整本书籍

INTRODUCTION TO THE LIFE OF THE QUEEN OF HEAVEN

介绍天上母后的生活

GIVING THE REASON FOR WRITING IT, AND EXPLAINING OTHERCIRCUMSTANCES IN CONNECTION THEREWITH.

说明撰写原因，并解释与此相关的其他情况。

1.I should not be astonished to hear myself condemnedas audacious, foolhardy and presumptuous by any person who will begin torealize (if realized it can be) that I, a simple woman, who is of herself butsheer weakness and ignorance and who is, on account of her sins, most unworthy,has resolved and attempted to write of divine and supernatural things.

1、听到任何人谴责我鲁莽、愚蠢和狂妄，他们开始意识到（如果能意识到这一点），我是一个单纯的女人，本身就是一个完全的软弱和无知的人，由于她的罪孽，她是最不值得写神圣和超自然的东西的，我不会感到惊讶。

This condemnation will be the more justified in these,our present times, in which the holy Church, our mother, is so abundantlysupplied with teachers and holy men, so rich in doctrines of the holy Fathersand Doctors;

在我们现在这个时代，圣教会我们的母亲，供应大量的教师和有圣德的人，有丰富的教父们和圣师们的教义，这样的谴责就更加合理了；

in this our most opportune age, when even prudent andwise persons, full of holy zeal in the spiritual life, are disturbed andtroubled at the least mention of a higher life, looking upon visions andrevelations as most suspicious and dangerous paths for the pursuit of Christianperfection.

在我们这个恰当的时代，即使是对属灵生活充满圣洁热诚的谨慎而明智的人，只要一提到更高的生活，就会感到不安和困惑，把神视异象和启示看作是追求基督徒完美的最可疑和最危险的道路。

If no excuse can be found for such an enterprise initself, or even for attempting things that are so far above and superior towhat man can hope to compass, and so far beyond all human capacities, then wecan only conclude that to undertake them is either a sign of perverse judgmentor the result of an activity far surpassing all the human power.

如果为这样一项事业本身找不到理由，甚至找不到任何理由去尝试一下，那些远远超出人类所能希望的指标、那些远远超出人类所有能力的事情，那么我们只能得出这样的结论：从事这些事，要么是一种反常的判断，要么是一项远远超过人类所有能力的活动的结果。

2.As faithful children of the holy Church we mustconfess that all the mortals, not only with the use of all their naturalpowers,

2、作为圣教会的忠实子民，我们必须承认，所有的人类，不仅使用了他们所有的自然力量，

but with the simultaneous use of all the common andordinary graces, are but incapable and, as it were, mute and ignorant weaklingsfor so difficult an undertaking as to explain and describe the hidden mysteriesand magnificent sacraments which the powerful arm of the Most High has wroughtin that Creature whom, as his Mother,

但既便同时用尽一切普遍性一般性的恩宠，仍然无能为力，正如以前，哑巴无知的懦夫为如此困难的承诺，去解释并形容那隐藏的奥秘及壮丽的圣事，那就是至高者大能的手臂已造就的“受造物”，成为他自己的“母亲”。

He has designed to be an immense ocean of grace andprivilege and the Depositary of the greatest treasures of the Divinity.

他设计成为一个巨大无垠的恩宠和特宠的海洋，并保存着最伟大的神性宝藏。

How incapable must our weakness acknowledge itself tobe, when even the angelic spirits confess that words fail them when attemptingto describe that which is so far above their thoughts and capacities.

甚至于当天使的灵都承认，当他们试图描述远远超出他们思想和能力的事物，语言也无法表达时，我们的软弱是多么无能。

The life of this Phoenix among the works of God is abook so sealed up that none is found among all the creatures of heaven andearth, worthy to open it (Apoc. 4, 3).

在天主的作品中，这“凤凰”的生命是一本被如此封闭的书，以至于在天地万物中找不到人配得开启它。（默示录4：3）

It is evident then, that only the powerful Lord canunseal it; He who made Her more perfect than all the creatures; or She herself,the Mistress, our Queen and Mother, who was worthy to receive and properly toappreciate her ineffable gifts.

因此，很明显，只有大能的上主才能解封它；天主使她比所有的受造都更完美；或者她自己，我们的导师，我们的母后和母亲，她配得接受并恰当地感激她那不可言喻的恩赐。

It is in her power to select suitable instruments, andsuch as for her glory seem capable of manifesting these gifts in theproportion, at the time, and in the manner serviceable to her Onlybegotten Son.

她有能力选择合适的器皿，为她的荣耀而言，似乎能按比例来表现她的恩宠，在（适当的）时间，以（适当的）方式服务她的独生子。

3. I wouldwillingly maintain that these instruments can be no other than the teachers andlearned saints of the Catholic Church, or the doctors of the schools, who haveall taught the way of truth and life.

3、我愿意维持，这些工具只能是天主教会的教师和博学的圣徒，或学校的博士，他们都已经教导了真理和生命的道路。

But the thoughts and the judgments of the Most High areexalted as much above out own as heaven is exalted above the earth and no oneknows his mind and no one can counsel Him in his works (Rom. 11, 34) ; He it isthat holds the scales of the sanctuary in his hands (Apoc. 6,5), and who weighsthe winds (Job 28, 25); who grasps in his hands all the orbs (Is. 40, 12), andwho, by the equity of his most holy counsels, disposes of all things withweight and measure (Wis. 11, 21), assigning to each one opportune time andplace.

但至高者的意念和判断，高过（我们）自己的，如同天高过地。没有人知道祂的意念，也没有人在祂所行的事上指教祂，祂手里拿着圣所的天平（默示录6：5）称量风的重量，（约伯传28：25）他手中握着所有的天体（依撒意亚40：12）祂按自己至圣的旨意，用公平衡量一切的事（智慧篇11：21）为每个事物指定合适的时间和空间。

He dispenses the light of wisdom (Ecclus. 24, 37) andby his most equitable bounty He distributes it, and no one can ascend to theheavens to draw it down (Baruch 3, 29), or fetch it from the clouds, or knowits ways or investigate the hidden paths thereof (Baruch 3, 31).

祂施与智慧之光（德训篇24：37）以最公正的慷慨分赐了智慧，没有人能升到天堂把它取下来（巴路克3：29），或从云中取来，或认识其道，或窥探其中隐密的路径（巴路克3：31）。

He alone observes it as it is in itself, and transfusesit as the vapor and emanation of his immense charity (Wis. 7, 25) as thebrightness of his eternal light, as the flawless reflection and image of hiseternal bounty, through holy souls among the nations in order to make themfriends of the Most High and constitute them as Prophets (Wis. 7, 27).

只有他自己看到智慧，因为智慧在他内，他注入智慧如无垠慈善的水气和放射，如永恒之光的明亮，如他永恒赏报的完美反射及形象，经由万国圣洁的人，为使他们与至高者为友，并使他们成为先知。（智7, 27）

The Lord alone knows why and for what purpose He thusprepared me, the last of his creatures; why He thus called and raised me,obliged and compelled me, to write the life of his most holy Mother, our Queenand Lady.

唯有上主才知道为什么祂这样预备我，我是祂最差的受造物；为什么他这样召叫我，抬举我，迫使我写下祂最圣洁的母亲，我们的母后和圣母的生平。

4. It isbeyond the prudent surmise of any man that, without this influence and power ofthe Most High, the thought of such a work should enter into a human heart, orsuch an enterprise should take shape in my mind.

4、这是任何人都猜不透的，如果没有至高者的影响和力量，这样一部作品的思想就（不）会进入人的心灵，或者这样一个计划就（不）会在我的头脑中成形。

For I acknowledge and confess myself to be a weakwoman, wanting in all virtue; therefore, it should be far from my thoughts toapproach such a work, but equally as far from me to refuse it on my ownaccount.

因为我知道并承认自己是个软弱的女人，缺乏一切德能；因此，我根本没有想过要去从事这样的工作，同样，我也不会因为自己的缘由而拒绝它。

In order that a just estimate may be had in this matterI will mention in simple truth something of that which happened to me regardingthis history.

为了对这一问题作出公正的判断评价，关于这段历史，我将简单地提到一些发生在我身上的事情。

5 In the eighth year after the foundation of thisconvent, in the twenty-fifth of my life, obedience imposed upon me the officewhich I unworthily hold at the present day, namely to be the abbess of thisconvent.

5、在这个修会成立后的第八年，也就是我生命的第二十五年，我被委以重任，担任这个修会的女修院院长，这是我现今所不能胜任的。

I found myself much troubled, sorrowful anddiscouraged, because neither my age nor my inclinations were such as arerequisite for governing and commanding, but they were rather such as befittedone who should be governed and obey.

我发现自己非常不安、悲伤和沮丧，因为我的年龄和我的性格都不是治理和指挥别人所必需的，而我的年龄和性格更适合一个应该被管理和服从的人。

I knew also, that in order to invest me with thisoffice a dispensation had been obtained.

我也知道，为了让我担任这个职务，已经获得了特许。

On account of these and other just reasons, the terrorswith which the Most High has crucified me during all my life, were muchaugmented.

由于这些和其他合理的原因，对至高者将我一生钉在十字架上的恐惧，大大增加了。

In addition thereto God left me in dreadful doubtwhether I was on the secure path or whether I should obtain or lose hisfriendship and grace.

除此之外，天主还让我陷入可怕的疑惑之中，不知道我是否走在一条安全的道路上，也不知道我是否应该得到或失去祂的友谊和恩宠。

6. In thistribulation I cried to the Lord with all my heart that He help me and if it behis will that I should be freed from this danger and burden.

6.在这忧患中，我全心向上主呼求，求祂帮助我，可否愿意使我脱离这危险和重担。

Although it is true that the Lord had prepared mesometime beforehand and commanded me to accept the office, and although when Itried to excuse myself on account of my pusillanimity, He always consoled meand reiterated his command, I nevertheless did not cease my petitions, butrather augmented them.

虽然上主确实预先为我预备了一段时间，命令我接受这个职分，虽然当我试图为我的怯懦而道歉时，祂总是安慰我，重申祂的命令，不过我没有停止我的祈求，反而是增强了。

For I perceived and understood in the Lord that,although He showed this to be his holy will, which I could not hinder, yet Iwas aware at the same time that he left me free to retire and resist, and, if Iwished, to act according to my weakness as a creature and in the consciousnessof my total insufficiency; such is the prudence of the Lord in his dealingswith men.

因为我在上主里面理解和明白，虽然祂把这当作是祂的神圣旨意，我不能阻止，但同时我也明白，祂留给我自由，让我可以退缩和违抗，如果我愿意的话，我可以按照我作为一个受造物的软弱，和我完全不足的觉悟行事；这就是上主待人的智慧。

Relying on this kindness of the Lord, I increased myefforts to be relieved from this evident danger, which is so little estimatedby our human nature with its bad habits and disorderly passions.

靠着天主的仁慈，我更加努力地从这种明显的危险中挣脱出来，因为人性的坏习惯和混乱的激情，这种危险在我们人类的本性中是很少被估计的。

The Lord, however, repeated continually that it was hiswill and He consoled me, admonishing me through his holy angels to obey.

然而，上主不断重复这是祂的旨意，祂安慰我，通过祂的圣天使劝告我服从。

7. I fled inthis affliction to our Queen and Lady as to my only refuge in all troubles, andafter I had manifested to Her my way of life and my desires, She deigned toanswer me in these sweetest of words:

7、我在这患难中逃到我们的母后圣母那里，作我在一切烦恼中唯一的避难所。我向她表明了我的生命状况和我的愿望之后，她屈尊用这些最甜美的话回答我：

“My daughter,console thyself and do not be disturbed in thy heart on account of this labor; preparethyself for it and I will be thy Mother and Superior, whom thou shalt obey; andthe same I will be to thy subjects.

「我的女儿阿、你当安慰自己，不要因这劳力的事心里烦乱。你自己为此准备好吧，我就是你的母亲，和你要服从的长上；我对你的下属也是如此。

I will supplement thy deficiencies and thou shalt be myagent, through whom the will of my Son and my God shall be fulfilled.

我将弥补你的不足，你将成为我的代表，通过你，我儿子，我天父的旨意将得以实现。

In all thy temptations and troubles thou shalt takerefuge with me, confer about them with me, and take the advice, which I willgive thee in all things.

你要在一切的试探和患难中，藏到我这里来，与我一同商议，听从我在凡事上所要给你的建议。

Obey me, and I will favor thee and will continue to beattentive to thy affliction.”

你要听从我，我就帮助你，也必继续看顾你的忧苦。　」

These were the words of the Queen, as consoling as theywere soothing to my soul.

这些是圣母的话语，对我灵魂既是劝勉也是抚慰。

From that day on the Mother of mercy multiplied hermercies toward me, her slave; for She became more intimate with me andcontinued her intercourse with my soul, receiving me, listening to me, teachingme with ineffable condescension, giving me counsel and encouragement in myaffliction, filling my soul with the light and knowledge of eternal life andcommanding me to renew the vows of my profession in her presence. vowsprofession

从那日起，慈悲圣母对我这个属她的仆人倍加怜悯，她与我更加亲近，继续与我的灵魂交流，接待我，倾听我，以难以形容的谦卑教导我，在我的苦难中给我忠告和鼓励，用永生的光和知识充满我的灵魂，并命令我在她面前更新我的信仰誓言。

Finally this our most amiable Mother and Lady revealedHerself still more fully to her slave, withdrawing the veil from the hiddensacraments and magnificent mysteries which are contained, though unknown tomortals, in her most holy life.

最后，这位我们最和蔼可亲的母亲和圣母向我更充分地启示了她自己，揭开了隐藏在她最神圣的生活中的圣礼和宏伟奥秘的面纱，尽管人并不知道这些奥秘的东西。

And, although this blessed and supernatural light wasuninterrupted, and especially clear on her festival days and on other occasionswhen I was instructed in many mysteries; yet it was not so full,frequent andclear as that which was afterwards vouchsafed to me when She added the commandthat I write the history of her life according as her Majesty herself shoulddictate and inspire me.

而且，虽然这种神圣而超自然的光芒没有中断过，尤其是在她的瞻礼日和其他场合，当我被教导许多神秘的事情时，这种神圣而超自然的光芒却不像后来她添加命令时授予我的那样完整、频繁和清晰，当她再次吩咐按照母后自己指示和启示我的方式写下她的生平。

Particularly on one of these festivals of the most holyMary the Most High informed me that He had in reserve many hidden sacramentsand blessings, which He had conferred upon this His heavenly Mother in the daysof her pilgrimage and that it was His intention to manifest them to me, inorder that I might write them down according to her guidance.

特别地，在至圣玛利亚的一个节日里，至高者告诉我，祂保留了许多隐藏的圣事和祝福，这些圣礼和祝福是祂在这位天上的母亲朝觐时授予她的，祂打算向我展示，以便我可以按照她的指引写下来。

This will of the Most High, though I resisted it, wascontinually present to my mind for the space of ten years, until I attemptedthe first writing of this divine history.

这至高者的旨意，虽然我抗拒它，却在我的脑海里持续出现了十年，直到我尝试写这神圣的历史的第一篇文章。

8.Consulting about my doubts with the holy princes andangels, whom the Most High had appointed to direct this work of writing thehistory of our Queen, and manifesting to them how great was my disturbance andaffliction of heart and how stuttering and mute was my tongue for such anarduous task, they replied over and over again that it was the will of the MostHigh that I write the life of his most pure Mother and our Mistress.

8、向天使们咨询我的疑虑，他们是至高者委派来指导这项书写我们母后的历史的工作的，并向天使们表明我的内心是多么的不安和痛苦，我的舌头对于这样一项艰巨的任务是多么结巴和不会说话，天使们一再回答说，我写出至洁之母和我们的导师生平是至高者的旨意。

On one day especially, when I made many objections anddeclared to them my difficulties, and my incapability and great fears, theyspoke to me these words:

特别是有一天，当我提出许多反对意见，向他们宣布我的困难、我的无能和巨大的恐惧时，他们对我说：

“With goodreason thou fearest and art disturbed, O soul, doubtest and hesitatest in amatter, where we angels ourselves would do the same, as considering ourselvesunable worthily to describe the high and magnificent doings of the Omnipotentin the Mother of Piety and our own Queen.

「灵魂啊，你有充分的理由感到恐惧和不安，对一件事感到怀疑和踌躇，我们天使自己也会这样，因为我们认为自己没有资格去描述这位全能者在虔诚的母亲和我们自己的母后所做的崇高而伟大的事情。

But remember, dearest soul, that the firmament, thewhole machinery of the world and all things created will sooner fail, than thewords of the Most High Many times He has promised to his creatures, and in theholy Scriptures it is recorded, that the obedient man shall speak of victoriesover his enemies and shall not be reprehensible in obeying (Prov. 21, 28).

但是记住，亲爱的灵魂，天空，整个世界的系统，被创造的所有事物，比至高者在圣经中记录的，对祂的受造物所说的话更快地衰退，顺服的人将向他们的敌人夸胜，顺服的人不被责备。（箴言21：28）

And when He created the first man and gave him thecommand not to eat of the tree of knowledge, he established the virtue ofobedience, and swearing He swore, in order to give greater assurance to man.

当祂创造了第一个人，命令人不要吃智慧树的果子时，他就建立了顺服的美德，并且发誓，为了给人更大的保证。

For the Lord has repeatedly given such an oath; forinstance, when He promised to Abraham that the Messias should descend from hisrace, He added thereto the assurance of an oath (Gen. 22, 16) ; the same He didwhen He created the first man, assuring him that the obedient shall not err.

因为上主已经多次起誓；例如，当祂向亚巴郎预许默西亚应该从他的族中而出的时候，祂还另外加上了誓言的保证（创世纪22：16）；创造了第一个人，并向他保证顺服的人是不会犯错的。

He also repeated this oath, when He ordained that hismost holy Son should die (Luke 1, 73) ; and He gave a like assurance to menthat they, who should obey this second Adam, imitating Him in the obedience, bywhich He restored what the first lost through his disobedience, shall liveforever and that the enemy shall have no part in them.

当祂命定祂的至圣的儿子将要死去时，祂还重复了这一誓言（路加福音1：73），祂给人一个类似的保证，他们应该服从这第二个亚当，在顺服中效法祂，通过这一点，祂至圣的儿子恢复了第一个（亚当）因他的不服从而失去的东西，他们将永远活着，敌人将不会置身其中。

Remember, Mary, that all obedience takes its rise fromGod as from its first and principal source, and we angels obey the power of hisdivine right hand and his most just will.

记住，玛利亚，所有的顺服都是从天主而来的，就像从最初最主要的源头而来一样，我们天使也顺服天主神圣右手的能力和祂最公义的旨意。

We cannot contravene or ignore it, because we see theimmutable being of God face to face and we perceive that his will is holy, pureand true, most equitable and just.

我们不能违背或忽视顺服，因为我们面对面地看到天主永恒不变的存在，我们认识到祂的意志是神圣、纯洁和真实的，是最公平和公正的。

Now this certainty, which we angels possess through thebeatific vision, you mortals also possess in its proper proportion as wayfarersthrough the words of the Lord concerning your prelates and superiors : “He whohears you, hears Me; and who obeys you, obeys Me.” (Luke 10, 16).

这是我们天使借着荣福直观而得的，你们人类也是借着上主对你们的教长和长上所说的话，按着适当的比例得着这确知：「听你们的（耶稣的代表十二门徒），就是听我；顺服你们的就是顺服我（路加福音10：16）　」

Now since obedience is rendered on account of God, whois the principal Cause and who is the Superior of all, it is befitting to hisalmighty Providence that He take the consequences of obedience, whenever thatwhich is commanded is not in itself sinful.

既然顺服是因为天主，天主是万有之上的主因，所以只要所吩咐的事本身不是有罪的，祂就承担顺服的后果，这是合乎祂全能的圣意的。

Accordingly the Lord assures us of these things by anoath, and He will sooner cease to exist, though this is impossible, than thatHe will fail in his word.

因此，主藉着誓言，将这些事向我们保证，祂宁愿很快就不复存在，虽然这是不可能的，但也不愿失信祂的话。

In the same way as the children proceed from theirparents, and all the living from Adam, multiplied from his natural being in hisposterity; so also all superiors are constituted by God as by the supreme Lordon whose account we yield obedience to them; human beings to their livingsuperiors, we angels to our higher hierarchies of the same nature, and allbeings together, in their superiors, obey the eternal God.

就如儿女从父母而出，一切人类从亚当而出，在他的后代中繁衍生息。因此，所有的长上都是由天主任命的，就像至高的天主一样，我们因为天主的缘故服从他们；人类服从他们活着的长上，我们天使服从我们同一性质的长上，所有的人与他们的长上一起服从永恒的天主。

Remember now, that all of these have directed andcommanded thee to do that, about which thou still hesitatest; if thou nowshouldst begin to write by mistake, intending thereby to fulfill his commandsin obedience, then the Most High would do with thy pen the same as He did withthe knife of Abraham, when he was about to sacrifice his son Isaac, for on thatoccasion the Lord commanded one of us angels to withhold the arm and the knife.

现在你要牢记，这一切事都指示你，吩咐你去行，你还在犹豫；如果你现在开始写，遵行他的命令，那么至高者必与你的笔同在，如同与亚巴郎将要献祭他儿子依撒格的刀同在一样，那时，上主吩咐我们中间的一位天使，把刀和膀臂截住。

He did not thus command us to withhold thy pen, but hasordered us with lightest breath to speed it on, and while gazing on hisMajesty, to direct and assist thee by illuminating thy intellect.”

祂并没有这样命令我们抓住您的笔，而是命令我们微微吹一口气加快它的速度，在凝视上主的同时，通过启迪您智慧来指导和帮助您。　」

9. Suchencouragement and instruction my holy angels and lords gave me at this time. Onmany other occasions the prince saint Michael informed me of the same wish andcommand of the Most High.

9、在这个时候，我的圣天使和主给了我这样的鼓励和教导。在许多其他场合，总领天使弥额尔告诉我，至高者也有同样的愿望和命令。

By the continual enlightenments, favors andinstructions of this great prince, I have understood great sacraments andmysteries of the Lord and of the Queen of heaven; for this angel was one ofthose, who guarded and assisted Her and who were delegated from the angelicchoirs, as I will relate in its place (Part I, 201-206).

藉着这位伟大王子（总领天使）不断的启发、帮助和指示，我明白了上主和天上母后的伟大圣事和奥秘；因为这位天使是守护和帮助她的天使之一，是从天使歌侣（圣咏团）委派来的，正如我将要叙述的那样（第一部分，201-206）。

He is at the same time the general patron and protectorof the holy Church. He was a special witness and faithful minister of themysteries of the Incarnation and Redemption. This I have often heard of saintMichael himself, who showed me singular favors in my troubles and dangers, andhas promised me his assistance and direction in this undertaking.

他同时也是神圣教会的守护者和保护者的总领天使。他是一个特别的见证者和救赎。这是我经常听到的关于总领天使弥额尔的事情，他在我遇到困难和危险时给予了我特别的帮助，并答应在这项工作上给予我帮助和指导。

10. In additionto all this and other facts, which need not here be mentioned, and in additionto what I shall say farther on, the Lord has directly, in his own person,commanded and manifested to me his will many times, and in words which I shallpresently repeat.

10.除了所有这些和其他不需要在这里提及的事实，以及我将在后面说的话之外，主已经直接以他自己的名义，多次命令并向我表明了祂的旨意，我现在将重复他的话。

He said to me one day on the festival of the Presentationof most holy Mary in the temple:

天主在至洁之母奉献于圣殿纪念日那天向我说：

“My spouse, manymysteries pertaining to my Mother and the saints have been made manifest in theChurch militant; but many are still hidden, especially the interior secrets oftheir lives, and these I wish now to make known; and I desire thee to put themdown in writing according as thou art directed by the most pure Mary.

「我的净配，关于我母亲和圣徒的许多奥秘，已经在教会的积极分子身上显露出来了；但是许多奥秘仍然隐藏着，特别是他们生活中的内心秘密，我现在想要把这些秘密公之于众；我希望你按照至洁的玛利亚的指示，把它们写下来。　

I will reveal and explain them to thee; for until now Ihave, according to the hidden designs of my wisdom, kept them in reserve,because the time for revealing them was not befitting or opportune to myProvidence. Now, however, it is, and it is my will that thou write. Obey, soul!”

我要向你启示和解释它们，因为到目前为止，我一直按照我智慧的隐秘计划，把它们保留下来，因为揭示它们的时机对我的圣意来说并不合适，也不是时候。不过，现在是了，我的旨意就是让你写下来。服从吧，人灵！　」

11. All thesefacts which I have mentioned, and many more which I could mention, would nothave been urgent enough to rouse my will to an enterprise so arduous and soforeign to my condition, if to them had not been added the motive of obedienceto my superiors, who are set to govern my soul and teach me the way of truth.

11. 我所谈到的所有这些事实，以及我所能谈到的更多的事实，如果不加上服从我的长上的动机，它们就不会迫切要把我的意志激发到一个如此艰巨、如此与我的处境格格不入的事业，因为他们将支配我的灵魂，教导我真理的道路。

For certainly my mistrusts and fears were not sounimportant as to permit me to come to a full decision without their commandsin so great a matter, when in resolving upon others, also supernatural andvastly less difficult, I rely so much on the guidance of obedience.

因为我的怀疑和恐惧当然不是那么不重要，以至于允许我在如此重大的事情上没有他们的命令就做出一个完全的决定，而在解决其他同样是超自然的、困难度小得多的事情时，我则非常依赖服从的指导。

As an ignorant woman I have always sought thisnorthstar, for it is a duty incumbent on all to test all things, even thoughthey seem to be most noble and excellent beyond suspicion, by the approbationof the teachers and ministers of the holy Church.

作为一个愚拙的女人，我一直在寻找这颗北极星，因为通过神圣教会的教师和教会当局的认可，查验一切事物，即便它们（我得到的启示）似乎是最高尚和最优秀的，毋庸置疑，这是所有人义不容辞的责任。

Such assurance I have been solicitous to procure forthe direction of my soul, and more particularly in this undertaking of writingthe life of the Queen of heaven.

我一直渴望得到这样的保证，这是我灵魂的方向，尤其是在写《圣母元后的生平》这一任务中。

I have frequently tried to prevent my superiors frombeing moved by any accounts of my interior experiences, disguising, as much asI could, many things, and in tears begging the Lord to enlighten them and tofill them with mistrust against me, to watch over them lest they be deceived orlest they permit me to be deceived or misdirected.

我经常试图阻止我的长上被我内心经历的任何描述所打动，尽我所能掩饰许多事情，流泪恳求天主开导他们，让他们充满对我的不信任，看顾他们，以免他们被欺骗，或者他们允许我被欺骗或误导。

Many times I have desired that the very thought ofallowing me to engage in this enterprise would fade from their minds.

很多次我都希望让我参与这项事业的想法能从他们的脑海中消失。

12. I will alsoconfess that the demon, availing himself of my natural dispositions and of myfears, has made great efforts to hinder this work by seeking to terrify andafflict me.

12.我也要承认，魔鬼利用了我天生的性情和我的恐惧，用巨大的努力来阻止我的工作，试图恐吓和折磨我。

He would no doubt have succeeded in keeping me from itif the zeal and persistence of my superiors had not counteracted my cowardice.

12、如果我的长上的热情和坚持没有超越我的胆怯，牠无疑会成功地阻止我这样做。

In this persecution the Lord, the most pure Virgin andthe holy angels often took occasion to renew their enlightenment, their tokensand wonders.

12、在这种迫害中，主，至洁童贞女玛利亚和圣天使经常利用机会来更新他们的启示，他们的记号和奇迹。

Nevertheless, in spite of all this, I deferred, or tospeak more appropriately, I resisted this undertaking many years; I refusedcompliance, as I will describe further on, not having the boldness to attemptthe execution of something so far above all my powers.

然而，尽管如此，我还是推迟了，或者更恰当地说，我多年来拒绝了这项任务。我没有勇气去做一件超出我能力所及的事，我在后面会详细说明。

And I believe that this was not without specialprovidence of his Majesty; for in the course of those years so many things havehappened to me, and I may say, so many mysterious and various difficultiesintervened, that I would not have been able to preserve the tranquillity andquiet of spirit, which is necessary for retaining the proper light andinformation; for not in all states of mind, though they are of the highest andmost advanced, can the soul engage in that exalted activity which is necessaryto correspond to such exquisite and delicate in fluences.

我相信，这并非没有至大尊威者的特殊旨意，因为在这些年里，我经历了许多事情，我可以说，有许多神秘和各种各样的困难介入其中，我无法保持灵性的平静和安宁，而这对于保持特有的光和信息是必要的；因为这些启示是最崇高的和深奥的，而灵魂不是在所有的精神状态中能够从事这种崇高的活动，（毕竟）这活动是需要与如此精致和微妙细腻的影响相回应的。

In addition to this, there was still another reason,namely: During this protracted delay I could inform myself and assure myself ofthe truth of these things not only by means of the new enlightenment, whichgrew as time passed on, and by the prudence which experience gives, but also bythe persevering insistence of the Lord, of the holy angels and of my superiors,under whose obedience I lived.

除此之外，还有另一个原因，那就是：在这漫长的拖延中，我不仅可以通过随着时间的推移而增长的新的启迪和经验给予的谨慎，而且通过天主、圣天使和我的长上不懈的坚持，才能知晓和弄清这些事情的真理。

Likewise an opportunity was given me to quiet my fearsand misgivings, to overcome my cowardice and perplexity, and to trust that tothe Lord, which I would not trust to my weakness.

同样地，也给了我一个机会来平息我的恐惧和疑虑，克服我的懦弱和迷惘，并将这一切托付给主，而这是我不会托付给我的软弱的。

13. Confidingthen in the great virtue of obedience, I resolved in the name of the Lord andof my Queen and Mistress to lay aside my reluctance.

13、于是，我凭着顺服的伟大德性，以至尊天主和我的天上母后、善导之母的名义，决定放下我的不情愿。

I call this virtue great, not only because by it themost noble activities in the faculties of a creature, namely the mind, thejudgment and free will, are offered as a holocaust to the Lord; but alsobecause no other virtue ever assures success more unfailingly than obedience;for by it the creature then does not operate of itself alone, but also as aninstrument of him that governs and commands.

我称这种美德为伟大的德性，不仅因为它是在有的能力中最高尚的活动，即理性、判断力和自由意志，作为全燔祭献给天主；但也因为没有任何德性能比服从更能确保成功的持久；因为有了顺服，受造的人不但不再单独行动，而同时作为统领者和发命者的器皿。

This was the assurance of Abraham, when he overcame theforce of the natural love for his son Isaac (Gen. 22, 3).

当亚巴郎战胜了对他儿子依撒格的自然之爱，这就是亚巴郎的信心了。（创世纪22：3）

And if it was sufficient for such an act, andsufficient to detain the sun and the heavens in their swift course (Josue 10,13), it can certainly be sufficient to influence the movement of the earth.

如果这亚巴郎的作为是充分足够的，并且足以使太阳和天空停留在其快速的轨道上（若苏厄书 10,13），那么这当然足以影响地球的运动。

Perchance if the hand of Oza had been guided byobedience, he would perhaps not have been punished as presumptuous in touchingthe ark.

如果乌匝的手受到服从的指引，他也许不会因为擅自触摸约柜而受到惩罚。

Well do I know that I am more unworthy than Oza instretching out my hand to touch, not the lifeless and figurative ark of the oldcovenant, but the living Ark of the New Testament, which contained the manna ofthe Divinity, the source of grace and the New Law.

好吧，我知道，我比乌匝更不配伸出手去触摸，不是旧约中没有生命的具象的约柜，而是新约中的活的约柜，它包含了神性的玛纳，这是恩宠和新律法的泉源。

But if I remain silent, I fear with good reason todisobey most high commands, and I could exclaim with Isaias: “Woe is me becauseI kept my peace!” (Is. 6, 5).

但是，如果我保持沉默，我有充分的理由害怕，不服从至高者的命令，我可以随着依撒意亚大声说：「我有祸了，因为我保持了我的和平！　」（依撒意亚书6：5）。

Therefore, O my Queen and Lady, it is better that thybenignest goodness and mercy and the blessings of thy liberal hand should shineforth through my base and unworthy efforts ; it is better that I shouldexperience thy blessings in obeying thy commands, than that I should fall intothy displeasure.

因此，我们的母亲的母后和圣母，您最善良的仁慈和慈悲，以及您慷慨的手的祝福，应该通过我卑微和不配的努力光耀出来；我最好在服从您的命令时感受到您的祝福，而不是落入您的不悦之中。

It will be a work of thy clemency, O purest Mother, toraise the poor from the earth and to execute through a weak and unfitinstrument, a work so difficult; for thereby Thou shalt magnify thycondescension and the graces which thy most holy Son communicates to Thee.

这将是你宽仁的工作，啊，至贞至洁的母亲，把卑微的人从地上扶植起来，并通过一个软弱无能的器皿完成一项如此困难的工作；因为这样，必显出你的屈尊就卑，和你圣子所赐给你的恩宠。

Moreover Thou thereby shalt exclude that deceitfulpresumption, which might make us imagine that by human efforts, or by earthlyprudence, or by the force and authority of deep discussion, this work isaccomplished.

尤有甚者，你因此排除欺骗性的假设，这种假设可能会使我们想象，通过人的努力，或者通过属地的谨慎，或者通过力量和深入讨论的权威，完成这项工作。

Thou thereby showest, that by divine virtue Thouawakenest anew the hearts of the faithful, drawing them toward Thee, Thou fountainof kindness and mercy.

你因此显明，用神圣的德性，重新唤醒了信徒的心，把他们引向你，你是仁慈和怜悯的泉源。

Speak therefore, O Lady, that thy servant may hear withan ardent desire fully to obey Thee (I Kings 3, 19).

哦！圣母，请你说吧，好让你的仆人听从，且热切地想完全听从你（列王记上3：19）。

But how can my desires ever reach or equal myindebtedness?

但我的渴望怎么能达到或配得上我所受的恩惠呢？

A befitting response on my part will be impossible, butif it were possible, I would desire to give it.

我不可能做出合适的回应，但如果可能的话，我愿意做出回应。

O powerful and exalted Queen, fulfill thy promises bymanifesting to me thy graces and attributes, in order that thy greatness may bemade known and heralded through the nations and generations.

大能而尊贵的母后啊！求你成就你的话，将你的美意，和你的作为显给我看，使你的大德传遍万国万代。

Speak, O Lady, for thy servant heareth; speak andmagnify the Most High in the powerful and wonderful works, which his right handperformed for Thee in thy most profound humility.

哦！圣母，求你发话，你的仆人静听。使至高者在你最大的谦卑中，述说并赞美祂用祂的圣手为你所行的大能和奇妙的事。

Let them flow from the hollow of his hands filled withhyacinths into thine (Cant. 5, 14), and from thine to thy devout servants, inorder that the angels may bless Him, the just magnify Him, and the sinners seekHim.

让大能和奇妙的事从祂捧着红宝石的手流到你的手中（雅歌5：14）也从你那里赐给你虔诚的仆人，为使天使称颂祂，义人赞美祂，罪人寻求祂。

Let all of them see the example of thy highest sanctityand purity, and by the grace of thy most holy Son, let me be favored with thismirror and efficacious rule, by which I can set my life in order.

让他们一切的人都看到你的至贞至洁的榜样，并且借着你至圣圣子的恩宠，让我因这镜子（榜样）反射你圣善、纯洁，使我可以效法你的生活善度一生。

For this is to be the principal purpose and firstobject of my solicitude in writing thy life.

因为，这是我写你的生平时所关心的主要目的和首要目标。

This Thou hast repeatedly intimated to me,condescending to offer me a living pattern and a mirror without flaw, in whichI should see and according to which I should adorn my soul, so as to becomeworthy to be thy daughter and the bride of thy most holy Son.

这是你一再向我宣讲的，你肯屈尊俯就给我一个活的典范和一面无瑕疵的镜子，使我能看见我的灵魂，使我的灵魂得到装饰，使我配做你的女儿和你圣子的新娘。

14. This shall bemy whole object and intention; and therefore I shall not write as a teacher,but as a disciple; not as one instructing, but as one trying to learn, knowingthat it is the duty of women to be silent in the holy Church, and to listen tothe teachers (I Cor. 14, 34).

14、这将是我的全部目的和意图；所以我不以教师的身分写作，乃以门徒的身分写作。不是作一名讲道的，乃是作一名努力学习的，知道妇女在圣教会中应当静默，听从教师的话。（格林多前书14：34）

But as an instrument of the Queen of heaven I willdeclare what She deigns to teach me and whatever She commands me; for all thesouls are capable of receiving the Spirit, which her divine Son has promised topour out over men of all conditions (Joel 2, 28).

但作为天上母后的器皿，我要宣讲她屈尊教导我的，和她吩咐我的，因为万人都能领受圣神，就是她的圣子预许要倾倒在各种各样人的身上的。

The souls are also able to communicate it in abefitting manner, whenever a higher authority acting according to thedispensations of Christ’s Church so disposes.

当一个更高的权威根据基督教会的处置行事时，灵魂也能够以一种合适的方式与它交流。

I am now convinced that the Church has authorized thishistory through my superiors.

我现在确信教会已经通过我的长上们，批准了这段历史。

That I should err is possible, and to an ignorantwoman, natural; but then I err, while obeying and not acting of my own freewill; thus I remit myself and subject myself to those who are my guides and tothe correction of the holy Catholic Church, to whose ministers I fly in all mydifficulties.

我犯错是可能的，对一个无知的女人来说，这是自然的；但后来我犯了错误，我不按我自己的自由意志行动而是服从；因此，我使自己服从那些指导我的人，服从天主圣教会的纠正，在我所有的困难中，我都听从她的牧者。

And I wish that my superior, teacher and confessor be awitness and a censor of this doctrine, which I receive, and also a severe andvigilant judge of the manner in which I put it into practice, or fail in thefulfilling of the obligations consequent upon this blessing.

对我所领受的这一教义，我希望我的长上、导师和听告解神父，能成为这一教义的见证人和审查者，同时也能严格和警醒地判断我将其付诸实践的方式，或未能履行因这祝福而该有的义务。

15. Pursuant tothe will of the Lord and the command of obedience, I have written for thesecond time this heavenly history; for during the first writing of it, thoughthe light by which I perceived the mysteries was abundant and fruitful inproportion as my shortcomings were great, my tongue was unequal to the task offinding the proper terms, and my pen not swift enough for a full statement.

15、我照主的旨意和顺服的命令，第二次写下这属天的历史。因为在第一次写这本书的时候，虽然随着我的缺点越来越多，我对其中奥秘的领悟也越来越深刻，但我的舌头却不能找到恰当的词语来胜任，我的笔也不够快，无法写出完整的句子。

I omitted some things, and with the lapse of time andby the aid of new enlightenments, I found myself better prepared to write atthis second time Nevertheless there always remains much of what I understoodand have seen, which I must leave unsaid; since to say all will never bepossible.

我略去了一些东西，随着时间的推移和新启示的帮助，我发现自己在第二次写作时准备得更好了。然而，总有很多理解和看到的东西，我必须不说；因为说出一切是不可能的。

Besides these reasons, there was another known to me inthe Lord, namely; That in my first writing my mind was much hindered fromattending to the matter and arrangement of this work by my temptations andgreat fears.

除了这些原因之外，我在主里还知道另一个原因，那就是，在我第一次写作的时候，我的思想受到了很大的阻碍，因为我的诱惑和巨大的恐惧，无法处理和安排这项工作。

They raised such tempests of contrary thoughts andsuggestions within me, that, deeming it the greatest presumption to haveattempted such an arduous task, I concluded to burn it.

它们在我心中激起了如此强烈的相反的想法和建议，以至于我认为试图完成这样一项艰巨的任务是最大的冒犯，所以我决定烧掉它。

And I believe that this did not happen without thepermission of the Lord, for in the turbulency of my soul I could not presentmyself in a state entirely befitting and desirable to the Lord for writing andengraving into my heart and spirit his doctrine, as He commands me to do nowand as can be seen from the following event.

我相信这一切都是天主允许的，因为在我灵魂的动荡中，我无法把自己呈现在完全适合主及合主心意的状态中，将祂的道铭刻在我的心里和灵里，正如从接下来的事件中可以看出，祂现在命令我做的。

16. On one ofthe festival days of the Purification of Our Lady, after having received themost holy Sacrament, I wished to celebrate this holy festival,which was the anniversaryof my profession, with many acts of thanksgiving and of total resignation tothe Most High,who without any merits of mine had chosen me as His spouse.

16、在一个圣母取洁礼庆日，领了至圣圣体后，我希望举行这神圣的庆日，这是我发愿的周年纪念，伴随着许多感恩的行动，和对至高者的完全顺从，祂在我毫无德能的情况下，拣选我做祂的净配。

While I was thus exciting these affections, I felt inmy interior a most powerful change accompanied by abundant light which raisedme and urged me strongly and sweetly toward the knowledge of the essence ofGod, His goodness, perfections and attributes, and to the disclosing of my ownmisery (Wis. 8, 1).

当我因此而激动不已的时候，我的内心感受到了一种最强大的变化，伴随着充沛的光芒，这光鼓舞着我，强烈而甜蜜地促使我去认识天主的本质、祂的善良、完美和属性，以及暴露我自己的贫乏。

And these different things, which were placed before myunderstanding at one and the same time, produced in me various effects:

这些同时摆在我的理解力面前的不同事物，在我里面产生了不同的效果：

The first was that all the attention of my mind and allmy aspirations were raised on high; the other effect was, that I was humbled inmind to the very dust, in such a way that it seemed to take away my own existence.

第一，我所有的心思的注意和志向都被提升到高处；另一种结果是，我的心灵被压得像尘土一样，仿佛把我自己的存在都带走了。

At the same time I felt a most vehement sorrow andcontrition for my grievous sins, joined to the determination to amend and torenounce all worldly things, aspiring instead toward complete love of God.

与此同时，我对自已犯的严重的罪，感到最强烈的悲痛和悔恨，决心改正和放弃世间的一切事物，渴望完全爱天主。

In these affects I remained as if annihilated, and thegreatest pain seemed but consolation, and death, but life.

在这些感动中，我犹如被彻底征服，最大的痛苦似乎只是安慰，死亡却是生命。

The Lord having pity on my faintness, in sheer mercy,spoke to me:

主怜悯我的软弱，以全然的慈悲对我说：

“Be notdismayed, my daughter and spouse, for in order to pardon, to wash and to purifythee from thy sins, I will apply my infinite merits and the blood, which I shedfor thee; animate thyself to desire all perfection in imitation of the life ofthe most holy Mary.

「我的女儿，我的净配，不要惊惶，因为为了赦免你，洗净你的罪恶，我要运用我无穷的善功和我为你所流的血；激励你自己去追求完全，仿效至圣的圣母玛利亚的生活。

Write it a second time in order that thou mayest supplywhat was wanting and impress her doctrines on thy heart.

再（重新）写一遍，这样你就能补足所缺的东西，并把她的教义铭刻在你的心里。

Do not again irritate my justice, nor show thyselfthankless for my mercy by burning what thou shalt have written, lest myindignation deprive thee of the light which, without thy merits, thou hastreceived for the manifestation of these mysteries.”

不要再触怒我的正义，也不要因我的怜悯而忘恩负义，再次把你将要写的东西烧了，免得我的愤怒使你失去了光，那光是你为显明这些奥秘而接受的，而不是你的功德。　」

17. Iimmediately thereupon saw the Mother of God, who also spoke to me: “Mydaughter, as yet thou hast not derived becoming fruit for thy soul from thetree of life, which was offered thee in the writing of my history, nor didstthou enter into the substance of its contents.

17、我立刻看见了天主之母，她也对我说：「我的女儿，到现在为止，你还没有从我的历史中给你的生命树上结出果实来，你也没有进入它的内容的实质。

Thou hast scarcely yet thought of this hidden manna,nor hast thou attained that perfect and ultimate preparation, which theAlmighty requires in order to engrave and imprint, in a proper manner, myvirtues into thy soul.

你几乎没有想过这种隐藏的吗纳，也没有达到天主所要求的成全和最终的准备，为能以适当的方式把我的德性刻在你的灵魂里。

I am to give thee the befitting qualities andperfections for that which the divine right hand is to accomplish in thee.

我要赐给你相应的特质和成全，这是上主的右手要在你身上完成的。

I have asked Him that, through my intercession andthrough the abundant graces conferred upon me, I be permitted to adorn thee andcompose thy soul, so that thou mayest turn again to the writing of my life withless attention to the material and more to the spiritual and substantial partof it.

我求天主，通过我的转求，通过我被赐予的丰盛的恩宠，我被允许装饰你，作成你的灵魂，这样你就可以重新开始写作我的生平，而不是把注意力放在肉体上，而是更多地放在你的灵性和本质的部分上。

Remove the hindrances which oppose the currents ofdivine grace flowing to thee from the Almighty through me and make thyselfcapable of readily accepting the full portion assigned to thee by the divinewill.

除去那些从全能者经由我流向你的神圣恩宠的阻拦，使你自己能够欣然接受上主的旨意所分配给你的全部命定。

See that thou do not curtail or limit by thyshortcomings and imperfections.”

注意不要被你的缺点和不完美削弱或束缚。　」

Thereupon I saw that the divine Mother clothed me in agarment whiter than the snow and more shining than the sun; and She girded mewith a most precious girdle and said:

于是，我看见圣母给我穿上了一件比雪还要白，比太阳还要亮的衣服；她给我束上一根最珍贵的腰带，说：

“This is aparticipation of my purity.”

「这是我贞洁的象征。　」

I also asked for the infused science of the Lord, whichshould serve me as most beautiful hair for my adornment and for other preciousgifts and presents, the value of which I saw and knew was great, but which Iwas not able fully to estimate.

我还要求你充满上主的知识，成为我最美丽的头发，作为我的装饰和其他珍贵的恩赐和礼物，我看到和知道上主知识的价值是巨大的，但我无法完全估量。

After having thus adorned me, the heavenly Lady said:“Work faithfully and earnestly to imitate me and to be my most perfectdaughter, engendered of my spirit, nourished at my breast.

这样装饰了我之后，圣母对我说：「你要忠诚而认真地效法我，做我最完美的女儿，生在我的灵里，养在我的怀中。　」

I give thee my blessing, in order that in my name andunder my direction and assistance thou mayest again resume thy writing.”

我把我的祝福赐给你，以我的名义，在我的指导和帮助下，你可以重新开始你的写作。　」

18. The whole ofthis holy life of Mary is divided, for greater perspicuity, into three parts.

BOOK ONE

第一卷

Treats of the Divine Fore-Ordainment of Christ and His Mother as the Highest Ideals of all Creation; of the Creation of the Angels and Men as their Servants; of the Lineage of the Just Men, Finally Resulting In the Immaculate Conception and Birth of the Queen of Heaven; and of Her Life up to Her Presentation In the Temple.

从开始就神圣的预定耶稣（人子）及他的母亲为所有受造物的极致典范；为他们的仆人–天使和世人的最高典范；为义人世系的最高典范；最终无玷受孕和圣母元后的诞生成就了天主救世的旨意，以及她的生活，直到她奉献于圣殿。

CHAPTER I.

第一章

CONCERNING TWO SPECIAL VISIONS VOUCHSAFED TO MY SOUL BY THE LORD AND CONCERNING OTHER ENLIGHTENMENTS AND MYSTERIES, WHICH COMPELLED ME TO WITHDRAW FROM EARTHLY THINGS AND RAISED MY SPIRIT TO DWELL ABOVE THE EARTH.

关于天主赐予我灵魂的两个特别的神视异象，以及关于其他的光照和奥秘，它们迫使我远离尘世的事物，提升我的灵，使我居住在超越于尘世之上。

1. I confess to Thee (Matth. 11, 25) and magnify Thee, King Most High, that in thy exalted Majesty Thou hast hidden these high mysteries from the wise and from the teachers, and in thy condescension hast revealed them to me, the most insignificant and useless slave of thy Church, in order that Thou mayest be the more admired as the omnipotent Author of this history in proportion as its instrument is despicable and weak.

我向你称谢（玛窦福音11：25）并颂扬你，至高的王，您对智慧人和师傅们隐藏了这些崇高的奥秘，并在您的俯就屈尊中向我，你教会最微不足道和最无用的奴仆揭示了这些奥秘，以便您可以更受称赞，因为按比例计算，您是这段历史的全能的作者，因此祂的器皿是可鄙和软弱的。

就在那时候，耶稣发言说：「父啊！天地的主宰！我称谢你，因为你将这些事瞒住了智慧和明达的人，而启示给小孩子。」（玛窦福音 11:25）

2. After I had overcome the above mentioned reluctance and disorderly fears which caused so much timid hesitation, lest I suffer shipwreck in that sea of marvels, the most exalted Lord caused me to feel a virtue from on high, strong, sweet, efficacious and gentle;

2、在我克服了上面提到的勉强和无序的恐惧之后，这引起了如此多的胆怯的犹豫，以免我在那充满奇迹的海洋中遭遇沉船，最崇高的上主使我从崇高、坚强、甜蜜、有效和温柔中感受到一种德能；

an enlightenment which illumined the intellect, subjected the rebellious will, tranquillizing, directing, governing and attracting the whole range of interior and exterior senses, thus subjecting my entire being to the will and pleasure of the Most High and directing it in all things toward his honor and glory alone.

一种光照，它照亮了智慧，征服了反抗的意志，使人平静，指挥，管理和吸引了内外全部范围的感官，从而使我整个人服从于“至高者”的旨意和希望，并在所有的事情中引导它（內在外在的感官）朝向祂的荣耀和光荣。

Being thus prepared, I heard a voice from the Almighty, which called me and raised me up toward Him, exalting my dwelling-place on high (Ec-clus. 51, 13) and strengthening me against the lions, that hungrily roared about me in order to snatch my soul from the enjoyment of great blessings in the boundless mysteries of this holy Tabernacle and City of God.

经过这样的预备，我听见全能者有声音呼叫我，把我向祂举起来，高举我在高处的居所。又使我坚固，抵挡狮子的攻击，因狮子在我周围贪婪的怒吼，要夺去我的灵魂，不使我在这神圣的会幕和天主之城的无限奥秘中享受大福。

（评注：这个神圣的会幕和天主之城应该是指圣母吧？）

Surrounded by the sorrows of death and perdition (Ps. 17, 5) and beset by the flames of Sodom and Babylon, in which we live, it liberated me from the portals of sorrow, into which I was enticed to enter.

（我）被死亡和毁灭的悲哀所包围（圣咏17：5），被我们所居住的索多玛和巴比伦的火焰所包围，祂把我从被引诱其中的悲伤的门户中解放出来。

My enemies, forming visions of fallacious and deceitful delights for the misleading of my senses and the capture of them by pretended pleasures, set their allurements about me, in order that I might blindly turn toward these flames and be consumed by them.

我的仇敌，制造虚假和欺骗性快乐的幻象，迷惑我的感觉，用虚假的快乐来捕捉它们（我的感觉），他们诱惑我，使我盲目地转向这些火焰，被它们（虚假的快乐）吞噬。

But from all these snares, laid for my footsteps (Ps. 56, 7), the Most High has delivered me, elevating my spirit and teaching me by the most efficacious admonitions the way of perfection. He invited me to a life spiritualized and angelic, and obliged me to live so cautiously, that in the midst of the furnace, the fire touched me not (Eccli. 51, 6).

然而从这些为我的脚步所设的网罗中（圣咏56：7），至高者拯救了我，使我的灵得以提升，并以最有效的训诫教导我走向成全之路。他邀请我过一种灵性的、天使般的生活，迫使我生活得非常谨慎，以至于在火炉中，火都碰不到我。（德训篇51：6）

［经文：他们为我的脚设下了罗网，要我的性命；在我前面挖掘了陷阱，自己反跌入其中。（圣咏56：7）；使我脱离了环绕我的窒息热火，我在火中，却没有烧伤；（德训篇 51：6）］

He often liberated me from the impure tongue, when it sought to communicate to me its earthly fables (Ps. 118, 85).

当不洁的舌头向我讲说世俗的谎言时，祂常常把我从其中解救出来。（圣咏118：85）

［经文：不按你法律生活的骄傲人，暗中给我挖掘了陷阱深坑。（咏 119:85）］

His Majesty invited me to rise from the dust and littleness of the law of sin, to resist the defections of sin-infected nature and restrain its disorders, combatting them by his enlightening inspirations and raising myself above myself (Lam. 3, 28).

荣耀尊威的天主邀请我从罪律的尘埃和渺小中站起来，抵制天然罪性感染的缺陷，抑制罪的紊乱秩序，用天主的启示帮助和鼓励我与罪惡本性斗争，使我自己超越自我。

［经文：默然独坐，因为是上主加于他的轭；（耶肋米亚哀歌3：28）］

He called me repeatedly, sometimes by the power of his omnipotence, sometimes with the correction of a Father, and at others with the love of a Spouse, saying: Arise, my dove,creation of my hands, make haste and come to Me (Cant. 2, 10),who am the light and the way (John 8, 12), he that follows Me, walks not in darkness.

祂一再呼唤我，有时是以祂全能的力量，有时以天父的纠正，有时又以净配的爱呼唤我。祂说：起来，我的鸽子，我手所造的，快快来到我这里（雅歌2：10），我是光和道路。（约8：12）跟从我的，就不在黑暗里走。

［经文：我的爱人招呼我说：起来，我的爱卿！快来，我的佳丽！（雅歌 2：10）；耶稣又向众人讲说：我是世界的光；跟随我的，决不在黑暗中行走，必有生命的光。（若 8：12）　］

Come to Me, who am the secure truth, and unchangeable holiness, to Me, who am the Powerful and the Wise, and the Teacher of those that follow wisdom (Wis. 7, 15).

到我这里来吧，我是牢固的真理，不变的圣洁，我是全能的，我是智慧，是追求明智者的教师（智慧篇7：15）。

［经文：愿天主使我遵照他的意愿说话，使我的思想配合他的恩赐，因为是他领导智慧，引导智者。（智慧篇 7:15）　］

3. These words were like arrows of sweet love, which filled me with admiration, reverence, knowledge and dread of my sins and of my vileness, so that I retired from his presence, shrunken and annihilated in the knowledge of my nothingness.

3、这些话就像甜蜜的爱之箭，使我充满了惊奇、崇敬、知识和对我的罪与卑劣的恐惧，使我从祂的面前中退却，在对我虚无的认识中退缩和湮灭。

And the Lord spoke to me: “Come, O soul, come to Me, who am thy omnipotent God, and although thou hast been a prodigal child and a sinner, arise from the earth and come to Me, thy Father; receive the stole of my friendship and the ring of a spouse.”

主对我说：「灵魂啊，来吧，到我这里来，我是你全能的天主，你虽然是个浪子，是个罪人，但你要从地上起身，到我，你的父亲这里来，领受我友谊的披肩和净配的戒指。　」

（stole 有圣带、领带之意圣职人员执行宗教仪式时，佩于颈间约长80吋之丝带，加在白衣之外，象征神权。不过这里代表友谊可能用披肩更合适。）

4. Still remaining in that secure retreat of which I have spoken, I saw on a certain day, six angels, whom the Almighty had appointed to assist and guide me in this undertaking and in other dangers.

4、我还停留在我所说的那个安全的隐退中，有一天，我看到了六位天使，他们是全能的天主指定的，在这项任务和其他危险中帮助和指导我的。

Coming toward me, they purified and prepared my soul, and then presented me before the Lord. His Majesty gave to my interior being a new light and, as it were, a participation in glory, by which I was made capable and desirous of seeing and understanding the things, which are above the powers of a mere terrestrial creature.

他们来到我这里，洁净我的心，预备我的心，将我交在主面前。祂的威荣给我的内心带来了一种新的光芒，也就是说，是一种荣耀的参与，使我有能力并且渴望看到和理解那些超越了仅仅是一个尘世之人的力量的东西。

Soon after, two other angels, of a still higher order, appeared to me and I felt within me the power of the Lord by which they called me. I understood that they were most mysterious envoys and that they wished to reveal to me high and hidden sacraments.

此后不久，又有两位更高一级的天使向我显现，我心里感到主的大能，就是他们呼召我的大能。我明白他们是最神秘的使者，他们希望向我揭示崇高而隐秘的圣事。

Eagerly I responded, and desirous of enjoying the blessing which they pointed out to me, I declared to them, how ardently I longed to see what they wished to show me and yet so mysteriously concealed from me. Then they at once answered with great serenity: “Restrain thyself, O soul.”

我急切地响应，而且很渴望享受他们指给我的祝福，我对他们说，我多么热切的渴望看到他们想给我看却又如此神秘地瞒着我的东西。然后他们立刻非常平静地回答：「灵魂啊，克制自己吧。　」

I turned to the great princes of heaven and said: “Princes of the Almighty and messengers of the great King! Why do you now detain me contrary to my will and why do you defer my joy and my delight, after you have called me?

我转向天上的大君说：「大能的大君和伟大国王的使者！你们现在为何违背我的意愿留住我呢？你们召了我以后，为什么推延我的喜悦和快乐呢？

What force is this of yours, and what power, which calls me, fills me with fervor, which allures and yet detains me, which attracts me to follow after the odor of my beloved Lord and of his ointments, and yet restrains me with strong bonds? Tell me the cause of all this!”

你的这股力量是什么？是什么力量在召叫我？是什么力量让我充满热情，吸引我又阻留我，吸引我追随我敬爱的主和祂的膏油的气味，却又用坚固的纽带束缚着我呢？告诉我这一切的原因！　」

They answered: “Because, in order to be instructed in all these mysteries, thou must needs, O soul, come with bare feet and despoiled of all thy desires and passions; for these mysteries do not accommodate or lend themselves to disordered inclinations.

他们回答说：「因为，灵魂啊，为了领受所有这些奥秘，你必须赤脚而来，剥夺你所有的欲望和喜好，因为这些神秘不会容纳或助长无序的倾向。　

Take off thy shoes like Moses (Exodus 3, 5), for such was the command given to him before he could see the wonderful bush.”

像梅瑟那样脱下你的鞋子（出埃及记3：5），因为这是他在看见奇妙的灌木丛之前所受的命令。　」

“Princes of heaven and my lords,” I answered, “much was asked of Moses, when he received the command to perform the works of an angel while yet living in mortal flesh: but he was a saint, and I am but a sinner full of miseries.

「天上的王子和我的首领，　」我回答说，「当梅瑟在肉身中还活着的时候，他接到了执行天使工作的命令时，有人向他提出了很多要求，但他是一个圣人，而我只是一个饱受痛苦的罪人。

My heart is disturbed and I am in conflict with the slavery and the oppression of sin, which I feel in my members, and which are opposed to the law of the spirit” (Rom. 7, 23).

我的心不安，在罪的奴役和压迫中相抗争，这是我在肢体中所感受到的，是与理智的律法相抵触的。　」

［经文：可是，我发觉在我的肢体内，另有一条法律，与我理智所赞同的法律交战，并把我掳去，叫我隶属于那在我肢体内的罪恶的法律。（罗 7:23）　］

To which they rejoined: “Soul, it would indeed be for thee a most difficult enterprise, if thou hadst to execute it merely with thy own power; but the Most High, who wishes to see in thee this disposition, is powerful, and He will not deny to thee his help, if from thy heart thou ask his assistance and thou prepare thyself to receive it.

他们回答说：「灵魂啊，如果你只用自己的力量去做，那对你来说的确是一件非常困难的事情；但是至高者，如果你发自内心地请求祂的帮助，并准备好接受祂的帮助，那么祂是强大的，祂不会拒绝你的帮助。　

And his power, which caused the bush to burn and at the same time prevented it from being consumed, can prevent also the fire of the passions which encompass and beset the soul, from consuming it, if it truly desires to be saved. His Majesty asks for that which He desires, and can execute what He asks.

祂的力量，使荆棘丛燃烧，同时阻止它被烧毁，也可以阻止包围和困扰灵魂的欲望之火吞噬它（灵魂），如果它真的想要被拯救的话。上主想要什么就要求什么，他要求什么就能实现什么。

Strengthened by Him, thou canst do that which He commands (Phil. 4, 13) ; take off thy shoes and weep in bitter sorrow, call out to Him from the bottom of thy heart, in order that thy prayers may be heard and thy desires fulfilled.”

靠着祂的力量，你可以按祂的命令去做（斐理伯书4：13）脱下你的鞋，在痛苦中悲伤哭泣，从心底呼唤祂，好叫你的祷告得着应允，你的心愿得以成全。　」

［经文：我赖加强我力量的那位，能应付一切。（斐理伯书4：13）　］

5. Presently I saw a most precious veil covering a treasure and my heart burned with desire to see it raised and to look upon the sacred mystery which I understood was hidden beneath. My desire was answered in the following manner: “Obey, O soul, in what was enjoined and commanded thee; despoil thyself of thyself, and then this mystery will be revealed to thee.”

不一会儿，我看见一层最珍贵的面纱遮住了一个宝贝，我的心燃烧起来，渴望看到它被掀起，想看看隐藏在下面的神圣的奥秘。我的愿望得到了如下的回答：「灵魂啊，听从所命令和吩咐的，把你自己夺去，这样这奥秘就显露在你面前了。　」

I resolved to amend my life and to overcome my appetite; I sighed and wept with many aspirations from my inmost soul for the manifestation of this blessing. While I made my good resolves, the veil which covered the treasure, began to be lifted.

我决心改变我的生活，克服我的欲望；为这祝福的实现，从我内心深处，我叹息着，哭泣着。正当我下定决心的时候，那罩在财宝上的面纱开始被揭开了。

Presently the veil fell entirely and my interior eyes saw what I shall not know how to describe in words. I saw a great and mysterious sign in heaven; I saw a Woman, a most beautiful Lady and Queen, crowned with the stars, clothed with the sun, and the moon was at her feet (Apoc. 12, 1).

不久，面纱完全落下，我内在的眼睛看到了我无法用语言描述的东西。我在天上看见一个伟大而神秘的异兆；我看见一个女人，一个最美丽的圣母和元后，戴着星星的王冠，身披太阳，脚踏月亮。（默示录12：1）

［经文：那时，天上出现了一个大异兆：有一个女人，身披太阳，脚踏月亮，头戴十二颗星的荣冠；（默示录 12：1）　］

The holy angels spoke to me: “This is that blessed Woman, whom Saint John saw in the Apocalypse, and in whom are enclosed, deposited and sealed up the wonderful mysteries of the Redemption.

圣天使们对我说：「这就是圣若望在启示中看到的那个蒙福的女人，在她身上，封存着救赎的奇妙奥秘。

So much has the most high and powerful God favored this Creature, that we, His angelic spirits, are full of astonishment.

至高大能的天主如此眷顾这受造之物，以致我们，他的天使般的灵魂，都甚感希奇。

Contemplate and admire her prerogatives, record them in writing, because that is the purpose for which, according to the measure suitable to thy circumstances, they will be made manifest to thee.”

深思并称赞她的特权，把它们写下来，因为这就是目的，根据适合你情况的程度，这些特权将向你显明。　」

I was made to see such wonders, that the greatness of them took away my speech, and my admiration of them suspended my other faculties; nor do I think that all the created beings in this mortal life will ever comprehend them, as will appear in the sequel of my discourse.

我看到了如此的奇迹，它们的伟大夺去了我的言语，我对它们的钦羡使我的其他官能暂停了，我也不认为所有在尘世中被创造的人能够理解它们，正如我的言说的后续部分所示。

6. On another day, while my soul sweetly tarried in the aforesaid habitation, I heard a voice from the Most High saying: “My spouse, I desire that thou rouse thyself in earnest to seek Me, and to love Me with fervor; that thou make thy life more angelic than human, and that thou forget entirely the terrestrial affairs.

6、又有一天，当我的灵魂在上述居所中甜蜜地逗留时，我听见从至高者那里传来的声音说：「我的净配啊！我希望你振作起来，恳切地寻求我，热切地爱我，希望使你的生命比世人更肖似天使，完全忘记尘世的事物。

I wish to raise thee as one that is poor from the dust, and as one full of need from the dunghill (Ps. 112, 7), so that, while I exalt thee, thou mayest humiliate thyself, and the nard of thy sweet odor may remain in my presence; knowing thy own misery, be thou convinced from the bottom of thy heart, that thou meritest for thyself only tribulation and humiliation.

我希望把贫乏的你从灰尘中提拔，把充满穷苦的你从粪堆里提拔（圣咏11：7）。这样，当我高举你的时候，你就可以谦卑你自己，你甜美的气味也可以留在我的面前；你知道自己的痛苦，从心底就确信，你应该只配得磨难和屈辱。

〔经文：从尘埃里提拔弱小的人，由粪土中举扬穷苦的人。（圣咏112：7）　〕

Consider my greatness and thy littleness; remember that I am just and holy; I deal with thee considerately, making use rather of my mercy and not chastising thee as thou deservest.

你要细想我的伟大和你的渺小；要记念我是公义圣洁的；我宁可用我的怜悯善待你，不按你应得的惩罚你。

Strive to build upon this foundation of humility all the other virtues in order to fulfill my wishes. I appoint my Virgin Mother to teach, correct and reprehend thee. She will spur thee onward and accompany thy footsteps according to my liking and pleasure.”

努力在这个谦卑的基础上建立所有其它的美德，以实现我所想要的。我委派我的童贞母亲来教导、纠正和责备你。她会根据我想要的和希望的，伴着你的脚步，激励你前进的。　」

7. While the Most High spoke to me the Queen stood near by; and the heavenly Princess disdained not to accept the office which his Majesty assigned to Her.

7、当至高者与我说话的时候，元后站在旁边；天后不会不接受王指派给她的任务。

She accepted it benignly and said to me: “My daughter, I desire that thou be my disciple and my companion, and I will be thy Teacher; but remember that thou must obey me courageously and from this day on no vestige of a daughter of Adam must be found in thee.

她仁慈地接受了，对我说：「女儿，我希望你做我的门徒和朋友，我做你的老师。但你要记住，你必须勇敢地服从我，从今天起，你身上再也找不出亚当之女的痕迹了。

My conduct and my works during my pilgrimage on earth, and the wonders, which the arm of the Almighty wrought through me, shall be the mirror and the model of thy life.”

我在人间的朝圣之旅的行为和我的工作，以及全能者的手臂在我身上所做的奇迹，将是你生命的镜子和典范。　」

I prostrated myself before the throne of the King and Queen of the universe and I offered to obey Her in all things; I gave thanks to the Highest for the favor, which He, so much in excess of my s, conferred upon me in giving me such a Guide and Protectress.

我俯伏于宇宙之王和元后的宝座前，我愿意在一切事上服从她。我感谢至高者的恩惠，祂赐予我如此的指导者和保护者，大大超过了我的德能。

Into Her hands I renewed the vows of my profession; I offered myself to Her and proposed to work anew at the amendment of my life.

在她的手里，我重新许下我发愿的誓言；我把自己献给她，并打算重新开始我的生活。

Again the Lord spoke to me: “Behold and see!” Turning I saw a most beautiful ladder with many rungs; around it were many angels, and a great number of them were ascending and descending upon it.

主再次对我说：「看哪！」转过身来，我看到了一个最美丽的梯子，上面有许多横档。周围有许多天使，其中许多天使在上面上去和下来。

His Majesty said to me: “This is the mysterious ladder of Jacob, the house of God and the portal of heaven (Gen. 28, 17) ; if thou wilt earnestly strive to live irreprehensible in my eyes, thou wilt ascend upon it to Me.”

上主对我说：这是雅各伯的神秘的梯子，是天主的住所，上天之门，若你在我眼中努力地过一个无瑕的生活，你将从这梯子上升到我这来。　」

〔经文：他又满怀敬畏地说：“这地方多么可畏！这里不是别处，乃是天主的住所，上天之门。”（创28：17）　〕

8. This promise incited my desires, set my will aflame and enraptured my spirit; with many tears I grieved, that I should be a burden to myself in my sinfulness (Job. 7, 20).

这预许激起了我的渴望，点燃了我的意志，使我的灵魂欣喜万分；我流了许多眼泪，为自己的罪孽成为负担而悲伤（约伯传7：20）。

I sighed for the end of my captivity and longed to arrive where there would be no obstacle to my love.

我期盼我被囚的结束，渴望能到达一个对我的爱没有障碍的地方。

In this anxiety I passed some days, trying to reform my life; I again made a general confession and corrected some of my imperfections.

在这种切望中，我度过了一些日子，试图改变我的生活；我再次作了总忏悔，纠正了我的一些不完美之处。

The vision of the ladder continued without intermission, but it was not explained to me.

梯子的神视异象没有间断地继续着，但没有向我解释。

I made many promises to the Lord and proposed to free myself from all terrestrial things and to reserve the powers of my will entirely for his love, without allowing it to incline toward any creature, be it ever so small or unsuspicious; I repudiated all visible and sensible things.

我向主许下许多愿，要将自己从一切地上的事物中解放出来，将我的意志力完全保留在祂的爱上，不允许意志倾向于任何受造之物，无论是如此渺小或是微不足道的；我拒绝一切看得见的和能感觉得到的东西。

Having passed some days in these affections and sentiments, I was informed by the Most High, that the ladder signified the life of the most Holy Virgin, its virtues and sacraments.

在这些情感和情绪中度过了几天之后，我从至高者那里得知，梯子象征着至圣童贞圣母的生命、美德和圣事。

His Majesty said to me: “I desire, my spouse, that thou ascend this stair of Jacob and enter through this door of heaven to acquire the knowledge of my attributes and occupy thyself in the contemplation of my Divinity.

上主对我说：「我的净配，我渴望你登上雅各伯的这一梯子，进入这扇天堂之门，以获得我的属性的知识，并让你自己沉浸在对我的神性的默观中。　

Arise then and walk, ascend by it to Me. These angels, which surround it and accompany it, are those that I appointed as the guardians of Mary, as the defenders and sentinels of the citadel of Sion.

起来行走，随它梯子到我这里来。这些围绕着它并陪伴着它的天使，就是我指派的“玛利亚的守护者”，是锡安城避难所的守卫者和哨兵。

Consider Her attentively, and, meditating on her virtues, seek to imitate them.”

凝神注视她，深思她的美德，努力模仿它们美德。　」

It seemed to me then, that I ascended the ladder and that I recognized the great wonders and the ineffable prodigies of the Lord in a mere Creature and the greatest sanctity and perfection of virtue ever worked by the arm of the Almighty.

我似乎觉得，我爬上了梯子，我认出了天主的伟大奇迹和妙不可言的奇事，那是一个纯粹的受造，是全能者的臂膀造作出来的最神圣和最完美的美德。

At the top of the ladder I saw the Lord of hosts and the Queen of all creation. They commanded me to glorify, exalt and praise Him on account of these great mysteries and to write down so much of them, as I might bring myself to understand.

在梯子的顶端，我看到了万军的上主和万有之元后。他们命令我为了这些巨大的奥秘而光荣、尊崇和赞美祂，并写下我可以理解的那么多的奥秘。

The exalted and high Lord gave me a law, written not only on tablets, as He gave to Moses (Exod. 31, 18), but one wrought by his omnipotent finger in order that it might be studied and observed (Ps. 1, 2).

至高的上主赐给我一条法律，不仅写在版上，正如祂所赐给摩西的（出埃及记31：18），而是一个用祂全能的手指来做成它，以便学习和研读（圣咏1：2）。

He moved my will so that in her presence I promised to overcome my repugnance and with her assistance to set about writing her history, paying attention to three things:

祂改变了我的意愿，因此我答应在她面前克服我的抵触，在她的帮助下开始写她的历史，注意三件事：

First, to remember that the creature must ever seek to acknowledge the profound reverence due to God and to abase itself in proportion to the condescension of his Majesty toward men and that the effect of greater favors and benefits must be a greater fear, reverence, attention and humility;

首先，要记住，人必须永远寻求承认对天主的深深敬畏，并因上主对人类的屈尊俯就，也相称地贬抑自己，更大的恩宠和恩惠的效果必然是更大的敬畏、恭敬、留心和谦卑；

secondly, to be ever mindful of the obligation of all men, who are so forgetful of their own salvation, to consider and learn what they owe to the Queen and Mother of piety on account of the part assumed by Her in the Redemption, to think of the love and the reverence which She showed to God and the honor in which we are to hold this great Lady;

其次，永远牢记所有为人的义务，世人如此容易忘了自己的救赎，凝思和知道由于元后和虔诚之母在救赎中所扮演的角色，他们欠元后和虔诚之母的是什么，想到她对天主所表现的爱和敬畏，以及我们的荣幸:能接待这位伟大的圣母；

thirdly, to be willing to have my spiritual director, and if necessary the whole world, find out my littleness and vileness, and the small returns which I make for what I receive.

第三，愿意我的神师，（以及）如果有必要的话，也让全世界都知道我的渺小和卑微，以及我所得到的微薄的回报。

9. To these my protestations the most Holy Virgin answered: “My daughter, the world stands much in need of this doctrine, for it does not know, nor does it practice, the reverence due to the Lord omnipotent.

对这些话，至圣圣母回答说：「我的女儿，这个世界非常需要这个教义，因为它不被知道，也不被实践对全能的主应有的敬畏。

On account of this ignorance his（His?） justice is provoked to afflict and humiliate men.

由于这种无知，祂的正义被激起来使人受折磨和受羞辱。

They are sunken in their carelessness and filled with darkness, not knowing how to seek relief or attain to the light.

他们在自己的淡漠中消沉，充满了黑暗，不知道如何寻求解脱或达到光明。

This, however, is justly their lot, since they fail in the reverence and fear, which they ought to have.”

然而，这是他们理所当然该得到的命运，因为他们没有应有的尊敬和敬畏。

Besides this the Most High and the Queen gave me many other instructions, in order to make clear to me their will in regard to this work.

此外，至高者和元后又指示我许多别的事，要使我明白他们对这项工作的旨意。

It seemed to me temerity and want of charity toward myself, to reject the instruction which She had promised me for narrating the course of her most holy life.

在我看来，拒绝接受她预许我讲述她至圣生平历程的指示，对自己似乎是鲁莽和缺乏爱德的。

It seemed equally improper to put off the writing of it, since the Most High had intimated this as the fitting and opportune time, saying to me in this regard:

推迟这写作似乎同样是不合适的，因为至高者把这看作是合适的时机，并在这方面对我说：

“My daughter, when I sent my Onlybegotten, the world, with the exception of the few souls that served Me, was in worse condition than it ever had been since its beginning;

「我的女儿，当我把我的独生子差遣出去的时候，这个世界，除了为我服事的少数几个灵魂之外，那时的状况比自开始以来要糟糕得多；

for human nature is so imperfect that if it does not subject itself to the interior guidance of my light and to the fulfillment of the precepts of my ministers by sacrificing its own judgment and following Me, who am the way, the truth and the life (John 14, 6), and by carefully observing my commandments in order not to lose my friendship, it will presently fall into the abyss of darkness and innumerable miseries, until it arrives at obstinacy in sin.

因为人性是如此的不完全，如果人性不服从于光的内在指引，通过牺牲自己的判断，跟随我作为道路、真理和生命（若望福音14：6），并仔细遵守我的诫命，以免失去我的友谊，人性很快就会陷入黑暗的深渊和无数的苦难，直到它在罪中趋于顽梗。

From the creation and sin of the first man until I gave the law to Moses, men governed themselves according to their own inclinations and fell into many errors and sins (Rom. 8, 13).

从第一个人的被造和犯罪，直到我把法律交给梅瑟，人都是照着自己的意思行事，跌入许多的错误和罪中（罗马书8：13）。

After having received the law, they again committed sin by not obeying it (John 7, 19) and thus they lived on, separating themselves more and more from truth and light and arriving at the state of complete forgetfulness.

他们在领受律法之后，又因不遵守法律而犯了罪（若望福音7：19），他们就这样活着，越来越远离真理和光明，达到完全遗忘的地步。

In fatherly love I sent them eternal salvation and a remedy for the incurable infirmities of human nature, thus justifying my cause.

在父爱中，我给他们带来了永恒的救赎，给人性中无法治愈的缺陷提供了一种补救办法，从而证明我的理由。

And just as I then chose the opportune time for the greater manifestation of my mercy, so I now select this time for showing toward them another very great favor.

就像我当时选择了一个合适的时机来表现我的慈悲一样，我现在选择这个时间向他们显明另一个非常大的恩惠。

For now the hour has come and the opportune time to let men know the just cause of my anger, and they are now justly charged and convinced of their guilt.

现在时机到了，让人们知道我愤怒的正义原因的时候到了，他们现在受到了公正的指控，并信服自己有罪。

Now I will make manifest my indignation and exercise my justice and equity; I will show how well justified is my cause.

现在我要显明我的愤怒，伸张我的正义和公平；我要证明我的理由是多么正当。

In order that this may come to pass more speedily, and because it is now time that my mercy show itself more openly and because my love must not be idle, I will offer to them an opportune remedy, if they will but make use of it for returning again to my favor.

为了使主的公义这件事更快地实现，又因为现在是我的慈悲更加公开的时候了，又因为我的爱不可空置，我要给他们一个适当的补救办法，只要他们愿意利用它我的慈悲再次回心转意到我的恩惠来。

Now, at this hour, when the world has arrived at so unfortunate a pass, and when, though the Word has become incarnate, mortals are more careless of their weal and seek it less;

现在，在这个时刻，当世界已经到达如此不幸的一个关口，当道成肉身，世人更忽视他们的福祉，更少寻求它；

when the day of their transitory life passes swiftly at the setting of the sun of time;

当他们短暂生命的一天在时间的夕阳下迅速流逝；

when the night of eternity is approaching closer and closer for the wicked and the day without a night is being born for the just;

当永恒的黑夜对邪恶者越来越近，没有黑夜的白昼为正义而生；

when the majority of mortals are sinking deeper and deeper into the darkness of their ignorance and guilt,oppressing the just and mocking the children of God;

当多数的世人越来越深地陷入无知和罪恶的黑暗中，压迫正义，嘲弄天主的儿女；

when my holy and divine law is despised in the management of the iniquitous affairs of state, which are as hostile as they are contrary to my Providence;

当我的圣洁和神圣的法律在处理国家的不公事务时被藐视，它们与我的天意相违背，充满敌意；

when the wicked least deserve my mercy; in these predestined times, I wish to open a portal for the just ones through which they can find access to my mercy; I wish to give them a light by which they can dispel the gloom that envelops the eyes of their minds.

当邪恶的人最不值得我的慈悲时；在这个命定的时代，我希望为义人打开一扇大门，让他们能够获得我的慈悲；我希望给他们一盏灯，让他们驱散笼罩在头脑中的阴霾。

I wish to furnish them a suitable remedy for restoring them to my grace.

我希望给他们一个适当的补救办法，使他们恢复我的恩宠。

Happy they who find it, and blessed they who shall appreciate its value, rich they who shall come upon this treasure, and blessed and very wise those who shall search into and shall understand its marvels and hidden mysteries.

那些找到补救办法的人是幸福的，那些领会它的价值的人是有福的，那些来到这个宝藏前的人是富有的，那些探索并理解它的奇迹和隐藏的奥秘的人是有福的，是非常明智的。

I desire to make known to mortals how much intercession of Her is worth, who brought restoration of life by giving mortal existence to the immortal God.

我希望让世人知道圣母元后的转求是多么有价值，她通过将必朽的凡人献给永恒的天主而使生命得以恢复。

As recompense I desire that they look upon the wonders wrought by my mighty arm in that pure Creature, as upon a mirror by which they can estimate their own ingratitude.

作为报答，我有力的手臂在那纯洁的人身上所创造的奇迹，我希望他们把这看作是一面镜子，用它来判断自己的忘恩负义。

I wish to make known to them much of that, which according to my high judgment is still hidden concerning the Mother of the Word.”

我想让他们知道这一点，根据我的最高判断，这件事关于“圣言之母”的事仍然是隐藏的。　」

10. “I have not revealed these mysteries in the primitive Church, because they are so great, that the faithful would have been lost in the contemplation and admiration of them at a time when it was more necessary to establish firmly the law of grace and of the Gospel.

「我没有在早期教会中揭示这些奥秘，因为它们是如此伟大，以至于信徒们在更需要坚定地确立恩宠和福音的法律之时，会迷失在对它们的默观和钦崇中。　」

Although all mysteries of religion are in perfect harmony with each other, yet human ignorance might have suffered recoil and doubt at their magnitude, when faith in the Incarnation and Redemption and the precepts of the new law of the Gospel were yet in their beginnings.

虽然信仰的所有奥秘彼此之间是和谐的，然而，当对道成肉身、救赎和新福音法律的信仰还处于最初阶段的时候，人类的无知可能会在它他们的规模上抵制和怀疑。

On this same account the person of the incarnate Word said to his disciples at the last supper: “Many things have I to say to you; but you are not yet disposed to receive them” (John16, 12).

为此，成为肉身的圣言在最后的晚餐上对祂的门徒说：「我本来还有许多事要告诉你们，然而你们现在不能担负。　」(若望福音16：12)。

（根据经文，应该是在最后的晚餐之后）

These words He addressed to all the world, for it was not yet capable of giving full obedience to the law of grace and full assent to the faith in the Son, much less was it prepared to be introduced into the mysteries of His Mother.

他对全世界说了这些话，因为他们还不能完全服从恩宠的法律，不能完全认同对圣子的信仰，更不用说准备介绍给祂母亲的奥秘了。

But now, mankind has greater need for this manifestation, and this necessity urges Me to disregard their evil disposition.

但是现在，人类对这种显明有了更大的需要，这种需要促使我无视他们的邪恶性情。

And if men would now seek to please Me by reverencing, believing, and studying the wonders, which are intimately connected with this Mother of Piety, and if they would all begin to solicit her intercession from their whole heart, the world would find some relief.

如果人们现在寻求通过恭敬、相信和学习与这位虔诚之母密切相关的奇迹来讨我的喜悦，如果他们都开始全心全意地请求她的转求，世界就会找到一些安慰。

I will not longer withhold from men this mystical City of refuge; describe and delineate it to them, as far as thy shortcomings allow.

我不再向人们隐瞒这座神秘的避难城，你去就你所能地就向他们描绘这座避难城的生活。

I do not intend that thy descriptions and declarations of the life of the Blessed Virgin shall be mere opinions or contemplations, but reliable truth.

我打算让你对圣母生平的描述和声明不仅仅是观点或沉思，而是可靠的事实。

They that have ears to hear, let them hear. Let those who thirst come to the living waters and leave the dried-out cisterns; let those that are seeking for the light, follow it to the end. Thus speaks the Lord God Almighty!”

谁若有耳朵，就听罢！愿口渴的人离开乾涸的池子到活水那里；愿寻求光明的人，跟从光明到底。全能的上主天主如此说！　」

11. These are the words of the Most High on the occasion before mentioned.

这是最高者在前面提到的场合所说的话。

Obedient to the authority, which commands me, I will in the following chapter describe the manner in which I receive my information and enlightenment, and how I see the Lord.

服从命令我的权柄，我将在下一章描述我接受信息和光照的方式，以及我如何看到上主。

Thus complying with his orders, I will explain, once for all, the illuminations and the favors which are vouchsafed to me for this work and to which I will refer in the sequel of this history.

因此，遵照祂的吩咐，我将为这部作品，一劳永逸地解释那给予我的光照和恩惠，我将在这个历史的后续中提到这些。

CHAPTER II.

第二章

HOW THE LORD, IN THE STATE IN WHICH HE HAD PEACED ME, MANIFESTED TO ME THE MYSTERIES OF THE EIFE OF THE QUEEN OF HEAVEN.

上主如何把我放在祂所赐给我的位置，向我显明天上元后生命的奥秘

12. It seemed to me proper to preface this history with an explanatory chapter, describing and explaining once for all, as far as is given me and as far as I can, the manner in which the Lord manifested to me these wonders.

12、在我看来，尽我所能，一劳永逸地描述和解释上主向我展示这些奇迹的方式，在这段历史的前面加上一个解释性的章节是恰当的。

13. Ever since I have had the use of reason, I was conscious of especially one blessing, which in my estimation is the greatest of all those bestowed upon me by God’s liberality; namely, a great and penetrating fear, lest I should lose Him.

13、自从我使用理性以来，我意识到特别有一种祝福，据我判断，这是天主的慷慨赐予我的最伟大的祝福；也就是一种强烈而深刻的恐惧，我怕我失去了祂。

And this moved and urged me on to strive after the better and more secure way and to follow after it and implore it from the Lord day after day.

这事使我感动，劝我要追求更好更稳妥的道路，跟随这道路，天天向上主恳求。

He has wounded my flesh with the dart of fear of his judgments (Ps. 118, 120), and I live continually in the dreadful thought: Have I perhaps lost the friendship of the Most High or am I still in his friendship?

我时常生活在天主审判的可怕思想中：或许我已经失去了至高者的友谊，或者我还在祂的友谊中吗？

〔經文：我的肉身因敬畏你而战栗，对你的谕令我也知所敬畏。（咏 119: 120）　〕

My bread day and night have been the tears, which this fear has drawn from my eyes.

眼泪是我日夜的食物，恐惧从我的眼睛里流出。

On account of this dread, since it is more necessary than ever that the friends of the Lord should practice their virtues in secret and without ostentation, I have in these latter times begun to send up earnest and heartfelt prayers and petitions to the Lord, asking also the intercession of the Queen and Virgin, that I may be guided and led along the secure paths hidden from the eyes of men.

由于这种恐惧，因此，“上主的朋友们”比以往任何时候都更有必要隐密地操练他们的德性，而不是炫耀，所以我在后来的时刻开始向主发出诚挚和深切的祈祷和恳求，也请求元后和圣母的转求，以便我可以被引导和指引，沿着人们看不见的安全道路前进。

14. In answer to these repeated prayers the Lord said: “Do not fear, soul, nor afflict thyself; for I will give thee a state of mind and show thee a path of light and security, which only its Author himself could know of or even conceive. Whatever is exterior and dangerous shall leave thee today and thy treasure shall be altogether hidden.

14、在回应我这些反复的祈祷时，上主说：「灵魂啊，不要害怕，也不要折磨你自己，因为我会赐给你一种心灵状态，给你展示一条光明和安全的道路，这条道路只有它的“作者”自己才能知道，甚至是祂构想出来的。任何外在的和危害的东西今天都会离开你，你的财宝也会完全隐藏起来。

Take care of it on thy part and preserve it by a perfect life. I will direct thee toward a hidden path, unobstructed, unfailing and pure; walk thou in it.”

你要好好照顾它（你的财宝），用完美的生命来保护它。我必引导你往隐密的路去，这路是畅通的、可靠的、纯洁的，你要在其中行走。　」

And presently I felt a change within me and a highly spiritualized state of mind. To my understanding was given a new light, which illuminated it and infused into it a knowledge of all things in God, and of his operations as they are in themselves and as they are known and seen by God, according to the measure of his communication.

不久，我感到内心发生了变化，一种高度灵性化的心灵状态。我的理解力被赋予了一种新的光，这光照亮了它（内心），并注入了一种关于天主里面才有的知识，以及天主自身的运作和祂所知道和看到的行为，这都是根据它（内心）与上主的交流而衡量。

It is a knowledge of light, holy, sweet and pure, subtle, penetrating, sure and agile, causing love of good and hatred of evil.

那是一种光的知识，神圣，甜美和纯洁，微妙，敏锐，坚定和活泼，引起对善的喜爱和对恶的恨恶。

It is a breath of the power of God and an emanation of a most subtle light, which acts as a mirror for my understanding.

那是天主威能的气息，是一种最微妙的光的散发，它就像是我理解力的一面镜子。

Thus the higher faculties and the interior perception of my soul began to expand in their activity.

因此，我灵魂的上层官能和内在知觉开始在它们的活动中扩展。

For the Object, by means of the light which flashed from It, showed Itself to be infinite, though the perception of It remained limited and the understanding finite.

因为这个（扩展的）“东西”，通过它所发出的光，显示出它自己是无限的，尽管我对它的感知是有限的，并且理解是有限的。

It is a vision as it were of the Lord seated on a throne of great majesty, where, always within mortal limitation, I perceive his attributes distinctly.

这是天主坐在一个威严的宝座上的神视异象，在那里，我总是在人的有限度内，清楚地看到祂的属性。

A veil, which seems like purest crystal intervenes, through which the wonderful attributes and perfections of God appear distinctly and clearly perceptible; yet this vision is not entire, immediate or intuitive, or entirely free from obstruction, but always comes through a medium, which is nothing else than this crystalline covering above mentioned.

一层面纱，似乎是最纯净的水晶介入其中，透过它，天主的奇妙属性和完美显得明显而清晰；然而这神视异象并不是完整的、直接的或直观的，也不是完全没有障碍的，而总是通过一种媒介而来，就是上面提到的水晶覆盖物。

The perception of that which it covers is not painful to the understanding, but is marvelous, because the mind is aware that what is perceived is infinite, and that the one who perceives is finite.

对面纱所遮盖之事的看法的理解并不痛苦，而是奇妙的，因为心智所意识的感知是无限的，但人的感觉是有限的。

The mind reposes in the hope of once possessing that which it perceives, and of once seeing the veil removed and the medium done away with, as soon as the soul shall have been freed from the mortality of the body (II Cor. 4, 6).

一旦灵魂从肉体的死亡中解脱出来，心智就将希望寄托在曾经拥有的看法，在揭去面纱及拿走媒介的曾经看见上。

〔经文：因为那吩咐『光从黑暗中照耀』的天主，曾经照耀在我们心中，为使我们以那在【耶稣】基督的面貌上，所闪耀的天主的光荣的知识，来光照别人。（格林多后书4：6）〕

15. In this vision there are three different ways or degrees, according to the different methods, by which the divine Will communicates it and according to the dispositions of the human will.

15、在这个神视异象中，根据不同的方法，有三种不同的道路或程度，上主的“旨意”通过这种道路或程度，并根据人的意志倾向进行传达。

Sometimes He manifests Himself more clearly, at other times less.

有时祂显现祂自己得更清楚，有时会少一点。

At times some mysteries are revealed to the exclusion of others of great importance.

有时，一些奥秘被启示出来，而另一些重要的奥秘却被排除在外。

This difference is usually in accordance with the dispositions of the soul; for if the soul does not preserve itself in peace or if it is guilty of some fault, no matter how small, it will not experience this vision in its fullness.

这种差异通常与灵魂的性情是一致的；因为如果灵魂没有保持自己在平安中，或者它犯了某种错误，无论多么小，它都不可能充分体验这个神视异象。

In the one I have described the Lord is perceived so plainly and so securely, that there is not the least room for doubt.

在我所描述的那一个（神视异象）中，上主被如此清晰和有把握地感知，以至于没有丝毫可以怀疑的余地。

However, the conviction of the real presence of God in the vision always precedes and impresses itself upon the mind, before one understands fully that which his Majesty speaks.

然而，在充分理解上主所讲的话之前，对天主在神视异象中真实存在的信念，总是先于心灵并会打动心灵。

And this knowledge produces a pleasing constraint, powerfully and efficaciously urging the soul onward to love, serve, and obey the Most High.

这种知识产生了一种令人愉快的约束，有力地且有效地敦促灵魂继续爱、服事，并服从至高者。

In this vision great truths are made clear; how estimable virtue is, and what a valuable treasure is its exercise and preservation.

在这神视异象中，伟大的真理被阐明了；美德是多么可贵，德性的操练和保持是多么宝贵的财富。

The beauty and security of virtue is exhibited and a powerful impulse given toward the good, while a hatred and disgust toward evil and all disorderly inclinations fills the soul, very often entirely subduing them.

德性的美丽和安稳被展现出来，一种强大向善的冲动被给予，而对邪恶和一切混乱倾向的憎恨和厌恶充满了灵魂，常常完全征服了它们（邪恶）。

As long as the soul enjoys this vision and does not lose it, it will never be conquered (Wis. 7, 30), because it gives life, security, fervor and joy.

只要灵魂享受这一神视异象而不失去它（智慧），它就永远不会被征服。因为它给人生命、安全、激情和快乐。

〔经文：因为，光明还要让位于黑夜，但是邪恶绝不能战胜智慧。（智慧7: 30 ）〕

Strongly and lovingly it calls and urges the soul onward, gives it lightness and alertness, and establishes the superior part of the being firmly above the inferior.

它（智慧）强烈而充满爱意地呼唤并推动灵魂前进，使之轻盈而机敏，并确立了长上对下级的坚强地位。

Even the body becomes agile and spiritualized during such times, freeing itself from its grossness and weight.

在这样的时刻，甚至身体也变得敏捷和灵性化，从迟钝和沉重中解脱出来。

16. And beginning to perceive and feel these delightful sensations, the soul lovingly calls out to the Most High: “Trahe me post Te” (Cant. 1, 3) let us run together; for, united to its Beloved, it does not any more feel the doings of this earthly life.

16、当灵魂开始觉察和感受到这些愉悦的感觉时，就会充满爱意地向至高者呼喊：「把我带走吧」让我们一起奔跑吧，因为灵魂与她所爱的人联合在一起，不再感受到尘世生活的一切。

〔经文：愿你拉着我随你奔跑！君王，愿你引我进你的内室；我们都要因你欢乐踊跃，赞叹你那甜于酒的爱抚；怪不得众少女都爱慕你！ (雅歌1：4)　〕

Seeking to fly after the odor of the ointments of its Beloved, it begins to live more where it loves, than where it lives.

（灵魂）追寻着她的“挚爱者”香膏的气味而飞翔，她开始更多地生活在她所爱的地方，而不是她生活的地方。

Having already left behind its lower nature, it turns back only for the purpose of reforming it and curtailing its animal appetites of the passions.

灵魂已经抛弃了她的下层本性，返回（肉身）的目的只是为了重塑灵魂，抑制灵魂在肉体欲望的激情。

If at any time they seek to rise in rebellion, the soul will subdue them with alacrity, for already “not I live, but Christ liveth in me” (Gal. 2, 20).

肉性若随时起来反抗，灵魂就赶紧地制伏他们，因为「我生活不是我生活，乃是基督在我内生活」（迦拉达书2：20）

〔经文：所以，我生活已不是我生活，而是基督在我内生活；我现今在肉身内生活，是生活在对天主子的信仰内；他爱了我，且为我舍弃了自己。 (迦拉达书2:20）　)

17. To a certain extent, in all these holy operations and aspirations, is felt the assistance of the spirit of Christ, who is the God and the life of the soul, and who is known as such by the fervor, by the enlightenment, by the holy desires, by the light, and by the facility of action inspired by Him.

17、在某种程度上，在所有这些神圣的运作和渴望中，都感受到了基督的灵（圣神）的帮助，这灵（圣神）是天主和並且是灵魂的生命，表现出热心、启迪、圣洁的渴望、光明，以及由天主启发的行动能力。

These are such, that only God can be the Author of them. One feels the uninterrupted activity of love which it causes, and of intimate conversation with God, living and continuous, which rivets the attention of the mind to the things of God and withdraws it from earthly things.

就是这样，只有天主是这一切的“作者”。你感觉到天主发起不间断的爱的行动，以及与天主活泼的持续的亲密对话，而把心智的注意力专注到天主的事物，并从尘世的事物中抽离出来。

Christ manifests Himself as living within the soul, exerting his power and dispersing the darkness by his light.

基督显明祂自己並活在灵魂里，运用祂的能力，用祂的光驱散黑暗。

This may be properly designated as standing in the entrance of the house of the Lord; for there the soul beholds the splendor emanating from the beacon light of the Lamb of God (Apoc. 21, 23).

这可称得上是站在上主殿宇的门口，因为在那里，灵魂看见“天主羔羊”的明灯发出的荣光。（默示录21：23）

〔经文：那城也不需要太阳和月亮光照，因为有天主的光荣照耀她；羔羊就是她的明灯。（默示录21：23）　〕

18. I do not say that this is the whole light, but it is part of it; and it consists in a knowledge superior to the capabilities and faculties of a creature.

18、我不是说这是全部的光，但它是光的一部分，这光包含着一种知识，高于人的能力和官能的知识。

In furtherance of this vision the Most High animates the intellect by a certain subtlety and light, thus adapting it for the exalted knowledge.

为促进这一神视异象，至高者通过某种神透和神光来激发智力，从而使之适应崇高的知识。

Moreover the knowledge thus given is accompanied by the certainty which is peculiar to faith, as experienced in regard to the more common truths of revelation.

尤有甚者，如此获得的知识还伴随着信仰所特有的确定性，作为更普遍启示真理的经历。

Faith accompanies the vision and the Omnipotent gives to the soul power to appreciate the value of the knowledge and the light, which He infuses.

信仰伴着神视异象，全能的天主赐予灵魂力量去领会祂所注入的知识和光明的价值。

Its light is inextinguishable (Wis. 7, 10) and all good things and a nobility of great price come to me with it.

它（智慧）的光芒永不熄灭（智慧篇7：10），一切美好的东西和伟大价值的高贵品质都随同它来到我这里。

〔经文：我爱她，胜过爱健康和美色，我以她比光明更为可取，因为，由她而来的光辉，从不暗淡。（智慧篇7：10）　〕

This light goes before me, directing my ways (Wis. 8, 16) and I took possession of it unerringly, and I desired to communicate it without envy, nor have I concealed its excellence.

这光在我面前，指引我的道路，我准确无误地拥有了它（智慧），我渴望与它交流而不嫉妒，也没有遮住它的卓越。

It is a participation of the Divinity and its presence is a great delight and joy.

它是天主的参与，它的存在是一种巨大的喜悦和欢乐。

It teaches great things freely and it disciplines the heart; with irresistible force it banishes and expels the deceitful things of this world, wherein, solely by looking upon them in this light, the spirit finds immeasurable bitterness.

它（智慧）自由的地教导人学习伟大的事物，又训练人的心；它以不可抗拒的力量驱逐和排除这个世界上欺骗性的事物，其中，仅仅通过这光看它们（世上欺骗性的事物），精神就会发现不可估量的痛苦。

By it the soul leaves behind the perishable things and flies to the sacred refuge of eternal truths.

通过它，灵魂离开了易朽坏的事物，飞向永恒真理的神圣避难所。

It enters into the cellar of fermented wine (Cant. 2, 4) where the Most High orders in me most holy charity.

它（引我）进入发酵酒的酒室，在这里至高者在我里面给我至圣之爱的命令。

〔经文：他引我进入酒室，他插在我身上的旗帜是爱情。 (歌 2:4)　〕

And by it He urges me to be patient and without envy (I Cor. 13, 4), to be kind without offense, to be free from pride and ambition or anger, thinking ill of nobody and suffering and tolerating all things.

通过它（智慧），天主敦促我要有耐心而不嫉妒，要有仁慈而不冒犯，摆脱骄傲、野心或愤怒，对任何人都不报恶意，（愿意）受苦并宽容万事。

〔经文：爱是含忍的，爱是慈祥的，爱不嫉妒，不夸张，不自大， (格林多前书13：4)　〕

Its voice is ever within me (Prov. 8, 1) and secretly warns me powerfully to do what is most holy and most pure, teaching me in all things; and if I fall short in the slightest degree, it reprehends me without ever passing over the smallest point.

