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，目前已更新八讲，此为第七讲。
现在，让我们开始聆听普尚吉语。
Lesson 7 第七讲
（以下为视频的中英文对照稿）
Namaskar!
Today, we are in the *sixth (seventh) session.
大家好！
今天，我们进行第七讲。
In the last couple of sessions, we dealt with yamas and niyamas, and ethico-religious systems of yamas and niyamas, and the entire Ashtanga Yoga, and a little bit about the dynamic-meditation concept of Guruji’s yoga. So, let’s try to take some link from there, with respect to yamas and niyamas which are being quite emphatically saying that those are not moral-ethical principles, let me give you one more point of argument in favor of this position.
在之前的几讲中我们涉及了yamas和niyamas、yamas和niyamas道德-宗教性的体系、以及整个八支瑜伽，还有一些关于在艾扬格大师的瑜伽当中，动态-冥想的概念。因此，让我们从那里联系到今天的内容——当涉及到yamas和niyamas时特别强调它们不是道德-伦理准则，在这个问题上让我再给你们一个支持这一立场的论点。
Say, morality-ethicality comes into social frame of mind. In yoga, you are supposed to be unto yourself. So, there is no question of any behavior. You don’t behave with yourself. There is no way to behave with oneself. There are ways to behave with other people in society. You will have different behaviors to different people. Or we might have just one behavior for different people.
我们说，道德和伦理进入的是意识当中社会化的范畴，而在瑜伽里，你本就该对应到你自己头上，因此不存在任何言行举止的问题，你不会对自己有什么特定的言行举止，一个人与其自身在一起时不存在举止言谈的什么方式问题，与他人在一起时才需要一些言谈举止的方式。你会对不同的人有不同的言谈举止，抑或我们可能对不同的人只用一种方式。
But here it is a case of one being eternal, subjectivistic -one working on oneself, by oneself, with oneself, in oneself. So，the idea of morality-ethicality that we have which come from normative sciences* does not get applied here. It’s a totally different realm. Yet there is a unique kind of morality -ethicality， when it comes to working with oneself, within oneself, and that is what we have to understand here. So, therefore these are not moral-ethical principles at such, because they have social reference.
（*译者注：sciences是指哲学，俗称哲科。）
但在此，它是一个永恒的、属于个体主观的情况，即一个人在其自身之上、通过其自身、与自身一起、在其自身之内。所以，我们从常态化哲科那里得来的道德-伦理观，在此并没有得以应用，它是一个截然不同的领域。在此，当它开始与自身一起、在自身之内发挥作用的时候，它即是一个道德和伦理的独特品种，并且这一点才是我们必须在此弄清楚的问题。 因此，这些绝非道德-伦理的准则，因为它们具有外在社会的参照标准。
However, within ourselves, most of you have experienced that when you are doing your asana-s, you are more involved. You are more integrated while you are doing your asana-s, but while you are in pranayama, while you are in some cases, even in shavasana, while you are in shavasana, many of you are not really in shavasana. You become restless. Then that is semblance of your being in shavasana in classical scenario, in classical situation.
然而，在我们的里面，你们大部分人都体验过这样的感受，即当你在做体式时，你会更多地参与其中，你在行体式时会更加协调、完整。但当你在调息中时，你在一些情况中时，甚至在摊尸式当中，你们许多人都没有真正地处于摊尸当中，你们变得无聊起来。那么，在正统的标准当中、在正统的情况当中，那就等同于你假装自己在摊尸里。
Now we do not get involved in, say pranayama or japa or dhyana as much as we can get involved in asana-s. So, we are better integrated while in asana-s, not so much integrated while doing pranayama or japa or in dhyana. So therefore, in such case while we are not so much integrated or not so involved, that we are tending to degrade while in those subtle practices, that so that we are lacking morality-ethicality fabric.
现在我们无法在调息、或默诵（唱诵）、或冥想当中获得在体式当中同等的参与度，我们在体式里可以更好地进行整合，但在调息当中、或在默诵当中、或在冥想当中，就没有那么多地整合。因此，在这样的情况下，我们没有更好地连接起来，也没有充分地参与，以致于我们会在那些微妙性的修习当中宁可趋于降低标准，那说明了我们在道德-伦理这块肌理上的不足和匮乏。
We have a stronger fabric to do asana-s, as postures of course. But we do not have that much reinforced morality-ethicality within ourselves in terms of our integrations. We are less integrated. Many times, there is semblance that we are trying to coercively be doing ourselves, we force ourselves to be doing. That means we lack that fabric of integration in higher aspects of yoga. Therefore, there we need to develop that morality-ethicality to be doing our pranayama in an involved way/manner as which we do our asana-s / in asana-s, or japa, dhyana, meditation etc.
我们把体式当作姿势去做的时候却有更强健的肌理，但我们在我们自己的整合方面却无法获得道德-伦理的强化，我们整合得不够好。许多时候，会有假装的情况，我们会胁迫性地去做我们自己，我们强迫自己一直去做，那意味着我们缺乏在瑜伽更高修行当中的整合性肌理。因此，在那个缺乏之处，我们需要开发出做体式的那份参与度去进行调息，让我们可以在体式当中，或默诵当中，或冥想等等状态当中待下去。
So, therefore this notion of moral-ethical are niti-dharma precisely. The niti-dharma is totally different when one is working on oneself, within oneself, by oneself. So, therefore try to understand that these are not moral-ethical principles, because we are working with ourselves. And therefore, it is not right to call these as moral-ethical principles.
