本文由【艾扬格瑜伽】授权转载
Prashantji自4月8日即哈奴曼敬拜日起，在Youtube网站上发布系列线上瑜伽教育视频，目前已更新四讲，此为第二讲。
现在，让我们开始聆听普尚吉语。
Lesson 2 第二讲
（以下为视频翻译中英文对照稿）
Series: Yoga Education
by
Shri. Prashant Iyengar
Session Two
Recorded on April. 10, 2020
Ramamani Iyengar Memorial Yoga Institute
系列：瑜伽教育
普尚吉 艾扬格
第二讲
录制于2020年4月10日
拉玛玛妮艾扬格纪念瑜伽学院
Namaskar. This is our second session in the Series ‘Education about Classical Yoga’.
谢谢，这是我们系列中的第二讲“关于传统瑜伽的教育”。
There are two aspects, as far as the students/seekers of yoga concerned. One is: there are very few people who are interested in yoga, and there are many who are interested in knowing “what is good for ‘me’ in yoga”. The majority of people today are interested in second aspect in pursuing yoga to identify to get to know what is good in yoga for ‘me’. But in classical approach, this was not the case, because that is consumerism in classical yoga.
但凡谈到瑜伽的学子/追寻者，就会涉及到两个层面。一是：极少有人对瑜伽感兴趣；大量的人有兴趣去了解瑜伽中什么对“我”好。今日大多数人在追寻瑜伽的过程中，是对第二个层面感兴趣，是想去了解在瑜伽里什么会对“我”。但在传统瑜伽的方法中，不是这种情况，因为那对于传统瑜伽而言是消费主义。
What is yoga? So, one was keen to know what is yoga. That is the students’ channel; for sooner or later, all of us need to get into this track.
什么是瑜伽？习练者都曾经热衷于了解什么是瑜伽，那是一条学子之路；因为迟早，我们所有人都需要进入这条路径。
Now, we are all familiar with the idea, the notion, the concept – ‘yoga is for one and all’, Yoga is for one and all. No doubt. But that is a sweeping statement, not a precise statement. Precisely, there is something in yoga for everyone. This is the more precise statement, rather than saying ‘yoga for one and all’.
现如今，我们都很熟悉这样的说法、观念、概念，即“瑜伽既是为了每个单一之个体，也是为了普世之大众”，瑜伽是为了每一个人以及所有人的，这么说没错，但那是一个笼统的说法，而非精准的说法；精准地说，“瑜伽中总有些什么可以给到每一个人”，这是一个更加精确的说法，而非“瑜伽是为了每一个人以及所有人”。
So, people of different dispositions and inclinations will be there, however there is something for them to be offered by the subject of yoga. There can be materialistic people, spiritual people, these are polarities; those who are looking for physical well-being, mental well-being, and there can be atheists, there can be theists. So, we will have variety of people and yoga has something to offer for each one of them.
所以，不同习性和倾向的人都会在那儿，然而总会有些东西让他们通过瑜伽这门学科而被赠予。会有物质主义者、会有灵修之人，这是两个极端；可以有那些追求身体健康、精神健康只人；可以有无神论者、有神论者，我们会有各式各样的人，而瑜伽总有些什么可以给到他们中的每一个人。
And that’s why we look for what is good for ‘me’. That’s why we don’t want to change ourselves on one hand, and we just want to identify what is good for ‘me’. But in classical approach, that is not the case. It is just doing yoga for the sake of yoga.
那就是为什么我们会去找寻什么会对“我”好，那就是为什么我们一方面并不想去改变我们自己，（另一方面）我们只想去找什么会对“我”好；而在传统瑜伽的方法中，不是那么回事，那是为了瑜伽之故而做瑜伽。
Now as I said this is the Educative Process, we are trying to understand the educative process that was there in classical times, Education was about ‘what is yoga’; rather than today, what is good for ‘me’ in yoga.
现在当我说这是一个教育性的过程，我们是在试图去理解那个从前存在于古典时代的教育性过程，那个教育是关于“什么是瑜伽”；而非今天的这个：在瑜伽里什么会对“我”好。
Now, let us see, try understand what is education here, when I said there is Educative Processes in Yoga, what is education all about, education about what?
