證道篇與文集第 2 章第 2/2 段

拉丁文原文．24 節．部分字詞可點開查義．本章太長已分段，此段為 2:37–2:60（全章共 60 節）

ℹ️ 本語料沒有逐節的詞法標註，字義是依字形比對詞典得到的——對上了不代表是同一個字（變化形可能與另一個字的原形同形）。需要精確判斷時請覆核原文與專門詞典。

ℹ️ 中英對照為本站自譯，直接譯自本頁的原文（非和合本／WEB —— 那兩者譯自馬所拉文本，與本頁底本不同）。

2:37

Quam ampla est illa veritas, in qua est omne quod verum est et extra quam non nisi nihil et falsum est! Quam immensa est, quae uno intuitu videt, quaecumque facta sunt, et a quo et per quem et quomodo de nihilo facta sunt! Quid puritatis, quid simplicitatis, quid certitudinis et splendoris ibi est! Certe plus quam a creatura valeat intelligi. 15 Quod maior sit quam cogitari possit Ergo, Domine, non solum es quo maius cogitari nequit, sed es quiddam maius quam cogitari possit. Quoniam namque valet cogitari esse aliquid huiusmodi: si tu non es hoc ipsum, potest cogitari aliquid maius te; quod fieri nequit.

那真理是何等廣大，凡是真的都在其中，而在其外的不過是虛無與虛謊！它是何等無量，一目能看盡凡被造之物，並由誰、藉誰、如何從無造成！其中有何等的純淨、何等的單一、何等的確定與光輝！這確實超乎受造之物所能領會。論神大於所能被思想的。所以，主啊，祢不僅是那沒有甚麼比祂更大可被思想的，更是某種比所能被思想的還要大的。因為既然能思想有這樣一位存在者：祢若不正是這位存在者，便能思想有比祢更大的；而這是不可能的。

How ample is that truth, in which is everything that is true, and outside of which is nothing but nothingness and falsehood! How immense is it, which sees with a single glance whatsoever things have been made, and by whom and through whom and how they were made out of nothing! What purity, what simplicity, what certitude and splendor is there! Surely more than can be understood by a creature. That God is greater than can be conceived. Therefore, Lord, Thou art not only that than which nothing greater can be conceived, but Thou art something greater than can be conceived. For since it is possible to conceive that there is such a being: if Thou art not this very being, then something greater than Thee could be conceived; which cannot be.

2:38

16 Quod haec sit lux inaccessibilis, quam inhabitat Vere, Domine, haec est "lux inaccessibilis, in qua habitas" [1 Tim 6,16]. Vere enim non est aliud quod hanc penetret, ut ibi te pervideat. Vere ideo hanc non video, quia nimia mihi est; et tamen quidquid video, per illam video, sicut infirmus oculus quod videt, per lucem solis videt, quam in ipso sole nequit aspicere. Non potest intellectus meus ad illam. Nimis fulget, non capit illam, nec suffert oculus animae meae diu intendere in illam. Reverberatur fulgore, vincitur amplitudine, obruitur immensitate, confunditur capacitate. O summa et inaccessibilis lux, o tota et beata veritas, quam longe es a me, qui tam prope tibi sum!

論這就是祂所居住那人不能靠近的光。主啊，這真是那「祢所居住、人不能靠近的光」〔提前六16〕。因為實在沒有別的能透入其中，以致在那裏全然看見祢。實在說來，我之所以看不見它，乃因它於我太過浩大；然而凡我所看見的，我都是藉著它看見的，正如軟弱的眼藉日光看見它所看見的，卻不能直視日中之光。我的悟性不能達到它。它過於光輝奪目，我的悟性把握不住，我魂的眼也不能久久凝視它。它被那光輝擊退，被那廣大勝過，被那無量淹沒，被那寬廣困惑。至高、人不能靠近的光啊，全備又有福的真理啊，祢離我何等遠，而我竟離祢這樣近！

That this is the unapproachable light wherein He dwells. Truly, O Lord, this is the "unapproachable light, in which Thou dwellest" [1 Tim 6:16]. For truly there is nothing else that can penetrate it, so as to behold Thee fully there. Truly for this reason I do not see it, because it is too great for me; and yet whatever I see, I see through it, just as a weak eye sees what it sees through the light of the sun, which it cannot look upon in the sun itself. My understanding cannot reach to it. It shines too brightly, my understanding does not grasp it, nor can the eye of my soul bear to gaze long upon it. It is beaten back by the splendor, overcome by the vastness, overwhelmed by the immensity, confounded by the capaciousness. O highest and unapproachable light, O whole and blessed truth, how far art Thou from me, who am so near to Thee!

2:39

Quam remota es a conspectu meo, qui sic praesens sum conspectui tuo! Ubique es tota praesens et non te video. "In te moveor et in te sum" [Apg 17,28] et ad te non possum accedere. Intra me et circa me es et non te sentio. 17 Quod in Deo sit harmonia, odor, sapor, lenitas, pulchritudo suo ineffabili modo Adhuc lates, Domine, animam meam in luce et beatitudine tua, et idcirco versatur illa adhuc in tenebris et miseria sua. Circumspicit enim et non videt pulchritudinem tuam. Auscultat et non audit harmoniam tuam. Olfacit et non percipit odorem tuum. Gustat et non cognoscit saporem tuum. Palpat et non sentit lenitatem tuam.

祢離我所見何等遙遠，而我竟這樣呈現在祢眼前！祢無處不全然同在，我卻看不見祢。「我們在祢裏面活動，也在祢裏面存留」〔徒十七28〕，我卻不能就近祢。祢在我裏面，又在我四圍，我卻感不到祢。論神裏面照祂自己不可言說的方式，有和諧、有馨香、有滋味、有柔細、有美麗。主啊，祢仍向我的魂隱藏在祢的光與福樂中，所以它仍住在自己的黑暗與苦難裏。因為它環顧四圍，卻看不見祢的美麗。它側耳傾聽，卻聽不見祢的和諧。它聞嗅，卻覺不出祢的馨香。它品嘗，卻嘗不出祢的滋味。它撫觸，卻感不到祢的柔細。

How remote art Thou from my sight, who am thus present to Thy sight! Everywhere Thou art wholly present, and I do not see Thee. "In Thee I move and in Thee I am" [Acts 17:28], and I cannot draw near to Thee. Thou art within me and around me, and I do not perceive Thee. That in God there is harmony, fragrance, savor, gentleness, beauty, after His own ineffable manner. Still Thou liest hidden, O Lord, from my soul in Thy light and Thy blessedness, and therefore it still dwells in its own darkness and wretchedness. For it looks about and does not see Thy beauty. It listens and does not hear Thy harmony. It smells and does not perceive Thy fragrance. It tastes and does not know Thy savor. It touches and does not feel Thy gentleness.