因此，这个道德-伦理的观念，精准地说就是，道德意识-责任意识。道德意识-责任意识在“一个人自身之上、与其自身一起、通过其自身”发挥作用的时候 ，会截然不同。因此尝试去理解，这些不是道德-伦理的准则，因为我们是与我们自己一起在行动，因此，称这些为道德-伦理的准则是不正确的。
When our samskaras evolve, then perhaps we will be getting more involved, more integrated, even while doing pranayama, or while being in meditation or while being in japa, or while being in dhyana. So, when we lack that integration, that means we don’t have sufficient morality developed for subtler practices. So therefore this, even if you consider this as moral-ethical principles, these are totally different than what we are familiar with the morality-ethicality coming from normative sciences.
当我们的“我”升华之时，我们才有可能更多地参与其中、更好地整合在一起，即使在调息时、或在冥想当中，或在默诵当中，或在禅定之时。因此，当我们缺乏那份整合时，那就意味着，我们还没有为更加微妙的修行培养出足够的道德意识。因此这个东西，即便你认为这个东西是道德-伦理的准则，但它们也全然不同于我们所熟悉的、源自常态化哲科的道德-伦理观。
So, I am trying to put it across to you that we need integrations to your practicing. So sometimes we are integrated, even some people are integrated to be doing back bends, and not integrated to be doing forward bends, or vice versa. In some poses, they have better disposition. And therefore they have better integrations，while in some asana-s, they are not so much disposed. So, there is some kind of disparity in our fabric of involvement, fabric of integrations.
因此，我在尝试让你们懂得，需要带给你们的习练以整合性。所以有时候，我们是整合统一的，甚至有些人在后弯当中都可以很协调，但在前屈当中却不行，反之亦然。在一些姿势中，他们处理得更好一些，因而有了更好的协调性；而在一些体式中，他们安排得不够充分，因此在我们参与度的这块肌理当中、在整合的情况当中，就会存在一种不均衡性。
So, whenever there is rarefication of that fabric, that means we lack sattva, we lack morality, we lack ethicality to be doing that. So therefore, it is one more point of which I want to present for you to understand that yama and niyama are not moral-ethical principles.
因此，但凡存在那块肌理的缺失，就意味着，我们在做出那个行为的过程当中丧失了悦性品质，我们缺失了道德，我们缺失了伦理，因此这就是我想要给你们阐述的另外一点，为的是让你们去理解，yama和niyama不是道德-伦理的准则。
Ahimsa, himsa in asana- s —— try to understand how that will be —— what will you call himsa in asana and what will you call ahimsa in asana ? It becomes different in pranayama ——what we call himsa in pranayama will be different than what you call himsa in asana；or himsa in pranayama or what ahimsa in asana-s.
非暴力、暴力——当它们出现在体式中时，尝试去理解那是怎么回事——你会如何看待体式里的暴力？你会如何看待体式里的非暴力? 它在调息当中又变得不同——你在调息当中如何去看待暴力的心态，将迥异于你在体式当中如何去看待暴力的心态；或者，在调息当中如何去看待暴力，在体式当中什么是非暴力。
Satya, the truthfulness —— whenever we are not integrated, there is no truthfulness; whenever we are better integrated, there is a chance that we are more truthfully doing it. While if you are not well disposed to certain practices, or certain levels of practices, that means we are not really into satya, the truth. We are not being truthful. So，therefore try to ponder over this, what is truthfulness in internal realm. Truthfulness in asana-s, truthfulness in pranayama, truthfulness in any other practices of yoga. So, also brahmachayra —— if you have a dissipated condition of the mind, there is no brahmacharya；if you are compromising with purity, piety, sanctity, that is abrahmachayra.
Satya——诚实/真实，每当我们没有整合协调的时候，诚实将荡然无存；而每当我们更好地整合在一起的时候，就会有可能愈加诚实地在做。当你对这样的习练、或某个阶段的习练处理不当的时候，那意味着，我们没有真正地处于诚实当中，我们没有做到诚实。因此，尝试去思考这个，什么是这个内在领域当中的诚实、体式中的诚实、调息法中的诚实、瑜伽任何其他修行当中的诚实。因此，还有自我约束的修行——如果你有一个散乱的头脑状态，就不会有自我节制；如果你在纯净、虔诚、圣洁的修行方面有所妥协，那会是无节制状态。
So，are we sanct in all asana-s that you are doing？Or is the case that in some asana-s we are sanct, and in some asana-s, we are not that much sanct? In some asana-s, we are having a purer mind, and in some asana-s we do not have that much of purer mind ?
因而，在你所做的所有体式当中，我们都是正当的吗？还是说，在一些体式里我们是正当的，而在另一些里就不那么正当? 在一些体式里，我们有着更为纯净的心，而在另一些体式里，我们的心就没有那么纯净?
