靜嫻--瑜珈 小麥的部落格

2.2 samādhi bhāvanārthaḥ kleśa tanū karaṇārthaś ca

Thus we may cultivate the power of concentration and remove the obstacles to enlightenment which cause all our sufferings. 因此我們可以培養專注的力量並去除所有造成我們受苦的障礙而達到開悟。

2.1 tapaḥ svādhyāye 'śvara praṇidhānāni kriyā yogaḥ

Austerity, study and the dedication of the fruits of one's work to God: these are the preliminary steps toward Yoga. 苦行、研讀經典以及把辛勞的成果奉獻給上帝：這些是邁向瑜珈的預備步驟。

1.51 tasyā 'pi nirodhe sarva nirodhān nirbījaḥ samādhiḥ

When the impression made by that Samadhi is also wiped out, so that there are no more thought – waves at all in the mind, then one enters the Samadhi which is called “seedless”. 當在三摩地中所記錄的印象也被擦掉時，所以在內心裡完全沒有念頭波動，這時候修行者就進入了所謂的「無種子」三摩地。

1.50 tajjaḥ saṁskāro 'nya saṁskāra pratibandhī

The impression which is made upon the mind by that Samadhi wipes out all other past impressions. 在三摩地中記錄在內心的印象會擦掉所有過去的其他印象。

1.49 śrutā 'numāna prajñā 'bhyām anya viṣayā viśeṣā 'rthatvāt

The knowledge which is gained from inference and the study of scriptures is knowledge of one kind. But the knowledge which is gained from Samadhi is of a much higher order. It goes beyond inference and scriptures. 由推論和研讀經典得來的知識是知識中的一種，由三摩地中得來的知識比起由推論及經典得來的知識高級的多。

1.48 ṛtaṁbharā tatra prajñā

In that Samadhi, knowledge is said to be “filled with truth.” 在這個三摩地中，知識被稱為「充滿真理」。

1.47 nirvicāra vaiśāradye 'dhyātma prasādaḥ

In reaching nirvichara Samadhi the mind becomes pure. 到達尼拉維恰拉三摩地(nirvichara Samadhi)，心念變為純淨。

1.46 tā eva sabījaḥ samādhiḥ

These kinds of Samadhi are said to be “with seed”. 這幾種三摩地被稱為帶有種子的。

1.45 sūkṣma viṣayatvaṁ cā 'liṅga paryavasānaṁ

Behind all subtle objects is prakriti, the primal cause. 在所有的微妙對象的背後是自然趨勢(prakriti)，原始的動機。

1.44 etayai 'va savicārā nirvicārā ca sūkṣma viṣayā vyākhyātā

When the object of concentration is a subtle object, two kinds of Samadhi, called savichara and nirvichara, may be distinguished in the same manner. 當專注的對象是微妙的對象時，兩種三摩地，稱為沙維恰拉(savichara)及尼拉維恰拉(nirvichara)，可以同樣的方法做區別。

1.43 smṛti pariśuddhau svarūpa śūnye 'vā 'rthamātra nirbhāsā nirvitarkā

When the mind achieves the identity with a gross object of concentration, unmixed with awareness of name, quality and knowledge so that the object alone remains, this is called nirvitarka Samadhi. 當內心與顯著的專注對象達成合一，沒有混合了名字、特性與知識的覺知，僅保存了對象，這被稱為尼拉維塔克三摩地(nirvitarka Samadhi)。

1.42 tatra śabdā 'rtha jñāna vikalpaiḥ saṁkīrṇā savitarkā samāpattiḥ

When the mind achieves identity with a gross object of concentration, mixed with awareness of name, quality and knowledge, this is called savitarka Samadhi. 當內心與顯著的專注對象達成合一，混合了名字、特性與知識的覺知，這被稱為沙維塔克三摩地(savitarka Samadhi)。

1.41 kṣīṇa vṛtter abhijātasye 'va maṇer gṛhītṛ grahaṇa grāhyeṣu tatsthatad añjanatā samāpattiḥ

Just as the pure crystal takes color from the object which is nearest to it, so the mind, when it is cleared of thought – waves, achieves sameness or identity with the object of its concentration. This may be either a gross object, or the organ of perception, or the sense of ego. This achievement of sameness or identity with the object of concentration is known as Samadhi. 就像純淨的水晶能反射出最靠近它的物體的顏色，內心也一樣，當念頭波動清除了，就會與專注對象達到一致或合一。對象如果不是顯著的對象就是感知的器官或是自我的意識。這種達成一致或與專注對象合一被稱為三摩地。

1.40 paramā 'ṇu parama mahattvānto 'sya vaśīkāraḥ

The mind of a Yogi can concentrate upon any object of any size, from the atomic to the infinitely great. 瑜珈行者的內心可以專注在從原子到無限大的任何大小的任何對象上。

1.39 yathā 'bhimata dhyānād vā

1.38 svapna nidrā jñānā 'laṁbanaṁ vā

Or by fixing the mind upon a dream experience or the experience of deep sleep. 或者將內心固定在夢境的體驗或睡眠的體驗之中。

1.37 vīta rāga viṣayaṁ vā cittaṁ

Or by meditating on the heart of an illuminated soul,  that is free from passion. 或者藉由冥想光輝的靈性中心，這會從情緒之中得解脫。

1.36 viśokā vā jyotiṣmatī

Concentration may also be attained by fixing the mind upon the inner light, which is beyond sorrow. 藉由將內心固定在內在的光芒，也可以達成專注而超越悲傷。

1.35 viṣayavatī vā pravṛttir utpannā manasaḥ sthiti nibandhanī

Those forms of the concentration which result in extra – ordinary perceptions encourage perseverance of the mind. 這些形式的專注導致多了平常的感知力，助長內心的定力。

1.34 pracchardana vidhāraṇābhyāṁ vā prāṇasya

The mind may also be calmed by expulsion and retention of the breath. 藉由吐氣和屏息，內心也可以達到平靜。