嘿，大家好吗？ Hey, how's everybody doing?
希望你们今天过得愉快。 I hope you're having a fantastic day.
今天是4月16日，星期三。 It is Wednesday, April 16th.
哈桑，在这美好的一天，你过得如何？ So, how are you doing, Hasan, this wonderful day?
我很好。 I'm doing very well.
莫尔斯·乌尔特拉当时... Mors Ultra was...
他曾怀疑你，但你准时到了。 He was doubting you but you were on time.
很高兴告诉大家，今天我们全都准时到场。 We were all on time today, I'm happy to report.
今天我们要讨论一个非常有趣且贴近我内心的主题。 Uh, today, we're going to be talking about a very interesting topic, and this is a topic very close to my heart.
我认为这是十字约翰著作中关于晚期灵修部分最 重要的主题之一——《迦密山攀登》第一卷。 Uh, this is the topic of one of, I think, the most important in terms of late spirituality sections in the works of Saint John of the Cross, which is Ascent of Mount Carmel, Book One.
上次我做了预备性直播，梳理了十字约翰著作各部分间的整体逻辑—— 比如《灵魂的黑夜》与《迦密山攀登》《爱的活焰》等作品的关系。 Now I kind of did a preparatory stream last time, where I went over the overall logic behind the relation of the different parts of Saint John of the Cross' corpus, how Dark Night of the Soul relates to Ascent of Mount Carmel, relates to Living Flame of Love, et cetera, et cetera.
所以我已经阐述过这些部分的关联性。 So I already talked about how all of these different parts relate.
现在我们将具体讨论我个人认为最重要的部分。 Now, specifically, we're going to talk about the part which I- I myself believe is one of the most important parts.
因为十字约翰将在此阐述净化之路的精髓——对处于恩典状态的大多数人而言， 理解净化之路至关重要，这既是灵修的第一块基石，也是人们最常处的状态。 Uh, because this is really going to be the- the marrow, the essence of the purgative way, is going to be treated by Saint John of the Cross, which obviously, when it comes to most people in an- in their ordinary states in life, it's going to be most important for them to understand the purgative way, because the purgative way is the, um, for those in- in the state of grace, it is the, uh, first stepping stone and then also the most common state that people are in.
因此我特别想讲解这部分内容。 So that's why I wanted to cover this.
现在已临近四旬期尾声。 It's, you know, getting near the end of Lent.
我将暂停三日庆典期间的直播，直到复活节周一才会回归。 Uh, I'm gonna be taking the Triduum off, so I will not be back until Easter Monday.
所以我想在复活节前做件最热爱的事。 Um, so I just wanted to do one of my favorite things right before Easter.
就在开始三日庆典之前。 Uh, right- right before I had to leave for the Triduum.
但在继续之前，我想重申昨天提醒过的事。 But before we continue, uh, I wanted to remind everyone of something that I reminded them yesterday.
在四旬期即将结束之际，我要特别强调施舍的重要性。 Uh, something that I wanted to particularly highlight during this season of Lent, right near the end, is, um, is the giving of alms specifically.
虽然提及支持我的传教工作或哈桑的事工可能显得有点自私，但这确实很有意义。 Now obviously, it may seem a bit self-serving that I, that I bring this up, you know, in relation to, hey, if you want to donate to my apostolate or want to donate to help, uh, Hasan's work, uh, that would be awesome.
不过昨天我读到一篇文章，指出属灵的施舍更为重要。 But I read an article about it yesterday, and really, um, there is the more important aspect of spiritual alms.
向身边密切交往的人施舍会更有实效。 There is the, uh, more efficacious practices of giving alms to those in which you are close to and which you interact with.
请务必将其作为四旬期末最重要的虔敬行为之一。 Um, so yeah, definitely keep this in mind as one of the final Lenten devotions right here, uh, near the end.
以上就是我想说的全部。 Um, but yeah, that- that's all that I had to say.
哈桑，在我们正式开始前你有什么要补充吗？ Hasan, did you have anything to say before we, uh, get right into it?
嗯，有的。 Uh, yeah.
最后想说的是：除了教父和神学家常提的金钱施舍，志愿服务同样重要。 The only- the last thing is like, alms giving, aside from giving financially, which the- the fathers talk about a lot, and the theologians talk about a lot, doing things like volunteer work is also very important.
呃... Um, uh...
克里斯蒂安和我可以证明——尤其在圣体龛相关事务上 ，若事先做属灵的奉献，往往能收获最丰硕的果实。 I think Christian and I can attest that it's- it's probably, uh, like especially with the Tabernacle stuff, it's been like, uh, some of the most fruitful things to do, if you make like an active spiritual dedication before doing things.
这在四旬期也特别有成效。 It's- it's extremely fruitful during Lent as well.
确实如此。 Yeah, absolutely.
现在开场白都结束了，我准备了《迦密山攀登》第一卷的简要大纲。 Okay, so now that- now that we got all the introductory stuff out of the way, I made this little outline of Ascent of Mount Carmel, Book One.
为了一次性讲完，我删减了十字约翰某些超出主要目的的延伸解释。 I wanted to get through it in one go, so basically what I did is, I took out parts where Saint John of the Cross may explain something, uh, which y- you know, kind of goes up and beyond his main purpose.
就是那些题外话部分。 You know, he goes on a little aside.
或是他用多段经文论证的内容。 Or if he's trying to prove something with a number of different texts.
这类内容我都略去了。 I took out parts like that.
主要是呈现本书精髓，方便你们日后自行阅读。 Basically, my goal is to kind of give you the substance of the book, so that you're able to go and read it for yourself, uh, in your own time.
他会先介绍著作背景——基本就是上次我们讨论过的各作品排序、部分关联性等问题。 But yeah, basically what he's- what he's going to do is, he's gonna introduce the- the work in which kind of basically talking about what we talked about, uh, last time, about the ordering of his different works, about the, uh, interrelation of different parts, et cetera, et cetera.
包括主动之夜与被动之夜、上下部分、灵性闪光等概念。 All of those things introducing the concept of the active versus passive nights, uh, the lower and upper parts, um, the- the spirits in the, uh, the- the flash, you know, et cetera, et cetera.
这些就是第一章开头要处理的内容。 Tho- those are gonna be what he treats in chapter one, right there in the beginning.
接着他会进一步解释为何称之为「夜」——即《迦密山攀登》中描述的灵修进程。 And then after this, he's going to explain a little bit more about why we call this a night, like we talk the- we talk about the Ascent of Mount Carmel happening.
将灵修生活各阶段的攀登比作黑夜。 You know, the- the ascent through these various stages in the spiritual life as being a night.
「夜」究竟指什么？ Like, what is meant by night?
特别是感官之夜与欲望的关系？之后会探讨「夜」的必要性。 Uh, specifically, how does this relate to the appetites when it comes to the Night of Sense?And after this point, we're gonna get into the necessity of the night.
他将用圣经论证这确实存在。 He's gonna prove this for a reason, he's gonna prove this from scripture, that this is actually a thing.
随后从第6到12章，他会深入分析欲望（或称激情）。 And then after that, he's gonna launch into, uh, from chapter 6 to 12, he's gonna launch into a pretty big treatment of the appetites, uh, which we can appetize, passion.
虽然可用多种术语，但我暂且沿用「欲望」这个说法。 Uh, there's a number of different names we can, we can use for it but I'm just gonna kind of stick to, uh, appetite.
我们会更深入探讨这些欲望的本质。 And we're gonna find out a little bit more about the nature of these appetites.
比如在第11、12章，他对欲望作了更清晰的说明。 Uh, like for example, in chapters 11 and 12, he clarifies a lot more when he's talking about appetites.
指的是人同意激情对感官对象的趋向运动。 He's talking about, you know, the movements of the passions towards sense objects that are consented to.
正是对这些无序运动的认同导致了执着。 You know, this is what causes detachments, when you consent to, uh, these inordinate motions.
这些不受理性规训的运动。 These motions that are not ordered by reason.
他将在11、12章阐明：这种净化需具普适性 ，不同执着会引发不同恶习并产生主导性影响。 So he's gonna clarify that in chapters 11 and 12, uh, where he's going to get into a little bit more about how, uh, you know, this needs to be something universal, how different, uh, attachments are gonna cause different vices, and- and different effects are going to predominate.
最后在第12章，他会给出实际建议——如何进入并持守这个「夜」。 Uh, and then finally he's going to get a little bit practical in chapter 12, where he's gonna talk about how we enter into, uh, and, uh, sustain this night.
即如何实际从净化之路过渡到光明之路，从初学者阶段进入精进者阶段。 Uh, how like practically this is something that we do, uh, to transition from the purgative, uh, way to the eliminitive way, or the way of the beginner to the way of the proficient.
最后两章（我不打算详述）会过渡到第二卷关于灵魂的主动之夜的内容。 And then finally, he's gonna, in the last two chapters, which I'm not really gonna even cover, he's gonna transition, do a little transition point, uh, into, uh, the second book, which is going to be about the, uh, the active night of the spirit.
那我们现在就开始吧，从... So, uh, yeah, let's, let's get right into it, starting in, um, I have...
这份大纲大概有12页。 This is, I think, like 12 pages long.
可以说我删减了近半内容。 Uh, I cut down about half of it, I would say.
但所有关键部分都保留了。 Uh, but everything that needs to be covered is covered.
哈桑，开始前你还有要说的吗？ Is there anything you wanted to say before we begin, Hasan?
没有了。 Not really.
真的没有吗？ No, not really?
好吧。 Okay.
哈桑已经迫不及待要开始了，他完全没有问题要提。 Hasan's just so excited to get right into it, he's, he just has no question, I mean, uh, no comments.
他在第一章开头写道：「灵魂在这首第一节诗歌中欢唱它脱离无序感官欲望 与不完善时的幸运与恩典。」顺便说明——「不完善」在此有特定含义。 Okay, so he says, and this is starting in chapter one, "The soul sings in this first stanza of its good luck, and the grace it had in departing from its inordinate sensory appetites and imperfections." So, by the way, and I wanna clarify this right now, uh, when we mention imperfections, we mean something pretty specific.
不完善属于三层体系中的一环。 So imperfections are going to be in a sort of three-tier system.
即大罪在上、小罪居中、不完善垫底的三层结构。 So like, um, well, in a three-tier system with, uh, mortal sin on the top and then venial sin, and at the bottom is imperfections.
不完善虽非罪过，但可以说会导致灵修生活降温。 So imperfections aren't going to be sinful, but they are somehow going to, uh, cause a, uh, a cooling down of the spiritual life, if you wanna put it like that.
这不是违反神的诫命，而是未达理想状态下应做到的劝谕标准。 It's not, it's not, uh, it's not a command, like you're not breaking a command from God, you're breaking a counsel, like what basically you could do in an ideal circumstance.
举例来说，早餐吃巧克力薄饼可能就违反了劝谕。 So, uh, for example, you may be violating the counsels by, um, you know, eating chocolate chip pancakes for breakfast.
这属于未达劝谕要求的行为。 Like, that, that might be a violation of a, of a counseled act.
可视为不完善之举，对吧？ That might, uh, be an act which is, uh, imperfect, right?
这会导致你对感官产生某种执着。 This is gonna cause some sort of attachment, uh, to your senses.
这就是他所说的「不完善」的含义。 So that's what he means by imperfections.
要理解这种脱离，需知灵魂通常需经历两种主要的「夜」— —灵修者称之为灵魂的净化或炼净——才能达至成全境界。 To understand this departure, one should know that a soul must ordinarily pass through two principle kinds of nights, which spiritual persons call purgations or purifications of the soul, in order to reach the state of perfection.
我们称之为「夜」，因在这两种状态中，灵魂都如夜行般在黑暗中前行。 Here, we will term these purgations nights, because in both of them, the soul journeys in darkness as though by night.
本诗节所指的第一夜（即第一卷将讨论的感官炼净）关乎灵魂的感官部分。 The first night, or purgation, to which this stanza refers, which will be discussed in the first section of this book, concerns the sensory part of the soul.
第二诗节所指的夜则关乎灵性部分。 The second night, to which the second stanza refers, concerns the spiritual part.
要记住——这些「夜」是过渡节点。 So remember, this is the, these nights are transition points.
第一夜是净化之路与光明之路间的过渡（涉及灵魂感官部分）， 第二夜则是光明之路与合一之路间的过渡（涉及灵性部分）。 So the, the first night is the transition point between the purgative and the illuminative way, which concerns the sensory part of the soul, and then the second night is that transition point between the illuminative and unitive ways, which is gonna concern the spiritual part of the soul.
这些都是纯粹的净化过程。 These are gonna be pure, uh, purifications, purgations, et cetera.
我们将在第二、三卷讨论灵性部分的主动之夜。 We will deal with the second night in so far as it is active in the second and third sections of this book.
第四卷则会探讨被动之夜。 In the fourth section, we will discuss the night in so far as, as it is passive.
顺带说明——所谓「第四卷」实际指向《灵魂的黑夜》。 Yeah, so by the way, in, when it says, "In the fourth section," this is actually talking about the dark night of the soul.
《迦密山攀登》本身并未包含第四部分来处理这些内容。 Uh, he doesn't actually have a fourth part of, uh, the Ascent of Mount Carmel where he treats all of this.
第一夜是初学者的必经阶段。 This first night is the lot of beginners.
此时神开始引领他们进入默观状态。 At the time, God commences to introduce them into the state of contemplation.
这是他们的灵性也参与其中的夜... It is a night in which their spirits al-...
