“瑜伽教育”，关于什么的教育？
瑜伽教育讲座（2） Education about Yoga
Namaskar!
This is our second session in the Series: Education about （Classical） Yoga.
大家好，这是我们“瑜伽教育”系列中的第二讲，传统的瑜伽教育。
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. 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.
但凡涉及到“瑜伽的学生”/“瑜伽的追寻者”，就存在着两个层面，一个是：只有极少数人是对瑜伽感兴趣，却有很多人对这个感兴趣，即瑜伽中什么对“我”好。当今的大部分人，在追寻瑜伽的过程中，都是对第二个层面感兴趣，即去了解在瑜伽里什么对“我”好。但在传统的方法中，不是这样的，因为在传统的瑜伽里，那都是消费主义思想。什么是瑜伽？传统瑜伽兴盛时代的人，热衷于了解什么是瑜伽，那是“学生”的瑜伽道路，我们所有人迟早，都需要走上这条道路。
Now we are all familiar with the idea, the notion, the concept: ‘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“瑜伽是给所有人的”，这一点毫无疑问，但那是个笼统的说法，而非精准的说法；精准地说：瑜伽中总有些什么可以给到每个人——这是个更精确的说法，而非（笼统地说）“瑜伽是给所有人的”。
“普尚吉语”发布
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 all have variety of people and yoga has something to offer for each one of them.
不同爱好和偏好的人，一直都存在着，然而总有些东西会通过瑜伽这门学科施舍给他们，可以是物质主义者、灵性追求者——这本身就是两个极端；可以是追寻身心健康的人，可以是无神论者、有神论者，我们有各式各样的人，而瑜伽总有些什么会给到他们中的每个人。
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对“我”好，那就是为什么我们一方面不想改变我们自己，（另一方面）我们只想去找到什么对“我”好；但在传统的方法中，却不是那样的，那样只是为了瑜伽而瑜伽。
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. Now let us see, try understand what is education here, what it is education all about when I said there is educative process in yoga, education about what?
当我说这是教育性的过程时，我们要尝试去理解古典时代存在的那个教育性过程，那是关于“什么是瑜伽”的教育，而非今天的这个——在瑜伽里什么对“我”好。现在，就让我们去看看、让我们尝试去理解，什么是这里所说的“教育”，当我说在瑜伽里存在着教育性的过程时，那是关于什么的教育？
“普尚吉语”发布
It is education about, not yoga, it is not getting educated in yoga. Yoga is educating/education about oneself. Yoga, being adhyatmik 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.
那不是关于瑜伽，不是在瑜伽中获得教育，瑜伽是去教育一个人的自身。瑜伽，做为灵性的学科，是关于一个人自身的教育，我们是通过认知瑜伽而逐渐认知我们自己，那就是为何瑜伽被描述为一面“镜子”，梵文的镜子是“darshana”（明鉴），因此瑜伽是照见你自己的明镜。
Bhagavad Gita in the 13th chapter says:
idam sariram kaunteya ksetram ityabhidhiyate etadha
《博伽梵歌》第十三篇说：
这具“身”，被称为“自我领域”；那些认知它的人、那些知晓它的人，即被称为“自我的认知者”。
译者注：在梵文中，‘s’发音为‘sh’，所以s也可以拼写为sh； ‘sharira’ 在普尚吉的书籍里也以‘shareera’的拼写形式出现过，指的是同一个意思。
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.
这具“身”即“自身领域”，它被称为（我们自身）的“场”，我们本该成为“自我这片领域”的认知主体/认知者；但因为追求物质主义而产生的不幸，我们并不想去认知我们自己，我们想认知围绕我们的一切。
“普尚吉语”发布
Another example I can give you is 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.
我可以给你们另外举一个例子：我们都想摄入食物、我们都想消化这些食物，但我们并不想了解消化如何发生；我们希望自己聪明，但我们并不想了解什么是聪明、聪明是如何发挥作用的；我们想使用我们的大脑，但我们并不想了解我们的大脑是什么，这就不合理、不合逻辑。
If you want to be using the brains, it implies/entails that we should know a little bit about the brain. But in our business activity of life, we don’t need it. We don’t want to understand our bodies and our mind and our brain; we just want to use our body, we want to use our mind, use our brains.
