14.经过长时间、不间断、虔诚地练习，就会打下坚实的基础。 Practice becomes firmly grounded when well attended to for a long time, without break and in all earnestness.
练习的第一个要求是：你得练习很长一段时间。不幸的，我们只想马上见到成果。
第二个要求是：中途不能间断。我常听说：“我已练习合一十年了，但还是一样。” “多长时间练习一次？”“噢，断断续续的。” 所以啦，你一定得不间断地练习。
最后一个要求是：最虔诚地练习。意思是完全的专注，全心全意地练习，并对结果满怀信心。对世俗的人事物，你可以夜以继日地追逐，你不睡，也不吃。如果为了世俗的成就都须如此，那要获得合一成就又须多付出多少呢？所以，不要像小孩子那样，今天播了一个种，明天就拔出来，急着看根长了多少。我们需要这三个品质：耐心、虔诚与信心。
如果你有耐心，心会更稳定，你所做的事就会更完美。如果你的心不稳定，急着得成果，心已然被扰乱，扰乱的心无法做成有品质事。因此，要有所成就不仅仅在于练习多久，还要看付诸的耐心、虔诚和品质。
The first qualification for the practice is that it should be done for a long time. Unfortunately, we just want the result immediately.
And then it should be without break. I often hear, “Oh, I’ve been practicing Yoga for the past ten years but I’m still the same.” “How often?” “Oh, off and on.” So it must be continuous practice also.
And the last qualification is “in all earnestness.” That means with full attention, with the entire application of your mind and with full faith in your achievement. Even when you want something or somebody on the worldly level, you will be after it day and night. You don’t sleep, you don’t even eat—you are always at it. If this quality is necessary to achieve even worldly success, how much more so for success in Yoga. So let us not be like little children who sow a seed today and dig it up tomorrow to see how much the root went down. We need all these three qualities: patience, devotion and faith.
If you are that patient, your mind is more settled, and what you do will be more perfect. If you are unsettled and anxious to get the result, you are already disturbed; nothing done with that disturbed mind will have quality. So, it is not only how long you practice, but with what patience, what earnestness and what quality also.

15. 对所见所闻之物不渴求，掌控的自我意识，就是不执。The consciousness of self-mastery in one who is free fromcraving from objects seen or heard about is non-attachment.
通常，心会对看见或听到的事物产生执着。主要的通过眼睛和耳朵，心跑出去寻找东西来满足自己的欲望。在心被所看见或听到的事物吸引之前，你要先分辨这个事物对你是有益还是无益。心不能这样随意抓它想要的东西。
“不执”不应被误解为漠不关心，Vairāgya (non-attachment) 字意是“无色的”，Vai是“没有、无”，rāga是“色彩”。所有的欲望都带有各自的色彩，你将心着上色彩的一刹那，一个涟漪就形成了，就像把一块石头扔进平静的水里，它会产生水波。当心被一个接着一个的欲望投掷时，心是无法得到休息与和平的，以一个得不到休息的心去练习合一，是没有办法稳住的。当你想不断地去做一件事情，就不应该被其它的欲望分了心。这就是为什么练习时永远都得不执着、无所牵挂。任何练习如果不能不执着，是很难完成的。
常有人说：“我练习冥想静坐很多年了，我每天祈祷，早晚都做。”是的，他们是这么做的，我们必须接受这个事实，因为我们看到他们每天坐在那儿冥想，或是上教堂、入庙宇。有的时候，他们坐在圣坛前，一坐就是好几个钟头。有些人每日念一遍圣经，有些人每天重复念诵《薄珈梵歌》(BhagavadGītā)，他们甚至不念完就不吃东西。当他们起身的瞬间，他们又立刻回到圣坛前，又把经文从头念一遍，连一杯水都没有喝！但是，他们依然停留在同一个阶段。原因就是他们的心仍然会因为不同的欲望而离开、跑掉。
