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，目前已更新九讲，此为第九讲。
现在，让我们开始聆听普尚吉语。
Lesson 9 第九讲
（以下为视频的中英文对照稿）
Namaskar all. Welcome to new session today.
谢谢大家，欢迎来到今天新的课程。
Couple of details about what we discussed so far: the major point is morality-ethicality and yamas-niyamas. So, in order that you are much （more） clearer about it, let me add one more point here with regards to that.
我们迄今为止讨论过的几个要点：主要的一点是道德-伦理以及yamas-niyamas，因此为了让你们对此更加清晰，让我在这里给它加上另外一点。
In morality-ethicality, if you bring the principles of ahimsa, satya, asteya, bramacharya, aparigraha, we might claim from our own idea/notion of himsa and ahimsa that we are in ahimsa. We don’t go after himsa, we don’t commit himsa, morally- ethically we are practicing ahimsa.
在道德-伦理当中，如果你带入非暴力、诚实、不偷盗、节制、不囤积这些原则，我们会从我们自己对暴力和非暴力的认识和观点出发，声称我们已经处于非暴力原则、我们没有追逐暴力、我们没有犯下暴力之罪，从道德-伦理上说，我们在修行非暴力原则。
Now, in morality-ethicality, these five principles are completely different. They are not related to each other, because you can be in ahimsa, but you will say I cannot be in bramacharya; I practice morally-ethically ahimsa, but I don’t practice satya, I don’t practice necessarily asteya; or I can practice satya, I am in satya but not in ahimsa.
在道德-伦理中，这五个原则是完全不同的，它们彼此没有关系，因为你可以在非暴力当中，但你会说我做不到同时又在节制当中；我在道德-伦理上履行了非暴力原则，但我没有履行诚实的原则、我不一定履行了不偷盗原则；或者我可以履行诚实的原则，我处于诚实当中，却不在非暴力原则当中。
So, these are different means morally-ethically to be in ahimsa, to be in satya, to be in asteya, to be in bramacharya. These are different resolutions. We have to resolve to be in one of these principles or two of these principles and then we have different practices.
因此这些都是在道德-伦理角度上所采取的不同方法，处于非暴力原则当中、处于诚实当中、处于不偷盗当中、处于节制当中，这些都是不同的解决之道。我们不得不在这些原则中的其中之一、或这些原则中的其中之二去解决问题，然后我们就有了不同的修为。
To be practicing ahimsa, morally-ethically, it is one kind of practice; to be practicing satya, asteya, bramacharya, aparigraha morally-ethically, there are different practices. One and the same practice will not help you develop the condition to be in moral-ethical principles of ahimsa, satya, asteya, brahmacharya, aparigraha.
要去修行非暴力原则，从道德-伦理的角度去看，它是一种修为；要在道德-伦理的角度上去奉行诚实、不偷盗、节制、不囤积的原则，又要有不同的修为。一个以及同一个修为不会帮助你发展出非暴力、诚实、不偷盗、节制、不囤积这些道德-伦理准则当中的前提。
Each one requires different kind of resolve, determination, taking recourse to means. What are the means to take recourse to ahimsa morally-ethically? What are the means to take recourse to satya morally-ethically? So, these are different means, these are different processes. And for each of the five yamas to be practiced morally-ethically, we have to reform in five different ways for each of these. So that’s how it is the case of moral-ethical practices.
每一个都需要不同的解决方式、决心、还要仰仗于各种方法，在道德-伦理上履行非暴力原则会用什么方法？在道德-伦理上履行诚实又是什么手段？这些因此都是不同的手段、这些都是不同的路径。对于要在道德-伦理上去奉行的五个yamas中的每一种来说，我们必须针对这五个里面的每一种，分别以五种方式去改进，所以那就是它何以属于道德-伦理修为的情况。
But that is not the case of ethico-religious principle. If you are ethico-religiously in ahimsa, you won’t be violating satya, you won’t be violating asteya, you won’t be violating brahmacharya or aparigraha. If you are in any one of those principles, you will not be violating the other four which doesn’t happen in case of moral-ethical principles. You might be in one principle， violating the other principle. So, when it comes to ethico-religious principle, understand this, it is an integral process. The resources for ahimsa, infrastructure for ahimsa, the practice for ahimsa, any endeavour for ahimsa… will equip one to go for other four as well.
然而，那却不是伦理-宗教准则的情况，如果你在非暴力原则当中是从伦理-宗教的角度出发，你不会违反诚实原则、你不会违反不偷盗原则，不会违反节制或不囤积原则。如果你处于那些原则的任何一个当中，你不会违反其他四个，而那不会发生在道德-伦理原则的情况下，你可能处于一个原则当中，但同时却违法了另外一个原则。因此来到伦理-宗教性原则时，要去理解这个，它是一个统一整合的过程，非暴力准则的丰富资源、为了非暴力准则而进行的基础建设、去奉行非暴力准则、为了非暴力准则愿意付出任何努力…这些全都会让一个人装备得异常齐全，可以同时去拥抱另外四个。
We don’t have to have separate practices，ethico-eligiously for ahimsa, then another for satya, yet another for asteya, and yet another for bramacharya and yet another for aparigraha. One and the same practice. It is one and the same material of the consciousness and psyche which will have five dimensions.
我们不必分开来修行，伦理-宗教性地去奉行非暴力原则，然后再去履行另外一个——诚实，然后还有一个——不偷盗，还有节制、还有不囤积。每次其实都是一个以及同一个修为，那是属于意识和心灵的一个以及同一种材质，只不过拥有五个维度。
So as far as ethico-religious principles are concerned, you cannot say I am in ahimsa, but not in satya; I am in ahimsa but not in asteya; I am in ahimsa, but not in brahmacharya; I am in ahimsa， but not in aparigraha, which can happen in moral-ethical schemes——you can be in one, violating others. If you violate one, it doesn’t mean that you are violating all the other four. But in case of ethico-religious principles that is not the case.
