我们大多数习练者，基本上只是去关心：我的体式做得如何？我的体式是否精准？我的体式是否高难？
我们还会继续声称：你别跟我说那么多！瑜伽就是做、做…… 还错误地拿出理论：“行动瑜伽”就是做。
殊不知，“行动瑜伽”恰恰不是做，而是”做”背后的那一切，是我们全都忽略的根本。
普尚吉的瑜伽教育说：行为过程+思考过程 == 瑜伽（Yog）, 做，只是yogaaaa……
两者的比重呢？他说：在瑜伽里，思考过程比行为过程更加重要！是“思考”（三体）的提升，让我们在瑜伽里走向终点。
做，这条路，会越走越窄；思，这条路，会越行越宽！
瑜伽教育讲座（8） Education about Yoga
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. 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.
感谢你们所有人进入这堂新的课程——“瑜伽当中的教育”、“经由瑜伽的教育”、“通过瑜伽的教育”、“关于瑜伽的教育”，这在传统而经典瑜伽方法中至关重要，极具消费性质的现代瑜伽方法不在其列。在前面几节课程里，我们梳理的更多的是瑜伽的理论和哲学层面；但今天，让我们开始它实用的层面，准备好去做，既然我们现在要上课，就进入到一些体式里去。
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 even in those postures, the postures themselves become yogasanas. And at this point in time, I want to be clear about the mix-up between asanas and postures. Postures are majorly position for asana, however they are not asana by themselves. So let’s see how asana can come in, in what form the 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.
重点是我一直告诉你们的，即姿势为何不是瑜伽，我们今天要强调的是：我们如何做/我们做什么，才能让瑜伽进到那里面去，瑜伽如何才能进到我们的姿势里去，让姿势变成瑜伽体式。所以，与其用否定性的分析去讨论什么不是瑜伽、为何有些东西不是瑜伽、为何姿势不是体式、为何姿势不是瑜伽，不如让我们现在尝试一种肯定性的方法，去了解“如何”/“何处”/“何时”，瑜伽甚至都进到那些姿势里去，让姿势本身变成瑜伽体式。在这个时间节点上，我也想澄清体式和姿势之间的混淆，姿势主要是为了体式进行的摆放/归位，但它们通过自身还不成其为体式。所以，让我们去看看，体式如何才能进去，瑜伽会以何种形式才能进去。对于你、我这样的初级水平而言，瑜伽并未真的实现，甚至可能瑜伽都还未找到踪影，我们在我们所做的东西里，并没有找到瑜伽的踪影，让我们看看，瑜伽如何才能进去。
So get into a position, I would suggest you all get into shirshasana, salamba shirshasana, alternatively somebody can be going for uttitha hasta padasana, uttitha hasta padangusthasana as you call it or simple sitting-bharadvajasana. I open up these options because some of you may not be able to go for shirshansana for the sake of study. 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 in bharadvajasana and utthita hasta. You will be changing on your own. In shirshasana, you can be staying straight for some while and then you can also be preceeding 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 posturaly active, and we try to get our postural position, proper position.
（你们先）进入一个姿势，我会建议你们全都进入头倒立/有支撑头倒立，某些人可以换成手到脚——你们称之为“站立手抓大脚趾”，或简单的坐姿圣哲巴拉德瓦伽扭转。我开放了这些选项（给你们），因为你们有些人可能做不到“研究类型”的头倒立；所以，我给出了一些站姿的选项，比如（有支撑的）手到脚，你们称之为“手抓大脚趾式”，或圣哲巴拉德瓦伽扭转。进到你们的姿势当中，我不会提醒你们换边，做你们自己的（节奏），就像圣哲巴拉德瓦伽扭转和“手到脚”，你们要按照自己的节奏去换边；在头倒立中，你们可以在直立状态中待一会儿，然后你们也可以按照自己的节奏进入各种变体，总之，先进到你们的姿势；我们进到姿势的那一瞬间，我们就变成了姿势-觉知，我们是姿势-意识、姿势-意识，我们的姿势开始主动、活跃起来，我们会尝试做出我们这个姿势性的各种摆放、做出正确的姿势。
“普尚吉语”发布
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.
为了你的身体的觉知、身体的主动/活跃、身体的感知、身体的移动而做，那就是我们开始我们姿势的方式；现在，我才会称之为“处于归位/摆放当中”——你们经由一个姿势/一种归位或摆放，而处于其中。
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.
