2020年4月27日星期一
A GRAND SOCIAL IDEALIST
The Advaitism of Sankara is a system of great speculative daring and logical subtlety. It's austere intellectualism, its remorseless logic, which marches on in different to the hopes and beliefs of man, its relative freedom from theological obsessions, make it a great example of a purely philosophical scheme. Thibaut, who cannot be charged with any partiality for Sankara, speaks of his philosophy in these words "The doctrine advocated by Sankara is, from a purely philosophical point of view, and apart from all theological considerations, the most important and interesting one which has arisen on Indian soil; neither those forms of the Vedanta which diverge from the view represented by Sankara, nor any of the non-Vedantic systems can be compared with the so called orthodox Vedanta in boldness, depth and subtlety of speculations." It is impossible to read Sankara's writings packed as they are with serious and subtle thinking, without being conscious that one is in contact with a mind of a very fine penetration and profound spirituality. With his acute feeling of the immeasurable world, his stirring gaze into the abysmal mysteries of spirit, his unswerving resolve to say neither more nor less than what could be proved, Sankara stands out as a heroic figure of the first rank in the somewhat motley crowd of the religious thinkers of medieval India. His philosophy stands forth complete, needing neither a before nor an after. It has a self-justifying wholeness characteristic of works of art. It expounds its own presuppositions, is related by its own end, and holds all its elements in a stable, reasoned equipoise.
The list of qualifications which Sankara lays down for a student of Philosophy brings out how, for him, philosophy is not an intellectual pursuit but a dedicated life. The first, "discrimination between things eternal and non-eternal" demands of the student the power of thought, which helps him to distinguish between the unchanging reality and the changing world. For those who possess this power, it is impossible to desist from the enterprise of metaphysics. "Renunciation of the enjoyment of the reward here and in the other world" is the second requirement. In the empirical world and man's temporal life within it there is little to satisfy the aspirations of spirit. Philosophy gets its chance, as well as its justification, through the disillusionment which life brings. The seeker after truth must refuse to abase himself before things as they are and develop an austere detachment characteristic of the superior mind. Moral preparation is insisted on as the third requisite, and, lastly, longing for liberation (mumukshutvam) is mentioned. We must have a mind disposed, as St. Luke expresses it, "for eternal life."
Sankara present to us the true ideal of philosophy, which is not so much knowledge as wisdom, not so much logical learning as spiritual freedom. For Sankara, as for some of the greatest thinkers of the world like Plato and Plotinus, Spinoza and Hegel, Philosophy is the austere vision of eternal truth, majestic in its freedom from the petty cares of man's paltry life. Through the massive and at the same time subtle dialectic of Sankara there shows forth a vivid, emotional temperament, without which philosophy tends to become a mere game of logic. A master of the strictest logic, he is also master of a noble and animated poetry which belongs to another order. The rays of his genius have illumined the dark places of thought and soothed the sorrows of the most forlorn heart. While his philosophy fortifies and consoles many, there are, of course, those to whom it seems to be an abyss of contradiction and darkness. But whether we agree or differ, the penetrating light of his mind never leaves us where we were.
Sankara appeared, at one and the same time, as an eager champion of the orthodox faith and a spiritual reformer. He tried to bring back the age from the brilliant luxury of the Puranas to the mystic truth of the Upanishads. The power of the faith to lead the soul to the higher life became for him the test of its strength. He felt impelled to attempt the spiritual direction of his age by formulating a philosophy and religion which could satisfy the ethical and spiritual needs of the people better than the systems of Buddhism, Mimamsa and Bhakti. The theists were veiling the truth in a mist of sentiment. With their genius for mystical experience, they were indifferent to the practical concerns of life. The Mimamsaka emphasis on karma developed ritualism devoid of spirit. Virtue can face the dark perils of life and survive only if it be the fine flower of thought. The Advaita philosophy alone, in the opinion of Sankara, could do justice to the truth of the conflicting creeds, and so he wrote all his works with the one purpose of helping the individual to a realisation of the identity of his soul with Brahman, which is the means of liberation from samsara.
In his wanderings from his birthplace in Malabar to the Himalayas in the north he came across many phases of worship and accepted all those which had in them the power to elevate man and refine his life. He did not preach a single exclusive method of salvation, but composed hymns of unmistakable grandeur addressed to the different gods of popular Hinduism-Vishnu, Siva Sakti, Surya. All this affords a striking testimony to the universality of his sympathies and the wealth of natural endowment. While revivifying the popular religion, he also purified it. He put down the grosser manifestations of the Sakta worship in South India. In the Deccan, it is said that he suppressed the unclean worship of Siva as a dog under the name of Mallari, and the per-nicious practices of Kapalikas whose god Bhairava desired human victims. He condemned branding or marking the body with the metallic designs. He learned from the Buddhist Church that discipline, freedom from superstition and ecclesiastical organisations help to preserve the faith clean and strong, and himself established ten religious orders of which four retain their prestige till to-day.
The life of Sankara makes a strong impression of contraries. He is a philosopher and a poet, a savant and a saint, a mystic and a religious reformer. Such diverse gifts did he possess that different images present themselves, if we try to recall his personality. One sees him in youth, on fire with intellectual ambition, a stiff and intrepid debater. Another regards him as a shrewd political genius, attempting to impress on the people a sense of unity. For a third, he is a calm philosopher engaged in the single effort to expose the contradictions of life and though with an unmatched incisiveness. For a fourth, he is the mystic who declares that we are all greater than we know. There have been few minds more universal than his.
Sankara's system is unmatched for its metaphysical depth and logical power. Thought follows through naturally, until Advaitism is seen to complete and crown the edifice. It is a great example of monistic idealism which it is difficult to meet with a absolutely conclusive metaphysical refutation. Sankara holds up a vision of life acceptable in the highest moments of poetry and religion, when we are inclined to sympathise with his preference for intuition to the light of the understanding. So long as he remains on this high ground, he is unanswerable. But a lingering doubt oppresses the large majority of mankind, who very rarely get into these exalted heights. They feel that it is unjust to leave in such high disdain the world in which they live, move and have their being, and relegate it to ajnana or darkness, offering merely a solace that all disagreeable appearances will quickly vanish in the eternal light. For them the all - transforming sunlight of the heights is spurious, and they declare that Sankara's system is one of mystical indifference to fact. That human suffering will be healed, that the whole world will vanish like a pitiful mirage, that all our trouble is of our own making, and that in the world's finale all people will find that absolute oneness which will suffice for all hearts, compose all resentments and atone for all crimes, seem to many to be pious assumptions. The entranced self-absorption which arms itself with sanctity, involves a cruel indifference to practical life hardly acceptable to average intelligence.
Sankara knows all this, and so gives us a logical theism which does not slight the intellect, does not scorn the wisdom of ages and is at the same time the highest intellectual account of the truth. What is the relation between the absolutism of intuition and the empirical theism of logic, Sankara does not tell us; for as Goethe wisely observed, "man is born not to solve the problem of the universe, but to find out where the problem begins, and then to restrain himself within the limits of the comprehensible". Sankara recognises that there is a region which we cannot penetrate, and a wise agnosticism is the only rational attitude. The greatness of Sankara's achievements rests on the peculiar intensity and splendour of thought with which the search for reality is conducted on the high idealism of spirit grappling with the difficult problems of life, regardless of theological consequences, and on the vision of a consummation which places divine glory on human life.
Supreme as a philosopher and a dialectician, great as a man of calm judgment and wide toleration, Sankara taught us to love truth, respect reason and realise the purpose of life. Twelve centuries have passed, and yet his influence is visible. He destroyed many an old dogma, not by violently attacking it, but by quietly suggesting something more spiritual too. He put into general circulation a vast body of important knowledge and formative ideas which, though contained in the Upanishads, were forgotten by the people, and thus recreated for us the distant past. He was not a dreaming idealist, but a practical visionary, a philosopher, and at the same time a man of action, what we may call a social idealist on the grand scale. Even those who do not agree with his general attitude to life will not be reluctant to allow him a place among the immortals.
Dr Sarvepalli Radhakrishnan
2020年4月20日星期一
直接体验绝对
直接体验绝对
Aparokshanubhuti
By Adi Sankaracharya, Translated by Swami Vimuktananda
由Adi Sankaracharya翻译，由Swami Vimuktananda翻译
Published by Advaita Ashram, Kolkatta
由阿德瓦塔道场出版，加尔各答
1. I bow down to Him—to Sri Hari (the destroyer of ignorance), the Supreme Bliss, the First Teacher, Ishwara, the All-pervading One and the Cause of all Lokas (the universe).
1. 我向他鞠躬——向Sri Hari(无知的破坏者)，至高的祝福，第一位老师，Ishwara，无所不在的一和所有loka(宇宙)的起因鞠躬。
2. Herein is expounded (the means of attaining to) Aparokshanubhuti (Self-Realization) for the acquisition of final liberation. Only the pure in heart should constantly and with all effort meditate upon the truth herein taught.
2. 本文阐述了获得最终解脱的途径，即自我实现。只有心灵纯洁的人才应该不断地、竭尽全力地冥想这里所教导的真理。
3. The four preliminary qualifications (the means to the attainment of knowledge), such as Vairagya (dispassion) and the like, are acquired by men by propitiating Hari (the Lord), through austerities and the performance of duties pertaining to their social order and stage in life.
3.四种基本的资格(获得知识的手段)，如Vairagya(冷静)和类似的东西，是人们通过抚慰Hari(主)，通过苦行和履行与他们的社会秩序和人生阶段相关的职责而获得的。
4. The indifference with which one treats the excreta of a crow—such an indifference to all objects of enjoyment from the realm of Brahma to this world (in view of their perishable nature), is verily called pure Vairagya.
4. 一个人对待一群人的排泄物的冷漠——这种对从梵天领域到这个世界的所有享乐对象的冷漠(考虑到它们易逝的本性)，被真正地称为纯粹的维拉吉雅。
5. Atman (the seer) in itself is alone permanent, the seen is opposed to it (ie., transient)—such a settled conviction is truly known as discrimination.
5. 阿特曼(先见)本身是永恒的，所见是与它相对立的。这样一种根深蒂固的信念被称为歧视。
6. Abandonment of desires at all times is called Shama and restraint of the external functions of the organs is called Dama.
6. 任何时候放弃欲望都被称为沙玛，而限制器官的外部功能则被称为达玛。
7. Turning away completely from all sense-objects is the height of Uparati, and patient endurance of all sorrow or pain is known as Titiksha which is conducive to happiness.
7. 完全背离所有的感觉对象是超觉的高度，对所有悲伤或痛苦的忍耐被称为提提克沙，它有助于幸福。
8. Implicit faith in the words of the Vedas and the teachers (who interpret them) is known as Shraddha, and concentration of the mind on the only object Sat (i.e., Brahman) is regarded as Samadhana.
8. 对《吠陀》和教师(解释它们的人)的话语的隐含的信仰被称为Shraddha，而将注意力集中在唯一的物体上(例如，坐)。(婆罗门)被认为是三摩多那(Samadhana)。
9. When and how shall I, O Lord, be free from the bonds of this world (i.e., births and deaths)—such a burning desire is called Mumukshuta.
9. 主阿，我何时才能脱离这世界的捆绑呢?这种强烈的欲望被称为Mumukshuta。
10. Only that person who is in possession of the said qualification (as means to Knowledge) should constantly reflect with a view to attaining Knowledge, desiring his own good.
10. 只有拥有上述资格(作为获得知识的手段)的人，才应该不断地进行反思，以期获得知识，实现自己的利益。
11. Knowledge is not brought about by any other means than Vichara, just as an object is nowhere perceived (seen) without the help of light.