因此只要伦理-宗教准则被纳入考量范围，你再也无法说我在非暴力当中，但不在诚实当中；我在非暴力当中，却不在不偷盗当中；我在非暴力当中，却不在节制当中；我在非暴力当中，却不在不囤积当中，这种情况只会发生在道德-伦理体系里——你可以在一个当中，同时却违法了其他准则。即使你违反了一个，那也并非意味着你违法了所有其他四个，但在伦理-宗教准则的情况下，却并非如此。
The sadhana for all the five yamas and even niyamas, and even later asana, pranayama, pratyahara, dharana, dhayana, samadhi, is nothing but build-up sattva, build-up sattva-guna, build-up the essence. So that is why it is called sat sanga. Sat sanga is sattva sanga, sat sang is santasanga, sat sang is satyasanga.
五个yamas的所有修行准则，甚至包括niyamas，甚至包括之后的体式法，呼吸法，收摄、专注、冥想、三摩地，都不是什么别的东西，而是在打造对真理的认知、打造真理的属性、打造那个核心的精髓。因此，那就是为何它被称为“与真理结合”， 与真理结合就是与永恒真理结合，与真理结合就是与诚实的准则合二为一。
So, sat sanga the concept has to be understood first as it comes in adhyatma, and also sadhana sanga. So whatever is the sadhana for one yama, it is good enough for other four yamas. You don’t have to have separate practices. That is sat sanga, sadhana sanga, shastra sanga, sattvic aahaar-vihaar-aachaar-vichaar. The practices are one and the same.
因此与真理结合这一概念必须首先得到理解，因为它进到了灵性当中，与修行相结合，因此不论是为了哪一种yama去修行，它都足以给其他四个yamas带来益处。你不必分开施行。那就是与真理的结合、与修行的结合、与经文的结合，与悦性的食物、悦性的娱乐方式、悦性的言行举止、悦性的思想之结合，这些修行即一，也是同一个。
And even for quintessential asanas, it is the same practice, same material. If that material is there, you will be able to practice asanas quintessentially; pranayama similarly, pratyahara, dharana, dhyana, samadhi similarly. So that is why there is a broader scheme of sat sanga, sadhana sanga, shastra sanga, and sattvic aahaar-vihaar-aachaar-vichaar.
甚至在体式的核心本质当中，它也是同一类修为、同一类材质。如果那个材质存在，你就能够从核心层面去习练体式；呼吸法也是如此；收摄、专注，三摩地也是如此。因此那就是为何与真理结合、与修行结合、与经文结合、与悦性的食物、悦性的娱乐方式、悦性的言行举止、悦性的思想结合，会有一个更为广大的体系。
So, we must develop our understanding with regards to these. What are really these, what are the nuances, what are the implications? The point is in morality-ethicality you can practice one and in practicing one you can be violating other four or any of the other four; while in ethico-religious principles, you can’t be doing that. If one is violated, all are violated; if one is practiced ethico-religiously, the others too are practiced, because yoga is all integral process.
我们因此必须开发出我们对这些的理解，这些到底是什么、细微之处是什么、什么深含于其中？重点是，在道德-伦理当中，你可以奉行一个，在奉行这一个的时候，你可能在违法另外四个之一，或可能四个全都违反了；而在伦理-宗教性的准则下，你不可能那样做。如果违反了一个，就全都违反了；如果从伦理-宗教的角度履行了一个，其他的也都履行了，因为瑜伽是一个全整合过程。
So that is another difference between the two. So this is the clarification I wanted to give. Now, we are proceeding to our session today, formally we embark upon it. What are we going to discuss today for our education? Like yesterday, I would suggest that you get into the same positions, which you tried yesterday, either sirsasana or bharadvajasana, or utthita hasta padasana. Now yesterday we saw the preparatories and we did it from the spinal-paradigm, back-paradigm. Today also we will stick to back-paradigm and spinal-paradigm. However, let me tell you, what you did yesterday from spinal-porthole, back-porthole, if you do it from the brain-porthole, you will have different constitution of our processes.
因此，那就是这二者之间的另一个区别，因此这就是我想给出的清晰度。现在我们要进入我们今天的课程，我们现在正式开始。今天为了我们的教育要探讨什么呢？就像昨天那样，我会建议你们进入你们昨天尝试过的姿势，头倒立或巴拉德瓦伽，或者是站立手抓大脚趾式。昨天我们经历了准备阶段，我们是从脊柱-模式、背部模式去做的它。今天我们依然坚持背部模式和脊柱模式，但是让我告诉你们，你们昨天是从脊柱这个瞭望孔、背部这个瞭望孔去做的，如果你们现在从大脑这个瞭望孔去做，你们会有我们这个过程中不同的构建方式。
Whatever yesterday we tried, we tried to experiment, understand, comprehend. That was done from spinal-paradigm, spinal-centricity; now you can try the same from head, brain, face, skull——connectivity, relativity, associated conditions, kneaded conditions; body-set, breath-set, mind-set addressals. So roughly this was the skeleton of yesterday’s session. That was done from spine and back. Today, I am suggesting you can do from brain.
