《瑜伽經》第四章（于伽梵文譯本）
《瑜伽經》4.1-4.10（于伽梵文譯本）
《瑜伽經》（于伽梵文譯本）4.1：
जन्मौषधिमन्त्रतपःसमाधिजाः सिद्धयः॥१॥
Janmauṣadhi mantra tapaḥ samādhi jāḥ siddhayaḥ||1||
超自然力量(siddhayaḥ)的產生(jāḥ)可以通過天生(janma)、草藥(auṣadhi)、咒語(mantra)、苦行(tapaḥ)和三摩地(siddhayaḥ)獲得。
The Siddhi-s or Supernatural Powers (siddhayaḥ) come (jāḥ) with birth (janma), (or they are achieved by means of) herbs (auṣadhi), mantra-s (mantra), austerities (tapas) (or) perfect concentration (samādhi)||1||
《瑜伽經》（于伽梵文譯本）4.2：
जात्यन्तरपरिणामः प्रकृत्यापूरात्॥२॥
Jātyantara pariṇāmaḥ prakṛtyāpūrāt||2||
由一個物種到另一個物種(jātyantara)的轉變(pariṇāmaḥ)，是通過自然本性(prakṛti)的流轉(apūrāt)。
The transformation (pariṇāmaḥ) into other (antara) species (jā ti) (is accomplished) through the filling in (āpūrāt) of their essential nature (prakṛti)1||2||
《瑜伽經》（于伽梵文譯本）4.3：
निमित्तमप्रयोजकं प्रकृतीनां वरणभेदस्तु ततः क्षेत्रिकवत्॥३॥
Nimittaṁ aprayojakaṁ prakṛtīnāṁ varaṇabhedas tu tataḥ kṣetrikavat||3||
本質屬性(prakṛtīnāṁ)不直接引起(nimittaṁ)運動(aprayojakaṁ)，但是(tu)就像(vat) 農夫(kṣetrika)從水渠那兒(tataḥ)掃平(bhedah)障礙(varaṇa)一樣。
Cause (nimittam) (does not set) the essential natures (prakṛtīnām) into motion (aprayojakam) but (tu) it breaks down (bhedaḥ) the barrier (or mound) (varaṇa). For that reason (tatas), it is like (vat) the farmer (kṣetrika) (who breaks down a barrier or mound so that the water may flow into his field)||3||
《瑜伽經》（于伽梵文譯本）4.4：
निर्माणचित्तान्यस्मितामात्रात्॥४॥
Nirmāṇa cittāny asmitāmātrāt||4||
被製造(nirmāṇa)的心靈特質(chittāni)僅(mātrāt)來自於自我意識(asmita)。
The created (nirmāṇa) minds (cittāni) are (produced) from the pure (mātrāt) I-sense (asmitā)||4||
《瑜伽經》（于伽梵文譯本）4.5：
प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम्॥५॥
Pravṛtti bhede prayojakaṁ cittam ekam anekeṣām||5||
由於存在活動(pravṛtti)差別(bhede)，一個(ekam)心念(cittam)可以使無數的(anekeṣām)心念活動(prayojakaṁ)。
(Only) one (ekam) mind (cittam) (sets) the many (created minds) (anekeṣām) into motion (prayojakam) during their various (bhede) activities (pravṛtti)||5||
《瑜伽經》（于伽梵文譯本）4.6：
तत्र ध्यानजमनाशयम्॥६॥
Tatra dhyānajam anāśayam||6||
在這些(tatra)之心念中，出自 (jam) 冥想(dhyāna)的心念，是不受(an)潜在印象(āśayam)的影响。
Of these (created minds) (tatra), (those) brought about (jam) through meditation (dhyāna) are without any (an) latent impressions (āśayam)||6||
《瑜伽經》（于伽梵文譯本）4.7：
कर्माशुक्लाकृष्णं योगिनस्त्रिविधमितरेषाम्॥७॥
Karmāśuklākṛṣṇaṁ yoginas trividham itareṣām||7||
瑜伽行者的(yoginaḥ)行為(karma)是非白(aśukla)非黑(akṛṣṇaṁ)的，其他人的(itareṣām)則是三重的(trividham)。