注意：他所说的「初学者」并非指某种与普通成圣呼召不同的特殊神秘境界入门者。 And notice, by the way, by beginners, he's not, and also by, uh, really any of these stages, by beginners he's not talking about like beginners in some sort of like special mystical states that is distinct from the ordinary call of holiness.
「初学者」实指已进入恩典状态、但尚未超越灵魂感官部分执着净化阶段的人。 By beginners, he's literally talking about people who have, you know, entered into the state of grace and have not advanced, uh, beyond, uh, the purgation of those attachments of the sensory part of their soul.
任何处于恩典状态者都在这条轨道上——正如我们上次讨论普世成圣呼召时所言。 So like, there, this is go- anybody who's in a state of grace is going to be on this track, uh, which we talked about last time with the universal call to holiness.
这点很重要。 That's important to note.
哈桑你有什么要补充吗？ Do you have something to say, Hasan?
没有。 No.
好的。「第一夜是初学者的必经阶段，此时神开始引领他们进入默观状态。 Okay."This first night is the lot of beginners, at the time God commences to introduce them into the state of contemplation.
他们的灵性也参与其中——这点我们稍后会解释。 It is a night in which their spirits also participates, as we will explain in due time.
第二夜（即炼净）发生在已进阶者身上，此时神欲引领他们进入与神的合一境界。 The second night, or purification, takes place in those who are already proficients, at the time God desires to lead them into the state of divine union.
这种炼净当然更晦暗、可畏——后续会详述。」因此第一夜相对不那么晦暗可畏。 This purgation, of course, is more obscure, dark, and dreadful, as we will subsequently point out." So the first night, that is the less obscure, less dark, less dreadful one.
它关乎我们的感官欲望。 That's the one which is concerning our sensory appetites.
「在这诗节中，灵魂要宣告：它因被神吸引、单为爱祂而燃起的热忱，启程于黑夜。 "In this stanza, the soul desires to declare in summary fashion that it departed on a dark night, attracted by God and enkindled with love for him alone.
这黑夜是对世俗外物、肉体欢愉与意志满足等一切感官欲望的剥夺与净化。 This dark night is a privation and purgation of all sensible appetites for the external things of the world, the delights of the flesh, and the gratifications of the will.
所有这些剥夺都在感官炼净中完成。 All this deprivation is wrought in the purgation of sense.
唯有当这些欲望被驯服与催眠后，人才能摆脱其带来的痛苦煎熬。」此处非常关键。 One is not free from the sufferings and anguish of the confining appetites until they are tempered and put to sleep." And this is gonna be very important right here.
对欲望的驯服与催眠。 The tempering and putting to sleep of the, of the appetites.
感官的炼净。 The purgation of sense.
即感官欲望、肉体欢愉、意志满足等的净化。 The purga- the purgation of sensible appetites, the purgation of the delights of the flesh, gratifications of will, et cetera.
他实质是说：人的感官会趋向某些感官层面的善，这是灵魂较低部分的自然倾向。 So really what he is, uh, trying to do, he's trying to say that you have, uh, in your, in your senses, you know, you have certain sensible goods in which your, the lower parts of your soul are ordered towards.
人对事物会产生某种愉悦体验，对吧？ That you have certain, uh, enjoyments that you take in things, right?
灵修生活的首要目标就是克制这些倾向。 So a goal in the spiritual life, really the first step in the spiritual life, is to mortify those.
克制并非完全否定感官功能或愉悦感受。 And by mortification it's not that you don't necessarily, you know, have these senses or have these, uh, enjoyments or attractions.
而是指不执着于它们。 Rather, it's the fact that you're not fixated on them.
即不产生依附——这点他稍后会解释。 It's the fact that you're not attached to them, which he's gonna explain later.
起初可能令人困惑。 At first it can be a bit confusing.
人们会问：「那我是否永远不该有任何愉悦感受？ You're like, "Okay, well, um, uh, am I, am I never supposed to have any sort of movement of enjoyment then?
这难道就是成全吗？」不，只需保持耐心。 Is, is that necessarily a perfection?" No, you just have to be patient.
我们稍后会详细澄清，目前这些说明已足够。 We're gonna get into these clarifications, uh, a lot later, but yes, this should suffice right now.
现在进入第二章——再次说明，我省略了某些非核心内容。 Okay, so now going into the second, uh, chapter, and again, um, there are certain parts that I left out that I marked.
这些是他对第一卷理解非必需的非核心论述。 This is just, uh, parts where he expands on stuff that isn't really, um, central enough to where you would need it to understand what's going on in the first book.
第二章：夜的普遍意义。 Uh, second chapter, Night J- uh, Generally Considered.
「我们提出三点理由将这种与神合一的旅程称为『夜』。 "We can offer three reasons for calling this journey toward union with God a night.
第一关乎起点：人必须舍弃对世俗事物的欲望。 The first has to do with the point of departure, because individuals must deprive themselves of their appetites for worldly possessions.
这种否定与剥夺对感官而言如同黑夜。 This denial and privation is like a night for all one's senses.
第二关乎途径：人藉着信心走向合一。 The second reason refers to the means or the road along which a person travels to this union.
信心对理智而言也如同黑夜。 Now this road is faith, and for the intellect, faith is also like a dark night.
第三关乎终点：即神本身在此生中对灵魂也是黑夜。 The third reason pertains to the point of arrival, namely God, and God is also a dark night to the soul in this life.
灵魂穿越这三重黑夜达至与神的合一。」这就是从感官出发的思路。 These three nights pass through a soul, or better, the soul passes through them in order to reach union with God." So we're going from the senses, tha- that's kind of the idea.
从感官出发，经信心之路，最终抵达神。 We're going from the senses, then we're going through faith, and then we're going to God.
这就是他将阐述的三重黑暗。 That's these, uh, these three darknesses that he's gonna bring forward.
但第三章他会更精确地定义术语。 But he's gonna get a little bit more, uh, precise with his terminology in chapter three.
他说：「我们用『夜』指灵魂对所有事物欲望满足的剥夺。 He says, "We're using the expression night to signify a deprival of the gratification of the soul's appetite in all things.
正如夜只是光的缺席——因而也是藉光所见万物的缺席——黑暗与虚空便成为视觉的功能。 Just as night is nothing but the privation of light, and consequently of all objects visible by means of the light, darkness and emptiness then are the faculty of sight.
欲望的克制可称为灵魂的黑夜。 The mortification of the appetites can be called a night for the soul.
剥夺自身对万物欲望的满足，如同生活在黑暗与虚无中。 To deprive oneself of the gratification of the appetites in all things is like living in darkness, in a void.
眼睛藉光摄取所见之物，一旦光熄灭，眼便看不见它们。 The eye feeds on its objects by means of light in such a way that when the light is extinguished, the eye no longer sees them.
同样，人藉欲望以世俗事物喂养官能。 Similarly, do people by means of their appetites feed and pasture on worldly things that gratify their faculties.
当欲望被熄灭或克制后，人不再从这些事物中获 取快感，而是在欲望层面活在虚空与黑暗中。 When the appetites are extinguished or mortified, one no longer feeds on the pleasures of these things, but lives in a void and in darkness with respect to the appetites.
让我们从每种官能各举一例。 Let us draw an example from each of the faculties.
灵魂剥夺听觉愉悦的欲望，便在听觉官能上处于黑暗与虚 空；剥夺视觉快感，便在视觉官能上处于黑暗与贫乏。 By depriving itself of its appetites for the delights of hearing, a soul lives in darkness and emptiness, emptiness in the sense faculty, and by depriving itself of the pleasure of seeing things, it lives in darkness and poverty in the faculty of sight.
拒绝怡人香气，嗅觉官能便处于虚空与黑暗。 By denying itself the fragrances pleasing to the sense of smell, a soul abides in emptiness and darkness in the sense faculty.
拒绝美味，味觉官能也处于虚空与黑暗。 Then, too, by denying the palate the pleasures of delicious foods, it is also in the void and darkness in the sense of taste.
最后，克制触觉的所有快感与满足，灵魂同样在此官能上处于黑暗与虚空。 Finally, by mortifying itself of all the delights and satisfactions of the sense of touch, a soul likewise dwells in darkness and in a void in this faculty.
结论是：凡通过克制欲望来拒绝万物所提供满足的人，都如同生活在黑夜中——这无 非是内心对万物的虚空。」这就是主动之夜的核心概念——「主动」指人采取行动。 The conclusion is that any individuals who may have denied and rejected the gratification that all things afford them by mortifying their appetite for them live as though in the night, in darkness, which is nothing else than a void within them of all things." So this, like the main idea of the active night, like by active it means that you're doing something.
什么行动？就是使人进入黑暗的行动。 And what are you doing?Well, you're doing something that brings you into darkness.
这黑暗是什么？ What is this darkness?
是感官的剥夺。 Well, it's the deprivation of sense.
如何实现？ And how does this happen?
通过克己。 It happens by mortification.
因此感官的克己至关重要。 So the mortification of the senses, uh, is what is important.
重申之前强调的——需谨记：克己常涉及对某种享乐的剥夺。 And again, as I mentioned before, uh, and we need to be very careful about this, mortification often involves like the deprivation of like any sort of, um, consumption of something.
比如四旬期我们不仅通过禁绝饮食之乐，也借助具体外在方式克制味觉。 Like for example, uh, you know, this, our sense of taste throughout Lent is deprived not only by not taking pleasure in food, but also through very real external means.
但核心在于内心不执着、不依附这些愉悦。 But really the, the sort of heart, the soul, the form of the matter is going to be not, uh, interiorly fixating yourself, uh, or being attached to these pleasures.
外在方式只是辅助手段。 Really the, the extern- the external means are merely accidental.
因此福音劝谕只是达至成全的辅助途径。 And this is why, uh, for example, when we talk about the, um, the evangelical counsels, evangelical counsels are only accidental means of perfection.
人可不通过外在践行劝谕而达至成全。 Like one can reach perfection without engaging in the evangelical counsels externally.
但必须在内心践行这些精神。 But there's a certain internal way in which one must, uh, engage in these.
比如你虽拥有财富（未发神贫愿），却能超脱于财富。 So like you can, for example, you have money, like you're not poor like you would if you took a vow of poverty, but you still are detached from your wealth.
不执着于财富。 So you don't, you don't fixate on your wealth.
不对财富起贪念。 Your wealth isn't something that you are, uh, you know, greedy about.
如此你甚至可能比最清贫的方济会士（虽不碰金钱却仍有贪欲）更具神贫精神。 So in that way you can have the same spirit and sometimes even a greater spirit of poverty than a, the, the poorest Franciscan friar who refuses to even touch money, who may still have interior motions of greed.
我始终想澄清这点，因人们常误解十字约翰的教导，认为其过于极端。 So hopefully, I, I want to clarify this throughout because oftentimes people can misunderstand this and then, you know, uh, think that what Saint John of the Cross is saying is kind of crazy.
这黑暗的成因在于：如经院哲学家所言，灵魂注入肉体时如同白板。 The cause of this darkness is attributable, attributable to the fact that as the scholastic philosophers say, the soul is like a tabula rasa, a clean slate when God infuses it into the body.
若无感官获取知识，灵魂便处于无知——因知识别无自然来源。 Without the knowledge it receives through its senses, it would be ignorant because no knowledge is communicated to it naturally from any other source.
故灵魂在肉体中的存在，犹如囚徒在暗牢中——仅能 通过铁窗所见认知世界，若窗外无物便无从知晓。 Accordingly, the presence of the soul in the body resembles the presence of a prisoner in a dark dungeon who knows no more than what he manages to behold through the windows of his prison and has nowhere else to turn if nothing is seen through them.
因除感官这「牢窗」外，灵魂别无自然途径感知外界。 For the soul possesses no other natural means of persevering, uh, perceiving what is communicated to it than the senses, the windows of its prison.
显然：若灵魂拒绝感官感知，便活在黑暗虚空——因光仅能通过五感自然进入。 We can easily affirm that if a soul denies what is perceptible through the senses, it lives in darkness and in a void since light can enter by no other mean- natural means than these five senses.
听觉、视觉、嗅觉、味觉与触觉虽不可避免，但若灵魂拒绝依附，它们便不会构成阻碍。 Now it is true that the sensory perceptions of hearing, sight, smell, taste, and touch are unavoidable, yet they will no more hinder a soul if it denies them than if they were not experienced.
这点极为重要。 This is very important.
五感知觉确实不可避免。 It is true, it is true that the sensory perceptions of hearing, sight, smell, taste, and touch are unavoidable.
满足感官欲望的体验往往无可回避。 So oftentimes to receive various different things that are pleasing to your sense appetites, these are unavoidable.
但若灵魂拒绝依附，这些体验便不会比未经历时更构成阻碍。 Yet they will no more hinder a soul if it denies them than if they were not experienced.
他稍后会详述——这对我们讨论私欲偏情与意志的关系至关重要。 See, he's gonna talk about this later, but this is going to, uh, be very important when we're discussing the different ways in which we talk about a motion of concupiscence, like what is a, uh, motion of concupiscence in relation to the will?
正如上次讨论圣奥古斯丁时的表述： And this is exactly how we phrased it, just like when we went over Augustine last, Saint Augustine last time.
「若不认同私欲偏情的冲动，它便不会伤害你； 但若认同并将意志固着其上，就会造成损害。」 Saint Augustine, he says, "Well, you don't have a harm, you're, you're not harmed by concupiscence if you don't consent to the motion of concupiscence." But on the other hand, if you have this motion of concupiscence and you consent to it, so you place your will, um, and fix your will on this thing, then that's how it becomes damaging.
