《瑜伽经》第二章(于伽梵文譯本)
《瑜伽经》(2.1-2.10)
《瑜伽经》(于伽梵文譯本)2.1：
तपःस्वाध्यायेश्वरप्रणिधानानि क्रियायोगः॥१॥
Tapaḥ svādhyāyeśvara praṇidhānāni kriyā yogaḥ||1||
苦行(tapaḥ)、研读经典(svādhyāya)和向神(iśvara)臣服(praṇidhānāni)构成實踐(kriyā)瑜伽(yogaḥ)。
Austerity or Penance (tapas), Study of scriptures and Chanting of mantra-s (svādhyāya) (and) Devotion --praṇidhāna-- (praṇidhānāni) to the (Supreme) Lord (īśvara) (are) Kriyāyoga (kriyāyogaḥ)||1||
《瑜伽经》(于伽梵文譯本)2.2：
समाधिभावनार्थः क्लेशतनूकरणार्थश्च॥२॥
Samādhi bhāvanārthaḥ kleśa tanūkaraṇārthaś ca||2||
它的目的是為了(arthaḥ)產生(bhāvana)三摩地(samādhi)和(ca)減少(tanūkaraṇa)痛苦(kleśa)。
(Kriyāyoga should be practiced) for (arthaḥ... arthaḥ) producing (bhāvana) Samādhi or Perfect Concentration (samādhi) and (ca) attenuating (tanūkaraṇa) the Kleśa-s (kleśa)||2||
《瑜伽经》(于伽梵文譯本)2.3：
अविद्यास्मितारागद्वेषाभिनिवेशाः पञ्च क्लेशाः॥३॥
Avidyāsmitā rāga dveṣābhiniveśāḥ kleśāḥ||3||
無明(avidyā)，我慢(asmitā)，執著(rāga)，嗔恨(dveṣa)和貪生(abhiniveśāḥ)構成痛苦(kleśāḥ)。
Ignorance (in the form of a misapprehension about Reality) (avidyā), egoism (in the form of an erroneous identification of the Self with the intellect) (asmitā), attachment (rāga), aversion (dveṣa) and fear of death (which is derived from clinging ignorantly to life) --abhiniveśa-- (abhiniveśāḥ) are the five (pañca) Kleśa-s or Afflictions (kleśāḥ)||3||
《瑜伽经》(于伽梵文譯本)2.4
अविद्या क्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम्॥४॥
Avidyā kṣetram uttareṣāṁ prasupta tanu vicchinnodārāṇām||4||
無明(avidyā)是隨後(uttareṣāṁ)其餘四種痛苦的溫床(kṣetram) ，無論是潛伏的(prasupta)、輕微的 (tanu)、中斷的 (vicchinna)或者是持久的(udārāṇām)。
misapprehension about Reality) (avidyā) is the (breeding) field or ground (kṣetram) for the subsequent (four Kleśa-s) (uttareṣām) (whether they be) dormant (prasupta), attenuated (tanu), interrupted (vicchinna) or active --udāra-- (udārāṇām)||4||
《瑜伽经》(于伽梵文譯本)2.5：
अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या॥५॥
Anityāśuci duḥkhānātmasu nitya śucisukhātmakhyātir avidyā||5||
無明(avidya)是把無常(anitya)、不淨(aśuci)、痛苦(duḥkha)和非我(anātmasu)當作(khyātiḥ)永恆(nitya)、純淨(śuci)、快樂(sukha)和真我(ātma)。
Ignorance (avidyā) is to consider (khyātiḥ) as everlasting (nitya) what is not everlasting (anitya), as pure (śuci) what is not pure (aśuci), as pleasure (or "pleasant") (sukha) what is pain (or "unpleasant") (duḥkha) and as the Self (ātma) what is the not-Self --anātma-- (anātmasu)||5||
《瑜伽经》(于伽梵文譯本)2.6：
दृग्दर्शनशक्त्योरेकात्मतेवास्मिता॥६॥
Dṛg darśana śaktyor ekātmatevāsmitā||6||
我慢(asmitā)等同於(iva)真實自我(dṛig)的能力(śaktyāḥ)，並以此覺知(darśana)自我(ekatmata)。
Egoism (asmitā) is tantamount (iva) to the identification (ekātmatā) of the Cognizant or Knowing (dṛk) Power --śakteḥ or śaktyāḥ--1 (śaktyoḥ) --i.e. "Puruṣa or the Absolute Consciousness"-- with the cognitive (darśana) power --śakteḥ or śaktyāḥ--2 (śaktyoḥ) --i.e. "Buddhi or intellect"--||6||
1 "śaktyoḥ" means really "of the two powers" (Genitive Dual of "śakti" --power--). However, I had to translate it in singular for the sake of convenience. Nevertheless, I have also given the respective forms for the Genitive Singular of "śakti", that is, "śakteḥ or śaktyāḥ" --of the power--, for the sake of clarification.
