七月六日，星期六
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·瓦尔多小姐记录）
一八九五年七月六日，星期六。（今日我们研读了商羯罗对广博仙人吠檀多经的注释。）
唵！彼即真实！据商羯罗所言，宇宙有两个面向，一为"我"，一为"汝"；二者犹如光明与黑暗般截然相反，因此不言而喻，两者不可能从彼此中衍生。客体被叠加于主体之上；主体才是唯一的实在，其余不过是表象。相反的观点站不住脚。物质与外在世界不过是灵魂处于某种状态下的显现；实际上只有一个存在。
我们所有的世界都来自真实与非真实的结合。轮回（生命）是相互矛盾的力量作用于我们的结果，犹如力的平行四边形中球体的对角运动。世界即是神，是真实的，但那并非我们所见的世界；正如我们在珍珠母贝中看到并不存在的银光一样。这就是所谓的"附托"（Adhyasa），即叠加——一种依赖于真实存在的相对存在，恰如我们回忆曾经见过的场景：在那一刻它对我们而言是存在的，但那种存在并非真实。也有人说，这就像我们想象水中有热，而热并不属于水；因此，这实质上是将某物安置在了它不属于的地方，"将事物当成它所不是的东西"。我们看见的是实在，但被我们借以观看的媒介所扭曲了。
你永远无法认识自己，除非将自己客体化。当我们将一物误认为另一物时，我们总是把眼前之物当作真实的，而非未见之物；因此我们将客体误认为主体。真我（Atman）永远不会成为客体。心意是内在的感官，外在感官是它的工具。在主体中有一丝客体化的能力，使他得以知道"我在"；但主体只是其自身的客体，绝非心意或感官的客体。然而，你可以将一个观念叠加于另一个观念之上，正如我们说"天空是蓝色的"，而天空本身也不过是一个观念。明与无明确实存在，但真我永远不受任何无明的影响。相对知识是有益的，因为它引向绝对知识；但无论是感官的知识、心意的知识，还是吠陀的知识，都不是真实的，因为它们全部处于相对知识的范畴之内。首先摆脱"我即身体"的妄念，唯有如此，我们才能渴求真正的知识。人的知识不过是动物知识的更高层次。
＊ ＊ ＊
吠陀的一部分论述业——形式与仪轨。另一部分论述关于梵的知识，探讨宗教。吠陀在这一部分教导真我；正因如此，其知识正在趋近真正的知识。关于绝对者的知识不依赖于任何典籍，也不依赖于任何事物；它本身即是绝对的。再多的研究也不能给予这种知识；它不是理论，而是证悟。拂去镜上的尘埃，净化你自己的心灵，在刹那之间你便知晓自己即是梵。
神存在，无生亦无死，无痛苦亦无悲惨，无杀戮亦无变化，无善亦无恶；一切皆是梵。我们"以蛇认绳"，错误在于我们自身……我们唯有在爱神且神映照我们的爱时，才能行善。杀人者即是神，"杀人者的外衣"不过是叠加于他之上的。牵起他的手，告诉他真理。
灵魂没有种姓，认为灵魂有种姓是妄念；生与死亦然，一切运动与属性亦然。真我（Atman）永不改变，既不离去，也不到来。它是自身一切显化的永恒见证者，但我们却将它当作了显化本身；这是一个无始无终、永远持续的永恒幻象。然而，吠陀不得不降至我们的层次，因为若以最高的方式向我们宣说最高的真理，我们将无法理解。
天堂不过是由欲望生起的迷信，而欲望永远是枷锁，是一种堕落。除了将万物视为神之外，不要以其他方式接近任何事物；因为若非如此，我们便会看见恶，因为我们在所观之物上投射了一层幻觉的面纱，于是便看见了恶。从这些幻象中解脱出来吧；获得祝福。自由就是失去一切幻象。
从某种意义上说，梵为每个人所知；他知道"我在"；但人并不认识真正的自己。我们都知道我们存在，但不知道我们如何存在。所有较低层次的解释都是部分真理；但吠陀的精华在于——我们每个人中的真我即是梵。一切现象都包含在生、住、灭之中——显现、持续和消失。我们自身的证悟超越吠陀，因为即便吠陀也依赖于它。最高的吠檀多是超越的哲学。
说创造有一个开端，就是在一切哲学的根基上挥下斧头。
摩耶是宇宙的能量，包含势能与动能。除非圣母释放我们，我们无法获得自由。
宇宙是供我们享受的。但不要有所求。有所求就是软弱。有所求使我们沦为乞丐，而我们是大王之子，不是乞丐。
English
(RECORDED BY MISS S. E. WALDO, A DISCIPLE)
SATURDAY, July 6, 1895. (Today we had Shankaracharya's commentary on Vyâsa's Vedânta Sutras.)