如果你们想使用大脑，那也应该包含：我们该去了解一点点关于大脑的知识，但在我们生活的繁忙事务中，我们并不需要它，我们不想去搞懂我们的身体、不想去搞懂我们的意识和大脑；我们只想去使用我们的身体、我们想去使用我们的意识、使用我们的大脑。
But in philosophical approach, this is not done. That is why we are supposed to be knowers of kshetra. The shariram is the 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（瑜伽）哲学的方法中，这可不行，那就是为何我们本就该成为我们自身这片领域的认知主体，这具“身”就是我们的自我所在的“领域”，我们本就该成为“自我领域”的认知主体，而不是在生活的实用性和事务性中，我们只想去使用我们自己——我们想去使用我们的身体、我们想去使用我们的意识、我们想去使用我们的大脑、我们想去使用我们的聪明，我们只是屈从于使用那些。
“普尚吉语”发布
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 Adhyatmik realm, we are supposed to be knowing this.
这是我们内在的一种动物本性，如果你想克服我们里面的这种动物本性，就必须意识到这个：这具“身”（整个生命体）是为了被认知的，我们本就该是这个生命体的认知主体，特别是在灵性领域中，我们本就该一直不断地去认知这个“自我领域”。
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，即你应该不断地去认知“我是谁？”，除了那些围绕着“我”的其他等问题。
So yoga being Adhyatmik subject, the shariram becomes kshetra and we are kshetra-jnani; jnana 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 word ‘shariram’ comes, we will be familiar with the connotation of the ‘shariram’, means it is body.
因此，瑜伽作为灵性学科，这具“身”就变成了“自我领域”，我们就是“自我领域的认知主体”，即kshetra-jnani；jnana的本意是了解、认知。因此，我们是自我领域的认知主体，我们本就该是我们自身领域的认知主体。假如我们可以暂时摆脱一下生活的繁忙事务，我们就一定要偶尔去思考一下这个问题，即我们必须要变成这个自我领域的认知主体，去认知这具“身”；当再遇到shariram（“身”）这个词时，我们就会熟悉shariram的含义了，它的意思是这具“身”。
“普尚吉语”发布
So it does not mean it will be a cavil on the part of inquisitive mind, saying that ‘I should know my body, I should know my anatomy physiology’, that is not being suggested here.
所以，那并不是说在过分追究的意识时去吹毛求疵，声称：“我该去认知我的身体、我该去认知人体”，那不是在此要表明的意思。
Shariram is not just anatomy. So shariram is usually rendered as body and it is not suggested we should know our body, like an anatomist does; in the medical realm, they try to know the body. But that is not being suggested here. Because shariram means there are three shariras, three bodies: gross/subtle/causal-sthular sharira/sukshmasharira/ karana sharira.
“身”，不仅仅指人体，但“身”通常被指为身体，这并不表明我们该像人体专家那样去了解我们的身体，在医学领域里，他们试图去了解人体，但那不是我们在此要表明的意思。因为“身”（在瑜伽理论里）意味着三个层面，“三体”是指：有形的/无形的/因果的，即有形体、无形体、因果体。
So that is what shariram is when it is kshetra and we are supposed to be knowing this, knowers of it 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，当那成为“自我领域”时，即说明了“身”到底为何物，我们本就该去认知这具“身”，至少要成为“自我领域”的认知主体。瑜伽可以让你去认知关于这个“身”的一切，那是认知我们自身的一个过程，即始于有形体。
“普尚吉语”发布
And the gross is our physical body and psychological mind. These are gross aspects 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.
“有形体”是指我们的身体和心理意义的意识，这些都是我们有形体的显化层面，即我们借这具“躯壳”出生，在死去的那一刻，将之弃在“身”后。有形体只是为了一世生命而存在，它在每一世都会为了那一世的化身而被重做、重组、重构。
That is the gross body; behind the gross body there is a subtle body – astral body or 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 sukshma shariram and then there is karana shariram – casual body.
那就是有形体，在这个有形体的背后，还有一个无形体、“宇宙体”，我们也将它称为“宇宙之身”，即转世之身，它在我们出生前就在那里，死后也依然会在那里，所以有样东西被称为“无形体”，然后还有“因果体”。
So yoga is a pursuit to know these shariras. So sthular, sukshma, karana, three bodies and then there is anamaya, pranamaya, manomaya, vijnanamaya, anandamaya koshas which again is explained in science of yoga.
