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，目前已更新十讲，此为第十讲。
现在，让我们开始聆听普尚吉语。
Lesson 10 第十讲
（以下为视频的中英文对照稿）
Namaskar!
大家好！
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.
在今天新的课程里，我想先对某些询问做出回答，那不一定是疑虑或问题，但我欢迎那样的询问。
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探讨，让我再次提醒你们，我经常说，冥想不是dhyana，我们所讨论的冥想只是dhyana的一个方面；dhyana是一个更宽广的概念。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，我们所讨论的冥想，是参照艾扬格大师所提及的——他的习练是动态-冥想的那个冥想，并且动态-冥想是冥想性习练的前提之一。你需要在头脑更高官能介入的领地拥有动态-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 walk of life, however, that is there.
现在，在世俗性的活动当中，我们并不需要它们，我们只需要拥有感知、我们只需要拥有认知、我们只需要拥有记忆、我们只需要拥有一些想象、我们只需要拥有一些分析、逻辑、推理。因此，这就是我们在生活的事务性活动当中所需要的大脑官能，但是人的大脑被赋予了各种功能、更高级的官能，都是我们在正常人的各行各业中不需要的；然而，它却始终在那儿。
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.
而冥想meditation，正如我说过的，它是一个心理学的术语，它是心理-精神层面的行为，因此它涉及到思想、思考者、思考过程，那些都是我们在前几讲里看到的内容。
But today what I want to say is that once again, I repeat, do not confuse between dhyana and meditation. In our world, there have been lot of messing up with terminologies, lot of messing up with the words, then also the need of translating the words into English. This is the need of the hour.
但是今天我想说的是，我再重复一遍，不要混淆dhyana和冥想。在我们的世界当中，存在着大量术语上的混淆，大量用词的混淆，然后还有把它们翻译成英语的需求，这是我们这个时代的需求。
A 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.
一百年、两百、三百年前，没有必要把每个词都翻译成英语，但今天却非常需要去使用英语、用英语去表达、用英语去沟通；因此，我们就要当心了。
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 sirsasana, sarvangasana, halasana, urdvha dhanurasana, trikonasana.
现在，这个我们谈及的冥想，即艾扬格大师所说的在他的习练中（存在动态-冥想）、或他的习练就是动态的冥想性习练，你们应该清楚，那是艾扬格大师的层级水平；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对冥想的需求。
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, the mind is quiet, the mind is serene, we tend to say that it was meditation.
然而今时今日，冥想这个词却已然进入了消费市场，冥想只是一个人寻求放松、解压的方式，因为在我们的世界里，我们处于极大的压力之下；而且今时今日，我们感觉到进行一些压力管理的需求；如果我们有压力，如果你能解压，如果你能通过采取一些措施去解压，头脑就会安静下来、头脑就会很安详，于是我们就会说那就是冥想。
So, meditation has one connotation in consumer-realm; meditation has another connotation in philosophical-realm or philosopher’s-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 relaxed mind.
因此，冥想在消费者领域里有它的含义；冥想在哲学领域或哲学家的领域里又有另外的含义。有时候，当哲学家谈及冥想时，它就会在不同的境界里，他们想要的是一些超然于世俗之上的东西。你无法深陷于红尘的泥潭、困于红尘的泥潭，然后却想尝试冥想，只因为那是帮助你挣脱红尘牵绊的东西。因此，对于哲学家而言，它是另一个含义，它不仅是放松的头脑。
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 reflectable, certain thoughts can be reflecting, certain thoughts can be reflected.
仅仅通过某些所谓的冥想而采取某些措施去放松头脑，那真的不是准确意义上的冥想。冥想应该是一个更加高端的思想过程；更加高端的大脑官能必须就位， 即沉思性、反思性、冥想性。会存在某些可用来映照的思想、某些思想是可以反思出思想的、某些思想是可以被映照出来的。
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，让我来告诉你们，还存在着想法方面的诸多分类。我们说到各种念头或想法——令人喜悦的想法，令人难过的想法，令人有压力和紧张的念头，以及放松的念头、主动的想法、被动的想法、好的想法、坏的想法、高尚的想法、不高尚的想法、世俗的想法、脱俗的想法、超凡的想法、超然的想法、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.
