《瑜伽經》（于伽梵文譯本）4.11：

Hetu phalraylambanai saghtatvd em abhve tadabhva||11||

由於行為的因(hetu)、果(phala)、庇護(araya)、支持對象(alambanai)合為一體(saghtatvt)，当這些(em)消失(abhve)時，記憶和印象它們(tat)也隨之消失(abhva)。

Since (Vsan) is held together (saghtatvt) by cause (hetu), fruit or result(phala), refuge (raya) (and) support --i.e. 'lambana' or the supporting object which attracts Vsan-- (lambanai), in the absence (abhve) of these --i.e. cause, fruit or result, refuge and support-- (em), (there is also) absence (abhva) of that (Vsan) (tad)||11||

《瑜伽經》（于伽梵文譯本）4.12：

Attngata svarpato'sty adhva bhedd dharmm||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(bhedt)。

Past (atta) (and) future (angatam) exist (asti) in their essential forms (sva-rpata). (The difference is only) in the characteristics (of the forms) (dharmm) at different (bhedt) times or phases --i.e. past, present and future-- (adhva)||12||

《瑜伽經》（于伽梵文譯本）4.13：

Te vyakta skm gutmna||13||

它們(te)是顯現(vyakta)的、精微的(skm)，具有三德本性的特質(gutmna)。

Those (characteristics) (te) are manifest (vyakta) (and) subtle --skma-- (skm) (and) consist (tmna) of the (three) Gua-s (gua)||13||

《瑜伽經》（于伽梵文譯本）4.14：

Parimaikatvd vastu tattvam||14||

事物(vastu)之所以有真實性(tattvam)，是由於它們在轉變(parima)中具有一致性(ekatvd)的特性。

Due to the coordinated or coincidental (ekatvt) mutation (of the three Gua-s) (parima), an object (vastu) appears to be something real (tattvam)||14||

《瑜伽經》（于伽梵文譯本）4.15：

Vastusmye cittabhedt

tayor vibhakta panth||15||

由於當事物對象(vastu)是同樣的(smye)，心意(chitta)不同(bhedt)，因此，它們的(tayo)存在方式(panth)是不同的(vibhakta)。

Despite sameness (smye) of objects (vastu), there is a different (vibhakta) way or path (panth) to them both --i.e. object and its inherent knowledge-- (tayo) since there are different (bhedt) minds (citta)||15||

《瑜伽經》（于伽梵文譯本）4.16：

Na caika citta tantra vastu tadapramaka tad ki syt||16||

而且(ca)事物(vastu)亦非(na)單一的(eka)心意(citta)存在。那麼(tad)，那個(tat)事物被心靈不認同(apramaka)時，它會變成(syt)什麼(ki)？

The object (vastu) certainly (ca) is not (na) dependent (tantram) on only one (eka) mind (citta), (because if so,) what (kim) would happen (syt) when (the object) is not experienced or cognized (apramakam) by that (mind) (tad) then (tad)?||16||

《瑜伽經》（于伽梵文譯本）4.17：

Tadupargpekitvc cittasya vastu jñtjñtam||17||

由於心意(cittasya)需要(apekitvc)薰陶(upataga)，因此(tat)，對象(vastu)是被認知的(jñta)或未被認知的(ajñtam)。

The object (vastu) is known (jñta) (or) unknown (ajñtam) to the mind (cittasya) according to how (apekitvt) it colors (uparga) that (very mind) (tad)||17||

《瑜伽經》（于伽梵文譯本）4.18：

Sad jñt citta vttayas tat prabho puruasyparimitvt||18||

由於神我(puruasya)是永恆不變(aparimitvt)，心意(citta)的變化(vttaya)始終(sad)被認知(jñt)，是它的(tat)主宰(prabho)。

To the Lord or Master --i.e. Purua-- (prabho) of that --i.e. of mind-- (tad), the mental (citta) modifications (vttaya) (are) always (sad) known (jñt) because of the immutability (aparimitvt) of (that very) Purua (puruasya)||18||

《瑜伽經》（于伽梵文譯本）4.19：

Na tatsvbhsa dyatvt||19||

心靈特質它(tat)不(na)發光(svbhsa)，它是可認知對象(dyatvt)。

That (mind) (tad) is not (na) self-illuminating (sva-bhsam) since it is a knowable object (dyatvt)||19||

《瑜伽經》（于伽梵文譯本）4.20：

Eka samaye cobhaynavadhraam||20||

以及(ca)，主體客體二者(ubhaye)在同一(eka)時間(samaye)不被認知(anavadhraam)。

And (ca) there is no cognizance (anavadhraam) of them both --i.e. mind and knowable objects-- (ubhaya) simultaneously (ekasamaye)||20||