因此，瑜伽是去认知这些“身-体”的探寻之道是去探寻这三“身”——有形体、无形体、因果体；然后还要去认知有“鞘”，即身体鞘、能量鞘、头脑鞘、智性鞘、灵性鞘，那也是瑜伽学中所阐释的内容。
“普尚吉语”发布
And that is how we are embodiment of the nature of ‘onion’. Onion has a skin. You don’t eat onion with 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; when 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.
那就是我们这个生命体如何形同剥洋葱的原理，洋葱都有皮，你不会去吃带皮的洋葱，你先剥去外皮，然后再吃洋葱；但洋葱有很多层外皮，当我们剥去一层皮时，它依然是个洋葱；当你剥去第二层皮时，那还是个洋葱；当你剥去第三、第四、第五、第六层外皮时，它依然是个洋葱，直到它露出内芯。
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.
因此在内芯之间、在内芯之上，在外皮与内芯之间，即存在着好多层洋葱皮；同样道理，我们这个生命体也是如此，我们也有好几层“壳”/“鞘”，我们需要去探索那些“壳”/“鞘”。
So education about what？Basically, on the grosser 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，在更加明显的层面上——我们的表现形式就是身体、头脑、呼吸；（要去探索）身体、头脑、呼吸如何相互作用, 它们如何互动，它们如何彼此对接。因此在体式中，我们往往有这样的观念，即“我应该去做体式”，“我应该去做瑜伽”，但问一下你自己，你只是想做瑜伽吗？还是你希望瑜伽最终会在你身上发生些什么。
“普尚吉语”发布
So on one hand, we get to do 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，我们一方面要去做瑜伽、我们想去做它，我们想尽可能地去做一切东西、去做每种可能，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发生了什么。所以，我们实际上是在等待瑜伽在我们身上发生了什么，但我们却徘徊在“做它”的轨道上。
So when you embark upon classical yoga, you will open out the field of your embodiment. Let’s say the field of 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 happen on you.
因此，当开始传统瑜伽的时候，你会打开你生命体的那片“领域”，让我们说一说此处的这个“身体-领域”，那就是让身体、头脑、呼吸进行对接。因而，瑜伽取决于它们为彼此做了什么，而不取决于你为你的身体做了什么、做了多少，你为你的头脑做了多少、你为你的呼吸做了多少，要让它们为彼此而做，那更重要。所以说，传统瑜伽取决于它们之间深切的互动；当它们有了对接，它们就会为彼此而做、它们为彼此做了多少……这才会真正决定瑜伽在你身上发生了多少。
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 it. 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.
因此任何一个姿势，正如我说过的那样——你可以采用任何一个姿势，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、尝试它、得到它的姿势。进入一个你可以完成它、你对它很熟悉的一个姿势，在那里面，你可以相对地舒适、你可以在那里面待上较长时间、你可以待得相对自在，给自己提供这样一个姿势。
“普尚吉语”发布
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 uncomfortable, 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，去获得教育，不要尝试在一个困难的摆放中去获得教育，你在那里面只是在挣扎，或你在那里面不怎么舒服，甚至还有些别扭，你就永远都无法在这样的摆放中学到瑜伽，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 relatively stay 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，在这样的一种摆放中安定下来，你在那里可以待得相对久一些。我上次说过：身体-头脑-呼吸的“觉知力”、身体-头脑-呼吸的“行为力”，它们在互相激发，你也在激发它们等等，现在用我上节课讲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.
但今天，还要以一种更为明显的方式去做，要允许身体、头脑、呼吸之间进行对接，而非按照世俗性的方式，即算计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。
“普尚吉语”发布
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 have 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，身体可以为头脑做多少、头脑可以为身体做多少，身体可以为呼吸做多少，反之亦然；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在促进身体-头脑-呼吸的互动、相互作用、彼此对接、相互辅助、相互调节的绝佳摆放方式。
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; so aware 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，它们会通过这种瑜伽性质的摆放而更深切地作用于彼此，那不会发生在任何其他的摆放方式或任何其他的姿势中，因此要意识到这一点，然后尝试去理解，它们可以多大程度地作用于彼此、它们可以多大程度地成为彼此的施惠者和受惠者，而非按照物质化和世俗性的方式去看待这件事——“我”可以多大程度地成为瑜伽的受惠者。
You will be in any case of beneficiary indirectly because if your body – mind – breath are having advantage, do you say they have advantage, but ‘I’ don’t have any advantage? Is there any condition that they have benefit, but you don’t have benefit?
