《愛的四百句箴言》
St. Maximus the confessor著
301 – 400
《400 sayings about love》
by St. Maximus the confessor
301 – 400
1. 當我們的心，開始沉思上帝的無限性，以及上帝那不可接近，卻又令人無比渴望的廣大寶藏時，最初，心靈會對此感到驚嘆不已，而後，心靈則會對上帝是如何將萬物帶進存在之中而感到驚奇。就好像「他的至大，不可測度。」（詩篇145:3）祂的智慧，同樣也是不可思量的。
1. The mind is first of all in wonder when it reflects on God’s universal infinity and that inaccessible and greatly desired ocean. Next it is amazed at how from nothing he has brought into existence everything that is. But just as, “of his greatness there is no end,” so is his wisdom unsearchable.
2. 當一個人想到那不可思議、無邊無盡的美德大海時，他會有多麼驚訝呢？理性與智力的本性，以及四大元素所和合的肉體，在存在之前本是空無一物，那麼，當人們一想到它們是如何出現，又是從何而來之時，誰又能夠不感到震驚呢？是什麼樣的力量使它們變的實在，而使它們存在的呢？對於全能的上帝以及祂那超出心靈力量之外的智慧與知識，異教的希臘人並不接受，對此，他們仍然一無所知。
2. How can one help but marvel when considering that immense ocean of goodness which is beyond astonishment? How can one not be struck when reflecting on how and whence rational and intelligent nature came to be, and also the four elements which make up bodies, when there was no matter at all previous to their existence? And what kind of power is it that moved them to reality and brought them into being? But the pagan Greeks do not admit this and remain in ignorance about the all-powerful goodness and its efficacious wisdom and knowledge which is beyond the mind’s powers.
3.上帝永恆的存在著，身為造物者，當祂希望這麼做的時候，祂就藉著與祂同體的聖言與聖靈，以無限的善來進行創造。然而，請不要反對：到底上帝是基於什麼理由會在這個時間點進行創造，只因為祂總是善良的嗎？反過來，我會這麼說，
，那無窮的本質所擁有的深遂智慧，是不受人類知識所支配的。
3. Eternally existing as Creator, God creates when he wishes by his consubstantial Word and Spirit out of infinite goodness. But do not object : For what reason did he create at this time, since he was always good? Because, I say in turn, the inscrutable wisdom of the infinite nature is not subject to human knowledge.
4. 如果造物主樂意的話，就會創造祂永恆的、預存的、關於存有的知識，並且授予它一個實體。當然，去懷疑全能的上帝是否會在想要的時候授予某個事物「實體」，是很荒謬的。
4. When he willed it, the Creator gave substance to and produced his eternally preexisting knowledge of beings. It is of course absurd to doubt that an omnipotent God can give substance to something when he wishes.
5. 讓我們追尋上帝創造的理由，因為這是知識。然而，請不要去探索祂為何在這個時間點進行創造，又是如何在這個時間點進行創造，因為這種問題不是你的腦力所能理解的。因為有些神聖的事是人類可理解的，有些則是不可理解的。就好像有一個聖人曾說：「不受拘束的思考，會將你推入險境之中。」
5. Seek the reason why God created, for this is knowledge. But do not seek how and why he only recently created, for that question does not fall under your mind since while some divine things are comprehended by men others are not. As one of the saints has said, “Unbridled speculation can push you over the precipice.”
6. 有些人說，受造物與上帝一起永恆的存在著，然而，這是不可能的。處處受限的受造物，怎麼可能可以和純粹的無限者永遠共存呢？或者說，如果受造物與上帝永恆地共存，那麼他們還是受造物嗎？有些人認為，上帝之所以為造物者，完全不是因為祂的本質，而是因為祂的性質，這是希臘人的理論。然而，對於我們這些認識全能上帝的人而言，我們斷言，祂之所以是造物者，並不是因為祂的性質，而是因為擁有這些性質的本質。如果這是真的，受造物自然就不可能與上帝永恆的共存。
6. Some say that created things eternally exist with God, which is impossible. For how can what is limited in every way eternally coexist with the wholly infinite? Or how are they really creatures if they are coeternal with the Creator? But this is the theory of the Greeks, who admit God as the Creator not of the substance at all but only of the properties. But we who know the almighty God affirm that he is the Creator not of the properties but of the substance endowed with properties. And if this is true, creatures do not eternally coexist with God.
7. 上帝，以及神聖的實體，一部分是可理解的，一部分是不可理解的：對於上帝的概念是可理解的，而上帝的本體是無法理解的。
7. God, along with divine realities, is in one sense knowable and in another sense unknowable: knowable in ideas about him, unknowable in himself.
8. 不要在聖三位一體純粹而無限的實體裡，探究其狀態和能力，除非你把祂當成是像受造物一樣的混合物。對上帝有這樣見解的人是荒謬的，是不敬的。
8. Do not search for states and aptitudes in the simple and infinite substance of the Holy Trinity, lest you make it composite like creatures. To have such notions about God is absurd and impious.
9. 只有這個創造萬物、無限而又全能的實體才是純粹的、同一型態的、絕對的、平靜的、不受阻擾的。另一方面，每一個受造物都由自己的實體與命運所組成，他需要神聖的天佑，因為他無法不受無常的約束。
9. Only the infinite and all-powerful substance which created all things is simple, of one form, unqualified, peaceful, and undisturbed. Every creature, on the other hand, is a composite of substance and accident and in constant need of divine Providence since it is not free from mutability.
10. 當上帝創造了每一個有智力或是有感情的實體時，他們都從上帝那收到理解存在物的能力，有智力的實體藉由思維，而有感情的實體則透過感覺。
10. Every intellectual and sensitive substance receives from God, when he brings them into existence, powers which allow them to apprehend beings, the intellectual substance through thoughts and the sensitive substance through sensations.
11. 上帝只能被參與。受造物不但參與其中，還能夠傳達這個消息。受造物參與了存在與幸福的狀態，但卻只能夠傳達幸福的消息；有形的實體有屬於他們的方法，而無形的實體則有不同的方法。
11. God is participated only; the creature both participates and communicates. He participates in being and in well-being but communicates only well-being, corporeal substance in one way, incorporeal in another.
12. 無形的實體藉由說話、行動或是成為默觀的對象，來傳達「幸福的狀態」。有形的實體只能透過成為默觀的對象來傳達。
12. Incorporeal substance communicates well-being by speaking or acting or by being an object of contemplation. Corporeal substance does so by being an object of contemplation only.