The action (karma) of a Yogī (yoginaḥ) is neither white (aśukla) nor black (akṛṣṇam), (while) those of others (itareṣām) are of three kinds (trividham)||7||
《瑜伽經》（于伽梵文譯本）4.8：
ततस्तद्विपाकानुगुणानामेवाभिव्यक्तिर्वासनानाम्॥८॥
Tatas tadvipākānuguṇānām evābhivyaktir vāsanānām||8||
因此(tataḥ)他們的(tat)三種業的果報(vipāka)即潛意識的印象(vāsanānām)，只有(eva)在適當的情況下(akānuguṇānām)顯現(abhivyaktiḥ)出來。
From that --i.e. from those three aforesaid kinds of action-- (tatas), (there is) certainly (eva) manifestation (abhivyaktiḥ)of Vāsanā-s1 (vāsanānām) suitable --anuguṇa-- (anuguṇānām) to the consequences or results (vipāka) of that --i.e. of the three abovementioned types of action-- (tad)||8||
《瑜伽經》（于伽梵文譯本）4.9：
जातिदेशकालव्यवहितानामप्यानन्तर्यं स्मृतिसंस्कारयोरेकरूपत्वात्॥९॥
Jāti deśa kāla vyavahitānām apy ānantaryaṁ smṛti saṁskārayor ekarūpatvāt||9||
縱然(apy)生命階層(jāti)、空間(deśa)和時間(kāla)存在分離(vyavahitānām)，但由於記憶(smṛti)和潛在的印象(saṁskārayḥ)在表現上是形式相同的(ekarūpatvāt)，所以結果是不間斷的(ānantaryaṁ)。
Because of similarity (ekarūpatvāt) between memory (smṛti) (and) latent impressions --saṁskāra-- (saṁskārayoḥ), (there is) immediate (ānantaryam) (emergence of Vāsanā-s) even though (api) separated --vyavahita-- (vyavahitānām) by birth (jāti), space or position (deśa) (and) time (kāla)||9||
《瑜伽經》（于伽梵文譯本）4.10：
तासामनादित्वं चाशिषो नित्यत्वात्॥१०॥
Tāsām anāditvaṁ cāśiṣo nityatvāt||10||
以及(ca)記憶和印象它們(tāsām)是沒有開端的(anāditvaṁ)，因為生存的欲望(aśiṣaḥ)是永恆的(nityatvāt)。
Seeing that the desire for self-welfare --āśīs-- (āśiṣaḥ) is eternal --nitya-- (nityatvāt), those (Vāsanā-s) --tās-- (tāsām) (from which it emerges are) also (ca) beginningless (anāditvam)||10||
《瑜伽經》4.11-4.20（于伽梵文譯本）
《瑜伽經》（于伽梵文譯本）4.11：
हेतुफलाश्रयालम्बनैः सङ्गृहीतत्वादेषामभावे तदभावः॥११॥
Hetu phalāśrayālambanaiḥ saṅgṛhītatvād eṣām abhāve tadabhāvaḥ||11||
由於行為的因(hetu)、果(phala)、庇護(aśraya)、支持對象(alambanaiḥ)合為一體(saṅgṛhītatvāt)，当這些(eṣām)消失(abhāve)時，記憶和印象它們(tat)也隨之消失(abhāvaḥ)。
Since (Vāsanā) is held together (saṅgṛhītatvāt) by cause (hetu), fruit or result(phala), refuge (āśraya) (and) support --i.e. 'ālambana' or the supporting object which attracts Vāsanā-- (ālambanaiḥ), in the absence (abhāve) of these --i.e. cause, fruit or result, refuge and support-- (eṣām), (there is also) absence (abhāvaḥ) of that (Vāsanā) (tad)||11||
《瑜伽經》（于伽梵文譯本）4.12：
अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद्धर्माणाम्॥१२॥
Atītānāgataṁ svarūpato'sty adhva bhedād dharmāṇām||12||
過去(atita)與未來(anagatam)存在(asty)於它們的本質形式(svarupatah)裏，因為諸法(dharmanam)的存在方式(adhva)各有不同(bhedāt)。