现在让我们去看、去尝试理解什么是这里所说的教育，当我说在瑜伽中有一个教育性的过程时，什么是关乎这一切的教育、关于什么的教育？
It is education about, not yoga, it is not getting educated in yoga. Yoga is educating education about oneself; Yoga being Adhyatmic subject, it is education about oneself; We get to know ourselves, by getting to know yoga. That is why yoga has been described as a mirror, it is a Darshana, it is a mirror. So, yoga is a mirror for understanding yourself.
它是关于…不是瑜伽…它不是在瑜伽中去获得教育；瑜伽是在教育关于一个人自身的教育,身为灵性学科的瑜伽，它是关于一个人自身的教育；我们通过了解瑜伽而了解我们自己。那就是为何瑜伽一直被描述为一面镜子，它是Darshana（明见），它是一面镜，因此瑜伽是去搞明白（照见）你自己的一面镜。
Bhagavad Gita in the 13th chapter says:
“idam sariram kaunteya ksetram ityabhidhiyate etad”
《博伽梵歌》第十三篇说：
“这个‘身’被称为‘领域’，那些懂得了它的人、那些了解了它的人，则被称为‘领域的认知者’。”
*译者注：这句话应该以梵文的软件输入拼写形式，但由于时间关系，暂时无法实现。所以‘sariram’和‘ksetram’在后面的段落出现时，一律以shariram和kshetra的形式出现，因为在梵文中，‘s’发音为‘sh’。另外特别注明，‘sharira’在普尚吉的书籍里也以‘shareera’的拼写形式出现过。*
This ‘shariram’ is kshetram – field, it is called field. And we are supposed to be Knower of the fields. See the unfortunate travesty because of materialism. We do not want to know ourselves. We want to know everything that is around us.
这个“身”shariram即领域kshetram（土地/领域/场之意），它被称为（我们自身这片）领域，我们本就应该去认知关于这个领域的一切。但看看吧，因为物质主义，这里有一个不幸的讽刺现象，即我们并不想去了解我们自己，我们想去了解围绕着我们的每一样事情。
Another example I can give you, that we want to eat food and we want to digest the food. But we do not want to know how the digestion takes place; we want to be intelligent, but we do not know what is intelligence and how the intelligence functions; we all want to use our brains, but we don’t want to know what our brain is. Now, this is something that is not sound and logic.
我可以给你们另一个例子，我们都想吃食物、消化食物，但我们并不想知道消化是如何发生的；我们都想聪慧，但我们并不想知道什么是智慧、智慧如何发挥功能；我们都想用脑，但我们并不想知道我们的脑袋是什么，那么这是不合理、不符合逻辑的东西。
If you want to be using the brains, it implies/entails that we should know a little about the brain. But in our business activity of life, we don’t need it! We don’t want to understand our bodies, our mind, our brain; we just want to use our body, we want to use our mind, use our brains.
如果你们想用这个脑袋，这就表明/需要我们该去了解一点关于头脑的知识。但在我们日常生活的商业行为当中，我们并不需要它！我们不想去搞懂我们的身体、我们的头脑意识、我们的脑袋；我们只想去用我们的身体、我们只是想去用我们的头脑意识、用我们的脑袋。
But in philosophical approach, this is not done. That is why we are supposed to be Knowers of Kshetra. The ‘shariram’ is a field, and we are supposed to be Knower of the fields, rather than in practicality of life and business of life, we want to use ourselves, we want to use our body, we want to use our mind, we want to use our brain, we want to use our intelligence, and we are just bent upon using it.
但在哲学性的方法中，这还不算完。那就是为何我们该去知道我们自己这片领域，kshetra即“域”，我们该是那个“域”的知者，而不是如同在实用性和商业性的生活中那样，我们只想去用我们自己、我们想用我们的身体、我们想用我们的头脑意识、我们想用我们的大脑、我们想用我们的智慧，而且我们仅仅屈从于不断地用它。
This is a kind of animal tendency in us. If you want to overcome this animal tendency within us, this must be realized, that this embodiment is meant to be known, we are supposed to be knower of the embodiment, particularly in the Adhyatmic realm, we are supposed to be knowing this.
