七月十日，星期三
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）
1895年7月10日，星期三。
印度有六千五百万穆斯林，其中一些是苏非派信徒。苏非派将人与神等同，这一思想正是通过他们传入欧洲的。他们说："我即是那真理"；但他们既有密传教义，也有显传教义，尽管穆罕默德本人并不持此密传之说。
"哈什沙辛"一词后来演变为英语中的"刺客"（assassin），因为伊斯兰教中一个古老的教派将杀死非信者视为其教义的一部分。
穆斯林礼拜时须备一壶水，作为神充满宇宙的象征。
印度教徒相信将有十次神圣的化身降世。其中九次已经发生，第十次仍待到来。
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商羯罗有时诉诸诡辩，以证明经典中的思想支持他的哲学。佛陀比任何导师都更勇敢、更真诚。他说："不要相信任何经典；吠陀全是虚妄之说。如果它们与我的观点一致，那是经典的幸运。我本身就是最伟大的经典；祭祀和祈祷毫无用处。"佛陀是第一位向世界提出完整道德体系的人。他行善只因善本身，他爱人只因爱本身。
商羯罗说：应当对神进行推理，因为吠陀如此教导。理性辅助启示；经典和已实证的理性——亦即个体化的直觉——二者都是神存在的证明。在他看来，吠陀是宇宙知识的一种化身。神的证明在于他产生了吠陀，而吠陀的证明在于如此奇妙的经典只可能出自梵。它们是一切知识的宝藏，如同人呼出气息一般从梵中流出；因此我们知道他的力量和知识是无限的。他可能创造了世界，也可能没有，那不过是一桩小事；产生了吠陀才是更重要的！世界正是通过吠陀才认识了神；此外再无别途。
商羯罗所持的这种信念——吠陀的无所不包——是如此普遍，以至于印度甚至有一句谚语说：如果一个人丢了牛，他会到吠陀里去找！
商羯罗进一步断言，遵从仪式并非知识。对神的认知独立于道德义务、祭祀或仪式之外，也独立于我们所想或所不想之外，正如树桩本身不会因为一个人把它当作鬼魂而另一个人看清了它的本来面目而有所改变。
吠檀多是必要的，因为推理和经典都不能向我们展示神。神唯有通过超意识的觉知才能被证悟，而吠檀多正是教导我们如何达到那一境界。你必须超越人格化的神（自在天/Ishvara），达至绝对的梵。神是每一个存在的觉知；他即是一切可被觉知之物。那个说"我"的，便是梵，然而尽管我们日夜不停地觉知着他，却不知道自己在觉知他。一旦我们认识到这个真理，一切苦难便消失了；因此我们必须获得真理的知识。达到合一；二元性将不再出现。但知识不是通过祭祀而来的，而是通过寻求、礼敬、认识真我而来的。
梵智（Brahmavidya）是最高的知识，即认识梵；较低的知识则是世俗科学。这是《蒙荼科奥义书》的教导，亦即为游方僧（Sannyasin）而设的奥义书（Upanishads）。知识有两种——根本的与次要的。非根本的是吠陀中关于礼拜与仪式的部分，以及一切世俗知识。根本的是那能使我们达至绝对者的知识。绝对者从自身的本性中创造一切；无物为因，无物在外。它即是一切能量，它即是一切存在。谁向自身的真我做一切祭祀，唯有他才认识梵。愚者以为外在的礼拜是最高的；愚者以为工作能给予我们神。唯有通过中脉（Sushumna）——瑜伽行者之道——的人才能达至真我。他们必须前往导师（Guru）处学习。部分与整体具有同一本性；一切皆源于真我。禅定是箭，整个灵魂朝向神射出便是弓，弓将箭射向靶心——真我。作为有限者，我们永远无法表达无限，但我们本身就是无限。了知此理，我们便不与任何人争辩。
神圣的智慧须通过虔信（Bhakti）、禅定和梵行而获得。"唯有真理胜利，而非虚妄。通向梵的道路唯有真理才能铺展"——唯有在那里，爱与真理才得以存在。
English
(RECORDED BY MISS S. E. WALDO, A DISCIPLE)
WEDNESDAY, July 10, 1895.
