建议我们自己：不要依赖英语去诠释和理解深奥的Yoga.
比如说，dhyana 和 meditation, 现代人热衷的“冥想”，不是瑜伽里所说的 dhyana。
瑜伽教育讲座（10） Education about Yoga
Namaskar! In the new session today, I want to respond to certain queries and a certain kind of not necessarily doubts or questions, but some inquisitiveness as well and I welcome that. 大家好！在今天这堂新课里，我想对某些询问做出回答，那不一定是疑虑或问题，而是一些询问，也是我欢迎的那类询问。
We have been discussing on the meditation aspect and let me remind you I often said that meditation is not dhyana. The meditation that we were discussing was an aspect of dhyana; dhyana is a wider concept. We tend to equate dhyana with meditation and meditation with dhyana, which is not proper.
我们已经在冥想层面进行了讨论，让我再次提醒你们，我经常说冥想不是dhyana，我们之前讨论的冥想只是dhyana的一个方面；dhyana是更广的概念，但我们总是倾向于将dhyana等同于冥想、将冥想等同于dhyana，这并不恰当。
So the meditation that we were discussing, it was with reference to Guruji’s mention that his practice was a dynamic-meditation and dynamic-meditation is one of the pre-requisites of meditative practices. You need to have dynamic-meditation where the higher faculty functions of the brain have to come in.
因此，我们之前讨论的冥想，那是参照艾扬格大师提过的，即他的习练是一种动态-冥想，而动态-冥想是冥想性习练的前提之一，所以你们需要在头脑的更高官能介入的地方拥有那种动态-冥想。
Now in the worldly business activity of life, we don’t need them. We just need to have perception, we need to have cognitions, we need to have memories, we need to have some imaginations, we need to have some analysis, logic, reasoning. So, this is what we need in the business activity of life. But human brain has been endowed with the functions, higher faculty functions which we don’t need in our normal man’s normal walks of life; however, that is there. And meditation as I said, it’s a psychological term, it’s a psycho-mental act and therefore it deals with thought, thinker, thinking, which we saw that during couple of sessions.
但在生活的俗事中，我们并不需要它们，我们只需要感知、我们只需要认知、我们只需要记忆、我们只需要想象、我们只需要一些分析、逻辑、推理。因此，这就是我们在生活的事务性行为中所需的大脑官能，但是人的大脑被赋予了各种职能、更高级的职能，都是我们在人的日常所做所为当中不那么需要的东西，然而，它却始终在那里。冥想，正如我说过的，那是心理学的一个术语，那是心理-精神层面的所为，因此那会涉及到思想、思考者、思考，即我们在前几讲里看到的内容。
“普尚吉语”发布
But today what I want to say is that once again, I repeat do not confuse between dhyana and meditation. In our world, there had been a lot of messing up with terminologies, a lot of messing up with the words; then also the need of translating the words into English. This is the need of the era. One hundred, two hundred, three hundred years back, it was not necessary to translate everything into English. But today it is very necessary to use English, make expressions in English, communicate in English; therefore, we have to take this care.
今天我想说的还是冥想，但我再重复一遍，不要混淆dhyana和冥想；在我们的世界里，一直存在着大量术语上的混淆，大量用词上的混淆，然后还需要把它们翻译成英语，这就是我们这个时代的需求。一百年、两百年、三百年前，没有必要把所有术语都翻译成英语，但今天使用英语、用英语去表达、用英语去沟通却变得非常必要，于是，我们也就要当心了这个现象了。
Now this meditation that we spoke of and which Guruji said that in his practices or his practices are dynamic meditative practices, you should know that it was Guruji’s hierarchy; you and me, really not have gone and we have not really felt the need of meditation while we are in shirshasana, sarvangasana, halasana, urdhva dhanurasana, trikonasana.
我们此时说到的冥想，即艾扬格大师所说的——在他的习练中存在着动态-冥想、或他的习练是动态的冥想性习练，你们就该了解：那是艾扬格大师的级别；而你和我，真的还没有去到那里，我们在头倒立、肩倒立、犁式、上弓式、三角式中，真的还没有感觉到冥想的诉求。
And today the meditation word has come into consumer market and meditation is just something where one seeks for relaxation, dis-tension because in our world we are under lot of stress and today we feel the need of having some stress-management and if we are de-stressed, if you are de-stressed rather, if you are de-stressed by some measures taken, and the mind is quiet, the mind is serene, we tend to say that it was meditation.
今时今日，冥想这个词已然进入了消费市场，冥想只是一个人在其中去寻求放松、解压，因为在我们的世界里，我们处于极大的压力之下，我们在今时今日都感觉到了压力管理的诉求，如果我们可以解压，如果你们可以解压，如果可以通过采取一些措施去解压，那么头脑/意识就会安静、头脑/意识就会祥和，于是我们就想说：那是冥想。
So meditation has one connotation in consumer-realm; meditation has another connotation in philosophical-realm or philosophers’ realm. Sometimes when the philosophers speak of meditation, it’s a different realm. They want some transcendence. You can’t be in mundane mire, stuck in mundane mire and then try to meditate, because that is something that helps you escape the mundane gravity and therefore for philosophers it is another connotation. It is not just to relax mind.
因此，冥想在消费领域里有了它的含义；冥想在（印度传统的）哲学领域或哲学家领域里，却还有另外的含义，当哲学家谈及冥想时，那就是在不同的领域，他们想要的是一些超凡脱俗。你无法深陷红尘的泥潭、被困于红尘的泥潭，然后尝试去冥想，因为那是帮你挣脱红尘引力的东西，因此对于哲学家而言，那是另一种含义，而不只是放松头脑/意识。
“普尚吉语”发布
Merely relaxing the mind by certain measures which are so-called meditations, that is not really meditation precisely. Meditation should be a higher thought process; higher faculty functions of the brain must be in place, which are pensivity, reflectivity, meditativity. There are certain thoughts which are reflect-able, certain thoughts can be reflecting, certain thoughts can be reflected.
仅仅通过某些所谓冥想的东西去放松头脑/意识，那真的不是准确意义的冥想；冥想，应该是更高级的思想过程，更高级的大脑官能必须“各就各位”， 即沉思性、反思性、冥想性，所以定会存在某些“可反思的”思想，定会存在可以进行反思过程的思想、定会存在可以被反思的思想。
So, at this junction, let me tell you there are so many classifications of the thoughts. We say the thoughts——delighting thoughts, sorrowing thoughts, the stressing and tensing thoughts and relaxing thoughts, activating thoughts and passivating thoughts, good thoughts and bad thoughts, noble thoughts and ignoble thoughts, worldly thoughts and sublime thoughts, ethereal thoughts, transcendent thoughts, virtuous thoughts and vicious thoughts, good thoughts and bad thoughts.
