Emotional Timelines
情绪时间线 · LNF2 Class 4
本页术语速查 · 20 条
| elicits | 引发 |
| seeds | 种子 |
| blood | 血液 |
| 烦恼 | |
| 愤怒 | |
| Triumph of the Winds | 御风而胜 |
| Patanjali | 帕坦伽利 |
| 说明 | |
| monastic university | 大学 |
| brain | 大脑 |
| Extension | 伸展 |
| Lady Niguma | 妮古玛 |
| Boundary / Boundaries | 边界 |
| hatha | 哈他 |
| Naropa | 纳罗巴 |
| inner winds | |
| single-pointed concentration | 单点专注 |
| Heart of Gold | 金子之心 |
| central channel | |
| Yogi |
〇、课前讲义（背景 · 作业）
Main Idea — Understanding and mapping emotional timelines can help us identify the conditions that give rise to emotional states and empower us to choose more constructive responses — transforming negative emotions into seeds for wisdom and compassion.
主旨 — 理解并梳理「情绪时间线」，能帮我们认出那些引发情绪状态的条件，让我们有能力去选择更有建设性的回应——把负面情绪，转化成智慧与慈悲的种子。
学习目标
1. 描述情绪时间线的三段模型（触发源、经历、回应）。
2. 认出触发源的三个组成：前置条件、事件、经验数据库。
3. 用情绪时间线的框架，反思自己的情绪经验。
4. 认清在「情绪经历」与「行为回应」之间，存在一个可以有意识选择的机会。
关键术语
- Emotional Timeline 情绪时间线 — 一个梳理情绪如何生起、并随时间影响行动的模型。
- Trigger 触发源 — 情绪的起因，由前置条件、事件、经验数据库三者组成。
- Experiential Database 经验数据库 — 一个人一生经验的总和，会影响自动的情绪反应。
- Automatic Appraisal 自动评估 — 基于过往经验，对情境做出的无意识、即刻的判断。
- Constructive / Destructive Response 建设性／破坏性回应 — 我们对情绪采取的行动，会种下有益或有害的业的种子。
作业
1. 触发源的三个组成是什么？理解触发源，如何正向地影响我们对情绪经历的回应？
2. 静思、慈悲、智慧，在情绪时间线里放在哪里？
3. 反思「公交车」的比喻：把一切众生看成同车的乘客，如何帮你在日常生活里扩展慈悲？
主旨 — 理解并梳理「情绪时间线」，能帮我们认出那些引发情绪状态的条件，让我们有能力去选择更有建设性的回应——把负面情绪，转化成智慧与慈悲的种子。
学习目标
1. 描述情绪时间线的三段模型（触发源、经历、回应）。
2. 认出触发源的三个组成：前置条件、事件、经验数据库。
3. 用情绪时间线的框架，反思自己的情绪经验。
4. 认清在「情绪经历」与「行为回应」之间，存在一个可以有意识选择的机会。
关键术语
- Emotional Timeline 情绪时间线 — 一个梳理情绪如何生起、并随时间影响行动的模型。
- Trigger 触发源 — 情绪的起因，由前置条件、事件、经验数据库三者组成。
- Experiential Database 经验数据库 — 一个人一生经验的总和，会影响自动的情绪反应。
- Automatic Appraisal 自动评估 — 基于过往经验，对情境做出的无意识、即刻的判断。
- Constructive / Destructive Response 建设性／破坏性回应 — 我们对情绪采取的行动，会种下有益或有害的业的种子。
作业
1. 触发源的三个组成是什么？理解触发源，如何正向地影响我们对情绪经历的回应？
2. 静思、慈悲、智慧，在情绪时间线里放在哪里？
3. 反思「公交车」的比喻：把一切众生看成同车的乘客，如何帮你在日常生活里扩展慈悲？
一、开场
This is the last class of the day. I am completely aware that you just had dinner. All the blood has gone to the belly for digestion. On the other side of this class is rest and Netflix. But this is the most important class of the day. Of the whole program, I think.
这是今天最后一堂课。我完全知道，你们刚吃完晚饭。血液都跑到肚子里去消化了。这堂课结束后，就是休息和 Netflix。但这，是今天最重要的一堂课。我觉得，是整个课程里最重要的一堂。
You want to save the world? Pay attention to this class. Want to transform your relationship? Pay attention to this class.
你想拯救世界？那就专心听这堂课。想转化你的亲密关系？专心听这堂课。
The emotional timeline has saved my relationship… Speaking of relationships, I'm joined by my girlfriend and Teacher, Karina Askerova. Thank you for teaching. :)
情绪时间线，救了我的感情……说到感情，今天和我一起的，是我的女朋友、也是我的老师，Karina Askerova。谢谢你来教。
Karina and I use the tools we talk about in this class on a daily basis, to keep our relationship from falling into "normal." The practices in this class have helped us to navigate many difficult situations in our relationship.
Karina 和我，每天都在用这堂课里讲的这些工具，让我们的感情不至于掉进「平淡」。这堂课里的练习，帮我们度过了感情里许多困难的时刻。
We work together. We live together. We have been traveling for work, living out of suitcases since December. New timezones, new cultures, new challenges. It's not easy. It could be a very stressful situation.
我们一起工作。一起生活。从去年十二月起，我们就为了工作四处奔波，一直住在行李箱里。新的时区、新的文化、新的挑战。这不容易。这本来可以是一个压力很大的处境。
You need to know how to talk to each other, but to do that you need to know your own emotional world. You need to have instruments to welcome your mental afflictions as old friends when they come.
你需要知道怎么和对方沟通，但要做到这点，你得先了解你自己的情绪世界。你得有工具，好在烦恼来的时候，把它们当老朋友一样欢迎。
This practice uses even our negative emotions as practice. Have negative emotions? Great! You can do this practice. So lucky!
这套练习，连我们的负面情绪都拿来当作练习。有负面情绪吗？太好了！那你就能做这套练习。真幸运！
二、课程的两条脉络
So happy to be here with you! Relationships with others are a great way to learn. Benji taught me a lot and helped me a lot to communicate.
很开心能和你们在一起！和别人的关系，是一个很好的学习方式。Benji 教了我很多，也在沟通上帮了我很多。
So far, you've studied many kinds of negative emotions. Today's class marks a transition: we'll continue that stream of thought, but, as Benji said, now we'll look more closely at how to work with emotions directly.
到目前为止，你们已经学过很多种负面情绪。今天这堂课是一个转折：我们会延续那条思路，但正如 Benji 说的，现在我们要更近距离地看——怎么直接去处理情绪。
The program has two main parts: the Five Winds and the five negative emotions connected to them; and the Five Wisdoms into which those emotions can be purified. We'll also study the practices that help transform negative emotions into wisdom. Today we'll focus more on emotional intelligence.
这个课程有两大部分：一是五风，以及跟它们相连的五种负面情绪；二是这些情绪净化之后所转成的五智。我们也会学习那些帮我们把负面情绪转化成智慧的练习。今天，我们会更聚焦在「情绪智慧」上。
Sometimes the teachings on seeds can feel very simple: "Are you angry?" "Yes, I get angry." "Well… don't. You're creating bad seeds."
有时候，关于种子的教法，感觉很简单：「你在生气吗？」「对，我会生气。」「那……别生气。你在种坏种子。」
Yeah, of course, I know that. But I'm still angry. Then the instruction may be, "meditate on emptiness." But in my experience, that is very hard to do when I'm already angry. It can feel like an intellectual answer to a very emotional problem — as if we're saying, "don't worry about the emotional side. Just use your brain, and it will work."
是啊，我当然知道。但我还是在生气。接着，指示可能是：「静思空性。」但以我的经验，当我已经在气头上时，那非常难做到。它感觉像是，用一个理智的答案，去回应一个非常情绪化的问题——好像我们在说：「别管情绪那一面。用你的脑子就好，它会有用的。」
So I'm happy that today we'll explore different ways to deal with emotions, and then connect those approaches back to yoga philosophy.
所以我很高兴，今天我们会探索不同的方法来处理情绪，然后再把这些方法，连回到瑜伽的哲学。
An emotion like anger or jealousy can feel like one big, black, consuming hole. But when we learn that anger has parts, we can study it, understand it, and process it more quickly.
像愤怒或嫉妒这样的情绪，感觉可能像一个巨大、漆黑、把人吞噬的洞。但当我们学到，愤怒其实是有组成部分的，我们就能研究它、理解它，更快地把它处理掉。
Today's class is based in part on the work of Paul Ekman, one of the most well-known researchers on emotions. One useful idea is the emotional timeline, a common tool in psychology. I've found this tool very helpful for reframing emotional experiences. It shows me where I can bring my practice into the process, so I can work with negative emotions more effectively.
