書籍:愛的400句箴言 Book: 400 Sayings about Love

愛的四百句箴言151~200句(4)

《愛的四百句箴言》 St. Maximus the confessor著 151至200首 《400 sayings about love》 by St. Maximus the confessor SECOND 100 about love 151 - 200 51、當你察覺你的心從物質上取樂,而且念念不忘,那你就要知道,你愛這些事超過了上帝,主耶穌說:「你的財寶在那裡,你的心也必在那裡。」 51. When you see your mind dallying with pleasure over material things and taking fond delight in thinking of them, know that you love these things rather than God. "For where your treasure is," says the Lord, "there will your heart be also." 52、一個觸及上帝的心靈,又在祈禱和愛中與上帝同在,就會變得有智慧、善良、充滿力量、慈悲、仁慈、寬容。簡而言之,它幾乎擁有所有神聖的屬性。然而,一旦人鄙棄這樣的心靈,重拾對物質的喜愛,心靈就會變得愛好享樂,就像家畜一般,心靈也可能變得像野獸一般,在物質的事情上與人爭戰。

 

 

《愛的四百句箴言》
St. Maximus the confessor著
151至200首

《400 sayings about love》
by St. Maximus the confessor
SECOND 100 about love
151 – 200

 

 

51、當你察覺你的心從物質上取樂,而且念念不忘,那你就要知道,你愛這些事超過了上帝,主耶穌說:「你的財寶在那裡,你的心也必在那裡。」
51. When you see your mind dallying with pleasure over material things and taking fond delight in thinking of them, know that you love these things rather than God. “For where your treasure is,” says the Lord, “there will your heart be also.”

 

52、一個觸及上帝的心靈,又在祈禱和愛中與上帝同在,就會變得有智慧、善良、充滿力量、慈悲、仁慈、寬容。簡而言之,它幾乎擁有所有神聖的屬性。然而,一旦人鄙棄這樣的心靈,重拾對物質的喜愛,心靈就會變得愛好享樂,就像家畜一般,心靈也可能變得像野獸一般,在物質的事情上與人爭戰。
52. The mind which attains God and abides with him through prayer and love becomes wise, good, powerful, benevolent, merciful, and forbearing ; in short, it carries around almost all the divine qualities in itself. But when it withdraws from him and goes over to material things it becomes pleasure-loving like cattle or fights with men like a wild beast over these things.

 

53、聖經稱「物質界」為世界,而「世間人」指的就是那些將心安住在物質界的人。對此,聖經嚴重的警告:「別愛世界,或世界上的事物了。肉體的私欲,眼目的私欲,和人生的矜誇,都不是出於父,而是出於世界。」
53. Scripture calls material things the world, and worldly people are those who let their mind dwell on them. Against these is the very sharp reproof: “Do not love the world nor the things in the world; the concupiscence of the flesh and the concupiscence of the eyes, and the pride of life are not from God but from the world.”

 

54、一個修行人就是將自己的心從物質事物中分離出來的人,這樣的人藉著自制、愛、吟唱聖詩以及祈禱,將自己獻給上帝。
54. A monk is one who separates his mind from material things and who devotes himself to God by self-mastery, love, psalmody, and prayer.

 

55、一個靈敏的人就好像一位牧牛人,而道德的行動就是他所牧養的牛,就好像雅各伯說:「你僕人是牧牛的人」。然而,靈智是一位牧羊人,因為,那些在山上靜觀、被心智看管著的思想,就是他牧養的羊。所以,「凡牧羊的都是埃及人所厭惡的。」也就是說,是最強大的敵人所厭惡的。
55. The active man is allegorically a cattle herder, for moral actions are signified by cattle, as when Jacob said, “Your servants are herders of cattle.” But the gnostic is the shepherd, for the thoughts which are tended by the mind on the mountains of contemplation are signified by sheep, as again, “All shepherds are an abomination to the Egyptians,” ; that is, to the powerful enemies.