因此，在这个节点上，让我告诉你们：还存在着许多思想的分类。我们说，各种思想——令人喜悦的思想、令人难过的思想、令人有压力和紧张的思想、放松的思想、主动的思想、被动的思想、好的思想、坏的思想、高尚的思想和不高尚的思想、世俗的思想和圣洁的思想、超凡而脱俗的思想、善念、恶念、好念、坏念。
So we are familiar with these classes of thoughts; so as a student here, since we are trying to get education in the subject of yoga, I would like you to take a piece of paper and try to jot down these various classes of thoughts with which we are familiar: good thoughts, bad thoughts, noble thought, ignoble thought, activating thought, passivating thought, delighting thoughts, sorrowing thought.
我们都很熟知这些思想的分类，所以在此，身为一名（瑜伽的）学生，鉴于我们都在尝试在瑜伽这门学科中获得教育，那么，我希望你们拿出一张纸，尝试去记下我们熟知的这些思想种类——好的思想、坏的思想、高尚的思想、低俗的思想、主动的思想、被动的思想、喜悦的思想、难过的思想。
So certain thoughts are philosophical thoughts, they have philosophical potential, they have philosophical material. Those thoughts can be reflected, those thoughts can be reflecting. See what kind of surface do you require if it has to be reflecting? There should be sheen on it,it should be shining; now some thought, the surfaces which are rough, they don’t reflect.
某些思想极具哲思，它们拥有哲学潜质，它们拥有哲学原料，那些思想可以被反思，那些思想也可以进行反思。要知道，如果（那块材质）必须进行反射，你会需要什么类型的表面？那上面应该是光洁的，应该是闪亮的；所以，一些思想的表面如果是粗糙的，它们就无法“反射”（译者注：反思和反射在英语里是同一个词，即reflect）。
Some surfaces, which have gloss, they reflect, so all surfaces don’t reflect. Is that right? So, there should be sheen on the surface, then it will reflect; similarly, there are certain thoughts, not all thoughts are like that. So let me tell you that there are certain thoughts which are opaque that they don’t allow you to entry into such thoughts. It is confusing thought, incomprehensible thought that you don’t find any breakthrough to get into it. There are certain opaque thoughts; there are certain transparent thoughts, the thoughts have transparency. So thoughts have opacity, thoughts have transparency, sometimes the thoughts are translucent.
一些光滑的表面才能反射，所以不是所有的表面都能反射，对吧？因此，材质的表面应该有光泽，然后它才能反射；同理，会有某些思想像那样去反思，而非所有的思想。让我告诉你们，还有些思想是模糊的，它们无法让你进入这样的思想，那是令人疑惑的思想、无法理解的思想，即你找不到任何进入它的突破口，所以说，存在着模糊的思想；还有某些透明的思想、具有透明度的思想。因此，思想有模糊性，思想有透明度，有时候思想还会半透明。
“普尚吉语”发布
This is another class of thoughts which you should try to collect because these translucent thoughts, transparent thoughts are also needed, also become handy, come handy for meditativity. So try to make/take a survey of thoughts, classify the thoughts if you want to develop meditativity-potential in you. Certain thoughts make you pensive, certain thoughts make you reflective, certain thoughts make you meditative.
这就是你们该去收集的那一类思想，因为这些半透明的思想、透亮的思想也是需要的，也会让冥想性变得可能，冥想性会用得顺手。所以，如果你希望在你里面开发出冥想性潜质，就要尝试去展开思想调查、细分思想，某些思想让你充满沉思性、某些思想让你充满反思性、某些思想让你充满冥想性。
So we must have a sufficient baggage of such thoughts for meditation and meditativity because literally the word meditation/meditativity implies these kinds of thoughts: reflection-worthy, reflect-able rather than ‘refractible’. Some thoughts are refractible.
所以，为了冥想和冥想性，我们必须有一大袋子这样的思想，因为从字面上说，“冥想”/“冥想性”即含有这些思想的品种——值得反思的思想、可反思的思想，而非“折射性”的思想，有些思想具有“折射性”。
But anyway, you will understand that this meditation is not common man’s cup of tea. It is not cup of tea of you and me. No doubt about it, there is no doubt about it. Basically we don’t need this in business of life activity or our worldly activity, mundane activity, there’s no requisition for it even, so why will we collect it? But in case if you are philosophical-minded, student of philosophy, student of yoga, you must feel the need of such thoughts and then you must collect such thoughts.
但你终将会理解：这类冥想不是普通人的“菜”，不是你、我的“菜”，这一点毋庸置疑，关于这一点可谓无需疑虑，因为基本上，我们在生活的事务性行为或世俗行为、尘世行为中，既然不需要这个，为何还要去收集它呢？但是万一，你是个充满哲思的人、你是瑜伽哲学的学生，那么你必定会感觉到这类思想的诉求，然后你就一定会去收集这类思想。
Like if you take reading of a text such as Baghavad Gita, Upanishads, you will have a lot of matter where reflection is needed; if you read a newspaper, you don’t need reflection; if you read a novel, fiction, you don’t need that. But some poems, poetry, some poems make you philosophical. That is because of the content of the poem. The content of the literature is so important, that is the thought-material is so important. Anyway the point is the meditation is not a cup of tea for you and me and the commoners; but as students of yoga, we do need it. Now let me come to this point, as I repeatedly said dhyana is not meditation. Now we understand, for meditation we require qualification.
就好像你拿起《薄伽梵歌》、《奥义书》这类经典之作去阅读其中的诗颂，你就会拥有大量需要反思的事物; 如果你读的是一份报纸，你就无需反思；如果你读的是小说、科幻，你也不需要那些。但是一些诗篇、诗作、诗文，却会让你充满哲思，那是因为诗文的内容、文学作品的内容，是那么有意义，那就是思想原材料的重要性。不过重点是，冥想不是你和我以及普通人的“菜”，但作为瑜伽的学生，我们的确需要它。现在让我开始讲一讲这个要点，正如我反复说过的：dhyana不是冥想，但现在我们要去理解的是：我们还需要具备一定的资质，才能冥想。
“普尚吉语”发布
We must have repository of certain thoughts, which are philosophical in nature, philosophical in substance, the material of the thought is philosophical. So it’s a qualification; unless we have such thoughts and unless we have developed some higher faculties of the brain, we will not be able to meditate. So it needs qualification and there’s no doubt about it. But we are messing up with that meditation with yoga today and with dhyana.