它的声音一直在我心中，它暗中有力地警告我去做至圣、至纯洁的事，在所有事情上教导我；如果我稍有不足，它就会责备我，而不会放过最小的一点。

〔经文：智慧不是在呼唤，明智不是在发出她的呼声吗﹖ (箴言8：1)　〕

19.This is the light, which at one and at the same time enlightens, raises to fervor, teaches and reprehends, chastens and enlivens, calls and deters, warns and compels, makes clear the distinction between good and evil, discloses the hidden and the profound, the length and the breadth (Eph. 3, 18);

19、这就是光，它（智慧）在同一时间启迪、振奋、教诲和谴责、惩戒和激励、召唤和威慑、警告和强迫、明确善与恶的区别、揭示隐藏和深奥的事、长和宽的事。

〔经文：为使你们能够同众圣徒领悟基督的爱是怎样的广、宽、高、深， (厄弗所书 3：18)　〕

which reveals to me the world, its state, its inclinations, its deceits and the lies and fallacies of its lovers and clients.

于是向我揭示了这个世界，它的状态，它的倾向，它的欺骗，以及它的情人和客人的谎言和谬误。

Above all, it teaches me to despise the world, to tread it under foot and to raise myself to the highest Lord and Governor of the universe.

最重要的是，它（智慧）教会我轻看世界，将之踏在脚下，并将我自己提升到宇宙的至高上主和掌管者那里。

And in his Majesty I see and learn the ordering of all things (Wis. 7, 17), the power of the elements, the beginning, the middle and the end of time, its changes and variations, the onward course of the years, the harmony of all creatures and their innate qualities;

在荣耀尊威的天主中，我看到并学习了万物的秩序，元素的能量，时间的始末和中心，它（季节）的变化和变更，岁月前进的进程，万物的和谐及其特有的品质；

〔经文：是他把所有事物的正确知识赐给了我，使我明了世界的构造，和元素的能量，时间的始末和中心，冬至夏至的转变，和季节的变更，年岁的循环与星辰的位置，生物的天性，和野兽的本能，鬼神的力量，和人类的思想，植物的繁杂，和草根的效能。 (智慧篇7：17~20)　〕

all the secrets of men, their acts and their thoughts;

人类的所有奥秘，他们的行为和思想；

how far they stray from the Lord; the dangers in which they live and the errors of their ways;

人们离上主何其遥远，他们的生活何其危险，他们所行的何其错乱。

the states and governments, their curtailed existence and their great instability, their beginning and their end, the true and the false principles which guide them.

国家和政府，他们被限制的存在和他们巨大的不稳定性，他们的开始和结束，指导他们的真实和虚假的原则。

All this is learnt and seen distinctly in God through this light, even as far as pertains to the separate individuals and circumstances.

所有这一切都是通过这种光在天主身上清楚地学习和看到的，即便是与不同的人，在不同的环境也是如此。

But as soon as the soul descends to a lower condition and a more ordinary state, wherein it must make use only of the substance or acquired habit of this enlightenment and cannot enjoy its full splendor, this exalted knowledge of persons, of conditions, and of the secret thoughts before described is more circumscribed and limited.

但是，一旦灵魂降到一个较低层次的情况和一个更原始的状态，在那里灵魂必须只能使用物质或后天习惯的启迪，不能享受智慧的全部光辉，这种对人、对环境和对前面所描述的秘密思想的崇高知识就更加桎梏和限制了。

In this lower state I perceive only so much as is necessary to avoid danger and fly from sin, and to feel true compassion with other persons, though at the same time I am not permitted to speak clearly with any one about that which is revealed it seems as if I am made dumb, except at times, when the Author of this light gives me permission and commands me to admonish one of my neighbors.

（当对方的灵魂）在这个较低的状态中，我也就只觉察到为避免危险和逃离罪恶，以及为他人感到真正的同情所必需的东西，尽管同时我不被允许与任何人清楚地谈论所揭示的东西，似乎我被弄得哑口无言，除非有时，当这光的创始者允许我，命令我去劝告我的邻人。

But even on such occasions I must not disclose the nature of my cognition, but I am constrained to speak to the heart, using plain arguments, simple, ordinary and charitable persuasion in God.

但即使在这种情况下，我也不能透露我认知的本质，但我不得不在天主内用平铺直述的论据，简单、平凡和仁慈的劝说来表达我的内心。

At the same time I am urged to pray for their necessities, which for that object become known to me.

与此同时，我又被敦促为他们无法避免的必然性祈祷，因为我知道这一点。

（根据上下文理解应该是这些人的必死之路）

20. Although all these things were revealed to me with the greatest clearness, yet never has the Lord shown me the final ruin of any soul, which has damned itself.

20、虽然这一切都已经清清楚楚地向我显现，但主从来没有向我显示过一个该下地狱的灵魂，其最后的毁灭。

This knowledge is withheld from me by the providence of God, because He is so just, that He does not deem it befitting to reveal the damnation of a soul except for some great purpose; and if I were to come to the knowledge of such a great ruin, I think I should die of sorrow.

天主的旨意使我不能知道这一点，因为祂是如此的公正，以至于祂认为，除非为了某个伟大的目的，否则不适合揭露一个灵魂的诅咒；如果我知道这样一个巨大的毁灭，我想我会悲伤而死。

This would doubtlessly be the effect of such a revelation, so great is the grief caused by the sight of a soul forever separated from God.

这无疑会是这样启示的结果，看到一个灵魂永远与天主分离所造成的悲伤是如此巨大。

I have besought Him not to show me any one who will damn himself.

我已经恳求祂，不要给我看任何一个会自取灭亡的人。

I would not refuse, at the cost of my life, to liberate anyone who is in sin, nor would I object even to see the present state of such soul; but may I never see one, who is beyond redemption!

我以我的生命为代价，不会拒绝解救任何一个有罪的人，我也不会反对去看这些灵魂的现状；但我永远见不到一个无法救赎的人！

21. This light is given me, not that I may reveal my secrets in particular, but that I may make use of it with prudence and wisdom.

21、这道光赐给了我，并不是为了让我特别能揭示我的秘密，而是为了我可以谨慎和智慧地利用它。

Though it continues to be only accidental, it remains with me in the same way as some substance, that vivifies and comes from God himself;

虽然它只是一种次要的东西，但在我看来，它（这光）仍然是一种来自天主本身的、充满活力的实体;

and in the manner of a habit, to insure the good government of my lower appetites and feelings.

以一种习惯的方式，来确保我低层次的欲望和低层次的感觉得到良好的控制。

Moreover, in the superior part of my soul, I enjoy a vision and habitation of peace and I understand the mysteries and sacraments of the life of the Queen of heaven and of other mysteries of faith, which were thus continually made manifest and present to me in this never failing light.

此外，在我灵魂的高层，我享受着一个和平的神视异象和居所，我理解了天堂元后生命的奥秘和圣事，以及其它信德的奥迹，它们就这样不断地在这永不熄灭的光中显明和呈现给我。

And if at any time I descend, creaturelike, to attend to human affairs, the Lord presently calls me with a sweet yet rigorous severity and again draws my attention to his words and teachings and to the conscious meditation of these sacraments, graces and virtues, and to the exterior and interior works of the Virgin Mother, as I will explain farther on.

如果我在任何时候降下来，像受造物一样处理人的事务，上主马上甜蜜而严厉的召叫我，并再次将我的注意力吸引到他的话语和教导，以及对这些圣事、恩宠和德能以及圣母的外在和内在工作的有意识默想，正如我将在后面解释的那样。

22. Thus, when in the state of enlightenment aforesaid, I see also and recognize the same Queen and Lady as She speaks with me; also the holy angels, their nature and excellence.

22、因此，当我处于上述的光中时，我也会看到并认出与我说话的元后和圣母；还有圣洁的天使，他们的本性和卓越。

Sometimes I see and recognize them in the Lord, at other times I see them in themselves;

有时我从天主里面看到并认识他们，有时我在他们身上看到他们自己；

but with this difference that in seeing them in themselves, I descend to a lower grade of knowledge.

然而这有不同，在他们身上看到他们自己的时候，我的知识就下降到较低的层次。

I perceive also this difference, which results from the object and from the kind of knowledge.

我也感觉到了这种差异，这种差异是由于对方和知识的类別所造成的。

In this lower degree of vision I see, speak and listen to the holy princes;

在低层次的神视异象中，我与神圣王子们说、看、听。

they converse with me and explain many of the mysteries, which the Lord has shown me.

他们与我交谈，向我解释主所指给我的许多奥秘。

The Queen of heaven likewise manifests and propounds to me the mysteries of her most holy life and of its admirable events. With great clearness I recognize each one of these holy persons, feeling the divine effects, which each one excites in the soul.

天上元后同样向我显示并向我提供了她至圣的生平及其可钦崇事件的奥秘。我非常清楚地认出了这些圣人中的每一个，感受到了每一个人在灵魂中所激发的神圣效果。

23. But when I see these same persons in the Lord, I perceive them as through a mirror placed freely by His Majesty, in which He shows to me the saints according to his pleasure, with great clearness and producing most exalted effects in my soul.

23、但是，当我在主里面看到这些相同的人时，我感觉到他们就像是由荣耀尊威的天主自由放置的一面镜子，在镜子中，天主按照自己的喜好向我展示了圣徒，非常地清晰，对我的灵魂产生了最崇高的影响。

For this admirable light, the Lord himself becomes known, as also the Saints and their excellent virtues and wonderful works; likewise the manner in which they exercised these virtues by the help of the graces, that made them capable of all this (Philip 4, 13). 因为这可钦崇的光，主和圣徒，并他们卓越的德能，并奇妙的工作。于是被知晓，而且，他们在恩宠的帮助下，操练这些德能的态度，也使他们能够做到这一切。

〔经文：我赖加强我力量的那位，能应付一切。 (斐理伯书 4：13)　〕

In this state of knowledge the creature is more abundantly and completely filled with a joy, that still further increases the power and satisfaction of the soul, and poises it as if on its center of gravity.

在这种知识的状态下，人会更加丰富和完全地充满快乐，这进一步增加了灵魂的力量和满足，使灵魂像处于重心上一样保持稳定。

For, the more intellectual and the less corporeal or imaginary the light, so much the more powerful and exalted are the effects, and so much the more substantial and certain is the knowledge attained.

因为，光越理智，越少肉体或想象，效果就越强大和崇高，所获得的知识也就越充实和确定。

Yet also here there is a difference: for the vision or knowledge of God himself, of his attributes and his perfections is superior and its effects are most sweet and affable;

然而，这里也有一个不同之处：因为天主自己的神视异象或知识，他的属性和他的完美是卓越的，它的效果是最甜美和友善的；

while the vision and knowledge of the creatures, even in the Lord, is of an inferior order.

而人的神视异象和知识，即使在主里面，也是低等的。

This inferiority, it seems to me, arises in part from the soul itself; since its own vision is so limited, that it cannot attend to or perceive God so well, when seeing Him conjointly with creatures, as when seeing Him by Himself and without them.

在我看来，这种低等来自灵魂本身；因为灵魂自己的视野是如此的有限，当天主和人结合在一起时的看到就不如天主自己和没有灵魂的时候，能很好地注意或觉知天主。

Also this vision of God by Himself is accompanied by a greater plenitude of joy than the vision of creatures in God.

而且，这种对天主本身的神视异象，比对天主的创造物的神视异象有更大更丰富的欢乐。

So delicate is this cognition of the Divinity, that to attend to any other thing in conjunction with it, impairs to a certain extent its clearness, at least so long as we shall be in our mortal state.

这种对上主的认识是如此细致微妙，以致于如果去注意与天主相联系的任何其他事物，就会在一定程度上减损天主的清晰性，至少在我们处于凡人状态时是这样。

24. In the inferior state, which I have mentioned, I see the most holy virgin and the angels in themselves and their mode of teaching me, speaking to me, and enlightening me.

24、在我所提到的低层次状态中，我看到至圣童贞圣母和天使，以及他们教导我、对我说话和启示我的方式。

I understand this to be similar to the mode in which the angels themselves enlighten, communicate and speak with each other, when the superior orders enlighten the inferior.

我理解这类似于当长上命令下级时给属下的启迪，让天使本身相互启发、交流和说话。

The Lord is the first cause of this light, but the Queen who has received it in its highest plenitude, communicates it as through a channel to the superior part of my soul, so that I begin to know her excellence, her prerogatives and mysteries in the same manner as an inferior angel perceives that, which is communicated to him by the superior spirits.

上主是产生这道光的第一因，但元后在最大程度上接受了这道光，把光传达给我灵魂的高层次部分，使我开始了解元后的卓越之处、她的特权和奥秘，就像一个低层次的天使所感知的那样，是由高层次的天使传达给他的。

I recognize Her also by the doctrine which She teaches, by the efficacy peculiar to it, and by other qualities, which are felt and tasted and which indicate the purity, elevation and certainty of these visions.

我也通过元后所传授的教义，通过教义特有的功效，及其它可以感受到、体验到的品质来认出元后，这些品质表明了这些神视异象的纯净、崇高和确定无疑。

There, nothing impure, or obscure, or false, or suspected is met with; and nothing that is holy, pure and true is withheld from view.

在那里，没有不纯的、昏昧的、虚假的、可疑的所有圣洁的、纯洁的、真实的，沒有不被看见。

The same happens to me in its proper proportion, when conversing with the holy angels;

我同圣洁天使们谈话的时候，也会有同样的情形；

for the Lord himself has often informed me, that they enlighten and communicate with me in the same manner as they converse with each other.

因为主自己经常告诉我，他们以彼此交谈的方式来启发我并与我沟通。

Often it happens that the enlightenments pass through all these channels and conduits in succession:

通常情况下，启发光照是通过所有这些渠道和管道产生的：

the Lord gives the intelligence or light, the most holy Virgin reveals it to me and the angels express it to me in words.

上主赐给我智慧或亮光，至圣童贞玛利亚把它（亮光）启示给我，天使用言语向我传递。

At other times (and this is the most ordinary mode) the Lord communicates and teaches me his holy doctrine, sometimes the most holy Queen, and sometimes the holy angels.

在其它时候（这是最通常的模式），主传达和教导我祂的神圣教义，有时是至圣元后，有时是圣洁天使。

It also happens, that I receive only the understanding of things, and then I am left to find for myself the terms which befit that which I hold in the intelligence.

同样，我只获得对事物的理解，然后我自己寻找适合我智力的措词用语。

In finding these terms I may err, if the Lord allows, for I am only an ignorant woman and I must rely on what I have heard.

如果主允许，我发现这些措词可能会有错，因为我只是一个无知的女人，我必须依靠我所听到的。

If any difficulties arise in the explanation of my visions, I take counsel with my master and spiritual guide, especially in more difficult and arduous matters.

如果在解释我的神视异象时，特别是在更困难和艰巨的事情上出现任何困难时，我会向我的导师和神师咨询。

25. In this condition and state I very seldom see corporeal visions, but imaginary visions I see sometimes;

25、在这种情况和状态下，我很少看到有形的神视异象，只是非有形的神视异象；

these are of a much lower grade than the exalted, more spiritual, or intellectual vision, of which I have until now spoken.

这些的等级远低于迄今为止所说的那种崇高的、更灵性的、理智的神视异象。

But this I can assert with confidence: in all the spiritual enlightenments, which I receive, great and small, lower or higher, whether they come from the Lord, the most blessed Virgin, or the holy angels, in all of them I obtain most abundant light and help of salvation, enabling me to see and know the truth and the possibility of greater perfection and sanctity.

但我可以自信地说，在我所领受的一切属灵的启示中，无论是大的，小的，低的，高的，无论是从上主，至圣圣母，或是圣洁天使那里来的，我都从他们身上得着最充足的光和救恩的帮助，使我能看见和知道真理和更大的完美和圣洁的可能性。

I feel within me a divine force, which compels me to seek the greater purity of my soul, and advancement in the grace of the Lord, which makes me ready to die for it and to act in all things according to greater perfection.

我感到内在有一种神圣的力量，它迫使我追求灵魂的更大纯洁，在上主的恩宠中进步，这使我准备好为此努力而死，并按照更完美的方式行事。

With the help of the different grades and kinds of intelligence already described, I learn to know all the mysteries of the life of the Queen of heaven to the great advancement and rejoicing of my spirit.

在已经描述过的不同等级和种类的智慧的帮助下，我学会了了解天上元后生平的一切奥秘，从而使我的灵得到了极大的提升和喜悦。

For this I thank the Almighty with my whole heart and mind, I magnify Him, I adore and praise Him as the all powerful and holy God, strong and admirable, worthy of honor, magnificence, glory and reverence through all the ages. Amen.

为此，我全心全意地感谢全能的天主，我尊祂为大，我崇拜和赞美祂，祂是全能而神圣的天主，强大而可敬，值得世世代代尊敬、称扬、光荣和敬畏。阿们。

CHAPTER IV.

第四章

HOW THE DIVINE DECREES ARE CLASSIFIED ACCORDING TO INSTANTS, AND WHATGOD IN EACH DETERMINED TO COMMUNICATE AD EXTRA.

天主的裁定是如何根据瞬间（的意念）来分类的，以及天主的每一个决定要向外在生命传达什么

35.I understood, that this ordercomprises the following instants. The first instant is: God recognizing hisinfinite attributes and perfections together with the propensity and theineffable inclination to communicate Himself outwardly.

35.我明白，这顺序包括以下几个瞬间（的意念）。第一个瞬念是：天主意识到祂的无限属性和完美成全，和不可言说的对外分享祂自己的倾向。

This knowledge of God as beingcommunicative ad extra comes first.

首先要认识到的是，天主是与其外在的生命分享的。

The Majesty of God, beholding the natureof his infinite perfections, their virtue and efficacy operating withmagnificence, saw that it was just and most proper, and, as it were, a duty anda necessity, to communicate Himself and to follow that inclination of impartingand exercising his liberality and mercy, by distributing outside of Himselfwith magnificence the plenitude of the infinite treasures, contained in theDivinity.

荣耀尊威的天主，看祂无限完美成全的本性；祂的德能和效力，显赫地发挥着作用，祂认为分享祂自己并遵循祂的倾向，亦即慷慨和慈悲的给予和执行，是正义和洽当的；正如祂自己以祂神性中含有伟大丰富无限的宝藏，与其外的生命分享，是责任和必需的。

For, being infinite in all things, it ismuch more natural that He communicate gifts and graces, than that fire shouldascend, or the stone should gravitate toward its center, or that the sun shoulddiffuse its light.

天主分享祂无限恩赐与恩宠于万物，要比火焰升腾、或石头重力受地心的吸引、或太阳散发它的光芒，要自然得多。

This unfathomable depth of perfections,this affluence of treasures, this impetuous infinity of riches, is set inmotion by its own inclinations to communicate itself.

天主不可测度的完美，丰富充足的宝藏，无穷无尽的财富，是由祂分享自己的倾向所引发的。

At the same time God is in Himselfconscious that to distribute gifts and graces, is not to diminish his riches,but to increase them in the only possible way, by giving an outlet to theinexhaustible fountain of his riches.

同时，天主也自知，分施恩赐和恩宠，不是减少祂的丰富，相反的，这是唯一可能增加的方式，是给祂丰富永不枯竭水泉的一个出口。

36.All this did God see in the firstinstant after the communication ad intra by means of the eternal emanations.Seeing this He found Himself, as it were, obliged, in Himself, to communicateHimself ad extra, perceiving that it was holy, just, merciful, and god-like todo so; hence nothing could impede Him.

36.透过永恒的散发，天主在分享祂內在生命之后的第一时刻就看到了这一切。看到这一点，祂发现自己本来就有责任进行外在生命的分享，认为这样做是圣洁、公正、慈悲和庄严的。因此，没有什么可以阻止祂。

According to our mode of understanding,we can represent God to our minds as not being satisfied nor at rest withHimself until He reached the object of his desires, the creatures, where andwith whom, by making them partakers of his divinity and perfections, He seekshis delight.

根据我们的理解方式，在我们的心中我们代表天主，祂既不满足，也不安息，直到天主的受造物达到了祂所渴想的的成全，在那里祂与受造物结合，使他们有份祂的神性和完美成全，天主寻得祂的喜悦。

37.In this enlightenment and knowledgewhich I possess, two things hold my lukewarm heart in wonder and inflame itunto annihilation.

37.在我拥有的光照和知识中，有两件事情令我冷淡的心感到惊奇，并把它（我的冷淡）燃烧殆尽。

The first is the inclination and urgentdesire, which I see in God, and the strong will, to communicate his Divinityand the treasures of his grace.

第一个是我在天主身上看到祂的倾向和迫切的渴望，以及坚强的意愿，要与我们分享祂的神性和祂恩宠的宝藏。

The second is the unspeakable andincomprehensible immensity of the good gifts, which I see He wishes todistribute according to this decree, assigning them for this purpose and yetremaining infinite, as if He had yet given nothing.

第二个是那不可言说和不可理解的无限美好恩赐，我看到天主要按祂的裁定施給，为分赐各种恩惠，结果仍有无限的恩惠，仿佛祂不曾给予。

In this desire and inclination, whichfills his Majesty I see Him prepared to sanctify, justify, overwhelm with giftsand perfections all creatures together and each one in particular for itself.

在天主渴望和倾向中充满了祂的荣耀尊威，我看到祂以无比的恩惠来准备圣化、成义，并把所有的受造物完美地结合在一起，使每个个体有其特点。

He would be ready to give to each of thecreatures more than what is held by all the angels and seraphim together; evenif all the drops in the ocean and the grains of sand on their shores, all the stars,the planets and the elements, and all creatures were capable of reason and ofhis gifts, they would receive them without measure, provided they would disposethemselves and place no obstacle toward receiving them.

天主乐意给予每一个受造物，多过所有天使和色辣芬所拥有的；即使是海洋中所有的水滴和海岸上所有的沙粒、所有的星星、地球和元素，以及一切受造物的理解能力和所有的恩赐，每一个受造物会毫无限量的领受这一切的恩惠，只要他们（受造物）能管好自己，不设障碍地领受它们（恩惠）。

O fearful malice of sin, which alone iscapable of holding up the impetuous stream of such great and eternal gifts!

哦，可怕的罪之恶，仅此罪恶，就足以阻挡如此巨大而永恒的恩赐！

38. Thesecond instant was to confirm and determine the object and intention of thiscommunication of the Divinity ad extra, namely, that it should redound to hisgreater glory and to the exaltation of his Majesty and the manifestation of hisgreatness.

38.天主第二个瞬念是认定和证实外在生命分享的目的和意向，也就是说，这将有助于天主更大的光荣，高举祂的荣耀尊威和祂的伟大显扬。

This his own exaltation God saw as theend, for which He would communicate Himself, make Himself known by hisliberality in the distribution of his attributes, and set in motion hisOmnipotence in order that He might be known, praised and glorified.

祂自己的荣耀，天主视为目标，为此天主分享祂自己，以祂在施予自己属性时的慷慨而使自己被知晓，并施展祂的“全能”，以便祂可以被认识、颂扬和光荣。

39. The third instant consisted in selecting anddetermining the order and arrangement, or the mode of this communication, so asto realize in an adequate manner the most exalted ends. The order namely, whichit is proper should be maintained in regard to the communications of theGodhead and its divine attributes; so that this activity of the Lord may haveits proper reasons and objects, and so that it might proceed with the mostbeautiful and admirable sequence, harmony and subordination.

39. 第三个瞬念包括选择和确定次序和安排，或这种沟通的模式，以便以适当的方式实现最崇高的目的，也就是说，在神格及其神圣属性的分享方面，应该保持适当的次序；这样，上主的行动才能有其合适的理由和目标，才能以最美好、最令人钦佩的顺序、和谐以及从属的方式进行。

In this instant was decreed first ofall, that the divine Word should assume flesh and should become visible.

就在这一瞬念，圣言首先被裁定成为肉身，并成为可见的。

The perfection and the composition ofthe most holy humanity of Christ our Lord was decreed and modeled in the divineintelligence.

我们的主基督至圣人性的完美和构成，是在天主的智慧中被裁定和模成的。

Secondarily, also were formed the idealsof the rest of men in imitation of the First.

其次，（主基督）也成了所有人类仿效“第一人”的完美典型。

The divine mind prearranged the harmonyand adornment of the human nature composed of an organic body and a vivifyingsoul, endowed with faculties to know and enjoy its Creator, to discern betweengood and evil, and with a free will to love that same Lord.

上主的心意预铸了人性的和谐和装扮，由一个有机物质的身体和一个活泼的灵魂组成，被赋予了认识和享受造物主的能力，辨别善与恶的能力，并具有爱慕同一个上主的自由意志。

40. Thishypostatic union of the second Person of the most holy Trinity I understoodnecessarily to have been the first incentive and object on account of which,before all others, the divine intelligence and will issued ad extra; and thereasons are most exalted, so that I cannot explain.

40. 我所理解的至圣天主圣三的“第二位格”与实体的结合，必然是上主的智慧和意志分赐所有其他外在生命的第一个动机和目标；而原因是最崇高的，以至于我无法解释。

One of these reasons is, that God,having in Himself known and loved Himself, should, according to right order,know and love that, which approaches most intimately to his Divinity, as is thecase in the hypostatic union.

其中一个原因是，天主既然在自己里面认知和爱祂自己，就应该按照正确的次序，认知和爱最接近祂神性的东西，就像实体结合的情况一样。

Another reason is, that the Divinity,having communicated Itself ad intra, should also communicate Itself ad extra;for thus the divine will and intention would begin to execute its works withthe highest end in view, and his attributes would be communicated in the mostbeautiful order.

另一个原因是，天主（聖三）在内部生命中（共融）分享了祂自己，也要在外在生命中分享祂自己；因此，上主的旨意和目的将开始以最高的目的来执行祂的工作，祂的属性将以最美丽的顺序来传达。

The fire of the Divinity expended itselfin its fullest measure on that which was most immediately connected with It,namely, the hypo-statically united humanity; and his Divinity communicatedItself in the highest and most excellent degree to Him, who was to be closestto God in divine knowledge and love, and share the works and the glory of theDeity.

神性之火把祂自己最大程度地消耗在与祂最直接相关的事物上，即本质上统一的人性；祂的神性以最高和最卓越的程度与他（人）沟通，他（人）将在神圣的知识和爱方面与天主最接近，并分享天主的工作和光荣天主。

For God (speaking according to our lowlycomprehension) could not endanger the attainment of this end, since He alonecould be an object proportionate and worthy of so wonderful an operation.

因为天主不能妨害这一目的的实现，因为只有祂自己才能成为相称的对象，值得如此奇妙作为。

It was also befitting and, as it were,necessary, that if God should create many creatures, He should create them insuch harmony and subordination, as would be the most admirable and gloriouswithin the reach of possibility.

如果天主将创造许多受造物，那么祂创造它们的和谐和从属关系，这也是恰当的，也是必要的，因为这将是可能达到的最可钦崇和光荣的境界。

In conformity with this therefore, theymust be subordinate to a supreme Chief, who should be as far as possible unitedimmediately with God, so that through Him they may have communication andconnection with his Divinity.

因此，根据这一点，他们（受造物）必须从属于一个“最高元首”，他（最高元首）应该尽可能地立即与天主联合在一起，以便通过祂（天主），他们（受造物）与他（最高元首）的神性有沟通和联系。

For these and for other reasons (which Icannot explain), the dignity of the works of God could be provided for only bythe Incarnation of the Word; through Him Creation should possess the mostbeautiful order, which without Him was impossible.

由于这些原因和其他原因（我无法解释），天主作品的尊贵只能通过圣言成为肉身来提供；通过祂，创造将拥有最美丽的次序；而若没有祂，这是不可能的。

41. Thefourth instant was to determine the gifts and graces, which were to beconferred upon the humanity of Christ, our Lord, in union with the Divinity.

41.（天主）第四个瞬间（的意念）是确定恩赐和恩宠，这些恩赐和恩宠将被赋予我们的主基督的人性与天主性的结合。

Here the Most High opened the liberalhands of his Omnipotence and his other attributes, in order to enrich the mostsacred humanity and the soul of Christ with the highest possible plenitude ofhis gifts and graces.

在这里，至高者打开了祂全能和其他属性的慷慨之手，以便用祂的恩赐和恩宠来充实基督至圣的人性和灵魂。

Then was fulfilled what afterward Davidsaid: “The stream of the river maketh the city of God joyful” (Ps. 45, 5).

这应验了后来达味所说的：「河流要使天主的城邑欢乐　」（圣咏45：5）

〔经文：河流要使天主的城邑欢乐，即至高者所住的至圣居所，(圣咏 45：5)　〕

When the stream of his gifts flowedtoward the humanity of the Word, communicating to it all the infused science,the grace and goodness of which his blessed soul was capable, and which fittedthat Being, which was to be God and true man, and at the same time, the Head ofall creatures capable of grace and glory, in order that from this impetuousstream they might partake in the manner in which it afterwards really happened.

当恩赐的水流流向圣言的人性，分享了所有注入的知识，（圣言成了血肉）的灵魂满载恩宠和美善的祝福，充满在那个“存有”，是天主同时也是真正的人，是满载恩宠和荣耀的所有受造物的“元首”，为了使他们（所有受造物）能从这洪流中有份，后来真正的发生了。

42. Tothis instant also, and, as it were, in natural sequence, pertain the decree andpredestination of the Mother of the Divine Word incarnate; for here, Iunderstand, was ordained that pure Creature before aught else whatever.

42. 也就在这一刻，而且可以说，在自然的顺序中，是关于圣言成为肉身之母的决议和预先命定；因为在这里，我理解，在任何其他东西之前，那个纯粹的人就被命定了。

Thus, before all other creatures, wasShe conceived in the divine mind, in such manner and such state as befitted andbecame the dignity, excellence and gifts of the humanity of her most holy Son.

就这样，在一切受造物之前，“她”在上主的心中被构想出来，以这样的方式和状态，与她至圣的“儿子”的尊贵、超卓和恩赐相称。

To Her flowed over, at once andimmediately, the river of the Divinity and its attributes with all itsimpetuosity, in as far as a mere creature is capable and as is due to thedignity of the Mother of God.

尽一个受造物所能承受的极致，作为「天主之母」所应有的尊贵，天主性及其属性的河流立刻、迅速地覆盖了“她”。

43. Inthe knowledge of these exalted mysteries and decrees, I confess myself ravishedin admiration and transported beyond my proper self.

43.在这些崇高的奥秘和裁定的知识中，我承认我赞叹不已，欣喜若狂。

Perceiving this most holy and pureCreature formed and conceived in the divine mind from the beginning and beforeall the ages, I joyously and exultingly magnify the Omnipotent for theadmirable and mysterious decree, by which He formed for us such a pure andgrand, such a mysterious and godlike Creature, worthy rather to be admired andpraised by all beings, than to be described by any one.

我觉察到这个至圣、至纯的人，从一开始在所有的世代之前就在上主的心目中形成和构想，我怀着喜悦和欢欣的心情，为了那令人钦崇和奥秘的裁定而赞美全能者，祂为我们造了这样一个纯洁而高贵，如此神秘和神性的受造物，值得万有恭敬和赞美，而不是人所能描述的。

In my admiration I can say with St.Dionysius the Areopagite: “If faith would not instruct me, and if theunderstanding of what I see would not teach me, that it is God, who hasconceived Her in his mind, and who alone could and can in his Omnipotence formsuch an image of his Divinity, if this all were not present to my mind, I mightbegin to doubt, whether the Virgin Mother contain not in Herself Divinity.”

在钦佩中我可以对亚略巴古的迪奥尼修斯说：「如果信仰不能指导我，如果对我所见的理解不能教导我，那就是天主，在祂心目中已經构想了“她”，而只有天主可以而且能够在祂的全能中勾畫出如此神性的肖象，我竟不住怀疑，圣母身上难道没有神性。　」

44.Owhat tears flowed from my eyes, and what sorrowful astonishment possessed mysoul, to see that divine prodigy not acknowledged and that wonder of the MostHigh not manifest to all the mortals.

44.啊，看到那神圣的奇事没有被普遍认可，至高者没有向所有的世人显现。我的眼睛里涌出了多少泪水，我的灵魂里充满了多么悲伤的惊愕啊！

Much is known of it, but much more isunknown, as this sealed book has not been opened.

我们知道的很多，但更多的是未知的，因为这本封印的书还没有被打开。

I am ravished in the perception of thistabernacle of God, and I perceive that the Author of it is more admirable inher creation, than in that of all the rest of the world, although the diversityof the creatures manifests the wonderful power of their Creator.

我被天主这个圣所的觉知迷住了，我感觉到它（这书）的“创作者”在对她圣母的创造比世上所有其他东西都更令人钦崇，尽管受造物的多样性体现了“创造者”的奇妙能力。

In this Queen alone are comprehended andcontained more treasures than in all the rest of things joined together, andthe variety and the preciousness of her riches honor the Lord above all themultitudes of the other creatures.

仅在这位元后身上，能被想像和知道的宝藏比所有其他一切加在一起的东西都多，她的财宝的多样性和珍贵，是对上主的荣耀，高于所有其他受造物的荣耀。

45.Here (according to our way ofunderstanding) the promise and, as it were, the contract was made with the Wordas to the degree of sanctity, and perfection and the gifts and graces, whichwere to be possessed by Mary his Mother.

45.在这里（按照我们的理解方式），这预许，已如期兑现，这盟约是按照圣言订立的，（这盟约）关乎圣洁、完美、恩赐和恩宠的程度，这是祂（天主子）母亲玛利亚所拥有的。

Also as to the protection, support anddefense, which was to be provided for this true City of God, in which hisMajesty contemplated the graces and merits, which She earned for Herself, aswell as the fruits to be gathered for his people by the loving returns, whichShe was to make to his Majesty.

至于保护、帮助和防御，提供给这座真正的“天主之城”，在这座城市里，荣耀尊威的天主审视“她圣母”为自己赢得的恩寵和美德，还有（她）为祂（天主）的子民采集的果实，那是她圣母要献给祂（天主）的爱的回报。

In the same instant, and as it were inthe third and last place, God determined to create a locality and an abode,where the incarnate Word and his Mother should converse and dwell.

在同一瞬间，就像在第三瞬念的也是最后，天主决定创造一个地方和一个居所，成为肉身的圣言和祂母亲将在此交谈和居住的居所。

For Them primarily did He create theheaven and earth with its stars and elements and all that is contained in them.

祂（天主）首先为他们创造了天地及其中的星辰和元素，以及其中所包含的一切。

Secondarily the intention and decreeincluded the creation of the members, of which Jesus was to be the Head, and ofwhom He would be the King; in order that with kingly providence, all thenecessary and befitting arrangements might be made beforehand.

其次，意向和裁定还要包括受造的肢体，其中耶稣是“元首”，祂将是“君王”；在君王的国度，所有必要和适当的安排都可以事先作出。

46.I pass overto the fifth instant, although in reality I have found that, which I sought.

46. 我逾越到天主第五个瞬间（的意念），虽然实际上我已经找到了我所探寻的。

In this fifth decree the creation of theangelic nature which is more excellent and more like unto the spiritual beingof the Divinity, was determined upon, and at the same time the division orarrangement of the angelic hosts into nine choirs and three hierarchies, wasprovided and decreed.

在这第五个裁定中，（天主）创造了天使性的受造物，他们更卓越、更像天主的灵性存有，同时规定并颁布了将天使天军分成九品和三级的划分或安排。

As they are created first of all for theglory of God, to assist before his divine Majesty and to know and love Him, sosecondarily they are ordained to assist, glorify and honor, reverence and servethe deified humanity of the eternal Word, recognizing Him as Head, and honoringHim also in his Mother, the most holy Mary, Queen of these same angels.Commission was given to these angels, “to bear them up in their hands” in alltheir ways (Ps. 90, 12).

首先，因为他们是为荣耀天主而造的，在天主的荣耀尊威面前协助祂、认识祂、爱慕祂；其次，他们是被祝圣来帮助、显耀、光荣、尊敬和服事永恒“圣言”的人性，承认祂为“元首”，同时也在祂（天主子）的母亲–至圣玛利亚，及天使的元后内来光荣天主子。这些受命天使「他们把你托在自己的手掌」，尽他们一切所能。（咏90: 12）

In this instant Christ our Lord earnedfor them by his infinite merits, present and foreseen, all the grace, whichthey were to receive. He was constituted as their Head, Exemplar and supremeKing, of whom they should be subjects.

在天主的这一刻，我们的主基督藉着他无限的美德，为他们（天使们）赢得了现在和将来所要领受的一切恩宠。祂被任命为他们的“元首”、“典范”和至高“君王”，他们做祂的子民。

Even if the number of angels had beeninfinite, the merits of Christ our highest Good, would be abundantly sufficientto supply them all with grace.

即使天使的数目是无限的，我们基督至高至美善的美德，也足以使他们都蒙恩。

47. Tothis instant belongs also the predestination of the good, and the reprobationof the bad angels.

47. 在这一刻属于善良天使的命定，也属于邪恶天使的定罪。

God saw in it, by means of his infinitescience, all the works of the former and of the latter and the propriety ofpredestinating, by his free will and by his merciful liberality, those thatwould obey and give honor, and of reprobating by his justice those who wouldrise up against his Majesty in pride and disobedience on account of theirdisordered selflove.

天主通过祂无限的知识，看见了前者和后者的一切作为，祂用自由旨意和慈悲的宽容，将那些服从和尊敬的天使給以合宜预定，又按祂的公义谴责那些因自爱而失序，而骄傲悖逆祂荣耀尊威的天使。

In the same instant also was decreed thecreation of the empyrean heaven, for the manifestation of his glory and thereward of the good; also the earth and other heavenly bodies for the othercreatures ; moreover also in the center or depth of the earth, hell, for thepunishment of the bad angels.

与此同时天主也命定了创造最高之天堂，为要显出祂的光荣，和对良善的赏报。又造了地和天上的天体，供给其它受造物；甚至，为了惩罚邪恶天使也在地球的中心或深处造了地狱。

48. Inthe sixth instant was decreed the creation of a people and congregation of menfor Christ, who was already formed in the divine mind and will, and accordingto whose image and likeness man was to be made, in order, that the incarnateWord might find brethren, similar but inferior to Himself and a people of hisown nature, of whom He might be the Head.

48.天主在第六个瞬间，是为基督创造人及人群的制定，这是照上主的心意和旨意所造的，人要照祂（基督）的肖像和模样被造，为要叫成为血肉的“圣言”可以寻找到兄弟们，他们的本性与祂相似而低于祂自己，祂可以作他们的“元首”。

In this instant was determined the orderof the creation of the whole human race, which was to begin from one man andwoman and propagate itself, until the Virgin and her Son should be born in thepredestined order.

在这一瞬间，整个人类的创造秩序被确定了，这一秩序将从一个男人和一个女人开始、繁衍，直到“圣母”和她的“儿子”按照预先命定的顺序出生。

On account of the merits of Christ, ourSavior, the graces and gifts were prearranged, and also original justice, ifthey would only preserve it.

至于我们救主耶稣的众多美德，祂的恩宠和恩赐已经预备妥当，连同初始的正义，只要人类愿意保留的话。【意谓天主愿意将祂一切美好的德性分享给予人类。】

The fall of Adam was foreseen and in himthat of all others, except of the Queen, who did not enter into this decree.

亚当的堕落是可以预见的，在他身上，除“元后”以外，可以预见所有其他人类的堕落，元后没有进入这一命定。

As a remedy was it ordained, that themost holy humanity should be capable of suffering.

补救之道于是被祝圣，那至圣的人将要承受痛苦。

The predestined were chosen by freegrace, and the foreknown were reprobated with exact justice.

那被拣选命定的人是藉著白白的恩宠，如果一个人被定罪，那乃是因为他自己的罪被公正地定罪。

All that was convenient and necessaryfor the conservation of the human race and for obtaining the end of the Redemptionand the Predestination, was preordained, without interfering with the free willof men; for such ordainment was more conformable to God’s nature and to divineequity.

为了保护人类，为了达到救赎和预定的目的，一切适当和必要的东西，都是在不妨碍人类自由意志的情况下预先祝圣的；因为这样的安排更符合天主的本性和神圣的公平。

There was no injustice done to them, forif with their free will they could sin, so also could they abstain from sin bymeans of grace and the light of reason.

没有不公正的事发生在他们（人类）身上，因为如果他们可以凭自己的自由意志犯罪，那么他们也可以通过恩宠和理性之光而避免犯罪。

God violated the right of no one, sinceHe forsook no one nor denied to any one that which is necessary.

天主没有侵犯任何人的权利，因为祂没有抛弃任何人，也没有拒绝任何人所需要的东西。

Since his law is written in the heartsof men, nobody is excused for not knowing and loving Him as the highest Good ofall creation.

由于祂的法律是写在人心中的，所以没有人可以藉口不认识和不爱祂而被原谅，因为祂乃是祂一切受造之物的至善。

49. Inthe perception of these mysteries I saw with great clearness and force the highmotives which caused God to manifest and magnify Himself and which shouldinduce men to praise and adore the greatness of the Creator and Redeemer ofall.

49.在对这些奥秘的感知中，我清楚而有力地看到了那使天主彰显并荣耀祂自己的崇高目的，这种目的应该引导人们赞美和朝拜造物主和救世主的伟大。

I also saw how tardy they are in theacknowledgment of these obligations and in making return for these benefits;and I was made aware of the complaints and the indignation of the Most High onaccount of this forgetfulness.

我也看到人类在认知这些义务用以回报这些好处方面有多么迟缓；我也意识到至高者因这种健忘而抱怨和愤慨。

His Majesty commanded and exhorted menot to be guilty of such ingratitude, but to offer Him a sacrifice of praise,and a new song, and that I magnify Him in the name of all creatures.

荣耀尊威的天主吩咐我，劝我不要犯这种忘恩负义的罪，要献上赞美的祭献，和新歌，並以所有受造物之名，赞美祂。

50. Omost high and incomprehensible Lord I Would that I had the love and theperfections of all the angels and the just in order to confess and praiseworthily thy greatness!

50.啊，至高的、莫测高深的上主啊！我希望我拥有所有天使和义人的爱和完美的成全，以便配得上承认和赞美你的伟大！

I acknowledge, great and mighty Lord,that such a vile creature as I cannot merit the memorable benefit of receivingthis clear and exalted knowledge and light concerning thy exalted Majesty.

伟大而全能的主啊！我知道，关于你的崇高尊威，像我这样一个卑微的受造物是不配得这明确、崇高的知识和光明所带来非凡的恩惠的。

At the sight of thy greatness I perceivemy littleness, which before that happy hour was unknown to me; and I wasignorant of the greatness and excellence of the virtue of humility, which islearnt in this science.

我一看到你的伟大，就知道我的渺小，在此幸福的时刻之前，我是不知道的；我不知道谦卑美德的伟大和卓越，现在我学到了这个知识。

I do not wish to say that I now possessthat virtue, but neither can I deny that I have been shown the certain pathwhich leads to it.

我不想说我现在拥有了这种德能，但我也不能否认我已经被指引踏上了通往谦卑美德的道路。

Thy light, O most high Lord, illuminesme and thy lamp shows me the paths (Ps. 119, 105), so that I see what I havebeen and what I am, and fear what I may become to be.

至高的上主啊！你的光照亮了我，你的灯向我显明了道路（圣咏118：105），使我明白自己过去和现在的样子，并为自己会成为什么样子而有所敬畏。

〔经文：你的言语是我步履前的灵灯，是我路途上的光明。(圣咏119:105)　〕

Thou hast lighted up, most high King, myunderstanding and inflamed my will with its most exalted object.

至高的君王啊！你照亮了我的悟性，用最崇高的目标点燃了我的心愿。

Thou hast entirely drawn me on to seekThee, and I wish to make this known to all mortals in order that they may leaveme in peace and I them: I am for my Beloved (Cant. 2, 16), and (although I amunworthy), my Beloved is for me.

你完全吸引了我来寻求你，我希望让所有的世人知道这一点，以便他们可以安静地离开我，而我也可以离开他们：我属于我的爱人(雅歌 2:16)　，我的爱人属于我。（虽然我不配）

［经文：我的爱人属于我，我属于我的爱人；他在百合花间，牧放他的羊群。(雅歌 2:16)　］

Strengthen then, O Lord, my weaknessthat I may run after Thee, and reaching Thee, I may never leave Thee or loseThee.

上主啊，求你坚定我的软弱，使我可以快跑跟随你，到你那里，永不离开你，也不会失去你。

51. Veryshort and stammering is this chapter, for of this matter many books could bewritten; but I refrain, because I do not know how to speak and I am an ignorantwoman.

51. 这一章很短，而且结结巴巴，在这件事上可以写很多书，但我克制住了，因为我不会说话，而且我是个无知的妇人。

My sole object has been to explain, howthe Virgin Mother has been formed and preordained in the divine mind before theages (Ecclus. 24, 14).

我唯一的目的是解释童贞圣母是如何在世界未有之前，在天主的心目中形成和预定的。(德训篇 24：14)　

［经文：起初，当世界未有以前，祂就造了我，我永远不会消灭。在神圣的帐幕里，我曾在祂面前供职。 (德训篇 24：14)　］

That which I have seen over and aboveconcerning this highest mystery, transforms my interior, and in silentadmiration makes me praise the Author of such magnificence in company with theblessed, saying: Holy, holy, holy, is the Lord God Sabaoth (Is. 6, 3).

我所看到的关于这最高的奥秘的一切，改变了我的内心，在无声的钦崇中，我赞美这伟大的作者，与受祝福的人在一起说：圣！圣！圣！万军的上主。（依撒意亚6：3）

［经文：他们互相高呼说：「圣！圣！圣！万军的上主！他的光荣充满大地！　」 (依撒意亚6：3)　］

CHAPTER V.

第五章

INSTRUCTIONS CONCERNING HOLY SCRIPTURES, AND IN PARTICULAR CONCERNING CHAPTER EIGHT OF THE PROVERBS, IN CONFIRMATION OF THE PRECEDING PAGES.

关于圣经的说明，特别是箴言篇的第八章，以及对前几页（第四章）的证实。

52.I will converse, O Lord, with Thy great Majesty, since Thou art the God of mercies, though I am only dust and ashes (Gen. 18, 27), and I will supplicate thy incomprehensible Immensity to look from thy exalted throne upon me, thy most vile and useless creature, and to be propitious to me by continuing to enlighten my understanding. Speak, O Lord, for thy servant heareth (I Reg. 3, 10).

52.上主啊，我要与荣耀尊威的祢交谈，因为祢是慈悲的天主，尽管我只是尘土和灰烬（创世纪18：27）我恳求不可理解的广大的祢自崇高的宝座上俯看我，祢最卑微和无用的受造物，继续光照我的悟性见识，使我得着益处。上主啊，求祢说话，祢的仆人静听。（撒慕尔纪上 3: 10）

［经文：「亚巴郎接着说：我虽只是尘埃灰土，」 (创世纪18：27)；「请上主发言！祢的仆人在此静听。」（撒慕尔纪上 3: 10）］

Then the Most High, the Corrector of the wise, spoke to me (Sap. 7, 15). He referred me to the eighth chapter of the Proverbs and gave me the understanding of its mysteries.

然后至高者，智慧的“领导者”向我说话（智慧 7: 15）。祂对我提到《箴言篇》的第八章，并让我明白它的奥秘。

［经文：「愿天主使我遵照他的意愿说话，使我的思想配合他的恩赐，因为是他领导智慧，引导智者；」（智慧书 7: 15）］

First was given me the literal wording of the chapter, which is as follows :

首先给了我这一章的字面文字，如下所示：

53.Verse 22. “The Lord possessed me in the beginning of his ways before He made anything from the beginning.”

53、第22节：「上主自始即拿我作他行动的起始，作他作为的开端。　」

23.“I was set up from eternity and of old, before the earth was made.”

第23节：「大地还没有形成以前，远自太古，从无始我已被立。」

24.“The depths were not as yet and I was already conceived: neither had the fountains of waters as yet sprung out.”

第24节：「深渊还没有存在，水泉还没有涌出以前，我已受生。　」

25.“The mountains with their huge bulk had not as yet been established: before the hills I was brought forth.”

第25节：「山岳还没有奠定，丘陵还没有存在以前，我已受生。　」

26.“He had not yet made the earth, nor the rivers, nor the poles of the earth.”

第26节：「那时，上主还没有创造大地、原野、和世上土壤的原质。　」

27.“When He prepared the heavens, I was present: when with a certain law and compass He enclosed the depths.”

第27节：「当祂建立高天时，我已在场；当他在深渊之上划出穹苍时。」

28.“When He established the sky above and poised the fountains of the waters.”

第28节：「当他上使穹苍稳立，下使渊源固定时。　」

29.“When He compassed the sea with its bounds, and set a law to the waters that they should not pass their limits: when He balanced the foundations of the earth.”

第29节：「当他为沧海划定界限，令水不要越境，给大地奠定基础时。」

30.“I was with Him forming all things: and was delighted every day, playing before Him all the times.”

第30节：「我已在他身旁，充作技师。那时，我天天是他的喜悦，不断在他前欢跃。　」

31.“Playing in the world: and my delights were to be with the children of men.”

第31节：「欢跃于尘寰之间，乐与世人共处。　」

54.This is the portion of the Proverbs, of which the Most High gave me an understanding.

54、这是至高者让我了解《箴言》的一部分。

I understood at first, that it treats of the ideas or decrees, which were in the Divine Mind before the Creation of the world; and that, in its literal sense, it speaks of the Person of the Incarnate Word and of his most holy Mother, while in its mystical sense it refers to the holy angels and prophets.

54、我首先明白，它（这段经文）持有的思想或法律，在创世之前就存在于“天主的心意”中；而且，（经文）从字面意义上讲，它说出了“圣言降生成人”的“那一位”和他的至圣“母亲”，而在（经文）奥秘意义上，指出了神圣的天使们和先知们。

For before decreeing or forming the ideals of the rest of the material creation, He formed and decreed their prototype, the most sacred humanity of Christ and of his purest Mother, and this is indicated by the first words.

从（经文）第一句话（第22节）中就可以看出。天主在发命或成形其余一切物质受造物的构想之前，“基督”和他至纯洁“母亲”的至圣人性，是一切被造之人性的原型、根源和本体。(注:就基督人性的永恒性而言，他是创造主，不是受造物，他是主自己创造了自己的受造物)

55.“The Lord possessed me in the beginning of his ways.”

「上主自始即拿我作祂行动的起始，作祂作为的开端。」

In God there are no ways, and his Divinity does not need them: but He made use of them, in order, that by them we may know Him and that all of us creatures, who are capable of knowing Him, may tend toward Him.

在天主内本没有什么道路，祂的神圣作为不需要它们（道路）：但祂使用它们，为了通过它们我们可以认识祂，并且我们–所有有能力认识祂的的受造物，可以走向祂。

In this beginning, before He formed any other ideal in his mind, because He desired to create paths and open ways in his mind for the communication of the Divinity, He decreed, as a beginning, the formation of the humanity of the Word, who was to be the highway, by which the other creatures might come to the Father (Joan. 14, 6).

在这起初，在天主心意里形成其它任何构想之前，由于天主心里渴望创建途径和开放道路，以作为天主性的沟通交流，祂命定以形成“圣言”的人性作为开始，他（圣言的人性）将是条高速路，经由他，其他的受造物可以来到圣父跟前。（若望福音14: 6）

［经文：「我是道路、真理、生命，除非经过我，谁也不能到父那里去。」（若望福音14: 6）　］

Joined with this decree was that of his most holy Mother, through whom his Divinity was to enter into the world, becoming man and being born from Her as God and man;

与这项法令结合的是他的至圣“母亲”，通过他的母亲，他的神性进入世界而成为人，并作为「神而人」由她（圣母）出生。

therefore it is said: “God possessed me” since both were possessed by his Majesty: for as to his Divinity, He was the possession, the property, and the treasure of the Father without possibility of separation, because Father and Son are One, of the same substance and Divinity with the Holy Ghost;

因此这里（第22节）说：「天主拥有了我」，因为二者（圣母和圣子）都被荣耀尊威的天主所拥有：对于他（圣子）的神性，他是圣父的所有权，是产业和珍宝，没有分开的可能，因为父和子及圣神是同体和同一个神性；

and also as to his humanity, the Father possessed the Son; because He himself knew and decreed the plenitude of grace and glory, which He was to bestow upon it at the moment of its creation and its hypostatical union.

再就是关于他（圣子）的人性，圣父拥有圣子；因为他（圣子）自己知道并命定了丰富的恩宠和光荣，那是圣子在他的造生和他的「神而人」二性一位的结合时刻所赐下的。

Moreover, as this decree and possession was to be brought about by the mediation of the Mother, who was to conceive and bring forth the Word (since He did not decide to create it out of nothing, nor form his soul and body out of any other material), it followed that He possessed Her, who was to give Him the human form.

此外，这个命定和拥有是在圣母的中保媒介下实现的，是她受孕和生产了圣言（因为祂天主没有决定从一无所有中造生他（圣子），也没有从任何其他材料中形成他的身体和灵魂），接下来，他（圣子）拥有了她（圣母），她（圣母）给了“他”人的形状。

Thus He possessed and claimed Her as his own in the same instant, providing with solicitude, that in the order of grace neither the human race nor any other, should have at any time a right or a part in Her.

因此他（圣子）在同一瞬间拥有和宣布她（圣母）是属于他的，在恩宠的秩序里，（圣子）关怀下所供给圣母的，不是人类或任何他类，在任何时刻能对圣母或甚至圣母的一部分，有任何的（主张）权力。

［意谓圣母的属性及全人，是直接来自天主，不是人间、阴间或任何势力有份在圣母的身上］（评注：天神告诉圣雅敬说，他的妻子圣亚纳将要怀孕的玛利亚，不是由他而生，而是借着他，是由天主来的硕果。引自艾曼丽修女的神视）。

He alone retained the full right in Her as his portion, and so much his portion as the dignity of Mother required.

只有他（圣子）在圣母内能保留所有权力，视圣母为他的一部分，并给他的“母亲”一切需要的尊荣。

She alone was to call Him Son, and She alone was to be called Mother, a Mother worthy of having an incarnate God for a Son.

只有圣母称圣子为“儿子”，也只有圣母被称为“母亲”，一位配得上天主降生成人为“人子”的“母亲”。

Now as all this far surpassed in dignity the whole creation, so did it also take the precedence in the mind of the supreme Creator. Hence He says :

现在所有这一切远远超过整个创造的尊荣，所以这一切也在至高的造物主心里占据优先地位。因此（第23节）天主说：

56.“Before He made anything from the beginning, I was set up from eternity and of old.”

「大地还没有形成以前，远自太古，从无始我已被立。　」

We, in our present state, conceive this eternity of God as an interminable time.

我们，目前的状态下，视天主的永恒为一个无尽的时间。

But what were the things “of old,” since none had been created ?

但什么是“太古”的事呢？因为那时还没有任何东西被创造出来?

It is clear that the three Persons are here spoken of, namely, that She was foreseen from the eternal ages of the Divinity, by the Beings, which alone are ancient, namely, the indivisible Trinity (since all the rest, having a beginning, are recent), that She was foreseen when only the ancient Uncreated was, and before any ideals of the future creation were formed.

显然，圣三这里提到，即她是从天主的永恒时代被预见的，一切存有中，只有一位远古存在者，也就是说不可分割的天主圣三（因为其余的一切都有一个开始，都是近期的）当这位远古存在者尚未创造，当在未来创造的理念构想形成之前，她就被预见预知了。

Between these two extremes intervened the ideal of the hypostatic union which was to be verified ad extra through the intervention of most holy Mary.

在这两个极端之间介入了（神人）两性一位结合的构想，那是通过至圣玛利亚的居中而验证了祂天主的外在工作。

Both were ordained together, immediately next to God and before any other creature, and it was the most wonderful decree ever passed or ever to be passed.

两者（圣母和圣子）就在神的旁边，在其他所有受造物之前共同被祝圣了，这是有史以来或曾经有史以来最美妙的法令被通过。

The first and most admirable image in the mind of God, next to the eternal generation, was that of Christ and next to it, that of his Mother.

在天主的心目中，除了永恒受生之外，第一个也是最可爱的形像就是“基督”，其次是他的“母亲”。

（评注：永恒受生，是指基督的天主性，圣子天主是圣父在万有被造以先所生，圣子在天主性上是永恒受生，如同太阳生光辉，永恒乃是永永远远，持续不断的，无始无终的。）

57.And what other order could there be in God, in whom all that pertains to Him is present at one and the same time, so that no part of His being must await the perfection of another, or one perfection ever need succeed upon others?

57.在天主里还会有什么其他的秩序呢？在祂里面，所有属于祂的东西都是同时存在的，所以天主存有的任何一部分都不必等待另一部分的完美成全，或者一个永远需要从他人身上接续的完美成全？

All is well ordered in his eternal nature, and so it was and will be forever.

在祂（天主）永恒的本性中，一切都井然有序，过去如此，将来也如此。

The new ordainment, however, was that the person of the Son should become incarnate and that from his deified humanity should begin the order of God’s desires and of his decrees ad extra.

然而，新的任命是，第二位圣子应降生成人，这样从天主神化的人性应开始于天主渴望的命令和祂外在工作的秩序安排。

He was to be the Head and Ideal of all other men and creatures; for this was the most appropriate order and harmony to be instituted among creatures, that they have One, who is the first and the highest, and that from Him should descend the order of all nature, and in a special manner, of the mortals.

“他”是其他人类和受造物的元首和理想；因为这是建立在受造物中最适当的秩序与和谐，他是首先的和最高的，从他降下所有自然本性的秩序，并在一个特殊方式内的凡人。这样他们（受造物）拥有那“一位”，

First among them all, however, was the Mother of the Man-God, as the Supreme among mere creatures, following immediately upon Christ, and, through Him, upon the Divinity.

然而，首先在他们当中的是“人而神”的“母亲”，作为纯粹受造物中的“至高无上者”，紧随着基督，并借着基督的神性。

Thus the conduits, which led the crystalline fountains of the Divinity from the eternal throne, meet first in the humanity of the Word and immediately thereafter in his holy Mother in the degree and in the manner, as it was possible for a mere creature, and as it was proper for the Mother of the Creator.

因此，从永恒宝座上输送“神”的水晶泉源的管道，首先遇到了“圣言”的人性，然后立即在他的至圣“母亲”内，在层次的深度以及方式的广上，（她是）尽一个受造物的可能，并尽一个受造物的母亲的恰当。

It was equitable, that all the divine attributes should exert themselves in Her, without reserve, so far as She was capable; and that She be inferior only to Christ our Lord. She was to be superior in the degree of his incomparable graces to all the rest of the creatures, that are deserving of graces and gifts.

可以合理地认为，所有上主的属性都将在“她”身上毫无保留地发挥；并且“她”是仅次于我们的主基督的。在程度上，他（圣子）无与伦比的恩宠，给予“她（圣母）”的要优越于其他所有受造物应得的恩宠和恩赐。

This then was the order, so well instituted by the eternal wisdom: that all was to commence with Christ and his Mother. Therefore the text adds:

这就是永恒智慧所设立的秩序：一切都要由“基督”和他的“母亲”开始。因此，经文（第24节）补充道：

58.“Before the earth was made; and the depths were not as yet and I was already conceived.”

58.「大地还没有形成以前，深渊还没有存在，我已被立。　」

This earth was that of the first Adam; for before his creation was decreed, and before the abysses of the ideas ad extra were formed in the divine mind, the likenesses of Christ and of his Mother were already conceived.

这大地就是那第一个亚当的所在；因为在天主创造之前就裁定了，在构想的深渊（存在）之前，天主的外在工作就在祂心中形成了。“基督”和他“母亲”的模样已被设想出来。

The forms are called abysses, because there is an infinite distance between the being of God and that of creatures.

这形态被称为深渊，因为在天主的存有和受造物的存在之间有着无限的距离。

This distance was measured (speaking according to our own way of understanding), when the ideals of the creatures were formed; for then these very abysses were formed.

当受造物的构想形成时，这距离就被测量了（这样说是根据我们自己的理解方式）；然后这深渊才形成。

Not only was the Word conceived before all these by eternal generation from the Father, but His temporal generation from the Virgin Mother full of grace, had already been decreed and conceived in the divine mind.

不仅仅“圣言”在这一切被构想之前在“圣父”这里永恒受生，并且也由“他”（圣子）在世的一代，由满被圣宠的“童贞圣母”受生，在神的心中已经裁定和设想了。

Inasmuch as no efficacious and complete decree of this temporal generation could exist without at the same time including his Mother, and such a Mother, the most holy Mary, was then and there conceived within that beautiful Immensity, and Her eternal record was written in the bosom of the Divinity, in order that for all the ages it should never be blotted out.

因为他（圣子）在世受生的这一代任何有效而完整的命定，如果不同时包括他的“母亲”，是无法存在的，这样一位至圣的“母亲玛利亚”，就在那时在那里在美丽的无限中被构想了，“她”永恒的见证写在天主的怀里，为所有的世代都永远不会被抹掉。

She was stamped and delineated in the mind of the eternal Artificer and possessed the inseparable embraces of his love.

“她（圣母）”被印刻勾画在永恒“巧匠”的心中，并被祂的爱紧紧地拥抱着。

59.“Neither had the fountains of waters as yet sprung out.”

59.「水泉还没有涌出。　」

The images and ideals of creatures had not yet sprung from their source and origin; for they had not yet broken from the fountains through the channels of God’s goodness and mercy, through which the divine will was to be moved to create the universe and to communicate his divine attributes and perfections.

受造物的肖象和构想还没有从他们的源头涌出；因为他们还没有通过天主的美善和慈悲的通道，涌出泉源，通过这些通道，上主的意志被感动去创造宇宙，并分享祂神圣的属性和成全。

In respect to the entire rest of the universe, these waters and fountains were still repressed and detained within the bounds of the immense ocean of the Divinity; in his own Being there were as yet no founts or currents for outward manifestation, not having until then met their proper object, namely, men.

对于整个宇宙的其余部分，这些水域和喷泉仍然被压抑和桎梏在天主巨大如海的界限内；在祂内还没有水泉外流的彰显，直到适当对象的出现，那即是人。

But when these were encountered, the sacred humanity of Christ and his Virgin Mother had already furnished proper objects of benevolence. And therefore it is added:

但是当有这些相遇时，“基督”的神圣人性和他的“童贞圣母”已经提供了完全的仁慈对象。因此这里（第25节）补充道：

60.“The mountains with their huge bulk had not been established,” for God had not as yet then decreed the creation of the high mountains, the Patriarchs, Prophets, Apostles and Martyrs or the other saints of great holiness, and this was not yet exerting its full weight and force in the mighty and sweet manner (Sap. 8, 1) in which God executes his counsels and great works.

60.「山岳还没有奠定，」因为天主还没有下令创造高山、圣祖、先知、宗徒、殉道者或者其他伟大圣洁的圣人，这事还没有以强大而美好的方式来充分发挥其权重和力量（智慧篇8：1），即天主执行祂的忠告和伟大的工程的方式。

［经文：「智慧施展威力，从地极直达地极，从容治理万物。」 (智慧篇 8：1)　］

And not only before the mountains (which are the great saints) but also “before the hills I was brought forth,” which are the orders of the holy angels.

而且不仅仅在山岳之前（即伟大的圣人们），并且也「在还没有山丘以前，我已受生，」它们也即是圣天使的秩序。

Before them the divine Mind had conceived the most holy Humanity united hypostatically with the divine Word, and the Mother, who bore it.

在他们（圣人天使们）之前，天主的心里已孕育构想出了至圣“人性”和“圣言”的二性一位的结合，和生育他的“母亲”。

The Son and the Mother were conceived before the hierarchies of the angelic hosts, so, that, what David said in the eighth psalm, becomes intelligible: “What is man that Thou art mindful of him, or the son of man, that Thou visitest him? Thou hast made him a little lesser than the Angels, Thou hast crowned him with glory and honor! Thou has set him over the works of thy hands; Thou hast subjected all things under his feet.”

“圣子”和“圣母”是在天使天军阶层之前被构想孕育的，因此达味在圣咏第八篇所说的成为可以理解的了：「世人算什么，祢竟对他怀念不忘﹖人子算什么，祢竟对他眷顾周详﹖竟使他稍微逊于天神，以尊贵光荣作他冠冕，令他统治祢手的造化，将一切放在他的脚下。　」

Let all understand and know, that there is a Godman, who is above all angels and men, and that all are his inferiors and his servants, for being the first of men, He is God at the same time.

让所有的人都明白和知道，有一位“神人”在所有的天使和人类之上，所有的天使和人都是他的下属和仆人，因为他是第一个人，同时“他”也是天主。

He is the first in the divine Mind and in the divine Will, and with Him is associated and inseparably connected, one Woman and Virgin, his Mother, the exalted Queen of all creation.

“他”是天主“心智”和天主 “心意”中第一位，与“他”密不可分的联合在一起的是一个“女人”和“贞女”，且是他的“母亲”，所有受造物崇高的“元后”。

61.And if man, as says the same psalm, was crowned with glory and was constituted above all the works of the hand of the Lord, it was because the Godman, his Chief, had merited both this crown, and also that, which is borne by the angels.

61.并且如果人，如同一篇圣咏所说，以光荣为冠冕，统治上主之手的一切造化，那是因为这“神人”，祂天主的“首席”，他的众多美德既配得这冠冕，也配得天使所戴的冠冕。

The same psalm adds, that, after having made man a little less than the angels, He placed him over the works of his hands: yet these very angels were works of his hands.

同一篇圣咏还说，在使他稍逊于天神后，被安置在天主的所有造化之上：而这些天使确实是祂手中的造化。

Thus David spoke to the whole human race, when he said: God made man a little less than the angels; but although man was inferior in his nature, one Man is found who is of superior make and is set over these same angels, who were works of the hand of God.

因此达味对整个人类说话，当他说：「上主使人稍逊于天神」时；但尽管人的本性是低等的，却发现了一个“人”是生来优等的，被置于这些同样是上主的造化——天使之上。

This superiority is in the order of grace, not only as far as His Divinity united to the humanity is concerned, but also in regard to the humanity itself in so far as grace was conferred by the hypostatic union.

这种优越是恩宠的秩序，不仅仅是“他的神性”和人性的结合被接上了，同时人性本身也被天人合一赋予了恩宠。

In a proportionate degree his most holy Mother likewise attained this superiority, just as some saints in virtue of the same incarnate Lord can reach a station and throne superior to that of the angels.

他的至圣“母亲”在相称的程度上也同样获得这样的优越，就像某些圣人因同样体现的美德，天主可以使他们达到一个高于天使的位置和宝座。

62. It is further said: “I was brought forth” or born, which means more than being conceived; for the latter refers to the divine intellect of the Blessed Trinity at the instant, when the Incarnation was known and, as it were, weighed in regard to its propriety.

62.这里进一步说：「我已受生」；或出生，其意义比受孕更进一步；因为后者（受生）指的是至圣圣三在一瞬间的上智，（因为）当降生成人被知道，成为已知，就进入圣三的礼仪规范，

But to be brought forth refers to the act of the divine Will, which determined upon this work, for the most holy Trinity, in its divine councils, resolved upon the efficacious execution of this work by determining, and preliminarily putting into effect, the wonderful decree of the hypostatic union and of calling into being Mary most holy.

但这受生指的是神圣“心意”的行为，它取决于这项工程，因为至圣“圣三”在其神圣的议会中决定，通过决心及初步付诸行动，有效执行这项工程来解决这一问题---天人合一的美妙法令，并召叫至圣玛利亚的存在。

That is the reason for using first the word “conceived” and then the words “brought forth,” or born; for in reality the work was at first conceived and then immediately afterwards determined upon and willed.

这就是先使用“受孕”；然后使用“受生”或出生词的原因；因为实际的工作是首先有受孕，随后立即定意并执意。

63.“He had not yet made the earth, nor the rivers, nor the poles of the (earth) world.”

63、「那时，上主还没有创造大地、原野、和世上土壤的原质；」

Before the creation of the second earth, namely, the earthly paradise (the sense in which the earth is mentioned a second time), into which the first man, after he had been created from the first earth of the Damascene plains, was placed, and where he sinned, the sacred humanity of the Word and the material from which it was to spring, namely the Virgin, was determined upon.

在创造第二个大地，既在尘世的乐园（第二次提到地球的意义）里的第一个人（亚当），在他从大马士革平原的第一个地方被创造之后，（由于）他在那里犯了罪，（于是）决定了圣言的神圣人性及其（神圣人性）产生出的物质，即“童贞女”。

For it was necessary, that God should provide beforehand against her participating in sin and against her being in any way subject to it.

因为是有必要，天主应该事先提供不使她参与罪，不使她以任何方式获罪。

The rivers and poles of the earth are the militant Church and the gifts of grace which were to flow from the sources of the Divinity.

大地的河流和两极是征战的“教会”和恩宠的赐予，它们是从“神性”的源头流淌而来的。

These were to flow toward all men and with efficacy to the saints and the foreknown.

这些将流向所有人，并且对圣徒和先知效力。

Fixed in God as in their pole or pivot and being dependent upon Him they nevertheless move around Him in seeking after the virtues of faith, hope and charity, through which they sustain, vivify and direct themselves though yet entangled in human conversation.

人们固守在天主里面，就像依靠柱子或枢轴，他们仍然围绕着祂寻求信、望和爱的德能，通过这些德能，他们得以维持、活跃和指引自己，尽管他们仍然纠结于人类的话语中。

［评注：人类的话语内含有不尽的谎言及罪恶］

They are drawn toward their last end and toward the highest good, without swerving from the center about which they turn.

人们被吸引到最终的目的和最高的善，而没有偏离这个中心。

Also the Sacraments and the institutions of the Church are here signified, her safety and stability, her beauty and sanctity without blot or wrinkle (Eph. 5, 27), for this is what is meant by this circumference and these rivers.

教会的圣事礼仪和制度也在这里被预示出来，教会的安全与稳固，她的美丽与圣洁，没有瑕疵或皱纹（厄弗所5：27），因为这就是这圆周和这些河流的意义。

［经文：「好使她在自己面前呈现为一个光耀的教会，没有瑕疵，没有皱纹，或其他类似的缺陷；而使她成为圣洁和没有污点的。」（厄弗所书 5: 27）］

Before the Most High prepared all this and ordained this mystical sphere and system, of which Christ was to be the center and head, He decreed the union of the Word with human nature, and foresaw his Mother, through whom He was to execute these wonders in the world.

在“至高者”准备所有这一切并制定了这个神秘的球体和体系之前，天主以“基督”为中心和统率，命定了“圣言”与人性的结合，并预见了他的“母亲”，天主将通过基督及他的母亲在世界上执行这些奇迹。

64.“When he prepared the heavens, I was there.”

64.「当祂建立高天时，我已在场；　」

When He prepared and preordained the heaven and the reward, which was to be given to the just sons of the Church after their sojourn upon the earth, then already was decreed the union of the humanity with the Word, thereby meriting grace as their Head; and with Him his Mother most holy.

当天主预备天堂和赏报给在世上定居的教会的正义之子时，那时就已经颁布了人类与“圣言”结合的律例，以基督和他的母亲为为义人之“元首”，叫人与道合而为一，效法基督和圣母。

［评注：圣母及圣子的的诸德及恩宠是义人的仿效及渴慕］［圣子圣母，互为表里］

Having destined the greater part of this grace for the Mother and the Son, He then disposed and arranged similar gifts of glory for the other saints.

天主将这种恩宠的大部分交给了圣母和圣子，然后圣子为其他圣徒安排了类似的荣耀恩赐。

65.“When with a certain law and compass he enclosed the depths,” namely, when He decided to close the abysses of his Divinity in the person of the Son according to a certain law and measure, which no living being can ever compass or understand.

65、「当祂下使渊源固定时，」意即，当天主决定以一定的法律和衡量在人子身上关闭神性的深渊时，这深渊是没有任何活物可以限定和理解的。

He delineated this sphere and circumference, where none could nor ever can enter, except only the Word (since none but Himself can ever fill his place).

天主描绘了这个领域，除了“圣言”以外，没有人能进入（因为除了圣子自己之外，无人填补圣子的位置）。

For thus He was able to empty (Phil. 2, 7) and humiliate his Divinity in the humanity, then, both humanity and Divinity, in the womb of the most holy Mary, afterwards, in the small quantity and species of the bread and wine, and finally, in the narrow space of sinful, mortal hearts.

因此“圣子”在人性里能够空虚和谦卑他的“神性”，（斐理伯书2：7），然后神性和人性进入了至圣玛利亚的子宫，之后，进入少数物种的饼和酒里，最后进入狭窄罪恶的人心。

［经文：却使自己空虚，取了奴仆的形体，与人相似，形状也一见如人； (斐 2：7)　］

All this is indicated by the words: abysses, law and circle or limits.

所有这一切以下面这些词汇表达：深渊，法则和范围或界限。

They are called “certain” on account of their vast bearing and also on account of the certainty, with which they were to be fulfilled (in spite of seeming- impossibility), and on account of the difficulty of explaining them in words.

它们之所以被称为“肯定”，是基于它们的巨大影响力和确定性，及必要实行（尽管看似不可能），并且很难用语言解释。

It certainly did not appear feasible, that the Divinity should be subject to law, nor that It should enclose Itself within determined limits.

当然，“神性”从属于法律显然不可行，也不应将神性本身封闭在确定的限度内。

But the wisdom and the power of that same Lord made it possible and has accomplished it by enclosing Himself in a designated created being.

但同一个“主”（圣三合一的天主）的智慧和全能却使这事成为可能，并且通过将圣子自己封闭在指定的受造存有中，实现了它（神性从属于法律）。

66.“When he established the sky above, and poised the fountains of the waters; when he encompassed the sea with its bounds, and set a law to the waters, that they should not pass their limits.”

66.「当他上使穹苍稳立，下使渊源固定时，当他为沧海划定界限，令水不要越境。　」

He calls here the just “heavens,” for that is what they are, as God remains and dwells within them by grace, and through it, according to each one’s disposition, gives them courage and firmness to rise above the earth as long as they are pilgrims. Afterwards He gives them a place and a dwelling in the heavenly Jerusalem according to their merits.

天主称义人为正义的“天堂”，因为那正是天主藉着恩宠在人间与义人居住，并通过它（义人在人间的生活），根据每个人的性格，赋予他们勇气和坚定，从世上提升他们，只要他们还是朝圣者。之后，天主根据他们在世上的功绩，给他们在天上的耶路撒冷一个恰当的处所并居住。

For them He poised the fountains and has divided them, distributing to each one with equity.

天主为他们筑了喷泉，将他们分开，公平地分配给每个人。

He weighs the gifts of glory, the virtues, the helps, and the perfections, according to the dispositions of his Wisdom.

根据祂智慧的安排，衡量给予光荣、德能、帮助和成全的恩赐。

（评注：disposition (1)性向,性情指个体在某些情境下经常表现的行为倾向与状态。(2)处置,安排,意向在神学层面上，指天主/上主照顾、管理、指导、支配一切受造界。　）

When He resolved to make the distributions of these waters of grace, He also resolved to give to the humanity united to the Divinity all the ocean of graces and gifts, which naturally flowed from the Divinity in its union with the Onlybegotten of the Father.

当天主决定分配这些恩宠之水时，祂也决定把所有的恩宠和恩赐之海都赐给与主相联合的人类，这些恩宠和恩赐理所当然的是从天主圣三而来。

Although this ocean was infinite, He placed confines to it, namely, the humanity, in which was to dwell the plenitude of the Divinity (Col. 2, 9) ; and it was enclosed thirty-three years within these confines, in order that He might dwell among men, and in order that, what happened to the three Apostles on Tabor mount might not happen to all men.

尽管这海洋是无限的，天主仍给海划定了范围，也就是说，人性里居住着丰富的神性（哥罗森书2，9）；并且神性在这个范围内被封闭了三十三年，为了他能居住在人类中，为了那发生在大博尔山上三个宗徒的事，可能不会发生在所有的人身上。

［经文：因为是在基督内，真实地住有整个圆满的天主性，你们也是在他内得到丰满。 (哥罗森书2：9)　］

In the same moment in which this entire ocean and all the rivers of grace reached Christ our Lord as being nearest to the Deity, they also redounded in his most holy Mother as being nearest to her Only begotten Son.

当一切恩宠之河海达到吾主基督–最靠近天主–的同一个时刻，他们（所有的恩宠）也回到最圣洁的母亲–最靠近她的独生子。

For without the Mother, and precisely such a Mother, the gifts and graces of her Son could not have been disposed of in such order and with such high perfection.

如果没有圣母，这样一个(无染原罪的母亲，耶稣的人性(指祂取得的人类灵魂和人类身体)，是不可能（如此）完美、圣洁、无罪的。(注:由于耶稣是圣神感孕童贞女而生，这必然是一个超自然的奥秘。)

Nor did the admirable harmony of the celestial and spiritual machinery, and the distribution of the gifts of the Church militant and triumphant rest on any other foundation.

也就不会有令人钦羡的天上和谐和属灵的机制，以及征战“教会”恩赐的给予和在其他任何基础上得胜的安息。

67.“When he balanced the foundation of the earth, I was with him forming all things.”

67.「当他给大地奠定基础时，我已在他身旁，充作技师。　」

The works ad extra are common to the three divine Persons, for They are one God, one wisdom, one power; therefore it was unavoidably necessary, that the Word, in whom according to the Divinity all things are made, should be in union with the Father in making them.

天主的外在工作是三位一体共同的工作，因为祂们是一个天主，一个智慧，一个力量；因此，根据天主的旨意创造万物的“圣言”，在创造万物时，必然要与“天父”联合。

But here more is meant, for also the incarnate Word was already present together with his most holy Mother in the divine Will.

但这里有更多的意义，因为在天主的“心意”里，“圣言”降生成人也和他(耶稣)至圣的母亲一起临在。

Thus, just as through the Word, as far as He is God, all things were made, so also for Him, in the first place and because He is the most noble and most worthy end, were created the foundations of the earth and all that is contained in it.

因此，就如同通过“圣言”，“他”就是“天主”，万物都是被创造的，也是为“他”而造的，首先，因为“他”是最崇高的，最有价值的目标，大地的基础被创造了，所有一切都包含在其中。

68.Therefore it is farther said: “And I was delighted every day, playing before him at all times, playing in the world.”

因此圣父这样说：「那时，我天天是他的喜悦，不断在他前欢跃，欢跃于尘寰之间，乐与世人共处。　」

The incarnate Word diverted Himself at all times, because He knew all the ages and the lives of all the mortals, all being as one day in comparison with eternity (.Ps. 89, 4).

降生成人的“圣言”在任何时候都可以改变“他自己”，因为“他”知道世人的所有时代和生活，与永恒相比，这一切都只是一天。（圣咏89：4）

［经文：因为千年在祢的眼前，好像是刚过去的昨天，好像夜里的一更时间。(圣咏89：4)　］

He was delighted, because the whole course of Creation had found its end, for when the ultimate day with all its perfection should arrive, men were to enjoy the affluence of grace and the crown of glory.

天主很喜悦，因为创造的整个过程都已结束，而当完美成全的终极之日到来时，人们将享受丰富的恩宠和荣耀的冠冕。

He diverted Himself as it were, counting the days, when He should descend from heaven to earth and assume human flesh. He knew that all the works and thoughts of men were like a play, wherein all is mere burlesque and deceit.

“他”果然改变了“他自己”的样子，数着日子，当他该从天上降到人间，化成人类的肉身时。祂知道，人类的所有作品和思想都像一部戏，其中的一切仅仅是作戏和欺骗。

He saw also the just, who, though so weak and limited in their capacity, nevertheless would be fit for the manifestation and communication of God’s glory and perfections.

“他”也看到了义人，虽然他们的能力是如此的软弱和有限，但他们将传讲和彰显天主的伟大和光荣。

He compared his immutability with the changefulness of men, and how He was nevertheless to act in concert with them.

“他”将自己的不变性与人类的多变进行比较，以及“他”如何与他们共同行动。

He delighted in his own works, and especially in those, which He ordained in his most holy Mother.

“他”对自己的作品感到满意，尤其是“他”祝圣了他最圣洁的“母亲”。

He took a great delight in the prospect of assuming the form of man within Her and in making Her worthy of so great a privilege.

“他”很高兴他将在“圣母”内以人的形式呈现，并使“圣母”配得如此大的特权。

And because the conception of these ideals and the efficacious decree of the divine Will in their regard were to be followed by their actual fulfillment, therefore the divine Word adds:

并且由于这些构想的概念和认为是神圣“旨意”的有效法令，必随之实际的完成，因此上主圣言（第31节）又说：

69. “And my delight is to be with the children of men.”

69.「乐与世人共处。　」

My recreation is to work for them and show them favors: my contentment is to die for them and my joy is to be their Teacher and their Redeemer.

我的欢愉是为他们工作并向他们显示恩宠：我的满足是为他们而死，我的喜乐是成为他们的“师傅”和他们的“救主”。

My delight is to raise the needy one from the dust and to unite Myself with the lowly one (Ps. 112, 7) ; my pleasure is to unbend my Divinity for this purpose, and to clothe it with human nature, to constrain and debase Myself, and to suspend the glory of my body in order to make Myself capable of suffering and of meriting for men the friendship of the Father; to be a Mediator between his most just indignation and the malice of men, and to be their Model and Head, whom they might imitate.

我的喜悦是从尘土中提拔穷苦的人，并使我自己与卑微的人联合（咏112：7）；

我的快乐是为此目的而伸展我的神性，并以人性为我的神性穿上衣服，纡尊降贵，亲自降生人间，牺牲奉献我的性命在苦架上！成为人与天父之间的桥梁，挽回天主最公正的义怒，担当所有信我之人罪恶的后果，成为人类面向天主的中保和司祭，和人们可以效仿的榜样和元首。

70. O eternal and incomprehensible Goodness! how am I ravished with admiration, when I compare the immensity of thy immutable Being with the insignificance of man!

70、哦！永恒而不可思议的美善啊！当我将祢永恒不变的存在与人类的渺小相比较时，我是多么赞叹而钦佩不已！

When I see thy eternal love mediating between two extremes of such immeasurable distance; a love infinite, for a creature so insignificant and at the same time so ungrateful!

当我看到祢永恒的爱，在这无法测距的两极之中,通过中保耶稣又重新恢复，这真是一种无限的爱，为如此微不足道，同时又是如此忘恩负义的受造物！

Oh, on what a low and debased object, O Lord, dost Thou cast thy eyes, and on what a noble Object can and should man fix his thought and his affection in beholding such a mystery!

哦，世人的眼目专注于如此低贱和卑微的对象，哦，主，求祢垂顾我们，在高尚的事物上使我们能够也应该专注我们的思想及感情，凝视这样一个奥迹。

Filled with admiration and with sadness of heart, I lament over the unhappy state of men, their darkness and blindness, since they do not make any effort to understand how much thy Majesty has been beforehand in looking down upon them and in offering them true felicity with such great love and care as if thy own consisted in it.

充满了崇敬和悲伤的心，我感叹人类不幸的状态，他们的黑暗和盲目，他们不做任何努力去理解，至尊的祢事先是多么地俯视了他们，并以如此伟大的爱和关怀提供给他们真正的幸福，就好像祢自己也包含在其中。

71.All his works, and the disposition of them, as they were to be called into being, the Lord had in his mind ab initio, and He numbered and weighed them according to his equity and rectitude.

71.所有天主的工程，和世人的处置，正如他们被召叫而存在，从起初就在主的心中，祂根据公平和正直数算称量了他们。

He knew the constitution of the world before its creation, as it is written in the book of Wisdom (sap7, 18.).

祂在创世之前就已经知道世界的构成，如在智慧书中写到的那样。（智慧篇7：18）

［经文：17他把所有事物正确的知识赐给了我，使我明了世界的构造，和五行运行的潜力；18使我洞悉时间的始末和中间，太阳的运转和季节的变换，19年岁的运行与星辰的位置，20生物的个性，野兽的凶猛，诸神的能力，人类的思想，植物的繁杂和草根的效能。⑦21所有或隐暗或明显的事，我都知道，因为智慧，万物的工师，教训了我。 (智慧篇 7:17~21)　］

He knew the beginning, the middle and the end of time, the changes of the years and the courses of the ages, the disposition of the stars, the powers of the elements, the nature of animals, the wrath of wild beasts, the force of winds, the difference of plants, the virtues of roots and the thoughts of men.

祂知道时间的开始，中期和结束，岁月的变化和时代的变迁，星星的布置，元素的力量，动物的天性，野兽的愤怒，风的力量，植物的差异，根的美德和人的思想。

All He weighed and counted (Sap. 11, 21), not only that which is literally true of the rational and irrational creatures, but He preordained also all that which is signified mystically by these creatures. But as this comes not within my scope at present, I do not speak of it in this place.

所有的东西都被祂称量和数算过（智慧篇11：21），不仅是理性和非理性受造物在表面意义上的真实，而且天主也预先规定了所有这些受造物所象征的奥秘。但是由于这目前不在我的讨论范围之内，因此在这里我不再赘述。

［经文：「祢处置一切，原有一定的尺度、数目和衡量。」（智慧书 11：21）］

CHAPTER VI.

CONCERNING A DOUBT, WHICH I PROPOSED REGARDING THE DOCTRINE CONTAINEDIN THESE CHAPTERS, AND THE ANSWER TO IT.

第六章

在这章里，我提出有关教义的质疑，及天主的回答。

72. In regard to the significance of thedoctrine contained in the last two chapters a doubt occurred to me, and I haveoften heard and been informed by learned persons, that the same is discussedalso in the schools.

72. 关于前两章中所包含的重要教义，我产生了一个疑问，并且我经常听说也被有学问的人告知，也在学校讨论过同样的问题。

The doubt was as follows: If theprincipal motive of the incarnation of the Word, was to make him Head and theFirstborn of all creation (Col. 1, 15) and, through the hypostatic union withhuman nature, to communicate his attributes and perfections, in a mannerbefitting his grace and glory, to the predestined;

我的疑问如下：是否圣言降生为人的主要动机是使天主子成为所有受造物的元首和首生者（哥罗森书：1，15）并且通过与人性的神人合一，来传达天主子的属性及完美，以某种方式使天主子的恩宠和荣耀给予预定的人；

and, if to assume flesh capable ofsuffering and dying for man was his secondary motive : then, if theseassumptions are true, how comes it, that there is such a diversity of opinionin regard to it in the holy Church?

并且，如果认为道成肉身能为世人受苦受死是祂的第二个动机：那么，如果这假设是真的，那圣教会对此怎么会有这么多各种各样的看法呢？

The most common assumption is, that theeternal Word descended from heaven expressly for the purpose of redeeming menthrough his most holy Passion and Death.

最常见的假设是，永生圣言从天降下，其明确的目的是以天主子最神圣的“苦难”和“死亡”来救赎人类。

73. This doubt I proposed humbly to theLord. After giving me an understanding and a great enlightenment, by which Iperceived and understood many mysteries, He condescended to answer me.

73.　我谦卑地向主提出这个疑问。主賜我明悟和光照后，我领悟並理解了许多奥秘，天主屈尊回答了我。

The mysteries themselves I cannotexplain, because the words of the Lord comprehend and mean so much.

我无法解释奥秘本身，因为主的话语是不变的真理，但其理解和含意却很多很深。

But his answer was as follows: “Myspouse and dove, hear : for as a Father and a Teacher I will solve thy doubtand instruct thee in thy ignorance.

但天主的回答如下：「我的净配，我的鸽子，听啊：作为“天父”和“老师”，我要解决你的疑惑，并指导你的无知。

Know, that the principal and legitimateend of the decree, which I had in view in resolving to communicate my Divinityin the hypostatic union of the Word with human nature, was the glory, whichwould redound to my name through this communication, and also that which was toredound to the creatures capable thereof.

要知道，我在解决传达我的神圣圣言与人性两性一位结合的问题时所考虑的这命定主要和真实的目的是，通过这个传达将荣耀归于我的名，也使受造物获得能力。

This decree would without doubt havebeen executed in the Incarnation, even if the first man had not sinned : for itwas an express decree, substantially independent of any condition.

毫无疑问，这法令已被执行在道成肉身里，即便是“第一个人”没有犯罪：因为它是个明确的旨意，本质上独立于任何条件。

Therefore, the intention of my will,which was primarily to communicate Myself to the soul and humanity of the Word,was to be efficaciously fulfilled.

因此，我的心意是向灵魂和圣言的人性传达“我自己”，并被有效地承行。

This was conformable to the justice andrectitude of my works, and, although it was subsequent in its execution, it wasnevertheless antecedent in my intention.

这符合我的正义和正直的工作，尽管它是随后执行的，但它在我的意向中却是先行的。

If I waited before sending my Onlybegotten, it was because I had resolved to prepare for Him beforehand a holyand select congregation of the just, who, presupposing the fall of mankind,would be like roses among the thorns, that is, the sinners.

如果在派遣我的“独生子”之前有所等待，那是因为我决心为“他”事先准备圣洁和蒙揀选的义人们，他们如同荆棘–罪人–中的玫瑰，预设在人类的堕落中。

Foreseeing the fall of the human race, Idetermined, by an express decree, that the Word should come in a form capableof suffering and death for the Redemption of his people, whose head He was tobe.

我预见了人类的堕落，我通过一项明确的旨意决定，圣言应该能够以遭受苦难和死亡的形式来救赎他的子民，而圣子将成为他子民的元首。

Thus my infinite love for man could beso much the more known and manifest and a just satisfaction would be renderedto my equity and justice;

因此我对人的无限爱就可以更加广为人知和彰显。我的公平和正义将得到公正的满足；

and if he, who was to be first inexistence, was a sinner: He that was to be first in dignity, would be theRedeemer (I Cor. 15, 21).

如果亚当，第一个存在的人，是一个罪人；天主子作为第一个有尊严的人，将是救赎者（格林多前书　15：21）。

【经文〈格林多前书 15：21〉：因为死亡既因一人而来，死者的复活也因一人而来；】

Thus also men might come to know thegravity of sin, and love one and the same Creator, Vivifier, Redeemer, andJudge of all mortals. I also wished as it were, to compel them to make a properreturn of gratitude and love.

因此，人类也可以由此知道罪的严重性，以感激之情来回报我的救赎和爱造物主，那赋予生气者，同时又是救赎者和可朽的凡人的审判者的天主子。

Refusing to punish them withoutreprieve, as I have punished the apostate angels, but pardoning them andlooking upon them with mercy, I offered them an opportune remedy by executingthe rigor of my justice upon my only begotten Son and reserving for man thekindness of my great mercy.“

我拒绝毫无宽免地惩罚他们，就像我惩罚反叛的天使一样，而是赦免了他们，用慈悲的眼光看待他们，给了他们一个及时的补救办法，对我唯一的独生子执行了严格的正义，并为他们保留了良善和我的伟大慈悲。”

74. “And in order that thou mayestbetter understand the answer to thy doubt, remember, that there is neither anysuccession of time in my decrees, nor any need of it for the perception and theexecution of them.

74. 「并且，为了你能更好的明白对你的疑问的回答，要记得，在我的圣意中既没有时间的接续性，也不需要任何时间来感知和执行。

Those that say that the Word becameincarnate in order to redeem the world, say well; and those that say, that Hewould have become incarnate also, if man had not sinned, likewise speak well,only it must be understood in the right way.

那些说圣言化身为人以赎回世人的人，说的好；那些说，既便人类没有犯罪，祂也将道成肉身的，也说得很好，只要能以正确的方式去理解。

For if Adam had not sinned, Christ wouldhave descended from heaven in that form, which would be suitable to the stateof man‘s innocence; but as Adam sinned, I resolved by the secondary decree,that He should be made of passible nature; since foreseeing sin, it was proper,that it should be repaired in the way in which He has done it.

因为如果亚当没有犯罪，基督会以适合无罪人类的形式从天降下；但因为亚当犯了罪，我就藉著第二个命定来解决这个问题，即天主子会有感受（痛苦）的人的本性；因为我预见人的犯罪，所以由我唯一子的血洁净罪恶，为罪修补是恰当的，而天主子也已经按照他的方式恢复圣宠给人类。

And as you desireto know, how the mystery of the Incarnation would have taken place, if man hadpreserved the state of innocence, know, that the human substance would havebeen essentially the same as now, only it would be clothed with the gifts ofimpassibility and immortality, such as my Only begotten possessed after hisResurrection and before his Ascension.

正如你想知道的，如果人类保持了无罪的状态，那么“道成肉身”的奥迹要怎样发生，你要知道，人类的实质与现在基本上是相同的，只是会披上不可逾越和不可朽坏的恩赐，就像我的独生子在他“复活”后和“升天”前所拥有的一样。

Hewould live and converse with men; the hidden sacraments and mysteries would allbe manifest; and many times would his glory shine forth as it happened once inhis mortal life (Mark 17, 1).

降生成人的天主子将会与人生活交谈；隐藏的圣事和奥秘都将显现出来；天主子的光荣会常常照耀，就像在祂的一生中曾经发生过一样。

［经文〈马尔谷福音 17：1 〉：耶稣讲完了这些话，便举目向天说：「父啊！时辰来到了，求你光荣你的子，好叫子也光荣你：」

Hewould, in that state of man‘s innocence, have become manifest to all men in thesame manner as He once showed Himself to the three apostles in his mortalstate.

在人类无罪状态下，祂将以同样的方式显现给所有的人，就像祂曾在尘世状态中向三位宗徒显示祂自己那样。

All those on the way to heaven would seethe great glory of my Only begotten; they would be consoled by conversing withHim and they would place no obstacle to his divine workings, for they would bewithout sin.

所有的人在去天堂的路上将看见我独生子的大光荣；他们将通过与祂的谈话被安慰，他们不会对祂的神圣工作设置任何障碍，因为他们将是无罪的。

But all this was impeded and spoiled bythe guilt of sin and on that account it was proper, that He should come inpassible and mortal nature.“

但这一切都因罪恶而受阻和破坏，因此天主子取了人性，成为人，在人性内来救我们，他贬抑自己，和人一样受苦，为的是成了人之后的他，能使人成全肖似天主。”

75. “The existence of different opinionsregarding these sacraments and other mysteries in the Church, arises from thefact that I manifest and give light concerning one set of mysteries to someteachers, and illumine others concerning other mysteries; for mortals are notcapable of receiving all the light.

75.教会中对这些圣事和其它奥秘存着不同的看法，源于我向一些圣师展示并给予了部分奥秘的光照，并对另一些人给予其它的奥秘的光照；这是因为世人无法承受所有的光。

It is not expedient, that the knowledgeof all things be given to one man, as long as men are viators. For also in thestate of comprehensors, they obtain them in parts and according to the stateand the merits of each.

只要是仍在尘世中生活的人，将万物的知识通传给一个人是不合宜的。同时由于世人是在理解者的状态，他们只能获得部分的知识，并且是根据各人的状态和理解力。

But the plenitude of all gifts is dueonly to the humanity of my Only begotten and to his Mother in properproportion. The other mortals receive it neither entirely, nor is it alwaysgiven so clearly, as to assure them altogether.

但是，所有圆满丰盛的神圣恩赐都交在我“独生子”和他母亲的手里，其他世人接受的神圣知识都不是全部，只是部分，每个人的恩赐都不一样,没有人享有全部的恩赐。(意谓天主持有一切完整的神圣知识，而不是人。)

Therefore they must acquire it by meansof study and the use of letters and science. There are also many truthsrevealed in holy Scriptures and to some men light is given from above.

因此，世人必须通过学习，使用文字和科学来获得神圣知识。圣经中也揭示了许多真理，有些人从上天得到光照。

Yet, as I leave most men to work bytheir natural light, it must follow, that they understand these mysteries indifferent senses, and that there exist different explanations and differentmeanings regarding the different passages in Scripture; for each adheres to hisopinion according to his understanding.

然而，当我让大多数世人在他们天然的领悟下学习，知识是必须遵循的，世人以不同的感受理解这些奥秘，而这让圣经中的不同段落有不同的解释和不同的含义，因为每个人都按照自己的理解持守自己的观点。

nd the light and truth is essentiallyone, but it is made use of with diversity of judgment and inclinations, so thatsome adhere to these teachers, others to those and so the controversies ariseamong them.”

许多人的用意是好的，并且光明与真理本质上是一体，但被使用的判断和倾向各不相同，所以有些人追随这位神师，另一些人追随那位神师，所以他们之间就产生了争议。”

76. “One of the reasons why the opinion,that the Word came from heaven mainly for the sake of redeeming the world, ismore common can be partly explained by the fact, that the mystery of theRedemption with its object has already been consummated and has been mentionedso often in Scriptures, thus causing it to be better understood and manifested.

76.圣言是从天上来的，主要是为了救赎世界，这一信仰之所以被接受的原因之一，其中一个原因可以部分地解释为，救赎的奥秘及其目的已经完成，并且在圣经中经常提到，从而使它得到更好的理解和证明。

The impassibility of Christ on the contrary was neithereffected, nor was it simply and absolutely decreed. All that pertained to thisstate remains concealed and nobody could be sure of it, except those particularones, whom I select for the reception of that light, and for the revelation ofthis decree of my love for man.

(因为世人都犯了罪),所以基督的不可受苦性从没有发生过，所有与这种状态有关的一切都被隐藏起来，没有人能够显明，除了我特选的人以外，没有人能确知它，由于我对人的爱的圣意，只有特选的人才能接受这光照和启示。(注：基督作为人，必须可以受苦，才能经历和体会人的感受。不过就从基督具有天主性来说，祂应该有超越一切苦难和痛苦的能力，正如祂永不改变那样。基督不可受苦性，的确是极大的奥秘，非一般人可以理解。所以基督同时具有可受苦性和不可受苦性。历史上两种认识曾经互为矛盾，今天看来是基督同时具有神性和人性的完美证明。）

And although this would certainly becapable of moving men, if they would ponder over it and penetrate it; yet thedecree and the work of his Redemption from sin is more powerful and efficaciousto move them toward some acknowledgment and return of my immense love ; forthis is the end, which prompts my works.

尽管这肯定可以感动人，如果他们仔细思考并洞悉的话；然而，使人摆脱罪恶的救赎的圣意和工作更有力，更有效，我希望人们酬答的是他们遵从了我的教诲与真理的熏陶后能在灵性上结出正义的果实，这是促使我工作的目的。

Therefore I fittingly provide, thatthese motives and mysteries be kept especially before the mind and be morefrequently expounded. Advert also, that in one work two results can well beintended, when one of them is conditional.

因此，我恰如其分地提出，这些动机和奥秘尤其要放在心里，并更经常地加以阐述。还要注意到，一项工作可能会有两个结果，当其中之一会是有条件的情形之下。

Thus it was that the Word would not havedescended in passible flesh, if man had not sinned, and ifhe would sin, He would come in a body capable of suffering: whatever wouldhappen the decree of the Incarnation would not be left unfulfilled.

因此，如果人没有犯罪，圣言就不会降生成为可受苦的肉身；如果人犯了罪，祂将以能受苦的身体来到：无论怎样都会发生，“道成肉身”的旨意不会不完成。

I desire, that the sacraments of theRedemption be recognized and held in esteem and that they be always remembered,in order that they may bring the proper fruit.

我渴望，救赎圣事能够被认识并受到尊重，并始终牢记在心，以便世人能结出相称的果实。

But just as much I desire, that themortals recognize the Word as their Head and as the final Object of allCreation and of all the rest of the human race.