2 Idem.
《瑜伽经》(于伽梵文譯本)2.7：
सुखानुशयी रागः॥७॥
Sukhānuśayī rāgaḥ||7||
執著(rāgaḥ)是快樂(sukha)的結果(anuśayī)。
Attachment (rāgaḥ) is that which results (anuśayī) from pleasure (sukha); --i.e. "Attachment is the modification that is forged by the remembrance of enjoyed pleasure"--||7||
《瑜伽经》(于伽梵文譯本)2.8：
दुःखानुशयी द्वेषः॥८॥
Duḥkhānuśayī dveṣaḥ||8||
瞋惡(dveṣaḥ)是痛苦(duḥkha)的結果(anuśayī)。
Aversion (dveṣaḥ) is that which results (anuśayī) from pain or sorrow (duḥkha); --i.e. "Aversion is the modification that is forged by the experience of misery"--||8||
《瑜伽经》(于伽梵文譯本)2.9：
स्वरसवाही विदुषोऽपि तथारूढोऽभिनिवेशः॥९॥
Svarasavāhī viduṣo'pi tathārūḍho'bhiniveśaḥ||9||
天生的 (svarasavāhī) 恐懼死亡(abhiniveśaḥ) 同樣(tatha)建立(ārūḍhaḥ) 在每個人心裏，即使(api) 是聰明人(viduṣaḥ)也不例外。
The inborn (svarasavāhī) fear of death (abhiniveśaḥ) is established (ārūḍhaḥ) in like manner (in everyone) (tathā), even (api) in the wise (viduṣaḥ); --i.e. "Fear of death may be found in the ignorant as well as in the learned people"--||9||
《瑜伽经》(于伽梵文譯本)2.10：
ते प्रतिप्रसवहेयाः सूक्ष्माः॥१०॥
Te pratiprasava heyāḥ sūkṣmāḥ||10||
這些(te)精微(sūkṣmāḥ)層面可通過回歸(prasava)事物相反(prati)進程來消滅(heyāḥ) 。
Those (te) subtle (Kleśa-s or Afflictions) (sūkṣmāḥ) are to be abandoned or forsaken (heyāḥ) by means of the cessation of (mental) production (pratiprasava)||10||
《瑜伽经》(2.11-2.20)
《瑜伽经》(于伽梵文譯本)2.11：
ध्यानहेयास्तद्वृत्तयः॥११॥
Dhyāna heyās tad vṛttayaḥ||11||
它們的(tad)變化(vṛttayaḥ)藉由冥想(dhyāna)消除(heyāḥ)。
The (afflictive) modifications (vṛttayaḥ) of that --i.e. "of the abovementioned Kleśa-s or Afflictions"-- (tad) are to be abandoned or forsaken (heyāḥ) through meditation (dhyāna)||11||
《瑜伽经》(于伽梵文譯本)2.12：
क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः॥१२॥
Kleśamūlaḥ karmāśayo dṛṣṭādṛṣṭa janma vedanīyaḥ||12||
障礙(kleśa)根源(mūlaḥ)于業(karma)的潛在印象(aśayah)，會將顯示(vedanīyaḥ)在今(dṛṣṭa)生(janma)來(adṛṣṭa)世(janma)。
Latent impression of action (karma-āśayaḥ), which is based (mūlaḥ) upon Kleśa-s or Afflictions (kleśa), becomes manifest (vedanīyaḥ) in the present life (dṛṣṭa... janma) or in a future life (adṛṣṭajanma)||12||
《瑜伽经》(于伽梵文譯本)2.13：
सति मूले तद्विपाको जात्यायुर्भोगाः॥१३॥
Sati mūle tad vipāko jātyāyur bhogāḥ||13||
如果根源(mūla)存在(sati)，它的(tad)果報(vipakaḥ)就構成一種生命的誕生(jati)、生命的跨度(āyus)和生命的歷程(bhogāḥ)。
As long as that --i.e. "Kleśa-s or Afflictions"-- remains (sati) at the root (mūle), the consequence or result (vipākaḥ) of it (tad) is birth (jāti), span of life (āyus) and experience --bhoga-- (bhogāḥ)||13||
《瑜伽经》(于伽梵文譯本)2.14：
ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात्॥१४॥
Te hlāda paritāpa phalāḥ puṇyāpuṇya hetutvāt||14||
他們(te)快樂(hlāda)與痛苦(paritāpa)是過往的善(puṇya)與惡(apuṇya)原因(hetutvāt)產生的果報(phalāḥ) 。
On account (hetutvāt) of virtue (puṇya) and vice (apuṇya), those --i.e. "birth, span of life and experience"-- (te) (appear as) the fruits (phalāḥ) of pleasure (hlāda) or pain (paritāpa), (respectively)||14||
《瑜伽经》(于伽梵文譯本)2.15:
परिणामतापसंस्कारदुःखैर्गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः॥१५॥
Pariṇāma tāpa saṁskāra duḥkhair guṇa vṛtti virodhāc ca duḥkham eva sarvaṁ vivekinaḥ||15||
對結果(pariṇāma)焦爐不安(tāpa)導致在業力(saṁskāra)中一直有痛苦(duḥkhair)，以及(ca)物質屬性(guṇa)活動(vṛtti)是對立的(virodhāt)，對有分辯力的人(vivekinaḥ)，所有的(sarvaṁ)事情的確(eva)都是痛苦的(duḥkham)。
For discerning people (vivekinaḥ), everything (sarvam) is indeed (considered to be) (eva) painful (duḥkham) because of the sufferings (duḥkhaiḥ) (derived from) the results or consequences (of one's own actions) (pariṇāma), (from) the sorrowful experiences (tāpa) (and from) the latent impressions (saṁskāra), and also (ca) due to the (mutual) opposition (virodhāt) of the modifications (vṛtti) of the Guṇa-s (or qualities of Pradhāna1) (guṇa)||15||
1 "Pradhāna" is Prakṛti.