我们必须要有些思想“储备”，那在本质上就是具有哲思的、哲学的物质，即思想的原材料极具哲学意味，那是一种资质；除非我们有了这样的思想、除非我们已经开发出了一些更高级的大脑官能，我们将无法冥想，因此那需要资质，关于这一点也是毋庸置疑的，我们在今时今日却把冥想与瑜伽混为一谈了，也与dhyana混为一谈了。
Now let me come to the moot point here: yoga speaks of dhyana. And again I say the meditation that we spoke about, thought, thinker, thinking——the triad, the tri-section of the three, then the rotation of the three etc., that is one aspect of dhyana; there are other facets, factors, aspects of dhyana. So dhyana is a wider concept. So today we are going to commence a little discussion on dhyana to remove the confusion between meditation and dhyana.
现在让我来到这个论点，那就是瑜伽提到的dhyana，我再说一遍，我们所谈及的冥想、思想-思考者-思考这三体，这三部分、这三者的角色轮换等等，都只是dhyana的一个方面；dhyana还有其他方面、要素、层面，因此dhyana是更广的概念。因此，我们今天要开始对dhyana进行一点探讨，为的是去除冥想与dhyana之间的混淆。
Because Guruji when he said, ‘my practice was dynamic-meditation’ and of course it was his hierarchy. Now all of us, none of us are on his hierarchy to say that our practice is also done with meditation. It’s a qualification. If I may say so,‘B.K.S. Qualification’; if that qualification is there, then our asanas also will become dynamic-meditation.
当艾扬格大师说“我的习练是动态-冥想”时，因为那是他的级别；而我们所有人，我们中没有一个人能在他那个级别上声称，我们的习练也是随着冥想而为，他的是一种资质；如果允许我这样说，那是“B.K.S.资质”（B.K.S.是艾扬格大师英文全名的缩写）；如果那份资质有了，我们的体式也会变成动态-冥想。
So that’s a qualification. We have to attain that qualification, calibre; however, for dhyana, being a wider concept, we will try to understand the so many factors and facets of dhyana and there are certain dhyanas, basic dhyanas, fundamental dhyanas which need no qualification whatsoever, absolutely no qualification whatsoever. They do not need higher faculty functions of the brain; normal faculty functions of the brain, it is enough. Why? You don’t even need normal！You can be sub-normal. Even dhyana comes for a sub-normal mind. Where is the question of qualification?
因此那是一种资质，我们必须去获得那个资质、能力；然而，对于更广概念的dhyana而言，我们要尝试去理解dhyana的诸多要素和层面，因为存在着无需任何资质的那种dhyana、基本的dhyana、基础性质的dhyana，完全无需任何资质的dhyana，它们不需要更高级的大脑官能；正常的大脑官能已经足以，但为什么会这样？你甚至都无需“正常”！你可以低于正常水平，但dhyana可以给到一个低于正常的头脑/意识，所以资质问题从何谈起？
“普尚吉语”发布
So Patanjali in his treatise has spoken about dhyana of three classes in three places coming for three calibrations, coming for three calibres. And one of such calibre is that you don’t need any calibre. Dhyana is for one and all.
帕坦伽利在他的经文里，在三个地方、针对三种能力而对dhyana进行了划分，这类能力之一就是你无需任何能力，dhyana是给每个人以及所有人的。
Now dhyana is a multi-faceted terminology, multi-faceted term. One of the facets is to be dwelling on philosophical matters which we saw earlier, so that needs qualification, that needs calibre. So we are not going to consider that at this juncture. Let us try to consider Patanjali’s scheme of dhyana and dhyana comes in so many different ways.
现在，dhyana成了一个具有多面性的词语、术语，它的众多层面之一恰好存在于哲学事物上，就是我们之前看过的那些，因此它需要资质、它需要一定的能力；所以，在这个节点上，我们不去考虑那种dhyana，让我们尝试去思考帕坦伽利对dhyana的设计理念，因为dhyana是以太多形式出现的。
Those who are familiar with certain stotras, the stotra which is eulogy to personal deity, for worship purpose. If you want to worship your personal deity, there are stotras. One of the very familiar to most of the Indians is Rama Raksha Stotram; in Rama Raksha Stotram, if you carefully read it, it begins with mention ‘artha dhyanam’. The personal deity is Shri Rama. What is dhyana? Ajanubhavu. Rama is Ajanubhavu.
那些熟悉颂辞的人都知道，“颂”是唱给个体所崇拜的那个神的赞歌，为的是敬拜这个目的。如果你想去敬拜你自己心属的那个神，（就会对它唱赞）。其中一段为大部分印度本地人所熟悉，那就是《罗摩衍那》里的颂辞；在《罗摩衍那》的颂辞里面，如果你仔细读过它，那正是用artha dhyanam开始的，（artha，即“目的/意义”；dhyanam，即dhyana）。什么是dhyana? 唱颂这段话：Ajanubhavu。
So, if you recite Rama Raksha, you will come to a passage quite in the beginning itself:
dhayed ajanubhavu, dhrutasharadhanusham buddhapadmasanstham
pitam vaso vasanam, navakamaldalaspardhinetram prasannam
vamadkarudha sita mukha kamala millochanam niradabham
nanaladakardisam dadhat murujatamandalam ramachandram
Iti dhyanam….
That is dhyana.
所以，如果你背诵过《罗摩衍那》，你就会来到它开始的那一段：
去冥想手臂可以摸到膝盖的长臂英雄罗摩吧，他手持弓箭，盘坐在莲花之上，身披黄衣，眼睛犹如那鲜亮的莲花瓣儿；他心满意足，凝视着坐在他左膝旁、面如莲花的妻子悉塔，她的面色美艳，如雨中之云，她浑身珠佩玲珑，长发就垂落在他的腿上… 那，就是dhyana。
“普尚吉语”发布
We just chant it and recite it like other part of the Rama Raksha，we just chant it. That is not proper, precise. It is description of Rama for the dhyana. Rama being personal deity, we must meditate on the meaning and purport of those verses.
我们只是去唱诵它、背诵它，就像背诵《罗摩衍那》的其他部分那样，我们只是唱诵它，但那是不恰当、不严谨的，那是为了dhyana而对罗摩的描绘；罗摩作为我们个人所崇敬的神，我们必须在那些诗颂的含义和意义上开始冥想。
Another verse which you are familiar with is about Vishnu, it is also dhyana mantra:
shaanta-akaaram bhujaga-shayanam padma-naabham suresham
vishva-adhaaram gagana-sadrsham megha-varnnam shubha-anggam
lakssmii-kaantam kamala-nayanam yogibhir-dhyaana-gamyam
还有一段颂辞，也是你们所熟悉的，是关于毗湿奴的，也是一段dhyana的曼陀罗：
有着安详的容貌、卧在蛇塌上的主啊，他的肚脐犹如绽放的莲花，那是众生的出处；众神之神的主啊，居于所有元素的所在地；居于整个宇宙意识的基座之主，就像天空般广大无边，鲜蓝如天上的云际，放射出吉祥之光；美艳若莲花的女神拉克什米，她的挚爱之主啊，瑜伽士只有通过虔诚的 dhyana 才能观想到您；我唱赞着无所不在的毗湿奴，他将一切尘世间的恐惧拔除，让我们的内在永无孤独，因为我们永远与他相联；我膜拜毗湿奴，他乃七重天界上那唯一的神。
Then you will get dhyana mantra in Vishnu Sahastranama, you will get dhyana mantra in Rudra Prashna. So every deity, when there is a stotra, there is a dhyana, so that is also meaning of the word dhyana. That it is description for one to meditate on the personal deity. So we must know the purport of those verses, description of those verses, what is it saying and that must be inscribed or depicted in our mind.