11. 知识不是由任何其他的方式带来的，除了维希拉，就像一个物体是无处感知(看到)，没有光的帮助。
12. Who am I ? How is this (world) created ? Who is its creator ? Of what material is this (world) made ? This is the way of that Vichara (enquiry).
12. 我是谁?这个(世界)是如何创造的?谁是它的创造者?这个(世界)是由什么材料制成的?这就是维奇拉(询问)的方式。
13. I am neither the body, a combination of the (five) elements (of matter), nor am I an aggregate of the senses; I am something different from these. This is the way of that Vichara.
13. 我既不是身体，也不是(物质的)五种元素的组合，也不是感官的集合;我和这些不同。这就是那个Vichara的方式。
14. Everything is produced by ignorance, and dissolves in the wake of Knowledge. The various thoughts (modifications of Antahkarana) must be the creator. Such is this Vichara.
14. 一切都是由无知产生的，并随着知识的觉醒而消解。各种各样的思想(Antahkarana的修正)一定是创造者。这就是维奇拉。
15. The material (cause) of these two (i.e., ignorance and thought) is the One (without a second), subtle (not apprehended by the senses) and unchanging Sat (Existence), just as the earth is the material (cause) of the pot and the like. This is the way of that Vichara.
15. 这两者的物质(原因)。(无明与思)是一个(没有第二)，微妙(不为感官所理解)和不变的坐(存在)，就像地球是锅等的物质(原因)一样。这就是那个Vichara的方式。
16. As I am also the One, the Subtle, the Knower, the Witness, the Ever-Existent, and the Unchanging, so there is no doubt that I am“That” (i.e., Brahman). Such is this enquiry.
16. 因为我也是那个人，那个微妙的人，那个知者，那个见证者，那个曾经存在过的人，那个不变的人，所以毫无疑问，我就是那个人(也就是说，我就是那个人)。婆罗门)。这就是调查。
17. Atman is verily one and without parts, whereas the body consists of many parts; and yet the people see (confound) these two as one ! What else can be called ignorance but this ?
17. 阿特曼确实是一个没有部分的整体，而身体却是由许多部分组成的;然而人们却把这两个看成一个!除了这个，还有什么可以被称为无知呢?
18. Atman is the ruler of the body and is internal, the body is the ruled and is external; and yet, etc.,
18. 阿特曼是身体的统治者，是内在的，身体是被统治的，是外在的;然而,等。
19. Atman is all consciousness and holy, the body is all flesh and impure; and yet, etc.,
19. 阿特曼是所有意识和神圣的，身体是所有肉体和不洁净的;然而,等。
20. Atman is the (supreme) Illuminator and purity itself; the body is said to be of the nature of darkness; and yet, etc.,
20.阿特曼是(至高的)启迪者和纯洁本身;身体被认为是黑暗的本质;然而,等。
21. Atman is eternal, since it is Existence itself; the body is transient, as it is non-existence in essence; and yet etc.,
21. 阿特曼是永恒的，因为它是存在本身;身体是短暂的，因为它本质上是不存在的;然而,等。
22. The luminosity of Atman consists in the manifestation of all objects. Its luminosity is not like that of fire or any such thing, for (in spite of the presence of such lights) darkness prevails at night (at some place or other).
22. 阿特曼的光明在于所有对象的显现。它的亮度不像火或任何类似的东西，因为(尽管存在这样的光)黑暗盛行在晚上(在某些地方)。
23. How strange is it that a person ignorantly rests contented with the idea that he is the body, while he knows it as something belonging to him (and therefore apart from him) even as a person who sees a pot (knows it as apart from him) !
23. 奇怪的是，一个无知的人满足于他是身体的想法，而他知道它是属于他的东西(因此是与他分离的)，甚至是一个看到锅的人(与他分离的)!
24. I am verily Brahman, being equanimous, quiescent, and by nature absolute Existence, Knowledge, and Bliss. I am not the body which is non-existence itself. This is called true Knowledge by the wise.
24. 我是真正的梵天，是平静的，安静的，天生绝对存在、知识和幸福。我不是不存在的肉体。这就是智者所说的真知。
25. I am without any change, without any form, free from all blemish and decay. I am not, etc.,
25. 我没有任何变化，没有任何形式，没有任何缺陷和腐朽。我不是，等等，
26. I am not subjected to any disease, I am beyond all comprehension, free from all alternatives and all-pervading. I am not, etc.,
26. 我不受任何疾病的影响，我超越所有的理解，不受任何选择的束缚，无所不在。我不是，等等，
27. I am without any attribute or activity, I am eternal, ever free, and imperishable. I am not, etc.,
27. 我没有任何属性或活动，我是永恒的，永远自由的，不朽的。我不是，等等，
28. I am free from all impurity, I am immovable, unlimited, holy, undecaying, and immortal. I am not, etc.,
28. 我没有任何不洁，我是不可移动的，无限的，神圣的，不死的，不朽的。我不是，等等，
29. O you ignorant one ! Why do you assert the blissful, ever-existent Atman, which resides in your own body and is (evidently) different from it, which is known as Purusha and is established (by the Shruti as identical with Brahman), to be absolutely non-existent ?
29. 啊，无知的人!为什么你要断言存在于你自己身体里的、(明显地)不同于它的、被称为Purusha的、(由Shruti认为与Brahman相同的)完全不存在的极乐的、永远存在的Atman呢?
30. O you ignorant one ! Try to know, with the help of Shruti and reasoning, your own Self, Purusha, which is different from the body, (not a void but) the very form of existence, and very difficult for persons like you to realize.
30.啊，无知的人!试着在舒拉提和推理的帮助下，去了解你自己，普鲁沙，它不同于身体，(不是虚无而是)存在的形式，这是像你这样的人很难意识到的。
31. The Supreme (Purusha) known as “I” (ego) is but one, whereas the gross bodies are many. So how can this body be Purusha ?
31. 最高的(Purusha)被称为“我”(自我)是唯一的，而粗糙的身体是许多的。那么这个身体怎么可能是Purusha呢?
32. “I” (ego) is well established as the subject of perception whereas the body is the object. This is learnt from the fact that when we speak of the body we say, “This is mine.” So how can this body be Purusha ?
32. “我”(自我)是知觉的主体，而身体则是知觉的客体。这是从一个事实中学来的，当我们说到身体的时候，我们说:“这是我的。”“这个身体怎么可能是Purusha呢?”
33. It is a fact of direct experience that the “I” (Atman) is without any change, whereas the body is always undergoing changes. So how can this body be Purusha ?
33. 这是一个直接经验的事实，“我”(阿特曼)是没有任何变化的，而身体总是在经历变化。那么这个身体怎么可能是Purusha呢?
34. Wise men have ascertained the (real) nature of Purusha from that Shruti text, “(There is nothing) higher than He (Purusha),”etc. So how can this body be Purusha ?
34. 智者已经从那个施卢蒂的文本中确定了普鲁沙的(真实)本性，“(没有什么)比他(普鲁沙)更高，”等等。那么这个身体怎么可能是Purusha呢?
35. Again the Shruti has declared in the Purusha Sukta that“All this is verily the Purusha”. So how can this body be Purusha ?
35. 再一次，施卢提在《普鲁沙经》中宣称，“所有这一切都是真正的普鲁沙”。那么这个身体怎么可能是Purusha呢?
36. So also it is said in Brihadaranyaka that“The Purusha is completely unattached”. How can this body wherein inhere innumerable impurities be the Purusha ?
36. 所以在Brihadaranyaka也说“Purusha是完全独立的”。这个体内含有无数杂质的身体怎么可能是Purusha呢?
37. There again it is clearly stated that“the Purusha is self-illumined”. So how can the body which is inert (insentient) and illumined by an external agent be the Purusha ?
37. 这里再次明确指出，“Purusha是自明的”。那么，一个没有生命(没有知觉)并被外部因素照亮的身体，怎么可能是Purusha呢?
38. Moreover, the Karma-kanda also declares that the Atman is different from the body and permanent, as it endures even after the fall of the body and reaps the fruits of actions (done in this life).
38. 此外，业力-神田也宣称阿特曼与身体不同，是永久的，因为即使在身体堕落之后，阿特曼仍然存在，并且收获了行动的果实(今生所做的)。
39. Even the subtle body consists of many parts and is unstable. It is also an object of perception, is changeable, limited and non-existent by nature. So how can this be the Purusha?
39. 甚至精微体也由许多部分组成，是不稳定的。它也是感知的对象，本质上是变化的、有限的、不存在的。这怎么可能是Purusha呢?
40. The immutable Atman, the substratum of the ego, is thus different from these two bodies, and is the Purusha, the Ishwara (the Lord of all), the Self of all; It is present in every form and yet transcends them all.
40. 不可改变的阿特曼，自我的基础，因此不同于这两个身体，是普鲁沙，是伊什瓦拉(万有之主)，是万有之自我;它以每一种形式存在，但又超越了所有形式。
40. The immutable Atman, the substratum of the ego, is thus different from these two bodies, and is the Purusha, the Ishwara (the Lord of all), the Self of all; It is present in every form and yet transcends them all.
40. 不可改变的阿特曼，自我的基础，因此不同于这两个身体，是普鲁沙，是伊什瓦拉(万有之主)，是万有之自我;它以每一种形式存在，但又超越了所有形式。
41. Thus the enunciation of the difference between the Atman and the body has (indirectly) asserted, indeed, after the manner of the Tarkashastra, the reality of the phenomenal world. But what end of human life is served thereby ?
41. 因此，对阿特曼和身体之间的区别的阐述，确实(间接地)以塔卡沙斯特拉的方式，断言了现象界的实在性。但这又能给人类的生活带来什么结果呢?
42. Thus the view that the body is the Atman has been denounced by the enunciation of the difference between the Atman and the body. Now is clearly stated the unreality of the difference between the two.
42. 因此，肉体是阿特曼的观点已经被阿特曼和肉体之间的区别所否定。现在清楚地说明了两者之间的不现实的区别。
43. No division in Consciousness is admissible at any time as it is always one and the same. Even the individuality of the Jiva must be known as false, like the delusion of a snake in a rope.
43. 意识中的任何分裂在任何时候都是不可接受的，因为它始终是同一的。即使是吉瓦人的个性也必须被认为是虚假的，就像蛇在绳子上的错觉一样。
44. As through the ignorance of the real nature of the rope the very rope appears in an instant as a snake, so also does pure Consciousness appear in the form of the phenomenal universe without undergoing any change.
44. 由于对绳子的真实本质的无知，在一瞬间，绳子就像一条蛇一样出现了，同样，在没有经历任何变化的情况下，纯意识也以现象宇宙的形式出现了。
45. There exists no other material cause of this phenomenal universe except Brahman. Hence this whole universe is but Brahman and nothing else.
45. 除了梵天之外，这个非凡的宇宙不存在其他物质原因。因此，整个宇宙不过是婆罗门，别无他物。
46. From such declaration (of the Shruti) as“All this is Atman”, it follows that the idea of the pervaded and the pervading is illusory. This supreme truth being realized, where is the room for any distinction between the cause and the effect ?
46. 从(施露提的)“这一切都是阿特曼的”这样的宣言中，我们可以推知，“弥漫”和“弥漫”的概念是虚幻的。这最高的真理已被实现，在因果之间有什么区别的余地呢?
47. Certainly the Shruti has directly denied manifoldness in Brahman. The non-dual cause being an established fact, how could the phenomenal universe be different from It ?
