胜王瑜伽概论
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中文
第八章
胜王瑜伽概论（RAJA-YOGA IN BRIEF）
以下是《龟往世书》（Kurma-Purāna）中胜王瑜伽的概要，系自由翻译。
瑜伽之火焚尽围绕人身的罪业之笼。知识得以净化，涅槃直接获得。由瑜伽生出知识，知识复又助益瑜伽行者。能将瑜伽与知识兼融于一身者，主必喜悦于他。那些修炼大瑜伽（Mahāyoga）的人，无论每日一次、两次、三次，或常时修炼，皆当知他们是神明。瑜伽分为两部分：一称阿巴瓦（Abhāva），一称大瑜伽（Mahāyoga）。在其中以无相、空无来冥想自身者，称为阿巴瓦。在其中认见真我充满至乐、远离一切不净，并与神合一者，称为大瑜伽。瑜伽行者借由每一种方式皆能证悟真我（Atman）。我们所阅读与听闻的其他瑜伽，皆不配与卓越的大瑜伽相提并论——在大瑜伽中，瑜伽行者发现自己与整个宇宙皆是神。这是一切瑜伽中最崇高的。
持戒（Yama）、精进（Niyama）、体式（Āsana）、调息（Prānāyāma）、摄感（Pratyāhāra）、执持（Dhāranā）、禅那（Dhyāna）与三摩地（Samādhi），是胜王瑜伽的各个步骤。其中，不伤生（Ahimsā）、诚实（Satya）、不贪（Asteya）、梵行（Brahmacharya）、不受（Aparigraha）称为持戒（Yama）。持戒净化心（Chitta）。永不以思想、言语与行为对任何生命造成痛苦，称为不杀生（Ahimsā）——不伤生之义。没有比不伤生更高的美德。一个人通过对一切众生秉持无冒犯态度，所获得的幸福，是世上最高的幸福。通过诚实，我们获得行动的果实。通过诚实，一切皆得成就。诚实是一切的根基。如实陈述事实——这便是诚实（Satya）。不通过偷窃或强取来占有他人财物，称为不贪（Asteya）。在思想、言语与行为中，在任何时刻与任何境况下，皆保持清净守持，称为梵行（Brahmacharya）。即便深陷痛苦，也不接受任何人的馈赠，称为不受（Aparigraha）。其理念是，当一个人接受他人馈赠时，内心便会不净，变得卑下，失去独立，成为束缚与依附。
以下是有助于瑜伽成就的事项，称为精进（Niyama），即规律的习惯与修炼：苦行（Tapas）、自学（Svādhyāya）、知足（Santosha）、清净（Shaucha），以及奉神（Ishvara-pranidhāna）。以斋戒或其他方式修炼身体，称为身体苦行（Tapas）。诵读吠陀及其他真言（Mantra），使身体中的善性（Sattva）物质得以净化，称为自学（Svādhyāya）。真言的持诵有三种：一为口诵，一为半默诵，一为心诵。口诵或出声者为最低，无声者为最高。出声的持诵为口诵；其次是唇动而无声。默默持诵真言，同时思维其含义，称为"心诵"，是最高的持诵方式。圣者们说，有两种净化：外在净化与内在净化。以水、土或其他材料净化身体，是外在净化，如沐浴等。以诚实及所有其他美德净化心意，是内在净化。两者皆为必要。一个人内在纯净而外在不洁，是不够的。当两者不能同时具备时，内在纯净较为重要，但没有人能成为瑜伽行者，除非两者兼备。对神的礼拜，通过赞美、通过思维、通过虔信（Bhakti）。
我们已谈及持戒与精进。下一步是体式（Āsana，坐法）。关于它，唯一需要理解的是使身体自由放松，保持胸部、双肩与头部挺直。接下来是调息（Prānāyāma）。气（Prana）是指自身体内的生命之力，调控（Āyāma）则是对其加以控制。调息有三种：最初步的、中等的与最高级的。调息分为三个环节：充气、保持与排气。当以十二秒起始，是最低的调息；当以二十四秒起始，是中等的调息；以三十六秒起始的调息，是最好的。在最低级的调息中，会出现出汗；在中等级别中，身体会颤抖；在最高级的调息中，身体会悬浮，并流入巨大的至乐。