1.4 In the other states there is identification with the modifications of the mind.
心念有五，迷悟皆由一心
五者，真妄幻眠憶也。
真知源於直覺、理法和真言
識心波動即起妄念
作意起想像，幻境無真實。
念止則進入睡眠
痕跡成記憶
1.5 The modifications of the mind are five. They can be either a source of anguish or of non-anguish.
1.6 They are right knowledge, wrong knowledge, imagination, sleep and memory.
1.7 Right knowledge has three sources: direct cognition, inference and the words of the awakened ones.
1.8 Wrong knowledge is a false conception not corresponding to the thing as it is.
1.9 An image conjured up by words without any substance behind it is vikalpa –imagination.
1.10 The modification of the mind which is based on the absence of any content in it is sleep.
1.11 Memory is the calling up of past experiences
除妄之法有二：一系一解
系者，正念相續也。
念念繫於一處，全然忘我。
一念起則三界頓空
解者，妄起即覺也
停止一切外在慾望
覺之即無，妄如雲散。
1.12 Their cessation is brought about by persistent inner effort and nonattachment.
1.13 Of these two, abhyasa the inner practice is the effort for being firmly established in oneself.
1.14 It becomes firmly grounded on being continued for a long time, without interruption and with reverent devotion.
1.15 The first state of vairagya, desirelessness – cessation from self-indulgence in the thirst for sensuous pleasures, with conscious effort.
1.16The last state of vairagya, desirelessness – cessation of all desiring byknowing the innermost nature of purusha, the supreme self.
念念歸正 專注日增
正念得頓悟
頓悟生喜樂
得入有尋三摩地
念念觀無
觀者亦無
得入無尋三摩地
只餘業障如種
1.17 Samprajnata samadhi is the samadhi thatis accompanied by reasoning, reflection, bliss and a sense of pure being.
1.18 In asamprajnata samadhi there is a cessation of all mental activity, andthe mind only retains unmanifested impressions.
有聖人焉 生而無尋
知身是幻而不迷
再生只因業種未滅
世人則須漸修
由正念而至無念
依五力而成就
五者信、精進、念、定、慧
信越誠行越堅成就越快
全然投入，不遺餘力
1.19 Videhas andprakriti-layas attain asamprajnata samadhi because they ceased to identifythemselves with their bodies in their previous life. They take rebirth becauseseeds of desire remained.
1.20 Others who attain asamprajnata samadhi attain through faith, effort,recollection, concentration and discrimination.
1.21 Success is nearest to those whose efforts are intense and sincere.
1.22 The chances of success vary according to the degree of effort.
或者全然臣服於神
神性至高無上
統馭一切
全然臣服，即刻到達
神性超越時空
他是大師的大師
嗡是他的名號重複誦唸 冥想
障礙消散，神性甦醒
1.23 Success is also attained by those who surrender to god.
1.24 God is the supreme ruler. He is an individual unit of divine consciousness. He is untouched by the afflictions of life, action and its result.
1.25 In god the seed is developed to its highest extent.
1.26 Being beyond the limits of time he is the master of masters.
1.27 He is known as aum.
1.28 Repeat and meditate on aum.
1.29 Repeating and meditating on aum brings about the disappearance of all obstacles and an awakening of a new consciousness.
疾病、倦怠、猶豫
盲目、懶惰、慾念
妄想、自卑、渙散
皆是障礙
顯現為痛苦、失望、緊張
和呼吸混亂繫念一處可以對治
樂者吾樂之
悲者吾悲之
善者吾善之
不善者吾亦善之
善願起則我見暫息
1.30Disease, languor, doubt, carelessness, laziness, sensuality, delusion,impotency and instability are the obstacles that distract the mind.
1.31 Anguish, despair, tremors and irregular breathing are the symptoms of adistracted mind.
1.32 To remove these, meditate on one principle.
1.33 The mind becomes tranquil by cultivating attitudes of friendliness towardsthe happy, compassion towards the miserable, joy towards the virtuous andindifference towards the evil.
專念於呼吸 平靜心緒
初嘗禪滋味 形成助力專念於光 身心寧靜
驅散憂傷
也可專念於上師
亦可於睡夢中保持專念可以專念於任何
極小或極大
當意念純淨如水晶
見與見者，同時呈現
1.34 The mind also becomes tranquil by alternately expelling and retaining the breath.
1.35 When meditation produces extraordinary sense perceptions, the mind gains Confidence and this helps perseverance.
1.36 Also, meditate on the inner light which is serene and beyond all sorrow.
1.37 Also meditate on one who has attained desirelessness.
1.38 Also, meditate on knowledge that comes during sleep.
1.39 Also, meditate on anything that appeals to you.
1.40Thus, the yogi becomes master of all, from the infinitesimal to the infinite.