同理，任何感官知觉若未固着意志、未产生依附，便不会造成伤害。 So in a similar way, when it comes to any of these sensory perceptions, if you're not fixating your will on it, if you're not placing, um, any sort of attachment on it, then it's not going to be something which is going to harm you.
无需挖出眼睛来避免视觉执着。 So you can, uh, obviously you don't need to like gouge your eyes out so you don't see, so you're not fixated on, um, you know, these sensory perceptions coming in from your sight.
那太荒谬了。 That would be ridiculous.
自愿闭目者确如盲人活在黑暗中。 It is true also that those desiring to keep their eyes closed will live in darkness just like the blind.
大卫所言：「我自幼贫穷劳苦」——尽管他显然富足。 David says on the subject, "I am poor and in labors from my youth," even though he was manifestly rich.
他自称贫穷是因意志不执着财富。 He says he was poor because his will was not fixed on riches.
注意此处。 Notice right here.
关键在于意志是否固着。 It's about whether your will is fixated on something or not.
因此他活出真贫穷。 And he thereby lived as though really poor.
反之若实际贫穷却意志不超脱——正如我之前对比方济会士与富人的例子。 On the other hand, had he been actually poor, and this is what I said earlier about the Franciscan versus the, the man with the money.
实际贫穷者若意志不超脱，便非真贫穷——因其灵魂欲望仍丰盈。 On the other hand, had he been actually poor without his will being so, there would be, there would've been no true poverty because the appetite of his soul would've been rich and full.
故称此种赤贫为灵魂的黑夜。 Hence, we call this nakedness a night for the soul.
我们讨论的不仅是物质匮乏。 We are not discussing the mere lack of things.
若仍渴求这些事物，匮乏便不能净化灵魂。 This lack will not divest the soul if it craves for all these objects.
我们关注的是灵魂欲望与满足的剥离。 We are dealing with the d- denudation of the soul's appetites and gratifications.
如此灵魂虽拥有万物，却保持自由与虚空。 This is what leaves it free and empty of all things, even though it possesses them.
世俗之物本不能进入灵魂，故不构成负担或伤害。 Since the things of the world cannot enter the soul, they're not in themselves an encumbrance or harm to it.
真正造成损害的是固着于这些事物的内在意志与欲望。 Rather, it is the will and appetite dwelling within that caused the damage when set on these things.Okay.
现在进入第四章——他将从哲学角度论证感官之夜的必要性。 Now moving on to chapter four, where he's going to prove the necessity of the night of sense from philosophical reasons.
第五章通过圣经类比论证——但为控制篇幅我省略了这部分。 And in chapter five, he proves it from scriptural analogies and reasons, uh, but I didn't include that because I didn't think I would get through the entire thing if I included that.
哈桑，继续之前你有要说的吗？ Um, Hasan, do you have anything to say before we continue?
目前都很好。 No, this is all good so far.
我在专心听。 I'm just listening.
好的。 Okay.
本想让你发言我好喝水。 I was hoping you would say something so I could drink water.
那继续吧。 Um, okay.
第四章：哲学论证。 So chapter four, philosophical reasons.
「为达与神的合一，必须经历这黑夜——克制欲望、拒绝万 物之乐——因人对受造物的所有依附在神眼中皆是黑暗。 "The necessity to pass through this dark night, the mortification of the appetites and denial of pleasure in all things, to attain divine union with God arises from the fact that all of a person's attachments to creatures are pure darkness in God's sight.
受这些情感裹挟者，无法领受神纯净之光的光照与充满。 Clothed in these affections, people are incapable of the enlightenment and dominating fullness of God's pure and simple light.
必须先摒弃它们。 First, they must reject them.
光与暗不能共存。 There can be no concordance between light and darkness.
如圣约翰所言：『黑暗无法接纳光明』——哲学 告诉我们：两个对立物不能共存于同一主体。 As Saint John says, 'The darkness could not receive the light.' The reason, as we learn in philosophy, is that two contraries cannot co-exist in the same subject.
黑暗（对受造物的依附）与光明（神本身）互相对立、毫无相似。 Darkness, an attachment to creatures, and light, which is God, are contraries and bear no likeness towards each other.
如圣保罗对哥林多人所言：『光明与黑暗有何相通？』故 唯有根除这些情感，神性合一之光才能在灵魂中建立。 As Saint Paul teaches in his letter to the Corinthians, 'What conformity is there between light and darkness?' Consequently, the light of divine union can not be established in the soul until these affections are eradicated.
进一步... For a better...
需谨记：对受造物的依附会使人等同于该受造物。 for a better proof of this, it ought to be kept in mind that an attachment to a creature can make a person equal to that creature.
依附越强，相似度越高——因爱使爱者与被爱者相似。 The stronger the attachment, the closer is the likeness to the creature and the greater the equality, for love effects a likeness between the lover and the beloved.
故大卫论及拜偶像者说：『愿所有追随它们的人与它们一样。』爱受造物者便如该受造物 般卑微，甚至更卑下——因爱不仅使人等同，更使人臣服于所爱之物。」此处极为关键。 As a result, David said of these who set their hearts on their idols, 'Let all who set their hearts on them become like them.' Anyone who loves a creature, then, is as low as that creature and in some way even lower, because love not only equates but even subjects the lover to the loved creature." And this is very important right here.
这个... The, um...
我想强调这点。 Hmm, I wanna emphasize this.
「爱受造物者便如该受造物般卑微，甚至更卑下——因爱不仅使 人等同，更使人臣服于所爱之物。」因此任何使你臣服于... "Anyone who loves a creature, then, is as low as that creature, and in some way even lower, because love not only equates but even subjects the lover to the loved creature." So in this way, anything in which you are, uh, subjecting yourself to, obviously, um, you, uh...
对神的爱具有延展性——即你为神的终极目的而爱万物，对吧？ Obviously your love of God is extensive, which basically by this it means that you love things in light of or for the ultimate purpose of God, right?
这道理众所周知。 Obviously we all know this.
别误解他反对爱近人——近人当然不是神。 So don't take him to say that, like, you're not supposed to love your neighbor because your neighbor's not God.
那显然荒谬。 That would be obviously absurd.
他指的是：当为事物本身而非为神而爱时，这种不当依附会导致你臣服于受造物。 But what he is saying is that, uh, when it comes to these undue attachments, when it comes to these attachments of things for their own sake rather than ultimately for the sake of God, there's going to be some sort of subjection of yourself to a creature, which is inappropriate.
因对立物不能共存，这种依附会排挤与神的合一——即成圣恩典的终极绽放。 It's going to, uh, because these contraries cannot exist in the same subject, it's going to somehow, uh, in so far as it comes in, it drives out union with God, which obviously is the, the ultimate flowering forth of sanctifying grace is full and complete union with God.
好的。 Okay.
第五章给出所有圣经依据与类比。 So chapter five gives all the reasons and analogies from scripture.
哈桑会很喜欢第五章，但可惜我不得不... Hasan would really like chapter five, but unfortunately I kind of had to...
出于某些原因删减了。 had to axe it for certain reasons.
这是《迦密山攀登》。 Uh, this is Sent of Mount Carmel.
即兴发挥。 Riff.
哈桑，继续之前你有要说的吗？ Do you have anything to say, Hasan, before we continue?
我说即兴发挥是因为他... I was saying riff because that's he...
这类教义通常基于圣经，更多是通过灵性感知和类比建立，而非字面意义。 This is generally how these teachings are, um, are established from scripture, that they're more so thought through the spiritual senses and through analogies than from, uh, than in a literal sense.
是的。 Yeah.
这些确实是支撑其解释权威性的根基。 So these are really, like, the authorities that ground, that, that are the foundation for the authoritativeness of his, his explanation.
嗯。 Mm-hmm.
至少本质上是这样。 At least intrinsically.
我是说... Uh, I mean-
对。 Yeah.
... ...
区别于教会对此的认可。 like distinct from the church's approbation of them.
没错。 Yeah.
可惜我本想讲完全部内容。 Unfortunately, I wanted to get through the whole thing.
所以... Um, so-
嗯。 Yeah.
好处在于... What's good...
既然我们已经概述过，你们阅读时会轻松很多。 What's good about it is since we've explained it in general, uh, reading this is gonna be a lot easier, uh, for you.
你们始终应该... And always you should...
去阅读原著。 you should read.
不能仅靠听讲。 You shouldn't just, um, listen.
好的... Okay, so-
第五章有多少页？ How many pages are there in chapter five?
篇幅大吗？ Is it big?
呃... Um, it's...
我的节选版本共12页。 Well, this, uh, my abridged version has 12 pages.
已经讲了4页。 We're already four pages in.
嗯... Um-
哦好的。 Oh, okay.
大概二十多... Maybe like 20 some...
二十多页。 20 some pages.
我手头没带《迦密山攀登》。 I don't have my copy of Sent of Mount Carmel.
单是第五章？ I mean, I mean just chapter five?
第五章就有20页？ Chapter five alone is 20 pages?
不不不。 No, no, no, no, no.
不是第五章。 Not chapter five.
我说的是... I meant the-
明白。 Okay.
... ...
全书。 book.
抱歉。 Sorry.
没关系。 Okay.
第一卷。 Book one.
第五章大概... No, chapter five is like-
就几页篇幅。 So it's like a couple of pages.
两三页左右。 Is like two, three pages.
对。 Yeah.
根本不长。 It's not that long at all.
好的。 Okay.
嗯。 Mm-hmm.
接下来他会详细论述欲望的危害。 Okay, so after this, he's gonna go more into detail about the harm of the appetites.
这是... It's g- it's...
这部分很精彩。 This is really good.
他将讨论... He talks about the...
剥夺性危害——即欲望会夺走什么？ the privative harm, which is basically like, okay, what does the appetites take away?
第六章末尾到第十章会讨论积极性危害。 And then he's gonna talk about the positive harm in, uh, the end of chapter six and then through chapter 10 I think it is.
积极性危害指欲望对灵魂产生的实际影响，而不仅是剥夺了什么。 He's gonna talk about the positive harm, which are basically like the actual effects which are brought about in the soul rather than simply what's taken away from the soul.
首先... So first, uh, the...
剥夺性危害。 the privative harm.
开篇道：「为更清晰完整地理解我们的主张，有 必要说明欲望通过两种主要方式危害其宿主。 But beginning, "For the sake of a clearer and fuller understanding of our assertions, it will be beneficial to explain here how these appetites cause harm in two principal ways within those in whom they dwell.
它们剥夺神的灵。」这里说的剥夺神的灵就是... They deprive them of God's spirit." So this right here, the deprivation of God's spirit, that is gonna be the...
剥夺性危害。 the privative deprivation.
严格来说，完整意义上的剥夺... Technically speaking, in the proper or full sense-...
只有大罪才会造成这种剥夺。 the privative deprivation only happens by mortal sin.
但某种程度上我们也可以（虽不够严谨）说... But there's a certain way in which we can talk about, you know, more or less in a little bit of a less proper way.
小罪和不完善也会剥夺神的灵。 We can talk about even venial sins and imperfections depriving of God's spirit.
它们还会使人... And they weary...
接着是五种积极性影响： So there's gonna be the five, the five positive effects.
使人疲惫、痛苦、昏暗、污秽和软弱。 They weary, torment, darken, defile, and weaken them.
即疲惫、痛苦、昏暗、污秽和软弱。 So weary, torment, darken, defile, and weaken.
思考这五点对护教学也很有启发意义。 Now I found, considering these five, this is gonna be very, very interesting to think about in terms of like even something like a connection like in apologetics, you know.
想想感官欲望的满足为何不能成为人生终极目标——正因欲望会产生这些影响。 Uh, think, thinking about how the, the fulfillment of sense appetites is not, you know, your final end in life because of these effects of, you know, the appetites.
你们将深入理解固着欲望的后果，以及确立一个... You're gonna get into this, like the effects of fixating on the appetites, um, and the necessity of having, uh, you know, an end which is...
超越这些的目标的必要性。 which, uh, surpasses these.
这需要感官的克己。 It is gonna require the mortification of the senses.
基本上...呃...我不确定哈桑对此的看法。 Which basically, uh, is, uh, I don't know what Hasan thinks about this.
对多数人而言，这排除了公教之外的其他宗教考量——因为只有公教明确教导这点。 I mean, for most people, this excludes, uh, most of their religious considerations except Catholicism, um, because really nobody else says this.
当然其他传统也有类似教导，但人们日常接触的宗教中几乎没有。 Well, I mean, obviously other traditions say this, but none that they would, uh, normally interact with say this.
确实如此。 That's true.
所以当人们说『公教徒缺乏神秘灵修生活』时，我总觉得 奇怪——我们恰恰是基督教内唯一系统阐述这套体系的。 I mean, uh, this is, this is why I always found it strange when people say things like, "Oh, Catholics don't much ha- have much of a mystical or an ascetical life." It's like, we're the, we're the only people actually explaining it in, in Christianity, so.
没错。 Yeah.
这... This is-
是的。 Yeah.
这也是梵蒂冈的重要教导。 This is big Vatican too.
他接着说：『任何过度的欲望行为都会造成剥夺性与积极性损害。 』但有人问——比如瑞恩——生日宴或复活节大餐是否阻碍成圣？ And then he says, uh, "Any inordinate act of the appetite causes both this privative and positive damage." But somebody said, so, okay, Ryan, uh, so something like eating sumptuous foods for a birthday party or Easter celebrations hindering us from holiness.
要记住我先前的解释。 You have to remember what I said earlier.
