帕坦伽利的八支瑜伽（Ashtanga Yog)，是“艾扬格瑜伽”这座宏伟大厦的基石、大厦本身、大厦顶点；我们这些习练者、老师、准老师，号称自己属于这个瑜伽体系，那么除了会做几套体式之外、会在皮毛上呼吸几套调息法之外，我们更应该获得一点关于它的基础教育。
基础的基础：什么是yama和niyama？它们只是道德-伦理的修为准则吗？什么是dharma？karma和dharma是何关系？请反复学习第四讲。
瑜伽教育讲座（4） Education about Yoga
Namaskar, all of you!
So, we are in the fourth session on Education in Yoga, Education about Yoga, Education through Yoga.
大家好，我们到了第四讲——瑜伽中的教育、关于瑜伽的教育、经由瑜伽的教育。
In the last session, I made a concluding remark that we will be dealing with another major misconception prevalent in the world of yoga, that is the yamas and niyamas are moral-ethical principles, they are moral-ethical practices suggested by Patanjali.
在上一讲，我发表了一个结束语，说我们会涉及普遍存在于瑜伽世界里的另一个主要误解，说帕坦伽利所提倡的制戒1和内制2， 是道德-伦理的准则/原理，说它们是道德-伦理的修为。
译者注1 +2：考虑到梵文的这些专业术语在翻译中会流失其原意的精髓，所以yama-s和niyama-s在此暂且被翻译为大家比较熟悉的“制戒”和“内制”，后面部分则尽量以yama-s和niyama-s出现，其他的瑜伽专业术语也会如此处理，即在该词、词组首次出现时，被给予一个中文翻译，之后在中文部分依然保留其原文形式。普尚吉反复强调过：作为瑜伽的学生，要这样去学习瑜伽，不要总是依赖于翻译出来的意思，因为没有任何语言可以精准地传递出这些专业术语的本意。
“普尚吉语”发布
At the outset, let me make a statement that these are not moral-ethical principles. Patanjali is not suggesting moral-ethical norms to be practiced. As a matter of fact, anyone you and me can also stipulate moral-ethical principles to be practiced, ethics/morality to be practiced in whatever realm of life. Why do we need Patanjali? So therefore, we should know that Patanjali is not trying to suggest that moral-ethical principles are the first step in yoga.
一开始，让我先发表一个声明：这些（yama-s和niyama-s）并非道德-伦理的准则/原理，帕坦伽利并没有表明要去遵守其道德-伦理的法规。事实上，任何一个人，你和我，都能要求人们去遵守道德-伦理的准则/原理，不论在生活当中的哪个领域，既然伦理、道德都要遵守，我们为何还需要帕坦伽利呢？因此，我们就应该知道了，帕坦伽利并没有去表明道德-伦理的准则/原理乃瑜伽的第一步。
Because of the fact of the matter, if we want to be good human beings, morality and ethicality should be practiced by each and every one; if you do not practice those, we are nothing but bi-footed animals. One of the factors which makes human beings as human beings is that the mankind practices morality and ethicality and (it) should be practiced whether you do yoga or you don’t do yoga, morality and ethicality must to be practiced.
因为事实是：如果我们想要做好人，道德-伦理就应该被每一个人遵守、被所有人遵守；如果你不遵守那些准则，我们就会沦为两足动物。让人为“人”的因素之一，就是“人”要遵守道德和伦理，不论你是否做瑜伽还是不做瑜伽，它都该被遵守，道德和伦理也必须被遵守。
Then why Patanjali mentions yamas and niyamas what is called as‘restraints and observances’? And we know the five yamas, the five niyamas and these are normative principles that anyone can instruct, anyone can suggest.
那么，帕坦伽利为何要提到被称为“制戒和内制”的yamas和niyamas？我们都知道有五条 yamas和五条 niyamas，但这些是任何人都可以去命令、任何人都可以去提议的规范性的准则。
But why I am making a statement that these are not moral-ethical principles is fora simple reason that in the ‘darshanic’ convention, in the convention of Indian philosophical system, there are set-columns on which the expounder must delineate.
我又为何发表了这样一个声明，即这些并非道德-伦理的准则/原理，简单的原因是：在“哲学”的传统中、在印度哲学体系的传统中，存在着“揭示者”3 必须阐述的系统性概念。
译者注3：“揭示者”正是帕坦伽利本人，普尚吉说过很多次了，帕坦伽利不是瑜伽的“首创者”（propounder），而是“揭示者”（expounder）。
“普尚吉语”发布
Now when Patanjali comes to Ashtanga Yoga, actually the whole Ashtanga Yoga, you know, it is called as‘dharma-niti-achar’, ‘dharma-niti’ aspects, ‘achar-dharma-niti pranali’. So Patanjali has to offer something as a basic principle of practices and sadhanas and they are called‘achar-niti-dharma pranali’; in English, that is rendered as ethico-religious practices.
当帕坦伽利论及八支瑜伽时，你们都知道，整个八支瑜伽实际上都可被称为“责任意识-道德意识-行为准则”、“责任意识-道德意识”的层面、“行为准则-责任意识-道德意识的体系”；帕坦伽利因此必须给出作为基础性修为和修行准则的东西，它们即被称为“行为准则-道德意识-责任意识体系”；但在英语里，却被翻译为“道德-宗教性的修为”。
Now ethico-religious practices are not only yamas and niyamas, all the eight aspects are included or they are composing the entire‘dharma-achar-niti pranali’. In English, again I repeat, although it is a faulty rendition: ‘ethico-religious principles of yoga’. Not only yamas and niyamas but even asana, pranayama, pratyahara, dharana, dhyana, samadhi, they all compose the‘achar-dharma-niti-pranali ’of Patanjali’s system
“道德-宗教性的修为”不仅限于yamas 和niyamas，所有八支的方面都被包含其中了，或者说，是八支共同构建了整个“责任意识-行为准则-道德意识的体系 ”；在英语里，我再次重申，那就相当于瑜伽的“道德-宗教准则”，虽然那是个错误的翻译。所以不仅yamas 和niyamas涉及了道德-宗教准则，甚至体式、调息、收摄、专注、冥想、三摩地，它们全都构建了帕坦伽利的这个“行为准则-道德意识-责任意识的体系”。
So it is not just yamas and niyamas, but all the Ashtangas are part of‘achar-dharma-niti pranali’because these are all practices. Therefore yamas and niyamas are not moral-ethical principles and practices because all the normative of philosophers have suggested these.