有多少人站在圣坛前，心里却想着自己的事业，或是眼睛四处观望，看看有几位朋友来了？庙宇和教堂常常变成了社交中心。他们失去了原本的目的，因为人们的心都比较容易被世俗的事而非祈祷文所吸引。嘴巴也许像留声机一般，很机械地念着祈祷文，但心早已跑向它处。所以，你无法安住心，让它静下来，除非它能不受欲望所扰。当我们的心没有执着时，才能静坐冥想。事实上，你根本就不需要去练习冥想，只要你的心能够完全脱离自私的欲望，你会发觉你总是轻松自在，不会焦躁，也不会沮丧。因此，我们需要练习，和不执着。在这二者之间，不执着比较重要。
有人会立刻问道: “如果心没有执着，那你不是失去了所有的动力而变成迟钝的人了吗？”不是的，当我们说不执着，意思是没有个人的欲望。如果你真的想要贪心，那么就贪心地去服务别人，试着帮助别人减轻痛苦。一旦你在个人生活中不再执着，你就能服务他人了。这样一来，你会越来越快乐。这就是为什么有时候我说：无私的人是最自私的人。为什么呢？因为一个无私的人是不愿意失去他的和平与快乐的。
即使与神在一起的时候，也不要有个人的欲望与执着。很多人在接近神的时候说：“神啊，给我这个，给我那个，让我这次竞选胜利吧。”或者说：“如果您让我通过这次考试，我会为您点十根蜡烛。”我们在试着跟神做生意，这只显示了我们的无知，那些蜡烛是神赐给我们的，为什么我们要将蜡烛还给他？还说得好像是我们自己创造的一样。欲望的心迷惑了我们，使我们变得无知。有欲望者的分辨能力已完全消失了，他或她的兴趣只是要达成某些事，如此而已。有欲望的人不想等待和思考。
《吠陀经》里说：“甚至寻求解脱的欲望也是一种束缚。”莫克纱贝克秀·班达哈（Mo****hekshtoBandhahn）说：“即使你希望能得到解脱，这正好束缚了自己。每个愿望都会束缚你，使你无法停息。想要解脱，就要完全地无欲。”
有没有可能做到没有欲望？事实上，这是不可能的。只要心在，它的任务就是产生欲望。这好像是矛盾的，但奥妙之处是，任何没有个人与自私动机的欲望是不会束缚你的。为什么？因为纯洁、无私的欲望是没有任何期待的，所以，不论结果如何，它都不会失望。虽然它没有任何期待，但它自有酬报。当你让他人快乐时，看到那快乐的脸庞，自己也感到快乐。如果你真正体验过这种纯粹为了给予而给予的快乐，你会贪心地等待一次又一次的得到这些快乐的机会。
很多人认为放弃所有的东西，变成无私和无欲，就无欢喜可言。不，不是的，正好相反，你变成了最快乐的人。服务得越多，你享有的快乐就越多，这种人懂得生命的奥妙——丢掉所有东西，给予所有东西带来喜悦。拥有东西，并不会得到永久的快乐，拥有的东西越多，你就会变得越不快乐。
我们没有看到百万富翁、社会地位高的人、首相、总统吗？他们快乐吗？ 不，地位越高，麻烦事就越多。只有圣人、无执的人是永恒快乐的，因为圣人已经没有东西可以失去。因为你什么都没有，你永远只有自己，这就是奥秘。所以我们说：“要无执，无所牵挂，无欲。” 不执于世俗的东西，你就拥有了最重要的神圣财产：和平。
Normally, the mind gets attached by seeing or hearing something. It is mainly through the eyes and ears that the mind goes out and gathers things to satisfy its desires. Before the mind is attracted to something it sees or hears, you should have discrimination to see whether that object is good for you or not. The mind should not just go and grasp as it wants.
Non-attachment should not be misunderstood to be indifference. Vairāgya (non-attachment) literally means “colorless.” Viis “without;” rāga is “color.” Every desire brings its own color to the mind.The moment you color the mind, a ripple is formed—just as when a stone is thrown into a calm lake, it creates waves in the water. When the mind is tossed by these desires one after the other, there won’t be peace or rest in the mind.And with a restless mind you can’t have steady practice. When you want to do something constantly, your mind should not be distracted by other desires. That’s why this sort of dispassion or non-attachment must always go with the practice. Any practice without this non-attachment can never be fulfilled.