2:40

Habes enim haec, Domine Deus, in te tuo ineffabili modo, qui ea dedisti rebus a te creatis suo sensibili modo; sed obriguerunt, sed obstupuerunt, sed obstructi sunt sensus animae meae vetusto languore peccati 18 Quod in Deo nec in aeternitate eius, quae ipse est, nullae sint partes Et iterum "ecce turbatio" [Jer 14,19] ecce iterum obviat maeror et luctus quaerenti "gaudium et laetitiam" [Ps 50,10]! Sperabat iam anima mea satietatem et ecce iterum obruitur egestate! Affectebam iam comedere et ecce magis esurire! Conabar assurgere ad lucem Dei et recidi in tenebras meas. Immo non modo cecidi in eas, sed sentio me involutum in eis. Ante cecidi, quam "conciperet me mater mea".

主神啊，因為祢照祢自己不可言說的方式，將這些都有在祢裏面，又照受造之物可感知的方式，將這些賜給祢所造的萬物；但我魂的感官因罪的舊日衰殘，已經僵硬了、麻木了、堵塞了。論在神裏面，並在祂自己就是的永遠裏，毫無部分。「看哪，這是擾亂」〔耶十四19〕；看哪，這尋求「歡喜快樂」〔詩五一8〕的，又遇見愁苦與哀傷！我的魂已經盼望飽足，看哪，卻又被缺乏所淹沒！我已經竭力要吃，看哪，反而更加飢餓！我曾試圖起來奔向神的光，卻又跌回自己的黑暗。不，我不僅跌入其中，更覺得自己被裹纏在其中。早在「我母懷我」之先，我就跌倒了。

For Thou hast these things, O Lord God, in Thyself after Thine own ineffable manner, Thou who hast given them to the things created by Thee after their own perceptible manner; but the senses of my soul have grown stiff, have grown numb, have been stopped up by the ancient languor of sin. That in God, and in His eternity, which He Himself is, there are no parts. And again, "behold, trouble" [Jer 14:19]; behold, again sorrow and grief confront the one seeking "joy and gladness" [Ps 51:8]! Already my soul was hoping for satisfaction, and behold, again it is overwhelmed with want! Already I was striving to eat, and behold, all the more I hunger! I was attempting to rise up to the light of God, and I have fallen back into my own darkness. Nay, I have not merely fallen into it, but I feel myself wrapped up in it. I fell before "my mother conceived me".

2:41

Certe in illis "conceptus sum" [Ps 50,7], et cum earum obvolutione natus sum. Olim certe in illo omnes cecidimus, "in quo omnes peccavimus" [R m 5,12]. In illo omnes perdidimus, qui facile tenebat et male sibi et nobis perdidit, quod cum volumus, quaerere nescimus; cum quaerimus, non invenimus; cum invenimus, non est quod quaerimus. Adiuva me tu "propter bonitatem tuam, Domine" [Ps 24,7]. "Quaesivi vultum tuum, vultum tuum, Domine, requiram; ne avertas faciem tuam a me" [Ps 26,8f]. Releva me de me ad te. Munda, sana, acue, "illumina"[Ps 12,4] oculum mentis meae, "ut intueatur te" [Hld 6,12]. Recolligat vires suas anima mea, et toto intellectu iterum intendat in te, Domine.

確實，在那黑暗中「我受了孕」〔詩五一5〕，並帶著它的裹纏出生。確實，從前我們眾人都在那一人裏面跌倒了，「眾人也都在他裏面犯了罪」〔羅五12〕。在他裏面我們眾人都失去了那物——它本是我們渴望時卻不知如何尋求，尋求時卻尋不見，尋見時卻不是我們所尋求的——他本可輕易持守，卻為害自己也為害我們，把它為自己也為我們失去了。主啊，求祢「因祢的恩惠」幫助我〔詩二五7〕。「祢說，你們當尋求我的面。那時我心向祢說，主啊，祢的面我正要尋求；不要向我掩面」〔詩二七8～9〕。求祢把我從我自己提拔到祢那裏。求祢潔淨、醫治、磨利、「光照」〔詩十三3〕我心思的眼，「使它得以瞻仰祢」〔歌六13〕。願我的魂重新聚集它的力量，用全部的悟性再次向祢竭力，主啊。

Surely in those darknesses "was I conceived" [Ps 51:5], and with their wrapping I was born. Surely long ago in him we all fell, "in whom we all sinned" [Rom 5:12]. In him we all lost that which, when we wish for it, we know not how to seek; when we seek it, we do not find it; when we find it, it is not that which we seek — he who held it easily, and to his own and to our hurt lost it for himself and for us. Help Thou me "for Thy goodness' sake, O Lord" [Ps 25:7]. "I have sought Thy face; Thy face, O Lord, will I seek; turn not Thy face from me" [Ps 27:8f]. Lift me up from myself to Thee. Cleanse, heal, sharpen, "enlighten" [Ps 13:3] the eye of my mind, "that it may behold Thee" [Song 6:13]. Let my soul gather again its strength, and with its whole understanding strain once more toward Thee, O Lord.

2:42

Quid es, Domine, quid es, quid te intelliget cor meum? Certe vita es, sapientia es, veritas es, bonitas es, beatitudo es, aeternitas es, et omne verum bonum es. Multa sunt haec, non potest angustus intellectus meus tot uno simul intuitu videre, ut omnibus simul delectetur. Quomodo ergo, Domine, es omnia haec? An sunt partes tui, aut potius unumquodque horum est totum quod es? Nam quidquid partibus est iunctum, non est omnino unum, sed quodam modo plura et diversum a seipso, et vel actu vel intellectu dissolvi potest; quae aliena sunt a te, quo nihil melius cogitari potest.

