合一经详解中文译文存档第3章

3/进阶篇（Vibhuti本章概述3VibhutiPada，是讲述进阶的章节。本章的开始介（samadhi3569#8（3.1-（3.7-一、专注、冥想、合神（合一八支之#6、#7、#8（3.1-Dharana(3.11.30-从注意到专注（dharana）从专注到冥想（dhyana）从冥想到合神（samadhi）50YogaMeditationMethods50多种TypesversusStagesofMeditationVSFiveUniversalStagesofMeditation4StepsofMeditationSevenSkillsforMeditationWhatisYogaMeditation?ShortCourseinYogaMeditation3.1Concentration(dharana)istheprocessofholdingorfixingtheattentionofmindontooneobjector ce,andisthesixthoftheeightrungs.(deshahbandhahchittasya1.39（Kriya【若毫无准备：没有上述准备的话，意识专注的努力通常只带来内在。喧闹的头脑使也有积极价值。哪怕温和的专注于所选对象几分钟、甚至几秒钟，都算是冥想的成果。（dhyana3.2Therepeatedcontinuation,oruninterruptedstreamofthatonepointoffocusiscalledabsorptioninmeditation(dhyana),andistheseventhoftheeightsteps.(tatrapratyayaekatanata【同一对象不断显现：另一描述冥想的方式是，有一系列单独的专注，而不是同续ObjectsofMeditation）经3.3Whenonlytheessenceofthatobject,ce,orpointshinesforthinthemind,asifdevoidevenofitsownform,thatstateofdeepabsorptioniscalleddeepconcentrationorsamadhi,whichistheeighthrung.(tadevaarthamatranirbhasamsvarupashunyamiva（1.4（1.3（1.17-1.18,1.42）的阶段是很重要的，合神本身并不是终点，只是沿途中的一项工具。（请参考《冥想的五个阶段》FiveUniversalStagesof三夜摩，后续3.4-3.6中会讨论。这是作为更精微练习的精细工具。二、全神合一（Samyama）是更精细的工具（3.4-（Smyma3.1冥想（dhyana,3.2、合神（samadhi,3.3）的整体练习。【前五支的目的】：所有准备工作和合一前五支的目的在于构筑这个叫做全神合一3.49以最终揭示我们存在的自性的宝藏。一旦内在光明经由全神合一（3.5）闪现，它便用（3.26（4.26（avidya（avidya真我。(2.5)（dharana（samyama3.4Thethreeprocessesofdharana,dhyana,andsamadhi,whentakentogetheronthesame ceorpointiscalledsamyama.(trayamekatraDharana（专注/凝神、dhyana（冥想/禅定）（Samyama/不觉知（avidya2.5）的（2.43.5Throughthemasteryofthatthree-partprocessofsamyama,thelightoftranscendentalinsight,orhigherconsciousness(prajna)dawns,illumines,flashes,orisvisible.(tadjayatprajnalokah)3.6Thatthree-partprocessofsamyamaisgraduallyappliedtothefiner nes,states,orstagesofpractice.(tasyabhumisu（3.38（1.31.29行低阶练习，例如获取精微领域的心灵能力。圣者萨（Vyasa）解释说，并不是所有阶段都需要全神合一，因为进步亦可从慈悲/恩典的而来。他“合一以合一来认知，合一本身即通向合一”通过高阶练习，伴随更高觉知、神或guru（导师/）的恩惠或赠（3.7-，静止阶段，专注于呼吸的觉察似乎成为外部存在。当注意力更加深入，穿越呼吸并进入头脑感觉过程，和呼吸都成为外部存在。，。3.1，分界会显著内移、呼吸和感觉过程都似乎是一种外部存在，而我们站在通向更深的内。（nirbija（3.8（dharana3.7Thesethreepracticesofconcentration(dharana),meditation(dhyana),andsamadhiaremoreintimateorinternalthanthepreviousfivepractices.(trayamantarangam，(asana（pranayaa之后，它们似乎被远远抛开在注意力之外。这很像当我们密切专注于觉察身体和呼吸时，外部世界仿佛的感觉。好像身体、呼吸和感觉不存在了；我们了它们，进入意，（asanapranayama,和pratyahara）消（dharana无欲/不执著1.15-1.16）的过程，继续向存在的（1.3）寻找永恒的自性。 3.8However,thesethreepracticesareexternal,andnotintimatecomparedtonirbijasamadhi,whichissamadhithathasnoobject,norevenaseedobjectonwhichthereisconcentration.(tadapibahirangamNirbijasamadhi想象你的汽车加速或。那一变化、转变或转换本身，也是单独的“对象，虽然通常会【观照/:（nirodhah-的转换,3.9,1.2）过程，因为那种转换是一个对象。（samadhi-（ekagra-3.6详细的心理分析，掌握这些思想的生命周期。都无知/不觉知（avidya，2.5）的一个层次。当此节描述的、对精微转换的掌握揭也将在dharma-meghahsamadhi（合神，4.32）中被。