第二部分：成就之道篇
（The Path To Realization)
2.1 瑜伽修行由“苦行”（高度自律）、“好学”（读诵经论）、“向着纯粹觉醒成长”这三大类组成。
2.1 Yogic action has three components--discipline,self-study,and orientation toward the ideal of pure awareness.
2.2 瑜伽之目的是为了消除各种痛苦的根源和实现终极三摩地。
2.2 Its purposes are to disarm the causes of suffering and achieve integration.
2.3 痛苦的根源来自不能如其所是地了解事物。愚痴（无明）、我执、自恋（对自己的溺爱）、嗔恨、贪婪——人生中各种痛苦的五大根源。
2.3 The causes of suffering are not seeing things as they are,the sense of ‘I’,attachment,aversion,and clinging to life.
2.4 无论愚痴（即无明，也即不能按事物如其所是而认识之）处于潜伏、活跃、暂停或虚弱（等什么状态），它都是滋生其余几项（即我执、自恋、嗔恨、贪婪）的温床。
2.4 Not seeing things as they are in the field where the other causes of suffering germinate,whether dormant,activated,intercepted,or weakened.
2.5 无明（愚痴）将那些无常、染污、痛苦、非本真认同为永恒、纯洁、快乐和本真之我。
2.5 Lacking of this wisdom,one makes mistakes by taking which is impermanent,impure,distressing or empty of self as permanence,purity,happiness and self.
2.6 “我执”归因于将“我”强行带入（认同为）纯粹觉醒。
2.6 The sense of ‘I’ ascribes selfhood to pure awareness by identifying it with the senses.
2.7 自恋是对（曾经的或当下的）美好之拥有的沉溺。
2.7 Attachment is a residue of pleasant experience.
2.8 嗔恨是对悲苦之残余的一种反应。
2.8 Aversion is a residue of suffering.
2.9 贪婪来自（人的生物性的）本能和对“万物无常”缺乏正确的认识。（贪婪这种现象）在世俗的聪明或博学之人那里同样存在。
2.9 Clinging to life is instinctive and self-perpetuating,even for the wise.
2.10 （很多时候）这些痛苦的根源（愚痴、我执、自恋、嗔恨、贪婪）会以一种难以察觉的隐密方式活动着。
2.10 In their subtle form,these causes of suffering are subdued by seeing where they come from.
2.11 如果它们（愚痴、我执、自恋、嗔恨、贪婪）处于明显状态，就形成了上述的“意识模式”。但通过深入的禅定可有效地化除（它们）。
2.11 In their gross form,as patterns of consciousness,they are subdued through dhyana.
2.12 （愚痴、我执、自恋、嗔恨、贪婪）是业障产生的根源，它们任何一个作为驱动力所产生的行为（无论是过去的还是现在的）都会成为业力（业障）沉潜到意识深处而化成意识模式。这些业障将推动着我们（不由自主地）进入到下一生（即业障是我们不断轮回的推动者），或潜伏起来伺机于未来的某个时刻（在机缘成熟时）显露出来而成为我们新的痛苦（即业报）。
2.12 The causes of suffering are the root source of actions;each action deposits latent impressions deep in the mind,to be activated and experienced later in this birth,or lie hidden awaiting a future one.
2.13 只要这些（源于愚痴、我执、自恋、嗔恨、贪婪的动机而产生的各种行为后积淀下的）业力（业障和业果）依然存在（于我们的意识深处），它们将决定我们此后的未来和来生。
2.13 So long as this root source exists,its contents will ripen into a birth,a life,and experience.
2.14 人生是快乐还是痛苦，取决于此前好的行为（善行）或坏的行为（恶行）所创造的不同业力（业障和业果）。
2.14 This life will be marked by delight or anguish,in proportion to those good or bad actions that created its store of latent impressions.