《瑜伽经》(于伽梵文譯本)2.16：
हेयं दुःखमनागतम्॥१६॥
Heyaṁ duḥkhamanāgatam||16||
尚未降臨(anāgatam)的痛苦(dukham)可以避免(heyaṁ)。
Future (anāgatam) pain (duḥkham) is to be abandoned or forsaken (heyam)||16||
《瑜伽经》(于伽梵文譯本)2.17：
द्रष्टृदृश्ययोः संयोगो हेयहेतुः॥१७॥
Draṣṭṛdṛśyayoḥ saṁyogo heyahetuḥ||17||
痛苦來自誤將觀者(draṣṭṛ)與觀看對象(dṛśyayoḥ)結合(saṁyogaḥ)，那是可避免(heya)的緣由(hetuḥ)。
The union (saṁyogaḥ) of the "Seer" --i.e. "of the Subject"-- (draṣṭṛ) with the "seen" (or knowable) --i.e. "with the animate or inanimate object" or "dṛśya"-- (dṛśyayoḥ) is the cause (hetuḥ) of that which is to be abandoned or forsaken (heya)||17||
《瑜伽经》(于伽梵文譯本)2.18：
प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम्॥१८॥
Prakāśa kriyā sthiti śīlaṁ bhūtendriyātmakaṁ bhogāpavargārthaṁ dṛśyam||18||
原质分悦性(prakāśa)、变性(kriyā)、堕性(sthiti) 三屬性(śīlaṁ)，其次它们组成(ātmakaṁ)元素(bhūta) 和感官(indriya)，最終為了享樂 (bhoga)和解脱(apavarga)的目的(arthaṁ)顯而易見(dṛśyam)。
The "knowable" --i.e. "the object"-- (dṛśyam) is by nature (śīlam) sentient (prakāśa), mutable (kriyā) and inert (sthiti). (Secondly,) it consists (ātmakam) of (subtle and gross) elements (bhūta) (and) Indriya-s --i.e. "Powers of perceiving (Jñānendriya-s)" along with "Powers of action (Karmendriya-s)"-- (indriya). (Lastly,) it is for the sake (artham) of experience (bhoga) and Liberation (apavarga)||18||
《瑜伽经》(于伽梵文譯本)2.19：
विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि॥१९॥
Viśeṣāviśeṣaliṅgamātrāliṅgāni guṇaparvāṇi||19||
可分別的(viśeṣa)、不可分別的(aviśeṣa)、可界定的(liṅgamātra)和不可界定的(aliṅgāni)，構成物質屬性(guṇa)的轉變(parvāṇi)。
The states of mutation (parvāṇi) of the Guṇa-s (or qualities of Pradhāna1) (guṇa) (are): "diversified" (viśeṣa), "undiversified" (aviśeṣa), "indicator-only" (liṅgamātra) and "one which is with no indication or mark" --aliṅga-- (aliṅgāni)||19||
1 "Pradhāna" is a synonymous with Prakṛti.