有一种真言称为伽耶特里（Gāyatrī），是吠陀中极为神圣的诗句："我们冥想于那创造了此宇宙的存在之荣耀；愿祂光照我们的心智。"唵（Om）在诗句的首尾都要加入。一次调息中，重复三遍伽耶特里。所有书中皆提及调息分为呼气（Rechaka）、吸气（Puraka）与止息（Kumbhaka）。感官（Indriya），即感觉器官，向外活动并与外部对象接触。将其置于意志的控制之下，称为摄感（Pratyāhāra），即向内收摄。将心意固定于心中的莲花，或固定于头部的中枢，称为执持（Dhāranā）。被限定于一处，以该处为基础，一类特定的心波（Vritti）升起；这类波不被其他种类的波所淹没，而是逐渐凸显，其他所有的波则退去，最终消失。接下来，这些波的多样性让位于单一，只有一道波留存于心中。这便是禅那（Dhyāna），即禅定（冥想）。当不再需要任何基础，当整个心意已成为一道波、一种形式时，便称为三摩地（Samādhi）。脱离一切处所与中枢的依赖，只有思想的意义依然存在。若心意能在某一中枢上固定十二秒，便是一次执持；十二次这样的执持便是一次禅那；十二次这样的禅那便是一次三摩地。
凡是有火的地方，或水中，或铺满枯叶的地面，凡是有许多蚁丘、有野兽或危险之处，凡是四条街道交汇之处，凡是噪音过大之处，凡是有许多不善之人之处，皆不宜修炼瑜伽。这对印度而言尤为适用。当身体感到极度疲惫或患病时，当心意极度悲苦忧伤时，不宜修炼。选择一处隐蔽之所，无人前来打扰。不要选择污秽之地。宁可选择景色优美之处，或自己家中美丽的房间。在修炼之前，首先向所有古代瑜伽行者、自己的导师（Guru）与神致礼，然后开始。
此处谈到禅那，并给出几个冥想的例子。端坐，凝视鼻尖。后文我们将了解这如何能集中心意——通过控制两条视神经，如何在控制反应弧上前进了一大步，从而控制意志。以下是几种冥想的标本。想象头顶上方数寸处有一朵莲花，以美德为其花心，以知识为其花茎。莲花的八片花瓣是瑜伽行者的八种力量。花蕊与花柱是离欲（Vairagya）。若瑜伽行者拒绝外在的力量，将趋于解脱（Moksha）。因此，莲花的八片花瓣是八种力量，但内在的花蕊与花柱是极度的离欲——对这一切力量的舍弃。在那莲花之内，冥想那金色的存在，全能者，无形者，其名为唵，那言语所不能及者，被灿烂光明所环绕。冥想于此。另一种冥想如下：想象心脏中有一片空间，在那空间的中央，想象一簇火焰燃烧。将那火焰想象为你自己的灵魂，在火焰之内还有另一种灿烂的光明，那便是你灵魂的灵魂——神。在心脏中冥想于此。清净守持、不伤生、原谅最大的仇敌、诚实、对主的信心——这些都是不同的心念活动（Vritti）。若你在这些方面尚不圆满，不必惧怕；持续修炼，它们必将到来。将一切执著、一切恐惧与一切嗔怒皆已舍弃的人，全身心归依于主者，以主为庇护者，心意已得净化者——无论他带着何种愿望来到主前，主必将赐予他。因此，以知识、以爱，或以舍离来礼敬于祂。
"他不憎恨任何人，他是一切众生的朋友，他对一切众生充满慈悲，他没有任何私有之物，他无我执（Ahamkara），他在痛苦与喜悦中皆平等，他富于包容，他常时满足，他常在瑜伽中运作，他的真我已得控制，他的意志坚定，他的心意与智慧皆已归依于我——这样的人是我所爱的奉信者（Bhakta）。因他而来无扰动，他不能被他人所扰动，他超脱于喜乐、嗔怒、恐惧与忧虑，这样的人是我所爱的。他不依赖任何东西，他纯净而活跃，他不在乎善来或恶来，他从不悲苦，他已放弃一切为自己而有的努力；他在赞美或毁谤中皆相同，心意默然深思，随缘知足于到来的些微，无所为家，因为整个世界皆是他的家，他的理念坚定不移——这样的人是我所爱的奉信者。"唯有这样的人方能成为瑜伽行者。