因此我们都很熟知这些念头或想法的划分，所以在此，身为一名学生，鉴于我们都在尝试接受瑜伽这门学科的教育，我希望你们拿出一张纸，记下我们熟知的这些想法的种类——好念、坏念、高尚的想法、低俗的想法、主动的想法、被动的想法、喜悦的想法、难过的想法。
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 surfaces which are rough, they don’t reflect.
因此，某些想法是哲学性的想法，它们拥有哲学性的潜质，它们拥有哲学性的原料，那些思想是可以被反思的，那些想法是可以进行反思的。要知道，如果必须反射出光芒，你会需要什么类型的表层？那上面应该是光洁的；它应该是闪闪发亮的；而现在一些表面还相当粗糙的，它们就无法反射出光芒。
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 there are certain thoughts which are opaque, that they don’t allow you to enter 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.
一些拥有光泽的表面，它们可以反射出光芒，所以不是所有的表面都可以反射出光芒，对吧？因此，表面应该有光泽，然后它才能反射出光芒；同理，会有某些思想可以反思出光芒，但不是所有的思想都会像那样。因此让我来告诉你们，有些思想是模糊的，它们不让你进入这样的思想里面。它是令人疑惑的想法、无法理解的想法，你找不到任何进入其中的突破口，所以是模糊的想法；还有某些透明的想法、有透明度的想法。因此，思想有模糊性，思想也有透明度，有时候，思想还是半透明的。
This is another class of thoughts which you should try to collect, because these translucent thoughts, transparent thoughts are also needed, are 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.
这就是你们该去采集的另一类思想，因为这些半透明的思想、透明的思想也是需要的，也会让冥想性变得更为好用。所以，如果你希望在你的里面开发出冥想性的潜质，就要尝试去展开对思想的勘查、对思想进行细化。某些思想让你充满沉思性、某些思想会让你充满反思性、某些思想会让你充满冥想性。
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，我们必须拥有一大袋子这样的想法。因为从字面上说，“冥想”、“冥想性”蕴含了这些种类的想法或思想——即值得反思的、可反思出思想的；而非“折射性”的，因为有些思想是“折射性”的。
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 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.
但是话说回来，你终将会理解，这类冥想不是普通人的“菜”，不是你和我的“菜”，这一点毋庸置疑，关于这一点可谓毋庸置疑。基本上，我们在日常生活的商业活动中、或世俗的行为中、尘世间的行为中，甚至都没有这样的诉求，那我们为何要去收集它呢？但是万一，你是一个哲思之人、万一你是哲学的学子、瑜伽的学子，你必然会感觉到对这类思想的需求，然后你一定会去采集这样的思想。
Like if you take reading of a text such as Baghavad Gita, Upanishads, you will have 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.
就好像你拿起《博伽梵歌》、《奥义书》这类经典之作去阅读里面的一条诗文，你会拥有大量可以反思的东西; 如果你读一份报纸，你就不需要进行反思；如果你读一本小说、科幻故事，你也不需要那些；但是一些诗篇、诗作、一些诗文，会让你充满哲思。那是因为诗文的内容、文学作品的内容是如此之重要，那是因为思想的原料是如此之重要。不过重点是，冥想不是你我以及普通人的“菜”，但是作为瑜伽的学子，我们的确需要它。
Now let me come to this point, as I repeatedly said ‘dhyana is not meditation’. Now we understand , for meditation we require qualification.
现在让我开始讲讲这个重点，正如我反复说过的，dhyana不是冥想；现在我们理解的是，我们需要具备一定的资质，才能去冥想。
We must have ‘repository’ of certain thoughts, which are philosophical in nature, philosophical in substance, the material of 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.