因此，那不仅只有yamas 和niyamas，而是所有八支都是“行为准则-责任意识-道德意识体系”的一部分，因为这些全都是修为层面。因此，yamas和niyamas不是道德-伦理的准则和修为，因为所有哲学的正规教义都提倡这些（准则）。
Many of them havingthe top of the voice have told us, beseeched us or sometimes by fiat that morality and ethicality must be practiced. But we got away. We can be told that we must all practice morality and ethicality. But in the practicality of life, do we really practice it？Can we really practice it？Does it become major consideration for us? And therefore, all the heads of religions in the world have said about morality and ethicality that everyone should practice, but then we know what has happened.
许多最权威的哲学家都曾告诫我们、恳请我们去遵守道德-伦理，有时甚至会通过法令让我们去遵守，但我们却偏离了；我们的确可以被告知要遵守道德和伦理，但在生活的实操性当中，我们真的遵守它了吗？我们真的能够遵守它吗？它变成了我们的主要考量吗？因此，全世界的宗教领袖都曾提及过人人都该遵循的道德和伦理，但然后呢，我们都知道发生了什么。
“普尚吉语”发布
So we don’t have to bring in Patanjali to tell us the same thing that‘you must practice morality and ethicality’. So, even if you are not doing yoga, if you are in business of life activity, if you are in practicality of life, yet you must be practicing morality and ethicality. That will be or that should be actually a signature condition of a human being, a good human being otherwise we are bi-footed creatures. The point is ethico-religious principles of Patanjali circumscribe all the Ashtangas and not just the two, yama and niyama.
我们大可不必将帕坦伽利带进来，为的是告诫我们那些同样的东西，即“你们必须遵循道德和伦理”。即使你没有在做瑜伽，如果你处于日常生活的俗事当中，你依然要遵守道德-伦理，那会是/也该是一个人/一个好人的标签，否则我们就会沦为两足动物。 重点是：帕坦伽利道德-宗教性的准则/原理，其实包含了所有八支，而不仅只是这两支——yama 和 niyama。
Now what is ethico-religious system? See, in our convention, we have philosophy and then we have what is called ‘tattva-jnana’ and we have‘dharma’ which is rendered as religion. So in system such as Patanjali, even the system of Kapila, Samkhya, Kanada, Vaisheshika, Nyaya of Gautama or Jaimini Mimansa or Badarayana Mimansa or any other philosophy, there are so many philosophies in Indian philosophical systems. Each one of those has mentioned something as‘dharma-achar‘，‘dharma-niti pranali’, which I again repeat in English as religion which is not a proper rendition.
什么是“道德-宗教性的体系”？在我们的传统中，我们有哲学，我们有被称为“智慧原理”的东西，我们有被视为宗教信仰的“责任意识”，即dharma4。因此，在帕坦伽利的这个体系里，甚至在珈毗罗、数论、胜论、乔达摩的正理论、阇伊弥尼弥曼差派、婆陀罗耶那弥曼差或任何其他派别的哲学里，印度的哲学体系中存在着诸多哲学派别，每一种都曾提到过“责任意识-行为准则”、 “责任意识-道德意识体系”，我要再次重申，英语的释义将其译为“宗教体系”，那是不恰当的。
译者注4：dharma通常被译成“正法”，尤其是在《摩诃婆罗多》的中文版本里，但那只是它的一个片面的说法；在瑜伽和灵性的领域里，它有着极其广泛的释义，很像老子的“道”，不可“道”。普尚吉在他的众多书籍里、课堂上，就这个专业术语，已经讲了几十年，依然没有讲完，可见它的深广程度。艾扬格大师在他的《帕坦伽利的瑜伽经之光》（Light on the Yoga Sutras of Patanjali ) 里说：是dharma举起了那个在身心灵以及道义和智性上已经倒下或行将倒下的人，因此dharma 在维持、维系、支撑我们人类。大师还说：dharma对于我而言，仿佛帕坦伽利关于瑜伽的整个概念都基于它，dharma正是经由吠陀的传统而在永恒中被传承下来的“道”，它的“道”之目标就是终极解脱……如果dharma是瑜伽的种子，那么解脱则是瑜伽的果实。
So bear in mind yamas, ahimsa yama to samadhi, it is all ethico-religious principles of yoga, it is not just yamas. And these are all angas, these are all limbs, they are integral aspects. Don’t you mean to say yamas and niyamas are to be practiced out in the society, not while in what is practicing asana, pranayama, pratyahara, dharana, dhyana?
要牢记在心：从yama的“非暴力”到（最后一支）三摩地，那全都是瑜伽的道德-宗教性准则/原理，而不仅限于yamas这一支，这些都是“支流”、这些都是分支，它们是整体性的层面，（否则）你难道要说yama和niyama要在社会里被遵守，而不要在体式、调息、专注、冥想的习练中被遵守吗？
So it is not only a social faith, it does not only have a social faith that while you are in social situation that you must practice morality and ethicality, when you are isolated and when you are going to do yoga, so there are yamas and niyamas in all the other aspects as well.