13. 不管是理性和智力的本質是永恆的存在，或存在於造物主的意志中。他們是善是惡，都是自己的意志自作的選擇。
13. Whether the rational and intelligent being has eternal being or nonbeing lies in the will of the one who created all good things. Whether it be good or bad by choice lies in the will of the creatures.
14. 不可以把受造物的本質視為惡的，惡是來自於受造物錯誤與不合理的行動。
14. Evil is not to be regarded as in the substance of creatures but in its mistaken and irrational movement.
15. 當靈魂中欲望的元素受自制所約束時，靈魂就會理性的行動，其暴躁的元素就會堅守著愛而放棄恨，其理性的元素就會透過祈禱和靈性的默觀而與上帝同在。
15. The soul is moved reasonably when its concupiscible element is qualified by self-mastery, its irascible element cleaves to love and turns away from hate, and the rational element lives with God through prayer and spiritual contemplation.
16. 當一個人受到誘惑，卻無法承受隨之而來的怒火，並且將自己從弟兄的愛之中分裂出來，那麼，在他靈魂的深處，尚未擁有完美的愛，也還沒有天命的知識。
16. When one in time of temptation does not bear up under incidental annoyances but cuts himself off from the love of his spiritual brothers, he does not yet have perfect love nor the knowledge of divine Providence in its depths.
17. 天命的目的，是要藉著正直的信仰和靈性的愛來結合過去因種種惡行而分離的人。事實上，就是出於這個理由，救世主才會受難「要將上帝四散的兒女都聚集歸一。」（約翰福音11:52）因此一個人並不是在神聖的愛與天命之外，獨自忍受不安，承受痛苦，或是經歷困苦的生活。
17. The purpose of divine Providence is to unify by an upright faith and spiritual love those who have been separated in diverse ways by vice. Indeed it was because of this that the Savior suffered, “to gather together into one the children of God who were dispersed.” Therefore, the one who does not endure disturbances or bear up under distress or undergo hardships walks outside divine love and the purpose of Providence.
18.如果「愛是忍耐又有恩慈」（歌林多前書13:4）；一個人，若對於降臨在自己身上的麻煩顯得懦弱，或是惡意對待那些攻擊他的人，並且因此遠離了愛，那麼他又如何能不背離天命呢？
18. If “love is patient and kind,” how can the person who is fainthearted in the troubles that befall him and who consequently deals wickedly with those who offend him, cutting himself away from love for them, help but fall away from the purpose of divine Providence?
19. 讓我們提高警覺，免得在自己身上，而非在弟兄的身上，找到那些使你與弟兄們分離的惡行；快點與自己的弟兄和解吧，以免你背離了愛的誡命。
19. Be on guard lest the vice that separates you from your brother be not found in your brother but in you; and hasten to be reconciled to him, lest you fall away from the commandment of love.
20. 不要輕視愛的誡命。因為藉由它，你可以成為上帝的兒子。如果你違反了它，你就會成為地獄的兒子。
20. Do not disdain the commandment of love, because by it you will be a son of God. If you transgress it you will become a son of Gehenna.
21. 下面的這些原因，將會分離你與朋友之間的愛：嫉妒與被嫉妒，傷害與被傷害，侮辱與被侮辱，以及猜疑。希望你從沒有做過，或經歷過這些會讓你從朋友的愛中分裂出來的事。
21. What separates you from the love of friends is this: envying or being envied, hurting or being hurt, insulting or being insulted, and suspicious thoughts. May you never have done or experienced any of these things by which you might be separated from your friend’s love.
22. 當你的兄弟使你陷入誘惑，讓你受傷而心生怨恨時，請不要被恨意所征服，而是要以愛來征服恨。你可以與下面這個方式來取得勝利：真誠的為他禱告，接受他的辯解，要不然就趕緊向他道歉，把這個誘惑歸因於自己，耐心的等待，直到烏雲散去。
22. A temptation came upon you from your brother, and the hurt led you to hate. Do not be overcome with hate but overcome hate with love. You will prevail in this way: Pray for him sincerely to God, accept his apology, or else come up with an apology for him yourself, think of yourself as the cause of the temptation, and be patient until the cloud has passed by.
23. 一個人若能等到誘惑結束，並且等待忍耐的成果，那麼他才算是有耐心的。
23. A person is patient if he waits out the end of a temptation and awaits the triumph of perseverance.
24 「不輕易發怒的，大有聰明」（箴言14:29），因為他認為所發生的每一件事，都與它的結果有關，在等待結果的同時，必會蒙受種種的困難。「終點是永恆的生命。」依據宗徒的說法，「這就是永生：認識你獨一無二的真神，並且認識你所差遣的耶穌基督。」（約翰福音17:3）
24. “A patient man is rich in prudence,” because he refers every happening to its end, and while waiting for it he puts up with difficulties. “And the end is everlasting life,” according to the divine Apostle ; “and this is eternal life, that they know you, the only true God, and the one you have sent, Jesus Christ. ”
25. 失去了靈性之愛的時候，不可以保持沉默，因為對人們來說，除了靈性之愛以外，就沒有任何其它的救恩了。
25. Do not be calm over the loss of spiritual love, because there is no other way to salvation left for men.
26. 不要惡毒的非難那昨天還是屬靈而貞潔的弟兄，因為今天你的恨，乃是從濫用的惡行中升起的。反過來，你應該透過愛所給予的耐心，藉著想起昨天的好，來驅走今天的恨。
26. Do not, because of the hate which has arisen in you today from the evil one’s abuse, judge as bad and vicious the brother who yesterday was spiritual and virtuous. Instead, through the patience that love gives, cast out today’s hate by thinking of yesterday’s goodness.
27. 不要昨天還讚美一個人的善，尊敬他的德行，今天就因為由愛轉恨，而視他是惡的或品性不端的；不要因為自己內心的恨，就責備你的弟兄。反過來，即使心裡充滿了痛苦，也要持續的讚揚你的弟兄，只有這樣，你才可以輕易回復那原本的愛。
27. Do not, because you changed from love to hate, disparage today as bad and vicious the one whom yesterday you praised as good and honored as virtuous, and blame your brother for the evil hate within you. Rather, continue in those same praises even though you are still full of hurt, and you will easily return to the same saving love.
28. 與其他弟兄在一起的時候，請不要虛偽地讚美某位弟兄。因為隱藏的傷痛，會在不知不覺中，在話裡加入責難的元素。因此，當大家在一起的時候，你應使用名符其實的讚美，真誠地為他祈禱，就好像為自己祈禱那樣，很快地你就能幫助自己脫離這種具有破壞性的恨。
28. Do not adulterate a brother’s customary praise in the company of the other brothers because of the hidden hurt that you still have toward him by the imperceptible injection of censure into your words. Instead, use only genuine praise in company; pray sincerely for him as for yourself, and you will very swiftly be delivered of this pernicious hate.
