20211106 在帕坦伽利纪念日（Patanjali Jayanti）聆听普尚吉探讨“艾扬格的瑜伽”精髓

So the question says:
“you often speaks of Iyengar’s Yoga.
So how can one bring a little of that intensity
as a householder, with what seems like 
ever in pacing phase of life,
with its endless distractions;
it seems harder being a woman particularly? “

所以这个问题还说：
“你常提到‘艾扬格的瑜伽’，
所以，身为一个‘居家人’，
如何将他那样的强度，
引入那么一点点？
“居家人”
面对着高速运转的生活常态，
似乎有着无尽的分心、干扰，
尤其是对一个女人而言。”

So，
the questionnaire is intending to practice 
the intensity of Guruji’s Yoga.

所以这个提问者,
想要去习练艾扬格大师的瑜伽强度。

Is it not important 
that first， 
we have to understand 
the form of His Yoga

难道我们不该首先搞清楚—
他的瑜伽到底是什么形式吗？

So we all very well know that 
his Yoga was extremely intense,
so much so that 
we could not even with stretch of our imagination,
or even in dreams 
or think of that intensity.

我们都很了解，
他的瑜伽极强，
强到了这个程度，
以至于我们甚至都无法用我们展开的想象
或是在梦里、或者是连想都不用去想——
他的那个强度。

So the question clearly says:
how that intensity can be practiced by householder?
Let me bring this to let you know,
that Guruji was also a householder,
he had a huge family,
we are six children.
So he was also a householder.

在这个问题里，
它明确提出了，
居家人如何能练出那个强度。
让我来让你们明确这一点：
艾扬格大师也是一个‘居家人’，
他有一个大家庭，
我们是六个孩子（的大家庭），
所以他也是一个‘居家人’…

译者注：householder，是相对于yogi（瑜伽士）、
ascetics（出家人）而言的修行状态，即组建了家庭、
履行家庭与社会责任的修行之人。

The point is： 
by Iyengar’s Yoga
you are characterizing the intensity of it.

问题是，
因为艾扬格的瑜伽，
你在定义它的强度。

We look at the intensity,
utterance in intensity;
or maybe intensity of will, 
volition, intent, etc.
awareness, etc, etc.

那就看看这份强度吧，
强度中都表达出来了，
或者说是意志、决心、
意愿等等，觉知等等。

We all know，
it was because of extraordinary will power
extraordinary resoluteness,
extraordinary ‘physicalibility’,
mental-ability with which he worked.

我们知道，
正是源于：
超强的意志、
超强的决心、
超强的体力、
超强的心力、
他才达成的。

But nowhere it is suggested
that you will emulate his intensity.
No,
we are not even suggested 
to emulate the mode of his practice.
Because then it will be highly impossible.

但是，
可曾在任何地方建议过
你要去模仿他的习练吗？
没有。
我们甚至不被建议去仿效
他的习练模式
因为,
那将是极其不可能的事情。

Because many of you know about the life of Guruji,
he used to say that 
he was practicing 8, 10、12 hours a day.

因为我们大多数人都了解艾扬格大师的生活，
他过去常说
他每天会练8、10、12 小时。

So that will be impossible for us 
to allocate 8, 10, 12 hours a day.
Even if we are given time,
we don’t know what to do with 10 to 12 hours.

所以那对于我们而言，
不可能每天分配出8、10，12个小时；
哪怕我们有这么多时间，
我们也不知道用10到12小时能做些什么。

Suppose you are given time,
and you have 8 to 10 hours a day,
nobody will disturb you,
nobody interfering,
what are you going to do for 10 to 12 hours?
Do you have materials for it to do 10 to 12 hours?
We don’t have materials to do in 12 hours.

假设你有时间，
你每天有8到10个小时，
没人打扰你，
没人在干预，
你打算拿这10到12小时做些什么呢？
我们不具备12小时里可以习练的资本。

So that is why we think, 
we characterize Guruji at his intensity,
we are not supposed to emulate him.