因此，那不仅是一种社会信仰，那不仅是你在社会环境中必须遵守的道德和伦理，当你独处的时候、当你去瑜伽的时候，也要遵守，所以yamas和niyamas存在于一切其他的层面当中。
“普尚吉语”发布
Usually, we bother about what is a correct asana, what is a correct pranayama ; what is right an asana, what is a right pranayama, we don’t try to understand what is yama-niyama of an asana, what is yama-niyama of pranayama, how does it manifest in asana, pranayama, dhyana, japa.
我们通常只关心什么是正确的体式，什么是正确的调息，什么是对的体式，什么是对的调息，我们不会尝试去理解什么是一个体式的yama和niyama，什么是调息的yamas和niyamas，那如何在体式、调息、冥想、唱诵中得到体现。
Guruji made it a point to explain all these things. He would explain to you yamas and niyamas in yourtrikonasana, he would explain to you ahimsa, satya, asteya, brahmacarya, aparigraha in trikonasana. He would explain saucha, santosha, tapas, svadhyaya, ishwara pranidhana in your trikonasana, tadasana. We did not take a clue that yamas and niyamas also come in asanas, pranayama and in the theory of yoga, the philosophy of yoga, they come up to samadhi, they will manifest differently.
艾扬格大师曾让所有这些东西都成为解释的重点，他会在你的三角式里向你解解yamas和niyamas，他会在你的三角式里、在山式里向你解释“非暴力、诚实、不偷盗、节制、不囤积”——yamas，他会在你的三角式和山式里向你解释“净化、满足、苦修、自我教育、奉献于神性”——niyamas；但我们却在体式和调息里没有找到yamas 和 niyamas的任何线索，在瑜伽的理论当中、在瑜伽的哲学当中，它们会一路去到三摩地，它们会不同地表现出来。
See what is your morality when you are out in your work place? And what is your morality when you are back home with your family? You have something called as‘business-ethics’. Now the‘business-ethics’ come only in business. But when you are out from business framework, you are back home, do you still have the same ethics that you practice in your business place? So, the ethics will be changing, with reference to your work place, your occupation, where you are, what are you doing, so there is one kind of ethics while you are in office place, another kind of ethics when you are in your business place, another kind of ethics when you are in your family, another kind of ethics when you are with your wife and children.
去看看，你在你的工作场所会是什么样的道德观，你回到家里时会是什么样的道德观？有那么一种东西叫做“商业道德”，但“商业道德”只在商业中才会有；当你从商业环境里回家后，你还会有你商业场合遵守的同样的道德标准吗？因此，道德观会随着你的工作场所、你的职业、你身处何地、你在做什么而变，你在办公场所里有一种道德标准，你在商业场所又有另一种道德标准，你在家里与妻子和孩子们在一起时，还有另一种道德标准。
So therefore, again it is an open architecture. Similarly, that we have to see that yamas and niyamas, morality and ethicality comes differently in our asanas, pranayama, dharana, dhyana and samadhi or whatever practices we are putting in. They will manifest differently. They will come differently. Are we studying it?
因此，那再度成为了一个开放性的架构；同理，我们必须看到， yamas 和niyamas、道德和伦理，会在我们的体式、调息、专注、冥想、三摩地的修行当中或我们在进行的任何一种修为当中，以不同的方式出现，那会以不同的方式降临，我们在研究它吗？
“普尚吉语”发布
Now as I just now said that Indian philosophical system has something called as‘philosophy’, what is the ‘philosophy’? ‘Philosophy’is that which divulges reality. A human being should be seeking realities. And the‘philosophy’ is that which divulges reality. Then, what is dharma? Dharma is that which helps one realize. ‘Philosophy’ will divulge, the‘tattva jnana’will divulge and dharma will make you realize the realities. So all the practices of yoga on any plane—body, mind, breath, senses, organs, psyche, consciousness, intellect, emotion, it is called truth- seeking and it is called realization of the truth. So, dharma is that which helps one realize the realities；by philosophy you will only divulge the realities.
正如我刚才说的，印度的哲学体系有一种被称为“哲学”的东西，这个“哲学”是什么？这个“哲学”正是揭示出了事实/真相，人应该去追寻事实/真相，而这个“哲学”正是揭示出了事实/真相。然后，什么是dharma？dharma是帮人领悟事实/真相，“哲学”则揭示真相，“智慧的原理”去揭示事实/真相，而dharma则会让你领悟到事实/真相。因此，任何层面上的瑜伽修行——身体、头脑、呼吸、感官、器官、心灵、意识、智性、情感，都被称为对真理的探寻，即领悟到事实/真相。因此，dharma正是帮人去领悟事实/真理，通过哲学，你只能揭示出事实/真理。
That is why‘dharmain tattva jnana’ are important aspects in structuring Indian philosophical system. These are two major considerations in Indian philosophical system as to what is ‘tattva jnana’, what are realities, what are absolute realities, what are relative realities, ultimate realities; and then dharma comes for one to realize. They are realized within oneself inside, they are realized within, all realities are realized within. And dharma comes for that purpose.
那就是为何“智慧原理中的责任意识”在搭建印度哲学体系的同时，是很重要的一个层面，在印度的哲学体系中，就什么是“智慧原理”、 什么是事实/真相、什么是绝对的事实/真相、什么是相对的事实/真相、什么是最终的事实/真相，会有两种主要的考量；然后，dharma降临了，让人去领悟，那些事实/真相会在一个人的内在被领悟，它们是从内在被领悟的，所有的事实/真相皆从内在被领悟， dharma正是为了那个目的而降临。
That is why in English they call it‘ethico-religious system’. And note this that it includes from‘ahimsa’ to‘asamprajñata samadhi’；we should break up all the Ashtangas, you have five yamas, five niyamas, then you have asana ; then you have pranayama of three types: bahya pranayama, abhiyantra pranayama, stambha pranayama ; then there is pratyahara; then there are dharanas, several kinds of dharanas; several kinds of dhyanas which will come across in the texts of yoga. And then there are‘samprajnata samadhis’, ‘asamprajnata samadhis’, all put together is included in‘dharma-achara’5, ‘dharma-niti pranali’,‘achara-dharam-niti’;‘achara*’ is conduct; niti-dharma, ‘niti’ is ethics, ethicality.
