第三部分難思議之力(神通)篇
Part 3 The Extraordinary Powers
3.1 冥想就是意守某一個具體的點(或一個抽象的對象)。
3.1 Concentration locks consciousness on a fixed area.
3.2 禪定就是將全部的覺知深入到所學知識(主要指聖賢教導的生命知識)揭示的境界之中。譯者按:禪定是法無定法,化理為法——將所學之教理轉化為內在(生命)之體證,也即化理悟為證悟。此名之曰:禪定。
3.2 In meditative absorption (dhyana), the entire perceptual flow is aligned with that object.
3.3 三摩地就是只有(本性的、無形的、無我的)覺照之存在。
3.3 When only the essential nature of the object shines forth, as if formless, integration(samadhi)has arisen.
3.4 冥想、禪定和三摩地,此三者都是(通過不同的方式)讓意識達到最完美的修煉。
3.4 Concentration, meditative absorption (dhyana), and integration (samadhi) regarding a single object comprise the perfect discipline of consciousness.
3.5 當意識通過此三者(冥想、禪定和三摩地)的修行達到純熟時,般若(智慧)即會如曉日一般朗現出來。
3.5 Once the perfect discipline of consciousness is mastered, wisdom (prajna) dawns.
3.6 獲得這個最終的成就(即智慧如曉日一般朗現出來)需通過一些步驟來實現。
3.6 Perfect discipline is mastered in stages.
3.7 (冥想、禪定和三摩地)此三者與前五者(正行、精進、調身、調息、制感)相比,它們是更為內在、更為深刻的修行。
3.7 These three components-concentration, absorption (dhyana) and integration(samadhi)-are more interiorized than the preceding five.
3.8 但此三者(冥想、禪定和三摩地)依然是有功德(有善業種子和定業種子)的境界(而不是超越善惡和定業,徹底無染無執的境界)。
3.8 Even these three are external to integration that bears no seeds.
3.9 如瑜伽修行者不能很好地從有修有證的有為法中超越出來,進入到無修無證的無為法中,則意識深處的各種業種(即業力和業障的種子)將永難徹底化淨,使我們永遠被封限於業障之中不得解脫。
3.9 The transformation toward total stillness occurs as new latent impressions (karma) fostering cessation arise to prevent the activation of distractive, stored ones, and moments of stillness begin to permeate consciousness.
3.10 從一個瞬間延續到下一個瞬間(永無止息)的意識之流即源自這些業種(而產生的)。
3.10 These latent impressions (karma) help consciousness flow from one tranquil moment to the next.
3.11 觀察意識的流遷變化(即對每個起心動念皆保持著很高的覺知),如此這些意識之流(妄念之流)即會漸漸止息而逐步趨向三摩地。
3.11 Consciousness is transformed toward integration (samadhi) as distractions dwindle, and focus arises.
3.12 換句話說,任由心念起伏生滅,任由妄想來來去去,我們只需對它們保持著一個超越的觀照即可。
3.12 In other words, consciousness is transformed toward focus as continuity develops between arising and subsiding perceptions.
3.13 知性(經驗知識和科技知識)的增長是通過對構成事物(即現象界的萬物)的法則、過程、條件這三大要素和原理進行不斷深入地了解而獲得的。譯者按:梵文Dharma的含義十分豐富,有「現象」「法度」「規則」「修行方法」「聖賢的教導」「(事物運行的)軌道」等意,此處譯為「法則」。
3.13 Intellectuality evolves along the same three lines-form (dharma), time span, and condition-as the elements and the senses.
3.14 貫穿事物的過去、現在和未來的背後存在著不易的法則。
3.14 The substrate is unchanged, whether before, during, or after it takes a given form (dharma).
3.15 作為變動不居的萬物背後的這個不易的法則,正是(我們內在的)意識模式(業種)。
3.15 These transformations appear to unfold the way they do because consciousness is a succession of distinct patterns.
3.16 對(現象世界)萬事萬物的三大基本構成要素(法則、過程、條件)的變化規律進行深入觀察,即可獲得對過去和未來的洞見。
3.16 Observing these three axes of change-form (dharma), time span, and condition-with perfect discipline yields insight into the past and future.