So, that purity of the mind, purity of our consciousness, the sanctity of our mind, sanctity of our consciousness differs between, even in asana-s. In some asana-s, we will be more sanct, in some asana-s, we won’t be sanct. We will be purer in some asana-s, not pure in some asana-s. So, purity will be having these parities between asana-s, and between asana and pranayama, between asana, pranayama and dhyana, between asana, pranayama, dhyana and japa. So, it is a totally different idea of morality-ethicality in the internal realm. So, I want you to ponder over that aspect as well.
因此，头脑的那份纯净、我们意识的纯净,我们头脑的虔诚、我们意识的虔诚，在体式与体式之间甚至都会发生变化。在一些体式里，我们更为正当，而在另一些体式里，我们就没有那么正当；在一些体式里我们更为纯净，而在另一些体式里，我们则没有那么纯净。因此，纯净在体式和体式之间、体式和调息之间、体式/调息/默诵之间会有一个平衡问题。因此，在内在的领域里，道德-伦理是一个截然不同的概念，所以这就是我希望你们在那个方面去进行思考的东西。
Then, the dharmas —— similarly, you will be more dharmic i.e. greater religiosity in certain aspects of our practices. We have inferior kind of religiosity in some of the aspect of our practice that we might be handling. So therefore, we need to reform and identify where there is lack of religiosity, we need to do some kind of management there. So that is one more point that I want to introduce to you.
然后，这个责任感——同样的，你在某些时候会更具有责任感，即在我们习练的某些方面更为宗教般地虔诚，但我们在我们所进行的其他一些习练方面却可能会有较弱的虔诚度。因此，我们需要去改善，并且认识到在何处缺乏了虔诚度，我们就需要在那里施加一些适当的管理，所以这是我想介绍给你们的另外一个要点。
Then last time we were also discussing about the dynamic-meditation in Guruji’s yoga. Now when it is dynamic-meditation, usually we relate the dynamic aspects to our body in asana-s. But we know that some people are dynamic in mind. So, in yoga, when it is a dynamic-meditation, it does not necessarily mean that your body should be in dynamic mode and then there will be meditation. It is a dynamic-mode of your thought- process. It is dynamic-mode of your mind-function.
然后上次我们还讨论了艾扬格大师的瑜伽里存在的那个动态-冥想。现在当它是动态-冥想时，我们通常会将动态层面与体式中我们的身体层面相联，但我们知道，一些人在头脑中也是动态的。因此在瑜伽当中，当它要成为一个动态-冥想时，那并非意味着你的身体一定要处于动态模式当中，然后再去冥想。它是你思考过程的一个动态-模式，它是你头脑-功能的动态-模式。
So, as I said, the thought, thinker and thinking——in asana-s, we have to identify that there is a thought. Are we doing asana thoughtlessly? Should we be doing asana thoughtlessly? So, we do not want to be doing asana-s thoughtlessly. There is a thought and there is a compatible thought, there has to be suitable thought, there has to be a noble thought. So, considering the thought in an asana, then considering the thinker in an asana, and then considering the thinking in an asana. So, understand this triad.
因此，正如我说过的，思考内容（即想法/念头）、思考者、思考过程——在体式里，我们必须认识到其中的想法，我们会毫无想法地去做体式吗？我们应该毫无想法地去做体式吗？因此，我们并不想不假思索地去做体式。有想法，有相应的想法，还必须有合适的想法，必须有高尚的想法。因此，在体式当中去考虑到想法的层面，然后在体式当中去考虑到这个想法的思考者，然后在体式当中去考虑到这个想法的思考过程。因此，去体会这个三位一体。
Therefore, in the basic structure in asana-s, there are two processes which I often speak about in classes. There is activity process and there is thought process. We have mistaken yoga as something very, very active and we just bother about activity process, and all instructions come with reference to activities：how must we be acting in body, mind, and breath, what should be the different activities in body, mind and breath … and we think therefore it is just activity. And instructions pertain to body usually. That is a travesty.
因此，在体式的基本结构当中存在着两个过程，我经常在课堂里提到它们——行为过程+思考过程。而我们却把瑜伽错当成非常、非常行为性的东西，我们只关心行为过程，所有的指令只去参照行为：我们如何在身体、头脑、呼吸当中行动，我们应该身体、头脑、呼吸当中作出不同的行为…我们于是认为它只是行为性的，而且指令也通常只涉及到身体，那是一种不幸。
And therefore, within asana, the activities are with reference to the body only. But asana is a wave of the activity process and the thought process. When you have awareness in your asana-s, when you have sensitivity in your asana-s, when you have sensitivity and awareness in place, you cannot say you do not have a thought. There will certainly be a thought when you are aware, and when you are sensitive. So, the sensitivity and awareness will trigger thought process. And now in thought process, it is not just having a thought. It is not possible to have just a thought. The common man, layman is not aware of it. We are only aware of our thoughts. We can become aware of our thoughts in our business activity of life.
