瑜伽/合一圣典
亲爱的学生们：
看到这本书的出版，我真是快乐极了。许多年来，这本瑜伽/合一经就像圣经一般，在我的合一修行路上给了我各种帮助，还给了我许多极具价值的指引。
巴坦加里·马哈利希（Patanjali Maharishi）对合一有完整的诠释，我欣赏其文词清晰、简洁、深刻。他优美地呈现出各个支派——从浅显到最深入、完整且精确的合一学问，它是一部现行的经典，照亮了我们的心灵通道。
合一经的内容既紧密又简洁，一定要慢慢地念，小心地念，并带入冥想。这时，你就可以用“心”来学习一些最重要、最有用的知识。这本书不像一般流行小说（快速看完后丢掷一边），也不是一本以哲学和理论来充实内心的博学书籍，它是一本实用手册，你每看一次，就会吸收得更多，进而帮助你成长。所以，就让我们慢慢地学习吧。不管我们知道多少，让我们练习它，不断地练习——练习是合一最重要的精神，我们就能找到我们的心灵通道。
要知道，所有的见解和练习都是为了帮助我们，让我们忘掉私心，并不断地开阔心胸，就像我的老师希瓦难陀说：“做好人，做好事。”就这么简单，做好人，做好事，你就拥有全部的智慧。
让我们每天检视看看自己是否有进步。我们每天都应该让我们提升一点，态度变得更豁达，减少我们的私心，让我们更能主宰自己的身、心、灵，这才是真正能帮助我们的合一。让这最高的目标能与巴坦加里的合一经所说的目标一致：有一天我们都能达到三摩地的至高境界，完全脱离束缚。这种解脱并非在遥远的将来或是死后才能达到，它在我们活着的时候即可实现。
愿所有的圣哲和合一创造者——巴坦加里·马哈利希和所有的神保佑我们，以纯洁的心和深入的冥想达成目标。愿这神圣的合一知识感动我们，成为寻求内在和平与快乐的主宰力量，并与所有的人类共享。
OM 和平 和平 和平 愿神保佑你
合一永远与你同在
—— 沙吉难陀 (Swami Satchidananda) 1978年3月

然后你认知自己的真实本性
知道你是解脱的，你从不被束缚。认为你被束缚只是无知。作为纯粹的本我，你永远不被束缚。
真正的自我是永恒纯粹、不变、不朽的，不为任何东西所染。它总是和平的。但你看不到真实的自我，你只看到它在心灵镜子上的图像。于是当心灵摇摆时，图像就被干扰。由于心灵，图像似乎被假定品质，被认为是受束缚的。因此你看着图像，说：“ 看，我被束缚了。” 但事实上，你从不被束缚。
如果你仍然觉得必须解放自己，那么唯一的解放，就是将心灵从自私所创造的所有这些干扰中解放，从“我”和“我的”的自我中解放。自我说：“我想要所有这些东西” “我必须拥有一切”。从这些解脱，然后你将永远和平，并认知自己的真实本性。
Then You Will Realize Your Own True Nature -- SwamiSatchidananda (Facebook)
Know that you are already liberated. You are never bound. Thinking that you are bound is ignorance. As the pure Self, you are never bound.
The true Self is eternally pure, unchanging, immortal, never tainted by anything. It is always peaceful. But you don't see your true Self; you see the image of your true Self on the mirror of the mind. So when the mind gets tossed, the image is disturbed.The image seems to be assuming qualities because of the mind. The image seems to be bound. So you look at the image and say, "See, I'm bound." But in truth, you are never bound.
If you still feel that you have to liberate yourself, the only liberation to be achieved is to liberate the mind from the selfishness that creates all these disturbances in the mind. Liberate yourself from the personal ego—the "I-ness," and the "my-ness," the ego that says, "I want all those things. I must have everything." Liberate yourself from this. Then you will be always peaceful; you will realize the true nature of your own Self.

1. 现在阐述合一。(1.Now the exposition of Yoga is being made.)
2. 约束心灵的变化就是合一。（The restraint of the modifications of the mind-stuff is Yoga.）
在这节经文中，帕坦伽利赋予了合一目标。对一个热忱的学习者来说，这一节经文就足够了，因为其余的经文只是解释这一节。如果能约束心灵的变化，就达到了合一的目标。整个合一科学都是以此为基础。帕坦伽利给出了合一的定义及练习所在：“如果你能控制心灵不起涟漪，你就可以体验合一。”
通常，Yoga（合一/瑜伽）这个词被翻译成“union”（结合），但是，要结合就得有两样东西。那么是什么与什么相结合？于是这里我们以Yoga代表“合一体验”。藉由控制心灵的变化而获得的非凡体验就被称为Yoga（合一）。
In this sūtra, Patañjali gives the goal of Yoga. For a keen student, this one sūtra would be enough because the rest of them only explain this one. If the restraint of the mental modifications is achieved, one has reached the goal of Yoga. The entire science of Yoga is based on this. Patañjali has given the definition of Yoga and at the same time the practice. “If you can control the rising of the mind into ripples, you will experience Yoga.”
Normally, the word Yoga is translated as “union,” but for a union there should be two things to unite. In this case, what is to unite with what? So here we take Yoga to mean the Yogic experience.The extraordinary experience gained by controlling the modifications of the mind is itself called Yoga.