所以那就是为什么我们会如此去认为，
我们会用他的强度去定义艾扬格大师，
而我们原本就不应该仿效他、赶上他。

The form of Yoga,
in a sense,
the quintessential aspect of his Yoga,
Why was he doing his Yoga？
to some extent, 
you must understand that.

瑜伽的形式，
从某种意义上说，
应该是精髓层面上
他的瑜伽
他为何做他的瑜伽？
到了一定程度，
你必须要去搞懂它。

And in our capacities and capabilities,
you must practice that.
What I mean to say is that:
if you are practicing two hours, one hour a day,
why not devote 5, 10 percent of the time
and 5 to 10 percent of the energy 
to try to understand why Guruji did,
can I start in my meagre way?

在我们的能力范畴里，
你就必须练那个精髓；
我的意思是说：
如果你每天只有两个小时、一个小时，
那为何不将这个时间里的5%到10%、
以及这段时间里的5%到10%的精力，
拿来尝试去搞清楚：
艾扬格大师为何而做，
“我是否能够
在我的这个微弱的方式中
也开始那样去做？”

Because Guruji also had a graduation process.
We look at his zenith condition, apex-condition, 
but he had a process of making himself.
So there was also a graduated practice, 
both in que and quanta.

因为艾扬格大师也有一个“毕业”的过程，
而我们只是看到他的顶点状态、巅峰状态，
但是，他也有一个逐渐打造他自身的过程，
所以，那就成为了一个“结业了”的习练，
从质和量上说，
都已经毕业了。

Not that on the first day 
Guruji did the que and quanta of practice 
in what he did in his apex, the zenith condition;
very well in his life.
It was graduation.

艾扬格大师也绝非在第一天，
就在他所做的一切当中、
在他的一生当中、
在他的巅峰、顶点状态里，
达到他习练的那个质和量，
其实，那是一种结业过程。

So，when I said
when we practice Iyengar’s Yoga,
do I suggest ‘practicing his intensity’,
‘emulate him’?
because，
philosophy does not endorse these emulations.

所以当我说，
在我们习练艾扬格的瑜伽时，
我可曾说过要练他的强度吗？
我可曾说过，
要去仿效他吗？
因为（瑜伽）哲学不鼓励仿效。

Because our matter is one, 
and somebody else’s matter is something else.
We have to work with our own matter, 
our own potentials.
We must understand our own potentials,
and use the potentials, 
and try to practice 
the Principles of Yoga

因为组成我们的物质是一种类型，
而别人的物质又是别的一种东西，
我们必须用我们自己的东西去做，
我们自己的潜质，
我们必须明白我们自己的潜质
并且去运用这些潜质，
还要尝试去习练瑜伽的原理…

So we must have idea 
why Guruji was doing his Yoga.
Can I do the same 
5 percent of my practicing time?
Can I allocate 5 to 10 percent time and energy 
to really try to have the same‘why’
behind our practice.

所以我们必须有这样的概念：
即艾扬格大师为何做他的瑜伽，
我能在我的习练时段里，
做出5% 同样的东西吗？
我能分配出5%到10%的时间和精力，
在我们的习练背后，
真的去尝试拥有同样的那个“为何”吗？

So there are infant dosages.
How were you taking your food
when you are an infant?
How are you eating your food
in what que and quanta 
when you are eating your food today?

所以就有了“婴儿的剂量”，
你还是个婴儿时
你是如何吃饭的？
而到了今时今日，
你以什么量吃饭？

The mother always feeds the baby with baby dose.
So we have to take baby steps,
even if you are under influence of Guruji
impacted by Guruji,
gravitated by Guruji,
we have to commence infant dosages.

母亲总是用婴儿的剂量去喂宝宝吃饭，
我们也必须要先走婴儿步，
即使我们在艾扬格大师的影响之下，
即使我们在艾扬格大师的冲击之下，
即使我们在艾扬格大师的吸引之下，
我们要用“婴儿的剂量”去开始…

And by far
that we can find why he was doing it.

而且这样去做，
我们就能发现
他为何做瑜伽。

We go to a parent-cive,
that you all used to looking at his Light on Yoga, 
and see how he had done the postures.