但我也同样希望，世人都能认识到圣言是他们的元首，是所有受造物和所有其他人类的最终目标。

For, conjointly with my own kindness,his formation was the principal motive for giving existence to the creatures.Therefore He should be honored, not only because He has redeemed the humanrace, but also because he furnished the motive for its creation.”

因为与我自己的仁慈相结合，天主子的形成是赋予这些受造物存在的主要动机。因此，天主子应该被光荣，不仅因为祂救赎了人类，还因为祂为创造世界提供了动力。”

77.“Take notice also, my spouse, that very often I permit and causedifferences of opinions among the doctors and teachers. Thus some of themmaintain what is true and others, according to their natural disposition,defend what is doubtful.

77.另请留意，我的净配，我经常允许教会圣师们和教师们之间产生意见分歧。因此，他们中一些人保持真理，而另一些人，则根据其自然性情，辩解那些质疑之事。

Others still again are permitted to sayeven what is not true, though not in open contradiction to the veiled truths offaith, which all must hold. Some also teach, what is possible according totheir supposition. By this varied light, truth is traced, and the mysteries offaith become more manifest.

另有一些人更被允许说些不是真理之事，然而不是公开相反那隐密信仰的真理，这真理是所有人必须持守的；还有一些人根据他们的假设，教导什么是可能的。藉着不一样的光，真理被追寻，信仰的奥秘变得更加明显。

Doubt serves as a stimulus to theunderstanding for the investigation of truth. Therefore controversies of the teachersfulfill a proper and holy end.

为探索真理，怀疑是对真理探究理解力的一种激发。因此，教师的争论达到了一个正确而神圣的目的。

They are also permitted in order, tomake it known, that real science dwells in my Church more than in the combinedstudy of all the holy and perfect teachers, and that she can make them wiseabove the wisdom of the worldly wise; that there is above them One, who is thePrompter of the wise(Wis. 7, 15), namely, Myself;

教师们还被允许为使众人都知道，真正的科学在我的圣教会里，胜过所有圣洁和完美的教师的联合研究，而且我的圣教会可以使他们变得充满智慧，超越世俗智慧。他们之上有一位智慧的领导者（智慧篇7：15），即我自己；

经文〈智慧篇 7：15 〉：「愿天主使我遵照他的意愿说话，使我的思想配合他的恩赐，因为是他领导智慧，引导智者；」

who alone knows all and comprehends all; who weighs and measures, without ever being measured or comprehended (Wis. 9,13) ; that men, although they may search my judgments and testimonies ever somuch, cannot attain them, unless I give the intelligence and light (Job 32, 8),who am the beginning and the Author of all wisdom and science.

只有我知道一切，了解一切；我权衡和判定，却从来没有被衡量或理解过。（智慧篇 9：13）；世人，尽管他们可能会非常想寻找我的判断和法度，却无法获得，除非我赐给他们知识和光明（约伯记32：8），我是一切智慧和科学的源头和作者。

经文〈智慧篇 9：13 〉：有谁能知道天主的计划，有谁能想像上主的意愿？〈约伯记 32：8 〉但人本来都具有灵性，全能者的气息赋与人聪明；

I desire that men,in acknowledging all this, give Me praise, exaltation, confession, supremityand glory forever.“

在认知了这一切后，我渴望世人永远给予我赞美、崇敬，承认我的至高无上，将光荣归于我。

78.“I desire also that the holy doctors acquire for themselves muchgrace, light and glory by their earnest, laudable and sacred study, and thatthe truth be more and more clearly detected and purified, and be traced to itssource.

78.「我也渴望圣洁的教会圣师们，通过他们认真，值得称赞和神圣的研究，为他们获得极大的恩宠、光明和荣耀，并越来越清楚地发现和净化真理，并追寻其源头。

By humbly investigating the mysteriesand the admirable works of my right hand, they come to be partakers of them andof the bread of the understanding, the holy Scriptures (Eccli. 15, 3).

通过谦卑地探索奥秘和崇敬全能万物之主的工程，教师们变成了智慧的一部份，也分享智慧的粮，就是圣经。（德训篇15：3）

经文〈德训篇15：3〉：要用生命和明智的食物养育他，用有益的智慧之水，给他当饮料。他依靠智慧，便不致动摇；

I have especially shown my Providence inregard to doctors and teachers, although their opinions and doubts have been sodiverse and for such different ends.

我特别向教会圣师和教师显示了我的“国度”，尽管他们的意见和怀疑如此多样，而且出于不同的目的。

Sometimes, for my greater glory andhonor, sometimes for earthly purposes, they are permitted to dispute, and tocontradict each other; and there is a great inequality in the manner in whichthey have proceeded and do proceed to show their emulation and earnestness.

有时候为了我更大的光荣和荣耀，有时出于尘世的目的，圣师和教师被允许争论并相互矛盾；他们的行动方式存在很大的不同，而且确实表现出了他们的竞争和热诚。

But with all this I have directed,governed and enlightened them, giving them my protection in such a manner, thatthe truth may be investigated and clearly manifested.

尽管如此，我还是指导、管理并启发了他们，以这样一种方式给予保护，使真理可以被探索并清楚地被显示出来。

The light has spread out, so that manyof my perfections and wonderful works have been made known, and the holyScriptures have been interpreted according to high standards, which has beenvery pleasing to Me.

光已散播出去，这样我很多完美和奇妙的工作将被人了解，圣经也按照高标准被诠释，这让我很满意。

For this reason the fury of hell, withinconceivable envy (especially in these, our times), has raised its throne ofiniquity, pretending to engulf the waters of the Jordan (Job 40, 18), andobscure the light of holy faith by heretical doctrines and seeking to sow itsfalse seeds by the help of man (Matth. 13, 25).

因此，地狱的愤怒，带着惊人的嫉妒（尤其是在我们这个时代），提升了牠邪恶的宝座，自诩吞没了约旦河的水（约伯记40：18），而异端教义隐晦了圣洁信仰之光，并在人的帮助下寻求播种虚假的种子。（玛窦福音13：25）

经文：(约伯记 40：18)：牠的脊骨好似铜管，牠的骨骸有如铁杠。　玛窦福音13：25:但在人睡觉的时候，他的仇人来，在麦子中间撒上莠子,就走了。

But the rest of the Church and itstruths are in most perfect order; the Catholics, although much involved andblind in other respects, hold nevertheless the truths of faith and its holylight without diminution. I call all men with fatherly love to share thishappiness, yet few are the elect, who choose to respond to my call.”

但是教会其余的部分及教会的真理是在最完美的秩序中。天主教友，虽然追求很多，但在其它方面仍有盲点，然而教友们持守信仰的真理及其圣光不熄。我以天父的爱召唤所有的世人来分享这份幸福，但很少的被选者愿意回应我的召叫。

79.“I also desire thee to understand, my spouse, how well my Providencedisposes things in such a way, that the teachers, by the diversity of theiropinions, and by their own diligent exertion and study, scrutinize more deeplymy yky and thus lay bare the marrow of the holy Scriptures to wayfaring men.

79、“我也希望你明白，我的净配，我很好的眷顾和处理这些事，教师们由于他们意见的多样性，以及他们勤奋的努力和学习，对我的见证作了更深入的细查，从而向旅途中的人揭示了圣经的精髓。

But it would be very pleasing to Me andin harmony with my service, if learned persons would extinguish and do awaywith pride, envy and ambition after vain honors; also all the other passionsand vices, which arise from them, together with the bad seeds, that are likelyto be generated from that sort of occupation (Matth. 13, 25).

但是，如果有学问的人在无用的虚荣之后能消灭并远离骄傲、嫉妒和野心，以及所有由此产生的一切其它偏情、罪惡、连同坏种子，对我来说将是非常令人愉快，并与我的服事相和谐（玛窦福音13：25）。经文〈玛窦福音13：25〉：但在人睡覺的時候，他的仇人來，在麥子中間撒上莠子，就走了。　

But I do not root out this bad seed atpresent, in order that the good may not be rooted out with the bad.”

但是我目前不根除这些坏种子，以免好的与坏的同时被根除。

All this the Lord spoke to me and manyother things, which I cannot make manifest.

主对我说了所有这些，还有许多其他我无法表明的事情。

May his Majestyeternally be blessed, who, without disdaining the insignificance of soinsipient and useless a woman, deemed it proper to enlighten and to satisfy myignorance in so bountiful and merciful a manner. May the blessed spirits andthe just of the earth give Him praise and thanksgiving without end !

愿祂的尊威永受赞颂，祂没有轻视一个渺小无用的女子的不足，却认为应该以如此慷慨和慈悲的方式启发和光照我的无知。愿蒙福的灵魂和世上的义人，给予祂永无止息的赞美和感恩！

CHAPTER VII.

HOW THE MOST HIGH GAVE A BEGINNING TO HIS WORKS AND CREATED ALL MATERIAL THINGS FOR THE USE OF MAN, WHILE ANGELS AND MEN WERE CREATED TO BE HIS PEOPLE UNDER THE LEADERSHIP OF THE INCARNATE WORD

第七章

至高者如何开始祂的工作，提供一切物质供人使用，而天使和人是如何在充满权能、满有爱心、井然有序的道成肉身的天主子的领导下被创造成祂的子民。

80. The Cause of all causes is God, who created all things that have being. His powerful arm gave existence to all his wonderful works ad extra when and how He chose.

80. 万事万物的起因都是天主，从无到有，祂创造了万物，祂大能的膀臂使祂所有绝妙的创造井然有序，祂是一位超越时空的造物主。

The beginning and succession of the work of Creation is described by Moses in the opening chapter of Genesis. Since the Lord has given me an understanding thereof, I will mention what I think useful for elucidating the mysterious origin of the Incarnation of the Word and of our Redemption.

梅瑟在创世纪的开篇中描述了创造工作的开始和延续。由于主已经使我理解了这一点，因此我将提及我认为对阐明道成肉身的奥秘起源和我们的救赎有用的东西。

81. The words of the first chapter of Genesis are as follows :

1.“In the beginning God created heaven and earth.

2.“And the earth was void and empty, and dark ness was upon the face of the deep; and the spirit of God moved over the waters.

3.“And God said : Be light made. And light was made.

4.“And God saw the light that it was good; and he divided the light from the darkness.

5.“And he called the light day, and the darkness night ;and there was evening and morning one day,“ etc.

81. 《创世纪》第一章文字如下：

第1节：「在起初天主创造了天地。

第2节：大地还是混沌空虚，深渊上还是一团黑暗，天主的神在水面上运行。

第3节：天主说：『有光！』就有了光。

第4节：天主见光好，就将光和黑暗分开。

第5节：天主称光为『昼』，称黑暗为『夜』。过了晚上，过了早晨，这是第一天。」等等。

Of the first day Moses says that “In the beginning God created heaven and earth.” Though He himself is immutable in being, the almighty God, in calling creatures into existence, issued, so to say, forth from his own Self and gave to creatures a being of their own, in order that He might, as it were, rejoice in the works of his own hands, as being the perfect and adequate results of his operations.

梅瑟在创世纪说的第一天：「起初，天主创造了天地。」天主自己是永恒不变的存有，天主创造了万物，不是为增加自己的光荣，祂赋予众生他们自身的存在，以便祂能把这光荣显示和通传出来，并因祂自己手中的作品而喜悦，因为天主除了祂的慈爱、智慧和良善外，并无其它创造的理由。

And before creating intellectual and rational creatures, desiring also the order of executing these works to be most perfect, He created heaven for angels and men; and the earth as a place of pilgrimage for mortals.

在创造有智慧和理性的受造物之前，祂还渴望执行这些工作的顺序是最完美的。祂为天使和人类创造了天堂；地球是天主的子民通往应许的救恩之地的朝圣之旅。

These places are so adapted to their end and so perfect, that as David says of them, the heavens publish the glory of the Lord, the firmament and the earth announce the glory of the works of his hands (Ps. 18, 2).

天主创造的这些地方是如此适合他们的目的，如此地完美，那就像达味所说的，高天陈述天主的光荣，穹苍和大地宣扬祂手的化工（圣咏 19: 2）。

［经文〈圣咏 19: 2〉：高天陈述天主的光荣，穹苍宣扬祂手的化工；］

The heavens in their beauty manifest his magnificence and glory, because in them is deposited the predestined reward of the just. And the earthly firmament announced that there would be creatures and men to inhabit the earth and that men should journey upon it to their Creator.

高天在它们的美丽中彰显着天主的辉煌和光荣，因为在高天中安放着义人预定的赏报。受造物和人类居住在地球上，穹苍之下处处都在宣扬述说天主的荣美，人类将会用一生的时间去认识造物主。

Before He created them the Most High wished to provide for them and create that which is necessary for the attainment of their end, and for living in the manner ordained for them.

在天主创造受造物和人类之前，一切需要，天父都已知道，祂为他们提供生活的基础，并为世人预备永生的路。

Thus all parts of the creation would be compelled as it were to obey and love their Maker and Benefactor and by his works to learn of his holy name and of his perfections (Rom. 1, 20).

因此，受造物的所有部分将被迫以他们存在的方式来服从和爱他们的创造者和施恩者，由造物主的工作认识祂的圣名和完美。（罗马书：1，20）

［经文〈罗马书 1：20〉：其实，自从天主创世以来，祂那看不见的美善，即他永远的大能和祂为神的本性，都可凭祂所造的万物，辨认洞察出来，以致人无可推诿。］

82. Of the earth Moses says, that it was void, which he does not say of the heavens ; for God had created the angels at the instant indicated by the word of Moses: “God said : Let there be light, and light was made.” He speaks here not only of material light, but also of the intellectual or angelic lights.

82.梅瑟在创世纪记载: 起初。大地还是混沌空虚，深渊上还是一团黑暗，天主还没有论到光。

「天主说：『有光！』就有了光。那一刻创造了天使。天主在这里不仅谈论物质的光，也谈到智慧之光或天使之光。

He does not make express mention of them, but merely includes them in this word, on account of the proclivity of the Hebrews to attribute Divinity to new things, even of much greater inferiority than the angels.

天主没有明确提及他们（天使），只是在这个词（有光）当中包括了他们，由于希伯来人倾向于将神的属性赋于新的智慧之光，这智慧之光甚至比天使更加谦虚自抑。

（评注：怎么理解‘甚至比天使更加自抑’？十字架告诉我们，天主异乎寻常地谦虚：“耶稣具有天主的形体，却使自己空虚，取了奴仆的形体；他更且贬抑自己，且死在十字架上。”基督为了我们的罪而贬抑自己且选择死得如此羞辱，那么基督信徒的我们怎能举止傲慢，怎能自以为比别人优越，又怎能批判别人不如我呢？）

But the metaphor of light was very appropriate to signify the angelic nature and mystically, the light of their science and grace, with which they were endowed at their creation.

但是，光的比喻非常适合用来显示天使的本质，而在天使的受造中被神秘地赋予科学和恩宠之光。

God created the earth conjointly with the heavens, in order to call into existence hell in its centre; for, at the instant of its creation, there were left in the interior of that globe spacious and wide cavities, suitable for hell, purgatory and limbo.

天主创造了与天堂连结的地球，为在地球的核心，天主说出地狱的存在；因为在创造的瞬间，在地球内部留有宽敞而宽大的空腔，适合地狱、炼狱及边缘地带。

（评注：limbo 古圣所,冥府,阴间,灵薄狱此词源自拉丁文“limbus” 边，指衣边或物品的边。在基督信仰中，指亡者所在的一个境界，它不是天堂、地狱或炼狱(路廿三43)。基督信仰所谓的古圣所有二种，一为亡者所在之地；另一为未受洗礼的孩子们所居住之处。）

And in hell was created at the same time material fire and other requisites, which now serve for the punishment of the damned. The Lord was presently to divide the light from the darkness and to call the light day and the dark ness night.

同时在地狱中创造了物质之火和其它必要的事物，这些东西现在用于惩罚下地狱的灵魂。上主目前正在将光与黑暗分开，并称光为日昼，黑暗为夜。

And this did happen not only in regard to the natural night and day, but in regard to the good and bad angels ; for to the good, He gave the eternal light of his vision and called it day, the eternal day; and to the bad, the night of sin, casting them into the eternal darkness of hell.

这不仅仅关乎自然的黑夜和白天，而且也关乎好天使和坏天使，对好的（天使），祂赐予他直观的永恒之光，并称其为昼，对坏的（天使），罪的黑夜，把牠们抛入永恒的地狱黑暗中。

Thus we were to be taught the intimate relation between the merciful liberality of the Creator and Vivifier and the justice of the most just Judge in punishment.

Thus we were to be taught the intimate relation between the merciful liberality of the Creator and Vivifier and the justice of the most just Judge in punishment.

因此，我们的造物主，赋予生气者，一方面是仁慈的，另一方面又是公义的，在审判惩罚中，万不以有罪的为无罪，慈爱经常与恩典并用，天主的属性两方面的平衡，是天主处事之原则。(注「雅威，雅威是慈悲宽仁的天主，缓于发怒，富于慈爱忠诚，对万代的人保持仁爱，宽赦过犯、罪行和罪过，但是决不豁免惩罚，父亲的过犯向子孙追讨，直到三代四代。」(出34 6～7)

83. The angels were created in the empyrean heavens and in the state of grace by which they might be first to merit the reward of glory. For although they were in the midst of glory, the Divinity itself was not to be made manifest to them face to face and unveiled, until they should have merited such a favor by obeying the divine will.

83. 天使是在高天的至高处和在恩典状态下被创造出来的，使他们可能是首先应得光荣的赏报。因为尽管他们处于光荣之中，但天主本身并没有在他们面前揭示和面对面的彰显出来，直到他们将通过顺服上主的旨意而得到这样的恩宠。

The holy angels, as well as the bad ones, remained only a very short time in the state of probation; for their creation and probation with its result were three distinct instants or moments, separated by short intermissions. In the first instant they were all created and endowed with graces and gifts, coming into existence as most beautiful and perfect creatures.

圣洁天使和恶天使一样只处于很短的试用期。因为他们的被造和试用期及其结果是三个截然不同的瞬间或时刻，由短暂的间歇分开。在第一瞬间，他们都被创造出来并被赋予了恩宠和恩赐，成为最美丽，最完美的受造物的存在。

Then followed a short pause, during which the will of the Creator was propounded and intimated, and the law and command was given them, to acknowledge Him as their Maker and supreme Lord, and to fulfill the end for which they had been created. During this pause, instant or interval, Saint Michael and his angels fought that great battle with the dragon and his followers, which is described by the apostle Saint John in the twelfth chapter of the Apocalypse.

然后接下来是短暂的停顿，在此期间，创造者的旨意被提出和宣布，法律和命令赐给了他们（众天使），使他们承认天主是他们的创造者和至高的上主，并实现他们被创造出来的目的。在这段停顿，瞬间或间隔中，圣弥额尔和他的天使与那龙和牠的爪牙进行了那场伟大的战斗，圣若望宗徒在《默示录》第十二章（第七节）中对此进行了描述。

The good angels, persevering in grace, merited eternal happiness and the disobedient ones, rebelling against God, merited the punishment, which they now suffer.

善良的天使，在恩宠中坚持，堪当永恒的幸福，而那些不顺服的天使则因背叛天主，当受惩罚，目前他们正在受苦中。

84. Although all this of the second instant could have happened in a very brief time on account of the subtle nature of the angels and the power of God, nevertheless I understood, that the kind consideration of the Most High permitted a certain delay.

84. 尽管由于天使的精微性质和上主的大能，第二瞬间的所有事情本来可以在很短的时间内发生，然而我明白，至高者的善意考虑允许一定的延迟。

With the inter position of some intervals of time, He proposed to them the good and the bad, truth and falsehood, justice and injustice, divine grace and friendship as opposed to sin and enmity of God.

随着时间间隔的推移，天主向众天使提出了善与恶，真理与与谬误、正义与不公、神的恩典与友谊，而不是罪恶和反抗天主。。

They were enabled to see eternal reward and eternal punishment, the perdition of Lucifer and of those that would follow him. His Majesty showed them hell and its pains.

众天使得以看到永恒的赏报和永恒的惩罚，以及路济弗尔和跟随者的灭亡。荣耀尊威的天主向他们展示了地狱及其痛苦。

They saw it all; for, by virtue of their superior and excellent nature, they understood the essence of other more qualified and limited creatures; so that, before falling from grace, they were clearly aware of the place of their chastisement.

众天使看到了一切；因为凭借其优秀和卓越的本质，他们了解其他受造物更局限更有限的实质；因此从恩宠上堕落之前，他们就清楚地知道他们将受到惩罚的地方。

Although they did not know in the same manner the reward of glory, they had of it other knowledge and besides they had the manifest and express promise of the Lord The Most High had therefore justified his cause and proceeded with the greatest equity and justice.

尽管众天使并没有以同样的方式知道荣耀的赏报，但他们有其它的知识，而且他们还知道至高者上主要显明的预许。因此，他们能以最大的公平和公义来为自己的行为辩护说明。

But as all this goodness and equity did not suffice to restrain Lucifer and his followers, they were chastised in their stubbornness and hurled into the depths of the hellish caverns, while the good angels were confirmed in eternal grace and glory.

但所有这些善良和公正都不足以约束路西法和牠的追随者，牠们因固执受到惩罚，被扔进地狱的洞穴深处，而好天使则在永恒的恩宠和光荣中被坚定。

All this was consummated in the third instant, and thus it became truly manifest that no being outside of God himself is impeccable by nature, since the angel, who held such an exalted position and was adorned with so many great gifts of knowledge and grace, nevertheless sinned and was lost.

这一切都是在第三瞬间完成的，因此，它（上述现象）真实地表明，除了天主以外，没有一个存在的生灵，其本性是无可挑剔的，因为天使，持有如此崇高的地位，并装饰了如此多的知识和恩宠的伟大恩赐，但仍有犯罪和迷失。

What will become of human frailty, if the divine power does not defend it and if it forces God to forsake it ?

如果上主的大能不改变人的眼光，如果人只看自已的软弱，而不是仰望上主，那人将变成什么呢？

85. It remains to investigate the motive, which urged Lucifer and his confederates to sin and what was the occasion of their disobedience and fall, for this is the point to which I wanted to come. In regard to this, it was made known to me that they could commit many sins as far as the guilt of sin (secundum reatum) is concerned, although they did not consummate them in acts.

85.　促使路济弗尔和牠同党犯罪的动机，促使他们不服从和堕落的原因是什么，这都还有待追查，因为这就是我要谈到的重点。关于这一点，据我所知，从恶天使的堕落来看，他们很有可能犯下许多的罪，尽管他们起初并没有在行动上表现出来。

However, on account of those which they did actually commit freely and of their own depraved will, they acquired the disposition to all bad acts, inducing others to commit and approving in others those sins, which they could not commit themselves.

但是，由于他们实际上是自由地，出于自己的堕落意志，得着所有恶行的性情，并诱使、认可别人犯下那些他们自己不能犯的罪行。

Following the bad inclinations which from that time on filled Lucifer, he fell into a most disorderly selflove, which arose from the consciousness of being endowed with greater gifts and greater beauty of nature and grace, than the other inferior angels.

从那时起，路济弗尔充满了恶的倾向，牠陷入了最脱序的自恋中，这种自恋是源于牠意识到被赋予更多恩赐和更美的本质和恩宠，牠优于其他天使。

He tarried with inordinate pleasure in this consciousness; and thus self-satisfied he became lax and remiss in the gratitude, which was due to God as the sole cause of all that he had received.

牠过分高兴地留在这种自傲自负，孤芳自赏，在己身寻找“至美”的意识中；于是自满使牠变得放纵和叛逆，懒于感恩，（忘了）上主是牠领受一切（美好恩赐）的唯一原因。

Turning again and again in admiration toward himself, he took pleasure in his own beauty and grace, attributing them to himself and loving them as his own.

牠一再地自我崇拜，对自己的美丽和恩宠感到沾沾自喜，归这一切于自己，并当作属于牠自己的那样爱它们。

This disorderly selflove not only caused him to exalt himself on account of the superior virtues, which he had received, but also induced him to harbor envy and covetousness for other gifts and for excellences not his own.

这种脱序的自恋，不仅使牠因领受的优越而自高自大，还使牠对其他天使的恩赐，以及不属于牠自己的成就，怀有嫉妒和贪婪。

Then, because he could not attain them, he conceived a mortal hatred and indignation against God, who created him out of nothing, and against all his creatures.

然后，由于牠无法达到这些目标，牠生发出了一种对抗天主,并对天主怀有致命的仇恨和愤怒，也反对天主的所有受造物，然而（牠忘了）是天主从无中创造了牠。

86. Hence arose his disobedience, presumption, injustice, infidelity, blasphemy, and perhaps also a certain kind of idolatry, for he coveted for himself the adoration and reverence due to God.

86.因此，生出了牠的不服从、傲慢、不公正、不忠、亵渎，甚至某种偶像崇拜，他想要与天主同等，觊觎得着天主的位置、天主的光荣 。

He blasphemed the divine magnificence and holiness, he failed in the trust and loyalty due to Him; he plotted to destroy all the creatures, and presumed to be able to do all this and much more by his own power.

牠亵渎了上主的尊威和圣洁，牠失去了对天主应有的信靠和忠诚；牠密谋毁灭所有受造物，并臆测凭自己的能力可以做到所有这些，甚至更多。

Thus his pride ascends continually (Ps. 73, 23) and perseveres, though his arrogance is greater than his strength, for in this he can not increase (Is. 16, 6) and in sin, one abyss calls the other (Ps. 14, 8). The first angel who sinned was Lucifer, as is described in the fourteenth chapter of Isaias.

因此，牠的骄傲不断升级（圣咏73：23）并固执己见，然而因为牠的傲慢大于牠的力量，因此在这种情况下牠（的能力）无法增长（依撒意亚16：6），在罪恶中，一个深渊呼唤另一个深渊（圣咏41：8）。第一个犯罪的天使是路济弗尔，就如依撒意亚先知书第十四章所描述的。

He induced others to follow him and therefore he is called the prince of the demons; not on account of his natural gifts, for these would not secure to him that title, but on account of his guilt.

牠诱使其他（天使）跟随牠，因此牠被称为魔王。这不是因为牠的天赋才能，因为这些天赋不会使他获得那头衔，而是因为牠的罪行。

Those that sinned were not all of one order or hierarchy, but among all hierarchies there were many who sinned.

那些犯了罪的天使并不仅限于一个阶层或某个等级，而是在所有等级中有许多天使犯了罪。

87. It is proper, that I also explain what was made known to me concerning the kind of honor and excellence, which Lucifer aspired to and envied.

87.我也应该解释我所知道的，路济弗尔所追求和羡慕的那种荣耀和卓越的东西。

As in the works of God there is measure, number and weight(Wis. 11, 21), his Providence decided to show to the angels, immediately after their creation and before they could incline to diverse ends, the purpose for which He had created them with such an exalted and perfect nature.

就像上主的工作中有尺度、数目和衡量一样（智慧篇11：21），天主的心意决定在创造天使之后，并且在他们可能趋向于多种多样的结果之前，立即向他们展示祂创造他们具有如此崇高和完美的性质的目的。

Of all this I obtained the following information: At first they received a more explicit intelligence of the being of God, one in substance, trine in person, and that they were commanded to adore and reverence Him as their Creator and highest Lord, infinite in his essence and attributes.

从这一切中，我得到了如下的信息：最初，天使们领受了更明确的关于天主存在的认知，天主只有一个，但祂却有三个位格(位格就是一个智慧生命的存在显现)。他们被命令崇拜和恭敬天主圣三为他们的创造者和至高的上主，天主的本质和属性是无限的。

All subjected themselves to this command and obeyed it, but with a certain difference; the

good angels obeyed through love and on account of the justice of it, offering their love and good will, freely admitting and believing what was above their intelligence, and obeying with joy.

所有（天使）都从属于这个命令并服从它，但（彼此）会有一定的区别。好天使通过爱并出于正义而服从，献上他们的爱和善意，自由地承认和相信超越他们智慧的那位，并喜乐的服从。

Lucifer, on the other hand, submitted himself, because the opposite seemed to him impossible. He did not do it with perfect charity, for he, as it were, was divided in his will between

himself and the infallible truth of the Lord.

在另一方面，路济弗尔自已也屈服于（天主），因为对立（天主）是不可能的(他是受造物),（但）牠没有以爱来服从天主，因为就牠而言，在牠的意志里，牠的骄傲和自恋和天主的绝对真理是互不相容的。

(备注:魔鬼究竟还是受造之物，他的威力毕竟是有限的，他无法阻止天国的建立。即使魔鬼因为嫉恨天主和人，在世界兴风作浪反对天主，给人类世界带来精神和物质上的极大灾祸，然而魔鬼的这一切行为还是天主的上智所允许的，因为是天主的上智以既坚强又温和的方式在引导人类和世界的历史。)

In consequence it happened that the precept appeared to him in a measure difficult and violent, and his fulfilling of it was wanting in love and in the desire to do justice.

结果是，这诫命在路济弗尔看来是艰难和粗暴的，因为这条戒律是需要有爱和伸张正义的愿望才能实现的。

Thus he exposed himself beforehand to the danger of not persevering. Although grace did not leave him on account of this remissness and slowness in the accomplishment of these first acts, nevertheless his bad disposition began with them; for there remained with him a certain weakness and laxity of virtue and spirit, and the perfection of his nature did not shine forth as it should.

因此，路济弗尔事先就暴露出不能坚持下去的危险。在完成这第一个行动时滥用天主赐给他的自由意旨和自主选择权而导致不服从（自满及不知感恩），虽然恩宠并没有因此而离开牠，不过路济弗尔坏的倾向是从这些事开始的，虽然他是天主所造的最完美的天使，但他因为意志转离了天主而堕落。

It appears to me that the effect of this remissness in Lucifer, is similar to that which is caused in the soul by a deliberate venial sin.

在我看来，路济弗尔的这种怠慢的影响，类似于主观方面故意的犯罪或过失在灵魂中造成的影响。

I do not say that he sinned mortally, nor even venially at that time, since he fulfilled the precept of God; but this fulfillment was remiss and imperfect, springing more from a sense of overwhelming compulsion, than from a loving willingness to obey. Thus he put himself in danger of falling.

我不是说牠犯了致命的大罪，甚至在那时牠也没有犯可宽恕的小罪，因为牠履行了天主的诫命。但是这种完成是怠慢和不完善的，这源自于他意志的转向而感到压制性的强迫感，而不是出于爱的意愿而去服从，因此导致了非常严重的后果，使自己处于分裂和堕落的危险中。

88. In the second place, the angels were informed that God was to create a human nature and reasoning creatures lower than themselves, in order that they too should love, fear and reverence God, as their Author and eternal Good.

88.　其次，天使们被告知天主要创造一种人性和理性略低于他们的受造物，好使他们（人类）也该孝爱、敬畏和敬礼天主，视天主为他们的“作者”和永恒的“善”。

They were informed that these were to stand in high favor, and that the second Person of the blessed Trinity was to become incarnate and assume their nature, raising it to the hypostatic union and to divine Personality ; that therefore they were to acknowledge Him as their Head, not only as God, but as God and man, adoring Him and reverencing Him as God man.

众天使被告知，这些人将受到高度宠爱，天主“圣三”的“第二位”将降生成人并具有人的本性，将被提升为神人合一和神圣的人格；因此，他们要承认“他”为他们的“元首”，不仅承认他是天主，也要承认他是神且人，而崇拜、钦崇他。

Moreover, these same angels were to be his inferiors in dignity and grace and were to be his servants. God gave them an intelligence of the propriety and equity, of the justice and reasonableness of such a position.

而且，在尊严和恩宠上这些同样的众天使都次于他，也是他的仆人。天主赐给他们智慧能知道这种地位的正当性和公平性，以及这种地位的正义性和合理性。

For the acceptation of the merits foreseen of this Mangod was exhibited to them as the source of the grace which they now possessed and of the glory which they were to obtain.

因为接受了这位“人而神”，天主向他们（众天使）展示了他们现在所拥有的恩宠和所获得的光荣的源头都来自于他(天主子)。

They understood also that they themselves had been, and all the rest of the creatures should be created for his glory, and that He was to be their Head.

他们还明白自己和其他所有的受造物都将为他（神而人）的荣耀而被造，并且“他”将做他们的“元首”。

All those that were capable of knowing and enjoying God, were to be the people of the Son of God, to know and reverence Him as their Chief. These commands were at once given to the angels.

所有能够认识和享受天主的人，都将成为“天主子”的子民，去认识并尊敬“他”（圣子）为他们的“首领”。这些命令立刻被赋予了天使。

89. To this command all the obedient and holy angel, submitted themselves and they gave their full assent and acknowledgment with an humble and loving subjection of the will.

89、对这个命令，所有顺服和圣洁的天使，都交付了他们自己，以谦卑和爱的服从的心愿完全赞同和承认。

But Lucifer, full of envy and pride, resisted and induced his followers to resist likewise, as they in reality did, preferring to follow him and disobey the divine command.

但是，充满嫉妒和骄傲的路济弗尔，抵抗并诱使追随者同样反抗，正如他们实际所做的，宁愿跟随路济弗尔，不服从上主的命令。

This wicked prince persuaded them, that he would be their chief and that he would set up a government independent and separate from Christ. So great was the blindness which envy and pride could cause in an angel, and so pernicious was the infection that the contagion of sin spread among innumerable other angels.

这位邪恶的王子说服了追随者，牠将作为他们的首领，并且牠将建立一个独立的统治，与基督分离。嫉妒和骄傲会导致一个天使如此巨大的盲目，同样地邪恶的影响也会如此之大，以致罪恶蔓延到无数其他天使中。

90. Then happened that great battle in heaven, which St. John describes (Apoc. 12). For the obedient and holy angels, filled with an ardent desire of hastening the glory of the Most High and the honor of the incarnate Word, asked permission and, as it were, the consent of God, to resist and contradict the dragon, and the permission was granted.

90.　然后，天堂发生了若望宗徒所描述的那场大战（默示录12）。由于顺服圣洁的天使们，充满热望要促进至高者的荣耀和道成肉身的光荣，遂请求天主的许可，去抵抗和驳斥那龙，而他们的请求获得了许可。

But also another mystery was concealed in all this: When it was revealed to the angels that they would have to obey the incarnate Word, another, a third precept was given them, namely, that they were to admit as a superior conjointly with Him, a Woman, in whose womb the Only begotten of the Father was to assume flesh and that this Woman was to be the Queen and Mistress of all the creatures.

但是，这一切还隐藏了另一个奥秘：当天主向天使启示说，他们必须服从降生成人的圣言时，又给了他们第三条诫命，那就是，他们要承认与“他”联合的一个“女人”是长上，圣父唯一的独生子将在她的子宫里取得肉身，这个女人将成为所有受造物的元后和主母。

The good angels by obeying this command of the Lord, with still increasing and more alert humility, freely subjected themselves, praising the power and the mysteries of the Most High.

好天使们服从了上主的这条命令，带着日益增长和更加谨慎的谦卑，自愿地使己顺服，赞美至高者的德能和奥秘。

Lucifer, however, and his confederates, rose to a higher pitch of pride and boastful insolence. In disorderly fury he aspired to be himself the head of all the human race and of the angelic orders, and if there was to be a hypostatic union, he demanded that it be consummated in him.

然而，路济弗尔和牠的同党们却变得更加傲慢自大。在逆天背道的愤怒中，牠妄想自己成为全人类和天使秩序的首领，如果有两性一位的结合，牠妄求由牠来完成。

(两性一位：同一基督主——独生子，具有两个性体，彼此毫不相混地，毫不变更地，毫不分开的，毫不离开地结合着，且这两个性体，在无损于各自不同的本性，不同的特性的情况下，合成一个位格，一个主格；这不是合成两个分段的，或分离的两位，而是合成同一位独生子——天主圣言——主耶稣基督（DS302）)。

91. The decree constituting him inferior to the Mother of the Incarnate Word, our Mistress, he opposed with horrible blasphemies.

91.圣意指定路济弗尔的等级低于道成肉身之母，我们的主母，牠以可怕的亵渎来反对天主的旨意。

Turning against the Author of these great wonders in unbridled indignation and calling upon the other angels, he exhorted them, saying: “Unjust are these commands and injury is done to my greatness; this human nature which Thou, Lord, lookest upon with so much love and which thou favorest so highly, I will persecute and destroy.

牠怒不可遏，转而反对创造此伟大奇迹的“作者”(天主)，并呼吁其他天使来反对，牠怂恿牠们说：「这些命令不公平，伤害了我的伟大；祢，上主，以如此多的爱给予祢所偏爱的人，我将迫害并摧毁他们。」

To this end I will direct all my power and all my aspirations. And this Woman, Mother of the Word, I will hurl from the position in which Thou hast proposed to place Her, and at my hands, the plan, which Thou set test up, shall come to naught.“

为此目的，我将全力以赴。而这位女人，圣言之母，我将把她从祢所安置的高位上摔下来，而祢给她设定的卓越地位必归于虚空。

92. This proud boast so aroused the indignation of the Lord that in order to humble it, He spoke to Lucifer: “This Woman, whom thou refusest to honor, shall crush thy head and by Her shalt thou be vanquished and annihilated (Gen. 3, 15).

92. 　这个骄傲的夸口激起了上主的义怒，为了使其谦卑，天主对路济弗尔说：「这个你不愿尊敬的女人，将踏碎你的头颅，她必要征服并消灭你（创世记3：15）。

And if, through thy pride, death enters into the world (Wis. 2, 24), life and salvation of mortals shall enter through the humility of this Woman. Those that are of the nature and likeness of that Man and Woman, shall enjoy the gifts and the crowns, which thou and thy followers have lost.“

如果死亡通过你的骄傲进入世界（智慧书2：24），人的生命和救赎将通过这个“女人”的谦卑而进入世界。那些具有这本性和有这样式的“男人”和“女人”将享有恩赐和冠冕，那是你路济弗尔和你的追随者所失落的。」

To all this the dragon, filled with indignation against what ever he understood of the divine will and decrees, answered only with pride and by threatening destruction to the whole human race.

对于这一切，那条龙充满了对牠所听到的上主的旨意和栽定的愤怒，以骄傲和威胁要破坏整个人类来回应天主的圣意。

The good angels saw the just indignation of the Most High against Lucifer and his apostates and they combated them with the arms of the understanding, reason and truth.

好天使们看到了至高者对路济弗尔和背道者的义怒，他们用聪明悟性、理性和真理的武器与牠们战斗。

93. The Almighty at this conjuncture worked an other wonderful mystery. Having given to all the angels a sufficiently clear intelligence of the great mystery of the hypostatic Union, He showed them the image of the most holy Virgin by means of an imaginary vision (I speak here according to our way of understanding such things).

在这个关键时刻，全能者行了另一个奇妙的奥迹。在给所有天使对道成肉成的天人合一的伟大奥迹有足够清晰的认知之后，全能者通过异像向天使们展示了至圣童贞女的形象（我在这里所说的是根据我们对这种事的理解方式而讲）。

They were shown the perfection of the human nature in the revelation of an image representing a most perfect Woman, in whom the almighty arm of the Most High would work more wonderfully than in all the rest of the creatures.

在启示一位最完美的女人形象中，天使们看到了人性的完美；至高者在她向上行了奇妙的事，要比在所有一切受造物上所做的更奇妙。

For therein He was to deposit the graces and gifts of his right hand in a higher and more eminent manner. This sign or vision of the Queen of heaven and of the Mother of the incarnate Word was made known and manifest to all the angels, good and bad.

因为全能者要在圣母身上行更高更卓越的大事，祂伸出手臂施展了大能，施恩于圣母，所有天使，无论是好的还是坏的，都被告知并显明了天堂元后和道成肉身之母的这一征兆或异象。

The good ones at the sign of it broke forth in admiration and in canticles of praise and from that time on began to defend the honor of the God incarnate and of his holy Mother, being armed with ardent zeal and with the invincible shield of that vision.

好天使在这征兆中迸发出钦崇和赞美的颂歌，并从那时起开始捍卫降生成人的天主子和祂至圣母亲的荣耀，并为这神视异象，装备了热忱和坚固的信德盾牌。

The dragon and his allies on the contrary conceived implacable hatred and fury against Christ and his most holy Mother. Then happened all that which is described in the twelfth chapter of the Apocalypse, which I will explain, as far as it has been given me, in the following chapter.

相反的，那龙和牠的同党对基督和祂的至圣母亲怀有无法平息的仇恨和愤怒。然后发生了《默示录》第十二章中描述的所有事情，在下一章中，我将根据所给予我的进行解释。

微信图片_20210303093520.jpg

CHAPTER VIII.

WHICH FOLLOWS UP THE PREVIOUS DISCOURSE BY THE EXPLANATION OF THETWELFTH CHAPTER OF THE APOCALYPSE.

第八章

通过对《默示录》第十二章的解释来延续先前的论述

94. The literal version of that chapterof the Apocalypse is as follows :

94. 《默示录》这一章的文字版本如下：

1.“And a great sign appeared in heaven:A woman clothed with the sun and the moon under her

feet, and on her head a crown of twelvestars:

1、「那时，天上出现了一个大异兆：有一个女人，身披太阳，脚踏月亮，头戴十二颗星的荣冠；

2. And being with child, she criedtravailing in birth, and was in pain to be delivered.

3. And there was seen another sign inheaven; and behold a great red dragon having seven heads and ten horns; and onhis head seven diadems.

2、她胎中怀了孕，在产痛和苦劳中，呼疼呻吟。

3、随着天上又出现了另一个异兆：有一条火红的大龙，有七个头，十只角，头上戴着七个王冠。

4. And his tail drew the third part ofthe stars of heaven and cast them to the earth and the dragon stood before thewoman, who was ready to be delivered; that, when she should be delivered, hemight devour her son.

4、它的尾巴将天上的星辰勾下了三分之一，投在地上。那条龙便站在那要生产的女人面前，待她生产后，要吞下她的孩子。

5. And she brought forth a man-child,who was to rule all nations with an iron rod; and her son was taken up to God,and to his throne.

5、那女人生了一个男孩子，他就是那要以铁杖牧放万民的；那女人的孩子被提到天主和他的宝座前。

6. And the woman fled into thewilderness where she had a place prepared by God, that there they should feedher a thousand two hundred and sixty days.

6、女人就逃到旷野去了，在那里有天主已给她准备好的地方，叫她在那里受供养一千二百六十天。

7. And there was a great battle inheaven ; Michael and his angels fought with the dragon and the dragon foughtand his angels.

7、以后，天上就发生了战争：弥额尔和他的天使一同与那龙交战，那龙也和牠的使者一起应战。

8. And they prevailed not, neither wastheir place found any more in heaven.

9、于是那大龙被摔了下来，牠就是那远古的蛇，号称魔鬼或撒殚的。那欺骗了全世界的，被摔到地上，牠的使者也同牠一起被摔了下来。

9. And the dragon was cast out, that oldserpent, who is called the devil and satan, who seduceth the whole world; andhe was cast unto the earth, and his angels were thrown down with him.

8、但牠们敌不住，在天上遂再也没有牠们的地方了。

10. And I heard a loud voice saying: Nowis come salvation and strength, and the kingdom of our God and the power of hisChrist; because the accuser of our brethren is cast forth, who accused thembefore our God day and night.

10、那时我听见天上有大声音说：『如今我们的天主获得了胜利、权能和国度，也显示了他基督的权柄，因为那日夜在我们的天主前，控告我们弟兄的控告者，已被摔下去了。

11. And they overcame him by the bloodof the Lamb and by the word of the testimony, and they loved not their livesunto death.

11、他们赖羔羊的血和他们作证的话，得胜了那条龙，因为他们情愿牺牲自己的性命死了。

12. Therefore rejoice, O heavens, andyou that dwell therein. Woe to the earth and the sea, because the devil is comedown unto you, having a great wrath and knowing that he hath but a short time.

12、为此，高天和住在那里的，你们欢乐罢！祸哉，大地和海洋！因为魔鬼怀着大怒下到你们那里去了，因为他知道自己只有很短的时间了。　』

13. And when the dragon saw that he wascast un to the earth he persecuted the woman, who brought forth the man-child :

13、那条龙一看见自己被摔到地上，就去追赶那生了男婴的女人。

14. And there were given to the womantwo wings of a great eagle, that she might fly into the desert unto her place,where she is nourished for a time and times and half a time, from the face ofthe serpent.

14、可是有大鹰的两个翅膀给了那女人，为叫她飞入旷野，到自己的地方去，在那里受供养一段时期、两段时期和半段时期，远离那蛇的面。

15. And the serpent cast out of hismouth after the woman, water as if it were a river, that he might cause her tobe carried away by the river.

15、那蛇遂在女人后面，从自己的口中吐出一道像河的水，为使那女人被河水冲去；

16. And the earth helped the woman andthe earth opened her mouth and swallowed the river, which the dragon cast outof his mouth.

16、可是大地却援助了那女人，大地裂开一个口，把那条龙从口中所吐出的河水吸了去。

17. And the dragon was angry against thewoman and went to make war with the rest of her seed, who keep the commandmentsof God, and have the testimony of Jesus Christ.

17、那条龙便对那女人大发忿怒，遂去与她其余的后裔，即那些遵行天主的诫命，且为耶稣作证的人交战；

18. And he stood upon the sands of thesea.“

18、于是牠就站在海滩上。　」

95. Such are the words of theEvangelist. He speaks in the past, because at that time was shown to him avision of that which had already happened.

95.　这是圣史（若望宗徒）的话。他说的是过去，是因为当时向他展示的神视异象已经发生过了。

He says: “And a great sign appeared inheaven ; a woman clothed with the sun and the moon under her feet and on herhead a crown of twelve stars.“ This sign appeared really in the heavens bydivine disposition and was shown to the good and the bad angels, in order thatseeing it, they might subject their will to the pleasure and the commands ofGod.

若望宗徒说：「天上出现了一个大异兆。一个女人身披太阳，脚踏月亮，头上戴着十二颗星的冠冕。　」这个异兆确实是上主的安排出现在天上，并向好天使和堕落天使展示，为使他们看到她后，愿意使自己的意志顺服天主的喜悦和吩咐。

They saw it therefore before the goodones chose the good and before the bad ones had turned to evil. It was as itwere a mirror of the wonderful perfection of the handiwork of God in creatinghuman nature.

因此，在好天使选择从善和堕落天使变得邪恶之前，众天使就已经看到了（天上一个女人的大异兆），这就好像是天主创造人时，祂那奇妙美好作品的镜子一样。

Although He had already revealed thisperfection to the angels in making known to them the mystery of the hypostaticunion, yet He wished to reveal it to them also in a different manner by showingit to them in a mere Creature, the most perfect and holy which, next to thehumanity of our Lord, He was to create.

虽然，天主在过去已经向众天使启示过天人合一奥秘的完美，然而，天主也要向众天使用不同的方式来展示祂要创造的受造物(童贞玛丽亚)，他把圣母的地位抬高到仅仅次于天主子的位置.

It was also a sign for the assurance ofthe good angels and for confusion of the bad, since it manifested to them thatin spite of the offense which was committed, God would not let the decree ofcreating man be unfulfilled, and that the incarnate Word and this Woman, hisMother, would please Him infinitely more than the disobedient angels could everdisplease Him.

天主这样做也是立一个异兆，让好天使可以从中学习降生成人的天主子和祂的母亲的服从和谦虚，但对堕落的天使来说这是一个困惑，因为这异兆向众天使表明，尽管是犯了罪，天主不会让造人的圣意无法实现，降生成人的“圣言”和这个“女人”– 祂的“母亲”，会让天主无限喜悦，远胜于悖逆天使能使天主不悦。

This sign was also like the rainbow,which appeared after the flood in the clouds of heaven, as a guarantee thateven if men should sin like the angels and become disobedient, they were not tobe punished like the angels without remission, but would be furnished withsalutary medicine and remedy by this wonderful sign.

这个异兆也像虹霓，在大洪水泛滥之后在天上的云中出现，以保证即使人类像天使一样犯罪并且变得不服从，他们不会受到惩罚像不被宽免的天使那样，而会以这个奇妙的虹霓异兆，为人类提供良药和挽救。

It was as if God said to the angels : Iwill not chastise in the same way the other creatures which I call into myexistence, because this Woman, in whom my Only begotten is to assume flesh,belongs to that race.

这好像天主对天使说：我不会以同样的方式来惩罚另一种受造物，即被我召叫而存在的新造物，因为这个“女人”，我的“独生子”在她内确会成为肉身，是属于那个族群。

My Son shall be the Restorer offriendship and the Pacifier of my justice; He shall open the way to thefelicity, which sin would close.

我的圣子将成为友谊的“恢复者”和我正义的“抚慰者”；“他”将打开通往幸福的道路，而罪恶之路将被关闭。

96. In further testimony of this, afterthe punishment of the disobedient angels, God made use of the sign in order toshow that his anger, which the pride of Lucifer had occasioned, was appeasedand placated.

96.　为进一步证实这一点，在对悖逆天使进行惩罚之后，天主用了这个异兆，使路济弗尔的骄傲所引起的义怒得到了安抚和平息。

And according to our way ofunderstanding, He rejoiced in the presence of the Queen thus represented inthat image.

所以根据我们的理解，天主喜悦于元后的临在是那图像所表达的。

He gave the angels to understand that,through Christ and his Mother, He would now divert upon men the grace which theapostates had lost through their rebellion.

天主让众天使明白，借着基督和祂的母亲，祂现在将把反叛者因背叛其而失去的恩宠转移给人类。(注:竞争的天国要在地上展开，在天上已没有了竞争，因为天主如此规定了。)

There was also another effect of thatgreat sign among the good angels; namely, that since they had been, as it were,made sorrowful and made unhappy(speaking according to our way of understanding)the Most High now wished to rejoice them with the sight of that image and toincrease their essential beatitude by this accidental pleasure merited by theirvictory over Lucifer.

在好天使中，这个伟大的异兆还有另一个作用；也就是说，由于他们曾经的悲伤和不喜悦（按照我们的理解方式说），现在至高者希望好天使因这个图象的异兆而喜乐，并通过这种意外的快乐增加他们需要的福份，因他们战胜路济弗尔的功劳。

Seeing this Woman so full of clemency(Esther 4, 11), appearing to them as a sign of peace, they understood at oncethat the decree of punishment was not issued against them, since they hadobeyed the precepts of the Lord and his divine will.

看到这个“女人”如此宽宏大量（艾斯德4：11），显示给好天使的是平安的异兆，他们立即明白惩罚的法令不会临到他们，因为他们已遵守了上主的诫命和祂的神圣旨意。

［经文〈艾斯德 6：11〉：王所有的公卿与各省的百姓都知道，任何人不论男女，未奉召见，而擅入内庭往谒君王的，除非君王向他伸出金杖赐他生存，一律应依法处死。况且我已三十天未蒙召亲近君王了。］［评注：艾斯德不顾自己的安危拯救了犹太人，带给全犹太人平安。］（评注：思高版经文在第6章，和合本经文在第4章）

Much of the mysteries and sacraments ofthe Incarnation, and those of the Church militant and its members, were mademanifest to them in this sign. They understood also, that they were to assistand help the human race, by watching over men, by defending them against theirenemies and by leading them to eternal felicity.

在这个异兆中，“降生成人”大部分的奥秘和圣事，以及征战教会和其成员都已显示给天使了。天使们也明白，他们应支援和帮助人类，借着看顾他们，保护他们对抗敌人，带领他们走向永恒的幸福。

They saw that they themselves would owetheir felicity to the merits of the incarnate Word and that the Creator hadpreserved them also in grace through Christ preordained in the divine Mind.

天使们看到他们自己的幸福是该归功于降生的“圣言”，那是因为透过预定的基督，在造物主心意中也已经将恩宠保留给了天使。

97、Just as all this was a great joy and happiness for the good angels,so it was a great torment for the evil spirits. It was to the latter a part andthe beginning of their punishment.

97. 正如所有这些对好天使来说是极大的喜悦和幸福一样，这对堕落天使也是极大的折磨。这是后者的一部分，也是对牠们惩罚的开始。

For they saw at once, that having failedto profit by this sign, they were to be conquered and crushed by it (3, 15).All these mysteries, and many others, which I cannot explain, the Evangelistwished to comprehend in this chapter, and include in that great sign; althoughfor us it will remain obscure and enigmatic until the proper time arrives.

因为堕落天使立刻明白，从这个异兆中没有得到什么好处，牠们将被征服并被踏碎（创世纪3：15）。所有这些奥秘，以及其它许多我无法解释的奥秘，福传者希望在这一章中理解，并将其包含在这个伟大的异兆中；尽管对我们来说，它将一直晦涩难懂，直到适当的时机到来。

［经文〈创世纪3：15〉：我要把仇恨放在你和女人，你的后裔和她的后裔之间，她的后裔要踏碎你的头颅，你要伤害他的脚跟。　］

98. The sun, which is mentioned asclothing the Woman, is the true Sun of Justice. The angels were to understandby it, that the Most High was to remain with this Woman by his grace in orderto overshadow and defend Her by the protection of his invincible right hand.

98.太阳，在身披太阳的“女人”中提及，是真正的正义太阳。从这图像中天使们明白，至高者用膀臂施展大能，保护她不受原罪玷污，以全能装饰了她，圣母的灵魂是天主完美的肖像。

The moon was beneath her feet; for asthe two planets, the sun and the moon, divide night and day, therefore themoon, being the symbol of the darkness of sin, is beneath her feet, and thesun, being the symbol of the light of grace, clothes Her for all eternity.

月亮在她的脚下；因为太阳和月亮作为两颗行星，使昼夜分开，所以忽隐忽现的月亮是罪恶和朝生暮死事物的象征，在她脚下；而太阳是恩宠之光的象征，永远披在“她”身上。

Thus also the deficiencies of grace inall mortals must be beneath her feet, and never must rise either to her soul orto her body, which on the contrary were to be ever superior to all angels andmen. She alone was to be free from the darkness and the wanings of Lucifer andof Adam, treading them under foot without their being able to gain anyadvantage over Her.

圣母一生没有沾染罪恶，内心也没有任何私欲，因此魔鬼在圣母身上没有得过一次手。世界上的其余人，即使是圣人，在成圣之前，都曾经是魔鬼的奴隶。心灵的土地都被魔鬼占领过。而圣母的心却始终是无玷的，因此，她永远在所有天使和人类之上。也只有她一人能摆脱路济弗尔和亚当的黑暗和衰败，并驱散魔鬼制造的黑暗。

And just as She rose above all the guiltand the effects of original and of actual sin, God now placed these in asymbolical manner under her feet, in order that the good angels might know, andthe bad ones, (though they did not attain full knowledge of the mysteries),might fear this Woman even before She came into actual existence.

就在“她”高立在一切罪过以及原罪和本罪的影响之上的时候，天主现在以象征的方式把这些（罪）放在她脚下，好使善良的天使知道，而使堕落的天使（虽然牠们没有完全了解奥秘），魔鬼轻易地诱惑了第一个女人厄娃。但是魔鬼却在第二个厄娃——圣母面前无能为力，彻底失败。

99. The crown of twelve stars areevidently all the virtues, with which that Queen of heaven and earth was to beadorned. But the mystery of its being composed of twelve stars has reference tothe twelve tribes of Israel, by which all the elect and the predestined aredesignated, as is mentioned in the seventh chapter of the Apocalypse by theEvangelist (Apoc. 7,4).

99. 十二颗星的冠冕显然是所有的圣德，上天和下地的元后将被冠以如此的圣德。然而十二颗星组成的奥秘指的是以色列的十二个支派，即所有选民和预定的人所设定的，正如圣史若望宗徒在《默示录》第七章中所提到的那样（默示录7：4）。

And since the gifts, graces and virtuesof all the elect were to crown their Queen in a most eminent and exalteddegree, a crown of twelve stars was placed around her head.

由于所有选民的恩赐、恩宠和圣德，都以最卓越和最崇高的等级为他们的元后加冕，所以十二颗荣冠被戴在她的头上。

100.“And being with child.” In thepresence of all the angels, for the rejoicing of the good and for thepunishment of the evil ones, who resisted the divine will and the fulfillmentof these mysteries, it became manifest that the three Persons of the blessedTrinity had selected this wonderful Woman as the Mother of the Only begotten ofthe Father.

100.　「她胎中怀了孕。」在所有天使的面前，对好天使的奖赏和对堕落天使的惩罚–牠们反抗了天主的旨意，遂实现了这些奥秘，而这奥秘显明了，天主圣三选择了这个奇妙的女人，作为圣父独生子的母亲。

And since the dignity of the mother ofthe Word was the principal beginning and foundation of all the greatexcellences of this great Mistress and of this her symbol, She was shown to theangels as being the resting place of the holy Trinity, represented in thedivine personality of the Word incarnate.

由于“圣言”之母的尊贵是这位伟大的“主母”，及其象征的一切卓越成就的主要开端和基础，因此向天使们展示了“她”是天主“圣三”的安息之处，体现在道成肉身的神性人格中。

For on account of their inseparableunion and coexistence, all the three Persons could not fail to be there,wherever any one of Them was present; although only the Person of the Wordassumed human flesh and with Him alone was She pregnant.

由于三个位格不可分割的联合与共存，无论其中任何一位在场，这三位都不能不在那里。尽管只有圣言位格成了人的肉身，她只从第二位受了孕。

101.“She cried travailing in birth.”Although the dignity of this Queen and of that mystery was to be hidden in thebeginning in order that God might be born humble, poor and unknown : yetafterwards the news of that Birth was proclaimed so loudly, that its first echoexcited King Herod and filled him with uneasiness.

101.　「她在生产中，呼疼呻吟。」尽管这位元后如此尊贵，但一开始就掩盖了那奥秘，为了使天主子生而卑微，贫穷和默默无闻：然而后来“诞生”的消息被如此大声地宣告，以至于诞生的第一个回音震惊了黑落德王，使他充满了不安。

It drew the Magi from their palaces andkingdoms in order to find Him (Matth. 2, 3). Some hearts were touched withfear, others moved to interior affection. The Fruit of this birth, growinguntil it was raised on the Cross, gave such loud voices, that It was heard fromthe rising to the setting sun (John 12, 32), and from farthest north tofarthest south (Rom. 10, 18).

他（诞生的声音）将贤士从他们的宫殿和王国中吸引出来，以便找到祂（玛窦福音2：3）。有些（人的）心因恐惧而触动，另一些人的内心则被深深地感动。这降生的果实一直生长，直到被举到十字架上，这声音如此响亮，以至于从日出之地到日落之处（若望福音12：32），从最北到最南之地（罗马10， 18）。

［经文〈若望福音12：32〉：至于我，当我从地上被举起来时，便要吸引众人来归向我。　经文〈罗10：18〉：但我要问：难道他们没有听过吗？一定听过了。他们的声音传遍普世，他们的言语达于地极。　］

So far then was heard the voice of thatWoman who gave birth to the Word of the eternal Father.

到目前为止，仍然听到那个“女人”的声音，她生出永生之父的“圣言”。

102.“And was in pain to be delivered.”He does not say this because She was to give birth in bodily pain, for that isnot possible in this divine Parturition.

102. 「在产痛和苦劳中（分娩）」圣史若望宗徒不是说因为“她”要在产痛中分娩，因为在神性的“分娩”中是不可能（痛）的。

But because it was to be a great sorrowfor that Mother to see that divine Infant come forth from the secrecy of hervirginal womb in order to suffer and die as a victim for the satisfaction ofthe sins of the world.

而是因为那位“母亲”看到这位圣婴从她隐秘贞洁的子宫生出是为了遭受痛苦，并作为牺牲者赎这世上的罪恶而死，这是一个极大的悲伤。

For this Queen could know and did knowall this beforehand by her knowledge of the holy Scriptures. On account of thenatural love of such a Mother for such a Son, She must be deeply afflictedthereby, although in subjection to the will of God.

因为，这位“元后”可以通过她对圣经的知识，事先知道并确实知道这一切。由于这样一个母亲对这样一个儿子本能的爱，尽管服从了天主的旨意，但她必须因此而深受痛苦。

In this pain was also foreshadowed thesorrow of this most gentle Mother at the thought of being deprived of thepresence of her Treasure, after He should have issued from her virginal womb;for although her soul always enjoyed his presence as to his Divinity, yet Shewas to be a long time without his bodily presence, according to which He wasexclusively her Son.

在这种痛苦中，也预示了这位最温柔母亲的悲痛，一想到圣婴从她的童贞子宫中生出来之后，她的宝贝就被剥夺了；因为尽管她的灵魂总是享受他神性的临在，但是她要很长一段时间没有他的临在，由于祂

The Most High had determined to exemptHer from guilt, but not from the labors and sorrows corresponding to thereward, which was prepared for Her. Thus the sorrows of this birth were not theeffect of sin, as they are in the descendants of Eve, but they were the effectof the intense and perfect love of the most holy Mother for her divine Son.

至高者决定不使她获罪，但没有免除她的劳苦和悲伤，这是与为她准备的赏报相对应的。因此，这个出生的痛苦不是像厄娃的后代一样是罪的后果，而是至圣童贞之母对她的圣子的强烈而完美成全的爱的结果。

All these mysteries were motives ofpraise and admiration for the good angels and the beginning of punishment forthe bad angels.

这些奥秘是好天使赞美和钦崇的动机，也是堕落天使惩罚的开始。

103.“And there was seen another sign inheaven; and behold a great red dragon having seven heads and ten horns; and onhis head were seven diadems, and his tail drew the third part of the stars ofheaven, and cast them to the earth.“

103. 「随着天上又出现了另一个异兆：有一条火红的大龙，有七个头，十只角，头上戴着七个王冠。牠的尾巴将天上的星辰勾下了三分之一，投在地上。　」

Thereupon followed the punishment ofLucifer and his allies; for after uttering his blasphemies against the Woman,who had been symbolized in the heavenly sign, he found himself visibly andexteriorly transformed from a most beautiful angel into a fierce and mosthorrid dragon.

于是路济弗尔和牠的同党受到了惩罚；因为牠亵渎了那在天上异兆中所象征的女人，牠明显地发现了自己的外表从最美丽的天使变成了一条凶猛的最恐怖的龙。

He reared with fury his seven heads,that is, he led on the seven legions or squadrons of all those that followedand fell with him. To each principality or congregation of these followers hegave a head, commanding them to sin on their own account and undertake theleadership in the seven mortal sins, which are commonly called capital.

牠的怒气滋生了七个头，也就是牠率领所有跟随牠和牠一起堕落的七个军团或中队。每个军团都设置了统权者或首领，命令牠们为自己的利益去犯罪，诱导了通常被称为大罪的七种致命的罪。

（评注：principality原文是统权天使，不过牠们这些堕落了之后，就不能再称为统权天使了，当然牠们仍有相当的权势能力。congregation一般称为会众，不过堕落后，牠们就是群党了。群党在中文中意为：结为朋党的人们。《管子·任法》：“群党比周，以立其私。” 汉朝刘向《说苑．君道》：“百吏党而多奸。” 汉朝王充《论衡．谴告》：“恶其随非而与恶人为群党也。”这里的意思到正合牠们的本质。　）

For in these are contained the othersins and they constitute as it were the regiments that rise up against God.They are the sins called pride, envy, avarice, anger, luxury, intemperance andsloth.

因为在七个头内含有其它罪恶，牠们构成了与天主对抗的军团。这些罪是被称为骄傲，嫉妒，贪婪，愤怒，奢侈（色欲、迷色），贪饕和懒惰的罪恶。

［评注：今日天主教会的七罪宗：骄傲、贪婪、迷色、愤怒、嫉妒、贪饕、懒惰–Pride、Greed、Lust、Wrath、Envy、Gluttony、Sloth］

They are the seven diadems with whichLucifer, after being changed into a dragon, was crowned. This is the punishmentwith which he was visited by the Most High and which he acquired as a returnfor his horrible wickedness for himself and for his confederate angels.

这是路济弗尔堕落为龙后加冕的七个头冠。这是至高者给牠的惩罚，是路济弗尔和堕落天使可怕邪恶所得着的回击。

To all of them were apportioned thepunishment and the pains, which corresponded to their malice and to the sharewhich they had in originating the seven capital sins.

惩罚和痛苦对等地分给了所有堕落天使，并按牠们的恶意和发起七罪宗所应承担的的份额相对应。

104. The ten horns were the triumphs ofthe iniquity and malice of the dragon, and the vain and arrogant glorificationand exaltation which he attributed to himself in the execution of hiswickedness.

104、十只角是那龙的罪孽和恶意的胜利，是牠在行恶时归功于自己的虚荣和炫耀及骄傲自夸。

In his depraved desire of attaining the objectof his arrogance, he offered to the unhappy angels his malicious and poisonousfriendship and his counterfeit principalities, commanderships and rewards.

在实现自己傲慢自大的目标的卑鄙的欲望中，路济弗尔向不幸的天使提供了邪恶和有毒的友谊，以及仿造的主权国，统帅和奖赏。

These promises, full of bestial ignoranceand error, were the tail with which the dragon drew after him the third part ofthe stars of heaven. These angels were the stars and if they would havepersevered, they would have shone with the rest of the angels and the just,like the sun through the perpetual eternities (Dan. 12, 3).

这些许诺充满了兽性的无知和错误，是巨龙的尾巴将天上的星辰勾下了三分之一。这些天使是星辰，如果他们持守，他们将与其他的天使和义人一同发光，就像太阳穿过无尽的永恒（达尼尔书12：3）

［经文〈达尼尔书12：3〉：贤明之士要发光有如穹苍的光辉；那些引导多人归于正义的人，要永远发光如同星辰。　］

But the punishment which they meriteddrew them down to the earth of their unhappiness into its very centre, which ishell, where they will for all eternity be deprived of light and happiness (Jude6).

但牠们应受的惩罚却把牠们的不幸带到了地球的核心，那就是地狱，在那里牠们将永远被剥夺光明和快乐（犹达书6）。

［经文〈犹达书6〉：至于那些没有保持自己尊位，而离弃自己居所的天使，主也用永远的锁链，把他们拘留在幽暗中，以等候那伟大日子的审判。　］

105. “And the dragon stood before thewoman, who was ready to be delivered; that when She should be delivered, hemight devour her Son.“ The pride of Lucifer was so boundless that he pretendedto place his throne on high, and with the utmost boasting he spoke in presenceof the Woman symbolized in the heavenly sign :

105、“那条龙便站在那要生产的女人面前，待她生产后，要吞下她的孩子。”路济弗尔的骄傲如此不着边际，牠自诩把宝座放置在高处，并以最大的夸耀在有天上记号异兆的女人面前说：

“ThisSon, which that Woman is to bring forth, is of lower nature than mine: I shalldevour Him and destroy Him. I shall lead on my followers against Him, I shallspread my doctrines against his decrees and against the laws, which He shallset up. I shall wage perpetual war and contradiction against Him.”

「那个“女人”要生养的“儿子”，本性比我低。我要吞吃“他”，毁灭“他”。我将带领我的属下反对“他”，我将散布我的教义来抵制“他”将制定的法令和法律。我将发动无尽的战争和分歧来对抗“他”。　」

But the answer of the most high Lord wasthat this Woman was to bring forth a Man child, who was to reign over thenations with an iron rod. “This Man”(the Lord added) “shall be not only the Sonof that Woman, but He shall also be my Son, true God and true man, gifted withpower to overcome thy pride and crush thy head.

但是至高的上主的回答是，这个“女人”要生一个人子，他将用铁杖牧放万民。这个人（上主又补充道）不仅是那个“女人”的“儿子”，而且“他”还将是我的“儿子”，真天主和真人，拥有战胜你的骄傲并踏碎你的头颅的能力。

He will be to thee and to all those whohear and follow thee, a powerful Judge, who shall rule thee with a rod of ironand bring to naught all thy vain and aspiring thoughts.

祂对你和所有听从并跟随你的人，将是一位强有力的审判者，祂将用铁杖统治你，并将你所有的虚荣和妄想化为乌有。

This Son shall be taken up to my throne,where He shall be seated at my right hand as Judge,and I will place his enemiesfor a footstool beneath his feet in order to triumph over them (Ps. 2, 9).

这个“儿子”将被带到我的宝座上，在那里“他”将作为审判官坐在我的右手边，我会把“他”的仇敌放在“他”的脚下作“他”的脚凳，以战胜他们（圣咏2：9）。

He will be rewarded as the Just man,who, being at the same time true God, has done so much for his creatures; allshall know Him and shall give Him reverence and honor (Ps. 109, 1). But thou,as the most unhappy, shalt know what is the day of the wrath of the Allpowerful(Sophon 1, 14).

作为一个义人，“他”将得到赏报，同时“他”又是真天主，为“他”的受造物做了很多事。人人都应认识“他”，并应给予敬畏和光荣（圣咏109：1）。但是，作为最不幸者，你应该知道“全能者”义怒的日子是什么（索福尼书1：14）。

This Woman, too, shall be placed insolitude, where She will have a place assigned by Me“(Apos. 12, 6). This solitude,to which the Woman fled, is the position which our great Queen holds, as beingonly and alone, unsurpassed in sanctity and exempt from all sin.

这个“女人”也将被安置在隐秘处，在那里“她”将有一个我分配的地方（默示录12：6）。“女人”逃到的这个隐秘处是我们伟大的“元后”所拥有的地位，因为这地位是独一无二的，神圣不可超越，脱免一切罪恶。

For She, being of the same nature asmortals, far excelled all the angels in grace, merits and gifts attained incommon with them. Thus, She who was the only One and without a compeer amongcreatures, fled and was placed in a solitude exalted above all the rest.

对“她”而言，与人类具有同等的本性，却远胜于众天使共同获得的的恩宠、功德和恩赐。因此，“她”是“唯一”的，而不与任何受造物等同，逃离世俗被安置在隐秘处，高于其他一切。

This solitude was so far removed fromall sin that the dragon could not even attain sight of it, nor could he fromthe time of her Conception discern anything of Her. The Most High placed Heralone and as the only One in the world, who never had intercourse with, andnever was in subordination to the serpent.

这个隐秘处远离一切罪恶，以至于那龙甚至看不见那地方，那龙也无法辨认出“她”受孕的时刻。“至高者”单独安置“她”作为世上的“唯一”，而“她”不与世界来往，也决不从属于蛇。

On the contrary, with solemn promise andassurance He affirmed and decreed: “This Woman, from the first instant of herexistence, shall be my only One, chosen for Myself; I exempt Her even now fromthe jurisdiction of her enemies and I will assign to Her a position of gracemost eminent and incomparable, in order that there She may be nourished onethousand two hundred and sixty days“(Apos. 12, 6).

相反的，以庄严的应许和保证，天主肯定并下令：「这个“女人”从她存在的第一瞬间，将是我的“唯一”，是为我自己而被拣选的女人。我甚至现在就从“她”敌人的管辖中豁免“她”，我将赋予她最卓越和无与伦比的恩宠地位，以便在那里“她”可以得到一千二百六十天的供养（默示录 12：6）。　」

That number of days the Queen was toremain in an interior and spiritual state of most exalted and extraordinarygraces, which were to be more memorable and wonderful. This happened in thelast years of her life, as, with the help of God, I will relate in its place.

在那些日子里，圣母充满天主恩宠的信德典范，元后的内在及神魂保持在最崇高和非凡的恩宠，这将更加令人纪念和惊叹。这发生在她生命的最后几年，如同在天主的帮助下，我将讲述她的地位。

In that state She was nourished in sucha divine manner, that our understanding will never be able to grasp it. Andbecause these graces were in a certain measure the end toward which others ofthe life of the Queen of heaven were ordained, and, as it were, their culmination,the Evangelist makes a special mention of them.

在那种状态下，天主把圣母的地位抬高到仅仅次于自己，以至于我们的理解力将永远无法掌握它。因为这些恩宠在一定程度上，她不单为她自己，更为我们众人，是恩宠之母。基督愿意通过祂的母亲厚赐给我们祂恩宠的宝藏，宠赐我们以天国的尊位荣福，的确如此，圣史特别提到了他们（生命终点）的顶点就是效法圣母成为最完美的基督徒。

CHAPTER IX.

THE REST OF THE TWELFTH CHAPTER OF THE APOCA LYPSE isEXPLAINED.

第九章

《默示录》第十二章的其余部分的解释。

106.“And there was a great battle inheaven; Michael and his angels fought with the dragon and the dragon fought andhis angels.” When the Lord had manifested these things to the good and to thebad angels, the holy prince Michael and his companions, with the permission ofGod, gave battle to the dragon and his followers.

106.　「以后，天上就发生了战争：圣弥额尔和他的天使一同与那龙交战，那龙也和牠的使者一起应战。」当天主把这些事显明给天上所有的天使时，圣弥额尔总领天使和他的同伴在天主的允许下，向那龙和牠的追随者们战斗。

It was a wonderful battle, for it wasfought with the understanding and the will. Saint Michael, burning with zealfor the honor of God and armed with divine power and with his own humility,resisted the arrogant pride of the dragon, saying:“Worthy is the Highest ofhonor, praise and reverence, and of being loved, feared and obeyed by allcreation.

这是一场美妙的战斗，因为它是理智和意志的战斗。圣弥额尔被光荣天主的热情燃烧，并装备以神圣的德能和他自己的谦卑，抵抗了那龙的傲慢自大，他说：「至高者堪当最高的荣誉、赞美、钦崇，并为所有的受造物爱戴、敬畏、服从。

He is mighty to work whatever Hedesires. He that is increate and without dependence on any other being, cannotseek any thing that is not most just. To us He gave grace such as we have,creating us and forming us out of nothing.

天主是伟大的，按自己的意愿工作。祂不是被创造的，不依赖任何存在的事物而存在，天主是至高至公至义的裁判者，祂赐给了我们所拥有的恩宠，从一无所有中创造和形成了我们。

He can create other beings, as many andin what manner He pleases. It is reasonable that we, submissive and prostratein his presence, adore his Majesty and kingly grandeur. Come then, ye angels,follow me, let us adore Him, and extol his admirable and secret judgments, hismost perfect and holy works.

天主可以创造其他受造物，以祂所喜欢的方式，没有一样受造物是自给自足的，我们应在祂面前俯伏，崇拜祂的荣耀尊威，应将荣耀归于万王之王。天主的天使，请来，跟随圣弥额尔，层层的高天，请赞美主，称扬歌颂祂到永远。

God is most exalted and above allcreatures, and He would not be the Most High, if we could attain or comprehendhis great works. Infinite He is in wisdom and goodness, rich in the treasuresof his benefits. As Lord of all and needing none, He can distribute them towhomsoever He wishes, and He cannot err in the selection.

天主是至高无上的，高于一切受造物，天主何其伟大，我们不能理解。无限的天主拥有智慧和仁慈，天下万物都是天主的。作为万物的天主，祂什么也不需要，祂可以分施祂的所有给任何祂愿意的人，天主从不制造废物，天主不会犯错。(注: 许多人都会感到自己很渺小，觉得自己是罪人，不堪当得到天主的爱和眷顾,但他们在天主眼中是宝贵的。)

He can love and confer his favor towhomsoever He chooses, and He can love whom He likes; He can raise up, createand enrich according as it is his good pleasure. In all things He will be wise,holy and irresistible. Let us adore and thank Him for the wonderful work of theIn carnation which He has decreed, and for his favors to his people and for itsrestoration to grace after its fall.

天主按祂自己的美意，把祂自己显明给世人，得到如此恩宠的人，就被这样的亮光、慈爱、和喜乐所充满。天主的主权是基于祂无限的智慧、圣洁和慈爱。道成肉身的天主向我们显明了完全的救恩，在祂身上我们看到许多奇妙之处，感谢天主圣父，眷顾了祂的子民，拯救了祂的民族。.

Let us adore this Person endowed withthe human and the divine nature, let us reverence It and accept It as our Head; let us confess, that He is worthy of all glory, praise and magnificence, and,as the Author of grace, let us give Him glory and acknowledge his power andDivinity.“

让我们朝拜这个赋有完全的神性与完全的人性的基督，让我们恭敬并接受他为我们的元首；让我们承认他是堪当称颂、荣耀和赞美的主。愿光荣归他，并承认他的大能和神圣。

107. With such arms St. Michael and hisangels gave battle, fighting as it were, with the powerful rays of truthagainst the dragon and his followers, who on their hand made use ofblasphemies. But Lucifer at the sight of the holy prince, not being able toresist, was torn with interior rage and sought to fly from his torments;

107. 圣弥额尔和祂的天使们就是用这样的武器作战，以真理的大能之光与龙和它的追随者进行了战斗，后者利用它们的手亵渎神灵。但是路济弗尔在圣王子面前无法抵抗，它被内在的愤怒撕毁，试图摆脱它的折磨。

it was the will of God, however, that heshould not only be punished, but also conquered, in order that by his fall hemight know the truth and power of God. Nevertheless he blasphemed and criedout: “Unjust is God in raising the human nature above the angelic. I am themost exalted and beautiful angel and the triumph belongs to me.

但是，天主的旨意是，不仅应该惩罚牠，而且应该征服牠，藉着牠的骄傲与堕落，使牠知道谦虚的真理和天主的全能。然而，路济弗尔亵渎并大声喊道：「天主将人性提升到天使之上是不公正的。我是最崇高、最美丽的天使，胜利属于我。

It is I who am to place my throne abovethe stars and who shall be like unto the Highest; I will subject myself to noone of an inferior nature, and I will not consent that any one take precedenceof me or be greater than I.“ In the same way spoke the apostate followers ofLucifer.

我要把我的宝座放在众星之上，我应像至高者一样。我不会服从任何低于我的人，也不会同意任何人优先于我或大于我。　」跟随路济弗尔的反叛天使也以同样的方式说话。

But St. Michael answered: “Who is therelike unto the Lord, who dwells in the heavens, or who to compare himself toHim? Be silent, enemy, cease thy dreadful blasphemies, and since iniquity hastaken possession of thee, depart from our midst, wretch, and be hurled in thyblind ignorance and wickedness into the dark night and chaos of the infernalpains.

但是圣弥额尔回答说：「有谁能像那住在高天上的天主呢？或谁能将自己与天主相比？闭嘴，敌人，停止你可怕的亵渎，因为邪恶已经控制了你，从我们中间离开，卑鄙的家伙，你的盲目无知和邪恶必将你投入黑暗的夜晚和地狱痛苦的混乱中。

But let us, O spirits of the Lord, honorand reverence this blessed Woman, who is to give human flesh to the eternalWord; and let us recognize Her as our Queen and Lady.“

但是，服从天主的灵魂们啊，让我们光荣和恭敬这个有福的女人，她要带给永恒圣言一个肉身。让我们承认她是我们的元后和圣母。”

108. The great sign of the Woman servedthe good angels as a shield and as arms of battle against the evil ones; for atthe sight of it, all their power of reasoning weakened and was brought to confusionand silence, since they could not endure the mysteries and sacraments containedin this sign.

108.这位“女人”的伟大异兆，作为好天使的盾牌与坏天使作战。因为当坏天使一看到这个异兆，所有的强词夺理能力都被削弱了，带给牠们困惑和哑口无言，因为牠们无法忍受这一异兆所包含的奥秘和圣事。

And just as by divine power thismysterious sign appeared, so also now the other figure or sign of the dragonappeared, in order that thus transformed he might be ignominiously hurled fromheaven amid the fright and terror of his followers and amid the astonishment ofthe holy angels. All this was the effect of this new manifestation of thejustice and power of God.

正如同借着神的大能，这个（女人）奥秘的异兆出现了，同样的现在那龙的形象、记号也出现，为了牠的叛变，在牠跟随者的惊骇和恐怖中，以及圣洁天使的震惊中，那龙被耻辱地从天上摔下来。所有这些新的显现都是天主的公义和大能的结果。

109. It is difficult to describe inwords what passed in that memorable battle, since there is such a widedifference between our conceptions, founded on material objects, and thosewhich would be appropriate to the nature and operations of such great spiritsas these angels.

109. 我很难用言语描述那场难忘的战斗中发生了什么，因为我们以物质为基础的观念和这些圣善天使恰如其分的本质及行动，两者之间存在着巨大差异。

“But the bad ones did not prevail” forinjustice, lies, ignorance and malice could not prevail against equity, truth,light and goodness ; nor could these virtues be overcome by vices.

“但是，坏天使不能获胜”，因为不公正，谎言，无知和恶念不能胜过公平，真理，光明和善良；这些德能也不能被恶所胜。

Therefore, it is also said : “From thattime on their place was not found in heaven.” Through the sins which thesedisgraced angels had committed, they made themselves unworthy of the eternalvision and company of the Lord. Their memory was blotted out from his mind,where they had been written by the excellences and graces of the nature givento them.

因此，这里又说：「从那时起在天上再也没有牠们的地方了。」（默示录12: 8）这些背叛天主的堕落天使，彻底而无可挽回地拒绝天主及他的神国，他们被丢到世上，也不能再和天主往来。那曾经赐给牠们本性上的卓越和恩宠的记忆，现在从牠们的脑海中被抹去了。

Having lost the right to the places, whichhad been reserved for them, if they had obeyed, it passed over to mankind. Toman these places were now transferred in such a way that the very vestiges ofthe apostate angels were blotted out and were no more found in heaven.

如果牠们服从的话，他们不会失去在天上的地位，那本来是保留给牠们的，但现在竞争要在地上展开，在天上已没有了竞争，天堂的位置以这样的方式转移给了人，以致于背叛天使的地位失去了，在天堂里再也没有他们的位置。

O unhappy wickedness and never to bedescribed misfortune, which drew after itself such a horrible and dreadfulchastisement! The Evangelist adds:

哦，不幸的邪恶和由于自由的恶意而自毁(自作自受)，使自己遭受了如此恐怖和可怕的惩罚！圣史补充道：

110. “And the dragon was cast out, thatancient serpent who is called devil and Satan, who seduceth the whole world;and he was cast unto the earth and his angels were thrown down with him.” Theholy prince Michael hurled from heaven the dragon Lucifer with the invinciblebattle-cry: “Who is like unto God?”

110. 「于是那大龙被摔了下来，牠就是那远古的蛇，号称魔鬼或撒殚的。那欺骗了全世界的，被摔到地上，牠的使者也同牠一起被摔了下来。」圣洁的弥额尔王子从天上摔下巨龙路济弗尔，战胜地狱势力的天上领军者，大声呐喊:「谁能相似天主」(注「弥额尔」一名意指「谁能相似天主」)

So powerful was this cry, that it sufficedto precipitate that proud giant and all his host to the earth and cast him indreadful ignominy to the centre of the earth. From that time he began to becalled dragon, serpent, devil and satan, imposed upon him by the holy archangelin that battle as a testimony of his iniquity and malice.

这呐喊声是如此强大，足以把这个骄傲的巨兽和牠所有的军旅扔到地球上，并以极大的羞辱抛入地球的核心。从那时起，牠开始被称为龙、蛇、恶魔和撒旦，那是总领天使在那一场战斗中强加给牠，以证明牠的邪恶和恶毒。

Deprived of the happiness and honor, ofwhich he had become unworthy, he was despoiled also of his names and honorabletitles, acquiring in their stead such as designate his ignominy. The wickedplans which he proposed and enjoined upon his confederates, namely, that theyshould deceive and pervert all those that live in the world, manifestsufficiently his wickedness.

牠被剥夺了幸福和荣誉，牠成为不值得（尊重）的，牠的名字和荣誉的头衔也被除去，取而代之的是得着无耻的命名。牠向牠的同党提出并指示牠的邪恶计划，即牠们应该欺骗和败坏世上所有的人，这充分显明牠的邪恶。

He therefore, who intended to scourgethe nations, was consigned to hellish regions, as Isaias says in the fourteenthchapter, to the profound abyss, and his cadaver was delivered to the moth andthe worm of his own bad conscience ; thus was fulfilled in Lucifer all that theprophet says in that chapter.

因此，牠打算祸害万邦，正如依撒意亚在第十四章中所说，牠被丢弃到地阴府，深渊的极处，牠的尸体被交给牠自己邪恶良心的蛆和虫。这样，路济弗尔就满全了先知在那章中所说的一切。

111. When the heavens had been clearedof the bad angels and the Divinity had been unveiled to the good and theobedient; when they were already admitted into glory and the bad oneschastised, then happened what the Evangelist farther says :

111.(当天主之城的君主和缔造者)对顺从的好天使揭示的神法的裁决:即坏天使受到了惩罚及清除，好天使已经被接纳进入光荣，于是发生了圣使若望宗徒进一步所说的：

“And I heard a loud voice in heaven saying:Now is come salvation and strength and the kingdom of our Lord, and the powerof his Christ ; because the accuser of our brethren is cast forth, who accusedthem before our God day and night.” This voice, which the Evangelist heard wasthat of the Word, and all the holy angels heard and listened to it.

「那时我听见天上有大声音说：『如今我们的天主获得了胜利、权能和国度，也显示了他基督的权柄，因为那日夜在我们的天主前，控告我们弟兄的控告者，已被摔下去了。』」（默示录12: 10）圣史若望宗徒听到的这声音是圣言的声音，所有圣洁天使都听见并听从了。

Its echoes reverberated through theinfernal regions and filled with trembling and fear the demons. They did not,however, understand its mystery in full, but only so much of it, as the MostHigh chose to manifest to them for their greater affliction and punishment.

这（天上的）回声在地狱里回荡，使恶魔恐惧发抖。然而，牠们并没有完全明白其奥秘，但仅是至高者决定向牠们显示的这部分，为牠们已是更大的痛苦和惩罚了。

It was the voice of the Son, who in thename of the humanity, which He was to assume, was asking the eternal Fatherthat the salvation, power and kingdom of his Majesty, and the reign of Christmight begin; since the accuser of the brethren of the same Christ our Lord,that is, of man, had been cast out.

那是圣子的声音，他以人类的名义，即祂将要道成肉身的，向永恒的天父祈求救恩，荣耀尊威的天主的权能和国度，然后基督的统治可以开始。因为那控告同一位基督的我们主的弟兄，即人类的那位，被赶出去了。

It was like a petition before the throneof the most holy Trinity, that the salvation and power and the mysteries of theRedemption and Incarnation be put into execution. He asked that it be done somuch the sooner as Lucifer, being filled with fury, envy and wrath against thehuman nature, which the Word was to assume, was now infesting the earth.

这就像在天主圣三宝座前的一个祈求，拯救和权能以及救赎和道成肉身的奥秘都要付诸实施。天主子请求尽快完成这项工作，因为路济弗尔充满了对圣言要降生成人的人性的暴怒，嫉妒和愤怒，正侵害全地。

Full of love and compassion the Wordcalls men his brethren. Lucifer is said to “accuse them day and night,”because, both during the day in which he still enjoyed divine grace in thepresence of the eternal Father and of the holy Trinity, he belittled us in hispride, and much more, in the night of his own darkness and of our fall, hepursues us unceasingly with slander and persecution as long as this world willendure.

“圣言”充满了爱和同情心，称世人为他的弟兄。据说路济弗尔「昼夜控告他们」，因为在永恒之父和至圣圣三临在的恩宠的日子，牠仍然享有地上的权势，牠在骄傲中贬低我们，尤有甚者，在牠自己黑暗和我们失足的夜晚，只要世界持续存在，牠以诽谤和迫害不断地纠缠我们。

The Word calls the works and mysteriesof the Incarnation and his Death “virtue”，“power”and “reign”，because in them, all these really had their beginning and in themwas manifested his great virtue and power against Lucifer.

圣言称道成肉身的工作和奥秘以及他的死亡为圣德、德能和统治，因为在这（工作、奥秘、死亡）当中，所有这些都真正的开始，并彰显出天主子对抗路济弗尔的伟大圣德和德能。

112. This was the first time in whichthe Word in the name of his humanity interceded for men before the Divinity,and in which, according to our mode of conceiving such things, the eternalFather conferred with the other Persons of the blessed Trinity in regard tothis petition.

112. 这是第一次，“圣言”以他的人性在天主面前为人类求情，并且根据我们对这事的理解模式，永生天父与圣三其他位格商议这个请求。

He also partly revealed to the holyangels the decree of this divine consistory, saying, in regard to thesacraments resolved upon: “Lucifer has raised the banner of pride and sin andwill persecute with all his malice the whole human race.

天父还向神圣的天使们部分透露了这个神圣会议的圣意，关于以下决议的奥秘之事，说：“路济弗尔举起了骄傲和罪恶的旗号，并将用它的全部恶意迫害整个人类。

With cunning he will pervert many men,availing himself of their own passions for their destruction. In the blindnessof sin and vice men will prevaricate, heedless of danger. But his lying pride,his sins and vices, are infinitely distant from our nature and wishes.

牠用诡计诱惑许多人，使他们随从自己的私欲，自取灭亡。在对罪恶和邪恶视而不见的情况下，人们会推诿搪塞，不履行承诺。骄傲可以把最高的天使降为魔鬼，牠的骄傲和谎言，与良善心谦的天主的本性和心愿是无限遥远的。

We will therefore bring out the triumphof virtue and sanctity; for this purpose the second Person will assume humannature; He will exalt and teach humility, obedience and all the virtues, andthus will secure the salvation of mortals.

因此，我们要修谦虚的美德才会有圣善的胜利；为这个目的，天主圣三的第二位格将具有人性；他将推崇并教导谦卑、顺服、所有美德，从而实现人类的救赎。

Being true God He will become humble andsubmissive. He will be the Just Man, the Model and Teacher of all virtues.These alone shall be accredited before our tribunal and shall always triumph overvices.

天主子就是因此前来救赎我们，把这光荣显示和通传出来，祂将变得谦卑、顺从。祂将是义人，所有美德的典范和老师。我们可以效法基督，我们若在十字架上与邪恶交战，就会永远得胜。

We will raise up the lowly and humblethe proud (Matth. 11, 28) ; we will make labors and endurance praiseworthy inour sight; we resolve to help the afflicted and the sorrowful. Let

them be corrected by afflictions andthereby advance in our grace and friendship and, according to theircapabilities, reach salvation in the practice of virtue.

天主要举扬卑微的人，贬抑骄傲的人（玛窦11、28）；劳苦和忍耐的人是值得天主称赞的；天主决意去帮助受苦和悲痛的人。让他们借着苦难纠正自己的偏情，从而在恩典和友谊中前进，并根据他们的努力，在圣德实践中达到救赎。

［经文〈玛窦福音11: 28〉：凡劳苦和负重担的，你们都到我跟前来，我要使你们安息。］

Blessed will be they that weep (Matth.5, 3), and happy the poor and those that suffer for justice sake and forChrist, their Chief; and the insignificant ones shall be magnified, the meek ofheart exalted. The peaceful shall be loved as our sons. Most dear shall thosebe to us, who forgive and suffer injuries and love their enemies.

哀痛的人是有福的（玛窦5、3节），贫穷的人有福了，为正义和基督–他们的首领–而受苦的人有福了；那些微不足道的人必被宣扬，温良的心被高举。和平的人要像天主的爱子一样被爱。那些宽恕人，遭迫害还爱敌人的，是天主的最爱。

玛窦福音第五章：「

3神贫的人是有福的，因为天国是他们的。

4哀恸的人是有福的，因为他们要受安慰。

5温良的人是有福的，因为他们要承受土地。

6饥渴慕义的人是有福的，因为他们要得饱饫。

7怜悯人的人是有福的，因为他们要受怜悯。

8心里洁净的人是有福的，因为他们要看见天主。

9缔造和平的人是有福的，因为他们要称为天主的子女。

10为义而受迫害的人是有福的，因为天国是他们的。

We will assign to them copiousbenedictions of our grace and an immortal glory in heaven. Our Only begottenwill put in practice these decrees, and those that follow Him shall be ourchosen ones, our cherished ones; they shall be refreshed and rewarded by Us;their good works shall be engendered in our own mind, which is the first causeof all virtue.

天主要赐给他们丰盛的恩典和天上不朽的荣耀。天主的独生子必施行这些律例，跟从天主的人必是天主所拣选的，也是天主圣三所珍爱的，所有服侍天主的人,都会因他们所做的一切而得到奖赏。所有的一切美善都来自于天主，这是诸德的首要原因。

We give permission to the bad ones tooppress the good, thus helping them to gain the crown, while for themselvesthey increase the punishment. Let there be scandals (Matth. 18, 7) for thecommon good; unhappy be those that cause them, and blessed they that are provedby them.

天主允许坏人压迫好人，从而帮助他们获得王冠，而为坏人自己则增加惩罚。为了世俗利益，世界上的很多人立了恶表（玛窦18、7）；立恶表的人是有祸的，服从于福音的教导，以身作则的人是有福的。

［经文〈玛窦福音18: 7〉：世界因了恶表是有祸的，恶表固然免不了要来，但立恶表的那人是有祸的。］

The vain and the proud will afflict anddespise the humble; the great and the powerful will oppress the lowly andabject ones. They will give benediction instead of curses (I Cor. 4, 12). Whilethey are pilgrims, they shall be rejected by men, but afterwards they shall beranked with the angelic spirits, our sons, and they will enjoy the seats andcrowns, which the unfortunate and unhappy apostates have lost. The stubborn andthe proud shall be condemned to eternal death, where they will recognize theirfoolish proceedings and their perverseness.“

虚假和骄傲的人会折磨和鄙视谦卑的人，强大和有权势的人会压迫卑微和赤贫的人。谦卑自下与世俗世界的人性规则背道而驰的人，将给予祝福而不是诅咒（林前4、12）。当他们天天背起十字架，完全献上一切给天主时，他们将被人拒绝，但之后，他们将与圣天使和诸圣们齐名，他们将享受那些堕落而悲惨的背叛者失去的席位和冠冕。固执和骄傲的人将被判处永恒的死亡，在那里他们将承认他们愚蠢的行动和他们的堕落。”

［经文〈格前4: 12〉：被人咒骂，我们就祝福；被人迫害，我们就忍受；］

113. “In order that all may have a truemodel and superabundant grace, if they wish to use it, the Son will descend,capable of suffering and as a Redeemer, and He shall save men (whom Luciferdefrauded of their happy state) ; and He shall raise them up through hisinfinite merits.

113. (天父看见世界正在罪中走向永远的灭亡)，为使所有人都有一个真实的榜样，享有天主的恩宠，天主子将降生来拯救世人免于毁灭和死亡（即被路济弗尔在他们的快乐状态中蒙骗的人）；天主子无比的牺牲大爱也使我们获得日后复活的特恩。

We have resolved and determined upon thesalvation of men, through a Redeemer and Teacher, who shall be able topropitiate and to teach, who shall be born and live poor, shall die despised,condemned by men to a most ignominious and frightful Death; who shall beesteemed a sinner and a criminal, and yet shall satisfy our justice for theguilt of sin.

天主已经断然决定了人类的救恩，通过“救赎者”和“师傅”，圣子将抚慰和教导天主的子民，祂从极高的地位一直降卑成为极其卑微的仆人，然后照着天父的旨意，被定罪后受了一切死亡当中最可耻羞辱的死，使那无罪的，替我们成为罪，好叫我们在他内成为天主的正义。

On account of hisforeseen merits We will show mercy and kindness. All will understand, thatthose who are humble and peaceful, those that practice virtue, that suffer andyet forgive, are the followers of Christ and our sons.

由于圣子那可预见的功德，天主将显示出慈悲和良善。所有人都将明白，那些谦卑与和平的人，那些实践美德、受苦却又宽恕的人，是基督的追随者并证实他们确实是天主的儿女。

Nobody will be capableof entering by his own free will into our kingdom, unless he denies himself,and, taking up his cross, follows his Chief and Master (Matth. 10,22). Ourkingdom shall be composed of the perfect, who have legitimately labored andfought, persevering

to the end.

除非人舍弃自己，并背起自己的十字架，跟随他的“元首”和“师傅”，否则任何人都无法以自己的自由意志进入天主的国度（玛窦福音10: 22）。天主的国度应由成全的人组成，这些人是经受住试验，将起初确实的信心坚持到底，坚持不懈到最后的人。

［经文〈玛窦福音 10: 22〉：你们为了我的名字，要为众人所恼恨；唯独坚持到底的，才可得救。〈玛窦福音 16: 24〉：耶稣对门徒说，谁若愿意跟随我，该弃绝自己，背着自己的十字架来跟随我，］

These will take part in the reign of ourChrist, now begun and determined upon. For the accuser of his brethren has beencast down; the triumph of Christ is secured; to Him belong exaltations andglory, since He is to wash and purify men with his blood.

这些人将永永远远住在天主及其基督面前，现在已经开始并决定了。因为控告弟兄的人已被摔了下来。基督必得胜利；欢呼和荣耀归于祂，因为他的血洗净我们的罪，宝血带来救赎，带来我们的洁净。

Therefore only He shall be worthy toopen the book of the law of grace (Apoc. 5, 9), He is the way, the light, thetruth and the life (Joan 14, 6), through which men may come to Me. He aloneshall open the gates of heaven; He shall be the Mediator (I Tim. 2,5) and theAdvocate of mortals, in Him they will have a Father, a Brother (I Joan 2, 1),and Protector after having been freed from their accuser and persecutor.

因此，只有祂才当得起打开恩宠律的书卷（默示录5、9），祂才是道路、光明、真理、生命（若望福音14、6），通过祂人才能来到天父跟前。只有祂才能打开天国的门；祂将是世人的中保和护卫者（弟茂德前书2,5），当人们从控告者和迫害者中被释放后，在祂内人们将有一个父亲，一个兄长（若望一书2、1）和一个护慰者。

And the angels, who like true sons, haveshared in the work of our salvation and power and have defended the reign of myChrist, shall likewise be honored and crowned through all the eternities ofeternities in my presence.“

好天使们就像天主真正的子民一样，分享了天主子的救恩和大能的工作，捍卫了基督信仰的核心，同样应当来到永恒的宝座前，透过基督得到冠冕。

114. This voice (which contains themysteries hidden since the constitution of the world and manifested by thedoctrine and the life of Jesus Christ), issued forth from the throne andimported more than I can explain.

114. 这声音（其中包含了自世界构成以来所隐藏的奥秘，并借着教义、耶稣基督的生平彰显出来）从宝座发出，让我懂得的比我所能解释的更多。

Through it were assigned thecommissions, which the holy angels were to fulfill. Saint Michael and SaintGabriel were appointed ambassadors of the incarnate Word and of Mary his Mothermost holy ;they were to be ministers for all the mysteries of the Incarnationand Redemption.

透过这音讯，分配了圣天使们要履行的任务。圣弥额尔和圣嘉俾厄尔被任命为降生成人的圣言和祂的至圣之母玛利亚的使者；他们将成为道成肉身和救赎的所有奥秘的服事者。

With these two princes, many otherangels were assigned to the same service, as I shall explain

afterward (Nos. 201-206). Other angelsthe Almighty appointed as companions and guardians of the souls, to teach themand inspire them with the virtues and sanctity opposed to the vices, into whichLucifer had proposed to seduce mankind.

和这两位王子一起，许多其他天使被分配到同样的服务中。这个我以后将要解释（第201-206节）。全能者任命其他天使为人灵的陪伴者和守护者，教导并激励他们以美德和圣德来反对邪恶，即路济弗尔引诱人类堕落的计划。

They were to guard and defend the soulsand to carry them in their hands (Ps. 90,12), in order that the just might nothurt their feet against the stones, which are the snares and the traps

laid by their enemies.

