Part 1 - on Contemplations 

1.1 Now, instruction in Union. 

1.2. Union is restraining the thought-streams natural to the mind. 

1.3. Then the seer dwells in his own nature. 

1.4. Otherwise he is of the same form as the thought-streams. 

1.5. The thought-streams are five-fold, painful and not painful. 

1.6. Right knowledge, wrong knowledge, fancy, sleep and memory. 

1.7. Right knowledge is inference, tradition and genuine cognition. 

1.8. Wrong knowledge is false, illusory, erroneous beliefs or notions. 

1.9. Fancy is following after word-knowledge empty of substance. 

1.10. Deep sleep is the modification of the mind which has for its substratum nothingness. 

1.11. Memory is not allowing mental impressions to escape. 

1.12. These thought-streams are controlled by practice and non-attachment. 

1.13. Practice is the effort to secure steadiness. 

1.14. This practice becomes well-grounded when continued with reverent devotion and without interruption over a long period of time. 

1.15. Desirelessness towards the seen and the unseen gives the consciousness of mastery. 

1.16. This is signified by an indifference to the three attributes, due to knowledge of the Indweller. 

1.17. Cognitive meditation is accompanied by reasoning, discrimination, bliss and the sense of 'I am.' 

1.18. There is another meditation which is attained by the practice of alert mental suspension until only subtle impressions remain. 

1.19. For those beings who are formless and for those beings who are merged in unitive consciousness, the world is the cause. 

1.20. For others, clarity is preceded by faith, energy, memory and equalminded contemplation. 

1.21. Equalminded contemplation is nearest to those whose desire is most ardent. 

1.22. There is further distinction on account of the mild, moderate or intense means employed. 

1.23. Or by surrender to God. 

1.24. God is a particular yet universal indweller, untouched by afflictions, actions, impressions and their results. 

1.25. In God, the seed of omniscience is unsurpassed. 

1.26. Not being conditioned by time, God is the teacher of even the ancients. 

1.27. God's voice is Om. 

1.28. The repetition of Om should be made with an understanding of its meaning. 

1.29. From that is gained introspection and also the disappearance of obstacles. 

1.30. Disease, inertia, doubt, lack of enthusiasm, laziness, sensuality, mind-wandering, missing the point, instability- these distractions of the mind are the obstacles. 

1.31. Pain, despair, nervousness, and disordered inspiration and expiration are co-existent with these obstacles. 

1.32. For the prevention of the obstacles, one truth should be practiced constantly. 

1.33. By cultivating friendliness towards happiness and compassion towards misery, gladness towards virtue and indifference towards vice, the mind becomes pure. 

1.34. Optionally, mental equanimity may be gained by the even expulsion and retention of energy. 

1.35. Or activity of the higher senses causes mental steadiness. 

1.36. Or the state of sorrowless Light. 

1.37. Or the mind taking as an object of concentration those who are freed of compulsion. 

1.38. Or depending on the knowledge of dreams and sleep. 

1.39. Or by meditation as desired. 

1.40. The mastery of one in Union extends from the finest atomic particle to the greatest infinity. 

1.41. When the agitations of the mind are under control, the mind becomes like a transparent crystal and has the power of becoming whatever form is presented. knower, act of knowing, or what is known. 

1.42. The argumentative condition is the confused mixing of the word, its right meaning, and knowledge. 

1.43. When the memory is purified and the mind shines forth as the object alone, it is called non-argumentative. 

1.44. In this way the meditative and the ultra-meditative having the subtle for their objects are also described. 

1.45. The province of the subtle terminates with pure matter that has no pattern or distinguishing mark. 

1.46. These constitute seeded contemplations. 

1.47. On attaining the purity of the ultra-meditative state there is the pure flow of spiritual consciousness. 

1.48. Therein is the faculty of supreme wisdom. 

1.49. The wisdom obtained in the higher states of consciousness is different from that obtained by inference and testimony as it refers to particulars. 

1.50. The habitual pattern of thought stands in the way of other impressions. 

1.51. With the suppression of even that through the suspension of all modifications of the mind, contemplation without seed is attained. 