我们必须拥有某些思想的“储蓄”，在本质上都是充满哲思的、哲学性的物质、思想的原料都必须是哲学性的，因此它成了一种资质；而且除非我们拥有了这样的思想、除非我们开发出更加高端的大脑官能，我们就无法冥想，因此它需要资质，而且关于这一点毋庸置疑。但是我们今时今日却把冥想与瑜伽混为一谈，与dhyana混为一谈。
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.
现在让我在此讲一下这个论点，“瑜伽谈及冥想”。而且我再说一遍，我们所谈及的冥想，包括了思想-思考者-思考过程这三体，这三个部分、这三部分的轮换等，那只是dhyana的一个方面；dhyana还有其他方面、因素、层面，因此dhyana是一个更广的概念。因此今天我们开始对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.
因为，艾扬格大师…当他说：“我的习练是动态-冥想”时，那当然是他的层级；而今我们所有人，我们中没有一个能在他的层级上声称我们的习练也是随着冥想而做的。那是一种资质，如果允许我如此表达的话——那是“B.K.S.资质”（‘B.K.S.’ 是艾扬格大师全名的英语缩写）；如果那份资质有了，那么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，我们必须获得那个资质、能力；然而，对于一个更加广阔概念的dhyana而言，我们要尝试去理解dhyana的许多因素和层面，以及无需资质那种dhyana、基本的dhyana、基础性质的dhyana，它们是完全不需要任何资质的dhyana、它们不需要更加高端的大脑官能，正常的大脑官能就足够了，为什么？你甚至都不需要很“正常”，你可以低于正常值；dhyana甚至都可以给到一个低于正常值的头脑，所以资质问题从何谈起？
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.
因此帕坦伽利在他的经文里论及了三种dhyana。他论及了dhyana——在三个地方、针对三种口径出现、为了三种能力而出现。这类能力的其中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是一个多面性的表达方式、多面性的用语，其中之一就徘徊在哲学的事务上，那是我们之前看过的，因此它需要资质，它需要能力。所以我们在这个节点上先不去考虑那个问题，让我们尝试去思考帕坦伽利关于dhyana的设计理念，而且dhyana可以在太多的形式当中出现。
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’ .
那些熟悉某些“颂词”的人都知道，“颂”，是唱给人格化神的赞歌，为了敬拜的目的。如果你想去敬拜你自己喜欢的神，就会有那些“颂”，印度人最为熟悉的颂词之一就是《罗摩衍那》；在《罗摩衍那》的颂词里，如果你仔细阅读它，它是从dhyana开始的，即“artha——现在；dhyanam——dhyana”。人格化的神就是圣人罗摩，什么是dhyana？它就是反复念诵的曼陀罗，罗摩的名字就是反复念诵的曼陀罗。
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》，你会来到它刚开始的那一段：
“就这样开始了这个曼陀罗之dhyana，一个人应该去冥想手臂可以摸到膝盖的长臂英雄罗摩，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的云，浑身珠佩玲珑，长发垂落在他的腿上…”
那就是dhyana。
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.
而我们只是唱诵它，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，但这是不恰当、不严谨的，它是为了dhyana而对罗摩进行的描绘。罗摩作为人格化的神，我们必须在那些诗篇的含义和意义之上进行冥想。
Another verse, which you are familiar with is about Vishnu, it is also dhyana mantra:
‘ Shaanta-akaaram Bhujaga-Shayanam Padma-Naabham SureshamVishva-adhaaram Gagana-Sadrsham Megha-Varnnam Shubha-Anggam //Lakssmii-Kaantam Kamala-Nayanam Yogibhir-Dhyaana-Gamyam’…
还有一段颂，是你们所熟悉的，是关于毗湿奴的，也是dhyana的反复念诵：
“那有着安详的容貌、卧在蛇塌上的主，他的肚脐犹如绽放的莲花，那是众生的来处；那众神之神的主啊，居于所有元素的栖息之处；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；美若莲花瓣的女神拉克什米，她的挚爱之主啊，瑜伽士只有通过虔诚的dhyana才能观想到您；我歌唱这无所不在的毗湿奴，他将一切尘世间的恐惧拔除，我们的内在不再孤独，因为我们永远与他相连；我顶拜毗湿奴，他是七重天界唯一之神”。
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，你会因为在毗湿奴的名字上所进行的千万遍念诵里获得dhyana的曼陀罗、你会在楼陀罗普拉师纳中获得dhyana的曼陀罗。因此，每一个神、每一段颂词，都会有一个dhyana，所以那也是dhyana的一个含义，那是让一个人在人格化神上进行冥想的描述。因此我们必须了解那些诵词的意义、那些诵词的描述、它都说了什么，并且那还必须被刻在我们的头脑中、被刻画在我们的头脑里。
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
甚至我们所唱诵的帕坦伽利诵词也是dhyana的诗文，出现在第二节，你们所有人都知道第一节：
我俯首于最高贵的圣哲帕坦伽利的面前，
他赐予我们瑜伽，让我们享有心灵的宁静与圣洁；
他赐予我们语法，让我们享有明晰纯净的语言；
他赐予我们医药，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。
Now 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，是毗湿奴座椅的化身”，这里就是对其形态的描绘：
“蛇神上身人形，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 Patanjali, that must be depicted in our mind and we must meditate on that form which is described by the verses.
