六月十九日，星期三
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中文
（由弟子S·E·瓦尔多小姐记录）
一八九五年六月十九日，星期三。
（这一天标志着斯瓦米·辨喜在千岛公园开始每日定期向弟子们授课。当时我们尚未全部到齐，但大师的心始终系于他的事业，因此他立刻开始向在场的三四位弟子讲授。第一天早晨，他手持《圣经》走来，翻开《约翰福音》，说既然我们都是基督徒，他理应从基督教经典开始讲起。）
"太初有道，道与神同在，道就是神。"印度教徒称此为摩耶——神的显现，因为这是神的力量。绝对者透过宇宙的映射，便是我们所称的自然。道有两种显现方式——一种是自然界的普遍显现，另一种是神的伟大化身的特殊显现——克里希纳、佛陀、耶稣和罗摩克里希纳。基督，作为绝对者的特殊显现，是可知的、可认识的。绝对者本身不可知：我们无法认识天父，只能认识圣子。我们只能透过"人性的色彩"、透过基督来看见绝对者。
《约翰福音》前五节包含了基督教的全部精髓：每一节都蕴含着最深邃的哲理。
完美者永远不会变得不完美。它处于黑暗之中，却不受黑暗的影响。神的慈悲遍及一切众生，却不受他们邪恶的影响。太阳不会因我们眼睛的疾病而受影响，尽管疾病可能使我们看到扭曲的太阳。第二十九节中，"除去世人的罪"意味着基督将向我们指明通往完美的道路。神化身为基督，是为了向人类展示其真实本性——我们也是神。我们是覆盖在神性之上的人性外壳；但作为神人，基督与我们本是一体。
三位一体的基督被抬举到我们之上；唯一神论的基督仅仅是一个道德楷模；两者都无法帮助我们。唯有那位作为神之化身、未曾遗忘自身神性的基督才能帮助我们，在他之中没有任何不完美。这些化身始终意识到自己的神性；他们从出生起便知晓这一点。他们就像演出已毕的演员，完成了自己的工作后，又回来取悦他人。这些伟大的存在不受世间任何事物的沾染；他们为了教化我们而暂时承受我们的形体和局限；但实际上他们从未受到限制，他们永远是自由的……
善接近真理，但尚非真理本身。在学会不被邪恶所扰之后，我们还必须学会不因善而欣喜。我们必须发现自己超越了善与恶；我们必须研究它们的调和关系，认识到两者都是必要的。
二元论的观念来自古波斯人。善与恶实为一体（因为两者都是枷锁，都是摩耶的产物），存在于我们自己的心中。当心灵达到自在平衡时，善恶都不能影响它。达到完全的自由，善恶便都无法影响你，你便享有自由与至福。恶是铁链，善是金链；两者都是锁链。要获得自由，要一劳永逸地认识到，没有任何锁链能束缚你。先抓住金链来松开铁链的束缚，然后将两者都抛弃。恶的荆棘刺入了我们的肉中；从同一丛灌木上取另一根荆棘将第一根挑出；然后将两根都丢弃，获得自由……
在世间，永远要站在给予者的位置。给予一切，不求回报。给予爱，给予帮助，给予服务，给予你所能给予的任何小小之物，但远离交易。不设任何条件，也就不会有条件加诸于你。让我们从自身的丰盈中付出，正如神赐予我们一样。
主是唯一的给予者，世间所有的人不过是店铺老板。得到他的支票，它在任何地方都必定被承兑。
"神是不可解释的、不可言喻的爱之本质"，可以被感知，却永远无法被定义。
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在我们的苦难和挣扎中，世界对我们而言似乎是一个非常可怕的地方。但正如当我们看到两只小狗嬉戏打闹时毫不在意，因为知道那只是玩耍，即使偶尔被咬一口也不会造成真正的伤害——同样，我们所有的挣扎在神的眼中不过是游戏。这个世界完全是游戏，只是供神消遣；世间没有任何事物能使神愤怒。
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"母亲啊！在生命之海中，我的小舟正在沉没。 幻象的旋风、执着的风暴时刻在增长。
我的五个船夫（感官）愚昧无知，舵手（心灵）软弱无力。
我迷失了方向，我的船正在沉没。 母亲啊！救救我！"
"母亲啊，你的光芒不会因圣人或罪人而停止；它赋予爱者和杀者同样的生命。"母亲永远通过一切而显现。光芒不会被它所照耀之物所污染，也不会因之而获益。光芒永远纯净，永远不变。在每一个生灵的背后都是"母亲"——纯净的、可爱的、永不改变的。"母亲啊，你以光的形式显现在一切众生之中，我们向你顶礼！"她同样存在于苦难、饥饿、欢乐和崇高之中。"当蜜蜂吮吸花蜜时，那是主在享用。"知道主无处不在，智者便放弃了赞美和责难。要知道，没有任何事物能伤害你。为什么？你不是自由的吗？你不就是真我（Atman）吗？他是我们生命中的生命，我们耳中的听力，我们眼中的视力。
我们行走于世间，如同一个被警察追赶的人，只能瞥见世界之美的一鳞半爪。追赶我们的这一切恐惧，都源于对物质的执信。物质的全部存在来源于其背后心灵的存在。我们所见的，是神渗透于自然之中。（此处"自然"指物质与心灵。）
English
(RECORDED BY MISS S. E. WALDO, A DISCIPLE)
WEDNESDAY, June 19, 1895.