《瑜伽经》(于伽梵文譯本)2.20：
द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः॥२०॥
Draṣṭā dṛśimātraḥ śuddho'pi pratyayānupaśyaḥ||20||
觀者(draṣṭā)僅(mātraḥ)是純意識(dṛśi)，儘管(api)是純粹的(śuddhaḥ)，但卻是透過觀念(pratyayaḥ)的觀察(anupaśyaḥ)。
The Seer (draṣṭā) is only (mātraḥ) a Witness --i.e. "He is an absolute Knower and completely devoid of Guṇa-s and subsequent mutation"-- (dṛśi) who although (api) pure (śuddhaḥ), beholds (anupaśyaḥ) the mental modifications (pratyaya)||20||
《瑜伽经》(2.21-2.30)
《瑜伽经》(于伽梵文譯本)2.21：
तदर्थ एव दृश्यस्यात्मा॥२१॥
Tadartha eva dṛśyasyātmā||21||
可知的(dṛśyasya)靈魂(atmā)，實際上(eva)是那個(tad)覺知的對象(artha)。
The nature (ātmā) of the knowable (dṛśyasya) is really (eva) (to be) the object (of perception) (arthaḥ) of That --i.e. "of Puruṣa, the Absolute Knower"-- (tad)||21||
《瑜伽经》(于伽梵文譯本)2.22：
कृतार्थं प्रति नष्टमप्यनष्टं तदन्यसाधारणत्वात्॥२२॥
Kṛtārthaṁ prati naṣṭam apy anaṣṭaṁ tad anya sādhāraṇatvāt||22||
儘管(api)相對於(prati)已經覺悟者(Kṛtārthaṁ)來說是消除(naṣṭam)了，但那個對象(tat)對其他人(anya)來說沒有消除(anaṣṭam)，因為本性普遍(sādhāraatvāt)存在。
Even though (api) disappeared (naṣṭam) with regard (prati) to one (Puruṣa) who has accomplished his purpose (with it) (kṛta-artham), that --i.e. "the object or knowable"-- (tad) does not (really) disappear (anaṣṭam) because of being common (sādhāraṇatvāt) to others (anya) (too) --i.e. "other Puruṣa-s also might use it even after its having been utilized by one of them previously"--||22||
《瑜伽经》(于伽梵文譯本)2.23：
स्वस्वामिशक्त्योः स्वरूपोपलब्धिहेतुः संयोगः॥२३॥
Sva svāmi śaktyoḥ svarūpopalabdhi hetuḥ saṁyogaḥ||23||
真實自我(svāmi)被本性(sva)結合，是為了有他們的能力(aktyo)認識(upalabdhi)本性(sva-rūpa)，這是結合為一(saṁyogaḥ)的原因(hetuḥ)。
Union or alliance (saṁyogaḥ) is the cause (hetuḥ) for realizing (upalabdhi) the true nature (sva-rūpa) of the two powers (śaktyoḥ) (called) "object --as property--" (sva) (and) "subject --as owner--" (svāmi)||23||
《瑜伽经》(于伽梵文譯本)2.24：
तस्य हेतुरविद्या॥२४॥
Tasya hetur avidyā||24||
無明(avidyā)是哪個(tasya)結合的因(hetuḥ)。
Ignorance (avidyā) is the cause (hetuḥ) of that (union or alliance) (tasya)||24||
《瑜伽经》(于伽梵文譯本)2.25：
तदभावात्संयोगाभावो हानं तद्दृशेः कैवल्यम्॥२५॥
Tad abhāvāt saṁyogābhāvo hānaṁ tad dṛśeḥ kaivalyam||25||
無明它的(tad)消失(abhāvāt)，結合(saṁyogaḥ)也不存在(abhāvaḥ)，去除(hānaṁ)這些，对那個(tat)絕對知道者(dṛśeḥ)，解脱(kaivalyam)既可获得。
The absence (abhāvaḥ) of union or alliance (saṁyoga) arising from the absence (abhāvāt) of that --i.e. "of Adarśana or lack of discriminative knowledge or real discernment about Reality"-- (tad) is Kaivalya (kaivalyam) or the state of Emancipation (hānam) of that (tad) (absolute) Knower (dṛśeḥ) (known as Puruṣa)||25||
《瑜伽经》(于伽梵文譯本)2.26：
विवेकख्यातिरविप्लवा हानोपायः॥२६॥
Vivekakhyātiraviplavā hānopāyaḥ||26||
未受干擾(aviplavā)的分辨(viveka)和覺知(hyatih)是去除(hāna)無明的方法(upāyaḥ)。
The means (upāyaḥ) of Liberation (hāna) is discriminative (viveka) knowledge (khyātiḥ) which is completely devoid of confusion or disorder (aviplavā)||26||
《瑜伽经》(于伽梵文譯本)2.27：
तस्य सप्तधा प्रान्तभूमिः प्रज्ञा॥२७॥
Tasya saptadhā prāntabhūmiḥ prajñā||27||
七個層次(saptadhā)的最终(prāntabhūmi)般若(prajñā)智慧，來自於它的(tasya)分辨智慧。
A seven-fold (saptadhā) (and) ultimate (prāntabhūmiḥ) deep understanding (prajñā) (comes) to that (Yogī who has attained discriminative knowledge) (tasya)||27||
