspects of you. It is not only working for your body. It is working for your breath/breathing. It is working for your all mental functions. So, the spine or back being the locus of port-hole of awareness, consciousness, consciousness flow, it will address the mind also.
但是，如果我可以这样去表达的话——当你做这个“背部化”的头倒立或巴拉德瓦伽的时候，要去理解头脑如何参与其中、头脑如何接收、头脑如何分配；头脑的行为是什么、头脑的方方面面是什么、头脑的功能是什么？因为它为了你的其他层面而在内化地运作，它不仅仅只是在为你的身体运作，它还为了你的呼吸和呼吸行为而运作、它还为了你的全部精神功能而运作。因此背部或脊柱，当它成为觉知、意识、意识流这些“瞭望孔”的聚焦点时，它还会针对头脑去进行关照。
So, find out how the thought process is different when it is body-set addressal; how is the thought process when there is breath-set addressal; how is the thought process when it is mind-set addressal. And understand that much, activity also will be changing. So, these are the nuances of asanas where there must be body-set addressal, breath-set addressal, mind-set addressal . So, you are supposed to be entering these–the body-set addressal, the breath-set addressal, and the mind-set addressal. Understand how the activity changes and other thought process changes.
因此去探寻，当它针对身体层面进行关照的时候，思想过程会怎样地不同；当它针对呼吸层面时，思想过程会怎样；当它针对头脑层面时，思想过程会怎样。一旦有了充分的理解之后，行为也会随之发生改变。因此，这些就是体式里必然存在的细枝末节，即身体层面的关照、呼吸层面的关照、头脑层面的关照。因此，你本就该进入其中，即身体层面的关照、呼吸层面的关照、头脑层面的关照，同时去体会行为的改变以及其他思想过程的转变。
Now in the realm of thought, because in the previous session we were discussing meditativity, see the potential for you to be meditative. You open out any book, all books will not have meditative potential. There are some books, some subjects where there is meditative potential; you cannot open a newspaper, and try to trace meditative potential in a news item there. However, you go and open out a book, such as Gospel of Ramakrishna, life of a sage, life of a saint, a book onadhyatma, a book on philosophy, you will get a lot of matter meditative, bear meditative potential in that matter.
现在，在思想领域里，由于在前面的课里我们讨论了冥想性，（现在）去看看让你得以进入冥想的潜质。你打开任何一本书，不是所有的书都具有冥想性，会有一些书、一些学科，那里面存在着冥想的潜质；你无法翻开一份报纸而从新闻事件里找到冥想潜质的踪迹。然而，你去翻开这样一本书，比如有关拉玛克里希纳的教诲之言、关于圣贤的生活、关于圣人的生命、关于灵性、关于哲学，你就会获得大量的冥想性事物，在那样的事物当中，富含着冥想性潜质。
That is why the other day I said the thought should be suitable for you to be meditative. Any thought will not allow you to raise up structure for meditativity. Now find out how much there is potential for meditativity, because your thought process can end up in pensivity, reflectivity and meditativity. One more interruption here, if you want to change the posture, you can change the posture. If you are done in sirasana you can go to bharadvajasana or you can go to utthita hasta or you can interchange your positions. You can be changing your posture for further explorations.
那就是为何我前几天提到，应该有适宜于让你进入冥想境界的思想，不是任何思想都能承诺你达成冥想性的构建。现在去探寻，因为你的思想过程最终会遁入沉思、反思、冥思当中，那么对于冥想性而言会存在多少潜质。再打扰一下，如果你们想换姿势，你们可以换姿势，如果你们完成了头倒立，你们可以换到巴拉德瓦伽或你们可以进入站立手抓脚趾式，你们可以互换你们的摆放方式，你们可以为了更多的探索而改变摆放方式。
But maintain this spinal-paradigm, back-paradigm, so find out how you can refine the fabric of your thought, refine the fabric of your activity. So, refined activity and refined thought will definitely lead towards a meditative state. It will have meditativity-potential, meditative-potential. And your asanas will give you a plethora of it. So, find out how, as I said during that session which we dealt with the meditation, I told you there are three aspects. There is a thinker, there is a thought, there is thinking.