不论昨天我们尝试了什么——我们尝试去实验、去理解、去领悟,那都是从脊柱-模式、脊柱中心点去做的；现在你们可以尝试从头部、大脑、面部、颅骨去做同样的事情——为了连接性、相关性、联合的状态、揉和在一起的状态；针对身体层面、呼吸层面、头脑层面的关照。因此大致地，这就是昨天课程的框架，那是从脊柱和背部去做的，今天，我建议你们从大脑去做。
It will be different negotiation, different scheme, different process. However, today, we are again going back to spine and back, but we are trying to explore the thought matter, because unless we have thought matter, suitable thought matter, compatible thought matter, meditative-worthy thought matter, we will not be able to get to meditativity. So, let us see how it can be done, how we can collect sumptuously the thought material, which can escalate into the processes of pensivity, reflectivity, meditativity.
那会是一种不同的协商方式、不同的设计方案、不同的路径。不过今天，我们要再次回到脊柱和背部，但我们要同时去尝试探索思想内容，因为除非我们拥有思想内容、合适的思想内容、相应的思想内容、值得冥想的思想内容，我们是无法获得冥想性的。因此，让我们看看它如何达成、我们如何才能大量地采集到这些思想原料，那可以加速进入沉思、反思、冥思的过程。
So, get to your position, get to your posture, one of the three postures. You may change the sides on your own, you may change the postures also between these three, you can be also changing, there are three options, that is up to you.
因此准备好进入你们的位置、进入你们的姿势，三个姿势中的任何一个，你们可以根据你们自己的情况换边，也可以在这三个之间变换姿势，有三个选项，你们自己去决定。
Now usually our indoctrination which we have got it ourselves, it is not that we have been indoctrinated like that, but we have got indoctrinated like that. Listen to this statement carefully——it is not that we were all indoctrinated like that but most of us have got indoctrinated like that, because of subjective element of psyche, consciousness, comprehensions, dispositions, mind stuff. Then, when we get into the pose, what usually we consider is, what we examine is——how have I done? What have I done? What is yet to be done? What most needs to be done?
通常，我们自己得到的入门教育其实并非是像那样被灌输的，但我们却像那样得到了这些灌输。要仔细去听这个说法——并不是我们全都像那样被灌输的，但我们大部分人却是像那样被灌输了，源于心灵、意识、悟性、习性、头脑综合体这些主观因素。然后，当我们进入体式时，我们通常去考虑的是、我们通常去检查的是——我做得怎么样？我都做了些什么？还有什么没做出来？最需要去做什么？
So, we just consider, we think ‘asanas are doing’ and therefore our habit is and the instructions also are pertaining to our activities——what should we do, what are we supposed to do, what is it that we have done, what is it that has to be done, what is not yet done, what needs to be done. Because we think yoga is all doing and doing and doing. Because we have a strange idea and notion that yoga is activity process, yoga is action, yoga is activity, yoga has to be done.
所以，我们只是去考虑、我们只是去认为“体式就是做”，因此我们的习惯是仅仅遵从指令，指令也仅仅涉及我们的行为——我们该做什么、我们被期望做出什么、我们已经做的是什么、必须要做的是什么、还有什么没做、需要去做什么。因为我们认定瑜伽全都是做、做、做，因为我们有一个奇怪的观念和认识，那就是瑜伽是行为过程、瑜伽就是动作、瑜伽就是行为、瑜伽必须被做出来。
So, this is the word that we attach to our endeavour in yoga. That is why we put a question to someone: do you ‘do’ yoga? I am ‘doing’ yoga. Do you ‘do’ yoga? Everyone should ‘do’ yoga. It is good to ‘do’ yoga for everyone. We believe that it is ‘doing’ endeavour and there is that major flaw.
因此，这就是我们贴在我们瑜伽中行为上的那个词，那就是为何我们会这样去问别人：你是“做”瑜伽的吗？我是“做”瑜伽的；你“做”瑜伽吗？每个人都该“做”瑜伽；“做”瑜伽对每个人都好，我们坚信那是“做”出的努力，而那恰恰是一个重大的谬误。
Sooner or later we have to understand that it is not just have a checklist and go on checking: what have I done? What I should be doing? What may be done? What can be done? What is yet to be done?
迟早我们必须去领悟，那不只是一份检验清单，拿着它去做一番检查——我都做了什么？我该做什么？什么可以做出来？能把什么做出来？什么还没做出来？
Rather than going for doing, and checking what we are doing, since we are prepared in the realm of sensitivity, awareness, activity, we should now put a question, now when you are doing your position or in your posture: What am I sensing? What am I feeling? What am I knowing? So rather than putting that question every time: have I done, have I done, have I done and what have I done, why not put this question——what am I knowing.
与其去做和检查我们都做了什么，正因为我们在感受、觉知、行为这些领域当中做好了准备，现在就在你的位置、在你的姿势当中，我们应该去提出一个问题：我感受到了什么？我感觉到了什么？我认知到了什么？所以与其每次都提出那样一个问题：我做了、我做了、我做了、我做了什么，何不提出这样一个问题：我知道了什么。
Because we are working with sensitivity, we are working with awareness, so this question should now gain prominence in our dynamics: what am I sensing, feeling, experiencing and what am I knowing？Now from the spinal-paradigm as you are doing, try to understand: what am I knowing by the interaction of my spine with the rest of the trunk, interaction of my back with the rest of the body.
因为我们是带着感受力在习练，我们是带着觉知力在习练，所以这个问题现在应该在我们的动态当中赢得显著的地位：我正在感受什么、感觉什么、体验什么、知道什么。现在当你正在做的同时，从脊柱模式出发，尝试去理解：通过我的脊柱与躯干其他部分之间的互动、通过我的背部和身体其他部分之间的互动，我都知道了什么。
Try to know rather than just trying to do it by technical process of accomplishment. Put a question——what am I knowing about the interaction of my spine and back with the rest of the body；interaction of my breath and the spine；my mind awareness and the spine; the breath and mind, their interactions; the body, mind, breath, their mutual interactions.