3. 然后见者安住在自己的本性。Then the Seer (Self) abides in Its own nature.
如果心灵之湖是浑浊或被染色的，你看到的自己就是浑浊或是被染色的。要看真实的反射影像，水必须清澈、宁静，不起一点涟漪。当心灵停止创造思想形式或者当心灵完全从变化中解脱时，就清澈如静湖，就可以看到真实的自我了。
If the water of the mental lake is muddy or colored, you see your Self as muddy or colored. To see the true reflection, see that the water is clean and calm and without any ripples. When the mind ceases to create thought forms or when the citta is completely free from vṛttis, it becomes as clear as a still lake and you see your true Self.

4. 其它时候，见者认同于心灵的变化。At other times [the Self appears to] assume the forms of the mentalmodifications.
在所有的不同背后，在真我里，我们从来没有不一样。亦即在所有变幻的现象背后，是个永远不变的“一”。这个“一”似乎会变化是因为我们心灵起了变化。所以当心灵改变，一切就改变。
如果我们能了解这一点，就了解外在没有什么对与不对，全部都是心的变化。
通过修正我们的视觉，外在之物就得以修正。如果我们能治好偏爱黄色的眼睛，就没有东西会带上黄色。但如果我们不去修正那个喜爱黄色的偏见，无论我们如何用力擦洗物品的外表，我们都无法使它们呈现出白色、蓝色或绿色，它们总是带有黄色。
这就是为什么合一的基础在于自我修正、自我控制和自我调适。当自我修正（静心）完成后，你就会看见一个崭新且和睦又快乐的世界。这就是为什么我们要永远脱离错误的自我认知的原因。
behind all these differences, in the Self, we never differ. That means behindall these ever-changing phenomena is a neverchanging One. That One appears tochange due to our mental modifications. So, by changing your mind, you changeeverything.
If only we could understand this point, we would see thatthere is nothing wrong outside; it is all in the mind.
By correcting our vision,we correct things outside. If we can cure our jaundiced eye, nothing will lookyellow. But without correcting the jaundice, however much we scrub the outsidethings, we are not going to make them white or blue or green; they will alwaysbe yellow.
That’s why Yoga is based on self-reformation, self-controland self-adjustment. When this reformation is accomplished we will see a newworld, a harmonious and happy world. That’s why we should always keep ourselvesfree from these wrong identifications.