2.15 对于一个智者来说，他能很好地了解人生经历中所有的痛苦：无常之苦，业障之苦，或各种本能（或本能与本能之间连续的冲突）带来的痛苦。
2.15 The wise see suffering in all experience,whether from the anguish of impermanence,or from latent impressions laden with suffering,or from incessant conflict as the instinctive vie for ascendancy.
2.16 但是，（各种潜在的或可能的）痛苦是可以避免的。
2.16 But suffering that has not yet arisen can be prevented.
2.17 痛苦与否取决于（我们是）背觉合尘，还是背尘合觉。
2.17 The preventible cause of all this suffering is the apparent indivisibility of pure awareness and what it regards.
2.18 什么叫背尘合觉（即什么是向着开悟成长）？即如是观这个现象世界（即我们思想加五官所见、所闻、所感触到的全部对象）皆是本体的体性之光明（即性光，也即圆觉）自发的显化——即能与所（主体与客体）、感官与外界、世俗的世界与超世俗的（即宗教的）世界等等，一切皆是本性（本体的体性）之光明（本性即光明）之自发的显化。
2.18 What awareness regards,namely the phenomenal world,embodies the qualities of luminosity,activity,and inertia;it includes oneself,composed of both elements and the senses;and,it is the ground for both sensual experience and liberation.
2.19 所有（看上去）不同的事物——可归类的，不可归类的，模糊的，清晰的——皆是本性的显现。
2.19 All orders of being--undifferentiated,differentiated,indistinct,distinct--are manifestations of the fundamental qualities of nature.
2.20 圆觉就是那个（穿越一切而又不被一切所束的）“看”（即观照），尽管它（圆觉）是纯净无染的，但它（并不是一个僵死之物，而是）恒常照彻（含化）万有。
2.20 Pure awareness is just seeing,itself;although pure,it usually appears to operate through the perceiving mind.
2.21 本质上，这个现象世界的一切都是真实（本性或真理）无隐曲的显现。
2.21 In essence,the phenomenal world exists to reveal this truth.
2.22 当瑜伽士达到如实地洞见出“现象世界的一切都是真实本性无隐曲的显现”时，将真实地领悟到：时刻处于生死变幻中的万物（现象世界）皆是真实本性以它自己的方式存在的一种反映（即永恒寓于无常中，无限寓于有限中）。但对于（未获得开悟的）普通人来说，现象世界中的一切（如分裂、无常、冲突、愚痴、我执等等）仍然存在。
2.22 Once that happens,the phenomenal world no longer appears as such;it continues to exist as a common reality for everyone else,though.
2.23 （不要曲解上面的教导而误以为它的意思是）现象世界因获得了真实本性的力量（而成为现象世界的——类似某人在使用着一个东西，而这个东西不是此人的，是从他人借来的。如此理解犯了分裂现象与本质之过失。正确的理解是）现象即本质，本质即现象（即本质是现象的本质，现象是本质的现象，两者无二无别）。
2.23 It is by virtue of the apparent indivisibility of the phenomenal world and pure awareness that the former seems to possess the latter’s powers.
2.24 之所以有一个被人们称之为“现象世界”的存在，是因为我们有无明。因无明故，不能如其所是地来理解一切（而犯下强分现象和本质这两个不同的世界之错误）。
2.24 Not seeing things as they are is the cause of this phenomenon.
2.25 若没有无明，真实本体世界与现象世界之间表面上的“分裂”即不复存在，圆觉（本性之光明）将自由地展露出来。
2.25 With realization,the appearance of indivisibility vanishes,revealing that awareness is free and untouched by phenomena.
2.26 无明消除后，一切分裂的根源即被连根拔除（即从种子上消除），存在还原为它本来的真实面目。
2.26 The apparent indivisibility of seeing and the seen can be eradicated by cultivating uninterrupted discrimination between awareness and what it regards.