因此在体式当中，行为只参考身体；然而，体式实则是行为流动过程与思考过程的交织体。当你在体式里有了觉知，当你有了觉察，当你让觉察和觉知就位之时，你就无法再说你没有想法；当你觉知的时候、当你觉察的时候，就必定会有想法或念头，因此觉察和觉知会启动思考过程。现在既然处于思考过程当中，那么就不会只有一个念头、不可能只有一个想法。普通人、外行不会意识到这一点，我们只是意识到我们的想法，我们会在我们的商业活动当中、生活的行为当中意识到我们的想法而已。
When there is a thought, invariably there is a thinker；and when there is a thinker, and there is a thought; there is thinking as well. So, we are supposed to decipher the dynamics of our consciousness and dynamics of mind functions, because the mind is thoughtful, mind has a thought, mind is thinking and mind is thinker.
有想法的时候，难免会有一个思考者；有思考者的时候，就会产生想法；还会产生一个思考过程。所以我们应该去认识到我们意识的动态和头脑功能的动态，因为这个头脑是可以进行深度思考的、头脑会有想法、头脑正在思考，并且头脑就是思考者。
So, mind will be rotating in these three spheres, because the mind itself is thinker. You cannot say that the mind is different than the thinker. The mind itself becomes the thinker. When there is thinking? Again, the thinking is also in the mind. When there is a thought? The thought is in the mind.
因此，头脑会在这三个半球当中轮转，因为这个头脑本身就是思考者，你不能说这个头脑有异于这个思考者，这个头脑本身已经成为了这个思考者；那么何时会有思考过程？同样的，头脑里也存在着思考过程；那么何时会产生一个想法？这个想法恰恰就在这个头脑里。
So, we must try to understand these three profiles of our mind as a thought, as a thinker, and as a thinking. So, in the thought process we have these dynamics. These are dynamics of mind, and for meditativity and meditation, it’s always perfectly right to go by a process which is a dynamic-meditation. When you are a proficient yogi, then you will go past, and then it is a different realm.
因此，我们必须尝试去理解我们头脑的三个方面，即“想法”-“思考者”-“思考过程”。因而在思考过程当中我们会有这些方面的动态，即头脑活动，而对于冥想性以及冥想而言，总会通过一个动态-冥想的路径而完美地开始。当你是一个成熟的瑜珈士时，你会超越，然后那会是另一片不同的天地。
Now in the worldly realm, we in business activity of life, we are not used to certain thoughts, and we are used to certain thoughts, we are familiar with certain thoughts which are related to the worldliness, worldly materiality, worldly phenomenon. That is why so many times, we have a pause and we just think about what is my thought going on. What is the thought all about? So, we might assess our thoughts, we might objectify our thoughts, but we do not objectify the thinker. We do not try to objectify the thinker within us. And we don’t try to objectify the thinking within us.
现时，在世俗的天地里，我们处于生活的琐事当中，我们要么不习惯于某些想法、我们要么习惯于某些想法、我们熟悉某些想法…全都是一些与世俗、尘世间的物质化、世俗化现象相关的，那就是为什么许多时候，我们会停下来，思考一下我们在琢磨的这个想法是怎么一回事。所以我们会去评估我们的想法、我们也许会去物化我们的想法，但我们不会去物化那个思考者、我们不会尝试去物化我们内在的思考者、我们不会去尝试物化我们内在的思考过程。
And in the worldly realm, this is not facilitated that you can be having a thought about the thought. If you recall last time I told you:‘thought about thought, thought about thinking, thought about thinker’. But in yoga we are given a wonderful field, to distinctly identify and understand the interactions, understand the interplay. And therefore asana, pranayama are wonderful field to carry out this kind of study, while there will be thought about the thought, thought about the thinker, thought about the thinking; the inter-relationship between the thought of the thought, thought of the thinking, thought of the thinker. Listen to this carefully, otherwise it can be quite confounding, confusing as well.
并且在世俗的领域里，这一点是不会得到加强的，即你可以拥有想法上的想法。如果你还记得上次我告诉过你们的，“思考上的思考，思考过程上的思考，思考者上的思考”。然而，在瑜伽当中，我们被赋予了一个绝佳的领域，去认识以及理解彼此的交流、去理解彼此互动。因此体式、调息法都是绝佳的地带，可以进行这类研究，同时会有“关于想法的想法”、“关于思考者的想法”，“关于思考过程的想法”；以及关于想法的想法、关于思考者的想法，关于思考过程的想法之间的内在关系。要听仔细，否则它会非常令人迷糊，也很令人困惑。
So, in the state of yoga when the consciousness is quite settled and serene, then you can identify thought of the thought. There can be thought about the thought. There can be investigation about the thought. What is this thought? From where the thought has come? Is the thought worthwhile？Is it worthwhile to indulge with the thought？Or should we get away from this thought？
因此在瑜伽的境界当中，当意识非常安稳与宁静时，你就能看清想法的想法。可以有这个想法上想法、可以有对这个想法的探究；这个想法是什么？这个想法从何而来？这个念头值得去想吗？值得沉迷于这个念头吗？抑或我们还是应该远离这个念头？
So, the thought also will be under scrutiny in a yogic process and must be under scrutiny, because you all want to have a right thought, a good thought. So, whenever a bad thought comes in, we take a step there, and wean ourselves away from such thought which is not a good thought, not a proper thought. So, there is a thought about the thought. Similarly, there is a thought about thinking. That is to investigate and assess the very thinking. Is the thinking based on memory, is the thinking based on perception, cognition, sensation, experience?