你（在此）无论处于哪种情况，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，你会说“它们获得了好处，我却没有任何好处”？ 会出现任何一种这样的情形吗？即它们获益了，你却没有获益。
“普尚吉语”发布
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——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.
当它们获益时，你也因此而获益，但那是一个间接的过程，这在瑜伽中会得到更多的倡导，而不是去追逐直接的好处——给身体的好处、从身体获得好处；给呼吸的好处、从呼吸获得好处；给头脑的好处、从头脑获得好处。因此在瑜伽性质的文化当中，我们鼓励得失通过它们之间的互惠互利，去带给我们间接的好处。
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 relationships 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 have taken these relationships.
而今，在我们的世俗生活里，我们会说“这是我的身体、这是我的头脑、这是我的感官、这是我的呼吸”，那意味着你在你和你的身体之间、你在你和你的头脑之间、你在你和你的感官之间，要去符合一些关系，你也在建立它们之间的关系，在你所采纳的姿势中去找寻这些关系。
Now if they are related to you, that means 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，但在眼下，在这个内在的“社交”关系中，我们却是残忍的——我们想让头脑与我们相联、我们想让身体与我们相联、我们想让呼吸与我们相联，但我们不想去建立它们之间的相互关系。
“普尚吉语”发布
You have a father, you have a mother, you have a sister but you do not allow the 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，但你不允许姐姐把母亲作为她的母亲去对待，你不让她作为她母亲的女儿那样去相处，这就是残忍。
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. Then other siblings are also related to each other.
你不能说“你只该做我的姐姐”，你也不能说“她只是我的母亲，他只是我的父亲，只该是我的父亲”，因为父亲也是妻子的丈夫，妻子也同时是母亲；母亲是丈夫的妻子，丈夫也同时是父亲；然后，其他兄弟姐妹也会彼此相联。
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 that 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 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; so they have mutual relationships and in asanas, we encourage that and that creates a healthy ‘family’ system within us.
我们必须鼓励它们之间相互的关系得到强化，那是在一个良好家庭中应该发生的事情；但此时此地，它们虽然与我们相联，但我们没有认识到它们也彼此相联，我们不鼓励它们去滋养它们之间的关系；我们想让它们统统吸向我们，我们变成了吸引力的中心——我们想看到头脑是我们的，它与我们的一切相联；我们不认为头脑也是身体的，它与身体也有一种关系；呼吸与身体和头脑也有它们的关系；头脑与身体和呼吸也有它们的关系，所以它们有着相互的关系。在体式里，我们要去鼓励那一切，那一切会创造出我们内在健康的“家族体系”。
“普尚吉语”发布
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性当中、在生活的世俗性当中，我们都很残忍，我们不允许它们自己的关系得到滋养，我们不允许它们处于那些关系当中，我们只想让它们与我们相联。但在体式当中，我们被教了这一课，我们因此被教了“家庭”里面的“社会学”——如何在我的身体、我的呼吸、我的心灵、我的意识、我的感官之间去滋养那些关系、如何去鼓励那些关系、如何去提升那些关系；在体式当中，你将能够去建立这些关系。
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 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，让我们去看看它们如何为了彼此，如果身体和头脑是两姐妹，让我们去看看这两姐妹之间如何互动，让我们为她们展开一片天地，去进行互动，不要说“大姐A，你是我的姐姐，你只能是我的姐姐；大姐B，你是我的姐姐，你只能做我的姐姐，你不要去给大姐A当姐妹，或者说：大姐A，你不要去给大姐B当姐妹”，这就是残忍。
So in our business life of activity, we commit lots of atrocities within the society in us, within the family within us. Asanas open out that field, so they all have wonderful ‘family’ relationship.
因此，在我们行为活动的事务性生活当中，我们在我们里面的“社会”、在我们内在的家庭里，犯下了大量暴行；体式展开了那片领域，它们因此而全都有了美好的“家庭”关系。
“普尚吉语”发布
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.