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从前有一位伟大的神圣仙人（Rishi），名叫那罗陀（Nārada）。正如人类之中有仙人，有伟大的瑜伽行者，诸神之中也有伟大的瑜伽行者。那罗陀是一位善良而伟大的瑜伽行者。他游历四方。某日，他途经一片森林，见到一个人，此人打坐冥想已久，白蚁在他身上堆起了一座巨大的土丘——他已如此长久地静坐于那个姿势之中。那人对那罗陀说："你要去哪里？"那罗陀答道："我要去天堂。""那么请问神，他何时会对我慈悲；我何时能获得解脱（Moksha）？"那罗陀继续前行，又见到另一个人。他跳来跳去，歌唱舞蹈，说道："哦，那罗陀，你要去哪里？"他的声音与动作都极为狂野。那罗陀说："我要去天堂。""那么，请问我何时能获得解脱。"那罗陀继续前行。不久之后，他再次沿同一条路归来，见到那个一直打坐、身上有蚁丘的人。那人说："哦，那罗陀，你问过主关于我的事了吗？""哦，问过了。""他说了什么？""主告诉我，你还要再转生四次便能获得解脱。"那人随即开始哭泣哀嚎，说道："我打坐冥想直到蚁丘在我身上生长起来，而我还要再转生四次！"那罗陀来到另一个人那里。"你问过我的问题了吗？""哦，问过了。你看见这棵罗望子树吗？我要告诉你，这棵树上有多少片叶子，你便要转生多少次，然后才能获得解脱。"那人开始跳舞欢庆，说道："我如此短暂时间之后便能获得解脱！"一个声音传来："我的孩子，你此刻便将获得解脱。"这便是他坚持不懈的奖赏。他已准备好历经那无数次转生，没有什么能使他气馁。但第一个人认为，即便再有四次转生也太漫长了。唯有如那个愿意等待无数劫的人那般的坚持，方能带来最高的成果。
English
CHAPTER VIII
RAJA-YOGA IN BRIEF
The following is a summary of Râja-Yoga freely translated from the Kurma-Purâna.
The fire of Yoga burns the cage of sin that is around a man. Knowledge becomes purified and Nirvâna is directly obtained. From Yoga comes knowledge; knowledge again helps the Yogi. He who combines in himself both Yoga and knowledge, with him the Lord is pleased. Those that practice Mahâyoga, either once a day, or twice a day, or thrice, or always, know them to be gods. Yoga is divided into two parts. One is called Abhâva, and the other, Mahayoga. Where one's self is meditated upon as zero, and bereft of quality, that is called Abhava. That in which one sees the self as full of bliss and bereft of all impurities, and one with God, is called Mahayoga. The Yogi, by each one, realises his Self. The other Yogas that we read and hear of, do not deserve to be ranked with the excellent Mahayoga in which the Yogi finds himself and the whole universe as God. This is the highest of all Yogas.