然后，你会在毗湿奴的神圣名号里获得dhyana曼陀罗，你会在湿婆的恩典里获得dhyana曼陀罗。因此，每个神、每段颂，都会有一个dhyana，那也是dhyana的一个含义，那是让一个人在自己崇敬的那个神明上进行冥想的一种描述方式。因此我们必须了解那些颂辞的意义、那些颂辞的描述方式，它都说了什么，还必须把那些话印刻或刻画在我们的心中。
“普尚吉语”发布
Even Patanjali’s sloka that we recite is a sloka for dhyana. The second verse which comes, the first one, you all know that, it is:
yogena cittasya padena vàcàm
malam sarãrasya ca vaidyakena
yo’pàkarottam pravaram muninàm
patanjalim prànjalirànato’smi
甚至我们唱诵的“帕坦伽利颂”，也是 dhyana 的颂辞，第一段和第二段是你们所有人都知道的：
我俯首于最高尚的圣哲帕坦伽利面前敬拜，是他赐予我们瑜伽，让我们享有心灵的宁静与圣洁；他还赐予我们语言之法，让我们享有明晰纯净的语言；他又赐予我们医药之典，让我们享有纯净完美的健康。
我心悦臣服地拜倒在崇高的圣哲帕坦伽利脚下。
àbàhu purusàkàram
it is the depiction of the figure;
àbàhu purusàkàram,
sankha cakràsi dhàrinam；
sahasra sirasamsvetam
pranamàmi patanjalim
他头顶千头之蛇，
那是毗湿奴座椅的化身，
蛇神上身人形，即：
一手执海螺，
一手握法轮圆盘，
一手掌祛昧之慧剑，
一手福佑众生，
下身如卷曲之蛇。
So that is the dhyana sloka. That is the configuration of Patanjal. That must be depicted in our mind and we must meditate on that form which is described by the verses.
那就是dhyana之颂，那是帕坦伽利的外观，那一定要被刻在我们的心里，我们必须在那个外观上冥想，那个外观正是那段颂描述出来的。
“普尚吉语”发布
This is implied in that shloka. That is also the meaning of dhyana, it starts with artha dhyana and ends with iti dhyanam. So look into various stotras of Ganapati, Dattatreya, Shiva, Shakti, Lakshmi, you will get these slokas for dhyana. That is one meaning that the figuration of the personal deity must be depicted in the mind and that must be your focus of your attention when you draw your mind internally. That’s one meaning of the dhyana which just get the mind inside.
这都蕴含在了那段颂辞里，那也是dhyana的一个含义，它始于“dhyana的目的论”，终结于“dhyana的至高境界”。因此，要深入研究各种颂辞，比如象鼻神、 达塔特拉亚神、湿婆神、沙克蒂女神、拉克什米女神，你们会获得dhyana的颂辞，那是它的一个含义，即个人所敬的那个神明的外观，必须被刻在心里；当你将头脑/意识向内收时，那必须是你的专注点，那就是dhyana的一个含义，即让头脑/意识向内。
Now let’s come to another meaning of the dhyana which Patanjali mentions. He mentions dhyana when the mind is sub-normal, disturbed, below stasi, vexed, agonized, tormented, in fear, trauma etc.
现在，让我们来到dhyana的另一个含义，即帕坦伽利所提及的，他提到了一种dhyana，是当头脑/意识处在低于正常水平的时候、被干扰的时候、低于常态的时候，处于焦躁、不安、痛苦、恐惧、挫折等状态当中。
Now traditionally we have been given instructions which have come from time immemorial, so you can’t call that mind as meditative mind. There’s no meditativity, yet there is meditation. There is dhyana, there is meditation of the nature of dhyana even if you are not meditative.
从传统上说，我们已经被赋予了来自于永恒时间的“指令”，所以你无法声称那个头脑/意识是冥想性的头脑/意识，那里虽然不存在冥想性，却有冥想；即使你尚不具备冥想性，却依然存在dhyana、存在dhyana性质的冥想。
So that is one dhyana which Patanjali has mentioned in the second chapter, maybe the sixth sutra (11th sutra) : dhyanaheyah tadvrttayaha,when you are agonized by vrttis coming out of shadripus, coming out of fear, timidity, worry, anxiety, anger, various negative states of mind, we just should take recourse to name of the personal deity; even if you are not meditative, it is dhyana; in the sense, it is meditation；without being meditative, it is meditation.
那是帕坦伽利在第二篇，大概是第六节经文里提到的——当你从六大头脑/意识的宿敌那里挣脱出来的时候，即从恐惧、忧愁、担心、焦虑、愤怒、各种负面的头脑/意识状态中挣脱的时候，我们只需反复念诵自己心属神明的名号，即使你尚不具备冥想性，那也是一种dhyana；从某种意义上说，那就是冥想，即使没有冥想性，那依然是冥想。
“普尚吉语”发布
So actually you are not qualified, you are disqualified, you are under qualified yet you can be doing that dhyana and you are supposed to be doing that dhyana.
实际上，你还没有具备资质、你还不够格、你低于那个资质，但你依然能进行那种dhyana，并且你本就该去进行那个 dhyana。
Now why there is a mention in the science or shastra of yoga that you don’t require calibration yet you can be doing dhyana? For this you will have to understand our embodiment. See, for your corporeal body, whether you like it or you don’t like it, you say I must take it, this is protein form and it is needed for muscles whether you like it or not.
现在要问：为何在“瑜伽学”中存在这种情况，即你无需能力，也能进行dhyana？为了理解这个，你必须去搞懂我们自己的这个生命体。瞧，对于你的肉身而言，不论你喜欢它还是不喜欢它，你都会说：我必须服用这个，这是蛋白质，肌肉需要它；不管你是否喜欢它。
This is good for skin, you eat it; this is good for muscles, you eat it; this is good for bone, you eat it; this is good for blood, you eat it. There are supplimentaries: iron, vitamins, proteins, calcium, it’s not that you like them, although you don’t like, you take them. Why? Because your body matter needs it, corporeal body matter needs because that will be nutrition to skin, flesh, muscles, bones, tissues, cells, fiber, blood cells, corpuscular particles, the body matter. You need it, and therefore you take it.