我们将开发出一个我们自己内在的健康“家庭”，那也是一个“家”——我们的身体将有话语权、身体也很重要、头脑也很重要、感官、心灵、意识、呼吸都很重要……所有这一切都有相互的关系；在体式中，我们能展开这些关系，也因此会给它们带来好处。
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.
那就是在“认知”它们在如何互动，此处的教育是关于我们的身体、头脑、呼吸、感官在如何互动，那正是教育的一部分。
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 are going to 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.
在这种教育里，当它们为彼此服务时，我们就会逐渐认知到更多关于它们的潜质、它们的性格、它们的喜好、它们的习性；然而在世俗的事务中，我们却征用它们为我们打工，当“我”去“我的”单位/公司，“我”希望聪明才智为“我”打工，“我”雇佣了它为“我”打工、“我”雇佣了我的身体为“我”打工、“我”雇佣了我头脑-心灵为“我”打工，但“我”却不许它们在里面为它们自己打工。
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 grosser aspects of us because we are nothing but body + mind + senses + breath. That is all our equation ourselves ‘what are we? ’ We are some of all these. So let’s see how they work for each other, how do they interact.
在瑜伽里，我们会允许的，我们因此要去学习内在的相互作用，那就是瑜伽教育所关乎的一切，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，这些就是我们更明显的那个层面，因为我们不是什么别的东西，而是身体+头脑+呼吸+感官，那就等同于我们自己——即回答了“我们是什么？”这个追问，我们是所有这些的某个部分，让我们去看看它们如何为彼此服务、它们如何进行相互作用。
“普尚吉语”发布
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, interactions of the limb with the trunk, trunk with the limbs. So let them mutually interact.
在体式里，你不该只是去做你的胸腔、你的背部或腹部，而是教育——关于腹部与呼吸的相互作用、呼吸与胸腔的相互作用、呼吸与背部的相互作用、四肢与躯干的相互作用、躯干与四肢的相互作用，让它们去进行相互作用。
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”，即去认知到这些相互作用是什么、这些互动是什么。所以我尝试就“教育”进行了一些展开——关于什么的教育？这个在“瑜伽教育”中是第一步。在任何体式里，你都可以去追寻这个教育性的过程，由此也就到了今天该结束的时候了，要尽量去找到它，去实验它，尝试从这里面、从互动当中，去获得那个认知过程。
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的时候，我们只该去做听众，我们一定要只听他们说，不要在他们的对话中插嘴，你就会获得大量智慧；但如果我们插嘴，我们就会获得差劲的教育。因此当两个智者在互动时，我们务必只做个旁观者、我们务必只做个听众、我们务必只做个观众，我们务必只去倾听他们的对话。
“普尚吉语”发布
Similarly allow the body, mind, breath to have dialogue. Breath at a later stage, you will know, it’ s the (most) wisest and (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；你会知道，在后面的阶段，呼吸会是我们生命体中最智慧的那个存在体，让我们去看看，智慧的呼吸如何与不如它聪明的身体和头脑以及其他东西进行相互作用、它们之间如何相互作用，那才是“瑜伽教育”。
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.
“瑜伽教育”，就在你里面，当你处于“体式”中的时候，当你处于“调息”中的时候，当你处于任何瑜伽性质的过程当中，那就是此处所说的“教育”内容。当我说“瑜伽是教育性的过程”时，我尝试就教育内容给出了一些洞见——关于什么的教育？那是关于一个人自己的身体、头脑、呼吸、感官、心灵、意识的教育。
Thank you very much. Namaskar!
非常感谢你们，谢谢！
以下是課程連結
導讀課
第一季 (2022) : https://yogalates.cc/courses/ddks1
第二季 (2023) 第一部份 : https://yogalates.cc/courses/ddks2p1
第二季 (2023) 第二部份 : https://yogalates.cc/courses/ddks2p2
第二季 (2023) 第三部份 : https://yogalates.cc/courses/ddks2p3
第二季 (2023) 第四部份 : https://yogalates.cc/courses/ddks2p4
習練課
第一季 (2022) : https://yogalates.cc/courses/slks1
未经授权, 不得转载。
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