译者注5：achara和achar是同一个词义，但拼写或有所区别，源于印度输入时的方式。
那就是为何在英语里，它们被称为“道德-宗教性体系”，但要注意，它还包括了从“非暴力”一直到“无上智慧的三摩地”；我们应该先拆分八支瑜伽，于是就有了五大制戒准则，五大内制准则，然后有了体式，然后有了调息，三种类型的调息——外屏息、内屏息、全屏息之调息；然后有了收摄，几种类别的收摄；然后有了专注，几种专注修行的方式；然后有了几种冥想，都出现在了瑜伽的典籍里。然后，还有“至高智慧的三摩地”，“无上智慧的三摩地”，这一切再被归入“责任意识-行为准则”、“责任意识-道德意识体系”，“行为准则-责任意识-道德意识”；‘achara-dharam-niti’里的‘achara’关乎行为准则；‘niti-dharma’里的‘niti’，即道德、道德观。
And what is dharma? Dharma, if you have heardGuruji often said, what is dharma? Dharma is not religion, because religion is body of faith, you have to have faith in what religion postulates. So it is‘locus’, any religion in the world is locus for faith where people will place their faith, they believe in it, they will believe in it. So in other words, religion is sustained by a mankind. If nobody believes in that religion, if nobody absolutely believes in their religion, will it stay on? It won’t stay on. So religion is sustained by its followers. Religion is sustained by those who place faith, those who invest faith in it. They sustain the religion. So religions need to be sustained.
那什么是dharma? dharma这个词，如果你们经常听艾扬格大师提到它，就会知道什么是dharma。dharma不是宗教，因为宗教是信仰的载体，你必须在宗教所假定的东西里，才会有那份信仰，因此那是一个“集中点”，世间的任何宗教都是信仰的集中点，人们在那里面放入他们的信仰，他们笃信于它，他们会信奉它；换句话说，宗教是被人维系/支撑的，如果没有人去信奉那个宗教，如果没有人在那个宗教里绝对地去信奉它，它还能继续维系吗？它不会继续维系。所以宗教是由它的追随者维系/支撑的，宗教是由那些将其信仰放入其中、投入其中的人去维系/支撑的，他们维系着那个宗教，因此宗教需要得到维系/支撑。
“普尚吉语”发布
What about dharma? Very etymological meaning of dharma which comes fromsingle lettered root called‘dhru’, ‘dhru’ means to sustain. So dharma is that which sustains us and religion is that which we sustain. Mankind sustains the religion and dharma is that which sustains us.
那dharma呢？dharma的词源学之意，来自于一个简单的词根‘dhru’，‘dhru’ 的意思是维系/支撑。因此dharma是那个维系着/支撑着我们的事物，而宗教是那个我们去维系/支撑的事物；人维系着/支撑着宗教，dharma 则维系着/支撑着我们。
How does it do this? You have often heard fromGuruji which is a very popular, famous definition of dharma5,‘one who is
falling, one who has fallen, one who is about to fall, one who may fall, theone which sustains, that person is a dharma’， So dharma sustains the falling person, the fallen person. So that is what the dharma is. Therefore, it is not proper to translate dharma as religion, and religion as dharma.
它是怎么维系/支撑的？你们常常听到艾扬格大师给dharma下的这个被广为流传、也很有名的定义：“一个正在倒下的人，一个已经倒下的人，一个行将倒下的人，一个可能倒下的人，负责支撑的那个人，就履行了dharma”。因此dharma支撑了那个正在倒下的人、已经倒下的人，那就回答了dharma是什么。因此，将dharma翻译为宗教、将宗教翻译成dharma，都不恰当。
dharma is a cult, any dharma is a cult; religion is not a cult. dharma is a now a cult. Dharam is there for non-living things. Do we have a religion for non-living things? Religion only comes for mankind, even it does not come to sub-humans. Religion does not come to animals, cattles, beasts, insects, worms, birds, there is no religion to them.
dharma是一种信念，任何dharma都是一种信念；宗教不是信念，dharma则是信念。dharma可以为非生物的东西存在，但我们有宗教给非生物吗？宗教只会因人而生，它甚至都不会降临到非人类身上，宗教不会降临到动物、牛、昆虫、爬虫、鸟类身上，没有哪个宗教是给它们的。
However, they have a dharma. Why? Because dharma
is a wider concept. Let us not mix up with religion and dharma. Let us not callreligion as dharma and dharma as religion. Let us look at the dharma as to what the dharma is. When it comes to dharma, there is something called as ‘svabhava-dharma’, ‘guna-dharma’. So the vernacular people will be familiar with this‘guna-dharma’,‘guna-dharma’ comes even to inert matters. There is dharma to element of earth, element of water, element of air, element of fire, element of space, they all have dharma. What is that? their inherent characteristic, intrinsic characteristic, inherent characteristic is their dharma, is their‘guna-dharma’.
然而，它们却有dharma，为什么？因为dharma是一个更广博的概念，让我们不要再将宗教与dharma混在一起，让我们不要再将宗教称为dharma、将dharma称为宗教，让我们把dharma就当成dharma来看待。当说到dharma时，还有一种被称为svabhava-dharma 的东西，即“个体的dharma”（个性）、“骨子里的dharma”，印度本地人都很熟悉这个词‘guna-dharma’（骨子里的天命） ，它甚至会降临到没有意识的东西上，dharma会给到土元素、水元素、风元素、火元素、空元素，它们都有dharma，那是什么？那是它们内在的特质、核心的特质、与生俱来的特质，是它们的dharma，是它们骨子里的天命。
“普尚吉语”发布
So all matters have‘guna-dharma’, the word dharma has come there. They will never give it up. The earth-ness of earth will never be separated; the water-ness of the water, from water, they will never be separated. So, water has water-ness, earth has earth-ness, air has air-ness, fire has fire-ness, space has space-ness. That is their dharma, that is their guna-dharma, so even they have dharma in the form of guna-dharma; now they are all inert. Yet, they are dharma which is called guna-dharma.
