Part II

2.1. Kriya-yoga is a practical, preliminary yoga, and it is composed of austerity, self-study and surrender to god.

Kriya瑜伽是一种实用、初级的瑜伽，它由俭行、了解自己以及臣服于神组成。

注：Kriya-yoga，有译为行瑜伽、净化术。

在奥修解释中，Austerity（苦行）的意思并非折磨身体、强制守戒，而是在了解的基础上过一种自然、简朴的生活，以免能量浪费在不必要的欲望当中，故译为“俭行”。Self-study并非自学，而是学习、了解自己，也即觉知自己。

2.2. The practice of kriya-yoga reduces misery, and leads towards samadhi.

Kriya瑜伽的练习减少烦恼，并通向三摩地。

注：烦恼，即有色（染色）的念头（见1.5）。

2.3. Miseries are caused by: lack of awareness, egoism, attractions, repulsions, clinging to life and fear of death.

悲苦的五个原因：不觉知，自我，迷恋，排斥，执著生命并恐惧死亡。

注：五烦恼亦有译为无知、我见、贪着、嗔恚、凡俗。

2.4. Whether they be in the states of dormancy, attenuation, alteration or expansion, it is through lack of awareness that the other causes of misery are able to operate.

无论它们处于休眠、衰减、转化还是扩张状态，是不觉知使得（五个原因）中的其它几项得以作用。

2.5. Lack of awareness is taking the transient for the eternal, the impure for the pure, the painful as pleasurable and the non-self for the self.

不觉知即视短暂为永恒，不纯为纯净，痛苦为愉快，非我为真我。

注：在奥修的解释中，不纯即为不自然、人为、强迫。纯净即天然、跟随内心。

2.6. Egoism is the identification of the seer with the seen.

自我（我执），即见者与所见的认同。

注：将自己认同于头脑、身体、感知。

2.7. attraction, and through it, attachment, is towards anything that brings pleasure.

迷恋，通过迷恋而执著，是指向那些能够带来快感的事物。

2.8. repulsion is from anything that causes pain.

排斥是远离任何产生痛苦的事。

2.9. flowing through life is the fear of death, the clinging to life, and it is dominant in all, even the learned.

贯穿生命的，是对死亡的恐惧，对生命的执著统治所有人，即使饱学之士。

2.10. the sources of the five afflictions can be abolished by resolving them backwards to their origin.

以上五种烦恼的源头，可经由回溯至他们的起源以消除。

2.11. the outward expressions of the five afflictions disappear through meditation.

五种烦恼的外在表现会在冥想中消失。

2.12. whether fulfilled in the present or the future, karmic experiences have their roots in the five afflictions.

无论是过去还是将来了结的业，都在五种烦恼中有其根基。

2.13. as long as the roots remain, karma is fulfilled in rebirth through class, span of life, and types of experiences.

只要根基仍在，业便会跨越等级、生命与经验类型以寻求了结。

2.14. virtue brings pleasure; vice brings pain.

善行得快乐，恶行得痛苦。

2.15. the discriminating person realizes that everything leads to misery because of change, anxiety, past experience, and the conflicts that arise between the three attributes and the five modifications of the mind.

明辨之人发现一切皆苦，只因为有变化、焦虑、过去经历以及头脑三种性质与五种形式（见1.6）之间的冲突。

注：三种性质three attributes，“性质”其梵文是Gunas，亦译为三德、三态、三种属性/品质。它们分别是Sattwa，纯粹、核心，稳定性。Rajas，活力，能量，活动性。Tamas，惰性，惯性。它们相生相斥，是事物的基本状态和属性。

2.16. future misery is to be avoided.

未发生的痛苦可以避免。

2.17. the link between the seer and the seen that creates misery, is to be broken.

见者与所见之间的连接导致了痛苦，它需要被打破。

注：这个连接，就是认同

2.18. the seen which is composed of the elements and the sense organs is of the nature of stability, action, and inertia, and is for the purpose of providing experience and thus liberation to the seer.

由元素及感官组成的所见（之物）有三性质：稳定性、活动性、惯性，而它们是为见者提供经验，并从而获得解脱。

注：即这个世界的存在，是为了让见者（人们）学习经验，得到自由。

2.19. the three gunas -- stability, action, and inertia -- have four stages: the defined, the undefined, the indicated, and the unmanifest.