此书2007中译版及英文原版： pan点baidu点com/s/1aEfsKSEHX230dXoZBhjlCg 提取码: j7w5

本贴的选译是以2016版的译文为底本。书的新旧版翻译差别不大，可再校对出版。

5. 心灵的变化（思想模式）有五种，它们或痛苦，或不痛苦。 There are five kinds of mental modifications which are either painful or painless.
帕坦伽利说心灵的变化（vṛttis）有五种，又可区分为两类，一类会带给我们痛苦，另一类则不会。他并没有将“思想”分为痛苦的或快乐的，为什么呢？因为即使是被称为快乐的思想，最终也可能带来痛苦。而在开始的时候我们难以知道一个特定的思想是否会带来痛苦。有些思想起初是痛苦的，后来却带来祥和；有些思想看似是快乐的，后来却带来痛苦。举例来说，若我们同情他人的苦难，会使自己也感到痛苦，但最终，它使我们拓展胸怀，得到更多的领悟，从而步入祥和之境。
与其说“痛苦”和“不痛苦”，改为“自私”和“无私”，可能更易于理解。
自私的思想最后定会带来痛苦（得失之苦）。（而）无论何种思想，只要背后没有自私的动机，就不会给相关的人带来痛苦。其结果既不痛苦，也非快乐，而是祥和。认识到这个真理，我们应该分析我们所有的动机，并试着培养 “无私”的思想，这是我们首要的责任。
如果你真想自私一点，就以维持自己心平气和为理念而自私吧。这样的自私是无碍的，因为你并不是去伤害别人，反而是将这份平和带给别人。
在日常生活中，我们总是与这两种思想打交道。现在我们知道自私的思想会带来痛苦，而无私的思想则带给我们和平。那么，我们要如何知道我们的思想是无私或自私的呢？在一个思想升起的瞬间，我们即仔细地观察，我们变成了分析师。这本身即是合一的练习——观察我们的思想同时分析它。
Patañjali says there are five kinds of vṛttis, and again these are grouped into two major categories. One variety brings us pain; the other does not. Notice that he does not divide the thoughts into painful and pleasurable. Why? Because even a so-called pleasurable thought might ultimately bring us pain. And, again, we cannot easily know in the beginning whether a particular thought will bring pain or not. Some thoughts begin with pain but end leaving us at peace. Others appear to be pleasurable but bring pain. For example, our pity at another’s suffering certainly causes us pain, but ultimately it expands our hearts and minds, gives us more understanding and leaves us in peace.
Instead of these terms, “painful” and “painless,” we might be able to understand this point better if we use two other words. Call them “selfish” thoughts and “selfless” thoughts.
The selfish thoughts ultimately bring pain. Whatever the thought is, if there is no selfishness behind it, it can never really bring pain to the person concerned. The result is neither pain nor pleasure, but peace. Seeing this truth, we should analyze all our motives and try to cultivate selfless thoughts. That is our first and foremost duty.
If you really want to be selfish, be selfish in the idea of retaining your peace. There is no harm in that selfishness because by that you are not going to harm anybody. Instead, you will be bringing the same peace to others also.
In our daily lives we always work with these two categories of thoughts. Now we know that selfish thoughts will bring misery and selfless ones leave us in peace. How are we to know whether our thoughts are selfless or not? We have to watch carefully the moment a thoughtform arises in the mind. We become analysts. This itself is Yoga practice—watching our own thoughts and analyzing them.

6. 这五种变化是：正知、错知、幻想、睡眠和记忆。They are right knowledge, misconception, verbal delusion,sleep and memory.
7. 正知来源于直接感知、推论和经典的证言。The sources of right knowledge are direct perception,inference and scriptural testimony.
帕坦伽利所说的“正知”（正确的知识）其中一项是：由你亲眼所见而知，即直接感知。如果是你亲眼目睹，你就不会存疑，这是得到正确知识的一个途径。
另一个途径是“推论”。看到烟，你推论有火，因为没有火就不会有烟；当你看到一头牛产乳，你推论牛会产乳，尽管你没看到所有，但你可以推论。
还有一个途径。你自己并没有看见任何东西，也无法对任何事物做出推论，但有某个对此事完全了解的可靠的权威或人士告诉你。这里通常指的是圣书、经典。我们之所以相信，是因为它们是圣哲、圣人和先知之言。他们看见了真理并据此开示，因此我们相信他们。
由以上三种方法，我们得到正确的知识。当然正确或不正确，最后都得将它们放在一边，去追寻你的宁静。在我们将所有的想法推出脑海之际，我们要先分析它们，再将它们一个接一个释放出去。
我们不能将所有的东西扔进一个垃圾桶里，我曾经试着做过一次，瑜伽村里的同事叫我别这么做，他们说：“老师啊，你得将蔬菜分为一类，纸张分为一类，瓶子再分为一类。” “为什么?” “纸张可以回收，蔬菜可以放肥料堆做花肥，你必须将垃圾分类，这样以后比较容易处理。”
心也同样。你想将所有的想法如同垃圾般丢掉，无须怀疑，不论是好的、坏的、对的或错的，全部放掉，以使心灵免于波动。但是，如果我们在丢弃之前，将这些想法分类，会容易处理得多。为什么？因为我们还是有一些小的执着，我们没有办法这么容易将东西丢弃。
于是你分析：“这个是痛苦的，这个是不需要的。这些东西看起来还好，让它们留下来吧。” 为了满足心理，我们试着去分析这些思想有多少种。“噢，你不会把我清空的，至少你还会还些东西回来。” 要这样玩点心理游戏。
告诉心：“好吧，你保有那么多的想法，我把其余的带走了。” 过一会儿说：“这个好像也不需要，我们把这个也拿走吧！”（于是）你把它们一点一点地移除。这就是为什么帕坦伽利这么小心地把思想分成各种不同的类别的原因。
One example of what Patañjali calls valid knowledge is what you understand by seeing something yourself—direct perception.If you see something face-to-face, you don’t have any doubt. That is one way to get valid knowledge. Another is by inference. Seeing smoke, you infer there is fire, because without fire there can’t be smoke. When you see a cow giving milk, you infer that cows give milk. You have not seen them all, but you assume.
And there is one more way. You may not have seen anything personally and may not have anything from which to infer, but a reliable authority, or person who has really understood something, tells you. Here we normally mean the holy scriptures, which we believe because they are the words of the sages, saints and prophets. They have seen the truth and have expounded upon it, so we believe them.
So, by all these three ways we get valid knowledge. Of course, whether it is valid or invalid, ultimately you have to set it aside to find your peace. But before we push out all thoughts, we try to analyze them and eliminate one set after another.
We can’t just throw everything into one garbage pail. When I tried to do that once, the ashramites asked me not to. They said, “Gurudev, you have to put the vegetables in one, the papers in another and the bottles in still another one.” “Why?” “The papers can be recycled but the vegetables go into the compost pile for the garden.” So, even in throwing out garbage, you can’t just throw it into one pail. You have to sort it so that later on it will be easier to dispose of.
It is the same way with the mind. You are going to dispose of all the thoughts as garbage, no doubt, whether they are good or bad, right or wrong, so that the mind will be free from modifications. But before we come to that, it makes it easier to dispose of them if we sort them first. Why? Because we still have a little clinging. We can’t just throw everything away so easily.
So you analyze, “This is painful. It’s not necessary. But these things seem to be nice. Let them be.” For the satisfaction of the mind, we are trying to analyze how many kinds of thoughts there are. “Oh, you are not going to empty me completely. At least you are giving something back to me.” The mind has to be tricked like that.
Tell the mind, “All right, you have that much, and I’ll take the rest away.” After a while say, “This also seems to be unwanted; let’s take this away also.” You remove them little by little. That’s why Patañjali is so careful in forming the thoughts into different groups.