47. 当然，斯鲁提直接否认了婆罗门的多样性。非对偶原因是一个既定的事实，那么现象界的宇宙与它有什么不同呢?
48. Moreover, the Shruti has condemned (the belief in variety) in the words, “The person who”, being deceived by Maya, “sees variety in this (Brahman), goes from death to death”.
48. 此外，施卢提还谴责了(对多样性的信仰)这句话:“那些被玛雅人欺骗的人，看到了这种多样性(婆罗门)，从死亡走向死亡。”
49. Inasmuch as all beings are born of Brahman, the supreme Atman, they must be understood to be verily Brahman.
49. 既然所有的生命都是由梵天，至尊的阿特曼所生，那么我们必须理解它们是真正的梵天。
50. The Shruti has clearly declared that Brahman alone is the substratum of all varieties of names, forms and actions.
50. 施卢提明确地宣称，只有婆罗门才是各种名称、形式和行为的基础。
51. Just as a thing made of gold ever has the nature of gold, so also a being born of Brahman has always the nature of Brahman.
51. 正如金子做的东西永远有金子的本性一样，一个出生在婆罗门的人也永远有婆罗门的本性。
52. Fear is attributed to the ignorant one who rests after making even the slightest distinction between the Jivatman and the Paramatman.
52. 恐惧来自于那些在Jivatman和Paramatman之间做出哪怕是最细微的区分之后就休息的无知的人。
53. When duality appears through ignorance, one sees another; but when everything becomes identified with the Atman, one does not perceive another even in the least.
53. 当二元性由于无知而出现时，一个人看见另一个人;但是当一切都与阿特曼相一致时，一个人就不会察觉到另一个人，即使是最小的。
54. In that state when one realizes all as identified with the Atman, there arises neither delusion nor sorrow, in consequence of the absence of duality.
54. 在这种状态下，当一个人意识到所有与阿特曼相同的事物时，由于二元性的缺失，既不会产生错觉，也不会产生悲伤。
55. The Shruti in the form of the Brihadaranyaka has declared that this Atman, which is the Self of all, is verily Brahman.
55. 在布里哈达拉雅卡的形式中，施露提已经宣布，这个阿特曼，是所有人的自我，是真正的梵天。
56. This world, though an object of our daily experience and serving all practical purposes, is, like the dream world, of the nature of non-existence, inasmuch as it is contradicted the next moment.
56. 这个世界，虽然是我们日常经验的对象，服务于所有的实际目的，但是，就像梦的世界一样，是不存在的本质，因为它在下一个时刻是矛盾的。
57. The dream (experience) is unreal in waking, whereas the waking (experience) is absent in dream. Both, however, are non-existent in deep sleep which, again, is not experienced in either.
57. 梦(经验)在醒着的时候是不真实的，而醒着的(经验)在梦里是不存在的。然而，这两者在深度睡眠中都不存在，而深度睡眠在这两者中都没有经历。
58. Thus all the three states are unreal inasmuch as they are the creation of the three Gunas; but their witness (the reality behind them) is, beyond all Gunas, eternal, one, and is Consciousness itself.
58. 因此，这三种状态都是不真实的，因为它们是三支枪的创造;但是他们的见证(他们背后的现实)是超越所有的古纳斯的，永恒的，唯一的，并且是意识本身。
59. Just as (after the illusion has gone) one is no more deluded to see a jar in earth or silver in the nacre, so does one no more see Jiva in Brahman when the latter is realized (as one’s own self).
59. 正如(幻觉消失后)一个人不再被蒙骗去看泥土里的罐子或珍珠层里的银，一个人也不再被蒙骗去看婆罗门里的吉瓦，当后者被实现时(作为一个人的自我)。
60. Just as earth is described as a jar, gold as an ear-ring, and a nacre as silver, so is Brahman described as Jiva.
60. 正如地球被描述为一个罐子，黄金被描述为耳环，珍珠层被描述为白银，婆罗门也被描述为吉瓦。
61. Just as blueness in the sky, water in the mirage, and a human figure in a post (are but illusory), so is the universe in Atman.
61. 就像天空中的蓝色、海市蜃楼中的水、柱子上的人物(都是虚幻的)一样，阿特曼的宇宙也是如此。
62. Just as the appearance of a ghost in an empty place, of a castle in the air, and of a second moon in the sky (is illusory), so is the appearance of the universe in Brahman.
62. 正如幽灵出现在空旷的地方，空中的城堡，天空中的第二个月亮(是虚幻的)，宇宙在婆罗门的出现也是如此。
63. Just as it is water that appears as ripples and waves, or again it is copper, that appears in the form of vessel so it is Atman that appears as the whole universe.
63. 就像水以波纹和波浪的形式出现一样，或者是铜以容器的形式出现一样，阿特曼以整个宇宙的形式出现。
64. Just as it is earth that appears under the name of a jar, or it is threads that appear under the name of a cloth, so it is Atman that appears under the name of the universe. This Atman is to be known by negating the names.
64. 就像地球以罐子的名字出现，或者是线以布的名字出现一样，阿特曼也以宇宙的名字出现。这个阿特曼将通过否定这些名字而为人所知。
65. People perform all their actions in and through Brahman, (but on account of ignorance they are not aware of that), just as through ignorance persons do not know that jars and other earthenwares are nothing but earth.
65. 人们通过婆罗门(但由于无知，他们没有意识到这一点)进行所有的行为，就像由于无知，人们不知道罐子和其他陶器只不过是泥土一样。
66. Just as there ever exist the relation of cause and effect between earth and a jar, so does the same relation exist between Brahman and the phenomenal world; this has been established here on the strength of scriptural texts and reasoning.
66. 正如地球和罐子之间存在因果关系一样，婆罗门和现象界之间也存在同样的关系;这是在圣经文本和推理的基础上建立起来的。
67. Just as (the consciousness of) earth forces itself upon our mind while thinking of a jar, so also does (the idea of) ever-shining Brahman flash on us while contemplating on the phenomenal world.
67. 正如(地球的意识)在我们思考一个罐子的时候强迫自己进入我们的头脑，(梵天的思想)在我们思考现象世界的时候也在我们的头脑中闪光。
68. Atman, though ever pure (to a wise man), always appears to be impure (to an ignorant one), just as a rope always appears in two different ways to a knowing person and an ignorant one.
68. 阿特曼虽然永远纯洁(对一个聪明人来说)，但对一个无知的人来说总是显得不纯洁，就像一根绳子对一个有知识的人和一个无知的人总是以两种不同的方式出现一样。
69. Just as a jar is all earth, so also is the body all consciousness. The division, therefore, into the Self and non-Self is made by the ignorant to no purpose.
69. 就像一个罐子是所有的地球，身体也是所有的意识。因此，无知的人毫无目的地把自己分为自我和非自我。
70. Just as a rope is imagined to be a snake and a nacre to be a piece of silver, so is the Atman determined to be the body by an ignorant person.
70. 正如绳子被想象成一条蛇，珍珠被想象成一块银，阿特曼被一个无知的人认定为身体。
71. Just as earth is thought of as a jar (made of it) and threads as a cloth, so is Atman, etc.,
71. 正如地球被认为是一个罐子(由它制成)，线是一块布，阿特曼也是如此，等等，
72. Just as gold is thought of as an ear-ring and water as waves, so is the Atman, etc.,
72. 就像金被认为是耳环，水被认为是波浪，阿特曼也是如此，等等，
73. Just as the stump of a tree is mistaken for a human figure and a mirage for water, so is the Atman, etc.,
73. 就像树桩被误认为是人形，海市蜃楼被误认为是水一样，阿特曼也是如此，等等，
74. Just as a mass of wood work is thought of as a house and iron as a sword, so is the Atman, etc.,
74. 正如大量的木制品被认为是一所房子，铁被认为是一把剑，阿特曼也是如此，等等，
75. Just as one sees the illusion of a tree on account of water, so does a person on account of ignorance see Atman as the body.
75. 就像一个人因为水而看到树的幻觉，一个人因为无知而看到阿特曼的身体。
76. Just as to a person going in a boat everything appears to be in motion, so does one, etc.,
76. 就像一个人在船上，一切似乎都在运动，一个人也是如此，等等，
77. Just as to a person suffering from a defect (jaundice) white things appear as yellow, so does one, etc.,
77. 就像一个有缺陷(黄疸)的人，白色的东西看起来是黄色的，人也是如此，等等，
78. Just as to a person with defective eyes everything appears to be defective, so does one, etc.,
78. 就像一个眼睛有缺陷的人，所有的东西看起来都是有缺陷的，人也是如此，等等，
79. Just as a firebrand, through mere rotation, appears circular like the sun, so does one, etc.,
79. 就像一个火把，仅仅通过旋转，就像太阳一样呈圆形，一个人也是如此，等等，
80. Just as all things that are really large appear to be very small owing to great distance, so does one, etc.,
80. 正如所有很大的物体由于距离很远而显得很小一样，一个物体也是如此，等等，
81. Just as all objects that are very small appear to be large when viewed through lenses, so does one, etc.,
81. 正如所有非常小的物体通过镜头看起来都很大一样，一个物体也是如此，等等，
82. Just as a surface of glass is mistaken for water, or vice versa, so does one, etc.,
82. 就像玻璃的表面被误认为是水一样，反之亦然，等等，
83. Just as a person imagines a jewel in fire or vice versa, so does one, etc.,
83. 就像一个人想象火焰中的宝石，或者相反，一个人也会这样想，等等，
84. Just as when clouds move, the moon appears to be in motion, so does one, etc.,
84. 当云移动时，月亮似乎也在移动，一个人也在移动，等等，
85. Just as a person through confusion loses all distinction between the different points of the compass, so does one, etc.,
85. 就像一个人由于困惑而失去了罗盘上所有不同点之间的区别，一个人也一样，等等，
86. Just as the moon (when reflected) in water appears to one as unsteady, so does one, etc.,
86. 就像月亮(反射)在水中看起来不稳定，人也一样，
87. Thus through ignorance arises in Atman the delusion of the body, which, again, through Self-realization, disappears in the supreme Atman.
87. 因此，由于无知，在阿特曼中产生了身体的错觉，而这种错觉，通过自我实现，又在至上的阿特曼中消失了。
88. When the whole universe, movable and immovable, is known to be Atman, and thus the existence of everything else is negated, where is then any room to say that the body is Atman?
88. 当整个宇宙，无论是可动的还是不可动的，都被认为是阿特曼，因而一切别的东西的存在都被否定了，那么，说肉体是阿特曼的余地又在哪里呢?
89. O enlightened one, pass your time always contemplating on Atman while you are experiencing all the results of Prarabdha; for it ill becomes you to feel distressed.
89. 啊，觉悟的人，当你在体验所有的帕拉巴达的结果时，你的时间总是在凝视阿特曼;因为你感到痛苦是不合适的。
90. The theory one hears of from the scripture, that Prarabdha does not lose its hold upon one even after the origination of the knowledge of Atman, is now being refuted.
90. 人们从圣经中听到的一个理论是，即使在阿特曼知识的起源之后，普拉巴达也没有失去对人的控制，这个理论现在正在被驳倒。
91. After the origination of the knowledge of Reality, Prarabdha verily ceases to exist, inasmuch as the body and the like become non-existent; just as a dream does not exist on waking.
91. 在实相知识的起源之后，普拉巴德真的停止存在，因为身体和类似的东西变得不存在;就像梦在醒着的时候是不存在的一样。
92. That Karma which is done in a previous life is known as Prarabdha (which produces the present life). But such Karma cannot take the place of Prarabdha (for a man of knowledge), as he has no other birth (being free from ego).
