So, let me again get the reminder Uḍḍīyāna Kriya, Uḍḍīyāna Mudrā, see here the Uḍḍīyāna Kriya is different, there is a rinsing act in the abdomen which was not taking place when you are bending forward in the center. So, exhaling further and further and further, coordinating your actions. So, see that you have got a very good network, when you are more proficient, the network will be good. When you are not proficient, you will have insufficient network like it happens to you, “oh, very poor network, I can’t communicate well.” So, proficiency will give you better network.

所以，让我再次提醒你“腹部行为”（Uḍḍīyāna Kriya）、“腹部身印”（Uḍḍīyāna Mudrā），看看这里的“腹部行为”（Uḍḍīyāna Kriya）是不同的，有一个“冲洗”的行为，在腹部，这在你朝中间前屈向前时是没有出现的。所以，呼气更深、更深、更深，协调好你的动作。所以，看看吧，你已经有了一个很好的“网络”，当你更熟练时，网络就会很好。当你不够熟练时，你不会有给力的网络，就像你遇到的这类情况：“哦，网络太差了，我无法进行很好地交流……”；所以，熟练会给你一个更好的“网络”。

So, see the evacuation aspect. Exhalative, post-exhalative and Uḍḍīyāna-ic, retain there. See how the abdomen is being activated and purified, abdomen being evacuated, purified and activated. So, the other parts of body are in orchestration with a different role. So, there are enormous potentials, and only in these postures you are able to actualize those potentials. Inhale, and come up. Turn to right and side upright and turn to it, retwisting there. 

所以，看看排空的方面，呼气的、呼气之后的、腹部行为的，都要在那里保持住。看看腹部是如何在被激活和净化，腹部如何在被排空、净化、激活。所以，身体其他部位在以不同的角色进入了这场“合奏”。所以，存在着大量潜质，而且只有在这些姿势中，你才能获得那些潜质。吸气，起来。转向右侧，坐直，反向转一下。

Sit straight, see different scope to evacuate the abdomen in a twisting position of the spine or back, so different scope to be evacuating the abdomen, there is a rotational act which came in previous āsana, but here is an upright position. So, it will work differently. Evacuation will be a different mode. Purificatory act will be different mode. There you were bending forward and rotating, now you are upright and rotating. So, Uḍḍīyāna Mudrā as well. 

坐直，在脊柱和背部扭转的姿势里去看看排空腹部的不同范围，所以，不同的范围去排空腹部。前一个体式里有转动的动作，但是这里是直立向上的姿势，所以它会以不同的方式发挥作用，排空会是不同的模式，净化行为会是不同的模式。刚才你在前屈和扭转，现在你是坐直然后转动。所以，还有“腹部身印”（Mudrā）。

So, see how the back is participating, the back participates differently when it was bending forward. So, what was the participation of the back, what was the role of the back for you to elongate, extend, and not just rotate. So, try to understand the potentials actualized in the spine and back now. Come upright and turn, are these not different potentials of the back and spine to be activated, to be activating? The other side. 

所以，看看背部如何在参与，当它在前屈中时，背部参与的方式是不同的。所以，之前背部的参与是怎样的，为了让你拉长、伸展、不仅是转动，背部的角色是什么？所以，尝试去理解此时在背后和脊柱里获得的潜质。起来坐直然后转，难道这些不是背部和脊柱要被激活、正在被激活的不同潜质吗？换另一侧。

That’s why there are paradigms that all the āsanas, now you have this class begin twisting āsanas, forward bend āsanas, backward bending āsanas, inversions āsanas, but if you are educated, you will have a different kind of ways for classification, like waist-āsana, find out how you can be doing waist-āsana in this waist-āsana in Trikoṇāsana, Pārśvakoṇāsana, Vīrabhadrāsana,waist-āsana in Jānu Śīrṣāsana, waist-āsana in Śīrṣāsana, waist-āsana in Uṣṭrāsana, Kapotāsana, Ūrdhva Dhanurāsana.