Past (atīta) (and) future (anāgatam) exist (asti) in their essential forms (sva-rūpataḥ). (The difference is only) in the characteristics (of the forms) (dharmāṇām) at different (bhedāt) times or phases --i.e. past, present and future-- (adhva)||12||
《瑜伽經》（于伽梵文譯本）4.13：
ते व्यक्तसूक्ष्मा गुणात्मानः॥१३॥
Te vyakta sūkṣmāḥ guṇātmānaḥ||13||
它們(te)是顯現(vyakta)的、精微的(sūkṣmāḥ)，具有三德本性的特質(guṇātmānaḥ)。
Those (characteristics) (te) are manifest (vyakta) (and) subtle --sūkṣma-- (sūkṣmāḥ) (and) consist (ātmānaḥ) of the (three) Guṇa-s (guṇa)||13||
《瑜伽經》（于伽梵文譯本）4.14：
परिणामैकत्वाद्वस्तुतत्त्वम्॥१४॥
Pariṇāmaikatvād vastu tattvam||14||
事物(vastu)之所以有真實性(tattvam)，是由於它們在轉變(pariṇāma)中具有一致性(ekatvād)的特性。
Due to the coordinated or coincidental (ekatvāt) mutation (of the three Guṇa-s) (pariṇāma), an object (vastu) appears to be something real (tattvam)||14||
《瑜伽經》（于伽梵文譯本）4.15：
वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः॥१५॥
Vastusāmye cittabhedāt
tayor vibhaktaḥ panthāḥ||15||
由於當事物對象(vastu)是同樣的(sāmye)，心意(chitta)不同(bhedāt)，因此，它們的(tayoḥ)存在方式(panthāḥ)是不同的(vibhaktaḥ)。
Despite sameness (sāmye) of objects (vastu), there is a different (vibhaktaḥ) way or path (panthāḥ) to them both --i.e. object and its inherent knowledge-- (tayoḥ) since there are different (bhedāt) minds (citta)||15||
《瑜伽經》（于伽梵文譯本）4.16：
न चैकचित्ततन्त्रं वस्तु तदप्रमाणकं तदा किं स्यात्॥१६॥
Na caika citta tantraṁ vastu tadapramāṇakaṁ tadā kiṁ syāt||16||
而且(ca)事物(vastu)亦非(na)單一的(eka)心意(citta)存在。那麼(tadā)，那個(tat)事物被心靈不認同(apramāṇakaṁ)時，它會變成(syāt)什麼(kiṁ)？
The object (vastu) certainly (ca) is not (na) dependent (tantram) on only one (eka) mind (citta), (because if so,) what (kim) would happen (syāt) when (the object) is not experienced or cognized (apramāṇakam) by that (mind) (tad) then (tadā)?||16||
《瑜伽經》（于伽梵文譯本）4.17：
तदुपरागापेक्षित्वाच्चित्तस्य वस्तु ज्ञाताज्ञातम्॥१७॥
Taduparāgāpekṣitvāc cittasya vastu jñātājñātam||17||
由於心意(cittasya)需要(apekṣitvāc)薰陶(upataga)，因此(tat)，對象(vastu)是被認知的(jñāta)或未被認知的(ajñātam)。
The object (vastu) is known (jñāta) (or) unknown (ajñātam) to the mind (cittasya) according to how (apekṣitvāt) it colors (uparāga) that (very mind) (tad)||17||
《瑜伽經》（于伽梵文譯本）4.18：
सदा ज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात्॥१८॥
Sadā jñātāś citta vṛttayas tat prabhoḥ puruṣasyāpariṇāmitvāt||18||
由於神我(puruṣasya)是永恆不變(apariṇāmitvāt)，心意(citta)的變化(vṛttayaḥ)始終(sadā)被認知(jñātāś)，是它的(tat)主宰(prabhoḥ)。