92. 在前世所做的业力被称为帕拉帕德(产生今世)。但是这样的业力不能代替普拉巴达(对于一个有知识的人)，因为他没有其他的出生(从自我中解脱出来)。
93. Just as the body in a dream is superimposed (and therefore illusory), so is also this body. How could there be any birth of the superimposed (body), and in the absence of birth (of the body) where is the room for that (i.e., Prarabdha) at all ?
93. 正如梦中的身体是重叠的(因此是虚幻的)，这个身体也是如此。重叠的(身体)怎么可能有任何出生，而在没有出生(身体)的情况下，哪里是它的空间(即空间)。(普拉巴dha) ?
94. The Vedanta texts declare ignorance to be verily the material (cause) of the phenomenal world just as earth is of a jar. That (ignorance) being destroyed, where can the universe subsist ?
94. 吠檀多文献宣称无知确实是现象世界的物质(原因)，就像地球是一个罐子一样。既然(无知)被毁灭了，宇宙又能在哪里生存呢?
95. Just as a person out of confusion perceives only the snake leaving aside the rope, so does an ignorant person see only the phenomenal world without knowing the reality.
95. 就像一个处于困惑的人只看到蛇离开了绳子，一个无知的人只看到现象世界而不知道现实。
96. The real nature of the rope being known, the appearance of the snake no longer persists; so the substratum being known, the phenomenal world disappears completely.
96. 绳子的真正性质已经知道了，蛇的出现已经不存在了;所以底层被了解了，现象世界就完全消失了。
97. The body also being within the phenomenal world (and therefore unreal), how could Prarabdha exist ? It is, therefore, for the understanding of the ignorant alone that the Shruti speaks of Prarabdha.
97. 身体也存在于现象世界中(因此是不真实的)，普拉巴德怎么可能存在呢?因此，只有在无知的人的理解中，施卢提才会提到普拉巴达。
98. “And all the actions of a man perish when he realizes that (Atman) which is both the higher and the lower”. Here the clear use of the plural by the Shruti is to negate Prarabdha as well.
98. 当一个人意识到(阿特曼)哪个更高，哪个更低时，他的所有行为都将消亡。在这里，施卢蒂对复数的明确使用也是为了否定普拉巴dha。
99. If the ignorant still arbitrarily maintain this, they will not only involve themselves into two absurdities but will also run the risk of forgoing the Vedantic conclusion. So one should accept those Shrutis alone from which proceeds true knowledge.
99. 如果无知的人仍然武断地坚持这一点，他们不仅会陷入两种荒谬的境地，还会冒着放弃吠陀结论的风险。因此，一个人应该接受那些灌木，只有从中获得真正的知识。
100. Now, for the attainment of the aforesaid (knowledge), I shall expound the fifteen steps by the help of which one should practice profound meditation at all times.
One hundred.现在，为了达到上述(知识)，我将阐述十五步的帮助，一个人应该实践深刻的冥想在任何时候。
101. The Atman that is absolute existence and knowledge cannot be realized without constant practice. So one seeking after knowledge should long meditate upon Brahman for the attainment of the desired goal.
101. 阿特曼是绝对存在和知识，没有不断的实践是无法实现的。因此，一个追求知识的人应该长时间地在婆罗门身上冥想，以达到所期望的目标。
102-103. The steps, in order, are described as follows: the control of the senses, the control of the mind, renunciation, silence, space, time, posture, the restraining root (Mulabandha), the equipoise of the body, the firmness of vision, the control of the vital forces, the withdrawal of the mind, concentration, self-contemplation and complete absorption.
102 - 103。的步骤,依次描述如下:控制的感觉,心灵的控制,放弃,沉默,空间,时间,姿势,抑制根(Mulabandha),身体的平衡,愿景的坚定,重要的控制力量,心灵的撤军,浓度,自我沉思和完全吸收。
104. The restraint of all the senses by means of such knowledge as “All this is Brahman” is rightly called Yama, which should be practiced again and again.
104. 通过诸如“所有这一切都是婆罗门”这样的知识来约束所有的感官，这被正确地称为“罗摩”，应该一遍又一遍地练习。
105. The continuous flow of only one kind of thought to the exclusion of all other thoughts, is called Niyama, which is verily the supreme bliss and is regularly practiced by the wise.
105. 只有一种思想的连续流动而排除了所有其他的思想，这就是所谓的“念山”，这是真正的至高福气，智者经常实践。
106. The abandonment of the illusory universe by realizing it as the all-conscious Atman is the real renunciation honored by the great, since it is of the nature of immediate liberation.
106. 放弃虚幻的宇宙，认识它为全意识的阿特曼，这是伟大的真正的放弃，因为它的性质是立即解放。
107. The wise should always be one with that silence wherefrom words together with the mind turn back without reaching it, but which is attainable by the Yogins.
107. 智者应该始终保持沉默，这样的话，他们的头脑就会从话语中回过头来，但却无法触及它，而这是瑜伽士可以做到的。
108-109. Who can describe That (i.e., Brahman) whence words turn away ? (So silence is inevitable while describing Brahman). Or if the phenomenal world were to be described, even that is beyond words. This, to give an alternate definition, may also be termed silence known among the sages as congenital. The observance of silence by restraining speech, on the other hand, is ordained by the teachers of Brahman for the ignorant.
108 - 109。谁能描述它?(婆罗门)从何说起话来?(所以在描述婆罗门时，沉默是不可避免的)。或者如果要描述非凡的世界，那也是无法用语言描述的。这，给另一种定义，也可以被称为沉默，已知的圣人作为先天性的。另一方面，通过抑制言论来遵守沉默，是婆罗门的老师们为无知者制定的。
110. That solitude is known as space, wherein the universe does not exist in the beginning, end or middle, but whereby it is pervaded at all times.
110. 这种孤独被称为空间，在空间中宇宙并不存在于开始、结束或中间，而是始终贯穿其中。
111. The non-dual (Brahman) that is bliss indivisible is denoted by the word “time”, since it brings into existence, in the twinkling of an eye all beings from Brahman downwards.
111. 非二元(婆罗门)是极乐不可分割的，用“时间”这个词来表示，因为它在转瞬之间把所有从婆罗门往下的众生带进了存在。
112. One should known that as real posture in which the meditation on Brahman flows spontaneously and unceasingly, and not any other that destroys one’s happiness.
112. 一个人应该知道，作为真正的姿态，对婆罗门的冥想是自发地、不断地流动的，而不是其他任何破坏人的幸福的姿势。
113. That which is well known as the origin of all beings and the support of the whole universe, which is immutable and in which the enlightened are completely merged—that alone is known as Siddhasana (eternal Brahman).
113. 那是众所周知的所有存有的起源和整个宇宙的支持，那是不可改变的，在那里面开明是完全融合的——只有那被称为悉达哈那(永恒的婆罗门)。
114. That (Brahman) which is the root of all existence and on which the restraint of the mind is based is called the restraining root (Mulabandha) which should always be adopted since it is fit for Raja-yogins.
114. 那个(婆罗门)是所有存在的根源，是心灵的约束的基础，被称为约束的根源(木拉班陀)，它应该总是被采用，因为它适合于拉贾瑜伽。
115. Absorption in the uniform Brahman should be known as the equipoise of the limbs (Dehasamya). Otherwise mere straightening of the body like that of a dried-up tree is no equipoise.
115. 专注于统一的婆罗门应该被认为是四肢的平衡(梵天)。否则，仅仅像干枯的树一样挺直身体是不平衡的。
116. Converting the ordinary vision into one of knowledge one should view the world as Brahman itself. That is the noblest vision, and not that which is directed to the tip of the nose.
116. 把普通的视觉转换成知识的视觉，你应该把世界看成是婆罗门本身。那是最高贵的眼光，而不是指向鼻尖的眼光。
117. Or, one should direct one’s vision to That alone where all distinction of the seer, sight, and the seen ceases and not to the tip of the nose.
117. 或者，一个人应该把他的视觉仅仅指向那个地方，在那里，所有的先见、视觉和被见之物的区别都停止了，而不是指向鼻尖。
118. The restraint of all modifications of the mind by regarding all mental states like the Chitta as Brahman alone, is called Pranayama.
118. 通过将所有的精神状态，如Chitta，视为婆罗门，来约束所有的精神修正，这被称为调息。
119-120. The negation of the phenomenal world is known as Rechaka (breathing out), the thought, “I am verily Brahman”, is called Puraka (breathing in), and the steadiness of that thought thereafter is called Kumbhaka (restraining the breath). This is the real course of Pranayama for the enlightened, whereas the ignorant only torture the nose.
119 - 120。对现象世界的否定被称为Rechaka(呼出)，“我是真正的梵天”的思想被称为Puraka(呼入)，此后这种思想的稳定被称为Kumbhaka(抑制呼吸)。这是真正的调息过程，为开明，而无知，只是折磨鼻子。
121. The absorption of the mind in the Supreme Consciousness by realizing Atman in all objects is known as Pratyahara (withdrawal of the mind) which should be practiced by the seekers after liberation.
121. 通过在所有事物中实现阿特曼而将心专注于至高意识中，这就是所谓的解脱后的行者应该做的修行。
122. The steadiness of the mind through realization of Brahman wherever the mind goes, is known as the supreme Dharana (concentration).
122. 通过觉知梵天而达到的心的稳定，被称为至尊法(专注)。
123. Remaining independent of everything as a result of the unassailable thought, “I am verily Brahman”, is well known by the word Dhyana (meditation), and is productive of supreme bliss.
123. 作为无懈可击的思想“我是真正的婆罗门”的结果，保持独立于一切之外，这是众所周知的禅修(冥想)一词，并能产生至高的极乐。
124. The complete forgetfulness of all thought by first making it changeless and then identifying it with Brahman is called Samadhi known also as knowledge.
124. 全部思想的完全遗忘，首先使它不变，然后与梵天一起识别它，这被称为三摩地，也被称为知识。
125. The aspirant should carefully practice this (meditation) that reveals his natural bliss until, being under his full control, it arises spontaneously, in an instant when called into action.
125. 修行者应该小心地练习这种(冥想)，揭示他的自然福气，直到在他的完全控制下，它在被要求行动的瞬间自动升起。
126. Then he, the best among Yogis having attained to perfection, becomes free from all practices. The real nature of such a man never becomes an object of the mind or speech.
126. 然后，他，瑜伽士中最完美的人，从所有的练习中解脱出来。这样一个人的真正本性永远不会成为思想或言语的目标。
127-128. While practicing Samadhi there appear unavoidably many obstacles, such as lack of inquiry, idleness, desire for sense-pleasure, sleep, dullness, distraction, tasting of joy, and the sense of blankness. One desiring the knowledge of Brahman should slowly get rid of such innumerable obstacles.
127 - 128。在修三摩地的过程中，不可避免地会出现许多障碍，如缺乏探究、懒惰、感官愉悦的欲望、睡眠、迟钝、分心、品尝喜悦、空虚感等。一个渴望了解梵天的人应该慢慢地摆脱这些无数的障碍。
129. While thinking of an object the mind verily identifies itself with that, and while thinking of a void it really becomes blank, whereas by the thought of Brahman it attains to perfection. So one should constantly think of (Brahman to attain) perfection.
129. 当我们想到一个对象时，我们的心就会真正地认同这个对象，当我们想到一个空虚时，它就会真正地变成空白，而当我们想到婆罗门时，它就会达到圆满。因此，一个人应该不断地想到(梵天来达到)完美。
130. Those who give up this supremely purifying thought of Brahman, live in vain and are on the same level with beasts.
130. 那些放弃了对梵天至高的净化思想的人，是在徒然地生活，与野兽处于同一水平。
131. Blessed indeed are those virtuous persons who at first have this consciousness of Brahman and then develop it more and more. They are respected everywhere.