 

56、一旦身體受到欲望與感官享樂所牽動,懈怠的心也會隨之而來,並且跟隨欲樂的想像和驅動起伏。反之,貞潔的心就會嚴密地管控自己,使自己遠離情欲的想像和驅動,並且集中精神,改善這種不良的情緒。
56. Once the body is moved by the senses to its own lusts and pleasures, the careless mind follows along and assents to its imaginings and impulses. The virtuous mind, in contrast, is in firm control and holds itself back from the passionate imaginings and impulses and instead concentrates on improving its emotions of this type.

 

57、有身體上的美德,也有靈魂上的美德。其中,身體上的美德有:禁食、在特定的日子守夜、席地而睡、服務他人、做好該做的勞動以免成為他人的負擔、分享事物…等。而靈魂上的美德有:愛、堅忍、柔和、自制、祈禱…等。有時,由於某些特殊狀況,例如:生病…等,我們無法完成屬於身體的美德,此時上帝會諒解我們,因為祂知道其中的原因。然而,如果我們無法完成靈魂上的美德,就沒有理由抗辯,因為靈魂上的美德並不受限於任何特殊狀況。
57. There are virtues of the body and virtues of the soul. Bodily virtues are, for example, fasting, vigils, sleeping on the ground, service to others, manual labor done so as not to burden anyone or to have something to share, and so forth. The virtues of the soul are love, forbearance, meekness, self-mastery, prayer, and so forth. Now if from some necessity or bodily condition such as ill health or the like it happens that we are unable to accomplish the preceding bodily virtues, we are excused by the Lord, who understands the reasons. But if we do not accomplish the virtues of the soul we shall have no defense, for they are not subject to any necessity.

 

58、上帝的愛促使每一位擁有這愛的人,鄙視所有稍縱即逝的享樂,和一切悲傷與麻煩。所有在喜悅中安忍各種苦難的聖徒,都會使你相信這一點。
58. The love of God induces the one who possesses it to despise every passing pleasure and every trouble and sorrow. All the saints, who have suffered so much with joy for Christ, should convince you of this.

 

59、讓我們遠離自私的愛吧,它是一切墮落的母親,是一種不合理的愛,來自於肉體。因為這種愛,很容易激起最根本的三種情欲:貪吃、貪婪、虛誇。從外面看來,這些想法都來自於不可缺少的生理需求,而一切的惡,也都來出於此。因此,如同上文所說的,我們一定要以堅毅的決心,來斷除自私的愛,與自私的愛戰鬥。只要自私的愛被克服之後,一切因之而起的惡也會被克服。
59. Keep yourself away from self-love, the mother of vices, which is the irrational love of the body. For from it surely arise the first three passionate and capital thoughts, gluttony, greed, and vainglory, which have their starting point in the seemingly necessary demands of the body and from which the whole catalogue of vices comes about. Therefore, as was said, one must necessarily keep away from and do battle with this self-love with full determination, for when this is overcome then are all its offspring likewise brought into line.

 

60、對於出家修士來說,自私的愛,會讓他們認為自己應該善待身體,進而縱情享受各種食物,越過常軌。這種合理化的藉口,常常引導他們,一步一步陷入肉體欲望的陷井當中。對於世間人來說,自私的愛則會驅使他們貪婪地要求各種生活用品。
60. The passion of self-love suggests to the monk that he should be kind to the body and to indulge in food more than is appropriate. Thus under the pretense of proper guidance it means to drag him little by little to fall into the pit of voluptuousness. To the worldly person it proposes that he make provision for himself right away in the matter of lust.

 

61、據說最高境界的祈禱,是完全超越肉體與塵世,此時的祈禱,完全不具任何的素材和形式。一個人若能夠保持這種狀態而毫不費力,就真的是「不斷地祈禱」。
61. It is said that the supreme state of prayer is when the mind passes outside the flesh and the world and while praying is completely without matter and form. The one who preserves this state without compromise really “prays without ceasing.”

