七月七日，星期日
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） 一八九五年七月七日，星期日上午。 无限的显现将自身分为各个部分，但仍然是无限的，每一部分也是无限的。 梵在两种形式中是同一的——可变与不变、已表达与未表达。要知道，认知者与被认知者是一体的。三位一体——认知者、被认知者与认知——正显现为这个宇宙。瑜伽行者在禅中所见之神，是通过他自身真我（Atman）的力量而见的。 我们所称的自然、命运，不过是神的意志。 只要仍在追求享乐，束缚就依然存在。唯有不圆满者才能享乐，因为享乐是欲望的满足。人类的灵魂享受着自然。自然、灵魂和神的根本实在是梵；但梵是不可见的，直到我们将它显发出来。它可以通过“摩擦”来显发，正如我们可以通过摩擦生火一样。身体是下面的木块，唵是尖锐的木块，禅是摩擦。当如此运用时，梵的知识之光将在灵魂中迸发。通过苦行（Tapas）来寻求它。保持身体端正，将感官之器官献祭于心中。感官的中枢在内，而其器官在外；将它们驱入心中，通过执持（Dharana）将心固定于禅中。梵遍在于宇宙之中，犹如酥油存在于牛奶之中，但摩擦使它在某一处显现。正如搅拌使牛奶中的酥油呈现出来，禅使梵在灵魂中得以证悟。 一切印度哲学都宣称存在第六感——超意识，灵感即由此而来。 ＊ ＊ ＊ 宇宙是运动，而摩擦终将使一切归于终结；然后是一段休止；在那之后一切又重新开始…… 只要“皮肤之天”包围着人，也就是说，只要他将自己等同于他的身体，他就无法见到神。 星期日下午 印度有六个哲学派别被视为正统，因为它们都信奉吠陀。 毗耶娑的哲学无疑是奥义书（Upanishads）哲学中最卓越的。他以经的形式写作，即简短的代数式符号，没有主语或动词。这造成了极大的歧义，以至于从这些经中产生了二元论（Dvaita）、限定不二论（Vishishtadvaita）和一元论即“轰鸣的吠檀多”；而所有这些不同学派的伟大注释家有时都是“有意识的曲解者”，以便使经文适合他们的哲学。 奥义书中几乎没有任何人物事迹的记载，但几乎所有其他经典都大量涉及个人历史。吠陀几乎完全讨论哲学。没有哲学的宗教会陷入迷信；没有宗教的哲学会变成干枯的无神论。 限定不二论是有限定的不二（一元论）。其阐释者是罗摩奴阇（Ramanuja）。他说：“从吠陀的乳海中，毗耶娑搅出了这哲学的酥油，以更好地帮助人类。”他又说：“一切美德和一切品质都属于梵，即宇宙之主。他是最伟大的神我（Purusha）。”摩陀婆（Madhva）是彻底的二元论者。他主张即使妇女也可以学习吠陀。他主要引用往世书（Puranas）。他说梵意味着毗湿奴，而非湿婆，因为除了通过毗湿奴之外没有救赎。
English
(RECORDED BY MISS S. E. WALDO, A DISCIPLE)
SUNDAY MORNING, July 7, 1895.
Infinite manifestation dividing itself in portion still remains infinite, and each portion is infinite.[6]*
Brahman is the same in two forms — changeable and unchangeable, expressed and unexpressed. Know that the Knower and the known are one. The Trinity — the Knower, the known, and knowing — is manifesting as this universe. That God the Yogi sees in meditation, he sees through the power of his own Self.
What we call nature, fate, is simply God's will.
So long as enjoyment is sought, bondage remains. Only imperfection can enjoy, because enjoyment is the fulfilling of desire. The human soul enjoys nature. The underlying reality of nature, soul, and God is Brahman; but It (Brahman) is unseen, until we bring It out. It may be brought out by Pramantha or friction, just as we can produce fire by friction. The body is the lower piece of wood, Om is the pointed piece and Dhyâna (meditation) is the friction. When this is used, that light which is the knowledge of Brahman will burst forth in the soul. Seek it through Tapas. Holding the body upright, sacrifice the organs of sense in the mind. The sense-centres are within, and their organs without; drive them into the mind and through Dhârâna (concentration) fix the mind in Dhyana. Brahman is omnipresent in the universe as is butter in milk, but friction makes It manifest in one place. As churning brings out the butter in the milk, so Dhyana brings the realisation of Brahman in the soul.
All Hindu philosophy declares that there is a sixth sense, the superconscious, and through it comes inspiration.
* * *
The universe is motion, and friction will eventually bring everything to an end; then comes a rest; and after that all begins again. . . .
So long as the "skin sky" surrounds man, that is, so long as he identifies himself with his body, he cannot see God.
SUNDAY AFTERNOON
There are six schools of philosophy in India that are regarded as orthodox, because they believe in the Vedas.
Vyasa's philosophy is par excellence that of the Upanishads. He wrote in Sutra form, that is, in brief algebraical symbols without nominative or verb. This caused so much ambiguity that out of the Sutras came dualism, mono-dualism, and monism or "roaring Vedanta"; and all the great commentators in these different schools were at times "conscious liars" in order to make the texts suit their philosophy.
The Upanishads contain very little history of the doings of any man, but nearly all other scriptures are largely personal histories. The Vedas deal almost entirely with philosophy. Religion without philosophy runs into superstition; philosophy without religion becomes dry atheism.
Vishishta-advaita is qualified Advaita (monism). Its expounder was Râmânuja. He says, "Out of the ocean of milk of the Vedas, Vyasa has churned this butter of philosophy, the better to help mankind." He says again, "All virtues and all qualities belong to Brahman, Lord of the universe. He is the greatest Purusha. Madhva is a through-going dualist or Dvaitist. He claims that even women might study the Vedas. He quotes chiefly from the Purânas. He says that Brahman means Vishnu, not Shiva at all, because there is no salvation except through Vishnu.
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。