《瑜伽经》(于伽梵文譯本)2.28：
योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिराविवेकख्यातेः॥२८॥
Yogāṅgānuṣṭhānād aśuddhi kṣaye jñānadīptir āvivekakhyāteḥ||28||
藉著瑜伽(yoga)八支(aṅga)的練習(anuṣṭhānāt)，不净(aśuddhi)被滅除(kṣaye)，智慧(jñāna)之光(dīptiḥ)達到(ā)辨別(viveka)智慧(khyāteḥ)。
On the destruction (kṣaye) of impurity (aśuddhi) through the practice (anuṣṭhānāt) of the limbs (aṅga) of Yoga (yoga), (there emerges) the Light (dīptiḥ) of Knowledge (jñāna) culminating (ā) in discriminative (viveka) knowledge (khyāteḥ)||28||
《瑜伽经》(于伽梵文譯本)2.29：
यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोऽष्टावङ्गानि॥२९॥
Yama niyamāsana prāṇāyāma pratyāhāra dhāraṇā dhyāna samādhayaḥaṣṭāv aṅgāni||29||
持戒(yama)、奉行(niyama)、調身(āsana)、調息(prāṇāyāma)、攝心(pratyāhāra)、專注(dhāraṇā)、冥想(dhyāna)和三摩地(samādhayaḥ)構成八(aṣṭau)支(aṅgāni)。
Yama (yama), Niyama (niyama), Āsana (āsana), Prāṇāyāma (prāṇāyāma), Pratyāhāra (pratyāhāra), Dhāraṇā (dhāraṇā), Dhyāna (dhyāna) (and) Samādhi --samādhi-- (samādhayaḥ) (are) the eight (aṣṭau) limbs --aṅga-- (of Yoga) (aṅgāni) --after this statement, Patañjali will describe each of them in detail--||29||
《瑜伽经》(于伽梵文譯本)2.30 ：
अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः॥३०॥
Ahiṁsā satyāsteya brahmacaryāparigrahā yamāḥ||30||
不傷害(ahiṁsā)、不妄語(satya)、不偷盜(asteya)、不縱慾(brahmacarya)、不貪婪(aparigrahaḥ)構成持戒(yamāḥ)。
Non-injury --harmlessness-- (ahiṁsā), Veracity --truthfulness-- (satya), Abstention from stealing (asteya), Continence --dwelling in Brahma-- (brahmacarya) and Non-possession --abstinence from avariciousness/covetousness; aparigraha-- (aparigrahāḥ) (are the five) Yama-s or Restraints (yamāḥ)||30||
《瑜伽经》(2.31-2.40)
《瑜伽经》(于伽梵文譯本)2.31：
जातिदेशकालसमयानवच्छिन्नाः सार्वभौमा महाव्रतम्॥३१॥
Jāti deśa kāla samayānavacchinnāḥ sārvabhaumā mahāvratam||31||
持戒是偉大的(mahā)誓言(vratam)，是宇宙(sārvabhaumāḥ)法則，不受階級(jāti)、地點(deśa)、時間(kāla)和情況(samaya)的限制(anavacchinnāḥ)。
(Those Yama-s or Restraints turn into) a great (mahā) vow (vratam) (when they become) universal (sārvabhaumāḥ) and unrestricted (anavacchinnāḥ) by (any consideration of) class (jāti), place (deśa), time (kāla) or customary duty --"established custom and conventional rule or usage" are also valid translations for "samaya"-- (samaya)||31||
《瑜伽经》(于伽梵文譯本)2.32：
शौचसन्तोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः॥३२॥
Śaucasantoṣatapaḥsvādhyāyeśvarapraṇidhānāni niyamāḥ||32||
潔淨(śauca)、知足(santoṣa)、苦行(tapas)、研讀經典(svādhyāya)和敬(praṇidhānāni)神 (īśvara) 構成奉行(niyamāḥ)。
Cleanliness (śauca), Contentment (santoṣa), Austerity or Penance (tapas), Study and Recitation of Sacred Scriptures (svādhyāya), and Devotion --praṇidhāna-- (praṇidhānāni) to the (Supreme) Lord (īśvara) (are the five) Niyama-s or Observances (niyamāḥ)||32||
《瑜伽经》(于伽梵文譯本)2.33：
वितर्कबाधने प्रतिपक्षभावनम्॥३३॥
Vitarkabādhane pratipakṣa bhāvanam||33||
當被負面(vitarka)思想困擾(bādhane)時，應該培養逆向(pratipakṣa)覺知(bhāvanam)以應對。
On the inhibition (bādhane) (of those Yama-s and Niyama-s) by (erroneous) ways of thinking and feeling (vitarka), (a Yogī should cultivate) contemplation (bhāvanam) on the opposites (pratipakṣa)||33||
《瑜伽经》(于伽梵文譯本)2.34：
वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहपूर्वका मृदुमध्याधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिपक्षभावनम्॥३४॥
