瑜伽的四条道路
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中文
我们的根本问题是获得自由。因此很明显，除非我们证悟自身即是绝对者，否则无法获得解脱。然而，有各种途径可以达到这种证悟。这些方法的总称是瑜伽（意为结合，使我们与真实自性结合）。这些瑜伽虽分为不同类别，但主要可归为四种；由于每一种都只是间接通向绝对者之证悟的方法，它们适合不同的性情。现在必须记住，并非假定的人变成了真实的人或绝对者。绝对者没有所谓的"变成"。它永远自由，永远圆满；只是暂时遮蔽其本性的无明需要被清除。因此，一切瑜伽体系（每一种宗教代表其中一种）的全部范围就是清除这种无明，让真我（Atman）恢复其本来面目。这种解脱的主要助缘是修习（Abhyasa）和离欲（Vairagya）。离欲是对生命的不执著，因为正是享受的意愿带来了所有这些束缚；修习则是对任何一种瑜伽的持续实践。
行动瑜伽。行动瑜伽是通过工作来净化心灵。如今，任何工作一旦完成，无论善恶，都必定产生善或恶的果报；一旦有了因，没有任何力量能阻止其果。因此，善行产生善业，恶行产生恶业，灵魂将永远在束缚中轮转，永远没有解脱的希望。业力只属于身体或心意，永远不属于真我；只是它能在真我前投下一层面纱。
恶业所投下的面纱就是无明。善业有力量增强道德力量。因此它创造出不执著；它摧毁趋向恶业的倾向，从而净化心灵。但如果工作是以享受为目的而行，那它就只产生那种享受，而不会净化心灵或心识（Chitta）。因此，一切工作都应在不求果报的情况下完成。行动瑜伽士必须永远消除今生和来世的一切恐惧和享乐之欲。此外，这种不求回报的行动将摧毁自私——这是一切束缚的根源。行动瑜伽士的座右铭是"不是我，而是你"，再多的自我牺牲对他来说也不为过。但他这样做并非为了升天，也非为了获得名声或在此世获得任何利益。虽然这种无私工作的解释和理论依据只在智慧瑜伽中才能找到，然而人的天然神性使他仅仅为了他人的利益而爱一切牺牲，没有任何不可告人的动机，无论其信条或观点如何。此外，对许多人来说，财富的束缚非常巨大；行动瑜伽对他们来说是绝对必要的，因为它能打破围绕其贪财之心所凝结的固化。
其次是虔信瑜伽。虔信或崇拜或某种形式的爱是人类最容易、最愉悦、最自然的方式。这个宇宙的自然状态是吸引；而吸引之后必定会有最终的分离。同样，爱是人心中趋向合一的自然冲动；虽然爱本身是痛苦的巨大根源，但若正确地导向恰当的对象，它便能带来解脱。虔信的对象是神。爱不能没有主体和客体。爱的对象首先必须是一个能回应我们之爱的存在。因此，爱的神在某种意义上必须是一位人格化的神。他必须是一位爱的神。撇开这样一位神是否存在的问题不谈，对于那些心中有爱的人来说，这个绝对者显现为一位爱的神，一位人格神，这是事实。
那些将神的观念体现为审判者、惩罚者或通过恐惧来服从的对象的低级崇拜形式，不配被称为爱，尽管它们是逐渐扩展为更高形式的崇拜形式。我们进而来考察爱本身。我们用一个三角形来说明爱，其底边的第一个角是无畏。只要有恐惧，就不是爱。爱驱逐一切恐惧。一位母亲会带着婴儿面对老虎来保护她的孩子。第二个角是爱从不索取，从不乞求。第三个角，即顶点，是爱为了爱本身而爱。甚至对象的观念也消失了。爱是爱被爱的唯一形式。这是最高的抽象，与绝对者无异。
其次是王瑜伽。这种瑜伽与其他每一种瑜伽都相契合。它适合一切类别的探求者，无论有无任何信仰，它是宗教探究的真正工具。正如每门科学有其特定的研究方法，王瑜伽就是宗教的方法。这门科学也根据不同的体质而有不同的应用。其主要部分是调息（Pranayama）、专注和冥想。对于信仰神的人来说，一个象征性的名号，如唵（Om）或从上师那里接受的其他圣名，将非常有益。唵是最伟大的，意指绝对者。在重复这些圣名的同时冥想其含义，是主要的修习方法。
其次是智慧瑜伽。这分为三个部分。第一：闻——听闻真理——真我是唯一的实在，其余一切都是摩耶（相对性）。第二：思——从各个角度对这一哲学进行推理。第三：修——放弃一切进一步的论辩，证悟真理。这种证悟来自于：（一）确信梵是真实的，其余一切都是不真实的；（二）放弃一切享受的欲望；（三）控制感官和心意；（四）强烈的解脱渴望。始终冥想这一实在并提醒灵魂其真实本性，是这种瑜伽中唯一的方法。它是最高的，但也是最困难的。许多人在理智上把握了它，但很少有人达到证悟。
## 参考文献
English
Our main problem is to be free. It is evident then that until we realise ourselves as the Absolute, we cannot attain to deliverance. Yet there are various ways of attaining to this realisation. These methods have the generic name of Yoga (to join, to join ourselves to our reality). These Yogas, though divided into various groups, can principally be classed into four; and as each is only a method leading indirectly to the realisation of the Absolute, they are suited to different temperaments. Now it must be remembered that it is not that the assumed man becomes the real man or Absolute. There is no becoming with the Absolute. It is ever free, ever perfect; but the ignorance that has covered Its nature for a time is to be removed. Therefore the whole scope of all systems of Yoga (and each religion represents one) is to clear up this ignorance and allow the Atman to restore its own nature. The chief helps in this liberation are Abhyasa and Vairagya. Vairagya is non - attachment to life, because it is the will to enjoy that brings all this bondage in its train; and Abhyasa is constant practice of any one of the Yogas.
