本文目录
瑜伽书籍内容玄奇，好多都超自然，感觉不靠谱，你怎么看
瑜伽与佛、道一样，指引终极真理的探索路径，内容当然玄奇。
用世俗的语言理解灵性的领域，的确感觉不靠谱，道祖吕洞宾说得好，“非心授心受，不可授受也”，祖师用天心说话，我们用人心理解，这是两个不同国界的语言，难以沟通。
“道，可道。非常道”。
“前佛后佛以心传心”。
什么是心传？那是超越常规思维的方式，祖师爷们都明白，说得也明白，但我们就是不明白，他们也在千方百计让我们明白。
怎么才能明白？山重水复疑无路，柳暗花明又一村。如果祖师在跟前，他们知道方法，祖师爷不在就只能靠悟，且行且悟。
我是一位瑜伽爱好者，学了还不到俩年，想了解瑜伽知识，看什么书好
帕坦伽利《瑜伽经》是巅峰，但比较难翻译，我试着用佛道用语习惯翻译了一个版本，你看看合不合胃口，如果还觉得理解困难，可以关注公众号空船，每一句有更深入的解释。以下是第一章的中英文对照。
第一章
现在开始瑜伽
心念止，瑜伽行。
止而后有定，定而后能观，
无观则迷失于妄
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，真妄幻眠忆也。
真知源于直觉、理法和真言
识心波动即起妄念
作意起想像，幻境无真实。
念止则进入睡眠
痕迹成记忆
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，正念相续也。
念念系于一处，全然忘我。
一念起则三界顿空
解者，妄起即觉也
停止一切外在欲望
觉之即无，妄如云散。
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.
念念归正 专注日增
正念得顿悟
顿悟生喜乐
得入有寻三摩地
念念观无
观者亦无
得入无寻三摩地
只余业障如种
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.
有圣人焉 生而无寻
知身是幻而不迷
再生只因业种未灭
世人则须渐修
由正念而至无念
依五力而成就
五者信、精进、念、定、慧
信越诚行越坚成就越快
全然投入，不遗余力
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.
或者全然臣服于神
神性至高无上
统驭一切
全然臣服，即刻到达
神性超越时空
他是大师的大师
嗡是他的名号重复诵念 冥想
障碍消散，神性苏醒
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、犹豫
盲目、懒惰、欲念
妄想、自卑、涣散
皆是障碍
显现为痛苦、失望、紧张
和呼吸混乱系念一处可以对治
乐者吾乐之
悲者吾悲之
善者吾善之
不善者吾亦善之
善愿起则我见暂息
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.
专念于呼吸 平静心绪
初尝禅滋味 形成助力专念于光 身心宁静
驱散忧伤
也可专念于上师
亦可于睡梦中保持专念可以专念于任何
极小或极大
当意念纯净如水晶
见与见者，同时呈现
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.
在有寻三摩地
真妄并存难辨在无寻三摩地
见爱分别已除 只剩能所
从有伺到无伺
亦与之同
日渐精微 以至于无
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.
在有种三摩地
仍未脱离轮回在无种三摩地
觉知如光，真相直接呈现
无需认知为媒，视野极广极深
当三摩地的印迹也褪去
不生不灭 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.
想咨询下大家有哪些瑜伽书不错，可以系统提升下理论知识
1、如果只是想练习瑜伽体位动作，可以选择看张惠兰的《气功与冥想》。
2、练习一段时间之后，想了解更多的身体变化和瑜伽对身体以及内心的影响，可以选择看艾扬格的《瑜伽之光》。
3、当身体对瑜伽的动作基本完全适应，之后选择更深层次心理影响书籍时，可以看《瑜伽经》《薄伽梵歌》