Vitarkā hiṁsādayaḥ kṛtakāritānumoditā lobhakrodhamohapūrvakā mṛdumadhyādhimātrā duḥkhājñānānantaphalā iti pratipakṣabhāvanam||34||
暴力(hiṁsā)等(ādayaḥ)負面的想法(vitarkāḥ)，無論已經完成(kṛta)，將要完成(kārita)，或已被許可(anumoditāḥ)完成，都是以貪(lobha)、瞋(krodha)、癡(moha)为先導(pūrvakāḥ)，它们有弱(mṛdu)、中(madhya)、强(adhimātrāḥ)的区分，它们的结果(phalāḥ)是無盡的(ananta)痛苦(duḥkha)和無知(ajñāna)。因此(iti)，應該產生逆向(pratipakṣa)思維(bhāvanam)應對。
(Such actions as) injury (hiṁsā), etc. (ādayaḥ) proceeding from (erroneous) ways of thinking and feeling (vitarkāḥ) (are as follows): (I) those which are performed by oneself (kṛta), got done by another (kārita) or approved --anumodita-- (anumoditāḥ); (II) those which are preceded (pūrvakāḥ) (either) by covetousness (lobha), wrath (krodha), or delusion (moha). (Moreover, the aforesaid actions can be either) mild (mṛdu), moderate (madhya) or intense --adhimātra-- (adhimātrāḥ). "(They are) the unending (ananta) fruits or consequences (phalāḥ) (resulting from) pain (duḥkha) (and) ignorance (ajñāna)" --"iti" stands for inverted commas-- is the opposite (pratipakṣa) thought (bhāvanam)||34||
《瑜伽经》(于伽梵文譯本)2.35：
अहिंसाप्रतिष्ठायां तत्सन्निधौ वैरत्यागः॥३५॥
Ahiṁsāpratiṣṭhāyāṁ tatsannidhau vairatyāgaḥ||35||
一個人只要確立(pratiṣṭhāyām)非暴力(ahiṁsā)，在他的(tat)面前(sannidhau)所有的敵意(vaira)就會消除(tyāgaḥ)。
On the establishment (pratiṣṭhāyām) of Ahiṁsā or Non-injury (ahiṁsā) (in a Yogī, there is) cessation (tyāgaḥ) of hostility (vaira) (in one) coming close (sannidhau) to him (tad)||35||
《瑜伽经》(于伽梵文譯本)2.36：
सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम्॥३६॥
Satyapratiṣṭhāyāṁ kriyāphalāśrayatvam||36||
當確立了(pratiṣṭhāyām)不妄語(satya)的品質時，其行為(kriyā)和結果(phala)就有了依賴(arayatvam)關係。
On the establishment (pratiṣṭhāyām) of Satya or Truthfulness (satya) (in the Yogī), a state of connection (āśrayatvam) between (his) actions --as the general idea expressed by any verb-- (kriyā) and the (resulting) fruits or consequences (phala) (arises) --i.e. "all that the abovementioned Yogī says will come true in the long run"--||36||
《瑜伽经》(于伽梵文譯本)2.37：
अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम्॥३७॥
Asteyapratiṣṭhāyāṁ sarvaratnopasthānam||37||
當確立了(pratiṣṭhāyām)不偷盜(asteya)的習慣時，一切(sarva)財富(ratna)就接近(upasthānam)他了。
On the establishment (pratiṣṭhāyām) of Asteya or Non-stealing (asteya) (in the Yogī), all (sarva) jewels (ratna) stand near in order to serve (upasthānam) (him)||37||
《瑜伽经》(于伽梵文譯本)2.38：
ब्रह्मचर्यप्रतिष्ठायां वीर्यलाभः॥३८॥
Brahmacaryapratiṣṭhāyāṁ vīryalābhaḥ||38||
當培養了(pratiṣṭhāyām)不縱慾(brahmacarya)的習慣，便獲得(lābhaḥ)精力元氣(vīrya)。
On the establishment (pratiṣṭhāyām) of Brahmacarya or Continence (brahmacarya) (in that Yogī, there is) acquisition (lābhaḥ) of Vīrya --lit. "energy, vigor, stamina, strength, etc."-- (vīrya)||38||
《瑜伽经》(于伽梵文譯本)2.39：
अपरिग्रहस्थैर्ये जन्मकथन्तासम्बोधः॥३९॥
Aparigrahasthairye janmakathantāsambodhaḥ||39||
當確立(sthairye)了不貪婪(aparigraha)，生命(janma)的型態(kathantā)就完全明瞭(sambodhaḥ)。
When (that very Yogī) stands firmly (sthairye) in Aparigraha or Non-possession (aparigraha), full knowledge (sambodhaḥ) of "the how, the what state?" (kathantā) about (his past, present and future) existences (janma) (arises)||39||