那就是为什么所有体式都有模式，一节课以扭转体式开始、前屈体式、后弯体式、倒置体式，但是，如果你受过了教育，你就会有不同的分类法，比如：“腰-式”，去探寻你如何能在这些体式中做出“腰-式”：Trikoṇāsana（三角伸展式）、Pārśvakoṇāsana（侧角伸展式）、Vīrabhadrāsana（战士式）；Jānu Śīrṣāsana（头碰膝式）中的“腰-式”，Śīrṣāsana（头倒立式）中的“腰-式”，Uṣṭrāsana（骆驼式）、Kapotāsana（鸽子式）、Ūrdhva Dhanurāsana（上弓式）中的“腰-式”。

So, in education of yoga, you are given this paradigm, rather than classifying by body position. You can go for paradigms such as waist-āsana. So, now look at it as a waist-āsana, and then find out how the evacuation will take place from waist to brain, it will be typical. Let go, sit in Baddha Koṇāsana. If you want a height, you can sit on a height, take your brick under, if you want. 

所以，在瑜伽的教育当中，你会被赋予这样的模式，而非通过身体姿势进行的分类。你可以为了这样的模式而做，比如“腰-式”。所以，现在把它看作是一个“腰-式”，然后去探寻“排空”如何从腰到大脑展开，这是很典型的。解开，坐在Baddha Koṇāsana（束角式）中。如果你想坐高，你可以坐高一点，垫个砖，如果你需要。

Now, rather than calling that this is Baddha Koṇāsana, I will say this is waist-āsana, waist-āsana, see what is your priority? How do you go about? So, it’s a waist-āsana, look at this, so, therefore these are functional paradigms, executional paradigms, so it should be waist-āsana, spine working in that scheme, chest working in that scheme, legs working in that scheme, breath and mind working in that scheme, waist-āsana, waist-āsana, waist-āsana. See how is the activity there, what is the activity now?

现在，我不称它是Baddha Koṇāsana（束角式），我会说这个是“腰-式”，“腰-式”，看看你的优先考虑在哪里？你会怎么做，所以它现在是一个“腰-式”，看看这个，因此这些都是功能性的模式，执行的模式，所以它应该是一个“腰-式”，脊柱在那个模式中同时在发挥作用，胸腔在那个模式中同时在发挥作用，双腿在那个模式中同时在起作用，呼吸和头脑在那个模式中在工作——“腰-式”“腰-式”“腰-式”。看看那里的行为是什么，现在的行为是什么。

Now, this Baddha Koṇāsana can be waist-āsana, can be diaphragm-āsana, can be chest-āsana, can be dorsal-back-āsana, can be lumbar-back-āsana, can be sacrum-āsana, can be head-āsana. So, it will open out so many schemes on the body-plane paradigms to actualize various activities. Now, Supta Baddha Koṇāsana. That’s why you need this formal education. You are taught postures. 

现在，这个Baddha Koṇāsana（束角式）可以是“腰-式”，可以是“横膈-式”，可以是“胸腔-式”，可以是“胸椎背部-式”，可以是“腰椎背部-式”，可以是“骶骨-式”，可以是“头部-式”。所以，它会展现出身体层面如此多的模式方案，去做出各种不同的行为。现在，Supta Baddha Koṇāsana（仰卧束角式）；那就是为什么你需要这种正规教育，你学过姿势了。

But, in education find out, so again in your Baddha Koṇāsana I will suggest waist-āsana, so, see that it is typically a waist-āsana, specifically a waist-āsana, it gives you a scheme, it gives you a direction. So, it is almost like an internal… I am sorry to use that name, a brand name, I should not use, but you will otherwise understand—there is an internal “Google”. So, when you are being guided by Google, Google Map, etc., etc., see that is an “Internal Google”. I don’t want this to become a predicate, it’s a brand name. 

但是，在教育中去探寻——还是在仰卧束角中，我会建议你把它看作是“腰-式”，所以，去看看它如何是一个典型的“腰-式”，如何是一个特定的“腰-式”，它给了你一个模式，它给了你一个方向。所以，那几乎就像一个内部的…我很抱歉要用那个名字了，一个品牌的名字，我本不该用的，但若不用，你们不好理解——存在着一个内在的“谷歌”。所以，当你正在被谷歌或谷歌地图等等引领着，那是一个“内在的谷歌”，我不希望这个变成一种说辞，因为人家是个品牌的名字。

But, find out, you get a direction for your navigations, you get a scheme for your navigations, so waist-āsana, again exhale more and more for purification. So, it’s a waist-major process. So, you can imagine this pose you can have a chest-major process, head-brain-major process, you can have back-major process as well. So, the exhalative process to evacuate, purify and then Uḍḍīyāna Kriya Mudrā for purification. See how does it work.