 

62、我們應該要像身體已經死掉了一般,與世上所有客觀事實脫離,也要像心已經死掉了一樣,在最高的祈禱中,與塵世的所有想法脫離。因為,如果身心不死去的話,就不可能住在上帝那裡。
62. Just as the body which is dying is separated from all the realities of the world, so is the mind which dies on the heights of prayer separated from the thoughts of the world. For if it does not die such a death it cannot be and live where God is.

 

63、出家修士們,不要讓任何人欺騙了你,認為自己可以在喜樂與自負的儀式中得救。
63. Let no one deceive you, monk, into thinking that you can be saved while in the service of pleasure and vainglory.

 

64、就好像身體可以透過事物來犯罪,也可以透過修行來修養美德,回歸最原本的狀態。同樣的,心靈可以藉由情欲的思想來犯罪,也可以透過修行來修養靈魂的美德,以純淨及超然的心來看待事物,回歸最原本的狀態。
64. Just as the body which sins through things and has as discipline the bodily virtues to bring it back to its senses, so in its turn does the mind which sins through passionate thoughts likewise have as discipline the virtues of the soul, in order that looking at things in a pure and detached way it might return to its senses.

 

65、就像夜晚緊接著白晝,冬天緊臨著夏天;不論是現在或未來,悲傷與痛苦也緊臨著自誇與喜樂。
65. Just as night follows day and winter follows summer, so do sorrow and pain follow vainglory and pleasure whether in the present or in the future.

 

66、一個犯了罪的人,是不可能脫離審判的,除非他能夠在這世上,自願的背負起勞苦,或承擔自然而來的苦難。
66. In no way can the sinner escape the judgment to come unless he takes on here below voluntary hardships or involuntary afflictions.

 

67、依據這五點理由,魔鬼被允許對我們發動戰爭:第一、因為唯有如此,在攻與防的戰鬥過程中,我們才能認清什麼是美善的道德,什麼是敗壞的道德。第二、因為唯有如此,我們才能瞭解,為了獲致美善的道德,我們必須以堅毅的精神,努力奮鬥。第三、因為唯有如此,我們才會發現,當道德成就越來越進步時,千萬不可高傲,必須學習謙卑。第四、因為唯有如此,在經歷過道德的淪喪之後,才會徹底厭惡這種墮落的狀態。第五、這也是最重要的原因,因為唯有如此,當我們不再執著時,才不會忘記自己的軟弱,還有曾經幫助過我們的那一位的大能。
67. It is said that there are five reasons why we are allowed to be warred upon by the demons. First, so that in offensive and defensive battle we come to distinguish virtue and vice. Second, that in acquiring virtue by struggles and toil we shall hold on to it firmly and steadfastly. Third, that while advancing in virtue we do not become haughty but learn rather to be humble. Fourth, that having experienced vice we will hate it with a consummate hate. Fifth, and most important, that when we become detached we do not forget either our own weakness or the power of the one who has helped us.

 

68、就好像一個飢餓的人,會幻想著麵包;一個口渴的人,會幻想著水;一個貪吃的人,會幻想著各式各樣的食物;一個好色之徒,會幻想著女人的景象;一個無用的人,會幻想著得到稱讚;一個貪心的人,會幻想著獲利;一個報復心重的人,會幻想著自己成功的復仇,讓敵人陷入悲慘之中;一個嫉妒心重的人,會幻想著自己所嫉妒的那個人面臨災厄;同理可證,內心充滿各種其它情欲的人,心中就會升起各種幻想。因為,一個受到情欲困擾的人,無論他是清醒的或是在睡夢中,都會升起充滿情欲的各種幻想與煩惱。
68. Just as the mind of the one who is hungry imagines bread and that of the one who is thirsty imagines water, so does the glutton imagine a great variety of food and the voluptuous man imagine feminine visions, and the vain person imagine human applause, and the greedy person imagine profits, the vengeful person imagine revenge against the one who offended him, the envious person imagine evil to the one of whom he is envious, and similarly with the other passions. For the mind which is troubled by the passions receives passionate thoughts both when the body is awake and asleep.