There are sixty-five million Mohammedans in India, some of them Sufis.[6]* Sufis identify man with God, and through them this idea came into Europe. They say, "I am that Truth"; but they have an esoteric as well as an exoteric doctrine, although Mohammed himself did not hold it.
"Hashshashin"[7]* has become our word "assassin", because an old sect of Mohammedanism killed nonbelievers as a part of its creed.
A pitcher of water has to be present in the Mohammedan worship as a symbol of God filling the universe.
The Hindus believe that there will be ten Divine Incarnations. Nine have been and the tenth is still to come.
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Shankara sometimes resorts to sophistry in order to prove that the ideas in the books go to uphold his philosophy. Buddha was more brave and sincere than any teacher. He said: "Believe no book; the Vedas are all humbug. If they agree with me, so much the better for the books. I am the greatest book; sacrifice and prayer are useless." Buddha was the first human being to give to the world a complete system of morality. He was good for good's sake, he loved for love's sake.
Shankara says: God is to be reasoned on, because the Vedas say so. Reason helps inspiration; books and realised reason — or individualized perception — both are proofs of God. The Vedas are, according to him, a sort of incarnation of universal knowledge. The proof of God is that He brought forth the Vedas, and the proof of the Vedas is that such wonderful books could only have been given out by Brahman. They are the mine of all knowledge, and they have come out of Him as a man breathes out air; therefore we know that He is infinite in power and knowledge. He may or may not have created the world, that is a trifle; to have produced the Vedas is more important! The world has come to know God through the Vedas; no other way there is.
And so universal is this belief, held by Shankara, in the all-inclusiveness of the Vedas that there is even a Hindu proverb that if a man loses his cow, he goes to look for her in the Vedas!
Shankara further affirms that obedience to ceremonial is not knowledge. Knowledge of God is independent of moral duties, or sacrifice or ceremonial, or what we think or do not think, just as the stump is not affected when one man takes it for a ghost and another sees it as it is.
Vedanta is necessary because neither reasoning nor books can show us God. He is only to be realised by superconscious perception, and Vedanta teaches how to attain that. You must get beyond personal God (Ishvara) and reach the Absolute Brahman. God is the perception of every being: He is all there is to he perceived. That which says "I" is Brahman, but although we, day and night, perceive Him; we do not know that we are perceiving Him. As soon as we become aware of this truth, all misery goes; so we must get knowledge of the truth. Reach unity; no more duality will come. But knowledge does not come by sacrifice, but by seeking, worshipping, knowing the Atman.
Brahmavidyâ is the highest knowledge, knowing the Brahman; lower knowledge is science. This is the teaching of the Mundakopanishad or the Upanishad for Sannyâsins. There are two sorts of knowledge — principal and secondary. The unessential is that part of the Vedas dealing with worship and ceremonial, also all secular knowledge. The essential is that by which we reach the Absolute. It (the Absolute) creates all from Its own nature; there is nothing to cause, nothing outside. It is all energy, It is all there is. He who makes all sacrifices to himself, the Atman, he alone knows Brahman. Fools think outside worship the highest; fools think works can give us God. Only those who go through the Sushumnâ (the "path" of the Yogis) reach the Atman. They must go to a Guru to learn. Each part has the same nature as the whole; all springs from the Atman. Meditation is the arrow, the whole soul going out to God is the bow, which speeds the arrow to its mark, the Atman. As finite, we can never express the Infinite, but we are the Infinite. Knowing this we argue with no one.
Divine wisdom is to be got by devotion, meditation, and chastity. "Truth alone triumphs, and not untruth. Through truth alone the way is spread to Brahman" — where alone love and truth are.
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。