《瑜伽經》（于伽梵文譯本）4.1：

Janmauadhi mantra tapa samdhi j siddhaya||1||

超自然力量(siddhaya)的產生(j)可以通過天生(janma)、草藥(auadhi)、咒語(mantra)、苦行(tapa)和三摩地(siddhaya)獲得。

The Siddhi-s or Supernatural Powers (siddhaya) come (j) with birth (janma), (or they are achieved by means of) herbs (auadhi), mantra-s (mantra), austerities (tapas) (or) perfect concentration (samdhi)||1||

《瑜伽經》（于伽梵文譯本）4.2：

Jtyantara parima praktyprt||2||

由一個物種到另一個物種(jtyantara)的轉變(parima)，是通過自然本性(prakti)的流轉(aprt)。

The transformation (parima) into other (antara) species (j ti) (is accomplished) through the filling in (prt) of their essential nature (prakti)1||2||

《瑜伽經》（于伽梵文譯本）4.3：

Nimitta aprayojaka praktn varaabhedas tu tata ketrikavat||3||

本質屬性(praktn)不直接引起(nimitta)運動(aprayojaka)，但是(tu)就像(vat) 農夫(ketrika)從水渠那兒(tata)掃平(bhedah)障礙(varaa)一樣。

Cause (nimittam) (does not set) the essential natures (praktnm) into motion (aprayojakam) but (tu) it breaks down (bheda) the barrier (or mound) (varaa). For that reason (tatas), it is like (vat) the farmer (ketrika) (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：

Nirma cittny asmitmtrt||4||

被製造(nirma)的心靈特質(chittni)僅(mtrt)來自於自我意識(asmita)。

The created (nirma) minds (cittni) are (produced) from the pure (mtrt) I-sense (asmit)||4||

《瑜伽經》（于伽梵文譯本）4.5：

Pravtti bhede prayojaka cittam ekam anekem||5||

由於存在活動(pravtti)差別(bhede)，一個(ekam)心念(cittam)可以使無數的(anekem)心念活動(prayojaka)。

(Only) one (ekam) mind (cittam) (sets) the many (created minds) (anekem) into motion (prayojakam) during their various (bhede) activities (pravtti)||5||

《瑜伽經》（于伽梵文譯本）4.6：

Tatra dhynajam anayam||6||

在這些(tatra)之心念中，出自 (jam) 冥想(dhyna)的心念，是不受(an)潜在印象(ayam)的影响。

Of these (created minds) (tatra), (those) brought about (jam) through meditation (dhyna) are without any (an) latent impressions (ayam)||6||

《瑜伽經》（于伽梵文譯本）4.7：

Karmuklka yoginas trividham itarem||7||

瑜伽行者的(yogina)行為(karma)是非白(aukla)非黑(aka)的，其他人的(itarem)則是三重的(trividham)。

The action (karma) of a Yog (yogina) is neither white (aukla) nor black (akam), (while) those of others (itarem) are of three kinds (trividham)||7||

《瑜伽經》（于伽梵文譯本）4.8：

Tatas tadvipknugunm evbhivyaktir vsannm||8||

因此(tata)他們的(tat)三種業的果報(vipka)即潛意識的印象(vsannm)，只有(eva)在適當的情況下(aknugunm)顯現(abhivyakti)出來。

From that --i.e. from those three aforesaid kinds of action-- (tatas), (there is) certainly (eva) manifestation (abhivyakti)of Vsan-s1 (vsannm) suitable --anugua-- (anugunm) to the consequences or results (vipka) of that --i.e. of the three abovementioned types of action-- (tad)||8||

《瑜伽經》（于伽梵文譯本）4.9：

Jti dea kla vyavahitnm apy nantarya smti saskrayor ekarpatvt||9||

縱然(apy)生命階層(jti)、空間(dea)和時間(kla)存在分離(vyavahitnm)，但由於記憶(smti)和潛在的印象(saskray)在表現上是形式相同的(ekarpatvt)，所以結果是不間斷的(nantarya)。

Because of similarity (ekarpatvt) between memory (smti) (and) latent impressions --saskra-- (saskrayo), (there is) immediate (nantaryam) (emergence of Vsan-s) even though (api) separated --vyavahita-- (vyavahitnm) by birth (jti), space or position (dea) (and) time (kla)||9||

《瑜伽經》（于伽梵文譯本）4.10：

Tsm anditva cio nityatvt||10||

以及(ca)記憶和印象它們(tsm)是沒有開端的(anditva)，因為生存的欲望(aia)是永恆的(nityatvt)。

Seeing that the desire for self-welfare --s-- (ia) is eternal --nitya-- (nityatvt), those (Vsan-s) --ts-- (tsm) (from which it emerges are) also (ca) beginningless (anditvam)||10||