《瑜伽經》(于伽梵文譯本)3.11：

सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधिपरिणामः॥११॥

Sarvārthataikāgratayoḥ kṣayodayau cittasya samādhipariṇāmaḥ||11||

當對所有對象的關注(sarva-arthatā)慢慢減弱(kṣaya)和精神集中在一點(ekāgratayoḥ)出現(udayau)時，心意(cittasya)就朝著三摩地(samādhi)的轉變(pariṇāmaḥ)。

Diminution (kṣaya) of attention to all (objects) (sarva-arthatā) and the emergence/development --udaya-- (udayau) of one-pointedness --ekāgratā-- (ekāgratayoḥ) (is) the mutation (pariṇāmaḥ) of Samādhi --perfect concentration or absorption-- (samādhi) of mind (cittasya)||11||

Note that 'sarvārthataikāgratayoḥ' literally means 'of both attention to all objects (sarva-arthatā) and one-pointedness (ekāgratā)'. In turn, 'kṣayodayau' literally means 'on the diminution (kṣaya) and emergence/development (udaya)'. I had to adapt the translation so that the purport of the aphorism may be understood properly.

《瑜伽經》(于伽梵文譯本)3.12：

ततः पुनः शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः॥१२॥

Tataḥ punaḥ śāntoditau tulya pratyayau cittasya ikāgratāpariṇāmaḥ||12||

那麼(tataḥ)寧靜(śānta)再次(punaḥ)升起(uditau)，是相似的(tulya)認知(pratyayau)，這就是心意(cittasya)轉變(apariṇāmaḥ)為心注一處(ekāgrata)。

There (tatas) again (punar) --i.e. 'during Samādhi'--, the past (śānta) modification --pratyaya-- (pratyayau) being the same (tulya) as the present --údita-- (uditau) one --i.e. pratyaya-- (pratyayau), (occurs) the mutation (pariṇāmaḥ) of the one-pointed state (ekāgratā) of the mind (cittasya)||12||

Note that 'śāntoditau' literally means 'a past --pratyaya or mental modification-- (śānta) and a present one (udita)'. In turn, 'tulyapratyayau' literally means 'two mental modifications or pratyaya-s (pratyayau) being the same (tulya)'. I had to adapt the translation so that the purport of the aphorism may be understood properly.

《瑜伽經》(于伽梵文譯本)3.13：

एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः॥१३॥

Etena bhūtendriyeṣu dharma lakṣaṇāvasthā pariṇāmā vyākhyātāḥ||13||

籍此(etena)，在基本元素(bhūta)和感官裡(indriyeṣu)的法(dharma)、相(lakṣaṇa)和境(avasthah)的變化(pariṇāmā)得到描述(vyākhyātāḥ)。

By means of this --i.e. 'through the previous exposition about the three mutations mentioned in the 9th, 11th and 12th aphorisms'-- (etena), the mutations (pariṇāmāḥ) of essential attribute (dharma), temporal character (lakṣana) (and) state as old and new (avasthā) in the gross elements (bhūta) and Indriya-s --i.e. Powers of perception and action-- (indriyeṣu) (are) explained in detail (vyākhyātāḥ)||13||

《瑜伽經》(于伽梵文譯本)3.14：

शान्तोदिताव्यपदेश्यधर्मानुपाती धर्मी॥१४॥

Śāntoditāvyapadeśya dharmānupātī dharmī||14||

特徵對象(dharmī)與平靜的(śānta)、顯現的(udita)和潛在的(avyapadeśya)本質特性(dharma)密切相隨(anupātī)。

The characterized object (dharmī) is (that which) continues to exist (anupātī) through (the following three) characteristics (dharma): appeased --i.e. past-- (śānta), risen --i.e. present-- (udita) and indefinable --i.e. future-- (avyapade"7;ya)||14||

《瑜伽經》(于伽梵文譯本)3.15:

क्रमान्यत्वं परिणामान्यत्वे हेतुः॥१५॥

Kramānyatvaṁ pariṇāmānyatve hetuḥ||15||

持續的(krama)差別(anyatvaṁ)是造成心靈變化(pariṇama )差異(anyatve)的原因(hetuḥ)。

Difference (anyatvam) in the sequence or succession (krama) (is) the cause (hetuḥ) in respect of the mutative (pariṇāma) difference (anyatve)||15||

《瑜伽經》(于伽梵文譯本)3.16：

परिणामत्रयसंयमादतीतानागतज्ञानम्॥१६॥

Pariṇāma traya saṁyamād atītānāgata jñānam||16||

藉著對上述元素與感官中的三重(traya)變化(pariṇāma)的三雅瑪(saṁyamād)，可獲得過去(atīta)和未來(anāgata)的知識(jñānam)。

Knowledge (jñānam) of past (atīta) (and) future (anāgata) (is achieved) through Saṁyama (saṁyam57;t) on the three (traya) mutations (pariṇāma) --i.e. the mutations of essential attribute, temporal character and state as old and new--||16||

《瑜伽經》(于伽梵文譯本)3.17:

शब्दार्थप्रत्ययानामितरेतराध्यासात्सङ्करस्तत्प्रविभागसंयमात्सर्वभूतरुतज्ञानम्॥१७॥

Śabdārtha pratyayānām itaretarādhyāsāt saṅkaraḥ tat pravibhāga saṁyamāt sarva bhūta ruta jñānam||17||

言語(śabda)、對象(artha)與觀念(pratyayānām)彼此(itaretara)同時發生(adhyāsāt)而混合為一(saṅkaraḥ)。通過三雅瑪(saṁyamāt)能對全部(sarva)生命(bhūta)聲音(ruta)的知識(jñānam)加以它們的(tat)區分(pravibhāga)。

Through the reciprocal (itaretara) imposition (adhyāsāt) of word (śabda), meaning (artha) (and) idea --pratyaya-- (pratyayānām), an intermixture appearing in the form of a unified impression (saṅkaraḥ) (is brought about). By means of Saṁyama (saṁyamāt) on that (intermixture) (tad), but in a separate way (pravibhāga), knowledge (jñānam) of (the meaning hidden in) the sounds (ruta) (emitted by) all (sarva) beings (bhūta) (is acquired)||17||

《瑜伽經》(于伽梵文譯本)3.18：संस्कारसाक्षात्करणात्पूर्वजातिज्ञानम्॥१८॥Saṁskāra sākṣātkaraṇāt pūrva jātijñānam||18||

通過對潛意識印象(saṁskāra)的直接認知(sākṣātkaraṇāt)，獲得前(pūrva)生(jāti)的知識(jñānam)。

Knowledge (jñānam) of previous (pūrva) births (jāti) (is attained) through the realization (sākṣātkaraṇāt) of latent impressions (saṁskāra)||18||

《瑜伽經》(于伽梵文譯本)3.19：

प्रत्ययस्य परचित्तज्ञानम्॥१९॥

Pratyayasya paracitta jñānam||19||

通過對他人觀念(pratyayasya)的三雅瑪，獲得通他人的(para)心(citta)的知識(jñānam)。

Knowledge (jñānam) of the others' (para) minds (citta) (is achieved by practicing Saṁyama) on the notions (pratyayasya)||19||

《瑜伽經》(于伽梵文譯本)3.20：

न च तत्सालम्बनं तस्याविषयीभूतत्वात्॥२०॥

Na ca tat sālambanaṁ tasyāviṣayī bhūtatvāt||20||

而且(ca)，不僅(na)讀懂背後支撐(sālambanaṁ)他的(tat)的心意內涵，還有那(tasya)無法感知的(aviṣayī)的內在狀態(bhūtatvāt)。

(However,) the basis or support (sālambanam) of that --i.e. 'of the aforesaid notions'-- (tad) certainly (ca) does not (na) (come to get known by the Yogī practicing Saṁyama on the notions) because it is (bhūtatvāt) out of reach (aviṣayī) of him (tasya) --i.e. it is not a perceivable object for that Yogī--||20||