Karma - yoga . Karma - yoga is purifying the mind by means of work. Now if any work is done, good or bad, it must produce as a result a good or bad effect; no power can stay it, once the cause is present. Therefore good action producing good Karma, and bad action, bad Karma, the soul will go on in eternal bondage without ever hoping for deliverance. Now Karma belongs only to the body or the mind, never to the Atman (Self); only it can cast a veil before the Atman.
The veil cast by bad Karma is ignorance. Good Karma has the power to strengthen the moral powers. And thus it creates non - attachment; it destroys the tendency towards bad Karma and thereby purifies the mind. But if the work is done with the intention of enjoyment, it then produces only that very enjoyment and does not purify the mind or Chitta. Therefore all work should be done without any desire to enjoy the fruits thereof. All fear and all desire to enjoy here or hereafter must be banished for ever by the Karma - yogi. Moreover, this Karma without desire of return will destroy the selfishness, which is the root of all bondage. The watchword of the Karma - yogi is "not I, but Thou", and no amount of self - sacrifice is too much for him. But he does this without any desire to go to heaven, or gain name or fame or any other benefit in this world. Although the explanation and rationale of this unselfish work is only in Jnana - yoga, yet the natural divinity of man makes him love all sacrifice simply for the good of others, without any ulterior motive, whatever his creed or opinion. Again, with many the bondage of wealth is very great; and Karma - yoga is absolutely necessary for them as breaking the crystallisation that has gathered round their love of money.
Next is Bhakti - Yoga . Bhakti or worship or love in some form or other is the easiest, pleasantest, and most natural way of man. The natural state of this universe is attraction; and that is surely followed by an ultimate disunion. Even so, love is the natural impetus of union in the human heart; and though itself a great cause of misery, properly directed towards the proper object, it brings deliverance. The object of Bhakti is God. Love cannot be without a subject and an object. The object of love again must be at first a being who can reciprocate our love. Therefore the God of love must be in some sense a human God. He must be a God of love. Aside from the question whether such a God exists or not, it is a fact that to those who have love in their heart this Absolute appears as a God of love, as personal.
The lower forms of worship, which embody the idea of God as a judge or punisher or someone to be obeyed through fear, do not deserve to be called love, although they are forms of worship gradually expanding into higher forms. We pass on to the consideration of love itself. We will illustrate love by a triangle, of which the first angle at the base is fearlessness. So long as there is fear, it is not love. Love banishes all fear. A mother with her baby will face a tiger to save her child. The second angle is that love never asks, never begs. The third or the apex is that love loves for the sake of love itself. Even the idea of object vanishes. Love is the only form in which love is loved. This is the highest abstraction and the same as the Absolute.
Next is Raja - Yoga . This Yoga fits in with every one of these Yogas. It fits inquirers of all classes with or without any belief, and it is the real instrument of religious inquiry. As each science has its particular method of investigation, so is this Raja - yoga the method of religion. This science also is variously applied according to various constitutions. The chief parts are the Pranayama, concentration, and meditation. For those who believe in God, a symbolical name, such as Om or other sacred words received from a Guru, will be very helpful. Om is the greatest, meaning the Absolute. Meditating on the meaning of these holy names while repeating them is the chief practice.
Next is Jnana - Yoga. This is divided into three parts. First: hearing the truth -- that the Atman is the only reality and that everything else is Maya (relativity). Second: reasoning upon this philosophy from all points of view. Third: giving up all further argumentation and realising the truth. This realisation comes from (1) being certain that Brahman is real and everything else is unreal; (2) giving up all desire for enjoyment; (3) controlling the senses and the mind; (4) intense desire to be free. Meditating on this reality always and reminding the soul of its real nature are the only ways in this Yoga. It is the highest, but most difficult. Many persons get an intellectual grasp of it, but very few attain realisation.
## References
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。