我之前强调过这点。 Uh, and I emphasized this earlier.
关于这些美好事物的使用... But when it comes to the use of these goods...
这就像问『中彩票会阻碍成圣吗？』或『赚更多钱是否妨碍灵修？』 So that would be like asking, "Oh, is winning the lottery hindering me from holiness?" Or is like making more money hindering me from holiness?
因为对物质财富的执着也是同理。 Because remember, we say the same thing about, uh, attachment to material goods.
比如对金钱的依附。 So like the attachment to money, for example.
必须自问：我对某事物的喜爱是否存在不完善？ So you have to, you have to ask yourself, um, like is, is there some form of, uh, imperfection present in so far as, uh, I attach myself to that thing?
或者... Or I-
可以思考：若非出于款待他人或接受款待，我是否愿意费心为自己准备同样丰盛的餐食？ You can consider something like if I was willing to go through the effort, would I make the same meal for myself without it being a matter of like accepting someone else's hospitality or eating along with my guests the same food that I cooked for them off of my hospitality?
待客之道体现仁爱，这种爱能促使人准备盛宴。 Like ho- hospitality is a very big part of like, uh, someone's love for another person can motivate them to give something which is sumptuous.
但若独居时仍追求每餐极致享受，就有问题了。 But like with you just, in your house, like try to maximally enjoy everything you eat, then, then there's a problem.
这就形成依附了。 Then that's an attachment.
用金钱作类比确实更易理解。 Yeah, I guess the, the, uh, the be- the analogy with money, uh, is actually quite understandable.
比如赚钱若为满足虚荣或购买奢侈品... So like for example, if you're, if you're making more money, um, to somehow have like the self-satisfaction of wealth or, uh, because you want to, uh, you know, buy a bunch of nice things, like that obviously is gonna be something which is, um-
对。 Yeah.
... ...
就形成某种依附。 a form of attachments.
多数情况下不算罪过。 It's not necessarily sinful, uh, in most cases.
应该说许多情况下。 In many cases rather.
多数情况可能算罪过，但也有许多情况不算。 Uh, in most cases it probably is sinful but in, in many cases it's, uh, not something which is, uh, sinful.
但总归是不完善。 But it is going to be, uh, an imperfection.
若为更高目的赚钱——比如为公教事业筹资... Now if you're gaining money, um, and you're subordinating this to some other end, not for its own sake, but for some other end, like for example you're gathering money to, uh, you know, fund Catholic Action.
就是完全不同的情况了。 Like this is gonna be a completely different situation.
关于复活节还有一点。 There's ano- there's a point to be made about Easter.
复活节期间有乳制品和蛋类的祝福礼。 So around Easter time, we have blessings of dairy, um, and eggs.
明白吗？ Okay?
这些祝福包括乳制品、蛋类，有时还有肉类。 Um, and these blessings are dairy, eggs, and sometimes meat.
古今祝福经文中都有记载... Um, you find them in the old, uh, blessing books and in the current...
新祝福经文也保留着。 in the new blessing book as well.
这些祝福安排在复活节，正是因为传统上我们已六周未食用这些食物。 And these things are generally done around Easter and the reason, the reason that these blessings are done is precisely because we haven't been eating them for six weeks, hypothetically, if we've been following the traditional path.
这些祝福的延续首先表明教会如同母亲与导师... Which means that the, the continued existence of these blessings first of all points to the Church's, uh, the Church's our mother as a, as a teacher, as a, as a sort of quasi-person.
她确实希望我们遵循传统方式。 Uh, she really does intend, um, for us, she does intend for us and prefer for us to follow the traditional path.
这是第一点。 That's the first point.
第二点：为何祝福这些食物？ And the second is that, why do we bless these foods?
因为祝福是向神的祈祷... It's because a blessing is a prayer from God...
准确说是祈求神恩准我们善用这些... Is it, sorry, it's a pr- it's a prayer to God for him to grant that these things be used well, i.e.
即按神的规范使用。 they be used in accordance with his rule.
遵循源自神的理性规范。 With the, with the rule of reason, which is from God, right?
祝福礼明确表示：『现在可以食用这些六周未碰的食物，但不可暴饮暴食。』 So basically if we want these, uh, various foods to be used well, which we haven't been eating for these six weeks, it's very clear that we're saying, okay, uh, the, the blessing is saying, "Look, uh, you can eat these foods now, but remember that just because you can eat them doesn't mean that you can pig out." You, you can't, you can't engage in gluttony regarding these foods.
所以复活守夜礼后的餐宴要节制。 So I would say that like, uh, brace yourself for, um, the meal after the Easter vigil.
避免过量，要意识到饮食本身是对复活节的庆祝，应将一切奉献给基督。 Make sure you don't overeat and make sure that, um, when you eat you, you understand that the eating itself is a certain celebration of Easter, and so it's about like granting all this to Christ.
当然可以享受美食，但如克里斯蒂安所说，要警惕对食物的依附... Obviously enjoy yourself, uh, but like Christian said, you should m- you should take into account that you don't want to foster an attachment to those foods....
绝不能以守夜礼结束为借口暴食。 and you absolutely don't want to just, just eat as much as possible and use the fact that it's, um, after the Easter Vigil as an excuse, right?
适度享受。 So obviously, enjoy yourself.
虽是与众人同乐，但勿过度。 Um, you're going to be with other people hopefully, but, uh, don't, don't, uh, go overboard.
不可犯饕餮之罪。 Don't commit gluttony.
确实如此。 So true.
好的。 Okay, uh, but yes.
嗯。 Um, okay.
不是原始性（应为剥夺性）欲望危害。 Um, not primitive, privative harm of the appetites.
他其实已讲过剥...抱歉又说成原始性。 Yeah, he kind of already went over priva- uh, primitive, uh, privative, sorry.
不知为何总说错。 I don't know why I keep saying primitive.
这让我有点自闭症发作。 Yeah, this is giving me an autism moment.
是剥夺性。 Uh, private, privative.
为什么总... Why does it keep...
好了。 Okay.
虽不知为何总说错，但继续吧。 I don't know why it keeps going to primitive, but yeah.
第四、五章已讨论欲望的剥夺性危害。 So basically, we already went into, uh, the privative harm of the appetites in chapters four and five.
如同自然生成中，新形式需先排除旧形式才能进入主体——因二者对立。 So like, in natural generation, a new form cannot be introduced into a subject without expulsion of the form already there, which is an impediment to the new form because the existing contrariety.
同理，人若受制于感官精神，纯粹灵性就无法进入。 Similarly, insofar as a person is subject to sensory spirit, an entirely spiritual one cannot enter.
用腐败现象更易理解——比如活体变为尸体... So basically, what this means is that if you have a, um, if you want to gen- uh, if you want to have a certain generation or actually, it's b- it's easier to think about this in terms of corruption because people already have this idea in their minds with, like, living bodies.
假设我的身体腐败为尸体... If you have a corruption of myself to a corpse, let's say, my, my body to...
需先使灵魂离体，才能发生腐败。 My body from being, you know, the, the body of, um, a person to a, uh, corpse lying on the floor, what you would need to do is you would need to, uh, remove the currents, uh, you'd need to expul- you'd need to have an expulsion of my soul.
腾出空间让尸身状态进入。 You need to bring that out to give way to, uh, you know, corpseness to, to come in.
灵性生命同样需要先排除感官欲望。 So basically, in the same way, uh, you need to have the expulsion of, of the sensory appetite in order to bring in, uh, the spiritual one.
现在重点讨论五种积极性危害——这部分非常精彩。 But okay, let's talk about the positive harms, the five ones, because these are really good.
现在我们来讨论第二个影响——欲望对灵魂造成的多重损害。 Okay, so let us now deal with the second effect, the numerous kinds of impairment wrought in the soul.
欲望造成的五种危害：使人疲惫、痛苦、昏暗、污秽和软弱。 For the appetites, again, these are the five: weary, torment, darken, defile, and weaken it.
我们将逐一讨论这五种影响。 We shall discuss these five effects separately.
首先显而易见的是：欲望令人疲惫不堪。 As for the first, it is plain that the appetites are wearisome and tiring.
欲望如同难以取悦的躁动孩童。 They resemble little children, restless and hard to please.
或许也像某些难以满足的女性。 You know, I guess they resemble women too.
总是... Uh, always...
哈桑，我这么说合适吗？ Okay, Hassan, was I allowed to say that?
完了。 It's over.
我不知道。 I don't know.
有点接近了。 It comes close, it comes close.
接近了？ It comes close?
我的天。 Oh my goodness.
拜托哈桑，你作为阿拉伯人应该... Come on, Hassan, you're the, you're the Arab, you should...
我只是... Okay, I'm just-
在考虑频道影响。 I'm just thinking about the channel, that's all.
只考虑频道？ Just thinking about the channel?
呃... Uh...
真正研读《迦密山攀登》的人会明白这是戏言。 Yeah, but true, true ascent of Mount Carmel, uh, enjoyers will be able to understand that, uh, that was levity.
但其实这个类比确有道理。 But actually, uh, you know, I did have a point there.
总之欲望像躁动的孩童。 But anyways, they, uh, resemble little children.
是指圣奥古斯丁说的『属肉体的灵』？ Really, the spirit of flesh, the, the spirit of flesh analogy?
正是。 True.
熟悉圣奥古斯丁著作的人会立即联想到这个类比。 The spirit of fle- So if you're real, if you're a real Saint Augustine fan, then you will, then you will remember back to the spirit of flesh analogy to where what I said makes perfect sense.
我们什么时候讨论过这个？ So when do we talk about that?
在第二个视频结尾部分... We talked about that at the end of the second video on-
确实。 Real.
... ...
确实 real
对。 Yeah.
圣奥古斯丁的基督教思想实在精妙。 Augustinian, Augustinian upon Christianity is amazing.
没错。 Yeah.
别怪我——该去问写《约翰福音》第四章的圣奥古斯丁和圣约翰。 So don't take it up with me, take it up with, with Saint Augustine and, uh, Saint John writing in John 4.
好吧。 Okay.
欲望如同永不满足的孩童，总是向母亲索要这个那个。 So, um, they resemble little children, restless and hard to please, always whining to their mother for this thing or that, and never satisfied.
如同贪婪挖宝者终会力竭，竭力满足欲望者也会精疲力尽。 Just as anyone who digs covetously for a treasure grows tired and exhausted, so does anyone who strives to satisfy the appetite's demands become wearied and fatigued.
即便暂时满足，灵魂仍感疲惫——因欲望永不知足。 And even if a soul does finally fill them, it is still always weary because it is never satisfied.
不克制欲望者虽见神赐予他人的甘饴神恩，自己却无福享受。 Those who do not mortify their appetites see the abundance of the sweet spirit that is lot of those who are at the right hand of God, but is not granted to them.
用受造物满足欲望反增不满——因背离唯一能满足者，反而滋养饥渴。 When they satisfy their appetite with some creature, they grow discontented, because in turning from what alone satisfies, they feed on what augments their hunger.
显然欲望使人疲惫不堪。 It is clear then that the appetites weary and fatigue a person.
放纵欲望的第一个后果就是使人精疲力竭。 Yes, this first effect is going to be the indulgence of your appetites, is going to weary and fatigue you.
许多人都感受到：罪不仅无法满足人，反而使人陷入恶性循环。 And, um, there's sort of an analogy that a lot of people have felt when it comes to sin, is like, sin doesn't satisfy, it kind of spirals.
在性罪中尤为明显。 Uh, like, we can think especially this is like super evident in, in sexual sin.
当人陷入性罪并习惯不洁行为后，情况不会稳定——只会不断恶化。 Like, people when they get into sexual sin and they, uh, start, like, habitually, uh, practicing impure things, like, it just, it doesn't, it doesn't, like, level off or moderate, rather, it gets worse and worse and worse and worse.
罪具有引力般的作用，诱使人越发沉溺其中。 You know, just like it naturally has this gravitational pull, uh, towards wanting to indulge in this more and more and more.
欲望也是如此。 And the same thing with the appetites.
因个别感官享受无法真正满足欲望，反而会不断催逼人追逐更多满足。 Uh, the appetites, because they can't be satisfied by these individual sense goods, they're just going to kind of push more and more and more and more, and really, it's gonna lead to this, uh, this chase where you're always trying to chase, uh, some sort of satisfaction for your appetites.
而与神合一却能带来完全的满足。 Whereas when it comes to, um, when it comes to union with God, union with God is going to be, uh, complete satisfaction.
如此才能获得真正的安息。 So you're gonna be able to truly have rest.
哈桑对此有什么要说的吗？ Is there anything you want to say about this, Hassan?
这让我想起格里高利·普林神父在《论明智》第一章的解释。 It was reminding me of the Father Gregory Pline's, uh, uh, explanation of this in chapter one of his book on prudence.
他的理论源自《神学大全》第一集关于真福的讨论。 Yeah, he's actually taking this from, uh, Prima Segunde, questions one through five on Beatitude.
对。 Yeah.
「试图满足妻子所有要求的人终会精疲力尽」——这话不假。 "Anyone who tries to satisfy his wife's demands becomes weary and fatigued." This is true.
第七章：欲望的折磨。 Um, chapter seven, The Appetites Torment.
我们不再继续女性类比了好吗？ We're not- Okay, I'm not, I'm not gonna continue the- the- the woman analogy, okay?
「折磨与痛苦是欲望造成的第二类伤害。 "Torment and affliction is the second kind of damage the appetites cause an individual.