因此，这个念头会被置于瑜伽化过程的审视之下，也必须被置于审视之下，因为你们都想拥有正当的念头、美好的念头。因此，只要坏念一旦进来，我们就会在那里采取行动，我们会远离这类念头，即不好的念头、不当的念头。因此，会有念头上的念头；同理，还会有思考过程上念头，那就是在探究、在评估各类思考过程，这个思考过程是基于记忆的吗？是基于知觉、认知、感受和经验的吗？
So, there is a thought about thinking and there is a thought about thinker as well. Because in yogic state, we are more settled in our subjective entity, therefore we have to have a clearer reflection on our thinker. In the worldly realm, we will be more oscillated from different moods. Because we confront wanted people, unwanted people, alien people, allied people, liked ones, disliked ones, so there is a lot of oscillations going on in the profile of the thinker. Subjective entity changes. Between the condition there are ally and confront, alien in front of you, allied will be there in this moment, and he will depart/she will depart, alien will come at that moment … So, we have oscillations. That is not in our hands. And that influences our subjective entity.
因此，关于思考过程存在着一个念头，关于思考者也存在着一个念头，因为在瑜伽化的状态里，我们更多地是在我们的主体当中安定下来，因此我们必须拥有一个在我们思考者之上更为清晰的映照。而在世俗的领域当中，我们从不同的情绪里所得到的是更多的摇摆不定。因为我们会面对想见的人、不想见的人、坏人、喜欢之人，不喜欢之人…因此在思考者方面会产生大量的波动，主体会很善变。在同盟之人和敌队之人之间的条件下，坏人就在你眼前，此时同盟将会现身，他/她也会离去，坏人那时又刚好侵入…因此，我们会振动不断，那一切都不在我们的掌控当中，那些都影响着我们的主体。
Now, in yogic processes, we don’t have so many oscillations, because we are within ourselves. So it will be moreover and more settled condition, and therefore the profile of the subjective entity——thinker will be more steady, consistent, rather than alternating. And therefore, there can be thought about thinker. So, this thought about thought, thought about thinker, thought about thinking, these are the aspects of dynamics in meditation. So, there are certain subjective pattern where we can be having a meditative thought process. Certain level of the thoughts do not pertain to meditative thought process, do not qualify for meditative thought process.
然而，在瑜伽化的过程当中，我们不会有如此多的波动，那是因为我们与我们自身在一起。因此，它更多的是比较安稳的状态，并且主体因此在“思考者”这一方面也会更为稳定而不相矛盾，不会变来变去，因此会有关于思考者的想法，因此这个“想法上的想法”、“思考者上的想法”、“思考过程上的想法”，全都是在冥想当中的动态层面。因此，会存在某种主观层面的模型，我们在其中可以拥有一个冥想性的思考路径，而想法的某个特定阶段是不会涉及到冥想性思想路径的，也不具备冥想性思想路径的资格。
All thoughts cannot be meditative thoughts. Therefore, in the fundamental preparatory of yoga, we are told about sat sang a*. In sat sanga, we come across lots of thoughts which are meditation-worthy, which are meditative potentials, which can take us towards meditative plane of mind. So, there will be meditative thoughts if you are in sat sanga. But in a worldly turmoil, if you are in raja-sang and tamo-sanga, you will not identify thoughts which are meditative potentials.
（*译者注：普尚吉在《帕坦伽利瑜伽经之研究——三摩地篇》的词汇表里解释了sat sanga, 即association with truth，暂且翻译为——与真理“牵手”*）
不是所有想法都是冥想性的想法，只有某些想法才是冥想性的想法。因此，在瑜伽的基础性准备阶段，我们被告知要走向真理——sat sanga。在与真理“牵手”的过程中，我们会遇到大量值得冥想的思想，它们极具冥想性潜质，可以带领我们走向头脑的冥想性层面。因此，如果你处于真理之道，就会有冥想性的念头；而在世俗的纷扰中，如果你与激性牵手、与惰性牵手，你则无法厘清具有冥想性潜质的思想。
So, we must develop our thought process in such realm which worldly people do not have the encouragement because they bother about the life and living. What is after all life？In one perspective, life is having all relationships. We must be relating ourselves to people and things around us. That is life; if we do not relate ourselves to people and things around us, that is not life and not living. So, there are many definitions of living and life. What are the definitions to that? You must relate yourself with things around you. Other things must relate with you. The people and things around you must relate with you. You must relate with them and this relating, act of relating, condition of relating is called LIFE.