Yama, Niyama, Âsana, Prânâyâma, Pratyâhâra, Dhârâna, Dhyâna, and Samâdhi are the steps in Raja-Yoga, of which non-injury, truthfulness, non-covetousness, chastity, not receiving anything from another are called Yama. This purifies the mind, the Chitta. Never producing pain by thought, word, and deed, in any living being, is what is called Ahimsâ, non-injury. There is no virtue higher than non-injury. There is no happiness higher than what a man obtains by this attitude of non-offensiveness, to all creation. By truth we attain fruits of work. Through truth everything is attained. In truth everything is established. Relating facts as they are — this is truth. Not taking others' goods by stealth or by force, is called Asteya, non-covetousness. Chastity in thought, word, and deed, always, and in all conditions, is what is called Brahmacharya. Not receiving any present from anybody, even when one is suffering terribly, is what is called Aparigraha. The idea is, when a man receives a gift from another, his heart becomes impure, he becomes low, he loses his independence, he becomes bound and attached.
The following are helps to success in Yoga and are called Niyama or regular habits and observances; Tapas, austerity; Svâdhyâya, study; Santosha, contentment; Shaucha, purity; Ishvara-pranidhâna, worshipping God. Fasting, or in other ways controlling the body, is called physical Tapas. Repeating the Vedas and other Mantras, by which the Sattva material in the body is purified, is called study, Svadhyaya. There are three sorts of repetitions of these Mantras. One is called the verbal, another semi-verbal, and the third mental. The verbal or audible is the lowest, and the inaudible is the highest of all. The repetition which is loud is the verbal; the next one is where only the lips move, but no sound is heard. The inaudible repetition of the Mantra, accompanied with the thinking of its meaning, is called the "mental repetition," and is the highest. The sages have said that there are two sorts of purification, external and internal. The purification of the body by water, earth, or other materials is the external purification, as bathing etc. Purification of the mind by truth, and by all the other virtues, is what is called internal purification. Both are necessary. It is not sufficient that a man should be internally pure and externally dirty. When both are not attainable the internal purity is the better, but no one will be a Yogi until he has both. Worship of God is by praise, by thought, by devotion.
We have spoken about Yama and Niyama. The next is Asana (posture). The only thing to understand about it is leaving the body free, holding the chest, shoulders, and head straight. Then comes Pranayama. Prana means the vital forces in one's own body, Âyâma means controlling them. There are three sorts of Pranayama, the very simple, the middle, and the very high. Pranayama is divided into three parts: filling, restraining, and emptying. When you begin with twelve seconds it is the lowest Pranayama; when you begin with twenty-four seconds it is the middle Pranayama; that Pranayama is the best which begins with thirty-six seconds. In the lowest kind of Pranayama there is perspiration, in the medium kind, quivering of the body, and in the highest Pranayama levitation of the body and influx of great bliss. There is a Mantra called the Gâyatri. It is a very holy verse of the Vedas. "We meditate on the glory of that Being who has produced this universe; may He enlighten our minds." Om is joined to it at the beginning and the end. In one Pranayama repeat three Gayatris. In all books they speak of Pranayama being divided into Rechaka (rejecting or exhaling), Puraka (inhaling), and Kumbhaka (restraining, stationary). The Indriyas, the organs of the senses, are acting outwards and coming in contact with external objects. Bringing them under the control of the will is what is called Pratyahara or gathering towards oneself. Fixing the mind on the lotus of the heart, or on the centre of the head, is what is called Dharana. Limited to one spot, making that spot the base, a particular kind of mental waves rises; these are not swallowed up by other kinds of waves, but by degrees become prominent, while all the others recede and finally disappear. Next the multiplicity of these waves gives place to unity and one wave only is left in the mind. This is Dhyana, meditation. When no basis is necessary, when the whole of the mind has become one wave, one-formedness, it is called Samadhi. Bereft of all help from places and centres, only the meaning of the thought is present. If the mind can be fixed on the centre for twelve seconds it will be a Dharana, twelve such Dharanas will be a Dhyana, and twelve such Dhyanas will be a Samadhi.
Where there is fire, or in water or on ground which is strewn with dry leaves, where there are many ant-hills, where there are wild animals, or danger, where four streets meet, where there is too much noise, where there are many wicked persons, Yoga must not be practiced. This applies more particularly to India. Do not practice when the body feels very lazy or ill, or when the mind is very miserable and sorrowful. Go to a place which is well hidden, and where people do not come to disturb you. Do not choose dirty places. Rather choose beautiful scenery, or a room in your own house which is beautiful. When you practice, first salute all the ancient Yogis, and your own Guru, and God, and then begin.