主啊，祢是甚麼，祢是甚麼；我的心要領會祢是甚麼呢？祢確是生命、是智慧、是真理、是良善、是福樂、是永遠，又是一切真實的善。這些有許多，我狹小的悟性不能一目同時看見這許多，以致同時以這一切為樂。那麼，主啊，祢怎能是這一切呢？這些是祢的部分麼？還是其中每一樣都是祢全部的所是呢？因為凡由部分所聯成的，便不全然是一，乃在某種意義上是眾多、與自己有別，並能在實際上或在悟性中被分解；這些都與祢無干，沒有甚麼比祢更美可被思想。

What art Thou, O Lord, what art Thou; what shall my heart understand Thee to be? Surely Thou art life, Thou art wisdom, Thou art truth, Thou art goodness, Thou art blessedness, Thou art eternity, and Thou art every true good. These are many things, and my narrow understanding cannot see so many at once with a single glance, so as to delight in all of them together. How then, O Lord, art Thou all these things? Are they parts of Thee, or rather is each one of them the whole of what Thou art? For whatever is joined together of parts is not wholly one, but in some manner several and diverse from itself, and can be dissolved either in fact or in understanding; which things are alien to Thee, than whom nothing better can be conceived.

2:43

Nullae igitur partes sunt in te, Domine, nec es plura, sed sic es unum quiddam et idem tibi ipsi, ut in nullo tibi ipsi sis dissimilis; immo tu es ipsa unitas, nullo intellectu divisibilis. Ergo vita et sapientia et reliqua non sunt partes tui, sed omnia sunt unum, et unumquodque horum est totum quod es, et quod sunt reliqua omnia. Quoniam ergo nec tu habes partes nec tua aeternitas, quae tu es: nusquam et numquam est pars tua aut aeternitatis tuae, sed ubique totus es, et aeternitas tua tota est semper. 19 Quod non sit in loco aut in tempore, sed omnia sint in illo Sed si per aeternitatem tuam fuisti et es et eris, et fuisse non es futurum esse et esse non est fuisse vel futurum esse:

主啊，所以在祢裏面毫無部分，祢也不是眾多，乃是這樣與祢自己合一相同，以致在任何點上都與祢自己無異；不，祢就是合一本身，是任何悟性所不能分割的。所以生命、智慧並其餘的，不是祢的部分，乃全都是一，其中每一樣都是祢全部的所是，並其餘一切的所是。既然祢沒有部分，祢就是的永遠也沒有部分：祢或祢的永遠，無處也無時有甚麼部分，乃是祢無處不全然，祢的永遠也永遠是全備的。論祂不在空間或時間裏，乃是萬有都在祂裏面。但祢若藉祢的永遠曾在、現在、又將在，而曾在不是將在，現在也不是曾在或將在：

There are therefore no parts in Thee, O Lord, nor art Thou several, but Thou art so one and the same as Thyself, that in nothing art Thou unlike Thyself; nay, Thou art unity itself, divisible by no understanding. Therefore life and wisdom and the rest are not parts of Thee, but all are one, and each one of them is the whole of what Thou art and of what all the rest are. Since therefore neither Thou hast parts, nor Thine eternity, which Thou art: nowhere and never is there a part of Thee or of Thine eternity, but everywhere Thou art whole, and Thine eternity is wholly always. That He is not in place or in time, but all things are in Him. But if through Thine eternity Thou hast been and art and shalt be, and to have been is not to be about to be, and to be is not to have been or to be about to be:

2:44

quomodo aeternitas tua tota est semper? An de aeternitate tua nihil praeterit, ut iam non sit, nec aliquid futurum est, quasi nondum sit? Non ergo fuisti heri aut eris cras, sed heri et hodie et cras es. Immo nec heri nec hodie nec cras es, sed simpliciter es extra omne tempus. Nam nihil aliud est heri et hodie et cras quam in tempore; tu autem, licet nihil sit sine te, non es tamen in loco aut tempore, sed omnia sunt in te. Nihil enim te continet, sed tu contines omnia. 20 Quod sit ante et ultra omnia etiam aeterna Tu ergo imples et complecteris omnia; tu es ante et ultra omnia. Et quidem ante omnia es, quia "antequam fierent, tu es" [Ps 89,2] Ultra omnia vero quomodo es?

祢的永遠怎能永遠是全備的呢？莫非祢的永遠毫無過去而不復存在，也毫無將來而尚未存在麼？所以，祢不是昨日曾在，也不是明日將在，乃是昨日、今日、明日祢都在。不，祢既不是昨日，也不是今日，也不是明日，乃是單純地在一切時間之外。因為昨日、今日、明日無非都是在時間之內；但祢，雖然無物能離祢而存，祢卻不在空間或時間裏，乃是萬有都在祢裏面。因為無物能容納祢，乃是祢容納萬有。論祂在萬有之先，又超越萬有，連永遠之物也是如此。所以，祢充滿萬有，也包羅萬有；祢在萬有之先，又超越萬有。誠然，祢在萬有之先，因為「諸山未曾生出……祢早是了」〔詩九十2〕。但祢怎能超越萬有呢？

how is Thine eternity wholly always? Or is it that nothing of Thine eternity passes away, so as no longer to be, nor is anything future, as though it did not yet exist? Therefore Thou wast not yesterday nor shalt be tomorrow, but yesterday and today and tomorrow Thou art. Nay, neither yesterday nor today nor tomorrow art Thou, but simply Thou art outside all time. For yesterday and today and tomorrow are nothing else than within time; but Thou, although nothing exists without Thee, art nevertheless not in place or time, but all things are in Thee. For nothing contains Thee, but Thou containest all things. That He is before and beyond all things, even eternal things. Thou therefore dost fill and embrace all things; Thou art before and beyond all things. And indeed Thou art before all things, because "before they were made, Thou art" [Ps 90:2]. But how art Thou beyond all things?

2:45

Qualiter enim es ultra ea quae finem non habebunt? An quia illa sine te nullatenus esse possunt, tu autem nullo modo minus es, etiam si illa redeunt in nihilum? Sic enim quodam modo es ultra illa. An etiam, quia illa cogitari possunt habere finem, tu vero nequaquam? Nam sic illa quidem finem quodam modo, tu vero nullo modo. Et certe quod nullo modo habet finem, ultra est quod aliquo modo finitur. An hoc quoque modo transis omnia etiam aeterna, quia tua et illorum aeternitas tota tibi praesens est, cum illa nondum habeant de sua aeternitate quod venturum est, sicut iam non habent quod praeteritum est?