今天这堂课，一部分是基于 Paul Ekman（保罗·艾克曼）的研究——他是最知名的情绪研究者之一。其中一个有用的概念，就是「情绪时间线」，这是心理学里常用的工具。我发现这个工具，对于重新框定情绪经验非常有帮助。它让我看到，在哪里可以把我的练习带进这个过程，让我更有效地处理负面情绪。
Because sometimes "just don't be angry" or "just think about emptiness" doesn't work. So what can we do instead, or in addition? And how can we combine those teachings with other methods that may help us in the actual moment of emotion?
因为有时候，「别生气就好」或「想想空性就好」，是没用的。那我们可以用什么来代替、或补充呢？我们又怎么把那些教法，和其他能在情绪当下帮到我们的方法结合起来？
The Triumph of the Winds course asks a big question: what if we really could get rid of all our negative emotions? What if we could triumph over the winds? What if we could develop the Five Wisdoms? And how can yoga help us?
《御风而胜》这门课，问了一个很大的问题：如果我们真的能够摆脱所有的负面情绪，会怎样？如果我们真的能够御风而胜，会怎样？如果我们能够开展出五智，会怎样？而瑜伽，又能怎么帮我们？
At first, it seems impossible. But let's look at the next slide and ask one of the ancient yoga philosophers.
一开始，这看起来不可能。但让我们看看下一张投影片，去请教一位古代的瑜伽哲学家。
三、Tanu the Kleshas（缩小烦恼）
This is what Master Patanjali says. Does anyone want to read? Yoga Sutra 2.2: samādhi-bhāvana-arthaḥ kleśa-tanū-karaṇa-arthaś ca.
这是帕坦伽利大师说的。有谁想读一下吗？《瑜伽经》2.2：samādhi-bhāvana-arthaḥ kleśa-tanū-karaṇa-arthaś ca。
Klesha = negative emotion. Tanu = shrink. Samadhi = meditation.
Klesha（烦恼）＝ 负面情绪。Tanu ＝ 缩小。Samadhi ＝ 静思。
In the ancient texts, yoga meant meditation. And what is the purpose of meditation? To tanu the kleśas — to shrink our negative emotions. To make them smaller and smaller until, eventually, none are left. That is liberation: freedom from negative emotions, the permanent stopping of thoughts like anger.
在古代的典籍里，瑜伽指的就是静思。那静思的目的是什么？是去 tanu 这些 kleśa——缩小我们的负面情绪。让它们越来越小，直到最后，一个也不剩。那就是解脱：从负面情绪中解放出来，永久地止息像愤怒这样的念头。
From the seed system, angry people appear from seeds in our own mind, planted by our own anger in the past. Anger in us also comes from the seeds we plant. So we overcome anger by gradually stopping anger in ourselves.
从种子系统来看，会让我们生气的人，是从我们自己意识里的种子显现出来的——那些种子，是我们过去的愤怒种下的。我们内在的愤怒，同样来自我们种下的种子。所以，我们是透过逐渐止息自己内在的愤怒，来克服愤怒。
But to do this completely, we need the methods of yoga — to see directly that angry people do not exist from their own side.
但要彻底做到这一点，我们需要瑜伽的方法——去直接看见：那些愤怒的人，并不是从他们自己那一边独立存在的。
Of course, sleep, vacation, movement, or light meditation can help calm the hatred-mind for a while. But they don't remove the root. They only suppress or interrupt the anger. The root, ignorance, is still there. And as long as that root remains, our calm can disappear at the first big traffic jam or argument in the kitchen.
当然，睡眠、度假、运动，或轻度的静思，能让那个充满憎恨的意识暂时平静下来。但它们没有拔除根。它们只是压住、或打断了愤怒。那个根——愚昧——还在。而只要那个根还在，我们的平静，可能在第一个大塞车、或厨房里的一场争吵中，就消失了。
So what methods of yoga can bring real freedom? What can we do to triumph over negative emotions? I'm glad you asked!
那么，瑜伽有哪些方法，能带来真正的自由？我们能做什么，来御「负面情绪」这阵风而胜？很高兴你问了！
四、内在与外在的方法
Raise your hand if you'd like to read! Chi = outer. Nang = inner. Tabla = method. Sowar Be = use both.
想读的请举手！Chi ＝ 外。Nang ＝ 内。Tabla ＝ 方法。Sowar Be ＝ 两者都用。
We need to use both inner and outer methods. We should keep our morality, study seeds, and serve others. We need to do asana. Working on the level of winds is another great inner and outer method.
我们需要内外两种方法兼用。我们应该守住我们的道德、研习种子、服务他人。我们需要做体式。在「风息」这个层面上下功夫，也是一个很好的内外兼修的方法。
We should become scientists with our winds — we investigate them in our subtle body. We also need to be scientists with our emotions and the process of our emotions. We need to study US.
我们应该像科学家一样对待我们的风息——在我们的精微身里去研究它们。我们也需要像科学家一样对待我们的情绪，以及情绪的过程。我们需要研究「我们自己」。
We will introduce you to another method today, which is related to self-study (svadhyaya). It's a practical way to deal with emotions and emotional episodes in our day-to-day life.
今天我们会介绍另一个方法给你们，它跟「自我学习」（svadhyaya）有关。这是一个很实用的方式，用来处理我们日常生活里的情绪、以及一次次的情绪事件。
Emotions are not isolated. They have parts. They're a process, and we can break that down into different components, look at these components, and see where yoga practice fits in.
情绪不是孤立的。它们有组成部分。它们是一个过程，而我们可以把它拆解成不同的组件，去看这些组件，然后看瑜伽练习能放进哪里。
五、情绪时间线：简单模型
What does an emotional timeline look like? This is a 3-step example. Three parts: a trigger, an experience, and a response.
一条情绪时间线长什么样？这是一个三步的例子。三个部分：一个触发源、一段经历、一个回应。
Let's consider the "two boyfriends in the kitchen" model. Actually, one upset boyfriend. Any resemblance to real persons, living or dead, is purely coincidental.
我们来看「厨房里的两个男朋友」这个模型。其实是——一个不爽的男朋友。如有雷同，无论生者或死者，纯属巧合。
Imagine. I just finished a long working day and finished another Zoom call. I go to the kitchen to talk to my boyfriend, and all I want is to get some support.
想象一下。我刚结束漫长的一天工作，又开完一个 Zoom 会议。我走进厨房想跟我男朋友说说话，我想要的，只是一点支持。
B: "You're talking about work again!" I am hearing sounds that my mind reads as offensive and non-supporting. K: "You're not supporting me, I'll never share again!"
男：「你又在讲工作了！」我听到的这些声音，被我的意识解读成一种冒犯、一种不支持。女：「你根本不支持我，我再也不跟你分享了！」
Of course I argue with my boyfriend for another hour because he believes he does the opposite. My mind slaps the label "UNSUPPORTIVE BOYFRIEND" on the (gorgeous) parts of this (sexy man) in the kitchen, as a response in this situation. A big emotional bowl of soup called a problem.
于是我当然又跟我男朋友吵了一个小时，因为他觉得他做的恰恰相反。我的意识，在厨房里这个（帅气的）男人身上，「啪」地贴上一张标签——「不支持我的男朋友」，这就是我在这个情境里的回应。一大碗情绪熬成的汤，叫做「问题」。
What I can't see is the shift of my prana. I can't see that I was already upset from being in Zoom meetings for three hours. I can't see that I was tired and didn't have lunch. Not to mention all the seeds I planted to see the lack of support.
我看不见的，是我 prana（风息）的移动。我看不见，我其实早就因为开了三个小时的 Zoom 会议而心烦了。我看不见，我又累、又没吃午饭。更别说，我种下的那一堆、让我看见「不被支持」的种子。
This is a story to illustrate the emotional timeline. First part: the trigger. "You're talking about work again!" Second part: the experience. I am getting upset and have resentment. "You're not supporting me!" Feeling upset, feeling resentment, feeling unsupported. Warmth in my body. My hands are shaking.
这是一个用来说明情绪时间线的故事。第一部分：触发源——「你又在讲工作了！」第二部分：经历——我开始烦、开始怨。「你不支持我！」感到烦躁、感到怨恨、感到不被支持。身体发热。双手发抖。
The response? Argue. Now I will spend another hour telling my boyfriend that he's not supportive. Okay, so this is the most simple 3-step version of this model of mapping an emotional experience.
那回应呢？吵架。接下来我会再花一个小时，告诉我男朋友他有多不支持我。好，这就是这个模型最简单的三步版本——用来梳理一段情绪经验。
Let's try it. We're going to write down an experience that made you upset. Don't pick the most extreme example. Don't pick 10-out-of-10 emotional experiences. Just something like a 6 or 7 on the scale of emotions.