3.17 名詞、涵義和指陳對象,這三者(即能指——名詞;所指——對象,以及所指通過能指的指陳後顯現出的意義和內涵)之間緊密關聯,如果其中之一不明,將會影響到對另兩者的諦解。對這三者相互關係的潛心體會,將會對「存在的語言」達到深入的洞悟。譯者按:此處經文教導的是關於知識瑜伽(又名智慧瑜伽)的修行方法。知識瑜伽主要是通過對聖賢學說與教導的深入參究而達到開悟之方法。
3.17 Word,meaning, and perception tend to get lumped together, each confused with the others; focusing on the distinctions between them with perfect discipline yields insight into the language of all beings.
3.18 對意識模式(業種)進行深入的覺察,便可洞悉出某些前世的情況。譯者按:此節經文後半段也可譯成:便可洞悉出生死之真相。
3.18 Directly observing latent impressions (karma) with perfect discipline yields insight into previous births.
3.19 對他人(主要指古今的修行大成就者和聖賢)作深入覺察,便可體證此人之生命(此處的「生命」包括思想、能力、證境、智慧、品德等)。譯者按:此節經文是皇冠瑜伽教授中的「心心相印」「生命相通」的心傳方法。
3.19 Focusing with perfect discipline on the perceptions of another yields insight into that person’s consciousness.
3.20 但不能體證出此人所學習和了解的那些客體知識(如此人掌握的複雜的數學演算知識,製作儀器所需的科學知識等)。
3.20 But not insight regarding the object of those perceptions, since the object itself is not actually present in that person’s consciousness.
3.21 當設想事物(包括身體)的外形對我們不再構成障礙時,心靈之眼(意識的洞察能力)即可(脫離肉眼的束縛,自由地發揮它的功能而)直接探知(透視或直覺)出事物的內在屬性和特徵等。
3.21 When the body’s form is observed with perfect discipline, it becomes invisible:the eye is disengaged from incoming light, and the power to perceive is suspended.
3.22 同理,當我們不再固執地認同五官(是唯一了解事物的工具)時,便可以解脫對五官的束縛而用心靈直接去聽,用心靈直接去嗅,用心靈直接去嘗,用心靈直接去感知一切事物。
3.22 Likewise, through perfect discipline other percepts-sound, smell, taste, touch-can be made to disappear.
3.23 深入覺察一個人行為或研究相關的徵兆,即可知曉那些必將到來的結果——無論這些結果是即將到來,還是相隔一定的時間(見微知著,明因知果),乃至於知曉死亡和來生。
3.23 The effects of action may be immediate or slow in coming; observing one's actions with perfect discipline, or studying omens, yields insight into death.
3.24 若生活和人生始終充滿著友誼、慈悲、快樂和從容等,它們將給我們帶來源源不斷的能量和力量(而使我們變得更加充實和富有創造力)。
3.24 Focusing with perfect discipline on friendliness, compassion, delight, and equanimity, one is imbued with their energies.
3.25 通過觀想將我們化身於大象的力量和勇氣之中,久之我們即會充滿如大象般的力量和勇氣。同理,通過觀想將自己化身於某個事物,久之我們即會擁有此事物的品質和特徵。譯者按:認同於什麼(即我們化身於什麼),我們即是什麼。如某畫師生而五官醜陋,因久畫佛像,面相遂轉端莊俊美。但此例僅是外表之轉變,瑜伽修行可實現諸多更內在更深刻之轉變。
3.25 Focusing with perfect discipline on the powers of an elephant, or other entities, one acquires those powers.
3.26 深度沉潛於光明之中,我們就越來越能洞悉(一切事物深處的)精妙、隱蔽和深遠。
3.26 Being absorbed in the play of the mind's luminosity yields insight about the subtle, hidden, and distant.
3.27 通過觀想將自己化為普照天地的太陽,可達到洞悉宇宙萬物。
3.27 Focusing with perfect discipline on the sun yields insight about the universe.
3.28 通過觀想將自己化為月亮,可達到洞悉各星宿的位置。
3.28 Focusing with perfect discipline on the moon yields insight about the stars' positions.
3.29 通過觀想將自己化為北極星,可達到洞悉各星宿(包括北極星在內)的運行。譯者按:3.28和3.29兩節經文中關於「星宿的位置」與「星宿的運行」不是指現代宇宙學中各星系的物理學知識,而是指古印度預測學和命理學的主要分支:星相學的知識,即研究星相(含日月)對身心和命運產生各種影響的一門科學。
3.29 Focusing with perfect discipline on the polestar yields insight about their movements.
3.30 通過對臍輪的觀想與覺察,可讓我們深度地了解身體的結構。
3.30 Focusing with perfect discipline on the navel energy center yields insight about the organization of the body.
3.31 通過對喉輪的觀想與覺察,可以讓我們中止饑渴。
3.31 Focusing with perfect discipline on the pit of the throat eradicates hunger and thirst.
3.32 通過對中脈的觀想與覺察,可讓我們安住於寧靜和沉穩。
3.32 Focusing with perfect discipline on the 'middle channel', one cultivates steadiness.
3.33 通過對頂輪的觀想與覺察,可以讓我們成為一個擁有完美洞察力的人。
3.33 Focusing with perfect discipline on the light in the crown of the head, one acquires the perspective of the perfected ones.