这是我们内在的动物本性，如果你想克服我们里面的这个动物本性，就要意识到这个：这个整体具身就是为了要被了解的，我们本该是我们自己这个具身的“了知者”，尤其在灵性领域当中，我们应该一直不断地去了解这个。
That is why you have this question: ‘who am I ?’ In Philosophy you are familiar with this question that you should be knowing ‘who am I’, apart from other question what is all around ‘me’ etc.
那就是为何你会有这个问题：“我是谁？”在哲学里，你很熟悉这个问题，即你应该不断地去了解“我是谁”，除了那些围绕着“我”的其他问题，等等。
So, yoga being Adhyatmic subject, the shariram becomes kshetra. And we are kshetra-jna, ‘jna’ means to know. So, we are the Knowers of this field, we are supposed to be Knowers of the field. If not during the business activity of life, sometimes we must ponder over this, that we must become knowers of this kshetra, this shariram. Again, when the bold shariram comes, we will be familiar with the connotation of the shariram, means it is the body.
因此，因为瑜伽是灵性的学科，这个“身”就成了“领域”，我们就是在“认知这个领域”——梵文是kshetra-jna；“jna”的原意是去了解、认知。因此，我们是这个领域的认知者、我们本就该是我们自身领域的认知者。假如我们不在商业活动的过程当中，我们就一定要去好好琢磨一下这个问题，即我们要变成这个领域的知者，去琢磨一下这个“领域”、这个“身”；当再遇到shariram这个词时，我们就会熟悉shariram的含义，它的意思是这幅“身”。
So, it does not mean it will be a cavil on the part of inquisitive mind, that ‘I should know my body, I should know anatomy physiology’, that is not being suggested here.
所以，那并不意味着在过分追究的头脑部分上它会去吹毛求疵，说，“我该了解我的身体、我该了解解剖生理学”，那不是在此所表明的意思。
Shariram is not just anatomy. So, Shariram is usually rendered as body, and it is not suggested that we should only know our body, like an anatomist does; in the medical realm, they try to know the body. But that is not being suggested here.
Shariram不是解剖学；Shariram通常被指为身体，这并不表明我们只该了解我们的身体，如同解剖学家那样；在医学领域里，他们试图去了解这个身体，但那不是在此要表明的意思。
Because shariram means there are three shariras, three bodies-gross/subtle/causal-Sthular sharira/Sukhlar sharira/ Karina sharira.
因为这个“身”shariram意味着有三个层面，三身——有形的/无形的/因果的——粗钝之身（Sthula Sharira）/微妙之身（Sukshma Sharira）/因果之身（Karana Sharira）。
*译者注：Sukhlar这一层面和Sukshma这一层面属于同一层 面，都是无形的微妙层面，但Sukhlar有白色之意，Sukshma有微妙之意，普尚吉用了这两个说法，指的是同一个层面。*
So, that is what shariram is when it is kshetra and we are supposed to be knowing this, knowers of it if at least. So, yoga makes you know all about this shariram. It is a process to know our body, starting with the gross.
所以，当它是领域时，那才是“身”的真意，并且我们本就该了解这个，至少也要成为它的知者。因此,瑜伽让你去了解关于这个“身”的一切，它是了解我们身体的一条路径，始于有形的层面。
And the gross is our physical body and psychological mind. These are gross aspect of our Sthular shariram, with which we take birth, and then on the point of death, we leave it behind. The Sthular shariram is that which is only meant for one lifetime and every time it is re-done, re-constructed, re-constituted for every life of every incarnation.
有形的层面是我们身体的各个部位以及心理层面的头脑，这些是我们粗钝之身的有形方面，是我们借壳出生、并且在死去的那一刻将它放下的那个层面。Sthular shariram只是为了一世而存在的那层粗糙外壳，每一世，它都会为了那一世的化身而被重做、被重组、被重构。
That is the gross body. Behind the gross body there is a subtle body – astral body, we also call that astral body, which is trans-migrating body, it is there before the birth, it is there after the death as well. So, there is something like that, which is called Sukhlar shariram, and then there is karina shariram – casual body.