1.41 When the activity of the mind is under control, the mind becomes like purecrystal, reflecting equally, without distortion, the perceiver, the perceptionand the perceived.
在有尋三摩地
真妄並存難辨在無尋三摩地
見愛分別已除 只剩能所
從有伺到無伺
亦與之同
日漸精微 以至於無
1.42 Savitarka samadhi is the samadhi in which the yogi is still unable todifferentiate between the real knowledge, knowledge based on words andknowledge based on reasoning or sense perceptions, which all remain in the mindin a mixed state.
1.43 Nirvitarka samadhi is attained when the memory is purified, and the mindis able to see the true nature of things without obstruction.
1.44 The explanations given for the samadhis of savitarka and nirvitarka, alsoexplain the higher states of samadhi, but in these higher states of savicharaand nirvicharasamadhis, the objects of meditation are more subtle.
1.45 The province of samadhi that is connected with these finer objects extendsup to the formless stage of the subtle energies.
在有種三摩地
仍未脫離輪迴在無種三摩地
覺知如光，真相直接呈現
無需認知為媒，視野極廣極深
當三摩地的印跡也褪去
不生不滅 全知全能
1.46 These samadhisthat result from meditation on an object are samadhis with seed, and do notgive freedom from the cycle of rebirth.
1.47 On attaining the utmost purity of the nirvichara stage of samadhi, thereis a dawning of the spiritual light.
1.48 In nirvichara samadhi, the consciousness is filled with truth.
1.49 In the state of nirvichara samadhi, an object is experienced in its fullperspective, because in this state knowledge is gained direct, without the useof the senses.
1.50 The perception gained in nirvichara samadhi transcends all normalperceptions both in extent and intensity
1.51 When this controlling of all other controls is transcended, the seedlessSamadhi is attained, and with it, freedom from life and death.
第一章
現在開始瑜伽
心念止，瑜伽行。
止而後有定，定而後能觀，
無觀則迷失於妄
1.1 Now the discipline of yoga.
1.2 Yoga is the cessation of mind.
1.3 Then the witness is established in itself.
1.4 In the other states there is identification with the modifications of the mind.
心念有五，迷悟皆由一心
五者，真妄幻眠憶也。
真知源於直覺、理法和真言
識心波動即起妄念
作意起想像，幻境無真實。
念止則進入睡眠
痕跡成記憶
1.5 The modifications of the mind are five. They can be either a source of anguish or of non-anguish.
1.6 They are right knowledge, wrong knowledge, imagination, sleep and memory.
1.7 Right knowledge has three sources: direct cognition, inference and the words of the awakened ones.
1.8 Wrong knowledge is a false conception not corresponding to the thing as it is.
1.9 An image conjured up by words without any substance behind it is vikalpa –imagination.
1.10 The modification of the mind which is based on the absence of any content in it is sleep.
1.11 Memory is the calling up of past experiences
除妄之法有二：一系一解
系者，正念相續也。
念念繫於一處，全然忘我。
一念起則三界頓空
解者，妄起即覺也
停止一切外在慾望
覺之即無，妄如雲散。
1.12 Their cessation is brought about by persistent inner effort and nonattachment.
1.13 Of these two, abhyasa the inner practice is the effort for being firmly established in oneself.
1.14 It becomes firmly grounded on being continued for a long time, without interruption and with reverent devotion.
1.15 The first state of vairagya, desirelessness – cessation from self-indulgence in the thirst for sensuous pleasures, with conscious effort.
1.16The last state of vairagya, desirelessness – cessation of all desiring byknowing the innermost nature of purusha, the supreme self.
念念歸正 專注日增
正念得頓悟
頓悟生喜樂
得入有尋三摩地
念念觀無
觀者亦無
得入無尋三摩地
只餘業障如種
1.17 Samprajnata samadhi is the samadhi thatis accompanied by reasoning, reflection, bliss and a sense of pure being.
1.18 In asamprajnata samadhi there is a cessation of all mental activity, andthe mind only retains unmanifested impressions.