29.請不要說：「其實我根本不把那位弟兄放在眼裡，所以，我並不恨他。」請聽摩西的告誡：「不可心裏恨你的族弟兄；總要指責你的同伴，免得你因他而擔當罪罰。」（利未記19:17）
29. Do not say, “I do not hate my brother by putting him out of my mind.” But listen to Moses who said, “You shall not hate your brother in your heart. Reprove him openly and you will not incur sin through him.”
30. 即使你的弟兄不斷批評你，使你身陷誘惑，你也不該暫離仁慈之心，而讓那騷擾你弟兄的、缺德的惡魔有機可乘，進而擾亂你的心。你應該在受辱的時候祝福對方，受批評的時候保持沉默，受人陷害的時候保持友善，這樣就能夠保護自己的心，這就是基督的智慧。不留意、實踐此智慧的人，就不能算是與基督同在。
30. Even if in temptation your brother should insist on speaking ill of you, you should not be swept away from your charitable disposition and allow the same wicked demon to upset your mind. But you will not be swept away from it if you bless when being reviled, keep silent when spoken ill of, and remain friendly when being conspired against. This is the way of Christ’s wisdom, and the one who will not take it is not in his company.
31. 如果有些人喜歡跟你轉述其他弟兄的閒言閒語，引起你心中的痛苦與憤怒，無論這些話是真是假，請不要將這些話當作善意的話語。反之，你應該把這些人視作毒蛇一般遠離他們，這樣才能讓他們斷絕這些傷害性的話語，並且使自己的救靈魂脫離罪惡。
31. Do not regard as well-meaning those who bring you tales that cause you pain and hate toward your brother, even though they seem to be true. Instead, turn away from such people as deadly serpents in order to cut them off from abusive speech and to deliver your own soul from wickedness.
32. 請不要用的曖昧的言語諷刺你的弟兄，否則，你也會遭受相同的對待，讓你們之間的友誼之愛消失殆盡。反之，你應該以愛心與耐心，去糾正他的過錯，這樣就能化解痛苦的起因，避免不必要的苦惱和困擾。
32. Do not goad your brother by ambiguous language, lest you receive the same from him in turn and drive away the disposition of love from you both. Instead, go and correct him in loving familiarity, so that you may dissolve the causes of pain and deliver both of you from trouble and pain.
33. 先以最誠實的態度檢視自己的良知，然後再慎重考慮，之所以和你的弟兄不合，是不是自己的錯。千萬不可欺瞞自己的良知，因為它通曉你一切秘密，它會在不經意的時候，譴責你的錯誤，使你無法專心祈禱。
33. Examine your conscience with all honesty to determine whether it is your fault that your brother is not reconciled. Do not be dishonest with it since it knows your hidden secrets, accuses you at the time of your passing, and becomes an obstacle in time of prayer.
34. 不要在和睦的時候，回想你弟兄在創傷中所說的話，即使這話是當著你的面而說的，或是他向別人說，事後才被你得知的，以免在你回想起這怨恨的同時，又引起當初對弟兄的憎恨心情。
34. Do not recall in time of peace what your brother said in time of hurt, even though the offensive things were said to your face, or were said to another about you and you heard them afterward, lest in retaining grudges you revert to pernicious hate for your brother.
35. 一個理性的靈魂，若對他人懷抱著恨，就無法與上帝和好。上帝的誡命告訴我們：「你們若不饒恕人的過犯，你們的父也必不饒恕你們的過犯。」（馬太福音6:15）因此，如果他人並不想獲得上帝的平安，那麼，也請為你虔誠地為他祈禱，不要向任何人說他的壞話，這樣才能使自己遠離恨。
35. A rational soul that nourishes hate for a person cannot be at peace with God, who gives us the commandments. “For if,” he says, “you will not forgive men their offenses, neither will your heavenly Father forgive you your offenses.” But if he does not want to be at peace, still keep yourself away from hate by praying sincerely for him and by not speaking ill of him to anyone.
36. 藉著「對上帝的愛」以及「對他人的愛」這兩種天性，可以讓我們獲得聖天使那不可言喻的安詳與寂靜。聖徒在一開始修道的時候，也是如此。因此，救世主也已經清楚地告訴我們：「全部法律和先知，都繫於這兩條誡命。」（馬太福音22:40）。
36. The unutterable peace of the holy angels is attained by these two dispositions: love for God and love for one another. This holds true as well for all the saints from the beginning. Thus we have been beautifully told by the Savior that “on these two commandments depend the whole law and the prophets.”
37. 不要讓自己變成「自我的取悅者」，這樣一來，你就不會怨恨你的弟兄。不要讓自己變成「自我的寵愛者」，這樣你就會愛上帝。
37. Do not be a pleaser of self and you will not hate your brother. Do not be a lover of self and you will love God.
38. 如果你已經下定決心，要與充滿靈性的弟兄一起生活；請從一開始就放棄你的自我意志，因為除此之外，沒有其它的方法可以讓你與上帝以及那些與你共同居住的人和好。
38. If you have determined to live with spiritual brothers, renounce your will at the outset, for in no other way will you be able to be at peace either with God or with those you are living with.
39. 一個已能夠獲得「完美的愛」，又能讓這個愛完全地掌控自己生命的人，就能夠在聖靈降臨時說：「主耶穌」。反之亦是。
39. The one who has been able to acquire perfect love and who has let it control his whole life can say, ” ‘Lord Jesus,’ in the Holy Spirit.” In the contrary case, the opposite will, of course, be true.
40. 愛上帝，就是時時喜愛與祂保持交談；愛你的鄰舍，可以讓我們的心，能夠、也願意永遠只想著他人的好。
40. Love of God is always fond of flying off to hold converse with him; love of neighbor prepares the mind to think always well of him.
41 一個喜愛虛名，或是喜愛物質事物的人所具有的特徵就是，他們會為了已經逝去的事物而對他人發脾氣、或者是對他人感到不滿、或者是憎恨他人、或者是成為邪見的奴隸。然而，對於靈魂來說，它是喜愛上帝的，這些特徵都是外來的，都與之無關。
41. It is characteristic of the one who still loves empty glory or who is attached to some material thing to take offense at men for the sake of passing things, or to bear them resentment or to have hate for them or to be a slave to shameful thoughts. To the soul that loves God, however, all these things are altogether foreign.