(This day marks the beginning of the regular teaching given daily by Swami Vivekananda to his disciples at Thousand Island Park. We had not yet all assembled there, but the Master's heart was always in his work, so he commenced at once to teach the three or four who were with him. He came on this first morning with the Bible in his hand and opened to the Book of John, saying that since we were all Christians, it was proper that he should begin with the Christian scriptures.)
"In the beginning was the Word, and the Word was with God, and the Word was God." The Hindu calls this Mâyâ, the manifestation of God, because it is the power of God. The Absolute reflecting through the universe is what we call nature. The Word has two manifestations — the general one of nature, and the special one of the great Incarnations of God — Krishna, Buddha, Jesus, and Ramakrishna. Christ, the special manifestation of the Absolute, is known and knowable. The absolute cannot be known: we cannot know the Father, only the Son. We can only see the Absolute through the "tint of humanity", through Christ.
In the first five verses of John is the whole essence of Christianity: each verse is full of the profoundest philosophy.
The Perfect never becomes imperfect. It is in the darkness, but is not affected by the darkness. God's mercy goes to all, but is not affected by their wickedness. The sun is not affected by any disease of our eyes which may make us see it distorted. In the twenty-ninth verse, "taketh away the sin of the world" means that Christ would show us the way to become perfect. God became Christ to show man his true nature, that we too are God. We are human coverings over the Divine; but as the divine Man, Christ and we are one.
The Trinitarian Christ is elevated above us; the Unitarian Christ is merely a moral man; neither can help us. The Christ who is the Incarnation of God, who has not forgotten His divinity, that Christ can help us, in Him there is no imperfection. These Incarnations are always conscious of their own divinity; they know it from their birth. They are like the actors whose play is over, but who, after their work is done, return to please others. These great Ones are untouched by aught of earth; they assume our form and our limitations for a time in order to teach us; but in reality they are never limited, they are ever free. . . .
Good is near Truth, but is not yet Truth. After learning not to be disturbed by evil, we have to learn not to be made happy by good. We must find that we are beyond both evil and good; we must study their adjustment and see that they are both necessary.
The idea of dualism is from the ancient Persians.[6]* Really good and evil are one (Because they are both chains and products of Maya.) and are in our own mind. When the mind is self-poised, neither good nor bad affects it. Be perfectly free; then neither can affect it, and we enjoy freedom and bliss. Evil is the iron chain, good is the gold one; both are chains. Be free, and know once for all that there is no chain for you. Lay hold of the golden chain to loosen the hold of the iron one, then throw both away. The thorn of evil is in our flesh; take another thorn from the same bush and extract the first thorn; then throw away both and be free. . . .
In the world take always the position of the giver. Give everything and look for no return. Give love, give help, give service, give any little thing you can, but keep out barter. Make no conditions, and none will be imposed. Let us give out of our own bounty, just as God gives to us.
The Lord is the only Giver, all the men in the world are only shopkeepers. Get His cheque, and it must be honoured everywhere.
"God is the inexplicable, inexpressible essence of love", to be known, but never defined.
* * *
In our miseries and struggles the world seems to us a very dreadful place. But just as when we watch two puppies playing and biting we do not concern ourselves at all, realising that it is only fun and that even a sharp nip now and then will do no actual harm, so all our struggles are but play in God's eyes. This world is all for play and only amuses God; nothing in it can make God angry.
* * *
"Mother! In the sea of life my bark is sinking. The whirlwind of illusion, the storm of attachment is growing every moment.
My five oarsmen (senses) are foolish, and the helmsman (mind) is weak.
My bearings are lost, my boat is sinking. O Mother! Save me!"
"Mother, Thy light stops not for the saint or the sinner; it animates the lover and the murderer." Mother is ever manifesting through all. The light is not polluted by what it shines on, nor benefited by it. The light is ever pure, ever changeless. Behind every creature is the "Mother", pure, lovely, never changing. "Mother, manifested as light in all beings, we bow down to Thee!" She is equally in suffering, hunger, pleasure, sublimity. "When the bee sucks honey, the Lord is eating." Knowing that the Lord is everywhere, the sages give up praising and blaming. Know that nothing can hurt you. How? Are you not free? Are you not Âtman? He is the Life of our lives, the hearing of our ears, the sight of our eyes.
We go through the world like a man pursued by a policeman and see the barest glimpses of the beauty of it. All this fear that pursues us comes from believing in matter. Matter gets its whole existence from the presence of mind behind it. What we see is God percolating through nature. (Here "nature" means matter and mind.)
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。