有聖人焉 生而無尋
知身是幻而不迷
再生只因業種未滅
世人則須漸修
由正念而至無念
依五力而成就
五者信、精進、念、定、慧
信越誠行越堅成就越快
全然投入，不遺餘力
1.19 Videhas andprakriti-layas attain asamprajnata samadhi because they ceased to identifythemselves with their bodies in their previous life. They take rebirth becauseseeds of desire remained.
1.20 Others who attain asamprajnata samadhi attain through faith, effort,recollection, concentration and discrimination.
1.21 Success is nearest to those whose efforts are intense and sincere.
1.22 The chances of success vary according to the degree of effort.
或者全然臣服於神
神性至高無上
統馭一切
全然臣服，即刻到達
神性超越時空
他是大師的大師
嗡是他的名號重複誦唸 冥想
障礙消散，神性甦醒
1.23 Success is also attained by those who surrender to god.
1.24 God is the supreme ruler. He is an individual unit of divine consciousness. He is untouched by the afflictions of life, action and its result.
1.25 In god the seed is developed to its highest extent.
1.26 Being beyond the limits of time he is the master of masters.
1.27 He is known as aum.
1.28 Repeat and meditate on aum.
1.29 Repeating and meditating on aum brings about the disappearance of all obstacles and an awakening of a new consciousness.
疾病、倦怠、猶豫
盲目、懶惰、慾念
妄想、自卑、渙散
皆是障礙
顯現為痛苦、失望、緊張
和呼吸混亂繫念一處可以對治
樂者吾樂之
悲者吾悲之
善者吾善之
不善者吾亦善之
善願起則我見暫息
1.30Disease, languor, doubt, carelessness, laziness, sensuality, delusion,impotency and instability are the obstacles that distract the mind.
1.31 Anguish, despair, tremors and irregular breathing are the symptoms of adistracted mind.
1.32 To remove these, meditate on one principle.
1.33 The mind becomes tranquil by cultivating attitudes of friendliness towardsthe happy, compassion towards the miserable, joy towards the virtuous andindifference towards the evil.
專念於呼吸 平靜心緒
初嘗禪滋味 形成助力專念於光 身心寧靜
驅散憂傷
也可專念於上師
亦可於睡夢中保持專念可以專念於任何
極小或極大
當意念純淨如水晶
見與見者，同時呈現
1.34 The mind also becomes tranquil by alternately expelling and retaining the breath.
1.35 When meditation produces extraordinary sense perceptions, the mind gains Confidence and this helps perseverance.
1.36 Also, meditate on the inner light which is serene and beyond all sorrow.
1.37 Also meditate on one who has attained desirelessness.
1.38 Also, meditate on knowledge that comes during sleep.
1.39 Also, meditate on anything that appeals to you.
1.40Thus, the yogi becomes master of all, from the infinitesimal to the infinite.
1.41 When the activity of the mind is under control, the mind becomes like purecrystal, reflecting equally, without distortion, the perceiver, the perceptionand the perceived.
在有尋三摩地
真妄並存難辨在無尋三摩地
見愛分別已除 只剩能所
從有伺到無伺
亦與之同
日漸精微 以至於無
1.42 Savitarka samadhi is the samadhi in which the yogi is still unable todifferentiate between the real knowledge, knowledge based on words andknowledge based on reasoning or sense perceptions, which all remain in the mindin a mixed state.
1.43 Nirvitarka samadhi is attained when the memory is purified, and the mindis able to see the true nature of things without obstruction.
1.44 The explanations given for the samadhis of savitarka and nirvitarka, alsoexplain the higher states of samadhi, but in these higher states of savicharaand nirvicharasamadhis, the objects of meditation are more subtle.
1.45 The province of samadhi that is connected with these finer objects extendsup to the formless stage of the subtle energies.
在有種三摩地
仍未脫離輪迴在無種三摩地
覺知如光，真相直接呈現
無需認知為媒，視野極廣極深
當三摩地的印跡也褪去
不生不滅 全知全能
1.46 These samadhisthat result from meditation on an object are samadhis with seed, and do notgive freedom from the cycle of rebirth.
1.47 On attaining the utmost purity of the nirvichara stage of samadhi, thereis a dawning of the spiritual light.
1.48 In nirvichara samadhi, the consciousness is filled with truth.
1.49 In the state of nirvichara samadhi, an object is experienced in its fullperspective, because in this state knowledge is gained direct, without the useof the senses.
1.50 The perception gained in nirvichara samadhi transcends all normalperceptions both in extent and intensity
1.51 When this controlling of all other controls is transcended, the seedlessSamadhi is attained, and with it, freedom from life and death.