这种痛苦如同酷刑架的折磨，除非挣脱束缚，否则永无宁日。」情况甚至更糟。 The affliction they engender is similar to the torture of the rack, where a person has no relief until freed from the torment of being bound by these cords." There's like, it's even, it gets even worse.
欲望不仅令人烦躁地引诱你，还会耗尽你的精力。 I mean, the- the appetites end up being super annoying, trying to like draw you into something and wearing you out.
它们还通过伪善的美好表象诱惑你，然后彻底折磨你的灵魂直到满足为止。 But they also just like torment you, to where they like draw you towards a thing by the specious side of goodness, and then they just like completely afflict your- your soul until they get satisfied.
但满足欲望反而导致更深的饥渴。 But then satisfying the appetite actually just leads to more hunger.
这太可怕了。 It's like, it's terrible.
就像咖啡和香烟断货时的感觉。 When you run out of coffee and cigarettes.
我不抽烟。 I don't smoke cigarettes.
但很多人应该能体会这种感受。 Uh, yeah, but there's a lo- there's a load of people here who will relate, I think, to what I just said.
嗯。 Hmm.
是的。 Yes.
呃... Um-
因为不仅限于食欲和肉欲。 Yeah, 'cause it's not, it's not all about food and, uh, and carnal desire.
确实如此。 Yeah, this is, uh, this is true.
「灵魂依赖欲望时，如同赤身躺在荆棘钉板上受折磨。 "A soul is tormented and afflicted when it reclines on its appetites just as if, just as is someone lying naked on thorns and nails.
欲望如荆棘般刺伤人，紧附人身带来痛苦。 Like thorns, the appetites wound and hurt, stick to a person and cause pain.
如同农夫为求丰收鞭策耕牛，私欲偏情为达目的也 折磨着受欲望奴役的人。」原罪的遗害实在可怕。 Just as a peasant covetous of the desired harvest goads and torments the ox that pulls the plow, so concupiscence, in order to attain the object of its longing, afflicts the one who lives under the yoke of the appetites." Yeah, original sin is horrible.
这种处境极其糟糕。 This is, this is like a, an awful situation.
读到这些才能真正理解圣保罗在《罗马书》第七章对私欲偏情的描述。 It's really, it's really when you read stuff like this that you understand, uh, Saint Paul and Saint Paul's descriptions of concupiscence in like Romans chapter seven.
私欲偏情就像不断殴打你，逼你满足它。 It's like, uh, it's just kind of like beating you up, uh, trying to goad you into satisfying it.
最终当你满足它时，它只会索求更多。 And then finally when you satisfy it, it just, it just wants more.
这个可以用贪婪的妻子作类比。 You know, I could, I could actually draw the comparison between like a very greedy wife, uh, on this one.
就像贪婪的妻子怂恿丈夫满足她，得到后仍不满足，又想要更大更好的。 Like a greedy wife who goads her husband into, uh, getting her something and then once she receives the object of her desire, it doesn't satisfy her, so she just wants, uh, something else, something bigger and better.
这个类比非常贴切。 So yeah, that's action- that's actually a great analogy.
哈桑，我们可以继续这个类比。 We can, we can continue the analogy, Hassan.
这个类比很有帮助。 I think it's very helpful analogy.
不过... But-
好吧。 Okay.
继续第二章。 Yeah, chapter, chapter two.
「欲望的折磨程度与其强烈程度成正比。 Um, "The appetite torments in the measure of its intensity.
欲望有多强，折磨就有多深。 Thus, there is as much torment as there is appetite.
灵魂被越多欲望占据，所受折磨就越多。 And the more numerous the appetites that possess a soul, the greater in number are its torments.
被欲望掌控的人如同战俘遭受酷刑。 Those who let their appetites take hold of them suffer torture and affliction like an enemy-held prisoner.
《士师记》记载：强大的参孙被敌人俘虏后，被剜去眼睛，被迫推磨，受尽折磨。 The Book of Judges contains a figure of this in the passage that narrates how enemies captured mighty Samson, who was once the free strong judge of Israel, and weakened him, pulled out his eyes and chained him to grind at the millstone, where he was grievously tortured and tormented.
欲望得胜之人也会如此。 The same thing happens to a person in whom the enemy appetites reside and triumph.
首先欲望会使人软弱盲目。 First, these appetites weaken and blind, as we shall point out below.
然后欲望会像锁链般将人束缚在私欲的磨坊里。」这个私欲磨坊的比喻... And then they afflict and torment by chaining that person to the mill of concupiscence, for they are the chains by which the soul is bound." Yeah, this, this idea of like the, the grain mill of concupiscence.
让我... Uh, let me...
糟糕。 Oh, crap.
不小心发了Stream Yard链接。 I accidentally posted the Stream Yard link.
好了。 There we go.
私欲的磨坊。 The mill, the mill of concupiscence.
古时的磨坊是圆形的，通常用牛拉动石磨旋转。 So like, you know, the, back then the grain mill would be circular, so normally you would put oxen on the mill and then the oxen would go around and around and around, um, helping grind all of the grain in there.
参孙的故事中，大利拉象征着欲望对象的诱惑。 So in a similar way, uh, well, Samson, he was, for those who, uh, don't remember, Delilah, who I'm assuming is supposed to, uh, represent the, the entrance of like the object of desire.
大利拉诱骗参孙说出力量秘密。 Delilah, uh, tricked Samson into revealing the secret behind his strength.
参孙因欲望落入她手中——又一个女性类比的例子。 And then once he, uh, due to desire fell into her clutches, you know, another, uh, comparison with a, with a woman, um, fell into, fell into her clutches.
他被锁在磨坊，眼睛被剜，头发被剪。 He was chained up to one of these mills and his eyes were gouged out and his hair, well, his hair was already cut.
他失明后被迫推磨。 But basically his eyes were gouged out, he was blinded and tortured and he was forced to go around the grain mill.
这正是私欲磨坊的写照。 It's like, it's like the grain, the grain mill of concupiscence right there.
感官欲望的依附具有奴役性。 It's like there's a, there's a enslaving aspect to, um, attachment of the sense desires.
正如前文所说：我们会臣服于所爱之物。 Just like I mentioned above about the subjection to the thing in which we love.
这种臣服迫使我们像推磨般不断为私欲劳作。 So like there's this subjection that just forces us to constantly, you know, go around and around and around the grain mill, uh, you know, working for and under the subjection of concupiscence.
哈桑有什么要说的吗？ So, uh, Hassan, do you have anything to say?
还是继续下一个话题？ Or should we continue to the next one?
继续吧。 No.
「欲望使人昏暗盲目。 "The appetites darken and blind.
欲望造成的第三类伤害是使人盲目。 The third kind of harm the appetites bring upon a person is blindness and darkness.
雾气使空气浑浊，阻碍阳光。 Vapors make the air murky and are a hindrance to the bright sunshine.
模糊的镜子无法清晰映照面容... A cloudy mirror does not clearly reflect a person's continence."...
抱歉，是面容。 countenance, sorry.
浑浊的水也只能映出模糊倒影。 Uh, "So too muddy water reflects only a hazy image of one's features.
同样，被欲望蒙蔽的理智变得昏暗，阻碍自然理性或神恩的光照。 In just this way, a person's intellect, clouded by the appetites, becomes dark and impedes the sun, of either natural reason or God's supernatural wisdom from shining within and completely illuminating it.
理智昏暗导致意志软弱、记忆混乱。 And because of the darkening of the intellect, the will becomes weak and the memory dull and disordered in its proper operation.
这些官能依赖理智运作，理智受阻时就会失调。 Since these faculties depend on the intellect in their operations, they are manifestly disordered and troubled when the intellect is hindered.
昏暗的理智如浑浊空气，无法接受神智慧的照耀。 The intellect, as the murky air in relation to the sun's light, is incapable of receiving the illumination of God's wisdom.
意志也无法以纯净的爱拥抱神。 And the will is incapable of embracing God within itself in pure love.
如同蒙雾的镜子无法清晰映照。 Just as the mirror clouded with steam has not the capacity to clearly reflect the countenance before it.
被欲望遮蔽的记忆更难平静接受神的形象，就像浊水无法 清晰映照。」「欲望本身是盲目的，所以会使灵魂盲目。 And the memory obscured by the darkness of appetite has still less capacity for receiving serenely the impression of God's image as muddy water cannot clearly reflect the features of one who looks into it." "The appetite blinds and darkens the soul, because the appetite as such is blind.
它没有理智。 It is blind because of itself it has no intellect.
理性常如盲人为欲望引路。」这个比喻太棒了。 Reason always acts as if a blind person guide for the appetite." Oh, this is, this is awesome.
「欲望本身没有理智。」所以当你盲目追随欲望时... "It is blind because of itself it has no intellect." So like when you, when you act in accordance with the desires of your, of your appetites, when you, when you blindly follow them, right?
而不是... Rather than...
你的欲望... Your, your appetites...
欲望本身是盲目的这个类比很好。 Okay, I think this is an- this is actually a really good analogy, is the appetites are blind in themselves, right?
当欲望顺服理性时，理性将欲望导向目的，这就是有序的「随从情感」。 So when the appetites follow reason, so the reason subordinates the appetites to itself and the reason ordinate- uh, ordains these to an end, these are ordinate passions called consequent passions.
这些... These are actually...
能增加行为的功德。 These can increase the meritoriousness of an act.
这是好的。 Uh, these are good.
这是良善的情感。 These are good passions.
这是良善的欲望... These are good, uh, appetites to-
哇。 Wow.
... ...
去实现。 to fulfill.
这样欲望就通过理智有了眼睛。 Now in that way the, the appetites have eyes through the intellect, right?
欲望能通过理智思考。 It can reason through the intellect, because it's the intellect that's operating.
但如果反过来让理性追随盲目的欲望，理性也会变盲目。 But if you flip it around and the reason follows the appetites, because the appetites are blind, then so will the reason be blind.
就像盲人领盲人。 And if the blind lead the blind, etc., right?
所以要看谁追随谁。 So we can, we can look at it this way, who's following who?
领导者要有能力将事物导向目的。 And the leader is gonna be the one with the, uh, actual ordaining power to ordain to the end.
追随欲望会导向感官享受，追随理性会导向神。 Either the, you follow the appetites and then these are ordaining you towards sense goods, or you follow the reason and these are order- uh, ordaining you towards God.
就像治愈盲人的故事。 It's like kind of like the cleansing of the blind men.
整个故事都与此相关。 The whole story is connected to this, I think.
很有趣。 It's interesting.
是谁犯了罪？ Like who sinned?
是他自己还是他父母导致他失明？ Was it him or somebody or his parents that he would be blind?
身体和心灵都没有犯罪，是原罪腐蚀了肉体，神允许这是为了彰显他的荣耀。 Well, neither we, uh, neither the body nor the, nor the mind sinned in order that the, in order that the, the flesh be corrupted by original sin, but rather, uh, God allowed this for the sake of showing his glory.
嗯。 Mm-hmm.
对吧？ Right?
是的。 Yeah.
这里有很多关联。 There's, there's, there's a lot of connections there.
挺有意思的。 That's kind of cool.
这太棒了。 Yeah, this is awesome.
我们热爱十字圣约翰。 We love Saint John of the Cross.
原版更好——之前我不得不删减很多段落。 The orig- the originals, the original is better, where before I had to take out all those passages.
他建立了更多精彩的联系。 There's a lot more connections that he makes, which are awesome.
我们现在读的是《迦密山攀登》吗？ Are we reading from A Scent of Mount Carmel right now?
看缩略图。 Um, look at the thumbnail.
「理性常如盲人为欲望引路。 "So reason always acts as a blind person's guide for the appetite.
因此，被欲望主导的人会变得盲目。 Consequently, as often as people are led by their appetites, they are blinded.
就像盲人给明眼人带路，两人都会迷路。 Just as we might say that when a blind person guides someone who has good eyesight, both are blind.
欲望对灵魂造成这种影响。 The appetites cause this in the soul.
它们点燃私欲，淹没理智之光。 They enkindle concupiscence and overwhelm the intellect so that it cannot see its light.
因为近距离强光会使人看不见远处光芒。」 The reason is that a new light sets directly in front of the visual faculty blinds this faculty so that it fails to see the light farther away.
「某些人的无知令人痛惜—— And since the appetite is so close to individuals as to be actually within them, they are impeded by this interior light, feed upon it, and are unable to see the clearer light of the intellect, nor will they see it until they extinguish this blinding light of the appetite." "The ignorance of some is extremely lamentable.
他们用严苛苦修以为能获得神性合一， They burn themselves with extraordinary penances and many other exercises, thinking these are sufficient to attain union with divine wisdom.
但若不努力克制欲望，这些毫无意义。 But such practices are insufficient if these souls do not diligently strive to deny their appetites.
只需用一半精力克制欲望， They would attempt to devote only half that energy to renunciation of their desires.
一个月就比多年苦修收获更大。」 If they would attempt to devote only half of that energy to the renunciation of their desires, they would profit more in a month than in years with all these other exercises.
「如同耕地才能丰收，灵修也需克己。 As the tilling of soil is necessary for its fruitfulness, untilled soil produces only weeds, mortification of the appetites is necessary for one's spiritual fruitfulness.
敢说若不克己，所有修行都如撒种荒地。」「欲望不除，灵魂永陷黑暗粗鄙。 I venture to say that without this mortification, all that is done for the sake of advancement and perfection and a knowledge of God and of oneself is no more profitable than seeds sown on, on uncultivated ground." "Accordingly, darkness and coarseness will always be with a soul until its appetites are extinguished.