这个对皮肤好，于是你服用了它；这个对肌肉好，于是你服用了它；这个对骨骼好，于是你服用了它；这个对血液好，于是你服用了它，还有各种补充剂，铁、维生素、蛋白质、钙，不是因为你多么喜欢它们，即使你不喜欢，你还是会服用它，为什么？因为你的身体物质需要它，肉身物质需要，因为那对皮肤、肉、肌肉、骨骼、组织、细胞、纤维、血液细胞、细胞微粒、身体物质来说，极具营养价值，你需要它，所以你服用它。
Similarly there are certain aspects in the esoteric of anatomy and physiology, dhyana is needed in the sense japa. Japa is needed for some aspect of our body and mind which the exoteric anatomy, physiology, psychology doesn’t know. But the esoteric anatomy, physiology, psychology says that japa is needed. It needs it.
同理，在瑜伽微妙的人体学和生理学中，也存在着某些层面， dhyana在“唱诵”的意义上，是需要的；“唱诵”，对于我们身心的某些层面而言，是需要的，这个“身心层面”是外在的人体学、生理学、心理学还不知道的，但瑜伽微妙的人体学、生理学、心理学却说：“唱诵”是需要的，“身心”需要它。
“普尚吉语”发布
Just as heart needs, you take it; liver needs, you take it. If liver needs, you say it is your need; if the heart needs, you say it is your need; if the blood needs, you say it is your need. There are certain unidentified aspects by esoteric anatomy, physiology, psychology; they identify that and they say they need japa; sukshma sharira, that is called astral body or that is called electronic body, it needs it.
正如心脏需要什么，你就去服用什么；肝脏需要什么，你就去服用什么。如果肝脏需要，你会说那是你的需要；如果心脏需要，你会说那是你的需要；如果血液需要，你会说那是你的需要，但还有未被外在人体学、生理学、心理学认识到的层面，但瑜伽微妙的人体学、生理学、心理学却认识到了，并且它们说：这一切，需要“唱诵”；“微妙层”，也被称为内在的“天体”或被称为“电磁体”，它需要唱诵。
So japa is a must. Whether you are yogi or not yogi, whether you are practitioner of yoga or not practicing yoga. Just as everyone needs proteins and vitamins and all those nutritions whether you are strong or weak, whether you are in physical culture or intellectual culture in your life, mental culture in your life, whether you are wrestler or a painter, you need it and we take it.
“唱诵”是必需品，不论你是否是瑜伽士，不论你是否是瑜伽习练者；就像每个人都需要蛋白质和维生素以及所有那些营养品，无论你是强健还是虚弱、你在生活里是处于物质文化还是智性文化、精神文化，无论你是摔跤运动员还是画家，你需要它，我们就会服用它。
Similarly in the subtle body aspects which is called sukshma sharira, astral body, electronic body, it needs japa, therefore everyone should take recourse to japa. Japa will do everything for that ‘body’, subtle body. Just as gross body needs bath, sleep, rest, exercise, activity, food, respite, recreation.
同理，在被称为“微妙体”的无形层面中，所谓的“天体”、“ 磁电体”，是它们需要“唱诵”，因此每个人都应该“唱诵”；“唱诵”，会为那个“身体”，即“无形的微妙体”去做一切，正如有形的身体需要沐浴、睡眠、休息、锻炼、活动、食物、修复、娱乐那样。
Try to make a list what your gross body and mind needs from food to sleep to activity, to respite to recreation. Just make a list of all that; then you will understand the body and mind need so many things. What recreates doesn’t give nutrition, what gives nutrition doesn’t give recreation.
尝试列出一份清单，你有形的身体和头脑需要从食物到睡眠、到活动、到修复、到娱乐当中需要什么，把那一切都列出来；然后，你就会明白，身心需要多少东西啊！娱乐，却给不了营养；给得了营养的，却给不了娱乐。
“普尚吉语”发布
So the gross body, gross mind need enormous variety of things for their purpose—— rest to exercise, activity to passivity, nourishment to purification, bath to excretion. The gross body needs, all of you know, you don’t need a toilet, you need a bathroom; in bathroom you take bath, in toilet you have excretion. All that gross body needs, it is an enormous list, it’s a long list.
有形而外在的身心，需要大量各式各样的东西，为了它们各式各样的目的——从休息到锻炼，从主动到被动，从营养到净化，从沐浴到排泄……有形之身需要那一切你们全都知道的东西，你需要的不止是一个厕所，你还需要浴室；在浴室里，你沐浴，在厕所里，你排泄，所有那个有形之身所需要的东西，会是一张海量清单，巨长无比的清单。
You all know it and you are all adhering to it, you are catering it. All those needs are there for subtle ‘body’ as well. All those needs, absolutely all those needs. They also need food, they need nutrition, they need relaxation, they need activity, they need bath, they need excretion, they need exercise, they need everything, all that gross body needs.
你们都了解这个“身”，你们也都听从于它，你们喂养着它，但所有那些需求，也会为了微妙无形之身而存在，所有那些需求，也绝对会是一模一样的需求；它们也需要食物、它们也需要营养、它们也需要放松、它们也需要活动、它们也需要沐浴、它们也需要排泄、它们也需要锻炼、它们需要每样东西，有形之身需要所有那一切。
But all that is catered by one single means: the japa is its bath, japa is its exercise, japa is its rest, japa is its recovery, japa is its recreation; it may not be your recreation, it is its recreation; it may not be rest to you, it is rest to it; you don’t sleep, it sleeps, although many times when people get engaged in japa they go to sleep. Early morning practices, they take a japa mala and they go on doing japa and then soon they will be sleeping.
但那一切，只是由单一的方式得到供给；但“唱诵”，却可以是内在那个无形身体的沐浴，“唱诵”可以是那个身体的锻炼，“唱诵”可以是那个身体的休息，“唱诵”可以是那个身体的修复，“唱诵”可以是那个它的娱乐。“唱诵”也许不是你的娱乐方式，但“唱诵”却是那个身体的娱乐方式；“唱诵”也许不是你的休息方式，但“唱诵”却是那个身体的休息方式；你不睡，它要睡，虽然许多时候，人们投入到“唱诵”的时候会睡过去，晨早的“唱诵”习练，他们会带着“唱诵”的花环，然后很快入睡。
So sometimes the gross body also sleeps by japa but that is not implied, that is not expected. It is the astral body, the electronic body, the subtle body which needs to have all that and just one act of the kind of japa, the mode of japa will do everything. So it’s a great scheme of adhyatma. You don’t need any qualification. Bhagvan namma or the namaa of your personal deity, that will do it. It is needed for everyone.