因此，我们必须开发出在这样一个思想过程，而世俗之人在这里面是不会予以鼓励的，因为他们关心的是生活/生命，以及活着。生命到底是什么？从一个视角去看，生命即全部关系之总和，我们必须将我们自己与周边的人和事联系起来，那就是生命；如果我们不将我们自己与我们周边的人和事相关联，那就不是生命，也不叫活着。因此，活着和生命会有诸多定义，都是些什么定义？你必须将你自己与你周围的事物相关联，其他事物必须与你相关联，你周围的人和事必须与你相关联，你必须与它们相关联，这种相关联、相结合的行为、相结合的状态即被称为生命。
If that is not there, we do not call that as a life, we do not call that as a living. Like a person in comatose, a person unconscious is living, but we do not call that as living, because that person in comatose or unconscious state does not relate with anything around him, cannot relate to anything around. Therefore, we do not call it really life or living, or what we call as vegetable-life, when somebody is in a vegetable-like condition. That is not life, that is not living. We do not want such living. We just don’t want to be living to be living.
如果它不在那里，我们就不会称之为生命，我们不会称之为活着。如同一个在昏迷中的人、一个无意识的人，他的确还活着，但我们不会称之为活着，因为那个昏迷或无意识的人无法与他周围的任何事物相关联，无法与任何周围的事物相结合。因此，我们不会称之为真正意义上的生命、或真正地活着，或者当有人处于植物-状态时，我们会称之为植物人，那不是生命，那不叫活着，我们不想这样活着，我们不想为了活着而活着。
So, in the worldly realm, we get thought material. Not all thought materials have their qualification for higher faculty function of the brain, higher faculty function of the mind. So, we must develop our association with such matters which are transcendent to worldly conditions, transcendent to material conditions, like we are in philosophy. So, philosophical subjects have a lot of potentials for meditative processes. They have meditative potentials. So, something has to be trans-personal, trans-mundane, trans-worldly. So, we need to improve our association with such things to be meditating upon.
因此，在世俗的领域当中，我们会获得思想的原料，但不是所有的原料都具有大脑更高官能、意识更高功能的资质。因此，我们必须开发出与之相关联的物质，即超凡脱俗的物质，宛如我们置身于哲学的境界当中。因此，哲学性的学科拥有大量适用于冥想性过程的潜质，它们拥有冥想性的潜质，所以有些东西是超越个体的、超越凡尘的、超越世俗的，因而我们需要去加强与这类可以进行冥想的事物之结合。
See, these days, that has become fashionable, even the medicos are advising that people should take a meditation. They say everyone should do meditation 5-10 mins every day. That is good. But then, if there is no association with meditative objects, meditative subject matter, meditative thought content, how can you have meditation?
看，这个时代，（冥想）业已变得越来越时髦了，甚至医生都建议人们应该采用冥想，他们说每个人每天应该冥想五到十分钟，那会大有益处。但是如果没有与冥想性的对象、冥想性的主体事物、冥想性的思想内容相结合，你如何开始冥想？
Therefore, sat-sanga is so important. In sat-sanga, you will get a lot of material to be meditative. In sadhana -sanga, you will get a lot of material for meditativity, and in shastra-sanga, adhyatma-shastra, moksha-shastra, dharma-shastra, yog-shastra, karma-shastra, in various shastras, adhyatma-shastra, will churn out meditative subject matter. We have to increase our association with such matters to be meditative.
因此，与真理相结合至关重要，在与真理结合的过程中，你会获得冥想性的大量原料；而在习练当中，你也会获得冥想性的大量原料；对典籍的潜心钻研当中、对灵性典籍的潜心钻研当中、对解脱典籍的潜心钻研当中、对责任意识典籍的潜心钻研当中、对瑜伽典籍的潜心钻研当中、对行为典籍的潜心钻研当中，在对各种典籍进行学习和研究的修行当中，尤其是关于灵性方面的典籍，都会搅拌出冥想性的主要物质，我们必须去加强我们与这类事物的结合度，才能冥想。
Just one example that I will give. Somebody is so much involved in money, finances, material glories, wealth. Such a person, if you advise him to go to meditation, how he will meditate on the subject matter which is haunting his mind, which has occupied his mind——money, wealth, more money, more and more money. Wealth, more and more wealth, more and more and more wealth, acquiring wealth, presenting wealth, maintaining wealth, increasing wealth… So those who are very, very, very highly materialistic people do not find matter, a thought matter at all.
我会给你一个例子，某人完全卷入到金钱、财务、物质光环、财富当中，这样的一个人，如果你建议他去冥想，他又如何在萦绕、盘踞他心头的这类主观事物上进行冥想呢——金钱、财富、越来越多的金钱、越来越多的财富，再去获得财富、去炫耀财富、去维持财富、去增加财富…所以那些非常、非常、非常物质主义的人，完全找不到这类事物、完全找不到思想的原料。
Therefore, as a student of yoga, and if today the man is asked to go for meditation, it is important that the man improves the support system for meditative thought. If there is a scarcity of meditative thought, where are you going to be meditated upon? How are you going to go for meditations?
因此，身为一名瑜伽学子，如果今时今日这个人被要求进行冥想，那么重要的是让这个人去改善冥想念头的支持体系。如果几乎不存在冥想性念头，你将在何处展开冥想？你又将如何进行冥想？
So, as seekers of yoga, we have to increase our access to meditation-worthy subject matters, meditation-worthy thoughts, then only we will be able to go for meditation. And in yoga, you are opened out to that——the internal realm. It is quite a trans-material realm, and there is a lot of subject matter to be meditating upon, how the body-mind-breath interact for each other, what do they do for each other, how do they make/become benefactor- beneficiary to each other. So, there are enormous amount of matters for one to study, and what we will be studying will have a lot of meditation, meditative potentials.