但务必保持这个脊柱-模式、背部模式，去探寻你在如何美化你思想的这个纺织品、如何美化你行为的这个纺织品，因此得到了美化的行为+得到了美化的思想，将确定无疑地通往冥想境界，它会拥有冥想性的潜质、冥想的潜质。并且你的体式还会赋予你大量这样的潜质，因此去探寻，正如我在前面那堂课里涉及到的冥想，我告诉你存在着三个层面，有思考者，有思想，有思考过程。
So, try to catch whole of the thought. They are in your state of mind. Because in asanas, we are supposed to go for a state of mind. We want quiet state, serene state, sublime state, noble state. unalloyed state of bliss. So, we will be going for a positive state of mind in asanas. We do not go for negative state of mind in anasana. We want to improve the state of mind. And how that is a thought structure behind improving your state of the mind. So, try to highlight the thought process as you are going for refined states of activity, and refined states of thought. Identify the thought content. See how the thought content will change in body-set addressal, breath-set addressal and mind-set addressal. Try to catch it, how the thought content will change.
因此，尝试去掌握这个思想的全部，它们就在你的头脑状态里，因为在体式当中，我们本就该去探究头脑的状态。我们想要安静的状态、祥和的状态、圣洁的状态、高尚的状态、不受干扰的至喜状态，因此我们在体式中想得到的是头脑的正面状态，我们不想要体式中头脑的负面状态，我们想要提高意识的境界。并且，在你提高意识境界的背后，那个思想的搭建又会怎样。因此当你着手去美化行为的状态，美化思想的状态，尝试去强调一下这个思想过程、去认识一下思想内容。去看看，在针对身体层面的关照中、在针对呼吸层面的关照中、在针对头脑层面的关照中，思想内容会发生怎样的改变。
So, ‘thought about the thought’——this proposition which I mentioned——can come very handy here. Carry a thought about the thought. Do not just go for state of mind in yoga. That is consumerism, that you want to do yoga and feel quiet, serene, sublime, sedate, pensive, a little transcendent, seven-heavenly mind…that is consumerism. Try to understand the underlying thought, and the structure of thought for sublime states. Let us not be consumeristic. Let us see how is thought structuring for sublimation. What is the raw material of the thought, underlying thought, on which such structure is raised-up.
因此，“思想上的思想”，这个是我（在前面课程里）的提议，在此它会来得正是时候。在思想上带着思想，也不要在瑜伽当中只是一味地去追求头脑的状态，那是消费主义的观念，即你想做瑜伽并且感觉到安静、祥和、圣洁、虔诚、深思、还有那么一丁点儿超然之感、犹如登上七重天的意识…那都是消费主义的思想。尝试去理解为了那高尚的境界而暗含的思想、思想的搭建过程。让我们不要那么消费主义，让我们看看如何为了实现高尚而构建思想，去看看什么才是思想以及暗含的思想材质，在什么样的结构之上它才能被搭建起来。
So, you will have a thought about the thought. The thought will be under scrutiny. The thought will be under assessment, and by that you will be able to improve the thought process. Then, there also you can have consideration of the thinker. You are all thinking. You have a thought. It cannot go by saying that there is no thinking but there is a thought. So, when there is a thought, there is a thinker; when there is a thinking, there is a thought. So, these are three dimensions of one concept. Do not go by little meaning of the thought, or thinking. These are three dimensional words.
因此，你会拥有思想上的思想，这个思想会被置于审视之下、这个思想会被置于评估之下，并且通过那些，你将能够提高这个思想过程。然后，你还可以对这个思考者进行一番考量。你们都在思考当中，你们都有思想，总不能说未经思考却有思想。因此，有了思想的时候，就必然会有思考者；有了思考过程的时候，就必然会有思想。因而，这些就是一个概念的三个维度，不要忽略思想或思考过程，这些是一个三维意义的词汇。
You cannot be having a thought without thinking, cannot be thinking without a thought, cannot be thinker without a thinking, you cannot be a thinker without a thought. So, these are three dimensions——thinker/thinking/and thought.Asanas gave you a wonderful condition to have clarity with respect to these three dimensions, to study, identify, and then study what is thought, what is thinking, and what is thinker. So, there will be possibility, probability for you to have a thought about the thought, thought about thinking, thought about thinker. This is important in meditative process and see there is enormous potential for meditativity in an asana. So, I told you about meditativity in a session, the previous session, and I told you about also yamas and niyamas. See how your thought-culture, your thought-process, your mind, psyche, consciousness. What is this profile?
