六月二十五日，星期二
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）
一八九五年六月二十五日，星期二。
每一次幸福之后必有苦难降临；它们或远或近。灵魂越是精进，两者便越是紧随其后。我们所追求的既非幸福亦非苦难。两者都令我们忘却自己的真实本性；两者都是枷锁——一个是铁链，一个是金链；在两者背后是真我/Atman，祂既不知幸福，也不知苦难。这些都是状态，而状态必然变迁；然而灵魂的本质是极乐、安宁、不变。我们无需去获取它，我们本已拥有；只须洗去尘垢，便可见之。
立足于真我/Atman之上，唯有如此我们才能真正地爱世界。站在极高极高的立足点上；了知我们的宇宙本性，我们必须以完全的平静观照世界的全部景象。这不过是婴儿的游戏，我们知道这一点，所以不会被它所扰。如果心灵因赞美而喜悦，它就必然因责难而不悦。一切感官之乐乃至心智之乐都是短暂的，唯有在我们内在，才有那唯一的、真正的、无所依附的快乐，不依赖于任何事物。它是完全自由的，它即是极乐。我们的极乐越是内在的，我们就越是具有灵性。真我/Atman之乐，就是世人所称的宗教。
内在的宇宙，那个真实的宇宙，要比外在的宇宙无限广大，后者不过是真实宇宙的一个影子投射。这个世界既非真实亦非虚妄，它是真理的影子。诗人说："想象是真理的镀金之影。"
我们进入了造物，于是对我们而言，它就变成了活生生的。万物本身是死寂的；唯有我们赋予它们生命，然后像傻瓜一样转过身来，对它们心生恐惧，或沉溺其中。但不要像某些渔妇那样——她们从集市回家的路上遭遇了暴风雨，便到一位花匠家中避难。她们被安排在花园旁的一间屋子里过夜，空气中弥漫着花香。她们怎么也无法入睡，直到其中一人建议把她们那些散发鱼腥味的篮子打湿，放在头边。于是她们全都酣然入梦。
世界就是我们的鱼篮，我们不能依赖它来获得享受。依赖它的人便是多磨之人，即被束缚者。然后还有罗阇之人，即我执之人，他们总是谈论"我"、"我"。他们有时也做善事，也可能变得具有灵性。但最高的是萨埵之人，即内省之人，唯独活在真我/Atman之中。这三种品质——多磨（惰性）、罗阇（活动性）和萨埵（光明性）——存在于每个人之中，在不同时候，不同的品质占据主导。
造物并非一种"制造"，而是恢复平衡的挣扎，正如将软木原子抛入一桶水底，它们便急于浮上水面，或单独或成簇。生命必然伴随着恶。少许的恶是生命之源；世间存在的少许邪恶是极好的，因为当平衡恢复时，世界便会终结，因为同一与毁灭是一回事。当这个世界消逝，善与恶随之而去；但当我们能够超越这个世界，便能摆脱善与恶，而获得极乐。
没有不伴随痛苦的快乐，没有不伴随邪恶的善良；因为生命本身就是被打破的平衡。我们所渴望的是自由，不是生命，不是快乐，不是善。造物是无限的，无始无终——是无限之湖上永恒流动的涟漪。尚有未曾触及的深处，也有平衡已经恢复的所在；但涟漪始终在推进，恢复平衡的挣扎是永恒的。生与死不过是同一事实的不同名称，是同一枚硬币的两面。两者都是幻/Maya，那不可解释的状态——一时挣扎求生，转瞬便趋于死亡。超越此者，便是真实本性，即真我/Atman。当我们承认一个上帝时，那其实不过是我们将自己从中分离出来，并当作外在之物来崇拜的真我/Atman；然而它始终是我们的真实自我——唯一的上帝。
要恢复平衡，我们必须以罗阇对治多磨；然后以萨埵克服罗阇——那平静而美好的状态将不断增长，直到其余一切消逝。放弃束缚，成为神之子，获得自由，然后你就能"见到天父"，如耶稣所证。无限的力量就是宗教，就是上帝。远离软弱与奴役。唯有自由，你才是灵魂；唯有自由，你才有不朽；唯有祂自由，才有上帝……
世界为我所用，非我为世界所用。善与恶是我们的奴仆，非我们是它们的奴隶。停留在原地不求进步，这是兽性；追求善而避免恶，这是人性；既不追求善也不逃避恶，而只是永恒地处于极乐之中，这是神性。让我们成为上帝！让心灵如海洋般广阔，超越世间一切琐事，即使面对邪恶也欢喜若狂；将世界视为一幅画卷，欣赏它的美丽，深知没有什么能影响你。孩子们在泥坑里捡到几颗玻璃珠子，这便是世间的全部好处。以平静淡然的目光看待它；视善与恶为同一——两者不过是"上帝的游戏"；享受一切。
＊ ＊ ＊
我的师父常说："万物皆是上帝；但老虎形态的上帝应当避开。所有的水都是水；但我们不喝脏水。"
整个天空是上帝的香炉，日月是祂的明灯。还需要什么庙宇？一切眼睛都是祢的，然而祢没有一只眼睛；一切双手都是祢的，然而祢没有一只手。
既不追求，也不逃避，接受所来之物。不被任何事物所动，这才是自由；不要仅仅忍受，而要无所执着。记住那头公牛的故事。一只蚊子久久地停在一头公牛的角上。后来它良心不安，便说："牛先生，我在这里待了好久了，也许我打扰到您了。抱歉，我这就离开。"但公牛回答说："哦，不，一点也不打扰！把你全家都带来住在我的角上吧；你能把我怎样？"
English
(RECORDED BY MISS S. E. WALDO, A DISCIPLE)
TUESDAY, June 25, 1895.