因此那就是dhyana的诵词，那是帕坦伽利的形态，那必须被刻画在我们的心里，我们必须在那个形态上展开冥想，那个形态是通过诵词而被描述出来。
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 of/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.
这都蕴含在那节诵词里，那也是dhyana的一个含义，它始于“现在进行dhyana”，终结于“dhyana的圆满结束”。因此深入研究各种诗文，比如关于象鼻神的、 达塔特拉亚神的、湿婆神的、沙克蒂的、拉克什米的，你们都会获得dhyana的诗文/针对dhyana的诗文。那是人格神的形态所暗含的意义之一，是必须刻画在我们头脑中的，当你将头脑向内收的时候，那必须是关注的焦点，那就是dhyana的一个含义，那恰会让头脑向内。
Now let’s come to another meaning of the dhyana which Patanjali mentions. He mentions dhyana when the mind is sub-normal, disturbed, below stasis, vexed, agonized, tormented, in fear, trauma, etc.
现在让我们来到dhyana的另一个含义，是帕坦伽利所提及的。他提到，当头脑处于低于常态的时候、被干扰的时候、停滞不前的时候、焦躁、不安、痛苦、恐惧、挫折等。
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.
传统上说，我们被给予指令，那都是来自于远古的指导，因此你无法称那个头脑是冥想性的头脑，那里不存在冥想性，但存在着冥想。即使你尚不具备冥想性，依然存在dhyana性质的冥想。
So that is one dhyana which Patanjali has mentioned in the second chapter, maybe 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.
因此那是帕坦伽利在第二篇，可能是第六节经文里提到的（*第十一节），当你从那几种“执障”中出来的时候，从恐惧、忧愁、担心、焦虑、愤怒、各种负面的头脑状态中出来的时候，我们只需依靠反复念诵人格化神的名字，即使你不具备冥想性，那也是dhyana，从某种意义上说，它就是冥想；即使没有冥想性，它也是冥想。
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.
因此实际上，你没有具备资质、你是不够格的、你是低于资质标准的，但是你却可以做出那种dhyana，并且你本就该去做出那个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，为何在瑜伽学中存在这种说法，即你无需能力，但你依然可以做出dhyan？为了理解这个，你必须去搞懂我们的这个整体。看看吧，为了你的肉身，不论你喜欢它，还是不喜欢它，你都会说我必须服用它，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.
这对皮肤好，你吃下它；这对肌肉好，你吃下它；这对骨骼好，你吃下它；这对血液好，你吃下它。还有各种补充剂，铁、维生素、蛋白质、钙，不是因为你多么地喜欢它们，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，躯体物质需要，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、身体物质来说有营养，你需要它，因此你服用它。
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，在微妙的解剖学和生理学当中存在着某些层面，在那里，dhyana在唱诵japa的意义上是被需要的。唱诵对于我们身心的某些层面而言是需要的，身心层面是外在的解剖学、生理学、心理学所无法了解的，但是微妙的解剖学、生理学、心理学却说，唱诵是被需要的，它需要它。
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 exoteric 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，你服用它；肝脏需要，你服用它。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。有一些未被外在解剖学、生理学、心理学认识到的层面，它们却认识到了，并且它们说：它们需要唱诵。“微妙层”，那是一个精神体，或被称为“脑电波体”，它需要它。
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 nutrition, 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.