因此有时候，有形的身体也会通过“唱诵”入睡，但那不是“唱诵”所含的意义，那不该发生；是“天体”、“磁电体”、“微妙体”需要那一切，而“唱诵”之举，即可满足一切需求。所以那是灵性的伟大设计，你无需任何资质（也能dhyana），你去念诵薄伽梵的名字或念诵你自己心属之神的名字，即可，“唱诵”为每个人所需要。
“普尚吉语”发布
You know all other religions, they speak about you must remember God. If their religions have God, they say you must remember God. What is remembering God? You remember something that you have seen, something that you have experienced, then what is remembering God even if you haven’t seen God, not experienced God yet you must remember the God and the only means is namaa, name.
你知道，所有其他的宗教，他们会说你必须记得神，如果他们的宗教有神的话，他们会说你必须记得神。但什么是“记得”神？你记得的是你看见过的东西、你体验过的东西，那什么是“记得”神？哪怕你从未见过神、从未体验过神，但你依然“记得”神，那唯一的方法，就是念诵神的名字。
So that’s a lot of work on namaa, a lot of tradition is there for the sake of namaa. In our sadhanas, namaa has enormous importance. It is because we can take recourse to japa which is dhyana.
因此在“名字”上，可以做很多事情，为了神的名义，也有大量传统。在我们的修行中，神的“名字”含有巨大的重要意义，那是因为我们可以依靠“唱诵”而进入 dhyana。
So that is dhyana. Just being in japa is dhyana whether you are distracted, whether you are not in it, whether your mind is rambling, whether the mind is flirting, but just to continue that mentally, orally, mentally. There are options of it, it can be oral japa, it can be mental japa, it can be silent japa, it can be murmur japa. So in some form or the other japa can be coming, it should come. It is for subtle ‘body’, it is for astral body, therefore no qualifications are required.
所以，那就是dhyana, 仅仅进入 “唱诵”，即可进入 dhyana，不论你是否专心，不论你是否在闲逛，不论你是否心猿意马，无论心是否摇摆不定，但只要在精神上、在声音里持续“唱诵”，还可以静默地“唱诵”，可以喃喃自语式地默念。在这样或那样的形式中，“唱诵”都会出现，也该出现，那是为了微妙之身、那是为了天体之身，因此无需资质。
So Bhagvan namma is a japa, Bhagvan smaranam is a japa and therefore Patanjali also in his schemes brings japa in three places.
因此，薄伽梵的名字就是一类“唱诵”，反复默念薄伽梵的名字就是“唱诵”，帕坦伽利在他的规划中，也在三个地方引入了“唱诵”概念。
“普尚吉语”发布
The first chapter: tasya vachakah pranavah; kriya yoga:
The second chapter: tapah svadhyaya ishvarapranidhanani kriyayogah so svadhyaya there, is japa; in niyamas, again there is shaucha, santosha, tapas, svadhyaya. Svadhyaya is japa there. So dhyana has come. So this is the dhyana which does not need qualification.
在第一篇里，这句话的意思是: 神的名字即圣音OM，默念它即“行为瑜伽”。
第二篇里这句话的意思是：在修行的烈火中燃尽杂质，进行自我修习（包括对圣典和自我这部圣典的研究），向神性臣服，这些即“行为瑜伽”。
所以在“自我修习”那里，其实也是“唱诵”；在“内修”当中有净化、满足、修练、“自我修习”，所以在“自我修习”那里，也是“唱诵”，dhyana由此而产生， “唱诵”也可形成dhyana，那无需任何资质。
Now as the dhyana that we saw earlier—— meditation, we saw that it needed calibre, qualification; here it is not needed. So dhyana is something which everyone should do, everyone can do, everyone may do. There is no bar of any qualification. So therefore, we should not confuse between dhyana and meditation. Meditation is a term from psychology and dhyana is a term in religion or worship modes, worship forms, ritualistic worships etc. So that dhyana is for one and all.
正如我们之前谈过的dhyana，即“冥想”，我们看到了，它需要一定的能力和资质；而在此，则无需资质。因此dhyana是每个人该做、每个人能做、每个人可做的事情，不存在任何资质障碍。因此，我们不该混淆dhyana和“冥想”，“冥想”是心理学的术语，dhyana是宗教性的术语或敬拜形式、祈祷形式、祭祀仪式等等，因此这类dhyana是给我们每一个人以及所有人的。
“普尚吉语”发布
So let us try to understand this dhyana with a greater detail in the next session. As I said there are three types of dhyanas which Patanjali has mentioned. Let’s try to understand the dhyana in scheme of Patanjali.
让我们尝试去理解这类dhyana，下次课里还会有展开的更多细节；正如我说过的，帕坦伽利提到了三类 dhyanas，让我们尝试去理解帕坦伽利规划体系中的那种 dhyana。
Now before concluding the session today, as I said we are going for education, I got a kind of inquisitiveness from some of the listeners and watchers; this dis-illusionment is our most important thing that we are trying to do out of this education.
现在，结束今天的课程之前，正如我说过的，我们是在接受（瑜伽）教育，所以我从一些听众和观众那里得到了一些“询问”；而这种“解惑”（即去除误解），正是我们尝试从这种教育中获得的最为重要的东西。
Now all of you know what is yoga; the first, second aphorism of Yoga Sutra: yogah chitta vrttinirodhah and in English it is rendered as restraining the mind is yoga. No, it’s a fumble. Restraining the mind is not chittavrtti nirodhah. He has not said manovritti nirodhah yogah; he has said chittavrtti nirodhah yogah. He could have used the word mano vritti nirodah. Chittavrtti is totally different; manovrtti is, if I may say so, tip of the iceberg.
现在，你们所有人都知道了什么是瑜伽，《瑜伽经》第一篇第二句经文就是“瑜伽即控制意识之波动”，但在英语里却被说成了“控制头脑之波动”，不是的，那是误读，对头脑的控制不是对意识波动的控制，他并没有说“控制头脑波动即瑜伽”，他说的是“控制意识波动即瑜伽”，他也大可以使用“控制头脑波动”这个说法，但“意识的控制”是完全不同的，因为“头脑的控制”只是冰山的一角，如果我可以这样说的话。
Chittavrtti is the iceberg! And this manovritti nirodah will not evolve us. Every day when we have our nap and sleep, half an hour or one-hour nap or maybe four, five, six, seven, eight hours of sleep, there is manovrtti nirodha. Our mental modulations have ceased. There is a restraint of mental modulation in our deep sleep, in our dreamless sleep; we are not reformed at all; the morning we get up, we are back to square one. So we will never evolve by manovritti nirodah because manovritti nirodah is coming on regular basis, every day. Does it reform us? Does it evolve us? Not at all. If sleep could be evolving a person, a human being, then that would have been only one purusartha1, human being take birth and go on sleeping; if the sleep ends, swallow a pill and go to sleep again; again, it is revoked, again take another dose and go to sleep.