因為祢以何種方式超越那些沒有終結之物呢？莫非是因它們離了祢便絕不能存在，而祢卻絕不會減損，縱然它們歸於虛無亦然麼？因為祢就這樣以某種方式超越它們。或者也是因為它們能被思想為有終結，祢卻斷然不能麼？因為它們確以某種方式有終結，祢卻全然沒有。並且，凡全然無終結的，確超越那以某種方式被終結的。或者祢也以這方式超越萬有，連永遠之物也是如此，因為祢的永遠並它們的永遠，都全然呈現在祢面前，而它們的永遠中那將來的部分它們尚未擁有，正如那過去的部分它們已不再擁有？

For in what manner art Thou beyond those things which will have no end? Is it because they can in no way exist without Thee, while Thou art in no way less even if they return into nothingness? For thus in some manner Thou art beyond them. Or is it also because they can be conceived as having an end, but Thou by no means? For thus they indeed have an end in some manner, but Thou in no manner. And surely that which in no manner has an end is beyond that which in some manner is brought to an end. Or dost Thou also in this manner surpass all things, even eternal things, because both Thine eternity and theirs is wholly present to Thee, whereas they do not yet have of their eternity that which is to come, just as they no longer have that which is past?

2:46

Sic quippe semper es ultra illa, cum semper tibi sis praesens, seu cum illud semper tibi praesens, ad quod illa nondum pervenerunt. 21 An hoc sit saeculum saeculi sive saecula saeculorum An ergo hoc est saeculum saeculi sive saecula saeculorum? Sicut enim saeculum temporum continet omnia temporalia, sic tua aeternitas continet etiam ipsa saecula temporum. Quae saeculum quidem est propter indivisibilem unitatem, saecula vero propter interminabilem immensitatem. Et quamvis ita sis magnus, Domine, ut omnia sint te plena et sint in te: sic tamen es sine omni spatio, ut nec medium nec dimidium nec ulla pars sit in te.

因此，祢確是永遠超越它們，因祢永遠呈現於祢自己，或因那它們尚未達到的，永遠呈現於祢。論這是否就是世世，或世世代代。那麼，這是否就是世世，或世世代代呢？因為正如時間之世包含一切屬時之物，照樣祢的永遠連時間之諸世也包含在內。論其不可分割的合一，它確是一「世」；論其無窮的無量，它卻是「諸世」。主啊，祢雖這樣偉大，以致萬有都充滿了祢，也都在祢裏面：祢卻這樣全無廣延，以致在祢裏面既無中段、也無一半、也無任何部分。

Thus indeed Thou art always beyond them, since Thou art always present to Thyself, or since that is always present to Thee to which they have not yet attained. Whether this is the age of the age, or the ages of the ages. Is this then the age of the age, or the ages of the ages? For just as the age of times contains all temporal things, so Thine eternity contains even the very ages of times. This is indeed an "age" because of its indivisible unity, but "ages" because of its boundless immensity. And although Thou art so great, O Lord, that all things are full of Thee and are in Thee: yet Thou art so without all extension that neither middle nor half nor any part is in Thee.

2:47

22 Quod solus sis quod est et qui est Tu solus ergo, Domine, es quod es, et tu es qui es. Nam quod aliud est in toto et aliud in partibus, et in quo aliquid est mutabile, non omnino est quod est. Et quod incepit a non esse et potest cogitari non esse et, nisi per aliud subsistat, redit in non esse; et quod habet fuisse quod iam non est, et futurum esse quod nondum est: id non est proprie et absolute. Tu vero es quod es; quia quidquid aliquando aut aliquo modo es, hoc totus et semper es. Et tu es qui proprie et simpliciter es; quia nec habes fuisse aut futurum esse, sed tantum praesens esse, nec potes cogitari aliquando non esse.

論惟有祢是那是的，又是那自有的。所以，主啊，惟有祢是祢所是的，祢是那自有的。因為凡在整體中是一樣、在部分中是另一樣，並其中有甚麼可變者，便不全然是它所是的。凡從非有開始、又能被思想為不存在的，並若非藉別的而存立、便歸於非有的；以及凡有了如今已不存在之過去、又有了尚未存在之將來的：那便不是嚴格絕對地存在。但祢是祢所是的；因為凡祢在任何時、任何方式所是的，祢都全然並永遠是。祢就是那嚴格而單純地自有者；因為祢既無過去，也無將來，惟有現在的存在，也不能被思想為曾有不存在之時。

That Thou alone art that which is, and He who is. Thou alone therefore, O Lord, art that which Thou art, and Thou art He who is. For that which is one thing in the whole and another in its parts, and in which there is something mutable, is not wholly that which it is. And that which has begun from non-being and can be conceived not to be, and, unless it subsists through another, returns into non-being; and that which has a past that no longer is, and a future that not yet is: that is not, properly and absolutely. But Thou art that which Thou art; for whatever Thou art at any time or in any manner, that Thou art wholly and always. And Thou art He who properly and simply is; for Thou hast neither a past nor a future, but only a present being, nor canst Thou be conceived ever not to be.

2:48

Et vita es et lux et sapientia et beatitudo et aeternitas et multa huiusmodi bona, et tamen non es nisi unum et summum bonum; tu, tibi omnino sufficiens, nullo indigens, quo omnia indigent ut sint, et ut bene sint. 23 Quod hoc bonum sit pariter Pater et Filius et Spiritus Sanctus: et hoc sit unum necessarium, quod est omne et totum et solum bonum Hoc bonum es tu, Deus Pater; hoc est Verbum tuum, id est Filius tuus. Etenim non potest aliud quam quod es, aut aliquid maius vel minus te esse in Verbo, quo te ipsum dicis; quoniam Verbum tuum sic est verum, quomodo tu verax, et idcirco est ipsa Veritas sicut tu, non alia quam tu;

祢是生命、是光、是智慧、是福樂、是永遠，又是許多這樣的美善，然而祢無非是那獨一至高的善；祢全然自足，一無所缺，萬有卻需要祢才得存在、才得美好。論這善同樣是父、子、聖靈：並論這是那獨一必需的，就是那全備、完整而獨一的善。神父啊，這善就是祢；這也是祢的話，就是祢的子。因為在那祢藉以說出祢自己的話裏，除了祢所是的之外，不能有別的，也不能有比祢更大或更小的；因為祢的話是真實的，正如祢是信實的，所以這話就是真理本身，正如祢一樣，與祢無二；