 

69、當情欲越來越強烈,心靈對於可以供它享樂的對象,就會升起越來越多的夢幻。當瞋恚心越來越強烈,心靈就會越來越專注於那些引起恐懼感的事物。此時,不潔的惡魔會利用我們的漫不經心,趁機增強情欲。然而,另一方面,神聖的天使也會驅使我們去實踐美德,以喚醒惡魔迷失的心。
69. When lust grows strong, the mind dreams of the objects which give it pleasure; when anger grows strong, it looks on the things which arouse fear. Now it is the impure demons who strengthen the passions and arouse them, making use of the help of our carelessness. On the other hand the holy angels weaken them by moving us to the exercise of the virtues.

 

70、如果心中細微的情欲經常被喚醒,它就會在靈魂中埋下享樂的壞習慣。當情緒反覆地鼓譟,心靈就會變得怯懦。前者需要靠不斷地禁食、守夜、祈禱來治療,而後者需要靠友好、善行、仁慈、愛來治療。
70. When the concupiscible element of the soul is frequently aroused it lays up in the soul a fixed habit of pleasure. And when the temper is repeatedly stirred up it makes the mind craven and cowardly. The first is healed by a continual exercise of fasting, vigils, and prayer; the second by kindness, benevolence, love, and mercy.

 

71、惡魔以一切與他們有關的「事物」或「欲念」來展開攻擊。當惡魔以「事物」展開攻擊時,惡魔通常涉入其中;當惡魔以「欲念」展開攻擊時,惡魔通常已經從事物當中撤離了。
71. The demons mount their attacks either with things or with the passionate thoughts connected with them: with things, those who are concerned with them, with thoughts those who have withdrawn from things.

 

72、如果意念比行動更容易犯罪,那麼,意念上的戰鬥將會比具體事物上的戰鬥更激烈。
72. As much as it is easier to sin in thought than in deed, so is a war with thoughts more exacting than one with things.

 

73、事物存在於心智之外,當心智思考到事物時,就會把物事帶進心智之內。因此,不論是對事物正當的使用或錯誤的使用,都依賴我們的心智。那些誤用事物的陋習,正是來自於思想上的錯誤。
73. Things exist outside the mind while thoughts about them are put together inside. Therefore on it depends either their proper or improper use, for the abuse of things follows on the mistaken use of thoughts.

 

74、心中的情欲有三個來源:感官、性情、記憶。就感官而言,容易引發情欲的事物,使感官留下深刻印象,並且驅使心靈升起欲念;就性情而言,因為生活習慣不好,不知自我節制,再加上身體病痛或惡魔的侵擾,導致生理狀況改變,就會促使欲念在心中升起,使人想要違抗神的旨意;就記憶而言,當回想起那些激起情欲的事情時,我們的心也會再一次升起欲念。
74. The mind receives passionate thoughts from these three sources: sense experience, temperament, and memory. From the senses when things which are the source of passions impress them and move the mind to passionate thinking; from temperament, when because of intemperate living or the working of demons or some sickness, the bodily development is altered and it moves the mind again to passionate thinking or against Providence; finally from memory, when it recalls the thoughts of things that have aroused our passion and moves the mind once more to passionate thinking.

 

75、上帝賜給我們的一切事物,有些是在靈魂裡的,有些是在身體裡的,有些則是與身體有關的。那些在靈魂裡的,就是靈魂的力量;在身體裡的,就是感知器官和其它器官;而與身體有關的,就是食物、財富…等。因此,如果善用這些事物,就會顯出我們的善,如果惡用,就會顯出我們的惡。
75. Of the things given to us by God for our use some are in the soul, others in the body, and others are concerned with the body. Those in the soul, for example, are its powers, in the body are the organs of sense and the other members; and those which are concerned with the body are food, wealth, possessions, and so forth. Therefore, the good or evil use of these things or of those corresponding to them indicates whether we are virtuous or wicked.