那就是有形之身；在这个有形体的背后，还有一个无形之身，即“宇宙之身”，我们也将它称为“宇宙之身”，即转世之身，它在出生前就在那儿了，在死后也依然在那儿。因此，有那样的一些东西，它们被称为微妙之身，然后有因果之身，即因果体。
So, yoga is a pursuit to know these shariras. So, Sthular/Sukhlar/karina , three bodies, and then there is Anamaya/pranamaya/manomaya/vijnanamaya/Anandamaya koshas, which again is explained in science of yoga.
因此，瑜伽是去了解这些shariras——各个层体的一种探索，所以，有“粗钝、微妙、因果”之三体，然后还有“鞘体”——koshas，即身体层、能量层、头脑层、智性层、灵性层，都是瑜伽科学所阐释的内容。
And that is how we are embodiment of the nature of onion. Onion has a skin. You don’t eat onion with a skin, you peel the skin and then eat onion. But then onion has several petals, so, when you peel one petal, still it is an onion, you peel the second petal, layer of petal, again it is an onion, when you peel the third or the fourth or the fifth or the sixth layer of petals, yet it is onion, until it comes to stem.
并且，那就是我们这幅整体具身如何有了洋葱的属性。洋葱有皮，你不会去吃带皮的洋葱，你会先剥去外皮，然后再吃。洋葱有很多层外皮，因此我们会先剥去一层皮，但它还是一个洋葱；然后再剥去第二层皮，还是这个洋葱；当你剥去第三、第四、第五、第六层外皮时，它依然是个洋葱，直到它抵达内芯层。
So, between the stem, and over the stem, between the skin and stem, there are several petals of onion; similarly (what)our embodiment is. We have several layers. And we need to explore those layers.
因此在内芯、在内芯之上与外皮之间的所有地方，都存在着一层层的洋葱皮；同样的，我们这个整体具身也类似于它，我们也有那么几层外皮，而且我们还需要去探索那些“外皮”。
So, education about what？Basically on the gross plane – what our manifestation is – the body, mind, breath. So, how the body, mind, breath interact, how they interplay with each other, how they have interface with each other. So, in asanas, we have this notion that ‘I should do an asana’ , ‘I should do yoga’. But, question yourself, ‘do you just want to be doing yoga, or eventually you want yoga to happen on you?’
所以，关于什么的教育？基本上，在有形的层面上，我们的这个化身就是身体、头脑、呼吸,所以，身体、头脑、呼吸如何相互作用, 它们如何彼此互动,它们如何彼此对接.因此，在体式中，我们会有这样的观念，即“我应该做体式”，“我应该做瑜伽”，但你问一下你自己，“你只是想做瑜伽吗？还是最终，你想让瑜伽发生在你身上。”
So, on one hand, we get to ‘doing yoga’, we want to be doing it, we want to be doing everything that is possible, everything that is probable, we want to be doing it, and doing it, and doing it, and doing it. But when we come to assessment of it, we want to see how much yoga has happened on us. So, we wait actually for yoga to happen on us, whereas we are hanging the track of doing it.
因此一方面，我们要去“做瑜伽”、我们想去做它、我们想做一切可能的东西、一切能做的东西，我们想做它、做它、做它，但当我们来到对它的评估时，我们却又想看看，瑜伽到底在我们身上产生了多少功效。所以，我们实际上是在等待瑜伽发生于我们之上，尽管我们还依然吊在“做它”的那条轨道上。
So, when you embark upon classical yoga, you will open out the field of your embodiment, let’s say what the body here for the body, mind, breath to have interface. So, yoga depends upon what they do for each other, rather than what and how much you do for your body, how much you do for your mind, how much you do for your breath. It’s more important what they do for each other. So, classical yoga depends upon their profound interactions. When they have interface, they will work for each; How much they work for each other will be really deciding on how much yoga can have happens on you.
