《瑜伽经》(于伽梵文譯本)2.11：

ध्यानहेयास्तद्वृत्तयः॥११॥

Dhyāna heyās tad vṛttayaḥ||11||

它們的(tad)變化(vṛttayaḥ)藉由冥想(dhyāna)消除(heyāḥ)。 ​​​

The (afflictive) modifications (vṛttayaḥ) of that --i.e. "of the abovementioned Kleśa-s or Afflictions"-- (tad) are to be abandoned or forsaken (heyāḥ) through meditation (dhyāna)||11||

《瑜伽经》(于伽梵文譯本)2.12：

क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः॥१२॥

Kleśamūlaḥ karmāśayo dṛṣṭādṛṣṭa janma vedanīyaḥ||12|| ​​​

障礙(kleśa)根源(mūlaḥ)于業(karma)的潛在印象(aśayah)，會將顯示(vedanīyaḥ)在今(dṛṣṭa)生(janma)來(adṛṣṭa)世(janma)。 ​​​

Latent impression of action (karma-āśayaḥ), which is based (mūlaḥ) upon Kleśa-s or Afflictions (kleśa), becomes manifest (vedanīyaḥ) in the present life (dṛṣṭa... janma) or in a future life (adṛṣṭajanma)||12||

《瑜伽经》(于伽梵文譯本)2.13：

सति मूले तद्विपाको जात्यायुर्भोगाः॥१३॥

Sati mūle tad vipāko jātyāyur bhogāḥ||13||

如果根源(mūla)存在(sati)，它的(tad)果報(vipakaḥ)就構成一種生命的誕生(jati)、生命的跨度(āyus)和生命的歷程(bhogāḥ)。 ​​​

As long as that --i.e. "Kleśa-s or Afflictions"-- remains (sati) at the root (mūle), the consequence or result (vipākaḥ) of it (tad) is birth (jāti), span of life (āyus) and experience --bhoga-- (bhogāḥ)||13||

《瑜伽经》(于伽梵文譯本)2.14：

ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात्॥१४॥

Te hlāda paritāpa phalāḥ puṇyāpuṇya hetutvāt||14||

他們(te)快樂(hlāda)與痛苦(paritāpa)是過往的善(puṇya)與惡(apuṇya)原因(hetutvāt)產生的果報(phalāḥ) ​​​。

On account (hetutvāt) of virtue (puṇya) and vice (apuṇya), those --i.e. "birth, span of life and experience"-- (te) (appear as) the fruits (phalāḥ) of pleasure (hlāda) or pain (paritāpa), (respectively)||14||

《瑜伽经》(于伽梵文譯本)2.15:

परिणामतापसंस्कारदुःखैर्गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः॥१५॥

Pariṇāma tāpa saṁskāra duḥkhair guṇa vṛtti virodhāc ca duḥkham eva sarvaṁ vivekinaḥ||15|| ​​​

對結果(pariṇāma)焦爐不安(tāpa)導致在業力(saṁskāra)中一直有痛苦(duḥkhair)，以及(ca)物質屬性(guṇa)活動(vṛtti)是對立的(virodhāt)，對有分辯力的人(vivekinaḥ)，所有的(sarvaṁ)事情的確(eva)都是痛苦的(duḥkham)。

For discerning people (vivekinaḥ), everything (sarvam) is indeed (considered to be) (eva) painful (duḥkham) because of the sufferings (duḥkhaiḥ) (derived from) the results or consequences (of one's own actions) (pariṇāma), (from) the sorrowful experiences (tāpa) (and from) the latent impressions (saṁskāra), and also (ca) due to the (mutual) opposition (virodhāt) of the modifications (vṛtti) of the Guṇa-s (or qualities of Pradhāna1) (guṇa)||15||

1 "Pradhāna" is Prakṛti.

《瑜伽经》(于伽梵文譯本)2.16：

हेयं दुःखमनागतम्॥१६॥

Heyaṁ duḥkhamanāgatam||16||

尚未降臨(anāgatam)的痛苦(dukham)可以避免(heyaṁ)。

Future (anāgatam) pain (duḥkham) is to be abandoned or forsaken (heyam)||16||

《瑜伽经》(于伽梵文譯本)2.17：

द्रष्टृदृश्ययोः संयोगो हेयहेतुः॥१७॥

Draṣṭṛdṛśyayoḥ saṁyogo heyahetuḥ||17||

痛苦來自誤將觀者(draṣṭṛ)與觀看對象(dṛśyayoḥ)結合(saṁyogaḥ)，那是可避免(heya)的緣由(hetuḥ)。

The union (saṁyogaḥ) of the "Seer" --i.e. "of the Subject"-- (draṣṭṛ) with the "seen" (or knowable) --i.e. "with the animate or inanimate object" or "dṛśya"-- (dṛśyayoḥ) is the cause (hetuḥ) of that which is to be abandoned or forsaken (heya)||17||

《瑜伽经》(于伽梵文譯本)2.18：

प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम्॥१८॥

Prakāśa kriyā sthiti śīlaṁ bhūtendriyātmakaṁ bhogāpavargārthaṁ dṛśyam||18||

原质分悦性(prakāśa)、变性(kriyā)、堕性(sthiti) 三屬性(śīlaṁ)，其次它们组成(ātmakaṁ)元素(bhūta) 和感官(indriya)，最終為了享樂 (bhoga)和解脱(apavarga)的目的(arthaṁ)顯而易見(dṛśyam)。

The "knowable" --i.e. "the object"-- (dṛśyam) is by nature (śīlam) sentient (prakāśa), mutable (kriyā) and inert (sthiti). (Secondly,) it consists (ātmakam) of (subtle and gross) elements (bhūta) (and) Indriya-s --i.e. "Powers of perceiving (Jñānendriya-s)" along with "Powers of action (Karmendriya-s)"-- (indriya). (Lastly,) it is for the sake (artham) of experience (bhoga) and Liberation (apavarga)||18||

《瑜伽经》(于伽梵文譯本)2.19：

विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि॥१९॥

Viśeṣāviśeṣaliṅgamātrāliṅgāni guṇaparvāṇi||19||

可分別的(viśeṣa)、不可分別的(aviśeṣa)、可界定的(liṅgamātra)和不可界定的(aliṅgāni)，構成物質屬性(guṇa)的轉變(parvāṇi)。

The states of mutation (parvāṇi) of the Guṇa-s (or qualities of Pradhāna1) (guṇa) (are): "diversified" (viśeṣa), "undiversified" (aviśeṣa), "indicator-only" (liṅgamātra) and "one which is with no indication or mark" --aliṅga-- (aliṅgāni)||19||

1 "Pradhāna" is a synonymous with Prakṛti.

《瑜伽经》(于伽梵文譯本)2.20：

द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः॥२०॥

Draṣṭā dṛśimātraḥ śuddho'pi pratyayānupaśyaḥ||20||

觀者(draṣṭā)僅(mātraḥ)是純意識(dṛśi)，儘管(api)是純粹的(śuddhaḥ)，但卻是透過觀念(pratyayaḥ)的觀察(anupaśyaḥ)。

The Seer (draṣṭā) is only (mātraḥ) a Witness --i.e. "He is an absolute Knower and completely devoid of Guṇa-s and subsequent mutation"-- (dṛśi) who although (api) pure (śuddhaḥ), beholds (anupaśyaḥ) the mental modifications (pratyaya)||20||