（nirodhah- 3.9Thathighlevelofmasterycallednirodhah-parinamahoccursinthemomentoftransitionwhenthereisaconvergenceoftherisingtendencyofdeepimpressions,thesubsidingtendency,andtheattentionofthemindfielditself.【放开观众：想象你正在一个会议大厅，几分钟后讲演人就要开始。所有的人都在大与此同时的注意力朝向者，则类似于samadhi-parinamah（专注的转换，3.11）当注，3.12 （nirodhah-3.10Thesteadyflowofthisstate(nirodhah-parinamah)continuesbythecreationofdeepimpressions(samskaras)from ngthepractice.(tasyaprashantavahita（1.13（samadhi-3.11Themasterycalledsamadhi-parinamahisthetransitionwherebythetendencytoall-pointednesssubsides,whilethetendencytoone-pointednessarises.(sarvarathataekagrataksayaudayachittasyasamadhi-在samadhi-parinamah状态中，这一“任意方向”趋势退去。并不是无数对象了，它（ekagrata-3.12Themasterycalledekagrata-parinamahisthetransitionwherebythesameone-pointednessarisesandsubsidessequentially.(tatahpunahshanta-uditautulya-pratyayauchittasyaekagrata-“【三种转换：因此，3.9-3.12涉及三种转换形式。第一种是有关掌控思想模式本身的，（1.33.13Thesethreetransitionprocessesalsoex inthethreetransformationsofform,time,andcharacteristics,andhowtheserelatetothematerialelementsandsenses.(etenabhutaindriyasaudharmalaksanaavasthaparinamah【这些转换影响外在：上节介绍三种极精微的转换。本节强调的是，这些精微转【掌控元素和感官此节介绍了一部分转换过程与元素和感官的关系对元（bhutas）的掌控将在3.45中解释，而对感官（indriyas）的掌控则在3.48中。3.14Thereisanunmanifest,indescribablesubstratumorexistencethatiscommonorcontainedwithinalloftheotherformsorqualities.(shantauditaavyapadeshyadharmaanupati（1.2（1.3 3.15Changeinthesequenceofthecharacteristicsisthecauseforthedifferentappearancesofresults,consequences,oreffects.(kramaanyatvamparinamahanyatve1.163.16Bysamyamaonthethree-foldchangesinform,time,andcharacteristics,therecomesknowledgeofthepastandfuture.(parinimahtrayasamyamaatitaanagata的时间（假设你已经知道。（avidyas2.5便无欲地放下它们（1.15-1.16。3.38清楚的了放开这些神通的原则。（1.3（1.2的过程，无知avidya（2.5【能力还是有人认为些体是能神通灵秘术并追它们以进我认同，而真的合一行，则认为们无非是恋之云，对自性的知。它（,【根据实际经验阅读阅读这些时要注意不要觉得你必须获得所有这些体验，大扫除，是在实现体验之后。令人安慰的是，4.27-4.28给出了如何对治开悟中小 3.17Thenameassociatedwithanobject,theobjectitselfimpliedbythatname,andtheconceptualexistenceoftheobject,allthreeusuallyinterpenetrateorcomminglewithoneanother.Bysamyamaonthedistinctionbetweenthesethree,themeaningofthesoundsmadebyallbeings esavailable.(shabdaarthapratyayaitaretaraadhyasatsamkaratatpravibhagasamyamasarvabhuta【语：一个表明名称、对象、概念之间关系的实际例子就是语。念时，一个人从词前面中描述过。(1.23-1.29)（smskaras3.18Throughthedirectperceptionofthelatentimpressions(samskaras)comestheknowledgeofpreviousincarnations.(samskarasaksatkaranatpurvajati【前世回溯可能造成束缚：追求前世回溯的人，寻求通过意识的重播，来增加自知，因为它使一个人认为这些过去的是自我定义的一部分。因此，无知的束缚增加了，【对samskaras进行全神合一带来自由：然而，对印象进行全神合一（3.4-3.6）的（3.383.19Bysamyamaonthenotionsorpresentedideascomesknowledgeofanother's(pratyayasyaparachitta（3.6【知晓思想印象：观察内在屏幕，不但会得到有关屏幕上数据的信息，还会知晓没有洞知他人的显意识思想背后的驱动力，即、印象（正如3.20所述。，，2.9【成就与：正如其它精微体验，这也同时被称为成就和，并无欲（1.15）地放（ smind,in3.19)3.20Buttheunderlyingsupportofthatknowledge(oftheotherunperceivedoroutofreach.(nachatatsalambanatasyaavisayin[Note:Thissutraisnotincludedinall：生此思想的来源。