42. 如果你已經不會故意去說不道德的話，也不會做不道德的事，不會對傷害你、說你壞話的人懷有惡意，並且在祈禱的時候，總是可以讓自己的心靈擺脫任何的物質與形式，那麼，你可以知道，在這個時候，你已經完全的超然，且達到完美的愛了。
42. When you neither say nor do anything intentionally shameful, nor bear any grudge against the one who has harmed you or spoken ill of you, and when in time of prayer you always keep your mind free of matter and form, then know that you have reached the full measure of detachment and of perfect love.
43. 想要從虛榮之中解脫出來，並不是隨隨便便就可以辦得到。然而，只要透過對美德謹慎的練習以及不斷的祈禱，就可以從中獲得解脫。獲得這種解脫的徵候，就是不再對任何攻擊我們的人，或是過去曾攻擊過我們的人懷有惡意。
43. It is no small struggle to be delivered from vainglory; however, one is delivered by the discreet practice of virtue and more frequent prayer. An indication of this deliverance is to bear no more grudges against anyone who offends us now or has offended us in the past.
44. 如果你想要變得正直，就得賦予你內在的每一個部分（也就是身體與靈魂），他們應得的事物。對於靈魂中理性的部分，你應該賦予它神聖的讀本、冥想和祈禱。對於性情中急躁的部分，就要賦予它屬靈的愛，這愛是與恨相反的。對於感情的部分，就需要節制與自制。對於身體的部分，就需要食物和衣服，但只能夠在最低的限度上滿足他們。
44. If you want to be just, assign to each part within you what it deserves, that is, to body and soul. To the rational part of the soul give spiritual reading and meditation and prayer. To the irascible part give spiritual love, which is opposed to hate. To the affective part give temperance and self-mastery. To the bodily part give food and clothing, and only what is necessary.
45. 當心靈讓情欲成為主體的時候，當心靈沉思存在的法則的時候，或者，當心靈住在上帝之內的時候，它都會依據不同的情形來而運作。
45. The mind functions according to nature when it keeps the passions subject, when it contemplates the principles of beings, and when it dwells in God’s presence.
46. 就像健康、疾病與肉體有關，亮、暗與眼睛有關，所以美德、惡行與靈魂有關，博學、無知與心靈有關。
46. As health and sickness have to do with the body of an animal and light and darkness with the eye, so do virtue and vice have to do with the soul and knowledge and ignorance with the mind.
47. 在這三件事上，基督徒是明智的：即「誡命」、「教導」、「信仰」。「誡命」使心靈遠離情欲，「教導」引導心靈瞭解知識，「信仰」將心靈帶入對聖靈的默觀之中。
47. The Christian is wise in these three things: in the commandments, in instruction, and in faith. The commandments separate the mind from the passions, instruction introduces it to the knowledge of beings, and faith brings it to the contemplation of the Holy Trinity.
48.有些人努力戰勝情欲，有些人則切除情欲。有些人用讚美詩、祈禱或振奮心神…等適當的方法來打擊情欲。然而，有些人卻藉由「輕視那些使他產生情欲的事物」來切斷情欲。
48. Some of those who contend only beat back passionate thoughts, while others excise the passions themselves. One beats back passionate thoughts, for example, by psalmody, prayer, or uplifting of the mind, or by some other suitable occupation. But another excises the passions by despising the things for which he acquired the passions.
49. 養成情欲的事物有：女人、金錢、名聲…等。人們可以藉著隱修的助力，透過自律來削弱身體的欲望，進而使自己漠視女人。人們可以說服自己的心靈，使它感到滿足，進而使自己漠視金錢。一個人可以想辦法讓自己喜愛在暗中行善，不使人知，唯獨讓上帝知道，進而使自己漠視名聲。一個人如果能夠漠視這些事物，就永遠不會對任何人產生憎恨心。
49. The things for which we have acquired the passions are these: women, money, fame, and so forth. And one is able to despise women when with the help of solitude he weakens the body as he should through self-mastery. He despises money when he persuades the mind to be content in everything with just enough, and fame when he loves the secret practice of the virtues known only to God, and similarly for the rest. The one who despises these will never come to hate anyone.
50. 一個捨棄了女人、財富…等的人，從外表看來，已經算是一位修道士了，然而，從內在而論，卻還不算是一位修道士。一個捨棄了情欲的人，從內在（也就是心靈）而論，才能真正成為一位修道士。任何人只要願意的話，都可以簡單的在外表上變成一位修道士。但想要在內在徹底成為一名修道士，就不是輕易可以辦到的。
50. The one who has renounced things such as a woman, wealth, and so forth, has made a monk of the outer man but not yet of the inner. The one who renounces the passionate representations of these things makes a monk of the inner man, that is, of the mind. Anyone can easily make a monk of the outer man if he really wishes to, but it is no small struggle to make a monk of the inner man.
51. 在人的一生中，有誰可以完全從情欲中解脫？有誰完全配得上純淨而屬靈的祈禱？這些都是內在已經徹底成為一名修道士的特徵啊。
51. Who, then, in this life is entirely freed from passionate representations and has been deemed worthy of pure and immaterial prayer, which is the sign of the inner monk?
52. 許多的情欲隱藏在我們的靈魂裡。一旦與它們有關的對象出現時，就會爆發出來。
52. Many passions lie hidden in our souls. They are exposed when their objects appear.
53. 一個人可以在情欲的對象還沒有出現時，不感到痛苦，甚至還可以享受部分的、超然的感覺。然而，一旦引發欲情的對象出現了，情欲就會立刻使心靈陷入錯亂。
53. It can be that someone is not troubled by the passions in the absence of the objects, and so enjoys a partial detachment. But if the objects do appear, then the passions immediately distract the mind.
54. 當情欲的對象還沒有出現時，不要認為自己已經完全達到超然的境界。當它出現時，你卻能依然不為所動，也不會因為事後的回想而動心，那麼，你就可以說，自己已經觸及超然的邊界了。然而，千萬不可因此就變得膽大妄為，因為升起美德的時候，可以壓倒情欲，但是忽略美德的時後，這些情欲又會再一次被激起。
54. Do not think that you have perfect detachment when the object is not present. When it does appear and you remain unmoved toward both the object itself and its subsequent recollection, know that then you have reached its frontiers. But you are not to become presumptuous, because virtue sustained kills the passions but virtue neglected rouses them anew.