第一章 静坐冥想 

1.1 现在，我们要解释甚么是瑜伽。 

1.2 瑜伽是学会控制意识的转变。 

1.3 这样，知觉者便能还其本来面目。 

1.4 否则，我们便会认同于那些转变。 

1.5 那些转变有五种，痛苦的与不痛苦的： 

1.6 知识、谬误、幻想、睡眠和记忆。 

1.7 知觉、推论与亲证都是知识。 

1.8 错误的知识是谬误，不由实相而来。 

1.9 字面的知识但没有对象便是幻想。 

1.10 觉醒的失去便产生睡眠。 

1.11 那些经验过的事物还残存的便是记忆。 

1.12 通过锻炼和不执着于物，便能控制以上种种。 

1.13 坚持不懈便是锻炼。 

1.14 经过一段长时间，便能打下牢固的基础。 

1.15 不执着便是对所见所听之物，毫无欲望。 

1.16 由于知道了自己的真我，对世上种种都无欲无求，这便是最高的。 

1.17 最高的冥想是由真我与宇宙联合而产生真理、明辨、喜乐的知觉。 

1.18 另一种冥想是由舍弃世俗和持久的锻炼达成，可以消解那些旧的习性。 

1.19 那些无分别的存有，没有了身体，完全溶入最高的自然。 

1.20 其它人则要经过信心、发奋、记忆、静虑、智能等阶段。 

1.21 有些人意愿很强，很快便可进入冥想。 

1.22 由温和到强烈的锻炼，效果最好。 

1.23 此亦可由对神的顺服达到。 

1.24 神的灵，不受任何性质或行动所影响。 

1.25 祂是所有知识的来源。 

1.26 祂是古人，以至于今人的导师。 

1.27 祂的象征便是那神圣的声音(AUM)。 

1.28 此声应常念诵，便可达到成功。 

1.29 由它可达至宇宙的意识，并使一切毫无障碍。 

1.30 疾病、怠惰、犹豫、疲弱、物欲、谬见、精神不集中、注意力不稳定，这些都是令意识分散的障碍。 

1.31 此外还有忧虑、紧张、呼吸不匀等。 

1.32 练习瑜伽可克服这一切。 

1.33 心境的平静来自友谊、仁爱、喜乐和平等心。要平等对待快乐的与受苦的，值得的和不值得的，便能使意识纯洁。 

1.34 控制呼吸也能克服这一切。 

1.35 精微的知觉产生最高的意识转变，使心灵平静。 

1.36 这是由于那超越的、内在的光。 

1.37 亦由于意识控制了欲望。 

1.38 亦由于对梦境和睡眠的知识。 

1.39 亦由于静坐冥想的锻炼。 

1.40 那联合由小至原子大至无限都能主宰。 

1.41 真正的知见是知觉者、知觉的能力与被知觉者三者完全通透。 

1.42 知觉者能像通过无疵的宝石来直观对象。 

1.43 真确的知识是能直观对象。 

1.44 同时思维有所转化，净化了记忆，使对象能在无思维的状态下呈现。 

1.45 精微的对象在无分别的情况下呈现。 

1.46 以上的叫有种子的冥想。 

1.47 但如果达到无分别心的冥想，真我便呈现。 

1.48 智慧便与真理合一。 

1.49 此与言辞的推理截然不同。 

1.50 这种由静坐冥想而生的状态会超越以前的思想习性。 

1.51 这种控制一旦达成，便达到无种子的冥想。 

Part Two 

On Spiritual Disciplines 

2.1 Austerity, the study of sacred texts, and the dedication of action to God constitute the discipline of Mystic Union. 

2.2 This discipline is practised for the purpose of acquiring fixity of mind on the Lord, free from all impurities and agitations, or on One's Own Reality, and for attenuating the afflictions. 

2.3 The five afflictions are ignorance, egoism, attachment, aversion, and the desire to cling to life. 

2.4 Ignorance is the breeding place for all the others whether they are dormant or attenuated, partially overcome or fully operative. 

2.5 Ignorance is taking the non-eternal for the eternal, the impure for the pure, evil for good and non-self as self. 

2.6 Egoism is the identification of the power that knows with the instruments of knowing. 

2.7 Attachment is that magnetic pattern which clusters in pleasure and pulls one towards such experience. 

2.8 Aversion is the magnetic pattern which clusters in misery and pushes one from such experience. 

2.9 Flowing by its own energy, established even in the wise and in the foolish, is the unending desire for life. 

2.10 These patterns when subtle may be removed by developing their contraries. 

2.11 Their active afflictions are to be destroyed by meditation. 

2.12 The impressions of works have their roots in afflictions and arise as experience in the present and the future births. 