Many times people say, “Oh, I have been practicing meditation for so many years. I pray daily, morning and evening.” Yes, they do that; we have to accept it because we see them sitting in meditation every day or going to the church or temple. Sometimes they sit in front of the altar for hours and hours. There are people who read the whole Bible every day. There are people who repeat the Bhagavad Gītā every day—they won’t even eat until they do that. The moment they get up, they go in front ofthe altar and repeat the entire Gītā before even drinking a glass of water! But still they remain in the same state. The reason is that their minds are still dissipated because of the different desires.
How many people stand in front ofthe altar and think of their business or allow their eyes to wander about to see how many of their friends are there? Temples and churches have become social centers. They have lost their original purpose because the minds of the people are more attracted to worldly things than to prayer. The lips may repeat the prayer mechanically like a phonograph record, but the mind wanders to other places. That’s why you can’t collect and compose the mind unless it is free from distracting desires. Meditation is possible only when the mind is free from attachment. In fact, you need not even practice meditation if your mind is completely free from all selfish desire. You will see that you are always at ease; you will never become restless and never disappointed. So we need the practice and the non-attachment; and, of these two, the non-attachment is the more important.
Immediately somebody will ask, “Ifyou are unattached, won’t you lose all incentive and become dull?” No. When we say unattached, it means without personal desires. If you really want to be greedy, be greedy in serving others. Try to remove the suffering of other people. Once you are unattached in your personal life, you can serve others,and by doing that you will find more and more joy. That’s why sometimes I say that the selfless person is the most selfish one. Why? Because a selflessperson doesn’t want to lose his or her peace and happiness.
Even with God, do not have personal desire or attachment. Many people approach God and say, “God, give me this;give me that; help me win this campaign,” or “If you help me pass this examination,I will light ten candles.” We try to do business with God. It only shows ourown ignorance. Those very candles were given to us by God, so what is the ideaof giving them back to God as if we have created something? Our desirous mind deludes us, and we become ignorant. The discrimination of a desirous person gets completely faded. His or her interest is to achieve things, that’s all; the desirous person doesn’t bother to wait and think.
The Vedantic scriptures say: “Even the desire for liberation is a bondage.” “Mokṣabhekṣo bandhaḥ.” Even if you desire liberation, you are binding yourself. Every desire binds you and brings restlessness.To get the liberation you have to be completely desireless.”
Is it possible to be desireless? No.Actually, it is not possible. As long as the mind is there, its duty is to desire. It seems to be contradictory. But the secret is that any desire without any personal or selfish motive will never bind you. Why? Because the pure, selfless desire has no expectation whatsoever, so it knows no disappointment no matter what the result. But though it expects nothing, it has its own reward. When you make someone happy, you see his or her happy face and feel happy yourself. If you have really experienced the joy of just giving something for the sake of giving,you will wait greedily for opportunities to get that joy again and again.
Many people think that by renouncing everything, by becoming selfless and desireless, there is no enjoyment. No.That is not so. Instead, you become the happiest man or woman. The more you serve,the more happiness you enjoy. Such a person knows the secret of life. There is a joy in losing everything, in giving everything. You cannot be eternally happy by possessing things. The more you possess, the more sad you become.
Haven’t we seen millionaires, people of high position, prime ministers, presidents? Are they happy? No. The higher the position, the greater the trouble. Only a saint, a renunciate, is always happy because there is nothing for a saint to lose. Because you don’t have anything, you have your Self always. That is the secret. That’s why we say, “Have vairāgya, have dispassion, have non-attachment.” By renouncing worldly things,you possess the most important sacred property: your peace.

16. 因认知了本我（Purusa），甚至对三态（gunas，自然构成）亦无欲，就达到最高的不执。 When there is non-thirst for even the guṇas (constituents of Nature) due to the realization of the Puruṣa (True Self), that is supreme non-attachment.