 

76、在所有的偶發事件中,有些是發生在靈魂內的,有些是發生在肉體上的,還有一些是與身體有關的。在靈魂內的有:知識、無知、健忘、記憶、愛、恨、勇氣、悲傷、喜悅…等;在肉體上的有:享樂、吃苦、感覺、殘障、健康、病、生、死…等;與身體有關的有:親子關係、膝下無子、富有、窮困、好名聲、壞名聲…等;在這些事件中,有一些是善的,有一些是惡的,儘管,它們在本質上都沒有善、惡之分,全憑我們使用時的心態,來判定善、惡的分別。
76. Of the accidents in things, some are in the soul, others in the body, and still others concerned with the body. Of those in the soul there are, for example, knowledge and ignorance, forgetfulness and memory, love and hate, fear and courage, sorrow and joy, and so forth. Of those in the body there are, for example, pleasure and hardship, feeling and disability, health and illness, life and death, and similar things. Of those things concerned with the body there are, for example, parenthood and childlessness, wealth and poverty, fame and ill repute, and so forth. Some of these we consider good and others evil, although none of them is evil in itself but is found to be properly good or evil according to its use.

 

77、知識本來是善的,然而,將知識運用在惡行當中所產生的惡,卻超過了善。儘管知識原本是善的,在惡行當中,知識卻沒有產生善。同理可證,健康、財富和喜樂也是如此:若將知識、健康、財富、喜樂運用在惡行當中,它們所產生的惡,都超過了善。因此,我們可以說:儘管它們從外表看來似乎是惡的,但是在本質上,它們卻不是惡的。
77. Knowledge is good by nature, and so likewise is health, but their opposites have benefited even more than have they. In the wicked knowledge does not result in good, even though, as was said, it is good by nature. The same is true for health or wealth or joy: These are not used profitably by them. So it is, then, that their opposites are profitable, and therefore it happens that they are not evil in themselves even though they seem to be evil.

 

78、不要濫用你的思維,否則,你將無可避免地混淆是非。因為,除非一個人先在意念上犯錯,否則他不可能在行為上犯錯。
78. Do not misuse thoughts, lest you necessarily misuse things as well. For unless anyone sins first in thought, he will never sin in deed.

 

79、世間人的形象(屬土的像),是由幾種主要的惡行所組成的,例如:愚痴、懦弱、不知節制以及不義。而天上人的形象(屬天的像)則由幾種主要的美德組成,如:謹慎、勇氣、自制、公義。所以「我們既帶了屬土的像,也就必帶著屬天的像。」
79. The image of the earthly man consists in the capital vices, such as folly, cowardice, intemperance, injustice. The image of the heavenly man consists in the cardinal virtues, as prudence, courage, temperance, justice. So, “as we have borne the image of the earthly man, so let us bear the image of the heavenly.”

 

80、如果你想要找到那條通往生命的道路,那麼請盡力去尋找,總有一天你會找到那條道路,祂也會對我們說:「我就是道路,就是真理,就是生命」。只有專心致力的人才能尋獲祂,因為「找著的人少」,否則,你很有可能會落在人後,成為找不著的多數人之其中一位。
80. If you wish to find the way that leads to life, look for it and you will find it in the Way who tells us, “I am the way, and the truth, and the life.” Only seek it very intensely because “few there are who find it”; otherwise you may be left behind by the few and found among the many.

 

81、有五個因素可以使靈魂不再犯罪:對人的敬畏、對審判的敬畏、未來的獎賞、上帝的愛、良心的暗示。
81. For these five reasons will the soul abstain from sin: the fear of men, the fear of judgment, the future reward, the love of God, or finally the prompting of conscience.

 

82、有些人說,存有當中絕對沒有惡,除非有某種力量把我們推向它,而這種力量來自於我們對心靈自然運作的疏忽。因此,從來沒有一個悉心照顧心靈自然運作的人是惡的,他們總是在行善,如果你也願意如此,悉心守護心靈的自然運作,那麼,你也可以趕走惡,因為,惡是由錯誤的意念所導致的錯誤行為。
82. Some say that there would be no evil in beings unless there were some other power which pulled us on to it, and this is nothing other than carelessness of the natural functioning of the mind. Therefore those who are careful about this always do good deeds, never bad. So, if you too are willing, banish carelessness and you drive evil away as well, which is the mistaken use of thoughts on which follows the misuse of things.