After every happiness comes misery; they may be far apart or near. The more advanced the soul, the more quickly does one follow the other. What we want is neither happiness nor misery. Both make us forget our true nature; both are chains — one iron, one gold; behind both is the Atman, who knows neither happiness nor misery. These are states and states must ever change; but the nature of the Soul is bliss, peace, unchanging. We have not to get it, we have it; only wash away the dross and see it.
Stand upon the Self, then only can we truly love the world. Take a very, very high stand; knowing out universal nature, we must look with perfect calmness upon all the panorama of the world. It is but baby's play, and we know that, so cannot be disturbed by it. If the mind is pleased with praise, it will be displeased with blame. All pleasures of the senses or even of the mind are evanescent but within ourselves is the one true unrelated pleasure, dependent upon nothing. It is perfectly free, it is bliss. The more our bliss is within, the more spiritual we are. The pleasure of the Self is what the world calls religion.
The internal universe, the real, is infinitely greater than the external, which is only a shadowy projection of the true one. This world is neither true nor untrue, it is the shadow of truth. "Imagination is the gilded shadow of truth", says the poet.
We enter into creation, and then for us it becomes living. Things are dead in themselves; only we give them life, and then, like fools, we turn around and are afraid of them, or enjoy them. But be not like certain fisher-women, who, caught in a storm on their way home from market, took refuge in the house of a florist. They were lodged for the night in a room next to the garden where the air was full of the fragrance of flowers. In vain did they try to rest, until one of their number suggested that they wet their fishy baskets and place them near their heads. Then they all fell into a sound sleep.
The world is our fish basket, we must not depend upon it for enjoyment. Those who do are the Tâmasas or the bound. Then there are the Râjasas or the egotistical, who talk always about "I", "I". They do good work sometimes and may become spiritual. But the highest are the Sâttvikas, the introspective, those who live only in the Self. These three qualities, Tamas, Rajas, and Sattva (idleness, activity, and illumination), are in everyone, and different ones predominate at different times.
Creation is not a "making" of something, it is the struggle to regain the equilibrium, as when atoms of cork are thrown to the bottom of a pail of water and rush to rise to the top, singly or in clusters. Life is and must be accompanied by evil. A little evil is the source of life; the little wickedness that is in the world is very good; for when the balance is regained, the world will end, because sameness and destruction are one. When this world goes, good and evil go with it; but when we can transcend this world, we get rid of both good and evil and have bliss.
There is no possibility of ever having pleasure without pain, good without evil; for living itself is just the lost equilibrium. What we want is freedom, not life, nor pleasure, nor good. Creation is infinite, without beginning and without end — the ever-moving ripple in an infinite lake. There are yet unreached depths and others where the equilibrium has been regained; but the ripple is always progressing, the struggle to regain the balance is eternal. Life and death are only different names for the same fact, the two sides of the one coin. Both are Maya, the inexplicable state of striving at one time to live, and a moment later to die. Beyond this is the true nature, the Atman. While we recognise a God, it is really only the Self which we have separated ourselves from and worship as outside of us; but it is our true Self all the time — the one and only God.
To regain the balance we must counteract Tamas by Rajas; then conquer Rajas by Sattva, the calm beautiful state that will grow and grow until all else is gone. Give up bondage; become a son, be free, and then you can "see the Father", as did Jesus. Infinite strength is religion and God. Avoid weakness and slavery. You are only a soul, if you are free; there is immortality for you, if you are free; there is God, if He is free. . . .
The world for me, not I for the world. Good and evil are our slaves, not we theirs. It is the nature of the brute to remain where he is (not to progress); it is the nature of man to seek good and avoid evil; it is the nature of God to seek neither, but just to be eternally blissful. Let us be God! Make the heart like an ocean, go beyond all the trifles of the world, be mad with joy even at evil; see the world as a picture and then enjoy its beauty, knowing that nothing affects you. Children finding glass beads in a mud puddle, that is the good of the world. Look at it with calm complacency; see good and evil as the same — both are merely "God's play"; enjoy all.
* * *
My Master used to say, "All is God; but tiger-God is to be shunned. All water is water; but we avoid dirty water for drinking."
The whole sky is the censer of God, and sun and moon are the lamps. What temple is needed? All eyes are Thine, yet Thou hast not an eye; all hands are Thine; yet Thou hast not a hand.
Neither seek nor avoid, take what comes. It is liberty to be affected by nothing; do not merely endure, be unattached. Remember the story of the bull. A mosquito sat long on the horn of a certain bull. Then his conscience troubled him, and he said, "Mr. Bull, I have been sitting here a long time, perhaps I annoy you. I am sorry, I will go away." But the bull replied, "Oh no, not at all! Bring your whole family and live on my horn; what can you do to me?"
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。