欲望如眼中白内障或尘埃， The appetites are like a cataract on the eye or specks of dust in it.
不除则遮蔽视线。」这就是致盲作用。 Until removed, they obstruct vision." Okay, so this one, they, they blind.
下一个是什么？ So now what's the next one?
玷污与污损。 They defile and stain.
「欲望给灵魂带来的污秽既难解释又难理解。 "The variety of filth caused in the soul is both inexplicable and unintelligible.
若能理解，看到其质与量之程度定会令人震惊痛心——每种欲望都在灵魂留下污秽痕迹。」 For were it comprehensible and explainable, it would be surprising and also distressing to see how in the measure of its quantity and quality-""Each appetite leaves a deposit of filth and an unsightly mark in the soul.
会令人惊讶... It would be a surprisable...
一次放纵行为就能造成无数种类和程度的污秽。 surprise and a pity to observe how only one inordinate act can, in its own way, occasion innumerable kinds and various degrees of filth.
义人灵魂通过一个完美行为就能获得无数恩赐与美德。 The well-ordered soul of the just, in a single perfect act, possesses countless rich gifts and beautiful virtues.
根据对神的不同爱慕程度，每种恩赐美德都独特而美好。」 Each of these gifts and virtues is different and pleasing in its own way, according to the multitude and diversity of the affections the soul has for God.
「同样，放纵灵魂中的污秽堕落也与其欲望种类相应。」这该称为什么？ Similarly, in an inordinate soul, the deposits of filth and degradation is as miserable and has the same variety as the variety of its appetites for creatures." Yeah, what do we call this?
这个... The, uh...
我们有『灵性有机体』概念。 We have the spiritual organism.
或许可称『可污有机体』？ How about it's like the confusable organism or something like that?
实在不知该如何命名。 I don't even know, I don't even know what we would call this.
这像是『反灵性有机体』。 This is like the anti-spiritual organism.
是参与撒旦的奥秘身体。 It's the, uh, participation in the mystical body of Satan.
确实！ True!
参与撒旦的奥秘身体。 The participation in the mystical body of Satan.
根据圣托马斯和圣额我略，这就是约伯记中的海怪利维坦。 That's the Leviathan in Job, according to St. Thomas and St. Gregory.
非常正确。 So true.
这就是... This is the...
属血肉与魔鬼的世界。 The world of flesh and the devil.
这是... This is...
这是—— This is-
对。 Yeah.
... ...
它所带来的。 what it brings about.
它导致... It brings about the...
灵魂堕落与污秽玷污。 the degradation of soul and the stain of filth.
「以上已足够说明欲望导致的灵魂混乱。 "What we have said is sufficient at present for some understanding of the unsightly disorder of the soul caused by its appetites.
若详述小罪导致的不完美或大罪导致的全面丑陋，将永无止境。」 We would never finish if we tried to discuss, in particular, the lesser degrees of ugliness and its variety, the imperfections causing the soul." So, we have the cause of imperfections or the still greater degree in its variety produced by venial sins, or the degree of total ugliness caused by mortally sinful appetites.
所以有三个程度： So, we have these three degrees.
不完美、小罪和大罪。 We have the imperfections, we have the venial sins, and we have the mortal sins, just as I mentioned.
「全面丑陋的多样性对应这三个程度的广泛差异。 "The variety of the total ugliness corresponds the extensive diversity of all three degrees.
即使天使的理智也无法完全理解这些丑陋。 Not even the angelic intellect could have an adequate understanding of all this unsightliness.
重点在于：任何欲望，即使轻微不完美，也会玷污灵魂。」 The point I am making and desire to make is that any appetite, even one that is just slightly imperfect, stains and defiles the soul." Okay, so now the...
第五类影响。 the fifth kind.
「欲望使灵魂软弱冷淡。」『冷淡』最好理解为冷漠。 "The appetites weaken the soul and make it tepid." And by the way, tepid, the best way to think about tepidity would be, like, coldness.
或说『不冷不热』。 Uh, or maybe like lukewarmness might be a good way of putting it.
本质上... But basically, you're...
你不是充满热情。 you're not like on fire for something.
不是全心投入。 You're not like super passionate, you're not like in engaged and doing it.
而是行动迟缓软弱。 Rather, you're just kind of slow and s- uh, weak when it comes to, uh, what you're trying to do.
「软弱冷淡是欲望造成的第五类伤害。 "Weakness and tepidity is the fifth kind of harm that appetites produce in the person.
欲望分散力量，削弱坚持美德的力量。」 The appetite sap the strength needed for perseverance in the practice of virtue, because the force of the desire is divided." This is...
顺便说，这很棒。 Oh yeah, this is awesome by the way.
灵修作者建议每次专注克服一个恶习，因为集中力量比分散更有效。 Um, this is why the spiritual authors, for example, will say that when it comes to the removal of sin, you should focus on one vice at a time, because it's like setting all of your powers on like a single thing is much more powerful than dissipating it amongst doing a hundred different things.
所以... So this is, uh...
这是他们论证的一部分。 This is part of the argument they're gonna make.
欲望使灵魂软弱，因为力量没有以神为终极目标，而是分散于各种目标。 It makes the appetites make the soul weak, because rather than being, you know, ordered towards God as your end, you know, you got this end and that end and that end, it really just makes you weak, 'cause all your powers are not ordered towards God at all.
「欲望力量分散后，就比专注一个目标时更软弱。」 "Because the force of the desire is divided, the appetite becomes weaker than if it were completely fixed on one object.
欲望对象越多，对每个对象的渴望就越微弱。 The more objects there are dividing an appetite, the weaker this appetite becomes for each.
因此哲学家说：统一的美德比分散的更强大。 This is why the philosophers say that virtue when united is stronger than when scattered.
显然，若意志欲望倾注于美德之外的事物，实践美德的力量就会减弱。 It is therefore clear that if the appetites of the will pours itself out on something other than virtue, it grows weaker in the practice of virtue.
意志分散于琐事之人，如同底部漏水的水桶——永远无法满溢。 A person whose will is divided among trifles is like water that, leaking out of the bottom, will not rise higher and is therefore useless.
热水不加盖会迅速冷却，香料开封后终将散尽芬芳。 Hot water quickly loses its heat if left uncovered, and aromatic spices, when unwrapped, eventually lose the strength and pun- uh, pun- strength of their scent.
「灵魂若不专注于唯一渴望——显然是对神的渴望——」 So the soul that is not recollected in one appetite alone..." That is obviously the desire for God.
「对神的渴望」就会在美德实践中失去热忱与力量。 "The desire for God," oh, "loses heat and strength in the practice of virtue.
即便欲望未以死罪摧毁灵魂，被欲望盘踞的灵魂处境仍堪怜。 So even when the appetites do not destroy the soul by mortal sin, it is sad to consider the condition of the poor soul in whom they dwell.
这样的灵魂多么不幸：对近人冷漠，对神的事工怠惰。 How unhappy it is when itself, how cold towards its neighbor, how sluggish and slothful in the things of God.
任何病痛都不像对受造物的欲望那样，使人视修德为沉重负担。 No illness makes walking as burdensome or eating as distasteful, as do the appetites for creatures render the practice of virtue burdensome and saddening to a person.
「多数人修德不勤，皆因欲望情感未纯粹定睛于神。」以上就是关于... Ordinarily, the reason many people do not have diligence and eagerness for the acquisition of virtue is that their appetites and affections are not fixed purely on God." Okay, so that's the section of all of the...
关于欲望影响... the effects of...
的章节内容。 of the appetites.
现在我们要探讨几个关于欲望的具体问题，这对理解下文至关重要。 Uh, now we're gonna get into a few specific questions about the appetites that he's gonna treat, which are gonna be really important for clarifying this.
有没有... Is there, uh...
在结束本节前有什么要补充的吗？ Is there something you wanted to say, uh, before we leave this section in general?
暂时没有。 No, I can't think of anything.
他论述得有点激进对吧？ He kind of gets a little bit, doesn't he?
确实如此。 Yeah, he does.
节录本尚且如此，全本该有多精彩。 Even in the abridged form, imagine how good the full version is.
第十一章：不必克制所有欲望 Okay, Chapter 11, Doesn't Need to Be All Appetites.
「读者可能想问：是否必须彻底克制所有大小欲望才能达至完美境界？」这是... "The reader has apparently desired for quite a while to ask if the total mortification of all the appetites, large and small, is a requirement to attain this high state of perfection." This is, uh...
可能是你们正在思考的问题。 Might be something you're action, asking.
「或只需克制主要欲望而保留看似微小的？因彻底超脱万物对常人实在艰难。」 "Or if it is sufficient to mortify just some of them and leave the others, at least those that seem trifling.""For it seems it would be an arduous task for individuals to attain such purity and nakedness that they would have no attachment to anything.
首先，并非所有欲望对灵魂的损害程度相同。 First, I respond that it is true that the appetites are not all equally detrimental, nor are all equally a hindrance to the soul.
我特指自愿欲望——自然欲望几乎... I am speaking of the voluntary appetites because the natural ones are little to...
「只要不予以同意或超越初动，自然欲望几乎不影响与神合一。」这段话非常关键。 or no hindrance at all to the attainments of union, provided they don't receive one's consent or pass beyond the first movements." So basically, what, what he says right here is very important.
关于情感初动有多种讨论，但简言之：唯有经过同意的才会伤害灵魂。 So there's, uh, basically multiple different types of ways in which we talk about the movements, the passions, but the, the TLDR is that it's only going to be something which is harmful to your soul if it is by way of consent.
比如未达理性年龄者也有情感波动， So, for example, individuals under the age of reason have passions of the soul.
但这不会立即损害其灵性状态。 But this doesn't, like, harm their spiritual state immediately at least.
同样，强烈诱惑若未同意就不构成罪，也不阻碍与神合一。 So, um, or if you have strong temptations and you don't consent to them, uh, these, these aren't sins and they don't, uh, hinder union with God.
欲深入了解可参阅《神学大全》第一集第89题第5条关于初动的论述。 If you want to read more about this, Prima Secundae, question 89, article 5, talks about the first movements.
「理性意志未参与的初动，此生无法完全根除自然欲望。 "Those stirrings in which the rational will does not take part either before or after, to eradicate the natural appetites, that is to mortify them entirely, is impossible in this life.
但如我所言，这些未完全克制的欲望不会阻碍人达至神圣合一。 Even though they are not entirely mortified, as I say, they are not such a hindrance as to prevent one from attaining divine union.
灵魂感官层面可能体验这些欲望，理性层面却可保持自由。」 A soul can easily experience them in its sensitive nature and yet be free of them in the rational part of its being.
有时人在静观祈祷中意志与神深度结合时，感官部分仍存有这些欲望。 It will happen sometimes that while a person's experiencing an intense union of will in the prayer of quiet, these appetites will be actually dwelling in the sensory part.
「但处于祈祷的灵魂高层不会理会它们。」理解这段就能明白 我们之前关于严苛苦修、过度追求仪式美感的危害性讨论。 Yet, the superior part of the soul which is in prayer will be paying no attention to them." And by the way, if you understand this paragraph, you understand a lot of, um, what Hasan and I have said in the past about austerity, uh, for example, austerity and worship and some of the dangers of, uh, like excessive beauty LARPing in worship, and why these, uh, can be harmful.
继续第三点。 Uh, going on to number three.
「这就是『两意志合而为一』的真义——这统一意志既是神的意志，也成了灵魂的意志。 "Here we have the reason for stating that two wills become one, and this one will is God's will, which also becomes the soul's.
若人渴望神所不容的缺陷，这统一意志就会因违背神意而破裂。 If a person were to desire an imperfection unwanted by God, this one will of God would be undone because of the desire for which God does not will.
显然，灵魂要通过意志与爱达至与神合一，必先摆脱所有轻微欲望。」 Clearly, for a soul to reach union with God through its will and love, it must first be freed from every appetite, however slight.
注意他如何解释『摆脱所有欲望』： That is, one must not..." And then notice what i- w- how he explains being freed from a- every appetite.
「即不故意以意志同意任何缺陷。」这就是不... "That is, one must not give consent of the will advertently and knowingly to an imperfection." So that's what not giving...
摆脱欲望的真义。 Being freed from the appetite is.
「不故意且明知地以意志同意。 "Not giving consent of the will advertently and knowingly.
且要有能力在意识到时拒绝同意。」简言之：当真正思考诱惑对象时，你要拒绝同意。 And one must have the power and freedom to be able, upon advertence, to refuse the consent." So basically when you do actually, uh, begin to consider the object, you refuse consent.
「我说『明知』是因人会无意间陷于缺陷、小罪和前述自然欲望。 "I say 'knowingly' because one will fall into imperfections, venial sins, and the above-mentioned natural appetites without having advertents, or knowledge, or control in the matter.
经上论及这类半自愿过失：『义人虽每日跌倒七次，仍必兴起。』 It is written of tho- these semi-voluntary and inadvertent sins that they just will fall seven times a day and rise up.
但如我所言，任何明知的小罪欲望，即便微小，若不克服都足以阻 碍合一。」这实际是在讨论如何清除故意的不完美行为和小罪。 But any one of the voluntary appetites that are advertent venial sins, even if trifling, if not conquered, is sufficient to impede union, as I have said." So really this is talking about the, uh, the removal of deliberate acts of imperfection and, uh, deliberate venial sins.
「我特指习惯性欲望——当习惯性欲望被克制后，零散的个别欲望不会严重阻碍合一。 "I am referring here to the habitual appetites because certain scattered acts of different desires are not such a hindrance to union when the habitual appetites are mortified.