 

83、依照自然天性,理性的元素受到聖言的控制,而理性的元素又管理著非理性的元素。這個秩序被保留在所有事物當中,因此,所有存在物當中都沒有惡的存在,也沒有任何力量,可以驅使它們作惡。
83. It is according to nature that the rational element in us be subjected to the divine Word and that it govern our irrational element. Therefore, this order is to be preserved in all things and there will be neither any evil in beings nor anything available to draw them on to it.

 

84、有些想法是單純的,有些則是染雜的。單純的想法沒有情欲,而染雜的想法則帶有情欲。在這個狀況下,我們會發現,當一個人的心轉向罪惡時,單純的想法就會緊跟著染雜的想法而來。讓我們以偷錢這件事為例:當與黃金有關的情欲,在某人的記憶中浮現,他的心中就會產生一股想要偷錢的衝動。除了關於黃金的記憶之外,還有錢包、櫃子、房間…等記憶,也會漸漸浮上心頭。所以,關於黃金的記憶是染雜的,因為它表現出情欲,而關於錢包、櫃子…等想法卻是單純的,因為這些想法,不會在心裡產生任何情欲。我們的心擁有許多想法,像是:自誇、女人…等等。然而,並不是所有伴隨著情欲而來的想法,都是帶有情欲的,就好像上面的例子一樣。因此,由以上原則,我們可以分辨,什麼是情欲的表現,什麼是單純的想法。
84. Some thoughts are simple, others compound. The simple are without passion, but the compound are with passion, as composed of passion plus representation. In this case, one can see that many simple thoughts follow on the compound when they have begun to be moved to sin by the mind. Take money, for example. A passionate thought arises in someone’s memory about gold. In his mind he has the urge to steal and with his heart he accomplishes the sin. Now with the memory of the gold will come also the memory of the purse, the chest, the room, and so forth. Now the memory of the gold is compound, for it displayed passion; but that of the purse, chest, and so forth, is simple, for the mind had no passion toward them. And so it is with every thought, with vainglory, with women, and so on. For not all thoughts which accompany an impassioned thought are themselves passionate, as the example has shown. Thus from this we can know what are impassioned representations and what are simple.

 

85、有人說:惡魔在我們睡著的時候,掌控了身體的私處,並透過記憶,依次在我們的心裡喚醒起女人的形象來激起淫欲。也有人說:這些惡魔以女人的形象出現在我們的心裡,藉著觸碰身體的私處來激起種種的欲望和幻想。還有其它的說法認為:惡魔入侵最普遍的方式,就是透過記憶喚醒各種形象來引發邪念,使靈魂深受煎熬;還有其他關於惡魔如何引起情欲的說法,雖然略有不同,但是都與此類似。然而,只要愛和自制在靈魂中升起時,無論我們是醒著或是睡了,惡魔都找不出任何方法,可以有足夠的力量激起我們的情欲。
85. Some say that the demons get hold of the private parts of the body in sleep and arouse them to the passion of fornication which in turn recalls the female form to the mind through the memory. Others say that they appear to the mind in female guise and then by touching the private parts of the body arouse desire and give rise to imagination. Still others say that the prevailing passion in the approaching demon arouses the passion and in this way the soul is inflamed for evil thoughts by recalling forms through the memory. And similarly for all the other passionate thoughts; some say it comes about in one way, some in another. But in none of these ways are the demons strong enough to arouse any passion whatsoever whether one is awake or asleep when love and self-mastery are present in the soul.