《瑜伽经》(于伽梵文譯本)2.40：
शौचात्स्वाङ्गजुगुप्सा परैरसंसर्गः॥४०॥
Śaucātsvāṅgajugupsā parairasaṁsargaḥ||40||
藉著淨化(śaucāt)而厌恶(jugupsā)自己的(sva)身体(aṅga)，並與他人(paraiḥ)身體停止接觸(asaṁsargaḥ)。
From Śauca or Cleanliness (śaucāt), dislike (jugupsā) toward one's own (sva) body (aṅga) (arises, and consequently) unconcernedness to contact (asaṁsargaḥ) with other (bodies) (paraiḥ) (is also developed)||40||
《瑜伽经》(2.41-2.50)
《瑜伽经》(于伽梵文譯本)2.41：
सत्त्वशुद्धिसौमनस्यैकाग्र्येन्द्रियजयात्मदर्शनयोग्यत्वानि च॥४१॥
Sattvaśuddhisaumanasyaikāgryendriyajayātmadarśanayogyatvāni ca||41||
當本質(sattva)潔淨(śuddhi)后，可以獲得心靈(manasya)的喜悅(sau)，心注一處(aikāgrya)，感官(indriya)得以控制(jaya)，以及(ca)適合(yogyatvāni)自我(ātma)的認識(darśana)。
(Besides, from Śauca or Cleanliness,) purity (śuddhi) of nature or disposition (sattva), satisfaction of mind (saumanasya), one-pointedness (aikāgrya), conquest (jaya) of the Indriya-s --5 Jñānendriya-s or powers of perception, and 5 Karmendriya-s or powers of action-- (indriya) (and) fitness or ability --yogyatva-- (yogyatvāni) for perceiving (darśana) the Self (ātma), (are) also (ca) (developed)||41||
《瑜伽经》(于伽梵文譯本)2.42：
सन्तोषादनुत्तमसुखलाभः॥४२॥
Santoṣādanuttamasukhalābhaḥ||42||
由於知足(santoṣāt)，獲得(lābha)至上(anuttama)喜悅(sukha)。
From Santoṣa or Contentment (santoṣāt); (there is) acquisition (lābhaḥ) of unsurpassed (anuttama) happiness (sukha)||42||
《瑜伽经》(于伽梵文譯本)2.43：
कायेन्द्रियसिद्धिरशुद्धिक्षयात्तपसः॥४३॥
Kāyendriyasiddhiraśuddhikṣayāttapasaḥ||43||
透過苦行(tapasaḥ)，不潔淨(aśuddhi)得以消除(kṣayāt)，身體(kāya)和感官(indriya)獲得超自然能力(siddhiḥ)。
Perfection (siddhiḥ) of body (kāya) and Indriya-s --5 Jñānendriya-s or powers of perception, and 5 Karmendriya-s or powers of action-- (indriya) (is acquired) through Tapas or Austerity (tapasaḥ), which brings about destruction (kṣayāt) of impurities (aśuddhi)||43||
《瑜伽经》(于伽梵文譯本)2.44：
स्वाध्यायादिष्टदेवतासम्प्रयोगः॥४४॥
Svādhyāyādiṣṭadevatāsamprayogaḥ||44||
通過研讀經典(svādhyāyāt)，與崇拜(iṣṭa)的神(devatā)相應(samprayogaḥ)。
Union or communion (samprayogaḥ) with the desired or chosen (iṣṭa) deity (devatā) (is obtained) from Svādhyāya or Study and Recitation of Sacred Scriptures (svādhyāyāt)||44||
《瑜伽经》(于伽梵文譯本)2.45：
समाधिसिद्धिरीश्वरप्रणिधानात्॥४५॥
Samādhisiddhirīśvarapraṇidhānāt||45||
完全臣服(praṇidhānāt)于神(īśvara)，獲到三摩地(samādhi)成就(siddhiḥ)。
Perfection or complete attainment (siddhiḥ) of Samādhi or Perfect Concentration (samādhi) (is achieved) through devotion (praṇidhānāt) to the Lord (īśvara)||45||
《瑜伽经》(于伽梵文譯本)2.46：
स्थिरसुखमासनम्॥४६॥
Sthirasukhamāsanam||46||
姿勢(āsanam)必需穩固(sthira)與舒適(sukham)。
Posture (āsanam) (should be) firm (sthira) and agreeable --pleasant-- (sukham)||46||
《瑜伽经》(于伽梵文譯本)2.47：
प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम्॥४७॥
Prayatnaśaithilyānantasamāpattibhyām||47||
通過精進努力(prayatna)，以放鬆狀態(śaithilya)進入無限(anata)冥想(samāpattibhyām)，姿勢得到完善。
By means of relaxation (śaithilya) of effort (prayatna) and absorption --samāpatti-- (samāpattibhyām) in the infinite --i.e. "in the infinite space around"-- (ananta) (Āsana or Posture is perfected)||47||
《瑜伽经》(于伽梵文譯本)2.48：
ततो द्वन्द्वानभिघातः॥४८॥
Tato dvandvānabhighātaḥ||48||
隨後(tatas)，免除(anabhighāta)二元性(dvandva)的打擾(anabhighāta)。