131. 真正有福的是那些有德的人，他们最初有这种婆罗门的意识，然后发展得越来越多。他们在任何地方都受到尊敬。
132. Only those in whom this consciousness (of Brahman) being ever present grows into maturity, attain to the state of ever-existent Brahman; and not others who merely deal with words.
132. 只有那些意识(婆罗门)永远存在的人，才能成长为成熟的人，才能达到永远存在的婆罗门的状态;而不是那些只和文字打交道的人。
133. Also those persons who are only clever in discussing about Brahman but have no realization, and are very much attached to worldly pleasures, are born and die again and again in consequence of their ignorance.
133. 同样，那些只会聪明地讨论婆罗门却没有觉悟，非常依恋世俗的快乐的人，由于他们的无知而一次又一次地出生和死亡。
134. The aspirants after Brahman should not remain a single moment without the thought of Brahman, just like Brahma, Sanaka, Suka and others.
134. 追求梵天的人不应该停留在没有梵天思想的时刻，就像梵天、三藏、苏卡和其他人一样。
135. The nature of the cause inheres in the effect and not vice versa; so through reasoning it is found that in the absence of the effect, the cause, as such also disappears.
135. 原因的本质存在于结果中，而不是相反;因此，通过推理，我们可以发现，在没有效果的情况下，原因本身也就消失了。
136. Then that pure reality (Brahman) which is beyond speech alone remains. This should be understood again and again verily through the illustration of earth and the pot.
136. 只有这样，纯粹的实在(梵天)才是超越语言的。这应该通过土和壶的图解来一次又一次地确切地理解。
137. In this way alone there arises in the pure-minded a state of awareness (of Brahman), which is afterwards merged into Brahman.
137. 只有这样，在纯净的心灵中，才会产生一种(婆罗门)觉知的状态，这种状态之后才会融合到婆罗门之中。
138. One should first look for the cause by the negative method and then find it by the positive method, as ever inherent in the effect.
138. 一个人应该首先用消极的方法寻找原因，然后再用积极的方法找到原因，就像结果所固有的那样。
139. One should verily see the cause in the effect, and then dismiss the effect altogether. What then remains, the sage himself becomes.
139. 一个人应该确实地在结果中看到原因，然后完全忽略结果。剩下的，就是圣人自己了。
140. A person who meditates upon a thing with great assiduity and firm conviction, becomes that very thing. This may be understood from the illustration of the wasp and the worm.
140. 一个对一件事孜孜不倦、深信不疑的人，就会成为那件事。这可以从黄蜂和蠕虫的插图中理解。
141. The wise should always think with great care of the invisible, the visible, and everything else, as his own Self which is consciousness itself.
141. 聪明的人应该总是非常小心地去思考那些看不见的、看得见的和其他的一切，就像他自己那样，也就是意识本身。
142. Having reduced the visible to the invisible, the wise should think of the universe as one with Brahman. Thus alone will he abide in eternal felicity with mind full of consciousness and bliss.
142. 智者在将有形的事物简化为无形之后，应该把宇宙看作是与婆罗门(Brahman)合一的。只有这样，他才能生活在永恒的幸福中，心中充满了意识和幸福。
143. Thus has been described Raja-Yoga consisting of these steps (mentioned above). With this is to be combined Hatha-Yoga for (the benefit of) those whose worldly desires are partially attenuated.
143. 因此被描述为Raja-Yoga由这些步骤组成(如上所述)。与此相结合的是哈他瑜伽，为了那些世俗欲望被部分削弱的人。
144. For those whose mind is completely purified this (Raja-Yoga) alone is productive of perfection. Purity of the mind, again, is speedily accessible to those who are devoted to the teacher and the Deity.
144. 对那些头脑完全净化的人来说，只有这个(拉加瑜伽)才能产生完美。心灵的纯洁，对于那些献身于老师和神的人来说，是很快就能获得的。
Aparokshanubhuti
By Adi Sankaracharya, Translated by Swami Vimuktananda
由Adi Sankaracharya翻译，由Swami Vimuktananda翻译
Published by Advaita Ashram, Kolkatta
由阿德瓦塔道场出版，加尔各答
1. I bow down to Him—to Sri Hari (the destroyer of ignorance), the Supreme Bliss, the First Teacher, Ishwara, the All-pervading One and the Cause of all Lokas (the universe).
1. 我向他鞠躬——向Sri Hari(无知的破坏者)，至高的祝福，第一位老师，Ishwara，无所不在的一和所有loka(宇宙)的起因鞠躬。
2. Herein is expounded (the means of attaining to) Aparokshanubhuti (Self-Realization) for the acquisition of final liberation. Only the pure in heart should constantly and with all effort meditate upon the truth herein taught.
2. 本文阐述了获得最终解脱的途径，即自我实现。只有心灵纯洁的人才应该不断地、竭尽全力地冥想这里所教导的真理。
3. The four preliminary qualifications (the means to the attainment of knowledge), such as Vairagya (dispassion) and the like, are acquired by men by propitiating Hari (the Lord), through austerities and the performance of duties pertaining to their social order and stage in life.
3.四种基本的资格(获得知识的手段)，如Vairagya(冷静)和类似的东西，是人们通过抚慰Hari(主)，通过苦行和履行与他们的社会秩序和人生阶段相关的职责而获得的。
4. The indifference with which one treats the excreta of a crow—such an indifference to all objects of enjoyment from the realm of Brahma to this world (in view of their perishable nature), is verily called pure Vairagya.
4. 一个人对待一群人的排泄物的冷漠——这种对从梵天领域到这个世界的所有享乐对象的冷漠(考虑到它们易逝的本性)，被真正地称为纯粹的维拉吉雅。
5. Atman (the seer) in itself is alone permanent, the seen is opposed to it (ie., transient)—such a settled conviction is truly known as discrimination.
5. 阿特曼(先见)本身是永恒的，所见是与它相对立的。这样一种根深蒂固的信念被称为歧视。
6. Abandonment of desires at all times is called Shama and restraint of the external functions of the organs is called Dama.
6. 任何时候放弃欲望都被称为沙玛，而限制器官的外部功能则被称为达玛。
7. Turning away completely from all sense-objects is the height of Uparati, and patient endurance of all sorrow or pain is known as Titiksha which is conducive to happiness.
7. 完全背离所有的感觉对象是超觉的高度，对所有悲伤或痛苦的忍耐被称为提提克沙，它有助于幸福。
8. Implicit faith in the words of the Vedas and the teachers (who interpret them) is known as Shraddha, and concentration of the mind on the only object Sat (i.e., Brahman) is regarded as Samadhana.
8. 对《吠陀》和教师(解释它们的人)的话语的隐含的信仰被称为Shraddha，而将注意力集中在唯一的物体上(例如，坐)。(婆罗门)被认为是三摩多那(Samadhana)。
9. When and how shall I, O Lord, be free from the bonds of this world (i.e., births and deaths)—such a burning desire is called Mumukshuta.
9. 主阿，我何时才能脱离这世界的捆绑呢?这种强烈的欲望被称为Mumukshuta。
10. Only that person who is in possession of the said qualification (as means to Knowledge) should constantly reflect with a view to attaining Knowledge, desiring his own good.
10. 只有拥有上述资格(作为获得知识的手段)的人，才应该不断地进行反思，以期获得知识，实现自己的利益。
11. Knowledge is not brought about by any other means than Vichara, just as an object is nowhere perceived (seen) without the help of light.
11. 知识不是由任何其他的方式带来的，除了维希拉，就像一个物体是无处感知(看到)，没有光的帮助。
12. Who am I ? How is this (world) created ? Who is its creator ? Of what material is this (world) made ? This is the way of that Vichara (enquiry).
12. 我是谁?这个(世界)是如何创造的?谁是它的创造者?这个(世界)是由什么材料制成的?这就是维奇拉(询问)的方式。
13. I am neither the body, a combination of the (five) elements (of matter), nor am I an aggregate of the senses; I am something different from these. This is the way of that Vichara.
13. 我既不是身体，也不是(物质的)五种元素的组合，也不是感官的集合;我和这些不同。这就是那个Vichara的方式。
14. Everything is produced by ignorance, and dissolves in the wake of Knowledge. The various thoughts (modifications of Antahkarana) must be the creator. Such is this Vichara.
14. 一切都是由无知产生的，并随着知识的觉醒而消解。各种各样的思想(Antahkarana的修正)一定是创造者。这就是维奇拉。
15. The material (cause) of these two (i.e., ignorance and thought) is the One (without a second), subtle (not apprehended by the senses) and unchanging Sat (Existence), just as the earth is the material (cause) of the pot and the like. This is the way of that Vichara.
15. 这两者的物质(原因)。(无明与思)是一个(没有第二)，微妙(不为感官所理解)和不变的坐(存在)，就像地球是锅等的物质(原因)一样。这就是那个Vichara的方式。
16. As I am also the One, the Subtle, the Knower, the Witness, the Ever-Existent, and the Unchanging, so there is no doubt that I am“That” (i.e., Brahman). Such is this enquiry.
16. 因为我也是那个人，那个微妙的人，那个知者，那个见证者，那个曾经存在过的人，那个不变的人，所以毫无疑问，我就是那个人(也就是说，我就是那个人)。婆罗门)。这就是调查。
17. Atman is verily one and without parts, whereas the body consists of many parts; and yet the people see (confound) these two as one ! What else can be called ignorance but this ?
17. 阿特曼确实是一个没有部分的整体，而身体却是由许多部分组成的;然而人们却把这两个看成一个!除了这个，还有什么可以被称为无知呢?
18. Atman is the ruler of the body and is internal, the body is the ruled and is external; and yet, etc.,
18. 阿特曼是身体的统治者，是内在的，身体是被统治的，是外在的;然而,等。
19. Atman is all consciousness and holy, the body is all flesh and impure; and yet, etc.,
19. 阿特曼是所有意识和神圣的，身体是所有肉体和不洁净的;然而,等。
20. Atman is the (supreme) Illuminator and purity itself; the body is said to be of the nature of darkness; and yet, etc.,
20.阿特曼是(至高的)启迪者和纯洁本身;身体被认为是黑暗的本质;然而,等。
21. Atman is eternal, since it is Existence itself; the body is transient, as it is non-existence in essence; and yet etc.,
21. 阿特曼是永恒的，因为它是存在本身;身体是短暂的，因为它本质上是不存在的;然而,等。
22. The luminosity of Atman consists in the manifestation of all objects. Its luminosity is not like that of fire or any such thing, for (in spite of the presence of such lights) darkness prevails at night (at some place or other).
22. 阿特曼的光明在于所有对象的显现。它的亮度不像火或任何类似的东西，因为(尽管存在这样的光)黑暗盛行在晚上(在某些地方)。
23. How strange is it that a person ignorantly rests contented with the idea that he is the body, while he knows it as something belonging to him (and therefore apart from him) even as a person who sees a pot (knows it as apart from him) !
23. 奇怪的是，一个无知的人满足于他是身体的想法，而他知道它是属于他的东西(因此是与他分离的)，甚至是一个看到锅的人(与他分离的)!
24. I am verily Brahman, being equanimous, quiescent, and by nature absolute Existence, Knowledge, and Bliss. I am not the body which is non-existence itself. This is called true Knowledge by the wise.