55. 一個深愛基督的人，就會盡其所能，徹底地仿效基督。例如，基督並沒有停止他對人們的好。對於那些忘恩負義與出言不遜的人，祂容忍；被這些人責打、處死，祂包容，他完全不認為有人是邪惡的。上述的三種美德，就是愛鄰人的表現。那些說自己愛基督，已經進入祂的國度的人，不要自欺啊。所以基督說，「凡稱呼我『主阿，主阿』的人，不能都進天國，惟獨實行我天上之父的旨意的，才能進入。」（馬太福音7:21）又說，「愛我的人，就必謹守我的誡命」（約翰福音14:15）…等。
55. The one who loves Christ thoroughly imitates him as much as he can. Thus Christ did not cease to do good to men. Treated ungratefully and blasphemed, he was patient; beaten and put to death by them, he endured, not thinking ill of anyone at all. These three are the works of love of neighbor in the absence of which a person who says he loves Christ or possesses his kingdom deceives himself. For he says, “Not the one who says to me ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father.” And again, “The one who loves me will keep my commandments,” and so forth.
56. 救世主的誡命，目的就是要使人的心靈，從荒淫無度與憎恨中解脫出來，並且帶領我們的心靈去愛上帝、愛我們的鄰人。由此，真實地湧出神聖知識的光采。
56. The whole purpose of the Savior’s commandments is to free the mind from incontinence and hate and bring it to the love of him and of one’s neighbor, from which there springs the splendor of holy knowledge in all its actuality.
57. 一旦被賜予部分關於上帝的知識，就不要對愛與克己顯得漫不經心，因為這些美德可以淨化靈魂中情欲的部分，並時時刻刻為你準備好知識的道路。
57. Once granted a partial knowledge of God, do not be careless about love and self-mastery, for these purify the passionate aspect of the soul and are ever preparing for you the way to knowledge.
58. 這知識的道路，就是超然與謙虛，若缺乏這些美德，沒有人能夠見著上帝。
58. The way to knowledge is detachment and humility, without which no one will see the Lord.
59. 因為，「知識能自吹自大，惟獨愛能建立人。」（歌林多前書8:1）將愛與知識聯接起來，這樣，你不但不會自大，反而會成為立己立人的靈性建築師。
59. Since “knowledge makes boastful but love edifies,” link up love with knowledge and you will not be puffed up but rather a spiritual architect building up yourself and all those around you.
60. 這就是為何愛能立人的理由，因為愛既不忌妒，也不對忌妒的人發怒，不會誇耀忌妒的對象，也不會認為自己已經領悟了愛，而是會不加掩飾的為自己所不知的事懺悔。這樣，愛就會賦予心靈謙虛，並且不斷地在知識上有所進步。
60. This is the reason why love edifies, because it neither envies nor grows angry with those who do envy, nor does it make a public display of what is the object of envy, nor think that it has already apprehended, but confesses unabashedly its ignorance of what it does not know. In this way it renders the mind modest and constantly prepares it to advance in knowledge.
61. 知識帶來的傲慢與忌妒是很常見的，特別是在最開始的時候，傲慢是在內的，而妒忌不但在內，也在外：在內，因這些人擁有知識，在外，則因為他們沒有知識。愛克服了傲慢：因為愛不會自大；愛，克服了內在的妒忌：因為愛不猜疑；愛克服了外在的妒忌：因為愛是忍耐又有恩慈。因此，對於一個有知識的人，為了使自己的心靈不受到任何的傷害，緊緊的抓住愛是必要的。
61. It is normal that presumption and envy follow upon knowledge, especially in the beginning, presumption interiorly and envy both interiorly and exteriorly: interiorly for those who have knowledge, exteriorly for those who do not. Thus love overcomes these three: presumption, because it is not puffed up; interior envy, because it is not jealous; exterior envy, because it is patient and kind. It is thus necessary for the one who has knowledge to take hold of love in order to keep his mind from any kind of wound.
62. 一個被賜予知識的恩典的人，卻依然悲傷，依然憎恨他的弟兄，這就好像一個人用荊棘與芒刺，重重地刺傷自己一樣。這也是知識之所以需要愛的原因。
62. The one who has been gifted with the grace of knowledge but still has grief, resentment, and hate for his brother is like the person who stings his eyes badly with thorns and burrs. Knowledge is for that reason necessarily in need of love.
63. 不要把你的時間都奉獻給肉體，而是要依據肉體的能力，分配給它各種的習題，並使自己的心靈全部轉化向內。「操練身體，益處還少；惟獨敬虔，凡事都有益處。」（提摩太前書4:8）
63. Do not devote all your time to the flesh, but assign it exercises according to its capacity and turn your whole mind inward. “For bodily exercise is of little profit, but piety is of universal profit, etc.”
64. 一個不斷地將自己的精力，奉獻給內在生活的人，是懂得節制的，是有耐心的，是仁慈的，是謙卑的。不只是如此，他還是沉思的，與上帝合一的，虔誠禱告的。而這就是宗徒所說的「順著靈而行。」（加拉太書5:16）
64. The one who ceaselessly devotes his energies to the interior life is temperate, patient, kind, and humble. Not only this, but he is also contemplative, united to God, and prayerful. And this is what the Apostle says, “Walk in the Spirit, etc.”
65. 一個不知道如何順著靈的路而行的人，就不會擔憂情欲的存在，而且會把他們所有的時間，奉獻給肉體。這樣的人要不就是貪吃，要不就是飲酒無度。或者是充滿了傷痛、怨恨與憤怒，而心靈也是暗淡無光。要不然，就是他對自己的苦行沒有智慧，擾亂了自己的洞察力。
65. The one who does not know how to walk the spiritual way has no concern over passionate representations but devotes his whole time to the flesh. Either he is gluttonous or intemperate; or he is full of hurt, bitterness, or resentment, and so darkens his mind; or else he is injudicious in his ascetical practices and disquiets the understanding.
66. 聖經不會奪走上帝賜給我們的任何東西，只會約束了不知節制的狀態，並且糾正非理性的事物。舉個例來說，聖經並沒有禁止吃東西、生小孩、擁有財富或管理財富，聖經真正禁止的，是貪食、通姦…等。聖經甚至沒有禁止人去思考這樣的事，因為這些事本來就是造來給我們思考的，聖經所禁止的是，我們帶著「情欲」去思考這些事。
66. Scripture takes away none of the things given by God for our use but it restrains immoderation and corrects unreasonableness. For example, it does not forbid eating or begetting children or having money or managing it, but it does forbid gluttony, fornication, and so forth. Nor does it even forbid us to think of these things, for they were made to be thought of; what it forbids is thinking of them with passion.