2.27 终极存在（般若）依其内在的法则分身为七个阶段（生命存在的七个领域或七个境界——即凡夫六道加圣道为七道）。
2.27 At the ultimate level of discrimination,prajna (wisdom) extends to all seven aspects of nature.
2.28 通过瑜伽的修行，（凡夫所处的六个领域）身心内外各种杂染便会逐步消除，本性之光（般若）便会透显出来。
2.28 Though practicing the components of yoga,impurities dwindle;then,the light of understanding can shine forth,illuminating the way to discriminative awareness.
2.29 正行、精进、调身、调息、（控）制感（官）、专注（冥想）、禅定、三摩地，是瑜伽修行的八个有机部分（简称“八步瑜伽”或“八支瑜伽”）。
2.29 The eight components of yoga are external discipline,internal discipline,posture,breath regulation,concentration,dhyana,and integration.
2.30 正行包括五大戒律：非暴力、不说谎、不偷盗、不淫乱、不贪图。
2.30 The five external disciplines are non-violence,truthfulness,not stealing,celibacy,and not being acquisitive.
2.31 （这五类戒律）无论何时、何地，无论什么年龄或属于哪个阶级，（对一个瑜伽修行者而言）它们都是永不可违犯的绝对命令。
2.31 These universals,transcending birth,place,era,or circumstance,constitute the great vow of yoga.
2.32 精进的意思是：净化身体、知足、热情、好学、时刻向着觉醒趋近的信念。
2.32 The five internal disciplines are bodily purification,contentment,intensity,self-study,and orientation toward the ideal of pure awareness.
2.33 以及为了有效地化除（一般人皆有的）各种私心杂念，需将自己培养成一个内心强大、性格温和的人。
2.33 Unwholesome thoughts can be neutralized by cultivating wholesome ones.
2.34 我们时常会处于各种有害的负面情绪(消极思想)中，例如总想着去伤害某人等。这些有害的或负面的情绪可能来自贪婪、愤怒或妄想等，无论是轻微、中度，或强烈，都会（为我们）带来无穷的无明（愚昧）和痛苦。（因为它们可带来无穷的无明和苦难），这就是我们为什么要把自己必须培养成一个内心强大、性格温和之人的原因。
2.34 We ourselves may act upon unwholesome thoughts,such as wanting to harm someone.unwholesome thoughts may arise from greed,anger,or delusion;they may be mild,moderate,or extreme;but they never cease to ripen into ignorance and suffering.This is why one must cultivate wholesome thoughts.
2.35 坚定的非暴力会形成一个友善的气氛（气场），它能消除所有敌意。
2.35 Being firmly grounded in non-violence creates an atmosphere in which others can let go of their hostility.
2.36 不说谎（基于真诚的行为），便可成就一切（人间的和修行的）事业。
2.36 For those grounded in truthfulness,every action and its consequences are imbued with truth.
2.37 不偷盗，便可获得真实的财富。
2.37 For those who have no inclination to steal,the truly precious is at hand.
2.38 不淫乱（贞洁），生命因此而更充满生机与活力。
2.38 The chaste acquire vitality.
2.39 不贪图，便可获得生命的真相（自由和解脱）。
2.39 Freedom from wanting unlocks the real purpose of existence.
2.40 如果身体（生理）因净化而越来越清净，瑜伽士便会对自己和他人的“身”念越来越淡化。译者按：释迦牟尼谓此“无人相，无我相，无众生相，无寿者相”；庄子谓此“鱼相忘乎江湖，人相忘乎道术”；孔子谓此“君子坦荡荡，小人长戚戚”。
2.40 With bodily purification,one’s body ceases to be compelling,likewise contact with others.
2.41 生理上净化同样能带来（精神上的）明澈、幸福、凝聚、不为感官所惑和增强对本性的领悟能力。
2.41 Purification also brings about clarity,happiness,concentration,mastery of the senses,and capacity for self-awareness.