尝试去了解，而非仅仅去尝试通过技巧性的达成路径去做它。提出一个问题——对于我的脊柱和背部与身体其他部分的互动，我都知道了什么，还有我的呼吸和脊柱，我的头脑觉知和脊柱，呼吸和头脑，它们的互动，身体、头脑、呼吸，它们的彼此互动。
Let’s try to understand what are we knowing here. So, knowledge process is so important. So, we must develop this habit of putting a question of what am I knowing which is based on sensitivities, awareness, perceptions. So we will be getting hold of knowledge material, matter in our process. What am I knowing? Now, in what am I knowing there are three things: something is known, something is knowing, and there is a knower. Therefore, we will collect some database, information base with regards to knowledge, with respect to the done-entity, the doing instrumental-entity and the doer subjective-entity.
让我们尝试去理解，我们在此了解了什么。因此认知过程极其重要，因此我们必须开发出这个自问我们在了解什么的习惯，它基于感受、觉知、感知。因此，我们会掌握我们在这个过程当中的认知的原料、认知的事物，我知道了什么。现在，在“我知道了什么”里面，还存在三样东西——某些东西被认知、某些东西正在进行认知，还有一个认知者。因此，我们会去收集一些关于认知的数据库、信息库，都是关于被做的存在体、正在做的载体、做的主观存在体。
What do I know about my own state, my mental state, my psychological-mental state, my emotional state? What do I know about it, about my own state? Like somebody can see your posture and your teacher can tell you where you are wrong and where you are right and how much you are wrong and how much you are right.
我对我自己的状态、我的精神状态、我的心理-精神状态、情感状态了解到了什么？关于它、关于我自己的状态，我了解到了什么？就像有人可以看到你的姿势，你的老师会告诉你，你哪里错了、你哪里对了，你错了多少、你对了多少。
But then, when it comes to your own subjective state, it is only you can do it——how is your subjectivistic state？Am I clear? Do I have clarity? Am I quiet? Am I relaxed? Am I in the knowledge process? So, point is we must develop this habit of putting a question: what am I knowing?
但是然后，当它来到你自己的主观状态时，只有你才能回答它——你的主观状态如何？我清楚了吗？我有清晰度了吗？我是安静的吗？我是放松的吗？我处于认知过程了吗？所以重点是，我们必须开发出提问的习惯——我知道了什么？
Now go about the scheme that we saw yesterday and negotiated yesterday. Now this is associated body-mind-breath conditions；so, address the associated body, what do I know? When I am trying to address my body-matter, body organs, body parts, what do I know? Then comes the breath-considerate condition and breath-set addressal. Then again it will be changing, the matter will be changing as to what we know with regards to breath, breath-matter, breath-set.
现在运用我们昨天的方案、昨天达成的协议，到了此时，就是身体-头脑-呼吸状态结合在一起的状态；因此，针对这个整合起来的身体进行关照，我知道了什么？当我尝试去关照我的身体物质、身体器官、身体部位的时候，我知道了什么？然后来到针对呼吸状态、呼吸层面的关切，它也会随之发生变化，物质会变，那都是关乎我们对呼吸、呼吸里的物质、呼吸层面的了解。
Similarly, about the mind-set, mind-considerate condition, mind-set addressal. What do I know about my mind? So, there is a knower，knowing entity. So, let’s try to collect some material, matter, information, database for the knower entity, which is knowing. Then the knowing entity on the anvil. How is the knowing, perception, sensation, cognition, memory.
同理，关于头脑层面、对头脑情况的关切、针对头脑层面的关照，我对我的头脑都知道了什么。因此，会有一个认知者这个存在体、认知过程这个存在体。因此让我们为了认知者这个存在体，尝试去收集某些原料、某些事物、信息、数据库，这就是进行认知的过程。然后认知过程这个存在体也被置于案板之上，这个认知过程是怎样的，它包含了知觉、感受、感知、记忆。
So, this will give room for thought process, it will be unique thought process. Then about the known. So, there’ll be again tri-partite constitution of knower, knowing, known, their interplay, their interactions.
因此，这会给思想过程带来空间，它会是独特的思想过程。然后是关于被认知的事物，所以再度存在三个构建部分，即认知者、认知过程、被认知的事物。
So, what is the thought substance, thought matter when you are trying to objectively look at the known entity? Knowledge about the known, the thought about the known, the thinking about the known and how is the thinker when the known is being known? Or the thinking is being known, how is the knower? What is the role of the knower? What is the profile of the knower?
因此，当你尝试客观地看待这个被认知的东西的时候，什么是这里的思想物质、思想事物？关于被认知事物的思想、关于被认知事物的思考、关于被认知事物的思考过程，以及当这个被认知事物在被认知的时候，思考者是怎样的？或者说思考过程正在被认知的时候，认知者是怎样的？认知者的作用是什么？认知者表现出了什么样的面貌？
So, getting the known on the anvil, let us see the thought process with regards to knowledge experience that comes in. We certainly experience something while we are doing an asana, but we do not give importance to that. We don’t look at it as a thought locus, thought resource.