From that (tatas), (there is) immunity (anabhighātaḥ) with regard to the pairs of opposites (dvandva)||48||
《瑜伽经》(于伽梵文譯本)2.49：
तस्मिन्सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः॥४९॥
Tasminsati śvāsapraśvāsayorgativicchedaḥ prāṇāyāmaḥ||49||
在這個(tasmin)姿勢被完美完成(sati)後，吸氣(śvāsa)和呼氣(praśvāsayoḥ)的動作(gati)暫停(vicchedaḥ)，這就是呼吸控制法(prāṇāyāmaḥ)。
Once that (tasmin) (Āsana or Posture) has been (perfected) (sati), Prāṇāyāma (prāṇāyāmaḥ), (which) is the suspension (vicchedaḥ) of the flow (gati) of inhalation (śvāsa) and exhalation --praśvāsa-- (praśvāsayoḥ), (should be developed)||49||
《瑜伽经》(于伽梵文譯本)2.50：
वाह्याभ्यन्तरस्तम्भवृत्तिः देशकालसङ्ख्याभिः परिदृष्टो दीर्घसूक्ष्मः॥५०॥
Vāhyābhyantarastambhavṛttirdeśakālasaṅkhyābhiḥ paridṛṣṭo dīrghasūkṣmaḥ||50||
呼吸控制的變化(vṛttiḥ)有外部的(vāhya)吸氣、內部的(ābhyantara)呼氣和停止不動的(stambha)屏息，通過地點(deśa)、時間(kāla)和數量(saṅkhyābhiḥ)來調節(paridṛṣṭaḥ)，因此它是長(dīrgha)時間的與細微的(sūkṣmaḥ)。
(Prāṇāyāma) has (three) Operation(s) (vṛttiḥ): (1) External (vāhya), (2) Internal (ābhyantara) and (3) Suppression (stambha). (And when Prāṇāyāma is) observed (paridṛṣṭaḥ) according to space (deśa), time (kāla) and number --saṅkhyā-- (saṅkhyābhiḥ), it becomes long (dīrgha) and subtle (sūkṣmaḥ)||50||
《瑜伽经》(2.51-2.55)
《瑜伽经》(于伽梵文譯本)2.51：
वाह्याभ्यन्तरविषयाक्षेपी चतुर्थः॥५१॥
Vāhyābhyantaraviṣayākṣepī caturthaḥ||51||
呼吸控制第四種(caturthaḥ)方法，是在對外部的(vāhya)吸氣和內部的(ābhyantara)呼氣時，超越(ākṣepī)呼與吸的範圍（viṣaya）。
The fourth (kind of Prāṇāyāma) (caturthaḥ) transcends or excels (ākṣepī) the sphere of influence (viṣaya) of External (vāhya) and Internal (ābhyantara) (Operations)||51||
《瑜伽经》(于伽梵文譯本)2.52：
ततः क्षीयते प्रकाशावरणम्॥५२॥
Tataḥ kṣīyate prakāśāvaraṇam||52||
隨後(tatas)逐步去除(kṣīyate)遮蔽(āvaraṇam)光芒(prakāśa)的面紗。
Through that (tatas), the veil (āvaraṇam) over Prakāśa --i.e. "over the revelation of true knowledge"-- (prakāśa) is attenuated (kṣīyate)||52||
《瑜伽经》(于伽梵文譯本)2.53：
धारणासु च योग्यता मनसः॥५३॥
Dhāraṇāsu ca yogyatā manasaḥ||53||
並且(ca)這樣心念(manasaḥ)更適合(yogyatā)專注(dhāraṇāsu)的練習。
Mental (manasaḥ) fitness or aptitude (yogyatā) for the dhāraṇā-s or concentration practices (dhāraṇāsu) (is) also (ca) (developed)||53||
《瑜伽经》(于伽梵文譯本)2.54：
स्वविषयासम्प्रयोगे चित्तस्य स्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः॥५४॥
Svaviṣayāsamprayoge cittasya svarūpānukāra ivendriyāṇāṁ pratyāhāraḥ||54||
感官(indriyāṇām)不與它們自身(sva)的對象(viṣaya)接觸(asamprayoge)，就像(iva)模仿(anukāraḥ)心的(chittasya)原本型態(sva-rūpa) ，這就是攝心(pratyāhāraḥ)。
Pratyāhāra or the Withdrawal (pratyāhāraḥ) of Indriya-s --5 Jñānendriya-s or powers of perception, and 5 Karmendriya-s or powers of action-- (indriyāṇām) (is), as it were (iva), a following (anukāraḥ) the essential nature (sva-rūpa) of mind (cittasya) (by those very Indriya-s), when separated (asamprayoge) from their (corresponding) (sva) objects (viṣaya)||54||
《瑜伽经》(于伽梵文譯本)2.55：
ततः परमा वश्यतेन्द्रियाणाम्॥५५॥
Tataḥ paramā vaśyatendriyāṇām||55||
因此(tatas)，感官(indriyāṇām)得到至高的(paramā) 控制(vaśyatā)。
From that (Pratyāhāra or Withdrawal) (tatas), supreme (paramā) mastery or control (vaśyatā) of the Indriya-s --5 Jñānendriya-s or powers of perception, and 5 Karmendriya-s or powers of action-- (indriyāṇām) (arises)||55||
Here concludes the Second Section dealing with practice