因此唱诵japa是必需品，不论你是瑜伽士，或不是瑜伽士，不论你是瑜伽的习练者，或不习练瑜伽，就像每个人都需要蛋白质和维生素那样，那些都是必需的营养品。你是否强健还是虚弱、你在生活里是否处于物质文化还是智性文化、精神文化，你是否是个摔跤手还是一名画家，你需要它，那么我们就服用它。
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“无形体”的微妙层面当中，“精神体”、“脑电波体”，它需要japa，因此每个人都应该仰仗于japa。Japa会为那个身体、无形而又微妙的身体做一切事情，正如有形的身体需要沐浴、睡眠、休息、锻炼、活动、事物、修复、娱乐一样。
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.
尝试去列一份清单，你有形的身体和头脑需要从食物到睡眠、到活动、到修复、到娱乐这么多事项，把那一切都罗列出来，然后你会明白身心到底需要多少东西，娱乐性的给不了营养，营养性的给不了娱乐。
So, the gross body and 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 enormous list, it’s a long list.
因此，有形之身、有形之脑需要大量的不同事物，为了它们各自的目的——从休息到锻炼，从主动到被动，从营养到净化，从沐浴到排泄。有形之身需要一切，你们都知道你（何时）不需要厕所，你需要浴室；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，会列出一张大单，它是一个很长的清单。
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.
你们都了解它，你们都听从它，你们喂养着它，所有那些需求为了微妙无形之身也被需要，所有那些需求，绝对一摸一样的需求——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。
All that gross body needs, 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. 那全是有形身体所需要的，但那一切会由一个单一的方式供给无形之身——唱诵japa就是沐浴，唱诵japa就是锻炼，唱诵japa就是休息，唱诵japa就是它的修复，唱诵japa就是它的娱乐。它也许不是你的娱乐方式，但它是它的娱乐方式；它也许不是你的休息方式，但它是它的休息方式；你不睡，它要睡，虽然许多时候，人们在唱诵时会睡过去。晨早的习练，他们拾起唱诵这片“花瓣”，他们持续地去做唱诵，然后，他们很快就睡过去了。
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. “Bhagvanama” or the “namaa” of your personal deity, that will do it.
因此有时候，有形的身体也会通过唱诵而入眠，但那不是它包含的意义，那是不该发生的，是精神体、“脑电波体”、微妙体需要那一切。并且唱诵的行为、唱诵的模式，会实现那一切，而且是japa的一种行为、japa的一个模式就可以提供那一切。所以它是灵性伟大的一个设计理念，你无需任何资质，你自己敬爱的那个神，念诵梵的名字或你自己敬爱的那个神的名字，那就可以做到。
It is needed for everyone. 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.
对于每个人而言，它都是被需要的。你知道所有其他宗教，它们会说你们必须想起神，如果他们的宗教有神，他们会说：你们必须想起神。什么是想起神？只有你见过的东西、你体验过的东西，你才会想起来；那么如果你都没有见过神、没有体验过神，但你依然想起神，那么什么是想起神？唯一的方法就是通过namaa，即名字。
So that’s a lot of work on namaa, 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.
因此在名字可以花很多功夫，不少传统都因名字的原因而留存下来。在我们的修行中，名字承担着巨大的重要性，那是因为我们可以仰仗于唱诵japa，即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, 直接处于japa当中即成dhyana，不论你是否分心，不论你是否身在其中，不论头脑是否心猿意马，无论头脑是否在摇摆不定，只要在精神上、在声音里、（在精神上）持续它….它还有选项提供给你，它可以是口头的japa，它可以是精神上的japa，它可以是默念的japa，它可以是喃喃的japa….所以在这样或那样的形式中，japa都可以发生，它也应该发生。它是为了微妙体、它是为了精神体，因此不需要资质。
So Bhagwanamaa is a japa, Bhagvat smaranam” is a japa and therefore Patanjali also in his schemes brings japa in three places.