67. 有一些我們為上帝所做的事是出於誡命，另一些不是出於誡命，而是透過一般人所謂的自由意志所呈現。例如：我們被命令要愛上帝，要愛我們的鄰人，要愛我們的敵人，也被命令要克制自己，不通姦，不殺人…等。當我們違反了這些，就很容易受到非難。然而，還有一些事並不是被命令的。例如：童貞、獨身、清貧、修士的生活…等。這些都是天賦的特質，所以，如果我們因為自己的軟弱而無法遵守這些誡命，不妨以這些天賦來向我們至善的主人請罪。
67. Some of the things we do for God are done because of the commandments, some not because of the commandments but through what one can call a free-will offering. For instance we are commanded to love God and our neighbor, to love our enemies, to refrain from adultery, murder, and so on. When we transgress these, we are subject to condemnation. However, there are other things which are not commanded, such as virginity, celibacy, poverty, the monastic life, and so forth. These have the nature of gifts, so that if from weakness we have been unable to observe some of the commandments we may propitiate our good Master with gifts.
68. 一個持守獨身與童貞的人，一定要圍住自己的下半身，讓自己的智慧的泉源發亮，下半身要藉由自制來持守，而智慧的泉源則需要透過祈禱、默觀以及靈性的愛。
68. The one who holds celibacy and virginity must necessarily keep his loins girt and his lamp burning, his loins through self-mastery and his lamp through prayer, contemplation, and spiritual love.
69. 有一些弟兄以為自己沒有聖靈的禮物，這是因為在持守誡命上的馬虎，使得他們不知道，在基督裡的每一位虔誠的信眾，他們的內心都擁有了一切神聖的禮物。因為懶惰，我們不會積極的去愛上帝，而這份積極的愛，就會顯示出這神聖的寶藏，就存在我們的心裡。由於我們遠離了這份愛，所以我們就以為自己並沒有獲得這份禮物。
69. Some of the brothers suppose that they are excluded from the Holy Spirit’s gifts, for through their careless observance of the commandments they do not know that the sincere believer in Christ has within himself all the divine gifts collectively. But since through laziness we are far from having an active love for him, which reveals the divine treasures lying within us, we reasonably suppose that we are excluded from the divine gifts.
70. 依據宗徒的說法，「基督憑著你們的信住在你們心裏。」（以弗所書3:7）又說，「基督裏面乃包蘊著一切智慧知識之寶藏。」（歌羅西書2:3）因此，一切智慧知識之寶藏就藏在我們心裡。我們的心所能知道的這些寶藏，與每一個人，透過誡律而淨化的程度成正比。
70. If, according to the Apostle, “Christ dwells in our hearts by faith,” and “all the treasures of wisdom and knowledge are hidden in him,” then all the treasures of wisdom and knowledge are hidden in our hearts. They are revealed to the heart in proportion to each one’s purification by the commandments.
71. 由於懶惰，使你無法發現這個藏在心中的寶藏。因為，一旦你發現了他們，你就會不惜一切，去求取這份寶藏。然而，現在的你，卻放棄了這個寶藏，把心力放在周遭的事物，以致於你什麼都找不到，只找到荊棘與芒刺。
71. This is the treasure hidden in the field of your heart which you have not yet found because of laziness, for if you had found it you would then have sold everything to acquire that field. But now you abandon the field and give your attention to nearby things, in which you find nothing but thorns and burrs.
72. 這也是為什麼救世主這麼說：「心裏潔淨的人有福阿！因為他們必看得見上帝。」（馬太福音5:8）因為上帝就藏在那些信祂的人的心裡。當人們藉由愛和自律淨化了自己，他們就可以看到祂，以及在祂之內的一切寶藏；愈努力，他們所看到的就會愈豐富。
72. This is why the Savior says, “Blessed are the clean of heart, for they see God,” because he is hidden in the heart of those who believe in him. They will see him and the treasures in him when they purify themselves by love and self-mastery, and the more intensely they strive the fuller will their vision be.
73. 這也是為何救世主又說，「變賣你的資財，給予窮人」（馬太福音19:21），「那麼一切對你們就都潔淨了。」（路加11:41）人們不再致力於自己的肉體，而是趕緊從怨恨與不知節制中，潔淨自己的心靈。因為這些污染心靈的事物，不允許我們的心靈看到那，藉由聖洗的恩典而住在裡面的主。
73. This is why he also says, “Sell what you possess and give to the poor and behold all things are clean for you,” that they no longer devote themselves to bodily things but hasten to purify the mind (which the Lord calls heart) from hate and intemperance. For the things which soil the mind do not permit it to see the Lord dwelling in it through the grace of holy baptism.
74. 聖經中把美德稱為道路，而其中最重要的美德就是「愛」。因此，宗徒說，「我還要把一條極高超的道路指示你們。」（歌林多前書12:31）因為愛使我們厭離物質界，使我們喜愛永恆的事，而不喜愛塵世間的事。
74. Scripture calls the virtues ways, and the best of all the virtues is love. Therefore the holy Apostle says, “I show you a more excellent way,” because it leads to the despising of material things and to preferring nothing temporal to the eternal.
75. 對上帝的愛與淫欲相對，因為愛說服心靈戒絕肉體的享樂。愛鄰人與忿怒相對。因為愛使心靈戒絕名與利。這就是救世主給店主的兩個錢幣（工錢），讓店主可以照顧你（cf.路加10:35）。現在，不要讓顯露出一副無情的樣子，如同與強盜為伍一樣，免得你再次被打倒，否則這一次，你不只是會被打個半死，而是會完完全全被打死。
75. The love of God is opposed to lust, for it persuades the mind to abstain from pleasures. Love of neighbor is opposed to anger, for it makes it disdain fame and money. These are the two silver pieces which the Savior gave to the innkeeper so that he could take care of you. Now do not show yourself as senseless by joining up with the robbers, lest you be beaten up once again and be found not half dead but completely dead.
76. 請淨化心中的忿怒、怨恨與不道德的思想，這樣，你才可能認識住在你心中的基督。
76. Purify your mind of anger, resentment, and shameful thoughts, and then you will be able to know the indwelling of Christ.
