七月十二日，星期五
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AI-translated. May contain errors. For accurate text, refer to the original English.
中文
（由弟子S·E·沃尔多小姐记录）
一八九五年七月十二日，星期五。（商羯罗注释。）
第四毗耶娑经："真我（Atman）是一切之目标。"
自在天应从吠檀多中被认知；一切吠陀皆指向他（即那个因，那位创造者、维护者和毁灭者）。自在天是三位一体的统合，即梵天、毗湿奴和湿婆，他们居于印度教神殿之首。"您是我们的父，引领我们渡过黑暗海洋到达彼岸。"（弟子对导师/Guru之言。）
吠陀不能向你显示梵，你已经是梵了；它们只能帮助移去遮蔽我们双眼的面纱，使真理得以呈现。第一重消散的面纱是无明；无明消去之后，罪也随之消散；接下来欲望止息，自私终结，一切苦难消失。这种无明的止息，唯有当我知道神与我为一时才能到来；换言之，将你自身认同于真我，而非人的局限。去除对身体的认同，一切痛苦便将止息。这就是疗愈的秘密。宇宙是一个催眠的案例；去除催眠，便不再受苦。
为了获得自由，我们必须经由恶德到达善德，然后超越善恶两者。多磨须以罗阇征服，二者都须沉入萨埵；然后超越三种属性。达到这样一种境界：你的每一次呼吸都是一次祈祷。
无论何时你从他人的言辞中学到什么（获得什么），要知道你在前世已经有过那个体验，因为经验是唯一的导师。
伴随一切力量而来的是更多的苦难，所以要断灭欲望。获得任何欲望，都如同将一根棍子捅入马蜂窝。离欲就是发现欲望不过是镀金的毒丸。
"心意不是神。"（商羯罗）"汝即彼""我即梵"。当一个人觉悟到这一点时，他心中的一切结缚都被斩断，一切疑惑都消失了。只要我们之上还有神的存在，无畏就不可能；我们必须成为神。凡是分离的，将永远分离；如果你与神分离，你就永远不能与他合一，反之亦然。如果你通过善行与神相连，当善行停止时，分离就会到来。这连接是永恒的，善行只是帮助移去面纱。我们是自由的，我们必须觉悟到这一点。"真我所拣选者"意味着我们就是真我，拣选着我们自己。
见是取决于我们自身的努力，还是取决于外在的某物？它取决于我们自身；我们的努力拂去了灰尘，镜子本身并不改变。没有知者、能知、所知的分别。"知道自己不知的人，知道它。"持有某种理论的人什么也不知道。
我们被束缚的观念不过是幻觉。
宗教不属于这个世界；它是"心灵的净化"，它对这个世界的影响是次要的。自由与真我的本性不可分离。真我永远纯净，永远圆满，永远不变。这个真我你永远无法认知。关于真我，我们只能说"非此，非此"。
"梵是那个我们无论以心意的任何力量或想象都无法驱除的。"（商羯罗）
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宇宙是思想，吠陀是这思想的言辞。我们能够创造和消解这整个宇宙。重复那些言辞，未见之思想便被唤起，由此产生可见的效果。这是业行派某一支派的主张。他们认为我们每一个人都是创造者。说出言辞，与之对应的思想便会升起，结果便会显现。"思想是言辞的力量，言辞是思想的表达"，弥曼差派——一个印度教哲学学派——如是说。
English
(RECORDED BY MISS S. E. WALDO, A DISCIPLE)
FRIDAY, July 12, 1895. (Shankara's Commentary.)
Fourth Vyasa Sutra. "Âtman (is) the aim of all."
Ishvara is to be known from the Vedanta; all Vedas point to Him (Who is the Cause; the Creator, Preserver and Destroyer). Ishvara is the unification of the Trinity, known as Brahmâ, Vishnu, and Shiva, which stand at the head of the Hindu Pantheon. "Thou art our Father who takest us to the other shore of the dark ocean" (Disciple's words to the Master).
The Vedas cannot show you Brahman, you are That already; they can only help to take away the veil that hides the truth from our eyes. The first veil to vanish is ignorance; and when that is gone, sin goes; next desire ceases, selfishness ends, and all misery disappears. This cessation of ignorance can only come when I know that God and I are one; in other words, identify yourself with Atman, not with human limitations. Dis-identify yourself with the body, and all pain will cease. This is the secret of healing. The universe is a case of hypnotisation; de-hypnotise yourself and cease to suffer.
In order to be free we have to pass through vice to virtue, and then get rid of both. Tamas is to be conquered by Rajas, both are to be submerged in Sattva; then go beyond the three qualities. Reach a state where your very breathing is a prayer.
Whenever you learn (gain anything) from another man's words, know that you had the experience in a previous existence, because experience is the only teacher.
With all powers comes further misery, so kill desire. Getting any desire is like putting a stick into a nest of hornets. Vairâgya is finding, out that desires are but gilded balls of poison.
"Mind is not God" (Shankara). "Tat tvam asi" "Aham Brahmâsmi" ("That thou art", "I am Brahman"). When a man realises this, all the knots of his heart are cut asunder, all his doubts vanish". Fearlessness is not possible as long as we have even God over us; we must be God. What is disjoined will be for ever disjoined; if you are separate from God, then you can never be one with Him, and vice versa. If by virtue you are joined to God, when that ceases, disjunction will come. The junction is eternal, and virtue only helps to remove the veil. We are âzâd (free), we must realise it. "Whom the Self chooses" means we are the Self and choose ourselves.
Does seeing depend upon our own efforts or does it depend upon something outside? It depends upon ourselves; our efforts take off the dust, the mirror does not change. There is neither knower, knowing, nor known. "He who knows that he does not know, knows It." He who has a theory knows nothing.
The idea that we are bound is only an illusion.
Religion is not of this world; it is "heart-cleansing", and its effect on this world is secondary. Freedom is inseparable from the nature of the Atman. This is ever pure, ever perfect, ever unchangeable. This Atman you can never know. We can say nothing about the Atman but "not this, not this".
"Brahman is that which we can never drive out by any power of mind or imagination." (Shankara).
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The universe is thought, and the Vedas are the words of this thought. We can create and uncreate this whole universe. Repeating the words, the unseen thought is aroused, and as a result a seen effect is produced. This is the claim of a certain sect of Karmis. They think that each one of us is a creator. Pronounce the words, the thought which corresponds will arise, and the result will become visible. "Thought is the power of the word, the word is the expression of the thought," say Mimâmsakas, a Hindu philosophical sect.
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。