因此，所有东西都有骨子里的天命， dharma会随之而来，所有东西绝不会放弃它。土的土性永远不会与土分离，水的水性永远不会与水分离，它们之间永不分离。所以，水有水性，土有土性，风有风性，火有火性，空有空性，那就是它们的dharma，那就是它们骨子里的天命，它们会因骨子里天命的形式而有了各自的dharma；它们虽然无意识，但它们依然有被称为骨子里天命的dharma。
In so far as living creatures are concerned, theyhave‘svabhava-dharma’，so this word is also one we are familiar with it, vernacular‘svabhava dharma’. The‘svabhava-dharma’ is there even for bacteria, insect, worm, bird, animals, cattles, beasts, they all have‘svabhava-dharma’. If they give up their‘svabhava-dharma’, they will not be sustaind, they will perish. If a snake or a cobra gives up snake-ness or cobra-ness, it will perish. If a tiger or a lion gives up their tiger-ness or lion-ness, they will perish.
但凡涉及到生灵，它们就都有自己的dharma，这个词印度本地人都很熟悉 ——‘svabhava-dharma’——“个性”/“天命”，它甚至都会存在于细菌、昆虫、鸟类、动物、牛、野兽身上，它们都有自己的“个性”/“天命”。 如果它们放弃了自己的“个性”/“天命”，它们就会无以为继，它们就会衰亡。如果蛇或眼镜蛇放弃了它的蛇性或眼镜蛇性，它们就会衰亡；如果老虎或狮子放弃了它们的虎性或狮子性，它们就会衰亡。
So if they divorce with their dharma, theywill cease to exist. So they must have their‘svabhava-dharma’. The tiger must be having tiger-ness, lion must be having lion-ness, the snake must be having snake-ness, cobra must be having cobra-ness, insect must be having insect-ness. Sparrow, if the sparrow gives up sparrow-ness, you know sparrow is a very timid bird. It is a small tiny bird and a timid bird; if it gives up timidity, it will perish. So if the sparrow gives up timidity, it will perish; if it maintains timidity, it will flourish. So the timidity of a sparrow sustains a sparrow, that is‘svabhava-dharma’ of sparrow.
如果它们与它们自己的“个性”/“天命”分离，它们就会停止生命的存在，所以它们必须要有它们自己的dharma，老虎必须要有虎性，狮子必须要有狮性，蛇必须要有蛇性，眼镜蛇必须要有眼镜蛇性，昆虫必须要有昆虫性，麻雀必须要有麻雀性。你们都知道这种鸟极其弱小、极其细小，但它们如果放弃了弱小性，它们就会衰亡，如果麻雀放弃了弱小性，它就会衰亡；如果它保持了弱小性，它就会生生不息。因此，正是这个弱小性维系了麻雀的命，那就是麻雀自己的dharma。
So dharma is there for even creatures, there is no religion to creatures. There is dharma to creatures; and there is no religion to inert matters but there is dharma to inert matters. So let us not confuse between religion and dharma.
因此dharma甚至会为生灵而存在，没有哪个宗教会给到这些生灵，却有dharma会给到这些生灵；没有哪个宗教会给到无意识的东西，却有dharma会给到无意识的东西，让我们不要再将宗教和dharma混为一谈。
“普尚吉语”发布
Coming to mankind, for mankind, what is dharma? Dharma is duty-mindedness. If you want to be a better human being, you must be duty-aware, you must be having duty-consciousness, you must be duty-conscience, you must be having duty-conscience; if you don’t have it, you are not human being at par, let us not see the exaltation. So we will fall from being human beings if you don’t have duty-mindedness. So duty-mindedness is dharma. For mankind, it is mentioned something called as‘svabhava-dharma’, each one of us has a‘svabhava’, a personalized characteristics. And we live by that, we thrive by that. So‘svabhava-dharma’ comes to man also, human being.
说到人，什么是人的dharma？人的dharma就是“责任意识/责任心”。如果你想做更好的人，你必须要有责任感，你必须要有责任意识，你必须要有责任良知，你必须一直都有责任良知；如果你失去了它，你就不是人了，还是让我们不要走到那个极端；如果你没有了责任意识，就会从“为人”上跌落下去。因此，责任意识就是人的dharma，对于人类而言，也有被提到的“个体”/“天命”，我们每一个人都有个体的本性、个性化的特征，我们靠它活着、我们靠它发展，所以“个体的dharma”也给到了人。
Then‘niyata-dharma’. We have certain bounden duties, without reference to time, space, situation, we must adhere to it. A good human being will not compromise there; one who is not a good human being will compromise in their time, space, situation. The duty-mindedness about one’s bounden duties, that is called ‘niyata-dharma’, that cannot be left aside in any situation, in any scenario.
然后是“永恒的天职”，我们有某种义不容辞的责任，无论时、空、境遇如何更迭转换，我们都必须要履行它，好人是不会在那里妥协的，不是好人的那个人，会在他们的时、空、境遇里妥协。一个人义不容辞的责任，即被称为“永恒的天职”，那不会在任何境遇中、任何情况中被搁置一旁/被置之不理。
Then there is something called as‘vihita dharma’.‘vihita’—— ‘hita’ means good, adhering to ‘what is good for me’. Sometimes‘what is right to me’ is also relative. Because‘I am here, this is right for me to do; had I not been here, doing this would not happen right’. So there are relative aspects, then we must have the intelligence to identify that‘I must do this here, this is my duty here, this is my duty now and here. This is my duty because it is in this time/space I am now, therefore it is a bounden duty for me’；‘had I not been in this time and space dimension, then it will not be there as duty’.