Om tat sat! According to Shankara, there are two phases of the universe, one is I and the other thou; and they are as contrary as light and darkness, so it goes without saying that neither can be derived from the other. On the subject, the object has been superimposed; the subject is the only reality, the other a mere appearance. The opposite view is untenable. Matter and the external world are but the soul in a certain state; in reality there is only one.
All our world comes from truth and untruth coupled together. Samsâra (life) is the result of the contradictory forces acting upon us, like the diagonal motion of a ball in a parallelogram of forces. The world is God and is real, but that is not the world we see; just as we see silver in the mother-of-pearl where it is not. This is what is known as Adhyâsa or superimposition, that is, a relative existence dependent upon a real one, as when we recall a scene we have seen; for the time it exists for us, but that existence is not real. Or some say, it is as when we imagine heat in water, which does not belong to it; so really it is something which has been put where it does not belong, "taking the thing for what it is not". We see reality, but distorted by the medium through which we see it.
You can never know yourself except as objectified. When we mistake one thing for another, we always take the thing before us as the real, never the unseen; thus we mistake the object for the subject. The Atman never becomes the object. Mind is the internal sense, the outer senses are its instruments. In the subject is a trifle of the objectifying power that enables him to know "I am"; but the subject is the object of its own Self, never of the mind or the senses. You can, however, superimpose one idea on another idea, as when we say, "The sky is blue", the sky itself being only an idea. Science and nescience there are, but the Self is never affected by any nescience. Relative knowledge is good, because it leads to absolute knowledge; but neither the knowledge of the senses, nor of the mind, nor even of the Vedas is true, since they are all within the realm of relative knowledge. First get rid of the delusion, "I am the body", then only can we want real knowledge. Man's knowledge is only a higher degree of brute knowledge.
* * *
One part of the Vedas deals with Karma — form and ceremonies. The other part deals with the knowledge of Brahman and discusses religion. The Vedas in this part teach of the Self; and because they do, their knowledge is approaching real knowledge. Knowledge of the Absolute depends upon no book, nor upon anything; it is absolute in itself. No amount of study will give this knowledge; is not theory, it is realization. Cleanse the dust from the mirror, purify your own mind, and in a flash you know that you are Brahman.
God exists, not birth nor death, not pain nor misery, nor murder, nor change, nor good nor evil; all is Brahman. We take the "rope for the serpent", the error is ours. . . . We can only do good when we love God and He reflects our love. The murderer is God, and the "clothing of murderer" is only superimposed upon him. Take him by the hand and tell him the truth.
Soul has no caste, and to think it has is a delusion; so are life and death, or any motion or quality. The Atman never changes, never goes nor comes. It is the eternal Witness of all Its own manifestations, but we take It for the manifestation; an eternal illusion, without beginning or end, ever going on. The Vedas, however, have to come down to our level, for if they told us the highest truth in the highest way, we could not understand it.
Heaven is a mere superstition arising from desire, and desire is ever a yoke, a degeneration. Never approach any thing except as God; for if we do, we see evil, because we throw a veil of delusion over what we look at, and then we see evil. Get free from these illusions; be blessed. Freedom is to lose all illusions.
In one sense Brahman is known to every human being; he knows, "I am"; but man does not know himself as he is. We all know we are, but not how we are. All lower explanations are partial truths; but the flower, the essence of the Vedas, is that the Self in each of us is Brahman. Every phenomenon is included in birth, growth, and death — appearance, continuance and disappearance. Our own realisation is beyond the Vedas, because even they depend upon that. The highest Vedanta is the philosophy of the Beyond.
To say that creation has any beginning is to lay the axe at the root of all philosophy.
Maya is the energy of the universe, potential and kinetic. Until Mother releases us, we cannot get free.
The universe is ours to enjoy. But want nothing. To want is weakness. Want makes us beggars, and we are sons of the king, not beggars.
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。