此时，瑜伽会以什么方式进去？教条的方式只是为了做这个姿势，你在其中只是骨骼-肌肉的觉知，你在进行某种生物-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、皮肉——即所有身体物质；我们努力去激活它、把它们正确归位，我们还会持续去纠正它、改善它、精进它、调整它。总之，要达到一个可行的姿势，那要花上一段时间。
Now how does the yoga commence here? For us at neophyte’s level, 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 connectivities, 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.
此时，瑜伽如何从这里开始？对于我们初学水平的人而言,要在四肢和躯干当中逐渐联结起来，在四肢和躯干之间逐渐联结起来，（还有）身体的下端和身体的上端、身体的后侧和前侧、表面和内在身体。去建立好联结性，在身体的一个部位与其他部位之间达成联结状态，身体的每个部位与身体的其他部位，也是如此，因此要获得联结状态，这种联结性/获得联结状态，也因此而成了瑜伽的含义之一，针对瑜伽有好几个释义，有许多相应的释义、恰当的释义。在不同的等级上，释义会变，所以在我们的等级上，让我们在四肢和躯干之间、身体的后侧和前侧之间、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，先联结起来，让我们获得联结状态。
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、气息/呼吸与我们的身体物质、身体部位、身体层面、身体方面之间，联结起来；让我们在头脑-觉知与身体之间联结起来；身体-头脑-呼吸，这三样东西在“汇聚一堂”，它们在建立联结，我们尝试着在创造一个网络——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。
“普尚吉语”发布
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.
让我们逐渐在身体、头脑、呼吸之间获得越来越好、越来越多的联结，当它们彼此联结时，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，这叫“文化水平”（译者注——即认识自身这部大作的文字、去阅读它、理解它），这才是教育的层面，要获得教育——在你的归位/摆放过程中，呼吸此时在做什么？让我提醒你们，你们要根据需要自己去换边，尝试结合我一直在说的这些，去看看理论如何才能进入瑜伽的实用性当中。
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 connectivities. 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.
身体如何发挥作用——当它与身体其他部分联合起来的时候，当身体的一个部分与其他部分联合起来的时候；在联结状态中，我们甚至会发挥不同的作用，在不同的联结当中，会有不同的表现，身体的任何部分，都将通过与身体其他部分的联结、与身体其他部分的联合、与身体其他部位的关联，从而发挥着不同的作用。
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 idio-motor activity, the breath will contribute.
还有呼吸层面，呼吸会发挥不同的作用，而非只是作为呼吸系统去发挥作用，那更多的是一股内在的动力，呼吸成了内在的行动器官、内在的认知器官、内在的感受器官、内在的感知器官，从肢体运动到脑力运动，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 in the temporal condition, empirical condition, we can imagine what the mind does–mind thinks, mind perceives, mind feels, mind senses, mind imagines, mind recalls.
同样的，头脑意识也将做出贡献，在与呼吸和身体的联合状态中，尝试去理解头脑意识如何发挥作用，否则在临时多变的情况中、在充满经验的情况中，头脑会思考、头脑会感知、头脑会感觉、头脑会感受、头脑会想象、头脑会回忆——我们可以去想像一下头脑意识会做什么。
“普尚吉语”发布
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 literacy1 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1： literacy是普尚吉经常使用的一个词，其原意是听、说、读、写的能力、文化教育等等，去“阅读”、“理解”自己生命体这本“书”。
头脑意识有许多官能——感知、认知、感受、记忆、回忆、想象；头脑意识能回到过去，也能去向未来，我们因此能够理解头脑如何在临时多变的层面、在充满经验的世界里发挥作用；然而在此（在瑜伽里），头脑如何如何发挥作用？为何它与身体联合在了一起？身体-头脑-呼吸-感官等等这一切，会逐渐变成彼此呼应的过程、变成彼此的施予者、彼此的受益者。这，就是在教育过程中的“阅读理解力”——它们的每一个，如何作为施予者在发挥作用、如何作为受益者在发挥作用、什么是身体、头脑、呼吸的施予和获益？
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 do 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.
而在姿势的情况中，我们只是在做它，姿势虽然必须被做出来，但在此要注意到，还存在交流，它们在互动、它们变成了“互利互惠”。当你对一个人很好时，你就会有一种不同的思想过程，那不会存在于你对一个人不好的情境中。因此当身体、头脑、呼吸“互惠互利”时，它们如何发挥作用？它们会做什么？所以，这就是教育的一个层面，我们必须在我们自己这个生命体的领域中去获得教育，瑜伽在此为了我们进来了，是以这样的形式进来的——获得联结、彼此关联、彼此激活、彼此主动去激活、彼此被激活，还会有分配和获益，而不只是做。
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 not want them to be mutually related which is an atrocity.