我们来试试。我们要写下一段让你心烦的经验。别挑最极端的例子。别挑十分满分的情绪经验。就挑情绪量表上大概六分、七分的。
What was the trigger? What was the experience? How did you respond? So write down your own 3-step emotional timeline. I'll give you a few minutes. Sometimes it's hard to distinguish which of those three parts it is, so try to be clear in your mind about that. And then Benji will teach you the expanded model.
触发源是什么？经历是什么？你怎么回应的？把你自己的三步情绪时间线写下来。我给你们几分钟。有时候，很难分清某个东西属于这三部分里的哪一部分，所以在心里尽量把它弄清楚。然后，Benji 会教你们扩展版的模型。
六、情绪时间线：扩展模型
How are you doing after 2 days of this new asana sequence? Are your arms feeling strong yet? Listen, it wasn't my idea to have 100 vinyasas in one asana series. I just work here…
这套新的体式序列做了两天，你们还好吗？手臂开始有力量了吗？听着，一套体式序列里放一百个串联（vinyasa），可不是我的主意。我只是在这儿打工的……
Let's observe our emotional process in asana with the emotional timeline. Teacher says: do another vinyasa! …there's our trigger.
我们用情绪时间线，来观察一下体式练习里的情绪过程。老师说：再做一个串联！……这就是我们的触发源。
The experience unfolds… rolls eyes… frustrated… "I can't do itttt"… "I don't want to do itttt"… Maybe some thoughts like: "I can't wait until Paola is teaching… I think she'll give us fewer vinyasas…"
经历开始展开……翻白眼……沮丧……「我做不到啦～」……「我不想做啦～」……可能还有些念头，像：「真希望赶快换 Paola 来教……我猜她会少给我们几个串联……」
The response… but you do it anyway. Without any complaining. And you try to bring a smile to your face. And you try to make every vinyasa like it's the first vinyasa you've ever done.
回应……但你还是做了。一句怨言也没有。你试着让脸上带起一个微笑。你试着，把每一个串联，都当成你这辈子做的第一个串联那样去做。
The simple model for Emotional Timelines is an amazing tool. Amazing tool! Probably all you need. But — I don't know if you noticed — humans are complicated beings. I needed something more complex, to help an American man and a Russian woman learn to communicate well with each other.
情绪时间线的简单模型，是一个了不起的工具。了不起的工具！大概你需要的就是它了。但是——不知道你们有没有注意到——人类，是很复杂的生物。我需要一个更复杂一点的东西，来帮一个美国男人和一个俄罗斯女人，学会好好地跟彼此沟通。
So what may seem easy to identify on paper, in real life has more nuances — in identifying what we experience and how we should respond to those experiences. So I'm going to go where no man has ever gone before… I'm going to talk to a room full of women about how to manage their emotions. Let's expand the model so we're better equipped in daily life!
所以，纸上看起来很容易辨认的东西，在真实生活里有更多的微妙之处——在辨认「我们经历了什么」、以及「我们该如何回应这些经历」这件事上。所以，我要去一个前无古人的地方……我要对着满屋子的女人，讲怎么管理她们的情绪。我们把这个模型扩展一下，好让我们在日常生活里装备得更好！
Simple model examples: A friend gets upset with you > you feel anger > argue. A friend gets angry with you > you feel enjoyment > gloat (talk pridefully). The trigger initiates an experience and ultimately results in some kind of response. Let's break this down into more detail.
简单模型的例子：一个朋友对你不高兴 ＞ 你感到愤怒 ＞ 吵架。一个朋友对你生气 ＞ 你感到快意 ＞ 得意（骄傲地说话）。触发源引发一段经历，最终导致某种回应。我们把它拆得更细一点。
七、触发源（Triggers）
It's easy to think of triggers as events — things seemingly happening to us. But there's more to that; there's more context to the whole picture. Triggers can be understood through three pieces of context: event, pre-condition, and experiential database.
我们很容易把触发源想成「事件」——那些看起来「发生在我们身上」的事。但事情不止如此；整幅画面还有更多的脉络。触发源，可以透过三块脉络来理解：事件、前置条件、经验数据库。
As humans, we are constantly responding to what we perceive and what we experience. There is always a previous cause to the effect we are experiencing. Emotions don't just arise out of nowhere, uncaused, out of the blue. There are three things that come together to trigger an emotion. Let's expand our model of the trigger.
身为人，我们无时无刻，都在回应我们所感知、所经历的东西。我们正在经历的这个「果」，永远有一个在先的「因」。情绪不会凭空、无因、突如其来地冒出来。有三样东西，合在一起，触发一个情绪。我们把触发源的模型扩展一下。
Here's a review of our simple timeline: Trigger > Experience > Response. A friend gets upset with you > you feel anger > argue. Here's our expanded timeline: Event / Pre-condition / Experiential Database > Experience > Response. In our example, the trigger is an event. Event: a friend gets upset with you.
复习一下我们的简单时间线：触发源 ＞ 经历 ＞ 回应。一个朋友对你不高兴 ＞ 你感到愤怒 ＞ 吵架。这是我们扩展后的时间线：事件／前置条件／经验数据库 ＞ 经历 ＞ 回应。在我们的例子里，触发源是一个「事件」。事件：一个朋友对你不高兴。
Event. An event could be anything: from an unexpected response when we greet our partner in the kitchen after a day's work, to a memory that seems to come out of nowhere to remind you of hard times and good times. It could be any situation or interaction with a person or place. It could also be any sort of experience we have through any of our six senses. It could be internal, within the mind, or external to it.
事件。一个事件可以是任何东西：从我们忙了一天、在厨房跟伴侣打招呼时得到的一个意外反应，到一段仿佛凭空冒出来、提醒你那些艰难时光和美好时光的回忆。它可以是任何情境、或跟某个人、某个地方的任何互动。它也可以是我们透过六根之中任何一根所得到的任何一种经验。它可以是内在的、在意识之内，也可以是外在的、在意识之外。
Pre-condition. Pre-condition describes the set of circumstances that lead into an event. These factors strongly influence how we interpret the event and the resulting emotional experience. For example, being firmly established in our yoga practices, we may enter into a situation based on a compassionate attitude of exchanging self and others.
前置条件。前置条件，指的是「导向某个事件」的那一整套处境。这些因素，强烈地影响着我们如何解读这个事件、以及由此产生的情绪经历。举例来说，如果我们在瑜伽练习里站得很稳，我们可能会带着一种「自他交换」的慈悲态度，走进一个情境。
Other factors that fall into the category of pre-condition include our general outlook, as well as our psychological and physiological states (hungry, tired, "hangry" — hungry and tired at the same time).
属于「前置条件」这一类的其他因素，还包括我们整体的心态，以及我们心理和生理的状态（饿、累、「饿到发火」——又饿又累）。
What's an example of a pre-condition we could add to our timeline? "You're tired" + a girlfriend gets upset with you > you feel anger > argue. The cards are stacked against you, right? It's not JUST that your friend yelled at you. It's that you were also hungry.
我们能给时间线加上一个什么样的前置条件？「你很累」＋ 女朋友对你不高兴 ＞ 你感到愤怒 ＞ 吵架。牌局一开始就对你不利，对吧？不只是你朋友对你大吼，还因为——你当时也饿着。
Pro tip: learning to eat before you get hungry could be a good solution if you find yourself drained, anxious, or irritable around meal time!
一个小诀窍：如果你发现自己在快到饭点的时候特别累、焦虑、或易怒，那么学会「在饿之前先吃」，会是一个不错的办法！
Experiential Database. The third aspect of a trigger is the sum collection of our life experiences. These include those that are very obvious to us (graduating from college) and those we're potentially totally unaware of (early childhood trauma).
经验数据库。触发源的第三个面向，是我们一生经验的总和。这些经验，既包括那些对我们非常明显的（大学毕业），也包括那些我们可能完全没意识到的（幼年的创伤）。
We all acquire skill in defense mechanisms. In some ways, our mind, our brain, our body has found ways to cope or manage our way through life. Some of these can be healthy, some unhealthy. Some we can have awareness of, some we do not.
我们每个人，都习得了一身防御机制的本领。在某种程度上，我们的意识、我们的大脑、我们的身体，都找到了应付、或撑过这一生的办法。有些是健康的，有些不健康。有些我们能觉察到，有些觉察不到。
What's an example of experiential database we could add? "You're tired" + a friend gets upset with you + you're reminded of a bully > you feel anger > argue. These experiences are a very powerful factor in how we interpret the world around us.
我们能加上一个什么样的经验数据库的例子？「你很累」＋ 一个朋友对你不高兴 ＋ 你被勾起了一个霸凌者的回忆 ＞ 你感到愤怒 ＞ 吵架。这些经验，是我们如何解读周遭世界的一个非常强大的因素。
Paul Ekman, the foremost emotional researcher in the USA, developed a program called Cultivating Emotional Balance, from which much of this information is taken. He describes how these experiences form "automatic appraisers."