24. 我是真正的梵天，是平静的，安静的，天生绝对存在、知识和幸福。我不是不存在的肉体。这就是智者所说的真知。
25. I am without any change, without any form, free from all blemish and decay. I am not, etc.,
25. 我没有任何变化，没有任何形式，没有任何缺陷和腐朽。我不是，等等，
26. I am not subjected to any disease, I am beyond all comprehension, free from all alternatives and all-pervading. I am not, etc.,
26. 我不受任何疾病的影响，我超越所有的理解，不受任何选择的束缚，无所不在。我不是，等等，
27. I am without any attribute or activity, I am eternal, ever free, and imperishable. I am not, etc.,
27. 我没有任何属性或活动，我是永恒的，永远自由的，不朽的。我不是，等等，
28. I am free from all impurity, I am immovable, unlimited, holy, undecaying, and immortal. I am not, etc.,
28. 我没有任何不洁，我是不可移动的，无限的，神圣的，不死的，不朽的。我不是，等等，
29. O you ignorant one ! Why do you assert the blissful, ever-existent Atman, which resides in your own body and is (evidently) different from it, which is known as Purusha and is established (by the Shruti as identical with Brahman), to be absolutely non-existent ?
29. 啊，无知的人!为什么你要断言存在于你自己身体里的、(明显地)不同于它的、被称为Purusha的、(由Shruti认为与Brahman相同的)完全不存在的极乐的、永远存在的Atman呢?
30. O you ignorant one ! Try to know, with the help of Shruti and reasoning, your own Self, Purusha, which is different from the body, (not a void but) the very form of existence, and very difficult for persons like you to realize.
30.啊，无知的人!试着在舒拉提和推理的帮助下，去了解你自己，普鲁沙，它不同于身体，(不是虚无而是)存在的形式，这是像你这样的人很难意识到的。
31. The Supreme (Purusha) known as “I” (ego) is but one, whereas the gross bodies are many. So how can this body be Purusha ?
31. 最高的(Purusha)被称为“我”(自我)是唯一的，而粗糙的身体是许多的。那么这个身体怎么可能是Purusha呢?
32. “I” (ego) is well established as the subject of perception whereas the body is the object. This is learnt from the fact that when we speak of the body we say, “This is mine.” So how can this body be Purusha ?
32. “我”(自我)是知觉的主体，而身体则是知觉的客体。这是从一个事实中学来的，当我们说到身体的时候，我们说:“这是我的。”“这个身体怎么可能是Purusha呢?”
33. It is a fact of direct experience that the “I” (Atman) is without any change, whereas the body is always undergoing changes. So how can this body be Purusha ?
33. 这是一个直接经验的事实，“我”(阿特曼)是没有任何变化的，而身体总是在经历变化。那么这个身体怎么可能是Purusha呢?
34. Wise men have ascertained the (real) nature of Purusha from that Shruti text, “(There is nothing) higher than He (Purusha),”etc. So how can this body be Purusha ?
34. 智者已经从那个施卢蒂的文本中确定了普鲁沙的(真实)本性，“(没有什么)比他(普鲁沙)更高，”等等。那么这个身体怎么可能是Purusha呢?
35. Again the Shruti has declared in the Purusha Sukta that“All this is verily the Purusha”. So how can this body be Purusha ?
35. 再一次，施卢提在《普鲁沙经》中宣称，“所有这一切都是真正的普鲁沙”。那么这个身体怎么可能是Purusha呢?
36. So also it is said in Brihadaranyaka that“The Purusha is completely unattached”. How can this body wherein inhere innumerable impurities be the Purusha ?
36. 所以在Brihadaranyaka也说“Purusha是完全独立的”。这个体内含有无数杂质的身体怎么可能是Purusha呢?
37. There again it is clearly stated that“the Purusha is self-illumined”. So how can the body which is inert (insentient) and illumined by an external agent be the Purusha ?
37. 这里再次明确指出，“Purusha是自明的”。那么，一个没有生命(没有知觉)并被外部因素照亮的身体，怎么可能是Purusha呢?
38. Moreover, the Karma-kanda also declares that the Atman is different from the body and permanent, as it endures even after the fall of the body and reaps the fruits of actions (done in this life).
38. 此外，业力-神田也宣称阿特曼与身体不同，是永久的，因为即使在身体堕落之后，阿特曼仍然存在，并且收获了行动的果实(今生所做的)。
39. Even the subtle body consists of many parts and is unstable. It is also an object of perception, is changeable, limited and non-existent by nature. So how can this be the Purusha?
39. 甚至精微体也由许多部分组成，是不稳定的。它也是感知的对象，本质上是变化的、有限的、不存在的。这怎么可能是Purusha呢?
40. The immutable Atman, the substratum of the ego, is thus different from these two bodies, and is the Purusha, the Ishwara (the Lord of all), the Self of all; It is present in every form and yet transcends them all.
40. 不可改变的阿特曼，自我的基础，因此不同于这两个身体，是普鲁沙，是伊什瓦拉(万有之主)，是万有之自我;它以每一种形式存在，但又超越了所有形式。
40. The immutable Atman, the substratum of the ego, is thus different from these two bodies, and is the Purusha, the Ishwara (the Lord of all), the Self of all; It is present in every form and yet transcends them all.
40. 不可改变的阿特曼，自我的基础，因此不同于这两个身体，是普鲁沙，是伊什瓦拉(万有之主)，是万有之自我;它以每一种形式存在，但又超越了所有形式。
41. Thus the enunciation of the difference between the Atman and the body has (indirectly) asserted, indeed, after the manner of the Tarkashastra, the reality of the phenomenal world. But what end of human life is served thereby ?
41. 因此，对阿特曼和身体之间的区别的阐述，确实(间接地)以塔卡沙斯特拉的方式，断言了现象界的实在性。但这又能给人类的生活带来什么结果呢?
42. Thus the view that the body is the Atman has been denounced by the enunciation of the difference between the Atman and the body. Now is clearly stated the unreality of the difference between the two.
42. 因此，肉体是阿特曼的观点已经被阿特曼和肉体之间的区别所否定。现在清楚地说明了两者之间的不现实的区别。
43. No division in Consciousness is admissible at any time as it is always one and the same. Even the individuality of the Jiva must be known as false, like the delusion of a snake in a rope.
43. 意识中的任何分裂在任何时候都是不可接受的，因为它始终是同一的。即使是吉瓦人的个性也必须被认为是虚假的，就像蛇在绳子上的错觉一样。
44. As through the ignorance of the real nature of the rope the very rope appears in an instant as a snake, so also does pure Consciousness appear in the form of the phenomenal universe without undergoing any change.
44. 由于对绳子的真实本质的无知，在一瞬间，绳子就像一条蛇一样出现了，同样，在没有经历任何变化的情况下，纯意识也以现象宇宙的形式出现了。
45. There exists no other material cause of this phenomenal universe except Brahman. Hence this whole universe is but Brahman and nothing else.
45. 除了梵天之外，这个非凡的宇宙不存在其他物质原因。因此，整个宇宙不过是婆罗门，别无他物。
46. From such declaration (of the Shruti) as“All this is Atman”, it follows that the idea of the pervaded and the pervading is illusory. This supreme truth being realized, where is the room for any distinction between the cause and the effect ?
46. 从(施露提的)“这一切都是阿特曼的”这样的宣言中，我们可以推知，“弥漫”和“弥漫”的概念是虚幻的。这最高的真理已被实现，在因果之间有什么区别的余地呢?
47. Certainly the Shruti has directly denied manifoldness in Brahman. The non-dual cause being an established fact, how could the phenomenal universe be different from It ?
47. 当然，斯鲁提直接否认了婆罗门的多样性。非对偶原因是一个既定的事实，那么现象界的宇宙与它有什么不同呢?
48. Moreover, the Shruti has condemned (the belief in variety) in the words, “The person who”, being deceived by Maya, “sees variety in this (Brahman), goes from death to death”.
48. 此外，施卢提还谴责了(对多样性的信仰)这句话:“那些被玛雅人欺骗的人，看到了这种多样性(婆罗门)，从死亡走向死亡。”
49. Inasmuch as all beings are born of Brahman, the supreme Atman, they must be understood to be verily Brahman.
49. 既然所有的生命都是由梵天，至尊的阿特曼所生，那么我们必须理解它们是真正的梵天。
50. The Shruti has clearly declared that Brahman alone is the substratum of all varieties of names, forms and actions.
50. 施卢提明确地宣称，只有婆罗门才是各种名称、形式和行为的基础。
51. Just as a thing made of gold ever has the nature of gold, so also a being born of Brahman has always the nature of Brahman.
51. 正如金子做的东西永远有金子的本性一样，一个出生在婆罗门的人也永远有婆罗门的本性。
52. Fear is attributed to the ignorant one who rests after making even the slightest distinction between the Jivatman and the Paramatman.
52. 恐惧来自于那些在Jivatman和Paramatman之间做出哪怕是最细微的区分之后就休息的无知的人。
53. When duality appears through ignorance, one sees another; but when everything becomes identified with the Atman, one does not perceive another even in the least.
53. 当二元性由于无知而出现时，一个人看见另一个人;但是当一切都与阿特曼相一致时，一个人就不会察觉到另一个人，即使是最小的。
54. In that state when one realizes all as identified with the Atman, there arises neither delusion nor sorrow, in consequence of the absence of duality.
54. 在这种状态下，当一个人意识到所有与阿特曼相同的事物时，由于二元性的缺失，既不会产生错觉，也不会产生悲伤。
55. The Shruti in the form of the Brihadaranyaka has declared that this Atman, which is the Self of all, is verily Brahman.
55. 在布里哈达拉雅卡的形式中，施露提已经宣布，这个阿特曼，是所有人的自我，是真正的梵天。
56. This world, though an object of our daily experience and serving all practical purposes, is, like the dream world, of the nature of non-existence, inasmuch as it is contradicted the next moment.
56. 这个世界，虽然是我们日常经验的对象，服务于所有的实际目的，但是，就像梦的世界一样，是不存在的本质，因为它在下一个时刻是矛盾的。
57. The dream (experience) is unreal in waking, whereas the waking (experience) is absent in dream. Both, however, are non-existent in deep sleep which, again, is not experienced in either.
57. 梦(经验)在醒着的时候是不真实的，而醒着的(经验)在梦里是不存在的。然而，这两者在深度睡眠中都不存在，而深度睡眠在这两者中都没有经历。
58. Thus all the three states are unreal inasmuch as they are the creation of the three Gunas; but their witness (the reality behind them) is, beyond all Gunas, eternal, one, and is Consciousness itself.
58. 因此，这三种状态都是不真实的，因为它们是三支枪的创造;但是他们的见证(他们背后的现实)是超越所有的古纳斯的，永恒的，唯一的，并且是意识本身。
59. Just as (after the illusion has gone) one is no more deluded to see a jar in earth or silver in the nacre, so does one no more see Jiva in Brahman when the latter is realized (as one’s own self).
59. 正如(幻觉消失后)一个人不再被蒙骗去看泥土里的罐子或珍珠层里的银，一个人也不再被蒙骗去看婆罗门里的吉瓦，当后者被实现时(作为一个人的自我)。
60. Just as earth is described as a jar, gold as an ear-ring, and a nacre as silver, so is Brahman described as Jiva.
60. 正如地球被描述为一个罐子，黄金被描述为耳环，珍珠层被描述为白银，婆罗门也被描述为吉瓦。
61. Just as blueness in the sky, water in the mirage, and a human figure in a post (are but illusory), so is the universe in Atman.