因此，当我们登上传统瑜伽这艘航船时，你会完全打开一个整体具身的领域。让我们看看，此处让身体、头脑、呼吸进行对接的这个“身”到底是什么。因而，瑜伽取决于它们为彼此做了什么，而非它们为你的身体做了多少、你为你的头脑做了多少、你为你的呼吸做了多少；让它们为彼此而做才是更为重要的，因此传统瑜伽取决于它们深切的互动程度。当它们有了对接，它们才能为彼此而做；而它们为彼此做到多大程度，才能真正决定瑜伽在你身上可以有多大程度的发生。
So, any posture, as I say you can take up any posture, particularly when you want to have education about yoga, you have to settle to a posture not that is fascinating to you. Don’t settle down to a posture that is fascinating to you. Or don’t settle down to a posture that you want to be trying it, trying and getting. Settle down in a posture which you have done and with which you are familiar, and where you are relatively comfortable, where you can be staying for a longer period of time, and you can be staying also relatively comfortably. So, offer such a pose.
因此任何姿势，我说过你们可以采用任何姿势，尤其当你想去获得关于瑜伽的教育时，你必须进入一个对你而言不那么“炫”的姿势，不要进入一个对你而言很“炫”的姿势，不要进入一个你想去尝试它的姿势、尝试去得到；要进入你可以做好它、你与之很熟悉的一个姿势，在那里面，你可以相对舒适、你可以待上比较长的一段时间、你可以待得比较自在。所以，给自己这样一个体式。
For example, Supta-Virasana, Supta-Baddhakonasa, and then get education. Do not try to get education in a difficult position where you are struggling, or where you are not comfortable, you are comfortable, but there is discomfiture, you will never learn yoga in such a position. So, learn in a position which is a relatively easier, comfortable and also of a long-duration.
比方说，仰卧英雄、仰卧束脚，然后去获得此处的教育。不要尝试在一个困难的摆放中去获得教育，在那里面你只是在挣扎，或在那里面你不舒服、你舒服但做得很尴尬，你在这样的摆放中永远都学不到瑜伽。因此，要在一个相对轻松、舒适、还可以待久一些的摆放中去学习。
Now, settle down in such a position, where you can be relatively staying longer. And then as I said last time, body – mind – breath awareness, body – mind – breath activity, they activating each other, you activating them, etc. So, go for the preliminaries which I have explained in the last session.
现在，在这样的一个姿势中安静下来，你可以在里面待得更久一些。我上次说过，身体-头脑-呼吸的觉知、身体—头脑—呼吸的活动，它们互相激发着、你也在激发着它们等等，现在用我上节课讲解过的那些基础要领去做。
Now today, allow the interface in a more pronounced way between body, mind and breath, rather than the worldly way ‘how much the mind can do for you, and how much you can do for mind; how much the body can do for you, and how much you can do for your body’.
今天，要以一种更为突显的方式去允许身体、头脑、呼吸之间发生对接，而非按照世俗的方式，即“头脑可以为你做多少、你可以为头脑做多少；身体可以为你做多少、你可以为身体做多少”。
Let’s try to understand how much the body can do for mind, how much the mind can do for body, how much the body can do for breath and vice versa, how much the breath can do for mind and vice versa; because the position that you are taken is a wonderful position which facilitates for body-breath-mind to interact, have interplay, have mutual sub-serviency, have mutual addressal.
让我们尝试去理解，这个身体可以为头脑做多少、头脑可以为这个身体做多少，这个身体可以为呼吸做多少，反之亦然；这个呼吸可以为头脑做多少，反之亦然；因为你所采用的这个姿势是可以推动身体-头脑-呼吸去进行互动的绝佳位置，拥有着彼此的作用性、拥有着彼此的附属性、拥有着彼此的针对性。
So, they will be able to work on each other more profoundly by this being a yogic position. It does not happen in any other position, any other posture, and so the way of this. And then try to understand how much they can work for each other, how much they are mutual benefactors and mutual beneficiaries, rather than being materialistic and worldly way of looking at the thing – how much ‘I’ can be a beneficiary of yoga.
所以，它们将会通过这个瑜伽化的摆放方式而更深地作用于彼此之上，这不会发生在任何其他的摆放中、或其他的姿势中，因此就是这种方式。然后尝试去理解，它们可以多大程度地为彼此服务、它们如何互惠互利地成为施惠者和受惠者，而不是按照物质主义和世俗的方式看待这件事——“我”可以多大程度地是瑜伽的受惠者。
You will be in any case of beneficiary indirectly, because if your body – mind – breath are having advantage, do you say they are having advantage, but I don’t have any advantage? Is there any condition that they have benefit, but you don’t have benefit?