但灵魂也需摆脱这些行为，因它们同样源于习惯性不完美。 However, the soul must be liberated of these acts too, because they also proceed from habitual imperfection.
某些从未完全克服的习惯性自愿缺陷，不仅阻碍神圣 合一，也妨碍灵修进步。」随后他列举了几个例子。 Yet some habitual voluntary imperfections that are never completely conquered are an impediment not only to divine union, but to spiritual progress as well." And then, uh, he gives a number of different examples, uh, to this.
哈桑对他提出的原则有什么看法？ Uh, but Hasan, did you have anything to say about the principles he brought forward?
没有。 No.
为什么？ Why?
这是... Is this...
为什么... Why is this...
你期待我特别回应什么吗？ Is this something particular you thought I was gonna say?
我只是... I was...
为确保不遗漏你的观点才持续询问 I just wanted to make sure I keep asking you, so just in case
那么关于屈服于色欲的问题—— Well, this question, what about giving into a source of lust?
那属于行为。 That- that's an act.
确切说是思想行为。 That i- that's called a mental act.
若出现色欲念头后故意沉溺取乐，或默许自己享受偶然快感，就已犯罪。 If you, if you have like some intrusive thought about lustful matter and then you intentionally dwell upon it in order to extract pleasure from it, or you incidentally experience pleasure from the intrusive thought, and you kind of like allow yourself to, like, revel in that pleasure, then you've committed a sin.
许多人会因此陷入循环自责。 Now, lots of people will be like, "Oh," about this and fall into a circular spot.
不必如此。 Don't do that.
切勿这样。 Don't do that.
唯有确定某次行为构成大罪时才需告解。 Uh, only accuse yourself of mortal sin if you have a moment of this that you are certain was mortally sinful.
其余时候只需承认有待克服的问题即可。 Uh, o- o- other than that, just acknowledge that you have problems that you need to overcome pretty much.
嗯。 Mm-hmm.
承认存在问题就行。 And just, uh, acknowledge that there's a problem.
对。 Yeah.
确实如此。 That's true.
呃... Um...
他举的几个例子很有帮助： Okay, so he gives some, uh, he gives some examples which I think are gonna be helpful.
「习惯性不完美的例子包括：多言的习惯性缺陷，以及人们不愿克服的小执着。 "Some examples of these habitual imperfections are the common habit of being very talkative, a small attachment one never really desires to conquer.
比如对某人、衣物、书籍、自我、烹饪方式的执着，或 沉溺于琐碎谈话，以及品味、认知、听闻等微小满足。 For example, to a person, to clothing, to a book or self, or to the way food is prepared, or to other trifling conversations and little satisfactions in tasting, knowing, and hearing things, and so on.
任何这类习惯性的不完美依恋... Any of these habitual imperfections to which there is attachment-"...
对灵修进步与德行的危害，不亚于每日犯下的诸多其他不完美和偶发小罪。 is as harmful to progress and virtue as the daily commission of many other imperfections and sporadic venial sins.
它们源于不良习惯。 They do not resolve from a bad habit.
单纯的坏习惯反不如对某物的依恋危害大。 This latter will not hinder a person as much as will the attachment to something.
只要依恋存在，即便再微小，也无法达至进步与完美。 As long as this attachment remains, it is impossible to make progress and perfection, even though the imperfection may be very small.
可悲的是：有些灵魂满载神恩、善工、德行，却因缺 乏勇气割舍微小满足或依恋，永远无法臻于完美。 If it is- it is regrettable then to behold some souls laden as rich vessels with wealth, deeds, spiritual exercises, virtues and favors from God, who will never advance because they lack the courage to make a complete break with some small satisfaction, attachment or affection, which are all about the same, and thereby never reach the point of perfection.
挣脱这种依恋，只需如飞鸟振翅挣断细线般果决。 This requires no more than a sudden flap of one's wings in order to tear the thread of attachment, or to get rid of the clinging, uh, remora.
他用飞鸟比喻：就像被细鱼线拴住的鸟和被铁链锁住的鸟，本质上都受束缚。 Yeah, he- so the, the flap of one's wings, he uses this analogy, and he says basically with these people it's like if you have a bird which is tied by like a two pound test fishing line, like super thin fishing line, and you have a bird which is attached by like a chain, both of these birds are still attached to the tree, right?
只是挣脱难度不同。 It's just one of them is going to be harder to break than the other one, right?
只要被细线拴住的鸟... So as long as the bird decides not to...
不愿振翅飞离，就永远被束缚。 well, the bird with the small little fishing line attachment to the tree decides not to just kind of fly away and break the line, they're attached to the tree.
这比喻许多灵修停滞不前的人。 So he uses this analogy for a lot of people who, um, they're kind of plateaued in the spiritual life.
原因在于... And the reason for this is because they...
无法割舍微小执着，不愿拒绝这些依恋。 just like little tiny things that they still have attachments to, uh, they just can't, you know, give up to God and to, uh, refuse one's, uh, consent to these attachments.
可悲的是：神赐予他们挣脱罪孽的力量，却因不愿为爱神而放弃幼稚执着，错失诸多恩典。 Um, it is a matter of deep sorrow that while God has bestowed on them the power to break other stronger chords of attachments to sins and vanities, they fail to attain so much good because they do not become detached from some childish thing that God has asked them to conquer out of love for him, and that amounts to no more than a thread or hair.
更糟的是：微小依恋不仅阻碍进步，更使人倒退，耗费时光换取的灵修成果尽失。 What is worse, not only do they fail to advance, but they turn back because of their small attachment, losing what they gained on their journey at the cost of so much time and effort.
须知灵修之路，不进则退。 Everyone knows that to not go forward on this road is to turn back, and not to gain ground is to lose.
水罐小裂缝虽不会立即漏光， If one small crack in a pitcher goes unrepaired, the damage will not be enough to cause all the liquid to leak out.
但不修补就会裂缝蔓延。 Accordingly, one imperfection leads to another, and these to still more.
鲜见有人只沉溺一种欲望。 You will scarcely ever find a person negligent in the conquering of one appetite.
一种欲望的软弱常引发更多缺陷。 You will not have many others flowing from the identical weakness and the imperfection caused by this one appetite.
这样的人常在灵修路上蹒跚。 Such persons consequently are ever-faltering along the road.
许多人本蒙神恩典，却因看似良善的谈话友谊依恋，丧失灵修喜乐与稳定。 We witness many persons whom God was favoring with much progress and detachment and freedom, fall from happiness and stability in their spiritual exercises, and end up losing everything merely because they begin to indulge in some slight attachment to conversation and friendship under the appearance of good.
这种依恋使人逐渐失去神圣独处与神恩喜乐。 For by this attachment, they gradually empty themselves of both holy solitude and the spirit and joy of God.
皆因未能在初始就克制感官愉悦，为神保守独处之心。 All this happened because they did not put a stop to their initial satisfaction and sensitive pleasure, and preserved themselves for God, uh, and preserved themselves for God and solitude.
达至目标需要持续舍弃欲望，而非放纵。 The attainment of our goal demands that we never stop on this road, which means we must continually get rid of our wants rather than indulging them.
若不彻底清除，终难圆满。 For if we do get, do not get rid of them all completely, we will not wholly reach our goal.
木头若差一度未达燃点，便无法燃烧。 A log of wood cannot be transformed into the fire if even a single degree of heat is lacking to its preparation for this.
灵魂亦然，即便只有一处不完美，也无法与神合一。 A soul similarly, similarly will not be transformed in God even if it has only one imperfection.
正如『信心之夜』将阐述的：意志若被任何事物占 据，就丧失神圣转化所需的自由、独处与纯净。 As we shall explain in speaking of the night of faith, a person has only one will, and if that is encumbered or occupied by anything, the person will not possess the freedom, solitude, and purity requisite for divine transformation.
第二个问题：不同欲望是否有不同影响？ And the second question he asks is whether the different appetites basically have different effects.
第十二章 So chapter 12.
首先，任何欲望都会造成两种恶果吗？即剥夺神恩的 『缺失之恶』，和我们解释的五种『积极之恶』。 First, can any appetite produce and cause the two evils mentioned above, namely the privative, which removes God's grace from the soul, and the positive, which causes the five principle kinds of harm we explained?
其次，每种欲望都会造成全部五种恶果，还是各 有侧重（如有的导致痛苦，有的导致疲倦等）？ Second, is any appetite, however slight or of whatever kind, enough to produce all these types of harm, that is positive, uh, together, or does each cause only a partial kind in that one may produce torment, another weariness, another darkness, and so on?
第一个问题：每种欲望都兼具两种恶果吗？ So the first question is, um, does every appetite produce both privative and positive effects?
若细读第一卷，会发现表面矛盾。 And, uh, we kind of went over this above because, um, it's- there's- there's a weird supposed contradiction in Book One if you read really closely.
第四章或第五章曾说：放纵任何欲望都会导致『缺失之恶』。 Because earlier, uh, I believe in Chapter Four or Five, he says that every- the indulging of every appetite causes the privative effect.
但此处又说：只有大罪才会导致。 But here he says, um, oh, actually only mortal sin causes the privative effect.
严格意义的『缺失之恶』指丧失圣化恩典（此处所指），而之前是在广义上使用。 Really, we could talk about privative in the proper sense, which is like the removal of sanctifying grace, which is what he's talking about here, versus earlier privative could be taken in a wider sense.
第一个问题的回答：关于丧失恩典的『缺失之恶』，只有涉及大 罪的自愿欲望才会完全导致，因其剥夺现世恩典与来世荣福。 Um, so to the first question, I answer that relevant to the privative evil, the loss of grace, only the voluntary appetites involving a matter of mortal sin can cause this completely, for they deprive the soul of grace in this life and glory, the possession of God in the next.
第二个问题：所有欲望都具五种恶果吗？ To the second, so the second question is basically, hey, when it comes to all of these appetites, do all of these appetites have all five effects?
比如有的致盲，有的致倦等？ Like is there some appetites that cause blindness, and others that cause weariness, and so on and so forth?
他回答：所有『积极之恶』都会随每种欲望共同出现，无论大罪、小罪还是不完美。 Um, and he says to this, to the second, my answer is that all these positive evils are together occasioned in the soul by each of these appetites."This is true whether the appetites contain mortal sin, venial sin or imperfection.
虽称『积极之恶』，但因对应于转向受造物... We call these evils positive, though in a certain fashion they are privative because they correspond to conversion...
如同『缺失之恶』对应于背离神。 to a conversion to the creature, just as the privative evils correspond to the aversion from God.
但有区别。 Yet there is a difference.
大罪欲望导致完全的盲目、痛苦、污秽、软弱等。 The appetites for mortal sin produce total blindness, torment, filth, weakness, so on.
其他欲望的危害程度则非绝对。 The others do not contain these kinds of harm to a complete and absolute degree." So basically the blindness, torments, weakness, weariness, et cetera of the appetite for mortal sin.
大罪欲望的危害是全面彻底的。 The appetite for mortal sin, it, it's complete, it's total.
完全引发所有恶果。 It just removes, uh, completely causes these.
但其他欲望则不然。 But when it comes to the other ones, um, they're not as, they're not as much.
「因它们不剥夺圣化恩典——恩典的死亡才是欲望的生命。」 Uh, "For they do not deprive the soul of grace, a privation that would give them full possession since the death of grace means life for the appetites.
这些较小欲望根据所致恩典流失程度，造成较轻危害。 These smaller appetites do cause this damage in a lesser degree according to the loss of grace they occasion.
痛苦、盲目与玷污的程度，与欲望导致的恩典衰弱相应。 The extent of the torment, blindness and defilement corresponds to the weakening of grace brought on by the appetites.
值得注意的是：每种欲望虽导致所有恶果，但会主 要引发其中一种。」每种欲望都有特定『子嗣』。 It is noteworthy however that though each appetite causes all these kinds of positive harm, it will cause one kind principally indirectly." So each one of the appetites actually has, um, uh, has certain offspring, if you want to put it like this, certain daughters.
就像色欲的『女儿们』。 Uh, that's the daughters of lust, you know.
特定衍生影响。 There's certain offspring, certain effects.
不同依恋主要导致不同恶果。 Um, the- these attachments are gonna principally, uh, go to one versus the other.
如骄傲、贪财、贪食或好色。 Like pride and the attachment to money and the attachment to, um, you know, sense pleasures of food or, or sex.
这些都有不同主要影响。 You know, these are all gonna have different, um, main effects, right?
不同次要影响。 Different secondary effects.
它们倾向于破坏... These are going to tend to destroy...
虽都会导致所有恶果，但... It's gonna cause all of the effects obviously, but it's...
会各有侧重。 can tend towards one or the other, uh, more or less.
「值得注意的是：每种欲望虽导致所有恶果，但会主要直接引发一种，间接引发其他。」 "It is noteworthy however, that though each appetite causes all these kinds of positive harm, it will cause one kind principally directly and the others indirectly.
「肉欲虽滋生所有恶果，但主要直接玷污灵魂与身体。」 For though it is true that a sensual appetite breeds all these kinds of evils, it is principally and properly speaking defiles the soul and body.
「贪婪欲望亦然，但主要直接导致痛苦。」 And an appetite of avarice produces them all too, yet principally and directly it causes afflictions.
「虚荣欲望主要直接致盲。」 One of vainglory similarly causes them all, yet principally and directly it darkens and blinds.
「贪食欲望主要导致灵修冷淡。」 Whereas the appetite of gluttony begets all the evils, it chiefly produces lukewarmness and virtue and so on with the others.