61. 就像天空中的蓝色、海市蜃楼中的水、柱子上的人物(都是虚幻的)一样，阿特曼的宇宙也是如此。
62. Just as the appearance of a ghost in an empty place, of a castle in the air, and of a second moon in the sky (is illusory), so is the appearance of the universe in Brahman.
62. 正如幽灵出现在空旷的地方，空中的城堡，天空中的第二个月亮(是虚幻的)，宇宙在婆罗门的出现也是如此。
63. Just as it is water that appears as ripples and waves, or again it is copper, that appears in the form of vessel so it is Atman that appears as the whole universe.
63. 就像水以波纹和波浪的形式出现一样，或者是铜以容器的形式出现一样，阿特曼以整个宇宙的形式出现。
64. Just as it is earth that appears under the name of a jar, or it is threads that appear under the name of a cloth, so it is Atman that appears under the name of the universe. This Atman is to be known by negating the names.
64. 就像地球以罐子的名字出现，或者是线以布的名字出现一样，阿特曼也以宇宙的名字出现。这个阿特曼将通过否定这些名字而为人所知。
65. People perform all their actions in and through Brahman, (but on account of ignorance they are not aware of that), just as through ignorance persons do not know that jars and other earthenwares are nothing but earth.
65. 人们通过婆罗门(但由于无知，他们没有意识到这一点)进行所有的行为，就像由于无知，人们不知道罐子和其他陶器只不过是泥土一样。
66. Just as there ever exist the relation of cause and effect between earth and a jar, so does the same relation exist between Brahman and the phenomenal world; this has been established here on the strength of scriptural texts and reasoning.
66. 正如地球和罐子之间存在因果关系一样，婆罗门和现象界之间也存在同样的关系;这是在圣经文本和推理的基础上建立起来的。
67. Just as (the consciousness of) earth forces itself upon our mind while thinking of a jar, so also does (the idea of) ever-shining Brahman flash on us while contemplating on the phenomenal world.
67. 正如(地球的意识)在我们思考一个罐子的时候强迫自己进入我们的头脑，(梵天的思想)在我们思考现象世界的时候也在我们的头脑中闪光。
68. Atman, though ever pure (to a wise man), always appears to be impure (to an ignorant one), just as a rope always appears in two different ways to a knowing person and an ignorant one.
68. 阿特曼虽然永远纯洁(对一个聪明人来说)，但对一个无知的人来说总是显得不纯洁，就像一根绳子对一个有知识的人和一个无知的人总是以两种不同的方式出现一样。
69. Just as a jar is all earth, so also is the body all consciousness. The division, therefore, into the Self and non-Self is made by the ignorant to no purpose.
69. 就像一个罐子是所有的地球，身体也是所有的意识。因此，无知的人毫无目的地把自己分为自我和非自我。
70. Just as a rope is imagined to be a snake and a nacre to be a piece of silver, so is the Atman determined to be the body by an ignorant person.
70. 正如绳子被想象成一条蛇，珍珠被想象成一块银，阿特曼被一个无知的人认定为身体。
71. Just as earth is thought of as a jar (made of it) and threads as a cloth, so is Atman, etc.,
71. 正如地球被认为是一个罐子(由它制成)，线是一块布，阿特曼也是如此，等等，
72. Just as gold is thought of as an ear-ring and water as waves, so is the Atman, etc.,
72. 就像金被认为是耳环，水被认为是波浪，阿特曼也是如此，等等，
73. Just as the stump of a tree is mistaken for a human figure and a mirage for water, so is the Atman, etc.,
73. 就像树桩被误认为是人形，海市蜃楼被误认为是水一样，阿特曼也是如此，等等，
74. Just as a mass of wood work is thought of as a house and iron as a sword, so is the Atman, etc.,
74. 正如大量的木制品被认为是一所房子，铁被认为是一把剑，阿特曼也是如此，等等，
75. Just as one sees the illusion of a tree on account of water, so does a person on account of ignorance see Atman as the body.
75. 就像一个人因为水而看到树的幻觉，一个人因为无知而看到阿特曼的身体。
76. Just as to a person going in a boat everything appears to be in motion, so does one, etc.,
76. 就像一个人在船上，一切似乎都在运动，一个人也是如此，等等，
77. Just as to a person suffering from a defect (jaundice) white things appear as yellow, so does one, etc.,
77. 就像一个有缺陷(黄疸)的人，白色的东西看起来是黄色的，人也是如此，等等，
78. Just as to a person with defective eyes everything appears to be defective, so does one, etc.,
78. 就像一个眼睛有缺陷的人，所有的东西看起来都是有缺陷的，人也是如此，等等，
79. Just as a firebrand, through mere rotation, appears circular like the sun, so does one, etc.,
79. 就像一个火把，仅仅通过旋转，就像太阳一样呈圆形，一个人也是如此，等等，
80. Just as all things that are really large appear to be very small owing to great distance, so does one, etc.,
80. 正如所有很大的物体由于距离很远而显得很小一样，一个物体也是如此，等等，
81. Just as all objects that are very small appear to be large when viewed through lenses, so does one, etc.,
81. 正如所有非常小的物体通过镜头看起来都很大一样，一个物体也是如此，等等，
82. Just as a surface of glass is mistaken for water, or vice versa, so does one, etc.,
82. 就像玻璃的表面被误认为是水一样，反之亦然，等等，
83. Just as a person imagines a jewel in fire or vice versa, so does one, etc.,
83. 就像一个人想象火焰中的宝石，或者相反，一个人也会这样想，等等，
84. Just as when clouds move, the moon appears to be in motion, so does one, etc.,
84. 当云移动时，月亮似乎也在移动，一个人也在移动，等等，
85. Just as a person through confusion loses all distinction between the different points of the compass, so does one, etc.,
85. 就像一个人由于困惑而失去了罗盘上所有不同点之间的区别，一个人也一样，等等，
86. Just as the moon (when reflected) in water appears to one as unsteady, so does one, etc.,
86. 就像月亮(反射)在水中看起来不稳定，人也一样，
87. Thus through ignorance arises in Atman the delusion of the body, which, again, through Self-realization, disappears in the supreme Atman.
87. 因此，由于无知，在阿特曼中产生了身体的错觉，而这种错觉，通过自我实现，又在至上的阿特曼中消失了。
88. When the whole universe, movable and immovable, is known to be Atman, and thus the existence of everything else is negated, where is then any room to say that the body is Atman?
88. 当整个宇宙，无论是可动的还是不可动的，都被认为是阿特曼，因而一切别的东西的存在都被否定了，那么，说肉体是阿特曼的余地又在哪里呢?
89. O enlightened one, pass your time always contemplating on Atman while you are experiencing all the results of Prarabdha; for it ill becomes you to feel distressed.
89. 啊，觉悟的人，当你在体验所有的帕拉巴达的结果时，你的时间总是在凝视阿特曼;因为你感到痛苦是不合适的。
90. The theory one hears of from the scripture, that Prarabdha does not lose its hold upon one even after the origination of the knowledge of Atman, is now being refuted.
90. 人们从圣经中听到的一个理论是，即使在阿特曼知识的起源之后，普拉巴达也没有失去对人的控制，这个理论现在正在被驳倒。
91. After the origination of the knowledge of Reality, Prarabdha verily ceases to exist, inasmuch as the body and the like become non-existent; just as a dream does not exist on waking.
91. 在实相知识的起源之后，普拉巴德真的停止存在，因为身体和类似的东西变得不存在;就像梦在醒着的时候是不存在的一样。
92. That Karma which is done in a previous life is known as Prarabdha (which produces the present life). But such Karma cannot take the place of Prarabdha (for a man of knowledge), as he has no other birth (being free from ego).
92. 在前世所做的业力被称为帕拉帕德(产生今世)。但是这样的业力不能代替普拉巴达(对于一个有知识的人)，因为他没有其他的出生(从自我中解脱出来)。
93. Just as the body in a dream is superimposed (and therefore illusory), so is also this body. How could there be any birth of the superimposed (body), and in the absence of birth (of the body) where is the room for that (i.e., Prarabdha) at all ?
93. 正如梦中的身体是重叠的(因此是虚幻的)，这个身体也是如此。重叠的(身体)怎么可能有任何出生，而在没有出生(身体)的情况下，哪里是它的空间(即空间)。(普拉巴dha) ?
94. The Vedanta texts declare ignorance to be verily the material (cause) of the phenomenal world just as earth is of a jar. That (ignorance) being destroyed, where can the universe subsist ?
94. 吠檀多文献宣称无知确实是现象世界的物质(原因)，就像地球是一个罐子一样。既然(无知)被毁灭了，宇宙又能在哪里生存呢?
95. Just as a person out of confusion perceives only the snake leaving aside the rope, so does an ignorant person see only the phenomenal world without knowing the reality.
95. 就像一个处于困惑的人只看到蛇离开了绳子，一个无知的人只看到现象世界而不知道现实。
96. The real nature of the rope being known, the appearance of the snake no longer persists; so the substratum being known, the phenomenal world disappears completely.
96. 绳子的真正性质已经知道了，蛇的出现已经不存在了;所以底层被了解了，现象世界就完全消失了。
97. The body also being within the phenomenal world (and therefore unreal), how could Prarabdha exist ? It is, therefore, for the understanding of the ignorant alone that the Shruti speaks of Prarabdha.
97. 身体也存在于现象世界中(因此是不真实的)，普拉巴德怎么可能存在呢?因此，只有在无知的人的理解中，施卢提才会提到普拉巴达。
98. “And all the actions of a man perish when he realizes that (Atman) which is both the higher and the lower”. Here the clear use of the plural by the Shruti is to negate Prarabdha as well.
98. 当一个人意识到(阿特曼)哪个更高，哪个更低时，他的所有行为都将消亡。在这里，施卢蒂对复数的明确使用也是为了否定普拉巴dha。
99. If the ignorant still arbitrarily maintain this, they will not only involve themselves into two absurdities but will also run the risk of forgoing the Vedantic conclusion. So one should accept those Shrutis alone from which proceeds true knowledge.
99. 如果无知的人仍然武断地坚持这一点，他们不仅会陷入两种荒谬的境地，还会冒着放弃吠陀结论的风险。因此，一个人应该接受那些灌木，只有从中获得真正的知识。
100. Now, for the attainment of the aforesaid (knowledge), I shall expound the fifteen steps by the help of which one should practice profound meditation at all times.
One hundred.现在，为了达到上述(知识)，我将阐述十五步的帮助，一个人应该实践深刻的冥想在任何时候。
101. The Atman that is absolute existence and knowledge cannot be realized without constant practice. So one seeking after knowledge should long meditate upon Brahman for the attainment of the desired goal.
101. 阿特曼是绝对存在和知识，没有不断的实践是无法实现的。因此，一个追求知识的人应该长时间地在婆罗门身上冥想，以达到所期望的目标。
102-103. The steps, in order, are described as follows: the control of the senses, the control of the mind, renunciation, silence, space, time, posture, the restraining root (Mulabandha), the equipoise of the body, the firmness of vision, the control of the vital forces, the withdrawal of the mind, concentration, self-contemplation and complete absorption.
102 - 103。的步骤,依次描述如下:控制的感觉,心灵的控制,放弃,沉默,空间,时间,姿势,抑制根(Mulabandha),身体的平衡,愿景的坚定,重要的控制力量,心灵的撤军,浓度,自我沉思和完全吸收。
104. The restraint of all the senses by means of such knowledge as “All this is Brahman” is rightly called Yama, which should be practiced again and again.