然后，有种东西被称为“好的dharma”，即vihita dharma，vihita里的‘hita’，意思 是 “好的”/“有利的”，要遵循“什么对我好”。但有时，“对我好”是相对的，因为“我在这里，让我去做这件事，那就是对的”；“我若不在这里，去做这个，那就不对“。因此存在着相对性，所以我们必须要具备聪明才智去认识到“我必须在这里去做这个，这就是我在这里的责任，这就是我此时、此地的责任，这就是我的责任，因为那刚好在我此时所处的时、空，因此那就是我义不容辞的责任”; “我若不在这个时、空当中，它就不会在那里而成为我的责任”。
So mankind is given intelligence to ascertain‘what is myright duty now’, that is called‘vihita karma’which will be ‘good for me’. So‘vihita karma’tells us about what is good for you where and when, adhere to that;‘niyata karma’where is good for you and not only good but right for you anywhere, anytime, any situation. So that is what‘dharma’ is.
因此人被赋予了聪明才智去断定什么是“我此时的责任”，那也被称为“善举”，即“对我好的行为”。因此“善举”会告诉我们“什么会对我好、在何处和何时对我好，要去遵从它；“永恒的善举”不仅对你好，它不仅是好的，还要在任何地方、任何时间、任何境遇当中都是正当的，那才是dharma的意义。
“普尚吉语”发布
So in Ashtanga Yoga, you should know what is bounden duty, what is‘my absolute duty‘ might be in any practice of yoga, could be in asana, pranayama, meditation, dhyana whatever you might be calling it. And what is‘my duty because of the condition that I am in’? ‘I have this condition, therefore, it is my duty to do this’; ‘had the condition been different, then I would have had another duty identified’.
因此在八支瑜伽中，你该知道什么是义不容辞的责任，“我的绝对责任”可能会存在于任何体式、调息、冥想当中，不管你管它叫什么。什么是“因为我所在的情况而产生的责任”？即“我因为有了这个情况，因此那就成了我要去履行的责任”；“如果情况变了，我就会有另外一份责任要被找到”。
So we must have this flexibility according to dharma. What is right and what is good. We must be able to make a proper blend of good and right; merely going for good will not be ultimately good; merely going for right will also not be ultimately good. So, it is a‘weave-tage’, like a cloth of fabric of horizontal and vertical weaves. Dharma says we must have weave of niyata-karma, vihita karma ;‘niyata’, bounden duty; ‘vihita’, which is based on relative facts, relative conditions. So absolute conditions and relative conditions, both are to be considered and then there is a weave.
因此我们必须根据dharma而具备这种灵活性，即什么是对的，什么是好的，我们必须能够制造出“正当”与“好”的恰当融合，仅仅为了好而好，不是最终的好；仅仅为了正当而好，也不是最终的好。因此，这是一种“交织”，就像一块布的质地，既有横向的线头、也有纵向的线头。Dharma教育我们，必须要编织好niyata-karma 和vihita karma 这块布， niyata即义不容辞的意思；vihita则基于相对的好、相对的情况。因此，绝对的情况和相对的情况，二者都要得到考虑，然后才会产生交织。
So it is not just moral-ethical principle that you usually identify inyamas and niyamas, it is circumscribing entire Ashtanga Yoga ; that is why Ashtanga Yoga is called‘ethico-religious practices, ethico-religious principles of Yoga’ and not just yamas and niyamas.
因此，那不仅是你平时在yama和niyam中认识到的道德-宗教性准则/原理， 它还包含了整个八支瑜伽；那也是为何八支瑜伽被称为“道德-宗教性质的修为“、“瑜伽的道德-宗教准则/原理、”，而不只限于yamas和niyamas这两支。
So let us try to reform our idea about yamasand niyamas. Finally I say in case of morality-ethicality, whether you are in yoga or not in yoga, whether you do yoga, whether you don’t do yoga, should you not be in morality-ethical framework? Is there any scope to break that framework? Is it good to be breaking the framework of morality-ethicality?
所以，让我们尝试去修正我们对yamas和niyamas的认识。最后我要说的是，在道德-宗教性的情况中，无论你是否在瑜伽里、还是不在瑜伽里，你是否做瑜伽、还是不做瑜伽，你难道不该置身于道德-伦理的框架之中吗？会存在任何打破那个框架的范畴吗？打破道德-伦理的框架，那会好吗？
“普尚吉语”发布
Therefore that was without saying; now when something was without saying, why did Patanjali say that? That is why Patanjali does not say that, but we have wrongly consumed yamas and niyamas as moral-ethical principles which all the religions heads, all the normative sciences have prescribed and advocated but we know very well that all that is in vain. Patanjali doesn’t want to do that, he does not do it. So try to have reconsideration of what are yamas and what are niyamas.
所以，遵守道德-伦理是毋庸置疑的，既然那都是毋庸置疑的事情了，帕坦伽利为何还要提到它？那就是为何帕坦伽利并没有那么说，而是我们一直将yamas和niyamas误认为是道德-宗教性的准则/原理，即所有宗教领袖、所有正统的哲学都提议和倡导的准则/原理，但其实，我们再清楚不过了，那都打了水漂。帕坦伽利并不想那么做，他也没有那么做。所以，尝试重新去思考什么是yamas和niyamas。
If they have to be coming in, not only insocial reference but also in personal reference onto‘myself’while in asanas or higher practices. What are the parameters of morality-ethicality？ It is one parameter in asanas, another parameter in dhyana, meditation. So that is how yamas and niyamas have come. It is not that morality-ethicality No 1, then asana, then pranayama, then pratyahara, then dharana, then dhyana, then samadhi.