因此，把被认知的东西放在案板上时，让我们去看看进来的这个关于认知体验的思想过程。当我们做体式的时候，我们确定无疑地会体验到某些东西，但我们并没有对那个给予重视，我们没有把它当作思想的焦点、思想的资源去看待它。
So, let’s try to understand what is the thought when we are objectifying the known. What is it that is known? Object of knowledge——what is the object of knowledge? Then alternately we will have to get unto anvil of the knowing, the instrumentalities. So that will be a different knowledge base, because the knowledge which is with regards to knowing. Then the subjective entity, the knower itself. So in mysticism of yoga and adhyatma, there comes a condition or there comes a proposition——’know the knower’. Now we are not familiar with this.
因此，让我们尝试去理解，当我们将物化这个被认知体的时候，这里的思想是什么？被认知的东西是什么？认知对象——什么是认知对象？然后我们会变换到将认知过程放到案板上去，这个媒介/手段，因此那又会是不同的知识库来，因为它是关乎于认知过程的知识。然后轮到主体，即认知者自身。所以在瑜伽以及灵性的神秘性当中，会出现一个情况、或出现一个提法——“认知这个认知者”，而现在我们对这个都不熟悉。
Knower knows. But we do not try go for a process where the knower itself is known, so knower will become object of knowledge; knowing will become object of knowledge, known will become object of knowledge and these three will churn out different thought material, and the thought process will evolve. So, as I said during that delineation on meditation, that thinker, thinking, thought, you will identify here a thinker. When there is a knowledge process, you think.
认知者认知，但是我们并没有尝试进入这样一个过程，那就是在这个过程当中，认知者本身被认知，因此认知者将变成认知对象；认知过程将变成认知对象；被认知的将变成认知对象，这三个将搅拌出不一样的思想原料，而且这个思想过程也会提升。因此正如我在关于冥想的描述时提过的——思考者、思考过程、思想，你会认识到在此的思考者，当有了认知过程，你就在思考。
Again, let me tell you now, here as I am talking to you, you are not just listeners; you just can’t be listening to this. You will be having a thought process from what I am saying, so you are also thinkers now, identify this. This goes unidentified——you think you are listeners, but it is such a matter that I am talking about that you will invariably will be in a thinking process. You are also a thinker, as I am a thinker as to what should I be saying now, what should I speak now, what should I say now.
让我在这里再一次告诉你们，我在这儿对你们讲话，你们不只是听众；你们不仅在听这个，你们还从我所讲的东西里产生了思想过程，因此你们此时也是思考者，要去看清这一点，这个还没有被认识到就飘过去了——你们认为你们是听众；但其实它是这样一回事，即我在陈述着关于你们不可避免地正处于一个思考过程的同时，你就是一个思考者，就如同我是一个思考者一样，我在想着我此时要说什么、我此时该讲什么，我此时该说什么。
So, I am thinking for every statement that is coming out of me, I am thinking what should I say, how should I say. So I am thinking while I am speaking. I cannot be not thinking while I am speaking; similarly, you are getting such a matter, that you are thinking invariably while you are listening, while you are hearing, while you’re following, while you are comprehending, while you are understanding.
所以我在思考着每一个从我这里出去的说法，我在思考我该说什么，我该如何说。因此我在说话的同时，我也在进行思考。我在说话的时候不可能没有进行思考；同样的，你在获得这样一种东西，那就是，你无可避免地在进行思考，就在你听的同时、在你听见的同时、在你跟上的同时、在你体会的同时、在你理解的同时。
So, your thinker is active. The thinking is active, so there is a thought, there is a thinker, there is thinking even in you now. Now find out in your position that you are doing, bharadvajasana, sirsasana or utthita hasta, from the spinal perspective watch the thought process. How it changes between body-set addressal, breath-set addressal, mind-set addressal. How the thought matter changes？Thought content changes, thinking process changes, thinker’s profile will change. So, start developing literacy for this. This is an important component of yogasana—— knowledge process.
因此你的那个思考者是活跃的，思考过程是活跃的，所以会存在思想，存在思考者，甚至在你的里面还会存在思考过程。现在去探寻在你所做的这个姿势当中——巴拉德瓦伽、或头倒立、或手抓大脚趾式，从脊柱的视线去观察这个思想过程，它如何在身体层面的关照上、呼吸层面的关照上、头脑层面的关照上发生着改变，思想事物如何改变?思想内容、思考过程、思考者的表现会发生改变的。因此开始去开发对这个的解读能力，这是瑜伽体式的一个重要组成部分——认知过程。
Then as I said yesterday there is also the proposition of you doing that your activity of the body, activity of the breath, activity of the mind——doing. Then, you are also trying to stay, that is an implication of asana that you must stay in asana while usually you are taught to do an asana, you are never taught to stay and we think the technique to do is the technique to stay.
然后，正像我昨天说的，你正在做的方案中也包含做你的身体行为、呼吸行为、头脑行为——都是做。然后，你还要去尝试待在里面，你必须待在体式当中，这个层面也蕴含在一个体式里面。而通常你们被教导的是如何去做一个体式，你从未被教过如何待在里面，而且我们认为做的技巧就是待的技巧。
That is not proper, that is not sound, logic. The technique to stay has to be different than technique to do. So, you will be in the phase of doing; you will be in the phase of staying; you will be in the phase of maintaining; you will be in the phase of penetrating; you will be also considering the intensity of your activity because you want to be doing your asana intensively, penetration, intensity, then you will be going for getting settled condition.
那是不对的，那是不符合理性和逻辑的，待的技巧必须有别于做的技巧。因此你会处于做的阶段;你会处于待的阶段;你会处于保持的阶段；你会处于渗透的阶段；你会处于去照顾到你行为强度的阶段，因为你希望有强度地去做你的体式，渗透度、强度，然后你想要一个安住下来的状态。
So, you’ll be going through all these various phases which come in the one channel of asanic rendition, which is doing, staying, maintaining, efficacy, intensity, access, freedom, getting settled. Everywhere the thought content will change, for every phase of it. Highlight every phase.