在姿势中，却只有做——我们做了这里吗？我们做了那里吗？我们这个做了吗？我们那个做了吗？全都是做、做、做；而在体式中，你会遇到这样的情况，那就是它们为了彼此而做、为了彼此，它们彼此相互作用、它们有着互动；当它们彼此关联时，这个关系才会建立起来，还会得到促进，当那个关系得到促进时，前几天我说过，我们却很残忍，我们只希望它们都与我们关联，我们不想让它们彼此关联，那是一种残忍。
“普尚吉语”发布
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.
现在去看看，我们如何为了（内在的）“联谊”而做，它们之间的附属关系得以建立，它们因此开始去为彼此服务，那也是瑜伽的释义；当它们为彼此服务时，当我们的东西为我们的东西服务时，那也是瑜伽的释义；当你为了你的东西、你的东西为了你服务时，当你为了你里面的东西、你里面的东西为了你服务时，这种联合的情况、附属的情况，也是你那个级别上的瑜伽的释义。
Again, I remind you, you will go for your own changes, change of sides. Now in asanas, we are not just supposed to be doing. We are supposed to be staying, we are supposed to be maintaining and I have 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，自己去换边；此时，我们在体式当中本来就不该只是“做”，我们还该“待”、我们还该“维持住”。我也已经告诉过你们体式的整条路径，即“做”、“待”、“维持住”、“功效”、“通达”、“穿透”、“自由”、“强度-自由”、“安定下来”的情况，所以那些都是“全盘考虑”，现在要把这些放到征用的名单中去，你就不会在你所做的东西里只是“做”，你该“待”、你该“维持住”、你该开发出功效、强度、通达、自由，然后是安定下来的情况，因此，按照你们自己的节奏去进行这一切。
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 an asana we are creating an observatory.
现在，我希望你进入“脊柱-模式/背部-模式”，就好像背部成了身体行为的“启动器”，准确地说，是联合起来的身体行为、联合起来的头脑行为、联合起来的呼吸/气息行为。脊柱，应该是个“瞭望孔”，你要从那个“瞭望孔”去进行观察各个地方。现在，去破解这个过程，而非仅仅在体式里只是做、纠正、完善、成就；在此去看一看，你不仅是在做，你还在观察，当身体、头脑、呼吸、感官之间进行交流/互动时，有很多东西要去观察。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“观象台”，我们在体式当中，正在创造出一个“观象台”。
“普尚吉语”发布
Then we are creating a laboratory. Asanas are not really done by technical prescriptions. We 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，我们还要创造出“实验室”，体式真的不是通过技术偏方被做出来的。我们遇到过这样的事实，即我们每一天、每天、每次，其实都必须进行私人订制/私人设计，所以一定要有“实验室”，为了体式的“脊柱-实验室”，为了体式的“脊柱-观象台”，为了体式的“脊柱-实验室”。之后，还要有为了学习的“脊柱-研究院”。
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 trading 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.
因为在体式性质的过程中，正如我告诉过你们的，会有两条轨道——做、待、维持、强度、通达、功效、自由、安定下来；还有一条轨道是我们需要“换”回来，——做、学、研究、理解、领悟；若没有那些，你就没有在实验。甚至在观察的过程中，你也并非只是去观察，观察还会给你带来一些感知，你通过它去学习、你通过它而拥有一片研究天地。因此，在体式的另一条轨道上，在体式的全盘考虑中，你在做、在学、在研究；会有一个让你去促进这个过程的“观象台”，会有一个让你促进这个过程的“研究院”，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, with the spine when I say spine, spine and back both.
会有“实验室”的过程、“观象站”的过程、“研究院”的过程，而非只是为了姿势的特定技术层面。因此，要认识到你所拥有的教育性原料，那是你从这个姿势里的“脊柱-中心点”获得的；身体所经历的过程，当我说“脊柱、脊柱/背部时，一定要通过脊柱、从脊柱出发、经由脊柱、在脊柱里、与脊柱一起得到启动。
“普尚吉语”发布
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-breed2, it is spinal-breed of thought process. So it is spinal-breed of breathing process, it is spinal-breed of physical processes, corporeal processes.