“意识之波动”，才是那座冰山！而“头脑波动的控制”，是不会提升我们的。每一天，当我们打盹和睡觉时，半个小时或一个小时的打盹，或四、五、六、七、八个小时的睡眠，都有头脑波动的控制，我们的精神波动会停下来，在我们的深睡当中、无梦的睡眠当中，都有对精神的控制，但我们完全不会得到改良；早上，我们起来，我们又被打回到原地，因此我们永远无法通过“头脑波动的控制”而提升，因为“头脑波动的控制”发生在常规的基础上，每天都有，但那会改良我们吗？那会提升我们吗？完全不会。如果说睡眠可以提升一个人、提升人类，那么也只可能实现一种人生目标，即人被生下来、继续去睡；如果醒了，吞下一颗药片，再继续去睡；再醒来，再吞下一颗药片，再继续去睡。
译者注1：purusarhta是印度古代哲学里的一个重要概念，即“人生目标”——dharma, kama, artha, moksha，直译为：责任、欲望、目的、解脱（但其实不够准确，需要深入的解读才能理解）。
“普尚吉语”发布
If that could have been our evolving agent, manovritti nirodah doesn’t evolve us. That is why Patanjali is not speaking about manovritti nirodah; he is speaking about chittavrtti nirodah.
如果那就是我们的提升工具，“头脑波动的控制”自然无法提升我们；那就是为何帕坦伽利没有谈及“头脑波动的控制”，他说的是“意识波动的控制”。
Now to explain chittavrtti, you are explained five vrttis: pramana, viparyaya, vikalpa, nidra, smrutiayah, so to describe and to make you understand they are described, but those vrttis are not to be restrained and those vrittis cannot be restrained unless you go to sleep, unless you become unconscious, can you stop those vrttis? Can you restrain those vrittis? That is why a wakeful state vrttis are not referred to in chittavrtti nirodha.
现在要解释一下“意识之波动”，你们都获得过这类解释，五种波动是正见、误见、想象、睡眠、记忆，因此这是为了让你们去理解的阐述，但是那些波动不是被控制的，那些波动也无法被控制，除非你进入睡眠、除非你变得毫无意识，否则，你能停止那些波动吗？你能控制那些波动吗？那就是为何一个醒觉状态的波动并非意指“意识当中波动的终止”。
So a wakeful states vrittis are pramana, viparyaya, vikalpa, nidra, smruti, for us to understand those vrittis, we have been explained these vrittis on a wakeful plane, but actually in the internal plane, they are to be restrained. So that’s a different class of chittavrittis, which have to be restrained in yoga, not these classes of vrttis which we all think that we want to stop these vrttis and be in yoga.
因此醒觉状态的波动是正见、误见、想象、睡眠、记忆这五类，为的是让我们去理解那些波动。我们也获得了解释，即这些波动都在醒觉的层面上，但实际上，却是在内在的层面，它们才会被控制。因此那是瑜伽中要对意识波动进行控制的不同划分，而不是这些我们认为的，想在瑜伽里去终止这些波动。
These vrttis are stopped when you go to sleep and it is an easy way if you don’t get sleep, swallow a sedative, swallow/ take a pill, you will go to sleep. If you go to sleep, these vrttis will be stopped. Why do you need abhyasa, vairagya? So therefore chittavrtti nirodha and manovrtti nirodha should not be confused. So sometimes we will have to see what is chitta, how it is distinct to mind? What is manovritti? What is chittavritti ? What is manas? What is chitta? So in our education we will have to also develop some clarity with regards to this. So enough for the day. Namaskar!
这些波动在你入眠时，会被终止，如果你睡不着，就吞下一剂药、吞下或服用一片药，那很容易，如果你睡了，这些波动也就被终止了，你为何还需要苦修和解脱？因此“意识波动之控制”和“头脑波动之控制”，不该混淆起来。有时我们必须明白什么是“意识”，它如何区分于“头脑”？什么是“头脑波动”？ 什么是“意识波动”？什么是“头脑”？什么是“意识”？因此在我们的教育里，我们也必须要开发出一些清晰度，今天就讲到这儿，谢谢大家。
“普尚吉语”发布
Q: A couple of questions: Can you summarise the physics of thought process again? You mentioned the transparent, translucent, opaque thoughts, interesting! But can you summarize it for us?
问：还有几个问题，您能再总结一下思想过程的物理性吗？您提到了透明的、半透明的、模糊的思想，很有趣，但您能为我们再总结一下吗？
A：The question is about the mention that I made: there are so many vrttis, so many thoughts. Some thoughts are opaque. That means you can’t really penetrate the thought at all. Something which is agnostic to you, something very agnostic to you which you can’t find any breakthrough to get into the thought. So it’s a locked thought for you; there’s a lock, you cannot open the lock, unlock it and get into the thought.
普尚吉答: 这个问题是关于我刚才提过的，即存在着很多波动、很多思想；一些思想是模糊的，那意味着你完全无法穿透这个思想；有些东西，对你而言尚不可知，有些东西，对你而言，是那么不可知，你都无法找到任何突破口去进入这个思想。因此，那对于你而言，就是锁住了，有那么一把锁，你无法打开那把锁、解开那把锁，也无从进入这个思想。
So agnostic matter, there are certain agnostic matters to our intelligence that they are closed doors for us. So we can’t cut through them, we can’t see through them. Absolutely nil. That’s why they are opaque thoughts. So, this happens when we encounter agnostic thoughts. While there are certain thoughts which are transparent thoughts where you can see through.
那是不可知的事物，存在着某些对于我们的智性而言属于不可知的事物，它们对我们关上了那门，我们因此无法切入它们，我们无法看穿透它们，绝对是“零”，那就是为何说它们是模糊的思想。因此当我们遇到不可知的思想时，这就会发生；但也存在某些透明的思想，你在那里是即可看穿。
The thought is simple to our intelligence, simple to our calibre, so it’s almost transparent and we can also get convection about what is the thought about——what is the matter of the thought, why the thought, what is the purpose of the thought. So these are all very transparent, because you can see through. So some thoughts are transparent where your intelligence can penetrate, can see through; not only penetrate, see through and penetrate, so those are transparent thoughts. Now some thoughts are reflecting thoughts, like some surfaces are reflecting where there’s a sheen on it and therefore you get the reflection. A stainless-steel plate. If you hold it in front of your face, you will see your reflection, it casts a reflection.