77. 是誰以神聖的三位一體的信仰來啟發你？又是誰讓你知道了聖三位一體中的一位，道成肉身的安排？又是誰教導你無形生命的法則、教導你這個看得見的世界的起點和終點、教導你從死裡復活和永恆的生命，或是教導你天國的榮光與最後的審判？難道這不是基督的恩典，也就是聖靈的保證住在你的心裡嗎？有什麼比這個恩典還要更大的呢？有什麼比這個智慧和知識更高的呢？還有比這個允諾更崇高的呢？然而，若是因為我們懶惰、粗心，以及不肯從那些污染我們、遮蔽我們心靈的情欲中潔淨自己，為了可以比太陽更清楚地了解這些事物的法則。讓我們把過錯歸咎於我們自己，不要拒絕住在我們心裡的恩典。
77. Who enlightened you with the faith of the holy, adorable, and consubstantial Trinity? Or who made known to you the incarnate dispensation of one of the holy Trinity? Or who taught you about the principles of incorporeal beings and those concerning the origin and end of the visible world, or about the resurrection from the dead and eternal life, or about the glory of the kingdom of heaven and the awful judgment? Was it not the grace of Christ dwelling in you, which is the pledge of the Holy Spirit? What is greater than this grace, or what is better than this wisdom and knowledge? Or what is loftier than these promises? But if we are lazy and careless and do not purify ourselves from the passions which defile us and blind our mind, in order to be able to see the principles of these things more clearly than the sun, let us blame ourselves and not deny the indwelling of grace.
78. 上帝允諾你無盡的幸福，並賜聖靈在我們心裡作保證。上帝已經囑咐你要好好照顧自己的行為，以致於可以讓內在的靈魂從情欲中解脫出來，在此時此地，你就可以享受到這種幸福。
78. God who has promised you everlasting happiness and placed in your heart the pledge of the Spirit has enjoined you to tend to your behavior so that the inner man, freed from the passions, might begin here and now to enjoy this happiness.
79. 如果你已經被賜予神聖而莊嚴的默觀，就要更留心在愛與自制上。所以，藉由維持情感元素維持穩定，你就可以保持靈魂永恆的光輝。
79. If you have been granted divine and sublime contemplations, pay close attention to love and self-mastery, so that by maintaining your sensitive element undisturbed you will also keep unfailing the splendor of your soul.
80. 讓我們以愛來約束靈魂中易怒的元素，以自制來削弱靈魂中欲望的元素，以祈禱來讓靈魂中理性的元素翱翔，如此，你心靈的燈將永不熄滅。
80. Curb the irascible element of the soul with love, weaken its concupiscible element with self-mastery, and give flight to its rational element with prayer, and the light of your mind will never be eclipsed.
81. 破壞愛的東西有：恥辱、傷害、毀謗（無論是對信仰或是品行）、挫敗、打擊…等。無論這發生在自己身上、親人身上，或是朋友身上。任何一個因此而破壞愛的人，都還沒有學會基督誡命的宗旨。
81. The things which destroy love are these: dishonor, damage, slander (either against faith or against conduct), beatings, blows, and so forth, whether these happen to oneself or to one’s relatives or friends. The one who destroys love on account of any of these has not yet learned what is the purpose of Christ’s commandments.
82. 盡你一切的熱情去愛世人，若是你還不能做到這個地步，至少也不可以恨任何的人。除了對塵世的輕蔑之外，你完全不能有恨。
82. Be as eager as you can to love every man, but if you cannot do this yet, at least do not hate anyone. And you cannot do this unless you scorn the things of this world.
83. 對於一個冒犯過你的人，請不要恨他，而是要恨這個罪，而這個罪正是惡魔所指使的。如果你恨這個冒犯者，你就恨了別人，這樣就違反了上帝的誡命。這樣一來，那個人只在言語上犯了誡，而你卻在行動上犯了誡。如果你持守誡命，證明心中的愛，就要盡一切可能，幫助冒犯你的人，使他從罪當中解脫出來。
83. Such a one has offended you; do not hate him but rather the offense and the demon who contrived the offense. If you hate the offender, you hate a person and transgress the commandment, and what he did in word you do in deed. But if you keep the commandment, give proof of your love, and if you in any way can, help him so that he can be delivered from wickedness.
84. 無論在任何情況下，出於任何塵世的理由，基督都不希望你去恨任何人，不希望你悲傷、生氣或怨恨。關於這一點，四部福音已經徹底的宣揚了。
84. Christ does not want you to have hate for anyone, or grief, or anger, or resentment in any way at all or for any temporal reason whatsoever. And this is thoroughly proclaimed in the four Gospels.
85. 多數人都只是空談而無實際的行動。然而，沒有人可以因為自己的粗心，就曲解了上帝的話語。因此，人們要為自己的脆弱懺悔，不要隱瞞上帝的真理，以免他被控違反了誡命，曲解了上帝。
85. Many of us talk but few of us act. But no one should falsify the word of God by his own carelessness. Rather, he should confess his weakness and not hide from God’s truth, lest he be charged with transgressing the commandments and misrepresenting God.
86. 愛與自制可以讓靈魂從情欲中解脫出來；閱讀和默觀，可以讓心靈從無知中解脫出來；而祈禱的狀態，則可以讓心靈找到上帝。
86. Love and self-mastery free the soul from passions; reading and contemplation deliver the mind from ignorance; and the state of prayer places it with God himself.
87 當惡魔發現我們為了不要因為他們的緣故，而去憎恨其它的人或是失去了愛，進而努力的輕視塵世的事物時，他們就會引起許多毀謗我們的事，希望我們無法承受這樣的傷害，進而開始憎恨那些中傷我們的人。
87. When the demons see us disdaining the things of the world in order through them not to hate men and fall away from love, they then incite slanders against us, hoping that, unable to bear the hurt, we will come to hate those who slander us.
88. 沒有比「毀謗」更能中傷人的靈魂，無論是信仰上或品行上的毀謗。沒有人可以忽視毀謗這件事，除非這個人可以像蘇撒拿一樣，依靠著上帝，那個唯一可以在急難時解救他的人，就像上帝營救蘇撒拿一樣，祂營救了人們；就像在蘇撒拿故事中上帝所做的一樣，祂鼓舞了靈魂，使它充滿了希望。
88. There is no hardship more oppressive to the soul than slander, whether one is slandered in his faith or in his conduct. And no one can disdain it except the one who like Susanna looks to God who alone can rescue in need, as he rescued her, and to reassure men, as he did in her case, and to encourage the soul with hope.
89. 如果有人毀謗你，你還能夠發自靈魂深處為對方祈禱，上帝就會將事實顯現在所有聽眾面前，使眾人明瞭真相。
89. To the extent that you pray from your soul for the one who spread scandal about you, God will reveal the truth to those who were told the scandal.
