Part I

1.1 Now the discipline of yoga.

瑜伽的修行就此开始。

1.2 Yoga is the cessation of mind.

瑜伽是头脑的停止。

另译：瑜伽是对头脑转化（型式）的平息。

1.3 Then the witness is established in itself.

那么，观照就在它本身建立起来。

另译：见者返归其自性。

1.4 In the other states there is identification with the modifications of the mind.

在其他（非观照）状态下，有跟头脑的型式认同

1.5 The modifications of the mind are five. They can be either a source of anguish or of non-anguish.

头脑的型式有五种，它们可以是痛苦的根源，也可以是没有痛苦的根源。

1.6 They are right knowledge, wrong knowledge, imagination, sleep and memory.

它们是：正确的知识、错误的知识、想象、睡眠和记忆。

1.7 Right knowledge has three sources: direct cognition, inference and the words of the awakened ones.

正确的知识有三个来源:直接的认知、推论和开悟者的话。

1.8 Wrong knowledge is a false conception not corresponding to the thing as it is.

错误的知识是一个虚假的观念，它不等于事实本然的样子。

1.9 An image conjured up by words without any substance behind it is vikalpa –imagination.

一个被文字所唤起，而在它背后没有任何实质的意象就是想象。

1.10 The modification of the mind which is based on the absence of any content in it is sleep.

没有任何内容物的头脑形式就是睡眠。

注：日常生活中头脑总会聚焦于一些对象，而深睡眠中头脑不聚焦于任何东西。

1.11 Memory is the calling up of past experiences.

记忆就是过去经验的唤起。

1.12 Their cessation is brought about by persistent inner effort and nonattachment.

它们的静止是藉着持续的内在努力（abhyasa）和不执着而发生的。

1.13 Of these two, abhyasa the inner practice is the effort for being firmly established in oneself.

在这两者里面，阿伯亚沙——内在的修行，就是牢固地定于本身的努力。

注：abhyasa，有选择的行动，以期在任何情况下能保持头脑的平息。

1.14 It becomes firmly grounded on being continued for a long time, without interruption and with reverent devotion.

它变成牢固地奠基于自己的本性，持续很长的时间，没有中断，而且带着虔诚的奉献。

注：虔诚、坚持的练习使这一（停止头脑的）努力牢牢扎根。

1.15 The first state of vairagya, desirelessness – cessation from self-indulgence in the thirst for sensuous pleasures, with conscious effort.

拜拉格亚（vairagya）——无欲的第一种状态:用有意识的努力去停止自我放纵在对感官欢乐的渴求。

1.16 The last state of vairagya, desirelessness – cessation of all desiring by knowing the innermost nature of purusha, the supreme self.

拜拉格亚——无欲的最终状态:藉着知道“至高无上的自己”（purusha，真我/神我）的最内在本性而停止一切欲求。

1.17 Samprajnata samadhi is the samadhi that is accompanied by reasoning, reflection, bliss and a sense of pure being.

Samprajnata三摩地是伴随着推理、反省、喜乐和一种纯粹存在的感觉的三摩地。

注：Samprajnata samadhi，也有译为有想三摩地（有想三昧）、有缘依三摩地、有知觉神定。是一种仍有对象的专注。

此三摩地中存在的四者，按逐次精微的顺序排列。四者梵文为：

vitarka，粗想或理性，专注于物质对象、行为、咒音、（显）意识流等；

vichara，细想，专注对物质微细（地水火风空）、能量、头脑本身等；

ananda，更精微，喜乐；

asmita，自我存在感。

1.18 In asamprajnata samadhi there is a cessation of all mental activity, and the mind only retains unmanifested impressions.

Asamprajnata三摩地中，所有的心理活动都停止，头脑只是保留未显现的印象。

注：Asamprajnata samadhi，也有译为无想三摩地、无想三昧、无缘依三摩地、无知觉神定。是没有对象的专注。

1.19 Videhas and prakriti-layas attain asamprajnata samadhi because they ceased to identify themselves with their bodies in their previous life. They take rebirth because seeds of desire remained.

维德哈(Videhas)和普拉克里提拉亚(Pakriti-layas)达成Asamprajnata三摩地。因为他们在前世已经停止跟他们的身体认同。他们再度出生，因为仍有欲望的种子。

注：Vedehas和pakriti-layas是已经了解他不是身体的人。

1.20 Others who attain asamprajnata samadhi attain through faith, effort, recollection, concentration and discrimination.

其他达到Asamprajnata三摩地的人是透过信仰、（全然的）努力、回忆、集中精神和明辩（智慧）而达到的。

注：“信仰”并非盲信（迷信），而是了解的信任。而“回忆”并非对往事的记忆，而是持续地记得、觉知。“集中精神”即专注之冥想。