3.34 (通過對上面十幾節經文進行單一或多項的修學)同樣還能獲得諸多靈感和啟示的降臨。
3.34 Or, all these accomplishments may be realized in a flash of spontaneous illumination.
3.35 對心靈的深入覺察,我們可達到對意識真相的了解。
3.35 Focusing with perfect discipline on the heart, one understands the nature of consciousness.
3.36 通過上面這些修證,獲得的對現象世界不同方面的認知,皆可幫助我們對錯誤(迷惑)進一步的識別,如此可使我們不斷地趨向那個絕對的圓覺。深入地覺察每個錯誤的不同特徵,皆有助於對圓覺之真相的洞悉。
3.36 Experience consists of perceptions in which the luminous aspect of the phenomenal world is mistaken for absolutely pure awareness. Focusing with perfect discipline on the different properties of each yields insight into the nature of pure awareness.
3.37 經過對對錯(也含美醜和善惡)不斷深入的辨識與覺知,可有效地促發我們的聽覺、感覺、視覺、味覺、嗅覺等感官功能獲得飛躍式的提高。
3.37 Following this insight, the senses-hearing, feeling, seeing, tasting, smelling-may suddenly be enhanced.
3.38 獲得這些超常之神通可能會讓自己或他人誤以為獲得了(瑜伽修行的)大成就。(其實這些神通是很低的成就,如果認識不清這一點),很可能會讓我們止步不前,而影響到我們對修行的最終目的——真我(無我之我,即圓覺)的追求。
3.38 These sensory gifts may be felt like attainments, but they distract one from integration (samadhi).
3.39 通過深入地解除對(自己)身體之認同(執著),心靈即可深度而敏銳地流動(即處於深度的自由之中,也即意識不再受束於身體),此時意識即可進入他人的身體之中(以探知他人的身體情況)。
3.39 By relaxing one's attachment to the body, and becoming profoundly sensitive to its currents, consciousness can enter another's body.
3.40 通過對生命能量的控制,可以令瑜伽士穿越水、泥土、荊棘或其它物體而無障礙,或於空中飄行。
3.40 By mastering the life energy (prana), one can walk through water, mud, thorns, and other obstacles without touching down, but rather floating over them.
3.41 通過對臍輪(即太陽神經叢)能量流的控制,瑜伽士將轉化為光。譯者按:此節經文是一個非常重要的關於瑜伽修行方法的教導。但此修行方法已經在傳統印度瑜伽流派中失傳了。慶幸的是此種修行法門被印度大乘晚期佛教——密宗完整地吸收和體系化後流傳到西藏,並作為西藏密宗最古老的流派:寧瑪派的最高修行方法——「大圓滿法」而一直傳承至今。「大圓滿法」即是從觀想臍輪內有一個小小的火焰開始修起,直至全身轉化為光明——此時,普通人可能會看到此瑜伽士化入一團光明之中。「大圓滿法」修行獲成就者,死亡時整個身體於數日之內逐漸光化而去,最後肉體會縮小為一尺多高或僅剩下頭髮、指(趾)甲。此名之為「虹化」——像彩虹一樣化去。獲此成就者在印度和西藏密宗內古今皆不勝枚舉,然未聞印度某傳統瑜伽流派的修行者中有達此成就者,足見《瑜伽經》此處經文所授之法在傳統瑜伽流派中業已失傳。
3.41 By mastering the flow of energy through the solar plexus, one becomes radiant.
3.42 通過(在深度寧靜中)覺察幽遠的聲音,可以讓我們獲得「神聖的聽覺(即靈聽——天耳)」的神通。
3.42 By focusing with perfect discipline on the way sound travels through the ether, one acquires divine hearing.
3.43 不斷深入地冥想身體融化入純淨的光明之中,瑜伽士可獲得穿越空間的能力。
3.43 By focusing with perfect discipline on the body's relationship to the ether, and developing coalesced contemplation on the lightness of harmony, one can travel through space.