但要去探寻，你从你自身的“导航系统”获得了方向，你从你自身的导航系统里获得行进的“计划”；所以，“腰-式”，再次为净化呼得更多、更多。所以，它是一个以腰部为主的过程。所以，你可以想象这个姿势——你还可以有以胸腔为主的姿势，以头部大脑为主的姿势，你可以有背部为主要过程的姿势。所以，呼气的过程要去排空、净化，然后“腹部行为”（Uḍḍīyāna Kriya）、“腹部身印”（Mudrā），去净化，看看它是如何起作用的。

Now, you know in Baddha Koṇāsana, there is a scheme, lying down flat, on flat surface, you know the bolster across, bolster along, there are so many ways to be doing it. So, that will all work comprehensively for the purificatory process. Let go, and come up. So, listen here for a while. So, understand this āsanas as… coming as purificatory processes. “yogāṇgānuṣṭhānād-aśuddhi-kṣaye”. That is one of the major outlooks to be doing anything in Aṣṭānga Yoga, any aspect of Aṣṭānga Yoga; “aśuddhi-kṣaye”, it is mitigating impurities, managing impurities, or getting rid of impurities, or transmuting impurities; impurities can be transmuted.

现在，你知道在束角式当中，有一套做法——平躺下来，躺在平面上，你也知道交叉抱枕做的方式，纵向抱枕做的方式，有很多做这个体式的方式。所以，那些都会全面作用于净化过程。解开，起来。所以，在这里仔细听一下，要把这个体式理解为净化的过程。“通过虔诚的习练去除不洁的杂质，”（《瑜伽经》II.28），那是在八支瑜伽中无论做什么、无论哪个层面都会有的一个结果，“去除不洁的杂质”，即减少不洁的杂质、管控不洁的杂质、或去除不洁的杂质、或转化不洁的杂质；不洁的杂质是可以被转化的。

So, this has to be identified as a purificatory process, how it can come and what you are doing. So, you are given this kind of initiation in classical yoga, it is not given to you in non-classical yoga or fashionable yoga, which is all over the world today. Now, the other dimension that you have to take in Aṣṭānga Yoga, is what? “aśuddhi-kṣaye jñāna-dīptir-āviveka-khyāteḥ”, this is the scheme given by text and tradition. So, one is to do the purificatory act, the other one is knowledge process, that there must be a knowledge process in what you are doing. 

所以，这一点要被认识到，即“净化的过程”，它如何出现、你在做些什么，这种初始的东西都会在传统瑜伽中给到你，在非传统的瑜伽中是给不到你的，今天传遍世界的流行瑜伽也给不到你。现在，你必须在八支瑜伽的（这句经文里）获得的另一个角度，又是什么呢？—— “通过虔诚的习练去除不洁的杂质，智慧的皇冠将闪耀荣誉之光”，这是经文和传统所赋予的规划蓝图。所以，一方面是做净化的行为，另一方面是认知过程，即在你所做的行为中必须要有认知过程。

So, it’s not just a health process that you try to do something for better health and good health and evolving health. So that’s why I said education, in education you will see that there is so much matter for your sake of knowledge. So, that’s why I will just take you to the porthole of that precept. Hopefully I will go on that in the next session.

所以，它不仅仅是一个获得健康的过程，即你为了更健康、好的身体、提高健康水平而尝试去做些什么；所以，那就是为什么我说——“教育”，在教育中，你会明白——为了你的认知，有那么多东西，那就是为什么我只会带你去到那个理念的“瞭望窗口”，希望在下节课里，我会讲到那些。

下期继续Namaskar！

听写：赵琼芳

翻译：赵琼芳

审校：梁洪

排版审校：西凤

排版：Sherry&Wings

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