And Thou art life and light and wisdom and blessedness and eternity, and many such good things, and yet Thou art nothing but one and supreme good; Thou, wholly sufficient unto Thyself, needing nothing, whom all things need in order to be, and in order to be well. That this good is at once the Father and the Son and the Holy Spirit: and that this is the one necessary thing, which is the whole and the entire and the sole good. This good art Thou, O God the Father; this is Thy Word, that is, Thy Son. For there cannot be anything in the Word by which Thou speakest Thyself, other than what Thou art, nor anything greater or less than Thee; since Thy Word is so true as Thou art truthful, and therefore it is Truth itself, even as Thou art, no other than Thou;

2:49

et sic es tu simplex, ut de te non possit nasci aliud quam quod tu es. Hoc ipsum est Amor unus et communis tibi et Filio tuo, id est Sanctus Spiritus ab utroque procedens. Nam idem Amor non est impar tibi aut Filio tuo; quia tantum amas te et illum, et ille te et seipsum, quantus es tu et ille; nec est aliud a te et ab illo, quod dispar non est tibi illi; nec de summa simplicitate potest procedere aliud, quam quod est de quo procedit. Quod autem est singulus quisque, hoc est tota Trinitas simul, Pater et Filius et Spiritus Sanctus; quoniam singulus quisque non est aliud quam summe simplex unitas et summe una simplicitas, quae nec multiplicari nec aliud et aliud esse potest.

祢又是這樣單純，以致從祢所生的，不能是別的，惟有祢所是的。這正是那祢與祢子所共有的獨一之愛，就是從二者出來的聖靈。因為這同一之愛並不亞於祢或祢子；因祢愛祢自己並愛祂，祂也愛祢並愛祂自己，其量正如祢與祂之所是；那不亞於祢與祂的，也不異於祢與祂；從那至高的單純，所出來的也不能是別的，惟有那它所從出的。但每一位各自所是的，就是那同在一起的全三一，父、子、聖靈；因為每一位各自無非就是那至高單純的合一、與至高合一的單純，它既不能被增多，也不能是這一個又是那一個。

and Thou art so simple, that there cannot be born of Thee anything other than what Thou art. This very thing is the one Love common to Thee and to Thy Son, that is, the Holy Spirit proceeding from both. For this same Love is not unequal to Thee or to Thy Son; for Thou lovest Thyself and Him, and He loveth Thee and Himself, as much as Thou art and He is; nor is that other than Thee and Him, which is not unequal to Thee and Him; nor can there proceed from the supreme simplicity anything other than that from which it proceeds. But that which each single one is, this is the whole Trinity together, the Father and the Son and the Holy Spirit; for each single one is nothing other than the supremely simple unity and the supremely one simplicity, which can neither be multiplied nor be this and that.

2:50

"Porro unum est necessarium" [Lc 10,42]. Porro hoc est illud unum necessarium, in quo est omne bonum, immo quod est omne et unum et totum et solum bonum. 24 Coniectatio, quale et quantum sit hoc bonum Excita nunc, anima mea, et erige totum intellectum tuum, et cogita, quantum potes, quale et quantum sit illud bonum. Si enim singula bona delectabilia sunt, cogita intente quam delectabile sit illud bonum, quod continet iucunditatem omnium bonorum; et non qualem in rebus creatis sumus experti, sed tanto differentem, quanto differt creator a creatura. Si enim bona est vita creata: quam bona est vita creatrix? Sic iucunda est salus facta: quam iucunda est salus, quae facit omnem salutem?

「只是不可少的只有一件」〔路十42〕。再者，這就是那不可少的一件，凡善都在其中，不，它就是那一切、獨一、完整而惟一的善。揣摩這善是何等並何其大。我的魂哪，現在當興奮起來，舉起你全部的悟性，竭力思想那善是何等並何其大。因為若個別的善已是可喜悅的，當專心思想那含有一切善之愉悅的善是何等可喜悅；並且不是我們在受造之物中所經歷的那種，乃是相差如同造物者相差於受造之物那樣大。因為若受造的生命是善的：那創造的生命何等善呢？若所成就的救恩這樣可喜悅：那成就一切救恩的救恩何等可喜悅呢？

"Moreover, one thing is necessary" [Luke 10:42]. Moreover, this is that one necessary thing, in which is every good, nay, which is every and one and whole and sole good. A conjecture as to what and how great this good is. Rouse thyself now, O my soul, and lift up thy whole understanding, and consider, as much as thou canst, what and how great is that good. For if individual good things are delightful, consider intently how delightful is that good which contains the pleasantness of all good things; and not such as we have experienced in created things, but as much differing as the Creator differs from the creature. For if created life is good: how good is the creating Life? If made salvation is so pleasant: how pleasant is the salvation that makes all salvation?

2:51

Si amabilis est sapientia in cognitione rerum conditarum: quam amabilis est sapientia, quae omnia condidit ex nihilo? Denique si multae et magnae delectatione sunt in rebus delectabilibus: qualis et quanta delectatio est in illo, qui fecit ipsa delectabilia? 25 Quae et quanta bona fruentibus eo O, qui hoc bono fruetur: quid illi erit et quid illi non erit! Certe quidquid volet, erit, et quod nolet non erit. Ibi quippe erunt bona corporis et animae, qualia "nec oculus vidit nec auris audivit nec cor hominis" [1 Kor 2,9] cogitavit. Cur ergo per multa vagaris, homuncio, quaerendo bona animae tuae et corporis tui? Ama unum bonum, in quo sunt omnia bona et sufficit.

若智慧在認識受造之物上是可愛的：那從無造出萬有的智慧何等可愛呢？最後，若可喜悅之物中有許多並大的喜悅：那造了這可喜悅之物的那位，其中的喜悅是何種並何其大呢？論享受祂的人有何種並何其大的福。喔，那將要享受這善的人：他要有甚麼，又有甚麼是他所沒有的呢！誠然，凡他所願的必有，他所不願的必無。在那裏確有身體與魂的諸般美善，是「眼睛未曾看見，耳朵未曾聽見，人心也未曾想到的」〔林前二9〕。小人哪，你為何遊蕩於眾多事物中，尋求你魂與你身體的諸般美善呢？當愛那獨一的善，凡善都在其中，且足夠了。

If wisdom is lovely in the knowledge of created things: how lovely is the Wisdom that created all things out of nothing? Finally, if there are many and great delights in delightful things: what kind and how great is the delight in Him who made the very delightful things? What and how great are the good things for those who enjoy Him. O, he who shall enjoy this good: what shall be his, and what shall not be his! Surely whatever he wills shall be, and what he wills not shall not be. There indeed shall be good things of body and soul, such as "eye hath not seen, nor ear heard, nor hath it entered into the heart of man" [1 Cor 2:9]. Why then dost thou wander through many things, O little man, seeking the good things of thy soul and of thy body? Love the one good, in which are all goods, and it suffices.