To the Lord or Master --i.e. Puruṣa-- (prabhoḥ) of that --i.e. of mind-- (tad), the mental (citta) modifications (vṛttayaḥ) (are) always (sadā) known (jñātāḥ) because of the immutability (apariṇāmitvāt) of (that very) Puruṣa (puruasya)||18||
《瑜伽經》（于伽梵文譯本）4.19：
न तत्स्वाभासं दृश्यत्वात्॥१९॥
Na tatsvābhāsaṁ dṛśyatvāt||19||
心靈特質它(tat)不(na)發光(svābhāsaṁ)，它是可認知對象(dṛśyatvāt)。
That (mind) (tad) is not (na) self-illuminating (sva-ābhāsam) since it is a knowable object (dṛśyatvāt)||19||
《瑜伽經》（于伽梵文譯本）4.20：
एकसमये चोभयानवधारणम्॥२०॥
Eka samaye cobhayānavadhāraṇam||20||
以及(ca)，主體客體二者(ubhaye)在同一(eka)時間(samaye)不被認知(anavadhāraṇam)。
And (ca) there is no cognizance (anavadhāraṇam) of them both --i.e. mind and knowable objects-- (ubhaya) simultaneously (ekasamaye)||20||
《瑜伽經》4.21-4.30（于伽梵文譯本）
《瑜伽經》（于伽梵文譯本）4.21：
चित्तान्तरदृश्ये बुद्धिबुद्धेरतिप्रसङ्गः स्मृतिसङ्करश्च॥२१॥
Cittāntara dṛśye buddhibuddher atiprasaṅgaḥ smṛtisaṅkaraś ca||21||
當一個心意被另外(antara)一個心意(citta)認知(dṛśye)，被覺察者 (buddhi) 的覺知(buddheḥ) 將無止境(atiprasaṅgaḥ)和(ca)記憶的(smṛti)混亂(saṅkaraś)。
(If one's own mind were to be) a knowable object (dṛśye) to another (antara) mind (citta), (then there would be) a undue extension (atiprasaṅgaḥ) of Buddhi(s) (buddheḥ) of Buddhi-s (buddhi) and (ca) intermixture (saṅkaraḥ) of memories (smṛti)||21||
《瑜伽經》（于伽梵文譯本）4.22：
चितेरप्रतिसङ्क्रमायास्तदाकारापत्तौ स्वबुद्धिसंवेदनम्॥२२॥
Citer apratisaṅkramāyās tadākārāpattau svabuddhisaṁvedanam||22||
真實自我的意識(citeḥ)是不會改變的(apratisaṅkramāyās)，它(tad)藉由已完成的(āpattau)形式(ākārā)認可(saṁvedanam)自我(sva)覺知(buddhi)。
When Citi or Consciousness (citeḥ), though untransmissible--apratisaṅkramā-- (apratisaṅkramāyāḥ), takes on --āpatti-- (āpattau) the form (ākāra) of that --i.e. of Buddhi-- (tad), (it becomes) the consciousness or intelligence (saṁvedanam) of one's own (sva) Buddhi (buddhi)||22||
《瑜伽經》（于伽梵文譯本）4.23：
द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम्॥२३॥
Draṣṭṛ dṛśyoparaktaṁ cittaṁ sarvārtham||23||
心意(cittaṁ)受看者(draṣṭṛ)和看者對象(dṛśya)影響(uparaktaṁ)，認知一切(sarvārtham)。
Mind (cittam), being affected (uparaktam) by (both) the seer (draṣṭṛ) and the seen (dṛya), (is) all-comprehensive (sarva-artham)||23||
《瑜伽經》（于伽梵文譯本）4.24：
तदसङ्ख्येयवासनाभिश्चित्रमपि परार्थं संहत्यकारित्वात्॥२४॥
Tad asaṅkhyeya vāsanābhiś citram api parārthaṁ saṁhatya kāritvāt||24||
即使(api)那個(tat)種種(citram)印象(vāsanābhiś)無窮無盡(asaṅkhyeya)，但心意為另一個(parārthaṁ)看者存在，因為它(kāritvāt)與真實自我結合(saṁhatya)。