「我此处不讨论非自愿的自然欲望。」 I'm not speaking here of the other natural involuntary appetites." Notice he's not speaking here about the involuntary ones.
「或未超越初动（即侵入性念头）。」 "Or of thoughts that do not pass beyond the first moment, uh, movements." That is, uh, intrusive thoughts.
「或无同意的其他诱惑（即无意志行为）。」 "Or of other temptations in which there is no consent." That is, no act of the will.
「这些虽暂时引发情感波动，看似玷污与致盲，实则不导致前述恶果。」 "These things do not give rise to any of the evils previously mentioned, though the passion and disturbance they momentarily cause make it seem that one is being defiled and blinded.
「事实并非如此。」 Such is not the case.
「反而因人的抗拒产生相反善果。」 Rather, they occasion the opposite good effects insofar as one resists them.
人将获得力量、纯净、慰藉与诸多恩典。 One wins strength, purity, comfort and many blessings.
正如主对圣保罗所言：『我的能力在人的软弱上显得完 全。』但自愿的欲望会招致所有这些恶果甚至更多。 As our Lord told Saint Paul, 'Virtue is made perfect in weakness.' But the voluntary appetites bring on all these evils and even more.
因此灵修导师首要关注的，就是引导门徒立即克制所有欲望。 That is why the chief concern of spiritual masters with their disciples is the immediate mortification of every appetite.
指导者应使他们保持心灵空虚，从而摆脱这种痛苦。」现在进入最后部分第十三章。 The directors should make them remain empty of what they desire so as to liberate them from such misery." Okay, so final section, chapter 13.
大约还剩一页半内容。 Uh, it's like a page and a half left.
最后部分是关于如何实际进入这『感官之夜』的指导。 Final section is on practical counsels like practically how are you getting in this, uh, night.
即在这『夜』中具体该做什么。 You know, what are you supposed to do on this night.
哈桑，关于已讨论的内容还有什么要补充的吗？ Is there anything to say about all that we've already went over, Hasan, that we haven't, uh, talked about?
我不确定。 I don't know.
肯定有，但一时想不起来。 I'm sure there is, but I can't think of anything.
好吧。 Okay.
那么 W.
现在讲实践指导。 Okay, so practical counsels.
「为使人们既知道如何进入这『夜』又能做到，现提供以下指导： "Some counsels are in order now that the individual may both know the way of entering this night and be able to do so.
通常有两种进入『感官之夜』的方式：主动.. .」主动方式即《攀登迦密山》第一卷所述。 As you understood consequently, that a person ordinarily enters this night of sense in two ways, active..." So active is what we're talking about in ascent book one.
... "...
被动方式即《灵魂的暗夜》第一卷所述。 and passive." Passive is what is talked about in Dark Night of the Soul book one.
「主动方式（以下指导的重点）指人凭己力进入这『夜』。 "The active way, which will be the subject of the following counsels, comprises what one can do and does by oneself to enter this night.
被动方式则是人无需作为，神在灵魂中动工。 The passive way is what in which one does nothing but God accomplishes the work in the soul while the soul acts as the recipient.
这将是《灵魂的暗夜》讨论初学者的主题。 This will be the ser- subject of the Dark Night of the Soul where we will discuss beginners.
但若不提供克制欲望的具体指导，这部分会显得简略而无助。 Nevertheless, if we do not offer some immediate remedy or counsel for exercising oneself in the night of the appetites, this part would seem very short and of little help.
因此我列出以下简明方法。 Therefore, I want to set down the following abridged method.
这些克制欲望的指导虽简短，但同样有效。 Through these, uh, though these counsels for the conquering of the appetites are brief and few in number, I believe they are as profitable and efficacious as they are concise.
诚心实践者无需其他指导，因这些已涵盖一切。 A person who sincerely wants to practice them will have no others, will need no others since all the others are included in these.
第一，养成习惯：在一切行为中效法基督，使生活符合他的榜样。 First, have habitual desire to imitate Christ in all your deeds by bringing your life into conformity with his.
必须研读基督生平以知如何效法。」记得教宗方 济各说『要常随身携带福音书』吗？正是此意。 You must then study his life in order to know how to imitate him and behave in all events as he would." So this right here, this first one, you know, uh, you remember, Hasan, when Pope Francis was like, "You have to carry around that gospel with you always." This is actually what Pope Francis was saying.
教宗方济各建议通过阅读基督生平来效法他。 Pope Francis was giving the advice of imitating Christ through reading about his life.
《效法基督》这类书籍也很有帮助。 And this also is something like The Imitation of Christ, uh, is also good for this.
哈桑能想到其他相关书籍吗？ Uh, Hassan, can you think of any other books?
能立刻想到的？ Immediately off the top of your head?
呃... Um...
没有。 No.
哦，有本中世纪加尔都西会修士写的基督生平。 Oh, there's this one book by a medieval Carthusian about the, the life of Christ.
但一时记不起书名。 Um, but I can't remember it off the top of my head.
或许有人记得。 Maybe somebody will remember it.
本想推荐给你却完全忘了。 Which I've been, uh, I've been wanting to, uh, I've been wanting to recommend to you, Hassan, but I completely forgot about it.
或许我会在逾越节三日庆典期间读它。 Um, maybe I'll read it through the Triduum.
第二，为有效效法基督，要弃绝一切非纯粹为神荣耀的感官满足。 Uh, but second, in order to be successful in this imitation, renounce and remain empty of any sensory satisfaction that is not purely for the honor and glory of God.
出于对基督的爱而做。 Do this out of love for Jesus Christ.
基督在世时，除承行父旨外别无他求，并称此为他的饮食。 In his life, he had no other gratifications nor desired any others than the fulfillment of his Father's will, which he called his meat and food.
例如，若听闻与侍奉神无关之事，勿贪此乐。 For example, if you are offered the satisfaction of hearing things that have no relation to the service and glory of God, do not desire this pleasure or the hearing of these things.
若见无益于爱神之物，勿贪此视觉满足。 When you have an opportunity for the gratification of looking upon objects that will not help you love God more, do not desire this gratification or sight.
言谈中若遇类似情况，同样处理。 And if in speaking there is a similar opportunity, act in the same way.
其他感官亦如是，尽量避免此类满足。 And so on with all the senses insofar as you can dually avoid such satisfaction.
若无法避免体验，至少做到不贪求。 If you cannot escape the experience of the satisfaction, it will be sufficient to have no desire for it.
如此努力使感官处于『黑暗』中，克己而空虚。 By this method you should endeavor then to leave the senses as though in darkness, mortified and empty of that satisfaction.
如此警醒，短期内将大有收获。 With such vigilance you will gain a great deal in a short time.
当喜乐、希望、恐惧、悲伤四种自然情感和谐时，恩典涌流。 Many blessings flow when the four natural passions, joy, hope, fear, and sorrow, are in harmony and at peace.
以下格言包含克制与平复它们的完整方法。 The following maxims contain the complete method of mortifying and pacifying them.
实践这些格言将带来丰厚恩典与美德。 If you put into practice these ma- maxims, uh, if put into practice, these maxims will give rise to abundant merit and great virtues.
总倾向：最难而非最易；最厌而非最喜；最苦而非最乐；劳作而非安 逸；无慰而非有慰；最少而非最多；至卑而非至尊；无求而非有求。 Endeavor to be inclined always not to the easiest but to the most difficult, not to the most delightful but to the most distasteful, not to the most gratifying but to the least pleasant, not to what means rest for you but to hard work, not to the consoling but to the unconsoling, not to the most but to the least, not to the highest and most precious but to the lowest and most despised, not to wanting something but to wanting nothing.
不求世间最好，但求最劣。 Do not go about looking for the best of temporal things but for the worst.
为基督甘愿全然赤贫空虚。 And for Christ desire to enter into complete nakedness, emptiness, and poverty in everything in the world.
应认真实践，克服意志的抗拒。 You should embrace these practices earnestly and try to overcome the repugnance of your will toward them.
若有条理且明智地实践，将发现其中大有喜乐与慰藉。 If you sincerely put them into practice with order and discretion, you will discover in them great delight and consolation.
切实遵行这些指导足以进入『感官之夜』。 These counsels if truly carried out are sufficient for entry into the night of sense.
为提供充足指导，另有一项操练：克制肉身的私欲、眼目的私欲并今生的骄傲。 But to ensure that we are abun- we give abundant enough counsel, here's another exercise that teaches mortification of the concupiscence of the flesh, concupiscence of the eyes, and pride of life.
正如圣约翰所言：『这些事是世上的私欲。』第一，行事轻看自己，并愿他人也如此待你。 Which as Saint John says, "Reign in the world and give rise to all other appetites." First, try to act with contempt for yourself and desire that all others likewise.
第二，言语中轻看自己，并愿他人也如此待你。 Second, endeavor to speak in contempt of yourself and desire that all others do likewise.
第三，思想上轻看自己，并愿他人也如此待你。 Third, try to think lowly and contemptuously of yourself and desire that all others do the same.
好的。 Okay.
就是这些。 That's the, uh, that's all.
到此结束。 That's the end.
哈桑有什么结束语吗？ So any, uh, any closing thoughts, Hassan?
没有。 No, no.
老实说还在思考中。 Uh, it's, I'm still thinking about it, to be honest.
是啊。 Yeah.
内容太精彩，无需评论。 It's so awesome, it needs no commentary.
有条稍早的超级留言需要回复。 Um, there's a Super Chat I wanted to answer earlier.
MoreSaltra，感谢你的10个会员支持。 Um, uh, oh yeah, MoreSaltra, thank you for the 10 s-, uh, memberships.
你太棒了。 You're awesome.
「明早会面没问题吧？」没问题。 "Uh, are you still okay with meeting tomorrow morning?" Yes, I am.
明早会面完全可以。 Um, I'm fine with meeting tomorrow morning.
其实明早有三个会。 I actually have, like, three meetings tomorrow morning.
我说『三日庆典期间不工作』是广义上的。 Um, so yeah, when I, when I say I'm not working during the Triduum, I kind of mean that in a very broad sense.
或许现在该发些会员福利了，本月还有名额。 Um, actually, I, I wanted to, maybe I'll give some, give some memberships right now, because I think I have a few, uh, this month that I need to give.
所有聆听圣十字约翰直播的真爱国者们，请加入会员，你们是我的最爱。 So, uh, all the tru- all the true patriots who are listening to the Saint John of the Cross stream, get memberships, because you are the, you are my favorite.
现在留言的全都是会员。 Yeah, it's literally, like, all members who are commenting right now.
让我看看。 Um, okay, let me look.
会员赠送，现在送出五份。 Membership gifting, uh, gift five now.
搞定。 Boom.
哈桑，你该进聊天区的。 Oh, Hassan, you should have went into chat.
好的。 Okay.
看来大家都收到会员了。 Looks like everyone got their memberships.
希望大家喜欢这次内容。 Well, I hope that you guys enjoyed this.
似乎没有未解答的问题了。 I don't see any other, uh, questions to answer that haven't been answered already.
哈桑，进入三日庆典前还有什么要说的？ Uh, Hassan, anything to say before we go into the Triduum?
基本就是昨天和迈尔斯直播时说的。 Um, pretty much just that they ask, the stuff I said yesterday.
不要... Uh, when we left, uh, the big stream with Myles.
复活节主日别过度庆祝。 Just, um, don't overdo it on Easter Sunday.
周六要预习复活节经文并默想。 Make sure that you go over the Easter readings, um, on Saturday, and think about them.
因为守夜礼节奏通常很快， So the, um, pastoral vigils tend to be done at, like, too brisk of a pace.
需提前准备，让礼仪经文直接触动你。 So you need to be well-prepared beforehand to just let the rituals and the texts hit you, and then you just respond.
顺其自然地感受。 Just let yourself respond to it.
别在守夜礼时过度分析，毕竟祭司们进行礼仪的节奏很快。 Um, you don't want to be doing a bunch of, like, analytical considerations during something like the, the Easter vigils, j- especially because of the pace that the priests usually end up having to do the rites at.
这是重点。 So yeah, that's the main thing.
另外尽量实践... Also, um, if you can, um, try to practice the two-day fast leading up to...
守夜礼前的一天半斋戒，能帮助你最大程度受益于礼仪。 Or I guess the day-and-a-half fast leading up to, uh, the Easter vigil, because it's, uh, uh, very beneficial to getting the most out of the, um, the rites.
整个四旬期我们都在礼仪中反复祈求神预备我们。 And remember that during this entire liturgical period of Lent, we've been praying over and over and over in the Liturgical Praise, uh, like, uh, for God to prepare us well for the pastoral celebrations.
现在就是时候了。 So that's coming up.
好好准备。 Uh, prepare well for it basically.
不知还能说什么。 Can't, I don't really know what else to say.
好的。 Okay.
说得很好。 That sounds good.
谢谢哈桑。 Thank you, Hassan.
谢谢大家。 Uh, thank you everyone.
下周一回来。 I will be back next Monday.
到时我会刮胡子，不会这么邋遢。 Uh, I will be shaved and I will not be looking, uh, horrible.
复活节周一我们都会精神焕发。 I'll be, uh, we'll, we'll all be looking nice on Easter Monday.
相信我。 Trust me.
到时见。 We'll be back then.
祝大家三日庆典平安喜乐。 Um, yes, everyone have a, have a wonderful Triduum.
明后天会发布预录的灵修主题视频，请留意。 I should have, uh, videos that I pre-recorded coming out tomorrow and then on Friday, uh, all on spiritual topics, so definitely keep an eye out for those.
还有... And-