因此，梵的名字即japa，反复念诵梵的名字也是japa，因此帕坦伽利在他的体系当中，在三个地方也引入了japa。
The first chapter ‘tasya vachakah pranavah’, kriya yoga ‘tapah svadhyaya ishvarapranidhanani’; kriyayogah, so svadhyaya there, is japa; in niyamas, there is shaucha, santosha, tapah, svadhyaya. Svadhyaya is japa there. So dhyana has come. So, this is the dhyana, so this is the dhyana which does not need qualification.
第一篇里的“发音aum”，行为瑜伽的修炼、自我教育、臣服于神性等等；行为瑜伽、自我教育里就有japa；在niyama里，有净化、满足、习练、自我教育，自我教育那里就是japa，dhyana由此产生，因而这就是dhyana，这是无需资质的dhyana。
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 term from psychology. And dhyana is term in religion or worship modes, worship forms, ritualistic worships etc. So that dhyana is for one and all.
现在我们之前谈过的那个dhyana，那是冥想，我们明白它是需要能力的、需要资质的，在此不需要那个。因此dhyana是每个人都该做、每个人都能做、每个人都可以做的事情，不存在任何资质的阻挡。因此，我们不该混淆dhyana和冥想，冥想是心理学术语，dhyana是宗教用语，或敬拜形式、祈祷形式、仪式化祈祷中的用语，因此那个dhyana是给我们每一个人以及所有人的。
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.
所以让我们尝试去理解这个dhyana，下次课里还会展开更多细节。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体系中的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 the watchers.
现在，结束今天课程之前，正如我说过的，我们是在接受教育，所以我从一些听众和观众那里得到了一些询问。
This ‘dis-illusionment’ is our most important thing that we are trying to do out of this education.
这个“去除误解”是我们尝试从这个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 citta vrttinirodhah’ and in English it is rendered as ‘restraining the mind’ is yoga.
现在你们所有人都知道什么是瑜伽，《瑜伽经》第一篇第二句经文，“瑜伽即控制意识之波动”。而在英语里却被解读为“控制头脑之波动”。
No, it’s a fumble. Restraining the mind is not citta vrttinirodhah. He has not said ‘mano vritti nirodhah yogah’. he has said ‘citta vrttinirodhah yogah’. He could have used the word ‘mano vritti nirodah’. Citta vrtti is totally different, mano vrtti is, if I may say so, tip of the iceberg.
不是的，它是一个误读，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”，他完全可以使用“控制头脑波动”这个说法，而意识的控制是完全不同的。“头脑的控制”，如果我可以如是说，那只是冰山的一角。
‘Citta vrtti’ is the iceberg! And this ‘mano vritti 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 mano vrtti 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.
“意识的控制”就是那座冰山！而这个“头脑波动的控制”是不会提升我们的。每天，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，都有对精神的调节，但我们完全不会得到改良。
The morning we get up, we are back to square one. So, we will never evolve by ‘mano vritti nirodah’ because ‘mano vritti nirodah’ is coming on regular basis, every day.
早上我们起来，我们又被打回原型，因此我们永远不会通过“头脑波动的控制”而得到提升，因为“头脑波动的控制”发生在日常的基础上，每天都有。
Does it reform us? Does it evolve us? Not at all. If sleep could be evolving person, a human being, then that would have been only one ‘purusartha’, 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.
它会改良我们吗？它会提升我们吗？完全不会。 如果睡眠可以提升一个人、提升人类，那么也就只能实现一种人生目标（*purusartha是四个人生目标）——人被生下来、接着睡；如果睡眠终止了，吞下一颗药片，再继续睡；再次醒来，再吞下一颗药片，再继续睡。
If that could have been our evolving agent, ‘mano vritti nirodah’ doesn’t evolve us. That is why Patanjali is not speaking about ‘mano vritti nirodah’, he is speaking about ‘citta vrtti nirodah’.