我们都找到过父母般的关照，
你们常常会去看《瑜伽之光》，
也看到了他如何做出那些姿势。

And I often told you 
asanas are not postures

而我常常告诉你们：
——体式不是姿势；

If you look at it as postures,
the postures he did
in prime time of his age,
and later past 85, 90,
the postures were different.

你不要把它看成姿势，
他在他巅峰时期所做的姿势，
后来，
过了85岁、90岁所做的姿势，
那些姿势都是不一样的。

The postures are different matter here,
and we are thinking, 
when we look at his postures,
abilities, capacities,
prowess, skill,
presentations and then
we are trying to emulate.

在此所说的姿势，
是完全不同的东西，
而我们只会想到：
能力、才华、
力量、技巧，展示，
然后，
我们就尝试去模仿。

So basically understand 
we are not supposed to emulate.
Guruji was not emulating someone.
Guruji identified his potentials,
his intrinsic nature,
he identified the trump card in him,
and the place his trump card throughout his life.

因此从根本上要去理解，
我们本就不应该去模仿。
艾扬格大师也没有模仿任何人，
艾扬格大师认识到了他的潜质，
他认识到了他内在固有的本性，
他认识到了他自己的那张王牌，
并且将他的牌贯放进他的生命。

Now we cannot put trump card of Guruji
and succeeded in our own playing cards.
We must know what is our own trump card.
4 people are playing cards,
4 people have different trump cards.
Because your icon is having particular trump cards,
you cannot just be using that as your trump card.

我们现在不能将大师的王牌
继续放到我们自己的游戏里，
我们必须知道，
什么是我们自己的那张王牌，
4个人在玩牌，
4个人有着不同的王牌；
你的偶像有张特殊的牌，
你不能用他的牌去打你的牌… 

So Yoga actually takes you inwardly.
First of all,
identify your potentials.
So，
Guruji was venturing his own potentials,
understand the potentials,
and then use the potentials, 
structuring the potentials,
and therefore,
he became what he became

所以，
瑜伽实际上在引领你向内而行，
因此首先要去认识到你的潜质；
所以，
大师一直在探索他自己的潜质，
一直去弄清楚那些潜质，
然后，
去运用那些潜质，
去打造那些潜质。
所以，
他就变成了他…

So，
we need understand what is behind Guruji’s Yoga.
and slowly take steps towards it.
But if you think of doing something as Guruji did
for you sight and for your vision,
then you will get these problems.

我们也必须要懂得
艾扬格大师的瑜伽背后是什么；
但如果你只想着大师做了什么，
只看到那些，
而且是为了你的视线、为了你的观感，
那么你就会出问题。

Now if the distractions are coming,
and of course,
we know this,
we will get distractions in more or less degrees.
but it is a universal problem.
Why do we get these distractions? 

如果干扰、分心发生了，
当然，
我们多多少少、不同程度地
都会被干扰而分心，
但那是一个全世界普遍存在的问题，
（关键是），
我们为何而分心？

Because we do not go deep rooted,
towards deep rooted knowledge.
We did peripheral knowledge every time.
And therefore，
we have distractions potentials.

因为我们没有扎向认知的根处，
我们每一次都只是在做表面的，
因而我们就获得了分心的潜质。

So，
the depth will help you overcome the distraction problem.
If you are on the surface of the mind,
then the distractions are lot；
when you slightly dive deeper into the depth,
distractions will be lessening.

因此，
深度，
才会帮你解决问题、
解决分心的问题，
如果你的头脑处于表层，
那么就会有大量的分心；
深潜那么一点，
则会进入到更深处，
分心会因此而减少。

The point is：
to overcome the distractions,
we need to have penetrations into our practices,
So there will be less chance of distractions and hindrance.

重点是，
为了克服分心的情况，
我们需要在我们的习练中去深入，
那就会少一些分心、少一些阻碍… …

听写、翻译：梁洪

附录           
摘自普尚吉著作
暂定的中文书名是《行为之歌》，
《YOGASANA——18 Maha Kriyas of Yogasana》
中文译本出版在即，敬请期待。