Dhyana is spoken of, and a few examples are given of what to meditate upon. Sit straight, and look at the tip of your nose. Later on we shall come to know how that concentrates the mind, how by controlling the two optic nerves one advances a long way towards the control of the arc of reaction, and so to the control of the will. Here are a few specimens of meditation. Imagine a lotus upon the top of the head, several inches up, with virtue as its centre, and knowledge as its stalk. The eight petals of the lotus are the eight powers of the Yogi. Inside, the stamens and pistils are renunciation. If the Yogi refuses the external powers he will come to salvation. So the eight petals of the lotus are the eight powers, but the internal stamens and pistils are extreme renunciation, the renunciation of all these powers. Inside of that lotus think of the Golden One, the Almighty, the Intangible, He whose name is Om, the Inexpressible, surrounded with effulgent light. Meditate on that. Another meditation is given. Think of a space in your heart, and in the midst of that space think that a flame is burning. Think of that flame as your own soul and inside the flame is another effulgent light, and that is the Soul of your soul, God. Meditate upon that in the heart. Chastity, non-injury, forgiving even the greatest enemy, truth, faith in the Lord, these are all different Vrittis. Be not afraid if you are not perfect in all of these; work, they will come. He who has given up all attachment, all fear, and all anger, he whose whole soul has gone unto the Lord, he who has taken refuge in the Lord, whose heart has become purified, with whatsoever desire he comes to the Lord, He will grant that to him. Therefore worship Him through knowledge, love, or renunciation.
"He who hates none, who is the friend of all, who is merciful to all, who has nothing of his own, who is free from egoism, who is even-minded in pain and pleasure, who is forbearing, who is always satisfied, who works always in Yoga, whose self has become controlled, whose will is firm, whose mind and intellect are given up unto Me, such a one is My beloved Bhakta. From whom comes no disturbance, who cannot be disturbed by others, who is free from joy, anger, fear, and anxiety, such a one is My beloved. He who does not depend on anything, who is pure and active, who does not care whether good comes or evil, and never becomes miserable, who has given up all efforts for himself; who is the same in praise or in blame, with a silent, thoughtful mind, blessed with what little comes in his way, homeless, for the whole world is his home, and who is steady in his ideas, such a one is My beloved Bhakta." Such alone become Yogis.
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There was a great god-sage called Nârada. Just as there are sages among mankind, great Yogis, so there are great Yogis among the gods. Narada was a good Yogi, and very great. He travelled everywhere. One day he was passing through a forest, and saw a man who had been meditating until the white ants had built a huge mound round his body — so long had he been sitting in that position. He said to Narada, "Where are you going?" Narada replied, "I am going to heaven." "Then ask God when He will be merciful to me; when I shall attain freedom." Further on Narada saw another man. He was jumping about, singing, dancing, and said, "Oh, Narada, where are you going?" His voice and his gestures were wild. Narada said, "I am going to heaven." "Then, ask when I shall be free." Narada went on. In the course of time he came again by the same road, and there was the man who had been meditating with the ant-hill round him. He said, "Oh, Narada, did you ask the Lord about me?" "Oh, yes." "What did He say?" "The Lord told me that you would attain freedom in four more births." Then the man began to weep and wail, and said, "I have meditated until an ant-hill has grown around me, and I have four more births yet!" Narada went to the other man. "Did you ask my question?" "Oh, yes. Do you see this tamarind tree? I have to tell you that as many leaves as there are on that tree, so many times, you shall be born, and then you shall attain freedom." The man began to dance for joy, and said, "I shall have freedom after such a short time!" A voice came, "My child, you will have freedom this minute." That was the reward for his perseverance. He was ready to work through all those births, nothing discouraged him. But the first man felt that even four more births were too long. Only perseverance, like that of the man who was willing to wait aeons brings about the highest result.
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。