你无法未经思考而有思想、你无法没有思想而进行思考、你无法未经思考而是一个思考者、你无法没有思想而是一个思考者。因此，会有三个维度——思考者/思考/以及思想。体式赋予你们一个绝佳的前提去拥有对这三个维度的清晰了解，去研究、去认识、然后再去研究什么是思想、什么是思考、什么是思考者。因此，存在着极大的可能性和概率，让你去拥有思想上的思想、思考上的思想、思考者上的思想，这在冥想过程中相当重要，并且要明白在体式中存在着大量的冥想性潜质。因此我在一节课里、前面的课里给你们讲过冥想性，我还告诉过你们关于yamas和niyamas。去看看你们的思想文化、你们的思想过程、你们的头脑、你们的心灵、意识是怎样的，这个方面都是什么。
As I said the other day not committing hisma does not mean you are in ahimsa; not being in untruth, does not mean that you are in truth. To be in truth, you must be in truth. To be in ahimsa, you must be in ahimsa. You cannot say that I am in ahimsa because I am not in himsa ; to be in asteya, you must be in asteya. You cannot say that I am not in steya, therefore I deduce that I am in asteya; I am not in abramacharya, therefore I am in brahmcharya. No. These are all not negative states. Now see, no doubt you are not in himsa, you are not committing a ‘himsattvic-activity’, or ‘activity of the nature of himsa’, nor there is a thought of the nature of himsa. But that is not all, you are going beyond. You are encouraging the ‘prathipaksha of himsa’. The himsa etc. are manifestation of shadripu-s. Ahimsa etc. are manifestation of shat sampatti.
正如我那天说的，没有犯下暴力之罪不意味着你就在非暴力当中；没有处于不诚实当中，不意味着你就在诚实当中。要想诚实，你必须处于诚实当中；要想处于非暴力原则当中，你就必须是非暴力的。你不能说我在非暴力当中 ，是因为我不在暴力当中，为了处于诚实当中，你必须在诚实当中。你不能说我不在不诚实当中，因此我假设我是诚实的；我不在不节制当中，因此我是节制的。不是这样的，这些可不是一些否定式的状态。现在去看看，你毫无疑问地不在暴力当中，你没有犯下暴力性质的行为或暴力属性的行为，也没有暴力属性的思想，但那还不够，你还要超越，你在促进“暴力的反面”。暴力等等是种种执障的表现，非暴力则是神性的表现。
So, what is prominently there in your mind, activity of body-mind-breath is not absence of himsa, absence of asatya, absence of asteya, absence ofabhramachayra, absence of parigraha，but presence of their antagonizes——‘shat sampatti.’There are the noble materials as surfaced in the consciousness——sama-dama, titiksha, uparati, jnana-vairagya, shanti- samadhana.
因此，在你的头脑、行为、你的身体、头脑、呼吸中最为凸显的东西不是暴力的缺席，不诚实的缺席，偷盗的缺失，不节制的缺席，囤积的缺席，而是它们的对立面——神性力量的存在、高尚材质的存在，是它们在意识中浮出表面，即“祥和”、“感官和意识的控制”、“对二元对立的隐忍”、“智慧”、“弃绝”、“意识的平衡”。
So, it is implied for ahimsa, satya, astaya, brahmacharya, aparigraha, sauca,santosa, tapa, svadhyaya, ishvara pranidhana, the raw material of it is not just preventing ourselves from himsa, asatya etc. , but encouraging and reaping harvest of sama-dama, titiksha, uparati, Jnana-vairagya, shanti-samadhana, or with reference to Bhagavad Gita 16th chapter ‘daivisurasampada’. The 16th chapter speaks about ‘daivāsurasampadvibhāgayogah’
因此它是为了非暴力、诚实、不偷盗、节制、不囤积、净化、满足、苦修、自我教育、敬奉神性这些修为而蕴含其间，它的原材料不是只为了让我们自身去抵御暴力、不诚实等等，而是在鼓励和收获意识的高尚品质——感官和意识之控制（sama-dama）、对二元对立状态的隐忍（titiksha），睿智而理性（uparati）、明识而弃绝（Jnana-vairagy）、平和而均衡（shanti-samadhana），或参照《博伽梵歌》第十六章里所说的“神性和邪恶之力量”——第十六章说：“神性恩赐与恶魔力量之间的区别即瑜伽”。
Study that chapter. Understand the demonic potentials and godly potentials. So, in asanas you are evolving saintly potentials, godly potentials. A saint is not merely refraining from himsa etc. etc. He is established in opposites of it, which he earns by sat sanga, shastra sanga, sadhana sanga, satvik ahara vihara achara vichara that is shat sampatti——sama-dama, titiksha uparati, jnana-vairagya,shanti-samadhana.
