七月八日，星期一
本译文由人工智能辅助工具生成，可能存在不准确之处。如需查阅权威文本，请参考英文原文。
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） 一八九五年七月八日，星期一。 在摩陀婆的解释中没有推理的余地，一切都取自吠陀中的天启。 罗摩奴阇说，吠陀是最神圣的学问。让上三种姓的子弟获得经线（圣线），在八岁、十岁或十一岁时开始学习，这意味着前往导师（Guru）处，逐字学习吠陀，做到语调和发音完美无缺。 念诵是重复圣名；通过念诵，虔信者上升至无限。这祭祀与仪轨之舟极为脆弱，我们需要超越它才能认识梵，唯有梵才是自由。解脱不过是无明的消除，而无明只有在我们认识梵时才能消去。不必经历所有这些仪轨才能达到吠檀多的真义。重复唵就已足够。 见到差异是一切苦的根源，而无明是见到差异的原因。这就是为什么仪轨是不必要的，因为它们增强了不平等的观念；你修行它们是为了摆脱某物或获得某物。 梵是无行为的，真我（Atman）即是梵，而我们即是真我；如此的知识消除一切错误。它必须被听闻、被理智领会，最终被证悟。思维是运用理性，通过理性在我们自身中确立这种知识。证悟是通过对它的恒常思维使之成为我们生命的一部分。这种恒常的思维或禅，犹如油从一器流向另一器般连绵不断；禅日夜滚转我们的心于此念中，从而帮助我们获得解脱（Moksha）。时刻思维“我即是那，我即是那”；这几乎等同于解脱。日夜念诵它；证悟将作为这种持续思维的结果而到来。这种对上主的绝对而持续的忆念，就是虔信（Bhakti）的含义。 这种虔信间接地受到一切善行的帮助。善念和善行比恶念和恶行产生更少的分别心；因此它们间接地引向自由。工作吧，但将成果奉献给上主。唯有知识能使我们圆满。谁以虔诚追随真理之神，真理之神就向他显现……我们是灯，我们的燃烧就是我们所称的“生命”。当氧气的供应耗尽时，灯就必然熄灭。我们所能做的一切，不过是保持灯的洁净。生命是一个产物、一个化合物，因此它必然分解为其组成元素。
English
(RECORDED BY MISS S. E. WALDO, A DISCIPLE)
MONDAY, July 8, 1895.
There is no place for reasoning in Madhva's explanation, it is all taken from the revelation in the Vedas.
Ramanuja says, the Vedas are the holiest study. Let the sons of the three upper castes get the Sutra (The holy thread.) and at eight, ten, or eleven years of age begin the study, which means going to a Guru and learning the Vedas word for word, with perfect intonation and pronunciation.
Japa is repeating the Holy Name; through this the devotee rises to the Infinite. This boat of sacrifice and ceremonies is very frail, we need more than that to know Brahman, which alone is freedom. Liberty is nothing more than destruction of ignorance, and that can only go when we know Brahman. It is not necessary to go through all these ceremonials to reach the meaning of the Vedanta. Repeating Om is enough.
Seeing difference is the cause of all misery, and ignorance is the cause of seeing difference. That is why ceremonials are not needed, because they increase the idea of inequality; you practice them to get rid of something or to obtain something.
Brahman is without action, Atman is Brahman, and we are Atman; knowledge like this takes off all error. It must be heard, apprehended intellectually, and lastly realised. Cogitating is applying reason and establishing this knowledge in ourselves by reason. Realising is making it a part of our lives by constant thinking of it. This constant thought or Dhyana is as oil that pours in one unbroken line from vessel to vessel; Dhyana rolls the mind in this thought day and night and so helps us to attain to liberation. Think always "Soham, Soham"; this is almost as good as liberation. Say it day and night; realisation will come as the result of this continuous cogitation. This absolute and continuous remembrance of the Lord is what is meant by Bhakti.
This Bhakti is indirectly helped by all good works. Good thoughts and good works create less differentiation than bad ones; so indirectly they lead to freedom. Work, but give up the results to the Lord. Knowledge alone can make us perfect. He who follows the God of Truth with devotion, to him the God of Truth reveals Himself. . . . We are lamps, and our burning is what we call "life". When the supply of oxygen gives out, then the lamp must go out. All we can do is to keep the lamp clean. Life is a product, a compound, and as such must resolve itself into its elements.
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。