以下是3.19中的过程概要：：3.6。。3.21Whensamyamaisdoneontheformofone'sownphysicalbody,theilluminationorvisualcharacteristicofthebodyissuspended,andisthusinvisibletootherpeople.(kayarupasamyamatatgrahyashaktitatstambhechaksuhprakashaasamprayoga[Note:Insomerenditionsthisissutra（1.23.38（1.4，归于自性。 3.22Inthesamewayasdescribedinrelationtosight(3.21),oneisabletosuspendtheabilityofthebodytobeheard,touched,tasted,orsmelled.(etenashabdadiantardhanam[Note:Thissutraisnotincludedinall3.23Karmaisoftwokinds,eitherfastorslowtomanifest;bysamyamaonthesekarmascomesforeknowledgeofthetimeofdeath.(sopakramamnirupakramamchakarmatatsamyamaaparantajnanamaristebhyah[Note:Insomerenditionsthisissutra3.21or道当前印象和业的情况下，则是知道的准确时间。 ，3.24Bysamyamaonfriendliness(andtheotherattitudesof1.33),therecomesgreatstrengthofthatattitude.(maitridishu[Note:Insomerenditionsthisissutra3.22or3.6多多的成果回想2.35-2.45所列举的与持戒和遵行相关的成果当这些成果开始到来，会非常有性，很容易将人们引离自我认知的道途。这就是为什么，无欲/不执著贯穿了1.163.25Bysamyamaonthestrengthofelephantscomesasimilarstrength.(baleshuhastibaladini)[Note:Insomerenditionsthisissutra3.23or【全神合一于的力量：大象是极强壮的一种动物，而且普遍千年来圣人们形式的力量。要记住我们说的是注意力的形式，不仅仅是沉思，并假装拥有那种力量。3.263.26Bydirectingtheflashofinnerlightofhighersensoryactivity,knowledgeofsubtleobjects,thosehiddenfromview,andthoseverydistantcanbeattained.(pravrittyahalokanyasatsuksmavyavahitaviprakrista[Note:Insomerenditionsthisissutra3.24or1.39（1.39（1.36【导引内在光芒：现在，本节解释了经由全神合一而的内在光芒，被导向任何精 3.27Bysamyamaontheinnersun,knowledgeofthemanysubtlerea canbeknown.(bhuvanajnanamsuryasamyamat)[Note:Insomerenditionsthisissutra3.25or，习的目的之一，就是清理头脑中的乌云，找到内在。放下这些需要更高的无欲（1.15-1.16）与素雅。注经者萨（Vyasa）描述了七种世界。LevelsandDimensionsofConsciousnessOMandthe7LevelsofConsciousnessOM3.28Bysamyamaonthemoon,knowledgeofthearrangementoftheinnerstarscanbeknown.(chandrataravyuhajnanam)[Note:Insomerenditionsthisissutra3.26or，达成和一样内在月亮只能在冥想时找到同样也被无欲地相遇检视并放下，3.29Bysamyamaonthepole-star,knowledgeofthemovementofthosestarscanbeknown.dhurvetadgatijnanam)[Note:Insomerenditionsthisissutra3.27or【星辰围绕一个中心：当知道了内在、光点，可通过合一于其中心——北极星，体验3.30Bysamyamaonthenavelcenter,knowledgeofthearrangementofthesystemsofthebodycanbeknown.(nabhichakrakayavyuha[Note:Insomerenditionsthisissutra3.28or 3.31Bysamyamaonthepitofthethroat,hungerandthirstleave.(kanthakupeksutpipasanivrittih)[Note:Insomerenditionsthisissutra3.29or渴及的中止相关。同样，这些成就感需要无欲地相遇、体验和放下。3.32Bysamyamaonthetortoisechannel,belowthethroat,steadinessisattained.(kurmanadyamsthairyam)[Note:Insomerenditionsthisissutra3.30or（2.473.33Bysamyamaonthecoronallightofthehead,visionsofthesiddhas,themasterscancome.(murdhajyotisisiddhadarshanam)[Note:Insomerenditionsthisissutra3.31or或，经由或，经由 识 e3.34Or,throughtheintuitivelightofhigherknowledge,anythingmight(pratibhadvasarvam)[Note:Insomerenditionsthisissutra3.32or3.35Bypracticingsamyamaontheheart,knowledgeofthemindisattained.