如果它们不得不降临，那就不仅仅在指社会准则，也会在体式或更高的修行层面上降临，会处于个体所指的“自我”上，什么是道德和伦理的准绳？体式里有一套，冥想里也有另一套。因此，那就是yamas 和 niyamas是如何被帕坦伽利给到我们的，那不是先来“第一号”的道德-伦理（即yama和niyama），然后再到体式，然后调息，然后收摄，然后专注，然后冥想，然后三摩地。
If you construe that way, it is lack ofeducation. That is why I am telling you‘get educated.’ Let us get educated about the precepts or the treatise of Patanjali. So the entire Ashtanga Yoga is ethico-religious principles, loosely translated, I don’t approve it, that is in the modern language, but in classical language：‘achar-dharma-niti pranali’. ‘achar’is your conduct, how do you conduct? How do you have your conduct when you are practicing asanas, practicing pranayama, practicing dharana and samadhi ?
如果你用那样的方式去理解，那就是缺乏教育，那也是我为何一直在告诉你们要去获得教育，让我们在帕坦伽利的理念或经文中获得教育。因此，整个八支瑜伽都是道德-宗教性的准则/原理，却被随便地翻译成了现代语言里的这个说法，我并不认同，因为在传统的语言里，那就是achar-dharma-niti pranali，即“行为准则-责任意识-道德意识的体系”。achar是你的行为准则，你如何去行为，你在习练体式、习练调息、习练专注和三摩地时，如何做出你的行为。
So we should know the distinction here. Like how do you conduct yourself out in the streets, out in society and back home and while you are totally isolated in your own bedroom, do you mean to say morality-ethicality does not come when you are isolated? It is a form of morality-ethicality when you are with yourself. It is another form of morality-ethicality when you are out in society.
因此，我们应该知道这里的区别，正如你在大街上、在社会群体里、回到家里，或你独处于你自己的卧室里，你如何做出你的行为？你难道会说道德伦理没有在你独处时降临吗？你与你自己在一起的时候，那是一种道德-伦理的形式；当你进入社会群体中的时候，那又是一种道德-伦理的形式。
“普尚吉语”发布
So let us try to reconsider this, let us tryto do some brushing on our idea, notion, concept of yamas and niyamas.
I think that should be enough for this lesson. Namaskar.
因此，让我们重新思考一下这个，让我们尝试去梳理我们对yamas和niyamas的认识、观点、概念；我认为这堂课应该讲够了，谢谢。
Question for Prashantji:
You spoke about the religion and dharma, and differentiated that. A lot of students have questions, can you differentiate karma and dharma, that is a question commonly confused, is it the time to revise it or to have a separate lesson?
您谈到了宗教和dharma，还区分了它们，许多学生还有一些问题，您能再区分一下的karma和dharma吗？那是普遍感到困惑的一个问题，您是现在讲，还是把它当作另一堂课？
Prashantji answered:
No, we can do that. Here comes a question to distinguishbetween karma and dharma. See, dharma as I said, it is conduct, what is your conduct? Can you say‘the conduct is totally different than my act’? karma is your act and the conduct gives a framework and a culture to your karma.
答：我们可以现在回答那个问题；这里来了一个问题，区分karma和 dharma。要知道，我说过，dharma是行为准则，什么是你的行为准则？你能说“我的行为准则完全不同于我的行为”？karma就是你的行为，行为准则给了你的行为一个框架和行为方式。
So, karma is what you do and dharma will tell you
what you should do——what you should do, what is right, what is correct and what is good for you ultimately, which I so said about vihita-karma; vihita-karma tells you what is ultimately good. So while you are in Karma, this perspective must be taken into consideration that‘what I do should be ultimately good if not immediately good’.
所以，karma是你做了什么，dharma会告诉你，你该做什么——你该做什么，什么是正当的，什么是正确的，什么最终对你好，那就是我说过的vihita-karma（好的行为）；好的行为会告诉你什么才是最终的好。因此，当你处于行为当中，这个角度必须被纳入到考虑之中，即“我该做什么才会最终好，而非马上好”。
“普尚吉语”发布
So ultimate good must be considered while you are in karma, in any act, that is why the joined word; karma-dharma is a joint word. Karma is also constituted by your intrinsic gunas——sattva, rajas, tamas——guna-karma.
因此，当你处于行为当中，处于任何行为当中，“最终的好”必须得到考虑，那就是为何这是个联合词组，karma-dharma是个联合词组，karma也是由你本质的属性构建而成的，即悦性、激性、惰性——“骨子里的行为”。
So karma has sattva, rajas, tamas; dharma too has sattva, rajas, tamas. So the combination of karma-dharma will be coming in. Your dharma will depend upon your disposition, your consciousness-caliber, conscience-caliber. On the lower calibration of your conscience, you think something is right, something is perfect but when you come up from there, then you understand what‘I deemed as right was not really right’. So there is reappraisal, where you go on higher level of consciousness.
Karma具有悦性、 激性、惰性；dharma也具有悦性、 激性、惰性，所以karma 和 dharma的结合由此而产生，你的dharma会取决于你的性格、你的意识水平、良知水平。在你良知的较低水平上，你认为某件事是正当的、某件事是完美的，但当你从那个水平提升上来，你就会明白“我曾认为正当的，现在真的不那么正当了”，所以就会产生重新的评估，你在其中会去到更高的意识水平上。
So karma -dharma, again these are weave. Dharma is all pervasive within us because it is sustaining us; and the karma is also incessant thing, you will all the time of be in karma, if you look at the precept that comes in Bhagavad Gita——not even a moment would pass in our akarma, not even a moment would even pass in non-doing, in non-acts’.
