34.The obstructions to Yoga are killing，falsehood，etc.，whether committed，caused，or approved；either through avarice，or anger，or ignorance；whether slight，middling，or great；and they result in infinite ignorance and misery.This is （the method of）thinking the contrary.
妨碍瑜伽的是：杀戮、虚假等等之类的反面的行为——不管这种行为是否发生了，是否造成了影响，还是已经通过了——也不论这些行为是因为贪婪、愤怒、还是无知造成的——也不管这些错误的行为是轻微的、中等的、还是严重的；总之它们造成了人类的无知和痛苦：这就是反向思维的方法。
35.Non-killing being established，in his presence all enmities cease （in others）.
当瑜伽士坚持不杀生时，所有的敌人在他面前也望而却步，不再出现。
36.By the establishment of truthfulness the Yogi gets the power of attaining for himself and others the fruits of work without the works.
当内心中充满真理时，瑜伽士就会拥有了这样的能力，让自己和别人都能在不劳作的情况下得到业的果实。
37.By the establishment of non-stealing all wealth comes to the Yogi.
当内心中没有了偷盗别人财物的想法时，瑜伽士就拥有了一切财富。
38.By the establishment of continence energy is gained.
做到了节制性欲，瑜伽士就会得到无穷的精力。
39.When he is fixed in non-receiving，he gets the memory of past life.
当瑜伽士做到了不接受别人的馈赠，他就拥有了对过去生活的记忆。
40.Internal and external cleanliness being established，there arises disgust for one's own body，and non-intercourse with others.
当他的身心都十分圣洁时，他就不会因接触别人而受到影响。
41.There also arises purification of the Sattva，cheerfulness of the mind，concentration，conquest of the organs，and fitness for the realisation of the Self.
瑜伽的练习能够使人拥有超凡的智慧、思想的愉悦、精力的集中、器官的征服、自我的实现。
42.From contentment comes superlative happiness.
极乐来自于心满意足的心情。
43.The result of mortification is bringing powers to the organs and body，by destroying the impurity.
通过消灭瑕疵来控制感官和肉体的欲望能够给它们带来力量。
44.By repetition of the Mantra comes the realisation of the intended deity.
重复的念咒语能够使你与天合一。
45.By sacrificing all the Ishvara comes Samadhi.
三摩地是注意力与神合一产生的。
46.Posture is that which is firm and pleasant.
瑜伽的姿势要保持稳固，感觉舒服。
47.By lessening the natural tendency （for restlessness）and meditating on the unlimited，posture becomes firm and pleasant.
通过控制不安和冥想，可以使姿势稳固、舒适。
48.Seat being conquered，the dualities do not obstruct.
练就了舒适的姿势，事物的对立性就不会作为障碍出现了。
49.Controlling the motion of the exhalation and the inhalation follows after this.
练好了姿势接下来就该练习控制呼气和吸气了。
50.Its modifications are either external or internal，or motionless，regulated by place，time，and number，either long or short.
呼吸的调整包括三个方面，即内部的、外部的和静止的；呼吸的调节受地点、时间、数量的控制；而且，呼吸可长可短。
51.The fourth is restraining the Prana by reflecting on external or internal object.
第四步就是控制住普拉那，把它引向外部的或者内部的物体。
52.From that，the covering to the light of the Chitta is attenuated.
这样一来，掩盖储存思想的物质的光芒就被削弱了。
53.The mind becomes fit for Dharana.
思想就会实现凝神。
54.The drawing in of the organs is by their giving up their own objects and taking the form of the mind-stuff，as it were.
控制感官，也就是克制身体的欲望，只有在感官放弃自己追逐的物体和把思想当作追求的东西时才能做到。
55.Thence arises supreme control of the organs.
这样就达到了对感官的最高控制。
【第三章】禅定力量
1.Dharana is holding the mind on to some particular object.
凝神（dharana）就是把思想集中在一些特定的物体上。
2.An unbroken flow of knowledge in that object is Dhyana.
能够持续地关注某一事物时，就是进入禅定了。
3.When that，giving up all forms，reflects only the meaning，it is Samadhi.
当高度集中的精力放弃了所有的形式，只注重意义时，也就达到了极乐，这就是三摩地。
4.（These）three （when practised）in regard to one object is Samyama.
上述这三种状态都集中在一个物体上时就组成了三夜摩。
5.By the conquest of that comes light of knowledge.
拥有了三夜摩知识的光芒也就出现了。
6.That should be employed in stages.
三夜摩应该分阶段地练习。
7.These three are more internal than those that precede.
这三条规则比前面提到的那些更注重精神的东西。
8.But even they are external to the seedless （Samadhi）.
这三者也只是处在外在无种子的境界。
9.By the suppression of the disturbed impressions of the mind，and by the rise of impressions of control，the mind，which persists in that moment of control，is said to attain the controlling modifications.
通过压制干扰思想的印象和控制思想的产生，处于控制中的思想就能够得到具有控制权的调节能力了。
10.Its flow becomes steady by habit.
对思想的控制会变得越来越稳定，直到变成一种习惯。
11.Taking in all sorts of objects，and concentrating upon one object，these two powers being destroyed and manifested respectively，the Chitta gets the modification called Samadhi.
接受所有各式各样的物体和只把精力集中在一个物体上是两种不同的限制思想的方式。当第一种方式被压制住时，另一种方式就会发挥功能表现出来，拥有了这种限制方式的思想被称作三摩地。
12.The one-pointedness of the Chitta is when the impression that is past and that which is present are similar.
这种限制思想集中在某一点的方式是在过去的印象和现在的印象相似的情况下才获得的。
13.By this is explained the threefold transformation of form，time and state，in fine or gross matter and in the organs.
利用前面提到的三种限制方式，解释了物质和器官中三种跟形式、时间和状态有关的三种不同的转变方法。
14.That which is acted upon by transformation，either past，present，or yet to be manifested is the qualified.
不管是在过去还是现在受到转变的影响的、又能显现出来的物质，都是有资格的物质。
15.The succession of changes is the cause of manifold evolution.
持续的变化导致了多种多样的进化。
16.By making Samyama on the three sorts of changes comes the knowledge of past and future.
在三种变化的基础上练习三夜摩就可以获得过去和将来的相关知识。
17.By making Samyama on word，meaning and knowledge，which are ordinarily confused，comes the knowledge of all animal sounds.
在单词、意义、知识这三个通常是混淆的东西上练习三夜摩，就可以听懂所有动物发出的声音了。
18.By perceiving the impressions，（comes）the knowledge of past life.
通过感知印象就可以掌握有关过去的生活的知识。
19.By making Samyama on the signs in another's body，knowledge of his mind comes.
在别人肉体的记号的基础上练习三夜摩的话，就可以了解那个人的思想。
20.But not its contents，that not being the object of the Samyama.
仅在肉体基础上练习三夜摩是不能了解思想的内容的。
21.By making Samyama on the form of the body，the perceptibility of the form being obstructed and the power of manifestation in the eye being separated，the Yogi's body becomes unseen.
在肉体的基础上练习三夜摩，感知形状的能力就会被阻止了，而且眼睛观察到的同身体的外在形状是分离的，瑜伽士的身体也就成了隐形的不会被看到了。
22.By this the disappearance or concealment of words which are being spoken and such other things are also explained.
用这种方式也可以解释为什么说出的话会消失或者隐藏起来，以及其他种种类似的事物。