去研究那一章，去体会恶魔的潜质和神性的潜质。因此在体式里，你是在提升圣人般的潜质、神一般的潜质。圣人不仅仅从暴力中解脱出来，他还在它的对立面扎下了根基，那都是他通过去认知真理、研习典籍、刻苦习练、培养悦性、履行天职和道义所赢取的品行，那是意识的升华——sama-dama, titiksha uparati, jnana-vairagya, shanti-samadhana——即感官和意识的控制力、对二元对立状态的隐忍力，睿智的明辨力、明识的解脱力、平和的均衡力。
See how these things are churned out by your asana. Even a simple asana likesirsasana which is deemed to be a physical posture, or bharadvajasana deemed to be a physical posture, utthita hasta deemed to be a physical posture, it is a generator of noble qualities. That is the ‘samudra manthan’ aspect in the microcosm through yoga.
看看这些东西是如何通过你的体式而被搅拌出来的，甚至简单如头倒立这样一个被视为身体姿势的体式、或被视为身体姿势的巴拉德瓦伽扭转、或被视为身体姿势的手抓大脚趾，但那全都是高贵品质的启动器，全都是经由瑜伽而在微观宇宙中进行“搅拌”的过程。
So, all noble qualities are surfacing. So, when noble qualities are on surface or sumptuously present, there is no chance for you to go to himsa, asatya, staya,abrahmacharya, parigraha. Not only that you are away from them, you will engage in their opponent——dharma. Their opponent of dharma-tattva that you will establish in dharma-tattva. So see how the yamas, the very material ofyama is being turned out. We try to live in yama, we don’t try to turn out material of yama.
因此，所有高贵的品质都会浮出表面，因此，当一切高贵品质浮出表面的时候，或极其丰富地被展现出来的时候，你就不会再有机会去到暴力、不诚实、偷盗、不节制和囤积这些状态。你不仅会远离它们，你还会植根于它们反面的道义当中，你会植根于它们的反面，即道义品性当中。因此看看这里的yamas，去看看yama在此的原材料是如何被培养出来的。我们都试图活在yama当中，但我们却不去努力培育yama的原材料。
So, in asana you can turn out material of yama. That is a yogic mind, if you look to Guruji’s book, a small book, booklet on <Yogic Mind>. So, you will understand how yogic mind can be turned out from what you are doing. So, I have tried to bring in the theory, which we discussed for nearly two and three sessions, in practical aspects of it, so for you to understand how postures become asanas, and how asanas have yoga. This is how YOG comes in asana. Therefore, they are called Yogasanas.
因此在体式里， 你可以培养出yama的原材料，那就是“瑜伽之心”。你可以去读一下艾扬格大师的那本小书、小册子——《瑜伽之心》，你因此会理解，“瑜伽之心”是怎样从你所做的事情当中得到培养的。因此我尝试引入这一理论，我们为此在它的实用层面上用了二到三讲的时间，对其进行了探讨，为的是让你们去理解姿势如何变成体式、体式如何拥有瑜伽。这就是瑜伽进入体式的方式，它们因此才被称为瑜伽体式。
So today I made an attempt to combine the theoretical precepts and the practicality for you to construe those ideas about meditation/meditativity; ideas about ethico-religious principles, the ‘achar-dharma’ principles, ‘achar-nitti- dharma’ principles. So, to understand them how we are having generator of this through our asanas, yogasanas, through our pranayama, through whatever things we do. See that dynamic-meditativity, dynamic-meditation in place, where you consider the thinker, where you consider the thinking, not just the thought, rather than what you call going around, hovering around a thought, and saying that ‘I am thinking’. We also have thought about thinking. We also have thought about the thinker. That is major component of meditativity.
因此今天我尝试将理论性的概念与实用性相结合，让你们去领悟那些关于冥想/冥想性的观点；关于道德-宗教性的准则、“行为准则、责任意识”准则、“行为准则-道德意识-责任意识”准则。因此，为了去理解它们，我们如何通过我们的体式、瑜伽体式、通过我们的调息、通过我们所做的任何事情，去拥有这些品质的激发器。去看看，动态的冥想性、动态的冥想一旦就位， 你会在何处去考虑这个思考者，在何处去考虑思考过程，而不仅仅考虑都想了什么，不仅仅是你们称之为围绕着一个思想、萦绕着这个想法而努力去想，并且声称“我在思考”。我们还要对思考过程有些认识，我们对思考者也要有些认识，那才是冥想性的主要成分。
So, that should be enough for the session. Thank you very much for your patience. I hope this is also a fruitful session. Namaskar, thank you very much.
因此，这一讲应该说够了，非常感谢你们的耐心聆听，我希望这也同样是富有教育成果的一堂课。谢谢！非常感谢你们！
英文听写-夏巍
中文翻译-梁洪
中英文总审校-梁洪
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