Paul Ekman（保罗·艾克曼），美国首屈一指的情绪研究者，开发了一套叫《培养情绪平衡》的课程，我们这里很多资料都出自它。他描述了这些经验，如何形成一个个「自动评估器」。
The most common way an emotion is triggered is through automatic appraisal. We are constantly, automatically appraising or assessing our inner and outer world.
一个情绪被触发，最常见的方式，就是透过「自动评估」。我们无时无刻，都在自动地评价、衡量我们内在与外在的世界。
I like to call this idea "the one red berry." Our early ancestors weren't worried about changing passwords and catching up on global news at breakfast. They were making sure they didn't eat that one red berry — because in the wild, that's all it takes. One red berry. Done. Game over.
我喜欢把这个概念叫做「那一颗红色的浆果」。我们远古的祖先，不会在早餐时操心改密码、追全球新闻。他们操心的，是别吃到那一颗红色的浆果——因为在野外，一颗就够了。一颗红浆果。完了。游戏结束。
Can I eat that? So hungry… What's hiding in the bushes? Where am I sleeping tonight? This experiential database is critical for us to survive and function in the world. It allows us to quickly assess a situation and make decisions that ensure tomorrow comes.
我能吃那个吗？好饿……灌木丛里藏着什么？我今晚睡哪里？这个经验数据库，对我们在这个世界上存活、运作，至关重要。它让我们能够迅速地衡量一个情境，做出确保「明天会来」的决定。
However, there are downsides to this automatic operation. Often our judgments are prejudiced and stereotyped, with learned experiences that are biased. For instance, many memories are acquired early in life when our capacity to process information is not fully developed. These memories can then have a strong influence and be difficult to recognize and unlearn.
然而，这种自动运作也有它的坏处。我们的判断，常常是带偏见、带刻板印象的，掺进了那些本身就有偏差的、习得的经验。举例来说，很多记忆是在生命很早期形成的，那时我们处理信息的能力还没发育完全。这些记忆，之后可能有很强的影响力，而且很难被辨认出来、也很难去「反学习」。
For example, if we stepped on a wasps' nest when we were very young, the trauma of that event may cause us to have an unreasonable fear or hatred of wasps and other insects. On the other hand, the smell of a certain shampoo may trigger a pleasant memory of a person, or the sight of a familiar tree may bring back pleasant childhood memories.
比如说，如果我们很小的时候踩到了一个马蜂窝，那件事的创伤，可能让我们对马蜂、以及其他昆虫，产生一种不合理的恐惧或憎恨。反过来，某一种洗发水的气味，可能勾起一段关于某个人的美好回忆；或者看见一棵熟悉的树，就把童年愉快的记忆带了回来。
八、经历（Experience）
Let's review: three aspects of a trigger (pre-condition, event, and database). They produce an experience, or an emotional state. Next step in the timeline: the experience. Just like the trigger, we can add a deeper awareness to what we call an "experience."
复习一下：触发源的三个面向（前置条件、事件、数据库）。它们产生一段经历、或说一个情绪状态。时间线的下一步：经历。就像触发源一样，我们可以对这个所谓的「经历」，带进更深一层的觉知。
There are three components to an experience: mental change (thoughts arise), emotional change (subjective feelings arise), and physical change (sensations arise). These changes color our perception of a situation. These are the experiences we have when we like things and dislike things.
一段经历有三个组件：意识上的变化（念头生起）、情绪上的变化（主观的感受生起）、身体上的变化（感受、觉受生起）。这些变化，给我们对一个情境的感知，染上了色彩。这些，就是我们在喜欢某样东西、讨厌某样东西时，所拥有的经历。
Experience is the emotional state with physical and mental changes. All three operate at the same time. It is difficult to bring our attention to all three of these changes, or even one at a time. Sometimes, we can only see them later, after the changes.
「经历」，就是这个带着身体和意识变化的情绪状态。这三者，是同时运作的。要把注意力带到这三种变化上，哪怕一次只带到一种，都很难。有时候，我们只能在事后，在变化都过去之后，才看见它们。
We can see the need for pratyahara — the withdrawal of the senses, to master the senses — training the capacity of our attention through our meditation.
我们由此可以看出「感官收摄」（pratyahara）的必要——收摄感官，好去驾驭感官——透过我们的静思，来训练我们注意力的能力。
Here's our expanded timeline so far: Event + Pre-condition + Experiential Database > Physical Change + Emotional Change + Mental Change > Response. Let's take a stretch. What have you felt in your body as responses to your emotions?
到目前为止，我们扩展后的时间线是：事件 ＋ 前置条件 ＋ 经验数据库 ＞ 身体变化 ＋ 情绪变化 ＋ 意识变化 ＞ 回应。我们来伸展一下。你们在情绪的回应下，身体感觉到了什么？
"You're tired + a friend gets upset with you + you're reminded of a bully > your jaw is clenched + you feel anger + you feel attacked > argue."
「你很累 ＋ 一个朋友对你不高兴 ＋ 你被勾起了霸凌者的回忆 ＞ 你的下巴咬紧 ＋ 你感到愤怒 ＋ 你感到被攻击 ＞ 吵架。」
Emotional changes: emotions and feelings arise. They get labeled with things like anger, joy, happiness. Often we don't even recognize the emotions we feel — we just feel them, unaware, without any mindfulness. The change in the winds is what we call an emotion.
情绪上的变化：情绪和感受生起。它们被贴上像愤怒、喜悦、快乐这样的标签。我们常常连自己感觉到的情绪都认不出来——我们只是感受着它们，没有觉察、没有任何正念。风息的变化，就是我们所说的「情绪」。
Physical changes: muscle tension; the face flushing with embarrassment; the inability to speak when we meet someone we have a crush on; blood-flow changes as the body prepares for fight or flight.
身体上的变化：肌肉紧绷；因尴尬而脸红；遇到暗恋的人时说不出话；当身体准备「战或逃」时血流的变化。
Mental changes: the inner voice comes in and repeats the conversation; with it comes the inner protector to defend you and your position; you feel attacked; increased focus with fear; you lose the capacity for higher cognitive functioning in highly emotional states.
意识上的变化：内在的声音跑出来，把那段对话反复重播；随之而来的，是那个内在的保护者，来捍卫你、捍卫你的立场；你感到被攻击；在恐惧中注意力变得更集中；在高度情绪化的状态下，你失去了更高认知功能的能力。
Personal example: I am a simple country boy. I don't go to town often. I don't see many people in a day. When I go to a big city like HCMC for vacation, it can be extremely overwhelming.
我个人的例子：我是个简单的乡下小子。我不常进城。我一天见不到几个人。当我去像胡志明市这样的大城市度假时，那种感觉可能极其让人招架不住。
Last time I was there, I arrived a day early. It was late at night and I wanted some ramen, because my friend Bob taught me the ways of the noodle soup. bow to your sensei.
上一次我去，早到了一天。当时是深夜，我想吃点拉面，因为我朋友 Bob 教过我「面汤之道」。（向你的师父鞠躬。）
It was a bit scary for me to be in the city at night! When I'm outside at night at my house, it's quiet. If it's not quiet, something or someone is in trouble. So when I'm outside, walking at night in HCMC, and people are talking all around me… walking past me… looking at me… my body assumes DANGER DANGER.
晚上待在城里，对我来说有点吓人！在我家，晚上待在外面，是安静的。如果不安静，那就是有什么、或有谁出事了。所以，当我在胡志明市的晚上走在外面，四周的人都在讲话……从我身边走过……看着我……我的身体就断定：危险、危险。
The number of triggers and experiences in one moment is more obvious to me because I'm not used to it. So it becomes clearer, more obvious — the way I react to the noises around me, the people walking by. I have to consciously turn it off, to acknowledge: hey, these are triggers. I have an automatic appraisal. There's a part of my brain that's concerned about what's in the bushes.
一瞬间里那么多的触发源和经历，对我来说更明显，因为我不习惯。所以它变得更清楚、更明显——我对周围的噪音、走过身边的人，是怎么「反应」的。我得有意识地把它关掉，去承认：嘿，这些是触发源。我有一个自动评估。我大脑里有一部分，在担心灌木丛里有什么。
We can make our experience a conscious experience. And it's not always easy to be aware of, or even if we are, to make that choice. "Oh yeah, that's just a kid laughing about eating ice cream." "That's just someone on the phone happily talking to a friend." "Oh — the whole world isn't trying to attack me."
我们可以把我们的经历，变成一个「有意识的」经历。而这并不总是容易觉察的；就算觉察到了，要做出那个选择也不容易。「喔对，那只是一个小孩在为吃冰淇淋而笑。」「那只是某个人在电话里开心地跟朋友聊天。」「喔——整个世界，并没有要攻击我。」
This is an exaggeration, but it's common for the nervous to respond to everyday experiences as a threat, without consciously recognizing it. How do I bring light to my experience, so it's not something I identify as, but something I become aware of? Awareness puts us in the driver's seat of our experience, rather than being driven by it.