因此，身为瑜伽的追寻者，我们必须增加通道，去触及那些值得冥想的主要事物、值得冥想的念头，只有那样才能够进行冥想。因此在瑜伽当中，你将为了那个内在的世界而开放，它是一个极大超越物质层面的领地，并且还有大量可以在其之上进行冥想的主要事物。比方说，如何在身体-头脑-呼吸之间进行交流、它们为彼此都做了什么、它们如何打造/变成彼此的施与者和受益者。因此，会有大量的事物供我们去研究，并且我们要研究的东西还会产生大量的冥想以及冥想性的潜质。
In exoteric physiology, function of kidney, function of liver, function of stomach, there is no meditative potential in them. What does a liver do? Look at the book of anatomy, there is nothing worthy to be meditating upon. How the liver functions as liver? How the kidney functions as kidney?But then if we go beyond, then we understand how our body is a marvel. Sometimes try to understand how kidney is a marvelous organ.
在外在层面的生理学当中，肾功能、肝功能、胃功能当中没有什么冥想性潜质。肝脏都做些什么，去读一下解剖学的书籍，但那里面也毫无可冥想的东西，无非是肝脏作为肝脏如何发挥它的功能，肾脏作为肾脏如何发挥它的功能而已。但然后，如果我们超越了那些，我们就会明白，我们的身体是怎样一个奇迹。偶尔，尝试去理解，肾脏怎样是一个神奇的器官。
Common man has no idea, that there are some million filters in a kidney of such a small size; the heart, coronary heart, the way it functions is a marvel. Common man does not know that. He just says that ‘my heart beats’, and he wants the heart to beat. He does not have the slightest inquiry on how marvelous the heart is. How incessantly it is working, without expiratory, it is working. It was for decades and decades and decades without holidays, without Sundays, without casual leave, without privileged leave. It is marvelous how it works. What it does is a marvel. How much it does is a marvel. So, we have to go a little beyond this mechanical view of the body, and try to appreciate this body is a marvel.
普通人对此毫无概念，如此小型的一个肾脏，却拥有百万计的过滤器；心脏，心血管的心脏，它运行的方式堪称是个奇迹，但普通人对此毫无概念，他只会说“我的心脏在跳动”，他想让他的心脏一直跳动，但他却连最微小的探寻都懒得做。它是怎样毫无休止地工作，它几十年、几十年、几十年如一日地工作，毫无假期、毫无周日可言，从未任性地离开过片刻、也不可能被特批而离开。它在如何运行？那是一个奇迹，它所做的是一个奇迹，它如何做到的也堪称奇迹。因此我们必须超越对身体机械性的认知，并且尝试去感恩这幅躯体，它堪称一个奇迹。
Then, moreover, when we try to understand liver working for rest of the body-mind organs, kidney working for rest of body-mind organs. When they work within themselves as a family, the kidney is not just a nephrological organ. It does not justify to put a tag to kidney as a nephrological organ, liver as a digestive organ, because what they do within themselves is incredible, unexplored. No book of anatomy will tell you what it does. It will only say psychosomatic disease of liver or stomach or kidneys or heart or bladder, psychosomatic disease.
然后，更多地，我们还要尽量去理解，肝脏是为了其余的身心器官而在运行、肾脏是为了其余的身心器官而在运行。当它们为了一个大家庭开展它们内在的工作时，肾脏不再仅仅是一个肾脏器官，给肾贴上一个肾脏器官的标签、给肝贴上肝脏器官的标签，那是不公正的。因为它们在其内在所做的一切都非常奇妙、也都未经探索。没有哪本解剖书会告诉你它做了什么，书里无非提到肝、或胃、或肾、或心、或膀胱，它们的生理疾病都是心理负担过重导致的、都是精神压力导致的。
But within them, there is the work as a family totally differently. Anatomy is not the subject which will describe it. We have to go only into esoteric anatomy to understand bit of it, and yoga opens out that book of esoteric anatomy. So, you will understand how any organ is a marvel, there is a lot of such matter to be meditating upon, to be reflecting upon. So, there must be a matter which you can reflect upon, will become pensive, will become meditative, will become reflective.
但是在它们的内在，犹如大家庭般那样的工作方式，将会截然不同，解剖学绝非能够对此给出描述的学科，我们必须进入微妙的解剖学去探寻一番，以便去理解它。瑜伽展开了微妙解剖学那本书，因而你才会理解，任何一个器官是怎样的一个奇迹，会有大量这类可以在其之上展开冥想、进行反思的事物，因此也必然存在着你可以在其之上进行投射的事物，它会变得具有深思性、会变得具有冥想性、会变得具有反思性。
That matter is to be developed, that matter is to be acquired, that matter is to be collected in our life, rather than we only advising everyone must do meditation five or ten minutes every day…That is why this dynamic-mediation is so important before we go to finer kind of meditation which comes in classical yoga. So that is what I wanted to say a little bit about the meditativity which Guruji talked about.