2.42 （生理上的净化带来的精神上的明澈、幸福、凝聚、不为感官所惑和增强对本性的领悟能力）所产生的满足感能为我们带来无以言喻的快乐。
2.42 Contentment brings unsurpassed joy.
2.43 精进能化除一切染污，形体和感官会变得高度的完美和神圣。
2.43 As intense discipline burns up impurities,the body and its senses become supremely refined.
2.44 好学可持续地深化着（我们）与神性的交融（即持续地深化着梵我一如、天人合一之境界）。
2.44 Self-study deepens communion with one’s personal deity.
2.45 三摩地的意思是通过（将我们彻底地融入进）圆满的觉醒而达到化解一切二元冲突。译者按：中国文化中称此境地为圣人所达之“化境”。
2.45 Through orientation toward the ideal of pure awareness,one can achieve samadhi.
2.46 稳定而舒适的体式是进入禅定的前提。
2.46 The postures of meditation should embody steadiness and ease.
2.47 所有（瑜伽修行）的成就和本性之开显，都来自深度的放松和静心凝神。我们的身体和无限的宇宙是不可分割的（一体的）。译者按：即本无主客、内外、无限与无限之分。
2.47 This occurs as all effort relaxes and coalescence arises,revealing that the body and the infinite universe are indivisible.
2.48 当我们实证（本无主客、内外、有限与无限之分）的境界时，再不会受各种二元性的冲突之戏弄。
2.48 Then,one is no longer disturbed by the play of opposites.
2.49 （随着身心内外）不断深入的放松，呼吸会变得很深细（而不再对身心的放松和宁静构成干扰），甚至会出现呼吸（长时间）的中止（即进入到龟息或胎息状态）。译者按：龟息即数分钟或数十分钟呼吸一次；胎息是如胎儿于母腹中之呼吸——即不呼不吸，又名内呼吸。
2.49 With effort relaxing,the flow of inhalation and exhalation can be brought to a standstill;this is called breath regulation.
2.50 调息就是始终留意（持续观察）呼吸，逐渐将呼吸的频率降低，将原有的粗重呼吸调节到流畅深长，以及将（常人的）胸式呼吸逐步调节成腹式呼吸。译者按：意即将呼吸尽可能下沉或下引至腹部，或更进一步下引至腿部——乃至脚部，如此则全身上下经络气血可达顺畅。庄子也有“真人呼吸以踵”之说。
2.50 As the movement patterns of each breath--inhalation,exhalation,lull--are observed as to duration,number,and area of focus,breath becomes spacious and subtle.
2.51 （印度瑜伽哲学将意识的存在状态分为四类——沉睡、梦境、清醒和开悟），开悟（即生命的第四状态）的曙光即发生于对呼吸（业已达到深长顺畅或达到龟息、胎息）的超越之际。
2.51 The fourth as realization dawns,the transcending between breathing in and out falls away.
2.52 （常人粗重的身体和浅乱的呼吸是获得生命终极觉醒的两大主要障碍，经过上述调身与调息的修行后，它们便不再成为障碍。此时）遮蔽心灵内在光明的面纱便会除去。
2.52 Then the veil lifts from the mind’s luminosity.
2.53 同时，心灵潜在的能力（即禅定力、悟性、觉察力）便会出现。
2.53 And the mind’s potential for concentration is realized.
2.54 当从外界和感官对我们的干扰和纠缠中撤离出来时。我们即进入到意识（生命）的深处（而了知存在或本性之真相）。
2.54 When consciousness interiorizes by uncoupling from external objects,the senses do likewise;this is called withdrawal of the senses.
2.55 从此，诸感官就会彻底地为最终者或最高者（即本性）服务。译者按：此节经文旨意在佛家名之为：“转识成智”；在基督教中则名为：“道成肉身”；在儒家则名之为：“随心所欲而不逾矩”。
2.55 Then the senses reside utterly in the service of realization.
来源：皇冠瑜伽官博，发表时间：2012-02-12
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