《瑜伽经》(于伽梵文譯本)2.1：

तपःस्वाध्यायेश्वरप्रणिधानानि क्रियायोगः॥१॥

Tapaḥ svādhyāyeśvara praṇidhānāni kriyā yogaḥ||1||

苦行(tapaḥ)、研读经典(svādhyāya)和向神(iśvara)臣服(praṇidhānāni)构成實踐(kriyā)瑜伽(yogaḥ)。 ​​​

Austerity or Penance (tapas), Study of scriptures and Chanting of mantra-s (svādhyāya) (and) Devotion --praṇidhāna-- (praṇidhānāni) to the (Supreme) Lord (īśvara) (are) Kriyāyoga (kriyāyogaḥ)||1||

《瑜伽经》(于伽梵文譯本)2.2：

समाधिभावनार्थः क्लेशतनूकरणार्थश्च॥२॥

Samādhi bhāvanārthaḥ kleśa tanūkaraṇārthaś ca||2||

它的目的是為了(arthaḥ)產生(bhāvana)三摩地(samādhi)和(ca)減少(tanūkaraṇa)苦惱(kleśa)。 ​​​

(Kriyāyoga should be practiced) for (arthaḥ... arthaḥ) producing (bhāvana) Samādhi or Perfect Concentration (samādhi) and (ca) attenuating (tanūkaraṇa) the Kleśa-s (kleśa)||2||

《瑜伽经》(于伽梵文譯本)2.3：

अविद्यास्मितारागद्वेषाभिनिवेशाः पञ्च क्लेशाः॥३॥

Avidyāsmitā rāga dveṣābhiniveśāḥ kleśāḥ||3||

無明(avidyā)，我慢(asmitā)，執著(rāga)，嗔恨(dveṣa)和貪生(abhiniveśāḥ)構成苦惱(kleśāḥ)。 ​​​

Ignorance (in the form of a misapprehension about Reality) (avidyā), egoism (in the form of an erroneous identification of the Self with the intellect) (asmitā), attachment (rāga), aversion (dveṣa) and fear of death (which is derived from clinging ignorantly to life) --abhiniveśa-- (abhiniveśāḥ) are the five (pañca) Kleśa-s or Afflictions (kleśāḥ)||3||

《瑜伽经》(于伽梵文譯本)2.4

अविद्या क्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम्॥४॥

Avidyā kṣetram uttareṣāṁ prasupta tanu vicchinnodārāṇām||4|| ​​​

無明(avidyā)是隨後(uttareṣāṁ)其餘四種苦惱的溫床(kṣetram) ，無論是潛伏的(prasupta)、輕微的 (tanu)、中斷的 (vicchinna)或者是持久的(udārāṇām)。 ​​​

misapprehension about Reality) (avidyā) is the (breeding) field or ground (kṣetram) for the subsequent (four Kleśa-s) (uttareṣām) (whether they be) dormant (prasupta), attenuated (tanu), interrupted (vicchinna) or active --udāra-- (udārāṇām)||4||

《瑜伽经》(于伽梵文譯本)2.5：

अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या॥५॥

Anityāśuci duḥkhānātmasu nitya śucisukhātmakhyātir avidyā||5|| ​​​

無明(avidya)是把無常(anitya)、不淨(aśuci)、痛苦(duḥkha)和非我(anātmasu)當作(khyātiḥ)永恆(nitya)、純淨(śuci)、快樂(sukha)和真我(ātma)。 ​​​

Ignorance (avidyā) is to consider (khyātiḥ) as everlasting (nitya) what is not everlasting (anitya), as pure (śuci) what is not pure (aśuci), as pleasure (or "pleasant") (sukha) what is pain (or "unpleasant") (duḥkha) and as the Self (ātma) what is the not-Self --anātma-- (anātmasu)||5||

《瑜伽经》(于伽梵文譯本)2.6：

दृग्दर्शनशक्त्योरेकात्मतेवास्मिता॥६॥

Dṛg darśana śaktyor ekātmatevāsmitā||6||

我慢(asmitā)等同於(iva)真實自我(dṛig)的能力(śaktyāḥ)，並以此覺知(darśana)自我(ekatmata)。

Egoism (asmitā) is tantamount (iva) to the identification (ekātmatā) of the Cognizant or Knowing (dṛk) Power --śakteḥ or śaktyāḥ--1 (śaktyoḥ) --i.e. "Puruṣa or the Absolute Consciousness"-- with the cognitive (darśana) power --śakteḥ or śaktyāḥ--2 (śaktyoḥ) --i.e. "Buddhi or intellect"--||6||

1 "śaktyoḥ" means really "of the two powers" (Genitive Dual of "śakti" --power--). However, I had to translate it in singular for the sake of convenience. Nevertheless, I have also given the respective forms for the Genitive Singular of "śakti", that is, "śakteḥ or śaktyāḥ" --of the power--, for the sake of clarification.

2 Idem.

《瑜伽经》(于伽梵文譯本)2.7：

सुखानुशयी रागः॥७॥

Sukhānuśayī rāgaḥ||7||

執著(rāgaḥ)是快樂(sukha)的結果(anuśayī)。

Attachment (rāgaḥ) is that which results (anuśayī) from pleasure (sukha); --i.e. "Attachment is the modification that is forged by the remembrance of enjoyed pleasure"--||7||

《瑜伽经》(于伽梵文譯本)2.8：

दुःखानुशयी द्वेषः॥८॥

Duḥkhānuśayī dveṣaḥ||8||

瞋惡(dveṣaḥ)是痛苦(duḥkha)的結果(anuśayī)。

Aversion (dveṣaḥ) is that which results (anuśayī) from pain or sorrow (duḥkha); --i.e. "Aversion is the modification that is forged by the experience of misery"--||8||

《瑜伽经》(于伽梵文譯本)2.9：

स्वरसवाही विदुषोऽपि तथारूढोऽभिनिवेशः॥९॥

Svarasavāhī viduṣo'pi tathārūḍho'bhiniveśaḥ||9||

天生的 (svarasavāhī) 恐懼死亡(abhiniveśaḥ) 同樣(tatha)建立(ārūḍhaḥ) 在每個人心裏，即使(api) 是聰明人(viduṣaḥ)也不例外。

The inborn (svarasavāhī) fear of death (abhiniveśaḥ) is established (ārūḍhaḥ) in like manner (in everyone) (tathā), even (api) in the wise (viduṣaḥ); --i.e. "Fear of death may be found in the ignorant as well as in the learned people"--||9||

《瑜伽经》(于伽梵文譯本)2.10：

ते प्रतिप्रसवहेयाः सूक्ष्माः॥१०॥

Te pratiprasava heyāḥ sūkṣmāḥ||10||

這些(te)精微(sūkṣmāḥ)層面可通過回歸(prasava)事物相反(prati)進程來消滅(heyāḥ) 。

Those (te) subtle (Kleśa-s or Afflictions) (sūkṣmāḥ) are to be abandoned or forsaken (heyāḥ) by means of the cessation of (mental) production (pratiprasava)||10||