这是夸张的说法，但对紧张的人来说，把日常的经历当成威胁来反应，是很常见的，而且我们并没有意识到。我要怎么给我的经历带来光，让它不再是「我把自己认同成的东西」，而是「我去觉察到的东西」？觉知，让我们坐上我们经历的驾驶座，而不是被它开着走。
九、Bust a FAB（拆一个 FAB）
Learning to identify emotional changes can be hard. We often live without much awareness of feelings. The emotions ride us, rather than us riding them. Emotions aren't bad — emotions can be teachers, indicators of how to make constructive responses. But they're hard to hold. Like water — it's hard to hold water.
学会辨认情绪的变化，可能很难。我们常常活得对自己的感受没什么觉察。是情绪骑着我们，而不是我们骑着情绪。情绪不是坏事——情绪可以是老师，是指路牌，告诉我们怎么做出有建设性的回应。但它们很难握住。像水一样——水很难握在手里。
We can practice to cultivate emotional intelligence — the ability to put a label on an emotion. It helps us to hold it, to see it, to address it. The practice is called "Bust a FAB." Bust means, like, put it down, bust it out, express it. A FAB is an acronym.
我们可以透过练习，来培养情绪智慧——也就是给一个情绪贴上标签的能力。它帮我们握住它、看见它、处理它。这个练习叫「Bust a FAB」。Bust 的意思，就像是把它放下、把它甩出来、把它表达出来。FAB 是一个缩写。
I feel… (the emotional experience). About… (the trigger). Because… (why you feel this way about the trigger). It has to be in this order. No story until you get to the "because."
I feel（我感觉）……（情绪经历）。About（关于）……（触发源）。Because（因为）……（你为什么对这个触发源有这种感觉）。必须是这个顺序。在讲到「因为」之前，不许讲故事。
Here is the myriad of feelings we can feel. I recommend you download one of these, carry it around, give it to your kids, teach them to bust a FAB.
这里是我们可能感受到的各式各样的感觉。我建议你下载一份这样的表，随身带着，给你的孩子，教他们「拆一个 FAB」。
Ask Karina to bust a FAB. K: "I feel upset about our conversation, because I feel unsupported." B: As a boyfriend of a prasangikist, I MUST show you where it's coming from. (it-comes-from-you hand mudra)
请 Karina 来拆一个 FAB。女：「关于我们刚才的对话，我感到烦，因为我觉得不被支持。」男：身为一个「应成派」的男朋友，我「必须」让你看到，它是从哪里来的。（做出「它是从你而来」的手印。）
Prompt: Raise your hand to bust a FAB. It needs to be very concise. Don't add extra stuff. "I am FEELING ___ ABOUT ___ BECAUSE ___."
提示：想拆一个 FAB 的请举手。要非常精简。别加多余的东西。「我 FEELING（感觉）___ ABOUT（关于）___ BECAUSE（因为）___。」
十、回应（Response）
We have a choice in how we respond, although sometimes it's hard to feel in control of our responses. Some responses are more constructive than others.
我们对「如何回应」是有选择的，尽管有时候，我们很难感觉自己掌控得了自己的回应。有些回应，比另一些更有建设性。
Here's our expanded timeline: Event + Pre-condition + Experiential Database > Physical Change + Emotional Change + Mental Change > Constructive / Destructive / Ambiguous Response.
这是我们扩展后的时间线：事件 ＋ 前置条件 ＋ 经验数据库 ＞ 身体变化 ＋ 情绪变化 ＋ 意识变化 ＞ 建设性／破坏性／模糊 的回应。
Review: triggers initiate an experience. An experience is physical, emotional, and mental changes. These changes in our koshas influence our actions. These actions can take the form of constructive, destructive, or ambiguous actions.
复习：触发源引发一段经历。一段经历，就是身体、情绪、意识上的变化。这些在我们「层鞘」（kosha）里的变化，影响着我们的行动。这些行动，可以表现为建设性的、破坏性的、或模糊的行动。
Constructive: acts that plant good seeds — seeds that will ripen in the future as something pleasant. A constructive response fosters our own and others' well-being and a sense of common humanity, and produces results that bring us closer to our goal of developing Lady Niguma's wisdom.
建设性的：种下好种子的行动——那些将来会成熟、显现为愉快的种子。一个建设性的回应，滋养我们自己和他人的福祉、以及一种「人我一体」的感受，并带来那些让我们更接近目标——开展妮古玛智慧——的结果。
Destructive: actions that create negative seeds — seeds that will ripen in the future as something unpleasant. These kinds of responses work against the common good of all, and bring painful results.
破坏性的：制造负面种子的行动——那些将来会成熟、显现为不愉快的种子。这类回应，与「众人的共同利益」背道而驰，并带来痛苦的结果。
Ambiguous: acts that create neutral seeds. Really, I wonder if there is such a thing. Failure to address one's triggers and experiences seems to eventually come back to bite you. Things you don't notice, or don't react to.
模糊的：制造中性种子的行动。说真的，我怀疑到底有没有这种东西。没有去处理自己的触发源和经历，最后似乎总会反过来咬你一口。那些你没注意到、或没去反应的事。
We want to act with wisdom — what are some ways to constructively respond to someone who is angry with you? "You're tired + a friend gets upset with you + you're reminded of a bully > your jaw is clenched + you feel anger + you feel attacked >" Constructive: take a time-out. Destructive: argue. Ambiguous: avoid your friend.
我们想带着智慧行动——面对一个对你生气的人，有哪些有建设性的回应方式？「你很累 ＋ 一个朋友对你不高兴 ＋ 你被勾起霸凌者的回忆 ＞ 你下巴咬紧 ＋ 你感到愤怒 ＋ 你感到被攻击 ＞」建设性：先暂停一下（time-out）。破坏性：吵架。模糊：躲着你朋友。
"Between stimulus and response there is a space. In that space is our power to choose our response. In our response lies our growth and our freedom." — Viktor Frankl.
「在刺激与回应之间，有一个空间。在那个空间里，藏着我们选择如何回应的力量。而在我们的回应之中，藏着我们的成长与自由。」——维克多·弗兰克（Viktor Frankl）。
We are not at the mercy of our emotions. We are taking our power back. There is an opportunity for choice — to choose a response, rather than a reaction.
我们并不任由情绪摆布。我们正在把我们的力量收回来。这里有一个选择的机会——去选择一个「回应」，而不是一个「反应」。
This is one of the primary goals of yoga practice: to put ourselves in the state where we can choose our response, responding with the understanding of wisdom and compassion, rather than reacting with negative emotion.
这，是瑜伽练习最主要的目标之一：让我们进入一种状态，在那里我们能够选择我们的回应，带着智慧与慈悲的理解去「回应」，而不是带着负面情绪去「反应」。
This choice can move us from what is often a habitual reaction to a more thoughtful response (granted, thoughtful responses can still be destructive). Habitual patterns or reactions include blaming, not taking responsibility, speaking harshly, or emotionally shutting down. We might also turn to substance abuse or overeating as unhealthy learned coping mechanisms for negative emotional states.
这个选择，能让我们从一个常常是惯性的「反应」，走向一个更经过思量的「回应」（当然，经过思量的回应，仍然可能是破坏性的）。惯性的模式或反应，包括：责怪、不负起责任、说话尖刻、或在情绪上把自己关闭起来。我们也可能转向滥用药物、或暴饮暴食，把它们当成应付负面情绪状态的、不健康的、习得的应对机制。
With awareness, however, it is here that we have the opportunity to respond rather than react. Responding with awareness and compassion, for instance, allows us to engage in constructive actions that are conducive to our own and others' well-being.
然而，带着觉知，正是在这里，我们有了「回应而非反应」的机会。比如说，带着觉知与慈悲去回应，让我们能够投入那些有利于我们自己和他人福祉的、有建设性的行动。
十一、为什么不是你？为什么不是现在？
We should learn to identify the ways we unconsciously react to our world, because it helps to break the chain of trigger-and-experience cycles that never worked. We need to become pattern breakers — habit makers. Break old patterns: tanu kleshas, shrink, shrink, shrink. Create new habits: chi nang tabla sowar be — use inner and outer methods.
我们应该学会辨认，我们是用哪些方式无意识地在对这个世界作「反应」，因为这有助于打断那条「触发—经历」的循环链——那条从来没起过作用的链。我们需要成为「模式的打破者」——「习惯的创造者」。打破旧模式：tanu kleshas，缩小、缩小、再缩小。建立新习惯：chi nang tabla sowar be——内外兼修。
It starts by thinking about the two boyfriends in the kitchen. And it ends when we see our patterns in day-to-day life and choose not to play our role in them. Choose a different role. Choose to play a different character in the story of your life!