你无论在哪种情况中都会间接地成为受惠者，因为如果你的身体—头脑—呼吸获得了好处，你能说“它们在享有好处，而我却毫无好处吗”？ 会有任何一种这样的情形吗，说，“它们获益了，而你却没有获益？”
So, when they have benefit, and then you have benefit, on account of it, that is indirect process, and this is more advocated in yoga, rather than going for a direct benefit.
因此，当它们获益了，你随后也会获益，正是因为这一点，那就是一个间接的过程，并且这是瑜伽中更为倡导的，不是去追逐一个直接的收益。
To body, and From body; To breath, and From breath; To mind, and From mind. So, in yogic culture, we encourage the indirect benefits coming to us by they getting mutually benefited.
给身体，又源自身体；给呼吸，又源自呼吸；给头脑，又源自头脑。因此在瑜伽的文化当中，我们鼓励这种通过它们互惠互利而发生在我们身上的间接收益。
Now in our worldly life, we say this is my body, this is my mind, these are my senses, this is my breath. That means you are according some relationship between you and your body, you and your mind, you and your senses, you and your breath. So, you are establishing a relationship between them. Find out in your position that you are taken these relationships.
而今在我们的世俗生活里，我们说“这是我的身体、这是我的头脑、这些是我的感官、这是我的呼吸”，那意味着你在遵循着一些关系——你和你身体之间的关系、你和你头脑之间的关系、你和你感官之间的关系。因此，你在建立着它们之间的关系，在你所采纳的的摆放中去找寻这些关系。
Now, if they are related to you, that is they are mutually related to each other. Now in the internal social, we are atrocious. We want the mind to be related to us, we want the body to be related to us, we want the breath to be related to us, but we do not want to establish mutual relationship between them.
现在，如果它们与你相联，那意味着它们也彼此相联。眼下，在这个内在的社交中，我们却是残忍的，我们想让我们的头脑与我们相联、我们想让我们的身体与我们相联、我们想让我们的呼吸与我们相联，但我们却不想去建立它们之间的相互关系。
You have a father, you have a mother, you have a sister, but you do not allow this sister to be treating the mother as mother and she is a daughter to her mother. It is atrocity.
你有父亲、你有母亲、你有姐姐，但你却不让这个姐姐把这个母亲作为母亲去对待，不让她作为女儿的身份被这个母亲对待，这是一种残忍。
You cannot just say ‘that you should be only my sister, or you cannot just say that she is only my mother, or father, you should be only my father’, because father is husband to wife – the mother; mother is wife to husband – the father. And then other siblings are also related to each other.
你就是不能说“你只该是我的姐姐，或你就是不能说她只是我的母亲，或父亲，你只该是我的父亲”，因为父亲对于妻子——即这个母亲而言，他还是一个丈夫；母亲对于丈夫——即这个父亲而言，还是一个妻子。然后，其他子嗣也会彼此相关联。
So, we must encourage the mutual relationship to also evolve. That is what happens in a good family set-up. Now here they are all related to us, but we do not recognize they are mutually related to each other, we do not encourage them to nurture their relationships. We want to be drawn towards us, we become the center of attraction, we want to see mind is mine, it is related to mine, we don’t want to think the mind is of body, and it has a relationship with body; breath has relationship with body and mind; mind has a relationship with body and breath; but they have mutual relationships, and in asanas, we encourage that. And that creates a healthy family system within us.
所以，我们必须鼓励这种相互的关系也得到提升，那是在构建良好家庭当中应该发生的；而眼下在此，它们与我们相联，但我们却没有认识到它们也在彼此相联，我们并不鼓励它们去培养它们的关系，而是要吸向我们，变成以我们为中心。我们想要看到我们的头脑是我们的，我们不去想头脑也属于这个身体，它拥有一个与身体的关系；呼吸拥有着与身体和头脑的关系；头脑拥有着与身体和呼吸的关系；它们是彼此相联的，所以在体式里，我们鼓励这些关系，那会创造出我们内在这个健康之家的体系。
This is so important; otherwise in our practicality of life, mundanity of life, we are atrocious. We don’t allow them to have their own relationships nurtured, we don’t allow them to be in those relationships, we want them to be related to us. But in asanas, we are taught this lesson, so we are taught the sociology within the family how to nurture relationships, how to encourage relationships, how to facilitate relationships, between all those which are related to us, my body, my breath, my psyche, my consciousness, my senses; and in asanas you will be able to establish the relationships.