因此你会经历所有这些不同的阶段，即进入体式化表现的这个渠道，那就是做、待、保持、功效、强度、通道、自由、安定。思想内容在任何一处都会为了它所在的那个阶段而发生改变，要去高光打亮每一个阶段。
Your thought content will change, thought process will change, thinker profile will change. Then on the other channel, what do we do? While you’re doing, you are learning, are you merely doing your bharadvajasana, merely doing your sirsasana, merely doing your utthita hasta? You are learning because of knowledge process here; you are studying, there is something to study. So, you will be going through the phases of doing, learning, studying, understanding, comprehending and various processes required, such as perception, cognition, analysis, and then you will be going for a settled condition by knowledge process.
你的思想内容会变、思想过程会变、思考者的层面会变，然后在另一个渠道上，我们做了什么？当你在做、你在学的同时，你难道仅仅是在做你的巴拉德瓦伽吗？仅仅是在做你的头倒立吗？仅仅是在做你的手抓大脚趾式吗？你在学习，那是由于此处的这个认知过程；你在研究，那是因为有什么东西要去研究。因此你会经历这样一个阶段——做、学、研究、理解、领悟，还有各个所需的过程，比如感知、认知、分析，之后你还将通过认知过程去追求一种安住下来的状态。
So, in the both processes, the knowledge matter will change. Try to explore this while you practice on your own or some sessions, try to understand how the knowledge matter will change in all the phases —— doing, staying, maintaining, intensity, efficacy, freedom, getting settled；on the other hand —— doing, learning, studying, understanding which implies experimentation, which implies observation, analysis, perceptions, thought process.
因此在这两个过程当中，构成认知的事物会变。当你在你自己的习练上或一些课程上时，尝试去探索这个，尝试去理解构成认知的事物如何在所有阶段上发生着变化——做、停留、保持、强度、功效、自由、安住下来;而另一方面——做、学、研究、理解，这些都蕴含着实验层面，蕴含着观察、分析、感知，因此也是一个思想过程。
Then going for a settled condition. Everywhere the thought matter will change. Mark that. Explore that in sessions that we will be practicing for this particular lesson. So, you will certainly find that again there is enormous material for the triad which we considered in meditation——thinker, thinking and thought.
然后力求安住下来，思想事物无处不在改变，要认清那些变化，在我们为了这一个特殊的教育而要去习练的所有课程里，去探索它。因此你们会再度铁定地发现我们在冥想中考虑过的三体——思考者、思考过程、思想。
And will be more pronounced when you have this proposition, the knowledge process——what do I know？How do I know? Who is the knower? Who is the knowing entity, instrumental entity, which is like your awareness, your mind, your intellectual process, your emotional process, your mental process, your memory process, your cognition process, your perceptive process; these are all instrumental entities which are constituting the knowing, the thinking.
并且当你有了这个前提时，它还会被更多地凸显出来。这个认知过程——我认知到了什么？我是如何认知的？谁是这个认知者？谁是这个正在认知的载体、工具性的载体，比如你的觉知、你的头脑、你的智性过程、你的情感过程，你的精神过程、你的记忆过程、你的认知过程、你的知觉过程；这些统统都是工具性的载体，都在构建着这里的认知过程、思考过程。
And then there is a thought itself. And the thought matter also will be changing for every phase that you negotiate in a classical asana. Asana is not just doing. Now this is our faulty indoctrination. We have got faultily indoctrinated by our own subjective influences, not that our teachers have given that indoctrination.
然后会有思想本身，思想事物也会在每个阶段发生改变，那就是你在一个经典体式里所进行的协调过程，体式不仅仅是做的过程，这是我们错误的入门教育，我们通过我们自己的主观影响而获得了这个错误的入门教育，而非我们的老师把那个入门教育给了我们。
It is our dabbling, our interference whereby we get indoctrinated by ourselves. That’s why we think it is just all doing and doing and doing. We don’t understand the various phases of asanas, which I have been repeatedly telling you. So, you will see that there is a lot of material for meditation, meditativity, particularly when you are in knowledge process, rather than in a doing process.
是我们的浅薄、是我们的干预，让我们从中经由我们自己获得了灌输，那就是为何我们认为它仅仅是做、做、做，我们没有理解体式的各个阶段，那是我反反复复一直在告诉你们的东西。因此你会看到，为了冥想、冥想性，尤其当你处于认知过程时，会有大量的（思想）原料涌现出来，而非只是处于一个做的过程当中。
Yesterday we were in doing process, where I suggested knowing-knowledge process, this will churn out a lot of material for meditativity, where there is thought about thinker, thought about thinking, thought about the thought; there is thought of the thought, there is thought of thinking, about the thinking, there is thought about the thinker. That is how there are meditativity-potentials in asanas because of this process. So, with that, I want to end the precept here today. However, I will go for one question which has come to me.
昨天我们就是在做的过程当中，我在那里提出了认知过程、知识过程，这会搅拌出大量的冥想性原料，那里存在着关于思考者的思想、关于思考过程的思想、关于思想的思想；存在着思想的思想，存在着思考过程的思想、关于思考过程的思想、关于思考者的思想，那就是体式中源于这个过程的冥想性潜质。因此，讲到它，我想在这儿结束今天的概念，但我会开始回答一个给到我的问题。
Somebody had this question: what would the asanas do beyond something physical and something spiritual? Because then we know that asanas do something for physical and then some of you/some of us have the idea that asana do something for spiritual as well.