它从「厨房里的两个男朋友」开始。它结束于——当我们在日常生活里看见自己的模式，并选择不再去扮演我们在其中的那个角色。选一个不同的角色。选择在你人生的故事里，去演一个不同的人物！
It doesn't need to be big changes. 1% better every day. There's no need to come in forcefully and reinvent your entire life. Do the simple practices consistently, for a long time, without gaps. 40 days. Show up. Try, try, try. Do so many reps that it would be impossible to fail. Break your cycles of suffering. Reinforce your goodness and virtue. Small changes compound into a life of beauty in time.
不需要是很大的改变。每天进步 1%。没必要气势汹汹地冲进来，把你整个人生重新发明一遍。持续地、长时间地、不间断地，做那些简单的练习。四十天。出席。试，试，再试。做多到不可能失败的次数。打破你痛苦的循环。强化你的善良和美德。假以时日，小小的改变，会复利成一个美丽的人生。
十二、接回瑜伽 · Chi Nang Tabla Sowar Be
In LNF1, we learned about the commitment that yogis make: Chi nang tabla sowar be. "I commit to use inner and outer methods to achieve my goals." Then we give you all these methods in LN1 and LN2.
在 LNF1，我们学过瑜伽士立下的承诺：Chi nang tabla sowar be。「我承诺，运用内在和外在的方法，来达成我的目标。」然后，我们在 LN1 和 LN2 里，把所有这些方法给你们。
Go to Slide 24, the full timeline. I want you guys to teach me. Q&A time! But this time, we question, you answer, okay? Karina and I ask you questions. You — good Lady Niguma students — give us answers.
翻到第 24 张投影片，完整的时间线。我想请你们来教我。问答时间！但这一次，是我们问、你们答，好吗？Karina 和我问问题。你们——优秀的妮古玛学生——给我们答案。
Yamas? Niyamas? Where does asana fit in? What about meditation? Serving other people? Why develop stable attention in the inner fundamentals? How does the idea of the three side channels fit in? Lung sem jukpa chikpa?
Yamas（自我控制）？Niyamas（遵行）？体式放在哪里？静思呢？服务他人呢？为什么要在内在的根本上，培养稳定的专注？三条侧脉的概念，又怎么放进来？气念相随（Lung sem jukpa chikpa）？
十三、怎么使用情绪时间线
Using the emotional timeline: Contemplate a problem that is repeating in your life right now. Map out this problem on the emotional timeline — identify the triggers, the experience, and your typical responses. Recognize your common responses when you face the triggers and experiences of that problem. Be a pattern breaker: make a list of constructive responses you could choose next time this problem arises.
运用情绪时间线：思考一个此刻正在你生活里反复出现的问题。把这个问题，在情绪时间线上梳理出来——找出触发源、经历、以及你典型的回应。认清当你面对那个问题的触发源和经历时，你通常会做出的回应。做一个模式的打破者：列一张清单，写下下次这个问题出现时，你可以选择的建设性回应。
See the pattern, and think about whether it's a pattern you want, and what you actually want. Be a habit maker: make a list of yoga's constructive-response solutions that would break the patterns of reaction and bring virtues into your life. Sankalpa: make a clear intention and let it guide you.
看见那个模式，然后想一想：这是不是你想要的模式？你真正想要的又是什么？做一个习惯的创造者：列一张清单，写下瑜伽里那些「建设性回应」的解法，它们能打破你「反应」的模式，把美德带进你的生命。Sankalpa：立下一个清晰的意图，让它引导你。
Examples: "I believe that I can do it! I CAN DO IT!" Do those practices for 40 days. Show up. Try, try, try. Do so many reps it would be impossible to fail. Break your cycles of suffering. Reinforce your goodness and virtue. The plan needs to be specific.
例子：「我相信我做得到！我做得到！」把那些练习做四十天。出席。试，试，再试。做多到不可能失败的次数。打破你痛苦的循环。强化你的善良和美德。计划，必须具体。
十四、补充 · 情绪是老师
I suggest being solution-oriented when it comes to our emotional experiences. And I'm a bit worried about this man telling a bunch of women how to deal with their emotions… so I'm going to tread lightly here.
我建议，在面对我们的情绪经验时，以「解决方案」为导向。而我有点担心，这个男人在教一群女人怎么处理她们的情绪……所以，我在这里会小心翼翼地走。
So, the best way to use it is to over-analyze yourself all day long, right? Noooo, not really. We are really trying to become a pattern breaker, a habit maker. Acknowledge what you feel, but don't focus on WHAT you feel. Focus instead on what is hidden in the feeling. The triggers are hidden there. The past responses are hidden there.
那么，最好的用法，是一整天没完没了地过度分析自己，对吧？不～不是的。我们真正想做的，是成为一个模式的打破者、习惯的创造者。承认你的感受，但别聚焦在你感受到「什么」。而是去聚焦，在那个感受里「藏着」什么。触发源藏在那里。过去的回应，藏在那里。
It's okay to have dark feelings. It's easy to villainize our negative emotions. While we don't want to linger in them, we don't need to pretend they aren't there. There are profound insights in our worst feelings. In ways, they are teachers — teaching us what NOT to do.
有黑暗的感受，是可以的。我们很容易把负面情绪妖魔化。虽然我们不想在里面逗留，但我们也不需要假装它们不存在。在我们最糟糕的感受里，藏着深刻的洞见。在某种意义上，它们是老师——教我们「不要」做什么。
Remain aware of the fact that you can't change how you feel right now. The seed has already ripened. We can't change that. A seed ripens — there's nothing you can do. It's already ripened.
时刻记住一个事实：你没办法改变你此刻的感受。种子已经成熟了。这我们改变不了。一颗种子成熟了——你无能为力。它已经熟了。
Simply acknowledging that you are experiencing a certain state of mind and body is the beginning of yoga. We aren't trying to hide our feelings, stuff them down deep. We should feel our feelings — good and bad. Ignoring them is ignoring your teacher, who is attempting to shed light.
光是承认「你正在经历某一种身心状态」，就是瑜伽的开始。我们不是要藏起我们的感受，把它们往深处塞。我们应该去感受我们的感受——好的和坏的。忽略它们，就是忽略你的老师——那个正努力为你照亮的老师。
The trouble starts when we act based on how we feel alone. It's easy to act without wisdom and compassion. "Someone made me mad. I'll act based on the trigger." This reinforces poor patterns. As yogis, we act based on cause and effect — seeds. Focus on creating a new habit. Ideally, the kind of habit proven by a lineage of Teachers who said: hey, if you do this Navanga thing, it changes your world. It changes your experience rapidly.
麻烦，从我们「单单依据感受」来行动的那一刻开始。不带智慧和慈悲地行动，很容易。「有人惹我生气了。我就依据这个触发源来行动。」这会强化糟糕的模式。作为瑜伽士，我们依据因果——种子——来行动。聚焦在创造一个新习惯。最理想的，是那种被一整个传承的老师们验证过的习惯，他们说：嘿，如果你做这个「九支瑜伽」（Navanga），它会改变你的世界。它会很快地改变你的经验。
To create a habit we need two things: a sankalpa (a clear intention), and a good, step-by-step plan. We set a clear intention — a sankalpa — to remove a certain aspect from our life (like drama, or anger), and to install a virtuous aspect (like learning to state our boundaries). But this takes consistent practice. It takes a plan, and knowledge of what tools you have.
要创造一个习惯，我们需要两样东西：一个 sankalpa（清晰的意图），和一个好的、一步一步的计划。我们立下一个清晰的意图——一个 sankalpa——去从我们的生命里移除某个面向（比如狗血剧情，或愤怒），并安装一个有德的面向（比如学会说出我们的边界）。但这需要持续的练习。它需要一个计划，需要知道你手上有哪些工具。
Really, 40 days, focused on that one sankalpa, that one clear intention, using certain techniques and yogic tools. After 40 days, it's in there. Turning to breath before you turn to speech. Going to your yoga mat every day, same time, forty days in a row. Trying to think of the emotional timeline for 40 days straight. Add it to your journaling practice, or your meditation, or the beginning of your yoga practice.
真的，四十天，聚焦在那一个 sankalpa、那一个清晰的意图上，运用某些技巧和瑜伽的工具。四十天之后，它就长进去了。在开口说话之前，先转向呼吸。每天上你的瑜伽垫，同样的时间，连续四十天。连续四十天，试着去想这条情绪时间线。把它加进你写日志的练习、或你的静思、或你瑜伽练习的开头。
Review the three parts of the timeline as they pertain to a certain experience in your life. Coming back to the yamas and niyamas — overwriting that impulse to act based on how we feel, using logic, using the yamas and niyamas as commitments to respond with compassionate wisdom rather than react with negative emotion.