这太重要了，否则在我们生活的实用主义里、在生活的世俗之见里，我们是残忍的，我们不允许他们的关系得到培养、我们不允许它们处于关系当中，我们只想让它们与我们相关联。但在体式当中，我们被教导了这一课，我们因此被教导了内在家庭里的社会学——去学习在“我的”身体、“我的”呼吸、“我的”心灵、“我的”意识、“我的”感官——在这些与我们相关联的事物中如何去培养这些关系、如何去鼓励这些关系、如何去推动这些关系；并且在体式当中，你也将能够去完善这些关系。
So, let us see how they work for each other. If body and mind are two sisters, let us see how the two sisters interact within them. Let’s open out a field for them to interact within themselves，rather than saying, ‘A sister, you are my sister, therefore just be my sister to me; B sister, you are my sister, therefore be only sister to me, but do not be sister to A, or A sister to B’. This is atrocity.
所以，去看看它们是如何为彼此服务的。如果身体和头脑是两姐妹的话，让我们看看这两姐妹在她们之间如何相处，给她们一片领域让她们去相处吧，而不是说：“大姐A，你是我的姐姐，因此你只能是我的姐姐；大姐B，你是我的姐姐，因此你只能当我的姐姐，而不要去给大姐A当姐妹，或大姐A不要去给大姐B当姐妹”，这是残忍。
So, in our business life of activity, we commit lots of atrocities within the society within us; within the family within us. Asanas open out that field, so they all have wonderful family relationship.
因此，在我们世俗生活的行为当中，我们在我们里面的“社会”当中、在我们内在的那个家庭当中，我们犯下了大量暴行。体式则展开了那片领域，它们因此才会全都拥有美好的家庭关系。
So, we will develop a healthy family within ourselves. It’s a family. Our body says, body matters, mind matters, senses, psyche, consciousness, breath…so these are all having mutual relationships. In asanas, we can open out these relationships. And therefore, give the benefit to them.
因此我们会开发出一个我们自身内在的健康家庭，那是一个家啊。我们的身体有话语权、身体很要紧、头脑也很要紧、还有感官、心灵、意识、呼吸……所有这一切拥有着彼此之间的关系。在体式中，我们可以展开这些关系，并且因此给它们带来益处。
So, it is to know how they interact with each other. Education here is about how body – mind – breath – senses interact with each other, that is the matter of education.
因此，它是去了解它们如何交流（的教育），此处的教育是关于我们的身体、头脑、呼吸、感官如何进行互动的，那才是教育这回事。
So, in this Education, we will be getting to know much more about their potentials, their traits, their dispositions, their gravities, when they work for each other; While in our worldly-activity, we engage them to work for us. When ‘I’ go to ‘my’ workplace, ‘I’ want intelligence to work for ‘me’ , so ‘I’ employ it to work for ‘me’, ‘I’ employ my body to work for ‘me’, ‘I’ employ the mind-psyche to work for ‘me’, and we do not allow them to work within themselves.
所以在这个教育里面，当它们为彼此服务时，我们会逐渐知道得更多关于它们的潜、它们的性格、它们的意向本性、它们的本性；然而在世俗的活动当中，我们却聘用它们为我们打工，当“我”去上班时，“我”希望智慧为“我”打工，所以“我”雇佣它为“我”打工、“我”雇佣“我的”身体为“我”打工、“我”雇佣“我”头脑-心灵为“我”打工，但“我”却不许它们在它们自己的里面为彼此服务。
In yoga, we allow this. And therefore, we will learn the interactions. That’s (what) education is about, what the body does for body/mind/breath, what the breath does for body/mind/breath, what the mind does for body/mind/breath. So, these are gross aspects of us, because we are nothing but body plus mind plus senses plus breath. That is all our questions for ourselves, ‘what are we’? We are some of all these. So, let’s see how they work for each other, how do they interact.