2:52

Desidera simplex bonum, quod est omne bonum et satis est. Quid enim amas, caro mea, quid desideras, anima mea? Ibi est, ibi est quidquid amatis, quidquid desideratis. Si delectat pulchritudo: "fulgebunt iusti sicut sol" [Mt 13,43] Si velocitas aut fortitudo aut libertas corporis, cui nihil obsistere possit: "erunt similes angelis dei" [Mt 22,30]; quia "seminatur corpus animale, et surget corpus spirituale" [1 Kor 15,44], potestate utique, non natura. Si longa et salubris vita: ibi est sana aeternitas et aeterna sanitas; quia "iusti in perpetuum vivent et salus iustorum a Domino" [Ps 36,39] Si satietas: satiabuntur, "cum apparuerit gloria Dei" [Ps 16,15] Si ebrietas:

當渴慕那單純的善，它就是一切善，且足夠了。我的肉體啊，你愛甚麼？我的魂哪，你渴慕甚麼？在那裏，在那裏，就有你們所愛的一切、所渴慕的一切。若美麗使你喜悅：「義人要……發出光來，像太陽一樣」〔太十三43〕。若身體的敏捷、力量、或無物能擋的自由：「他們……要像神的使者一樣」〔太二二30〕；因為「所種的是屬魂的身體，復活的是屬靈的身體」〔林前十五44〕——是在能力上，並非在性質上。若長久而健康的生命：在那裏有康健的永遠與永遠的康健；因為「義人必承受地土，永居其上。義人得救，是由於耶和華」〔詩三七29、39〕。若飽足：「神的榮耀顯現的時候」，他們必得飽足〔詩十七15〕。若酣醉：

Desire the simple good, which is every good and is enough. For what dost thou love, O my flesh, what dost thou desire, O my soul? There it is, there it is, whatsoever ye love, whatsoever ye desire. If beauty delights you: "the just shall shine forth as the sun" [Matt 13:43]. If swiftness or strength or freedom of body, which nothing can withstand: "they shall be like the angels of God" [Matt 22:30]; for "it is sown a natural body, and shall rise a spiritual body" [1 Cor 15:44] — in power, that is, not in nature. If long and healthful life: there is sound eternity and eternal soundness; for "the just shall live for evermore, and the salvation of the just is from the Lord" [Ps 37:39]. If satiety: they shall be satisfied, "when the glory of God shall appear" [Ps 17:15]. If intoxication:

2:53

"inebriabuntur ab ubertate domus Dei"] Si melodia: ibi angelorum chori concinunt sine fine Deo. Si quaelibet non immunda, sed munda voluptas: "torrente voluptatis suae potabit eos" [Ps 35,9] Deus. Si sapientia: ipsa Dei sapientia ostendet eius seipsam. Si amicitia: diligent Deum plus quam seipsos, et invicem tamquam seipsos, et Deus illos plus quam illi seipsos; quia illi illum et se et incivem per illum, et ille se et illos per seipsum. Si concordia: omnibus illis erit una voluntas, quia nulla illis erit nisi sola Dei voluntas. Si potestas: omnipotentes erunt suae voluntatis, ut Deus suae. Nam sicut poterit Deus quod volet, per seipsum, ita poterunt illi quod volent, per illum;

「他們必……飽得祢殿裏的肥甘」〔詩三六8〕。若旋律：在那裏天使的歌隊向神永不止息地同聲歌唱。若任何不污穢、乃是潔淨的喜樂：神「必叫他們喝祢樂河的水」〔詩三六8〕。若智慧：神的智慧本身必向他們顯明自己。若友愛：他們愛神過於愛自己，彼此相愛如同愛自己，神愛他們也過於他們愛自己；因為他們藉祂愛祂、愛自己、又彼此相愛，祂也藉自己愛自己、愛他們。若和睦：他們眾人都有一個意志，因為他們除了神獨一的意志之外，別無意志。若權能：他們對自己的意志要全能，正如神對祂的意志一樣。因為正如神能藉自己行祂所願的，照樣他們也能藉祂行他們所願的；

"they shall be inebriated with the plenty of the house of God" [Ps 36:8]. If melody: there the choirs of angels sing together unto God without end. If any pleasure that is not impure but pure: God "shall make them drink of the torrent of His pleasure" [Ps 36:8]. If wisdom: the very Wisdom of God shall show itself to them. If friendship: they shall love God more than themselves, and one another as themselves, and God shall love them more than they love themselves; for they love Him and themselves and one another through Him, and He loves Himself and them through Himself. If concord: all of them shall have one will, because they shall have none but the sole will of God. If power: they shall be omnipotent over their own will, as God is over His. For just as God shall be able to do what He wills through Himself, so shall they be able to do what they will through Him;

2:54

quia sicut illi non aliud volent quam quod ille, ita ille volet quidquid illi volent; et quod ille volet, non poterit non esse. Si honor et divitiae: Deus suos "servos bonos et fideles supra multa constituet" [Mt 25,21.23]; immo "filii Dei" et dii "vocabuntur" [Mt 5,9] et erunt; et ubi erit Filius eius, ibi erunt et illi, "haeredes quidem Dei, cohaeredes autem Christi" [Ps 81,6; R m 8,17]. Si vera securitas: certe ita certi erunt numquam et nullatenus ista vel potius bonum sibi defuturum, sicut certi erunt se non sua sponte illud amissuros, nec dilectorem Deum illud dilectoribus suis invitis ablaturum, nec aliquid Deo potentius invitos Deum et illos separaturum.