8.不基于事物真实形式的认知，是错知。 Misconception occurs when knowledge of something is not based upon its true form.
9.不基于现实，由音言而产生意象，是幻想。 An image that arises on hearing mere words without any reality [as its basis] is verbal delusion.
10. 思想虚无的状态，是睡眠。 That mental modification supported by cognition of nothingness is sleep.
通常，我们说，在（深）睡眠时无思想。但实际上，我们觉知着“无思想”。因此醒来时会说：“我睡得很好，什么都不知道。” 你什么都不知，但是你知道这个“不知”。别以为睡眠中无思想，若是如此，你是完全无意识的，你就不会觉得睡过觉了。（此过程中）所有的其它思想被暂时搁置，除了“思想虚无”，它会在醒时留有印象。
Normally, we say we do not have any thought in the mind during sleep. But actually we have the thought of having no thought. That is why when we wake up we say, “I slept very well; I knew nothing.” You knew nothing, but you know that you knew nothing. Don’t think there is no thought in sleep. If there were no thought and you were completely unconscious, you would not even feel that you had slept. All other thoughts are temporarily suspended except this one thought of emptiness in the mind, which leaves its impression upon waking.

11. 经验过、未忘的事物在意识中重现，是记忆。 When a mental modification of an object previously experienced and not forgotten comes back to consciousness, that is memory.
记忆在心里产生印象，然后浮出表面。有时是我们想要它们出现，有时却不是。记忆会以两种方式出现：做梦是我们在睡眠中浮出表面的记忆；白日梦是白天升起的记忆。这两种都是印象，当它们形成以后，会慢慢沉入心底，因某些原因再被唤醒，然后浮出表面。
以上就是五种心灵的变化，或思想模式。我们必须加以控制，使心灵空无，让内在的和平之光明亮起来。知道这些后，我们的下一个问题是：“我们要如何掌控心灵的变化？” 虽然可以很容易地说：“就是控制心灵啊！” 但在现实中，却是心灵控制着我们。
Memories create impressions in the mind and at a later time come to the surface, either when we want them or sometimes even when we do not want them. Memories come in two ways: dreams are memories that come to the surface when we sleep; daydreams are memories that arise during the day. Both are impressions which, when formed, slowly descend to the bottom of the mind and come to the surface when they are rekindled for some reason.
So these are the five kinds of vṛttis, or thought forms, that must be controlled to make the mind void and to allow the inner peace to shine through. Knowing this, our next question is, “How can we control these vṛttis?” It is easy to say, “Control the mind.” But, in reality, the mind seems to be controlling us.

12. 这些思想模式以练习和不执来约束/掌控。These mental modifications are restrained by practice and non-attachment.
13. 努力使心灵稳定，就是练习。Of these two, effort toward steadiness of mind is practice.
在这里，帕坦伽利的意思是不断地练习，不是只练一两天。你得一直不停的练习，而非一天练习几分钟，然后在其它时候，允许心灵有自己的自由时间。这意味着，你变得永恒地觉察，细察每一个想法、每一个言词和每一个行动。怎么做到？帕坦伽利提出三个要求。
Here Patañjali means continuous practice, not just for one or two days. You have to always be at it, not just for a few minutes a day and then allowing the mind to have its own free time all the other hours. It means you become eternally watchful, scrutinizing every thought, every word and every action. How? Patañjali gives three qualifications.