但在瑜伽里，我们允许这个的发生。所以，我们会去学习这些内在的交流，那就是这个教育所关乎的一切，即身体为身体/头脑/呼吸做了什么、呼吸为身体/头脑/呼吸做了什么、头脑为身体/头脑/呼吸做了什么，因而这些就是我们有形的层面，因为我们不是什么别的东西，而是身体+头脑+呼吸+感官，那也关乎我们自问的那个问题，即“我们是什么？”，（答案是）我们就是它们的一部分。因此，让我们去看看它们是如何为彼此服务的、它们是如何相处的。
So, in asanas, you should just not do your chest or back or abdomen. Education about the breath and abdomen interaction, the breath and chest interaction, the breath and back interaction, interaction of the limb with the trunk, trunk with the limbs, so let them mutually interact.
所以在体式里，你不仅仅在做你的胸腔、你的背部、你的腹部，而是教育，它关乎于腹部与呼吸的交流、呼吸与胸腔的交流、呼吸与背部的交流、四肢与躯干的交流、躯干与四肢的交流，因此，让它们去交流吧。
And this is the Education here, as to know what are these interactions, what are these interplays. So, I have tried to give a little opening to the matter of Education. Education about what? And this Education is the first step in ‘Education about Yoga’. So, in any asana, you can go for this Educative Process. So, that should be enough for the day. So, try it out, experiment about it, and try to get what knowledge process you are getting out of this, out of the interactions.
这就是此处所说的教育，即关于什么是这些相互作用、什么是这些内在互动。所以我尝试地给出了教育层面的一点展开，即“关于什么的教育”，这个教育在“关于瑜伽的教育”中迈出了第一步。因此，在任何体式里，你都可以去追寻这个教育性的过程，由此也到了今天的尾声。所以，尽量去尝试它、去进行有关它的实验，尝试从这里面、从这些内在的交流中去获悉你得到了什么样的认知过程。
Like when two wise persons are interacting, we should be just auditors, we must just listen to them, not interfere in their dialogue, you will get a lot of wisdom. But, if we interfere, we get inferior education. So, when the two wise people are interacting, we must just be witness, we must just be auditors, we must just be spectators, we must just hear about their dialogue.
就像两个智者在交谈时，我们必须只做一个听众，去倾听他们，而不要在他们的对话中插嘴，那你就会获得好多智慧；但如果我们插嘴，我们就会获得差劲的教育。因此当两个智者在交流时，我们必须只做旁观者、我们必须只做听众、我们必须只做观众，我们必须仅仅倾听他们对话的内容。
Similarly, allow the body/mind/breath to have dialogue. Breath at a later stage, you will know, it’ s the (most) wisest (most) entity in our embodiment. Let us see how the wise breath interacts with inferiorly intelligent body and mind and other things, how do they interact with each other. That is ‘Education about Yoga’.
同理，要允许身体/头脑/呼吸进行对话，你还会知道，在后面的阶段，呼吸会是我们整体具身当中最智慧的那个载体。让我们去看看，这个智慧的呼吸与智慧方面劣势一些的身体和头脑以及其他东西如何进行交流、它们如何相互作用，那就是“关于瑜伽的教育”。
‘Education about Yoga’ is within, when you are in asana, when you are in pranayama, and when you are in any yogic process. So, that is the matter of Education here. I have tried to give a little bit insight about the matter of Education. When I say yoga is an Educative process, Education about what? Education about one’s own body/mind/breath/senses/psyche/consciousness.
Thank you very much. Namaskar!
当你在体式当中的时候、当你在呼吸法当中的时候、以及当你在任何瑜伽化过程当中的时候，“关于瑜伽的教育”就会发自内在。因此，那就是在此处所谈的教育层面，我试图给你们一点洞察力去内视这个教育层面。当我说瑜伽是一个教育性的过程，那么，（它是）关于什么的教育？（它是）关于一个人自己的身体/头脑/呼吸/感官/心灵/意识，非常感谢大家，Namaskar！
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