就你生命里某一段经验，去复习这条时间线的三个部分。回到 yamas 和 niyamas——覆写掉那个「依据感受来行动」的冲动，用逻辑，把 yamas 和 niyamas 当成承诺，好带着慈悲的智慧去「回应」，而不是带着负面情绪去「反应」。
十五、种子（Seeds）
So then you're focused on planting the right kind of seeds. And it changes future preconditions. Seeds force future events to ripen that are pleasant. This is why the yamas and niyamas are so powerful. We are overwriting that impulse to act based on how we feel. They are the guiding principles.
于是，你聚焦在种下正确的种子。而这会改变未来的前置条件。种子，逼着未来的事件成熟成「愉快」的。这就是为什么 yamas 和 niyamas 这么有力量。我们正在覆写那个「依据感受来行动」的冲动。它们是指导的原则。
Our practice of yoga is meant to instill a stable and calm seat in these guiding principles — in compassion and wisdom — moving us from destructive to constructive responses to the things we experience.
我们的瑜伽练习，目的就是在这些指导原则里——在慈悲与智慧里——安下一个稳定、平静的座位，把我们从对所经历之事的「破坏性回应」，挪向「建设性回应」。
For instance, we can see where our practice of meditation fits into this model and how it will affect the outcome. E.g., who here has experience meditating for 30 days straight, same time, same place? You walked around your day-to-day life differently. Meditation affects the pre-condition. Even longer-term meditation practice deeply affects the mind and sets a meditative tone in our experiential database.
比如说，我们可以看出，我们的静思练习放在这个模型的哪里，以及它会怎么影响结果。举例来说：在座有谁，有过连续三十天、同样时间、同样地点静思的经验？你在日常生活里走动的方式，都不一样了。静思，影响的是「前置条件」。而更长期的静思练习，深深地影响意识，在我们的经验数据库里，定下一种「静思的基调」。
In the last two classes, Teresa and I will cover 19 practices you can do every day to embody the 5 powerful yogis and the wisdom they represent! Plus, later, in your small-group exercises, we'll dig deeper into this timeline and see where other forms of practice fit in.
在最后两堂课里，Teresa 和我会讲十九个你每天都能做的练习，来体现那五位强大的瑜伽士、以及他们所代表的智慧！此外，稍后在你们的小组练习里，我们会更深入地挖这条时间线，看看其他形式的练习能放进哪里。
You can transform your world by choosing a response based on wisdom and compassion, rather than reacting based on how you feel. You know it will change your precondition, force pleasant events, and write a new story in your database.
你可以转化你的世界——透过选择一个基于智慧与慈悲的「回应」，而不是基于感受去「反应」。你知道，它会改变你的前置条件，逼出愉快的事件，并在你的数据库里，写下一个新的故事。
十六、结尾复习
This map of emotions brings awareness to our emotional world and allows us to see the patterns of our behavior. As we practice yoga, we get really good at being sensitive and aware of our subtle experiences and the physical, mental, and emotional state changes.
这张情绪的地图，为我们的情绪世界带来觉知，让我们看见自己行为的模式。随着我们练瑜伽，我们变得非常擅长——敏锐地、有觉知地，去感知我们微细的经验，以及身体、意识、情绪状态上的变化。
And if we combine that with placing a lot of weight on how we feel and how people make us feel, it's easy for us to react. It's an emotionally immature reaction. And it puts us in the victim mindset: "Someone hurt me > I feel these negative state changes > I react defensively, passive-aggressively, aggressively." We need to change that — by focusing on the response aspect of the timeline. It puts us in the driver's seat, as we take personal responsibility.
而如果我们再把这个，跟「非常看重自己的感受、以及别人带给我们的感受」结合起来，我们就很容易「反应」。那是一种情绪上不成熟的反应。它把我们放进「受害者心态」：「有人伤害了我 ＞ 我感到这些负面的状态变化 ＞ 我防御性地、被动攻击地、或攻击性地反应。」我们需要改变这一点——透过聚焦在时间线的「回应」这一环。它让我们坐上驾驶座，因为我们负起了个人的责任。
We are giving ourselves the choice to respond rather than react. No more reacting to the bait we set for ourselves — the bait that lures us into the traps of perpetuating destructive patterns of behavior.
我们给自己一个选择：去「回应」，而不是「反应」。不再去咬我们自己给自己下的饵——那个把我们诱进陷阱、让破坏性行为模式不断延续的饵。
Our practice is to catch our tendency toward anger as an "appropriate" response to what others do to us. Not because we are passive. Not because we accept being victims. It's because we can choose constructive responses that lead to an outcome that brings the situation into balance.
我们的练习，是去逮住我们那个倾向——把愤怒当成对别人所作所为的「恰当」回应。不是因为我们消极。不是因为我们甘愿当受害者。而是因为，我们能够选择那些建设性的回应，通向一个让局面回到平衡的结果。
No more feeding emotional energy into agreements and patterns that drain our energy and perpetuate cycles that never worked. It starts by thinking about the two husbands in the kitchen. And it ends when we see our patterns in day-to-day life and choose not to play our role in them. Choose a different role. Choose to play a different character in the story of your life!
不再把情绪的能量，喂进那些消耗我们能量、让从不奏效的循环不断延续的「约定」和模式里。它从「厨房里的两个丈夫」开始。它结束于——当我们在日常生活里看见自己的模式，并选择不再扮演我们在其中的角色。选一个不同的角色。选择在你人生的故事里，去演一个不同的人物！
十七、两大原则 · 九支瑜伽（Navanga）
Two key principles of hatha yoga, and a 9-step framework known as Navanga. Chi nang tabla sowar be (using inner and outer methods). Lung sem jukpa chikpa (shaping the prana to transform the mind). These are two important principles of YSI's yoga.
哈他瑜伽的两个关键原则，以及一个叫「九支瑜伽」（Navanga）的九步框架。Chi nang tabla sowar be（内外兼修）。Lung sem jukpa chikpa（塑造 prana 来转化意识）。这是 YSI 瑜伽的两个重要原则。
What distinguishes hatha yoga from other yoga practices is the use and control of the prana and the map of the subtle body. The subtle-body practices at YSI familiarize students with the subtle-body practices introduced in ACI's Diamond Way.
哈他瑜伽跟其他瑜伽练习的分别，就在于对 prana 的运用和掌控，以及那张精微身的地图。YSI 的精微身练习，让学生对 ACI「钻石之道」里所介绍的精微身练习，先熟悉起来。
As Connie has said about these methods: these subtle-body practices are now open to yogis because of the goodness we have performed. In the yoga tradition, these practices are a normal part of the conversation. There are other aspects that are kept hidden, but in general the subtle-body methods are considered open.
就像 Connie 谈到这些方法时说的：这些精微身的练习，如今对瑜伽士开放，是因为我们所积累的善。在瑜伽的传统里，这些练习，是对话中很正常的一部分。还有其他一些面向是保密的，但总的来说，精微身的方法，被视为是公开的。
Connie has said that yoga is the most difficult road to the Door to the Diamond Way. But once you're in, you're more familiar. We now have the ability to integrate the subtle body into our daily practice and daily life, in combination with the yoga of everyday life — meditating, finding a teacher, doing retreat. Let's work to understand these two key principles of YSI's yoga.
Connie 说过，瑜伽是通往「钻石之道之门」最艰难的一条路。但一旦你进去了，你会更熟悉。我们现在有能力，把精微身整合进我们每天的练习和日常生活，跟「日常生活的瑜伽」结合起来——静思、寻找一位老师、做闭关。我们来努力理解 YSI 瑜伽的这两个关键原则。
Chi Nang Tabla Sowar Be: using the design of the body and mind to transform the body and mind. Using a broken tool to fix itself. The Machine of the Body — the organic machine that regenerates itself. (Mention the teachings of Niguma and Naropa and the tantric lineage.) YSI is feeding you tantra from course 1, class 1 — and we keep looking for the Diamond Way while standing in the Diamond Way itself. We are looking for fish while we stand in the stream.
Chi Nang Tabla Sowar Be：运用身与意识的设计，来转化身与意识。用一个坏掉的工具，来修好它自己。身体这台机器——那台会自我再生的有机机器。（提一提妮古玛和纳罗巴的教法，以及密续的传承。）YSI 从第一门课第一堂起，就在喂你们密法——而我们一直在寻找钻石之道，人却正站在钻石之道本身里。我们站在溪流里，却还在找鱼。
Lung Sem Jukpa Chikpa: Let's acknowledge that our physical appearance and what we call "our body" is just the tip of the iceberg. The second principle says that the inner winds (lung) and thought (sem) ride (jukpa) together as one (chikpa). There is an eternal connection between prana and thought. How the prana moves determines the qualities of our thoughts.