他们要护守和保卫灵魂，并把他们托在手掌上（圣咏91：12），不使义人的脚在石头上碰伤，石头就是敌人设置的罗网和陷阱。

［经文〈圣咏 91: 12〉：他们把你托在自己的手掌，不使你的脚在石头上碰伤。］

115. Also other things were decreed onthis occasion of which the Evangelist says that the power, salvation, virtueand kingdom of Christ began. But among the mysterious works at this time wasespecially the designation and enumeration of the predestined in the secrettablets of the divine mind through the foreseen merits of Jesus Christ, ourLord.

115. 圣史若望宗徒说，其它的关于基督的权能、救赎、美德、国度，在这一时刻也开始了。但是，在这一时期的奥秘工作中，特别是通过我们的主耶稣基督可预见的功德，在神心意的奥密书写板上指定和列举了预先注定的事。

Oh the mysteries and the inexplicablesecrets, which then were evolved in the bosom of God ! Oh, happy lot of thechosen ones ! What can equal this in importance ! What sacrament is so worthyof the Omnipotence of God! How great was the triumph of the power of Christ!

哦，这些奥秘和无法言说的秘密，是在天主的心中形成的！哦，被选的人多么有福啊！在重要性上有什么能与之相比呢！天主全能的圣事是多么可敬！基督权能的胜利多么伟大！

Happy, infinitely happy, the members whothen were assigned and united to such a Head ! Oh great Church ! Oh mightypeople and holy congregation of such a Leader and Master! At the thought ofsuch exalted mysteries the judgment of the creature is rendered powerless, myunderstanding is suspended, and my tongue becomes mute!

有福，何等有福，成员们被指派并团结在这样一个“元首”之下！哦，如此伟大的教会！哦，（拥有）这样一个“领袖”和“师傅”的强大子民和圣洁的会众！一想到如此崇高的奥秘，受造物的判断就显得无力，我的理解力暂停了，我的口舌变得静默无声！

116. In the consistory of the threedivine Persons the mysterious book spoken of in the Apocalypse was given and,as it were, delivered to the Only begotten of the Father; at that time it waswritten, closed, and sealed with the seven seals (Apoc. 5, 7), of which theEvangelist speaks.

116. 在天主圣三的会议中，《默示录》中讲述的那本神秘的书卷被赐下，交给了圣父的独生子；如圣史所讲的，那时被写下了，用七个印封上。（默示录5：7）

［经文〈圣咏 91: 12〉：他于是前来，从坐在宝座上的那位右手中接了那书卷。］

When He was made human flesh He openedit, solving in their order the seals by enacting the mysteries of his Birth,Life and Death unto the consummation of all things.

当祂成了人身时，祂打开了它，通过祂的出生，生活和死亡的奥秘直到完成所有的事，来按次序揭开这些封印。

That which the book contained were allthe decrees of the holy Trinity after the fall of the angels; namely all thatbelongs to the Incarnation of the Word, and the law of grace, the tenCommandments, the seven Sacraments and all the articles of faith, and what iscontained in them, the constitution of the whole militant Church.

书卷中包含的是圣三在天使堕落后的所有法令；即所有关于道成肉身的法令、恩宠的法律、十诫、七件圣事、所有信仰的条款，以及其中包含的内容–整个旅途教会（征战教会）的宪法。

To the Word as having assumed humannature and as the High Priest and holy Pontiff (Heb. 6, 20), was given thepower to communicate the necessary faculties and gifts to the Apostles and theother priests and ministers of the Church.

当“圣言”取了人性，作为大司祭和神圣的大牧者（造桥者）时（希伯来书6：20），被赋予德能将必要的才能、恩赐，传给宗徒、其他司铎、教会牧职。

［经文〈希伯来书 6：20〉：作前驱的耶稣已为我们进入了那帐幔内部，按照默基瑟德品位做了永远的大司祭。］

pontiff ：(1) 教宗；宗座。(2) 主教；教长；大司祭。原文拉丁文，直译为造桥者，引伸为教宗及主教乃天主与世人间的桥梁。这里称呼耶稣为教宗估计不合适，不如直接采用其直译，形容耶稣基督是天主和世人之间的神圣的造桥者。

117. This was the mysterious beginningof the law of the Gospel. In a most secret consistory of the Trinity it wasresolved and recorded in the divine mind, that those who would observe thatlaw, shall be written in the book of life. Here was the beginning of that lawand from the eternal Father the pontiffs and prelates have their power andtheir vicariate.

117. 这是福音律法奥秘的开端。在天主圣三最秘密的一个会议中，它被决议并记录在神的心意中，凡遵守该律法的人，都将登记在生命册上。这是该律法的开始，从永恒的父、教宗、主教，都拥有他们自己的权柄和代理区（教区）。

From his infinite power flows thevirtues of those that are meek, poor in spirit, humble and just. This is theirmost humble origin, and on that account it is true to say, that he who obeysthe superior obeys God (Luc. 10, 16), and he who despises them, despises God.All this was decreed and conceived in the divine mind and to Christ was giventhe power to open in its proper time this book of decrees, which was until thento be closed and sealed.

那些温柔，神贫，谦卑和公正的美德从祂的无限权能中流淌出来。这是他们最谦卑的起源，因此可以说，顺从长上的人就是顺从天主（路加福音10：16），轻视他们的人也轻视天主。所有这一切都在上主的思想中被命定和构想，并赋予基督权柄，在适当的时候打开这本法令之书，直到关上和封起的时候。

［经文〈路10: 16〉：听你们的，就是听我；拒绝你们的，就是拒绝我，拒绝我的，就是拒绝那派遣我的。］

In the meanwhile the Most High gave histestament, that is the testimonies of his divine words in the natural laws andin the written laws, accompanying them with wonderful works and manifesting apart of his secrets through the Patriarchs and Prophets.

与此同时，至高者给出了祂的盟约，那就是祂在自然法和成文法中的神圣话语的见证，伴随着天主圣三奇妙的工程，并通过圣祖和先知展现了祂的部分秘密。

118. Through these testimonies andthrough the blood of the Lamb, it is said: “They (the just) overcame him (thedragon).” For although the blood of Christ was entirely sufficient andsuperabundant to enable all the faithful to overcome the dragon, their accuser,and although the testimonies and teachings of the Prophets are of great powerand help for eternal salvation ; yet the just attain the fruit of the Passionand Redemption, by cooperating of their own free will with these divine helps,conquering their own selves and the demons, and making use of grace.

118. 通过这些见证和羔羊的血，据记载：「正义者战胜了那龙。」因为尽管基督的血是完全充足和丰富的，足以使所有的信徒战胜那龙–控告者；尽管先知们作证的话和教导具有强大的力量并且有助于永恒的救恩；然而，正义者要获得苦难的果实和救赎，需通过使自己的自由意志与这些神圣的恩宠合作，征服他们自己的私欲和恶魔。

They not only succeed in fulfilling theordinary commandments and counsels of God, but they go to the extent ofsacrificing their lives for the Lord (Apoc. 6, 9) in testimony of Him and inthe hope of the crown and triumph promised by Christ, as the martyrs did intestimony of the

faith and in defending his honor.

义人不仅成功地履行了天主的诫命和劝谕，而且还为天主牺牲了自己的生命（默示录6：9），为祂作见证，并寄希望于基督所应许的冠冕和胜利，就像殉道者在为信仰作证并捍卫祂的荣耀时所做的那样。

［经文〈默示录6：9〉：当羔羊开启第五个印的时候，我看见在祭坛下面，那些曾为了天主的话，并为了他们所持守的证言，而被宰杀者的灵魂，］

119. On account of all these mysteriesthe sacred text adds :“Therefore rejoice, O heaven, and all those that dwelltherein.” Rejoice, because thou art to be the dwelling place of the just, andof their Chief, Jesus Christ, and of his most holy Mother.

119. 由于所有这些奥秘，神圣的经文补充说：「为此，天堂和住在那里的，你们欢乐罢！」欢乐，因为你是义人及他们的元首耶稣基督和祂至圣母亲的居所。

［经文〈默示录12：12〉：为此，高天和住在那里的，你们欢乐罢！］

Rejoice, O heaven, because of all thematerial and inanimate creatures none obtained a better lot, for thou art to bethe house of God, who will endure through the eternal ages, and thou art toreceive as thy Queen the most pure and most holy Creature, that emanated fromthe power of the Most High.

欢乐罢，天堂，在世上的一切,都不及在天堂与基督同在。你将承受永恒的岁月，最纯洁最神圣最完美的受造物童贞玛丽亚被选为天上的皇后。

Therefore rejoice, heaven and all thatdwell therein, ye angels and ye just, since you are to be the companions andministers of the Son of the eternal Father and of his Mother, and you are to beparts of that mystical body, whose head is Christ himself.

因此，欢乐罢，天国和其中所居住的天使和义人们，由于你们是永生天父之子和圣母之子的同伴和事奉者，你们将成为那奥体的一部分，而基督本人是这奥体的头。

Rejoice, ye holy angels, because ministeringto them and serving them by your defense and custody, you increase youraccidental joy. Let the holy Archangel Michael, the prince of the celestialhosts, rejoice in particular because he defended in battle the glory of theMost High and his adorable mysteries, and because he is to be the minister ofthe Incarnation of the Word and a particular witness of all its effect to theend.

欢乐罢，圣洁的天使们，借着你们的保卫和监护，你们事奉和服务了天主圣三，你们增加了意外的喜乐。圣洁的总领天使弥额尔–天上万军的统帅，应特别欢欣，因他在战斗中捍卫了至高者的荣耀及天主可敬的奥秘，因他将事奉降生成人的圣言，并且是所有最终成效的特殊见证者。

Let all his allies and all the defendersof Jesus Christ and his Mother rejoice, since during their ministry they do notlose the joys of essential glory already their own. On account of such divinesacraments let the heavens rejoice!

让圣弥额尔和他的天使，让耶稣基督和他母亲的所有捍卫者，偕同众天使一起欢乐罢!因为在他们的事奉时，天主以喜乐充满他们的心，他们也不会失去已经拥有的荣耀。由于如此神圣的圣事，让天堂欢乐罢！

微信图片_20210404230401.png

CHAPTER X.

THE EXPLANATION OF THE TWELFTH CHAPTER OF THE APOCALYPSE IS CONCLUDED.

第十章

《默示录》第十二章解释的总结

120. “Woe to the earth, and to the sea,because the devil is come down to you, having great wrath, knowing that he hathbut a short time.” Woe to the earth, where so many sins and such wickednessshall be perpetrated! Woe to the sea, which refused to pour forth its floodsand annihilate the transgressors at the sight of so great offenses against itsCreator, and to avenge the insults against its Maker and Lord!

120.「祸哉，大地和海洋！因为魔鬼怀着大怒下到你们那里去了，因为牠知道自己只有很短的时间了。」祸哉大地，那里将犯下这么多的罪和邪恶！祸哉海洋，看到如此严重的冒犯造物主，拒绝倾泻洪水和淹灭违逆者，并拒绝向亵渎天主他们造物主的人报仇！

But more woe to the profound and ragingsea of those that follow the demon, after he had descended in their midst inorder to war against them with great wrath and with such unheard of cruelty !

但是，更大的灾祸是给那些深陷暴怒之海跟随恶魔的人，在魔鬼降到他们中间后，以大愤怒和闻所未闻的暴行，为了发起战争对抗他们！

It is the wrath of the most ferociousdragon, and greater than that of the devouring lion (I Pet.5, 8), who attemptsto annihilate all creation and to whom all the days of the world seem a shorttime to execute his fury.

这是最残暴的龙的愤怒，比吞食的狮子的愤怒还大（伯多禄前书5：8），牠企图毁灭所有受造物，魔鬼知道牠在世上所有日子不多了，所以牠想尽一切办法去实施牠的愤怒。

［经文〈伯多禄前书.5：8〉：你们要节制，要醒寤，因为，你们的仇敌魔鬼，如同咆哮的狮子巡游，寻找可吞食的人；］

Such is his hunger and thirst to dodamage to the mortals, that all the days of their life do not satisfy him, forthey come to an end, whereas he desires eternal ages, if possible, in order towage war against the sons of God.

恶魔想尽一切办法摧毁人类，以致人类短暂的一生都无法满足牠，当他们结束人生后，那时牠渴望永远的占有人灵，如果可以，牠会发动反对天主子民的战争。

But incomparably greater than againstall others is his rage against that most blessed Woman, who was to crush hishead (Gen. 3, 15). Therefore the Evangelist says:

但是，牠对那个至福的女人的愤怒比对其他所有人更加无比巨大，因为后者要踏碎牠的头（创世记3：15）。因此，圣史圣史若望宗徒说：

［经文〈创世记3：15〉：我要把仇恨放在你和女人，你的后裔和她的后裔之间，她的后裔要踏碎你的头颅，你要伤害他的脚跟。］

121. “And when the dragon saw that hewas cast unto the earth, he persecuted the Woman, who brought forth theMan-child."

121.「当那龙看见牠被摔倒地上时，牠去迫害那要生产人子的女人。」

［经文〈默示录12：13〉：那条龙一看见自己被摔到地上，就去追赶那生了男婴的女人。］

When the ancient serpent saw the mostunhappy place and state to which he had fallen, and that he was hurled from theempyrean heaven, he broke out in so much the greater rage and envy, like a wildbeast tearing its own entrails.

当古蛇看到自己被扔出了至高天，坠落到最悲惨的地方和境地时，牠爆发出了无比的愤怒和嫉妒，就像一只撕裂自己内脏的野兽。

Against the Mother of the Word incarnatehe conceived such a furious rage, as no human tongue or intelligence can everdescribe or understand.

对道成肉身的母亲，恶魔生出如此狂暴的怒气，人类的口舌或理智无法描述或理解。

But to a certain extent this anger canbe surmised from that which followed immediately after that dragon foundhimself hurled with his hosts to the infernal regions. I will describe thisevent, as far as I can, and as far as it has been made plain to myunderstanding.

但是在某种程度上，这种愤怒可以从那龙发现自己和牠的军队一起被扔进地狱之后紧接着发生的事情中推测出来。我将尽我所能和我理解的程度描述这一事件。

122. During the whole first week of thecreation of the world and its contents Lucifer and the demons were occupied inmachinations and projects of wickedness against the Word, who was to becomeincarnate, and against the Woman of whom He was to be born and made man.

122. 在创造世界的整个第一周当中，路济弗尔和恶魔们都在密谋实行邪恶的计划，反对降生成人的圣言及那女人，她要生出圣言，使圣言道成肉身居住在我们中间。

On the first day, which corresponds toSunday, were created the angels; laws and precepts were given to them, for theguidance of their actions. The bad ones disobeyed and transgressed the mandatesof the Lord.

在第一天，对应于星期日，天使就被创造出来了；法律和诫命都赐给了他们，以引导他们的行为。坏天使叛逆和违反了天主的命令。

By divine providence and dispositionthen succeeded all the other events, which have been recorded above, up to themorning of the second day, corresponding to Monday, on which Lucifer and hishosts were driven and hurled into hell.

通过天主上智的安排与处置，随后发生了上面记录的所有其他事件，直到第二天早上，对应于星期一，路济弗尔和牠的军旅被赶出并扔进了地狱。

The duration of these days correspondsto the small periods, or delays, which intervened between their creation,activity, contest and fall, or glorification.

在这些天的期间相当于一个小的周期，或延迟，那是在创造、活动、争夺、堕落，或得荣耀之间进行了干预。

As soon as Lucifer with his followersentered hell, they assembled in general council, which lasted to the morning ofThursday.

当路济弗尔和牠的追随者一进入地狱，便举行全体会议，一直持续到周四早上。

During this time Lucifer exerted all hisastuteness and diabolical malice in conferring with the demons and concoctingplans to offend God so much the more deeply, and to obtain revenge for thechastisement, to which he had been subjected.

在这段时间里，路济弗尔尽其所有的狡诈和恶毒的歹意与邪魔们商量和炮制计划，要更深地冒犯天主，并为牠所遭受的惩罚报复。

They came to the conclusion and resolvedthat the greatest vengeance and injury against God would be to impede theeffects of the love, which they knew God bore toward mankind.

恶魔知道天主对人类的爱，牠们得出结论并下定邪心:对天主最大的报复就是用仇恨摧毁人类，阻止人类爱天主，让人类远离天主。

This they hoped to attain by deceivingmen, and persuading them, or even, as far as possible, compelling them toneglect the friendship of God, to be ungrateful toward Him, and to rebelagainst his will.

牠们希望通过谎言和欺骗说服人，甚至尽可能强迫人们忽略与天主的友谊，对天主忘恩负义，并反抗天主的圣意，来达到这一目的。

123. “This we must strive to do,”said Lucifer,”toward this end we must apply all our forces, all our solicitude and knowledge.We will subject the human creatures to our influence and will, in order todestroy them.

123.为达到这个目的，恶魔之首路济弗尔说：我们必须竭尽全力做到这一点，我们必须运用我们所有的力量，我们所有的关注和知识。我们将使人类臣服于我们的势力和意志，以便毁灭他们。

We will persecute this race of men andwill deprive them of the reward promised to them. We will exert all ourvigilance, to prevent them from arriving at the vision of God, which was deniedus unjustly.

我们(恶魔)将迫害这群有异像的人(注:天主将祂的心意向人启示，将计划向人批露),并剥夺他们应得的赏报。魔鬼将扰乱这群有异像的人，恶魔将竭尽全力防止他们实现天主的异象，这异象本是被魔鬼拒绝的。

I will gain greattriumphs over them ; I will destroy them all and subject them to my designs. Iwill sow new sects and errors, and set up laws contrary to those of the MostHigh in all things.

我(路济弗尔)将在他们身上获得巨大的胜利；路济弗尔将毁灭他们，并让他们臣服于牠的计划。牠将播种新的宗派和错误，在一切事上设立与至高者相反的法律。

Iwill raise up from among men false prophets and leaders, who will spread thesedoctrines (Act 20, 30) and I will scatter this seed through them and afterwardsI will assign to them a place in these profound torments.

我(路济弗尔)要从人中间兴起假先知和领袖，他们要传扬这些教义（宗徒大事录20：30），我将把这些种子散布在他们之中，然后我要在这些深重的折磨中分配他们一个位置。

（评注：假先知和领袖为撒殚工作的结果，无非就是与牠一起承受深重的折磨。）

［经文〈宗徒大事录20：30〉：就是在你们中间，也要有人起来讲说谬论，勾引门徒跟随他们。　］

I will afflict the poor, oppress theafflicted, and persecute the timid. I will sow discord, excite wars, and stirup nations against each other. I will raise up proud and haughty men to extendthe dominion of sin and after they shall have executed my designs, I will burythem in this eternal fire, and in so much the greater torments, the morefaithfully they followed me. This is my kingdom and this is the reward which Iwill give to those who follow me.“

我(路济弗尔)将折磨穷人，压迫受苦的人，并逼迫胆怯的人。将散布不和，引起战争，并煽动国家之间的对抗。我要兴起傲慢和骄矜的人来扩大罪恶的统治，在他们执行了我的计划之后，我将把他们葬在永火中，更大的折磨中，他们将更加忠实地跟随我。这是我的王国，这是我将给予所有跟随我的人的奖赏。　」

124.“I will wage fierce war against theincarnate Word, for although He is God, He is also man, and therefore of alower nature than mine. I will exalt my throne and my dignity above his; I willconquer Him and will humble Him by my power and astuteness.

124. 「我将向降生成人的圣言发起猛烈的战争，因为祂虽然是天主，但祂也是人，因此本性比我低。我要高举我的宝座和尊荣在祂之上；我将战胜祂，并因我的权能和聪明而贬抑祂。

The Woman who is to be his Mother shallperish at my hands. What is one Woman against my power and greatness? And you,ye demons, who were injured together with me, follow me and obey me in thepursuit of this vengeance, as you have followed me in disobedience ! Pretend tolove men, in order to destroy them ;

作为祂母亲的女人将在我手中灭亡。一个女人怎能反对我的权力和伟大？你们这些与我一起受伤的邪灵恶魔，在实施这个复仇计划中跟从我并服从我，就像你们在抗命（天主）时跟随我一样！假装爱人，为了摧毁他们；

serve them, in order to ruin them anddeceive them ; help them, in order to pervert them and draw them into these myhellish regions.

服务人们，为了破坏他们并欺骗他们；帮助人们，为使他们堕落并将他们吸引到我这些地狱般的区域。」

No human tongue can explain the maliceand fury of this first council of Lucifer and his hosts against the human race,which although not yet in existence, was to be created.

人的唇舌无法解释路济弗尔这第一次会议及其军旅对人类的恶意和愤恨，尽管人类尚未存在，将被创造。

In it were concocted all the vices andsins of the world, thence proceeded lies, sects and errors ; all iniquity hadits origin in that chaos and in that abominable gathering, and all those thatdo evil are in the service of the prince of this assembly.

在这次（会议）里，谋划了世界上的一切邪恶和罪孽，从此谎言，党派和错误便随之而来。所有的罪恶都起源于那场混乱和那令人憎恶的聚集，而所有那些作恶的（邪魔）都为这个会议的（魔）君服务。

125. Having closed this meeting, Lucifersought permission to speak with God, and his Majesty, for his own exalted ends,gave him permission. This was allowed in, the same manner in which satan spoketo God when he asked permission to persecute Job (Job 1, 6), and it happened onthe day which corresponds to our Thursday.

125.　会议结束后，路济弗尔寻求与荣耀尊威的天主讲话的准许，为高举牠自己的目的，给牠许可。这是被允许的，就像撒殚请求天主允许迫害约伯时对天主说话一样。（约伯传1：6），这发生在与我们星期四相对应的那一天。

［经文〈约伯传1：6〉：有一天，天主的众子都来侍立在上主面前，撒殚也夹在他们当中。］

He addressed the Most High in thefollowing words :“Lord, since Thou hast laid thy hand so heavily upon me inchastising me with so great cruelty, and since Thou hast predetermined all thatThou desirest to do for the men whom Thou art to create;

牠用以下的话对至高者说：「上主啊，既然你把你的手重重地按在我身上，用如此残酷的手段惩罚我，既然你已经预定了你要为你所造的人所要做的一切；

and since Thou wishest to exalt andelevate so high the incarnate Word and enrich the Woman, who is to be hisMother, with all thy predestined gifts, be now equitable and just ;as Thou hastgiven me permission to persecute the rest of men, give me also permission totempt and make war against Christ, the Man-God and the Woman, who is to be hisMother; give me freedom to exert all my powers against Them.

既然你希望高举尊崇降生成人的圣言，丰富的恩赐那将成为祂母亲的那女人所有你预定的恩赐，现在公平公正点吧；正如你已允许我迫害其他人一样，也请允许我诱惑并发起反对基督，神人，和作为祂的母亲那女人的战争；给我自由，尽我一切权能对抗他们。　」

Other things Lucifer said on thatoccasion, and, in spite of the great violence occasioned to his pride by thehumiliation, he humbled himself nevertheless in order to ask for thispermission.

在那个时候路济弗尔还说的其它的话，尽管那屈辱使牠的骄傲产生了巨大的愤怒，然而牠还是低声下气的请求这个许可。

His wrathful anxiety to obtain what hedesired was so great that he was willing to subdue even his arrogance, thusforcing one iniquity to yield to another. He knew too well that without thepermission of the omnipotent Lord he could attempt nothing.

牠为获得自己想要的东西而极度愤怒焦虑，以至于他甚至愿意克制自己的傲慢，因此迫使一种罪孽让路于另一种罪孽。牠非常清楚，如果没有全能的上主的许可，牠什么也做不了。

In order to be able to tempt Christ ourLord, and his most holy Mother in particular, he was willing to humiliatehimself a thousand times, for he feared the threat, which had been made, thatShe should crush his head.

为了能够试探我们的主基督，特别是祂的至圣母亲，路济弗尔愿意屈辱自己一千次，因为牠害怕那个威胁，她将踏碎牠的头。

126. The Lord answered: “Thou must not,satan,ask such a permission as due to thee injustice, for the incarnate Word isGod and Lord most high and omnipotent, though He is at the same time true man,and thou art his creature.

126、上主回答说：“撒殚，不可因你的不公而寻求这样的许可，因为降生成人的圣言是天主，至高全能的上主，尽管祂同时是真正的人，但你是祂的受造物。

Even if the other men sin and subjectthemselves to thy will, this will not be possible in my Onlybegotten made man.Though thou mayest succeed in making men slaves of sin, Christ will be holy andjust, segregated from sinners. He will redeem them, if they fall.

即使其他人犯罪并服从你的意志，这也不可能在我的独生子成为人时发生。虽然你可能成功地使人成为罪的奴隶，但基督将是圣洁和公正的，他是完全的人，完全与罪分别。他们（世人）若跌倒，祂会赎回他们。

And this Woman against whom thouhast such wrath, although She is to be a mere creature and a true daughter ofman, is to be preserved by my decree from sin. She is to be altogether mineforever and on no account or title shall any one else be allowed to have partin Her.“

这个让你如此愤怒的女人，尽管她只是个受造物和真正人类的女儿，却要藉我的旨意得保护，不至于犯罪。她将永远完全属于我，无人得以任何理由或头衔对她有任何的权力。」

127. To this satan replied: “But whatwonder that this Woman should be holy, since no one on this earth will beallowed to draw Her to the contrary, or persecute Her and incite Her to sin ?This cannot be equity, nor just judgment, nor can this be proper and praiseworthy.“

127、对此撒殚回答说：“这女人是圣洁的有什么奇怪呢？因为地球上没有人被允许把她引诱向相反的方向，或者逼迫她，惹她犯罪。这不公平，也不公正，也不值得称赞。”

Lucifer added yet other blasphemies inhis arrogance. But the Most High, who disposes all things with wisdom, answeredhim: “I will give thee permission to tempt Christ, so that He will be anexample and a teacher in this to all the rest of men.

路济弗尔在牠的傲慢中再加上亵渎。但用智慧处置万物的至高者，回答牠说：「我将允许你试探基督，以便祂将成为所有人的榜样和教师。

I also give thee permission to persecutethe Woman, but thou must not touch Her in regard to the life of her body. It ismy will, that Christ and his Mother be not exempt from temptation, and thatThey be tempted by thee like the rest of men.” This permission was morepleasing to the dragon than that of being free to persecute all the rest of thehuman race.

我也允许你迫害这个女人，但你绝对不能碰她的性命。我的旨意是，基督和祂的母亲一样凡事受试探，并像其他人一样被你诱惑。” 这个许可比允许那龙自由迫害其他所有的人类更让那龙高兴。

In this he resolved to use more carethan in the pursuit of any other project, as afterwards really happened. To noone else than himself was he resolved to confide its execution. Therefore theEvangelist proceeds to say:

路济弗尔决定在这件事（诱惑基督及圣母）上，比在追求任何其他事上更加用心，正如之后确实发生了一样。除了牠自己，没有其他任何（邪魔）来执行这事。因此，圣史若望宗徒继续说：

128.“He persecuted the Woman, whobrought forth the man-child.” For with the permission of the Lord, he waged unheardof war and persecution against Her, whom he thought to be the Mother of Godincarnate.

128、“ 牠就去追赶那生了男婴的女人。” 因为在天主的允许下，牠对那位降生成人的天主的母亲，发动了闻所未闻的战斗和迫害，

But since these persecutions and battleswill be described later (No. 692-697, Part II 340-371; III 451-528), I willonly say here, that they were beyond all conception of man. Equally admirable,was her glorious resistance and victory over them.

但是，由于这些迫害和战斗将在以后进行叙述（第692-697节，第二部分340-371；第三部分451-528），所以我仅在这里说，迫害及战斗超出了人类的所有设想。同样令人钦佩的是撒殚成为她的手下败将，她是一个坚不可摧的至圣堡垒。

Therefore in order to describe themanner in which She defended Herself, he says :”There were given to her twowings of a great eagle, that she might fly into the desert unto her place,whereshe is nourished for a time and times.”

因此，为了描述圣母防卫自己的方式，圣史若望宗徒说：「有大鹰的两个翅膀给了那女人，为叫她飞入旷野，到自己的地方去，在那里受供养一段时期和两段时期。」

These two wings were given to the mostholy Virgin before She entered upon the combat, for She was prepared by specialgifts and favors. The one wing was an infused science, which revealed anew toHer vast mysteries and sacraments; the other was a new and sublime humility, aswill be explained in its place (Part II 335-339, PartIII 448-450).

这两只翅膀是在至圣童贞玛利亚参加战斗之前交给她的，因为她是由特殊的恩赐和恩宠准备的。一只翅膀是倾注了知识，向她揭示了崭新、无垠的奥秘和圣事。另一翅膀是一种新而崇高的谦卑，这将在对应的章节进行解释（第二部分335-339，第三部分448-450）。

With these two wings She took her flightto the Lord, her proper habitation, for in Him alone She lived and in Him wascentered all her attention.

她带着这两个翅膀，飞向了主，她自己的居住地，因为她独自生活在主里面，主是她所有注意力的中心。

She flew like the royal eagle, withoutever directing her flight towards the enemy, being alone in her flight andliving in seclusion from all earthly things, solely in communion with her lastEnd, which is the Divinity.

她像高贵鹰一样飞翔，从未引导她飞向敌人，而是独自一人飞翔，与世俗事物隔离，只与她的最后的终点，即天主相通。

In this solitude She ”was nourished fora time and times,” for though this nourishment lasted all her life, yet it wasmore abundant in the times of her great battles with satan. In those times Shereceived favors more proportioned to the greatness of the conflict.

在这孤独中，她「受供养一段时期和两段时期」，尽管供养持续她一生，但在与撒旦的伟大战斗中，供养更加丰富了。在那个（供养）时期，她得到的恩惠与战争的严重性成正比。

By “time and times“is also understoodthe felicity, by which her victories were rewarded and crowned.

通过「一段时期和两段时期」也可以理解为她的胜利得到了赏报和加冕的福乐。

129.“And half a time from the face ofthe serpent.” This half a time was that, in which the most holy Virgin was freefrom the persecution of the dragon and far from his sight during this life;

129. 「和半段时期，远离那蛇的面。」这半段时间，是指至圣童贞一生同世人一样诞生于罪的世界，但原罪的烈焰却不能损其毫发，也远离了那龙的视线。

for, having conquered him in herbattles, She was, by divine providence and as Victress, freed from them. Thisfreedom was conceded to Her in order that She might enjoy the peace and quiet,which She had merited after having conquered the enemy, as I will describefarther on (PartIII, 526). Concerning the time of the combat the Evangelistsays:

因为，在她的战斗中征服了那龙之后，凭着天主上智的安排使她作为胜利者脱离了征战。授予她这自由是为了让她享受征服敌人后应享有的平安与宁静，正如我将在以后进一步描述的（第三部分，526）。关于战斗时刻，圣史说：

130. “And the serpent cast out of hismouth after the woman, water, as it were, a river, that he might cause her tobe carried away ; and the earth helped the woman and the earth opened her mouthand swallowed up the river, which the dragon cast out of his mouth.”

130.　「那蛇遂在女人后面，从自己的口中吐出一道像河的水，为使那女人被河水冲去；可是大地却援助了那女人，大地裂开一个口，把那条龙从口中所吐出的河水吸了去。」（默示录12: 15-16）

All his malice and all his forcesLucifer exerted and directed against the Mistress; for all those, who were evertempted by him, seemed to him of less importance than most holy Mary.

路济弗尔将牠所有的恶毒和势力都直接施加到了主母身上；所有那些曾经被牠诱惑过的人，看起来都不如至圣玛利亚来的重要。

With the same force as the current of agreat swift river, so the malice, and the lies, and the temptations flowed fromthe mouth of that dragon against Her. But the earth helped Her; for the earthof her body and of her inclinations was not cursed, nor did the sentence andpunishment, which God hurled against Adam and Eve, touch Her in any way.

犹如急流的力量，恶意、谎言、诱惑从那龙的口中流向了她。但是大地帮助了她。因为她的身体和她的倾向（意向）的土地既没有被诅咒，也没有被判刑和惩罚，天主向亚当夏娃抛下的刑罚也没有以任何方式触及她。

（评注：天主对亚当厄娃的审判中包含了对大地的审判和咒诅。不过这对圣母不适用）

For in it our earth is cursed andproduces thorns instead of fruit. It is wounded in its very nature by itsinclination to sin “fomes Peccati” (Gen. 3, 17), which continues to assault usand causes opposition.

因为在地球上，我们的地球被诅咒并产生荆棘而不是果实。地因倾向罪恶的本性而受伤–“罪恶之源”（创世纪3、17），并继续攻击我们，造成敌对。

［经文〈创世纪 3: 17〉：后对亚当说：「因为你听了你妻子的话，吃了我禁止你吃的果子，为了你的缘故，地成了可咒骂的；你一生日日劳苦才能得到吃食。」

The devil avails himself of theseinclinations for the ruin of men, for he finds within us arms for his offensivewarfare; and catering to our evil inclinations by his false representations andapparent sweetness and delight, he draws us toward sensible and earthly things.

魔鬼利用这些倾向来毁灭人类，因为牠在我们身上找到了发动进攻的武器。牠以虚假的表象和明显的甜蜜和快乐来迎合我们的邪恶倾向，把我们引向可感觉到的东西和世俗的事物。

131. But the most blessed Mary, the holyand sanctified earth without touch of bad inclinations or evil dispositions,was free from all danger of corruption arising from the earth. On the contrary,since all her inclinations were most orderly, composed and obedient to grace,the earth of her body was in perfect harmony with her soul.

131.但万福玛利亚，圣洁和神圣的土地，不曾沾染任何坏的倾向或邪恶性情，没有任何从地球上产生的腐败堕落的危险。相反，由于她的所有倾向都是最有序、最镇定、最服从恩宠的，所以她身体的土地与她的灵魂是完美和谐的。

注:这部分将圣母的身体比作一块净土？同意

Thus this earth opened its mouth andswallowed up the stream of temptations which the dragon raised up for Her invain; for he found that material indisposed and unfomented for sin, unlike theother offspring of Adam.

这样，大地裂开了口，吸了龙徒劳地为她吐出的试探之河水。因为牠发现那她对罪恶厌恶和拒绝（不动心），不像亚当其他的后代子孙。

Their terrestrial and disorderlypassions are more adapted to produce the floods of temptation, than to absorbthem, since our passions and our corrupt nature are always in opposition tovirtue. On account of the futility of his efforts against this mysteriousWoman, Scripture says:

属地和无序的激情对他们世人更容易产生诱惑的洪流，因为我们的性情和堕落的本性总是与美德对立的。牠对抗这位神秘的女人的努力是徒劳的，因此圣经上说：

132.“And the dragon was angry againstthe Woman : and he went to make war with the rest of her seed, who keep thecommandments of God, and have the testimony of Jesus Christ.”

132.「那条龙便对那女人大发忿怒，遂去与她其余的后裔，即那些遵行天主的诫命，且为耶稣作证的人交战。」

The dragon, having been gloriouslyovercome in all things by the Queen of all creation and dreading the furioustorments of his own confusion and the ruin of all hell power, fled from Her,determined to make cruel war against the other souls belonging to thegeneration and race of the most blessed Mother.

一切受造物的元后，谦虚的玛利亚光荣地战胜了这骄傲的龙，由于这龙害怕被自己的混乱和所有地狱势力的毁灭所带来的愤怒所折磨，于是逃离了她，决心与属于荣福圣母的子女进行残酷的战争。

These are the faithful, who are markedwith the testimony and the blood of Christ in Baptism as keepers of hiscommands and constant witnesses. For all the wrath of the demon turned so muchthe more toward the holy Church and its members, when he saw, that he would beunable to gain any advantage over Christ and his most holy Mother.

这些是忠实地信徒，他们在受洗的时候，以见证和基督的血为记号，成为基督的诫命和见证的持有者。当恶魔看牠无法得胜对抗基督及其母亲时，恶魔将其所有怒气更多地转向圣教会及教会的成员。

Especially does he war against thevirgins of Christ, and with a more particular hatred does he seek to destroythe virtue of virginity or chastity, this being the seed and the inheritance ofthe most chaste Virgin and Mother of the Lamb. On account of all this theEvangelist says :

恶魔尤其是与献身于基督的贞女作战，并更以特殊的仇恨寻求催毁童贞或贞洁的美德，这些人是最贞洁的贞女和羔羊之母的后裔。鉴于所有这些，圣史若望宗徒说：

133. “And he stood upon the sands of thesea.“This is the contemptible vanity of the world, on which the dragon feedsand which he eats like hay. All this passed in heaven and many mysteries weremade manifest to the angels in the decrees of the divine Will regarding theprivileges reserved for the Mother of the Incarnate Word.”

133、“ 于是牠就站在海滩上。”这是世界上卑鄙的浮华，龙在其上觅食，他像吃干草一样。所有这一切在天上掠过，在上主旨意中很多关于保留给圣言降生成人之母的特恩的奥秘向天使显现。”

I have been short in describing what Isaw; for the multitude of the mysteries has made me poor and halting in thewords needful for their manifestation.

我一直拙于描述我所看到的；因为众多的奥秘使我穷于言辞，哑然而止来表达。

CHAPTERXL

IN THE CREATION OF ALL THINGS THE LORD HAD BEFORE HIS MINDCHRIST OUR LORD AND HIS MOST HOLY MOTHER. HE CHOSE HIS PEOPLE AND HEAPED HISBENEFITS ON THEM.

第十一章

在创造万物之前，天主心中就有了我们的主基督和祂的至圣母亲。祂拣选了祂的子民，并给他们装满了祝福。

134. In theeighth chapter of the Proverbs, Wisdom says of Itself, that It was present inthe Creation, ordering all things conjointly with the Almighty (Prov.8, 30).

134.在箴言的第八章中，智慧说到她自己，她临在于创造中，与全能的天主一起命令安排万有（箴8、30）。

「经文〈箴言8: 30〉：我已在他身旁，充作技师。那时，我天天是他的喜悦，不断在他前欢跃，」

And I said above(No. 54) that this Wisdom is the incarnate Word, who with his most holy Motherwas present, in spirit, when God resolved upon the creation of the whole world;for in that instant the Son was not only coexistent in divine essence with theFather and the Holy Spirit, but also the human nature, which He was to assume,was foreseen and conceived as the prototype of all works in the divine mind ofthe Father.

我在前面（第54节）说过，当天主决定创造整个世界时，这智慧就是降生成人的圣言，在灵里，祂和祂最圣洁的母亲同在现场。因为在那一刻，圣子不仅在神圣的本质上与圣父和圣神共存，而且还预见并知道祂将要承担的人性，并将被视为圣父心意中所有作品的原型。

Conjointly withHim was also foreseen as present the human nature of his most holy Mother, whowas to conceive Him in her most pure womb. In these two Persons were foreseenall his works, so that on account of Them (speaking in a human way) Heoverlooked all that could offend Him in the conduct of the men and angels thatwere to fall; for the conduct of the latter was an inducement rather to desistfrom the creation of the human race and of the things that were to subserve fortheir use.

与祂相结合的是祂至圣母亲的人性的临在也被预见，这位母亲将在她最纯洁的子宫中孕育祂。从这两个人中（我们）预见了天主所有的工程，所以，从他们（两人）来看（以人类的方式说话），祂圣子俯视了将要堕落的人类和天使的所有可能冒犯祂的行为；因为后者（坏天使）的行为是一种诱因，（坏天使）宁可停止人类的创造和对他们（两人）的使用有帮助的事物。

（评注：无论如何，上主的计划不可拦阻，就算人会堕落，邪魔会试探诱惑人类，上主不会改变祂的计划。）

135. The MostHigh looked upon his Son and upon his most holy Mother as models, produced inthe culmination of his wisdom and power, in order that They might serve asprototypes according to which He was to copy the whole human race.

135.至高者以祂的儿子和其最圣洁的母亲为模样，在至高者的智慧和权能达到顶峰时产生的，以便祂们（圣子及母亲）可以作为原型，以此来复制整个人类。

Thus the rest ofmen depended on these Two as Mediators between themselves and God. He createdalso the necessary material beings required for human life, but with suchwisdom, that some of them also serve as symbols, to represent in acertain way these two Beings, which Heprimarily intended and to which all others were to be subservient, namely,Christ and most holy Mary.

因此，其余的世人依靠这两个人作为自己和天主之间的中保。天主还创造了人类生活所需的必要物质，但凭借这样的智慧，世人中的一些人也充当了象征，以某种方式代表了这两个生命，这是天主首要的计划，而所有其他人将要服从于此，即基督和最圣洁的玛利亚。

On this accountHe made the luminaries of heaven, the sun and the moon (Gen. 1, 16) so that individing the day and the night, they might symbolize the Sun of justice,Christ,and his most holy Mother, who is beautiful asthe moon(Cant. 6, 9), for these Two divide the day of grace and the night ofsin.

因此，天主创造了天上的光体–太阳和月亮（创世纪1、16），因此在划分白天和黑夜时，它们可以象征着公义的太阳–基督，和他至圣母亲，美丽似月亮（雅歌6：9），因为这两位分开了恩宠的白天和罪恶的夜晚。

「经文〈创世纪 1: 16 〉：天主于是造了两个大光体：较大的控制白天，较小的控制黑夜，并造了星宿。经文（雅歌6：9）应该是〈雅歌 6: 10〉：那上升如晨曦，美丽似月亮，光耀若太阳，」

The sunilluminates the moon; and both, together with the stars of the firmament,illumine all other creatures within the confines of the universe.

太阳照亮了月亮；两者都与穹苍的星辰一起，照亮了世界范围内的所有其它受造物。

136. He createdthe rest of the beings and added to their perfection, because they were to besubservient to Christ and most holy Mary, and through them to the rest of men.

136.天主创造了其余的众生，并使他们日趋完美，因为他们要服从基督和至圣玛利亚，并通过基督及玛利亚到达其余的人类。

Before theuniverse proceeded from its nothingness, He set it as a banquet abundant andunfailing, and more memorable than the feast of Assuerus (Esther 1, 3) ; for Hewas to create man for his delight and to draw him to the enjoyment of hisknowledge and love.

从虚无开始宇宙之前，天主摆设了丰盛而无懈可击的盛宴，比阿苏鲁斯（薛西斯王）的宴席更令人难忘（艾斯德尔传1、3）。因为天主为了祂的喜悦而创造人，并吸引人享受祂的知识和爱。

「经文〈艾斯德尔传1: 3,18, 20〉：在薛西斯为王–版图自印度至雇士（衣索匹亚），共计127省–他在稣撒禁城登极后，第三年，设宴款待所有的公卿朝臣，波斯与玛待的将官，各省的贤达与总督，」

Like a mostcourteous and bounteous Lord He did not wish that the invited guests shouldwait,

but that both thecreation and the invitation to the banquet of his knowledge and love be one andthe same act.

像一位最殷勤和慷慨的主一样，天主不希望被邀请的客人等待，天主希望祂的创造与祂的邀请–知识及爱的宴会，是同一个相同的作为。

Man was not tolose any time in that which concerned him so much : namely, to know and topraise his almighty Maker.

人在与他如此相关的事情上都不会浪费任何时间：即认识并赞美他的全能造物主。

137. On the sixthday he formed and created Adam, as it were of the age of thirty-three years.This was the age in which Christ was to suffer death, and Adam in regard to hisbody was so like unto Christ, that scarcely any difference existed.

137.第六天，天主形成和创造了亚当，相当于三十三岁的年龄。那正是基督受难死亡的年龄，亚当的身体极像基督，几乎没有任何区别。

Also according tothe soul Adam was similar to Christ. From Adam God formed Eve so similar to theBlessed Virgin, that she was like unto Her in personal appearance and infigure.

亚当的灵魂也相应的与基督相似。从亚当那里，天主形成了厄娃，她与荣福童贞非常相似，以至于她的外表和体型都像至圣童贞。

God looked uponthese two images of the great Originals with the highest pleasure andbenevolence, and on account of the Originals He heaped many blessings uponthem, as if He wanted to entertain Himself with them and their descendantsuntil the time should arrive for

forming Christ and Mary.

天主以至高的愉悦和仁慈来看待这两个伟大的祖先的肖象，祂加给他们许多祝福，仿佛祂想与他们以及他们的后代一起享乐，直到形成基督和玛利亚的时候到来。

138. But thehappy state in which God had created the parents of the human race lasted onlya very short while.

138.但是，天主创造了人类始祖父母的幸福状态只持续了很短的时间。

The envy of theserpent was immediately aroused against them, for satan was impatientlyawaiting their creation, and no sooner were they created, than his hatredbecame active against them. However, he was not permitted to witness theformation of Adam and Eve, as he had witnessed the creation of all other things:

蛇的嫉妒立刻被激起反对亚当和厄娃，因为撒旦不耐烦地等待着他们的创造，他们刚被创造出来之后，牠的仇恨就开始活跃起来反对他们。但是，牠未被允许见证亚当和厄娃的形成，如牠见证了所有其他事物的创造那样：

for the Lord didnot choose to manifest to him the creation of man, nor the formation of Evefrom a rib; all these things were concealed from him for a space of time untilboth of them were joined.

因为主没有选择向牠显明人的创造，也不想向牠显明从肋骨形成厄娃。所有这一切都对牠隐瞒了一段时间，直到他们两人联合在一起。

But when thedemon saw the admirable composition of the human nature, perfect beyond that ofany other creature, the beauty of the souls and also of the bodies of Adam andEve ; when he saw the paternal love with which the Lord regarded them, and howHe made them the lords of all creation, and that He gave them hope of eternallife :

但当魔鬼看到人性的绝妙组成，比任何其他被造之物都完美的时候，当牠看到亚当和厄娃的灵魂和身体的美丽，当恶魔看到天主对待他们的父爱，以及天主如何使他们成为万物之主，并赐给他们永生的盼望时：

the wrath of thedragon was lashed to fury, and no tongue can describe the rage with which thatbeast was filled, nor how great was his envy and his desire to take the life ofthese two beings.

那龙的怒气被猛烈地激起了，没有言语可以形容那兽充满的愤怒，也没有人能描述牠的嫉妒和牠想要杀死这两个人的欲望是多么强烈。

Like an enragedlion he certainly would have done so, if he had not known, that a superiorforce would prevent him. Nevertheless he studied and plotted out some means,which would suffice to deprive them of the grace of the Most High and make themGod‘s enemies.

如果牠不知道有一股强大的力量会阻止牠，牠肯定会像一头愤怒的狮子一样这么做。然而，牠研究并密谋了一些手段，足以剥夺牠们（自己）至高无上的恩典，并使牠们成为天主的敌人。

139. Here Luciferwas deceived; for the Lord had from the beginning mysteriously manifested tohim, that the Word was to assume human nature in the womb of the most holyMary, but not how and when;

139.在这里，路济弗尔被骗了。因为天主从一开始就神秘地向牠显示，圣言要在至圣玛利亚的子宫中取了人性，但没告诉牠如何以及何时。

and thus He hadalso concealed the creation of Adam and the formation of Eve, in order thatLucifer might from the beginning labor under his ignorance concerning themystery and the time of the Incarnation.

因此，天主还隐瞒了亚当的创造和厄娃的形成，以便路济弗尔从一开始就在对奥秘和道成肉身的时刻无知的情况下劳碌。

As his wrath andhis watchfulness had thus been so signally forestalled in regard to Christ andMary, he suspected that Adam had come forth from Eve, and that She was theMother and Adam the incarnate Word.

由于路济弗尔对基督和玛利亚的愤怒和窥视已显然被预防了，牠怀疑亚当是从厄娃出来的，她（厄娃）是母亲，而亚当是降生成人的圣言。

His suspicionsgrew, when he felt the divine power, which prevented him from harming the lifeof these creatures.

当路济弗尔感觉到神的大能阻止了牠损害这些受造物的生命时，牠的怀疑就增加了。

On the other handhe soon became aware of the precepts of God, for these did not remain concealedfrom him, since he heard their conversation in regard to them.

另一方面，路济弗尔很快就意识到了天主的法令，因为这些法令并没有对牠隐瞒，因为牠听到了他们的关于这些法令对话。

Being freed moreand more from his doubt as he listened to the words of the first parents andsized up their natural gifts, he began to follow them like a roaring lion (IPet. 5, 8), seeking an entrancethrough those inclinations, which he found in each of them.

在听到原祖父母的言谈并估量他们的天赋时，牠的疑惑越来越多了，牠开始像咆哮的狮子一样跟随他们（伯多禄前书5，8），牠试图通过在每人身上发现的（软弱）倾向而进入（占有）他们。

「经文〈伯多禄前书 5: 8〉：你们要节制，要醒寤，因为，你们的仇敌魔鬼，如同咆哮的狮子巡游，寻找可吞食的人；」

Nevertheless,until he was undeceived in the course of the Redemption, he continued tohesitate between his wrath against Christ and Mary and the dread of beingovercome by Them.

然而，直到牠在救赎的过程中醒悟之前，牠仍然对基督和玛利亚的愤怒以及害怕被他们战胜的恐惧之间徘徊。

Most of all hedreaded the confusion of being conquered by the Queen of heaven, who was to bea mere creature and not God.

最重要的是，牠最害怕被天国元后征服的困惑，而这元后只不过是个受造物而不是天主。

140. Takingcourage therefore in the precept, which was given to Adam and Eve, and havingprepared the snare, Lucifer entered with all his energy upon the work ofentrapping them and of opposing and hindering the execution of the divine Will.

140.因此，（注意到了）给予亚当和厄娃的法令，路济弗尔鼓足勇气并准备了圈套，全力以赴地去诱捕他们，反对并阻碍上主旨意的执行。

He firstapproached the woman, and not the man, because he knew her to be by nature morefrail and weak, and because in tempting her he would be more certain that itwas not Christ whom he was encountering.

牠首先接近了女人，而不是男人，因为牠知道女人天生更加脆弱和软弱，并且因为在诱惑女人时，牠会更加确定自己遇到的不会是基督。

Against her alsohe was more enraged ever since he had seen the sign in the heaven and since thethreat, which God had made in it against him.

自从牠看到天上（女人的伟大）异兆和天主在天上对牠发出的威慑以来，路济弗尔对她（厄娃）也更加愤怒填胸。

On all theseaccounts his wrath was greater against Eve than against Adam. Before he showedhimself to her, however, he aroused in her many disturbing thoughts orimaginations, in order to approach her in a state of excitement andpre-occupation.

由于所有这些，牠对厄娃的愤怒比对亚当的更大。然而，在厄娃面前显现牠自己之前，牠引发厄娃许多烦恼不安的想法或幻想，以便在厄娃处于兴奋和出神的状态下接近她。

But because Ihave written about this in another place, I will not enlarge here upon theviolence and inhumanity of this temptation ; it is enough for my purpose tomention what Scripture says :

但是因为我已经在本书另一个地方写过这些了，所以在这里我就不再叙述这诱惑的强烈和不人道。为表明我的意图，提及圣经所说的话就足够了：

that he took theform of a serpent (Gen. 3, 1),andthus speaking to Eve drew her into a conversation, which she should not havepermitted.

路济弗尔以蛇的形式出现（创世记3，1），因此对厄娃说话使她陷入了她不应该被允许的对话中。

「经文〈创世纪 3: 1〉：在上主天主所造的一切野兽中，蛇是最狡猾的。蛇对女人说：「天主真说了，你们不可吃乐园中任何树上的果子吗？」

Listening to him and answering, shebegan to believe him; then she violated the command of God, and finallypersuaded her husband likewise to transgress the precept.

厄娃听了蛇的话并回答了牠，她开始相信牠。然后她违背了天主的命令，最后也说服了她的丈夫也违反了法令。

Thus ruin, overtook them and all therest: for themselves and for us they lost the happy position, in which God hadplaced them.

这样，他们和其余的人，就都忽然败坏了，为自己和我们，失去了天主所安置他们的福分。

141. When Lucifer saw the two fallen andtheir interior beauty and grace and original justice changed into the uglinessof sin, he celebrated his triumph with incredible joy and vaunting in thecompany of his demons.

141.当路济弗尔看到原祖父母的堕落，他们内在的美丽、恩宠和原本的正义变成了罪恶的丑陋时，路济弗尔在其他坏天使的陪伴下以难以置信的喜悦和吹嘘来庆祝自己的胜利。

But he soon fell from his proudboasting, when he saw, contrary to his expectations, how kindly the merciful love of God dealt withthe delinquents, and how He offered them a chance of doing penance by givingthem hope of pardon and return of grace.

但是，牠很快就从骄傲的自夸中摔下来，因为牠看到，与牠的期望相反的是，慈祥仁爱的天主如何善待了犯罪者，以及天主如何提供给他们忏悔的机会，给他们宽恕和得回恩宠的希望。

More over he saw how they were disposingthemselves toward this forgiveness by sorrow and contrition, and how the beautyof grace was restored to them. When the demons perceived the effect ofcontrition, all hell was again in confusion.

路济弗尔进一步看到了他们如何以悲伤和痛悔来面对这种宽恕，以及如何使他们恢复了恩宠之美。当魔鬼们意识到忏悔的效果时，整个的地狱再次陷入了混乱。

His consternation grew, when he heardthe sentence, which God pronounced against the guilty ones, in which he himselfwas implicated. More especially and above all was he tormented by therepetition of that threat: The Woman shall crush thy head(Gen. 3, 15), which hehad already heard in heaven.

当路济弗尔听到天主对犯罪者宣告的判决，且这判决也牵涉到牠自己时，牠的惊愕越发增加了。尤其重要的是，牠被那重复的威胁所折磨：即牠在天堂时已听说过的，「这女人要踏碎你的头颅（创世纪3、15）。」

「经文〈创世纪 3：15〉：我要把仇恨放在你和女人，你的后裔和她的后裔之间，她的后裔要踏碎你的头颅，你要伤害他的脚跟。」

142. The offspring of Eve multipliedafter the fall and so arose the distinction and the multiplication of the goodand the bad, the elect and the reprobate, the ones following Christ theRedeemer, and the others following satan.

142.厄娃的后裔在堕落之后繁衍，因此出现了善与恶，选民与被弃绝的人，跟随基督救赎主的人，和跟随撒旦的其他的人。

The elect cling to their Leader byfaith, humility, charity, patience and all the virtues and in order to obtainvictory, they are assisted, helped and beautified by the divine grace and thegifts, which the Redeemer and Lord of all merited for them.

选民凭着信仰、谦卑、爱德、忍耐和所有美德来信靠他们的领袖；为了获得胜利，他们得到了神圣的恩宠和恩赐的协助、帮助、圣化，而这些恩宠和恩赐是救赎者及万物之上主奖励他们的。

But the reprobate, without receiving anysuch benefits from their false leader, or earning any other reward than theeternal pain and the confusion of hell, follow him in pride, presumption,obscenity and wickedness, being led into these disorders by the father of liesand the originator of sin.

但是，堕落者没有从他们假的领导者那里得到任何好处或其它报酬，除了永恒的痛苦和地狱的混乱之外，堕落者以骄傲、放肆、猥亵、邪恶跟随着路济弗尔，于是被谎言之父和原罪引入了无序混乱。

143. Notwithstanding all this the MostHigh, in his ineffable kindness, gave our first parents his benediction, inorder that the human race might grow and multiply (Gen. 4, 3).

143.尽管如此，至高者以他无可言喻的良善，向我们的原祖父母祝福，以使人类能够成长和繁衍（创世记4、3）。

「经文〈创世纪 4: 3〉：有一天，加音把田地的出产作祭品献给天主；」

The most high Providence permitted, thatEve, in the unjust Cain, should bring forth a type of the evil fruits of sin, and in theinnocent Abel, both in figure and in imitation, the type of Christ our Lord.

至高的上主允许，就是厄娃在不义的加音身上，结出一种罪的恶果；在无辜的亚伯尔身上，无论是在形像上，还是在仿效上，结出一种基督我们的主的果子。

For in the first just one the law anddoctrine of Christ began to exert its effects. All the rest of the just were tofollow it, suffering for justice sake (Matth. 10, 22), hated and persecuted bythe sinners and the reprobate and by their own brothers.

因为从一开始，基督的律法和教义（教训）就开始发挥作用。所有其余的义人都跟随这律法，为义而受苦（玛窦福音10，22），被罪人憎恨和迫害，被他们自己的兄弟非难和迫害。

「经文〈玛窦福音 10: 22〉：你们为了我的名字，要为众人所恼恨；唯独坚持到底的，纔可得救。」

Accordingly, patience, humility andmeekness began to appear in Abel, and in Cain, envy and all wickedness, for thebenefit of the just and for his own perdition.

对应地，忍耐、谦卑、温柔开始出现在亚伯尔身上，而嫉妒和所有邪恶都出现在加音身上；一个为了正义的利益，一个为了他自己的灭亡。

The wicked triumph and the good suffer,exhibiting the spectacle, which the world in its progress shows to this day, namely,the Jerusalem of the god fearing and the Babylon of the godforsaken, each withits own leader and head.

邪恶的胜利和良善的受苦，展现着当今世界自身发展的光景，即敬畏上主的耶路撒冷和堕落被弃的巴比伦，每个都有自己的领袖和首领。

144. The Most High also wished that thefirst Adam should be the type of the second in the manner of their creation;for, just as before the creation of the first, He created and ordered for himthe republic of all the beings, of which he was to be the lord and head;

144. 至高者还希望，第一个亚当应以其创造的方式成为第二个亚当的典型。因为，正如在创造第一个（亚当）之前一样，天主为亚当创造并命令他成为众生的国度，亚当成为那里的主人和首领。

（评注：按照肉身，第二亚当要比第一亚当出现的晚，但按照实际情况，基督要早于第一亚当，是第一亚当的样式。）牧师说的对，另外，天主创造第一个亚当的本意确实是“应以其创造的方式成为第二个亚当的典型”，不幸的是第一个亚当堕落了，所以第二个亚当–基督来恢复第一个亚当的失败，带领我们与天主重新接通。」

so before the appearance of hisOnlybegotten, He allowed many ages to pass by, in order that his Son might, inthe multiplied numbers of the human race, find prepared for Himself a people,of which He was to be the Head, the Teacher, and the King.

因此，天主在祂的独生子出现之前，祂允许许多世代流逝，为了祂的圣子可以在众多的人类中找到为祂自己准备好的民族，祂圣子将是这个民族的领袖、教师和君王。

He was not to be even for a momentwithout a people and without followers : such is the wonderful harmony and order, inwhich the divine wisdom disposed all things, making that later in theexecution, which was first in the intention.

祂圣子甚至不能有一刻没有一个子民和没有一个追随者：这就是奇妙的和谐与秩序，其中上主的智慧安排了一切，使起初的意向稍后执行。

145. As the world progressed in itscourse, in order that the Word might descend from the bosom of the Father andclothe Itself in our mortality, God selected and prepared a chosen and mostnoble people, the most admirable of past and future times. Within it also He

constituted a most illustrious and holyrace, from which He was to descend according to the flesh.

145.随着世界的发展，为了使圣言从圣父的怀抱中屈尊降下，并穿上我们必朽的（身体），天主拣选并预备了一个最高贵的选民，他们在过去和将来都是最优秀的。在其中天主也构成了一个最杰出而圣洁的族裔，从该族裔祂圣子要降下成为肉身。

I will not linger in detailing thegenealogy of Christ our Lord, for the account of the holy Evangelists has madethat unnecessary. I will only say, in praise of the Most High, that He hasshown to me many times the incomparable love, which He bore toward his people,the favors shown to it, and the mysteries and holy Sacraments, which Heentrusted to it, as was afterwards made manifest through his holy Church.

我不会停留在详细介绍我们主基督的家谱，因为圣史的叙述使这一点不必要。我只想说，在至高者的赞美中，祂多次向我展示了祂对祂的子民的无比的爱，对他们的恩宠，以及祂托付给他们的奥秘和圣事，后来通过祂的圣教会显明出来。

For at no time has slept nor slumberedHe, who has constituted Himself the watcher of Israel (Ps. 120, 4).

因为天主任何时候都不会睡觉，也不打盹，祂使自己成为以色列的守望者。（咏121，4）

「经文〈咏121：4〉：看，那保护以色列者，不打盹也不会睡着。」

146. He reared most holy Prophets andPatriarchs, who in figures and prophecies announced to us from far off, that,which we have now in possession.

146.　天主养育了大多数圣洁的先知和圣祖，他们是从久远以预像和预言向我们宣布了，现在成为我们的拥有。

He wishes us to venerate them, knowinghow they esteemed the law of grace and how earnestly they yearned and prayedfor it.

天主希望我们向他们（先知和圣祖）表示敬意，了解他们如何尊重恩宠律，以及他们如何迫切地渴望和祈求得着（我们今天所得着的）。

To this people God manifested hisimmutable Essence by many revelations, and they again transmitted theserevelations to us by the holy Scriptures, containing immense mysteries, whichwe grasp and learn to know by faith.

天主借着许多启示，向这百姓显明祂不变的本质，他们又借着圣经，将这些启示传给我们，其中包含着巨大的奥秘，我们借着信心掌握和学习这些奥秘。

All of them, however, are brought toperfection and are made certain by the incarnate Word, who transmitted to usthe secure rule of faith and the nourishment of the sacred Scriptures in hisChurch.

然而，所有这些都通过道成肉身的圣言得以成全和肯定，天主在祂教会中向我们传达了可靠的信仰规则和神圣圣经的滋养。

Although the Prophets and the just onesof that people were not so far favored as to see Christ in his body, theynevertheless experienced the liberality of the Lord, who manifested Himself tothem by prophecies and who moved their hearts to pray for his coming and forthe Redemption of the whole human race.

尽管这子民中的先知及义人不若基督的肢体，今天能看到基督那样的恩宠，但他们还是经验了主的自由，主通过预言向他们表明了自己，并感动他们的心为祂的来临和为全人类的救赎祈祷。

The consonance and harmony of all theseprophecies, mysteries and aspirations of the ancient fathers, were a sweetmusic to the Most High, which resounded in the secret recesses of the Divinityand which regaled and shortened the time (to speak in a human manner) until Heshould descend to converse with man.

所有这些古代教父们的预言、奥秘、愿望的共鸣与和谐，是至高者的悦耳音乐，在神的隐秘深处回荡，并极大地缩短了（以人类的方式说话）天主子道成肉身成人来与人交谈的时间。

147. In order not to be detained toomuch in that, which the Lord has revealed to me regarding this and in order toarrive at the preparations, which the Lord made for sending to the world theincarnate Word and His most holy Mother, I will rehearse these mysteriessuccinctly according to the order given in the holy Scriptures.

147.　为了不在主显示给我的细节上滞留太多，并且为了到达天主派遣道成肉身的圣言和祂的至圣母亲来到世界上的准备，我将按照圣经中的顺序简洁地复述这些奥秘。

Genesis contains that which concerns thebeginning and the creation of the world for the human race ; the division ofthe earth, the chastisement and the restoration, the confusion of tongues, andthe origin of the chosen race, humbled in Egypt;

《创世记》包含了有关人类世界的起源和创造；地球的分裂，惩罚与恢复，语言的混乱，以及选民的起源，在埃及为奴的经过；

and the many other great sacramentsrevealed to Moses by God, in order that we may be led to know his love and thejustice towards men from the beginning drawing them to his knowledge andservice, and to foreshadow that, which He has resolved to do in the future.

以及天主向梅瑟透露的许多其他的伟大圣事，好使我们从一开始就被引导来了解天主对人的爱和公义，并吸引他们来到祂的知识和服事中，并预示着祂将来决定要做的事。

148. The book of Exodus contains whathappened in Egypt with the chosen people, the plagues and punishments, whichGod sent in order to rescue them; their departure and march through the sea;the written law given with such great preparations and wonders;

148.《出谷纪》载有选民在埃及发生的事，包括天主为了拯救他们而降下瘟疫和惩罚；他们的出离埃及和行走在红海中；天主以如此伟大的准备和奇迹颁布这个书面的律法；

and many other great sacraments, whichthe Lord provided for his people, visiting now their enemies, now themselveswith afflictions, chastising their enemies with the severity of a Judge,correcting the Israelites with the benignity of a Father and teaching them toappreciate his benefits by sending severe hardships.

上主为祂的子民预备的还有许多其他的伟大圣事，一时用灾难惩罚他们的敌人，一时又用苦难惩罚他们自己，用法官的严厉惩罚他们的敌人，用父亲的仁慈纠正以色列人，通过降下艰难困苦来教导他们领受天主的恩惠。

He worked great wonders with the staffof Moses, which prefigured the cross on which the incarnate Word was to besacrificed as the Lamb, a salvation to many, a ruin to others(Luc. 2, 34). Itwas like the staff of Moses, and likethe Red Sea, the waves of which shielded thepeople and annihilated the Egyptians.

天主用梅瑟的棍杖创造了伟大的奇迹，它预示了将要降生成人的圣言作为羔羊而被祭献的十字架，对许多人而言是救赎，对其他人而言是毁灭（路加福音2：34）。就像摩西的棍杖，又像红海的波浪保护百姓，把埃及人灭绝了。

「经文〈路加福音 2: 34〉：西默盎祝福了他们，又向他的母亲玛利亚说：「看，这孩子已被立定，为使以色列中许多人跌倒和复起，并成为反对的记号。」

Thus he filled the lives of the saintswith joys and sorrows, with hardships and with comforts; with infinite wisdomand providence He symbolized in them the life and the death of Christ our Lord.

这样，天主以欢乐和痛苦，艰辛和慰藉充满了圣徒的一生。祂以无穷的智慧和上智安排在他们身上象征了我们主基督的生命与死亡。

149. In the book of the Levites Hedescribes and ordains many sacrifices and ceremonies of the law for placatingthe Divinity; for they were to point out the Lamb, which was to be immolatedfor all men ; and they pointed out also ourselves, immolated to the Majesty ofGod in reality, as was prefigured in these sacrifices.

149.　天主在《肋未纪》书中为了与神性和解而描述和命定了许多祭献和礼仪的法律；它们指向要为所有的人牺牲的羔羊；它们也指向了我们自己，正如在这些牺牲中所预示的那样，在现实中献身于荣耀尊威的天主。

It also describes the vestments ofAaron, the high priest and type of Christ, although Christ was not to be ofthat inferior order but of the order of Melchisedech (Ps.120, 4).

肋未纪也描述了大司祭亚郎的祭衣和基督的预像，尽管基督不应该处于低等地位，而应该是默基瑟德的品位（诗篇110，4）。

「经文〈圣咏110：4〉：上主一发了誓，他决不再反悔：你照默基瑟德品位，永做司祭！」

150. The book of Numbers describes thewanderings of the Israelites in the desert, prefiguring what was to happen withthe holy Church, with the Only begotten as man, and with his most holy Mother;and also with the rest of the just, who, in different aspects, were prefiguredin the column of fire, in the manna, in the rock giving forth water.

150.《户籍纪》描述了以色列人在旷野中的漂流，预示了圣教会、作为人的独生子和祂至圣之母将会遭遇的；也描述了其他义人，他们在不同的方面被预示在火柱、吗哪、冒出水的盘石中。

It contains also other great mysteries,which are comprehended in the events there recorded,

likewise the mysteries pertaining tonumbers, in all of which deep secrets are hidden.

户籍纪也包含其他伟大的奥秘，这些奥秘在记录的事件中得到了理解，与数字有关的奥秘也是如此，所有这些都隐藏着深刻的奥秘。

151. Deuteronomy is like a second law, arepetition of the first, but given in a different way and prefiguring moreclosely the law of the Gospels.

151.《申命纪》就像第二部法律，是第一部法律的重复，但以另一种方式给出，更接近福音书中的律法。

For as according to the hidden judgmentsof God and according to the propriety known to his wisdom, the Incarnation ofthe Son was to be deferred, He renewed and rearranged these laws in order thatthey might be more like to those, which He was to establish for hisOnlybegotten.

因为按照天主隐藏的判断和按照祂的智慧所知的特性，圣子的道成肉身将被推迟，祂更新并重新安排了这些律法，以便它们更像祂为独生子制定的律法。

152. Josue or Jesus Nave conducts thepeople of God into the promised land ; he divides the Jordan to allow thepassage of the multitudes, achieves great things, typifying plainly theRedeemer as well in name as indeed.

152.若苏厄将天主的子民带入应许之地；他分开约旦河，使众人通过，成就大事，其行为正如其名，清楚地代表救赎主。

His history represents the destructionof the kingdom of the devil, the separation and the division of the good andbad, which will happen in the last day.

天主的历史代表了恶魔王国的毁灭，那在末日将要发生的，善与恶的区别和分开。

153. After Josue, when the people hadalready come into the possession of the promised and wished-for land, whichprimarily and appropriately signifies the Church acquired by Jesus Christthrough the price of his blood, comes the book of the Judges.

153.在《若苏厄书》之后，接下来是《民长纪》，人民已经拥有了应许和希望的土地，这主要和适当地预示了耶稣基督通过祂的宝血的代价建立的教会。

These were ordained by God for the governmentof his people, especially during the wars, which on account of their sins andidolatries were waged against them by the Philistines and other neighboring enemies.

这些（民长）是天主为管理祂的子民所立的，特别是在战争期间，由于他们的罪恶和偶像崇拜引发的培肋舍特人和其他邻近的敌人对他们发动战争。

From these God freed and delivered them,whenever they returned to God by penance and amendment of life. In it are alsorelated the deeds of Deborah while judging the people and liberating them fromgreat oppression; also those of Jahel, who helped them to victory, mighty andcourageous women both. All these deeds of history prefigure and illustrate whatwas to happen in the Church.

每当他们借着补赎和生活的改正而回到天主那里时，天主就从这些战争中释放并解救了他们。在其中还涉及了德波辣的事迹，同时审判了人民并将人民从极大的压迫中解放出来；还有帮助他们取得胜利的雅厄耳，她们都是强悍而勇敢的女人。所有这些历史事迹预像并描绘了教会中将要发生的事情。

「经文，关于德波辣和雅厄耳〈民长纪4：4〉：当时有一位女先知德波辣是拉丕多特的妻子，作以色列的民长。经文〈民长纪4：21〉：那时，赫贝尔的妻子雅厄耳取了一根帐棚上的木橛，手里拿着锤子，悄悄走到息色辣前，把木橛钉在他的太阳穴里，一直钉到地上；」

154. After the generation of the Judgescame theKings, for whom the Israelites petitioned in their desire ofimitating the government of the surrounding nations. These books contain greatmysteries concerning the coming of the Messias.

154.在民长的世代之后，出现了列王，即以色列人想模仿周围国家的政府而向天主提出的请愿。列王纪包含有关默西亚降临的重大奥秘。

Heli, the priest, and Saul, the king, prefigure in their death thereprobation of the old law.

Sadocand David, typify the new reign and priesthood of Christ and also the Churchwith the small number, which were to belong to it in comparison to the rest ofmen in the world.

司祭厄里和国王撒乌耳以他们的死亡预示了旧律法的废除。匝多克和达味代表了基督的新统治和圣职，这也代表了少数人的教会–与世上其余的人相比他们是少数。

「经文〈撒母耳纪下15，25〉：君王对匝多克说：你将天主的约柜抬回城去，放在原处！若我在上主眼中蒙恩，他必会领我回来，再能见约柜和他的圣所。」

The other kings of Israel and Juda andtheir captivities presignify other great mysteries of the holy Church.

以色列和犹大的其他君王以及他们的被掳，代表了圣教会的其他重大奥秘。

155. During the aforesaid times livedthe most patient Job, whose words are so mysterious, that there is not onewithout its profound sacramental meaning concerning the life of Christ ourLord, the resurrection of the dead, the last judgment in the same flesh, inwhich each one lives, and concerning the violence and astuteness of the demonsand their warfare against men.

155.　在上述时期中，生活着一位最有耐心的约伯，他的话是如此奥秘，以至于没有一句不是关乎我们主基督的生平，每一个人的生命中，同一个身体内的死而复活和最后审判，以及关乎恶魔的残暴和狡诈和牠们对人类的战争。

Above all has God placed him as anexample of patience for us mortals, for in him we all may learn how we are tobear our adversities; especially as we have before our eyes the death ofChrist, whereas this saint saw Him only at such a distance and yet imitated Himso closely.

最重要的是，天主把约伯作为我们人类在忍耐上的榜样，因为在他身上，我们都可以学会如何忍受逆境。尤其就像我们亲眼看到基督的死亡一样，而这位圣徒只是远远地看见了祂，却又如此紧密地效法着祂。

156. In the writings of the many andgreat Prophets moreover, which God sent in the time of the kings to provide forspecial necessities, not one of the great mysteries and sacraments pertainingto the coming of the Messiah and his law, remained undeclared or unrevealed.

156.　此外，天主在列王时代差遣的先知，以提供特别需要的许多伟大著作中，关于默西亚和祂的律法的到来的伟大奥秘和圣事，没有一个不被宣布和揭示的。

The same thing, although more at adistance, God accomplished in the ancient Fathers and Patriarchs. In all thisHe only multiplied the likenesses, and, as it were, the patterns of theincarnate Word, and prearranged and prepared for Him a people, and the law,which He was to teach.

同样，尽管距离遥远，但天主在古先贤和圣祖中成就了同样的事。在这一切中，他只增加了肖像而且，可以说是降生成人的圣言的模式（榜样），并为祂预先安排并预备了祂要教导的子民和律法。

157. In the three great patriarchs,Abraham, Isaac and Jacob, He deposited great and precious pledges callingHimself the God of Abraham, Isaac and Jacob. He wished to honor Himself in thename at the same time that He honored them, manifesting his dignity and hisexcellent virtues and sacraments, and confiding them to their care, in orderthat they might furnish so honorable a name to God.

157.　在三位伟大的圣祖亚巴郎、依撒格和雅各伯中，天主存放了伟大而宝贵的誓约，祂称自己为亚巴郎、依撒格和雅各伯的天主。祂希望在光荣他们的同时，以自己的名字来荣耀自己，显示出祂的尊荣以及祂卓越的美德和圣事，并向他们推心置腹，为使他们可以向天主呼求如此光荣的名字。

The patriarch Abraham, in order toprefigure vividly, that which the eternal Father was to do with his Onlybegotten, was tempted andtried by the command to sacrifice his only son Isaac (Gen. 22, 1).

圣祖亚巴郎为了生动地预像永生圣父与祂的独生子所要做的事，受到了牺牲他的独子依撒格的命令的试炼和考验。（创世记22：1）

「经文〈创世记22：1〉：这些事以后，天主试探亚巴郎说：「亚巴郎！」他答说：「我在这里。」」

When, however, this obedient father wasabout to complete the sacrifice, the same Lord, who had given the commandment, impededits execution; for such a heroic sacrifice was to be reserved to the eternalFather, who alone was to sacrifice in effect his Onlybegotten:

然而，当这位服从的父亲要完成献祭时，发出命令的同一天主阻止了献祭。因为如此英勇的牺牲应留给永恒的天父，只有祂是要牺牲祂的独生子的那位：

Only in a symbolic manner can Abraham besaid to have done the same: for thus it will appear, that the zeal of divinelove is (Cant. 8, 6) strong as death. It was not however beseeming, that suchan expressive figure should remain altogether unaccomplished and therefore thesacrifice of Abraham was fulfilled by the killing of a ram, being likewise afigure of the Lamb, which was to pay for the sins of the world (Joan 1, 29).

只能以象征性的方式说亚巴郎做过同样的事情：因为这样显得，神圣之爱的热情猛如死亡（雅歌8、6）。然而，这并没有使这样一个富有表现力的图像完全没有被完成，因此，亚巴郎的献祭是通过杀死一只公羊来实现的，公羊也同样是羔羊的形象，这是为了偿还世界上的罪过（若望福音1，29）。

「经文〈雅歌8：6〉：请将我有如印玺，放在你的心上，有如印玺，放在你肩上，因为爱情猛如死亡，妒爱顽如阴府：它的焰是火焰，是上主的火焰。经文〈若望福音1：29〉：第二天，若翰见耶稣向他走来，便说：「看，天主的羔羊，除免世罪者！」

158. To Jacob was shown that mysteriousladder, full of sacraments and hidden import (Gen. 28, 12), principally torepresent the incarnate Word as the way and the means of ascending to theFather, and of his descending to us.

158.　天主向雅各伯显示了奥秘的梯子，充满了圣事和隐秘的含义（创世记28、12），主要代表降生成人的圣言，是上升到天父和祂降临于我们的方式和手段。

「经文〈创世记28：12〉：他作了一梦：见一个梯子直立在地上，梯顶与天相接；天主的使者在梯子上，上去下来。」

On it also ascend and descend theangels, who illuminate and guide us, bearing us up in their hands, so that wemay not stumble over the rocks of the errors, heresies, and vices, with whichthe path of mortal life is strewn (Ps. 90, 12).

在梯子上面上升和下降的天使光照并引导我们，将我们托在他们的手中，这样我们就不会绊倒在错误、异端、邪恶的岩石上，这些乱石散布在世人生命之路上（咏90、12）。

「经文〈圣咏 91：12〉：他们把你托在自己的手掌，不使你的脚在石头上碰伤。」

In the midst of them we pass securely upthis stairs in the faith and hope of his holy Church, which is the house of theLord, the portal of heaven and holiness.

在天主的使者中间，我们以祂的圣教会的信德和望德安全地攀上这阶梯，这是上主的住所，是上天之门。

159. In order to make him the god ofPharao and the leader of his people He showed to Moses the mystical thornbush,which burned without being consumed and which foreshadowed the Divinity coveredwith our humanity, leaving the Divinity intact by the humanity and the humanityunconsumed by the Divinity.

159.　为了使天主成为法老王的天主和法老王百姓的领袖，天主向梅瑟显示了神秘的荆棘，荆棘燃烧而未被烧毁，预示着我们人性所覆盖的神性，人性保留了神性的完整，神性使人性不至毁灭。

At the same time it also signified theperpetual virginity of the Mother of the Word, not only of her body, but of hersoul, so that, although She was a daughter of Adam and came vested in thesin-tainted nature derived from Adam, She nevertheless was without stain oroffense.

同时，这也意味圣言之母的永恒贞洁，不仅是她的身体，还有她的灵魂，因此，尽管她是亚当的女儿，并且来自亚当的被罪玷污的本性，她仍然无玷或犯罪。

160. He raised also for Himself Davidaccording to his own heart (I Reg. 13, 14), who worthily sang the praise of theMost High, comprehending in his Psalms all the sacraments and mysteries notonly of the law of grace, but of the written and natural law.

160.　天主也按照自己的心意兴起达味（撒慕耳纪上13，14节？），他是配得赞颂至高者的人，在他的圣咏中领会了所有圣事和奥秘，不仅是恩宠的法律，而且也是成文的和自然的法律。

「经文〈撒慕耳纪上13：14〉：但现在你的王位已立不住了；上主已另找了一位随他心意的人，立他为百姓的首领，因为你没有遵守上主吩咐你的命令。」经文〈撒慕耳纪上16：13〉：撒慕尔拿起油角来，在他兄弟们中给他傅了油。从那天起，上主的神便降临于达味。事后，撒慕尔起身回了辣玛。」

And the testimonies, judgments and worksof the Lord, which were pronounced by his lips, David also treasured up in hisheart, meditating on them day and night. In pardoning his enemies, he was anexpress image and figure of God forgiving us.

达味亲口宣告了上主的见证、审判、作为，他也心中铭记，昼夜默想。在宽恕他的敌人时，他是天主宽恕我们的一个明确的肖像和人物。

Thus all his promises concerning thecoming of the Redeemer were made more certain to the world.

因此，天主关于救世主来临的所有应许就对世界更加明确了。

161. Solomon, the king of peace, was animage of the King of kings ; for by his great wisdom he manifested in differentkinds of writings the sacraments and mysteries of Christ, especially in thesimilitudes of the Canticles.

161.　撒罗满，和平之王，是万王之王的形象。因为他以他的大智慧在各种著作中表现出基督的圣事和奥秘，特别是在雅歌的比喻中。

For there he exposed the mysteries ofthe incarnate Word, of his most holy Mother, of his Church and of the faithful.He taught also right behavior in different ways, opening up a fountain of truthand lifegiving knowledge for many other writers.

因为在雅歌里，撒罗满揭示了降生成人的圣言、祂的至圣母亲、祂的教会和信徒的奥秘。他还以不同的方式教导正确的行为，为许多其他作者打开了真理的源泉和赋予生命的知识。

162. But who can worthily exalt thebenefits He provided for his people in the praiseworthy host of holy Prophets,through whom the Lord has spread the light of prophecy, lighting up as fromafar the holy Church, and commencing in advance to shed the rays of the Sun ofjustice and of the efficacious law of grace?

162.　但是在配得称赞的众圣先知大军中，谁能堪当颂扬天主为祂子民提供的恩惠，天主借着众先知传播了预言的光，照亮了远方的圣教会，并预先开始发出正义的太阳和有效的恩宠律法之光？

The two great Prophets, Isaias andJeremias, were chosen to preach to us, in a sweet and exalted manner, themysteries of the Incarnation of the Word, his Birth, Life and Death. Isaiaspromised us, that a Virgin should conceive and give birth to a Son, who wouldcall himself Emmanuel ; that a little son shall be born- to us, who shall bearhis kingdom on his shoulder (Is. 7, 14; 9, 6). All the rest of the life of the Christ he proclaims with such clearness,that his prophecies are like a gospel.

两个伟大的先知依撒意亚和耶肋米亚为我们被拣选了，以甜美和崇高的方式向我们宣讲了降生成人的奥秘、他的诞生、生平与死亡。依撒意亚向我们预许，童贞女将怀孕并生下一个儿子，祂将被称为厄玛奴耳。一个小婴儿将要为我们诞生，祂要肩负祂的国度（依撒意亚7：14；9：6）。他（依撒意亚）如此清晰地宣布基督的其他生平，使他的预言就像福音书。

「经文〈依撒意亚7：14〉：因此，吾主要亲自给你们一个征兆：看，有位贞女要怀孕生子，给他起名叫厄玛奴耳。〈依撒意亚9：6〉：他的王权是伟大的，达味的御座和他王国的平安是无限的，他将以正义与公平对王国加以巩固与保持，从今时直到永远：万军上主的热诚必要完成这事。」

Jeremias announces the unheard ofwonder, that God will cause a Woman to bear in her womb a man, who is at thesame time to be a God and perfect man, who alone can be Christ (Jer. 31, 22).

耶肋米亚宣布了闻所未闻的奇迹，那就是上主将使一个女人在自己的子宫中养育一个男人，而这个男人同时又是天主和完美成全的男人，只有这个男人才能成为基督（耶31、22）。

「经文〈耶肋米亚31：22〉：你要流浪到几时？叛逆的女儿！因为上主在地上正在创造一件新事：女人包围男人。」

He announced his coming, his passion,ignominy and death (Thren. 3, 28). Wonder and suspense fill me in theconsideration of these prophets. Isaias asks the Lord to send the Lamb, whichis to rule the world from the rocks of the desert to the mountain of thedaughter of Sion ; for this Lamb, the incarnate Word, calls the heavens adesert, where as God He dwelt without the society of men (Is. 16, 1).

耶肋米亚宣布了祂的到来、祂的受难、羞辱和死亡（耶肋米亚哀歌3：28）。想到这些先知我就充满了惊奇和悬念。依撒意亚请求天主差遣羔羊，这羔羊要统治世界，从旷野的盘石到熙雍女儿的山岭。因为这羔羊，降生成人的圣言，将天堂称为旷野，因为天主居住在没有人类社会的地方。（依撒意亚16，1）

「经文〈耶肋米亚哀歌 3：28〉：默然独坐，因为是上主加于他的轭；〈依撒意亚16：1〉：那地的主宰从旷野的盘石，应传达一言，至熙雍女儿的山岭！」（注：thren-表示“挽歌”，来自希腊语。耶肋米亚哀歌应该最符合。）

He calls Him rock, on account of thestability of his throne and of the unaltered rest of eternity which He enjoys.The mountain, from which He is asked to come, is in the mystical sense, theholy Church and first of all, the most holy Mary, the Daughter of the vision ofpeace, that is Sion.

依撒意亚称祂为盘石，由于祂的宝座的稳固和祂所享有的永恒不变的安息。请求祂降临的那座圣山，在奥秘的意义上是指神圣的教会，并且最重要的，是指至圣玛利亚，和平异象即熙雍的女儿。

The prophet interposes Her as theMediatrix, to induce the eternal Father to send his Only begotten, the Lamb.For in all the rest of the human race there was nothing to influence Him somuch as to have Her as his Mother, who was to clothe Him with the spotlessfleece of the most holy humanity. All this is contained in that most sweetprayer and prophecy of Isaias.

先知引介玛利亚作为中保，促使永恒的天父派遣祂的独生子羔羊。因为所有其余的人类中，没有什么能像作为一位母亲那样影响祂那么多，这母亲给祂穿上最圣洁的人性的无瑕疵羊毛。所有这些都包含在依撒意亚最甜蜜的祈祷和预言中。

163. Ezekiel also saw this Virgin Motherin the figure and likeness of the closed gate (Ezekiel 44, 2), which was openonly for the God of Israel and through which no other man could enter.

163.厄则克尔在那封闭大门中（厄则克尔44、2），也看到了这位童贞圣母的形像及模样，这扇门只向以色列天主敞开，没有其他人可以进入。

「经文〈厄则克尔44：2〉：他对我说：「这门必关闭不开，任何人不得由此门而入，因为上主以色列的天主已由此门而入，为此常应关闭。」」

Habacuc contemplates Christ our Lord onthe cross and in most profound words prophesies the mysteries of the Redemptionand the wonderful effects of the passion and death of our Redeemer (Hab. 3).

哈巴谷沉思在十字架上的我们的主基督，用最深刻的话预言了救赎的奥秘，以及我们的救主受难与死亡的奇妙效果。（哈巴谷书3）。

Joel describes the land of the twelvetribes, prefiguring the apostles, who were to be the heads of all the sons of the Church. Healso announces the descent of the Holy Ghost upon his servants and handmaids,foretelling the time of the coming, and of the life of Christ.

岳厄尔描述了十二个支派的领地，预示了宗徒将成为教会所有儿子的领袖。他（岳厄尔）还宣布圣神降临在天主的仆人和婢女身上，预言了基督降临的时间和生平。

And all the other prophets announced inpart the same thing, for God wished all his great works to be announced,prophesied and prefigured far in advance and so completely, that they mighttestify the love and care, which He had for men and with which He enriched his Church.

其他先知也部分的宣布了同样的事情，因为天主希望祂所有伟大的作为被宣布、被预言、被预示，并如此的完整，以至于先知们可以见证天主对人的爱与关怀，以此丰富了祂的教会。

He wished also toreprehend us and convict us of our lukewarmness, since these ancient Fathersand Prophets, seeing only the shadows and figures, were inflamed with divinelove and broke forth in canticles of praise and exaltation of the Lord, whereaswe, who enjoy the truth and the bright day of grace, remain buried infortgetfulness of so great benefits, and, forsaking the light, continue to seekthe darkness.

天主也责备我们，祂定罪我们的不冷不热，因为这些古老教父和先知只看到影子和轮廓，就被神圣的爱所燃烧，并迸发出在赞美颂歌和对天主的颂扬，而我们享受着真理和恩宠的光明日子，却沉溺在巨大恩典的忘恩中，并且抛弃了光明，继续寻求黑暗。

CHAPTER XII.

HOW, AFTER THE HUMAN RACE HAD BEEN PROPAGATED, THE CLAMORS OF THE JUST FOR THE COMING OF THE REDEEMER INCREASED, AND LIKEWISE SIN ; IN THIS NIGHT OF THE ANCIENT LAW, GOD SENT TWO MORNINGSTARS AS HARBINGERS OF THE LAW OF GRACE.

第十二章

在人类繁衍之后，为救赎主降临的正义的呼声越来越高，罪恶也越来越多；在这古代的法律之夜，天主差遣两颗晨星，预告恩宠的法律。

164. The posterity and race of Adam spread out in great numbers, for the just and the unjust were multiplied; likewise did increase the clamors of the just for the Redeemer, and the transgressions of the wicked in demerit of that benefit.

164.亚当的后代和种族大量分布，义人和不义的人都在增加。同样，也增加了对救赎主的正义呼求，恶人的违法也剥夺了这种恩惠。

The people of the Most High and the plans for the triumph of the Lord in assuming human nature, were already in the last stages of preparation for the advent of the Messias.

至高者的子民和天主取了人性的胜利计划，已经处在为默西亚降临做准备的最后阶段。

The kingdom of sin in the generation of the wicked had now spread its dominion to the utmost limits and the opportune time for the remedy had arrived.

邪恶世代中的罪恶王国，现在已将其统治范围扩展到最大限度，而挽救的适当时机已经到来。

The merits and the crowns of the just had been multiplied, the Prophets and the holy Fathers in the joy of heavenly enlightenment perceived the approach of the salvation and the presence

of the Redeemer, and they increased their clamors, beseeching God to fulfill the prophecies and the promises made to his people.

义人的功德和冠冕（王权）增加，先知和圣祖们在天上启示的喜悦中领会到救赎的临近和救主的出现，他们加增呼求，恳求天主实现对他子民的预言和预许。

Before the high throne of the divine mercy they asked God to remember the prolix and sombre night of sin which had lasted since the creation of the first man, and the blindness of idolatry, which had taken hold of all the rest of the human race.

在至高的上主慈悲宝座前，他们请求天主记得自从第一个人被造以来冗长而阴沉的罪之黑夜，以及已经占据人类其余所有人的偶像崇拜之盲目无知。

165. When the ancient serpent had infected the whole earth with its poisonous breath and apparently enjoyed peaceful control over mortals who had become blind to the light of reason (Rom. 1, 20) and to the precepts contained in the ancient written law,

165.当古蛇用它的毒气污染了整个地球，并且明显地控制那些表面上享有地上的和平，但对理性之光（罗马书1：20）和古代成文法中的诫命视而不见的盲目的人。

［经文〈罗马书1：20〉：其实，自从天主创世以来，他那看不见的美善，即他永远的大能和他为神的本性，都可凭他所造的万物，辨认洞察出来，以致人无可推诿。］

when, instead of seeking the true Divinity, men set up for themselves many false laws and each one created a god for himself according to his liking, without considering, that the confusion of so many gods was repugnant to all goodness, order, and peace,

当人们不是在寻求真正的天主(独一的真神)，而是为自己制定了许多错误虚假的法律，而每个人都根据自己的喜好为自己创造了一个神，而没有考虑到这么多神的混乱与所有的良善、秩序与平安都是背道而驰的。

when by these errors malice, ignorance and forgetfulness of the true God had become naturalized; when, ignorant of its mortal disease and lethargy, the world had grown mute in its prayer for deliverance;

当这些错误使得对真天主的无知、淡忘，变得习以为常时；当世界不知道自己的致命疾病且（仍在）昏睡时，当世人本应祈求天主的拯救却变得异常沉默时；

when pride reigned supreme and fools had become innumerable (Eccles. 7, 15); when Lucifer in his arrogance was about to swallow the pure waters of the Jordan (Job 40, 18) :

当骄傲占有统治的地位而愚人到处都是时（训道篇7：15）；当路济弗尔想狂妄地吞下约旦河的纯净之水时（约伯传40：23）：

［经文〈训道篇7：15〉：在我虚度的岁月内，我见了许多事：义人在正义中夭亡，恶人在邪恶中反而长寿。；〈约伯传40：1823〉：河水涨溢之时，牠毫不战栗；约但河涨到牠口边，牠仍安宁。］

when through these injuries God was more and more deeply offended and less and less beholden to man; when his justice had such an excellent cause for annihilating all creation and reducing it to its original nothingness :

当透过这些伤害，天主越来越深深地被人类冒犯得罪，越来越少地被人类感激时；当祂的正义有了消灭所有天地万物并将其还原为原始虚无的如此充足的理由时：

166. At this Juncture (according to our way of understanding), the Most High directed his attention to the attribute of his mercy, counterbalanced the weight of his incomprehensible justice with the law of clemency, and chose to yield more to his own goodness, to the clamors and faithful services of the just and the prophets of his people, than to his indignation at the wickedness and sins of all the rest of mankind.

166.在这个关头（根据我们的理解方式），至高者将祂的注意力转向了祂的慈悲属性，用宽恕法则抵消了祂无限正义的惩罚，并选择让步于祂自己的良善，让步于义人和他百姓的先知之呼求及忠心的事奉，而不让步所有其他人类的邪恶和罪恶的愤怒。

In this dark night of the ancient law, He resolved to give most certain pledges of the day of grace, sending into the world two most bright luminaries to announce the approaching dawn of the sun of Justice, Christ our Salvation.

在古代法律的这个漆黑的夜晚，祂决定对恩宠的日子给出最肯定的保证，向世界派遣两个最明亮的发光体，以宣布正义之日的曙光----基督我们的救恩，即将到来。

These were saint Joachim and Anne, prepared and created by especial decree according to his own heart. Saint Joachim had his home, his family and relations in Nazareth, a town of Galilee.

他们俩是圣雅敬和亚纳，是根据至高者自己的心意通过特别法令准备和创造的。圣雅敬在加利肋亚的一个城镇纳匝肋拥有家、家人和亲戚。

He, always a just and holy man and illumined by especial grace and light from on high, had a knowledge of many mysteries of the holy Scriptures and of the olden Prophets.

圣雅敬一直是一个正直而圣洁的人，受到来自上天的特别恩宠和光明的照耀，他知道圣经和古代先知的许多奥秘。

In continual and fervent prayer he asked of God the fulfillment of his promises, and his faith and charity penetrated the heavens. He was a man most humble and pure, leading a most holy and sincere life, yet he was most grave and earnest, and incomparably modest and honest.

在持续不断和热切祈祷中，他祈求天主实现祂的预许，他的信德和爱德穿透了天空。他是一个极其谦卑和纯洁的人，过着极其圣洁和真诚的生活，他是庄重和热忱的，也是存心谦下，不求自已利益的诚实的人。

167. The most fortunate Anne had a house in Bethlehem and was a most chaste, humble and beautiful maiden. From her childhood she led a most virtuous, holy and retired life, enjoying great and continual enlightenment in exalted contemplation.

167.最有幸的亚纳在白冷拥有一处房子，是最贞洁，谦顺和美丽的少女。从童年时代起，她就过着最贤德，圣洁和避静的生活，在崇高的默想中享受着伟大和持续不断的光照。

Withal she was most diligent and industrious, thus attaining perfection in both the active and the contemplative life. She had an infused knowledge of the divine Scriptures and a profound understanding of its hidden mysteries and sacraments.

而且她非常勤奋和勤劳，因此在活动和沉思的生活中都达到了完美的成全。她对神圣的圣经有着深入的认知，对隐藏的奥秘和圣事有深刻的了解。

In the infused virtues of faith, hope and love she was unexcelled. Equipped with all these gifts, she continued to pray for the coming of the Messias. Her prayers were so acceptable to the Lord, that to her He could but answer with the words of the Spouse :

在信德、望德、爱德的灌注下，她无与伦比。具备了所有这些恩赐后，她继续为默西亚的到来祈祷。她的祈祷被主如此悦纳，以至于至高者只能以净配的话来回答：

“Thou hast wounded my heart with one of the hairs of thy neck” (Cant. 4, 9). Therefore, without doubt, saint Anne holds a high position among the saints of the old Testament, who by their merits hastened the coming of the Redeemer.

「你回目一顾，你项链上的一颗珍珠，夺去了我的心。」（雅歌4：9）。因此，毫无疑问，圣亚纳在旧约的圣徒中占有很高的地位，凭借他们俩的功绩加速了救世主的到来。

［经文〈雅歌4：9〉：我的妹妺，我的新娘，你夺去了我的心！你回目一顾，你项链上的一颗珍珠，夺去了我的心。］

168. This woman also prayed most fervently, that the Almighty deign to procure for her in matrimony a husband, who should help her to observe the ancient law and testament, and to be perfect in the fulfillment of all its precepts.

168.这个女人也极恳切地祈祷，祈求全能的天主给她找一个丈夫，丈夫应该帮助她遵守古代的法律和旧约，并在履行所有戒律上做到完美。

At the moment in which saint Anne thus prayed to the Lord, his Providence ordained, that saint

Joachim made the same petition : both prayers were presented at the same time before the tribunal of the holy Trinity, where they were heard and fulfilled, it being then and there divinely disposed, that Joachim and Anne unite in marriage and become the parents of Her, who

was to be the Mother of the incarnate God.

在圣亚纳如此向天主祈祷时，天主圣意命定了，圣雅敬也做了同样的祈求：这两个祈祷同时呈现到天主圣三法庭前，在那里祈祷被俯听并被满全，然后就在那里神圣地安排了，雅敬和亚纳结了婚，成为贞女玛利亚的父母，而贞女玛利亚将成为降生成人的天主之母。

In furtherance of this divine decree the archangel Gabriel was sent to announce it to them both. To saint Anne he appeared in visible form, while she was engaged in fervent prayer for the coming of the Savior and the Redeemer of men.

为了促进这项神圣的法令，加俾额尔总领天使被派去向他们二人宣布。加俾额尔总领天使以可见的形式显现给圣亚纳，当时她正为人类救主和救赎者的降临而热忱地祈祷。

When she saw the holy prince, most beautiful and refulgent, she was disturbed and frightened and yet at the same time interiorly rejoiced and enlightened.

当圣亚纳看到最美丽，最辉煌的圣加俾额尔天使时，她感到不安和害怕，但同时又在里面感到欣喜和光亮。

The holy maiden prostrated herself in profound humility to reverence the messenger of heaven; but he prevented and encouraged her, as being destined to be the ark of the true manna, Mary most holy, Mother of the Word.

圣洁少女亚纳以深深的谦卑俯伏崇敬天上的使者。但是天使阻止了她并鼓励她，（向她启示了）那命定要成为真正的玛纳的约柜–至圣玛利亚–圣言之母。

For this holy angel had been informed of this sacramental mystery on being sent with this message. The other angels did not yet know of it, as this revelation or illumination had been given directly from God only to Gabriel.

因为这个圣洁的天使在带着这个信息被派遣时，已经被告知这个圣事的奥秘。其他天使还不知道这一点，因为这种启示或光照是天主直接并只赐给加俾额尔的。

Nevertheless the angel did not then manifest this great sacrament to St. Anne; but he asked her to attend and said to her: “The Most High give thee his blessing, servant of God, and be thy salvation. His Majesty has heard thy petitions and He wishes thee to persevere therein and that thou continue to clamor for the coming of the Redeemer.

然而，天使并没有向圣亚纳表明这一伟大的圣事；但天使要求她关注，且对她说：「天主的仆人，至高者赐给你祂的降福，并作为你的救恩。祂的至尊已经听到了你的祈求，祂希望你在其中坚持不懈，并希望你继续为救世主的到来而呼求。

It is his will, that thou accept Joachim as thy spouse, for he is a man of upright heart and acceptable to the Lord: in his company thou wilt be able to persevere in the observance of his law and in his service.

这是至高者的圣意，要你接受雅敬作为你的配偶，因为他是个正直的人，为主所接纳：在他的相伴中你将能坚守至高者的法律和对祂的侍奉。

Continue thy prayers and thy supplications and be not solicitous for anything else, for the

Lord will see them fulfilled. Walk in the straight paths of justice and let thy soul‘s converse be in heaven. Continuing to pray for the Messias, be thou joyful in the Lord, who is thy salvation.“

继续你的祈祷和恳求，不要挂念其他的事，因为上主必使这些成就。走在正义的路上，让你的灵魂转向天堂。继续为默西亚祈祷，在上主你的救恩前喜乐。”

With these words the angel disappeared, leaving her enlightened in many mysteries of holy Scriptures, and comforted and renewed in spirit.