所以，karma-dharma再度产生交织，dharma于我们内在，可谓无处不在，因为它维系着我们；karma也是一刻都不得闲，你会永远处于行为之中，如果你用《薄伽梵歌》里面的理念去看——甚至没有哪个时刻会在我们的不行为中逝去，不曾有过一个时刻，它会在什么都不做当中、在毫无行为当中逝去。
Some kind of act will be going on even if you are fast asleep, some act is going on. If it is not your act, something in you is acting. Your heart is functioning, your lungs are functioning, your autonomous system is functioning, so your things are functioning and are you not accountable for your things? Therefore you are in karma even while you are fast asleep, because autonomous system is functioning, digestion is functioning, metabolism is functioning and they are all yours. So you cannot say‘I won’t take responsibility for mine’, ‘I will be only responsible for me and not mine’. Like parents are responsible for their children, we are responsible for ours, our body, our mind, our autonomous system, our involuntary system.
一些行为会一直持续下去，即使你在深睡当中，一些行动依然会继续，就算那不是你做出来的行为，但你的里面总是有什么东西在动——你的心脏在发挥功能，你的肺在发挥功能，你的自主系统在发挥功能，你的器官都在发挥功能，你难道不靠它们吗？所以你依旧处于行为中，即使你在深睡，因为自主系统在发挥功能，消化在发挥功能，新陈代谢在发挥功能，它们都是你的东西，所以你无法说“我不用对我的东西负责，我只对‘我’负责，而不对我的东西负责”；就像父母要对他们的孩子负责，我们也要对我们的东西负责——我们的身体、我们的头脑、我们的自主系统、我们的非自主系统。
“普尚吉语”发布
The karma does not leave you even on the point of death because when on the point of death, I often said——‘the busiest moment in one’s life is the last breath’, because the trial balance of our karmas will be drawn, balance sheet will be drawn and it will be decided at that moment where we are going ahead based on our karmas in that life and we will be immediately given a passage for trans-migration. Our passage commences right away from our death, from the moment of death. We are busy, you know, as what is called as ‘astrological-migrations’, trans-migrations. So the immigration-like thing in international journeys, here that is the trans-migration.
行为-karma，甚至在死亡的那一刻也不会离你而去，因为在死亡的那一刻，我常说——人这一辈子最忙碌的一刻，就是最后那口气的时刻。因为在那一刻，我们karma的“账单”就要被打出来了，我们要基于这一世的karma，才能向前走，我们即刻会被给予一条转世的通道，我们的那条通道从我们死去的那一刻起，行将开启。我们会很忙，你要知道，那叫“星际性的转世”，“超越性的转世”，就像国际旅行中的那种移民法，在此那就是转世法。
So we will be busy in that,‘the vehicle’ to be going, where to be going, destination where to be going, so‘ticket’will be issued at the point of death, ‘visa’ will be given on the point of death, ‘passport’ will be shown on the point of death. And we will be proceeding right from our moment of death, immediately we proceed for astrological movements.
所以，我们会在那样一列即将启程的“专列”上奔忙，要奔向哪里，要决定奔向的目的地，所以“车票”会在死亡的那一刻被发放、“签证”会在死亡的那一刻被发放、“护照”会在死亡的那一刻被亮出来，我们从我们死亡的那一刻就要即刻上路，马上开启我们的“星际穿行”。
So even death does not stop for activity, comatose does not stop; we are unconscious, but still we are living; if we are living, autonomous system is functioning, breathing is going on, some function is going on, karma does not leave us; it does not leave us even for a moment. Karma will be going on constantly.
因此，即使是死亡也无法终止Karma，昏迷无法终止karma；我们虽然无意识，但我们依然活着；只要我们还活着，自主系统就在发挥作用，呼吸仍在继续，一些功能还在继续，karma就不会离我们而去；它一刻都没有离开过我们，karma会不停地运转下去。
How do we carry out karma, unless we are sustained, we will not carry out the karma. We must be sustaining, we must be living; if we don’t live, how are you going to carry out your karma? So dharma keeps you sustained and because you are sustained, the karma is on. So dharma-karma are again well related.
我们是如何展开行为的? 除非我们被维持着，否则就无法展开行为；我们必须维系着（生命），我们必须活着，如果我们没有活着，又如何展开行为？因此，dharma让你得到了维系，因为你被维系着，所以karma才会继续，因此dharma-karma再度紧密地相联在一起。
“普尚吉语”发布
Therefore in karma, if you have dharma-consciousness, ‘what is right for me, what is ultimately good for me’, if this consideration is there, our karma will be reformed. The petty things like selfishness will not creep in. We will not spoil the karma; otherwise we can all spoil our karma if you have ulterior motives, selfish motives, self-centric motives and then that will spoil our culture of karma.
因此在karma里，如果你有责任意识，即“什么对我而言是正当的、什么对我而言最终好”，如果这种考虑存在，我们的karma就会得到改良，像自私这样的可怜东西，就不会悄然而生，我们就不会破坏自己的karma；否则我们完全可以破坏我们自己所有的karma，一旦你有了不良动机，自私的动机、以自我为中心的动机，那就会损害我们自己的karma文化。
Dharma will not allow that. Therefore karma-dharma are mutually related. Again, it is a‘weave-tage’ like a textile, horizontal and vertical threads, it is‘weave-tage’. Weave, dharma-karma again are a weave. If the weave is not proper, the cloth is not strong. So the weave of the two is not proper, our life is not proper, not strong. So the weave must be proper, that is why karma and dharma again should be considered in a joined manner, composite manner because ‘achar-dharma’, ‘achar prabho dharmaha’;‘achar’ is your conduct, conduct is what you do. Therefore is why they are very much related to each other. Hope that is sufficient. Thank you.
dharma不会允许它发生，因此karma-dharma相互关联，那又是一种“交织”，就像纺织品，横向的线头和纵向的线头，那是一种“交织”；交织，karma-dharma又交织在了一起。如果交织得不当，布料就不好。所以，二者如果交织得不当，我们的生命也会不当、不强健。所以，交织必须得当，karma-dharma应该再度以结合的方式、整合的方式而得到考量，因为有了“行为准则-责任意识”、“具有行为准则的责任意识”，即你的行为准则，行为准则就是你做了什么，那就是为何它们会紧密相关；希望那也讲够了，谢谢你们。
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