因為正如他們所願的，無非就是祂所願的，照樣祂所願的也就是他們所願的；而祂所願的，不能不成。若尊榮與財富：神必派祂「又良善又忠信的僕人」管理「許多事」〔太二五21、23〕；不，他們要被「稱為神的兒子」並神〔太五9；詩八二6〕，並且真要如此；祂兒子在哪裏，他們也要在那裏，「便是神的後嗣，和基督同作後嗣」〔羅八17〕。若真實的穩妥：他們確要這樣確信，這——或說這善——永不、也絕不會離棄他們，正如他們確信自己決不會甘心失去它，那愛他們的神也決不會違背所愛之人的意願將它奪去，也沒有甚麼比神更有能力者，能違背神與他們的意願將二者分開。

for just as they shall will nothing other than what He wills, so He shall will whatsoever they will; and what He shall will cannot fail to be. If honor and riches: God shall set His "good and faithful servants over many things" [Matt 25:21, 23]; nay, they shall be called and shall be "sons of God" and gods [Matt 5:9; Ps 82:6]; and where His Son shall be, there shall they also be, "heirs indeed of God, and joint-heirs with Christ" [Rom 8:17]. If true security: surely they shall be as certain that this — or rather this good — shall never and in no way fail them, as they are certain that they will not of their own accord lose it, nor will the God who loves them take it away from His lovers against their will, nor shall anything more powerful than God separate God and them against their will.

2:55

Gaudium vero quale aut quantum est, ubi tale ac tantum bonum est? Cor humanum, cor indigens, cor expertum aerumnas, immo obrutum aerumnis: quantum gauderes, si his omnibus abundares? Interroga intima tua, si capere possint gaudium suum de tanta beatitudine sua. Sed certe, si quis alius, quem omnino sicut teipsum diligeres, eandem beatitudinem haberet, duplicaretur gaudium tuum, quia non minus gauderes pro eo quam pro teipso. Si vero duo vel tres vel multo plures idipsum haberent, tantundem pro singulis quantum pro teipso gauderes, si singulos sicut teipsum amares.

但在有這樣善、這樣大之善的地方，那喜樂是何種並何其大呢？人的心哪，缺乏的心哪，飽嘗艱苦、不，被艱苦所淹沒的心哪：你若豐豐富富享有這一切，要何等歡喜呢？問問你的內裏，看它能否容下它自己面對如此大福的喜樂。但你若有別人——是你完全如同愛自己一樣所愛的——擁有同樣的福樂，你的喜樂必加倍，因你為他歡喜並不亞於為你自己。若有二人、三人、或更多人擁有這同樣的福樂，你為每一個歡喜必如同為你自己，只要你愛每一個如同愛自己。

But of what kind and how great is the joy, where there is so good and so great a good? O human heart, needy heart, heart that hast known hardships, nay, art overwhelmed with hardships: how much wouldst thou rejoice, if thou didst abound in all these things? Ask thine inmost self, whether it could contain its own joy at so great a blessedness of its own. But surely, if some other person, whom thou shouldst love altogether as thyself, possessed the same blessedness, thy joy would be doubled, because thou wouldst rejoice for him no less than for thyself. And if two or three or many more possessed the very same, thou wouldst rejoice as much for each as for thyself, if thou didst love each as thyself.

2:56

Ergo in illa perfecta caritate innumerabilium beatorum angelorum et hominum, ubi nullus minus diliget alium quam seipsum, non aliter gaudebit quisque pro singulis aliis quam pro seipso. Si ergo cor hominis de tanto suo bono vix capiet gaudium suum: quomodo capax erit tot et tantorum gaudiorum? Et utique, quoniam quantum quidque diligit aliquem, tantum de bono eius gaudet: sicut in illa perfecta felicitate unusquisque plus amabit sine comparatione Deum quam se et omnes alios secum, ita plus gaudebit absque existimatione de felicitate Dei quam de sua et omnium aliorum secum.

所以，在無數蒙福的天使和人那完全的愛中，沒有人愛別人少於愛自己，各人為別人各一個歡喜，必無異於為自己歡喜。那麼，人的心若連面對自己這樣大的善尚且難容它自己的喜樂：它怎能容得下這許多並這樣大的喜樂呢？並且，既然各人為別人的善歡喜，乃按他愛那人的多少：正如在那完全的福樂中，各人愛神無可比擬地過於愛自己並愛與自己同在的眾人，照樣他為神的福樂歡喜，也無可估量地過於為自己並為與自己同在眾人的福樂歡喜。

Therefore in that perfect love of innumerable blessed angels and men, where no one shall love another less than himself, each shall rejoice for each of the others no otherwise than for himself. If then the heart of man shall scarcely contain its own joy at its own so great good: how shall it be capable of so many and so great joys? And surely, since each one rejoices over the good of another in proportion as he loves him: just as in that perfect felicity each shall love God beyond comparison more than himself and all the others with himself, so shall he rejoice beyond all estimation more over the felicity of God than over his own and that of all the others with himself.

2:57

Sed si Deum sic diligent "toto corde, tota mente, tota anima" [Mt 22,37], ut tamen totum cor, tota mens, tota anima non sufficiat dignitate dilectionis: profecto sic gaudebunt "toto corde, tota mente, tota anima", ut totum cor, tota mens, tota anima non sufficiat plenitudini gaudii. 26 An hoc sit gaudium plenum quod promittit Dominus Deus meus et Dominus meus, spes mea et gaudium cordis mei, dic animae meae, si hoc est gaudium, de quo nobis dicis per Filium tuum: "Petite et accipietis, ut gaudium vestrum sit plenum" [Joh 16,24] Inveni namque gaudium quoddam plenum, et plus quam plenum. Pleno quippe corde, plena mente, plena anima, pleno toto homine gaudio illo:

但他們若這樣「盡心、盡性、盡意」愛神〔太二二37〕，以致全心、全意、全魂仍不足配那愛的尊貴：那麼他們必這樣「盡心、盡意、盡性」歡喜，以致全心、全意、全魂仍不足容那喜樂的豐滿。論這是否就是主所應許那滿足的喜樂。我的神，我的主，我的盼望，我心的喜樂啊，求祢告訴我的魂，這是否就是祢藉祢子所告訴我們的喜樂：「你們祈求，就必得著，叫你們的喜樂可以滿足」〔約十六24〕。因為我尋見了某種滿足、且過於滿足的喜樂。因為當心滿了、意滿了、魂滿了，全人都滿了那喜樂：