说完这些话，天使就消失了，留下她在许多圣经奥秘中得到启迪，并在神魂上得到了安慰和更新。

169. To saint Joachim the archangel did not appear in a corporeal manner, but he spoke to the man of God in sleep as follows : “Joachim，be thou blessed by the right hand of the Most High! Persevere in thy desires and live according to rectitude and perfection. It is the will of the Almighty, that thou receive saint Anne as thy spouse, for her the Lord has visited with his blessing.

169.对圣雅敬，总领天使并没有以肉体可见的方式显现，但总领天使在天主的人睡觉时对他说了以下的话：「雅敬，至高者的右手祝福你！坚持自己的渴求，并正直和成全地生活。这是全能者的圣意，你应娶圣亚纳为妻，因为上主赐福眷顾了她。

Take care of her and esteem her as a pledge of the most High and give thanks to his Majesty, because he has given her into thy charge.“

照顾好她，并尊重她，以此作为对至高者的誓言，并感谢荣耀尊威的天主，因为至高者已将她置于你的负责之下。」

In consequence of this divine message saint Joachim immediately asked for the hand of the most chaste Anne and, in joint obedience to the divine ordainment, they espoused each other.

根据这个神圣的信息，圣雅敬立即向最贞洁的亚纳求婚，他们共同服从上主的旨意，结为夫妻。

But neither of them manifested to each other the secret of what had happened until several years afterwards, as I will relate in its place (Part I, 184). The two holy spouses lived in Nazareth, continuing to walk in the justification of the Lord.

但是他们俩都没有相互透露秘密，直到几年后发生的事情，我会在下面的该处（第一册书，第184节）涉及此事。这两个圣洁的配偶住在纳匝肋，继续行走在上主的正义中。

In rectitude and sincerity they practiced all virtue in their works, making themselves very acceptable and pleasing to the Most High and avoiding all blemish in all their doings. The rents and incomes of their estate they divided each year into three parts.

他们以正直和真诚在自己的工作中践行所有的美德，使自己非常受最高者的接受和喜悦，并在所有的行为中避免一切的瑕疵。他们每年把房地产的租金和收入分成三部分。

The first one they offered to the temple of Jerusalem for the worship of the Lord; the second they distributed to the poor, and the third they retained for the decent sustenance of themselves and family. God augmented their temporal goods on account of their generosity and charity.

第一部分他们奉献给耶路撒冷的圣殿，以敬拜天主。第二部分他们分发给穷人，第三部分保留给他们以维持自己和家人的体面生活。天主因他们的慷慨和慈善而增加了他们现世的财富。

170. They themselves lived with each other in undisturbed peace and union of heart, without quarrel or shadow of a grudge. The most humble Anne subjected herself and conformed herself in all things to the will of Joachim : and that man of God, with equal emulation of humility, sought to know the desires of holy Anne, confiding in her with his whole heart (Prov. 31, 11), and he was not deceived.

170.他们彼此生活在不受干扰的和平与心灵的结合中，没有争吵或怨恨的阴影。谦卑的亚纳甘愿在所有事上服从和顺应雅敬的意愿：那个天主的人（雅敬），同样竞相谦卑，寻求了解圣亚纳的愿望，全心全意地向亚纳倾诉（箴言31 ：11），并且他也没有被欺骗。

［经文〈箴言31 ：11〉：她的丈夫对她衷心信赖，一切所需要从来不会缺少。］

Thus they lived together in such perfect charity, that during their whole life they never

experienced a time, during which one ceased to seek the same thing as the other (Matth. 18, 20). But rather as being united in the Lord, they enjoyed his presence in holy fear.

因此，他们以如此完美的和善生活在一起，以至于在他们的一生中，他们从未经历过一段时间，在这段时间里，一个人停止寻求与另一个人相同的事物（玛窦福音18：20）。但是他们宁愿与主联合，在神圣的敬畏中享受祂的同在。

［经文〈玛窦福音18：20〉：因为那里有两个或三个人，因我的名字聚在一起，我就在他们中间。］

Saint Joachim, solicitous to obey the command of the angel, honored his spouse and lavished his

attention upon her.

圣雅敬恳切服从天使的命令，尊敬他的妻子，对她倾注了全部的注意力。

171. The Lord forestalled the holy Matron Anne with the blessings of his sweetness (Psalm 20, 4), communicating to her the most exalted graces and infused science, which prepared her for the happy destiny of becoming the mother of Her, who was to be the Mother of God himself.

171.天主用甜蜜的祝福笼罩了圣妇亚纳（圣咏20：4），向她传达了最崇高的恩宠和注入的知识，为圣亚纳成为玛利亚母亲的幸福命运做准备，而玛利亚将是天主之母。

［经文〈圣咏20：4〉：愿他追念你的一切祭献，愿他悦纳你的全燔祭献！］

As the works of God are perfect and consummate, it was natural to expect, that He should make her a worthy mother of that most pure Creature, who should be superior in sanctity to all creatures and inferior only to God.

由于天主的作为是完美而圆满的，自然地天主会期待她（至圣童贞玛利亚）成为最纯洁的受造物（圣子耶稣）相称的母亲，而至圣童贞该在圣洁上超过所有受造物，仅次于天主。

172. This fortunate couple passed twenty years of their married life without issue. In those times and among the people of the Jews this was held to be the greatest misfortune and disgrace. On this account they had to bear much reproach and insult from their neighbors and acquaintances, for all those that were child less, were considered as excluded from the benefits of the Messias.

172.这对幸运的夫妇度过了二十年的婚姻生活而没有子嗣。那个年代在犹太人中，这被认为是最大的不幸和耻辱。因此，他们不得不忍受邻居和熟人的数落和侮辱，因为所有那些没有孩子的人都被认为被排除默西亚的福分之外。

But the Most High wished to afflict them and dispose them for the grace which awaited them, in order that in patience and submission they might tearfully sow the glorious Fruit, which they were afterwards to bring forth. They continued in most fervent prayers from the bottom of their hearts, mindful of the command from on high.

但是至高者希望磨炼他们，为他们准备好等待他们的恩宠，以便他们在忍耐和顺服中怀有荣耀的果实(胎儿)，即后来那位将从他们生出的。他们从内心深处持续最热忱的祈祷，铭记来自至高者的命令。

They made an express vow to the Lord, that if He should give them issue, they would consecrate It to his service in the temple of Jerusalem.

他们向天主发愿，如果祂要给他们子嗣，他们会将孩子奉献给天主在耶路撒冷圣殿中侍奉。

173. This offer was made by an especial impulse of the Holy Ghost, who had ordained, that She who was to be the habitation of the Son of God, should, before coming into existence, be offered and, as it were, pledged by her parents to the same Lord.

173.这项奉献是在圣神的特别感动下做出的，天主曾命定童贞玛丽亚要成为天主圣子的居所，在她来到世上前，正如她的父母所承诺的那样奉献给天主。

For if they had not obliged themselves by a special promise to offer Her to the temple before they possessed Her, they would not have been able to make the sacrifice on account of the vehement love, which her sweetness and grace engendered.

因为如果他们没有在拥有她之前许下一个特别的愿，把她献给圣殿，他们就不可能因为她的可爱和恩宠所产生强烈的爱而奉献牺牲。

According to our mode of understanding such things, the Lord in a measure allayed his fears, lest his most holy Mother should remain in possession of any one else, and his love so to say, diverted itself by a certain delay in creating Her.

按照我们对这类事情的理解方式，上主在一定程度上减轻了他的忧虑，因为祂最圣洁的母亲不会再被别人拥有了，所以祂的爱，可以说，在创造她的过程中被延迟了一段时间。

174. Having, at the command of the Lord, persevered a whole year in fervent petitions, it happened by divine inspiration and ordainment, that Joachim was in the temple of Jerusalem offering prayers and sacrifices for the coming of the Messias, and for the fruit, which

he desired.

174.按照主的指示，在整整一年坚持不懈地祈求后，这事（终于）通过神的感动和任命而发生了，当雅敬在耶路撒冷的圣殿里为默西亚的到来，和为他渴望的孩子奉献祈祷时。

Arriving with others of his town to offer the common gifts and contributions in the presence of the high priest, Isachar, an inferior priest, harshly reprehended the old and venerable Joachim, for presuming to come with the other people to make his offerings in spite of his being childless. Among other things he said to him:

雅敬和镇上的其他人一起到达圣殿，奉献了普通的礼物和捐献在大司祭面前，一位地位较低的司祭依撒加尔，粗暴地申斥了年迈而可敬的雅敬，因为他没有孩子，却冒昧地和别人一起来献他的祭品。在别事上，依撒加尔还对他说：

“Why dost thou, Joachim, come with thy offerings and sacrifices, which are not pleasing in the eyes of God, since thou art a useless man? Leave this company and depart; do not annoy God with thy offerings and sacrifices, which are not acceptable to Him.“

「雅敬你既是无用的人，为什么带着天主眼中不喜悦的供物和祭品来呢？离开这些同伴并离开这里；不要用不被天主接受的奉献和牺牲来惹恼天主。」

The holy man, full of shame and confusion, in humble love thus addressed the Lord: “Most high Lord and God, at thy command and desire I came to the temple ; he that takes thy place, despises me; my sins merit this disgrace; but since I accept it according to thy will, do not cast away the creature of thy hands“(Ps. 137, 8).

圣人雅敬充满了羞辱和困惑，以谦卑的爱对天主说：「至高的主我的天主，在祢的命令和愿望下我来到圣殿；这位司祭取代祢的位置鄙视我；我的罪孽配受这种耻辱；但是既然我按照祢的意愿接受了，就不要放弃祢手中的受造物。」（圣咏137：8）

［经文〈圣咏137：8〉应该是〈圣咏138：8〉：上主必替我完成这工程；上主，你的仁慈永远常存，求你不要放弃你的作品。］

Joachim hastened away from the temple full of sorrow, though peaceful and contented, to a farm or storehouse, which he possessed, and there in solitude he called upon the Lord for some days, praying as follows :

雅敬匆匆离开圣殿，充满了悲伤、平安、满足，他回到了他所拥有的农场或栈房，独自在那里呼求了上主一些日子，祈祷如下：

175. “Most high and eternal God, on whom depends the whole existence and the reparation of the humanrace, prostrate in thy living presence, I supplicate thy infinite goodness to look upon the affliction of my soul and to hear my prayers and those of thy servant Anne.

175.　「至高无上永恒的天主，整个人类的生存和救赎都仰赖于祢，

我俯伏在祢的真实临在前，恳求您无限的良善，垂看我心灵的痛苦，并聆听我和你的仆人亚纳的祈祷。

To thine eyes are manifest all our desires (Ps. 37, 10)and if I am not worthy to be heard, do not despise my humble spouse. Lord God of Abraham, Isaac and Jacob, our first forefathers, do not hide thy kindness from us, nor permit, since Thou art a Father, that I be numbered among the reprobate and the outcasts in my offerings, because Thou givest me no issue.

你的眼睛可以详查我们所有的愿望（圣咏37：10），如果我不值得被俯听，请不要轻视我卑微的配偶。亚巴郎、依撒格和雅各伯，我们先祖的上主天主，不要对我们隐藏祢的仁慈，因为祢是天父，也不要允许，我所献的祭品被列为堕落者和放逐者（的祭品）中，因为祢没有给我子嗣。

［经文〈圣咏37：10〉应该是〈圣咏38：10〉：我主，我的呻吟常在你的面前，我的悲叹不会向你隐瞒。］

Remember, O Lord, the sacrifices (Deut. 9, 27) and oblations of thy servants and prophets, my ancestors, and look upon their works, which were pleasing to thy divine eyes. Since Thou commandest me, my Lord, to pray to Thee in confidence, grant me, according to the greatness of thy mercy and power, that which at thy wish I pray for.

哦，天主，请记念祢的仆人和先知，我的祖先的牺牲（申命记9：27）和供物，请看他们被祢神圣的眼目所悦纳的作为。自从祢命令我，我的上主，我以信心向祢祈祷，根据祢伟大的慈悲和大能，请按照祢要我祈祷的赐给我。

［经文〈申命记9：27〉：求你记念你的仆人亚巴郎、依撒格和雅各伯，别看这民族的顽固、邪恶和罪过，］

In beseeching Thee I fulfill thy will and render the obedience, in which Thou hast promised to grant my petition. If my sins hinder the exercise of thy mercies, take away what displeases and hinders Thee. Thou art mighty, Lord God of Israel, and all that Thou wishest, Thou canst accomplish without hindrance.

在恳求祢的过程中，我满全了祢的旨意并顺服了你，而祢已经应许允准我的祈求。如果我的罪妨碍你施展慈悲，那就请除掉使祢不悦和阻碍的罪。以色列的上主天主，你是大能的，凡你所愿的，祢都可以毫无阻碍地完成。

Let my prayer reach thy ears, and if I am poor and insignificant, Thou art infinite and always ready to exercise mercy with the downcast. Whither shall I flee from Thee, who art the King of kings and the Lord of lords ? Thou hast filled thy sons and servants with benedictions in their generations and Thou hast instructed me to expect and desire from thy bounty what Thou hast wrought in my brethren.

愿我的祈祷达到祢的耳中，虽然我可怜而微不足道，而祢是无限的，随时预备怜悯可怜的受岐视的人。万王之王，万主之主，我在哪里躲避你呢？你使你的儿子和仆人世世代代蒙福，又指示我期待和渴望祢的赏报，那是祢为我的弟兄所做的一切。

If it is Thy pleasure to yield to my petition, and grant me issue I will offer it and consecrate it to thy holy temple in perpetual service. I have riveted my eyes and my will on thy holy Will and have always desired to keep them free from the vanishing things of this world.

如果您乐意迁就于我的祈求，并答应赐我子嗣，我将奉献我的子嗣给祢的圣殿，永远的侍奉祢。我将我的眼睛和意志集中在祢的旨意中，并总是渴望双眼不再留恋这个世上易逝的事物。

Fulfill in regard to me, what is according to thy pleasure, and rejoice our spirit with the accomplishment of our hopes. Look down from thy throne upon this vile dust, and raise it up, in order that it may magnify Thee and adore Thee, and let in all things be fulfilled thy will, and not mine.“

求你照你所喜悦的向我成全，使我们的灵因我们所盼望的成就而欢喜。从祢的宝座上俯视这卑微的尘土，举扬它，使它可以称扬祢并朝拜祢，让万物实现祢的旨意，而不是我的。」

176. While Joachim was making these petitions in his retirement, the holy angel manifested to holy Anne, that her prayer for an issue, accompanied by such holy desires and intentions, was pleasing to the Almighty.

176.当雅敬在隐秘处做这些祈求时，圣洁天使向圣亚纳显现，她正为一个子嗣的祈祷，伴随着圣洁的愿望和意图，使得全能者喜悦。

Having thus recognized the will of God and of her husband Joachim, she prayed with humble subjection and confidence, that it be fulfilled. “Most high God, my Lord, Creator and Preserver of the universe, whom my soul reveres as the true God, infinite, holy and eternal ! Prostrate in thy real presence I will speak, though I am but dust and ashes (Esther 13, 9) proclaiming my need and my affliction. Lord God uncreated, make us worthy of thy benediction, and give us holy fruit of the womb, in order that we may offer it to thy service in the temple (Gen. 18, 27).

在认识到天主的旨意。和她丈夫雅敬的意愿后，她以谦卑的服从和信心祈祷，使之得以实现。「至高无上的天主，我的上主，宇宙的创造者和保护者，祢是我的灵魂尊崇的真天主，无限、圣洁和永恒！俯伏在祢真实的临在前我会说，尽管我只是尘埃和灰土（艾斯德尔传13：9）但我宣告我的需要和苦难。自有永有的上主天主，使我们堪受祢的赐福，并赐我们怀胎生子，以便我们将其奉献给祢在圣殿里事奉（创世记18：27）。

［经文〈艾斯德尔传13：9〉应该是〈艾斯德尔传5：9〉：我主，我见了你，好像见了天主的使者；一见你的威仪，我就心神慌乱了。经文〈创世记18：27–28〉：亚巴郎接着说：「我虽只是尘埃灰土，胆敢再对我主说：假如五十个义人中少了五个怎样？你就为了少五个而毁灭全城吗？」他答说：「假如我在那里找到四十五个，我不毁灭。」］

Remember, O Lord, that Anne, thy servant, the mother of Samuel, was sterile and that by thy generous mercy she received the fulfillment of her desires.

哦，上主，请记念祢的仆人，撒慕尔的母亲亚纳是不育的，而由于祢的慷慨慈悲，她实现了自己的愿望。

I feel within me a courage which incites and animates me to ask Thee to show me the same mercy. Hear then, O sweetest Lord and Master, my humble petition : remember the sacrifices, offerings and services of my ancestors and the favors, which thy almighty arm wrought in them.

(她的榜样)在我内心深处激励并驱动我的勇气，求祢向我展示同样的怜悯。俯听卑微者的祈求，哦！最甘甜的天主和主人：请记念我祖先的牺牲、奉献和侍奉，以及祢大能的手臂曾赐予他们的恩惠。

I wish to offer to Thee, O Lord, an oblation pleasing and acceptable in thy eyes: but the

greatest in my power, is my soul, my faculties and inclinations given to Thee, and my whole being. If Thou look upon me from thy throne giving me issue, I will from this moment sanctify and offer it for thy service in the temple.

哦，天主，我愿向祢献上蒙你眼目悦纳的祭品：但我最大的能力（能奉献的）是我的灵魂、我的能力、我的意愿，以及我的整个生命。若祢从宝座上俯视我赐我子嗣，我将从这一刻起圣化并奉献子嗣在圣殿中侍奉祢。

Lord God of Israel, if it should be thy pleasure and good will to look upon this lowly and impoverished creature, and to console thy servant Joachim, grant me my prayer and may in all things be fulfilled thy holy and eternal will.“

以色列的上主我的天主啊！你若乐意和善意地俯视这个卑微而贫穷的受造物，安慰祢的仆人雅敬，应允我的祈祷，愿你的圣洁永恒的旨意得以在一切的事上成全。」

177. These were the prayers, which saint Joachim and Anne offered. On account of my great shortcoming and insufficiency I cannot fully describe what I was made to understand concerning the holiness of these prayers and of these saintly parents.

177.这些是圣雅敬和亚纳所献上的祈祷。由于我的巨大欠缺和不足，我无法完全描述我对这些圣洁父母所奉献的圣洁的祈祷和理解。

It is impossible to tell all; nor is it necessary, since what I have said is sufficient for my purpose. In order to obtain a befitting idea of these saints, it is necessary to estimate and judge them in connection with the most high end and ministry, for which they were chosen by God; for they were the immediate grandparents of Christ our Lord, and parents of his most holy Mother.

我不可能叙述全部；也没有必要，因为我所说的内容足以满足我的目的。为了对这些圣人有一个恰当的认识，有必要联合天主拣选他们的至高的目的和事奉来评介他们。因为他们是我们主基督的直系祖父母，也是祂最圣洁的母亲的父母。

CHAPTER XIII.

HOW THE CONCEPTION OF THE MOST HOLY MARY WAS ANNOUNCED BY THE ARCHANGELGABRIEL, AND HOW GOD PREPARED HOLY ANNE FOR IT BY A SPECIAL FAVOR.

第十三章

总领天使加俾额尔宣布了至圣玛利亚的始胎受孕，并且天主如何用一个特别的恩宠预备圣亚纳

178. The petitions of the holy Joachimand Anne reached the throne of the holy Trinity, where they were accepted andthe will of God was made known to the holy angels.

178.圣雅敬和亚纳的祈求到达了天主圣三的宝座，在那里祈求被接受，天主的旨意也告知了圣天使们。

The three divine Persons, according toour way of expressing such things, spoke to them as follows : “We have in ourcondescension resolved, that the Person of the Word shall assume human fleshand that through Him all the race of mortals shall find a remedy.

天主圣三，根据我们对这些事的表达方式，对圣雅敬和圣亚纳说：「我们已屈尊决定，圣言要取了人类的肉身，所有的世人都可以通过祂找到赔补。

We have already manifested and promisedthis to our servants, the Prophets, in order that they might announce it to theworld. The sins of the living, and their malice are so great, that We are much,constrained by the rigor of justice.

我们已经向我们的仆人先知显明并应许了这救恩，以便他们可以向世人宣布。世人的罪恶和他们的恶毒如此巨大，以至于我们不得不施行严厉的公义。

But our goodness and mercy is greaterthan all their evil-doing, nor can it extinguish our love toward men. We willlook with mercy upon the works of our hands, which We have created according toour image and likeness, so as to enable them to become inheritors andparticipators of our eternal glory(I Pet. 3, 22).

但是我们的良善和慈悲大过他们的一切恶行，他们的一切恶行也不能停止我们对人的爱。我们慈悲地看着我们双手的作品，那是根据我们的肖象和模样所创造的，以使他们能够成为我们永恒荣耀的继承者和参与者（伯多禄前书3，22）。

［经文〈伯多禄前书3：22〉：至于耶稣基督，他升了天，坐在天主的右边，众天使、掌权者和异能者都屈伏在他权下。］

We will consider the services and thepleasure derived from our servants and friends and regard the multitude ofthose, who shall distinguish themselves in our praise and friendship.

我们会考虑从我们的仆人和朋友那里得到的侍奉和喜悦中，重视许多那些在对我们的赞美和友谊中杰出的人。

And above all have We before our eyesHer, who is to be the chosen One, who is to be acceptable above all creaturesand singled out for our delight and pleasure; because She is to conceive theperson of the Word in her womb and clothe Him with human flesh.

最重要的是，在我们眼前的她（玛利亚），将是被选的那一位，在所有受造物之上被接受，并为我们的喜乐和欢乐而被挑选出来。因为她要在自己的子宫中孕育圣言的人性，并给祂穿上人类的肉身。

Since there must be a beginning of thiswork, by which We shall manifest to the world the treasures of the Divinity,this shall be the acceptable and opportune time for its execution. Joachim andAnne have found grace in our eyes ; We look upon them with pleasure and shallenrich them with choicest gifts and graces.

因为这工程必定有一个开始，我们将以此向世人彰显神圣的宝藏，这将是可行且适当执行的时机。雅敬和亚纳在我们眼中蒙恩；我们喜悦于他们，并以上好的恩赐和恩宠丰富他们。

They have been faithful and constant intheir trials and in simplicity and uprightness their souls have becomeacceptable and pleasing before Us. Let Gabriel as our ambassador bring tidingsof joy for them and for the whole human race; let him announce to them, that inour condescension We have looked upon them and chosen them.“

他们在考验中忠诚而坚贞，在朴实和正直中，他们的灵魂在我们面前被悦纳。让加俾额尔作为我们的大使为他们以及整个人类带去欢乐的消息。让加俾额尔向他们宣布，我们屈尊就卑看顾了他们并选择了他们。」

179. Thus the celestial spirits wereinstructed in regard to the will and the decree of the Almighty. The holy archangelGabriel humbled himself before the throne of the most blessed Trinity, adoringand revering the divine Majesty in the manner which befits these most pure andspiritual substances.

179.因此，根据全能者的旨意和法令，天神们受到了指导。神圣的总领天使加俾额尔在至圣圣三的宝座前谦卑自己，以适合他们这些最纯洁和属灵实体的方式朝拜崇敬荣耀尊威的天主。

From the throne an intellectual voiceproceeded, saying:“ Gabriel, enlighten, vivify and console Joachim and Anne,our servants, and tell them, that their prayers have come to our presence and theirpetitions are heard in clemency.

从宝座上传出一个智慧的声音说：「加俾额尔，光照、鼓励、安慰我们的仆人雅敬和亚纳，并告诉他们，他们的祈祷达到了我们的面前，他们的请求被宽仁的俯听了。

Promise them, that by the favor of ourright hand they will receive the Fruit of benediction, and that Anne shallconceive a Daughter, to whom We give the name of MARY.“

向他们许诺，在我们右手的支持下，他们将得到蒙福的果实，亚纳将怀上一个女儿，我们给她取名为玛利亚。　」

180. Together with this mandate of theMost High many mysteries and sacraments pertaining to this message wererevealed to saint Gabriel. With it he descended from the vault of the empyreanheaven and appeared to holy Joachim, while he was in prayer, saying to him:

180. 至高者的这个要求，以及许多与这信息有关的奥秘和圣事都向圣加俾额尔揭示了。带着它，圣加俾额尔从天堂穹苍降下来，向圣雅敬显现，当时他在祈祷中，对他说：

“Just and upright man, the Almighty from hissovereign throne has taken notice of thy desires and has heard thy sighs andprayers, and has made thee fortunate on earth. Thy spouse Anne shall conceiveand bear a Daughter, who shall be blessed among women(Luc. 1, 42, 48). Thenations shall know Her as the Blessed.

「正义和正直的人，全能者从祂君王的宝座上注意到你的恳求，听到了你的叹息和祈祷，并使你在世上成为幸运的人。你的配偶亚纳将怀孕并生育一个女儿，这女孩将成为在女人中蒙祝福的（路加福音1：42、48）。天下万国都要知道她是有福的。

［经文〈路加福音1：42、48〉：大声呼喊说：「在女人中你是蒙祝福的，你的胎儿也是蒙祝福的。因为他垂顾了她婢女的卑微，今后万世万代都要称我有福；」

He who is the eternal God, increate, andthe Creator of all, most upright in his judgments, powerful and strong, sendsme to thee, because thy works and alms have been acceptable.

上主是永恒的天主，自有者，和万物的创造者，在祂的审判中是最正直的，大能而强有力者，祂将我派到你这里，因为你的工作和施舍已经蒙悦纳了。

Love has softened the heart of theAlmighty, and has hastened his mercies, and in his liberality He wishes toenrich thy house and thy family with a Daughter, whom Anne shall conceive; the Lordhimself has chosen for Her the name of MARY.

爱软化了全能者的心，加快了祂的慈悲，在祂的慷慨中，祂要以一个女儿来丰富充实你的家居和家庭，那就是亚纳将要怀孕的；主亲自为她选择了玛利亚的名字。

From her childhood let Her beconsecrated to the temple, and in it to God, as thou hast promised. She shallbe elect, exalted, powerful and full of the Holy Ghost; on account of the sterilityof Anne her conception shall be miraculous; She shall be a Daughter wonderfulin all her doings and in all her life.

从玛利亚的童年开始，就如你所许诺的那样，将她奉献给圣殿，奉献给天主。她将被拣选，被举扬，大能和充满圣神；由于亚纳的不育，她的受孕将是奇迹；而玛利亚的一生和所有的作为将是一个奇妙的女儿。

Praise the Lord, Joachim, for this benefitand magnify Him, for in no other nation has He wrought the like. Thou shalt goto give thanks in the temple of Jerusalem and in testimony of the truth of thisjoyful message, thou shalt meet, in the Golden Gate, thy sister Anne, who iscoming to the temple for the same purpose. Remember that marvelous is thismessage, for the Conception of this Child shall rejoice heaven and earth.“

雅敬，你要为这恩惠赞美上主，尊崇祂，因为天主在别国中没有行过这样的事。你须在耶路撒冷的圣殿中称谢，并为这个喜讯的真理见证，你将在金门与你的姐妹亚纳见面，亚纳出于同样的目的而来到圣殿。请记住，这奇妙的信息，因为这个孩子的受孕将使天地欢喜。」

181. All this happened to saint Joachimduring his prolonged prayer and in a miraculous sleep, into which he fell forthe purpose of receiving this message. He experienced something similar to thatwhich happened to saint Joseph, the spouse of the most holy Mary, when it wasmade known to him, that her pregnancy was the work of the Holy Ghost (Matth. 1,20).

181.所有这些都发生在雅敬长久的祈祷和神奇的睡眠中，他为了接受这一信息而进入了睡眠。他经验了发生在至圣玛利亚的净配圣若瑟身上相似的事，得知亚纳的怀孕是圣神的工作（玛窦福音1：20）。

［经文〈玛窦福音1：20〉：看，在梦中上主的天使显现给他说：「达味之子若瑟，不要怕娶你的妻子玛利亚，因为那在她内受生的，是出于圣神。」

The most fortunate saint Joachim awokein great joy of soul and with solicitous and ingenuous prudence he concealedwithin his heart the sacrament of the King (Tob. 12, 7). With a lively faithand hope he poured forth his soul in the presence of the Most High, and full oftenderness and gratitude, he thanked and praised Him for his inscrutablejudgments. In order to do this more appropriately he hastened to the temple ashe had been ordered.

最幸运的圣雅敬在灵里大喜悦的苏醒过来，以细致入微的谨慎将君王的圣事藏在心中（多俾亚传12：7）。他怀着活泼的信德和望德，在至高者面前倾注了自己的灵魂，充满了柔情和感激，感谢并赞美了至高者的高深莫测之判断。为了更恰当地做这件事，他按照命令赶紧去了圣殿。

［经文〈多俾亚传12：7〉：隐藏君王的秘密固然是好，但对天主的工程，却应该隆重地宣示和公认。］

182. In the meanwhile the thrice blessedAnne was exalted in prayer and divine contemplation and totally wrapped up inthe mystery of the Incarnation, which, after having been previously filled witha most high understanding and a specially infused light, she solicited from theeternal Word.

182.与此同时，三重祝福的亚纳在祈祷和神圣的默观中被提升，完全被降生成人的奥秘所覆盖，在预先充满了最高的理解和特殊的倾注之光后，她从永恒的圣言中恳求。

With the profoundest humility and livelyfaith she was praying for the hastening of the coming of the Redeemer of thehuman race in the following words: “Most high King and Lord of all creation, I,a most vile and despicable creature, and yet the work of thy hands, desire at theprice of the life which Thou hast given me, to urge Thee to hasten in thy mercythe time of our salvation.

她怀着最深切的谦卑和活泼的信德，为加速人类救赎主的到来做了以下祈祷：「至高的君王和一切受造物的天主，我，一个最卑微和最可鄙视的受造物，却是祢手中的作品，渴望以祢所赐给我的生命为代价，呼求祢以祢的怜悯慈悲加速我们救恩时刻的到来。

O may thy infinite kindness inclinetoward our need! O that our eyes might look upon the Restorer and the Redeemerof men! Remember, O Lord, the mercies of old shown to thy people,wherein Thouhast promised thy Only begotten, and may this promise of infinite kindnessunbend Thee!

哦，愿祢的无限良善屈就我们的需要！愿我们的眼睛仰望人类的复兴者和救赎者！哦，天主，求祢记念，古时向祢百姓所施的慈悲，祢曾应许了祢的独生子，愿这无限仁慈的诺言不使祢放弃！

May it come now, that day so much longedfor! Is it possible, that the Most High should descend from his holy heaven? Isit possible, that He is to have a terrestrial Mother? What woman shall She be,that is so fortunate and blessed ? O who shall be so favored as to look uponHer? Who shall be worthy to be the servant of her servants?

愿祢的应许现在到来，那一天真是令人向往！至高者从祂的神圣天堂降临是可能的吗？祂可能有一个地上的母亲吗？她会是个什么样的女人，如此的幸运和有福？谁有如此蒙恩能照顾她呢？谁配成为她仆人的仆人呢？

Blessed the race, that shall be able tosee Her and prostrate themselves at her feet to reverence Her ! How sweet shallbe the sight of Her and her company ! Blessed the eyes, that shall see Her andthe ears, that shall listen to her words, and the family, from whom the MostHigh shall select his Mother! Execute, O Lord, this decree: fulfill thy divinebenevolence!“

那能够看到她，拜倒在她的脚下，恭敬她的民族有福了！能看到她和她的同伴该有多甜蜜啊！那些看见她的眼睛和聆听她话语的耳朵，以及至高者将从中拣选祂母亲的家庭有福了！主啊，请执行这条法令：满全你神圣的仁慈！」

183. In this prayer and colloquy saintAnne occupied herself after having received enlightenment regarding thisineffable mystery. She weighed all the conferences, which she had had with herguardian angel, who on many occasions, and now more openly than ever before,had manifestedhimself to her.

183. 在亚纳领受到关于这个不可言喻的奥秘之光照后，她沉浸在祈祷和会话中。她权衡了与护守天使的所有会谈，她的护守天使在许多场合都出现过，而现在比以往任何时候都更加公开地向她显现。

The Almighty ordained, that the messageof the Conception of his holy Mother should in some way be similar to the one,by which the Incarnation was announced. For saint Anne was meditating in humblefervor upon her, who was to bear the Mother of the incarnate Word.

全能者命定，天主之母（玛利亚）始胎受孕的信息在某种程度上将与宣布（圣子）降生成人的信息相类似。因为圣亚纳正谦卑地默想临到她的宠爱，而亚纳要生育降生成人的圣言之母。

And the most holy Virgin was making thesame reflections upon Her, who was to be the Mother of God, as I will relate inits place (Part II, 117). It was also the same angel, that brought both messages, and in human form, thoughhe showed himself in a more beautiful and mysterious shape to the Virgin Mary.

最圣洁的贞女（玛利亚）正在对她（自己）作同样的反思，她将成为天主的母亲，正如我要提到的那样（第二册，第117节）。也是同一位天使，以人的样式传达了这两种信息，尽管他自己向贞女玛利亚展示了更美、更神秘的形象。

184. The holy archangel Gabriel appearedto saint Anne in human form more resplendent than the sun, and said to her:“Anne, servant of God, I am an angel sent from the council of the Most High,who in divine condescension looks upon the humble of the earth (Psalm 137, 6).

184.神圣的总领天使加俾额尔以人形向圣亚纳显现了比太阳更灿烂的光芒，并对她说：「亚纳，天主的仆人，我是至高者议会中派来的天使，至高者以神圣的屈尊垂顾了大地的卑微（圣咏137：6）。

［经文〈圣咏138：6〉：上主尊高无比，仍垂顾弱小，惟对骄傲的人，却远远旁眺。］

Good is incessant prayer and humbleconfidence. The Lord has heard thy petitions, for He is nigh to those who call upon Him withliving faith and hope, and who expect his salvation (Ps. 144, 18).

善是不断的祈祷和谦卑的信心。上主已经俯听了你的恳求，因为祂亲近那些怀着活泼的信心和希望呼求祂，并期望祂的救恩的人。（圣咏144：18）。

［经文〈圣咏145：18〉：上主接近一切呼号他的人，就是一切诚心呼号他的人。］

If He delays hearing their clamors anddefers the fulfillment of their prayers, it is in order to dispose them toreceive and to oblige Himself to give much more than they ask and desire.Prayer and almsgiving open the treasures of the Lord, the omnipotent King, andincline Him to be lavish in mercy toward those, who ask (Tob. 11, 8).

如果上主延后了俯听他们的呼求并推迟他们祈祷的实现，那是为使他们接受并迫使上主自己赐给比他们要求和渴望更多的恩惠。祈祷和施舍打开了上主–全能之王的宝藏–并使上主倾向对那些提出请求的人大为怜悯（多俾亚传12：8）。

［经文〈多俾亚传12：8〉：祈祷与斋戒固然是善功，但秉义施舍却超过前二者；秉义而少有，胜于不义而多有；施舍救济，胜于储蓄黄金。］

Thou and Joachim have prayed for the Fruitof benediction and the Most High has resolved to give you holy and wonderfulFruit; and by it He will enrich you with heavenly gifts, granting to you muchmore than you have asked.

你和雅敬为蒙福的子嗣祈祷，至高者决定赐给你圣洁和奇妙的子嗣。借着（子嗣），天主将以天堂的恩赐丰富你，赐给你的远比你求的更多。

For having humiliated yourselves inprayer, the Lord wishes to magnify Himself in conceding your petitions: becausethose, who in humble confidence pray to Him without belittling his infinitepower, are most agreeable to the Lord.

由于你在祈祷中谦卑了自己，所以天主希望在赐给你的祈求中彰显祂自己：因为那些在谦卑信心中向天主祈祷而不轻视天主无限大能的人，是最合天主心意的。

Persevere in prayer and ask withoutceasing for the Redemption of the human race in order to constrain the MostHigh. Moses by unceasing prayer brought victory to the people (Exod. 17, 11);Esther by prayer obtained liberation from the death sentence ( Esther 4, 11);

坚持不懈地祈祷，并不间断地请求人类救赎来催促至高者。梅瑟通过不断祈祷，为百姓带来了胜利（出埃及记17：11）。艾斯德尔通过祈祷从（灭绝犹太人）死亡裁决中的获得了解放（艾斯德尔4：11）；

［经文〈出谷记17：11〉：当梅瑟举手的时候，以色列就打胜仗；放下手的时候，阿玛肋克就打胜仗。］

Judith by the same means was filled withfortitude to execute a most arduous task for the salvation of Israel: Shefulfilled it, though a weak and frail woman (Judith 9, 1).

友弟德以同样的方式充满了毅力，要执行一项最艰巨的任务来拯救以色列：她实现了这一目标，尽管她是一位虚弱而脆弱的妇女（友弟德传9：1）。

［经文〈友弟德传9：1〉：友弟德于是俯伏在地，将灰撒在头上，露出所穿的苦衣；其时耶路撒冷的天主圣殿内，正奉献晚香祭。友弟德就大声呼求上主说：］

David came forth victorious in hiscombat with the giant, because he prayed, invoking the name of the Lord (IKings 17, 45; III Kings 18, 36). Elias drew fire from heaven by his sacrificeand by his prayer opened and closed the heavens.

达味在与巨人的战斗中取得了胜利，因为他祈祷并呼求了上主的名（撒慕耳纪上17：45）厄里亚用祭物从天上取火，用祈祷打开和关闭了天堂。（列王记上18：36）

［经文〈撒慕耳纪上17：45〉：达味回答那培肋舍特人说：「你仗着刀枪箭戟来对付我，但我是仗着你所凌辱的万军的上主，以色列军旅的天主的圣名来对付你。」经文〈列王记上18：36〉：到了要奉献晚祭的时候，厄里亚先知走近前来说：「上主，亚巴郎、依撒格和以色列的天主，求你今天使人知道：你是以色列的天主，我是你的仆人，是奉你的命作这一切事。」］

The humility, faith and the alms ofJoachim and of thyself have come before the throne of the Most High and now Hesends me, his angel, in order to give thee news full of joy for thy heart :

雅敬和你的谦卑、信仰和施舍，已经来到至高者的宝座前，现在祂派遣我，祂的天使，来传给你充满喜乐的消息：

His Majesty wishes, that thou be mostfortunate and blessed. He chooses thee to be the mother of Her who is toconceive and bring forth the Only begotten of the Father. Thou shalt bringforth a Daughter, who by divine disposition shall be called MARY.

至尊天主祝愿你，你是最幸运和最有福的。天主拣选你作为玛利亚的母亲，而玛利亚将受孕并生出天父的独生子。你将生出一个女儿，按上主的安排将被称为玛利亚。

She shall be blessed among women andfull of the Holy Ghost. She shall be the cloud that shall drop the dew ofheaven for the refreshment of mortals (III Kings 18, 44) : and in Her shall befulfilled the prophecies of thy ancestors.

玛利亚将在妇女中受赞美，并充满圣神。她将成为降落天堂甘露的云，使凡人得到更新（列王纪上18：44）：你列祖的预言将应验在她身上。

［经文〈列王纪上18：44〉：第七次仆人说：「看，有一片云彩，小得像人手掌那么大，从海上升起来了。」厄里亚说：「你上去告诉阿哈布说：快套车下去，免得被雨阻止！」］

She shall be the portal of life andsalvation for the sons of Adam. Know also that I have announced to Joachim,that he shall have a Daughter who shall be blessed and fortunate : but the fullknowledge of the mystery is notgiven him by the Lord, for he does not know,that She is to be the Mother of the Messias.

玛利亚将成为亚当儿子们的生命和救赎的门户。你也要知道我已经向雅敬宣布过，他将有一个女儿，这女儿将是有福的和幸运的。但是天主没有将奥秘的全部知识赐给雅敬，因为雅敬不知道这女儿将成为默西亚的母亲。

Therefore thou must guard this secret;and go now to the temple to give thanks to the Most High for having been sohighly favored by his powerful right hand. In the Golden Gate thou shalt meetJoachim, where thou wilt confer with him about this tiding. Thou art the one,who art especially blessed of the Lord and whom He wishes to visit and enrichwith more singular blessings.

因此，你必须保守这个秘密。现在就去圣殿，称谢至高者，因祂大能的右手赐予你极大的恩惠。你将在金门遇见雅敬，在那与雅敬商议有关这一消息。你是一个特别蒙主赐福的人，祂希望造访并赋予更多非凡的赐福。

In solitude He will speak to thy heartand there give a beginning to the law of grace, since in thy womb He will givebeing to Her, who is to vest the Immortal with mortal flesh and human form. Inthis humanity, united with the Word, will be written, as with his own blood,the true law of Mercy.“

在隐秘中上主对你心灵说话，并在那里开始恩宠的法律，因为在你（亚纳）的子宫内天主将把生命赐给玛利亚，而玛利亚将以可朽的肉身和人的形态被赋予不朽的生命。在这人性中，与圣言结合，以祂（圣子）自己的血，写成慈悲的真正律法。」

185. In order that the humble heart ofthe holy Anne might not faint away with admiration and joy at these tidings ofthe holy angel, she was strengthened by the holy Spirit and thus she heard itand received it with magnanimity and incomparable joy.

185.为使圣亚纳谦卑的心不会因为天使的赞美和欢悦而晕倒，圣神加强了亚纳的力量，于是她以慷慨和无比的喜悦听到并领受了这喜讯。

Immediately arising she hastened to thetemple of Jerusalem, and there found saint Joachim, as the angel had foretoldto them both. Together they gave thanks to the Almighty for this wonderfulblessing and offered special gifts and sacrifices, They were enlightened anewby the grace of the holy Spirit, and, full of divine consolation, they returnedto their home.

圣亚纳立刻起身，赶到耶路撒冷的圣殿，在那里找到了雅敬，因为天使已经预告了他们俩人。他们在一起感谢全能者的美好赐福，并奉献了特殊的礼品和牺牲。圣神的恩宠使他们重新受到光照，充满了神圣的安慰，他们回到了家中。

Joyfully they conversed about thefavors, which they had received from the Almighty, especially concerning eachone‘s message of the archangel Gabriel, whereby, on behalf of the Lord, theyhad been promised a Daughter who should be most blessed and fortunate.

他们喜乐地谈论了他们从全能者那里得到的恩惠，特别是关于总领天使加俾额尔代表天主传的每一个信息，他们蒙主应许了一个最受祝福和幸运的女儿。

On this occasion they also told eachother, how the same angel, before their espousal, had commanded each to acceptthe other, in order that together they might serve God according to his divinewill. This secret they had kept from each other for twenty years, withoutcommunicating it, until the same angel had promised them the issue of such aDaughter.

在这种情况下，他们还互相告之，同一个天使在他们订婚之前是如何命令他们彼此接受对方，以便他们可以共同按照上主的旨意事奉天主。这秘密他们彼此保持了二十年，没有相互交流，直到同一位天使向他们许诺了这样一个女儿成为他们的子嗣。

Anew they made the vow to offer Her tothe temple and that each year on this day they would come to the temple tooffer special gifts, spend the day in praise and thanksgiving, and give manyalms. This vow they fulfilled to the end of their lives, spending this day ingreat praise and exaltation of the Most High.

他们再次许愿要把女儿献给圣殿，每年这一天，他们都会来圣殿献上特别的礼品，花一天的时间赞美和感恩，并奉献许多施舍。这个誓言他们终其一生实践，在这一天赞颂并高举至高者。

186. The prudent matron Anne neverdisclosed the secret, that her Daughter was to be the Mother of the Messias,either to Joachim or to any other creature. Nor did that holy parent in thecourse of his life know any more than that She was to be a grand and mysteriouswoman. However, in the last moments of his life the Almighty made the secretknown to him, as I will relate in its place (Infr. No. 666).

186.审慎的主妇亚纳从未向雅敬或任何其他人透露过她的女儿将成为默西亚母亲的秘密。这位圣洁的父亲一生中也没有更多知道她是一个伟大而奥秘的女人。然而，在他一生的最后时刻，全能者向他透露了这个秘密，正如我将所讲述的那样（Infr。第666节）。

Although great revelations have beenmade to me concerning the virtues and the holiness of the two parents of theQueen of heaven, I shall not dilate upon that which all the faithful mustpresuppose. I shall rather hasten to the main point.

尽管就天堂元后的双亲的美德和圣洁已向我作了很大的启示，但我将不再赘述所有忠信者都必须预备的这些美德。我宁愿赶紧讲重点。

187. After the first conception of thebody which was to be that of the Mother of grace, and before creating her mostholy soul, God granted a singular favor to saint Anne. She had an intellectualand most exalted visionor appearance of his Majesty, inwhich, having communicated to her great enlightenment and gifts of grace.

187.在初始受孕了那恩宠之母（玛利亚）的肉身之后，并在恩宠之母至圣灵魂创造之前，天主赐给圣亚纳一个非凡的恩惠。她有智力和最崇高的神视或至尊天主的显现，在其中天主传给圣亚纳伟大的启示和恩宠的恩赐。

He disposed her and forestalled her withthe blessings of his sweetness (Ps. 20, 4). Entirely purifying her, Hespiritualized the inferior part of her body and elevated her soul and spirit tosuch a degree, that thenceforward she never attended to any human affair, whichcould impede her union with God in all the affections of her mind and will, andshe never lost sight of Him.

天主以甘饴的祝福安置和占据了亚纳，（圣咏20：4）。天主完全净化了她，使她身体的低等部分属灵（精神化），并提升了她的灵魂和精神到一种高度，从此以后，她不再关心任何人世间的事，那些在思想、意志上会妨碍她与天主结合的一切喜爱，亚纳从来没有离开过天主的视线。

［经文〈圣咏21：4〉：因为你已赐给了他超卓的福宠，且以纯金的冠冕加在他的头顶；］

At the same time He said to her: “Anne,my servant, I am the God of Abraham, Isaac and Jacob: my blessing and myeternal light is with thee. I have created man in order to raise him from thedust and to make him the in heritor of my glory and participator of myDivinity.

同时天主对她说：「我的仆人亚纳，我是亚巴郎、依撒格和雅各伯的天主。我的祝福和永恒的光与你同在。我创造了人，是为了从尘土中提拔他，使他成为我荣耀的子嗣和我神性的分享者。

I also showered my gifts upon him andplaced him in a position and state of high perfection; but he listened to theserpent and lost all. Out of my goodness and in fulfillment of the promisesmade through my holy Prophets, I wish to forget his ingratitude and to repairthe damage, by sending my Onlybegotten as their Redeemer.

我也给人倾注恩赐，使人处于高度完美的位置和状态。但人却听从了毒蛇，失去了一切。出于我的良善，并为满全我神圣先知所作的应许，我愿借着派遣我的独生子降世为人类的罪做补赎，并宽恕人类的忘恩负义。

The heavens are closed, the ancientPatriarchs are detained, deprived of the sight of my face and of eternal lifepromised to them. The inclination of my bounteousness is as it were strained innot communicating itself to the human race.

天堂被关闭了，圣祖们被拘留，无法得见我的面和得着应许给他们的永生。我慷慨的意向无法与人类交流而焦虑。

Now, at this time do I wish to showmercy, giving them the person of the eternal Word, to become man, to be born ofa Woman, who shall be Mother and Virgin, immaculate, pure, blessed and holyabove all creatures. Of Her, my chosen and only One, I make thee mother.“(Cant.6, 8).

现在，在这个时候我愿显示我的慈悲，赐给人类永恒圣言的位格，成为人，由一个女人所生，这个女人将是母亲和贞女、完美无玷、纯洁、真福、圣洁，高于一切受造物。她（玛利亚）是我拣选的和唯一的，我使你（亚纳）成为她的母亲。」（雅歌6：9）。

［经文〈雅歌6：9〉：但是，我的鸽子，我的完人，只有一个；她是她母亲的独生女，她是生养她者的爱女；少女见了她，都称她有福，皇后与嫔妃也都赞扬她。］

188. I cannot easily explain the effectof these words in the upright heart of holy Anne, she being the first of thoseborn of men, to whom was revealed the mystery of her most holy Daughter, whowas to be the Mother of God and chosen for the greatest sacrament of the divineOmnipotence.

188.我不能轻易地解释这些话语在圣亚纳正直心中的影响，亚纳是人类中第一个被启示了她至圣女儿的奥秘，这女儿将成为天主的母亲和为神圣全能者的最伟大的圣事而被拣选的人。

It was befitting that she should know ofthis mystery and properly estimate the Treasure which she was to possess and towhich she was to give birth and existence. She heard with profound humility thevoice of the Most High and with a submissive heart she answered:

这是适合的，亚纳应该知道这个奥秘，并适当地估量自己将要拥有的宝藏，即她将要出生和给予生命的宝藏。她以深沉的谦卑聆听至高者的声音，并以柔顺的心回答：

“Lord,God eternal, it is the essence of thy immense bounty and the work of thypowerful arm, to raise from the dust those that are poor and despised(Ps. 112,7). I acknowledge myself, O Lord, a creature unworthy of such mercies andbenefits.

「上主，永恒的天主，从尘土中举扬贫穷和被鄙视的人，是祢巨大慷慨的本质和强有力手臂的作为（圣咏112：7）。哦，天主，我承认自己是一个不配得这种慈悲和恩惠的人。

［经文〈圣咏113：7〉：从尘埃里提拔弱小的人，由粪土中举扬穷苦的人，］

What shall this lowly worm do in thypresence? Thy own Being and thy own magnificence alone can I offer in thanksgiving, and my soul and all its faculties in sacrifice. Use me, O Lord,according to thy will, since to it I resign myself entirely.

这卑微的蠕虫在祢面前将做什么？单单以祢的存有和祢的辉煌我就要献上感恩，献出我的灵魂及全部能力。哦，天主，请按照祢的旨意使用我，因为我完全舍弃自己了。

I wish to be as completely thy own assuch a favor requires ; but what shall I do, who am not worthy to be the slaveof Her who is to be the Mother of the Onlybegotten and my Daughter? This Iknow, and shall confess always: that I am a poor creature; but at the feet ofthy greatness I await the course of thy mercy, who art a kind Father and theall-powerful God. Make me, O Lord, worthy in thy eyes of the dignity Thoubestowest upon me.“

我愿如这恩惠所要求的那样完全属祢；但是我该怎么做呢？我不配作天主之母的仆人，她是祢独生子的母亲和我的女儿？这是我知道的，并应永远承认：我是一个卑微的人；但是在祢大能的脚下，我等待着祢的怜悯，祢是一位良善的天父和万能的天主。哦，天主，求祢使我在祢眼中配得上祢所赋予我的尊严。」

189. During this vision saint Anne waswrapped in a marvelous ecstasy, in which she was favored with the highestunderstanding of the laws of nature, and of the written and the evangelicalprecepts. She was instructed as to how the divine nature in the eternal Wordwas to unite itself to our own ;

189.在这神视中，圣亚纳被奇妙的神魂超拔包裹着，在其中，她有对自然律、成文法、福音训诫的最高理解的恩宠。她被指示永恒圣言的神性是如何使其神性与我们人性的联合；

how his most holy humanity was to beelevated to the being of God, and she understood many other mysteries, whichwere to be fulfilled in the Incarnation of the divine Word. By these enlightenmentsand by other gifts of grace, the Almighty disposed her for the Conception andthe creation of her most holy Daughter, the Mother of God.

天主如何将祂最圣洁的人性提升为天主的存在，圣亚纳明白了其它许多奥秘，这些奥秘必须在天主的道成肉身中得以实现。通过这些启示和其他恩宠的恩赐，全能者安排了圣亚纳受孕，并创造了她最圣洁的女儿–天主的母亲。

CHAPTER XIV.

HOW THE ALMIGHTY MADE KNOWN TO THE HOLY ANGELS THE OPPORTUNE DECREE FOR THE CONCEPTION OF THE MOST HOLY MARY; AND WHICH OF THEM HE SELECTED FOR HER CUSTODY.

第十四章

全能者如何使圣洁天使们知道至圣玛利亚受孕的这个适宜法令；以及全能者选择了谁作为至圣玛利亚的监护人。

190. In the tribunal of the divine will, as the inevitable source and universal cause of the whole creation, all things with their conditions and circumstances, are decreed and determined, so that nothing is forgotten and no created power can in the least impede the fulfillment of the decree.

190.　在上主旨意的裁决中，万事以其状况及环境已被命定和决定，作为一切受造物的必然起源和普遍成因，因此，没有任何东西被遗忘，没有任何受造物的能力，能丝毫阻碍该法令的实现。

All the spheres and the inhabitants contained in them are dependent on this ineffable government that rules them and cooperates with the natural causes unfailingly and unerringly in all that must be done.

所有的领域和其中的居民都依赖于这个不可言喻的的治理，统治着居民并在所有必须做的事情上，始终如一及正确无误地与一切所有自然成因合作。

God works in all and sustains all by his sole will; in Him lies the preservation of all things or their annihilation, for without Him they would return to the non-existence, from which they were drawn.

天主凭祂的旨意，成就万事支撑万有；在祂里面有万物的保存，或它们的消亡，若没有天主，一切将不存在，而那正是万物之始。

But since He has created the universe for his glory and for the glory of the incarnate Word, therefore He has from the beginning opened the paths and prearranged the ways by which the same Word should lower Himself to assume human flesh and to live among men, and by which they might ascend toward God, know Him, fear Him, seek Him, serve Him, love Him, praise Him and enjoy Him eternally.

然而，由于为了祂的荣耀，为了圣言降生成人的荣耀，天主创造了宇宙；因此，从一开始天主就开辟了道路，并预先安排了途径，通过同一圣言，屈尊自己取得人的肉身并活在人间，好使我们人可以上升到天主那里，认识祂，敬畏祂，寻求祂，侍奉祂，爱祂，赞美祂并永远享受祂。

191. Admirable was his name in all the lands of the earth, and magnified in the plenitude and congregation of the saints, whom He ordained and constituted as a people pleasing to Him and over whom He placed the incarnate Word as their Chief.

191.　主的名在世上全地受人钦崇，并一再被人彰显，而在圣人的集会中，即祂所命定和组成的一群讨祂喜悦的百姓，天主将降生成人的圣言定为他们的首领。

When the world had arrived at the last and befitting stage according to the wishes of his divine Providence; and when the predetermined time had come for the creation of that marvelous woman, whose sign had appeared in the heavens clothed with the sun (Apoc. 12, 1), and who was to rejoice and enrich the earth, the most holy Trinity executed the decree of forming Her.

当世界按照上主的希望到达最后且合适的阶段时；当那奇妙女人受造的预定时刻到来，就是那位身披太阳出现在天上异兆中的女人（启示录12：1），她要使大地欢喜和丰富，天主至圣圣三执行了形成她的法令。

［经文〈默示录 12：1〉：那时，天上出现了一个大异兆：有一个女人，身披太阳，脚踏月亮，头戴十二颗星的荣冠；］

I will now manifest what within the narrow limits of my reason and concept I have been able to comprehend.

我现在将在我的理解和观念的有限范围内展示我所能理解的东西。

192. I have already said above (No. 34) that for God there is no past or future, since He holds all things present to his divine and infinite mind and knows all by one simple act.

192.　我已经在前面（第34号）说过，天主没有过去或未来，因为祂掌握了呈现在祂神圣而无限的心灵中的所有事物，并且通过一个简单的举动就知道了一切。

But reducing this to our way of speaking and to our limited mode of understanding, we conceive that his Majesty remembered the decrees of the creation of a Mother befitting and worthy of the Incarnation of the Word, for the fulfillment of his decree is inevitable.

但是，将其简化为我们的言语方式和有限的理解方式，我们认为，荣耀尊威的天主记得创造圣母的法令，使之适合并配得上道成肉身的圣言，因为祂的法令必要完成。

As the opportune and pre-ordained time had arrived, the three divine Persons conferred with each other saying : “Now is the time to begin the work of our pleasure and to call into existence that pure Creature and that soul, which is to find grace in our eyes above all the rest.

当适合和预定的时刻到来时，天主圣三互相商议说：「现在是开始我们的愉悦工作，并召唤那纯洁受造物和灵魂的存在，即在我们眼中蒙恩而高于一切的那位之时候了。

Let Us furnish Her with the richest gifts and let Us deposit in Her the great treasures of our

grace.

让我们为她（玛利亚）提供最丰富的恩赐，让我们将我们恩宠里的珍贵宝藏存入她内。

Since all others, whom We called into existence, have turned out ungrateful and rebellious to our wishes, frustrating our intention and impeding by their own fault our purpose, namely, that they conserve themselves in the happy state of their first parents, and since it is not proper, that our will should be entirely frustrated, let Us therefore create this being in entire sanctity and perfection, so that the disorder of the first sin shall have no part in Her.

既然被我们召叫而存在的所有其他受造物既不感恩又悖逆我们的意愿，挫折我们的意图并因自己的过错阻碍我们的目的，亦即，他们存留自己在第一个父母（亚当夏娃）的罪中之乐的状态下，既然我们旨意完全受挫是不当的，所以让我们以完全的圣洁和完美来创造这个生命，以使原罪的混乱绝不在她内。

Let Us create a soul according to our pleasure, a fruit of our attributes, a marvel of our infinite power, without touch or blemish of the sin of Adam. Let Us perfect a work which is the object of our Omnipotence and a pattern of the perfection intended for our children, and the finishing crown of creation.

让我们根据自己的喜乐创造一个灵魂，一个有我们属性的果实，一个是我们无限大能的奇迹，不沾不染亚当的罪。让我们完善这一件作品，这是我们全能的对象，也是为我们孩子所设计的完美式样，以及受造的精美华冠。

All have sinned in the free will and resolve of the first man (Rom. 5, 12) ; let Her be the sole creature in whom We restore and execute that which they in their aberration have lost. Let Her be a most special image and likeness of our Divinity and let Her be in our presence for all eternity the culmination of our good will and pleasure.

所有人类都因第一个人的自由意志和决定而犯了罪（罗5：12）；所以让她（玛利亚）成为唯一的受造物，在她内我们恢复并执行人类在过失中所失去的一切（恩宠）。让她成为我们神性最特殊的肖象和模样，让她永存在我们面前，成为我们善意和喜悦的顶峰。

[经文〈罗5：12〉：故此，就如罪恶借着一人进入了世界，死亡借着罪恶也进入了世界；这样死亡就殃及了众人，因为众人都犯了罪：成义也是如此–]

In Her We deposit all the prerogatives and graces which in our first and conditional resolve We had destined for the angels and men, if they had remained in their first estate. What they have lost We renew in that Creature and We will add to these gifts many others.

在玛利亚内我们存放所有特权和恩宠，那特权和恩宠是我们（天主圣三）首要的和有条件的决定为天使们所命定的，如果他们能够维持住他们的本位。（如今）他们失去的（特权和恩宠）我们将在这个受造物中更新，并加上更多的恩赐。［注：“如果他们能够维持住他们的本位”，意谓后来不幸有些天使堕落了。］

Thus our first decree shall not be frustrated, but it shall be fulfilled in a higher manner through this our chosen and only One (Cant. 6, 8). And since We assigned and prepared the most perfect and estimable of our gifts for the creatures who have lost them, We will divert the stream of our bounty to our Well-beloved.

因此，我们的第一个法令将不会受挫，而会透过我们的拣选且是独有的“那一位”（第6：8章）以更高超的方式满全。还有，由于我们为失去恩宠的受造物分配并准备了最完美最有价值的恩赐，因此我们会将慷慨的洪流转移到我们心爱的人身上。

［经文〈雅歌 6：9〉：但是，我的鸽子，我的完人，只有一个；她是她母亲的独生女，她是生养她者的爱女；少女见了她，都称她有福；皇后与嫔妃也都赞扬她。］

We will set Her apart from the ordinary law, by which the rest of the mortals are brought into existence, for in Her the seed of the serpent shall have no part. I will descend from heaven into her womb and in it vest Myself from her substance with human nature.“

我们将把她从其余凡人赖以存在的普通法中区分开来，因为蛇的后裔绝不能存在她内。我将从天上降到她的子宫中，并在其中将我自己从她的原质中赋予人性。」

193. “It is befitting and due to the infinite goodness of our Divinity, that It be founded and enclosed in the most pure matter, untouched and unstained by fault. Nor is it proper that our equity and providence over look what is most apt, perfect and holy, and choose that which is inferior, since nothing can resist our will (Esther 13, 9).

193.　「这（降生）是适当的，并由于我们神性的无限良善，所以它（降生）被建立并封存在最纯净的物质，没有过失的损害及玷污。我们的公正和上智若忽略了最合意、最完美、最神圣的，而去选择次等的那是不恰当的，因为没有什么能抗拒我们的旨意（艾斯德尔传13：9）。

The Word, which is to become man, being the Redeemer and Teacher of men, must lay the foundation of the most perfect law of grace, and must teach through it, that the father and mother are to be obeyed and honored as the secondary causes of the natural existence of man.

成为人、救赎者、师傅的“圣言”，必须奠定最完美恩宠律法的基础，并且必须借着它（圣言）来教导人，使父母应当受到服从和尊敬，作为人类自然存在的第二个原因。

The law is first to be fulfilled by the divine Word by honoring Her as his chosen Mother, by exalting Her with a powerful arm, and lavishing upon Her the most admirable, most holy and most excellent of all graces and gifts. Among these shall be that most singular honor and blessing of not subjecting Her to our enemy, nor to his malice; and therefore She shall be free from the death of sin.“

因此，神圣的圣言首先要尊敬祂为自己拣选的母亲来实现这个律法，通过强有力的手臂高举玛利亚，并慷慨赐予她最令人钦崇、最圣洁、最卓越的所有恩宠和恩惠。其中最奇异的光荣和祝福是不使玛利亚屈服于我们的敌人，也不屈服于仇敌的恶意；因此，玛利亚将免于罪的死亡。」

194. “On earth the Word shall have a Mother with out a father, as in heaven He has a Father without a mother. And in order that there may be the proper correspondence, proportion and consonance in calling God his Father and this Woman his Mother, We desire that the highest correspondence and approach possible between a creature and its God be established.

194.　「在地上，圣言有一位母亲而没有父亲，就像在天堂里，祂有一位父亲而没有母亲一样。并且为了在称呼天主为父亲而这个女人为母亲时可能有适当的对应、均衡与和谐，我们希望受造物与它们的天主间有最好的互动和接触。

Therefore at no time shall the dragon boast of being superior to the Woman, whom God will obey as his true Mother. This dignity of being free from sin is due and corresponds to that of being Mother of the Word, and it is in itself even more estimable and useful.

因此，龙任何时候都不能夸耀自己凌驾于女人（玛利亚）之上，而天主会顺服玛利亚作为祂真正的母亲。这种免于罪恶的尊荣是应该有的，并且与成为圣言之母的尊荣相对应，它本身更是有价值和有用的。

It is a greater good to be holy than to be only mother ; but all sanctity and perfection is nevertheless due to the motherhood of God. The human flesh, from which He is to assume form, must be free from sin. Since He is to redeem in it the sinners, He must not be under the necessity of redeeming his own flesh, like that of sinners.

成为圣洁比只做母亲更好；然而所有的圣洁和成全都归功于天主的母性。那要形成圣子的人体肉身必须是无罪的。因为祂既要在肉身中救赎罪人，祂就不能像罪人那样必须救赎自己的肉体。

Being united to the Divinity his humanity is to be the price of Redemption, wherefore it must before all be preserved from sin, and We have already foreseen and accepted the merits of the Word in this very flesh and human nature.

圣子的人性结合到神性中，将成为救赎的代价，因此必须首先将其保存免于罪恶，而且我们已经在这个肉身和人性内预见并接受了圣言的功劳。

We wish that for all eternities the Word should be glorified through this tabernacle and habitation of the human nature.“

我们希望，圣言应当永远通过这个人性的帐幕和居所而得到荣耀。」

195. “She is to be a daughter of the first man; but in the order of grace She is to be singularly free and exempt from fault ; and in the order of nature She is to be most perfect, and to be formed according to a special providence.

195.　「玛利亚将成为第一个人（亚当）的女儿。但要以恩宠的秩序，她应该不会有过失和免于过失；按照自然的秩序，她应该是最完美的，

And since the incarnate Word is to be the Teacher of humility and holiness and for this end is to endure labors, confounding the vanity and deceitful fallacies of mortals by choosing for Himself sufferings as the treasure most estimable in our eyes, We wish that She, who is to be his Mother, experience the same labors and difficulties, that She be singularly distinguished in patience, admirable in sufferings, and that She, in union with the Onlybegotten, offer the acceptable sacrifices of sorrow to Us for her greater glory.“

既然降生成人的圣言要成为谦卑与圣洁的师傅，并且为此目的是要忍受劳苦，通过选择自己的苦难作为我们眼中最可宝贵的财富，来证明凡人的虚浮与诡诈谬论的错误，我们希望玛利亚成为圣子的母亲，玛利亚会经历同样的劳苦和艰辛，她非凡的耐心，令人钦佩的受苦，并且她与独生子结合，为了她的更大的光荣向我们奉献合意的痛苦牺牲。」

196. This was the decree which the three divine Persons made known to the holy angels, exalting the glory and honor of their high and inscrutable judgments. And since his Divinity is a mirror in which He at the same time manifests new mysteries to the blessed who yield obedience, this explanation revealed in a new light the admirable order and marvelous harmony of his works.

196.　这是天主圣三向圣洁天使们宣布的法令，那法令称扬天主圣三崇高而不可言喻的审判之光荣和荣耀。而且由于祂的神性是一面镜子，祂同时在其中向那些顺服的有福者展示了新的奥秘，这种阐释以新的视角揭示了祂作品的令人钦佩的秩序和奇妙的和谐。

All this follows from that which We have said in the preceding chapters (VII, VIII) concerning the works of the Almighty in the creation of the angels, telling them to reverence as their superiors the incarnate Word and his most holy Mother.

所有这些都源于我们在前几章（第七，八章）中关于全能者创造天使的工作所讲的内容，告诉天使们要尊崇降生成人的圣言和祂的至圣母亲为长上。

Moreover, as the time for the formation of that great Queen had arrived, it was befitting that the Lord should not conceal the fact of his having disposed all this in weight and measure (Sap.11, 21).

此外，随着那位伟大元后形成的时代到来，主不应该掩盖所有这些事实，那是主已按尺度和衡量处置了，因为这是很适当的（智慧篇11：21）。

［经文〈智慧篇11：21〉：即使没有牠们，因你一口气，埃及人也会死亡，因你正义的追击，他们必为你大能的气息所卷去；但你处置一切，原有一定的尺度、数目和衡量。］

Self-evidently, with human words and terms so limited as those at my disposal, the understanding given to me about these hidden mysteries will be obscured rather than explained ; but within these limits I will tell what I can concerning their manifestation by the Almighty to the angels on this occasion.

不言而喻，对赐我理解这些被隐晦而未被解释的隐藏奥秘，我受到人类的词汇和术语的限制；但是在这有限之内，我将尽力表述全能者在这种情况下向天使们传达的一切信息。

197. “Now the time has arrived“ added his Majesty,” which was resolved upon by our Providence for bringing to light the Creature most pleasing and acceptable to our eyes.

197.「现在是时候了」，荣耀尊威的天主又说，「我们的上智决定，揭示那在我们眼中最愉悦和最蒙恩的受造物。

That Creature, in whom the human nature is freed from its first sin, who is to crush the head of the dragon, who was typified by that singular sign, the Woman that appeared in the heavens in our presence, and who is to clothe the eternal Word with human flesh.

那个使人性从原罪中解脱出来的人，她（玛利亚）踏碎龙的头，以那个非凡的异兆为表征，就是那个出现在我们(天主圣三)面前的天堂中的女人，她也是那要给永生圣言穿上人类肉身的那位。

The hour is at hand, so blessed for mortals, in which the treasures of our Divinity are to be opened and the gates of heaven to be unlocked. Let the rigor of our justice be softened by the chastisements, which We have until now executed upon the mortals; let the attribute of our

mercy become manifest; let the creatures be enriched, and let the divine Word merit for them the treasures of grace and of eternal glory.“

时机已到，世人多么有福，在那儿，我们神圣的宝藏将被打开，天堂之门将被解锁。让公义的严厉惩罚缓和下来，那是我们直到如今对世人所执行的；让我们怜悯慈悲的属性彰显出来，让受造物得以丰富，让神圣圣言为世人挣得恩宠和永恒荣耀的宝藏。」

198. “Now let the human race receive the Repairer, the Teacher, the Brother and Friend, to be life for mortals, a medicine for the sick, a consoler for the sorrowful, a balsam for the wounded, a guide and companion for those in difficulties.

198.「现在让人类接受“修补者”、“师傅”、“兄弟”和“朋友”，好成为世人的生命，成为病人的良药，成为伤心人的慰藉，成为受伤者的香膏，成为困境中的引导和陪伴。

Let now the prophecies of our servants and the promises made to them, that We would send a Savior to redeem them, be fulfilled. And in order that all may be executed according to our good pleasure, and that We may give a beginning to the mystery hidden since the constitution of the world, We select for the formation of our beloved Mary the womb of our servant Anne; in her be She conceived and in her let that most blessed Soul be created.

现在，我们就要实现众先知的预言和对他们的应许，我们将派遣救世主来救赎世人。为了让一切都能按照我们美意来执行，使我们得以揭开自创世以来所隐藏的奥秘，我们选择了仆人亚纳的子宫来孕育我们所心爱的玛利亚。在她内让玛利亚受孕，并在她内让这最受祝福的灵魂被创造。

Although her generation and formation shall proceed according to the usual order of natural propagation, it shall be different in the order of grace, according to the ordainment of our Almighty power.“

尽管亚纳的生育和形成应按照自然繁殖的通常秩序进行，但按照我们无限德能的任命，其恩宠的秩序将有所不同。」

199.“You do already know how the ancient serpent, since he saw the sign of this marvelous Woman, attempts to circumvent all women, and how, from the first one created, he persecutes all those, whom he sees excelling in the perfection of their works and life, expecting to find among them the One, who is to crush his head (Gen. 3, 15).

199.　「你已经知道那条古老的蛇是怎么回事，自从牠看到了这位奇妙女人的异兆，牠企图陷害所有女人，并且从头一个被造的女人开始，牠如何地迫害所有那些牠认为工作及生命完美的女人，期望在她们中找到“那位”将来要踏碎牠头颅的女人（创世纪3：15）。

［经文〈创世纪3：15〉：我要把仇恨放在你和女人，你的后裔和她的后裔之间，她的后裔要踏碎你的头颅，你要伤害他的脚跟。］

When he shall encounter this most pure and spotless Creature, he shall find Her so holy that he will exert all his powers to persecute Her in pursuance of the concept which he forms of Her.

当古蛇遇到这最纯洁而无瑕疵的受造物时，牠会发现那位女人如此圣洁，以至于牠将尽一切力量迫害那女人，这是当天主在执行受孕形成那女人之时。

But the arrogance of this dragon shall be greater than his powers (Is. 16, 6) ; and it is our will that you have particular charge of this our holy City and tabernacle of the incarnate Word, protecting, guarding, assisting and defending Her against our enemies, and that you enlighten, strengthen and console Her with all due solicitude and reverence, as long as She shall be a wayfarer among the mortals.“

但是这条龙的傲慢应当大于牠的能力（依撒意亚16：6）；我们（天主圣三）的旨意是，天使要特别负责我们的这个圣城和道成肉身的帐幕（圣体龛），保护、守护、协助、捍卫她来反对我们的敌人，并以一切应有的关怀和崇敬来光照、坚强、安慰她，只要当她（玛利亚）行走在世人中。」

200. At this proposal of the Most High all the holy angels, prostrate before the royal throne of the most holy Trinity, avowed their promptitude and eagerness to obey the divine mandate.

200.　在至高者的提议下，所有圣洁的天使，在至圣圣三的王位前俯伏朝拜，都表明他们迅速而热忱的服从神圣的使命。

Each one desired in holy emulation to be appointed, and offered himself for such a happy service; all of them gave to the Almighty praise and thanksgiving in new songs, because the hour had arrived for the fulfillment of that for which they had, with the most ardent desires, prayed through many ages.

每个天使都竞相希望得到圣洁的任命，并为这样的幸福侍奉献上自己；他们全都以新歌赞美和感恩全能者，因为成就时机已经到了，那是他们以最热切的渴望祈祷了许多世纪的。

I perceived on this occasion that from the time of that great battle of saint Michael with the dragon and his allies, in which they were hurled into everlasting darkness while the hosts of Michael remained victorious and confirmed in grace and glory, these holy spirits commenced immediately to pray for the fulfillment of the mysteries of the Incarnation of the Word, of which they became cognizant at that time.

在这事件中我察觉到，从圣弥额尔与龙和牠的同党间的巨大战斗，牠们被抛入了永恒的黑暗中，而弥额尔的众军留在胜利中，并在恩宠和光荣中坚定，这些圣天神立刻就开始了祈求道成肉身的奥秘实现，即在他们意识到这奥秘时。

And they persevered in these oft repeated prayers up to the hour in which God manifested to them the fulfillment of their desires and petitions.

圣天神坚持不懈地反复祈祷，直到天主向他们彰显他们的心愿和祈求得以实现的那一刻。

201. On this account the celestial spirits at this new revelation conceived an additional joy and obtained new accidental glory, and they spoke to the Lord:　“Most High and incomprehensible God and Lord, Thou art worthy of all reverence, praise and eternal glory; and we are thy creatures and made according to thy divine will.

201.　因此，在这个新的启示中，天堂的天神们感到了增添的欢乐，并获得了新的意外荣耀，他们对上主说：「至崇高而不可测的天主上主，祢堪当所有的崇敬、赞美和永恒的荣耀；我们是祢的受造物，是按照祢的神圣旨意而造的。

Send us, most powerful Lord, to execute thy most wonderful works and mysteries, in order that in all things thy most just pleasure may be fulfilled.“

差遣我们，最强有力的天主，请执行祢最美妙的工作和奥秘，为在万事上使祢至公正的喜乐得以实现。」

In such terms of affection the heavenly princes acknowledged themselves as subjects; and if it had been possible, they desired to increase in purity and perfection in order to be more worthy guardians and servants of Mary.

在这种情感上，天上的天使们承认自己的臣服。如果可能的话，他们希望增加纯洁和完美，以便更配得作玛利亚的守护者和仆人。

202. Then the Most High chose and appointed those who were to be occupied in this exalted service (the guardianship of Mary) from each of the nine choirs of angels. He selected one hundred, being nine hundred in all.

202.　然后，至高者从九品天使每一品中选出并任命了一百个将要担任这项崇高服事的（玛利亚的监护者），在所有九品天使中共选出了九百个天使。

Moreover He assigned twelve others who should in a special manner assist Mary in corporeal and visible forms; and they were to bear the emblems or escutcheons of the Redemption.

此外，至高者还指派了十二个天使以特殊方式协助玛利亚以有形和可见的形式。他们要带有救赎的标志或盾牌。

These are the twelve which are mentioned in the twenty-first chapter of the Apocalypse as guarding the portals of the city ; of them I will speak in the explanation of that chapter later on.

这是默示录第二十一章中提到的城门的十二个守卫；在稍后的章节中，我将对其中的一些人进行讲解。

Besides these the Lord assigned eighteen other angels, selected from the highest ranks, who were to ascend and descend by that mystical stairs of Jacob with the message of the Queen to his Majesty and those of the Lord to Her.

除这些外，天主还从最高阶的天使中拣选指派了另外十八名，他们将随着雅各伯的神秘天梯上去和下来，传递元后的信息给荣耀尊威的天主，并将天主的信息传达给元后。

For, many times did She send them to the eternal Father in order to be governed in all her actions by the Holy Spirit. She did nothing except what pleased the Almighty, and his pleasures She sought even in most insignificant things.

因为玛利亚多次差遣他们到永恒的天父那里，以便她在所有行动中都受到圣神的支配。除了讨全能者喜悦外，她什么也不做。并且她甚至在最微不足道的事情上寻求天父的喜悦。

Whenever She was not instructed by a special enlightenment, She sent these holy angels to the Lord in order to represent her doubt and signify her desire to do what was most pleasing to the divine will, and in order to be informed of his pleasure, as we shall relate in the course of this history.

正如我们将在这段历史进程中叙述的那样，每当玛利亚没有受到特殊光照的指示时，她就将这些圣洁天使派遣到天主那里，以提出她的疑惑，并表明她渴望做最令天主圣意喜悦的事，并得知祂所喜悦的是什么。

203. In addition to all these holy angels the Almighty assigned and appointed seventy seraphim, choosing them from the highest ranks and from those nearest to the Divinity, in order that they might communicate and converse with this Princess of heaven in the same way as they themselves have intercourse with each other, and as the higher communicate with the lower ones.

203.　除了所有这些圣洁天使外，全能者还分配并任命了七十个色辣芬（六翼天使），他们是从最高阶和最接近上主的天使队伍中选拔，以便可以与这位天上的公主进行沟通和交谈，就像他们彼此间交往的方式，并且如同较高阶与较低阶沟通的方式。

This was a privilege conferred upon the Mother of God because She was to be a wayfarer on earth and in nature inferior, though in dignity and grace, superior to all the seraphim.

这是赋予天主之母的特权，因为玛利亚虽然在世上的旅程中和在自然属性上都是次等的，但在尊荣和恩宠方面要胜过所有色辣芬。

When at one time the Lord withdrew and hid Himself from Her, as we shall see later on, these seventy seraphim enlightened Her and consoled Her; to them She poured out the longings of her most ardent love and her anxieties in regard to her hidden Treasure.

有一次，当主从玛利亚面前隐退自己时，正如我们稍后会看到的那样，这七十个色辣芬光照了她并安慰了她。对她的隐藏“宝藏”，玛利亚向天主倾诉了她最热切的爱和焦虑。

That there were seventy of these spirits, had reference to the number of years of her life, which was seventy and not sixty, as I will explain in its place. Among this number are included the sixty strong ones, which in the Canticles are mentioned as guarding the chamber or couch of Solomon, their loins girded with swords against the terror of the night.

这些天使有七十个，参照她生命的年岁是七十岁而不是六十岁，正如我将在某处解释的那样。其中包括六十个强壮的，即在雅歌中提到的撒罗满房间或卧榻的守卫，他们腰间佩剑，以抵抗黑夜的恐怖。

204. These mighty princes and captains were as signed as a guard of the Queen of heaven from among the highest orders of the angelic hierarchy; for these, in that ancient battle of the obedient spirits with the proud dragon, were as the armed champions of the Lord of all creation, encountering and overcoming Lucifer and all his apostates with the sword of their virtue and of the divine Word.

204.　这些大能的王子和队长是从最高天使中指派为天上元后的守卫。因为这些天后的守卫，在顺服天使与骄傲龙的远古战斗中，他们是万物之主的武装捍卫者，以他们的美德和圣言的利剑交锋并战胜了路济弗尔和牠所有的反叛者。

Hence, because they distinguished themselves in that great battle and victory by their zeal for the honor of the Almighty, and had been valiant and skillful captains in the divine love, and as they so zealously defended the honor of their Captain and Lord and of his most holy Mother by the arms of divine grace given to them in view of the merits of the incarnate Word, therefore it is said, that they guard the couch of Solomon, that they form his guard, girded with the sword about the loins.

因此，由于他们为全能者荣耀的热忱，在这场伟大的战斗和胜利中脱颖而出，并在上主的爱中，一直是英勇善战的队长，如此热忱地因降生成人的圣言之功劳，上主赐给他们恩宠的武器，捍卫了首领、天主以及至圣母亲的荣耀，因此，据说，他们守护撒罗满的卧榻，成为他的护卫，腰佩宝剑。

For thus is indicated the human generation or humanity of Christ conceived in the virginal chamber of Mary of her most pure blood and substance.

因此，这表明基督属人的世代或基督的人性，孕育在玛利亚贞女的子宫，那是至纯的血液和实体中。

205. The other ten seraphim, which complete the number of seventy, were likewise chosen from the more distinguished leaders of those who in their opposition to the dragon had manifested a greater reverence for the Divinity and humanity of the Word and for his most holy Mother;

205.　其他的十个色辣芬天使，那就凑足了七十的数，同样是从那些反对龙的更杰出的首领中拣选出来的，他们表现出了对圣言的神性和人性以及祂最神圣的母亲更大的恭敬；

for all this was determined during that brief conflict of the holy angels. It was one of the principal distinctions merited by them at the time that they were to be selected as guardians of their Queen and Lady.

因为所有这些都是在圣洁天使们短暂的争执中决定的。当他们被拣选为他们的元后和主母的监护人时，这是他们应得的主要区别之一。

Altogether a thousand angels were chosen from the Seraphim and the lower orders of angels, and thus that City of God was superabundantly fortified against the infernal hosts.

从色辣芬天使和较低阶的天使中选出了总共一千个天使，因此，天主之城被大量地设防来抵御地狱的军团。

206. In order that this invincible warrior-troop might be well appointed, saint Michael, the prince of the heavenly militia was placed at their head, and although not always in the company of the Queen, he was nevertheless often near Her and often showed himself to Her.

206.　为了使这个无敌的勇士部队得到妥善的安排，圣弥额尔，天上王子被立为他们的首领，尽管并不总是陪伴元后，但他经常靠近她，并且经常对她显示自己。

The Almighty destined him as a special ambassador of Christ our Lord and to act in some of the mysteries as the defender of his most holy Mother. In a like manner the holy prince Gabriel was appointed to act as legate and minister of the eternal Father in the affairs of the Princess of heaven. Thus did the most holy Trinity provide for the custody and the defense of the Mother of God.

全能者命定圣弥额尔是我们主基督的特别大使，并在某些奥秘事件中充当祂至圣母亲的守护者。以类似的方式，圣加俾额尔王子被任命为天上公主事务中(注，圣母末生小耶稣之前是天上的公主)，成为永恒天父的使者和侍奉者。至此，至圣圣三提供了天主之母的监护和保卫。

207. All the appointments of the angels were a grace of the Almighty ; but I understood that He observed, according to a certain measure, the laws of distributive justice. In his equity and providence He took account of the manner in which the holy angels acted and felt in regard to the mysteries revealed to them in the beginning concerning his most holy Mother.

207.　所有天使的任命都是全能者的恩宠；但我了解到，全能者在一定程度上遵守了分配正义法则。在祂公平和上智中，全能者考虑到圣洁天使们的行为方式，以及他们在开始时对祂最神圣的母亲所揭示的奥秘的感受。

For in accepting the divine decree each was moved by different affections and inclinations toward the sacraments which became known to them. Not in all was the same grace or willingness and affection.

因为在接受天主的法令时，每个天使对他们了解的圣事都以不同的感情和倾向而感动。他们的恩宠、意愿、感情，并非完全相同的。

Some of them yielded with an especial devotion, when they recognized the union of the divine and the human natures in the person of the Word, which was to be enclosed in the limits of a human body and yet raised to the sovereignty of all creation.

当他们意识到神性与人性结合在圣言之位格时，他们中的一些天使就特别的忠诚顺服，因为圣言将被封闭在有限的人体内，然而却被提升为万物的主宰。

Others in their affection were moved to admire the love of the Onlybegotten of the Father, that caused Him to become mortal and offer Himself as a sacrifice for men. Others again signalized themselves in praising God for creating a body and soul of such excellence, that it would be superior to all the celestial spirits and that from it the Creator should take human flesh.

另一些天使的感情被感动，倾慕圣父的独生子的爱，这爱使祂成为凡人，并为人类献上祂自己。其他的天使再次表明自己赞美天主，创造了如此卓越的身体和灵魂，这将超越所有天神，使得造物主从其中取得人的肉身。

According to these sentiments and in proportion to them, and as it were for accidental reward, these holy angels were selected to serve in the mysteries of Christ and his most holy Mother. In the same way those, who during this life have signalized themselves in the practice of certain

virtues are rewarded with the special crowns of doctors, virgins and so forth.

按天使们的情感并相称地给予，且作为意外的奖赏，这些圣洁天使被选为在服侍基督和祂至圣母亲的奥秘中。同样，那些在一生中表明自己实践某种美德的人，也将获得圣师、贞女等特殊冠冕的奖赏。

208. In pursuance of this, when these holy princes appeared in visible shape to the Mother of God, they bore devices or badges representing the different mysteries, as I will relate farther on. Some of them showed the emblems of the Incarnation, others those of the Passion, others those of the Queen herself, and of her great dignity.

208.　为达到这个目的，当这些圣洁的王子以看得见的形状出现在天主之母面前时，他们佩戴着代表不同奥秘的配件或标记，我将在后面讲述这一点。他们中的一些人展示了道成肉身的标记，另一些人展示了受难的标记，另一些则展示了元后本人的标记，以及她的崇高尊荣的标记。

But She did not immediately recognize these badges when they began to be shown to Her, for the Almighty had told all these holy angels not to make known to Her that She was to be the Mother of his Onlybegotten until the hour appointed by his divine wisdom ;

但是当这些标记开始向玛利亚展示时，她并没有立即认出这些标记，因为全能者已经告诉所有这些圣洁天使，不要让她知道她将成为全能者独生子的母亲，直到全能者神圣的智慧指定的时刻为止。

yet at the same time always to converse with Her about the sacraments and mysteries of the Incarnation and the Redemption, in order to excite her fervor and her prayers. Too tardy is human speech, and inadequate my brief terms and words, for the manifestation of these exalted lights and intelligences.

但同时天使们总是与玛利亚谈论道成肉身和救赎的圣事和奥秘，以激发她的热情和祈祷。人的言语太迟钝了，我简短的措辞和言语不足以体现这些崇高的光照和知识。

CHAPTER XV.

OF THE IMMACULATE CONCEPTION OF THE MOTHER OF GOD THROUGH DIVINE POWER.

第十五章

那经由天主大能的始胎无染原罪–天主之母

209. The divine wisdom had now prepared all things for drawing forth the spotless image of the Mother of grace from the corruption of nature.

209.　天主的智慧现在已经准备好一切，要从自然的败坏中把圣母无玷的形象展现出来。

The number and congregation of ancient Patriarchs and Prophets had been completed and gathered, and the mountains had been raised, on which this mystical City of God was to be built (Ps. 86, 2).

古代圣祖和先知的数目和会众已经完成并聚集，山也已经抬高，将在其上建造这个奥秘的“天主之城”（咏86：2）。

［经文〈咏 87：1-3〉：上主喜爱自己的宫殿，是建筑在一切的圣山。他喜爱熙雍所有的城门，胜过雅各伯所有的帐棚。天主的圣城！人们论到你，曾经说了许多光荣的事。］

By the power of his right hand He had already selected incomparable treasures of the Divinity to enrich and endow Her. A thousand angels were equipped for her guard and custody, that they might serve as most faithful vassals of their Queen and Lady.

上主以祂大能的右臂，已经选择了无与伦比的神圣宝藏，来丰富并赋予玛利亚最高恩宠。一千个天使为守卫和监护她已装备妥当，这些天使成为天上元后和圣母最忠实的臣仆。

He had provided a noble and kingly ancestry from whom She should descend and had selected for

Her most holy and perfect parents, than whom none holier or more perfect could be found in the world.

上主提供了一个高贵和王室的血统，玛利亚将从这个血统中降生，并为她拣选了最神圣和最成全的父母，在这个世界上再没有比他们更神圣或更成全的父母了。

For there is no doubt that if better and more apt parents existed, the Almighty would have selected them for Her, who was to be chosen by God as his Mother.

因为毫无疑问，如果有更好更合适的父母存在，那么全能者会为玛利亚选择他们，因玛利亚将被天主拣选为圣子的母亲。

210. He endowed these parents with abundant graces and blessings of his right hand, and enriched them with all virtues, with enlightenments of divine science and with the gifts of the Holy Ghost.

210.天主用右手赐予这对父母丰盛的恩宠和降福，并以一切的美德、神圣学识的启示、圣神的恩赐，丰富了他们。

After having announced to the two saints, Joachim and Anne, that He would grant them a Daughter, admirable and blessed among women, He permitted the work of the first Conception to take place, namely, that of the most pure body of Mary.

在天主向两位圣徒–雅敬和亚纳，宣布要赐给他们一个在妇女中受赞美和蒙祝福的女儿之后，天主就允许了第一个受孕的发生，即玛利亚至洁身体的形成。

The age of Anne, when She married Joachim, was twenty-four, and that of Joachim, forty-six. Twenty years they lived in married life with out having an issue, and thus Anne, at the same time of the Conception of her Daughter, was forty-four years old, and saint Joachim sixty-six.

亚纳与雅敬结婚时的年龄是24岁，而雅敬则是46岁。他们二十年的婚姻生活没有孩子，因此，亚纳在怀上女儿时，已经44岁了，而圣雅敬则是66岁。

Although the conception happened according to the ordinary course of nature, yet the Most High freed it from imperfections and disorders, permitting only what was strictly required according to nature, in order that the proper material might be furnished for the formation of the most perfect substance within the limits of a mere creature.

尽管这受孕是按自然的正常过程发生的，但是至高者却使它摆脱了缺陷和混乱，只允许那根据自然律严格要求的东西，以便在一个纯粹受造物的限度内，为形成最完美的实体提供适当的材料。

211. God limited the natural activity in the two parents and by his grace prevented any fault or imperfection, substituting for them virtue and merit, and entire propriety in the manner of conception, which though natural and according to the common order, was nevertheless directed, supplemented and perfected by the action of divine grace, without disturbing the proper effect due to the law of nature.

211.　天主限制了双亲的自然活动，并以恩宠防止了任何的过错或缺点，代之以他们的美德和功行，而且在受孕方式上的全部规矩，虽然这些行为是自然的，并且按照一般的秩序，但仍然由天主恩宠行为来指导、补充和完善，而不因自然律而影响应有的效果。

As regards the holy matron Anne, the divine power was more manifest on account of her natural sterility ; in her the Conception was miraculous, not only in regard to the manner, but in regard to its very substance. In regard to the conceptions which happen entirely according to the natural order and in virtue of the natural powers, there is no necessity of recurring to or of depending on any supernatural cause.

至于圣妇亚纳，由于她自然的不育，上主的能力更加明显。她的“受孕”是奇迹，不仅在方式上，而且在实质上。对于那完全根据自然秩序和天然能力而发生的受孕，是没必要重复或依赖任何超自然的成因。

The parents in concurring are sufficient causes of the propagation, even in case they furnish the material and the concurrent acts of generation with imperfection and without proper measure.

父母的同时在场是繁殖的充分原因，即使他们提供的材料和同时发生的行为不完美和不适宜。

212. But in this Conception, although the father was not naturally sterile, yet on account of his age and moderation, his natural powers were in a measure suppressed and weakened; and therefore he was enlivened, restored and enabled to act on his part with entire perfection and with the plenitude of his faculties, proportionately to the sterility of the mother.

212.　但在这个受孕中，尽管父亲并非天生就没有生育能力，但由于年龄和节制，他的自然能力在某种程度上受到压制和削弱。因此，天主使他充满活力，恢复生机，能够以整个的完美和充分的能力尽到他那部分职责，这与母亲的不育相对称。

In both of them nature and grace concurred; the former briefly, with measure, and in that which was necessary; the latter overflowingly, powerfully and generously; absorbing, yet not confounding nature, exalting it and perfecting it in a miraculous manner.

自然与恩宠两者并存；前者简要地，有规则，且是必要的；而后者是丰厚，大能而慷慨地；吸收自然而又不混乱自然，以奇迹般的方式提升和完善自然。

Thus grace was the origin of this Conception, while it called into its service the activity of nature in so far as was necessary for the birth of that ineffable Daughter from her natural parents.

因此，恩宠是这“受孕”的起源，当恩宠召唤自然的活动进入服务时，正是那无法言喻的“女儿”从其天然父母得着诞生所必需的。

213. The mode of repairing the sterility of the most holy mother Anne did not consist in the restitution of that condition, which was wanting in her natural faculties of conception; for thus restored, she would have conceived in no way different from the rest of women; the Lord concurred with her sterile faculties in a more miraculous manner for the formation of the body from natural material.

213.　修复至圣母亲亚纳不育的方式并不在于复原亚纳的状况，即希望她能自然受孕；因为如此的恢复，她的受孕方式与其他妇女没有任何不同；（事实上）天主以一种更神奇的方式协同了她的不育能力，从天然的物质形成了身体。

Thus the faculties and the material were of the natural order, but the manner of moving them happened by the miraculous power of the Divinity.

因此，能力和物质是自然的秩序，但是运行它们的方式却是由上主神奇的大能发生的。

As soon as the miracle of this Conception had ceased, the mother was left in her former sterility never to conceive again, since no new quality was taken from or added to the natural temperament. This wonder, it seems to me, can be made intelligible by that which our Savior wrought, when saint Peter walked over the water (Matth. 14, 29).

一旦这个“受孕”的奇迹消失了，母亲就留在以前的不育状态，再也没有怀孕，因为不再有新的质量提取或加入这天然的禀性中。我觉得，当伯多禄行走在水面上时，我们的救主所做的事情可以使我们理解这个奇迹（玛窦福音14：29）。

［经文〈玛窦福音14：29〉：耶稣说：「来罢！」伯多禄遂从船上下来，走在水面上，往耶稣那里去。］

In order to sustain him, the water was not necessarily changed into crystal or ice, over which he and others could have walked without requiring any miraculous intervention except that of thus suddenly changing it into ice ; but without thus changing the water, the Lord gave it the power to sustain the body of the Apostle.

为了能支撑伯多禄，水并不一定要变成水晶或冰，伯多禄和其他人可以在水上面行走而不需要任何奇迹的介入，除非突然把水变成冰。但是主没有改变水的状况，却赋予水能支撑宗徒身体的能力。

It remained in a liquid state both during and after the miracle; for when saint Peter ran over it, he began to sink and was about to drown. The miracle therefore was performed without changing the water by the addition of a new quality.

当奇迹发生之时和之后，水都保持液态；因为当伯多禄（向耶稣）跑过去时，他开始下沉且快要淹死了。因此，在没有加入新的质量而改变水的情况下，奇迹得以实现

214. Much like to this, though much more wonderful, was the miracle of the Conception of Mary most holy in her mother Anne. The parents were so entirely governed by grace and withdrawn from concupiscence and delectation, that the accidental imperfections, which ordinarily are the material or the instruments of conception, and which induce original sin, were altogether wanting.

214. 与此相似，但更为奇妙的是，她的母亲亚纳怀上最神圣的玛利亚的奇迹。双亲如此完全地被恩宠支配，退出了欲念和愉悦，那偶发性的缺陷，通常是受孕的物质或工具，用以诱发原罪，都完全没有了。

Thus was furnished a material exempt from imperfection and furnished in such a manner that the act itself was meritorious. Hence in so far as this act was concerned it could easily be free from sin or imperfection, even if divine Providence had not previously arranged every particular of this event. This miracle the Almighty reserved solely for Her, who was to be a Mother worthy of Himself.

这样就提供了一种免于不完美的物质，并提供了使行为本身有功劳的方式。因此，就此行为而言，即使天主的上智先前并未安排这事件的每个细节，它也是很容易摆脱罪恶或不完善的行为。这个奇迹全能者只保留给玛利亚，只有玛利亚配做祂自己的母亲。

For if it was proper that the material part of his being should have its origin according to the order maintained in the conception of the other children of Adam, it was likewise eminently proper that, without destroying nature, grace should concur in it with all its efficacy and power, and that it should excel in Her and act in Her more efficaciously than in all the children of Adam; yea, be greater than

even in Adam and Eve, who gave origin to the corruption of nature and to its disorderly concupiscence.

因为如果按照亚当其他子孙的受孕所维持的秩序，圣子生命应有起源的物质是恰当的话，那么同样特别恰当的是，在不破坏自然的前提下，恩宠应以其效力和大能协同一切自然；并且恩宠应该更能有效地在玛利亚身上行事，胜过所有亚当的子孙；是的，甚至比亚当和夏娃更大，他们是天然腐败及无序贪婪的起源。

215. In the formation of the body of the most holy Mary the wisdom and power of the Almighty proceeded so cautiously that the quantities and qualities of the four natural elements of the human body, the sanguine, melancholic, phlegmatic and choleric, were compounded in exact proportion and measure ; in order that by this most perfect proportion in its mixture and composition it might assist the operations of that holy Soul with which it was to be endowed and animated.

215.在形成最圣洁的圣母玛利亚的身体时，全能者的智慧和大能如此精心地进行，以至于人体的四种自然元素，即血红素，黑胆汁，粘液和黄胆汁的数量和质量，以精确的比例和度量调和了; 为的是通过最完美的比例混合和构成，可以协助赋予并活跃神圣灵魂的行动。

［注：乐观（血红素sanguine），忧郁（黑胆汁melancholic），冷漠（痰液phlegmatic）和易怒（胆汁choleric）。］

This wonderfully composed temperament was afterwards the source and the cause, which in its own way made possible the serenity and peace that reigned in the powers and faculties of the Queen of heaven during all her life.

这种美妙的沉着气质后来成为了根源和原因，也正是因为有了这种气质，天上元后才得以在她的一生中，使她的力量和能力保持平静和安宁。

Never did any of these elements oppose or contradict nor seek to predominate over the others, but each one of them supplemented and served the others, continuing in this well ordered fabric without corruption or decay.

（玛利亚体内的）这些要素没有一个彼此抵抗或矛盾，也没有一个要凌驾其它之上，相反的，每一个都对其它要素给予补充和服务，继续保持这种有序的结构，而没有腐败或腐烂。

Never did the body of the most Holy Mary suffer from the taint of corruption, nor was there anything wanting or any thing excessive found in it; but all the conditions and proportions of the different elements were continuously adjusted, without any want or excess in what was necessary for her perfect existence and without excess or default in dryness or moisture.

至圣玛利亚的身体从来没有遭受腐败的玷污，也没有任何匮乏或任何多余。但各种元素的所有状况和比例都在不断调整，为她完美存在的需要没有任何不足或过剩，在干燥或湿润上也没有过多或欠缺。

Neither was there more warmth than was necessary for maintenance of life or digestion; nor more cold than was necessary for the right temperature and for the maintenance of the bodily humors.

没有比维持生命或消化所需要的温度更暖的了。也没有比恰当体温和维持体液所需的温度更冷的。［注：意谓身体是天主巧妙的构造，体温该高的既不太高，该低的也不会太低。］

216. Nor was this body its admirable composition, less sensible to the influence of heat and cold and the other in clemencies of the weather, but rather, as it was more delicately and perfectly constituted, so it was more acutely affected by any extremes, not being able to furnish a defense against the excess of temperature in those parts, which were more subject to them.

216.这个身体由于其令人钦佩的组成，不是对冷热的影响和其他的天气变化都不太敏感，而是因为其结构更加精致和完美，所以它受到任何极端情况的影响都更严重，在那些更容易受影响的地方，它们无法抵御过高的温度。

Certainly, on the one hand, these extremes would find in such a harmoniously constituted frame much less material in which they could work their changes; nevertheless, on the other hand, the delicacy of its composition made even ordinary influences much more penetrating than greater ones in other bodies.