在我们的生命当中，那种事物是要得到开发的、那种事物是要去获取的、那种事物是要去积累的，而非只是随便去建议每个人每天必须做五到十分钟的冥想…那就是为何说我们在进入更为微妙的传统瑜伽的冥想之前，动态-冥想会如此重要。因此那也是我想说的一点，是关于艾扬格大师论及过的那个冥想性。
His yoga has dynamic-meditativity. While as I said last time, we all just want activity for our asana-s, how have I done this, how have I done that, how have I done everything, and we just want to be activity on body; whereas every asana for him will be a mirror, the mirror reflecting thought, mirror reflecting thinking, mirror reflecting thinker. And he will get them on the anvil, shape them, carve them, sculpt them, culture them, season them. That is what has to happen in the essential yoga.
他的瑜伽充满了动态-冥想，而我们的呢…正如我上次说的，我们只想为了我们的体式而动，“我怎么做这个、我怎么做那个、怎么做一切”，我们只想在身体上充满能动性；而每个体式对于他而言，却是一面镜子、一面投射念头的镜子、一面映照出思考过程的镜子、一面反照思考者的镜子。并且他还把它们拿到案板上去塑造它们、去打磨它们、去雕刻它们、去完善它们，那必然会发生在核心性质的瑜伽当中。
So, his yoga was a dynamic-meditative process; rather than we perfecting our sirsasana. We want to do right sirsasana, correct sirsasana, perfect sirsasana, precise sirasana, and as a posture we try to do it, as a posture we struggle, we strive sincerely to see that our posture is right, correct, perfect, and precise. We hardly take clue to what posture does on our subjective entity, our instrumental entities, our mind, consciousness, psyche. We do not take cognition of it, whereas in Yogasana they do a lot. More than you doing an asana, asana does a lot on you. When it does a lot on you, working on you, you as thinker, you as thinking, you as locus of thought. That is svadhyaya.
因此，他的瑜伽是动态-冥想性的过程，而非我们完美头倒立的过程。我们想要做出正确的头倒立、纠正头倒立、完美头倒立、精准头倒立，把它当作一个姿势努力地去做它、把它当作一个姿势拼命地去挣扎，我们真诚地努力付出，为的是看到我们的姿势是对的、正确的、完美的、精准的。我们几乎找不到任何线索——姿势在我们的主体上、我们的工具体上、我们的头脑上、意识上、心灵上都做了些什么，我们没有获得对它的认知；而在瑜伽体式当中，它们却可以给出太多信息。体式在你之上所做的要远远大于你去做体式。当它在你之上做了那么多、在你之上发挥了那么多作用时，你即思考者、你即思考过程、你即思想之所在，那就是“自我之教化过程”——svadhyaya。
So, in Guruji’s Yoga, there was this dynamic-meditation. We need to take a lesson from that, as to how can we make our process also similar, where it is a dynamic-meditation, where we are not just trying to perfect the posture, carve and sculp the posture. We will go beyond. We will go beyond that into Yogasana. That is why I have been telling you postures and asana-s are different.
因此，在艾扬格大师的瑜伽里存在着动态-冥想，我们需要从中学到一课，如何将它用于我们我们自己的过程，与之相仿——动态冥想。我们在其中不仅仅在完善这个姿势、打磨和雕刻这个姿势，我们还要超越它，我们超越它之后才能进入瑜伽体式，那就是我为何总是一再地告诉你们，姿势和体式不是一回事。
With this, let me form a link for my next session——how asana-s become YOG. The postures are not yoga. The postures have to become asana and asana-s can become YOG. Let’s try to understand because all this time I was telling you postures are not yoga, postures are not yoga, postures are not asana-s. Now, let’s try to consider this in the next session, ‘how that is YOG’, or ‘how that can be YOG in what we do as yogasana-s’, ‘how is YOG in yogasana-s’, ‘how that YOG is not there in postures’. So, that is for the next session.
随着这个，让我联系到下次课的内容，“体式如何变成瑜伽”。姿势不是瑜伽，而姿势又必须变成体式、体式也可以变成瑜伽。让我们尝试去理解，因为我一直在告诉你们——姿势不是瑜伽、姿势不是瑜伽、姿势不是体式。让我们在下一堂课里尝试去探讨这类问题，“那个何以为瑜伽”、或者“我们把我们所做的视为瑜伽体式而做它时，那个如何可以变成瑜伽”、“瑜伽何以存在于瑜伽体式当中”、“那个瑜伽何以不存于姿势当中”，因此，那就是下一讲的内容。
So, thank you for your patience, and hope that you are able to have some concrete thought process with what I have been trying to tell you about ‘Education of Yoga’. Thank you very much.
感谢你们的耐心，并且希望你们能够用我一直在尝试告诉你们的关于“瑜伽的教育”去获得一些实实在在在的思想过程，非常谢谢大家。
英文听写-夏巍
中文翻译-梁洪
中英文总审校-梁洪
未经授权, 不得转载。
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