如果那就是提升我们的方式，那么“头脑波动的控制”是不会提升我们的。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 citta vrtti, 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 ‘citta vrttinirodha’.
（*译者注：smrutiayah也被拼写为smrti。）
现在要解释一下意识之波动，你们都有过对五种波动的解释——正见、误见、想象、睡眠和记忆，因此它们被描述过，并且也让你们去理解对它们的阐述。但是那些波动不是要去被控制的，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，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没有用来去指“意识波动的终止”。
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 citta vrittis, 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.
因此一个醒觉状态的波动是正见、误见、想象、睡眠和记忆，为的是让我们去理解那些波动。我们所得到的关于这些波动的解释都是在醒觉的层面上，但实际上，在内在的层面上，它们是要被控制的。因此那是对意识波动不同的划分，它们要在瑜伽中得到控制，不是我们所有都认为的那样，我们想去停止这些波动，而且还是在瑜伽中去停止这些波动。
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?
这些波动在你入眠时即被停止，如果你睡不着，就吞下一剂药、吞下或服用一片药，你就会睡去，它是很轻松的一个方式。如果你入睡会让这些波动停止，那你为何还需要苦修和解脱呢？
So therefore, ‘citta vrttinirodha’ and ‘mano vrttinirodha’ should not be confused. So sometimes we will have to see what is ‘citta’, how it is distinct to mind. What is ‘mano vritti’? What is ‘citta vritti’? What is ‘manas’ ? What is ‘citta’ ? So in our education we will have to also develop some clarity with regards to this. So enough for the day. Namaskar.
因此“意识波动之控制”和“头脑波动之控制”，不该去混淆它们，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也要对这个方面开发出一些清晰度。今天就讲到这儿，谢谢大家。
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?
提问：有几个问题，您能再概括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.
普尚吉的回答:
问题是关于我刚才提到的，有那么多波动，那么多想法。一些想法是模糊的，那意味着你完全无法穿透这个想法。有些东西对你而言是不可知的，有些东西对你而言还非常地不可知，你无法找到突破口进入这个想法。因此，它对于你而言就等于被锁住了，有那么一把锁，你无法打开这把锁、解开它、进入这个思想里面。
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.
因此不可知的事物、有某些对于我们的智性而言不可知的事物，它们对我们关上了门。因此我们无法切入它们，我们无法看穿它们，绝对的“零分”，那就是为何它们是模糊的想法。因此当我们遇到不可知的思想时，这种情况是会发生的，但也存在某些思想是透明的思想，你在那里是可以看穿的。
The thought is simple to our intelligence, simple to our calibre, so it’s almost transparent and we can also get conviction 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.
这个思想对于我们的智性而言是简单的，对于我们的能力口径而言是简单的，因此它几乎是透明的，我们也可以获得关于它的确定性认知——这个思想的事物是什么、为何有这么个想法、这个想法的目的是什么。所以所有这些都非常透明，因为你可以看穿，因此一些想法是透明的，你的智性在那里可以穿透过去、看穿、渗入，因此那些就是透明的想法。
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.
现在，一些思想反思出了思想，就像一些表面可以反射出光，那上面有一层光泽，因此你可以照射出一个影像。一个光洁的不锈钢盘子，如果你拿到你的面前，你可以看到自己的镜面，它投射出了一个影像。
So, there are certain thoughts, which reflect, and then re-reflect and then re- re-reflect.
因而，会有某些想法，它可以反思，然后可以再反思，然后再-再-反思下去。
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 calibre/status of reflector and reflection, reflected and reflecting.
就好像我们将两面镜子相对而立，两面镜子都将无限地投射出彼此的影像，两面镜子都拥有这样的能力和情形，即互为反射者和影像、被反射体和反进行反射。
So, both mirrors will be reflecting and reflected. And you will get endless reflections because of this surface——two mirrors in front of each other.
