《瑜伽經》（于伽梵文譯本）4.21：

Cittntara dye buddhibuddher atiprasaga smtisakara ca||21||

當一個心意被另外(antara)一個心意(citta)認知(dye)，被覺察者 (buddhi) 的覺知(buddhe) 將無止境(atiprasaga)和(ca)記憶的(smti)混亂(sakara)。

(If one's own mind were to be) a knowable object (dye) to another (antara) mind (citta), (then there would be) a undue extension (atiprasaga) of Buddhi(s) (buddhe) of Buddhi-s (buddhi) and (ca) intermixture (sakara) of memories (smti)||21||

《瑜伽經》（于伽梵文譯本）4.22：

Citer apratisakramys tadkrpattau svabuddhisavedanam||22||

真實自我的意識(cite)是不會改變的(apratisakramys)，它(tad)藉由已完成的(pattau)形式(kr)認可(savedanam)自我(sva)覺知(buddhi)。

When Citi or Consciousness (cite), though untransmissible--apratisakram-- (apratisakramy), takes on --patti-- (pattau) the form (kra) of that --i.e. of Buddhi-- (tad), (it becomes) the consciousness or intelligence (savedanam) of one's own (sva) Buddhi (buddhi)||22||

《瑜伽經》（于伽梵文譯本）4.23：

Dra dyoparakta citta sarvrtham||23||

心意(citta)受看者(dra)和看者對象(dya)影響(uparakta)，認知一切(sarvrtham)。

Mind (cittam), being affected (uparaktam) by (both) the seer (dra) and the seen (dya), (is) all-comprehensive (sarva-artham)||23||

《瑜伽經》（于伽梵文譯本）4.24：

Tad asakhyeya vsanbhi citram api parrtha sahatya kritvt||24||

即使(api)那個(tat)種種(citram)印象(vsanbhi)無窮無盡(asakhyeya)，但心意為另一個(parrtha)看者存在，因為它(kritvt)與真實自我結合(sahatya)。

That (mind) (tad), although (api) variegated (citram) by innumerable (asakhyeya) Vsan-s --i.e. latencies resulting from feelings, not actions-- (vsanbhi), (exists) for (artham) another --i.e. Purua-- (para) inasmuch as (its constituents) act (kritvt) conjointly (sahatya)||24||

《瑜伽經》（于伽梵文譯本）4.25：

Viea darina tmabhva bhvanvinivtti||25||

對於觀者(darina)，這是特殊的區別(viea)，思想念頭(bhvana)如神我(tma)天性(bhva)般永遠消失(nivtti)。

To one who knows (darina) the special distinction (viea) --i.e. to one who has realized Purua or the Self--, there is cessation (vinivtti) of the practice of pondering (bhvan) over the nature (bhva) of his (own) Self (tma)||25||

《瑜伽經》（于伽梵文譯本）4.26：

Tad viveka nimna kaivalya prgbhrañ cittam||26||

隨後(tad)，心意(cittam)傾向(nimna)於辨別(viveka)，並朝向(prg)解脫(kaivalya)的吸引(bhrañ)。

Then (tad), the mind(cittam) inclines (nimnam) toward discriminative (knowledge) (viveka) (and) is directed (prk-bhram) toward complete Liberation (kaivalya)||26||

《瑜伽經》（于伽梵文譯本）4.27：

Tacchidreu pratyayntari saskrebhya||27||

在那 (tad)心意傾向分辨的空隙(cchidreu)中，其他(pratyaya)心意改變(antari)會因過去的潛在印象(saskrebhya)而出現。

In the holes --i.e. in the breaches-- (chidreu) of that (discriminative knowledge) (tad), other (ntari) mental modifications (pratyaya) (emerge) because of (residual) latencies (saskrebhya)||27||

《瑜伽經》（于伽梵文譯本）4.28：

Hnam e kleavaduktam||28||

這些的(e)過去潛在印象的消除(hnam)，就像 (vat) 前面論述(uktam)過的痛苦(klea)的消除一樣。

It is said (uktam) (that) the removal (hnam) of these --i.e. of the mental modifications mentioned in the previous aphorism-- (em) is as (vat) (that of) the Klea-s or Afflictions (klea)||28||

《瑜伽經》（于伽梵文譯本）4.29：

Prasakhyne'py akusdasya sarvath vivekakhyter dharmamegha samdhi||29||

由於甚至(apy)在最高理智(prasakhyne)中也不感興趣(akusdasya)，因此从永恆不變的(sarvath)明辨(vivekakhyte)中就产生了法(dharma)雲(megha)三摩地(samadhi)。

One who, having attained discriminative (viveka) knowledge (khyte) in the highest degree and at all times (sarvath),does not take an interest (akusdasya) even (api) in (that) omniscience resulting from 'Vivekaja jñnam' or 'Knowledge arising from discernment' --See III 54-- (prasakhyne), (experiences a type of) Samdhi or Perfect Concentration (samdhi) (known as) Dharmamegha --i.e. Cloud of Virtue-- (dharma-megha)||29||

《瑜伽經》（于伽梵文譯本）4.30：

Tata klea karma nivtti||30||

從此(tata)，痛苦(klea)和果報(karma)消失(nivtti)。

From that --i.e. from Dharmamegha-- (tatas), there is cessation (nivtti) of Afflictions (klea) (and) actions (karma)||30||