104. 通过诸如“所有这一切都是婆罗门”这样的知识来约束所有的感官，这被正确地称为“罗摩”，应该一遍又一遍地练习。
105. The continuous flow of only one kind of thought to the exclusion of all other thoughts, is called Niyama, which is verily the supreme bliss and is regularly practiced by the wise.
105. 只有一种思想的连续流动而排除了所有其他的思想，这就是所谓的“念山”，这是真正的至高福气，智者经常实践。
106. The abandonment of the illusory universe by realizing it as the all-conscious Atman is the real renunciation honored by the great, since it is of the nature of immediate liberation.
106. 放弃虚幻的宇宙，认识它为全意识的阿特曼，这是伟大的真正的放弃，因为它的性质是立即解放。
107. The wise should always be one with that silence wherefrom words together with the mind turn back without reaching it, but which is attainable by the Yogins.
107. 智者应该始终保持沉默，这样的话，他们的头脑就会从话语中回过头来，但却无法触及它，而这是瑜伽士可以做到的。
108-109. Who can describe That (i.e., Brahman) whence words turn away ? (So silence is inevitable while describing Brahman). Or if the phenomenal world were to be described, even that is beyond words. This, to give an alternate definition, may also be termed silence known among the sages as congenital. The observance of silence by restraining speech, on the other hand, is ordained by the teachers of Brahman for the ignorant.
108 - 109。谁能描述它?(婆罗门)从何说起话来?(所以在描述婆罗门时，沉默是不可避免的)。或者如果要描述非凡的世界，那也是无法用语言描述的。这，给另一种定义，也可以被称为沉默，已知的圣人作为先天性的。另一方面，通过抑制言论来遵守沉默，是婆罗门的老师们为无知者制定的。
110. That solitude is known as space, wherein the universe does not exist in the beginning, end or middle, but whereby it is pervaded at all times.
110. 这种孤独被称为空间，在空间中宇宙并不存在于开始、结束或中间，而是始终贯穿其中。
111. The non-dual (Brahman) that is bliss indivisible is denoted by the word “time”, since it brings into existence, in the twinkling of an eye all beings from Brahman downwards.
111. 非二元(婆罗门)是极乐不可分割的，用“时间”这个词来表示，因为它在转瞬之间把所有从婆罗门往下的众生带进了存在。
112. One should known that as real posture in which the meditation on Brahman flows spontaneously and unceasingly, and not any other that destroys one’s happiness.
112. 一个人应该知道，作为真正的姿态，对婆罗门的冥想是自发地、不断地流动的，而不是其他任何破坏人的幸福的姿势。
113. That which is well known as the origin of all beings and the support of the whole universe, which is immutable and in which the enlightened are completely merged—that alone is known as Siddhasana (eternal Brahman).
113. 那是众所周知的所有存有的起源和整个宇宙的支持，那是不可改变的，在那里面开明是完全融合的——只有那被称为悉达哈那(永恒的婆罗门)。
114. That (Brahman) which is the root of all existence and on which the restraint of the mind is based is called the restraining root (Mulabandha) which should always be adopted since it is fit for Raja-yogins.
114. 那个(婆罗门)是所有存在的根源，是心灵的约束的基础，被称为约束的根源(木拉班陀)，它应该总是被采用，因为它适合于拉贾瑜伽。
115. Absorption in the uniform Brahman should be known as the equipoise of the limbs (Dehasamya). Otherwise mere straightening of the body like that of a dried-up tree is no equipoise.
115. 专注于统一的婆罗门应该被认为是四肢的平衡(梵天)。否则，仅仅像干枯的树一样挺直身体是不平衡的。
116. Converting the ordinary vision into one of knowledge one should view the world as Brahman itself. That is the noblest vision, and not that which is directed to the tip of the nose.
116. 把普通的视觉转换成知识的视觉，你应该把世界看成是婆罗门本身。那是最高贵的眼光，而不是指向鼻尖的眼光。
117. Or, one should direct one’s vision to That alone where all distinction of the seer, sight, and the seen ceases and not to the tip of the nose.
117. 或者，一个人应该把他的视觉仅仅指向那个地方，在那里，所有的先见、视觉和被见之物的区别都停止了，而不是指向鼻尖。
118. The restraint of all modifications of the mind by regarding all mental states like the Chitta as Brahman alone, is called Pranayama.
118. 通过将所有的精神状态，如Chitta，视为婆罗门，来约束所有的精神修正，这被称为调息。
119-120. The negation of the phenomenal world is known as Rechaka (breathing out), the thought, “I am verily Brahman”, is called Puraka (breathing in), and the steadiness of that thought thereafter is called Kumbhaka (restraining the breath). This is the real course of Pranayama for the enlightened, whereas the ignorant only torture the nose.
119 - 120。对现象世界的否定被称为Rechaka(呼出)，“我是真正的梵天”的思想被称为Puraka(呼入)，此后这种思想的稳定被称为Kumbhaka(抑制呼吸)。这是真正的调息过程，为开明，而无知，只是折磨鼻子。
121. The absorption of the mind in the Supreme Consciousness by realizing Atman in all objects is known as Pratyahara (withdrawal of the mind) which should be practiced by the seekers after liberation.
121. 通过在所有事物中实现阿特曼而将心专注于至高意识中，这就是所谓的解脱后的行者应该做的修行。
122. The steadiness of the mind through realization of Brahman wherever the mind goes, is known as the supreme Dharana (concentration).
122. 通过觉知梵天而达到的心的稳定，被称为至尊法(专注)。
123. Remaining independent of everything as a result of the unassailable thought, “I am verily Brahman”, is well known by the word Dhyana (meditation), and is productive of supreme bliss.
123. 作为无懈可击的思想“我是真正的婆罗门”的结果，保持独立于一切之外，这是众所周知的禅修(冥想)一词，并能产生至高的极乐。
124. The complete forgetfulness of all thought by first making it changeless and then identifying it with Brahman is called Samadhi known also as knowledge.
124. 全部思想的完全遗忘，首先使它不变，然后与梵天一起识别它，这被称为三摩地，也被称为知识。
125. The aspirant should carefully practice this (meditation) that reveals his natural bliss until, being under his full control, it arises spontaneously, in an instant when called into action.
125. 修行者应该小心地练习这种(冥想)，揭示他的自然福气，直到在他的完全控制下，它在被要求行动的瞬间自动升起。
126. Then he, the best among Yogis having attained to perfection, becomes free from all practices. The real nature of such a man never becomes an object of the mind or speech.
126. 然后，他，瑜伽士中最完美的人，从所有的练习中解脱出来。这样一个人的真正本性永远不会成为思想或言语的目标。
127-128. While practicing Samadhi there appear unavoidably many obstacles, such as lack of inquiry, idleness, desire for sense-pleasure, sleep, dullness, distraction, tasting of joy, and the sense of blankness. One desiring the knowledge of Brahman should slowly get rid of such innumerable obstacles.
127 - 128。在修三摩地的过程中，不可避免地会出现许多障碍，如缺乏探究、懒惰、感官愉悦的欲望、睡眠、迟钝、分心、品尝喜悦、空虚感等。一个渴望了解梵天的人应该慢慢地摆脱这些无数的障碍。
129. While thinking of an object the mind verily identifies itself with that, and while thinking of a void it really becomes blank, whereas by the thought of Brahman it attains to perfection. So one should constantly think of (Brahman to attain) perfection.
129. 当我们想到一个对象时，我们的心就会真正地认同这个对象，当我们想到一个空虚时，它就会真正地变成空白，而当我们想到婆罗门时，它就会达到圆满。因此，一个人应该不断地想到(梵天来达到)完美。
130. Those who give up this supremely purifying thought of Brahman, live in vain and are on the same level with beasts.
130. 那些放弃了对梵天至高的净化思想的人，是在徒然地生活，与野兽处于同一水平。
131. Blessed indeed are those virtuous persons who at first have this consciousness of Brahman and then develop it more and more. They are respected everywhere.
131. 真正有福的是那些有德的人，他们最初有这种婆罗门的意识，然后发展得越来越多。他们在任何地方都受到尊敬。
132. Only those in whom this consciousness (of Brahman) being ever present grows into maturity, attain to the state of ever-existent Brahman; and not others who merely deal with words.
132. 只有那些意识(婆罗门)永远存在的人，才能成长为成熟的人，才能达到永远存在的婆罗门的状态;而不是那些只和文字打交道的人。
133. Also those persons who are only clever in discussing about Brahman but have no realization, and are very much attached to worldly pleasures, are born and die again and again in consequence of their ignorance.
133. 同样，那些只会聪明地讨论婆罗门却没有觉悟，非常依恋世俗的快乐的人，由于他们的无知而一次又一次地出生和死亡。
134. The aspirants after Brahman should not remain a single moment without the thought of Brahman, just like Brahma, Sanaka, Suka and others.
134. 追求梵天的人不应该停留在没有梵天思想的时刻，就像梵天、三藏、苏卡和其他人一样。
135. The nature of the cause inheres in the effect and not vice versa; so through reasoning it is found that in the absence of the effect, the cause, as such also disappears.
135. 原因的本质存在于结果中，而不是相反;因此，通过推理，我们可以发现，在没有效果的情况下，原因本身也就消失了。
136. Then that pure reality (Brahman) which is beyond speech alone remains. This should be understood again and again verily through the illustration of earth and the pot.
136. 只有这样，纯粹的实在(梵天)才是超越语言的。这应该通过土和壶的图解来一次又一次地确切地理解。
137. In this way alone there arises in the pure-minded a state of awareness (of Brahman), which is afterwards merged into Brahman.
137. 只有这样，在纯净的心灵中，才会产生一种(婆罗门)觉知的状态，这种状态之后才会融合到婆罗门之中。
138. One should first look for the cause by the negative method and then find it by the positive method, as ever inherent in the effect.
138. 一个人应该首先用消极的方法寻找原因，然后再用积极的方法找到原因，就像结果所固有的那样。
139. One should verily see the cause in the effect, and then dismiss the effect altogether. What then remains, the sage himself becomes.
139. 一个人应该确实地在结果中看到原因，然后完全忽略结果。剩下的，就是圣人自己了。
140. A person who meditates upon a thing with great assiduity and firm conviction, becomes that very thing. This may be understood from the illustration of the wasp and the worm.
140. 一个对一件事孜孜不倦、深信不疑的人，就会成为那件事。这可以从黄蜂和蠕虫的插图中理解。
141. The wise should always think with great care of the invisible, the visible, and everything else, as his own Self which is consciousness itself.
141. 聪明的人应该总是非常小心地去思考那些看不见的、看得见的和其他的一切，就像他自己那样，也就是意识本身。
142. Having reduced the visible to the invisible, the wise should think of the universe as one with Brahman. Thus alone will he abide in eternal felicity with mind full of consciousness and bliss.
142. 智者在将有形的事物简化为无形之后，应该把宇宙看作是与婆罗门(Brahman)合一的。只有这样，他才能生活在永恒的幸福中，心中充满了意识和幸福。
143. Thus has been described Raja-Yoga consisting of these steps (mentioned above). With this is to be combined Hatha-Yoga for (the benefit of) those whose worldly desires are partially attenuated.
143. 因此被描述为Raja-Yoga由这些步骤组成(如上所述)。与此相结合的是哈他瑜伽，为了那些世俗欲望被部分削弱的人。
144. For those whose mind is completely purified this (Raja-Yoga) alone is productive of perfection. Purity of the mind, again, is speedily accessible to those who are devoted to the teacher and the Deity.
144. 对那些头脑完全净化的人来说，只有这个(拉加瑜伽)才能产生完美。心灵的纯洁，对于那些献身于老师和神的人来说，是很快就能获得的。
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