某个人有这样一个问题：体式会做些什么去超越身体的某些东西、以及精神的某些东西？因为我们都知道，体式为身体做了些什么， 然后你们/我们当中有些人才有了这样的观念，那就是体式也一定会为精神/灵性做些什么。
This question is apart, from the two, what do the asanas do? That means the person deems that/that person knows as to what asanas give benefits to physical, how physical is beneficiary. The person also seems to be deeming, assuming, presuming that the person knows that it does something for spiritual. That spirituality is also a beneficiary. But the person wants to identify if there is any other benefit apart from physical benefit and spiritual benefit.
这个问题“体式做了什么”是从两个问题中分出来的，那意味着这个人认为/这个人清楚,体式会给身体带来哪些益处、身体是如何成为受益者的。这个人也似乎在认为、假设、以为他/她知道，它的确为精神层面做了什么，那个精神层面也是一个受益者。但这个人想去知道的是，除了身体方面的益处和精神方面的益处之外，是否还有任何其他的益处。
The first thing here, I do not know what the person means by spirituality. While the person assumes that there are benefits to spirituality in a person, there are spiritual benefits thorough asanas, I want the person to put a question for herself or for himself: What do I consider by spiritual? Because now it has become fashionable to be using that yoga is physical, mental, spiritual, so that it can be put into a bracket that it is holistic.
在这儿，首先我不知道这个人所指的 “精神”/“灵性”是什么。当这个人假设，在一个人的里面，通过体式产生了灵性方面的益处，我希望这个人向她/他自己提出一个问题：我所考虑的灵性是什么？因为现在用“瑜伽是身体的、精神的、灵性的”这样的说法特别时尚，因此它可以被高高地架起来，说它是神性的。
But there is a flaw in the very word ‘spiritual’. I suggest the person to go back to dictionary and try to understand what is ‘spiritual’. There are two meanings to it. One is to do something with the spirit, that is also ‘spiritual’; and then something to do with what they call as soul, the soul and spirit, both are, if I may say so, biblical concepts.
但是恰恰就在“灵性”这个词汇里，却存在着一个错误。我提议这个人回去查一下字典，尝试去理解什么是“灵性”。它有两个意思，一个是用心去做某件事，那也是“精神的”；然后另一个，用他们称之为灵魂的东西去做某件事情，灵魂和精神，二者都有。如果允许我如是说，那是圣经里的概念。
Yoga is not going for any spiritual. There is nothing like spiritual evolution, spiritual evolvement, spiritual benefits, spiritual conditioning, because what we consider is the self.
瑜伽不是在追求灵性，不存在任何像灵性演化、灵性升华、灵性收益、灵性滋养的东西，因为我们所考虑的是真我。
The self metaphysically doesn’t look for any benefit. The self doesn’t have any benefit, doesn’t seek for any benefit, no benefit can be given by it, to it. No benef it it will give. Metaphysically that’s the entity called self is neither the taker nor the giver, nor the beneficiary nor the benefactor. So, the word more precise/proper word would be ADHYATMA.
真我在形而上的意义上并没有在找寻任何收益，真我没有拥有任何好处，也不追逐任何好处，任何好处都无法给到它、去到它，它也不会给予任何好处。在形而上的层面上，那是被称为真我的存在，它既非索取者，亦非给予者，亦非受益者，亦非施惠者。因此这个词更精准/更合适的会是ADHYATMA(梵文的灵性)。
Now, if the person thinks that yoga gives a spiritual benefit, if the person thinks that it is spiritual summum bonum, if spiritual benefit means spiritual summum bonum——ultimate good, ultimate target, ultimate attainable, that is called human spiritual summum bonum, if that is what is the notion in the mind of the questioner. And there are so many things between physical, material to so-called spiritual.
现在如果这个人认为瑜伽给了灵性方面的好处，如果这个人认为那是指灵性的最高境界，如果灵性的好处意味着灵性的最高境界——终级的好、终极目标、终极实现，那么它是被称为人类灵性最高境界的那个词summum bonum，如果那是这个提问者头脑里所认识到东西，而且在身体层面、物质层面、到所谓的灵性层面之间，实则还有太多的东西。
Yoga gives benefit at every stage. Yoga has lot to offer to you and me even if you are very mundane people, worldly people, materialistic people, perhaps even profane, there is lot for yoga to offer to us.
瑜伽在每个阶段都会给予好处，瑜伽有太多的可以给到你和我，即使你再世俗、再实际、再物质主义，甚至可能是亵渎神的人，都会有太多东西让瑜伽赠予给我们。
Then the last rung in the evolution will be spiritual summum bonum, so that is the pinnacle point. So, one is a base camp——what yoga gives to us may give for those who are in the base camp of it——materialistic people, worldly people, entangled by worldliness, entangled in worldliness. So, these are all our conditions. We are caught in mundanity, business of life, practicality of life, materiality of the life. So, the person believes that there are benefits of yoga on this lowest rung.
然后，在演化过程当中的最后那一圈，那将是灵性的至高点，那是山的顶峰。因此一个是大本营——瑜伽给我们的也可能是给那些还在大本营地带的人——追求物质主义的人、实际的人、被俗世牵绊的人、在世俗里被束缚的人。因此，这些就是我们所处的境地，我们被困在红尘当中、世俗的生活当中、生活的实用性当中、生活的物质化当中，因此这个人所坚信的瑜伽收益其实是围绕在这个最低维度上的。
But yoga comes handy to every rung, from the base camp to pinnacle point, which is spiritual summum bonum. We like to have to, we will go through several stages and steps; yoga has lot of endowments for every stage in our evolvement.