三性质——稳定性、活动性、惯性——有四个阶段性：确定的、未定的、显现的、未显现的。

注：四个阶段，后一个比前一个更加精微。如物质是确定的，意识是未定的，自我(self)是显现（而无法定义的），无我是未显现的。

2.20. the seer, although pure consciousness, sees through the distortions of the mind.

见者，即便已是纯粹的觉知，仍经过头脑的扭曲观察。

注：即使是佛也要使用头脑和身体，但佛使用头脑，而人们是被头脑使用。

2.21. the seen exists for the seer alone.

所见只为见者而存在。

注：一千个人眼里，有一千个哈姆雷特。

2.22. although the seen is dead to him who has attained liberation, it is alive to others because it is common to all.

对已达到自由的人来说，所见皆不实，然而在其它人眼里，一切都是真实（活着）的，因众人所见莫不如此。

注：世界是一场公共的梦，醒者少而沉迷者众，因其众，故而更易沉迷。

2.23. the seer and the seen come together so that the real nature of each may be realized.

见者与所见相遇，以便认识其真实性质。

注：为了认识领悟事物的真实性，见者去观察认知事物。

2.24. the cause of this union is ignorance.

这一结合的原因即无知。

注：结合union，即认同于外部世界。

2.25. the disassociation of the seer and the seen which is brought about by the dispersion of ignorance is the remedy that brings liberation.

见者与所见的分离源自无知的消解，它是带来自由的良药。

注：分离disassociation，即不认同于观察对象，即同时觉知对象与自己。不着像，不认同所见之表面

2.26. the unwavering practice of discrimination between what is the real and what is the unreal brings about the dispersion of ignorance.

坚持不懈地分辨真实与不实会使无知消解。

2.27. the highest stage of enlightenment is reached in seven steps.

最高阶的成道，可分七个步骤到达。

2.28. by practising the different steps of yoga for the destruction of impurity, there arises spiritual illumination which develops into awareness of reality.

通过练习瑜伽的不同阶段以除去不纯，灵性之光开始显现，并成为对实相的觉察。

注：不纯，即对外物的认同，将非我认同为真我。

2.29. the eight steps of yoga are: self-restraint, fixed observance, posture, breath regulation, abstraction, concentration, contemplation and trance.

瑜伽八支（步骤）是：持戒（Yam），遵行（Niyam），调身（Asan），调息（Pranayam），制感（Pratyahar），凝神（专注，Dharana），禅定（无念专注，Dhyan），三摩地（Samadhi）。

注：遵行niyam，亦有译为精进。制感Pratyahar，亦有译执持、摄心。禅定dhyan，亦有译为静虑、入定。三摩地samadhi，亦有译为三昧。

2.30. self-restraint, the first step of yoga, is comprised of the following five vows: nonviolence, truthfulness, honesty, sexual continence, and nonpossessiveness.

拭戒，瑜伽第一步骤，由以下五条誓言组成：非暴力，真实，忠实（不偷窃），节欲，和不占有。

注：在奥修的解释中，真实，不仅是讲实话，而是活出真实，对自己的心真实。不偷窃，不是简单的指不偷东西，而是不认同“非我”的外物（认同非我相当于“偷”），不“认贼作父”。

2.31. these five vows, which constitute the great vow, extend to all the seven stages of enlightenment regardless of class, place, time, or circumstance.

以上五条，不限于任何等级、空间、时间和环境。

2.32. purity, contentment, austerity, self-study, and surrender to god are the laws to be observed.

身心纯净，满足，俭行，了解自己以及臣服于神，是需要遵行的法则。

2.33. when the mind is disturbed by wrong thoughts, ponder on the opposites.

当头脑被错误的（负面）思想扰乱，可沉思其反面。

注：当愤怒升起，则冥想慈悲。并非压抑，而是将能量导入另一方向。

2.34. it is necessary to ponder on the opposites because wrong thoughts, emotions, and actions, such as violence, result in ignorance and intense misery whether they be performed, caused, or approved through greed, anger, or delusion in mild, medium, or intense degrees.

有必要沉思其反面，因为错误（负面）思想、情绪及行为，如暴力，会导致无知及痛苦——无论它们是主动行使、被引发、或由贪婪、愤怒或错觉所产生，无论其程度是轻微、中度还是强烈。

注：思想与行为并无本质区别。如发展一个杀人的想法，即使未付诸行动，在更大的实相内，对方已受到影响。

2.35. when the yogi is firmly established in nonviolence, there is an abandonment of enmity by those who are in his presence.