2.13 When the root exists, its fruition is birth, life and experience. 

2.14 They have pleasure or pain as their fruit, according as their cause be virtue or vice. 

2.15 All is misery to the wise because of the pains of change, anxiety, and purificatory acts. 

2.16 The grief which has not yet come may be avoided. 

2.17 The cause of the avoidable is the superimposition of the external world onto the unseen world. 

2.18 The experienced world consists of the elements and the senses in play. It is of the nature of cognition, activity and rest, and is for the purpose of experience and realization. 

2.19 The stages of the attributes effecting the experienced world are the specialized and the unspecialized, the differentiated and the undifferentiated. 

2.20 The indweller is pure consciousness only, which though pure, sees through the mind and is identified by ego as being only the mind. 

2.21 The very existence of the seen is for the sake of the seer. 

2.22 Although Creation is discerned as not real for the one who has achieved the goal, it is yet real in that Creation remains the common experience to others. 

2.23 The association of the seer with Creation is for the distinct recognition of the objective world, as well as for the recognition of the distinct nature of the seer. 

2.24 The cause of the association is ignorance. 

2.25 Liberation of the seer is the result of the dissassociation of the seer and the seen, with the disappearance of ignorance. 

2.26 The continuous practice of discrimination is the means of attaining liberation. 

2.27 Steady wisdom manifests in seven stages. 

2.28 On the destruction of impurity by the sustained practice of the limbs of Union, the light of knowledge reveals the faculty of discrimination. 

2.29 The eight limbs of Union are self-restraint in actions, fixed observance, posture, regulation of energy, mind-control in sense engagements, concentration, meditation, and realization. 

2.30 Self-restraint in actions includes abstention from violence, from falsehoods, from stealing, from sexual engagements, and from acceptance of gifts. 

2.31 These five willing abstentions are not limited by rank, place, time or circumstance and constitute the Great Vow. 

2.32 The fixed observances are cleanliness, contentment, austerity, study and persevering devotion to God. 

2.33 When improper thoughts disturb the mind, there should be constant pondering over the opposites. 

2.34 Improper thoughts and emotions such as those of violence- whether done, caused to be done, or even approved of- indeed, any thought originating in desire, anger or delusion, whether mild medium or intense- do all result in endless pain and misery. Overcome such distractions by pondering on the opposites. 

2.35 When one is confirmed in non-violence, hostility ceases in his presence. 

2.36 When one is firmly established in speaking truth, the fruits of action become subservient to him. 

2.37 All jewels approach him who is confirmed in honesty. 

2.38 When one is confirmed in celibacy, spiritual vigor is gained. 

2.39 When one is confirmed in non-possessiveness, the knowledge of the why and how of existence is attained. 

2.40 From purity follows a withdrawal from enchantment over one's own body as well as a cessation of desire for physical contact with others. 

2.41 As a result of contentment there is purity of mind, one-pointedness, control of the senses, and fitness for the vision of the self. 

2.42 Supreme happiness is gained via contentment. 

2.43 Through sanctification and the removal of impurities, there arise special powers in the body and senses. 

2.44 By study comes communion with the Lord in the Form most admired. 

2.45 Realization is experienced by making the Lord the motive of all actions. 

2.46 The posture should be steady and comfortable. 

2.47 In effortless relaxation, dwell mentally on the Endless with utter attention. 

2.48 From that there is no disturbance from the dualities. 

2.49 When that exists, control of incoming and outgoing energies is next. 

2.50 It may be external, internal, or midway, regulated by time, place, or number, and of brief or long duration. 

2.51 Energy-control which goes beyond the sphere of external and internal is the fourth level- the vital. 

2.52 In this way, that which covers the light is destroyed. 

2.53 Thus the mind becomes fit for concentration. 

2.54 When the mind maintains awareness, yet does not mingle with the senses, nor the senses with sense impressions, then self-awareness blossoms. 

