3.Good and bad deeds are not the direct causes in the transformations of nature，but they act as breakers of obstacles to the evolutions of nature：as a farmer breaks the obstacles to the course of water，which then runs down by its
人类的善举或恶行不是导致人本性变化的直接原因，但是他们却能在人类进化的道路上扫平障碍——就像那往前流淌的河流，只有在农民扫平那些阻止水前进的障碍一样，水才会按照它原来的流向继续前进。
4.From egoism alone proceed the created minds.
瑜伽士可以从自己身上创造出许多的思想。
5.Though the activities of the different created minds are various，the one original mind is the controller of them all.
尽管这些再造思想的行为各不相同，但是原始思想控制着他们。
6.Among the various Chittas，that which is attained by Samadhi is desireless.
在这众多不同的思想中，只有通过三摩地得到的才是没有欲望的。
7.Works are neither black nor white for the Yogis；for others they are threefold—black，white，and mixed.
瑜伽士的业是非白非黑的（既不是邪恶的也不是善良的）；其他人的业有三种：黑的、白的、又黑又白的（邪恶、善良、正邪混合）。
8.From these threefold works are manifested in each state only those desires （which are）fitting to that state alone.（The others are held in abeyance for the time being.）
在这具有三重性质的业中，只有那些在适合自己的环境下存在的欲望才能表现出来。其他的欲望暂时都被终止了。
9.There is consecutiveness in desires，even though separated by species，space，and time，there being identification of memory and impressions.
欲望是有前后顺序的，尽管它们所属的种类不同、所处的空间不同、表现的时间也不一样，人的记忆和印象也是有区别的。
10.Thirst for happiness being eternal，desires are without beginning.
追求幸福的欲望是永恒的，没有开始的。
11.Being held together by cause，effect，support，and objects，in the absence of these is its absence.
欲望是由原因、结果、支持物、物体共同组成的，没有它们也就无所谓欲望的存在。
12.The past and future exist in their own nature，qualities having different ways.
过去和将来，都按照它们各自的形式和原理而存在。
13.They are manifested or fine，being of the nature of the Gunas.
不管过去和将来是以明显的形式还是好的形式存在，三德是它们最真实的本性。
14.The unity in things is from the unity in changes.
所有的事物都是合一的，因为这是整体的进化。
15.Since perception and desire vary with regard to the same object，mind and object are of different nature.
既然人们对同一个物体的感觉和欲望是不同的，思想和物体的本质也就不同了。
16.Things are known on unknown to the mind，being dependent on the colouring which they give to the mind.
不管事物对思想来说是已知的还是未知的，事物是靠它留给人的思想而存在的。
17.The states of the mind are always known，because the lord of the mind，the Purusha，is unchangeable.
人的思想状态一直都是透明可以了解的，因为思想之王，灵魂，是不变的。
18.The mind is not self-luminous，being an object.
思想作为一个物体时是不会自己发光的。
19.From its being unable to cognize bot the same time.
思想不能同时点燃两样事物，因为思想本身是不会发光的。
20.Another cognizing mind being assumed，there will be no end to such assumptions，and confusion of memory will be the result.
如果假设存在一个可以自己发光的思想，那么这种假设就会无止境的进行下去，这样的结果就是造成了一个混乱的记忆。
21.The essence of knowledge （the Purusha）being unchangeable，when the mind takes its form，it becomes conscious.
当心灵变成更高形式的灵体，便能知觉更高的意识。
22.Coloured by the seer and the seen the mind is able to understand everything.
在预言家和先知（seer and the seen）的影响下，思想能够理解一切事物。
23.The mind，though variegated by innumerable desires，acts for another （the Purusha），because it acts in combination.
尽管思想里充斥了太多的欲望已经变得斑驳迷离，但是思想还在为灵魂工作着，因为思想是在众多力量的联合下发挥威力的。
24.For the discriminating，the perception of the mind as Atman ceases.
心灵受欲望调节，是为了最高者高作，这是因为它的混合特质。
25.Then，bent on discriminating，the mind attains the previous state of Kaivalya （isolation）.
对于那些有分辨力的瑜伽士来说，他们的真我会与思维分离。
26.The thoughts that arise as obstructions to that are from impressions.
跟障碍同时出现的想法都是来自于印象。
27.Their destruction is in the same manner as of ignorance，egoism，etc.，as said before.
他们破坏的方式同前面（Ⅱ.10）提到过的无知、自我为中心等等是一样的。
28.Even when arriving at the right discriminating knowledge of the essences，he who gives up the fruits，unto him comes，as the result of perfect domination，the Samadhi called the cloud of virtue.
即使已经获得了如何拥有敏锐洞察力的精髓，那些在属于自己的果实成熟之前拒绝接受他人的成果的人，最终因为达到了完美的辨别力而拥有了“美德”。
29.From that comes cessation of pain and works.
拥有了美德，痛苦和辛劳就会望而却步。