译者注2：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得到启动，去看看背部/脊柱能多大程度地成了呼吸器官，它多大程度地成了你气息和呼吸的“调节器”；还有头脑意识的过程——感受、感知、认知、思想，那也会随着脊柱这个“品种”而得到启动，那是“脊柱的品种”所特有的思想过程，那是“脊柱的品种”所特有的呼吸过程，那是“脊柱的品种”所特有的身体过程/躯体过程。
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 your shirshasana 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 underlying 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.
去观察，那些东西如何发生，要认识到，存在着行为和思考的“交织”，你只是在你的头倒立或你的巴拉德瓦伽扭转或你的站立手抓大脚趾中进行启动/激活吗？只是在行为当中吗？不是的！一定还有你的觉知力、感知力、观察力，还有头脑意识状态。我在上节课里说的那种头脑意识状态——定会有暗藏的思想，因为你不可能毫无思想模版、毫无思想内容而处于头脑意识状态，你不可能“无思地”处于好的头脑意识状态，你也不可能“无思地”处于坏的头脑意识状态；不论那是负面的状态、正面的状态、好的状态、不好的状态、合适的状态、不合适的状态，那里都有思想，都有思想过程。因此，尝试去理解那里出现的思想过程，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，头脑状态正在得到搭建。
And when you go through 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.
当你在一条轨道上去做、去待、去维持，还在第二条轨道上去做、去学、去研究、去比较、去理解、去分析、去综合而历经体式的不同阶段，就要找到那里的思想过程。去理解我那天说的，那是行为过程和思想过程的“交织”，尝试对这个行为过程和思想过程变得有觉知，把行为编织进去，把行为这条“线”编织进去，把思想这条“线”也编织进去，因为在“交织”当中，总是横线和纵线的编织。
“普尚吉语”发布
So these are two threads which have activity and thought which we weave in an asanic 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 your asana. 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，在体式性质的归位/摆放、情况、状态、能力当中，存在着两股“线”，即行为和思想；仅凭行为过程，不会让你在你的姿势中毕业，思想的质地也很重要。事实上，思想的质更为重要，是它让你在体式中毕业，那都暗含在了体式当中，那不仅是行为，不仅是去精进它、纠正它、调整它、改善它、在审视下监督它，那还是一个思想过程。
But while you are doing this backi-fied shirshasana 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 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——当你在做“背部化”的头倒立或巴拉德瓦伽，就要去理解头脑在如何参与、头脑在如何接收、头脑在如何分配；头脑的行为是什么、头脑的面貌是什么、头脑的功能是什么，因为它在为了你的其他层面在内化地运行，它不仅仅是为了你的身体而运行，它还为了你的气息/呼吸而运行，它在为了你的头脑的所有功能而运行。因此，脊柱或背部既然作为觉知、意识、意识流的“瞭望孔”，它还会针对头脑进行调节。
So find out how the thought process is different when it is body-set addressal; how is the thought process whenit 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 you must be body-set addressal, breath-set addressal, mind-set addressal. So suppose you are to be endeavoring these–the body-set addressal, the breath-set addressal and the mind-set addressal. Understand how the activity changes and other thought process changes.
要去探寻，当它针对身体层面进行调节时，思想过程如何不同；当它针对呼吸层面进行调节时，思想过程如何；当它针对头脑层面进行调节时，思想过程如何。去理解，多少行为会因此而改变。因此，这些都是体式的细微之处，你在那里面必定会针对身体层面、呼吸层面、头脑层面进行调节，你本就该在这些方面去努力，即身体层面、呼吸层面、头脑层面的调节，去体会行为如何改变、其他的思想过程如何改变。
“普尚吉语”发布
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. Howeverif you go and open out a book, such as Gospel of Ramakrishna, life of a sage, life of a saint, a book on adhyatma, a book on philosophy, you will get a lot of matter for you to be meditative, there are meditative potential in that matter.
在思想领域里，由于在前面的课里，我们讨论了冥想性，所以去看看让你具有冥想性的潜质。你可以打开任何一本书，不是所有的书都具有冥想性潜质，但有些书、有些学科，那里面就具有冥想性潜质；你无法翻开一份报纸、尝试从新闻报道里找到冥想性潜质的踪迹；不过，如果你去翻开这样一本书，比如有关罗摩克里希纳的教诲、关于圣贤的生命、圣人的生命、灵性、哲学的书，你就会获得大量冥想性物质；在那样的物质当中，就富含冥想性潜质。
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 shirshasana 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，思想应该适合让你具有冥想性，不是任何思想都能让你提高冥想性的构建。现在，要去探寻，有多少冥想性潜质，因为你的思想过程可以抵达沉思、反思、冥思；再次打断一些，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，你们也可以进入“手到脚”，你们可以交换你们的姿势，你们可以为了更深的探索而改变姿势。
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.