That (mind) (tad), although (api) variegated (citram) by innumerable (asaṅkhyeya) Vāsanā-s --i.e. latencies resulting from feelings, not actions-- (vāsanābhiḥ), (exists) for (artham) another --i.e. Puruṣa-- (para) inasmuch as (its constituents) act (kāritvāt) conjointly (saṁhatya)||24||
《瑜伽經》（于伽梵文譯本）4.25：
विशेषदर्शिन आत्मभावभावनाविनिवृत्तिः॥२५॥
Viśeṣa darśina ātmabhāva bhāvanāvinivṛttiḥ||25||
對於觀者(darśina)，這是特殊的區別(viśeṣa)，思想念頭(bhāvana)如神我(ātma)天性(bhāva)般永遠消失(nivṛttiḥ)。
To one who knows (darśinaḥ) the special distinction (viśeṣa) --i.e. to one who has realized Puruṣa or the Self--, there is cessation (vinivṛttiḥ) of the practice of pondering (bhāvanā) over the nature (bhāva) of his (own) Self (ātma)||25||
《瑜伽經》（于伽梵文譯本）4.26：
तदा विवेकनिम्नङ्कैवल्यप्राग्भारञ्चित्तम्॥२६॥
Tadā viveka nimnaṅ kaivalya prāgbhārañ cittam||26||
隨後(tadā)，心意(cittam)傾向(nimnaṅ)於辨別(viveka)，並朝向(prāg)解脫(kaivalya)的吸引(bhārañ)。
Then (tadā), the mind(cittam) inclines (nimnam) toward discriminative (knowledge) (viveka) (and) is directed (prāk-bhāram) toward complete Liberation (kaivalya)||26||
《瑜伽經》（于伽梵文譯本）4.27：
तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः॥२७॥
Tacchidreṣu pratyayāntarāṇi saṁskārebhyaḥ||27||
在那 (tad)心意傾向分辨的空隙(cchidreṣu)中，其他(pratyaya)心意改變(antarāṇi)會因過去的潛在印象(saṁskārebhyaḥ)而出現。
In the holes --i.e. in the breaches-- (chidreṣu) of that (discriminative knowledge) (tad), other (āntarāṇi) mental modifications (pratyaya) (emerge) because of (residual) latencies (saṁskārebhyaḥ)||27||
《瑜伽經》（于伽梵文譯本）4.28：
हानमेषां क्लेशवदुक्तम्॥२८॥
Hānam eṣāṁ kleśavaduktam||28||
這些的(eṣāṁ)過去潛在印象的消除(hānam)，就像 (vat) 前面論述(uktam)過的痛苦(kleśa)的消除一樣。
It is said (uktam) (that) the removal (hānam) of these --i.e. of the mental modifications mentioned in the previous aphorism-- (eṣām) is as (vat) (that of) the Kleśa-s or Afflictions (kleśa)||28||
《瑜伽經》（于伽梵文譯本）4.29：
प्रसङ्ख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेर्धर्ममेघः समाधिः॥२९॥
Prasaṅkhyāne'py akusīdasya sarvathā vivekakhyāter dharmameghaḥ samādhiḥ||29||
由於甚至(apy)在最高理智(prasaṅkhyāne)中也不感興趣(akusīdasya)，因此从永恆不變的(sarvathā)明辨(vivekakhyāteḥ)中就产生了法(dharma)雲(meghaḥ)三摩地(samadhiḥ)。
One who, having attained discriminative (viveka) knowledge (khyāteḥ) in the highest degree and at all times (sarvathā),does not take an interest (akusīdasya) even (api) in (that) omniscience resulting from 'Vivekajaṁ jñānam' or 'Knowledge arising from discernment' --See III 54-- (prasaṅkhyāne), (experiences a type of) Samādhi or Perfect Concentration (samādhiḥ) (known as) Dharmamegha --i.e. Cloud of Virtue-- (dharma-meghaḥ)||29||