当瑜伽行者坚定非暴力，来到他面前的人就会放下敌意。

注：正如疯狂的大象来到佛面前，就会恢复平静。但这并非说不会有人试图伤害一个成道者，在“远离”他直接影响的地方，人们经由间接的谣言、误解等，仍会产生敌意。

2.36. when the yogi is firmly established in truthfulness, he attains the fruit of action without acting.

当瑜伽行者坚定其真实（跟随内心的真实），将得享无为之治。

注：他跟随内心指引，做事而并非做者（因为他是无我的），一切自然发生。

2.37. when the yogi is firmly established in honesty, inner riches present themselves.

当瑜伽行者坚定忠实（不偷窃，不认同外物），内在的宝藏开始显现。

2.38. when the yogi is firmly established in sexual continence, vigor is gained.

当瑜伽行者坚定节欲，精力得以增长。

2.39. when the yogi is firmly established in nonpossessiveness, there arises knowledge of the "how" and "wherefore" of existence.

当瑜伽行者坚定不占有，关于存在之“怎样”与“为何”的知识便得显现。

2.40. When purity is attained there arises in the yogi a disgust(disillusion) for his own body and a disinclination(disillusion) to come in physical contact with others.

当达到纯净，瑜伽行者不执迷于自己的身体或与他人身体的接触。

注：不执迷于身体，不是自恋、执著身体，也不是自虐、折磨、厌恶身体，而是在二者之间，知道自己并非身体。

2.41. from mental purity there arises cheerfulness, power of concentration, control of the senses, and a fitness for self-realization.

头脑的纯净会产生愉悦、专注力、感官的控制，以及自我认知/实现。

注：纯净，即不认同身体。专注力，越认同身体则越难专注。

2.42. contentment brings supreme happiness.

满足带来至高的快乐。

2.43. austerities destroy impurities, and with the ensuing perfection in the body and sense organs, physical and mental powers awaken.

俭行去除不纯，随着身体和感官的完美，肉体和意识能力觉醒。

注：比如能看到光环。

2.44. union with the divine happens through self study.

通过觉知自己而达到与神性合一。

2.45. total illumination can be accomplished by surrendering to god.

完全的光明（三摩地）则由臣服而到达。

注：觉知自己则可见到内在的神，然后臣服（无我）自然发生。臣服并非经由努力，而是觉知的结果。

2.46. posture should be steady and comfortable.

（调身的）姿势要稳定而舒适。

2.47. posture is mastered by relaxation of effort and meditation on the unlimited.

调整姿势从而放松一切努力，并冥想无限。

注：调整姿势做到最佳的放松状态，放弃努力的念头，让放松自然发生。

2.48. when posture is mastered there is a cessation of the disturbances caused by dualities.

当姿势完全调好，二元性的扰动就会停止。

注：当身体舒适地静止，头脑也会随之平静。

2.49. the next step after the perfection of posture is breath control, which is accomplished through holding the breath on inhalation and exhalation, or stopping the breath suddenly.

调身之后是调息，即在吸入、呼出时屏息，或在（呼吸之间）突然屏息。

注：此即三种调息法，屏息在内、在外、之间。呼吸是头脑意识状态的体现，呼吸停止时，头脑亦有片刻停止。

2.50. the duration and frequency of the controlled breaths are conditioned by time and place, and become more prolonged and subtle.

呼吸的长度和节律由时间及地点来控制，并会变得更长、更细。

2.51. there is a fourth sphere of breath control, which is internal, and it goes beyond the other three.

有第四种调息，它是内在自发的，并超出前三种。

注：即佛陀的安那般那数息，不控制呼吸，而是观照自然止息的点。帕坦加利虽提到此法，但未做详述。奥修猜测帕坦加利的弟子更多身体导向，因此控制呼吸较有效；而佛陀的弟子更多头脑导向，故而观照有效。

2.52. then comes the dispersion of the cover that hides the light.

于是对（内在）光之遮蔽得以消散。

2.53. and then the mind becomes fit for concentration.

然后头脑才适于专注。

2.54. the fifth constituent of yoga, pratyahar -- returning to the source -- is the restoration of the mind's ability to control the senses by renouncing the distractions of outside objects.

瑜伽的第五步，pratyahar（制感）——返回源头——是卸除外物干扰，从而恢复头脑（意志）控制感官的能力。

注：外在干扰并非由意志、戒律、逃避去除，而是通过经历并深深了解而放下。不再心缘外物，便可返观自己。

2.55. then comes the complete mastery over all the senses.

然后就能完全主载感官。