但始终要维持“脊柱-模式”、“背部模式”，以便去探寻你在如何精炼你思想的质地、如何精炼你行为的质地，被精炼过的行为和被精炼过的思想，定会通向冥想性状态，那会拥有冥想性潜质、冥想潜质，而且你的体式也会给你带来大量潜质。因此，要去探寻，如何才能产生这些潜质，正如我在前面那堂课里涉及的冥想，我告诉过你们，那里存在三个层面——思考者、思想、思考。
“普尚吉语”发布
So try to catchhold 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 an asana. 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.
尝试去抓住那些思想，它们就在你的头脑意识里，因为在体式当中，我们本就该为了头脑意识，我们想要安静的状态、祥和的状态、圣洁的状态、高尚的状态、纯粹的状态、至喜的状态，所以我们在体式当中会去追寻头脑的正面状态，我们不想要体式中头脑的负面状态，我们想要提高头脑的状态。所以，在你追寻行为被精炼的状态时、思想被精炼的状态时，尝试去强调思想过程，去认识思想内容；去看看，在身体层面的调节中、在呼吸层面的调节中、在头脑层面的调节中，思想内容将如何变化，尝试去抓住它，思想内容是会变的。
So thought about the thought——this proposition which I mentioned can come very handy here. Carry out 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.
关于思想的思想——这，就是我（在前面课程里）提到的，在此它就会被理解了。展开关于思想的思想，不要在瑜伽中仅仅去追求头脑状态，那是消费主义思想，即你想做瑜伽、你想觉得安静、祥和、圣洁、虔诚、思想深邃、还有那么些许超凡、犹如登上七重天的头脑意识，那是消费主义思想。尝试去理解：高尚境界之下暗藏的思想、思想的构建；让我们不要有那么多余物质化，让我们看看，如何为了圣洁而组建思想？什么是思想的原料？基于这种构建的思想如何得到提高？
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 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，你会有关于思想的思想；这个思想会被置于审视之下，这个思想会被置于评估之下，通过那些，你才能够去提高思想过程。然后，你还可以对思考者进行一番考量，你们都在思考，你们都有思想，总不能说未经思考却有思想吧。因此，有思想；有思想的时候，就会思考者；有思考的时候，就会有思想。这些，就是一个概念的三重维度，不要只是去考虑思想或思考的那点含义，这些都是“三维”词汇。
“普尚吉语”发布
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/thought. Asanas give 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?
你无法做到未经思考而有思想、无法做到没有思想却在思考、无法做到未经思考而成为思考者、你无法做到没有思想却是思考者。因此，这些是三个维度（的概念），即思考者/思考/思想。体式，会带给你一个绝佳的情况，会清楚地去研究、认识这三个维度，然后去研究什么是思想、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，让你产生关于思想的思想、关于思考的思想、关于思考者的思想，这在冥想性的过程中，是相当重要地；要看到,在体式中存在着大量冥想性潜质，所以我在一节课里给你们讲了冥想性，在更前面的课里，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、你们的心灵和意识，都是怎样的？这里的面貌是什么样的？
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 brahmacharya. No. These are all not negative states. Now see, no doubt you are not in himsa, you are not committing a ‘himsattvam-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 ‘pratipaksha of himsa’. The himsa etc. are manifestation of shadripu-s. Ahimsa etc. are manifestation of shat-sampatti.
正如我几天前说过的：没有犯下暴力之罪，并不意味着你就处于非暴力当中；没有处于不诚实，并不意味着你就处于诚实当中；要处于诚实当中，你就必须处于诚实当中；要想处于非暴力当中，你必须处于非暴力当中，你就不能说“我没有处于非暴力当中” 。要处于诚实当中，你就必须处于诚实当中，你不能说“我没有处于不诚实当中，因此我假设我处于诚实；我没有处于不节制当中，因此我处于节制当中”，不是这样的，这些完全不是可以否定的状态。现在去看看，你确定没有处于暴力当中，毫无疑问，你没有犯下暴力性质的行为，，但那不算完，你还要超越它，你要去促进“暴力的反面”；暴力等行为是“六种意识宿敌”的表现；非暴力等准则，则是六种祥和的意识层面。
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 of abrahmacharya, absence of parigraha, but presence of their antagonizes——shat-sampatti. There are the noble materials as surfaced in the consciousness——shama,dama, titiksha, uparati, jnana-vairagya, shanti-samadhana.