这种思想对于我们的智性而言比较简单，对于我们的能力而言比较简单，因此说它几乎是透明的，我们也可以确定这个思想是关于什么的——这个思想的事物是什么、为何会有这个思想、这个思想的目的是什么。所以所有这些都非常透明，因为你可以看穿，因此一些思想是透明的，你的智性在那里可以穿透、可以看穿；不仅穿透，还能看穿，所以那些是透明的思想。现在，一些思想在反射思想，就像一些表面在进行反射，那上面有一层光泽，因此你可以看到反射物；一个光洁的不锈钢盘子，如果你拿着它摆在你面前，你就可以看到自己在镜子里的反射影像，它投射出了一个影像。
“普尚吉语”发布
So there are certain thoughts which reflect and then re-reflect and then re-re-reflect. Like we keep two mirrors in front of each other, both the mirrors will cast endless reflections into each other. Both the mirrors will be of the status of reflector and reflection, reflected and reflecting. So both the mirrors will be reflecting and reflected and you will get endless reflections because of this surface——two mirrors in front of each other. If you hold the mirror in front of your face, your face will be reflected, your mirror will not be reflected on your face because our face is not a mirror.
因此，存在着某些可以反思/“反射”的思想，然后再反思/反射，然后再反反思/反射，就像我们将两面镜子相对而立，这两面镜子会无限地反射出彼此的影像，这两面镜子即属于“反射主体”、“反射”、“反射客体”、“反射过程”；因此两面镜子都在反射、被反射，你会有无数的“反思结果”（反射），因为这个“镜面”（即两面镜子）在彼此对照。如果你把镜子拿到你的面前，你的面部就会被镜子反射，你的镜子却不会在你的脸上被反射出来，因为我们的脸不是镜子。
So our face will not take reflections, it will cast reflections. Mirror will show reflections. So there are certain thoughts which are reflecting thoughts, that means you become pensive, you become inwardly, you become very, very thoughtful you say, thought provoking something then you become thoughtful you say, when you become thoughtful you become pensive and then reflective. So there are certain thoughts which are reflective thoughts which can reflect, which can be reflecting, which are reflections of your own mind.
我们的脸不会反射出任何影像，它只会投射出镜子里的影像，镜子显示出影像。因此存在着某些思想，它在反射出思想，那意味着你会变得极具深思力、你变得向内，你会说你变得非常非常深思，思想还会激发出某些东西，然后你说你变得深思起来，当你变得深思起来，你会变得极具沉思力，然后极具反思力。因此，存在着某些极具反思性的思想，那可以反射出思想，那可以进行反射，那是你自己头脑/意识的反射影像。
Some thoughts reflect your own mind. So there are certain thoughts and those thoughts are required for meditativity rather than opaque thought; or there are certain translucent thoughts, transparent, translucent, opaque, then reflecting. So these are various kinds of thoughts and as students of yoga, I think you should go for a study, a survey and try to identify these kinds of thoughts. Because for meditativity, you require not an opaque thought, it will never work; not a transparent thought, it won’t work. It should take reflection and give reflection then only it will work. That’s the kind of thought.
一些思想还会反射出你自己的头脑/意识，因此就产生了某些思想，那些思想还是冥想性所需的思想，而不是模糊的思想；或者，会有某些半透明的思想、透明的、半透明的、模糊的思想，然后开始进行反思。因此，这些都是不同种类的思想，作为瑜伽的学生，我认为你们应该开始一种研究、一种调查，尝试去认识到这些思想的种类。因为就冥想性而言，你需要的不是模糊的思想，那永远都不行；也不是透明的思想，那也没用。思想应该既可采到影像，也能赋予出影像，那才行，那才是具有冥想性的思想。
Q: Last question: You in the context of dhyana, you mentioned, you gave an example of Rama raksha, later you also said it’s a personal deity. This goes beyond ‘isms’ or religions, is it not? It’s a global audience.
问：最后一个问题，您在dhyana的上下文里提到了罗摩衍那的例子，之后您还说到了个体敬拜的那个神，这超越了“主义”或宗教，对吧？因为我们面对的是全球的观众。
A: Yeah！personal deity is not a universal concept, it doesn’t come in religion. Basically, we are confusing again which I gave the classification dharma and religion——religion is not dharma, dharma is not religion. In our dharma, we have personal deity. Like anyone has a personal icon. Now if the personal icon is reverential, it’s a different kind of interaction or the function of the mind for icon. Because whether you are a profane or whether you are from this faith or that faith or any faith, you will have an icon. Now that icon should be revered, reverential icon. And suppose someone is reverential icon to you, what is your thought with regards to that reverential icon?
普尚吉答：是的！个人心属的那个神，不是普世的概念，那并没有进到宗教里去。基本上，我们会对我所讲的责任意识和宗教的划分产生混淆——“宗教不是dharma，dharma不是宗教”，在我们的dharma里，我们有自己的心属之神，就像任何人都有自己的偶像，如果个体所敬拜的那个偶像是神圣的，那就是一种不同的互动，或者是头脑/意识的不同功用，因为不论你是反神论者，还是你来自这个信仰或那个信仰或任何信仰，你都有自己的偶像。这个偶像应该得到敬重、也是值得敬重的偶像，假如某人对你而言是值得敬重的偶像，你对那个值得敬重的偶像会有什么想法？
“普尚吉语”发布
So that is something like personal deity, the personal deity is like a reverential icon for a mind, an individual mind. So we have a concept of personal deity. The personal deity within family also will change. If there are ten people in a family, ten people might have ten personal deities. This is allowed because who someone will love, cannot be regularized that way, so that’s why we have N number of personal deities and we have freedom and therefore we can have our mind connected to personal deity easily, that deity which is not a personal deity.
所以，那就像个体心属的那个神，个人的神，就像对头脑/意识而言、对个体的头脑/意识而言的一个神。我们都有个体心属之神这个概念，即使在一个家庭内部，也会因人而异；如果家里有十个人，兴许会有十个个体之神，这是允许的，取决于谁爱哪个神，那不能去规定，那就是为何我们有“n”个个体心属之神，我们享有这份自由，因此我们让我们的头脑/意识可以轻易联结到自己的那个神，而不是联结到非个体心属之神。
So that’s an advantage, concession given to the mind in sanatana dharma, in dharma, not in all religions. Religion is not dharma which I have discussed several times in previous sessions. That’s the personal deity which is a great concession given to the mind, those in sanatana dharma, those are in dharma. Hope this is clear for you. Thank you.
那有一定的好处，那是给到永恒dharma的一种妥协，那只会发生在dharma里，而非宗教里。宗教不是dharma，这是我在前面课程里讲过的，那是个体的心属之神，即赋予头脑/意识的一种极大的妥协，那只发生在永恒的dharma里，那些就在dharma里，希望这些讲解让你清楚了一些，谢谢。
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