3.44 當瑜伽士徹底地消除意識與外部世界的分離,那麼覆蓋在心靈內在光明之上的面紗(障蔽)就會自動地揭去(心靈之光即可自由地顯耀出來)。
3.44 When consciousness completely disengages from externals-the 'great disembodiment'-then the veil lifts from the mind's luminosity.
3.45 通過對事物各方面(顯表的、微妙的、內在性的、外延性的和目的指向等)的深度覺察,瑜伽士即可精通各事物(的原理)。
3.45 By observing the aspects of matter-gross, subtle, intrinsic, relational, purposive-with perfect discipline, one masters the elements.
3.46 如此,即可產生出某些非同尋常的能力(即神通),這些神通包括對(體內)微小的粒子施加作用(令其發生改變),而達到使瑜伽士的身體變得完美。(這些神奇的事跡在普通人看來)是超越物理法則的。
3.46 Then extraordinary faculties appear, including the power to shrink to the size of an atom, as the body attains perfection, transcending physical law.
3.47 (使瑜伽士的身體變得完美)包括美麗、速度、力量以及如鑽石般的堅固,等等。
3.47 This perfection includes beauty, grace, strength, and the durability of a diamond.
3.48 通過對各感官的感覺的過程、固有的特性、相對的獨立性、相互之間的關聯性以及它們各自的意志的深入覺察,瑜伽士即可有效地掌控它們。
3.48 By observing the various aspects of the sense organs-their processes of perception, intrinsic natures, identification as self, interconnectedness, purposes-with perfect discipline, one masters them.
3.49 (當瑜伽士有效地掌控它們時)即可從這些感官中獲得(主人般的)自由,此時感官在進行感知活動時與心靈之間的互動(即心靈對感官的反應,或感官對心靈的反應)因更加直接而變得更加迅速,不再像此前那樣,外部的現象世界是曲折或緩慢地經過各感官而抵達心靈。
3.49 Then, free from the constraints of their organs, the senses perceive with the quickness of the mind, no longer in the sway of the phenomenal world.
3.50 當瑜伽士能精確地辨別圓覺與對現象世界的認知(是兩種不同屬性的知識範疇)時,便可在任何時候避免出現迷失和錯亂。
3.50 Once one just sees the distinction between pure awareness and the luminous aspect of the phenomenal world, all conditions are known and mastered.
3.51 當修行者清楚地認識到,甚至對全知(即無我智、神智或般若)也不可生執著和貪念之時,一切人生和身心中的各種苦痛與煩惱之源必然斷絕,圓覺之照徹如太陽一般高懸。
3.51 When one is unattached even to this omniscience and mastery,the seeds of suffering wither, and pure awareness knows it stands alone.
3.52 即使得到天堂的邀請(即進身於聖賢或成就者之列),修行者仍須避免執著、驕傲,或煩惱的復發。
3.52 Even if the celestial invitation, one must avoid attachment and pride, or suffering will recur.
3.53 深入覺察念念相續、轉瞬生滅的意識之流,瑜伽士可洞察出各種分歧的根源。
3.53 Focusing with perfect discipline on the succession of moments in time yields insight born of discrimination.
3.54 (達到平等性智之成就的瑜伽士)能夠通過事物的起因、特徵、方位等所有可能的方面,洞悉出它們的同一性(即平等性)。
3.54 This insight allows one to tell things apart which, through similarities of origin, feature, or position, had seemed continuous.
3.55 以這種方式——通過超越的平等觀而消弭現象世界中各種表象的差異性——才能見出天地萬物皆是本性的化現。
3.55 In this way, discriminative insight deconstructs all of the phenomenal world's objects, setting them apart from pure awareness.
3.56 一旦意識的光明和純淨如同圓覺(即始覺與本覺合而為一,也即後天之覺悟通過瑜伽修行而逐步成長到與先天本有之般若融通匯合),瑜伽士即回歸真我(無我之我,圓覺)本有之自由。
3.56 Once the luminosity and transparency of consciousness have become as distilled as pure awareness, they can reflect the freedom of awareness back to itself.
文字丨 摘自潘麟先生著作《〈瑜伽經〉直解》,中央編譯出版社2017年2月版;美國學術出版社2019年3月版;時英出版社中文繁體版2019年9月版