 

86、我們有必要好好審視誡命的律法,無論是它的字義或精神。例如:「不可殺人、不可姦淫、不可偷盜」這三條誡命,我們必須同時持守它的字義與精神。至於行割禮、守安息日、宰殺羊羔、食用沒有發酵過的麵包(混入帶有苦味的香料)…等誡命,則只須持守它的精神即可。
86. It is necessary to observe some commandments of the Law both in letter and in spirit, others only in spirit. For example, the commandments “thou shalt not commit adultery, thou shalt not kill, thou shalt not steal,” and the like have to be observed both literally and spiritually, and the latter in three ways. The commandments to be circumcised, to keep the Sabbath, to immolate the lamb and eat unleavened bread with bitter herbs, and so forth, are to be observed only spiritually.

 

87、出家修士有三種普遍的德道境界。第一種、在行為上不犯罪,第二種、讓自己的靈魂浪費多餘的時間在情欲的想法中,第三種、以超然的心態看待女人和一切攻擊我們的具體事物。
87. There are three general moral states among monks. The first is not to sin in deed, the second is not to dally over passionate thoughts in the soul, and the third is to look with a detached mind on the forms of women or of those who have offended us.

 

88、一個完全放棄世間的財產,只留下一具臭皮囊的窮人,就是已經將自己完全交託給上帝,全心全意去關注屬靈的兄弟與上帝的人。
88. The poor man is the one who has renounced all his possessions and owns nothing at all on earth except his body, and having severed his attachment to it has entrusted himself to the care of God and of religious men.

 

89、有一些人,雖然擁有財產卻不會升起執著心,當他們失去財產的時候,也不會因此感到悲痛,而是以喜樂的心情,來看待財產被奪走這件事。反之,那些貪著於財富的人,當他們失去財產的時候,就會充滿悲傷,甚至會悲痛致死,就像福音裡那個帶著悲傷離去的人一般。所以,匱乏這件事剛好可以用來證明,一個人究竟是超然的,還是貪著的。
89. Some owners have possessions without attachment, and thus do not grieve when they are deprived of them, as those who accepted with joy the seizure of their goods. But others possess with attachment and become filled with grief when about to be deprived, like the one in the Gospel who went away sad; and if they are deprived, they grieve until death. So it is that deprivation attests the condition of whether one is detached or attached.

 

90、處在祈禱的巔峰的人,是惡魔發動戰爭的對象,因為惡魔想要阻止他們從物質界領受單純的象徵。惡魔趁人們在靜觀祈禱時在他們心中留連,引起情欲、發動戰爭,惡魔也會趁人們積極生活、努力奮鬥時,引誘他們犯罪。惡魔用盡一切方法奮力攻擊所有人,為的就是使人與上帝分離。
90. The demons make war on those who are at the summit of prayer to prevent them from receiving simple representations of material things. They war on contemplatives to cause passionate thoughts to linger in their minds, and on those who are struggling in the active life to persuade them to sin by action. In every way these accursed beings struggle against everyone in order to separate men from God.

 

91、以下三種情境可以用來驗證,一個人的虔誠心是否正在經歷天意的試煉:第一,愉快的事物,如:健康、美麗、孩子乖巧、財富、名譽…等;第二,悲傷事件的打擊,如:失去孩子、財富和名譽…等;第三,身體上的痛苦,如虛弱、生病…等。對於第一項考驗,主耶穌說:「凡不跟自己的一切資財決絕的,都不能做我的門徒。」至於第二與第三點,他說:「用你們的堅忍,來擁有住你們的真性命。」
91. Those whose piety undergoes trial in this life by divine Providence are proved by these three temptations: by the gift of pleasant things, such as health, beauty, fine children, wealth, reputation, and the like. Or by the inflicting of sorrowful things, such as the loss of children, wealth, and reputation; or by painful afflictions of the body, such as sickness, disease, and so forth. To the first the Lord says, “If anyone does not renounce all he possesses, he cannot be my disciple.” To the second and third he says, “In your patience you shall possess your souls.”