当然，一方面，这些极端的影响会发现在这样一个和谐组成的结构中，它们可以用来影响改变的物质更少；然而，另一方面，正由于其组成的精致性，使得普通的影响比大的影响更具穿透性在身体其他（不能自主的）部位。

This admirable body, thus formed in the womb of holy Anne, was not capable of spiritual gifts before it was animated by the soul; but it was capable of receiving the natural ones.

这个令人钦佩的身体，于是在圣亚纳的子宫内形成，在被灵魂激活之前，还没有属灵恩赐的能力；但却有接受自然（恩赐）的能力。

These were given to this body in supernatural degree and by supernatural power, so as to accord with the high purpose and the singular gifts for which it was formed; and in this it surpassed all others in the order of nature and grace Thus were given to it a complexion and faculties so excellent that all nature would never of it self be able to produce one similar to it.

这些都是以超自然的程度和超自然的力量给予了这个身体，为与它形成的崇高的目的和非凡的恩赐相吻合。在这点上，玛利亚的身体在自然和恩宠的秩序上超越了其他所有的人，以至于所有自然界自身都无法产生与之相似的东西。

217. Just as the hand of our Lord formed the first parents Adam and Eve in such a way as to befit original justice and the state of innocence and therefore also more excellently than their descendants (for the works coming directly from the Lord must be more perfect than those of secondary causes), so his Omnipotence, in a more excellent and superior manner, operated in the formation of the virginal body of the most holy Mary.

217.　正如我们上主之手以如此符合初始的正义和纯真的状态，形成了第一个父母亚当和厄娃一样，因此也比他们的后代更为出色（因为直接来自上主的作为，必定比其后所生的更完美），因此在形成至圣玛利亚的童贞身体上，上主的全能以一种更为卓越和优良的方式运作。

And this He did with so much the greater solicitude and abundance of grace, as this Creature was to exceed in perfection not only the first parents, who were to sin so soon, but all the other creatures, corporal and spiritual.

天主以更大的关怀和丰富的恩宠来做这事（形成至圣玛利亚），因为这个“受造物”不仅要完美地超越那很快就犯罪的始祖父母，而且还要超越所有其他受造物，无论是肉身上还是神魂上的。

According to our way of speaking, God exerted more care in composing this little body of his most holy Mother, than in creating all the celestial orbs and the whole universe.

按照我们说话的方式，天主在构成祂至圣母亲的小身体时比在创造所有天体和整个宇宙时更加谨慎。

In accordance with this rule are to be measured the gifts and privileges of this City of God from its first beginnings and foundations to its highest pinnacle next to the infinity of the Most High.

这天主之城的恩赐和特权，从最初和根基，一直到接近至高者无限的顶峰，都要照此法则来衡量。

218. Such was also the measure of the distance between her miraculous Conception and sin and its cause, concupiscence; for not only was She, as the dawn of grace, entirely free from sin, and always so exhibited and treated by the Lord; but also in her parents, sin and concupiscence was restrained and withheld in view of her Conception, in order that nature might not be disturbed or made imperfect in this work.

218.　这也应衡量玛利亚神奇的“受孕”与罪恶及罪恶成因和淫欲之间的距离；玛利亚不仅是作为恩宠的曙光，完全摆脱了罪恶，并且总是被主如此展示和对待；但同时在玛利亚的父母，出于玛利亚的受孕，他们的罪恶和情欲受到了抑制和克制，为使自然不在这项工作中受到干扰或导致缺欠不完美。

For nature was to be subject to grace and served merely as an instrument to the supreme Artificer, who is superior to the laws of nature and of grace It was here that He commenced to destroy sin, and to lay the foundations, building up the castle of the strong armed One (Luc. 11, 22) who was to undermine evil and deprive it of the possessions which it tyrannically held.

因为自然必需服从恩宠，而只是作为至高无上创造者的工具，天主超越自然和恩宠的法律之上，就在这里（玛利亚的受造），天主开始消灭罪恶，奠定基础，建造那强有力“那一位”的城堡（路加福音11：22），天主要破坏邪恶并剥夺其暴虐所得的财产。

［经文〈路加福音11：22〉：但是，如果有个比他强壮的来战胜他，必会把他所依仗的一切器械都夺去，而瓜分他的赃物。］

219. The day on which the first Conception of the body of the most holy Mary happened, was a Sunday, corresponding to the day of the week on which the angels were created, whose exalted Queen and Lady She was to be.

219.　至圣玛利亚身体的初始受孕发生的那天是一个星期日，与创造天使在一周的那一天是相对应的，天使们颂扬了将成为元后和圣母的玛利亚。

For the formation and growth of other human bodies, according to the natural order, many days are necessary in order to organize and fit them for the reception of the rational soul.

为了其他人体之形成和生长，根据自然律，是需要许多天来组织和匹配它们（的形成和生长），以便接受理性的灵魂。

Thus for a man child are required forty and for females eighty days, more or less, according to the natural heat and disposition of the mothers. In the formation of the virginal body of Mary the Almighty accelerated the natural time and that, which according to the natural rule required eighty days, was accomplished in Her within seven days.

因此，根据母亲的自然热量和性情，或多或少，男孩子需要四十天，而女孩子需要八十天。全能者加快了玛利亚的童贞身体形成的自然时间，根据自然规律需要八十天的过程，只在七天内完成了。

Within these seven days, by accelerated growth, was organized and prepared in the womb of holy Anne that wonderful body which was to receive the most holy soul of her Daughter and of our Lady and Queen.

在这七天之内，通过加速成长，在圣亚纳的子宫内组织并准备好这个奇妙的身体，这身体将接受她的女儿以及我们的圣母和元后的最圣洁的灵魂。

220. On the Saturday next following this first Conception, the Almighty wrought the second Conception by creating the soul of his Mother and infusing it into the body; and thus entered into the world that pure Creature, more holy, perfect and agreeable to His eyes than all those He had created, or will create to the end of the world, or through the eternities.

220.在初始受孕之后的星期六，全能者创造了祂母亲的灵魂并将其注入体内，从而造成第二个受孕。在祂眼中，这个纯洁的创造物比祂所创造的、或到世界尽头将创造的、或直到永恒将创造的一切都更神圣、更成全，更圣善。更合祂的心意。

God maintained a mysterious correspondence in the execution of this work with that of creating all the rest of the world in seven days, as is related in the book of Genesis.

天主在执行这项（玛利亚受孕）工作与在创世纪中提到的，在七天之内创造世界其它部分的工作，两者间保持着神秘的对应。

Then no doubt He rested in truth, according to the figurative language of Scripture, since He has now created the most perfect Creature of all, giving through it a beginning to the work of the divine Word and to the Redemption of the human race. Thus was this day a paschal feast for God and also for all creatures.

那么毫无疑问，根据圣经词语的修辞引申用法，天主安息在真理中，因为祂现在创造了最成全的人，通过她（玛利亚）开始了上主圣言的工作和人类的救赎。因此，这一天成为天主和所有受造物的逾越节。

221. On account of this Immaculate Conception of most holy Mary the holy Spirit has provided that Saturday be consecrated to the Virgin in the holy Church, since that was the day on which She received the greatest benefit through the creation of her soul and its union with its body without entailing sin or its effects.

221.　由于圣母的始胎无染原罪，圣神规定，在圣教会中将周六奉献给圣母，因为是那天通过创造她的灵魂并与其身体结合，她获得最大恩惠，没有遗传罪恶或其后果。

The day of the Immaculate Conception, which the Church now celebrates, is not the day of her first conception, when the body alone was conceived, but it is the day of her second Conception or the infusion of her soul.

教会现在庆祝圣母无染原罪的日子，不是只有身体受孕的初始受孕的那一天，而是她第二次受孕或注入她灵魂的日子。

Body and soul, therefore, remained for nine months in the womb of holy Anne, which are the days that intervene between the Conception to the Nativity of that Queen.

因此，身体和灵魂在圣亚纳的子宫中存留了九个月，这是介于元后受孕到诞生之间的日子。

During the other seven days preceding the vivification of the inanimate body, it was disposed and organized by the divine power, in order that this work might correspond with the account that Moses gives of the Creation of all things, comprising the formation of the whole world at its beginning.

在另外七天中对无生命的身体赋予生命，是由天主的大能处理和组织，以便使这项工作与梅瑟对万物的创造，包括整个世界一开始的形成所作出的描述相一致。

At the instant of the creation and infusion of the soul in the most holy Mother, the most blessed Trinity, repeated with greater affection of love the words, recorded by Moses at that time concerning man : “Let us make Mary to our image and likeness to be our true Daughter and Spouse and a Mother to the Onlybegotten of the Father.”

在至圣母亲被创造和注入灵魂的那一刻，天主圣三怀着更大的爱，重复梅瑟当时关于造人记录的话：「让我们照着我们的肖像和模样造玛利亚，成为我们真正的“女儿”和“净配”，以及天父独生子的“母亲”。」

222. By the force of this divine pronouncement and through the love with which it issued from the mouth of Almighty, was created and infused into the body of most holy Mary her most blessed Soul At the same time She was filled with grace and gifts above those of the highest seraphim of heaven, and there was not a single instant in which She was found wanting or deprived of the light, the friendship and love of the Creator, or in which She was touched by the stain or darkness of original sin.

222.　借此神圣宣告的力量，并借着从全能者口中发出的爱，她被创造出来，至圣玛利亚的至圣灵魂被注入，同时，她被恩宠和恩赐充满，胜过天上最高的六翼天使色辣芬，没有一个瞬间，她被发现缺少或被剥夺了光明，或造物主的友谊和爱，也没有一个瞬间，她被原罪的败坏或黑暗所玷污。

On the contrary She was possessed of the most perfect justice, superior to that of Adam and Eve in their first formation. To Her was also conceded the most perfect use of the light of reason, corresponding to the gifts of grace, which She had received Not for one instant was She to remain idle, but to engage in works most admirable and pleasing to her Maker.

相反地，她拥有最完美的正义，比亚当和厄娃最初形成时的正义还要优越。她也被允许最完美地运用理性之光，这与她所得到的恩赐一致，而她一刻也不虚度，用来从事讨她造物主最赞赏和最喜悦的工作。

In the perception of this great mystery I confess myself overcome, so that my heart, unable to express itself in words, is dumbfounded in sentiments of admiration and of praise.

在认知到这个巨大的奥秘之后，我承认自己被征服了，所以我的内心无法用言语表达自己，在钦佩和赞美之情中目瞪口呆。

I see the Ark of the Testament joined together, enriched and placed in the temple of a sterile mother with greater glory than the figurative one in the house of Obededon, and of David, or in the temple of Solomon (II Reg. 6, 11 III Reg. 8, 6).

我看到约柜加入在一起，被充实并放置在一位不育母亲的圣殿（子宫）里，这较放在敖贝得厄东家、达味家，或撒罗满圣殿中那个具有象征意义的约柜，有更大的荣耀（撒母耳纪下6：11 列王纪上8：6）。

［经文〈撒母耳纪下6：11〉：上主的约柜在加特人敖贝得厄东家中，存放了三个月，上主祝福了敖贝得厄东和他的全家。经文〈列王纪上8：6〉：司祭们将上主的约柜抬到殿的内部，即至圣所内，放在革鲁宾翅膀下早已预备的地方。］

I see the altar of the Holy of holies (Is. 65, 17), whence is to be offered the first sacrifice that is to overcome and prove acceptable to God ; I see the order of nature break from its laws to be rearranged;

我看到至圣所的祭坛，从那里将被献上的第一份牺牲是要得胜并证明是被天主所悦纳的；我看到自然秩序脱离了它的规律，需要重新安排；

I see new laws established against sin, disregarding those of the common order, overpowering those of guilt, conquering those of nature and supervening even those of grace itself;

我看到制定了反对罪的新律法，忽视了普通秩序的法则，压倒罪的律，征服自然界的法则，甚至超越了恩宠本身的律法；

I see the formation of a new earth, and of a new heaven (Is. 65, 17) being the womb of a most humble woman, whither the eyes of the most holy Trinity are directed, where the Divinity presides, where the courtiers of the ancient heavens gather, and whither a thousand angels are delegated to form a guard over a tiny, animated body not larger than that of a little bee.

我看到新地和新天的形成（依撒意亚65：17）是最谦卑的女人的子宫，天主圣三的眼睛定睛于此，在那里古代天堂的臣民聚集在一起，另外还有一千个天使受命组成一个守卫队，守卫一个小小的，活生生的身体，其大小不超过一只小蜜蜂。

［经文〈依撒意亚65：17〉：因为，看，我要创造新天新地，先前的不再被记忆，不再被关心。］

223. In this new creation is heard with a greater force the voice of its Maker, who, pleased with the work of his Omnipotence, says that it is very good (Gen. 1,31). Let human frailty with humble piety approach this wonder, confessing the grandeur of the Creator, and let it rejoice at this new benefit conceded to all the human race in this its Reparatrix.

223.　在这个新受造物中，造物主的声音更加强烈。造物主对祂的“全能”作品感到满意，说这是非常好的（创世纪1：31）。让人类以谦卑孝爱的柔弱接近这个奇迹，承认造物主的伟大，并在它（新造物）的修复重组中，赋予全人类这种新的福祉而欢欣鼓舞。

［经文〈创世纪1：31〉：天主看了他造的一切，认为样样都很好。］

Let the heat of disputation cease, overcome by thy divine light; for if the divine Bounty, as was shown to me, in the Conception of the most holy Mother, looked upon Her with such pleasure and upon original sin with such hostility that He gloried in the occasion and just cause of restraining and withholding its baneful currents, how can that appear proper to human wisdom, which was so abhorrent to God?

让争执的气焰消失，被祢的圣光征服；因为如果这是神圣的赏报，如同向我显示的，在至圣母亲的受孕中，天主如此喜悦的垂顾她，且如此敌视原罪，以致于天主以此理由及正义的原因而自豪，以制止并阻挡邪恶洪流，这怎么可能出现在人类的智慧中？他们对天主如此憎恶。

224. At the time of the infusion of the soul into the body of this heavenly Lady, the Almighty desired that her mother, the holy Anne, should feel and recognize the presence of the Divinity in a most exalted manner.

224.当灵魂注入这位天堂圣母的身体时，全能者希望她的母亲–圣亚纳，以一种最崇高的方式感受到并认识到神性的存在。

She was filled with the Holy Ghost and was moved interiorly with a joy and devotion altogether above the ordinary. She was wrapped in exalted ecstasy, in which she was enlightened with deep intelligences of the most hidden mysteries and praised the Lord with new canticles of Joy.

圣亚纳被圣神充满，内在充满了喜悦和奉献精神，超出了常态。她被崇高的神魂超拔包裹着，在其中圣亚纳被最隐秘的奥秘深层知识光照，并用新的歌中之歌喜乐地赞美天主。

These effects lasted during all the rest of her life; but they were greater during the nine months in which she bore in her womb the Treasure of heaven.

这些感受持续了圣亚纳的余生，但是在她的子宫里生出上天“宝藏”的九个月期间，这种感受更大。

For during that time these benefits were more constantly renewed and repeated with continual intelligences of the holy Scriptures and of their most profound sacraments.

在那段时间里，随着对圣经及其最深邃圣事的不断领悟，这些恩惠不断地更新和重复。

O most fortunate woman ! let all the nations and generations of the world extol thee and call thee blessed!

哦，最幸运的女人！让世界上所有民族和世代称颂你，并称你为有福！

CHAPTER XVI.

OF THE HABITS OF VIRTUE, WITH WHICH GOD GIFTED THE SOUL OF THE MOST HOLY MARY, AND OF HER FIRST EXERCISES OF THESE VIRTUES IN THE WOMB OF HER MOTHER ANNE; SHE HERSELF GIVES ME INSTRUC TIONS FOR IMITATING HER.

第十六章

关于德性的习惯，天主赋予了至圣玛利亚的灵魂，并且玛利亚在母亲亚纳子宫里第一次操练这些德性；玛利亚还亲自教我模仿她。

225. The impetuous floods of the Divinity met in this holy City of the sanctified soul of Mary. It took its origin from the foundation of his Wisdom and Goodness, by which and whence He had resolved to deposit within this heavenly Lady the greatest graces and virtues ever to be given to any other creature for all eternity.

225.神性的猛烈洪涛在玛利亚神圣灵魂这个圣城中相遇。洪水的起源来自上主的智慧和善良的基础，通过它并在那时上主决定将这最伟大的恩宠和德性存留在这位天堂圣母体内，直到永远。

And when the hour had arrived for giving them into her possession, namely the very moment of her coming into natural life, the Almighty fulfilled according to his pleasure and full satisfaction the desire, which He had held suspended from all eternity until the time for gratifying this wish should arrive.

当把它们（智慧及善良）交给玛利亚的时刻来到了，也就是她进入自然生命的那一刻，全能者根据祂的喜乐和完全的满足实现了祂的渴望，即全能者从永恒直到满足这渴望时刻来到时所一直保持的。

The most faithful Lord executed his design, showering down all his graces and gifts in the most holy soul of Mary at the time of her Conception in such an overpowering measure as no other saint, nor all of them combined, can ever reach, nor ever human tongue can manifest.

最忠信的上主执行了祂的设计，在玛利亚受孕时，将所有的恩宠和恩赐沐浴玛利亚最神圣的灵魂，以如此压倒性的手段，是其他任何圣徒及他们的总和都无法达到的，人类的语言不能表达出来。

226. Although She was adorned as the Bride, descending from heaven, endowed with all perfections and with the whole range of infused virtues, it was not necessary that She should exercise all of them at once, it being sufficient that She exercise those, which were befitting her state in the womb of her mother.

226.　尽管玛利亚被装饰为新娘从天降下，被赋予了所有的成全和注入的全面的美德，但她没有必要立即实践所有这些美德，她只要实践那些美德适合在她母亲子宫内的状态就足够了。

Among the first thus exercised were the three theological virtues, faith, hope and charity, which relate immediately to God. These She at once practiced in the most exalted manner recognizing by a most sublime faith the Divinity with all its perfections and its infinite attributes, and the Trinity with its distinction of Persons.

最先操练的是超性三德，即信德、望德和爱德，它们与天主直接相关。她立即以一种最崇高的态度实践了这些，以最崇高的信德认识天主所有完美和无限的属性，以及三位一体的位格之区别。

This knowledge by faith was not impeded by the higher knowledge which God gave her, as I will soon demonstrate. She exercised also the virtue of hope, seeing in God the object of her happiness and her ultimate end.

凭信德而来的知识并没有阻碍天主所赐给她的更高知识，正如我很快将要指明的那样。玛利亚还实践了望德，在天主内看到了自己的幸福和终极目的。

Toward this her sanctified Soul at once hastened and aspired with the most intense desires of uniting Herself with God and without having for one moment turned to any other object or tarried one moment in her upward flight.

为此幸福和终极目的，她神圣的灵魂立即加速并满怀热望与主结合，一刻也没有转向任何别的目标，一刻也没有在向上飞行中停留。

At the same instant also She put into action the virtue of charity, seeing in God the infinite

and highest Good, and conceiving such an intense appreciation of the Divinity, that not all the seraphim could ever reach such an eminent degree of fervor and virtue.

在同一瞬间，玛利亚还将爱德付诸行动，在天主内看到无限和至高的良善，并对神性怀有如此强烈的钦慕，而这并非所有的六翼天使色拉芬都能达到如此崇高程度的热情和圣德。

227. The other virtues which adorn and perfect the rational part of the creature, She possessed in a proportion corresponding to the theological virtues. The moral and natural virtues were hers in a miraculous and supernatural measure, and in a still more exalted manner was She possessed of the gifts and fruits of the Holy Ghost in the order of grace.

227.　她所拥有的其它美德，在一定程度上与超性三德是相对应的。道德和本性美德以奇迹和超自然的方式属于她，她以一种更高尚的方式以恩宠的秩序拥有了圣神的恩赐和果实。

She had an infused knowledge and habit of all these virtues and of all the natural arts, so that She knew and was conversant with the whole natural and supernatural order of things, in accordance with the grandeur of God.

玛利亚注满着知识及所有美德和所有天赋技艺的习性，因此她知道并熟悉事物的整个自然和超自然秩序，与天主的荣耀和谐一致。

Hence from her first instant in the womb of her mother, She was wiser, more prudent, more enlightened, and more capable of comprehending God and all his works, than all the creatures have been or ever will be in eternity, excepting of course her most holy Son.

因此，玛利亚在她母亲子宫中的第一刻起，她就比所有受造物曾经拥有或在永恒中拥有的更加智慧、更审慎、更有见识的，并更有能力理解天主和祂的一切工作，当然除了她的至圣儿子之外。

And all this perfection consisted not only in the habits, which were infused in Her in such a high degree; but in the acts which She exercised in correspondence with the excellence of her state and in proportion to the activity of the divine power.

所有的这些成全不仅高度灌注给她的习性；而且在她与她的卓越的状态相对应的行为和上主的大能的行动相称。

Therefore her perfection was not circumscribed by any other bounds, nor was subject to any other limits than God s divine and most just pleasure.

因此，玛利亚的成全不受任何束缚的限制，也不受制于任何的约束，除了天主的神性和至公正的喜乐之外。

228. Since much will be said in the course of this history, of all these virtues and graces and of their exercise, I mention here only a little of that which She achieved at the instant of her Conception by the help of the infused habits and the actual light bestowed upon Her.

228.　由于在这段历史进程中，关于所有这些美德和恩宠以及它们的操练，我们将要说很多，所以我在这里只提及玛利亚在受孕的那一刻，通过注入（美德）习性的帮助，和赋予她的真光所取得的一小部分。

In the exercise of the theological virtues, as I have said, and of the virtue of religion, and of the cardinal virtues consequent upon it, She perceived God as He is and as the Creator and Glorifier; in heroic acts She reverenced Him, praised Him, gave Him thanks for having created Her, loved Him, feared Him and adored Him, offering sacrifices of worship, praise and glory because of his immutable Being.

如我所说，在操练超性三德，虔敬之德，以及由此产生的基本美德时，玛利亚领会到天主是作为造物主和荣耀者的天主；她用英勇的行为崇敬祂，赞美祂，感谢祂创造了她，爱祂，敬畏祂并朝拜祂，并因祂的恒久不变而奉献出了敬拜、赞美、荣耀的牺牲。

She recognized the gifts, which She had received, although some of them were yet hidden to Her, and She gave thanks with profound humility and prostrated Herself immediately in the womb of her mother, though yet in a body so small; and by these acts She merited more than all the saints in the highest state of perfection and sanctity.

她认出她所领受的恩赐，尽管其中有些还隐藏她内，但她以深深的谦卑表示感谢，立即在母亲的子宫里俯伏朝拜，既便她的身体如此渺小；通过这些举动，她比最成全最圣洁的所有圣徒要更有功德。

229. In addition to the facts of faith She possessed other knowledge of the mystery of the Divinity and of the most holy Trinity. Although in this instant of her Conception She did not see Him intuitively as the saints, yet She saw Him in abstraction by a light and vision which though inferior to the beatific vision, were nevertheless superior to all the other ways, in which God can manifest Himself or does manifest Himself to the created intelligence; for there were shown to Her images of the Divinity so clear and manifest that She understood the immutable being of God, and in Him, all creation, with a greater light and clearness than any creature ever is understood by another.

229.　除了信德的行为，玛利亚还拥有其它关于神性和至圣圣三奥秘的知识。尽管在受孕的那一刻，她并没有像圣人们那样直观的看到圣子，但却从光和异象中抽象地看到了祂，虽然这不如荣福直观，但仍然胜过所有其它能表明天主的方式，来彰显天主祂自己或确实向天主所创造的智慧彰显自己；因为神性的图像如此清晰明了显示给玛利亚，所以她理解天主是永恒不变的，并且在天主内，一切受造物因着这更大的光和清晰度，任何一个受造物都能理解另一个。

And these images were like a shining mirror from which was resplendent the whole Divinity and in It all creatures ; so that in God She saw and recognized, by means of this light and by means of these images of the divine nature, all things with a greater distinctness and clearness than was possible by the images of the infused science already vouchsafed Her.

这些图像就像明亮的镜子，光耀着整个神性和其中所有的受造物；因此，在天主内玛利亚借着这光借着这神圣自然的图像，更明显和更清晰地看到并认识到所有的事物，比所有可能已给她注入的知识学问的图象更清晰。

230. In all these different ways was laid open to Her from the very instant of her Conception the vision of all men and angels in their hierarchies, dignities and operations, and of all the irrational creatures with their natures and conditions.

230.　从玛利亚受孕的那一刻起，就以所有这些不同的方式向她揭开了所有人类和天使们的等级、尊严、运作的神视，及所有非理性受造物的本性和状况之神视。

She saw the fall of the angels and their ruin; the justification and glory of the good ones, and the rejection and punishment of the bad ones ;

玛利亚看到了天使的堕落和他们的毁灭。好人的称义和荣耀，坏人的拒绝和惩罚；

the first state of Adam and Eve in their innocence ; their deception, their guilt, and the misery in which the first parents were thrown on account of it ; and in what misfortune the whole human race was cast through them; the divine resolve to repair it;

亚当和夏娃无罪的初始状态；他们的被欺骗，他们的过犯，以及初始父母因此而遭受的痛苦；不幸的是，整个人类都因他们而受了惩罚；而上主的决心是要修复它；

the pre-ordaining and the disposing of the world, the nature of the heavens, the stars and planets; the condition and the arrangement of the elements; She saw purgatory, limbo and hell;

世界的预定和处置，天堂的性质，恒星和行星；元素的条件和安排；玛利亚看到炼狱，灵薄狱（边缘地带）和地狱。

She saw how all these things and whatever is contained in them were created by the divine power and were maintained and preserved by the infinite goodness, without having need of any of them (II Mach. 14, 35).

她看到了万物及其中的万有是如何由上主的大能所造，并由无限的良善来维持和保守，上主一无所缺（玛加伯下14：35）。

［经文〈玛加伯下14：35〉：万有的上主！你一无所缺，但是你却乐意在我们中有一座圣殿作你的住所。

Above all She was informed of the most high sacraments connected with the Incarnation, by which God was to become man in order to redeem the whole human race, while the fallen angels were left without a remedy.

最重要的是，玛利亚被告知与“降生成人”有关的最高圣事，那是天主要成为人以赎回整个人类，而堕落的天使却得不到任何补救。

231. In correspondence with this wonderful knowledge of her most holy soul at the instant of its union with the body, Mary exerted Herself by eliciting heroic acts of virtue, of incomparable admiration, praise, glorification, adoration, humility, love of God and sorrow for the sins committed against Him, whom She recognized as the Author and end of these admirable works.

231.　与这奇妙的知识相一致，即在玛利亚的至圣灵魂在与身体结合瞬间所获得的知识，她通过发显英勇的美德行为，表达了无与伦比的钦崇、赞美、光荣、朝拜、谦卑、对天主的爱，和为违背天主犯下的罪而悲伤，玛利亚认定天主是她的创作者和这些令人钦佩作品的终向。

She hastened to offer Herself as an acceptable sacrifice to the Most High, beginning from that instant with fervent desire to bless Him, love Him and honor Him, because She perceived that the bad angels and men failed to know and love Him. She requested the holy angels whose Queen She already was, to help Her to glorify the Creator and Lord of all, and to pray also for Her.

她急忙向至高者献上自己作为可悦纳的祭品，从那一刻开始，她就怀着强烈的渴望赞美祂、爱祂、荣耀祂，因为玛利亚意识到坏天使和人不认识天主不爱天主。她请求圣洁天使（她已经成为他们的女王），帮助她荣耀造物主和万有的天主，也同时为她祈祷

232. The Lord in this instant showed Her also her guardian angels, whom she recognized and accepted with joyful submission, inviting them to sing canticles of praise to the Most High alternatively with Her.

232.　在此刻，天主还向玛利亚展示了她的守护天使，她喜悦地服从认出并接受了他们，并邀请守护天使与她一同向至高者唱颂歌。

She announced to them beforehand that this was to be the service which they were to render Her during the whole time of her mortal life, in which they were to act as her assistants and guards.

玛利亚事先向守护天使宣布，这将是他们在她整个凡人生命中应为她提供的服侍，在此期间，他们将充当她的助手和护卫。

She was informed moreover of her whole genealogy, and the genealogy of all of the rest of the holy people chosen by God, the Patriarchs and Prophets, and how admirable his Majesty was in the gifts, graces and favors wrought in them.

玛利亚还被告知她的整个族谱，以及其余天主拣选的圣民、圣祖和先知们的族谱，以及荣耀尊威的天主在他们内所施的恩赐、恩宠、恩惠，是何等可钦佩。

It is worthy of admiration, that, although the exterior faculties of her body at the creation of her most holy Soul were hardly large enough to be distinguished, nevertheless, in order that none of the miraculous excellence with which God could endow his Mother might be wanting, He ordained by the power of his right hand that in perceiving the fall of man She shed tears of sorrow in the womb of her mother at the gravity of the offense against the highest Good.

值得钦佩的是，尽管在创造她的至圣灵魂时她的身体外在能力不足够大到被区分的程度，为叫天主所赐给祂母亲的奇妙美德，一个也不缺，祂以祂右手的权能命定，（使她）察觉到人类的堕落，严重冒犯了至高的圣善，玛利亚在母亲的子宫里流下了悲伤的眼泪。

233. In this wonderful sorrow at the instant of her coming into existence, She began to seek a remedy for mankind and commenced the work of mediation, intercession and reparation. She offered to God the clamors of her ancestors and of the just of the earth, that his mercy might not delay the salvation of mortals, whom she even then looked upon as her brethren.

233.　在玛利亚初始存在的美妙悲伤中，她就开始寻求对人类的补救，并开始她的中保、代祷、补偿的工作。她向天主献上了祖先和地上义人的呼求，愿天主的怜悯不要延迟对世人的救恩，她甚至把世人视作她的弟兄们。

Before She ever conversed with them She loved them with the most ardent charity and with the very beginning of her existence She assumed the office of Benefactress of men and exercised the divine and fraternal love enkindled in her heart.

在玛利亚与世人对话交谈之前，她以最热情的爱心爱着他们，并从她的存在开始，她担当了人类的援助，并实践在她内心燃烧的神性的和兄弟般的爱情。

These petitions the Most High accepted with greater pleasure than the prayers of all the saints and angels and this pleasure of God was also made known to Her, who was created to be the Mother of God.

至高者接受了这些请求，这比所有圣徒和天使的祈祷都更使至高者愉快，天主的这种喜悦也让玛利亚知道，她是被创造为天主的母亲。

She perceived the love of God and his desire to descend from heaven in order to redeem men, though She knew not how it should be consummated.

玛利亚察觉到天主的爱及祂渴望从天降下以救赎人类，尽管她不知道该如何完成这事。

It was befitting that God should feel Himself impelled to hasten his coming on account of the prayers and petitions of this Creature ; since it was principally for the love of Her that He came, and since in Her body He was to assume human flesh, accomplish the most admirable of all his works, and fulfill the end of all other creatures.

由于这个受造物（玛利亚）的祈祷和祈求，天主感到有必要加快祂的来临；因为祂的到来主要是为了玛利亚的爱情，并且因为天主要在玛利亚的身体中取得人类的肉身，完成天主所有工程中最令人钦佩之事，并满全所有其他受造物的目的。

234. She also prayed at the moment of her Conception for her natural parents, Joachim and Anne, whom She knew in God before She had seen them in the body.

234.　在受孕的那一刻，玛利亚也为自己的亲生父母–雅敬和亚纳祈祷，在亲眼看见他们之前她已在天主内知道了他们。

Immediately She exercised the virtues of love, reverence and gratitude of a daughter, acknowledging them as the secondary causes of her natural being. She made many other petitions in general and for particular objects.

玛利亚立即实践了女儿的爱、尊敬、感恩，并承认知道父母亲是她天然生命存在的第二个肇始。她为其它一般性及特定性的对象也做了很多祈求。

By aid of the infused science given to Her, She began to compose songs of gratitude in her mind and heart for having, at the portal of life, found the precious drachm, which we all have lost in our first beginning (Luke 15,9).

藉着赋予她的注入知识，玛利亚开始在心中创作感激之歌，在生命的大门发现了珍贵的“达玛”，那是我们在起初就失去了的（路加福音15：9 ）。

［经文〈路加福音15：9〉：待找着了，她就请女友及邻人来说：你们与我同乐罢！因为我失去的那个『达玛』又找到了。］

She found the grace, which issued forth to meet her (Eccli. 15, 2), She found the Divinity, which met Her at the threshold of her existence (Sap. 6, 15). Her faculties of body and soul found, at the instant of her creation, the most noble Object, which attracted and entranced them; for they were created solely for It, and, as they were to be hers entirely, it was proper also that the first fruits of their activity, which were the knowledge and love of God, should be devoted to that Object.

玛利亚找到了匹配给她的恩宠（德训篇15：2），在她诞生时她发现了天主坐在门前（智慧篇6：15）。她身体和灵魂的能力在创造的瞬间就发现了最高贵的对象，并被其吸引和着迷；因为它们（身体和灵魂的能力）是完全为它（最高贵的对象）而创造的，而且由于它们（身体和灵魂的能力）完全是玛利亚的，所以将其（身体和灵魂能力）活动的最初成果，即对天主的知识和爱献给该（最高贵的）对象也是适当的。

［经文〈德训篇15：2〉：智慧有如一位荣耀的母亲去迎接他，又如一位童贞的新娘收留他。经文〈智慧篇6：15〉：早起寻求她的，不必费劳，因为必发现她坐在门前。］

In this Queen there was no existence without knowledge of God, no knowledge without love, and no love without its merit. Nor was there in Her anything small, or measured merely by the common laws or by the general rules. Great was She altogether and great did She come forth from the hands of the Most High in order to proceed and arrive at such an excellence of being, that God alone would be greater.

在这元后内，没有对天主的认知，就没有存在；没有认知，就没有爱；没有爱，就没有功劳。在玛利亚内没有任何事物是小的，或仅由普通法或一般规则来衡量。她完全是伟大的，她出自至高者的手中是伟大的，为演进并达到如此卓越的生命，以至于只有天主将是更伟大的。

Oh how beautiful were those steps of thine, Daughter of the King, since with thy first one Thou didst reach the Godhead ! ( Cant. 7,1). Twice beautiful wert Thou, for thy grace and beauty! (Cant.4, 1).

国王的女儿，您的舞步多么美丽，因为您的第一步就到达天主之前！（雅歌7：1）。因为您的恩宠和美丽，是双倍的美！(雅歌4：1）。

［经文〈雅歌7：1〉：归来，归来！叔拉米特！归来，归来！让我们看看你！你们要看叔拉米特什么？看她在两队中舞蹈。经文〈雅歌4：1〉：我的爱卿，你多么美丽！你多么美丽！你的两眼隐在面纱后，有如一对鸽眼；你的头发犹如由基肋阿得山下来的一群山羊。］

Heavenly are thine eyes (Cant. 7, 5), and thy thoughts are like the kingly carmine, since Thou hast enraptured his heart and hast made Him Prisoner by a thread of thy hair (Cant. 4, 9) and drawn Him captured by the love of thy virginal womb and heart.

您的双眼美如天（雅歌7：5），您的思想就像国王的胭脂红，因为您迷住了他的心，用您的发丝使他成为了囚徒（雅歌4：9），并以您童贞的子宫和心灵俘虏了他。

［经文〈雅歌7：5〉：你的颈项，犹如象牙宝塔。你的两眼，好似赫市朋城巴特辣宾城门旁的池塘。你的鼻子，仿佛黎巴嫩山上面对大马士革的高塔。经文〈雅歌4：9〉：我的妹妺，我的新娘，你夺去了我的心！你回目一顾，你项链上的一颗珍珠，夺去了我的心。］

235. There in truth the spouse of the King did sleep, while her heart was awake (Cant 5, 2). There those bodily faculties, which scarcely had yet attained their natural form and had not yet seen the material light, were asleep, and that heavenly heart, more marvelous on account of the greatness of its gifts than by the smallness of its size, was watching in the chamber of her mother‘s womb with the light of the Divinity, which bathed it and enkindled it in the fire of its immense love.

235.　实际上，国王的配偶确实睡着了，然而她的心却是清醒的（雅歌5：2）。那些身体官能几乎没有达到自然成形，尚未见过物质光的人是睡着的，而天上的（圣）心更加美妙的是由于恩赐的伟大而不是体积的渺小，在她母亲的子宫内室，被神光照亮，并在无垠的爱火中沐浴和燃烧。

［经文〈雅歌5：2〉：我身虽睡，我心却醒；］

It was not befitting that in this heavenly Creature the inferior faculties of the soul should act before the superior ones, nor that they should operate in an inferior, or merely in a manner equal to those of any other creature.

在这神圣的“造物”中，让灵魂低的官能行动在灵魂高的官能之前，或较低层的在运作，或仅以其他别的受造物同样的方式在运作，都是不合适的。

For if the operations correspond to the essence of each creature, She, who always was superior to all of them in dignity and excellence, was also to be superior in her operations to all creatures, angelic and human.

因为如果行动符合每个受造物的本质，那么玛利亚在尊贵和卓越方面始终优于所有的受造物，她的行动也应优于所有的受造物、天使和人类。

Not only was She to be nothing short of the angelic spirits in so far as they immediately made use of their faculties at the instant of their creation, but this prerogative was due to Her in superior excellence as She was created as their Queen and Lady.

她不仅丝毫不逊色于天使，并且这些能力在她受造初始就立即使用了，这个特权是因为卓越的玛利亚其受造是要作为元后和圣母。

And this by so much more, as the name and office of Mother of God excels that of servants, and that of Queen, the estate of vassals ; for to none of the angels had the Word said : thou shalt be my Mother (Heb. 1, 5) ; nor could any one of them say to Him : Thou art my Son.

而玛利亚的卓越还远不止于此，因为“天主之母”的名分和职分胜过仆人的，而元后的名分和职分则胜过臣仆的产业；因为（天主）不曾对任何一个天使说过此话：你要作我的母亲（希伯来书1：5）；他们天使中的任何一个也不能对圣子说：你是我的儿子。

［经文〈希伯来书 1：5〉：天主曾向那一位天使说过：「你是我的儿子，我今日生了你？」或说过：「我要作他的父亲，他要作我的儿子？」］

Mary alone could claim this commerce and relationship, which is therefore the real measure and foundation of the greatness of Mary, in the same way as the Apostle measured the greatness of Christ by his being the Son of the eternal Father.

唯独玛利亚可以宣称这种来往和关系，因此这是玛利亚伟大的真实衡量和基础，就像宗徒用同样的方式来衡量基督的伟大，因为祂是永恒之父的儿子。

236. In writing of these sacraments of the King, howsoever honorable it is to reveal his works, I confess my inaptitude and incapacity, being only a woman, and I am afflicted, because I am speaking in such common and vague terms, which fall entirely short of that, which I perceive in the light given to my soul for the understanding of these mysteries.

236.　在写出君王的这些圣事时，无论我多么光荣地揭示天主的工作，我承认我只是一个女人，笨拙而无能，我很悲伤，因为我以这种粗俗和含糊的措辞讲论，这完全达不到那在光中赐我灵魂对这些奥秘的理解。

In order to do justice to such sublimity, there were need of other words, more particular and especially adapted terms and expressions, which are beyond my ignorance. And even if they were at my service, they would be weighed down and made insipid by human weakness.

为了恰如其分地诠释如此崇高（的启示），需要更具体、更贴切的词语，那是超出我的无知。并且即使它们能为我所用，也会因人为的软弱而被降低，变得平淡无奇。

Let therefore this human imbecility acknowledge itself unequal and incapable of fixing its eyes on this heavenly sun, with which the rays of the Divinity break upon the world, although yet be clouded in the maternal womb of holy Anne.

因此，让这种人类的愚钝认识到自己的不相称，双目无法注视这天上的太阳，而以神光破晓照耀着世界，虽然如今（玛利亚）仍然在圣亚纳子宫中掩盖着。

If we seek permission to approach this wonderful sight, let us come near free and unshackled. Let us not allow ourselves to be detained, neither by our natural cowardice nor by a base fear and hesitation, even though it be under the cloak of humility.

如果我们寻求准许进入这个美妙的景象，让我们自由而无拘束的地走近。不让我们自己被拘束，即使在谦卑的披风下，不要因我们天生的怯懦，也不要因本能的恐惧和犹豫而拘束。

Let us all approach with the greatest devotion and piety, free from the spirit of contention (Rom. 13, 12) ; then we will be permitted to examine with our own eyes the fire of the Divinity burning in the bush without consuming it (Exodus 2, 2).

让我们大家以最大的奉献精神和虔诚态度来接近，远离争论的灵（罗13：12）；那么我们将被允许亲眼检验灌木丛中燃烧而不毁坏的神性之火（出谷纪2：2）。

［经文〈罗13：12〉：黑夜深了，白日已近，所以我们该脱去黑暗的行为，佩戴光明的武器；经文〈出谷纪 3：2〉：上主的使者从荆棘丛的火焰中显现给他；他远远看见那荆棘为火焚烧，而荆棘却没有烧毁。］

237. I have said that the most holy soul of Mary, at the moment of her purest Conception, saw the divine Essence abstractively, for it was not revealed to me, that She saw the essential Glory; rather I understood that this latter privilege was peculiar to the most holy soul of Christ, such being due and consequent upon the substantial union of the Divinity in the Person of the Word.

237.　我已经说过，在玛利亚圣洁受孕的那一刻，她的至圣灵魂抽象地看到了神的本质，因为天主未向我揭露玛利亚看到了“荣耀”的本质。相反的，我明白了这后者（“荣耀”的本质）的特权是基督至圣的灵魂所特有的，这是天主在圣言位格实质结合应有的结果。

For it was befitting that for not one moment should the soul of Christ be deprived in all its faculties of the highest grace and glory. Just as the man, Christ, our highest Good, commenced to be conjointly God and man, so He began at the same instant also to know and love God as one already possessing Him, that is as a comprehensor.

因为这是合适的，即基督的灵魂在其所有至高的恩宠和荣耀的能力上没有一刻能被剥夺。正如成为人的基督–我们至高的善，开始结合成为神而人一样，因此，这神而人同时也开始认识并爱天主，因为天主已经拥有了祂，天主就是祂的理解者。

But the soul of his most holy Mother was not united substantially with the Divinity and therefore She did not begin her activity as a possessor of God, but entered into life as a wayfarer.

但是神而人的至圣母亲的灵魂并没有与神性实质结合，因此，玛利亚没有以天主的身份开始活动，而是以客旅的身份进入生活。

However, She entered this state of wayfarer as one in closest proximity to the hypostatic union, and therefore She was endowed with a vision of God proportionate and most immediate to the beatific vision.

但是，玛利亚进入这种客旅的状态是最接近神人两性一位结合的状态，因此她被赋予了对天主的神视是相当于且最直接的荣福直观。

Her vision was inferior to the beatific, but superior to all the visions and revelations which have been vouchsafed to other creatures, always excepting the clear vision and fruition of the Blessed.

玛利亚的神视低于见主圣面，但要优于赐给其他受造物的所有神视和启示，受造物总是期盼清楚的看见和祝福的成果。

Nevertheless in some respects and in regard to some qualities, the perception of God by the Mother of Christ in her first instant, excelled even the intuitive vision of other creatures, in so far as She penetrated abstractively into greater mysteries than they.

然而，在某些方面和关于一些特质，基督之母在她始孕的第一瞬间对天主的感知甚至超越了其他受造物的直观，因为比其他受造物，玛利亚抽象地渗透到更大的奥秘中。

Moreover, though, She did not see God face to face at that moment of her Conception, She was favored with that kind of vision many times afterwards during the course of her life, as I will say later on.

而且，尽管她在受孕的那一刻并没有面对面看到天主，但此后她一生中多次受到这种神视的宠爱，正如我稍后会说的那样。

INSTRUCTION WHICH THE QUEEN OF HEAVEN GAVE ME REGARDING THIS CHAPTER.

关于这一章，天堂元后给我的指示

238. In the preceding chapters of this history I said a few times that the Queen and Mother of mercy had promised that when I should begin to describe the first operations of her faculties and virtues She would instruct me how to model my life after her own ;

238.　在这段历史的前几章中，我几次说过，慈悲的元后和母亲曾许诺，当我开始描述她的官能和圣德的最初运作时，她会指导我如何以她为我生命的模范。

for this would be the principal purpose of showing it to me as in a mirror. And this great Lady, most faithful to her promises, besides continuing to assist me by her heavenly presence and the explanation of these mysteries, began to acquit Herself of this promise in this chapter and told me to expect the same as long as I should continue to write this history.

因为这将是向我展示的主要目的，就像照镜子一样。而这位最忠实于诺言的伟大夫人，除了继续通过她属天的存在和对这些奥秘的解释来协助我之外，她开始在这一章中兑现自己的诺言，并告诉我，只要我继续写下这段历史，我就可以期待有同样的许诺

Accordingly at the end of each chapter I will write down what her Majesty shall teach me, as She has done even now, speaking to me in the following manner:

因此，在每一章的结尾，我都会写下元后陛下教导给我的内容，甚至就像她现在所做的，对我如此讲话：

239. My daughter, I wish that thou reap for thyself the fruits which thou desirest from the description of the mysteries and sacraments of my holy life; and let the reward of thy labors be the greater purity and perfection of thy life, disposing thyself by the grace of the Most High to practice what thou hearest.

239.　我的女儿，我希望妳能从描述我圣洁生活的奥秘和圣事时为妳自己收获成果；让妳工作所得到的报酬，是妳生活的更大纯洁和完美，通过至高者的恩宠来安排妳自己，去实践妳所听到的。

It is the will of my divine Son, that thou exert all thy powers toward that which I shall teach thee, and that thou apply thyself with all thy heart to my virtues and works.

这是我圣子的旨意，妳要对我将要教给妳的一切尽妳所有的力量，并全心全意地致力于我的圣德和工作。

Hear me with attentive faith, for I will speak to thee words of eternal life and teach thee the most holy things of a perfect Christian life and what is most acceptable to God.

要以专注的信德听我说话，因为我会对妳说永生的话，并教给妳完美基督徒生活中最神圣的事，以及天主最悦纳的事。

Begin even now to dispose thyself for the reception of the light, in which thou shalt see the hidden mysteries of my most holy life and the doctrine, which thou desirest.

从现在就开始预备好妳自己接受光明，在这光中妳应看见我最神圣的生命和妳所渴望的教义中所隐藏的奥秘。

Continue in this exercise and write down that which I will teach thee in this regard. And now listen.

继续这实践，并写下我将在这方面要教妳的内容。现在请听。

240. It is an act of justice due to the eternal God that the creature coming to the use of reason, direct its very first movement toward God. By knowing, it should begin to love Him, reverence Him and adore Him as its Creator and only true Lord.

240.　受造物开始运用理性，将其起心动念指向天主，这是出于永恒天主的正义行为。通过了解天主，应该开始爱祂，尊敬祂，崇拜祂，以祂为造物主和唯一的真天主。

The parents are naturally bound to instruct their children from their infancy in this knowledge of God and to direct them with solicitous care, so that they may at once see their ultimate end and seek it in their first acts of the intellect and will.

父母自然有义务从婴儿时期就教导他们的孩子认识天主，并以悉心的关怀引导他们，使孩子们可以立即看到自己的最终目的，并在他们的智力和意志的最初行动中追求这最终目的。

They should with great watchfulness with draw them from the childishness and puerile trickishness to which depraved nature will incline them if left without direction.

父母应该格外警惕地将孩子们从幼稚和愚蠢的诡计中带出来，因败坏的天性易使孩子们堕落，若没有指导他们就会跌入其中。

If the fathers and mothers would be solicitous to prevent these vanities and perverted habits

of their children and would instruct them from their infancy in the knowledge of their God and Creator, then they would afterwards easily accustom them to know and adore Him.

如果父亲们和母亲们关心防止孩子的这些虚荣和不良的习惯，从婴儿期就以天主和造物主的知识教导他们，那么以后孩子们便会轻易地习惯这些教导，认识并崇拜天主。

My holy mother, who knew not of my wisdom and real condition, was most solicitously before

hand in this matter, for when She bore me in her womb, she adored in my name the Creator and offered worship and thanks for his having created me, beseeching Him to defend me and bring me forth to the light of day from the condition in which I then was.

我圣洁的母亲玛利亚不了解我的智慧和真实状况，但她事先在这件事上最为细心。因为当她怀我在她子宫里的时候，她以我（圣子）的名义朝拜造物主，并献上敬拜和感谢因为天主创造了我，恳求天主保护我，使我顺利出生。

So also parents should pray with fervor to God, that the souls of their children, through his Providence, may obtain Baptism and be freed from the servitude of original sin.

因此，父母也应当热切地向天主祈祷，以使他们孩子的灵魂，通过天主上智的安排得到“洗礼”，从原罪的奴役中解脱出来。

241. And if the rational creature has not known and adored the Creator from the first dawn of reason, it should do this as soon as it obtains knowledge of the essential God by the light of faith.

241.　如果理性的受造物从理性的黎明起就不认识并未崇拜造物主，那么一旦他通过信仰之光获得了对神本质的认识，他就应该崇拜造物主。

From that very moment the soul must exert itself never to lose Him from her sight, always fearing Him, loving Him, and reverencing Him. Thou, my daughter, owest this adoration to God from the beginning of thy life ; but now I desire thee to practice it in a more perfect manner, as I shall show thee.

从那一刻起，灵魂就必须努力，永不从灵魂的视线中失去造物主，始终敬畏祂，爱祂，并恭敬祂。我的女儿，从妳生命的一开始就向天主朝拜；但是现在我希望妳能以一种更加完美的方式来实践它，正如我将展示给妳的那样。

Direct the eyes of thy soul toward the essence of God, which is without beginning and without limit, contemplate his infinite attributes and perfections. Consider that He alone is the true holiness, the highest good, the most noble object of creatures, that He alone gave being to all things and without having need of them, sustains and governs them.

引领妳灵魂的眼睛指向天主的本质，祂是无始无限的，默观天主无尽的属性和完美。要知道只有天主才是真正的圣洁，最高的善良，所有受造最高贵的对象，唯独天主能使万物存在，而不需要他们，还支持和治理他们。

He is consummate beauty without defect, He is eternal in his love, true in his words and most faithful in his promises. He it was who gave his own life and subjected Himself to sufferings for the good of his creatures without waiting for any merits on their part.

天主是完美无瑕的美，祂的爱是永恒的，祂的言语是真实的，并且最信守祂的诺言。是祂付出了自己的生命，使祂自己遭受苦难，为了祂的受造物益处，却不期待他们任何的报答。

Over this wide field of goodness and of benefits extend thy vision and occupy thy faculties without forgetting or wandering away there from.

透过天主这宽广的良善和无垠的福祉，扩大了妳的视野充满了妳的官能，妳就不会忘怀或从那里迷失。

For, having obtained such a great knowledge of the highest Good, thine would be a loathsome meanness and disloyalty to forget Him, and horrible would be thy ingratitude, if, after having received an enlightenment so much above the common and ordinary, and divinely infused by faith, thou wouldst allow thy understanding and will to swerve from the course of divine love.

因为，既然你对至高的善获得如此深刻的认识，如果你忘记了祂，那将是一种可憎的卑鄙和不忠，如果你在领受了远高于普通和平常的启示，又被神圣地倾注了信仰，你还允许你的理解及意志偏离天主爱的道路，你的忘恩负义是可怕的。

If at any time in thy weakness it should nevertheless happen, then quickly seek it again with all dispatch and diligence and return more humbly to the Most High to give Him honor, glory and eternal praise.

万一任何时候在你的软弱中又再发生，那么尽一切努力迅速地再寻回，更谦卑地返回至高者，给祂尊荣、光耀，及永恒的赞美。

Remember that thou must consider it thy special duty to do this incessantly for thyself and for all the other creatures and in this I desire thee to exert all thy diligence.

请记住，你必须以此为你的特殊职责，为自己和所有其他受造物不断地去实践，在这件事，我希望你尽一切努力。

242. In order to excite thyself to greater efforts, confer in thy heart what thou knowest of my own conduct ; how at the first sight of the highest Good, my heart was wounded with love, giving myself entirely to Him in order never to separate myself thereafter.

242.　为了激发你自己作出更大的努力，把你所知道的关于我自己的教导，在心里加以揣摩；当我第一眼看到“至善者”，我心被爱所伤，我只有将自己完全给祂，从此以后再也不分离。

My whole life was consumed in this and I ceased not to press forward in order to arrive at the centre of my desires and affections; for since the Object is infinite, so love can have no rest or cessation until It is attained.

我的一生都为此耗尽了，我停止不再追求为达到自己欲望和感情的核心；因为爱的对象是无限的，所以爱是无止不息的，直到得到为止。

With the knowledge of God and the love of Him should also go the knowledge of thyself, remembering and considering thy insignificance and vileness. Advert that when these truths are well understood, repeated, and meditated upon, they will cause divine effects in the soul. Having heard these teachings and others of the Queen, I said to her Majesty:

凭着对天主的认识和对祂的爱，你也应该对自己有所了解，记住并想到自己的微不足道和卑贱。应当注意当这些真理得到很好的理解、重复和默想时，它们会在灵魂中产生神圣的影响。在听完元后的这些和其它的教导后，我对元后陛下说：

243. “My Mistress, whose slave I am and to whom I dedicate and consecrate myself anew; not without cause has my heart desired and asked for this day, on which, according to thy maternal condescension, I might come to know thy heavenly doings and hear thy sweet and salutary words.

243.　「我的主母，我是您的奴仆，我将自己重新奉献给您；我的心并不是无缘无故地渴望和要求这一天，由于您母性的屈尊，我得以认识您属天的作为，并听到您甜美而有益的话语。

I confess, O Queen, from all my heart, that I can claim no goodness on my part, which deserves such a benefit as a reward and, if I were not obeying thy will and that of thy divine Son, I would look upon the attempt to write thy life as an unpardonable presumption. Accept, O my Lady, this sacrifice of praise from me and speak, that my servant may hear (I Reg. 3, 10).

哦，元后，我从心底承认，我没有任何善，配得如此福分作为报酬，如果我不服从你的旨意和你神圣儿子的旨意，我将把书写你生平的尝试视为一种不可原谅的傲慢。哦，我的圣母，请接受我这赞美的祭献，请您发话，您的仆人在此静听（撒慕耳纪上3：10）。

［经文：撒慕耳纪上3：10］：请上主发言！你的仆人在此静听。］

Let thy most delightful voice, O sweetest Lady, resound in my ears (Cant. 2, 14), for Thou hast the words of life (John 6, 69). Continue to teach me and enlighten me, O Lady, that my heart may dilate in the sea of thy perfections, furnishing me with worthy material for the praise of the Almighty.

愿您最悦耳的声音在我耳边回响，哦，甜美的圣母（雅歌2：14），因为您有生命的话（若望福音6：69）。哦，圣母，请继续教导我并光照我，使我的心在您成全的海洋中扩大，为赞美全能者提供我有价值的材料。

［经文〈雅歌2：14〉：请让我看到你的面貌，听见你的声音，因为你的声音柔和可爱，你的面貌美丽动人。经文〈若望福音6：68〉：主！惟你有永生的话，］

In my bosom burns the fire, enkindled by thy kindness and longing for that, which is most holy and most acceptable to thy eyes. In my inferior members, however, I feel the law of repugnance to the law of the spirit, retarding me and embarrassing me.

我的胸中燃烧着一团火，被您的仁慈和渴望所点燃，那是至圣且最讨你眼目喜悦的。然而，在我低劣的肢体中，我感到对属灵法则的抵触，阻碍我，使我困窘。

I justly fear that it will hinder me from attaining the good which Thou, most loving Mother, dost offer to me. Look upon me, therefore, my Lady, as a daughter, teach me as thy disciple, correct me as thy servant, and compel me as thy slave, whenever I am tardy or disinclined ; for, though unwillingly, I fall short through weakness.

我有理由担心，这会阻碍我达到善，这是您–我最慈爱的母亲提供给我的好处。因此，我的圣母，看着我–您的女儿，教导我如同您的门徒，纠正我如同您的仆人，强迫我如同您的奴隶，因为，每当我拖拉迟缓不情愿时；尽管不是我喜欢，我总是因为软弱而无法实现。

I will raise my aspirations to know the being of God, and, may his divine grace govern my affections, so that they may become enamored with his infinite perfections and if I attain Him, I will not dismiss Him (Eccli. 24, 24).

我提升我的渴望了解天主的存在，并希望祂的神圣恩宠统御我的感情，好使我的感情被天主无限的完美成全所迷恋，如果我得着了天主，我就不会让祂走（德训篇24：24）。

［经文〈德训篇24：24〉：我是纯爱、敬畏、智德和圣望的母亲。］

But Thou, O Lady, Mother of knowledge and of beautiful love, beseech thy Son and my Lord, that He forsake me not in consideration of His liberality toward Thee, Thou Queen and Mistress of all creation.“

但是，圣母–知识之母和美丽的爱情之母，恳求您的圣子也是我的主，不要舍弃我当祂考虑到对妳的尊重，因您是万物的元后和主母。」［注：作者祈求圣子，看在圣母为万物的元后和主母的情面上，不要舍弃她。］

CHAPTER XVII.

STILL, TREATING OF THE MYSTERY OF THE CONCEPTION OF HOLY MARY AND EXPLAINING THE TWENTY-FIRST CHAPTER OF THE APOCALYPSE.

第十七章

继续探索圣玛利亚受孕的奥秘，并解释《默示录》第二十一章。

244. The Immaculate Conception of the most holy Mary contains such great and such exalted sacraments that in order to make me more capable of understanding this admirable mystery, his Majesty opened up to me many of the hidden meanings of the twenty-first chapter of the Apocalypse of St. John and referred me to it for my guidance.

244.　至圣玛利亚的始胎无染原罪包含了如此伟大而崇高的圣事，为使我更有能力理解这一堪当赞美的奥秘，天主至尊向我开启了圣若望的《默示录》第二十一章中许多隐藏含义，并介绍给我作为我的指导。

In recording some of the things which were manifested to me I will divide this explanation into three parts, thus relieving the monotony which too long a chapter might entail. And first I will give the very words of that chapter which begins in the following manner :

在记录一些向我展示的事物时，我会将这些解释分为三个部分，从而减轻了太长一章可能引起的单调。首先，我就将默示录第二十一章的原本经文以下列的方式来开始：

1. “And I saw a new heaven and a new earth. For the first heaven and the first earth were gone, and the sea was now no more.

1.　随后，我看见了一个新天新地，因为先前的天与先前的地已不见了，海也没有了。

2. And I John saw the holy city, the new Jerusalem, coming down out of heaven, from God, prepared as a bride adorned for her husband.

2.　我看见那新耶路撒冷圣城，从天上由天主那里降下，就如一位装饰好迎接自己丈夫的新娘。

3. And I heard a great voice from the throne saying: Behold the tabernacle of God with men, and He shall dwell with them. And they shall be his people and God himself with them shall be their God.

3　我听见由宝座那里有一巨大声音说：「这就是天主与人同在的帐幕，他要同他们住在一起；他们要作他的人民，他亲自要『与他们同在』，作他们的天主；」

4. And God shall wipe away all tears from their eyes; and death shall be no more, nor crying, nor mourning, nor sorrow shall be any more, for the former things are passed away.

4　他要拭去他们眼上的一切泪痕；以后再也没有死亡，再也没有悲伤，没有哀号，没有苦楚，因为先前的都已过去了。」

5. And He that sat upon the throne said : Behold I make all things new. And He said to me : Write, for these things are most faithful and true.

5　那位坐在宝座上的说：「看，我已更新了一切。」又说：「你写下来！因为这些话都是可信而真实的。」

6. And He said to me : It is done ; I am the Alpha and the Omega; the beginning- and the end. To him that thirsteth I will give of the fountain of the water of life, freely.

6　他又给我说：「已完成了！我是『阿耳法』和『敖默加』，元始和终末。我要把生命的水白白地赐给口渴的人喝。

7. He that shall overcome shall possess these things and I will be his God ; and he shall be my Son.

7　胜利者必要承受这些福分；我要作他的天主，他要作我的儿子。

8. But the fearful and the unbeliever and the abominable, and murderers, and whoremongers, and sorcerers and idolaters, and all liars, they shall have their portion in the pool burning with fire and brimstone, which is the second death.“

8　可是，为那些怯懦的、失信的、可耻的、杀人的、奸淫的、行邪术的、拜偶像的，以及一切撒谎的人，他们的地方是在烈火与硫磺燃烧着的坑中：这就是第二次死亡。」

246. This is the first of the three parts of the literal rendering of this chapter and I will begin to explain it verse for verse.

246.　这是本章文字描述的三个部分中的第一部分，我将逐段地对其进行解释。

“I saw,” says the Evangelist, “a new heaven and a new earth.” He speaks of the creation of Mary by the hand of the Almighty and the formation of that material, from which the most holy human nature of the Word originated.

圣史若望说：「我看见了，新天新地。」他是在说全能者之手所创造的玛利亚，以及所形成的物质，那是圣言至圣人性的起源。

With great propriety can that divinely human nature and the virginal womb, where and from which the Word was formed, be called a new heaven ; for in that heaven, God began to dwell in a new way (Jerem. 31,21), different from that in which He had dwelt before in the old heaven and in any of his creatures.

非常得体地，可以将神圣的人性和从中形成“圣言”的贞女子宫称为新天；因为在那个新天里，天主开始以一种新的方式居住（耶肋米亚31：21），这新居与祂以前所住的旧天和与祂的任何受造物不同。

［经文〈耶肋米亚31：21〉：请你给自己树立路程碑，设置指路牌，细心回想你走的路线，以往你走过的大道；以色列处女！归来，回到你自己的城邑。］

But also the old heaven after the mystery of the Incarnation could be called new, for through it the novelty was made possible, that henceforth also mortal men could dwell therein. Moreover the renovation, which was wrought by the glory of the humanity of Christ and that of his most pure Mother, was so splendid, that in addition to its former essential glory, it renewed the heaven and added to it unheard of beauty and splendor.

但旧天在道成肉身奥秘之后也可以被称为新天，因为通过这道成肉身的奥秘，新奇事物成为可能，此后凡人也可以住在新天里。此外，由于基督人性的荣耀和祂至洁母亲的荣耀而进行的更新是如此壮丽，以至于除了先前的基本荣耀，它（新的荣耀）还重新焕发了天堂，并增添了闻所未闻的美丽和辉煌。

Although the good angels already dwelt there, that was a thing as of old and of yore; therefore it was as it were a new event, that the Onlybegotten of the Father should by his death restore to men the glory lost through sin, and merit for them admittance into heaven, whence they had been expelled and incapacitated as inhabitants through their own fault.

尽管好天使已经住在那里了，但那是古老和往昔的事。因此，这是一个新事件，天父的独生子应以祂的圣死恢复人类因罪而失去的荣耀，并将为他们提供进入天国的功劳，因为他们因自己的过错而被驱逐并丧失了居住权。

And because all this renewal of heaven had its beginning in most holy Mary, the Evangelist, in speaking of Mary born without sin, said that he saw a new heaven.

因为这天堂的更新都始于至圣的玛利亚，圣史在谈到生而无罪的玛利亚时，说他看见了新天。

247. He saw also a new earth; for the old earth was stained and laden with the guilt of sin and the reprobation; but the holy and blessed earth of most holy Mary was a new earth without the fault or the malediction of Adam ; and it was so new, that since the creation of the first earth none other was seen until the creation of most holy Mary.

247.　他也看到了一个新地。因为旧地满了罪恶和谴责。但是至圣玛利亚的圣洁和真福的地堂是一个新地，没有亚当的过错或诅咒。它是如此的新，以至于自从第一个地被造，直到创造至圣玛利亚，没有见过这样的地。

It was so new and free from the malediction of the old earth that in this blessed earth were renewed all the rest of the children of Adam. For on account of the blessed earth of Mary and through it, and in it, the earthly material of Adam was beginning to be blessed, renewed and vivified, having until then remained cursed and grown old in malediction.

它是如此之新，摆脱了旧地的诅咒，以至于在这个被祝福的地，亚当的其余所有子孙都得到了复兴。因为有了玛利亚的福地，并通过它，在其中，亚当属地的物质才开始被祝福、更新、充满活力，此前遗留的诅咒，在诅咒中逐渐老去。

All was renewed in most holy Mary and in her innocence; and therefore the Evangelist, seeing that in Her this renovation of the human and earthly elements took its rise, says that in Mary conceived without sin he saw a new heaven and a new earth. He continues :

一切都在至圣玛利亚和她的纯洁无罪中得以更新。因此，圣史看到在玛利亚内人类和地球元素兴起了更新，就说，在玛利亚始胎无罪中，若望看到了一个新的天和一个新的地。他继续：

248. “For the first heaven and the first earth were gone.” It naturally followed that as soon as the new earth and new heaven of Mary and her Son the Godman appeared in the world, the old heaven and the earth, grown old by the sin-tarnished human and earthly matter, should disappear.

248.　「因为第一个天和第一个地消失了。」随之而来的自然是，玛利亚和她的圣子“神而人”的新天和新地出现在世上，那被罪恶污秽的人类和地上的物质变老的旧天旧地就应该消失。

There was now a new heaven for the Divinity in that human being, which, being preserved from sin, could furnish a new habitation to God through the hypostatic union of the person of the Word.

如今，在人类中有了一个神的新天，它被保护免于罪污，通过“圣言”位格的天人结合，为天主提供新的居所。

Already the first heaven ceased to exist, that one which God had created in Adam and which had become deficient and unfit for the indwelling of a God. This disappeared and for it was substituted the other heaven in the coming of Mary.

第一个天已经不复存在了，即天主在亚当内创造的那个天，已经变得不足且不适合天主的居住。这个消失了，取而代之的是玛利亚降临的另一个天。

Then also arose the new heaven of glory for the human beings, not inasmuch as the empyrean heaven was removed, but in so far as from now on there would not be wanting the presence of men therein, who had been excluded for so many ages. In this respect it ceased to be the old heaven and it became a new one through the merits of Christ, now beginning to shine forth in the aurora of grace, most holy Mary, his Mother.

那时，又为人类兴起了新的荣耀之天，不是因为至高之天被移走了，而是因为从现在起，那里不再缺少被排除在外这么多年的人。在这方面，它不再是旧的天，它通过基督的功劳而成为一个新的天，现在祂的母亲至圣玛利亚开始在恩宠的曙光中闪耀。

Thus vanished the first heaven and the first earth, which until then was without hope of remedy. “And the sea was no more.” For the sea of abominations and sin, which had flooded the world and destroyed the earth of our being, ceased to exist with the coming of most holy Mary and of Christ; for the sea of his blood superabounded, overwhelming the sea of sin in such an abundance, that no amount of guilt could prevail against it.

这样第一个天和第一个地就不复存在了，在那之前没有补救的希望。「海也没有了。」那可憎与罪恶之海泛滥世界，毁灭全地生灵，随着至圣玛利亚和基督的降临而不复存在。因为圣子宝血之海满溢丰富，压倒罪恶之海，没有任何罪过能胜过圣子宝血。

If the mortals would only approach this infinite sea of the divine mercy and merits of Jesus Christ our Lord, all the sins of the world would cease to exist, since the Lamb of God came to undo them and take them away.

只要凡人一接近这神圣慈悲的无限之海和我们主耶稣基督的功劳，那么世上所有的罪都将不复存在，因为“天主的羔羊”来了，除免并拿走了世界的罪。

249. “And I, John, saw the holy city and the new Jerusalem coming down out of heaven from God, prepared as a bride adorned for her husband.“ As all these mysteries had their beginning in most holy Mary, and were founded in Her, the Evangelist says, that he saw the holy city Jerusalem, for under this figure he speaks of Her.

249.　「我，若望，看见圣城那新耶路撒冷，从天上降下来，就像一位装饰好迎接她的丈夫的新娘。」因为所有这些奥秘始于至圣玛利亚，并在她内建立，圣史说，他看到了圣城耶路撒冷，是在这个（神视）图像下，若望说的（圣城）是玛利亚。

To Him was given to see Her, in order that he might value so much more highly and watch with

befitting solicitude over the Treasure, which was confided to his care at the foot of the Cross.

天主让若望看到玛利亚，以使若望可以更加珍惜并小心的看顾这“宝藏”，那宝藏就是在十字架脚下（耶稣）托付给他的看顾。

And although nothing could ever fill up the void caused by the absence of her Son, yet it was befitting that saint John should be enlightened as to the dignity of the office, which he was to assume, namely, that of a substitute for her natural Son.

尽管没有任何可以弥补因失去儿子而造成的空虚，但圣若望将明白他所要承担的职责的尊严，即替代耶稣作为她（玛利亚）的儿子，这是很恰当的。

250. On account of the wonderful works, which God had accomplished in the city of Jerusalem, it was a most excellent symbol of Her, who was his Mother, the center and the focus of all wonders of the Almighty.

250.　由于天主在（新）耶路撒冷城所完成的奇妙工程，这新的圣城是玛利亚最杰出的象征，她是耶稣的母亲，是全能者一切奇迹的中心和焦点。

For a similar reason it is also a figure of the works of the Church militant and triumphant; both were revealed to the eagle vision of saint John and he was shown the correspondence and similarity which those two mystical Jerusalem‘s presented.

出于类似的原因，新耶路撒冷城也是教会征战和胜利的图像。两者都展现给圣若望鹰眼的视野，并且向他展示了那两个神秘的耶路撒冷所呈现的对应和相似之处。

注:通常，圣若望的圣像含有一本书或一册卷轴，指的是传统上归于他的著作，他的身旁常伴随着一只鹰。鹰是一种视野开阔的动物，可以在天空中看到很远的距离。因此，鹰与圣若望在帕特莫斯岛上撰写《默示录》的神视产生了紧密联系。

But in an especial manner he viewed as from a watchtower the exalted Jerusalem of the most holy Mary, in which are portrayed and reproduced all the graces, wonders, gifts and excellences of the Church militant and triumphant.

但是圣若望以一种特殊的方式从瞭望塔看到了至圣童贞玛利亚那高贵的耶路撒冷，而教会的征战和胜利的所有恩宠、奇观、天赋、卓越，也都在至圣童贞玛利亚那高贵的耶路撒冷中被描绘并被重现了。

Whatever was transacted in Jerusalem, the city of Palestine, and all that it signified together with its inhabitants, is reproduced in the most pure Mary, the holy City of God, and with a greater and more marvelous excellence than in all the rest of heaven and earth and their inhabitants.

所有一切在耶路撒冷、巴勒斯坦城的交易，连同居民所行的一切事物，都重现在至纯洁的玛利亚，即天主的圣城中，并以更大、更奇妙的卓越，胜过其它任何天地和他们的居民。

Hence She is called the new Jerusalem, since all her gifts, her greatness and virtues are new and are the cause of new wonder to the saints.

因此，至圣玛利亚被称为新耶路撒冷，因为她所有的恩赐、伟大、诸多圣德都是新的，并且是众圣徒新奇事迹的起因。

New also, because She came after all the ancient Fathers, Patriarchs and Prophets, and in Her were renewed and accomplished all their clamors, their prophecies and promises; new, because

She came without the contagion of guilt and under a new dispensation far from the law of sin; new, because She entered into the world triumphant over sin, the devil and the first deceit, thus being the greatest new event since its beginning.

称之为新的，也因为至圣玛利亚在所有古代先祖、族长、先知之后来到，并且在她内得到了更新，并完成了他们所有的呼求、预言和应许；称之为新的，因为她来时没有感染罪恶，而且是在远离罪律新的豁免下来的；称之为新的，因为她进入了世界，战胜罪恶、魔鬼、第一个欺骗者，因此是自世界开始以来最伟大的新事件。

251. As all this was now on the earth and could not have proceeded from earthly causes, She is said to “come down from heaven”. Although She was derived from Adam according to the ordinary course of nature, She did not tread the well-worn paths of sin in her coming, as had been done by all the preceding children of that first delinquent.

251. 由于所有这一切现在已经在地球上，而且不可能源于尘世的起因进展而来，因此至圣玛利亚被说成“从天而降”。尽管按照普通的自然过程她是亚当的后裔，但她并没有像最先犯罪者的所有子孙那样，步履陈旧的罪恶之路。

For that Lady alone there was a special decree of divine predestination and a new path was

opened, by which She should descend into this world with Her divine Son, neither being Herself the companion of any other of the mortals, nor any of them being found worthy of treading the same path as She and Christ our Lord.

为这位圣母，有一条特别的神圣预定法令，并开辟了一条新道路，通过该新道路，她应该与她的神圣儿子一起进入这个世界，她既不是其他任何世人的同伴，在世人中也找不到任何一个配得堪当与她和我们的主基督走这同一条路的同伴。

Thus She, as a new creature from the heaven of the divine mind, descended from the exalted spheres of divine forethought and preordination.

因此，作为一个全新的受造物，来自上天天主的心意，至圣玛利亚从天主的事先筹划和预先按立的崇高领域降临。

Just as the other children of Adam, derived from the earth, are earthly and tainted, so this Queen of all creation comes from heaven derived from God himself by innocence and grace; for ordinarily we say, that such a one is descended from this or that house or family, since he descends therefrom as from a source of his being.

正如亚当其他子孙源于地上，属地而被污染一样，因此万有的元后来自天上，来自天主自己的清净和恩宠。通常，我们说的是，这人是从这个或那个家庭或家族的后裔而生，因为他是从那个源头或他的家世而来的。

Now the natural substance of Mary, which She derived from Adam, scarcely comes into consideration, when we take into account her dignity as Mother of God with all that it imports as bringing Her so near to the eternal Father by grace and participation of the Divinity.

现在，当我们念及至圣玛利亚作为天主之母的尊严以及随此所带来的一切意义时，她从亚当获得的天然物质就几乎微不足道，因为借着上天的恩宠和分享使至圣玛利亚与永生的天父如此亲近。

This dignity causes her natural being to appear as merely accessory and of minor importance. Hence the Evangelist directed his gaze upon that which was in Her most exalted and heavenly, and not upon the insignificant part of her being that came from the earth.

这种尊严使她的天然存在看起来只是附属物而没有那么重要。因此，圣史将目光投向至圣玛利亚最崇高和属天的事物，而不是她那属地微不足道的部分。

252. He continues saying that She came“prepared as a bride adorned for her husband.“ For the day of the espousal it is customary among mortals to procure the most precious adornments and presents obtainable for adorning the terrestrial bride, and the most precious jewels will even be borrowed, in order that nothing may be wanting to the array befitting her state and condition.

252.　若望继续说，至圣玛利亚，她来「就如一位装饰好为迎接自己丈夫的新娘。」在婚礼那天，世人习惯购买最珍贵的饰品和礼物，以装饰地上的新娘，甚至会借用最珍贵的珠宝，为使配置没有任何缺少来与她的状态和条件相匹配的打扮。

Therefore, if we admit, as we are indeed forced to admit, that the most pure Mary was the Spouse

of the blessed Trinity, and Mother of the second Person, and that She was adorned and prepared for　these dignities by the omnipotent God, who is infinite and rich without measure or limit:

因此，如果我们承认，正如我们确实被迫承认的那样，至圣玛利亚是天主圣三的净配和第二位格的母亲，并且全能的天主为这些尊荣而装饰和准备了她，而祂是无限和无法衡量的丰富：

what adornments, what preparation, what jewels must those be with which He fitted Her out in order that She might be a worthy Spouse and Mother? Would He reserve any of his jewels in his treasury? Would He withhold any grace that could beautify and make Her precious?

为使至圣玛利亚配为净配和母亲，全能天主必须为她配备哪些适合她的装饰，什么准备，什么珠宝才能把她打扮得漂漂亮亮的呢？天主会在宝库中保留任何珍宝吗？祂会拒绝任何可以美化她并使她珍贵的恩宠吗？

Would He permit Her to be deformed, ill-favored, blemished in any way or for the least instant? Would He be sparing and niggardly with his Mother and Spouse, when He so prodigiously lavishes the treasures of the Divinity upon other souls, who, in comparison, with Her, are less than servants and slaves of his house?

天主会允许玛利亚以任何方式，或哪怕一瞬间的残缺、不美、有瑕疵吗？当天主如此丰富地将神性的宝藏分施给其他灵魂时，相比之下，天主会对祂的母亲和净配节省和吝啬，比对祂家中的奴仆赐予的还少吗？

Let all confess with the Lord Himself, that She alone is the chosen One (Cant.6, 8) and the perfect One, whom the rest must recognize, proclaim and magnify as the immaculate and most happy among women, of whom in wonder and with joyful praise they ask:

让所有人都和上主自己一起承认，唯独至圣玛利亚是唯一被拣选的那一位（雅歌6：8）并且是完美的那一位，以至于其余的人都必须承认她、宣扬她、赞美她，称她是女人中最完美无瑕，最幸福的女人，他们要在惊奇中以欢乐的赞美求问：

［经文〈雅歌6：8〉：皇后六十，嫔妃八十，少女无数；］

Who is She that comes forth like the morning, beautiful as the moon (Cant. 6, 9), and terrible as the serried armies? This is the most holy Mary, the only Spouse and Mother of the Almighty, who descends to the world adorned and prepared as the Bride of the blessed Trinity for her Spouse and her Son.

她是谁，上升如晨曦，美丽似月亮（雅歌6：10），又像军旅一样可怕？是至圣玛利亚，是全能者的唯一净配和母亲，她降临到世界，作为天主圣三的新娘，成为她的净配与她儿子被装饰和准备。

［经文〈雅歌6：10〉：那上升如晨曦，美丽似月亮，光耀若太阳，庄严如齐整军旅的，是谁？］

This coming and entrance was made memorable by such great gifts of the Divinity, that the splendor of them made Her more agreeable than the sunrise, more beautiful than the moon, more exquisite and admirable than the sun, and without equal among things created;

如此伟大的神圣恩赐使这（新受造物的）来临和进入（人间）令人难忘，以至于神圣恩赐的辉煌使至圣玛利亚比日出更讨人喜悦，比月亮更美丽，比太阳更优美和令人钦羡，没有任何其他受造能与之相等；

She came more valiant and powerful than the heavenly hosts of saints and angels. She descended adorned and prepared by God, who gave Her all that He desired, and who desired to give Her all that He could, and who could give all that is not the essentially Divine, namely, all that is most approximate to the Divinity and farthest removed from any blemish of a creature.

至圣玛利亚的到来比天上的圣人和天使更加英勇和大能。她以天主的装饰和预备降临人间，天主将祂自己所希望的一切赐给了玛利亚，天主愿意赐给玛利亚所有祂能给的，祂能赐予一切不是神本质的事物，换言之，天主给她一切所有最接近神性的，和所有最远离受造物瑕疵的一切。

Entire and most perfect was this adornment, so that all defect was excluded, which would not have been the case, if in any regard She failed in grace and innocence. Without this the treasures of grace would not suffice to make Her so beautiful, since they would adorn but a distorted visage, a nature infected with sin, or a garment soiled and be smirched by guilt.

整个装饰是最完美的，排除了所有的缺陷，如果她在任何方面都没有恩宠和纯洁的话，那就不会是这样了。没有这些恩宠的宝藏就不足以使至圣玛利亚如此美丽，因为他们只会装饰一副扭曲的面容，一个感染罪恶的本性或被罪恶污秽的衣服。

Forever there would have been a stain, a shadow and blot of guilt, which no diligence on her part could obliterate. All this was unbefitting the Mother and Spouse of God, and if it was unbefitting Her, it was also unbefitting Himself ;

而这永远都会有一个污点，一个阴影和罪恶的污点，是至圣玛利亚任何努力都无法抹去的。这一切都是与天主的母亲和祂的配偶不相称的，若是与至圣玛利亚不相称，也是与祂自己不相称；

for He would have failed to adorn and prepare Her, with the love of a Spouse, or the solicitude of a Son, if, having in his possession most rich and precious vestments, He would have clothed his Mother and Spouse, and Himself, in soiled and worn-out garments.

因为如果祂拥有最丰富最珍贵的祭衣，却给祂的母亲、净配和祂自己，穿上肮脏破旧的衣服；祂将无法用净配的爱，或儿子的关怀，来装饰和准备她。

253. It is verily time, that the honor due to our great Queen should be unveiled and made clear to human in sight, and that whoever was misled by opposite opinions, should hesitate and cease to belittle and deny Her the adornments of her immaculate purity at the instant of her heavenly Conception.

253.的确是时候了，因为我们伟大元后的光荣应被揭示，让人们清楚看到，并且无论谁被相反的观点所误导，应该反复思量并停止轻视停止否认至圣玛利亚在神圣受孕瞬间的纯洁无瑕的装饰。

Compelled by the force of truth and by the light, in which I see these ineffable mysteries, I proclaim over and over again, that (as far as revealed to me), the privileges, graces, prerogatives, favors and gifts of most holy Mary, not excluding even that of her being the Mother of God, all depend upon, have their origin, and are founded upon the fact, that She was immaculate and full of grace in the moment of her most pure Conception, hence all of them would appear ill-proportioned and deficient without this favor, like a sumptuous edifice without a solid and well-built foundation.

在真理的力量和光的驱使下，我看到了这些难以言喻的奥秘，我一遍又一遍地宣布（据我得自的启示），至圣玛利亚的特恩、圣宠、特权、恩惠、恩赐，甚至不排除她是天主的母亲，所有都依赖于、源于、建立于这样的事实：在她最纯洁的受孕之际，她是完美无瑕而满被圣宠的，因此如果没有这些恩惠，所有装饰就会显得比例失调和不足，就像一座豪华的大厦，没有坚固而扎实的基础。

All depend and are founded in a certain way upon the purity and innocence of her Conception and on this account it was necessary to refer so often in the course of this history to this mystery, especially when treating of the divine decree, the formation of most holy Mary, and the incarnation of her most holy Son.

一切都以一定的方式依赖并建立于至圣玛利亚受孕的纯洁和无罪，因此，有必要在这段历史中如此频繁地提及这个奥秘，尤其是在探讨神圣法令时，至圣玛利亚的形成和她圣子的降生成人。

I will not enlarge on this ; but I will give notice to all, that the Queen of heaven so esteems the beauty and adornment given to Her by her Son and Spouse in her purest Conception, that She will be correspondingly incensed against those, who, with evil intention and obstinacy, try to despoil Her and debase Her in this point, while her most holy Son had deigned to show Her to the world thus adorned and beautified for his glory and for the encouragement of the mortals. The Evangelist proceeds:

我不想详述这一点；但我要请所有人注意，天上的元后如此崇敬她的儿子和净配在她至洁的受孕下给予她的美丽和装饰，以致她将相对应地愤怒那些出于邪恶意图和顽固，试图在这一点上破坏她和贬低她的人，而她最圣洁的儿子却屈尊要把她带到世人面前，使她得到这样的装饰和美化，以获得他的荣耀并为鼓励世人。圣史若望继续：

254. “And I heard a great voice from the throne saying: Behold the tabernacle of God with men, and he shall dwell with them. And they shall be his people and God himself with them shall be their God.” The voice of the Most High is great and strong, sweet and efficacious to move and draw toward Him all creation.

254.「我听见由宝座那里有一巨大声音说：这就是天主与人同在的帐幕，祂要同他们住在一起；他们要作祂的人民，祂亲自要『与他们同在』，作他们的天主；」至高者的声音大而有力，甘甜而有效，可以感动并吸引祂所有的受造物。

Such was the voice which saint John heard proceeding from the throne of the most blessed Trinity and which caused him to pay perfect attention, in order to understand thoroughly the mystery which was then shown to him.

圣若望听到的这声音从天主圣三的宝座传来，这引起了他的全神贯注，以便透彻理解当时向他展示的奥秘。

He was privileged to see the dwelling of God among men and that He lived among them, that He was their God and they his people. All this was contained in the mysterious figure of most holy Mary descending from heaven in the form I have described.

他蒙特恩看到天主在人间居住，圣子生活在他们中间，祂是他们的天主，他们是祂的人民。所有这些都包含在至圣玛利亚以我描述的形式，从天而降的奥秘的图像中。

Since this divine tabernacle of God had now come to the earth, it followed, that God also dwelt among men for He lived and remained in this tabernacle. It is as if the Evangelist had said :

自从天主的神圣帐幕来到地上以来，随之而来的是，天主也住在人间，因为祂活在这帐幕中。这就好像圣史说过的：

the King has taken possession and is holding his court in the world and for no other reason than,

that He might remain and dwell on earth. And in such manner, that from this tabernacle He was to assume the human form, in which He was to be a Dweller among men.

君王已经在世界上占有并持有祂的王宫，除了为留在和居住在世上外没有其它的理由了。以这样的方式，从祂取了人形的这个帐幕，在其中祂将成为人间的居住者。

In it He was to be their God and they his people, as the inheritance of the Father and also for his Mother. We were the inheritance of the Father to his Son, not only because in Him were all things created and because all was given to Him through the eternal generation:

在这当中，圣子将成为他们的天主，而他们是圣子的人民，作为天父和祂母亲的产业。我们是天父赐给圣子的产业，这不仅是因为万物都在圣子内被创造出来，而且因为一切都是通过永恒的世代赐给圣子的：

but also because He redeemed us as man clothed in our human nature, buying us as his people

and as the inheritance of the Father and making us his brethren. For the same reason, namely, on account of his human nature, we are the legitimate inheritance of Mary most holy, since She gave Him the form of human flesh by which He purchased us for Himself.

也是因为圣子救赎了我们，作为人穿上我们的人性，买了我们当作祂的子民，并将我们当作天父的产业，使我们成为圣子的弟兄。出于同样的原因，即由于圣子的人性，我们是至圣玛利亚的合法产业，因为玛利亚给了圣子人类肉身，圣子以此为自己购买了我们。

She, being the Mother and the Spouse of the Blessed Trinity, was also the Mistress of all creation, which She left as an inheritance of her Onlybegotten ; for the human laws, are founded on right reason and therefore need not be invalid in the divine order of things.

至圣玛利亚是天主圣三的母亲和净配，也是所有受造物的主母，玛利亚把他们留给独生子作为产业。因为人类的法律是建立在正确的理性基础上的，因此，人类的法律在事物的神圣秩序中未必是无效的。

255. This voice proceeded from the royal throne through an angel, who with a sort of holy envy seemed to me to say to the Evangelist : Behold and see the tabernacle of God among men, and He shall live with them and they shall be his people ; He will be their Brother and He will assume human form in this tabernacle Mary, whom thou seest descending from heaven, by her conception and formation.

255.　这声音通过一位天使从王的宝座发出，在我看来，这位天使带着一种圣洁的嫉妒向圣史说：看哪，看看那天主的帐幕在人间，圣子将与他们同住，他们将成为祂的子民；祂将成为他们的弟兄，祂将在这帐幕–玛利亚内取得人类的形像，您将会看到圣子借着玛利亚的受孕和诞生自天而降。

But we can answer with equal joy to these heavenly courtiers: indeed the tabernacle of God is with us, for it is our tabernacle, and in it God becomes our own; He will receive from it life and blood, which He offers in purchase for us in order to make us his people.

但是我们可以同等的欢乐地向这些天上的臣民回答：的确，天主的帐幕与我们同在，因为这是我们的帐幕，在其中天主成为我们的天主。祂会从这帐幕中（玛利亚）得到生命和宝血，即祂奉献给我们，为买我们，为使我们成为祂的子民的生命和宝血。

He shall live in us as in his dwelling and habitation, since receiving Him in the holy Sacrament we are made his tabernacle (Joan 6, 57). Let those heavenly spirits be content to be our elder brothers, less in need than we.

祂将生活在我们中，以我们作为祂的住宅和居所，因为在圣体圣事中领受祂之后，我们就成了祂的帐幕（若望福音6：57）。让那些属天的灵魂欢喜成为我们的兄长，他们却不向我们有所需要。(注:他们不需要我们的帮助，只求帮助我们)；［经文〈若望福音6：57〉：就如那生活的父派遣了我，我因父而生活；照样，那吃我的人，也要因我而生活。］

We are the frail little ones, who must be strengthened and regaled by our Father and Brother. Let Him come to the tabernacle of his Mother and to us; let Him assume human form in her virginal womb ; let the Divinity be encompassed and live among us and in us.

我们是软弱的孩子，必须由我们的天父和兄长来加强和看顾。让祂来到祂母亲的帐幕和我们中间。让祂在她的童贞子宫中取得人性；让神性被包容并在我们中间和在我们内生活。

Let us hold Him in our midst, in order that He may be our God and we his people and his resting-place. Let the angelic spirits break forth in wonder and praise at such great marvels: but let us mortals enjoy Him, uniting with them in praise and love toward Him. The text continues :

让我们在我们中间拥有祂，以使祂可以成为我们的天主，我们是祂的子民和祂的安息之处。让天神们在如此奇妙的奇迹中惊叹不已，但让我们凡人享有祂，与天神和圣人们一起联合赞美和爱祂。文字继续：

256. “And God shall wipe away all tears from their eyes and death shall be no more, nor crying, nor mourning, nor sorrow shall be any more, for the former things are passed away.“ In consequence of the Redemption, of which the Conception of most holy Mary has assured us, the tears, which sin has caused to flow from the eyes of the mortals, shall be dried.

256.　「他要拭去他们眼上的一切泪痕；以后再也没有死亡，再也没有悲伤，没有哀号，没有苦楚，因为先前的都已过去了。　」救赎的结果，是至圣玛利亚的受孕向我们保证，凡人眼中流下由罪恶引起的眼泪，将被擦干。

Those that avail themselves of the mercy of the Most High, of the blood and merits of his Son, of his mysteries and sacraments, of the treasures of his Church, of the intercession of his Mother, there is no more death, no sorrow, no tears: since the death of sin and all that resulted from sin is abolished and has ceased.

那些领受至高者的怜悯，祂的圣子的宝血和功德，祂的奥秘和圣事，祂的教会的宝藏，祂的母亲代祷的人，再也没有死亡，没有悲伤，没有流泪：因为罪的死亡，所有由罪而来的恶果都被废除和停止了。

The true mourning is now left to the sons of perdition that dwell in the abyss whence there is no deliverance. The sorrows of labor are not a mourning, not a true sorrow, but only an apparent one, entirely compatible with the true and the highest kind of joy.

真正的哀号现在留给了存在深渊中的灭亡之子们，那里没有救赎。劳苦者的痛苦不是哀伤，不是真正的痛苦，而只是表面上的痛苦，与真正的、最高的喜乐完全相容。

For when accepted with submission, it is of inestimable value and the Son of God chose it as a loving pledge for Himself, his Mother, and his brethren.

因为当以顺服接受时，它具有不可估量的价值，天主的圣子选择了顺服作为对祂自己、祂的母亲、祂的弟兄们的爱的承诺。

257. Nor will there be heard any clamor, nor the voice of quarrel; for the just and the wise, following the example of their Master and of his most humble Mother, must learn to bear themselves with silence, like the artless lamb, when it is slaughtered as victim of the sacrifice (Is. 53, 7).

257.也不会听到任何叫嚣，也不会有争吵的声音。因为义人和智者效法他们的主和祂最谦卑的母亲榜样，必须学会忍耐缄默，像单纯的羔羊，当被做为牺牲的祭献宰杀时。（依撒意亚53：7）

［经文〈依撒意亚53：7〉：他受虐待，仍然谦逊忍受，总不开口，如同被牵去待宰的羔羊；又像母羊在剪毛的人前不出声，他也同样不开口。］

They must renounce the right of our weak nature to vent itself in cries and to complain, seeing that his Majesty, their supreme Lord and model, was slaughtered on the frightful Cross in order to repair the damages wrought by our impatience and want of confidence (Phil. 2, 8).

他们（主的子民）必须放弃我们软弱本性的权利，这软弱是以哭泣和抱怨发泄自己，看到荣耀尊威的天主，他们至高的主和模范，在可怕的十字架上被屠杀，以弥补由于我们的不耐烦和缺乏信心而造成的损害（斐理伯书2：8）。

［经文〈斐理伯书2：8〉：他贬抑自己，听命至死，且死在十字架上。］

Why should our human nature be permitted to complain of labor and trouble, in view of such an example? Or how can hateful distinction and uncharitable sentiments be allowed among men,

when Christ has come to establish the law of eternal charity?

既然有这样的榜样，为什么我们的人性要被允许抱怨劳苦和困难？或当基督来建立永恒的慈爱法则时，怎能允许人类之间有仇恨区别和无情无义呢？

The Evangelist repeats: “and sorrow shall be no more,” for if any sorrows remained among men, they are those of a bad conscience; but as a remedy of this kind of sorrow, there is the sweet medicine of the incarnation of the Word in the womb of the most holy Mary, so that now this sorrow is become acceptable and the cause of rejoicing, not any more meriting the name of sorrow and containing within itself the highest and the sincerest joy.

圣史重复道：「不再有悲伤，　」因为如果人间仍然有任何悲伤苦楚，那就是问心有愧，那就是信仰有误；但作为这种悲伤的一种补救方法，在至圣玛利亚的子宫里降生成人的圣言之甘甜良药，因此现在这种悲伤已成为可以接受的并且是令人欣喜的原因，而不再合适悲伤的名义，并在其中包含最高和最真诚的喜悦。

With its introduction the first things have passed away, namely, the sorrows and the useless hardships of the ancient laws, which are now sweetened and assuaged by the abundance of grace in the new law.

随着它（圣言之甘甜良药）的推出，起初的事–即古老法律的苦楚和无用的艰难，已经过去，如今由于新法律中丰富的恩宠而变得甜美而缓解。

Therefore he adds: “And behold, I make all things new.” This voice proceeded from the One, who is seated on the throne, because He declares Himself as the Artificer of all the mysteries of the new law of the Gospel.

因此，他补充道：「看，我已更新了一切。　」这种声音来自坐在宝座上的那位，因为祂宣布自己是所有奥秘和福音新律法的发明者。

Since all this newness was to begin with such an unheard of and such an inconceivable event, as the Incarnation of the Onlybegotten of the Father and the preservation of the virginity of his Mother, it was necessary, that, just as in all things, so in this Mother, there should be nothing old and worn-out.

由于所有这些新事物都是始于如此闻所未闻和不可思议的事件，正如天父的独生子的道成肉身和祂母亲的童贞的保持，所以有必要像在所有事物中一样，在这位母亲中，不应有任何老旧破败的东西。

But original sin clearly is as old as visible nature, and if the Mother of the incarnate Word was to be infected with it, He would not have made all things new.

但是，原罪显然与可见的本性一样古老，如果降生成人的圣言之母被其感染，祂圣子将不会使万物更新。

258. And He said to me: “Write, for these things are most faithful and true.“ And He said to me: “I am the Alpha and the Omega: the beginning and the end.” According to our way of speaking, God was deeply grieved, because the great works of love performed for us in the Incarnation and Redemption should be so much forgotten;

258.　祂（宝座上的那位）对我说：「你写下来，因为这些话都是可信而真实的。　」祂又对我说：「我是阿耳法和敖默加：原始和终末。　」按照我们的说话方式，天主深感悲痛，因为在降生成人及救赎中为我们施行大爱的工程竟被如此的遗忘；

and as a remembrance of these great benefits and as a satisfaction for our ingratitude He commands them to be written. Therefore men should write them in their hearts and should begin to dread the offense, which they commit against God by their gross and execrable forget fulness.

为了纪念这些伟大的福祉和对我们的忘恩负义作为补赎，祂命令将这些话写下来。因此，人们应该将这些话写在他们的心中，并应该开始惧怕冒犯，即他们以粗暴的和恶劣的忘恩冒犯天主的罪行。

Although it is true, that the Catholics believe and trust in these mysteries, yet by the contempt, which they show in their want of esteem for them and in their forgetfulness, they seem tacitly to repudiate them, living as if they did not believe them.

尽管这是事实，天主教徒相信并信赖这些奥秘，但是由于轻视，他们表现出对他们（奥秘）的缺乏尊敬以及健忘，他们似乎默许自己拒绝了他们（奥秘），过着似乎不相信他们（奥秘）的生活。

Protesting against their foul ingratitude, the Lord says : “For these things are most faithful and true.” Let the torpid and listless mortals in their sloth and listlessness understand, that these words are most faithful as well as most powerful to stir the human heart from its torpidity, as soon as they become fixed in the memory, pondered and revolved in the mind as the most certain truth. For God has made them true for each one of us.

由于反对他们可恶的忘恩负义，主说：「因为这些话都是可信而真实的。　」让麻木而冷淡的世人在他们的怠惰和萎靡中明白，这些话是最忠信的也是最有力的，能把人心从麻木中唤醒，一旦这些话在记忆中被固定，就会在脑海中思索和盘旋成为最肯定的真理。因为天主使这些话对我们每个人都是真实的。

259. But as God does not repent of his gifts (Rom.11, 29) and does not retract the good which He confers, even if man makes himself unworthy, He says: “It is done;” as if He wanted to say to us, that although by our ingratitude we have offended Him, He will not turn back from his course of love, but having already sent into the world the most holy Mary free from original sin, all that pertains to the Incarnation is already an accomplished fact.

259.　但是由于天主不后悔的祂的恩赐（罗马书11：29），即使人使自己不配得，祂也不收回祂所赋予的良善，祂说：「完成了；　」仿佛天主想对我们说，尽管由于我们的不感恩而使我们得罪了祂，但天主不会背弃祂的爱，而是已经把免于原罪的至圣玛利亚派遣到世界上，所有有关道成肉身的工作都是一项已完成的事实。

［经文〈罗马书11：29〉：因为天主的恩赐和召选是决不会撤回的。］

Since the most pure Mary was now on earth it appeared impossible, that the divine Word should remain in heaven and not come to earth in order to assume human flesh in the womb of the Virgin. And He assured us again saying:

由于至洁玛利亚现在在地上，所以似乎不可能是圣言留在天堂，而不来到地上，以便在贞女的子宫中取得人类的肉身。祂再次向我们保证：

I am the Alpha and the Omega, the first and the last letter, the beginning and the end, including the perfection of all things; for if I give them a beginning, it is for the purpose of raising them to the perfection of their ultimate end.

我是阿尔法和敖默加，是第一个和最后一个，原始和终末，包括万物的完美成全。因为如果我给他们一个开始，那是为了提升他们达到最终的完美成全境界。

This I will do through Christ and Mary, commencing and perfecting in Them all the works of grace. In man I will raise and draw all creatures toward Me, as to their last end and their center, where they shall find repose.

我将通过基督和玛利亚来做到这一点，在他们中开始并完善所有恩宠的工作。在人类中，我将提升和吸引所有受造物归于我，作为他们的终结和中心，在我这里他们将找到安息。

260. “To him that thirsteth I will give of the fountain of the water of life, freely. He that shall overcome shall possess these things.” Who among creatures shall presume to give counsel to God (Rom. 11, 34) or who shall give so much to Him as to oblige Him to make a return? So says the Apostle, wishing to make it understood, that all that God does or has done for men, was of his free grace, and not through obligation toward any one.