90. 只有上帝才有可能天生就是善的，也只有藉著意志，努力仿效上帝的人，才可能是善的。祂的計畫，就是要讓惡人與全善的祂結合，進而使惡人成為善的。因此，當他們毀謗祂時，祂就賜福給他們。當祂遭受迫害時，祂就忍耐。當祂遭到辱罵時，祂就放低身段來懇求。當祂被迫害致死時，祂還為他們說情。祂所做的一切，都是為了不要遠離愛的初衷。這就是我們的上帝。
90. Only God is good by nature, and only the one who imitates God is good by his will. His plan is to join the wicked to himself who is good by nature in order that they may become good. So, then, when he is reviled by them, he blesses them; when persecuted, he endures; when slandered, he entreats; when put to death, he intercedes for them. He does all things in order not to fall away from the purpose of love, which is our God himself.
91. 主的誡命教導我們，如何以正確的方法運用不同的事物。這樣做幫助我們淨化靈魂，靈魂純淨的狀態使我們擁有敏銳的洞察力和超然的態度，這樣才能使完美的愛在我們的心中升起。
91. The Lord’s commandments teach us to use indifferent things in a correct way. The correct use of indifferent things purifies the state of the soul; the pure state of the soul gives rise to discernment, which gives rise to detachment, from which is begotten perfect love.
92. 當誘惑來臨時，如果無法寬容朋友的錯誤，就算眼前的錯誤明顯又真實，我們都可以說，他尚未達到超然的態度。因為，當潛藏於靈魂中的情欲被挑起時，他們蒙蔽了自己的認知，不讓自己的心看到真理的光芒，也不讓自己察覺繁蕪當中的精華。所以，此人不但無法擁有完美的愛，心中對審判也沒有任何敬畏。
92. One does not yet possess detachment if when temptation comes he is unable to overlook the fault of a friend whether it is real or apparent. For when the underlying passions of the soul are aroused, they blind the understanding and do not allow it to look at the rays of truth or to discern the better from the worse. So then neither does such a person possess perfect love, which casts out the fear of judgment.
93. 「忠實的朋友，是無價之寶」（德訓篇6:15），這是因為，忠實的朋友會將朋友的不幸，當作自己的不幸，而且盡全力支持對方，直到生命的最後一刻。
93. “Nothing can be compared to a faithful friend.” This is because he regards his friend’s misfortunes as his own and supports him in hardships until death.
94. 處於順境的時後，身邊的朋友總是一大堆；然而，受到試探而變得落魄的時後，就連一個朋友也留不住。
94. Friends are abundant—that is, in times of prosperity. In time of trial you can barely find one.
95. 你應該要發自靈魂去愛每一個人，只將希望放在上帝身上，全心全意做上帝的僕人。只要上帝保護我們，身邊的朋友就會敬重我們，敵人也無法傷害我們。然而，一旦上帝「遺棄」我們，身邊所有的朋友都會離開我們，敵人也會戰勝我們。
95. You are to love every man from your soul, but in God alone are you to place your hope and to serve him with your whole strength. For so long as he protects us, all our friends respect us and all our enemies can do nothing against us. But if he should ever abandon us, all our friends shall turn away from us and all our enemies will prevail over us.
96. 然而，所謂的「遺棄」，有四種型態：第一種，是「主的道成肉身」，透過這種看似遺棄行為，使得那些被遺棄的人得以獲救。第二種，是「試探」，例如：約伯和約瑟，他們立下「勇氣」與「貞節」兩個典範。第三種，是父親的教導，例如：宗徒，他們藉著謙卑的心，保有豐沛的恩典。第四種，是為了使人悔改，如：猶太人，因為受到懲罰所以悔改。以上四種情況都充滿了神性的善與智慧。
96. There are four general types of abandonment: The first is in the Lord’s incarnation in order that through seeming abandonment those who had been forsaken might be saved. The second type is for testing, as in the case of Job and Joseph, so that they might appear as pillars: one of courage, the other of chastity. The third type is for paternal instruction, as in the case of the Apostle, so that by being humble he might preserve the abundance of grace. The fourth type is a turning away, as with the Jews, so that by being punished they might be brought down to repentance. All of these types are saving and full of the divine goodness and wisdom.
97. 只有勤奮實踐上帝誡命的人，還有真正看重神性審判的人，在朋友受到上帝的試探時，不會離棄他。然而，那些蔑視上帝誡命的人，還有完全不看重神性審判的人，在朋友歡欣愉悅時，才樂意投入友誼中；然而，當朋友困厄時，卻拋棄朋友，甚至轉而與他的敵人為伍。
97. Only the diligent observers of the commandments and the genuine initiates into the divine judgments do not forsake their friends who are undergoing trials with God’s consent. Those, however, who disregard the commandments and are not initiated into the divine judgments enjoy their friend when he is cheerful; but when he is feeling badly in adversity, they forsake him, and, it is even possible, side with his enemies.
98. 屬於基督的朋友們，以真誠的心愛著所有人，然而，卻得不到世人的愛。屬於塵世的朋友們，對別人沒有愛，也得不到世人的愛。屬於基督的朋友們，維持著心中的愛直到生命最後一刻。相反地，屬於塵世的朋友們，心中只有自我，直到他們為了世俗的事物與別人起衝突。
98. The friends of Christ love everyone sincerely but are not loved by everyone. The friends of the world do not love everyone nor are they loved by everyone. The friends of Christ maintain the continuity of their love till the end. The friends of the world, on the contrary, maintain theirs until they clash with each other over the world’s goods.
99. 「忠實的朋友，是穩固的保障」（德訓篇6:16），因為，當朋友處在順境時，他總是能當一位好的諮商者，成為討人喜歡的伙伴。而且當朋友處在逆境時，他總是能當一個最好的支持者，也是最討人喜愛的守衛。
99. “A faithful friend is a strong defense,” for when his friend is prospering he is a good counselor and sympathetic collaborator, and when he is in distress he is his sincerest supporter and most sympathetic defender.
100. 關於「愛是什麼」許多人發表過許多言論，然而我認為，如果只是仔細從基督的門徒當中去尋求，也必定能夠找到答案，因為，他們是「愛的導師」，他們瞭解真正的愛。他們曾說：「假使我有神言傳講的才能，又明白一切奧秘，一切知識；假使我有全備的信，能夠移山，卻沒有愛，我就算不了什麼。」（哥林多前書13:2）因此，「心中有愛」的人，就是「心中有上帝」的人，因為「上帝是愛」。願光榮永遠歸於主。阿門。
100. Many people have said much about love, but only in seeking it among Christ’s disciples will you find it, for only they have the true love, the teacher of love, of whom it is written, “If I have prophecy and know all mysteries and all knowledge but do not have love, it profits me nothing.” Therefore, the one who possesses love possesses God himself, since “God is love. ” To him be glory forever. Amen.