 

92、有四件事情可以轉變人的性情,給予心靈各種思想(包括帶有情欲的思想和完全不帶情欲的思想):天使、惡魔、天氣、生活型態。天使以「理性」來轉變人的性情,惡魔以「接觸」來轉變,天氣以「天氣變化」來轉變,生活型態以「飲食的質與量」來轉變。除此之外,還有一些性情的轉變來自於記憶、眼睛所見和耳朵所聞,畢竟這些都是第一個影響靈魂,始它產生喜悅或悲傷的因素。當靈魂認同了這些影響,就會改變肉身的性情,當性情改變了之後,就會引發心中的各種思想。
92. These four things are said to modify the bodily temperament and thereby to give thoughts to the mind whether passionate or without passion: angels, demons, the weather, and life-style. The angels are said to modify it by reason, the demons by touch, the weather by its variations, the life-style by the quality and quantity of food and drink, whether too much or too little. In addition to these there are the modifications which come to it from the memory, from hearing and sight since it is the soul which is first affected by things which give it grief or joy. And when the soul approves of these, it modifies the temperament of the body; and when this is thus modified, it supplies thoughts to the mind.

 

93、確切的說,死亡就是與上帝分離,而「死的毒刺就是罪。」從這點來看,當亞當被逐出生命之樹的同時,也被逐出了伊甸園,遠離了上帝。從那時此,緊接而來的肉體死亡,成為不可避免的事實。從另一個角度來說,生命就如耶穌所說的:「我就是生命。」藉由他的死亡,為死去的肉體再次帶來了生命。
93. Death is, properly speaking, separation from God, and “the sting of death is sin.” In taking it on, Adam was banished at once from the tree of life, from Paradise, and from God, whereupon there followed of necessity the death of the body. On the other hand life is, properly speaking, the one who says, “I am the life.” By his death he brought back to life again the one who had died.

 

94、文字的創作可以有很多種目的,例如:為了記錄某人的記憶、為了幫某些人圖利、為了傷害某一群人,為了賣弄文筆,或只是出於某種需要。
94. The written word is taken down either for one’s own memory or for the profit of others, or both, or to harm certain people, or for ostentation, or out of necessity.

 

95、積極的生活是「青草的牧場」,受造物的知識是「清淨的水」。
95. The active life is “a place of pasture”; knowledge of created things is “water of refreshment.”

 

96、充滿人性的生命是「死亡的漆黑低谷」。因此,如果任何人與上帝同在,而上帝也在他體內,他就能確切的說:「就使我行於死亡的漆黑低谷中,我也不怕遭害;因為是你和我同在。」
96. Human life is a “shadow of death.” Thus if anyone is with God and God is with him he clearly can say, “For though I should walk in the midst of the shadow of death, I will fear no evil because you are with me.”

 

97、一顆純潔的心靈,會以正直的眼光看事情。純潔心靈的眼界,會化成思想,成為一段誠實坦率的言論。一位敏銳的聽者,會聆聽這樣的言論。然而,一個人如果沒有上述三種素養,就會侮辱了那位發言人。
97. A pure mind sees things rightly, a straightforward speech brings what it sees into view, and a keen hearing hearkens to it. But, the one who is deprived of these three things abuses the speaker.

 

98、一個人如果認識了三位一體還有祂的受造物與祂的旨意,而且,他的靈魂已經超脫一切情緒性的執著,那麼,我們可以說這個人與上帝同在。
98. The one who knows the Trinity and its creation and Providence and who keeps the emotional part of his soul unattached is with God.

 

99、棍代表了上帝的審判、權杖與旨意。因此,一個人如果獲得了這方面的知識,就可以說:「你的棍你的杖,都安慰我」。
99. The rod is said to signify God’s judgment and his staff his Providence. Thus the one who has obtained knowledge of these things can say, “Your rod and staff have given me comfort.”

 

100、當心靈去除了情欲,並且在靜觀中得到啟發,就能夠與上帝合一並且如實祈禱。
100. When the mind has become stripped of passions and enlightened in the contemplation of beings, then it can be in God and pray as it ought.

 

 

 

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