在这一节经文里，帕坦伽利里继续介绍“不执”（Vairagya）的更高层面。心从个人的欲望和享受中脱离出来，只是普通的不执。心可能想要些东西，但有了自制，你对心说：“不可以”，它就不要了。但是在更高的“不执”层面，你甚至连要的念头都没有。换句话说，只要一般的“不执”，就可以完全脱离引诱你的新事物。但是，那些已深植在心中的印象该怎么办呢？经验过某些事物的记忆仍然在那儿。
举个例子来说， 一个小偷在偷窃多年后，决定不再偷窃了。但是，偷了很多东西和享有它们的记忆，仍然留在小偷的心里。瑜伽对记忆的词汇叫作“印象”或Samskaras。偶尔印象会浮现:“啊，如果我偷了这辆车，那该有多好啊，肯定很享受。但人们告诉我，不要执着，于是我接受了，放开执迷。”或是：“我记得曾经多么喜欢抽烟和喝酒，但接触合一之后，我变得不再享受它们。”很多人有类似的感觉，是因为“印象”仍然在那儿。
你无法进入意识中，把印象抹去。但在某一刻还是能将它们抹掉。什么时候呢？当你成功地走进内心，认知到本我的平静和喜悦。当你知道自己的真实自我的那刻，将发现这个和平与至福，你所经验的短暂享受，不过是灿烂阳光前的一点普通光芒。你对它们永远不再感兴趣了。这就是最高境界的不执。
在那之前，你介于二者之间。你还没有尝到极乐，但是你体验过些心灵上的平静。这种平静只是你宁静之心的映像。我们应该清楚地了解这一点。再以镜子来比喻，如果有一道亮光射到镜子上，如果镜子表面弯曲或是有颜色的，那么反射就是扭曲的。这个扭曲或颜色反射，就像你从外在事物上获得扭曲的快乐一般。将自己与这些事物分离，可以使心灵的镜子平稳，从而看到一个稳定的自我。但是，这个映像仍然不是本我或至福，一旦心灵变得纯净和稳定后，你会体验到衡稳的喜悦。这是第一次分离的结果或浅层的“不执”。
虽然那只是个映像，但它几乎是你的真实模样。一旦有恒稳的映像，真实经验就会自动发生，你不需要多做些什么来得到它。此时，心灵自止，只有原初的平静和喜悦，我们称之为神或本我。
如果这个最高境界的不执到来，哪怕是一秒种，你就体验到那份喜悦。这就是为什么我们每天试着静坐冥想。只要能瞥见此境，我们就不会再试着在这儿那儿尝试别的东西了。
如果你在一家餐厅发现一道好吃的菜，你就不会到别的餐厅去吃这道菜了，是吧？你甚至还可能走上十或二十条街，只是为了吃到这道喜欢的菜。同样的，当我们放下所有事物时会说：“这些事物怎么跟那一境界相比呢？”你不会希望失去任何坐下来享受宁静的机会。如此慢慢地往下扎根，你会允许双手和心去工作，而你永远是平静的。
印度有一句谚语：“Man me Rām, hath me kām.”字面意思是：“心合神，手工作。”说得更清楚一些是：“将心放在神上，头脑放在世间。”如果你知道如何将心放在神上，你可以经常在那儿休息，而依然游乐于这个世界。对你来说，这世界将不再是个地狱，而是个美丽的游乐园。没有任何事情可以束缚你，你可以尽情游戏人间，成为玩乐专家。
如果你不会玩，有时是种损失。我仍然记得第一次玩板球的时候，我正环视四周，有人把球掷到我的身上，我气得把板球拍扔到地上，离开了。从此，板球变成了一个可怕的游戏，因为我打得不好。然而，有更多的人因为懂得如何玩而喜欢它。很多人从早到晚泡在水里，也有些人非常怕水。
同样的，如果我们知道如何享受这个世界，我们就永远不需要怕它了。我们可以非常享受这个世界，甚至带给我们的感官所有的愉悦，没必要不满足。但何时才能这样呢？只有当我们发现源头，并将我们一部分的心识与之连结在一起，那时候就可以享受所有的事物了。否则，我们将会迷失。所以，“享受这个世界”并非指立刻实行，而是要先达到最高境界的不执，再享受。这是生命成功的秘密。一个人能这样做，他总是成功的，在他的生命中就不会有失败。每个人都应该这样做，这是我们的人生目标，及完全是生来就有的权利。

In this sūtra, Patañjali goes on to explain the higher form of vairāgya. The detachment of the mind from its personal desires and enjoyment is the ordinary vairāgya. The mind might want something; but, having control, you tell the mind, “No,” and it stays away. But in the higher non-attachment you don’t even think of attaching yourself. In other words, with the ordinary vairāgya you may be completely free from new things coming in to tempt you. But what will you do with the impressions that are already in your mind? The memory of having experienced something will still be there.