但是瑜伽对每一圈而言都可以信手拈来，从大本营地带到灵性最高境界的山顶。我们必须、我们也势必会历经好几个阶段和步骤，瑜伽在我们上升的过程当中，总会有大量的馈赠给到每一个阶段。
Patanjali himself has three classifications—— a neophyte, a mediocre, and a proficient. He mentions the yoga for three——raw beginners/neophytes, middle hierarchy practitioners and supreme hierarchy practitioners.
帕坦伽利自己也做了三类划分——初级、中级、高级。他针对三个等级提到了瑜伽——初级习练者、中级习练者、高级习练者。
Yoga has lot to offer in our process at our level; yoga has lot to offer to sagely, sagacious people, noble people, they also adore yoga. They look at yoga with reverence because there is much in yoga for them to be getting out of it. So, it’s you and me, then those who are better in nobility, better in evolvement of consciousness, they do also get from yoga. There are endowments from yoga…
瑜伽在我们的路途中、在我们的水平上，有着大量的恩典给到我们;瑜伽也有着大量的恩典给到圣贤之人、睿智之人、高贵之人，他们也敬仰瑜伽，他们带着虔诚之心去看待瑜伽，因为瑜伽里有太多东西让他们从中获益。因此对你和我，然后还有那些在高尚境界中更美好的人、在意识进化中更美好的人，他们也从瑜伽中获益，瑜伽里存在着恩典…
Then there are some exalted people, for us they are yogis, we call them yogis; in our assessment, they are yogis. Yogis also get lot of endowments, lot of bounties from yoga.
然后，会有一些抵达顶峰的人，对我们而言，他们就是瑜伽士；我们称他们为瑜伽士，在我们的判断里，他们就是瑜伽士。瑜伽士也会获得大量的馈赠，那是瑜伽的慷慨之举。
Then there will be certain people as yogis to yogis！Some people are yogis to us, but yogis will look at some other people as yogis to them. They know that they are way ahead of them. They will also be having bounties.
然后，还有对瑜伽士而言是瑜伽士的人！一些人对于我们而言是瑜伽士，但瑜伽士也会把其他一些人看成对于他们而言的瑜伽士。他们知道，那些人远远走在他们自己的前面，那些人也会享有（瑜伽的）慷慨之举。
So, there will be various levels of consciousness as we evolve; at every level, yoga has something to offer. That is why yoga has been compared to kalpavruksha, which grants all boons, those who are tredding on the path of nobility, those on the path of dharma, those in the path of yoga.
因此当我们在演化时，意识会有各种阶段；而在每个阶段上，瑜伽都会有某些东西给到我们。那就是为何瑜伽堪比kalpavruksha——即全方位、全覆盖的恩典，它也包含那些走在高尚道路上的人、那些走在责任道路上的人、那些走在瑜伽道路上的人。
Ultimately there will be something for the culminative phase of yogis who are about to get emancipated because Patanjali’s text has matter for every hierarchy of yogi. Every step, stage of evolvement, of consciousness will have something from Patanjali’s scheme of things.
最终，会有某些东西是给瑜伽士所抵达的终极阶段，他即将获得解脱，因为帕坦伽利的经文给每个等级的瑜伽士都准备了他需要的东西。意识进化的每一步、每一个阶段，都将从帕坦伽利的体系里获得恩赐。
We revere Patanjali, someone like Dnyaneshwar, Yajnavalkya, Vyasa, they also revere Patanjali. It is because Patanjali offers for each one. So that’s how Patanjali’s system is rich in endowments, from the base camp where we are, all of us are, to someone is about to reaching the pinnacle point, yoga has something to offer for everyone.
我们敬重帕坦伽利，像Dnyaneshwar, Yajnavalkya, Vyasa这样的圣人们，他们也敬重帕坦伽利，那是因为帕坦伽利为每个人都提供了他所需的东西，那就是帕坦伽利体系何以在馈赠上如此丰富，从我们、我们全部人所处的大本营，到某些人即将登顶的山峰，瑜伽总有些什么给到每一个人。
Anyway, the spirituality concept needs to be reconsidered. Spirituality concept is single dimension, but in our tradition, we don’t have anything like spirituality. We have something called adhyatma and adhyatma is tri-dimensional. You just can’t be going after adhyatmic pursuit; you have to set right your adhidaivik pursuit, adhibhautik pursuit, adhyatmik pursuit.
不过，灵性这个概念需要被重新加以思考，灵性概念是单一的维度，但在我们的传统里，我们没有像灵性说法这样一种东西，我们有称为adhyatma的事物，而adhyatma是三维的，你就是不能仅仅去追求灵性化的探寻，你还必须去修正你遗传方面的探寻、元素方面的探寻、以及个体灵性方面的探寻。
So that is how the tradition has given us the wisdom and has given the roadmap to go on the path of evolution of our evolution of consciousness and head towards apavarga which is the supreme good, highest good.
那就是传统给我们的智慧，还给了一张地图，让我们走在我们意识进化的大道上，走向apavarga——至高之好、最高之好。
So, using the term such as spirituality should be done away with. That doesn’t go with the tradition. That also doesn’t stand to reason. Anyway, I hope I have satisfied the questioner. Thank you very much, enough for today.
Namaskar!
因此，诸如灵性这样的术语用法应该被去除，那没有跟随传统，那也没有立足于理性。好了，我希望我满足了这个提问者，非常感谢你们，今天就到这儿了。
谢谢！
听写整理-苏曼、梁洪
中文翻译-梁洪
审校-梁洪
未经授权, 不得转载。
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