260.　「我要把生命的水白白地赐给口渴的人喝。胜利者必要承受这些福分。　」在受造物中，谁会臆断或做天主的顾问呢？（罗马书11：34），或者，有谁曾先施恩于他，而望他还报呢？若望宗徒如此说，希望使人明白，天主为人类所做的或已做的一切，都是祂白白的圣宠，而不是通过对任何一个人的义务。

［经文〈罗马书11：34〉：有谁曾知道上主的心意？或者，有谁曾当过他的顾问？］

The source of a fountain owes nothing to him that drinks from its stream; freely and gratuitously it flows for all that approach; and that all do not partake of its blessings is not the fault of the fountain, but of those that do not approach, for it invites all to partake of its joyful abundance.

泉水的源头不亏欠从泉水中饮水的人。它白白地，无偿地为所有接近它的人流淌；而对所有人不参与它祝福的人来说，那不是泉水的错，而是那些不愿接近泉水的错，因为它邀请所有人来分享其欢乐的丰富。

And if they do not seek it, it issues itself to seek such as will partake, flowing on without ceasing, in order that freely and without reward it might offer itself to all.

而且，如果他们不寻求它，它就会自己去寻求愿意分享的人，流淌不息，为的是白白的且不求回报的将自己献给所有的人。

O most reprehensible dullness of mortals ! O most abominable ingratitude ! If the true Lord is in no way obliged to us, and if He has given and gives all out of liberality, and if He has even exceeded all his graces and benefits by becoming man and dying for us, thus giving Himself to us entirely and letting flow the stream of his Divinity until it meets our human nature and unites Itself with us, how is it possible, that we, being so desirous of honor, glory and delight, do not hasten to drink from this freely flowing fountain (Is. 55, 1)? But well I see the cause.

哦，最可谴责愚钝的必死之人！哦，最可恶的忘恩负义！如果真天主从来不对我们负有义务，如果祂出于慷慨而给予和付出一切，并且如果祂成为人并为我们而死，甚至超越了祂所有的恩宠和恩惠，从而将自己完全献给了我们，让祂的神性之泉流淌，直到它遇见我们的人性并与我们结合，我们怎么可能如此渴望荣耀、光荣、喜悦，而又不急于从这个自由流淌的泉源中畅饮呢？（依撒意亚55，1）？但是，我明白了原因。

［经文〈依撒意亚55：1〉：啊！凡口渴的，请到水泉来！那没有钱的，也请来吧！请来买不花钱，不索值的酒和奶吃！］

We do not thirst for the true glory, honor and happiness, but we seek only for the apparent and deceitful ones, despising the fountains of grace, which Jesus Christ has opened for us by the merits of his Death (Is. 12, 3).

我们并不渴望真正的光荣、荣耀、幸福，而只寻找那些表面的和虚假的，轻视恩宠的源泉，耶稣基督通过祂的圣死的功劳为我们打开了这恩宠的源头（依撒意亚12：3）。

［经文〈依撒意亚12：3〉：你们要愉快地从救援的泉源里汲水。］

But to those that have thirst after the Divinity and its graces, the Lord promises, that He will give freely of the fountain of life (Jer. 2, 13). O what a great sorrow and pity it is, that having discovered the fountain of life, so few are thirsting for it, and that there are so many, who run after the waters of death! Those that conquer the demon, the world, and their own flesh within themselves, will certainly possess these things.

但主应许那些渴望追求天主及其恩宠的人，祂会白白地赐予生命之泉（耶肋米亚2、13）。哦，这是多么悲哀而可惜啊，发现了生命的泉源，却很少有人渴望它，并且有那么多人追逐着死亡之水！那些战胜恶魔、世界、自己肉身的人，必将拥有这水泉。

［经文〈耶肋米亚 2：13〉：因为我的人民犯了双重的罪恶：他们离弃了我这活水的泉源，却给自己掘了蓄水池，不能蓄水的漏水池。］

And it is moreover said, that He offers them, for it might be doubtful, lest the waters of grace might at some time be denied or withdrawn: therefore in order to assure us, they are offered freely for our possession without limit or restriction.

此外如果有人说，这可能令人怀疑，为恐怕恩宠之水有时会被天主拒绝或撤回：因此，为了向我们保证，恩宠之是白白提供给我们饮用的，没有限制没有条件。

261. Over and above, the Lord hastens to certify all this by another assurance, saying: “I shall be his God and he shall be my son”(Apoc. 21, 7), and if He is to us a God, and we are to Him as sons, it is clear, that we are made to be sons of God, and being sons, also heirs of all his goods (Rom. 8, 17) and being heirs (although all our heirship is that of grace) we are made secure of our inheritance, just as children are secure in the inheritance of the possession of their parents.

261.　除此以外，主连忙另作保证，证明这一切，祂说：「我要作他的天主，他要作我的儿子」（默示录21：7），如果祂对我们来说是天主，我们对祂来说是儿子，这很明显，祂使我们成为天主的儿子，并且作为儿子，也是祂所有财产的继承者（罗马书8：17），成为继承人（尽管我们所有的继承权都是来自恩宠）我们获得了继承权的保障，就像孩子们可以安心获得他们父母财产的继承权一样。

［经文〈罗马书 8：17〉：我们既是子女，便是承继者，是天主的承继者，是基督的同承继者；只要我们与基督一同受苦，也必要与他一同受光荣。］

As He is Father and God at the same time, infinite in his attributes and perfections, who can estimate the goods, which He offers to us in making us sons ? Therein is included the paternal love, our preservation, our vocation, our enlivenment and justification, all the means thereto, and finally our glorification and the state of happiness, which neither eyes have seen, nor ears have heard, nor ever has entered into the heart of man. All this is destined for those that conquer and have shown themselves true and courageous children.

因为祂同时是天父和天主，祂的属性无限和完美，祂赐给我们儿子的产业，谁能估量呢？其中包括父爱，对我们的保守，我们的圣召，我们的活力和称义，一切手段，最后是我们的荣耀和幸福状态，即眼所未见，耳所未闻，也从未进入人心的。所有这些都是命定为那些得胜并展示自己真正勇敢的孩子们。

262. “But the fearful, and the unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, they shall have their portion in the pool burning with fire and brimstone, which is the second death.”

262.　「可是，为那些怯懦的、失信的、可耻的、杀人的、奸淫的、行邪术的、拜偶像的，以及一切撒谎的人，他们的地方是在烈火与硫磺燃烧着的坑中：这就是第二次死亡。　」

On this formidable roster innumerable sons of perdition have written their names of their own accord, since infinite is the number of the foolish, who blindly have chosen death, blocking up for themselves the path of life.

在这可怕的名册上，无数灭亡之子写下了他们自己的名字，因为愚昧人的数目是无法计算的，他们盲目地选择了死亡，为自己阻断了生命的道路。

For this path is not hidden to those who use their eyes, but only to those who wilfully close their eyes and who have allowed and are allowing themselves to be fascinated and deceived by the fraudulent tricks of satan.

因为这条路不对那些谦虚地追求光明的人隐藏，而是对那些顽固的人闭上眼睛，并且允许自己被撒旦的欺诈手段迷惑和欺骗的人隐藏。

According to the different inclinations and tastes he proffers them the poisonous cup of vice, after which they seek. “The fearful” are those, who continually hesitate, and thus fail to taste of the manna of virtue and never enter into the pathway of eternal life; to whom virtue appears insipid and burdensome, though the yoke of the Lord is sweet and his burden is light (Matth. 11, 30); deceived by this fear they are overcome by their cowardice rather than by the difficulties.

根据不同的爱好和口味，撒殚向他们提供了有毒的邪恶之杯，然后他们寻找它。「那些怯懦的人」是那些不断犹豫不决，无法品味美德的玛纳之人，他们绝不能进入永生之路。尽管主的轭是柔和的，担子是轻松的，但对他们而言，美德似乎是乏味的和艰难的（玛窦福音11：30）；被这种怯懦所欺骗，他们被他们的懦弱而不是困难所战胜了。

［经文〈玛窦福音11：30〉：因为我的轭是柔和的，我的担子是轻松的。］

Those other ones, “the unbelievers,” neither admit that truths are revealed, nor give belief to them, like the heretics, pagans and infidels; or if they do believe them, like the Catholics, it seems as if they heard them from afar and only through the faith of others, not giving full assent to the evident truth contained therein. Thus they hold but a lifeless belief and they live like unbelievers.

其他那些「失信者」，像异端、异教徒、无信仰者一样，既不承认也不相信启示的真理；或者，如果他们确实相信这些真理，像天主教徒那样，好像这些真理是从远方听来并且只是借着别人的信仰听到的一样，没有完全同意其中所包含的明显真理。因此，他们抱持着一种没有生命的信仰，他们像不信者一样生活。

263. “The abominable,” are those who follow vice without distinction, without repentance or limit, and rather boast of their wickedness and contempt, making themselves hateful to God and drawing down his wrath and curse.

263.「可耻的人」是那些跟随罪恶，不与其分别，没有悔改或没有限度，而以自己的邪恶和蔑视为荣的人，使自己憎恨天主并引来了祂的义怒和诅咒。

Thus they arrive at a state of rebellion and become incapable of good works. They draw away from the path of eternal life, as if they were not created for it, they separate and become estranged from God and his benefits and blessings, objects of disgust to God and his saints.

因此，他们达到了叛逆的状态，无法做善事。他们远离永生之路，就好像他们不是为此而创造的，他们与天主，祂的恩惠和祝福分离并疏远，是天主和祂的圣徒所厌恶的对象。

Likewise are mentioned “the murderers,” who, without fear or reverence for the divine justice, usurp the right of the supreme Lord, the sole Governor of the universe, and presume to chastise and avenge injury; these deserve to be treated and judged according to the same measure, which they use in treating and judging others (Luke 6, 38).

同样也提到了「杀人的」，他们不惧怕或不崇敬天主的正义，篡夺了至高的天主，宇宙的唯一统治的权利，并臆断要惩处和报仇。这些人应该根据他们对待和审判他人的相同方法，被进行对待和判断（路加福音6，38）。

［经文〈路加福音6：38〉：你们给，也就给你们；并且还要用好的，连按带摇，以致外溢的升斗，倒在你们的怀里，因为你们用什么升斗量，也用什么升斗量给你们。］

“The adulterers”are excluded from that kingdom, since, for a short and impure pleasure, which is abhorred as soon as it is attained, and yet in its disorder is never satiated, they despise the friendship of God and the eternal joys, which on being tasted are the more sought and are an unfailing fountain of undiminished delight.

「奸淫的」被排除在天国之外，因为出于短暂而又不纯洁的愉悦，这种愉悦一经实现就被憎恶，然而他们在混乱中永远都不会满足，他们轻视天主的友谊和永恒的喜乐，这些喜乐是渐入佳境，并且是经久不衰的喜悦之源。

The “sorcerers” likewise, who believe and testify to the false promises of the dragon, hidden under the cloak of friendship; they are deceived themselves and so perverted that they deceive and pervert others.

同样地，「行邪术的」是相信并证明了隐藏在友谊披风下龙的虚假诺言。他们被欺骗了，如此堕落，以至于去欺骗别人和使别人堕落。

“The idolaters” cannot enter heaven for they seek after and feel the presence of the Divinity and do not find it, though He is in all our surroundings (Act 17, 27). They ascribe Divinity to the works of their own hands, which are only inanimate shadows of the truth and empty cisterns, totally inapt to suggest an idea of the grandeur of the true God (Jer. 2, 13).

「拜偶像的」无法进入天堂，因为他们寻求并感觉到了真天主的存在，但并没有找到它，尽管天主在我们所有的环境中都存在（宗徒大事录17：27）。他们认为他们自己手中的作品具有天主性，这些作品只是真理的无生命的影子和空荡荡的水池，完全不适合促成关于伟大的真天主宏伟的思想（耶2、13）。

［经文〈宗徒大事录17：27〉：如他们寻求天主，或者可以摸索而找到他；其实，他离我们每人并不远。经文〈耶2：13〉：因为我的人民犯了双重的罪恶：他们离弃了我这活水的泉源，却给自己掘了蓄水池，不能蓄水的漏水池。］

“The liars” also, who standing in opposition to the highest truth, which is God, are deprived of his rectitude and virtue, occupying the opposite extreme, confiding more in fraudulent deceits than in the Author of truth and of all good.

那相反最高真理（天主）的「撒谎者」，也被剥夺了他的正直和美德，处于相反的极端，他们相信欺骗的谎言胜于对真理和一切良善的作者。

264. Of all these the Evangelist says he heard the sentence, “ Their portion shall be in the pool of the fire burning with sulphur, which is the second death.” No body can complain of divine justice and equity since He has justified his cause by the greatness of his benefits and numberless mercies.

264.　在这一切中，圣史说，他听过这样的句子：「他们的地方是在烈火与硫磺燃烧着的坑中：这就是第二次死亡。　」没有人能抱怨天主的公义和公平，因为祂以自己伟大的福祉和无限的慈悲为自己的事业辩护。

He descended from heaven to live and die among men and rescue them by his own life-blood. He opened up vast foundations of grace, which are freely offered to us in the holy Church. In addition to all this He gave us his Mother and the fountain of her most holy life, through which we may attain it.

祂从天堂降下来，在人间生活和死亡，并用自己的生命宝血将他们营救出来。祂打开了宽广的恩宠基础，这些基础在神圣的教会中白白地提供给我们。除了所有这些，祂还赐给了我们祂的母亲和她至圣洁的生命泉源，我们可以藉着它（生命泉源，回到天堂）。

Therefore, mortals cannot excuse themselves, if in spite of all these gifts, they have not made use of his grace, and if they have abandoned the inheritance of eternal life in the pursuit of momentary delights of their mortal life.

因此，如果人类无视所有这些恩赐而没有使用祂的恩宠，如果他们为了追求短暂的快乐而放弃了永生的产业，那么他们就不能为自己辩解。

No wonder that they harvest that which they have sown, and that their portion shall be in the terrible abyss of burning brimstone from whence there is no redemption nor hope of life, when once the second death of punishment has overtaken them.

难怪他们收割了自己所种的东西，一旦第二次死亡的惩罚加于他们，他们的地方将在硫磺燃烧的可怕深渊中，那里没有救赎或生命的希望。

Although this second death is infinite in its duration, yet more wicked and abominable was the first death of their sin, into which they voluntarily precipitated themselves.

尽管第二次死亡的持续时间是无限的，但罪恶的第一次死亡却更加邪恶和可憎，他们自愿地使自己陷入这罪恶之中。

For the death of grace caused by sin is opposed to the infinite sanctity and goodness of God ; it offends Him, who is to be reverenced and adored. The death of infernal pains is the just punishment of these damnable souls and is the equitable retribution of his most unerring justice.

因为罪所造成恩宠的死亡是与天主的无限圣洁和良善对立的；罪冒犯了应该被崇敬和朝拜的天主。地狱痛苦的死亡是对这些可恶灵魂的公正惩罚，是对他最正确正义的公正惩罚。

Thereby this justice is exalted and proclaimed in the same measure in which it was outraged and despised by sin. Let it through all the ages be feared and adored. Amen.

因此，这公义被高举和宣扬的程度，就像公义被罪激怒和鄙视一样。让这公义万世万代受人敬畏和崇拜。阿们。

CHAPTER XVIII.

SEQUEL OF THE MYSTERY OF THE CONCEPTION OF THE MOST HOLY MARY AS DESCRIBED IN THE SECOND PART OF THE TWENTY-FIRST CHAPTER OF THE APOCALYPSE.

第十八章

至圣玛利亚受孕奥秘的续集，如《默示录》第二十一章第二部分的描述。

265. The further wording of the twenty-first chapter of the Apocalypse is as follows :

265.《默示录》第二十一章第二部分（原本经文）继续如下：

9. And there came one of the seven angels, who had the vials full of the seven last plagues, and spoke with me, saying: Come, and I will show thee the bride, the wife of the Lamb.

9那拿着七个满盛最后七种灾祸盂的七位天使，其中有一位来告诉我说：「你来！我要把羔羊的净配新娘指给你看。」(《默示录》第21章9节)

10. And he took me up in spirit to a great and high mountain, and he showed me the holy city Jerusalem coming down out of heaven from God,

10天使就使我神魂超拔，把我带到一座又大又高的山上，将那从天上，由天主那里降下的圣城耶路撒冷，指给我看。

11. Having the glory of God; and the light thereof was like to a precious stone, as to the jasper-stone, even as crystal.

11　这圣城具有天主的光荣；城的光辉，好似极贵重的宝石，像水晶那么明亮的苍玉；

12. And it had a great wall and high, having twelve gates ; and in the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel.

12　城墙高而且大，有十二座门，守门的有十二位天使，门上写着以色列子民十二支派的名字。

13. On the east, three gates; and on the north, three gates; and on the south, three gates; and on the west, three gates.

13　东面三门，北面三门，南面三门，西面三门。

14. And the wall of the city had twelve foundations, and in them, the twelve names of the twelve apostles of the Lamb.

14 城墙有十二座基石，上面刻着羔羊的十二位宗徒的十二个名字。

15. And he that spoke with me had a measure of reed, of gold, to measure the city and the gates there of, and the wall;

15 同我谈话的那位天使拿着金芦苇测量尺，要测量那城、城门和城墙。

16. And the city lieth in a four-square, and the length thereof is as great as the breadth ; and he measured the city with the golden reed for twelve thousand furlongs; and the length and the height and the breadth thereof are equal.

16 城是四方形的，长宽相同。天使用芦苇测量尺测量了那城，共计一万二千『斯塔狄』，长、宽、高都相等；

17. And he measured the wall thereof a hundred and forty-four cubits, the measure of a man, which is of an angel.

17　又测量了城墙，有一百四十四肘；天使用的，是人的尺寸。

18. And the buildings of the wall thereof was of jasper-stone; but the city itself pure gold,, like to pure glass.“

18　城墙是用水苍玉建造的，城是纯金的，好像明净的玻璃。

266. The angels of which the Evangelist speaks in this place, are seven of those who attend in a special manner at the throne of God and who have received commission and power to punish some of the sins of men.

266.　在这个地方与圣史讲话的天使，是七位以特殊方式在天主宝座前站立的天使，并已得到委任和权力来惩罚某些世人的罪恶。

This vengeance of the wrath of the Omnipotent (Apoc. 15, 1) will happen in the last ages of the world; but it shall be a new punishment, greater than which neither before nor after is possible during mortal existence.

全能者的义怒的报仇（默示录15：1）将在世界末世发生。但这是一种新的惩罚，比世人存在之前、期间和之后的惩罚都要大。

〔经文〈默示录15：1〉：我看见在天上又出现了一个又大又奇妙的异兆：有七位天使拿着七种最后的灾祸，因为天主的义怒就要借着这些灾祸发泄净尽。〕

But since these mysteries are deeply hidden and since not all have been revealed to me, nor concern this history, I do not consider it proper to expatiate upon them, but I will pass on to what more closely concerns my task.

但是，由于这些奥秘被深深地隐藏着，并且由于并非所有的奥秘都被揭示给我，也不是所有的奥秘都与这段历史有关，所以我认为不宜详述这些奥秘，但是我将继续更深入地讨论我的任务相关的事情。

This angel, of which St. John speaks, is the one through whom God will avenge with an especial and dreadful chastisement the injuries committed against his most holy Mother ; for the insane daring, with which they have despised Her, has roused the indignation of his Omnipotence.

圣若望所说的这位天使，就是天主要通过他，用一种特别的、可怕的惩罚来报复那对祂至圣的母亲所受的伤害的人的那位天使；因为那些蔑视她的疯狂的胆大妄为的人，已经激起了天主全能的圣怒。

As the most holy Trinity has pledged Itself to honor and exalt this Queen of heaven above all human creatures and above the angels, placing Her in this world as a Mirror of the Divinity and as the special Mediatrix of mortals, God has taken it in a particular manner upon Himself to avenge the heresies, errors, outrages, and all injuries committed against Her, since thereby men have not glorified, acknowledged and adored Him in this tabernacle and have not made use of this incomparable mercy.

正如天主圣三宣誓要光荣和举扬这位天堂的元后，超越所有人类和天使之上，将她放在这个世界上，作为天主的镜子，作为世人的特殊中保，天主以特殊的方式为自己，向异端、缪误，侮辱和对元后造成的一切伤害报复，由于人们没有在这个帐幕中光荣，承认和朝拜圣子，也没有使用这种无与伦比的慈悲。

These punishments are prophesied to the holy Church. Although the mysterious words of the Apocalypse enshroud in obscurity the rigor of this punishment, yet woe to the unhappy ones, that shall be overtaken by it !

这些惩罚被预言给圣教会。尽管末日启示的神秘话语在隐晦中被遮掩了这种惩罚的严酷性，但灾难要临到不幸的人身上！

Woe to me, who have offended a God so strong and powerful to chastise! I am overwhelmed in the expectation of the great calamity here threatened.

我有祸了，我得罪了一个如此强大有力的天主！我一想到即将发生的大灾难就不知所措。

267. The angel spoke to the Evangelist saying:

“Come, and I will show thee the bride, the wife of the Lamb,“ etc. The angel declares in this passage, that the holy city of Jerusalem, which he showed to him, is the espoused wife of the Lamb, referring by this metaphor (as I have already said No. 248) to the most holy Mary, whom St. John saw both as a Mother, or Woman, and as a Spouse of the Lamb, that is Christ.

267.天使对圣史说：“你来！我要把羔羊的净配新娘指给你看”等等。天使在这段话中宣布，他向圣史展示的圣城耶路撒冷，是羔羊所娶的妻子，这个隐喻（正如我已经在248节说过的）指的是至圣玛利亚，圣若望将她视为母亲或女人以及羔羊——基督的净配。

The Queen held and fulfilled in divine manner both offices. She was the Spouse of the Divinity, the only One (Cant. 6, 8) and incomparable on account of the unequalled faith and love, with which the espousals were entered into and accomplished ; and She was the Mother of the same Lord incarnate, giving Him his mortal substance and flesh, nourishing and sustaining Him in his existence as man, which He derived from Her.

元后以神圣的方式承担并履行了这两个职务。她是天主的独一净配（雅歌6：8）由于她无与伦比的信德和爱德，缔结和完成这个婚姻；她是同一位降生成人之主的母亲，给了圣子凡人的物质和肉身，在圣子作为人而生活时养育祂，这是圣子从她那里获得的。

〔经文〈雅歌6：8〉：皇后六十，嫔妃八十，少女无数；但是，我的鸽子，我的完人，只有一个；〕

In order to see and understand such high mysteries the Evangelist was exalted in spirit to a great height of sanctity and light; for without going out of himself and being raised above human weakness, he could not understand them; just as we, imperfect, earthly and abject creatures, cannot encompass them for the same reason.

为了看到和理解如此之高的奥秘，圣史在灵里被高举到了圣洁和光明的伟大高度。因为他如不走出自己，被提升超越人本性的软弱，他就无法理解它们；正如我们一样，不完美，世俗而又卑劣的受造物，不能以同样的原因而懂它们。

Then elevated thus high, he says: “He showed me the holy city of Jerusalem, coming down out of heaven,“ for Mary was built up and formed, not on earth, where She was like a pilgrim and a stranger, but in heaven, where the common, earthly material was excluded.

所以圣史被提升得如此高，他说：「天使将从天主那里降下的圣城耶路撒冷，指给我看，」因为玛利亚不像朝圣者和陌生人那样的在地上建立和形成的，而是在天堂建立和形成，在那里没有普通的尘世物质。

For though the material of her being was taken from the earth, it was at the same time so elevated in heavenly perfection as to be fit for the building up of that mystical City in a celestial and angelic, yea divine manner, effulgent with the Divinity.

因为虽然元后的生命材料是从地上取来的，但同时又如此提升到天堂的完美，适合以一种天上的、天国的、神圣的、充满天主性光辉的方式来建造那座奥秘之城。

268. Therefore he adds: “Having the glory of God,” for the most holy soul of Mary was favored with such a participation of the Divinity and of its attributes and perfections, that if it were possible to see Her in her own essence, She would appear as if illumined with the eternal splendor of God himself.

268.　因此，天使补充说：「这圣城具有天主的光荣」，因为玛利亚的至圣洁的灵魂受到了天主及其属性和完美之分享的恩惠，（因此）如果有可能看到她自己的本质，她将看起来仿佛被天主自己永恒的光辉所照亮。

Great and (Ps. 86, 3) glorious things are said in the Catholic church of this City of God, and of the splendor, which She has received from that same Lord; but all of it is insignificant, and all human words fall short of the truth.

在这座天主之城的天主教会里，言说了许多伟大而光荣的事，是关于元后从这同一位天主领受的荣耀（诗篇86：3）；但是所有这些都是无关紧要的，所有人类的言语都不足以表达真理。

［经文〈圣咏 87：3〉：天主的圣城！人们论到你，曾经说了许多光荣的事；］

The created intellect, entirely overcome, can but assert, that the most holy Mary partakes of the Divinity more than can be comprehended; confessing thereby the substance of the reality as well as the incapability of the mind to express in a proper manner, that which it wishes to confess.

被创造的理解力，完全被征服了，但可以断言，至圣玛利亚对天主性的分享远超过所能理解的。从而承认了现实的实质，以及大脑无法以适当的方式表达其希望承认的内容。

She is formed in the heavens, and only the Artificer who formed Her, is able to comprehend her greatness, He alone can estimate her origin and the affinity, which He contracted with most holy Mary, by perfecting her gifts to a semblance of the attributes of his infinite greatness and Divinity.

玛利亚是在天堂中形成的，只有形成她的创造者才能够理解她的伟大，只有天主可以测度她起源和密切关系，天主与至圣的玛利亚立约，使她的恩赐更加成全，使她具有类似于天主的无限伟大和天主的属性。

269. “And the light thereof was like to a precious stone, the jasper-stone, even as crystal,” etc. It is not so difficult to understand how She can be similar at the same time to two such dissimilar stones as crystal and jasper, as it is to understand how She can be similar to God.

269.　「城的光辉，好似极贵重的宝石，像水晶那么明亮的苍玉；」等等。我们就不难理解玛利亚如何能同时与水晶和苍玉两种不同的宝石相似，也不难理解玛利亚如何能与天主相似了。

But from this comparison we derive a certain understanding of similarity to God. The jasper sparkles and glitters in colors of many different shades, while the crystal is characterized by limpid and uniform transparency; both combined form a rare and beautiful variety.

但是，通过这种比较，我们对玛利亚与天主的相似性有了一定的理解。碧玉闪耀着多种深浅不一的色彩，而水晶则具有清澈而均匀的透明的特性；两者的结合形成了一种珍贵而美丽的品种。

The most pure Mary, in her formation, was endowed with the variety of virtues and perfections, which the hand of God itself selected and interwove in her soul.

至圣玛利亚，在她的形成中，被赋予了各种美德和成全，这些美德和成全是由天主亲手选择并交织在她的灵魂中。

These graces and perfections made her soul like unto a most pure crystal, without blemish or stain of guilt; in her purity and transparency it scattered the enrapturing rays of the Divinity, just as the crystal meeting the sun, seems to absorb and again send forth its rays as if it were itself the sun.

这些恩宠和完美使她的灵魂像最纯净的水晶一样，没有瑕疵或罪恶的污点。在她的纯净与透明中，它散发出天主的迷人光芒，就如与太阳相遇的水晶，吸收并再次散发出它的光芒，好像它本身就是太阳一样。

Nevertheless this crystal-jasper sparkles also in many-colored hues because She is a Daughter of Adam and a mere creature, and all the splendors of the Divinity contained within Her are only a participation.

然而，这种晶莹的碧玉也以多种色彩闪烁着，因为她是亚当的女儿，是一个单纯的受造物，而她内在的所有神圣的光彩都只是一种参与。

Although it appears to be a divine light, it is not a part of her nature, but communicated and conferred by grace. She is truly a creature formed and shaped by the hand of God himself, but in a manner befitting one who was to be his Mother.

尽管它看起来像是神圣的光芒，但这不是她本性的一部分，而是通过圣宠来传达和赋予的。她确实是一个由天主亲自形成和塑造的受造物，但以一种适合成为圣子母亲的方式。

270. “And it had a great wall and high, having twelve gates.” The mysteries enclosed in the walls and portals of this mystical City, most holy Mary, are so hidden and great that I, an ignorant and obscure woman, can with difficulty reduce to words that which was shown to me.

270.　「城墙高而且大，有十二座门，」至圣玛利亚这个神秘的城市的城墙和门户中所隐藏的奥秘，是如此隐秘而伟大，以至于我这个愚昧而无名的女人，我很难将所显示的情景还原为文字。

However, in order to proceed : At the first moment of the Conception of the most holy Mary, when the Divinity manifested Itself to Her in the vision above referred to (No. 228-236), the whole blessed Trinity, as if renewing the ancient decrees of her creation and exaltation, made a kind of agreement or contract with this Lady, without however making it fully known to Her.

然而，为了继续：在至圣玛利亚（在她母亲内）受孕的第一刻，当天主在上面提到的神视异象（228-236）中向她显现时，整个天主圣三仿佛在更新那创造和举扬她的古老法令，来与这位圣母达成了某种协议或契约，但并未使她完全了解。

It was as if the three Divine Persons conferred among Themselves and spoke to each other in the following manner:

好像天主的三个位格在祂们之间互相商议，以下列方式彼此交谈：

271. “It is befitting to the dignity of our Bride and the Mother of the Word, that She be constituted the Queen and Mistress of all creation.

271.「这符合我们的净配和圣言之母的尊严，使她成为一切受造之物的元后和主母。

Besides the gifts and riches of the Divinity, which We give and confer upon Her for her own sake, it is meet that She exercise the right of distributing the treasures of our mercy, so that She may communicate according to her pleasure the graces and favors necessary to mortals, especially to those who invoke Her as her children and clients, thus enriching the needy, freeing the sinners, elevating the just and affording a universal refuge to all men.

为了玛利亚自己的缘故，我们赐予和授予她的天主性恩赐和财富之外，她还应行使分配我们慈悲之宝的权利，以便她可以根据自己所喜悦的向世人传达所需要的恩宠和恩惠，特别是对那些向她呼求的她的孩子及代求者人，从而使困苦的人得富足、罪人得释放、义人得提拔，并为所有人提供了广泛的庇护。

And in order that all creatures may recognize Her as their Queen and Mistress, and as the Treasurer of our infinite bounties, from whence they are to be distributed, We entrust Her with the keys of our will and heart;

为了使所有的受造物都可以承认她为元后和主母，并作为我们无限赏报的司库，她将我们所需要的恩宠和帮助分配给我们，我们完全献出自己，奉事母后，我们把我们的意志和心灵的钥匙托付给她。

She shall be in all things the Executrix of our pleasure toward the creatures. Above all We shall give to Her dominion and power over the dragon, our enemy, and over all his allied demons.

在所有的事情上，她都将成为我们对这些受造物的喜乐的执行者。最重要的是，天主将赋予她对龙，我们的敌人以及所有恶魔同党的统治和权力。

Let them fear her presence and her name and in it, let their deceits be crushed and annihilated. Let all the mortals that fly to this City of refuge, find in it a sure and certain protection, free from all the dread of the demons and their snares.“

让撒旦魔鬼惧怕她的存在和她的名字，并在其中，使撒旦魔鬼的欺骗被粉碎和歼灭。让所有逃往这个避难城的世人，在其中找到一个确定而肯定的保护，摆脱恶魔一切恐惧及其网罗。　」

272. Without revealing to the soul of the most holy Mary all that is contained in this decree or proposal, the Lord directed Her in that first instant to pray with great love, to intercede for all the souls, and to solicit and procure for them eternal life, especially for those, who in the course of their lives should commend themselves to her care.

272.天主没有向至圣玛利亚的灵魂揭示该法令或提议中包含的所有内容，这是天主的安排，我们所领受的恩宠，多经由圣母的手；她也满心愿意广施天主托给她的恩宠给人类，以大爱为所有的灵魂转祷，为世人祈求，使他们合乎主旨，将来获得永恒的生命，特别为那些在一生的过程中，将自己托付给她照顾的人。

The blessed Trinity made known to Her that before his most just tribunal nothing would ever be denied to Her; that She should command the devil and that She should have power, by virtue of her commands, to keep him away from souls, since She would have at her disposal the arm of the Almighty.

天主圣三使她知道，在天主最公正的法庭之前，她无可指摘。天主给圣母克制魔鬼的能力，并凭借她的命令，有能力使魔鬼远离灵魂，因为圣母的祈祷能够移动全能者的手臂。

But the reason of this favor was not made known to Her, nor the reason for all her other gifts, and this reason was no other than that She was to be the Mother of the Word.

但是，玛利亚并不知道这种恩惠的原因，也不知道她所有其它恩赐的理由，这个理由无非就是她要成为圣言之母。

In saying that this City was surrounded by a great and high wall St. John refers to this godgiven prerogative of his Mother, that She was to be the secret refuge, protection and defense of all men, wherein they would find all the security of a city of refuge and of a strong fortress against their enemies.

说到这座城市被一堵高大的城墙包围时，圣若望指的是圣子母亲的天赐特权，她将成为所有人的神秘避难所、保护者和防御者，他们将在这座避难城和抵抗敌人的坚固堡垒中找到所有的安全。

To this powerful Queen and Lady of all creation and to this dispensatrix of all the treasures of heavenly grace, all the sons of Adam were to fly. He says that the walls are very high, for the power of the most pure Mary to overcome the demon and to raise the souls to grace is so great that it is inferior only to that of God himself.

亚当的所有子孙都要投奔圣母怀抱,依靠她,（请她为我们做大能的代祷,援助我们的需要，）以及一切天堂恩宠宝藏的这位分施者。圣若望说，城墙很高，因为至纯玛利亚战胜恶魔，及提升灵魂到恩宠（状态）的能力是如此巨大，以至于仅次于天主。

So well armed for all this and so well defended and secure for Herself and for all those, who seek her protection, is this City, that not all the forces created by God outside of Her can

overthrow or surmount its walls.

为了所有这些，这座城市（避难所）武装得如此精良，为她自己以及为所有寻求她保护的人们提供了如此良好的防御和保障，因此，没有任何天主在她之外创造的力量能够推倒或突破这避难所的城墙。

273. “Having twelve gates,”for the entrance into this holy City is free to all nations and generations excluding none, but inviting all; so that no one shall be deprived of the mediation of this Queen of mercy for obtaining the gifts and graces, nor the eternal glory of the Most

High.

273. 「有十二个门　」，这个圣城的入口，对所有国家、所有种族和世代都是自由开放，不排除一个。这样，任何人都不会被剥夺这位慈悲元后的中保（而进入圣母圣心这个安全的避难所里），以获得至高者的恩赐和恩宠，以及永恒的光荣。

In the gates were twelve angels. These twelve princes are those mentioned above as being among the ones selected as the guardians of the Mother of the incarnate Word. The service of these twelve angels, besides attending to their Queen, was to assist especially and to defend those souls who devoutly call on Mary, our Queen, for help, and who distinguish themselves in their devotion, veneration and love for Her.

城门上有十二个天使。这十二位天使是上面提到的那些被选为圣言降生成人之母的守护者。这十二位天使除了参与对元后的服务外，还特别协助并保护那些虔诚地呼求我们元后玛利亚的人，协助并保护那些奉献自已並崇敬孝爱于她的信徒。

Therefore the Evangelist says that he saw them in the gates of that City; they are the ministers and as it were, the servants, who are to help, encourage and accompany the mortals in entering into the portals of piety, opened by the most holy Mary to eternal happiness.

因此，圣史说他在那个城市的城门里看到了他们。他们是传道人（事奉者），也是仆人，他们将帮助、鼓励和陪伴世人进入孝爱之门，由至圣玛利亚打开进入永恒的幸福。

Many times does She send them with inspirations and favors in order to snatch those from the dangers of body and soul, who invoke Her and are her devout servants.

对于恳切呼求她的人，圣母是一切激励和恩惠的泉源，从肉体和灵魂的危险中挽救虔诚向她呼求的人。

274. He continues: “And names written thereon, which are the names of the twelve tribes of the children of Israel;“ for the angels receive their names according to the ministry and service, for which they are sent to the earth.

274.　天使继续说：「门上写着以色列子民十二支派的名字；」因为天使们根据派遣给他们事奉和服侍的支派，而得到了他们的名字。

And because these twelve princes are especially attached to the service of the Queen of heaven in order that they may assist in the salvation of men, and because all the elect are included with the twelve tribes of Israel, forming the holy people of God : therefore the Evangelist says that the angels bear the names of the twelve tribes of Israel.

因为这十二天使愿竭忠尽职,不顾生死,一生侍奉天上元后，以便他们可以帮助人们得救，并且因为所有选民都被包括在以色列的十二个支派中，从而构成了天主的圣民：因此圣史说，天使配戴以色列十二个支派的名字。

To each one of the twelve tribes one of these angels is assigned. Under their charge and protection are all those that from every nation and generation enter through the portals of the intercession of most holy Mary into the celestial Jerusalem.

十二个支派各指派一位天使。在他们的管理和保护之下，所有来自各个民族和各世代的人都通过至圣玛利亚转祷进入了天上的耶路撒冷。

275. Wondering at this exaltation of the most pure Mary and that She should be the Mediatrix and the portal of all the predestined, I was given to understand that this prerogative befits Her, who as Mother of Christ was to do such great things for men conjointly with her most holy Son.

275. 我对至圣玛利亚的这种高举和她将成为所有预选之人的中保和大门感到惊奇，所以天主使我明白这种特权适合她，因她作为基督的母亲，联合她的圣子为人类做如此伟大的事情。

For She furnished Him from her own purest blood and substance with a body, in which He suffered and redeemed men. On account of her close connection with his flesh and blood, She in a manner died and suffered in Christ, freely of her own will accompanying Him in his Passion and Death, suffering with Him according to Her power with heavenly humility and fortitude.

因为她用自己最纯洁的血和肉体给了圣子一个身体，圣子以这身体受苦并救赎了人类。由于她与圣子血肉的亲密关系，她在基督里以某种方式死亡和受苦，并依靠她的属天的谦卑和坚毅的力量，自愿伴随着圣子的受难和死亡。

Thus, as She cooperated in his Passion and offered Herself as a victim for the human race, so the same Lord made Her a participant in his dignity of Redeemer and placed Her in charge of the merits and fruits of the Redemption, to be distributed by her own hand and communicated to the redeemed.

因此，由于她与圣子的受难合作并奉献自己为人类的牺牲者，因此同一位主使她成为救赎主苦难和尊荣的参与者，并安排她负责救赎的功德和成果，由她亲自分施和传递给被救赎者。

O, admirable Treasurer of God! How secure are in thy heavenly and bountiful hands the riches of the Omnipotent! Hence this City “had three gates on the east, three gates on the north, three gates on the south, and three gates on the west,”etc.

哦，令人敬佩的天主宝库的守护！全能天主恩宠的分施者,我们的救援掌握在你手中，是多么安全啊！因此，这座城市有「东面三门，北面三门，南面三门，西面三门　」等。

The three gates, corresponding to each of the four quarters of the world, invite all the mortals to draw near to Him, who is the Creator of all, namely, the Father, the Son and the Holy Ghost.

这三个门分别对应于世界各方，邀请所有世人靠近天主，祂是万物的创造者，三位一体的真神，即天主圣父，天主圣子和天主圣神。

Each of the three Persons, desires and ordains, that most holy Mary should be in possession of the gates for soliciting the divine treasures for mortals. Although there is but one God in three Persons, each one for Himself concedes free entrance and admission to this most pure

Queen, in order that before the tribunal of the immutable and triune Being She may intercede, solicit and receive gifts and graces for those that seek Her and honor Her in the world.

三个位格的每一位，都希望和命定至圣玛利亚将拥有人类恳求天主宝藏的大门。尽管三个位格但只是一个天主，但每一位都为祂自己允许和欢迎这位至圣的元后自由进入，以便在永恒不变的三位一体的法庭面前，她可以为那些寻求她并在世界上尊敬她的人转求、祈求和领受恩赐和恩宠。

Therefore as there are not one, but three portals in every direction, none of the mortals any where in the universe and of any nation and tribe shall have an excuse. The entrance into free and open city gates is so easy, that if any one fails to enter, it is not because the gates prevent him, but because he himself tarries and does not wish to seek safety.

因此，由于在各个方向上不是只有一个门，而是三个门，因此在宇宙中任何地方以及任何民族和种族中都没有人可以有借口（进不去）。进入自由开放的城门非常容易，以至于任何人如果无法进入城，并不是因为城门阻止了他，而是因为他本人耽搁并且不希望寻求安全。

What then shall the infidels, heretics and pagans say? and what excuse have the bad Christians and the obstinate sinners? If the treasures of heaven are in the hands of our Mother and Lady, if She continues to call us and solicit us through her angels, if She opens not one but many gates to heaven, how is it that there are so many who remain outside and so few who enter through them?

如果天堂的宝藏掌握在我们天上的母亲至圣玛利亚的手中，如果她不断地召唤我们，通过她的天使引导我们，如果她打开的不是一扇而是多扇通往天堂的大门，那怎么会有那么多人留在外面，而很少有人从这些打开的大门进来呢？那么不信者、异端、和异教徒该怎么说呢？坏基督徒和顽固的罪人又有什么借口？

276. “And the walls of the city had twelve foundations, and in them the twelve names of the apostles of the Lamb.” The strong and unshakable foundations, upon which God built up the holy City of Mary his Mother, are her virtues, as governed and proportioned in Her by the Holy Ghost.

276. 「城墙有十二座基石，上面刻着羔羊的十二位宗徒的十二个名字。」在牢固而不可动摇的基础上天主建立了祂的母亲至圣玛利亚圣城的根基，这根基是她的圣德，圣神早已充满了圣母，占据了圣母。圣神装饰了圣母的灵魂，圣母是天主圣神的宫殿。

He enumerated twelve, corresponding with the names of the Apostles, in order to show that it is founded upon the surpassing sanctity of the Apostles, who are the leaders among the saints.

天使列举了十二个名字，与宗徒的名字相对应，以表明城墙是建立在宗徒之上的神圣超越，而宗徒是圣徒们的领袖。

For according to the saying of David, the foundations of the city of God are placed upon the holy mountains, and also inversely, the sanctity and wisdom of Mary grounded and confirmed the Apostles after the Death and Ascension of Christ.

因为按照达味的说法，天主之城的根基被放置在圣山上，反过来，玛利亚的圣德、恩宠和智慧在基督的圣死和复活升天之后成了宗徒们坚定的根基。

Although She was always their Instructress and model, yet in those times She alone was the chief support of the primitive Church. Now, because She was destined and endowed for this office by the corresponding virtues and gifts from the moment of her Immaculate Conception, therefore they are called the twelve foundations of this City of God.

尽管玛利亚一直是宗徒们的指导者和楷模，但在那个时候，只有她是初期教会的主要支持者。因为从她始胎无染原罪受孕那一刻起，她就被指命定并赋予了这个职位相应的美德和恩赐，因此，这些美德及恩赐被称为这座天主之城的十二个基石。

277. “And he that spoke with me had a measure of reed, of gold, and he measured the city with the golden reed for twelve thousand furlongs,“ etc. By these measurements the Evangelist alludes to the great mysteries of the dignity, graces and gifts and merits contained in the Mother of God.

277.　「同我谈话的那位天使拿着金芦苇测量尺，他用芦苇测量尺测量了那城，共计一万二千『斯塔狄』」等等。通过这些测量，暗指了天主之母所蕴含尊严、恩宠、恩赐和圣德的巨大奥秘。

Although the measurements of the dignity and benefits, which the Almighty conferred upon Her, were exceedingly great, yet they were within possibility and they were also well proportioned.

虽然全能者赐予她的尊严和恩惠是极其巨大的，但这些都是有可能的，而且是与她的圣德是十分相称的。

“the length thereof is as great as the breadth.” From all sides She is equally well formed, without a sign of deficiency, inequality or disproportion. I do not expatiate thereon, but refer to what I will say about this in the course of this history of her life.

「长宽相同。」玛利亚各方面都均衡良好的形成，没有缺陷，不等称，或不成比例的现象。我没有对此进行阐述，但在我谈到她一生的这段历史中会提到它们。

But I desire to mention that the measure of the dignity, the merits and graces of most holy Mary, was none other than the humanity of her most blessed Son, united to the divine

Word.

但我想提一提，至圣玛利亚的尊严、圣德和恩宠的衡量标准，无非就是她至圣圣子的人性与圣言的结合。

278. The Evangelist calls the humanity of Christ a “reed” because He assumed the frailty of our weak and carnal nature, and “of gold,” on account of his Divinity.

278. 圣史称基督的人性是「芦苇」，因为祂承担了我们脆弱和肉身本性的软弱，而「金子」是指祂的天主性。

In accordance with the dignity of the true Godman, Christ, and correspondingly with the gifts and merits of the incarnate God, also his most holy Mother was measured. He it was who measured Her with Himself, and She, being thus proportioned, seemed in her office as Mother, exalted to a dignity corresponding to his.

根据真正的神人（基督）的尊严，以及相应的降生成人的天主之恩赐和功德，基督的至圣母亲也得到了测量。正是基督亲自测量了她，而她如此合乎比例，合乎她做为基督母亲的尊位，受擢升为「天地的王后」。

In the length of her gifts and graces, and in the breadth of her merits, in all things did She seem well proportioned without defect.

在恩赐和圣宠的长度上，以及在功德的宽度上，她在所有方面都很相称，没有缺陷。

She could not be equal absolutely to her most holy Son with an equality which the learned call mathematical; for Christ our Lord was true God and man, whereas She was a mere creature and thus the measure exceeded infinitely that which was measured by it ;

她不可能完全等同于她的圣子，就是学者称为的数学上的平等。因为我们的主基督是真天主和真人，而她只是个受造物，因此基督的量度无限地超过了它能被测量的。

yet the most pure Mary was adjusted according to a certain equality of proportion to her divine Son. Just as there was wanting in Him nothing that corresponds and belongs to his dignity as the true Son of God, so nothing was wanting, nor was there any defect in that, which was due to Her as true Mother of that same God, in such a manner that to Her as Mother of God, and to Christ as Son of God, were conceded equal proportions of dignity, graces, gifts and merits.

然而，至圣玛利亚是根据与她的圣子相等的比例而进行受造的。就像作为天主的真圣子，对应并属于祂的尊严在祂里面什么也不缺少一样，由于玛利亚是同一位天主的真正母亲，所以在玛利亚内也不缺少，也没有任何缺陷，以这样的方式，对玛利亚作为天主的母亲和对基督作为天主的儿子，承认同等比例的尊严、圣宠、恩赐和功德。

There was no created grace in Christ, which was not held in its proportion also by his most pure Mother.

基督内的一切恩宠与所有恩典都是经由玛利亚而赐给人的。注:原译应是: 在基督里所造的恩宠，没有一样不是由祂最纯洁的母亲所擁有的。

279. The Evangelist says : “And he measured the city with the golden reed for twelve thousand furlongs.” This measure of “stadia” and the number “twelve thousand” with which the heavenly Queen at her Conception was measured, indicate most exalted mysteries.

279.圣史说：「用金芦苇测量尺测量了那城，共计一万二千『斯塔狄』　」，天上元后在她受孕时，以「斯塔狄」的度量和「一万二千」的数字，表明了最崇高的奥秘。

［注：“斯塔狄”是长度单位，约 600 尺（185米）］

The Evangelist calls the perfect measure, by which are measured the high sanctity of the predestined,“stadia,“ there by referring to the graces and gifts, which God in his eternal foreknowledge decreed to communicate through the incarnate Son, adjusting and pre-ordaining these gifts with infinite equity and mercy.

圣史称这是完美的测量，通过它（金芦苇测量尺）测量了预定的崇高圣德，「斯塔狄」指的是恩宠和恩赐，即天主在祂永恒的预知中，下令通过降生成人的圣子要传递的恩宠和恩赐，并以无限的公平和慈悲来调整和预定这些恩赐。

［注：sanctity 圣善、圣德、神圣。sanctuary (1) 圣所指教堂中祭台附近的空间。(2) 圣堂、圣殿 (3) 庇护所、避难所，也算是圣德专用。］

By these stadia then are measured all the saints and the heights of their virtues and merits. Most unhappy he who does not come up to this measure and who cannot be measured by it when the Lord shall measure him. The number twelve thousand is used in order to include all the rest of the elect and the predestined, headed in their thousands by the twelve Apostles, the princes of the Catholic Church.

然后，通过这些斯塔狄来测量所有圣徒及其圣德和功德的高度。最不幸的是没有达到这个标准的人，以及当主要测量他时，不能被其标准测量的人。使用一万二千这个数字是为了包括所有其余的被选者和预定的人，以十二宗徒（天主教会的王子们）带领他们的千人数。

［注：virtue ： (1) 德行；德性；美德：易于向善的能力。一般分为本性的智、义、勇、节四枢德，和超性的信、望、爱三超德。 (2) 能力；德能；神能；德。拉丁文称作 virtus 。merit (1) 功绩、善功、功劳、功德，指为他人完成的一项事工。(2) 立功劳 (3) 应得。］

In the same way they are mentioned in the seventh chapter of the Apocalypse under the leadership of the twelve tribes of Israel. For all the elect must submit to the teaching of the Apostles of the Lamb, as I have already said above (No. 273).

以同样的方式提到了他们在以色列的十二个支派的领导下。正如我上面已经说过的那样，所有选民必须信从十二宗徒所传救主之福音（第273号）。

280. From all this can be estimated the greatness of that City of God, the most holy Mary. For if we assume that the stadium which the Evangelist mentions measures at least 125 steps, then a city that extends 12,000 furlongs or stadia on each of its four sides aim in its height, must appear of huge dimensions.

280.　从所有这一切中，可以估量出天主之城（至圣玛利亚）的伟大。因为如果我们假设圣史提到的斯塔狄至少要走125步，那么一个城市的四个面各延伸12,000斯塔狄，就必须出现巨大的尺寸。

The measurement and number of stadia of all the predestined taken together was found to be equal to that of our blessed Lady, the most holy Mary, and their length, breadth and height was not greater than hers.

所有命定的斯塔狄的测量和数量与我们的荣福的元后至圣玛丽亚相当，它们的长度、宽度和高度都不比她多。

For She that was to be the Mother of God himself and the Queen and the Mistress of all creatures, was equal to them joined in one mighty host. In Her alone was contained more than in all the rest of creation.

因为玛丽亚将成为天主自己的母亲，和所有受造物的元后和主母，圣母的孩子加入教会的大家庭与圣徒们在一起。仅在玛丽亚里面所包含的，就比在其余所有创造物中所包含的还要多。

281. “And he measured the wall thereof a hundred and forty-four cubits, the measure of a man, which is of an angel.“ This measure of the walls of the City of God, was not of their length, but of their height.

281.　「又测量了城墙，有一百四十四肘；天使用的，是人的尺寸。」这座天主之城的城墙的尺寸，不是看城墙的长度，而是看它的高度。

For if the length and the width of the city were twelve thousand stadia, making a perfect square, it was certainly necessary that the walls should extend still farther on the outside in order to encompass the city.

因为如果城市的长度和宽度是一万二千个斯塔狄，形成一个完美的正方形，那么一定有必要使墙壁在外面延伸得更远，以包围整个城市。

The measure of one hundred and forty-four cubits (of whatever length these might be) , was certainly too short for a city of that extent; but that measurement would very well fit the height of the walls and would be well adapted for the security and defense of those dwelling therein.

对于这样规模的城，一百四十四肘（无论其长度有多大）肯定太短了。但是该尺寸非常适合墙壁的高度，并且非常适合居住在其中的人们的安全和防御。

This measurement of their height indicates the security of all the gifts and graces which the Almighty conferred on most holy Mary as befitting her dignity and sanctity.

城墙高度的测量表明了全能者赐予至圣玛利亚的所有的恩赐和圣宠，都适合她的尊严和神圣。

In order to make this more plain, it is said that the height was one hundred, forty, and four cubits, an unequal number, referring to three walls : a high one, a medium sized and a small one, and corresponding to the activity of the Queen of heaven in great, in more ordinary and insignificant things.

为了更清楚地说明这一点，可以说高度为一百，四十，四肘，一组不等的数字，指的是三面墙：高墙，中高墙和矮墙，相对应于天堂元后在伟大，更平凡，和微不足道的事物中的活动。

Not that in Her there was anything insignificant, but because the object matter of her actions was of different kinds, and so were also her actions themselves.

并不是说至圣玛利亚内有任何微不足道的事物，而是因为她行动的对像不同（注：不仅仅是犹太人，包含了地球上所有的种族），因此她的行为本身也是超越任何种族和国藉的。

Some were miraculous and supernatural, others belonged to the sphere of the moral virtues, and these latter again were either interior or exterior.

有的是奇迹般的和超自然的，有的属于道德美德的范畴，而后者道德美德又是内在的或外在的。

All of them She performed with such a plenitude of perfection that She omitted not the unimportant obligations on account of the important ones, nor did the latter suffer on account of her exactitude in the former.

所有这些玛利亚都表现得如此完美的丰富，以至于她没有因为重要的义务而忽略了不重要的义务，也没有因为她对前一个任务的严格要求而使后一个任务受到损害。

She fulfilled them all with such an exalted holiness, and with such full approbation of the Lord that She was measured with the standard of her most holy Son, as well in the natural as in the supernatural sphere of her life.

她以崇高的圣洁和对主的完全的认同完成了这些圣德，以她至圣圣子的标准，无论是在她生命的自然领域还是在她的超自然领域，来实践这些圣德。

It was the measure of the Godman himself, the Angel of the great council, excelling all men and angels. With Him She, as his Mother, was exalted above them in proportion to her dignity. The Evangelist continues and says :

这是衡量神人本身的尺度，圣子是伟大会议的使者，胜过所有的人和天使。和圣子在一起时，作为祂的母亲，玛利亚的尊严成比例地高于他们。圣史继续说：

［注：伟大会议应该是天主圣三之间的会议。圣子的确可以称为使者，当然不能称为天使。］

282. “And the building of the wall thereof was of jasper-stone.“ The walls of a city most conspicuously strike and engage the eyes of the beholder. The variety of colors and hues that distinguish the jasper-stone here mentioned as composing the walls of Mary, the City of God, bespeak the ineffable humility with which all the excellencies and graces of the great Queen were clothed and permeated.

282.　「城墙是用水苍玉建造的。　」城墙最引人注目，吸引观看者的目光。此处提到的碧玉石的各种颜色和色彩是组成天主之城玛利亚城墙的碧玉，表明了伟大的元后所有的卓绝与恩宠都以谦卑为装饰。

For although She was the worthy Mother of her Creator, exempt from all stain of sin and imperfection, She exhibits Herself to the view of mortals as dependent upon and as it were tinted with the shades of the ordinary laws, to which the daughters of Adam are subject; for She subjected Herself to the penalties and necessities of our common life, as I shall describe later on.

因为尽管玛利亚是创造者的可敬母亲，免于罪恶和不完美的一切污秽，但她向世人展示自己，如同世人依赖的和被束缚在普通律法的阴影下，即亚当的女儿要服从的法律；因为她也要承受人类在“原祖父母的罪过的影响”之下的共同命运:即罪的惩罚和自然规律(生老病死)，我将在后面描述。

Nevertheless this wall of jasper, though apparently displaying these color-tints of the rest of womankind, was to serve as an invincible defense of the city.

尽管如此，这面碧玉墙，虽然表面上显示出的是诸多女性的多彩多姿，却是作为城市不可战胜的防御。

Inside, as the Evangelist says, the city was of “pure gold, like to most pure and flawless glass,” for neither in the formation of the most holy Mary, nor afterwards, during her most innocent life, did She ever admit any stain, which could obscure her crystalline clearness.

正如圣史所说，这座城是「纯金的，好像明净的玻璃」，因为无论在至圣玛利亚形成时，还是之后，还是在她最纯真的一生中，她都从未沾染过任何污点而模糊她水晶般的清澈。

For just as any stain or blemish, even if only the size of an atom, finding its way into glass during its formation will never disappear so as to leave no visible trace and will always interfere with its transparency and purity;

就像任何污点或瑕疵一样，即使只是原子的大小，进入在形成玻璃的过程中也永远不会消失，虽不留下可见的痕迹，而总是干扰它的透明度和纯度；

so, if the most pure Mary had contracted in her Conception the blemish or stain of original sin, it would always be discernible and forever degrade and prevent her crystalline purity and transparency.

因此，如果至圣玛利亚在她的受孕中感染了原罪的瑕疵或污点，那么它（瑕疵污点）将永远是可辨别的，并且永远降低和妨碍她水晶般的纯净和透明。

Neither would She be pure Gold, since her sanctity and gifts would contain the slack of original sin, lessening its fineness by many carats; hence, this City was “gold, like the purest glass,” because She was most pure and like unto the Divinity.

玛利亚也不是纯金的，因为她的圣洁和恩赐会包含原罪的懈怠，使纯度的成色减少；因此，这座城市是「金的，就像最纯净的玻璃　」，因为玛利亚是最纯净的，相似天主。

CHAPTER XIX.

CONTAINS THE LAST PORTION OF APOCALYPSE XXI IN AS FAR AS IT DESCRIBES THE CONCEPTION OF THE MOST HOLY MARY.

第十九章

关于描述至圣玛利亚的受孕，包含在《默示录》二十一章的最后一部分。

283. The text of the third and last part of chapter twenty-first of the Apocalypse which I saw explained is as follows:

283.我所看到的《默示录》第二十一章第三部分，也就是最后一部分的文字讲解如下：

19. “And the foundations and the wall were adorned by all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, chalcedony; the fourth, an emerald;

19.城墙的基石，是用各种宝石装饰的：第一座基石是水苍玉，第二座是蓝玉，第三座是玉髓，第四座是翡翠。(《默示录》第21章19节)

20. The fifth, sardony, the sixth, sardius; the seventh, chrysolite ; the eighth, beryl ; the ninth, topaz ; the tenth, chrysoprasus ; the eleventh, hyacinth; the twelfth, amethyst.

20.第五座是赤玛瑙，第六座是斑玛瑙，第七座是橄榄石，第八座是绿柱石，第九座是黄玉，第十座是绿玉，第十一座是紫玉，第十二座是紫晶。

21. And the twelve gates are twelve pearls, one to each; and every special gate was of one several pearl; and the street of the city was of pure gold, as it were transparent glass.

21.十二座门是十二种珍珠，每一座门是由一种珍珠造的；城中的街道是纯金的，好似透明的玻璃。

22. And I saw no temple therein. For the Lord God Almighty is the temple thereof, and the Lamb.

22.在城内我没有看见圣殿，因为上主全能的天主和羔羊就是她的圣殿。

23. And the city hath no need of the sun, nor of the moon, to shine in it; for the glory of God hath enlightened it, and the Lamb is the lamp thereof.

23.那城也不需要太阳和月亮光照，因为有天主的光荣照耀她；羔羊就是她的明灯。

24. And the nations shall walk in the light of it; and the kings of the earth shall bring their glory and honor into it.

24.万民都要藉着她的光行走，世上的君王也要把自己的光荣带到她内。

25. And the gates thereof shall not be shut by day ; for there shall be no night there.

25.她的门白日总不关闭，因为那里已没有黑夜。

26. And they shall bring the glory and honor of the nations into it.

26.万民都要把自己的光荣和财富运到她内。

27. There shall not enter into it anything defiled, or that worketh abomination or maketh a lie, but they that are written in the book of life of the lamb.”

27.凡不洁净、行可耻的事及撒谎的，绝对不得进入她内；只有那些记载在羔羊生命册上的，才得进入。

So far the text and letter of the twenty-first chapter of the Apocalypse, which I saw explained.

到目前为止，我看到的《默示录》第二十一章的文本和文字已讲解了。

284. The Almighty having chosen the holy city of Mary for his habitation, and She being of all things outside of God the most fit and appropriate, it was not improper that, from the treasures of his Divinity and from:

284.全能者选择至圣玛利亚为祂的住所，而至圣玛利亚是天主以外的一切事物中最合适和最妥善的住所，那么从天主神性的宝藏和以下方面来看，这一切都是天主永恒的救恩计划中早就保留下来的最好的安排：

the merits of his most holy Son, He should adorn the foundations of this city's wall with all manner of precious stones.

因祂至圣儿子的功德，天主要用各式各样的宝石装饰这座城的城墙的基石。

The fortitude and strength of Mary, typified by the walls, the beauty and excellence of her sanctity and graces, symbolized by the precious stones, her wonderful Conception, suggested by the foundations, were all well proportioned by God in regard to each other and in regard to the exalted end, for which this City was founded, namely, that God should live within it by his love and that from the virginal womb of Mary He might accept his human nature.

玛利亚的坚毅和力量，具有城墙的特征；她的神圣和圣德的美丽和卓越，以宝石来象征；她的美好的受孕，联想到圣城的基础。天主使这一切彼此匀称排列并为了建造这城的崇高目的，也就是说，天主将以祂的爱生活在其中，而从玛利亚的童贞子宫中，圣子将接受祂的人性。

All this the Evangelist describes just as he sees it in the most holy Mary. For on account of the dignity, sanctity and stability which were required in Her as a dwelling-place and as a stronghold of God, it was befitting that the foundation walls of this City, which prefigure the beginnings of her Immaculate Conception, should be built of such eminently precious stones or virtues that none more rich or precious could ever be found.

圣史所描述的一切，正如他在至圣玛利亚中所看到的一样。由于作为天主住所和堡垒在她内所需要的尊严、圣德、稳定，因此建造这座城的基墙是合适的，预示她的始胎无染原罪的开始，应以如此极为珍贵的宝石或圣德来奠基，除此以外再也找不到任何丰富或珍贵的东西替代了。

285.“The first foundation,” or stone, he says, “was jasper,“ whose variegated tints and durability indicate the constancy and fortitude, which from the moment of her Conception was infused into this great Lady in order that during the course of her life She might continue to exercise all the virtues with invincible magnanimity and constancy.

285.他说，「第一个基础」或「基石」是水苍玉，其斑斓的色彩和坚固表明了坚贞和坚韧，即从她受孕伊始就注入了这位伟大圣母的圣德，为使她在一生中可以持续的以不可战胜的气度和坚韧不拔操练所有的圣德。

The virtues and habits, conceded and infused into the most holy Mary at her Conception and typified by these precious stones, at the same time are connected with special privileges, and I will as far as possible, explain them, in order that the full mystery of these twelve foundations may become known.

圣德和习性在她的受孕中给与并灌注到至圣玛利亚，并以这些宝石为象征，同时又具有特殊的特权，我将尽可能地对它们进行解释，以使这十二座基石的整个奥秘可以广为人知。

This gift of strength included a special superiority and sovereignty for repressing, subduing and vanquishing the ancient serpent, and for inspiring all the demons with an inexpressible terror.

这种力量的恩赐包括压制，征服和击败古蛇的特殊优势和主权，并以无法形容的恐怖来慑服所有恶魔。

On that account they fly from Her and fear Her from afar, being filled with trembling at her mere presence. They cannot come near the most holy Mary without excruciating pain.

出于这个原因，牠们从至圣玛利亚身边逃走，从很远处就惧怕她，仅仅因为她的临在就充满颤抖。牠们一走近她，就会感到极度的痛苦。

So liberal was divine Providence with her Majesty that She was not only exempt from the common laws of the children of Adam, but also freed from original guilt as well as from subjection to the demon contracted thereby.

天主的上智安排在至圣玛利亚身上是如此的自由慷慨，她不仅免于亚当子孙的原罪，而且也免于原罪以及由此而产生的恶魔的奴役。

Setting Her apart from these evils, He at the same time endowed Her with sovereign power over the devil, which all men have lost together with their innocence.

天主将至圣玛利亚与这些恶分开，同时赋予了她对魔鬼的无上权力，而魔鬼使所有人(除了圣母之外)，都沾染上了原罪，失去了他们受造的纯真。

More than that: as Mother of the Son of the eternal Father (whom She bore in her womb for the very purpose of putting an end to the evil power of the enemies) She was invested with actual authority which emanated from God himself and in virtue of which this most exalted Mistress subdued the demons and sent them repeatedly to the infernal dungeons, as I will relate farther on.

更重要的是：作为永恒天主之子的母亲（她在子宫中孕育圣子就是为了摧毁魔鬼的邪恶力量），她被赋予了来自天主自己的真正权柄，凭借这一权柄，这位最圣洁的母亲征服了恶魔，并将牠们一再送入地狱的深渊，我将进一步讲述。

286. “The second, sapphire.” This stone imitates the color of the clear and serene firmament and shows a scattering of gold spots or atoms.

286.　「第二座基石，是蓝玉。　」这种石头模仿清澈和宁静的穹苍的颜色，闪耀金蓝色的光泽。(注:圣母显现时多天蓝色的衣服)

Its color typifies the serenity and tranquillity of the gifts and graces of the most holy Mary, enabling Her to enjoy an unchanging, heavenly and serene peace, free from any cloud of disorder and illumined from the moment of her Conception with visions of the Divinity.

蓝玉的颜色体现了至圣玛利亚的恩赐和圣宠的平静与安宁，使她能够享有不变的、天堂般宁静的平安，没有任何事物能扰乱她内心的平安，并且从受孕那一刻起，天主圣神就以神视、异象、来光照她。

By the likeness of her virtues to the divine attributes and by her participation in them, especially in their unchangeableness, She made Herself worthy to see God. Many times during her pilgrimage through life was She favored with unveiled and clear vision of God, as will be described.

通过与天主属性相似的圣德以及她与天主属性的分享，尤其是它们的恒定不变，她使自己配得看见天主。在她一生的尘世旅途中，她多次受到天主的启示和清晰的神视，这将被描述。

In virtue of this singular privilege the Almighty endowed Her with the power of communicating tranquillity and peace of spirit to those, who will ask for her intercession.

凭借这种独特的特权，全能者赋予了至圣玛利亚权能向那些寻求她转祷的人传达心灵的安宁与和平。

Therefore let all the faithful, who are agitated and stirred up by the tormenting anxiety of their vices, pray to Her, that so they may obtain from Her this gift of peace.

因此，让所有因罪行的折磨而焦虑不安的信徒，向她祈祷，以便他们能从她那里获得平安的恩赐。

287. “The third, a chalcedony.” This stone takes its name from the country where it is found. It is of the color of the ruby and in the night resplendent as a beaconlight. The hidden signification of this stone points to the holiness and power of the name of Mary.

287.　「第三座基石，是玉髓。　」这块石头的名字来自发现它的国家。它是红宝石的颜色，在夜间像指路明灯一样闪闪发光。这石头的隐藏含义指向玛利亚的名字的神圣和权能。

For She took her name from that part of the world, where She first came into being, calling herself a daughter of Adam, and her name, by the mere change of the accent signifies in Latin the collective oceans, for She was the ocean of the graces and gifts of the Divinity.

因为至圣玛利亚的名字取自她初始诞生到世界上的那个地方，她自称是亚当的女儿，而她的名字仅仅因口音的改变而在拉丁语中意味着汇集的海洋，因为她是天主的恩宠和恩赐的海洋。

She came into the world in her Immaculate Conception, submerging and inundating it with these gifts, sweeping off the malice of sin and its effects, illuminating the darkness of the abyss with the light of her spirit and the brightness of her heavenly wisdom.

她以始胎无染原罪走进了世界，拥有并浸满了这些恩赐，扫除了罪的恶性及其后果，用她的心灵之光和她天上智慧的光辉照亮了黑暗的深渊。

This foundation-stone signifies that the Most High conceded to her most holy name the power to disperse the clouds of infidelity spread over the earth, and to destroy the errors of heresy, of paganism, idolatry and all uncertainty in matters of the Catholic faith. If the infidels would turn toward this light by invoking Mary’s name, it is certain that their understanding would quickly expel the darkness, their errors would be drowned as in a sea in virtue of the power conceded to Her from on high.

这座基石表明，至高者给予她最神圣的名字的权能，以驱散蔓延世界各地的无信和不忠之云，并消灭异端、异教、偶像崇拜和天主教信仰问题上所有不确定性的错误。如果异教徒通过呼求玛利亚的名字来朝着这光明前进，那么可以肯定的是，他们的明悟将迅速驱除黑暗，由于从上天赋予至圣玛丽亚的权能，他们的错误将被淹没在海中。

288. “The fourth, an emerald,” the color of which is a pleasant green, delighting the sight without fatigue. It mysteriously typifies the graces of the most holy Mary in her Conception for, being most amiable and gracious in the eyes of God and his creatures.

288.　「第四座是翡翠　」，其颜色是令人愉悦的绿色，赏心悦目，不觉疲倦。它神秘地代表了至圣玛利亚在受孕中的圣宠，因为在天主及其受造物的眼中她是最和顺与谦和的。

She preserved in Herself, without the least offense against his name and memory, all the verdure and strength of the holiness, virtues and gifts then conferred upon Her. Accordingly the Most High granted Her the privilege of insuring a like stability to her devout followers, obtaining for them perseverance and fidelity in the friendship of God and in the practice of virtue.

至圣玛利亚把她受造时天主所赋予她的圣洁、美德和天赋保存在自己里面，她的一生没有沾染罪恶，内心也没有任何私欲，也没有丝毫冒犯天主的圣名。因此，至高者赐予她特权，以确保她虔诚的追随者有同样的稳固，使他们在天主的友谊和美德操练中获得坚贞和忠诚。

289. “The fifth, sardonyx.” This stone is transparent, though favoring the flesh-color and usually containing three different tints : dark below, whitish in the centre, and nacreous or like mother-of-pearl above, a most graceful variety of color.

289.　「第五座是赤玛瑙。」这块基石是透明的，尽管接近肉色，通常包含三种不同的色泽：下层是深色，中间是白色，上层是珍珠色或类似珍珠母的颜色，这是一种最优雅的颜色。

The mysterious signification of this stone pointed to the close relation between the Mother and the Son, whom She was to bring forth.

这块基石的神秘含义表明圣母和从她诞生的圣子之间的密切关系。

The dark color points to the inferior and terrestrial portion of the body of Mary, obscured by mortification and labors during her stay on earth, and also to the humanity of her Son, obscured by taking upon Himself our guilt.

深色指玛利亚身体的卑微和尘世的部分，在她住在尘世期间被屈辱和劳苦所掩盖，也指由于承担我们的罪过而被掩盖的她圣子的苦难人性。

The white typifies the purity of the soul of Mary, the Virgin, and of Christ, our highest good. The carnation bespeaks in Him the hypostatical union of his humanity and Divinity, and in Mary her participation in the love of her most holy Son, and her communication in all the splendors of the Divinity.

白色代表了童贞玛利亚和我们至高的善——基督的灵魂的纯洁。在基督内的康乃馨红色表明祂的人性与天主性的两性一位的结合，在玛利亚身上，她分享了她与至圣之子的爱，她的灵魂颂扬天主，她的心灵欢悦于她的救主天主。

In virtue of this foundation stone the great Queen of heaven enjoys the power of interceding and obtaining for her clients the efficacious application of the superabundant merits of the Incarnation and Redemption, including also a special devotion toward the mysteries and the life of Christ our Lord through his merits.

凭借这一基石的圣德，伟大的天国元后享有转祷的大能，并为祈求她的人获得耶稣十字架祭献的救赎功劳，从耶稣诞生的那一刻起，圣母陪伴耶稣在世生命中,耶稣所受的苦，圣母都经历了。耶稣死在十字架的时刻，也是圣母圣心被利剑刺透的时刻。

290. “The sixth, sardius.” This stone is transparent, and because it at the same time flashes like the clear flame of a fire, it is the symbol of the flame of divine love, which incessantly burns in the Queen of heaven, for there is no cessation nor diminution of that conflagration of love in her bosom.

290.　「第六座是斑玛瑙。　」这块基石是透明的，并且因为它同时闪烁像明亮的火焰，是神圣爱火的象征，在天国元后心中不断燃烧，因为在她怀中爱的烈焰既不停止也不减少。

From the very moment of her Conception, which was the time and place of its beginning, it continued to grow, and now, having reached that highest state of exaltation, which ever can fall to the lot of a creature, it burns and shall burn still brighter through all the eternities.

从她受孕的那一刻起，即受孕开始的时间和地方，爱的火焰一直在增长，现在，达到了最崇高的境界，这爱火可以落在许多人的身上燃烧，并将在永恒中燃烧得更加明亮。

This includes her privilege of distributing the influence, the love and the gifts of the Holy Ghost to those who ask in her name.

这包含她的特权能将圣神的感化、爱、和恩赐，分发给那些以她的名义祈求的人。

291. “The seventh, chrysolite.” This stone resembles in its color gold refulgent with flaming fire; and this latter is more apt to show itself by night than by day.

291.　「第七座是橄榄石。」这块基石的颜色类似于金色，灿烂得如燃烧的火焰。后者在夜间比白天更容易显示出来。

It symbolized the ardent love which Mary entertains for the Church militant, its ministers, and for the law of grace in particular.

它象征着玛利亚对征战的教会，其事奉职事，尤其是恩宠律法的热爱。

This love shone forth more especially during the night of the Death of her most holy Son, also during the time, when in the beginnings of the evangelical law, She held the office of teacher and when She prayed so ardently for the establishment of the Church and its Sacraments.

这种热爱，在她的至圣儿子圣死的那一个夜晚，在耶稣基督福音的开始，在她担任宗徒们的导师的职位时，以及她为建立初期教会及在教会内建立的七件圣事而如此热烈地转祷时，这种爱更加光芒灿烂。

In those times, as will be said in its place, She cooperated by her most burning love toward the salvation of the whole human race. She alone knew and appreciated the value of the most holy law of her Son.

在那些时候，正如我们将要说的那样，她以她最炽热的爱为拯救全人类而与救赎主耶稣合作。唯独她知道并领会她的圣子最神圣律法的救赎价值。

With this love She was prepared and endowed from the moment of her Conception in order to be the Coadjutrix of Christ our Lord. This includes the prerogative of being able to obtain for those that invoke Her, the grace of a good disposition toward the fruitful reception of the Sacraments of the holy Church and of clearing away obstacles that prevent their full effects.

她从受孕之时就被预备和赋予了这份爱，以便成为我们“主基督的助手”。这包括能够为那些呼求她的人获得一种良善性情恩宠的特权，以便有成效地接受圣教会的圣事，并清除使其充分发挥作用的障碍物。

292. “The eighth, beryl.” This stone is of a green and yellow color; but the green predominates, having a great resemblance to olive and being of resplendent brilliancy.

292.　「第八座是绿柱石。　」这块基石是黄绿色的。但是绿色占主导地位，与橄榄非常相似，并具有灿烂的光彩。

It represents the singular faith and hope given to Mary in her Conception, enabling Her to understand and execute arduous and sublime works, such as She in reality accomplished for the glory of Her Creator.

它代表了在玛利亚的受孕中给与她的独特信德和望德，使她能够理解并执行艰巨而崇高的工作，例如玛利亚为她的创造者的荣耀而在现实中所完成的工作。

In virtue of this gift of unfailing assistance of the Lord, was conferred upon Her the power to endow her servants with fortitude and patience in the tribulations and difficulties of their undertakings.

凭借着主无尽援助的恩赐，玛利亚被赋予了权能，使她的仆人在他们的困难和艰巨的任务中有勇德刚毅和耐心。

293. “The ninth, topaz.” This stone is transparent and of a mulberry color, much prized and esteemed. It represents the most honorable virginity of Mary, our Mistress, and her mothership in regard to the incarnate Word; moreover during her whole life these two prerogatives were held by Her as of inestimable value and worthy of the most humble thanks.

293.　「第九座是黄玉。」这块基石是透明的，具有桑树色，非常珍贵和备受推崇。它体现我们的主母玛利亚最光荣的童贞，和她身为圣言降生成人的母亲角色；此外，在她的一生中，她所拥有的这两个特权，具有不可估量的价值，为此，她谦卑的灵魂万分感谢，颂扬上主。

At the instant of her Conception She asked the Most High for the virtue of chastity and She promised the observance of it during the rest of her earthly life.

在受孕的那一刻，她向至高者祈求贞洁的美德，并承诺在余生中要遵守贞洁。

She was aware that it was conceded to Her in a degree far above her vows and desires. Not only that, but She knew that the Lord had made Her the Teacher and the Guide of all the virgins and lovers of chastity, and that through her intercession, She could obtain these virtues and perseverance in them for all her devotees.

至圣玛利亚意识到，她的请求被接受，其程度上远远高于她的誓言和愿望。不仅如此，她还知道天主已使她成为所有贞女和喜爱贞洁的人的教师和向导，并且通过她的转求，她可以使所有奉献者获得这些圣德和坚忍。

294. “The tenth, chrysoprase,” the color of which is green with touches of gold. It signified the most firm hope planted in the heart of the most holy Mary at her Conception, and the love with which it was impregnated and embellished.

294.　「第十座是绿玉，」其颜色为绿色，带有金色。它象征着在至圣玛利亚受孕时，植根于心中的最坚定的望德和被注入和装饰的爱德。

Hope lived inextinguishably in the bosom of our Queen, as was befitting for Her who was to communicate similar quality to the rest of mankind. The firmness of her confidence was founded in the stability of her high and generous nature during all the labors and exercises of her most holy life, and especially in the Passion and Death of her most holy Son.

望德持续不断的存在我们元后的心灵中，这对她来说再合适不过了，因为她要把同样的圣德传达给全人类。在她最圣洁的生活中，特别是在她独一圣子受难和圣死中，她的崇高和慷慨的本性是稳定的，这是她坚定的信心的基础。

At the same time with this virtue the power of efficacious mediation was given Her, so that She might obtain the same firmness of hope for her clients.

同时，凭借这圣德，至圣玛利亚获得了有效的中保大能，因此她可以使呼求她的人获得同样坚定的望德。

295. “The eleventh, hyacinth,” which is of an exquisite violet color. In this foundation-stone is disclosed the love of Mary for the Redemption of the human race.

295.　「第十一座是紫玉，　」它是精美的紫罗兰色。在这块基石上揭示了圣母玛利亚对人类救赎的热爱。

This love was infused into Her at her Conception and was applied to Her in view of the merits of the death of the Redeemer, her Son.

鉴于她的圣子救世主圣死的功劳，这种对人类救赎的热爱在她的受孕时被灌注到她内，并被运用到她的身上。

As the whole remedy of guilt and the justification of all the souls was to take its rise from the Redemption, this love of the great Queen for the Redemption from that first instant, earned Her the power of demanding that no sinner, how great and abominable soever he might be, should be excluded from the fruit of the Redemption and justification, nor fail to attain eternal life if he invoked the intercession of this powerful Lady and Advocate.

由于整个罪恶的补赎和所有灵魂的成义是从救赎中获得的，从那第一刻起元后对救赎的爱就为她赢得了为厄娃子孙转祷的能力，因此没有任何罪人，或无论那罪多大而可憎，能被排除在救赎的果实和成义之外，也不会失去永生，如果他向圣母悲哀呼号，这位大能的圣母和护慰者定会回顾怜视他，为他转祷。

296.“The twelfth, amethyst,” of a refulgent violet color. The mystery of this stone or foundation corresponds in part with that of the first.

296. 「第十二座是紫晶。」这种基石的奥秘与第一部分的奥秘相对应。

It imports a kind of inherent power conceded to the most holy Mary from the moment of her Conception against all the devilish host, so that the demons, without any command or action on her part, feel a distressing and torturing force proceeding from Her, as soon as they wish to approach her presence.

从至圣玛利亚受孕之初起，就给与玛利亚一种与生俱来对抗所有恶魔军团的大能，不需要她的任何命令或行动，一旦魔鬼试图靠近她，就会感受到来自她的痛苦和折磨的压力。

It was given to Her as a reward of her incomparable zeal in exalting and defending the glory and honor of God. Hence the mere sound of her sweetest name is sufficient to expel from the bodies of men the malignant spirits.

这是对玛利亚高举和捍卫天主的光荣和荣耀的无比热忱的回报。因此，仅仅以她最甜美的名字–圣母玛利亚，发出的声音就足以将企图控制人灵的恶魔驱逐出人的身体。

For her holy name is so powerful that at the mere intimation of it, they are overcome and deprived of strength. These are in short the mysteries of the foundations upon which God built the holy City of Mary.

因为她的圣名是如此强大，以至于仅仅暗示这名字，魔鬼就被征服并被剥夺了力量。简而言之，天主是在这些奥秘的基石上建立了玛利亚圣城。

But they point to many other mysteries and favors received by Her, and in so far as the Lord will give me light and strength, I will manifest them in the farther course of this history.

但是这些（基石）指出了她所接受的许多其它奥秘和恩惠，只要主给我光照与力量，我就将在后面章节中展示这段历史。

297. The Evangelist proceeds and says: “And the twelve gates are twelve pearls, one to each; and every several gate was of one several pearl.“ The great number of gates of this mystical City signify that through most holy Mary and through her ineffable dignity and merits, the entrance to life everlasting was to be just as easy as it is free.

297.圣史继续说道：「十二座门是十二种珍珠，每一座门是由一种珍珠造的；　」这座奥秘之城的众多大门表明，通过至圣玛利亚，以及她无法言喻的尊严和功德，永恒的生命之门将可以自由而容易进入。

It was in a manner due and befitting to the excellence of this exalted Queen, that in Her and through Her the infinite mercy of the Most High should magnify itself by opening all the many ways of communication with the Divinity, and that all mortals, if they wished to make use of her merits and powerful intercession, should enter into participation of the Divinity.

正是以一种应有的方式，也是适合这位崇高元后的卓越，至高者自己以开放所有与祂交流的方式，其无限的慈悲在玛利亚内并通过她彰显出来，这使得所有的世人，如果希望使用玛利亚的功绩和有力的转祷，他们将有份于天主性的分享。

The priceless value, magnificence, beauty and fairness of these twelve gates, constructed of pearls, imply the greatness of the dignity and grace of this Empress of heaven, and the sweetness of her delightful name, which draws mortals toward God.

这十二扇用珍珠建造的门的无价、宏伟、美丽和美好，意指这位元后的尊严和圣宠的伟大，以她甘饴的名字，吸引世人归向天主。

The most holy Mary knew that the Lord had bestowed upon Her the prerogative of being the special Mediatrix of the human race and the Dispensatrix of the treasures of the Divinity for her Son; and therefore the prudent and most diligent Mistress exerted Herself to make the merits and dignity of her works so precious and excellent that they are the astonishment of the blessed in heaven.

至圣玛利亚知道，主已授予了她特权作为人类的特殊中保，并成为她圣子神性宝藏的分施者。因此，审慎而最勤勉的主母竭尽所能，使她工作的功绩和尊严如此珍贵和卓越，好使世人惊讶这天堂的祝福。

Thus the gates of that city were indeed precious pearls in the sight of the Lord and of men.

因此，在上主和人眼中，那些城门的确是珍贵的珍珠。

298. Accordingly it is said: “And the square of the city was of pure gold, as it were transparent glass.” The piazza or square of that City of God, most holy Mary, is its interior or her soul. Here, as in a square or marketplace, all the life converges and here the commerce and trade of the republic of the soul is transacted; for it is the centre of the activity of the senses and other faculties.

298.因此，这里说：「城中的街道是纯金的，好似透明的玻璃。　」天主之城的广场指的是至圣玛利亚的内心或她的灵魂，在这里，就像在广场或市场上一样，所有生命都汇聚在一起，在这里灵魂共和国的商业和贸易得以进行，因为这个天主之城是各种感官和其他官能活动的中心。

This square in the most holy Mary was of purest and transparent gold, because composed of the wisdom and love of God himself. Never was it affected by dullness, ignorance or inattention; all her thoughts were most exalted and her affections were inflamed with immeasurable love.

至圣玛利亚的这个广场是纯净透明的金子，因为它由天主自己的智慧和爱所组成。它从未受到迟钝、无知、或疏忽的影响；她所有的思想都是最崇高的，她的感情被无法估量的爱所点燃。

On this square the highest mysteries of the Divinity were deliberated, from this square were heard the words “Fiat mihi secundum verbum tuum,“which gave a beginning to the most exalted work that God ever accomplished or will ever accomplish; there the innumerable petitions in favor of the human race were devised and sent up to the tribunal of God;

在这个天主之城的广场上磋商了天主的最高的奥秘，从这天主之城上听到这句「愿照你的话成就于我吧！　」这开启了天主曾经完成和将要完成的崇高工作；在那里无数为人类益处的转求祈祷，被设想并上传到天主的审判台前。

there those riches were amassed, which will expel poverty from all the world, if men will enter into commerce with it ; there also is the armory against the demons and all vice.

如果人们带着财富进来贸易，那些财富就会在那里积聚，这将把全世界的贫困驱逐出去；那里还有抵御恶魔和一切恶习的军械库。

（注：财富和贫困意指灵性和德行上的富有和贫乏）

For in most holy Mary are the graces and virtues, which make Her terrible to hell and which afford us courage to overcome the devilish host.

因为在至圣玛利亚中，有圣宠和圣德，这使她成为地狱的恐惧，并供给我们勇气战胜邪恶的势力。

299. He says farther: “And I saw no temple therein. For the Lord God Almighty is the temple thereof, and the Lamb.” The temples of the cities serve as places of prayer and worship to be rendered to God ; and it would be a great defect, if in the City of God there were no temple befitting its greatness and excellence.

299.他接着说：「在城内我没有看见圣殿，因为全能的天主和羔羊就是她的圣殿。」各城内的圣殿都敬献给天主，都是祈祷和敬拜天主的神圣场所，如果在天主之城里没有一座圣殿且相称于天主的伟大和卓越相媲美，那将是一个巨大的缺陷。

Hence in this City of holy Mary is so sacred a temple that the omnipotent God himself and the Lamb itself, that is: the humanity and the Divinity of his Onlybegotten Son, are reverenced and adored in spirit, and more worthily than in all the temples of the world; for He dwelt in Her as in his proper habitation.

因此，在这至圣玛利亚圣城中，全能的天主和羔羊自己就是一个如此神圣的圣殿，即：天主独生子的人性和天主性在至圣玛利亚内受到崇敬和朝拜，比世界上所有的圣殿更有价值；因为圣子住在至圣玛利亚内，如同住在自己的居所。

He was also Himself the temple of Mary, since She was encompassed, surrounded and enclosed by the Divinity and the humanity, both of which served Her as a habitation and a tabernacle. For being in God, she never ceased to adore, worship and petition this same God and incarnate Word within her womb thus in spirit living in God and in the Lamb as in a temple since her continual sanctity was befitting to such a temple.

天主透过圣神，使自己在圣子内，进入圣母的子宫! 成为天主的宫殿，成为圣神的居所!在跟随基督的道路上，圣母更深刻地理解这一点，为祂而打扫自已的心灵城堡，并修饰以美德! 她更深层地圣化自已，希望自已的内心被装饰得能体现出与天主同在的尊贵!

In order to think worthily of this heavenly Mistress, we must always consider Her as enclosed in the Divinity and in her most holy Son as in a temple.

为了相称地思考这位天上的主母，我们必须始终视她为天主的结约之柜。

Thus shall we understand what acts and processes of love, adoration and reverence, were accomplished by Her; what delights She experienced in the same Lord, what petitions arose in Her for the human race, and how earnestly, from her inmost heart and with burning charity, She cried and begged for the salvation of mortals, when in spirit She saw the great necessity of their salvation.

因此，我们该明白玛利亚所完成的爱、崇拜、和崇敬的行为和过程：她在同一个天主中所经历的喜悦，她为人类而提出的祈求，以及她是多么热切地从内心深处怀着炽热的慈爱，哭求世人的救赎，因为在灵性上她看到了世人救赎的极大必要性。

300. Further says the Evangelist: ”And the city hath no need of the sun and the moon, to shine in it; for the glory of God hath enlightened it, and the Lamb is the lamp thereof.” The sun and the moon, are not necessary in the presence of greater light than their own ;

300.圣史进一步说：「城也不需要太阳和月亮光照，因为有天主的光荣照耀她；羔羊就是她的明灯。」在比自己更大的光线下，太阳和月亮不是必需的；

and thus, in the empyrean heaven, where the infinite Suns give their light, the absence of our sun is no defect, though it is so resplendent and beautiful In the most holy Mary, our Queen, there was no need of created sun or moon to enlighten and direct Her; for without comparison She pleased and delighted God.

因此，在羔羊的明灯照亮的至高天堂里没有缺陷，也不需要我们尘世的阳光，尽管太阳是如此灿烂和美丽，在至圣玛利亚我们的元后内，没有必要创造太阳和月亮来照耀她；因为她内在的那盏羔羊的明灯无可比拟的圣洁的光亮使天主悦乐和欢喜。

Nor could the wisdom, sanctity and perfection of her works have any other teacher and director, than the Sun of justice itself, her most holy Son. All other creatures were far too deficient to assist Her in being a worthy Mother of her Creator.

她工作的智慧、圣洁和成全，除了正义之光本身及她的圣子之外，没有其他教师和指导者。所有其他受造物都远远不足以帮助她成为堪当造物主的母亲。

Nevertheless in this same school of the Lord She learned to be the most humble and obedient among the humble and obedient. Though She was taught by God himself, yet She hesitated not to supplicate and obey the most abject among men in those things in which it was not unbecoming.

然而，她在天主的学校里，在那些谦卑顺从的人中，她成为最谦卑顺从的人。虽然她是由天主亲自教导的，但在那些可以接受的不违反天主诫命的事情上，她还是毫不犹豫地选择去恳求和服从那些最卑微的人。

Being the disciple of Him, who corrects the wise, She drew the divine philosophy of humility from Him, her great Master. And She rose to such wisdom, that the Evangelist could say :

作为纠正智者的天主的门徒，至圣玛利亚从她的伟大的主那里汲取了谦卑的神圣哲学。她变得如此智慧，以至于圣史可以说：

301.“And the nations shall walk in the light of it:” for if Christ our Lord, calls the doctors and saints burning lights, placed upon the candlestick to enlighten the Church: lights such as were scattered through the ages in the Patriarchs and Prophets, Apostles, Martyrs and Doctors, filling the Catholic Church with such effulgence, that it appears to be a heaven with many suns and moons:

301. 「万民都要借着她的光行走：」因为如果我们的主基督召叫圣师和圣人点燃光明，在烛台上来照亮教会：这些光在各个时代中散布开来，在圣祖和先知、宗徒、殉道者、和圣师中，使天主教会充满了如此灿烂的光辉，像是一个有许多太阳和月亮的天堂：

what shall we say of the most holy Mary, whose light and splendor incomparably exceeds all the doctors and teachers of the Church, yea that of the angels of heaven?

至圣玛利亚的光芒和辉煌无与伦比地超过了教会的所有圣师和导师，以及天上的天使们，我们该怎么说呢？

If only the mortals were possessed of clear sight to see the splendor of the light of the most holy Mary, it alone would suffice to enlighten every man in the world and to illumine for them the paths of heaven.

只要世人拥有清晰的视力，能看到至圣玛利亚的光辉，那么仅凭这一点就足以开启世界上的每个人，并为他们照亮天堂的道路。

Therefore, because all those who have attained to the knowledge of God, walked in the light of this holy City, St. John says: “that the nations have walked in the light of it.” Moreover he adds most truly:

因为所有获得天主知识的人都走在这座圣城的光辉里，所以圣若望说：「万民都要藉着（玛利亚）天主圣城的光行走。」此外，他最真实地添加道：

302. “And the kings of the earth shall bring their glory and their honor into it.“ Very blessed are those kings and princes, who with happy zeal use their power and influence to fulfill this prophecy.

302.　「世上的君王也要把自己的光荣带到（玛利亚）天主圣城内。　」那些国王和王子们非常有福，他们满怀热忱地运用自己的权势来实现这一预言。

All of them should do so; but fortunate are they, that turn with sincere affection to most holy Mary, employing their life, their honor, their riches, and their high position in the defense of that City of God, extending her glory in the world and magnifying her name in the Catholic Church in opposition to the crackbrained madness of heretics and infidels.

他们所有人都应该这样做；然而他们是幸运的，他们以最真诚的情感转向至圣玛利亚，利用他们的生命，光荣，财富和高位来捍卫天主之城，在世界上扩展了至圣玛利亚的荣耀，并在天主教会中彰显了她的圣名，以反对了异端和异教徒的错乱和疯狂。

With the deepest sorrow I behold Catholic princes, who are remiss in seeking the favor of this Queen, fail to ask her assistance in the great dangers of their states, and do not look upon Her as a refuge and protection, as an Intercessor and Advocate.

带着最深切的悲痛，我看到天主教的领导者们疏忽于寻求元后的恩惠，在他们处于极危险状况时没有寻求她的帮助，不把她看作一个避难所和保护者，一个代祷者和中保。

If the dangers of kings and potentates are great, let them remember, that their obligation to be thankful is not any less; for this heavenly Queen herself says, that through Her kings do reign, princes command, and the powerful administer justice (Prov. 8,16) ;

如果君王和统治者的危险很大，请让他们记住，他们感恩的义务不能有任何减少；因为这位元后自己说，通过她，君王来执政，王侯统帅，有权势者秉公行义（箴言8：16）;

［经文〈箴 8：15–16〉：借着我，君王执政，元首秉公行义；借着我，统治者统治，王侯治理邦土。］

She loves those that love Her and those, that magnify Her, attain eternal life, since those, that work with Her do not sin.

至圣玛利亚爱那些爱她的人，那些赞美她的人获得永生，因为那些与她一起工作的人不会犯罪。

303. I do not wish to conceal the light, which many times and especially on this occasion, has been vouchsafed to me in order to be made known to others.

303.我不想遮掩这光，很多次，尤其是在这种情况下，这光已经赐给了我，是为了让别人知道这光。

In the Lord it was shown me, that all the afflictions of the Catholic Church and all the labors of the Christian people, have been invariably mitigated by the intercession of the most holy Mary; that in the turbulence of the present times, when heretical pride surges up so high against God and his lamentably afflicted Church, only one remedy is left for these miseries, namely:

圣神引导我的心，让我明白，天主教会的一切苦难和基督徒的一切劳苦，都在圣母玛利亚的转祷下得到了缓解；在当今动荡的时代，当异端的傲慢情绪高涨起来反对天主和他那受苦的教会时，这些苦难只剩下一种补救办法，那就是：

That the Catholic kings and governments turn to the Mother of grace and mercy, most holy Mary. Let them seek her favor by rendering Her especial homage, so that the devotion and honor of Mary may grow and spread over the whole earth and thus draw Her toward us with a look of pity.

那些（信奉）天主教的（各国）君王和政府求助于恩宠和慈悲之母–至圣玛利亚。让他们通过呈献给圣母无玷圣心的敬礼来寻求她赐给的恩宠，他们把自已奉献给圣母至仁慈的圣心，在全世界庆贺圣母无玷圣心，从而吸引圣母怜悯的目光转向世人。

Then it may be, that She will obtain for us the grace of her most holy Son, that all the unbridled vices now infecting the Christian people through malice of the enemy, will be reformed, and through her intercession the wrath of the Lord, which so justly chastises us and threatens us with yet greater calamities and misfortunes, will be appeased.

那时，圣母或许会为我们获得她至圣圣子的恩宠，使现在通过仇敌的恶意感染基督徒子民的所有放纵的罪恶都将得到革除，并通过她的转求，平息天主的义怒，缓和天主正义的惩罚和威胁我们更大的灾难和不幸。

From this reformation and amendment of our sins would also spring victory against the infidels and the extirpation of the false sects, that oppress the holy Church. For the most holy Mary is the sword, which is to destroy and cut them down all over the world.

从我们对罪过的改革和修正中，也将得胜压迫圣教会的异教徒并消灭假宗派。因为至圣玛利亚就是那把宝剑，那把宝剑是要在全世界消灭异端，并把它们一一摧毁。

304. Even now the world suffers the losses consequent upon this forgetfulness. If the Catholic kings are not successful in the government of their countries, in the preservation and the spread of the Catholic faith, in overcoming their enemies, or in the warfares and battles against the infidels, all this happens, because they do not follow this guiding Star, which shows them the way;

304.即使是现在，世界仍在遭受这种遗忘求助恩宠和慈悲之母造成的损失。如果（信奉）天主教的（各国）君王不能成功的治理他们的国家，维护和传播天主教信仰，战胜他们的敌人，或不能在反对异教徒的斗争中取得胜利，那么所有一切灾祸的发生都是因为他们没有遵循指路明星的引导；

because they have not placed Mary as the beginning and immediate end of their works and projects and because they forget that this Queen treads in the paths of justice in order to teach it, exalts and enriches those that love it

因为他们没有把至圣玛利亚作为他们工作和计划的开始和结束，并且因为他们忘记了这位元后走在正义的路上，是为了教导正义，提升和丰富那些热爱正义的人（箴8：20）。

［经文〈箴8：20〉：我走在正义的路上，走在公平的路上。］

305. O thou prince and head of the holy Catholic Church! O ye prelates, who are also called princes of the Church! And thou, Catholic prince and monarch of Spain, to whom, according to my natural obligation and through the great love and special providence of the Most High, I direct this humble and earnest appeal!

305.圣教会的领袖和首领！你们是教长，也被称为教会的领袖！而你，西班牙教会的领袖和君王，根据天主赋予我的使命，并通过至高者伟大的爱和至高者的智慧，我向你发出这谦卑而诚挚的呼吁!

Cast thy crown, thy monarchy at the feet of this Queen and Mistress of heaven and earth ; seek out this Restoratrix of all the human race ; listen to Her, who by power divine is placed over all the hosts of men and of all the infernal regions ;

将你们的王冠和王权投放在这位元后和天地主母的脚下；寻求全人类的恢复---听从她，天主的大能将她置于所有世人和阴间之上。

turn thy affection toward Her, who holds in her hands the keys of the good will and treasures of the Most High ; transport thy honor and renown of that City of God, who has no need thereof in order to increase hers, but who can improve and exalt thy own!

将你的爱转向她，她手中掌握着至高者的圣意和宝藏的钥匙；向天主之城传送你的光荣和赞誉，她不需要你的赞美来增加她的荣耀，但她可以改善和提升你们！

Offer to Her with Catholic enthusiasm and with a whole heart some great and pleasing service, and the recompense will be immeasurably great : the conversion of the heathens, the victory over heresies and paganism, the peace of the Church, new light and help to improve the lives of men and a great and glorious reign for thee in this life and the next.

以天主教徒的热情和全心全意地向她献上一些伟大而令她喜悦的侍奉，其报偿将是无比巨大的：像异教徒的皈依、得胜异端和异教、教会的平安、新的亮光并帮助改善你的一生，帮助你今生远避邪恶和犯罪的诱惑和来世获得永恒的天堂。

306. O my fatherland, kingdom of Spain, which on account of thy Catholic faith, art most fortunate ! Even more fortunate shalt thou be if to the steadfastness and sincerity of thy faith, given to thee by the Almighty, thou wilt add the holy fear of God corresponding to thy distinguished faith!

306.哦！我的祖国西班牙王国，由于您的天主教信仰，是最幸运的！如果您能加上全能者赐您的坚定不移和真诚的信仰，加上对天主的神圣敬畏！您会更加幸运。

Would that in order to arrive at this summit of thy happiness, all thy inhabitants unite in a burning devotion to the most holy Mary! How greatly would thy glory then shine forth! How much wouldst thou be enlightened!

愿你们所有的居民为了达到你们幸福的顶峰，团结起来，热烈地献身于最神圣的玛利亚！那时，你的荣耀将会闪耀得何等灿烂！你会得到多大的启发啊！

How valiantly wouldst thou then be protected and defended by this Queen, and how would thy Catholic kings be enriched by treasures from on high, and through their agency, how widely would the sweet law of the Gospel spread among the nations! Remember that this great Princess honors those that honor Her, enriches those that seek Her, makes illustrious those that praise Her, and defends those that hope in Her.