(hirdayechittasamvit)[Note:Insomerenditionsthisissutra3.33orchitta的意识域。观察意识功能3.36Thehavingofexperiencescomesfromapresentedideaonlywhenthereisacomminglingofthesubtlestaspectofmind(sattva)andpureconsciousness(purusha),whicharereallyquitedifferent.Samyamaonthepureconsciousness,whichisdistinctfromthesubtlestaspectofmind,revealsknowledgeofthatpureconsciousness.(sattvapurusayohatyantaasankirnayohpratyayaavishesahbhogahpararthatvatsvarthasamyamatpurusha-jnanam)[Note:Insomerenditionsthisissutra3.34or【有合作关系才会有体验：首先，思考存在的两个方面：纯粹觉知和意识的精微（sattva（3.56（1.3有连接、或混合。如果没有意识，就没有体验。这是无知（avidya）的一个精微方面，2.6，【二者时常相混：纯粹觉知和精微意识常常混合纠缠。这实际上就是我们无法体验到们发现自己迷失于外部世界，并试图逆转这一过程，以找到遗失的。【Buddhi是工具也是：回顾Buddhi（智性）作为意识中知道、决定、判断和分辨的一面。从外部世界向内移动时，buddhi是极为有用与的工具。然而，如果我们是永恒sattvicbuddhi（意识的最精微面注意本节梵文中的sattva一词。3.373.37Fromthelightofthehigherknowledgeofthatpureconsciousnessorpurusha(3.36)higher,transcendental,ordivinehearing,touch,vision,taste,and(tatahpratibhasravanavedanaadarshaasvadavarta[Note:Insomerenditionsthisissutra3.35or六、如何对待精微体验【体验既是成就也是：从通常的世俗头脑看来，这些全神合一中得到的精微体验应该（1.42.29，（3.51【内在成为外在：称精微体验为，不仅因为它们某种程度上的性。而是，当瞥见1.15）便可到来，最终通过明辨（2.26-2.29）通向真我的认知（1.3 3.38Theseexperiencesresultingfromsamyamaareobstaclestosamadhi,butappeartobeattainmentsorpowerstotheoutgoingorworldlymind.(tesamadhauupasargahvyutthane[Note:Insomerenditionsthisissutra3.36or1.24.3（1.3paravairagya（1.16你可能放弃了对品尝过程的执著，但味觉的能力并没有。执著是关键，不是去除所执著【放弃成就：类似的，中所描述的体验，会随着自然出现。说要放弃，不是说它1.16一的程序，因为进步亦可由其他途径，特别是从慈悲/恩典的而来。他“合一以合（1.3七、全神合一所得的成就（3.39-些精微体验，及在阅读本小节的前，请先回顾3.17-3.37“全神合一的体验”的总【怎样对待这些体验：正如前面所说，3.39-3.49中的体验也要相遇、体验并放（3.383.39Bylooseningorlettinggoofthecausesofbondageandattaent,andbyfollowingtheknowledgeofhowtogoforthintothepassagesofthemind,therecomestheabilitytoenterintoanotherbody.(bandhakaranashaithilyatpracharasamvedanatchachittasyaparasharira[Note:Insomerenditionsthisissutra3.37or。进入他人身体的能力次的合一者可用此能力进入他人身体来服务其他，比如指导那些。3.40Bythemasteryoverudana,theupwardflowingpranavayu,thereisacessationofcontactwithmud,water,thorns,andothersuchobjects,andthereensuestherisingorlevitationofthe(udanajayatjalapankakantakaadisuasangahutkrantih[Note:Insomerenditionsthisissutra3.38orvayu【UdanavayuUdanavayuvayus（气）之一。它在喉部运作，驱动呼气，与处pranavayu相协作（参见VayusectionofKundaliniAwakening）3.41Bymasteryoversamana,thepranaflowinginthenavelarea,therecomeseffulgence,radiance,orfire.(samanajayat[Note:Insomerenditionsthisissutra3.39or 3.42Bysamyamaovertherelationbetweenspaceandthepowerofhearing,thehigher,divinepowerofhearingcomes.(shrotraakashayohsambandhasamyamatdivyam[Note:Insomerenditionsthisissutra3.40or 【空间、和脉轮：空间是五大元素（地、水、火、风、空）之一，而听觉是五种认知尼ChakrassectionofKundaliniAwakening)3.43BySamyamaontherelationshipbetweenthebodyandspace(akasha)andbyconcentratingonthelightnessofcotton,passagethroughspacecanbeattained.(kayaakashayohsambandhasamyamatlaghutulasamatatti[Note:Insomerenditionsthisissutra3.41or穿越空间的能力。