《瑜伽經》（于伽梵文譯本）4.30：
ततः क्लेशकर्मनिवृत्तिः॥३०॥
Tataḥ kleśa karma nivṛttiḥ||30||
從此(tataḥ)，痛苦(kleśa)和果報(karma)消失(nivṛttiḥ)。
From that --i.e. from Dharmamegha-- (tatas), there is cessation (nivṛttiḥ) of Afflictions (kleśa) (and) actions (karma)||30||
《瑜伽經》4.31-4.34（于伽梵文譯本）
《瑜伽經》（于伽梵文譯本）4.31：
तदा सर्वावरणमलापेतस्य ज्ञानस्यानन्त्याज्ज्ञेयमल्पम्॥३१॥
Tadā sarvāvaraṇa malāpetasya jñānasyānantyāj jñeyam alpam||31||
然後(tadā)，由於去除(āpetasya)不潔物(mala)和全部(sarva)的遮蔽物(āvaraṇa)，獲得知識的(jñānasya)無限(ānantyāt)，因此可知的(jñeyam)對象就無足輕重(alpam)了。
Tadā sarvāvaraṇamalāpetasya jñānasyānantyājjñeyamalpam||31||
Then (tadā), due to the infinity (ānantyāt) of knowledge (jñānasya) free --apeta-- (apetasya) from all (sarva) veiling (āvaraṇa) impurities (mala), the knowable(s) (jñeyam) (appear to be) few (alpam)||31||
《瑜伽經》（于伽梵文譯本）4.32：
ततः कृतार्थानां परिणामक्रमसमाप्तिर्गुणानाम्॥३२॥
Tataḥ kṛtārthānāṁ pariṇāma krama samāptir guṇānām||32||
之後(tataḥ)，物質屬性(guṇānām)終止(samāptiḥ)連續的(krama)轉換(pariṇāma)，實現了它們的目標(kṛtārthānāṁ)。
From that (Dharmamegha or Cloud of Virtue) (tatas), when the Guṇa-s --i.e. 'qualities of Prakṛti'-- (guṇānām) have accomplished their purpose (kṛta-arthānām), there is cessation (samāptiḥ) of the mutative (pariṇāma) sequence (krama) (of those very Guṇa-s)||32||
《瑜伽經》（于伽梵文譯本）4.33：
क्षणप्रतियोगी परिणामापरान्तनिर्ग्राह्यः क्रमः॥३३॥
Kṣaṇapratiyogī pariṇāmāparānta nirgrāhyaḥ kramaḥ||33||
剎那(kṣaṇa)不停地(pratiyogī)轉換(pariṇāma)，在最後(aparānta)分辨出(nirgrāhyaḥ)其順序(kramaḥ)差別。
Sequence (kramaḥ) is correlated (pratiyogī) to the moments (kṣaṇa) (and) is perceivable or noticeable (nirgrāhyaḥ) on the termination (aparānta) of the mutations (pariṇāma)||33||
《瑜伽經》（于伽梵文譯本）4.34：
पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तिरिति॥३४॥
Puruṣārtha śūnyānāṁ guṇānāṁ pratiprasavaḥ kaivalyaṁ svarūpa pratiṣṭhā vā citiśakter iti||34||
當純意識(puruṣārtha)復歸空性(śūnyānāṁ)，本性的特質(guṇānāṁ)恢復(pratiprasavaḥ)本性，如此(iti)它或者純意識的力量(citiśakteḥ)安住(pratiṣṭhā)在自己的本性(svarūpa)裡，便達到解脫(kaivalyaṁ)。
Complete Liberation (kaivalyam) or (vā) the Power (śaktiḥ) of Consciousness (citi) established (pratiṣṭhā) in her own nature (sva-rūpa) (occurs when) the Guṇa-s --i.e. 'qualities of Prakṛti'-- (guṇān57;m) return to their original source --i.e. Prakṛti-- (pratiprasavaḥ), as they have no (further) purpose to fulfill (artha-śūnyānām) for Puruṣa (puruṣa) --final 'iti' indicates the end of this scripture--||34||
Here concludes the Fourth Section dealing with Liberation, and also the scripture itself.