论室利·罗摩克里希那及其见解
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中文
要努力将至少一件事物视作梵（Brahman）。当然，将罗摩克里希纳（Ramakrishna）视作上帝更为容易，但危险在于我们将无法在他人身上培育出"自在天觉"（Ishvara-buddhi，即觉见神性的眼光）。上帝是永恒的、无形的、遍一切处的。将祂视为具有某种形体，乃是亵渎。然而圣像崇拜的秘密在于：你正在努力于一件具体事物上培育你觉见神性的眼光。
室利·罗摩克里希纳通常以寻常意义上的"化身"来自我认同，尽管我当时无法理解这一点。我总是说他是吠檀多意义上的梵；然而就在他临终之前，当他正饱受呼吸困难的折磨时，他对我说——彼时我正在心中思索，他在如此病痛之中是否还能说自己是化身——"那位曾是罗摩（Rama）、曾是克里希纳（Krishna）的，现在已真实地成为了罗摩克里希纳——但并非你吠檀多意义上的那种！"他对我怀有深挚的爱，令许多人深感妒忌。他能通过外貌洞察一个人的品性，且从不改变其判断。他能觉知超感官的事物，而我们却试图通过推理来了解他人的品性，结果我们的判断往往靠不住。他将某些人称为"内圈"（Antarangas）或"属于内圈之人"，并将他自身本性与瑜伽（Yoga）奥秘传授给他们。对外围者（Bahirangas），他则讲授如今被称为"格言"的那些比喻故事。他培育那些青年（前一类）以承担他的事业，虽然许多人向他投诉这些人，他也不加理会。就行为而言，我对某位外圈人的评价或许胜过对某位内圈人，但我对后者怀有一种近乎迷信的崇敬——正如英语所说"爱屋及乌"。我深深爱着那位婆罗门祭师，因此，他所爱的一切、他所珍视的一切，我也一并爱重。他曾为我担忧，怕我若独自一人，可能会另立一派。
他曾对某些人说："你此生不会获得灵性成就。"他能感知万物，这便解释了他表面上对某些人有所偏爱的缘由。他像一位科学家一样，能看出不同的人需要不同的对待方式。除"内圈"成员外，无人被允许在他的房间里过夜。并非凡未曾见过他的人都不能得解脱（Mukti）；同样，也并非一个见过他三次的人便能得解脱，这些说法都不是真的。
那罗陀（Narada）所传授的虔信（Bhakti）之道，是他向大众宣讲的，因为大众尚无法接受更高层次的修习。
他通常以二元论（dualism）为教法。一般而言，他从不教授不二论（Advaitism）。唯有对我，他才传授不二论。在此之前，我原本是一位二元论者。
English
By force, think of one thing at least as Brahman. Of course it is easier to think of Ramakrishna as God, but the danger is that we cannot form Ishvara - buddhi (vision of Divinity) in others. God is eternal, without any form, omnipresent. To think of Him as possessing any form is blasphemy. But the secret of image - worship is that you are trying to develop your vision of Divinity in one thing.
Shri Ramakrishna used to consider himself as an Incarnation in the ordinary sense of the term, though I could not understand it. I used to say that he was Brahman in the Vedantic sense; but just before his passing away, when he was suffering from the characteristic difficulty in breathing, he said to me as I was cogitating in my mind whether he could even in that pain say that he was an Incarnation, "He who was Rama and Krishna has now actually become Ramakrishna -- but not in your Vedantic sense!" He used to love me intensely, which made many quite jealous of me. He knew one's character by sight, and never changed his opinion. He could perceive, as it were, supersensual things, while we try to know one's character by reason, with the result that our judgments are often fallacious. He called some persons his Antarangas or 'belonging to the inner circle', and he used to teach them the secrets of his own nature and those of Yoga. To the outsiders or Bahirangas he taught those parables now known as "Sayings". He used to prepare those young men (the former class) for his work, and though many complained to him about them, he paid no heed. I may have perhaps a better opinion of a Bahiranga than an Antaranga through his actions, but I have a superstitious regard for the latter. "Love me, love my dog", as they say. I love that Brahmin priest intensely, and therefore, love whatever he used to love, whatever he used to regard! He was afraid about me that I might create a sect, if left to myself.
He used to say to some, "You will not attain spirituality in this life." He sensed everything, and this will explain his apparent partiality to some. He, as a scientist, used to see that different people required different treatment. None except those of the "inner circle" were allowed to sleep in his room. It is not true that those who have not seen him will not attain salvation; neither is it true that a man who has seen him thrice will attain Mukti (liberation).
Devotion as taught by Narada, he used to preach to the masses, those who were incapable of any higher training.
He used generally to teach dualism. As a rule, he never taught Advaitism. But he taught it to me. I had been a dualist before.
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。