因此两面镜子都将在反射对方，并且被对方反射，你会获得无数个镜中影像，这都是由于这个镜面——两个镜子彼此面对面。
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.
如果你把镜子拿到你的面前，你的脸会被反射进去，你的镜子却不会被反射在你的脸上，因为你的脸不是一面镜子。
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, you become thoughtful, you become pensive and then reflective.
所以我们的脸不会反射出任何影像，它只会投射出一个镜子里的影像，镜子里也会显示出所投射的这张脸。因此会有某些想法是反思出来的想法，那意味着你会变得深入其中开始深思，你变得更多地向内，于是你会说你陷入非常非常非常深的思考，思想激发出了什么东西，你会说你变得深思起来，你变得沉思起来，然后反思起来。
So, there are certain thoughts which are reflective thoughts, which can reflect, which can be reflecting, which are reflections of your own mind.
因此，会有某些想法是可以反思的想法，它们可以反思（reflect）、可以进行反思（reflecting）、可以是你自己头脑被反思出来的思想内容（reflection）。
Some thoughts reflect your own mind. So, there are certain thoughts, and those thoughts are required for meditativity rather than opaque thought.
一些想法反映出你自己的头脑，因此就产生了某些想法，而且那些想法还是冥想性所需的想法，而不是模糊的想法。
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.
或者，会有某些半透明的想法、透明的、半透明的、模糊的想法，然后，开始反思的过程。因此，这些都是不同的思想，而作为瑜伽的学子，我认为你们应该开始一种研究、调查，尝试去认识到这些思想的种类。
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.
因为，就冥想性而言，你所需要的不是模糊的思想，它永远都不会发挥出功用；也不是透明的想法，它也没用。它应该既可以“拿到”（take reflection）对面镜子所投射进来的影像、又可以“给予”（give reflection）对面镜子一个它自己的影像，然后它才会发挥出功效，那才这类冥想性所需的思想。
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.
提问：最后一个问题，你在dhyana的语境里提到了，您给了一个罗摩衍那的例子，之后您也说到了人格化之神，这超越了“主义”或宗教，对吧？此处面对的是全球的观众群。
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.
普尚吉的回答：
是的，人格化之神不是一个普世的概念，它没有进到宗教里去。基本上，我们会对我所讲的责任意识和宗教的区分再度产生疑惑——“宗教不是dharma，dharma不是宗教”，在我们的dharma里，我们有人格化的神。
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.
就像任何人都有自己的偶像，现在如果个体的这个偶像是神圣的，那它就是不同的互动了，或者头脑就这个偶像而言也会是不同的功用。
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?
因为不论你是否是一个反宗教人士，或是否你属于这个信仰或那个信仰，你都会有自己的偶像。这个偶像应该得到敬重、是值得敬重的偶像，假如某人对你而言是值得敬重的，你对那个值得敬重的偶像会有什么想法？
So that is something like personal deity, the personal deity is like a reverential icon for a mind, an individual mind.
所以那就像是人格化之神，人格化之神就是头脑、个体的头脑的一尊圣像。
So we have a concept of personal deity. The personal deity within family also will change. If there are ten people in family, ten people might have ten personal deities.
所以我们有人格化之神的概念，家庭内部的人格化之神也会各有不同，如果家里有十个人，兴许会有十个这样的神。
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.
这是允许的，因为有些人爱的那个神，不一定会用那个方式被普遍化，所以那就是为何我们有“n”个“人格化之神”，我们有这个自由，因此我们可以拥有与自己的神相联的头脑，但那个神却不是人格化之神。
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 in dharma….hope this is clear for you. Thank you.
因此那是在永恒的dharma当中赋予给头脑的一个恩惠、一种施予；是在dharma里，不在任何宗教里。宗教不是dharma，这是我在前面课程里讲过的，那是赋予给头脑的一个了不起的恩惠，是给置身于永恒dharma的那些人、那些履行着使命的人….希望这个让你清楚了，谢谢。
听写整理-梁洪、苏曼
翻译-梁洪
审校-梁洪
未经授权, 不得转载。
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