But if they shall so love God "with their whole heart, with their whole mind, with their whole soul" [Matt 22:37], that nevertheless the whole heart, the whole mind, the whole soul shall not suffice for the worthiness of that love: assuredly they shall so rejoice "with their whole heart, with their whole mind, with their whole soul", that the whole heart, the whole mind, the whole soul shall not suffice for the fulness of that joy. Whether this is the full joy which the Lord promises. My God and my Lord, my hope and the joy of my heart, tell my soul, whether this is the joy of which Thou tellest us through Thy Son: "Ask and ye shall receive, that your joy may be full" [John 16:24]. For I have found a certain joy that is full, and more than full. For when heart is full, mind full, soul full, the whole man full of that joy:

2:58

adhuc supra modum superit gaudium. Non ergo totum illud gaudium intrabit in gaudentes, sed toti gaudentes intrabunt in gaudium. Dic, Domine, dic servo tuo intus in corde suo, si hoc est gaudium in quod intrabunt servi tui, qui intrabunt "in gaudium Domini sui" [Mt 25,21]. Sed gaudium illud certe, quo gaudebunt electi tui, "nec oculus vidit, nec auris audivit, nec in cor hominis ascendit" [1 Kor 2,9] Nondum ergo dixi et cogitavi, Domine, quantum gaudebunt illi beati tui. Utique tantum gaudebunt, quantum amabunt; tantum amabunt, quantum cognoscent. Quantum te cognoscent, Domine, tunc, et quantum amabunt?

那時喜樂仍要無量地剩餘有餘。所以，那一切喜樂並非進入歡喜的人裏面，乃是歡喜的人全然進入喜樂裏面。主啊，求祢在祢僕人心中向他裏面說，這是否就是祢眾僕人所要進入的喜樂，就是那要進入「他主人的喜樂」的人〔太二五21〕。但祢揀選的人所要歡喜那喜樂，確是「眼睛未曾看見，耳朵未曾聽見，人心也未曾想到的」〔林前二9〕。主啊，所以我尚未說出、也尚未想到，祢那些蒙福的人要何等歡喜。誠然，他們歡喜要照他們所愛的多少；他們愛要照他們所認識的多少。主啊，那時他們要何等認識祢，又要何等愛祢呢？

even then joy shall remain over beyond measure. Therefore not all that joy shall enter into those who rejoice, but those who rejoice shall wholly enter into joy. Say, O Lord, say to Thy servant inwardly in his heart, whether this is the joy into which Thy servants shall enter, who shall enter "into the joy of their Lord" [Matt 25:21]. But surely that joy, wherewith Thine elect shall rejoice, "eye hath not seen, nor ear heard, nor hath it entered into the heart of man" [1 Cor 2:9]. Not yet therefore have I told or conceived, O Lord, how greatly those blessed ones of Thine shall rejoice. Surely they shall rejoice as much as they shall love; they shall love as much as they shall know. How much shall they know Thee then, O Lord, and how much shall they love Thee?

2:59

Certe "nec oculus vidit, nec auris audivit, nec in cor hominis ascendit" [1 Kor 2,9] in hac vita, quantum te cognoscent et amabunt in illa vita. Oro, Deus, cognoscam te, amem te, ut gaudeam de te. Et si non possum in hac vita ad plenum, vel proficiam in dies, usque dum veniat illud ad plenum. Proficiat hic in me notitia tui et ibi fiat plena; crescat amor tuus et ibi sit plenus, ut hic gaudium meum sit in spe magnum, et ibi sit in re plenum. Domine, per Filium tuum iubes, immo consulis petere et promittis accipere, "ut gaudium nostrum plenum sit" [Joh 16,24]. Peto, Domine, quod consulis "per admirabilem consiliarium" [Jes 9,6] nostrum;

確實，在今生「眼睛未曾看見，耳朵未曾聽見，人心也未曾想到」，他們在那永生中將如何深深地認識祢、愛祢。神啊，我祈求得以認識祢、愛祢，好叫我因祢而喜樂。倘若我在今生不能完全達到，至少願我日日長進，直到那完全來臨。願對祢的認識在我裡面於此增長，並在那裡得以完全；願祢的愛增長，並在那裡得以圓滿，使我在今生的喜樂於盼望中為大，而在那裡於實際中得以完全。主啊，藉著祢的兒子，祢吩咐我們——不，祢更是勸勉我們祈求——並應許我們必得著，「叫我們的喜樂可以滿足」。主啊，我祈求祢藉著我們「奇妙的策士」所勸勉的；

Surely 'neither has eye seen, nor ear heard, nor has it entered into the heart of man' in this life how greatly they will know You and love You in that life. I pray, O God, that I may know You, may love You, that I may rejoice in You. And if I cannot do so to the full in this life, may I at least advance day by day, until that fullness comes. May the knowledge of You grow in me here, and there be made complete; may Your love increase, and there be made full, so that here my joy may be great in hope, and there be full in reality. Lord, through Your Son You command—nay, You counsel us to ask—and You promise that we shall receive, 'that our joy may be full.' I ask, Lord, what You counsel through our 'wonderful Counsellor';

2:60

accipiam, quod promittis per veritatem tuam, "ut gaudium meum plenum sit" [Joh 16,24]. Deus verax, peto accipiam, "ut gaudium meum plenum sit" [Joh 16,24]. Meditetur interim inde mens mea, loquatur inde lingua mea. Amet illud cor meum, sermonicetur os meum. Esuriat illud omnia mea, sitiat caro mea, desideret tota substantia mea, donec "intrem in gaudium Domini mei" [Mt 25,21], qui est trinus et unus Deus "benedictus in saecula. Amen" [R m 1,25].

使我得著祢藉著祢的真理所應許的，「叫我的喜樂可以滿足」。真實的神啊，我祈求得以領受，「叫我的喜樂可以滿足」。其間，願我的心思默想它，願我的舌頭述說它。願我的心愛慕它，願我的口談論它。願我整個靈魂渴慕它，願我的肉身渴想它，願我全人切慕它，直到我「進入我主的喜樂」，祂是三而一的神，「是當受頌讚的，直到永遠。阿們。」

that I may receive what You promise through Your truth, 'that my joy may be full.' O God of truth, I ask that I may receive, 'that my joy may be full.' Meanwhile let my mind meditate upon it, let my tongue speak of it. Let my heart love it, let my mouth discourse of it. Let my whole soul hunger for it, let my flesh thirst for it, let my entire substance long for it, until I 'enter into the joy of my Lord,' who is the triune and one God, 'blessed forever. Amen.'

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