3.40描述了飘浮，本节描述的是穿越空间。【注意对立的性质此节中有一个普遍原则全神合一是针“身体和空间的关系，（1.4（1.3 3.44Whentheformlessthoughtpatternsofmindareprojectedoutsideofthebody,itiscalledmaha-videha,agreatdisincarnateone.Bysamyamaonthatoutwardprojection,theveiloverthespirituallightisremoved.(bahihakalpitavrittihmaha-videhatatahprakashaavarana[Note:Insomerenditionsthisissutra3.42ormaha-videha（伟大的无肉3.453.45Bysamyamaonthefiveformsoftheelements(bhutas),whicharegrossform,subtleness,interconnectedness,anditspurpose,thenmasteryoverthosebhutasis(sthulasvarupasuksmaanvayaarthavattvasamyamadbhuta-[Note:Insomerenditionsthisissutra3.43or（2.12-（2.17（2.18与元素的连接。元素从转换过程中升起的方式，在中描述（3.133.46Throughthatmasteryovertheelements,comestheabilitiesofmakingthebodyatomicallysmall,perfect,andindestructibleinitscharacteristicsorcomponents,aswellasbringingothersuchpowers.(tatahanimaadipradurbhavahkayasampadtaddharmaanabhighata[Note:Insomerenditionsthisissutra3.44or可获得各种体验和能力，而具体的描述则在3.42、3.43、3.45中。回想一下，内在过【表明意识已被掌控虽然这些掌控并不是目的但它显示了对意识的掌控水平3.47Thisperfectionofthebodyincludesbeauty,gracefulness,hardnessintakingtheblowsthatcome.(rupalavanyabalavajrasamhananakaya-[Note:Insomerenditionsthisissutra3.45or 【的完美：这一身体的完美（3.46）包括美丽、优雅、力量、和不坏3.48Bysamyamaontheprocessofperceptionandaction,essence,I-ness,connectedness,andpurposefulnessofsensesandacts,masteryoverthosesensesandacts(indriyas)isattained.(grahanasvarupaasmitaanvayaarthavattvasamyamadindriyajayah)[Note:Insomerenditionsthisissutra3.46or（1.4（2.5（1.3（2.41 3.49Bythatmasteryoverthesensesandacts(indriyas),therecomesquicknessofmind,perceptionwiththephysicalinstrumentsofperception,andmasteryovertheprimalcauseoutofwhichmanifestationarises.(tatahmano-javitvamvirarana-bhavahpradhaua[Note:Insomerenditionsthisissutra3.47or（jnanendriyas（karmendriyas，：【抵达意识的最精微面】面（3.17-3.37，3.39-3.49）中描述了许多类型的经验。（3.38buddhi，3.50：【sattvicbuddhi和purusha的区别在此不仅体验了意识的精微（sattvicbuddhi）（3.50（3.50sattvicbuddhipurusha之间最精微的区别，便产生最（kaivalya，3.51（3.52 ，3.50Toonewellestablishedintheknowledgeofthedistinctionbetweenthepurestaspectofmindandconsciousnessitself,therecomessupremacyoverallformsorstatesofexistence,aswellasoverallformsofknowing.(sattvapurushaanyatakhyatimatrasyasarva-bhavaadhisthatrittvamsarva-jnatritvam[Note:Insomerenditionsthisissutra3.48or【抵达意识的最精微面】面（3.17-3.37，3.39-3.49）中描述了许多类型的经验。【sattvicbuddhi和purusha的区别：在此，不仅体验了意识的最精微面（sattvic2.29粹觉知）的辨别，就是这一点。所涉及的不是表面的buddhi（智性（3.513.51Withnon-atta3.51Withnon-attaentordesirelessnessevenforthatsupremacyoverformsandstatesofexistenceandtheomniscience(3.50),theseedsattherootofthosebondagesaredestroyed,andabsoluteliberationisattained.(tadvairagyaapidosabijaksaya [Note:Insomerenditionsthisissutra3.49or（1.4（2.7”而染色（klishta1.16（1.33.52Wheninvitedbythecelestialbeings,nocauseshouldbeallowedtoariseinthemindthatwouldalloweitheracceptanceoftheoffer,orthesofpridefromrecei