因此，突出存在于你头脑当中的那个东西，存在于你身体-头脑-呼吸行为当中的那个东西，不是没有暴力、不是没有不诚实、不是没有偷盗、不是没有不节制的、不是没有囤积，而是它们对立面存在，即六种祥和的意识层面，在意识中，涌现出了高尚的品质,即：
1）感官之控制
2）精神之制约
3）隐忍之心性
4）俗世之厌倦
5）明辨之智慧
6）平衡之淡定
“普尚吉语”发布
So it is implied for ahimsa, satya, asteya, 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 shama, dama, titiksha, uparati, jnana-vairagya, shanti-samadhana or with reference to Bhagavad Gita 16th chapter daivisurasampada. The 16th chapter speaks about daivāsurasampadvibhāgayogah.
那是为了非暴力、诚实、不偷盗、节制、不囤积、净化、满足、苦修、自我教育、敬奉神性这些修为准则而蕴含在了思想当中，思想的原材料不仅是为了让我们自己避免暴力、不诚实等行为，还会鼓励和收获意识的高尚品质，即
1）感官之控制
2）精神之制约
3）隐忍之心性
4）红尘之厌倦
5）明辨之智慧
6）平衡之淡定
或可参照《薄伽梵歌》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, steya etc. etc. He is established in opposites of it which he earns by sat-sanga, shastra-sanga, sadhana-sanga, sattvik ahara, vihara, achara, vichara that is shat-sampatti: shama, dama,titiksha uparati,jnana-vairagya, shanti-samadhana.
去研究那一章，搞清楚恶魔潜质和神性潜质。在体式里，你是在提升圣人潜质、神的潜质。圣人，不仅会从暴力、不诚实当中抽离，他还在它们的对立面稳扎下来，通过“与真知相随/相融”、“与圣典相随/相融”、“与修行相随/相融”、“悦性的摄入”、“悦性的言行举止”，他赢得了让他稳扎于意识祥和境地的资质，即前面列举的那些。
See how these things are churned out by your asana. Even a simple asana like shirshasana 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.
去看看，这些东西如何通过你的体式被搅拌出来，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到脚，全都是高尚品质的“启动器”，那都是经由瑜伽在我们自身这个“微观宇宙”中被搅拌出来的东西。
“普尚吉语”发布
So all noble qualities are surfacing. So when noble qualities are on surface orsumptuously present, there is no chance for you to go to himsa, asatya, steya, abrahmacharya, parigraha. Not only that you are away from them, you will engage in their opponents——dharma. Their opponents are dharma-tattva, so that you will establish in dharma-tattva. So see how the yamas, the very material of yama is being turned out. We try to live in yama, we don’t try to turn out material of yama.
所有高尚的品质，都会浮出表面；当一切高尚品质浮出表面、又极其丰富时，你就不会再有机会去到“暴力”、“不诚实”、“偷盗”、“不节制”、“囤积”，你不仅会远离它们，还会投入到它们的对立面，即 dharma，它们的反面就是充满 dharma 属性的“人间正道”，你会因此稳扎于 dharma 之中。去看看，yamas 的原材料在如何生成；我们都尝试活在 yama 之中，但我们不去尝试生成 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 yoga comes in asana. Therefore they are called yogasanas.
因此在体式里，你可以生成 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》，你会理解：“瑜伽之心”如何从你的所作所为中生成。我已经尝试去引入这一理论，我们为此在使用性的层面，已经探讨了近二到三讲的时间，以便让你们去理解，姿势如何变成体式、体式如何拥有瑜伽；这，才是瑜伽进入体式的方式，它们因此被称为“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-niti-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.
今天，我尝试将理论性的概念与实用性层面相结合，让你们去理解那些关于冥想/冥想性的理念、关于道德-宗教性准则的理念、关于“行为准则、责任意识”准则、“行为准则-道德意识-责任意识”。因此，为了理解它们，我们要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而拥有了这个启动器。去看看，当你考虑到思考者，即动态的冥想性、动态的冥想的所在之处，就不会只有思想，而是围绕着思想在“盘桓”，你们称之为“萦绕心头”的思想，并声称“我在思考”，所以我们还要关于思考的思想、关于思考者的思想，那才是冥想性的主要成分。
“普尚吉语”发布
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.
这一讲应该说够了，非常感谢你们的耐心；我希望这也是富有成果的一堂课，谢谢！非常感谢你们！
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