For example, after many years of thievery, a robber decides not to steal any more. But still, the memory of having stolen so many things and enjoyed them remains in that robber’s mind. In the Yogic term these memories are called “impressions,” or saṁskaras. Now and then the saṁskaras will come up: “Oh, how nice it would be if I had just stolen that car. How I would have enjoyed it. But these people came and told me not to attach myself, and I accepted it and am staying away from this.” Or, “I remember how much I enjoyed smoking and drinking. This Yoga business came in, and somehow I don’t have those joys anymore.” Many people feel like that because the saṁskaras are still there.
You can’t just go into the mind and erase the impressions. But they get themselves erased at one point. When? When you succeed in going within and realizing the peace and joy of your own Self. The moment you understand yourself as the true Self, you find such peace and bliss that the impressions of the petty enjoyments you experienced before become as ordinary specks of light in front of the brilliant sun. You lose all interest in them permanently. That is the highest non-attachment.
Before that, you are in-between. You have not tasted that greatest joy, but you have experienced some mental peace. However, this peace is just the reflection of the true peace on your tranquil mind. We should understand this point well. To use the analogy of the mirror again, imagine a brilliant light reflecting on a mirror. If the mirror has a crooked or colored surface, the reflection gets distorted. The distorted or colored reflection is like the distorted happiness you enjoy from outside things. By detaching yourself from these things, you make the mental mirror steady and straight and see a steady image of your Self. But, still, the image is not the true original Self or Bliss Absolute. Once the mind becomes pure and steady, you experience a steady happiness. That is the result of the first detachment or lower vairāgya.
Although it is only the reflection, it is almost the same as the original. Once that steady reflection is achieved, the true experience will happen automatically. You need not do anything more to get it. The mind automatically ceases to exist, and all that remains is the original peace and joy which we call God or the Self.
If that supreme non-attachment comes even once, even for a second, you experience that joy. That’s why we try to sit for a while in meditation every day. If we get even a glimpse of that, we will not try to go here and there to taste other things.
If you find a delicious dish in one restaurant, you will never go to any other restaurant, is it not so? You will even walk ten or twenty blocks out of your way to get that dish you like. In the same way, we will just leave all these things saying, “How can these things compare to that?” You will not want to lose any opportunity to sit and enjoy that peace. And if you slowly get rooted in it, you can allow your hands and even your mind to work, but you will always be in peace.
In Hindi there is a saying, “Man me Rām, hath me kām.” Literally, it means, “In the mind, Ram (God); in the hand, work.” Or it could be said more clearly as, “Keep the heart in God and the head in the world.” If you know how to put your heart in God, you can rest there always and still play in the world. It will no longer be a hell to you, but a beautiful playground. Nothing can bind you; you can enjoy everything as play. You can be an expert player.
If you don’t know how to play, you sometimes get kicked. I still remember the first time I played cricket. I was just looking around and somebody hit me with the ball. I just threw down my racket and left. Cricket became a terrible game to me because I couldn’t play well. But by knowing how to play, many thousands of people enjoy that game. How many people are always in the water from morning until night, whereas other people are dreadfully afraid of it.
In the same way, we need never be afraid of the world if we learn how to enjoy it. We can really enjoy the world and even give all the pleasures to our senses. Nothing needs to be starved. But when? Only when we have found the source and connected one part of the mind there—then we can enjoy everything. Otherwise we will get lost. So, “Enjoy the world,” doesn’t mean immediately. Achieve supreme vairāgya first, and then enjoy. That is the secret of success in life. One who does this will always succeed. There can be no failure in his or her life. Everyone should do that. That is our goal and birthright—nothing less than that.

余下的章节在“万物本源”吧更新