Lung Sem Jukpa Chikpa：我们得承认，我们的外表、以及我们所谓的「我们的身体」，只是冰山一角。第二个原则说：内在的风息（lung）和念头（sem），如一体（chikpa）般一同运行（jukpa）。prana 和念头之间，有一个永恒的连接。prana 怎么动，决定了我们念头的品质。
You can relate to a thought as a thought, or as a wind. You don't need to argue with the mind — you go beneath the mind, to the prana. Thoughts are simply winds. The yogi works to change the winds to change our perception of reality. Thus, the yogi knows the map of the subtle body.
你可以把一个念头当成「念头」来对待，也可以当成「风息」来对待。你不需要跟意识争辩——你走到意识底下，去到 prana。念头，不过就是风息。瑜伽士下功夫去改变风息，好改变我们对现实的感知。因此，瑜伽士，懂得那张精微身的地图。
Two principles of the subtle body: Lung sem jukpa chikpa (shaping the prana to transform the mind), and inner and outer methods (koshas, mapping the inner body). To utilize these principles, we apply them through the framework we call Navanga. Navanga is a framework of 9 components, limbs, or auxiliaries. Each limb has a goal and methods that help us reach that goal.
精微身的两个原则：Lung sem jukpa chikpa（塑造 prana 来转化意识），以及内外兼修的方法（层鞘、绘制内在身体的地图）。为了运用这些原则，我们透过一个叫「九支瑜伽」（Navanga）的框架来落实它们。Navanga 是一个由九个组件、支、或辅助所构成的框架。每一支，都有一个目标，以及帮我们到达那个目标的方法。
The goal of each limb is the way we would act if that limb were perfectly expressed through us. The method uses the design of the body and mind to shape the prana, and ultimately to cultivate the prana that carries thoughts of bliss, wisdom, and ultimate love. There are many methods.
每一支的「目标」，就是——假如那一支透过我们完美地表达出来，我们会有的行动方式。而「方法」，则运用身与意识的设计，来塑造 prana，最终去培养那种承载着大乐、智慧、与究竟之爱的念头的 prana。方法有很多。
Each of the 8 limbs has a goal defined by Patanjali in the Yoga Sutra. To obtain that goal, or the full expression of that limb, we practice the methods of that limb. Yogis use everything they can to reach their highest goals: the subtle body, death meditation, lucid dreaming, sound, the beach, the breakfast buffet. Every moment is a possibility for practice.
八支当中的每一支，都有一个由帕坦伽利在《瑜伽经》里定义的目标。为了得到那个目标、或那一支的完整表达，我们练习那一支的方法。瑜伽士，会用尽他们能用的一切，来达成他们最高的目标：精微身、死亡静思、清明梦、声音、海滩、早餐自助餐。每一个当下，都是练习的可能。
The methods of yoga are not thoroughly described in the Yoga Sutra, so a teacher and further commentary are required. Much of our commentary on the methods comes from the Hatha Yoga Pradipika. Let's discuss the goals and methods of the 9 limbs.
瑜伽的方法，在《瑜伽经》里没有被详尽地描述，所以需要一位老师、和进一步的论释。我们对这些方法的论释，很多来自《哈他瑜伽之光》。我们来谈谈这九支的目标和方法。
Dharana and dhyana training — these methods are taught at Mind Lab by Earle: various kinds of anapanasmrti (mindfulness of breathing) techniques — counting, following, examining/connecting — and body scan. These are different dharana and dhyana methods to establish a single-pointed concentration imbued with bliss.
专注（dharana）和禅那（dhyana）的训练——这些方法由 Earle 在 Mind Lab 教：各种「观呼吸」（anapanasmrti）的技巧——数息、随息、观察／连接——还有身体扫描。这些是不同的专注和禅那方法，用来建立一种浸润着大乐的、单一专注（single-pointed）的定。
We could also look at samadhi as a goal, with methods of samadhi to help us reach it. Samadhi methods are the different techniques that help us arrive at the analysis of our meditation object in a way that cuts the root of suffering. Samadhi goal: seeing the "Clear Light" of the meditation object. Samadhi training: the three spheres, the pen, the two husbands in the kitchen, the subtle impermanence of the inner sound. Start with an external object, end up with you.
我们也可以把「三摩地」（samadhi）看成一个目标，用三摩地的方法来帮我们达到它。三摩地的方法，是那些帮我们抵达——以一种能斩断痛苦之根的方式，去分析我们静思对象——的种种技巧。三摩地的目标：看见静思对象的「明光」。三摩地的训练：三轮、那支笔、厨房里的两个丈夫、内在声音那微细的无常。从一个外在的对象开始，最后回到你自己。
Out of the crowd of many sense objects and negative emotions, we can look for a pleasant feeling, a positive emotion, and amplify feelings like gratitude and loving-kindness.
在众多感官对象和负面情绪的人群里，我们可以去寻找一个愉快的感受、一个正向的情绪，然后放大像感恩、慈爱这样的感受。
In Lady Niguma Level 1, in the Heart of Gold series, we learned an important yogic teaching: lung sem jukpa chikpa. This means the winds and the mind move together as one. Certain inner winds are linked to certain thoughts. The goal of Ha-Tha yoga is to bring these winds into the central channel, where the mind becomes filled with love, compassion, wisdom, and bliss.
在妮古玛一阶、《金子之心》系列里，我们学过一个重要的瑜伽教法：lung sem jukpa chikpa（气念相随）。它的意思是：风息和意识，如一体般一同运行。某些内在的风息，跟某些念头相连。哈他瑜伽的目标，是把这些风息带进中脉——在那里，意识变得充满爱、慈悲、智慧、和大乐。
When we understand this, we can also understand another important yogic concept: chi nang tabla sowar be. This means we need both outer and inner methods in yoga. Outer methods include how we live, act, and treat others. Inner methods include working with the breath, winds, channels, and mind.
当我们理解了这个，我们也就能理解另一个重要的瑜伽概念：chi nang tabla sowar be（内外兼修）。它的意思是：在瑜伽里，我们内外两种方法都需要。外在的方法，包括我们如何生活、如何行动、如何对待他人。内在的方法，包括在呼吸、风息、气脉、和意识上下功夫。
All of this depends on understanding emptiness: everything has the potential to appear in different ways, depending on the seeds we have planted through our past actions, words, and thoughts. So if we want to create a better world, we must live ethically. This is why practices like the yamas and niyamas are so important.
这一切，都取决于理解空性：每一样东西，都有可能以不同的方式显现，取决于我们透过过去的行为、言语、和念头所种下的种子。所以，如果我们想创造一个更好的世界，我们就必须有德地生活。这就是为什么，像 yamas 和 niyamas 这样的练习，如此重要。
In Lady Niguma Foundation Level 2, Triumph of the Winds, you will learn about the five major inner winds in the body. Each one is connected to a specific negative emotion. By purifying these emotions, we uncover five great forms of Lady Niguma's wisdom.
在妮古玛基础二阶、《御风而胜》里，你会学到身体里五种主要的内在风息。每一种，都跟一个特定的负面情绪相连。透过净化这些情绪，我们揭开妮古玛智慧的五种伟大形式。
术语速查（本课高风险）
| EN | 锁定中文 | 别用 |
| trigger | 触发源 | — |
| pre-condition / event | 前置条件 / 事件 | — |
| experiential database | 经验数据库 | — |
| automatic appraisal | 自动评估 | — |
| appraise / assess | 评价 / 衡量 | 评断（频段过重）/ 都译「评估」 |
| reaction / respond | 反应（惯性）/ 回应（选择） | 混用 |
| constructive / destructive / ambiguous | 建设性 / 破坏性 / 模糊 | — |
| klesha | 烦恼 / 负面情绪 | — |
| tanu | 缩小 | — |
| samadhi | 三摩地（静思） | — |
| meditation | 静思 | 冥想 / 静坐 |
| mind / thought | 意识 / 念头 | 心 / 内心 |
| emptiness | 空性 | — |
| bliss | 大乐 | 喜乐 |
| seeds | 种子 | — |
| liberation | 解脱 | — |
| ignorance | 愚昧 | 无明 |
| chi nang tabla sowar be | 内外兼修 | — |
| lung sem jukpa chikpa | 气念相随 | — |
| Navanga | 九支瑜伽 | — |
| yama / niyama | 自我控制 / 遵行 | — |
| svadhyaya | 自我学习 | — |
| pratyahara | 感官收摄 | — |
| kosha | 层鞘 | — |
| dharana / dhyana | 专注 / 禅那 | — |
| sankalpa | 清晰的意图 / 决意 | — |
| Clear Light | 明光 | — |
| Diamond Way / Door to the Diamond Way | 钻石之道 / 钻石之道之门 | 金刚 |
| Hatha Yoga Pradipika | 《哈他瑜伽之光》 | — |
| Triumph of the Winds / Heart of Gold | 御风而胜 / 金子之心 | — |
| Five Winds / Wisdoms | 五风 / 五智 | — |
| Paul Ekman | 保罗·艾克曼 | — |
| Naropa / tantric lineage | 纳罗巴 / 密续传承 | — |