2.55 In this way comes mastery over the senses. 

第二章 实践锻炼 

2.1 瑜伽是对身体加以自律，学习经典，和对神的顺服。 

2.2 目的是促进冥想，除去障碍的根源。 

2.3 无知、我执、迷恋、厌弃、贪求，是生命的五种障碍。 

2.4 无知是其余几项的温床，无论是沉睡的、轻微的、可构成障碍的还是激烈的。 

2.5 无知将那些不是永恒的、不纯洁的、痛苦的、不属真我的，认同为永恒的、纯洁的、愉快的、属于真我的。 

2.6 我执是知觉者将自己认同于知觉的能力。 

2.7 迷恋是对欲望的追逐。 

2.8 厌弃是住在痛苦之中。 

2.9 贪求在那些有学识的人之中仍然存在，是会自己助长的。 

2.10 这些障碍还在精微阶段时，可以做相反的事情来消除。 

2.11 如果成形以后，可以静坐冥想来消除。 

2.12 那些障碍由过去的业行而来，在可见及不可见的界域发生作用。 

2.13 一旦生根，便影响生命的状况、生命的长短和种种经验。 

2.14 由于行善与行恶的不同，分别产生乐果与苦果。 

2.15 对于有智慧的人来说，甚么都是苦的。因为一切都在改变，事物变成它们相反的状态。 

2.16 还未来到的痛苦是可以避免的。 

2.17 痛苦的因由是知觉者认同于被知觉者。 

2.18 此世界有各样事物和知觉，是要让我们解脱于这个宇宙。 

2.19 自然有四种特性：特定的、非特定的、有分别的、无分别的。 

2.20 知觉者只是知觉本身，虽然纯洁，还是通过思维来看事物，而自我使他认同于这个思维。 

2.21 这种知见的性质是为了知觉者的好处。 

2.22 虽然对觉醒的人来说，这些都会毁去，但对其他人来说，仍然存在。 

2.23 知觉者与被知觉者遇合，便产生这个世界。 

2.24 无明是它的原因。 

2.25 如果没有无明，没有知觉者与被知觉者遇合，知觉者便得到自由。 

2.26 消灭无明有赖不断的明辨。 

2.27 智能有七个阶段，随着知识增长，一个接着一个展现。 

2.28 通过瑜伽的锻炼，那些杂染便会被知识之光去除，生出明辨的智慧。 

2.29 持戒、精进、调身、调息、摄心、凝神、入定、三摩地，是瑜伽的八支。 

2.30 非暴力、不说谎、不偷盗、不纵欲、不贪图。 

2.31 无论何时、何地、在甚么情况，属于甚么阶级，这都是不可打破的誓言。 

2.32 内外洁净、满足、对身体及感官的控制，学习经典、对神顺服，都是精进。 

2.33 如果有反对瑜伽的思想，要用相反的去对抗。 

2.34 毁灭的本能是有害的思想。无论是自己去做，去引生，或去认同。如果由贪婪、怒气、迷惑成为动机，无论是温和、中度还是猛烈，都会带来无穷的苦难和无明，因此要发展出相反的。 

2.35 只要确定非暴力，敌意便会消除。 

2.36 不说谎，便能得享工作的果报。 

2.37 不偷盗，便能得享财富。 

2.38 不纵欲，便能得享灵性上的强健。 

2.39 不贪图，便能得到生命的知识。 

2.40 洁净为身体带来保护，不会因与他人接触而被感染。 

2.41 精神上的洁净，产生觉醒和对感官的控制。 

2.42 满足产生最大的快乐。 

2.43 身体以及感官的完美，因持戒而消灭那些不洁而来。 

2.44 由不断的学习达至与上天合一。 

2.45 三摩地是由注意力与神合一而产生。 

2.46 姿势必须稳固舒适。 

2.47 控制不安，对无限作冥想，便能做到。 

2.48 这样，便不会受二元性骚扰。 

2.49 掌握了姿势以后，便要控制呼吸。 

2.50 控制吸气和呼气便是调息。在外、在内，以至于静止不动，都因应时间、地点和数目而调节，呼吸又细又长。 

2.51 第四样是呼吸既不在外，也不在内。 

2.52 于是对光之遮蔽便除去。 

2.53 这样精神便适合作冥想。 

2.54 如果精神脱离了知觉，而知觉亦不与感官混合起来，注意力便与自己合一。 

2.55 于是达至对感官的最高控制。