那时，你将受到这位元后怎样英勇的保护和捍卫啊，你的许多天主教国王将怎样通过高天的宝藏，以及通过他们的代祷来丰富啊！甘饴的福音的法律将怎样在各国之间广泛传播啊！请记住，这位伟大的公主光荣那些光荣她的人，丰富那些寻求她的人，显耀那些赞美她的人，并保卫那些寄希望于她的人。

Be assured, that in order thus to show Herself a Mother and shower her mercies upon thee, She hopes and desires to be approached and solicited. At the same time remember, that God is under no necessity to any one (Ps. 15, 2) and that He can make out of stones, children of Abraham (Luc. 3, 8) ;

可以放心，为了向你显示她是一位母亲并向你播撒她的仁爱，她希望并渴望你接近并求助于她。同时要记住，任何人对天主来说都不是必需的（圣咏15：2），并且天主能从这些石头中兴起亚巴郎的子孙（路加福音3：8）；

［经文〈圣咏 16：2〉：我对天主说：「唯有你是我的上主，唯有你是我的幸福。　」；经文〈路加福音 3：8〉：那么，结与悔改相称的果实罢！你们心里不要以为：我们有亚巴郎为父。我给你们说：天主能从这些石头中给亚巴郎兴起子孙来。　］

if thou make thyself unworthy of such great good, He can reserve this glory for those that serve Him better and make themselves less unworthy of the reward.

如果你使自己不配得如此伟大的善，天主可以将这种荣耀保留给那些更好地为祂服事而更堪当这赏报的人。

307. And in order that thou mayest not remain ignorant of the service, which in our days (among many others taught thee by the devotion and piety), should be rendered to this great Queen and Mistress of men, consider the present position, which the mystery of her Immaculate Conception holds in the Catholic Church and direct thy attention to supply what is still missing to establish firmly this fundamental doctrine of that City of God.

307.为了使你不致于对至圣玛丽亚的侍奉处于无知状态，在我们这个时代（在其他许多日子中，通过奉献和虔诚教导），你应该呈献给这位伟大的元后和人类的救赎之母应有的敬礼，她的始胎无染原罪奥秘在天主教会中所占据的地位是如此的崇高，愿圣母引导你的意志，补足你欠缺的一切，以牢固地确立这个天主之城的基本教义。

Let no one despise this suggestion as coming from a weak and ignorant woman, or as a notion founded in a prejudiced love of a state and profession consecrated to the name and honor of Mary immaculate ; for the conviction and light, which I have received in the knowledge of her life, is sufficient for me.

请任何人都不要轻视这个建议，因为这建议来自于我一个软弱无知的女人，或因为建议是来自一个对国家怀有偏爱的想法，或因为我宣认奉献给无染原罪圣母玛利亚的圣名和光荣；我从对她一生的了解中获得的信念和光明对我来说就足够了。

Not for my own honor, nor relying upon my own judgment and authority, do I make this exhortation: I obey the command of the Lord, who gives speech to the mute, and makes eloquent the tongues of infants.

我不是为了我自己的荣誉，也不是依靠我自己的判断和权威，我这样呼吁：我服从天主的命令，祂使哑巴宣讲，并使婴儿善辩。

Let those that admire this merciful liberality, also take notice of what the Evangelist adds, saying:

让那些钦佩这种慈悲的慷慨的人，也注意圣史所补充说的话：

308. “And the gates thereof shall not be shut by day :for there shall be no night there.” The portals of mercy of most holy Mary never were and never are closed, nor was there in Her from the first instant of her Conception, any darkness of guilt, which might close the gates of this City, as it happened in the rest of the saints.

308.「她的门白日总不关闭，因为那里已没有黑夜。　」至圣玛利亚的慈悲之门从未也永不会关闭，从她受孕的第一刻起，任何可能导致关闭圣城之门的罪恶之黑暗都不在她内，正如发生在其余的圣人身上的那样。

Just as in those places, where gates are always open, all those that wish, can issue forth or enter at all times, so no prohibition hinders mortals from entering freely to the Divinity through the gates of the mercy of the most pure Mary.

就像在那些大门永远敞开的地方，所有愿意的人都可以随时出入，因此没有任何禁令阻止世人自由通过至圣玛利亚慈悲之门进入天主。

For in that City is the storehouse of the treasures of heaven, open to all without limitation of time, place, age or sex. All were free to enter ever since its foundation; for that very purpose the Most High has opened so many portals in this foundation, leaving them unlocked, free and open to the light, so that from the first moment of Mary's purest Conception mercies and benefits began to descend upon the whole human race.

因为在那个城市是天堂宝藏的宝库，对所有人开放，不受时间、地点、年龄、或性别的限制。自建立以来，所有人都可以自由进入；为此，至高者在这个基础上打开了这么多门户，从不关锁，自由地开放，因此从玛利亚最纯洁受孕的第一刻起，慈悲和恩惠就开始降临到全人类。

But though this City has so many gates, from which issue the riches of the Divinity, yet it is on that account not the less secure from its enemies. Therefore the text proceeds:

但尽管这座城市有众多的大门，从中可以供应天主的财富，但并不因为这个原因而减少设防敌人的安全。因此文章继续：

309. “There shall not enter into it anything defiled, or that worketh abomination or maketh a lie, but they that are written in the book of life of the Lamb,”etc. Rehearsing again the glories of the City of God, the Evangelist closes this twenty-first chapter, assuring us once more, that there was no blemish in Her, because She received an immaculate body and soul.

309.　「凡不洁净、行可耻的事及撒谎的，绝对不得进入她内；只有那些记载在羔羊生命册上的，才得进入，　」等等。圣史再次预演天主之城的荣耀，结束了这第二十一章，再次向我们保证，在至圣玛利亚里面没有瑕疵，因为她接受了无玷的身体和灵魂。

This, however, never could be said of Her, if She was tainted by original guilt ; and much less have stains or blemishes of actual sins ever found entrance in Her.

然而，假如她被原罪所玷污；或发现极少的本罪的污点或瑕疵进入她内，就绝不能这样说她。

That which entered into this City of God is entirely similar to that which is written of the Lamb: her most holy Son was taken as the pattern and model for her formation and from no other being could any excellence of the most holy Mary be copied, even when there is question of the smallest, if indeed anything can be called small in Her.

进入这座天主之城的，与圣经中关于羔羊的记载完全相似：她的至圣圣子被当作形成她的范本和楷模，而没有其他任何人可以复制至圣玛利亚的卓越，即使有最微小的复制，如果在她内确实有什么可以被称为微小的。

Since this portal, Mary, was to be the portal of a city of refuge for the mortals, it could only be with the understanding, that he, who is the perpetrator of abomination and lies, should never find part or entrance through it.

因为玛利亚的这个门是成为世人避难之城的门，只对明了其含义的人开放，那可憎的和谎言的犯罪者，绝不能从那里找到任何位置或进去的入口。

But let not on this account the sinful and guilty sons of Adam hesitate to approach the gates of this holy City of God; for if they approach with contrition and humility to seek the cleansing of grace, they will find it in these gates of the great Queen, and in no others.

但不要因为罪孽深重，且因是亚当有罪的后裔而犹豫不决来靠近这座天主之城的大门。因为如果他们怀着悔恨和谦卑的心情来接近天主之城，他们将会在伟大元后所居住的天主之城的大门中找到恩宠），而这是在其他任何地方都找不到的。

She is clean, pure, abounding in grace, and above all She is the Mother of mercy ; She is sweet, loving and powerful to enrich our poverty and to cleanse us from the stains of all our sins.

至圣玛利亚是完美无暇、纯洁、圣宠丰盛的，最重要的是，她是慈悲的母亲。她是甘饴的，充满爱心的，她是强有力的，可以丰富我们的贫穷，洁净我们所有罪污。

［注:圣母是强而有力的，代祷是其中之一。是天主把我们从卑微中举扬起来，因为玛利亚在我的灵魂颂扬主中说，是全能者垂顾了她的卑微，是全能者举扬卑微贫困的人。］

INSTRUCTION WHICH THE QUEEN OF HEAVEN GAVE ME CONCERNING THESE CHAPTERS.

关于这章，天国元后给我的教导：

310. My daughter, these chapters contain excellent direction and light, though thou hast left in them many things unsaid.

310.我的女儿，尽管你在其中遗漏了许多未讲的内容，但这些章节包含着极好的指导和光照。

Seek therefore to draw profit from all that thou hast understood and written, bewaring lest thou receive the light of grace in vain. This in brief I wish thee to remember; be not dismayed, that thou wert conceived in sin, and, as an earthly creature, feelest within thyself the earthly inclinations ; but strive against thy passions to a finish.

所以，要设法从你所理解和所写的一切中获益，唯恐你白白地领受恩宠之光。简而言之，我希望你记住这一点；不要沮丧，因为你是在罪恶中孕育的，作为一个尘世的受造物，在你内有爱慕世俗的倾向；但要摆脱自己心灵中所有对尘世受造物的贪恋执着，直到你呼出最后一口气。

In doing this thou wilt at the same time battle against thy enemies. With the help of the Almighty's grace, thou canst rise above thyself and make thyself a daughter of heaven, whence all grace comes.

在这样做的同时，你将与撒殚战斗。在全能者恩宠的帮助下，您可以超越自己，成为天堂的女儿，所有恩宠从此降临。

In order that thou mayest attain thereto, let thy habitation continue to be in the higher regions, keeping thy mind fixed in the knowledge of the immutable Being and perfections of God and never allowing thy attention to be drawn away to another even otherwise necessary object.

为了你可以到达那里，你的居所要持续在更高处，保持你的思念固定在对天主不变的存在和成全的认识中，永远不要让你的注意力被吸引到另一处，即使是必要的事物上。

With this continual presence and memory of God's greatness thou wilt dispose thyself for the influx of the holy Spirit and his gifts in closest friendship and communication with the Lord.

随着天主持续的临在和祂的伟大的纪念，你将在与天主最亲密的友谊和交往中，接受圣神的注入和祂给你的恩赐。

In order to evade all hindrance to this his holy Will, which I have already many times pointed out and made manifest to thee, seek to mortify the inferior part of thy being, the seat of the evil inclinations and passions.

为了规避一切对祂神圣旨意的阻碍，我已经多次指出并向你显明了，要设法抑制你卑劣的部分:就是那倾向世俗的邪恶倾向和身体内的欲望之流。

Die to all that is earthly, sacrifice, in the consciousness of God s presence, all thy sensitive appetities, fulfill none of their impulses, nor ever satisfy thy own will outside of the narrow limits of obedience. Do not leave the secret refuge of interior recollection, where the Lamb enlightens thee.

向世俗上的一切死去，在天主同在的觉悟中，牺牲自己所有感觉上的嗜好，不要满足任何一种冲动，也永远不要满足你自己的意愿，在诸多服从的要求之外。不要离开羔羊(耶稣) 在反省中給你光照对你说的话，那是你的避难所。

［注:这里说“也永远不要满足你自己的意愿”，这当中除了有来自“上司规定”的要服从之外，还有许多其它的来源，例如得到圣神的光照后，我们该做甚么，不该做甚么……等等。因此才会说这会是个“狭窄的限度”，狭窄意谓会有很多的来源会要求我们要自律自爱自重……］

Adorn thyself for entrance into the bridal chamber of thy Spouse, and permit the hand of the Almighty to array thee in such a manner as He wishes, always seeking to concur with Him and place no obstacle in his way.

要为能进入你净配的房间而装饰自己，并允许全能者的手按祂希望的方式打扮你，竭尽全力在一切事务中，承行天主的圣意。

Purify thy soul by many acts of sorrow for having offended Him, magnify and praise Him with

a most ardent love. Seek Him, and rest not until thou hast found Him, whom thy soul desires, hold Him and do not let Him go (Cant. 3, 4).

你要用许多痛悔的行为净化你的灵魂，因你得罪了天主；用最热烈的爱颂扬天主、赞美天主。你要寻找天主，不要止息，直到你找到你灵魂所渴望的爱人，然后拉住祂，不要让祂走。

I wish thee to proceed on thy pilgrimage like one, who has already arrived at the journey's end, keeping thy gaze continually on the source of all glory. Let the rule of thy life be to walk in the light of faith and in the brightness, with which the Omnipotent shall fill and illumine thy soul, and to continue to love, adore and reverence Him, without any cessation or diminution.

我愿你继续你的朝圣之旅，像一个已经到达旅程终点的人，不断地注视着一切光荣的源泉:至高无上的天主。让你的一言一行是在信德的光照下行走，持之以恒地锻炼挚爱天主，因此全能者将充满并照亮你的灵魂，使你继续亲近祂、爱祂和恭敬祂，时时刻刻与祂同在！

This being the will of the Almighty in thy regard : consider what shall be thy gain, but remember also, what may be thy loss. See thou do not run this risk; subject thyself with thy whole will and being to the guidance of thy Spouse, of myself, and of holy obedience, which must always be thy standard. Thus the Mother of the Lord instructed me, and I answered Her, filled with great confusion:

这是全能者对你的旨意：想一想你将收获的是什么?但也请记住，如果你离开了全能者的旨意，你可能损失什么? 千万别冒这个险（意指失去天主的风险）；为此，你要全心全意地臣服你的净配和我，由神圣的服从天主的旨意来做向导，这必须永远是你行动的指南。这是天主之母指示我的，于是我很困惑地回答她：

［注：不要冒什么险？你的损失就是你要冒的风险，那就是抵制你的欲望，向世俗死去一切，牺牲所有感觉上的嗜好，绝不满足自己的意愿。然而，你的收获将是，在全能者恩宠的帮助下，你可以超越自己，成为天堂的儿女，所有恩宠从此降临。　］

311. “Queen and Mistress of all creation, whose servant I am and wish to be for all the eternities ! Forever will I praise the Omnipotence of the Most High, because He chose thus to exalt Thee.

311.　「万物的元后和主母，我是你的仆人，并希望永远是！我将永远赞美至高者的全能，因为祂决定这样来举扬你。

But since Thou art so fortunate and so powerful with the Almighty, I conjure Thee, O my Lady, to look with an eye of mercy upon me, thy poor and miserable servant.

但是，既然你是如此蒙福，有全能的天主与你同在，我恳求你，我的圣母啊，对我，你可怜的婢女，投以怜悯的目光吧。

Make me partaker in the gifts which the Lord has placed in thy hands for distribution among the needy, raise me up from my abject state, enrich my nakedness and poverty, and as a Mistress compel me to desire and do what is most perfect, helping me to find grace in the eyes of thy most holy Son and my Lord.

让我分享这些恩惠，它们是主交在你手中为分施给需要的人的，从我卑微状态中提升我，以你的丰富眷顾我这贫穷弱小的人，圣母啊，你是我的主人，我就像奴隶一样将自己奉献给自己的主人。帮助我，使我在你至圣圣子和天主的眼中蒙受恩宠。

In thy hands do I place my salvation, O Mistress and Queen! do Thou take charge of it to the end ; for thy desires are holy and powerful on account of the merits of thy most holy Son and on account of the promises of the most holy Trinity, which are pledges for the fulfillment of all thy petitions and desires without fail.

哦，主母和元后！我将我生命的救赎交托在你的手中，你负责到底吧!你的愿望因你至圣圣子的功劳和天主圣三的应许而变得圣洁而强大，这些意愿是确保你所有的请求和愿望实现而不落空的保证。

I myself have nothing to oblige Thee, as I am unworthy, but as a substitute I offer Thee, my Lady, thy own sanctity and clemency.”

我自己没什么可以给你的，因为我不配，但作为被选者，我要向你，我的圣母，献上你自己的圣洁和你向我们分施的救赎的功劳和恩宠。

CHAPTER XX.

TREATING OF WHAT HAPPENED DURING THE NINE MONTHS OF THE PREGNANCY OF ST. ANNE; THE DO INGS OF THE MOST HOLY MARY IN THE WOMB OF HER MOTHER, AND THOSE OF SAINT ANNE DURING THAT TIME.

第二十章

处理圣亚纳怀孕九个月期间发生的事情；至圣玛丽在她母亲圣亚纳的子宫里的举动，和圣亚纳在那段时间的作为。

312. The most holy Mary, being conceived without sin as described above, was entirely absorbed in spirit and entranced by her first vision of the Divinity.

312.至圣玛利亚无原罪受孕，如上述描述的，完全专注于灵性，并被她的第一个天主的神视而吸引。

At the first instant, and in the narrow dwelling of the maternal womb, began the love of God in her most blessed soul, never to be interrupted, but to continue through all the eternities of that high glory, which She now enjoys at the right hand of her divine Son.

在第一瞬间，在母亲子宫的狭窄的住所中，天主的爱在她至圣的灵魂中开始了，永不间断的，而持续的通过至高光荣的一切永恒，这也是她现在在她圣子的右边享有的。

In order that She might grow in the contemplation and love of God not only by the infused knowledge of created things, but also by the direct vision of the Trinity itself, and in order that She might exercise Herself in many acts of virtue befitting her present state, the Lord repeated the wonderful vision and manifestation of his Divinity on two other occasions;

为了使她能在默观和天主的爱中成长，不仅通过灌输受造物的知识，而且通过对天主圣三本身的直接神视，以便她可以操练许多适合自己现状的美德行动，主在另外两次场合重复了祂的奇妙异象并显现了祂的神性；

so that, the blessed Trinity manifested Itself to Her in abstract vision three times before her birth : first at the instant of her Conception, then in the fourth or fifth month, and the third time, on the day before her birth This vision was not continual, but it must not be inferred, that She did not enjoy another kind of vision, very exalted and superior to the one by which She perceived the essence of God in the light of faith.

因此，至圣三位一体在玛利亚出生前就三次以抽象的神视异象向她展示了自己：第一次是在她受孕的那一刻，然后是在第四个月或第五个月，第三次是在她出生前的那一天。这个神视异象不是连续的，但不能推断出她没有享受其它的神视异象，这些神视非常崇高并优越于她从信仰的角度领会的天主的本质。

For in most holy Mary these kinds of visions were incessant and continual, and superior to all visions of the saints during their earthly pilgrimage.

因为在至圣玛利亚内，这些神视异象是连续不断的，并且比圣徒在尘世旅途的所有神视异象都更优越。

313. This abstract vision of the Divinity, though not incompatible with her present condition on earth, was nevertheless so high and immediate, that it could not well be continuous in her mortal state, where She was to merit the glory of intuitive vision by other acts.

313.这种天主抽象的神视异象虽然与她目前的尘世状况不相容，然而如此高远却又直接，以至于神视异象不能在玛利亚的凡人状态下持续，通过其它作为能获得直观异象的荣耀。

It was a special favor to assist Her in attaining thereto; for it left in her soul the impress of the Lord s image, and raised and consumed her whole being with a burning love of God.

帮助她达到这一点的是一个特别恩惠；因为神视异象在玛利亚的灵魂中印下了天主的形像，并以天主的炽热之爱提升和燃烧她的整个生命。

These affections were renewed continually during these visions in the most holy soul of Mary while She remained in the womb of holy Anne.

当玛利亚仍在圣亚纳的子宫中时，天主形像的异象，在玛利亚灵魂中不断地更新。

Thus it happened, that, being in full possession of her intellectual faculties and occupying Herself without intermission in prayer for the human race, in heroic acts of adoration, in reverence and love of God in company with the angels, She did not feel the narrowness and confinement of her natural prison, nor the restriction of her senses, nor the other restraints, inseparable from such a state.

因此这样发生，她完全地拥有自己的才智，并在不间断地为人类祈祷中，在英勇的敬拜中，在与天使的相伴对天主的崇敬和爱中充实自己，她没有感到她（在子宫内）自然幽禁的狭窄和限制，无论是她感官上的限制，还是其它的限制，都无法分离切割她的（内在）状态。

To all this She gave no heed, living more in her Beloved than in the womb of her mother or in Herself.

对于这一切，她丝毫不在意，因为她生活不仅生活在母亲的子宫中或她自已内，而更多的是生活在她心爱的（天主内）。

314. The last of the three visions was accompanied by new and more wonderful favors of the Lord; it was to prepare Her for the entrance into the world and for intercourse with mortals.

314.这三个异象中的最后一个伴随着天主新的而更奇妙的恩惠。这是为了玛利亚进入世界和与世人来往做好准备。

In accordance with the divine will the Princess of heaven said to the Lord: “Most high God, Lord of my being, Soul of my life and Life of my soul, infinite in thy attributes and perfections, incomprehensible, mighty and rich in mercies, my King and Sovereign :

天国公主配合天主的旨意对上主说：「至高的天主，你是使我存在的天主，我生命的灵魂，我灵魂的生命，祢的属性和完美是无限的，莫测高深，强大而富于仁慈，我的君王和主宰：

out of nothing hast Thou given me existence; without any merits of mine Thou hast enriched

me with the treasures of thy divine light and grace, in order that by them I may instantly perceive thy immutable Being and divine perfections, and that thus Thou mightst be the first Object of my vision and love, not permitting me to seek any other than Thee, the highest Good and all my joy.

从虚无中祢给了我生命；我没有任何功德时，祢以祢神圣的光照和恩宠的宝藏丰富了我，以便我可以立即感知祢不变的存在和神圣的成全，因此，祢应成为我神视异象和爱的第一个对象，不要允许我寻求除祢以外的任何事物，祢是最高的良善和我的全部喜悦。

Thou commandest me, my Lord, to issue forth and enter into the material light and converse with creatures. In thy own Being, whence all things are reflected as in a most perfect mirror, I have discerned the dangerous state and the miseries of mortal life.

请命令我，我的主，发出并进入物质的光中，与受造物交谈。在祢自己的存在中，万物如在一面最完美的镜子里一样被反照，我已经觉察到了尘世生命危险的状态和悲惨。

If, on account of my natural weakness and debility, there is danger lest even in the least point I fail in thy love and service, and if it is possible that I die here, let me die now, before I pass into a state where I may lose Thee.

如果由于我的天性软弱和虚弱，我担心即使在最低要求上我的爱与侍奉仍有失败的危险，如果可能让我死在这里，在我进入可能会失去祢的状态前，现在就让我死吧。

But if thy holy Will, my Lord and Master, is to be fulfilled, and I am to embark on the tempestuous sea of this world, I beseech Thee, most high and mighty God of my soul, to govern my life, direct my steps and all my actions toward pleasing Thee.

但是，如果祢的圣意要实现，我的天主和我的师傅，我要踏上这个世界的汹涌之海，我恳求祢，我灵魂至高无上的天主，统治我的生命，指引我的脚步和我为取悦你而采取的所有行动。

Order in me holy love that in the new use, which I am to make of creatures, and by thy aid, it may continue to grow. I have perceived in Thee the ingratitude of many souls, and as I am of their nature, I fear with good reason, that perhaps I may become guilty of the same fault.

在我内的“圣爱”请命令我这受造的新用途，借助祢的帮助，使这用途会继续增长。我在祢内察觉到许多灵魂的忘恩负义，而且由于我有他们的本性，所以我有理由担心，也许我可能会因同样的过失而犯罪。

In this narrow cavity of my mother's womb I have enjoyed the infinite vastness of thy Divinity: here I possessed all Good, Thee thyself, my Beloved; and since here Thou alone art my portion and possession(Ps. 72), I know not, whether outside of this enclosure I may not lose it at the sight of the created light and in the use of my senses.

在我母亲子宫的这个狭窄的空腔里，我享受着祢神性的无限辽阔：我在这里拥有所有的善、你自己，我的挚爱；因为在这里，唯独祢是我的份和产业，但我不知道，在这个封闭的空间之外，我是否会因为受造的光和我感官的运用而失去神圣的光照。

If it were possible and appropriate to renounce the intercourse of approaching life, I would gladly renounce and lose the experience of it; but let not my will, but Thine be done. Therefore since Thou wishest it, confer upon me thy blessing and good will at my entrance into the world, and do not deprive me of thy divine protection during the earthly course in which Thou placest me.”

如果放弃即将来到人间的生命交流，是可能的，也是适当的，我会很乐意放弃并不要这种生命的经验；但不要让我的意愿实现，而是让你的旨意成就。因此，既然你愿意，请在我进入世界时赐我你的降福和善意，在你安置我的尘世道路中，不要剥夺你给我的神圣保护。　」

「注：人间的生命交流，意指来到人间与世人在生命上的交流。所以在这里，玛利亚对天主说如果她可以不来人世间，是可能的话，是适当的话……。」

Having thus poured forth her prayer, the most sweet child Mary received the benediction of the Most High and the command to issue forth into the light of the visible sun, at the same time being enlightened for the fulfillment of all his desires.

于是在倾吐了她的祈祷后，至甘饴的孩童玛利亚得到了至高者的降福，并命令她在可见的阳光下生出，与此同时，她得到了启迪，为实现天主所有的愿望。

315. The most happy mother, holy Anne, passed the days of her pregnancy altogether spiritualized by the divine operations and by the sweet workings of the Holy Ghost in all her faculties.

315. 最幸福的母亲，圣洁的圣亚纳，藉着天主的运作和圣神甘饴的工作，度过了她怀孕的日子。

Divine Providence, however, in order to direct her course to greater merit and reward, ordained, that the ballast of trouble be not wanting, for without it the cargo of grace and love is scarcely ever secure.

然而，天主上智为了引领圣亚纳的航道，使她取得更大的功绩和赏报，命令不能缺少患难的压舱石，因为没有它，圣宠和圣爱的货物几乎永远无法稳固。

In order to understand better, what happened to this holy woman, it must be remembered, that satan, after he was hurled with the other bad angels from heaven into the infernal torments, never ceased, during the reign of the old Law, to search through the earth hovering with lurking vigilance above the women of distinguished holiness, in order to find Her, whose sign he had seen (Gen. 3, 15) and whose heel was to bruise and crush his head.

为了更好地理解, 发生在这位神圣的女人身上的事,必须铭记,撒殚和其他坏天使堕落以后，失掉恩宠，变成了魔鬼不能再享天堂福乐，坠入万劫不复的地狱，在旧律法统治期间，撒殚从未停止过搜寻，牠们来到人间潜伏，在尊贵圣洁的女人四周鉴视，寻找要踏伤牠们头颅的神圣的女人，为了找到她，即牠（蛇）在异象中见过的那一位（创世纪3，15），她的脚后跟会踏碎牠（蛇）的头颅。

「经文〈创 3：15〉：我要把仇恨放在你和女人，你的后裔和她的后裔之间，她的后裔要踏碎你的头颅，你要伤害他的脚跟。」

Lucifer s wrath against men was so fierce, that he would not trust this investigation to his

inferiors alone; but leaving them to operate against the virtuous women in general, he himself attended to this matter and assiduously hovered around those, who signalized themselves more particularly in the exercise of virtue and in the grace of the Most High.

路济弗尔对人的愤怒是如此激烈，以至于牠对这项调查不会只信任自己的下属。但是牠让牠的下属们去扰乱一般的贤良妇女，牠自己亲自去处理这个问题，并在那些特别注重美德和至高者恩宠的人周围盘旋。

316. Filled with malice and astuteness, he observed closely the exceeding great holiness of the excellent matron Anne and all the events of her life: and although he could not estimate the richness of the Treasure, which was enclosed in her blessed womb (since the Lord concealed this as well as many other mysteries from him), yet he felt a powerful influence proceeding from saint Anne.

316. 路济弗尔充满恶意和狡猾，仔细观察了这位杰出的圣妇亚纳极其圣洁的一面，以及她生命中发生的一切事件；尽管牠无法估量她那幸福的子宫里所藏宝藏的丰富程度（因为天主对牠隐瞒了这一点以及其他许多秘密），然而，牠还是感受到了圣亚纳对牠的克制能力。

The fact that he could not penetrate into the source of this activity, threw him at times into great fury and rage. At other times he quieted himself with the thought, that this pregnancy arose from the same causes as others in the course of nature and that there was no special cause for alarm; for the Lord left him to his own hallucinations and to the vagaries of his own fury.

事实上路济弗尔无法弄清楚这种怀孕的根源，这使牠时常勃然大怒。有时，牠会这样想，这种怀孕的原因和自然界的其它怀孕的原因是一样的，没有什么特别的理由值得牠惊慌的; 离开了天主的路济弗尔，只能被自已的幻像弄得迷迷糊糊，被自已的狂怒所左右。

Nevertheless the whole event was a source of great misgiving to this perverse spirit, when he saw how quietly her pregnancy took its course and especially, when he saw, that many angels stood in attendance.

然而，当牠看到圣亚纳怀孕过程悄悄地进行时，尤其是当牠看到许多天使侍立左右时，整个事件令这悖逆的邪灵的精神深感不安。

Above all he was enraged at his weakness in resisting the force, which proceeded from the blessed Anne and he suspected that it was not she alone, who was the cause of it.

最让牠感到愤怒的是，牠无力抵抗来自圣亚纳的力量，并且牠怀疑圣亚纳不是造成这一切的唯一的人。

317. Filled with this mistrust, the dragon determined, if possible, to take the life of the most felicitous Anne; or, if that was impossible, to see that she should obtain little satisfaction from her pregnancy.

317.充满了这种猜疑，恶魔决定，如果可能的话，夺走最幸福的亚纳的性命。或者，如果那是不可能的，就让圣亚纳从怀孕中得不到什么满足。

For the pride of Lucifer was so boundless as to persuade him of his ability to overcome or take away the life of Her, who was to be the Mother of the incarnate Word, or even the life of the Messias and Redeemer of the world, if only he could obtain knowledge of their whereabouts.

因为路济弗尔的骄傲是如此无边无际，以至于牠相信有能力去征服或夺走降生成人的圣言之母的生命，甚至夺走世界的救世主默西亚的生命，只要牠能知道他们的行踪的话。

His arrogance was founded upon the superiority of his angelic nature to the condition and power of mere human nature: as if both were not subject to grace and entirely dependent upon the will of their Creator.

路济弗尔的傲慢是建立在牠天使的本性优于仅仅是人性的条件和力量的基础上：仿佛（天使性及人性）两者都不从属于恩宠，并完全依赖于其造物主的意志。

Audaciously therefore he set himself to tempt holy Anne, with many suggestions, misgivings, doubts and diffidences about the truth of her pregnancy, alleging her protracted years.

因此，牠大胆地让自己诱惑圣亚纳，对她的怀孕真相提出了许多暗示、疑虑、怀疑，断言她拖延了多年。

All this the demon attempted in order to test the virtue of the saint, and to see, whether these temptations would not afford some opening for the perversion of her will.

恶魔试图通过所有这些手段来试探圣徒的圣德，并看这些诱惑是否能为歪曲她的意志提供一些机会。

318. But the invincible matron resisted these onslaughts with humble fortitude, patience, continued prayer and vivid faith in the Lord. She brought to naught the perplexing lies of the dragon and on account of them gained only additional grace and protection from on high.

318.但是，不可战胜的圣妇用谦卑的刚毅、耐心、持续的祈祷，和对主活泼的信德抵抗了这些攻击。圣亚纳消除了恶魔令人迷惑的谎言，并且由于（抵抗了）这诱惑亚纳获得了从高天而来的额外的恩宠和保护。

For besides the protection abundantly merited by her past life She was defended and freed from the demons by the great princes, who were guarding her most holy Daughter.

因为除了圣亚纳前半生丰富的功劳所应享有的保护之外，她还受到守护着她至圣女儿的天使王子（圣弥额尔和圣嘉俾厄尔）的保卫，并摆脱了恶魔的束缚。

Nevertheless in his insatiable malice the enemy did not desist on that account; and since his arrogance and pride far exceeds his powers, he sought human aid ; for with such help he always promises himself greater ease of victory.

然而，贪婪恶毒的敌人并没有因此作罢；由于路济弗尔的傲慢和骄傲远远超出了牠的能力，牠寻求人类的帮助；因为有了这样的帮助，牠总是向自己保证会更加容易地取得胜利。

「注：“牠寻求人类的帮助”；是说路济弗尔要利用人的弱点。」

Having at first tried to overthrow the dwelling of saint Joachim and Anne, in order that she might be frightened and excited by the shock of its fall, but not being able to succeed on account of the resistance of the holy angels,he incited against saint Anne one of the foolish women of her acquaintance to quarrel with her.

起初牠试图掀翻圣雅敬和圣亚纳的住所，以使圣亚纳可能因房子倒塌的震惊而感到恐惧和紧张不安，但由于圣天使的抵抗而未能成功，因此牠煽动圣亚纳的一个熟悉的愚蠢妇人与她争吵。

This the woman did with great fury, insolently attacking saint Anne with reproach and scorn; she did not hesitate to make mockery of her pregnancy, saying, that she was the sport of

the demon in being thus found pregnant at the end of so many years and at so great an age.

这个女人极其暴怒，以鄙视和非难傲慢地攻击圣亚纳。她毫不犹豫地嘲笑她的怀孕，她说，圣亚纳是恶魔的玩笑，因此在这么多年后又在如此大的年龄被发现怀孕了。

319. The blessed Anne did not permit herself to be disturbed by this attack, but in all meekness and humility bore the injuries and treated her assailants with kindness.

319.圣亚纳没有允许自己受到这次攻击的搅扰，却温柔谦卑地承受了伤害，并以善良的态度对待了攻击者。

From that time on she looked with greater love upon these women and lavished upon them so much the greater benefits.

从那时起，她带着更大的爱看待这些妇女，并慷慨地给她们更多的好处。

But their wrath was not immediately pacified, for the demon had taken possession of them, filling them with hate against the saint ; and, as any concession to this cruel tyrant always increases his power over his victims, he incited these miserable dupes to plot even against the person and life of saint Anne.

但是这些妇女们的愤怒并没有立即平息，因为恶魔已经控制了她们，使她们对圣人充满了仇恨。而且，由于她们对这个残忍的暴君的让步，增加了恶魔对她们的控制，因此被恶魔煽动这些可悲的受骗者们，甚至图谋对圣亚纳的人身和生命进行伤害。

But they could not put their plots into execution, because divine power interfered to foil their natural womanly weakness. They were not only powerless against the saint, but they were overcome by her admonitions and brought to the knowledge and amendment of their evil course by her prayers.

但是这些妇女们无法执行她们的阴谋，因为上主的大能干预挫败了她们天生的女性软弱。她们不仅对圣人无能为力，而且在圣亚纳的劝诫下被征服，并通过她的祈祷，她们了解并修正了她们的邪恶道路。

320. The dragon was repulsed, but not vanquished; for he immediately availed himself of a servant, who lived in the house with Joachim and Anne, and exasperated her against the holy matron. Through her he created even a greater annoyance than through the other women, for she was a domestic enemy and more stubborn and dangerous than the others.

320.恶魔被击退，但没有被击败。因为牠立即利用了一个与雅敬和亚纳一起住的佣人，使她在圣妇面前恼怒。她被恶魔利用来伤害圣妇，她比其他女人给圣妇带来了更大的烦恼，因为她是家庭的敌人，比其他人更顽固和危险。

I will not stay to describe, what the enemy attempted through this servant, since it was similar to that of the other woman, only more annoying and malicious.

我不想更多的描述，恶魔想通过这个佣人做些什么，因为她与其他女人相似，只是更加恼人和恶毒。

But with the help of God saint Anne won a more glorious victory than before; for the watcher of Israel slumbered not, but guarded his holy City (Ps. 120, 4) and furnished it so well with sentinels, chosen from the strongest of his hosts, that they put to ignominious flight Lucifer and his followers.

但是，在天主的帮助下，圣亚纳赢得了比以往更辉煌的胜利；因为看，那保护以色列者，不打盹也不会睡着。（咏121、4思高中译版是121篇，英文是120篇），并从祂最强大的天神万军中挑选了哨兵，很好的装备了他们，他们使路济弗尔和牠的追随者可耻的溃逃了。

「经文〈圣咏 121：4〉：看，那保护以色列者，不打盹也不会睡着。」

No more were they allowed to molest the fortunate mother, who was already expecting the birth of the most blessed Princess of heaven, and who, enriched by heroic acts of virtue and many merits in these conflicts, had now arrived at the fulfillment of all her highest wishes.

牠们再也无法骚扰这位幸运的母亲了，圣亚纳已经期待着最蒙福的天上公主的诞生，而她在这些冲突中因英勇的圣德行为和许多功劳而充实，现在已成就了她所有的最高愿望。

I too desire to come to an end with this chapter in order to hear the salutary instructions of my Mistress and Preceptress, who, besides assisting me in all that I write, also favors me with her maternal admonitions, which I receive with highest joy and exultation of my spirit.

我也希望结束这一章，为了听取我的主母和女导师的有益指示。除了帮助我完成我写的一切外，她还给予我慈母般的忠告，我以最高的喜悦和精神上的欢欣接受她的忠告。

321. Speak then, O Lady, and thy servant will listen (Gen. 18, 17). If Thou wilt permit, although I am dust and ashes, I will state a doubt, which has occurred to me, in this chapter. Yet in all things I will remit myself to thy sweet benevolence as of my Mother, Teacher and Mistress.

321.哦！圣母，请讲话，您的仆人在此静听。如果您愿意，尽管我是尘土和灰烬，我也会在本章中陈述我发生的疑问。然而在所有的事情上，我都会把自己奉献给您，我至甘饴的慈亲圣母，您是带领我进入天堂的「光耀海星」。

「经文〈撒上3：9〉：请上主发言，你的仆人在此静听。」

The doubt in which I find myself is this: How was it possible, that Thou, the Queen of all creation, conceived without sin and endowed with a soul exalted so high in the knowledge of all things by the visions of the Divinity, shouldst be filled in spite of all these graces, with so great a fear and anxiety of losing the friendship of God and of offending Him?

我发现我自己的疑问是：这怎么可能的，您（圣母）是所有受造物的元后，无染原罪受孕，并被圣神的德能赋予了万物的知识，成为如此崇高的灵魂，尽管充满了所有这些圣宠，您（圣母）却又带着巨大的恐惧和焦虑，深怕失去了天主的友谊并深怕冒犯祂？If in the first instant of thy existence Thou wast prevented by grace, how couldst Thou at that very instant fear to lose it? If the Most High exempted Thee from original sin, how couldst Thou fall into others, or fear to offend Him, who had preserved Thee from the first offense ?

如果在存在的第一刻您被恩宠所引导，您怎么会在那一刻害怕失去它？如果至高者免除了您的原罪，您又怎会落入其它罪中，或害怕得罪了曾保全您免受初犯的天主呢？

INSTRUCTION AND ANSWER OF THE QUEEN OF HEAVEN.

天国元后的指示和回答。

322. My daughter, hear the solution of thy difficulty. In the vision of the Divinity I instantaneously recognized my innocence and the stainlessness of my Conception.

322.我的女儿，聆听到你的困难的解答。在神的异象中，我瞬间意识到了我的纯真和无玷的受孕。

These favors and benefits of the Almighty are of such a nature, that the more they are understood and made secure, so much the more will they excite care and solicitude for their preservation and for the avoidance of any offense of their Author.

全能者的这些恩惠和利益具有如此的性质，即恩惠和利益越被理解并使之确保，恩惠和利益就越会保护和避免对创造者的任何冒犯，而激发起关心和关切。

「注：全能的天主赐予受造物的恩典具有这样的效果，你若感谢天主最小的恩典,就堪受更大的恩典。所以受恩之后，该当感谢；得了以后，又该小心，谦逊，别再失掉了。」

They are given to his creatures out of pure goodness and are accompanied with such clear intuition regarding their dependence on the merits of my most holy Son, that the soul immediately centers its attention only on its own unworthiness and insufficiency, convinced that it cannot merit them and that it cannot appropriate them to itself as being foreign to its nature. As they are seen to belong to such a high Master, to whom they can revert to be distributed according to his pleasure, a most deep-felt solicitude fills the soul lest it lose again, what is thus freely given.

天主给与祂的受造物这些恩惠和利益是完全出于单纯的善良，并伴随着如此清晰的直觉，即恩惠和利益依赖于我圣子的功绩，以至于灵魂立即聚焦注意力仅在它自身的不配和不足上，灵魂深信它不堪当恩惠和利益，灵魂也不适合他们，因为灵魂的本质陌生于（属天的）恩惠和利益。由于恩惠和利益被视为属于如此一位大师，恩惠和利益可以根据祂的喜悦重新分配，因此，最深的关切充满了灵魂，生怕再次失去这白白赐与的。

「注：天主愿意把有益于人的恩宠赏赐给他的子女，完全是出于他的慈爱无限无量，并让他的子女知道，这恩宠并不是来自于人，而是来自于天主子耶稣基督救赎的功绩，以至于懂得分辨和感恩的灵魂会将自身所有的美德都归于天主，将所有的缺点和罪恶都归于自已，这样的灵魂深感不配接受这属天的恩宠，他在自已内心深处深深害怕不会善加利用这恩宠来回报天主，只要想一想施恩的天主的尊贵和权柄，天主完全可以根据祂的喜悦重新分配这些恩宠，因此，最深的明白这一点的灵魂，生怕再次失去这白白赐与的恩宠。　」

The soul therefore begins to work with great diligence in order to preserve them and to multiply the talent (Matth.25, 15), since it understands that to be the only means of keeping the deposit and of fulfilling the object for which they were given, namely, to make them bear fruit and to contribute to the glory of the Creator.

因此，灵魂开始非常勤奋地工作，以保全恩惠和利益并增长才能（“塔冷通”）（玛窦福音25：15），因为灵魂知道这是保存恩惠和实现所给予的目标的唯一手段。也就是使恩惠和利益结出果实并为造物主的荣耀做出贡献。

「注：因此，灵魂开始非常勤奋地工作，以感恩的心保全天主白白赐予的恩宠，并善用这些恩宠来增长智慧和才能（“塔冷通”）（玛窦福音25：15），因为灵魂知道这是让恩宠不再失去的唯一方法，他勤奋地工作使恩宠结出果实，并为造物主的荣耀做出贡献。」

「经文〈玛窦福音 25：15〉：按照他们的才能，一个给了五个“塔冷通”，一个给了两个，一个给了一个；然后动身走了。」

This care is precisely the condition necessary for the preservation of the benefits and graces received.

这样的感恩之心是保存天主白白赐予的恩宠的必要条件。

323. Besides this the soul is made to understand the human frailty and the freedom of the will for good or evil. Of this knowledge the Almighty did not deprive me, nor does He deprive any one of it, as long as he wanders through this life ; but He gives it to all according to measure, in order that by its guidance they may be filled with holy fear of falling into any fault, even the smallest.

323.除此以外，灵魂被造为了明白人性的软弱和选择善恶的自由意志。全能者并没有剥夺我的这个知识，也没有剥夺其他任何人的知识，只要是在他的有生之年。但是全能者给予所有人的恩赐是按个人的度量，以便他们在恩惠和利益的指导下对落入任何的过错，哪怕是最小的，也充满神圣的畏惧谨慎之情。

「注：除此以外，受造的灵魂明白人性的软弱，善恶是人类自由意志选择的结果,全能者并没有剥夺我选择善恶的自由意志，也没有剥夺其他任何人选择善恶的自由，只要这个受造物还活着，他就有选择善或恶的自由。但是天主恩赐所有拣选的灵魂,以不同的光荣，是按个人的度量（大杯和小杯放在桌子上斟满水,同样满,同样，天主给予小量恩宠的灵魂也不会嫉妒给予大量恩宠的灵魂。）以便他们在恩宠的助估下，对任何的过错，即使是微不足道的小罪，也充满神圣的畏惧之情。」

In me this light was greater and I clearly saw that a small fault prepares the way for another, and that the second is only a punishment of the first. It is true that on account of the blessings and graces of the Lord sin was impossible in me.

在我内这个知识的光亮更大，我清楚地看到一个小过错为另一个过错铺平了道路，第二个过错只是对第一个过错的惩罚。的确，由于天主的降福和恩宠，在我内不可能有罪。

But his Providence so disposed of this knowledge, that my absolute security from sin was hidden to me ; I saw that as far as depended on me alone I could fall, and that it was the divine will that preserved me.

但是祂的上智如此处置这种知识，以至于我绝对安全免陷于罪；我看到若只靠我一个人，我就会失足跌倒，那是天主的旨意保全了我。

「经文〈咏 138：7〉：我若处于困难中，你必保全我的性命，你用右手救我，伸手拒抗仇人的愤恨。」

Thus He reserved to Himself his knowledge of my security, and left me in solicitude and holy fear of sinning during my pilgrimage. From the instant of my Conception until my death I never lost this fear, but on the contrary grew in it as life flowed on.

因此，就这样，全知全能的天主对我安全的知识留给了自己，让我在朝圣之旅中对罪感到忧虑和神圣的畏惧。从我受孕那一刻直到去世，我从未失去过这种畏惧，相反，随着生命的流逝，畏惧在不断增长。

324. The Most High also gave me humility and discretion, not to ask or to examine too closely this mystery, but solely to direct my attention toward increasing my confidence in his goodness with a view to obtain his assistance against sin.

324.至高者也给了我谦卑和谨慎的态度，不去求问或过于仔细查考这个奥秘，而只是将我的注意力引向增加我对祂良善的信心，以期获得祂的帮助来抵御罪。

Thence resulted those two necessary dispositions of a Christian life ; the one a quiet preservation of tranquillity in the soul, the other the constant presence of a holy fear and watchfulness, lest the treasure be lost.

因此产生了基督徒生活的两种必要的气质；一个是安静地保持着心灵的宁静，另一个是不断地持守着圣洁的敬畏和警觉，以免丢失宝藏。

As this latter was a filial fear, it did not diminish love, but inflamed and increased it more and more. These two dispositions of love and fear produced in my soul a perfect harmony with the divine will, governing all my actions, so as to draw me away from evil and unite me with the highest Good.

由于后者是一种孝顺的敬畏，它并不减少爱，反而越来越激起和增加了爱。爱和敬畏的这两种气质在我的灵魂里产生与天主的旨意完美和谐，支配着我的一切行动，从而使我远离邪恶，并使我与至高的良善结合在一起。

325. This, my dear friend, is the great test of spiritual things : that they come with true enlightenment and sound doctrine ; that they teach greater perfection of virtues and excite a strong impulse toward seeking it.

325.我亲爱的朋友，这是对属灵事物的巨大考验：它们带有真正的开启迪和纯正的教义；他们传授更加成全的圣德，并激发追求圣德的强烈动力。

This is the excellence of the benefits which descend from the Father of lights, that they give assurance and confidence while making the soul humble, and that they encourage while exciting solicitude and watchfulness, though still preserving tranquillity and peace in this solicitude; for all these effects are not incompatible in fulfilling the will of God.

这是从光明之父降来的恩宠的卓越之处：它们使灵魂谦卑的同时给予灵魂保证和信心；他们在鼓励的同时，也激发了人们的关心和警觉，并在这种关切中仍保持安宁与平安；因为所有这些影响在实现天主的旨意中都是不矛盾的。

Do thou, O soul, offer humble and fervent thanks to the Lord, because with so little deserving of thine He has been so liberal with thee and has so greatly enlightened thee with divine light, breaking for thee the seal of his secret archives and yet filling thee with holy fear of his displeasure.

灵魂啊，你是否向上主献上谦卑和热烈的感谢，因你何等不配，而祂却对你如此慷慨，以神光极大地启发了你，为你开启祂秘封的案卷，并以对祂的不悦充满神圣的敬畏。

Nevertheless make use of this fear with measure and strive instead to excel in love. Thus with these two wings raising thyself above the earth and above thyself, try to rid thyself of the inordinate disturbance of excessive fear, and leave thy cause with the Lord and make his cause thy own.

尽管如此，还是要努力适度地利用这种敬畏之情，但不要超过爱主之情。因此，用这两个翅膀提升自己在世俗和你自己之上，设法摆脱过度敬畏的干扰，将自己的事业留给天主，使祂的事业成为自己的事。

「注：尽管如此，你的一切言行举止,总要讨天主的欢心，为敬畏和挚爱天主，小心不要再犯错冒犯得罪天主。因此，用敬畏天主和爱天主这两个翅膀提升自已，使自已超越红尘，超越自我。设法摆脱因畏惧罪恶而产生的过度的疑心病(即:将无罪看做有罪，小罪看做大罪的心理状态。）将自已的一生托付给天主，全心信赖天主, 祂会欣赏你微不足道的努力,以祂无限的光荣功德加持你。　)

Let fear be with thee until thou art purified and cleansed of thy sins and of thy ignorance, but also love the Lord in order that thou mayest be transformed in Him, and set Him as the Master and the Arbiter of thy actions without desiring to be above any person.

让敬畏与你同在，直到你从罪恶和无知中被净化和洗净为止，也要爱天主，以使你可以在祂内转化，并把祂定为你行动的主和裁决者，而不寄希望于任何人。

Do not trust thy own judgment, and be not wise in thy own conceit (Prov. 3, 7), for the judgments of men are only too easily blinded by their passions, throwing them out of their course and drawing after them the will as their captive. Thus it comes, that men fear what is not to be feared, and rejoice in that which is not profitable.

不要相信自己的判断，也不要自作聪明（箴3：7），因为人们的判断很容易被他们的激情蒙蔽了双眼，（似是而非的歪理邪说,）使人们偏离真道，并俘虏他们的意志。这样，人们害怕不该害怕的东西，并为无益于（灵魂）的东西而高兴。

「经文〈箴言 3：7〉：不要自作聪明，应敬畏上主，远避邪恶；」

Take heed lest thou be dissipated by every slight interior consolation, but hesitate and restrain thyself until thou findest with tranquil solicitude the proper measure in all things.

然而请注意，不要因内在每一次些微的安慰而迷失，但要有所顾忌和克制自己，直到你以宁静的关切在所有的事上找到适当的措施。

「注：请注意，以免你的灵魂因一次次失去天主仁慈圣爱的温馨而陷入孤立无援的神枯困境，如果我们的意志能够坚定不移地契合主旨，那么，我们心灵的高尚部分，依旧可以保持平安宁静。　」

This happy medium thou wilt always find, if thou remain subject to thy superiors and willingly accept that, which the Most High works in thee and teaches thee.

如果你保持服从你的长上并乐意接受至高者在你内工作并教导你的话。你总能找到这个快乐的媒介。

「注：如果你始终服从你的长上，毫无保留地契合天主旨意，无论遭遇任何事情，都欣然从天主手中接受，你就能找到幸福快乐！　」

Although thy undertakings may be good as regards the intentions, they must nevertheless also conform to the requirements of obedience and of prudence, for without this guidance they are usually deformed and without any profitable result. Be thou therefore in all things solicitous about that, which is most holy and perfect.

虽然你所从事的在意图上可能是好的，但它们也必须符合服从和谨慎的要求，因为没有这种指导，你所从事的通常是畸形的，没有任何有益的结果。所以，你要凡事顾念那至圣至善的。

「注：虽然你整天努力不懈地工作，但是完全依照自己的心意，所从事的工作在意愿上可能是好的，但它们也必须符合服从和谨慎的要求，因为没有这种服从，你所从事的工作通常是不讨天主喜悦的，白费心机，没有任何有益的结果。所以，你要在任何环境中，只做完全契合天主心意的事。　」

CHAPTER XXI

OF THE FELICITOUS BIRTH OF THE MOST HOLY MARY OUR MISTRESS: OF THE FAVORS, WHICH SHE THEN RECEIVED FROM THE HAND OF THE MOST HIGH, AND HOW A NAME WAS GIVEN HER IN HEAVEN AND ON EARTH.

第二十一章

关于我们的主母至圣玛利亚的幸福诞生：她从至高者之手得到的恩惠，以及她在天上人间的名字是如何被赐予的。

326. The day destined for the parturition of saint Anne and for the birth of Her, who was consecrated and sanctified to be the Mother of God, had arrived:

326.圣亚纳预定分娩的时辰迫近了，她腹中的胎儿玛利亚出生的日子到了，她是被奉献给天主并被天主圣三祝圣为天主之母的：

a day most fortunate for the world. This birth happened on the eighth day of September, fully nine months having elapsed since the Conception of the soul of our most holy Queen and Lady.

世上最有福的一天。这出生日期是在9月8日，距我们至圣元后和圣母的灵魂初始受孕已经过去了整整9个月。

Saint Anne was prepared by an interior voice of the Lord, informing Her, that the hour of her parturition had come. Full of the joy of the holy Spirit at this information, she prostrated herself before the Lord and besought the assistance of his grace and his protection for a happy deliverance.

圣亚纳得以准备是因为内在主的声音，告知她分娩的时刻已经到了。她在得到这信息时充满了圣神的喜乐，在天主面前俯伏朝拜，并为愉快的生产恳求主恩及主佑的帮助。

Presently she felt a movement in her womb similar to that which is proper to creatures being born to the light. The most blessed child Mary was at the same time by divine providence and power ravished into a most high ecstasy.

当时，她感觉到子宫中的胎动与受造物出生时所固有的胎动类似。与此同时，最蒙福的婴孩玛利亚也被天主及大能所充满，进入至高的神魂超拔中。

Hence Mary was born into the world without perceiving it by her senses, for their operations and faculties were held in suspense. As She had the use of her reason, She would have perceived it by her senses, if they would have been left to operate in their natural manner at that time.

因此，玛利亚在没有用她官能的感知下出生到这世上，因为感官运作和能力都暂停了。因为有理由认为，如果她当时以自然的方式出生，她会以她的官能感知到。

However, the Almighty disposed otherwise, in order that the Princess of heaven might be spared the sensible experience otherwise connected with birth.

然而，全能者另有安排，以使天国的公主可以免于与她的出生相关的能感觉到的自然体验。

327. She was born pure and stainless, beautiful and full of grace, thereby demonstrating, that She was free from the law and the tribute of sin.

327. 玛利亚生来纯洁而毫无瑕疵，美好而满被圣宠，这一切都向世人展示出她没有原罪 (注: 玛丽亚也是圣神受孕的。也就是说，玛利亚和耶稣一样，她也没有一个人类的父亲。)，因而不受法律的约束和罪的影响。

Although She was born substantially like other daughters of Adam, yet her birth was accompanied by such circumstances and conditions of grace, that it was the most wonderful and miraculous birth in all creation and will eternally redound to the praise of her Maker.

尽管玛利亚的出生与亚当其他女儿大体上一样，但她的出生伴随着如此圣宠的环境和条件，这是在所有受造物中最美妙和最神奇的诞生，并将赞美永归于她的造物主。

At twelve o'clock in the night this divine Luminary issued forth, dividing the night of the ancient Law and its pristine darknesses from the new day of grace, which now was about to break into dawn.

在夜晚的十二点钟，这个神圣的光明发出，将古老的法律之夜和它原始的黑暗与现在即将破晓的新的恩宠之日分开。

She was clothed, handled and dressed like other infants, though her soul dwelt in the Divinity; and She was treated as an infant, though She excelled all mortals and even all the angels in wisdom.

但玛利亚像其他婴儿一样被包裹、照顾和穿戴，尽管她的灵魂沉浸在神性中；她被视为婴儿，尽管她在智慧上超越了凡人，甚至所有天使。

Her mother did not allow Her to be touched by other hands than her own, but she herself wrapped Her in swaddling clothes: and in this Saint Anne was not hindered by her present state of childbirth ; for she was free from the toils and labors, which other mothers usually endure in such circumstances.

她的母亲除自己外不允许别人用手触摸她，她亲自用襁褓包裹着她；圣亚纳的临产没有受到阻碍；因为她没有其他母亲临产时所忍受的产痛和劳苦。

328. So then saint Anne received in her arms Her, who was her Daughter, but at the same time the most exquisite Treasure of all the universe, inferior only to God and superior to all other creatures.

328.于是，圣亚纳把圣婴紧抱胸前，圣婴玛利亚是她的女儿，但同时也是整个宇宙中最精致的宝藏，仅次于天主，胜过其他所有受造物。

With fervent tears of joy she offered this Treasure to his Majesty, saying interiorly : “Lord of infinite wisdom and power, Creator of all that exists, this Fruit of my womb, which I have received of thy bounty, I offer to Thee with eternal thanks, for without any merit of mine Thou hast vouchsafed it to me.

圣亚纳含着喜悦的热泪向天主献上了这宝藏，内心说道：「无限智慧和权能的主宰，一切存在的创造者，我以永恒的感恩，将我从祢丰盛的恩惠中得到的腹中孩子献给祢，因为我没有任何功劳，祢却慷慨地赐给了我。

Dispose Thou of the mother and Child according to thy most holy will and look propitiously down upon our lowliness from thy exalted throne. Be Thou eternally blessed, because Thou hast enriched the world with a Creature so pleasing to thy bounty and because in Her Thou hast prepared a dwelling-place and a tabernacle for the eternal Word (Sap. 9,8).

天主啊，愿照祢的圣意处置我和婴儿吧，并从祢崇高的宝座上慈祥地垂顾我们的卑微。愿祢永远受赞美，因祢赏赐如此讨祢喜悦的受造物来丰富了世界，也因为在玛利亚内，祢预备了永生圣言的住所和帐幕（智慧篇9：8）。

〖经文〈智慧篇9：8〉：你曾命令我，在你的圣山上建造圣殿，在你居住的城邑内修筑祭坛，仿照你起初所备置的圣幕的式样。　〗

I tender my congratulations to my holy forefathers and to the holy Prophets, and in them to the whole human race, for this sure pledge of Redemption, which Thou hast given them.

为祢赐予救赎的确切保证，我向我的圣祖和众圣先知献上祝贺，并在他们内向整个人类祝贺。

But how shall I be able worthily to treat Her, whom Thou hast given me as a Daughter? I that am not worthy to be her servant? How shall I handle the true ark of the Testament? Give me, O my Lord and King, the necessary enlightenment to know thy will and to execute it according to thy pleasure in the service of my Daughter.”

但是，我该如何堪当照顾祢赐给我的女儿呢？我甚至不配当她的仆人。我将如何担当得起这新约的约柜呢？我的上主和君王啊，请给我必要的启示，以了解祢的圣意，并照祢所喜悦的执行，以服务于我的女儿。

329. The Lord answered the holy matron interiorly, that she was to treat her heavenly Child outwardly as mothers treat their daughters, without any demonstration of reverence; but to retain this reverence inwardly, fulfilling the laws of a true mother toward Her, and rearing Her up with all motherly love and solicitude.

329.天主在她的内心回答圣妇，对待这上天的孩子，表面上她要像所有的母亲对待她们女儿那样，而不必展示出崇敬；但在内心要保留这种崇敬，对她履行真正母亲的规则，并以所有母亲的爱和关怀来抚养她。

All this the happy mother complied with ; making use of this permission and her mother's rights without losing her reverence, she regaled herself with her most holy Daughter, embracing and caressing Her in the same way as other mothers do with their daughters.

这位幸福的母亲按照天主的圣意来养育圣婴; 圣亚纳遵守天主的圣意和母亲的权利，她像其他母亲对待女儿的方式一样，拥抱和爱抚婴儿，而又与其他母亲不一样，她在照顾养育呵护她时，对圣婴不失崇敬之心。

But it was always done with a proper reverence and consciousness of the hidden and divine sacrament known only to the mother and Daughter. The guardian angels of the sweet Child with others in great multitudes showed their veneration and worship to Mary as She rested in the arms of her mother; they joined in heavenly music, some of which was audible also to blessed Anne.

她以亲吻给她爱，以生命喂她奶，这一切她都当成神圣的圣事来完成，并意识到只有母女俩才知道的隐秘和神圣的圣事。甘饴的婴孩的守护天使与其他众天使，在玛利亚睡在母亲的怀中时，向玛利亚表示敬礼和朝拜；他们加入了天堂的音乐，圣亚纳也能听见一些天使的歌声。

The thousand angels appointed as guardians of the great Queen offered themselves and dedicated themselves to her service. This was also the first time, in which the heavenly Mistress saw them in a corporeal form with their devises and habiliments, as I shall describe in another chapter (Ch. XXIII) and the Child asked them to join with Her in the praise of the Most High and to exalt Him in her name.

成千上万的天使被任命为天地元后的守护者，他们将自已奉献给至圣玛利亚并为她服务。 这也是第一次，天上的主母在物质世界，看到护守天使像人一样身着有形的服饰，正如我将在另一章（第二十三章）中所描述的那样，而圣子则要求守护天使与玛利亚一同赞美天主，并以玛利亚的名义赞美天主。

330. At the moment of the birth of our Princess Mary the Most High sent the archangel Gabriel as an envoy to bring this joyful news to the holy Fathers in limbo. Immediately the heavenly ambassador descended, illumining that deep cavern and rejoicing the just who were detained therein.

330.在我们的圣母玛利亚诞生的那一刻，天主派总领天使加俾额尔作为使者，把这个喜乐的消息带给在阴间的祖先们。随即，天上的使者降下来，照亮了那深深的阴府（灵薄狱），并使被拘留在其中的义人欢欣鼓舞。

He told them that already the dawn of eternal felicity had commenced and that the reparation of man, which was so earnestly desired and expected by the holy Patriarchs and foretold by the Prophets, had been begun, since She, who was to be the Mother of the Messias, had now been born; soon would they now see the salvation and the glory of the Most High.

天使加俾额尔告诉他们，永恒福乐的曙光已经破晓，圣祖们如此热切地渴望和期待的，以及先知们所预言的人类的赎罪羔羊，即将来临，因为将成为默西亚母亲的童贞女已经诞生了，他们很快就会看见天主的荣耀和救赎。

The holy prince gave them an understanding of the excellence of the most holy Mary and of what the Omnipotent had begun to work in Her, in order that they might better comprehend the happy beginning of the mystery, which was to end their prolonged imprisonment.

圣天使王子加俾额尔使他们（拘留在阴府中的圣祖及义人）了解了至圣玛利亚的卓越，以及全能者在她身上开始的工作，以便他们更好地理解这奥秘的快乐的开始，这奥秘将结束他们的长期监禁。

Then all the holy Patriarchs and Prophets and the rest of the just in limbo rejoiced in spirit and in new canticles praised the Lord for this benefit.

然后，所有圣祖和先知以及其余阴间的义人在灵里欢欣喜乐，并为这福祉以新的颂歌赞美天主。

331. All these happenings at the birth of our Queen succeeded each other in a short space of time. The first exercise of her senses in the light of the material sun, was to recognize her parents and other creatures.

331.在我们的元后诞生之际，所有这些事情在很短的时间内就彼此成就了。在物质阳光的照耀下，她感官的第一个活动是认出她的父母和其他受造物。

The arms of the Most High began to work new wonders in Her far above all conceptions of men, and the first and most stupendous one was to send innumerable angels to bring the Mother of the eternal Word body and soul into the empyrean heaven for the fulfilling of his further intentions regarding Her.

天主用大能的手开始在玛利亚内创造新的奇迹，这些奇迹远远超过人类一切的想象力，第一个也是最惊人的奇迹是派遣无数天使将永恒圣言的母亲的身体和灵魂带入天堂，以实现天主对她的进一步的圣意。

The holy princes obeyed the divine mandate and receiving the child Mary from the arms of her holy Mother Anne, they arranged a new and solemn procession bearing heavenward with incomparable songs of joy the true Ark of the covenant, in order that for a short time it might rest, not in the house of Obededon, but in the temple of the King of kings and of the Lord of lords, where later on it was to be placed for all eternity.

圣天使服从天主的命令，从圣亚纳的怀抱中接过圣婴玛利亚，他们排列了一个新的庄严的游行，托载着她朝向天堂，整个的天朝以无与伦比的欢乐歌颂盟约的真正约柜：至圣玛利亚，以便使这约柜能在短时间内安息在万王之王和万主之主的圣殿中，而不是在敖贝德的家里，这圣殿即是在以后安置所有的永恒之福乐的地方。

This was the second step, which most holy Mary made in her life, namely, from this earth to the highest heaven.

这是至圣玛利亚这一生最神圣的第二步，也就是从人间到天堂的最神圣的一步。

332. Who can worthily extol this wonderful prodigy of the right hand of the Almighty ? Who can describe the joy and the admiration of the celestial spirits, when they beheld this new and wonderful work of the Most High, and when they gathered to celebrate it in their songs?

332.谁能堪当称赞上主的大能化工？当天神们看到至高者天主的这项新的奇妙的作品，并在他们的歌声中欢聚庆祝时，谁能描述天神们的欢乐和钦崇呢？

In these songs they acknowledged and reverenced as their Queen and Mistress, Her, who was to be the Mother of their Lord, and the source of the grace and glory, which they possessed ; for it was through his foreseen merits, that they had been made the recipients of the divine bounty.

在这些圣歌中，他们承认并尊敬至圣玛利亚为他们的元后和主母，她将成为道成肉身的天主子的母亲，以及他们所拥有的圣宠和荣耀的源头；因为正是通过圣子预见的救赎之恩，他们才成为神圣赏报的承受者。

But above all, what human tongue, or what mortal could ever describe or comprehend the heart-secrets of that tender Child during these events? I leave the imagination of all this to Catholic piety, and still more to those who in the Lord are favored with an understanding of it, but most of all to those who, by divine bounty shall have arrived at the beatific vision face to face.

但最重要的是，在这些事件中，有哪一种人类的语言，或哪一个凡人能描述或理解那隐藏在温柔婴孩圣心里的秘密呢? 我将所有这一切的想象力留给虔诚的天主教徒，更留给在主内蒙恩能理解它的人，但是最重要的是，留给那些靠着天主恩赏能面对面的到达这真福直观的人。

333. Borne by the hands of the angels the child Mary entered the empyrean heaven where She prostrated Herself full of love before the royal throne in the presence of the Most High.

333.玛利亚在天使们的簇拥下，向天上飞升，进入最高之天的天堂，在那里，她充满热爱地俯伏在至高者天主的宝座前。

Then (according to our way of understanding), was verified what long before had happened in figure, when Bethsabee entered into the presence of her son Solomon, who, while presiding over his people of Israel, arose from his throne, received her with honor and reverence, and seated her at his side as queen.

然后（根据我们的理解方式），验证了很久以前发生的预像，当时巴特舍巴去见她的儿子撒罗满，撒罗满当时是统治以色列人的君王，她来到撒罗满的宝座前，君王遂起身迎接母亲，向她致敬，然后，以尊荣和崇敬的心为她预备了一个座位，并使她坐在君王的身边。

Similarly, but in a more glorious and admirable manner, the person of the divine Word now received the child Mary, whom He had chosen as Mother, as Queen of the universe.

同样，但以一种更加荣耀和令人钦佩的方式，天主第二位格圣言现在接待了被祂选为母亲的婴孩玛利亚，作为宇宙的元后。

Although her real dignity and the purpose of these ineffable mysteries were unknown to Mary, yet her infant faculties were strengthened by divine power for the proper reception of these favors.

尽管玛利亚不知道她的真正尊严和这些难以言喻的奥秘的真正目的，但她的婴儿官能因天主的神圣大能而得到加强，以适当地接受这些恩惠。

New graces and gifts were bestowed upon Her, by which her faculties were correspondingly elevated. Her powers of mind, besides being illumined and prepared by new grace and light, were raised and proportioned to the divine manifestation, and the Divinity displayed Itself in the new light vouchsafed, revealing Itself to Her intuitively and clearly in a most exalted manner.

新的圣宠和恩赐赋予了玛利亚，相应地提升了她的才能。她的心灵的力量，除了被新的圣宠和光明所照亮和预备之外，还被提升并与神圣的显现成比例，而天主在赐下新光中展示自己，以一种最崇高的方式向她直观而清晰地展现。

This was the first time in which the most holy soul of Mary saw the blessed Trinity in unveiled beatific vision.

这是玛利亚至圣灵魂第一次在揭示的荣福直观中看到天主圣三。

334. The sole witnesses of the glory of Mary in this beatific vision, of the sacraments then again revealed to Her, of the divine effect that overflowed into her most pure soul, was God the Author of this unheard of wonder, and the astounded angels, who in some measure perceived these mysteries in God Himself.

334.在荣福直观中再次显示给玛利亚的圣事之荣耀，以及神圣的效果涌入玛利亚最纯洁的灵魂的唯一见证者，是那闻所未闻的奇迹创造者天主，和震惊的天使们，他们在某种程度上在天主内感知到这些圣事的奥秘。

The Queen seated at the side of the Lord, who was to be her Son, and seeing Him face to face, was more successful in her prayer than Bethsabee (III Kings, 2, 21). For She prayed, that He bestow the untouched Sunamite Abisag, his in accessible Divinity, upon his sister, human nature; She prayed that his promised coming from heaven to the earth and his marriage with human nature by the hypostatic union be fulfilled in the person of the Word.

元后坐在将要成为她儿子的上主的身边，并面对面见到祂，她的祈祷比撒罗满王的母亲巴特舍巴更成功（列王纪上2：21）。撒罗满并没有应允她母亲的祈求：将叔能的女子阿彼沙格给他的哥哥阿多尼雅为妻。上主却应允了童贞女玛利亚的祈祷，就如叔能女子阿彼沙格亲近君王达味（由于达味并未临幸于叔能女子＜达味王却没有认识她＞，为此，在这就不做如此比喻），上主可亲近的天主性临于圣母的人性上；因她祈求上主的应许从天上降到世上，于是通过两性一位的结合，在圣言位格上实现了与人性的婚姻。

〔经文〈列王纪上2：21〉：巴特舍巴说：「请你将叔能的女子阿彼沙格给你哥哥阿多尼雅为妻。」〕

Many times had He pledged Himself to it among men through the ancient Patriarchs and Prophets and now Mary besought Him to accelerate the reparation of the human race, expected for so many ages amid the multiplied iniquity and the ruin of souls.

许多时候上主通过古代的圣祖和先知宣告天主预许的救恩就要实现，现在，玛利亚恳求天主记忆起他的神圣盟约，遣发一位救主将人类从罪恶中拯救出来；在这罪恶日益增加和灵魂毁灭的时代，人们一直期待救主来临。

The Most High heard this most pleasing petition of his Mother, and acting more graciously than Solomon of old toward his mother, He assured Her that soon his promises should be fulfilled, and that He should descend to the world in order to assume and redeem human nature.

至高者听到了祂母亲最令人愉悦的请求，并且比过去的撒罗满对他母亲的举止更加仁慈，至高者向玛利亚保证，预许将尽快实现，圣子将降临世界，把他的百姓从罪恶中拯救出来。

335. In this divine consistory and tribunal of the most holy Trinity it was determined to give a name to the Child Queen. As there is no proper and legitimate name, except it be found in the immutable being of God himself (for from it are participated and determined according to their right weight and measure all things in infinite wisdom) his Majesty wished himself to give and impose that name in heaven.

335.至圣天主圣三在爱的共融中，决定给圣婴起个名字。由于没有适当而合理的名字，除了这名字是在天主自己不变的存在中找到的（因为从这名字，天主是根据其正确的权重和以无限的智慧在万物中的衡量，所参与并决定的），尊威的天主希望自己在天堂赐予这名字。

He thereby made known to the angelic spirits, that the three divine Persons, had decreed and formed the sweet names of Jesus and Mary for the Son and Mother from the beginning before the ages, and that they had been delighted with them and had engraved them on their eternal memories to be as it were the Objects for whose service They should create all things.

因此，天主让天使们知道，天主圣三从远古时代起就为圣子和圣母命定耶稣和玛利亚这二个甘饴的名字，并且使人喜欢这圣名，并将其铭刻在人类永恒的记忆中，就像天主创造万物成为为世人服务的对象一样，这二个甘饴的圣名也将为人类带来救恩和祝福。

Being informed of these and many other mysteries, the holy angels heard a voice from the throne speaking in the person of the Father: “Our chosen One shall be called MARY, and this name is to be powerful and magnificent.

在得知了这些以及许多其他奥秘之后，圣天使们听到宝座上圣父的声音：「我们所拣选的这位将被称为玛利亚，这个名字将是强大而伟大的。」

Those that shall invoke it with devout affection shall receive most abundant graces; those that shall honor it and pronounce it with reverence shall be consoled and vivified, and will find in it the remedy of their evils, the treasures for their enrichment, the light which shall guide them to heaven.

那些常以虔诚的孝爱之心呼求这圣名的人将得到最丰盛的恩宠；那些光荣这圣名并句句恳切颂念的，将受到安慰和鼓舞；急难恐怖时，一心颂念此圣名的人，能够克服邪恶的魔鬼，常念此圣名，能帮助自已战胜罪恶的种种诱惑，引导自己至光明的天堂。

It shall be terrible against the power of hell, it shall crush the head of the serpent and it shall win glorious victories over the princes of hell. ”

这名字对地狱的势力来说将是可怕的，这圣名将粉碎魔鬼的头颅，并且将赢得战胜魔鬼的光荣胜利。

The Lord commanded the angelic spirits to announce this glorious name to saint Anne, so that what was decreed in heaven might be executed on earth. The heavenly Child, lovingly prostrate before the throne, rendered most acceptable and human thanks to the eternal Being; and She received the name with most admirable and sweet jubilation.

天主命令天使向圣亚纳传报这个光荣的名字，以便使天上所颁布的一切都可以在地上执行。天堂的孩子玛利亚在宝座前深情地俯伏，一切全化为对永生天主的感恩和赞颂。玛利亚的名字得到了最令人钦佩和甘饴的欢呼。

If the prerogatives and graces, which She then was favored with, were to be described, it would necessitate an extra book of many volumes. The holy angels honored and acknowledged most holy Mary as the future Mother of the Word and as their Queen and Mistress enthroned at the right hand of her Son ;

如果要描述天主选玛利亚为诸恩宠的保管者、管理者、分发者，那将需要另写一本多卷的书。圣天使光荣并承认了至圣玛利亚是未来的圣言之母，以及他们的元后和主母，当她儿子登基时在他的右手边；

they showed their veneration of her holy name, prostrating themselves as it proceeded from the throne in the voice of the eternal Father, especially those, who had it written on the devises over their breast.

当永恒天父从宝座上光荣她的圣名时，圣天使都俯伏朝拜，对她的圣名表示虔诚恭敬，尤其是那些将这名字铭刻在心中的天使。

All of them gave forth canticles of praise for these great and hidden mysteries. In the mean while the infant Queen remained ignorant of the real cause of all that She thus experienced, for her dignity of Mother of the incarnate Word was not revealed to Her till the time of the Incarnation.

天国万军对这些伟大而隐秘的奥秘献上赞美的颂歌。在此同时，圣婴仍然不知道她将成为天国元后，因为她作为圣言之母的尊荣，要直到道成肉身之时才显露出来。

With the same reverential jubilee did the angels return in order to replace Her into the arms of holy Anne, to whom this event remained a secret, as was also the absence of her Daughter; for a guardian angel, assuming an aerial body, supplied her place for this very purpose.

在同样欢庆的禧年，天使们回来了，要把玛利亚送回圣亚纳的怀抱中，这一事件对圣亚纳是隐秘的，对她的女儿暂时离开也是如此；为此目的，守护天使提供了一个非实体的身体取代了婴孩的位置。

〖请看331　这事发生在玛利亚诞生之后，天使王子从亚纳怀抱中接过婴孩带向天堂〗

More than that, during a great part of the time in which the heavenly Child remained in the empyrean heaven, her mother was wrapped in an ecstasy of highest contemplation, and in it, although she did not know what was happening to the Child, exalted mysteries concerning the dignity of Mother of God, to which She was to be chosen, were revealed to her.

不仅如此，在天堂孩子玛利亚留在最高天的天堂的伟大时刻里，她的母亲被包围在神魂超拔中，尽管母亲不知道孩子发生了什么，却向母亲启示了有关玛利亚被选为天主之母的尊严的崇高奥秘。

The prudent matron kept them enshrined within her breast, conferring- them in her thoughts with the duties she owed to her Child.

稳健而智慧的圣亚纳把这些超自然的事铭记在心，她把对孩子应尽的责任放在心中反复默想。

336. On the eighth day after the birth of the great Queen multitudes of most beautiful angels in splendid array descended from on high bearing an escutcheon on which the name of MARY was engraved and shone forth in great brilliancy.

336.在伟大元后出生的第八天，众多美丽的天使从高天降下，托举着一个铭牌，上面刻着玛利亚名字，并闪耀着灿烂的光芒。

Appearing to the blessed mother Anne, they told her, that the name of her daughter was to be MARY, which name they had brought from heaven, and which divine Providence had selected and now ordained to be given to their child by Joachim and herself.

他们出现在圣善的母亲亚纳面前，告诉她，她女儿的名字叫玛利亚，是他们从天上带来的名字，是天主上智选择的，现在命雅敬和她本人用玛利亚这个名字称呼这个孩子。

The saint called for her husband and they conferred with each other about this disposition of God in regard to the name of their Daughter. The more than happy father accepted the name with joy and devout affection.

圣人呼唤她的丈夫，他们就天主关于女儿名字的这个意向互相商议。更加快乐的父亲，并以喜悦和虔诚的热爱接受了这个名字。

They decided to call their relatives and a priest and then, with much solemnity and festivity, they imposed the name of MARY on their Child.

他们决定召集自己的亲戚和司祭，然后以非常庄重的礼仪和喜宴，来给他们的孩子冠以玛利亚这个名字。

The angels also celebrated this event with most sweet and ravishing music, which, however, was heard only by the mother and her most holy Daughter. Thus was the divine Princess named by the holy Trinity: in heaven, on the day of her nativity, and on earth, after eight days.

天使们还用最甜美迷人的音乐来庆祝这一事件，然而，只有母亲和她最圣洁的女儿听见了。天主圣三命名的神圣公主就是这样：在天堂，是在她诞生的那一天取名，而在地上是八天之后。

This name was written in the list of other names, when her mother presented herself at the temple according to the law, as I will relate further on. This was the birth, like to which none had been before, and the like of which cannot again happen in mere creatures.

这个名字被写在其他名字的清单中，当她的母亲按照法律奉献她于圣殿时，我将对此作进一步介绍。这是前所未有的诞生，也不会在纯受造物中再次发生。

This was the most blessed birth of which nature was capable, for by it an Infant came into existence, whose entrance into the world was not only free from all impurities of sin, but who was more pure and holy than the highest seraphim.

这是守了自然律的贞洁，而获得了那超越自然的恩惠：通过这样的方式 (注: 由于圣雅敬和圣亚纳圣洁的生活，才产生了这童贞的瑰宝。圣亚纳在产前是贞女，产时是贞女，产后仍然是贞女。) 一个圣婴诞生了，她在母胎受孕之始，一点没有受原罪的污染，而且比最高的色辣芬更加纯洁神圣。

The birth of Moses was celebrated on accountof the beauty and handsomeness of the infant (Exod. 2,2) ; all his beauty was only corruptible and apparent. But O how beautiful is our great Child! O how beautiful (Cant. 7, 6) !

梅瑟的出生因婴儿的美丽和英俊而受到庆祝（出谷纪2：2）；他所有的美都是易腐而暂时的。但是，我们伟大的孩子多么美丽！噢，多么美丽（雅歌7：6）！

〖经文〈出谷纪2：2〉：这女人怀孕生了一个儿子，见他俊美，就把他藏了三个月。经文〈雅歌7：6〉：你的颈项，犹如象牙宝塔。你的两眼，好似赫市朋城巴特辣宾城门旁的池塘。你的鼻子，仿佛黎巴嫩山上面对大马士革的高塔。　〗

She is entirely beautiful and most sweet in her delights, since She is possessed of all grace and beauty, without being wanting in any. The laughter and the joy of the house of Abraham was the birth of the promised Isaac (Genes. 21, 6), conceived in a sterile womb, but this joy was great only because it foreshadowed and was derived from the birth of our infant Queen, toward which all this joy of Abraham was only a step.

她是全然美丽的，她的喜悦是最甘饴的，因为她拥有所有的圣宠和美好，什么也不缺乏。亚巴郎之家的欢笑和喜悦是在不孕的子宫中孕育那应许的以撒格（创世记21：6）的诞生，但这喜悦之所以伟大，仅仅是因为它预示并源于我们婴孩元后的诞生，亚巴郎的所有喜乐都只是朝这个预示迈进的一小步。

〖经文〈创世记21：6〉：为此撒辣说：「天主使我笑，凡听见的也要与我一同笑。」　〗

If that birth was so admirable and full of joy for the family of the Patriarch because it was a foreshadowing of the birth of sweetest Mary, heaven and earth should rejoice at the birth of Her, who gave a beginning to the restoration of heaven and the sanctification of the world.

如果那次出生对圣祖的家庭来说如此令人钦佩和喜悦，因为它是至圣玛利亚诞生的预兆，那么上天下地应该为玛利亚的诞生欢喜雀跃，因为童贞圣母的诞生，是救恩来临之前的曙光，是人类获得天堂的永福救恩的开始，给了天堂的恢复和世界的圣化一个开端。

When Noah was born, his father Lamech was consoled (Genes. 5, 29), because in that son

God had provided a progenitor of the human race in the ark and assured a restoration of the blessings, which the sins of men had forfeited.

诺厄出生时，他的父亲拉默客受到了安慰（创世记5：29），因为在他儿子诺厄内，天主降洪水灭世时，诺厄一家八口进方舟得救，从而延续了人类，保证了人类因罪孽而丧失的祝福在方舟内得以恢复。

〖经文〈创世纪5：29)〉：给他起名叫诺厄说：「这孩子要使我们在上主诅咒的地上，在我们做的工作和劳苦上，获得欣慰！」〗

But all this happened merely as a type to foreshadow the birth of this Child, who was to be the true Reparatrix, being the mystical ark which contained the new and true Noah and which drew Him down from heaven, who was to fill with benediction all the inhabitants of the earth.

但是诺厄方舟只是作为预示这个孩子玛利亚的诞生而发生的，这个孩子将成为真正的方舟（承载孕育着赎罪的羔羊，挪亚的方舟拯救的范围非常有限），是新的和真正的救恩方舟，这方舟吸引圣子从天上降下，祂将救一切信他的人，祂是将祝福充满地球上所有的居民的那位。

O blessed birth! O joyful nativity ! The most pleasing to the blessed Trinity in all the ages of the past, the joy of the angels, the relief of sinners, the delight of the just, and the singular consolation of all the holy souls in limbo !

哦，有福的生辰！欢乐的诞生！过去所有时代中天主圣三最大的喜悦，天使的欢欣，罪人的解救，义人的快乐，以及在阴间所有虔诚灵魂的奇异安慰！

337. O precious and rich Pearl, that didst come forth to the light of the sun, still enclosed within the rough shell of this world! O sublime Infant, who, though scarcely noticed by terrestrial eyes in the material light, yet in the eyes of the highest King and his courtiers, excellest all that is not God in dignity and grandeur!

337.哦，珍贵而又富丽的珍珠，在太阳的光照下浮现，仍然被这个世界的粗糙外壳所包裹！崇高的圣婴啊，尽管在物质的光线中几乎没有被世俗的眼睛所注意到，但在至高君王及天朝臣民的眼中，在尊荣和伟大上远超过一切除天主以外的东西。

All generations bless Thee, all the nations recognize and praise thy grace and beauty ! Let the earth be made illustrious by thy birth, let mortals be rejoiced because their Mediatrix is born, who will fill up the vast emptiness of original sin.

万世万代都要称您有福，万民都要赞美您的圣宠与美丽！让您的出生使大地变得辉煌，让世人因为他们的中保诞生而欢欣，玛利亚将填补原罪的巨大空虚。（注：人类中除了圣母玛利亚以外，人人都染有原罪。)

Let thy gracious condescension toward me be blessed and extolled, who am the most abject dust and ashes. If Thou givest me permission, O my Lady, to speak in thy presence, I will propose a doubt which occurred to me in describing the mystery of thy most admirable and holy birth, namely : regarding an act of the Almighty at the hour of thy coming forth into the material light of the sun.

我自惭形秽，不配这么做，除非仁慈的母皇屈尊俯就，特别恩准我这么做！哦，我的圣母，我会提出一个疑问，这是我在描述您最令人钦佩和圣洁的诞生奥秘时发生的，即：

338. And this is the doubt : How are we to understand thy being raised in thy body by the hands of the holy angels into the empyrean heavens and to the vision of God ?

338.这是一个疑问：我们如何才能理解您的身体被圣天使的手高举进入最高天的天堂和天主的神视异象？

For according to the teaching of the holy Church and her doctors, heaven was closed and as it were interdicted to man, until thy most holy Son should open it through his life and death, and until He himself, as Redeemer and Chief, should enter it on the day of his admirable Ascension, He being the first one for whom these eternal portals were to be opened after their being closed up by sin ?

因为根据圣教会和她的圣师的教导，天堂是封闭的，因为它对人类禁止，直到您的圣子通过祂的生和死才打开天堂，直到祂自己作为救赎主和首领在祂令人钦佩的升天的那一天进入了天堂，在天门因人类犯罪而关闭后，祂不是第一个打开永恒之门的人吗？

ANSWER AND INSTRUCTION OF THE QUEEN OF HEAVEN.

天堂元后的回答和指导

339. My dearest daughter, it is true, that divine justice closed heaven against mortals on account of the first sin, until my most holy Son should open it by satisfying most abundantly for men through his earthly life and death.

339.我最亲爱的女儿，的确，由于原罪，公义的天主命天使将原祖逐出乐园，天堂向世人关闭了，直到我至圣圣子降生成人，为众人死在十字架上，自死人中复活，为渴望救恩的人类重新打开了天堂的大门。

It was befitting and just, that this same Redeemer, who had united to Himself the redeemed members and opened heaven, should as their Chief enter before any of the children of Adam.

祂安排了一位救主(祂的圣子)到世界上来,把我们从罪恶和死亡中赎了(救赎)出来。并打开了天堂，为此，亚当的这伟大后裔将会被尊崇，因为他是天、地和天使的元首，他是人类中首生者，他是第一个从死中复活进入天堂的人，这是理所应当的。

If Adam had not sinned, it would not have been necessary to follow this course; for men would have ascended of themselves in order to enjoy the Divinity in the empyrean heavens; having however foreseen the fall of man, the most blessed Trinity provided for the course followed at present.

如果亚当没有犯罪，就没有必要遵循这一进程。因为人类会为了在最高天的天堂中享受天主而自我提升；然而，在预见到人类将要堕落，至圣天主圣三在那时提供了那之后要遵循的这个进程。

This great mystery was referred to by David in the twenty third psalm, when speaking of the spirits of heaven he repeats twice “Lift up, ye princes, your gates ; and be ye lifted up, ye eternal gates, and the King of Glory shall enter in.” They are here called the gates of the angels, because only for them were they open, but for mortal men they were closed.

达味在圣咏第二十三篇中提到了这个巨大的奥秘，他二次提到天神：「城门，请提高你们的门楣，古老的门户，请加大门扉，因为要欢迎光荣的君王。　」（圣咏24：7）他们在这里被称为天使的门，因为天堂的门只对他们打开，而对世人关闭。

经文〈圣咏24：7〉：城门，请提高你们的门楣，古老的门户，请加大门扉，因为要欢迎光荣的君王。

Although these heavenly courtiers were aware of the fact that the incarnate Word had already thrown back the bars and bolts of guilt, and that He was now ascending rich and glorious with the spoils of death and sin, bringing with Him the fruits of his Passion in the accompanying hosts of the glorious saints released from limbo;

尽管天上的万军知道这事实，即降生成人的圣言基督代表我们，为我们受苦赎罪，摧毁了死亡的锁链，凯旋地走出了阴府。在从阴间中释放出来的光荣圣徒们的陪伴下，在欢呼声中，降生成人的圣言光荣地升天了。

nevertheless the holy angels give vent to their admiration and breathless suspense at this wonderful novelty, asking : ”Who is this King of glory ?” For He was a man and of the same nature as the one who had lost for himself and for all his race the right to enter into heaven.

然而，圣天使对这个奇妙的新奇事物发出赞赏和赞叹，问：

「谁是这位荣耀的君王？　」因为降生成人的圣言是人，和起初因犯罪而为人类带来可怕的后果----失去了天堂的人是有一样的人性。

340. They themselves give answer to the question saying: “The Lord who is strong and mighty; the Lord mighty in battle, the Lord of virtues, the King of glory.”

340.他们不由自主的发出赞美的呼声:「可钦佩的勇力，所向无敌的力量。圣德的上主，光荣的君王。　」

This was as if they confessed their conviction, that this Man, who was now coming up from the world in order to open the eternal gates, was not a mere man and is not included under the law of sin ; but that He was true God and true man, who, strong and powerful in battle, had overcome the strong-armed one (Luc. 11, 22), that reigned in the world, had taken away his reign and despoiled him of his weapons.

就好像他们在宣认自己的信念，即这个为了打开永恒之门从世界而来的人，不仅仅是一个人，也不属于罪的律法；但是祂是真天主和真人，在争战中强壮而有力，已经战胜了统治世界的强权（路加福音11，22），夺走了撒旦的统治并毁了撒旦的武器。

〖经文〈路加福音 11：22〉：但是，如果有个比他强壮的来战胜他，必会把他所依仗的一切器械都夺去，而瓜分他的赃物。〗

And He was the Lord of virtues, as one that had exercised them as a Master, with sovereignty over them，and without any contradiction of sin and defect. As the Lord of virtues and as the Lord of glory, He now came in triumph, distributing virtues and glory to his redeemed, for whom as man He had suffered and died, and whom as God He was now raising up to the eternal and beatific vision, having broken the bars and shackles imposed by sin.

祂是圣德的主，作为师傅祂实践了所有的圣德，并对所有的圣德具有主权，而没有任何罪恶和缺陷的矛盾。作为圣德的和荣耀的主宰，祂现在取得了胜利，向被救赎的人分配这些圣德和荣耀，作为人祂为世人受难并死亡，并作为天主，祂为世人进入永恒和荣福直观，打破了罪恶所施加的束缚和枷锁。

341. Since this, O soul, was the work of my dear Son, the true God and man, He, as the Lord of virtues and graces, exalted and adorned me with them from the first moment of my Immaculate Conception.

341.哦，灵魂，由于这是我亲爱的圣子，真天主和真人的工作，祂作为圣德与圣宠之主，祂在我无玷受孕的第一刻起就以这些圣德和圣宠来举扬和装饰了我。

And as, more over, the hindrance of sin touched me not, I was free from the impediments which prevented other mortals from entering into the eternal gates of heaven; on the contrary the powerful arm of my Son acted with me as being the Mistress of all virtues and as the Queen of heaven.

此外，由于罪的阻碍没有触及我，所以我摆脱了阻碍其他世人进入永恒之门的障碍。相反，我圣子的有力臂膀协助我成为一切圣德的主母和天上的元后。

Because He was to vest Himself and assume unto Himself human nature from my flesh and blood, He was beforehand in preparing me and making me like Himself in purity and exemption from fault and in other divine gifts and privileges. As I was not a slave of sin, I exercised the virtues not as a subject, but as a Mistress, without contradiction, but with sovereignty, not like the children of Adam, but like the Son of God, who was also my Son.

因为我圣子要归属于我，并从我的血肉中取得祂的人性，所以祂事先预备我，使我像祂自己一样，纯洁、免除过错、并具有其它神圣的恩惠和特权。因为我不是罪的奴隶，所以我不是作为臣仆而是作为主母来实践圣德，没有矛盾，而是拥有主权，不像亚当的子孙，而是像天主子，祂也是我儿子。

342. For these reasons the celestial spirits, who had possession of the eternal gates as their own, opened them up for me, perceiving that the Lord had created me more pure than all the most exalted spirits in heaven, and made me their Queen, and the Mistress of all creation.

342.由于这些原因，拥有永恒之门的天神向我敞开了大门，意识到是主创造我比天上所有最崇高的天神更纯洁，并且使我成为他们的元后和所有受造物的主母。

Remember also, my dearest, that he who makes the law can also dispense with it freely, and this the supreme Lord and Legislator did with me, extending the sceptre of his clemency toward me more readily than Assuerus did to Esther.

亲爱的，也请记住，制定法律的人也可以自由地免除法律，这是至高的上主和立法者对我所做的，向我扩展祂宽仁的权杖，比薛西斯王对艾斯德尔所做的更多。

For the common laws regarding others and consequent on their guilt, applied not to me, who was to be the Mother of the Author of Grace. Although I could not, as a mere creature, merit such blessed privileges, yet the divine clemency and goodness of God turned toward me with full liberality and He was pleased with the humility of his servant, in order that for all eternity the Author of such prodigies might be praised.

关于其他人的普通法和他们的罪的后果，不适用于我，我将是圣宠的作者的母亲。尽管我作为一个单纯的受造物不堪当如此神圣的特权，但天主的宽仁和良善完全慷慨的转向了我，祂垂顾了他卑微的使女，今后万代的人都要称赞这奇事的创造者。

Do thou also, my Daughter, according to my directions, bless and magnify Him for these benefits bestowed upon me.

我的女儿，你也要照着我的指示，为这些授予我的恩惠赞美和显扬祂。

343. My admonition to thee, whom in spite of thy weakness and poverty I have chosen with such generous kindness as my disciple and companion, is this : that thou strive with all thy powers to imitate me in an exercise, in which I persevered during my whole life from the very first moment of my birth, omitting it on not a single day, however full of cares and labors it might have been.

343.尽管你是软弱和贫穷的，我却以慷慨的良善选拔了你作为我的门徒和同伴，我要告诫你的是，你尽一切力量努力在一项操练中效法我，那是我一生中坚持不懈，从我出生的第一刻起，无论它多么充满忧虑和辛劳，我都持之以恒地操练它。

This exercise was the following: every day at beginning of dawn, I prostrated myself in the presence of the Most High and gave Him thanks and praise for his immutable Being, his infinite perfections, and for having created me out of nothing; acknowledging myself as his creature and the work of his hands, I blessed Him and adored Him, giving Him honor, magnificence and Divinity, as the supreme Lord and Creator of myself and of all that exists.

这个练习是这样的：每天黎明时分，我跪拜在至高上主面前，感谢和赞美他永恒的存在，他无限的完美，他从虚无中创造了我; 我承认自己是他的造物，是他双手的杰作，我祝福他，崇拜他，把荣耀、壮丽和神性献给他，并在所有的事情上承行他的旨意，作为至高的主和我自己和一切存在的创造者。

I raised up my spirit to place it into his hands, offering myself with profound humility and resignation to Him and asking Him to dispose of me according to his will during that day and during all the days of my life, and to teach me to fulfill whatever would be to his greater pleasure.

我的心神欢悦于我的救主天主，我将我的心灵置于祂的手中，以深深的谦卑和对祂的顺从献上我自己，并在我每一天所度过的每一时刻，谦卑地顺从天主旨意，听凭天主上智随意处置我，并教导我去实现任何令祂喜悦的事。

This I repeated many times during the external works of the day, and in the internal ones I first consulted his Majesty, asking his advice, permission and benediction for all my actions.

在一天的工作中，我重复了多次上面的祈求；在内在祈祷中，我首先征询了祂的圣意，请祂为我的所有行为提供建议、许可、和降福。

344. Be very devout toward my most sweet name. I wish that thou be convinced of the great prerogatives and privileges, which the Almighty concedes to it, so that I myself, when I saw them in the Divinity, felt most deeply obliged and solicitous to make a proper return;

344.对我最可爱的名字要非常虔诚。我希望你能深信全能者所赋予这名字的巨大特权，以便我自己在天主内看到这些巨大特权时，会让我感到非常有必要做出适当的回应；

and whenever the name MARY occurred to my mind (which happened often) and whenever I heard myself called by that name, I was aroused to thankfulness and urged to new fervor in the service of the Lord, who gave it to me.

每当我想到玛利亚这个名字（经常发生），每当我听到人们用这个名字叫我时，我都会激起感恩之情，并敦促以新的热情来侍奉那赐给我这个名字的主。

Thou hast the same name and I wish, that in proportion it should cause the same effects in thee and that thou imitate me faithfully by following the lesson given thee in this chapter, without failing in the least point from this day onward.

你拥有相同的名字，我希望，它会对你产生相同的效果，并且你应该遵循本章中给你的教训，忠实地效法我，从今天起，不要有一丁点儿的失败。

And if in thy weakness thou shouldst fail, rouse thyself immediately, and in the presence of thy Lord and mine, acknowledge thy fault, confessing it in sorrow. Repeating these holy exercises over and again with solicitous care, thou shalt find forgiveness for imperfections and grow accustomed to strive after what is highest in all virtues and most pleasing to the Lord.

如果你因自己的软弱而失败，请立即唤醒自己，并在你的主和我面前承认你的过错，痛悔认罪。你要一遍又一遍殷勤小心地反复进行这些神圣的操练，对一些小的过失，务要特别小心，加倍警惕，并养成习惯追求一切圣德中最高的和最悦纳主的完美德行。

Then, following the light which He gives and in pursuance of that which is most pleasing and agreeable to thy own tastes and mine, thou shalt not be denied the grace of employing thyself entirely in listening, attending to and obeying in all things thy Spouse and Lord, who seeks in thee only what is most pure, most holy and perfect, and a will prompt and eager to put the same into practice.

然后，遵循祂所赐的光照，不随着自己的心意行事，只渴慕和追求我的意愿，并从中得到最大的喜悦和满足，在一切的事上放弃自己的意愿，全然顺从天主的旨意，因祂只在你里面寻找最纯洁、最神圣和最成全的德行，以及愿意迅速并渴望将其付诸实践的人。

CHAPTER XXII.

HOW SAINT ANNE COMPUED WITH THE LAW OF MOSES IN REGARD TO CHILDBIRTH ; AND HOW MOST HOLY MARY ACTED IN HER INFANCY.

第二十二章

圣亚纳如何按照梅瑟的法律完成了分娩; 至圣玛利亚在她的婴儿期是如何表现的。

345. It was a precept of the law, given in the twelfth chapter of Leviticus, that a woman who had given birth to a daughter should be deemed impure for two weeks and should remain in the state of purification for sixty six days after the birth, just double the time required for purification in case of a man-child Having completed the days of her purification. she was to present herself in order to offer a lamb one year old as a holocaust for the daughter or the son, and also a young pigeon or turtle-dove as atonement for the sin.

345.这是法律的一个诫命，在《肋未纪》第十二章规定，生育女儿的妇女应被视为两周的不洁，并将在孩子出生后六十六天保持洁净状态，是生育男孩的所需的洁净时间的两倍。她应奉献自己，并为她的女儿或儿子献上一只一岁大的羔羊作为全燔祭，也要为赎罪献上一只鸽子或斑鸠。

This she was to do at the door of the tabernacle, beseeching the priest to offer them to the Lord and to pray for her; thereupon she was accounted pure. The parturition of the most happy Anne was pure and undefiled, as befitting her heavenly Daughter, in whose purity the mother was a sharer.

妇女要做的是在会幕的门口，恳求司祭将它们献给上主并为她祈祷；于是她被认为是洁净的。由于最幸福的亚纳的分娩是纯洁而洁净的，正好适合她的天堂的女儿，在玛利亚的纯洁中母亲是个分享者。

Although on this account there was no need of a special purification, she nevertheless complied with the obligation of the law to the very last point. Though not subject to its penalties, she considered herself bound in the eyes of men.

尽管由于这个原因不需要特别的净化，但圣亚纳仍然完全遵守了法律的义务。尽管她不需要遵守赎罪祭的规定(她是超自然分勉的)，但她认为自己应在人前满全这个诫命。

346. Sixty days of the purification having passed, saint Anne departed for the temple, her mind inflamed with divine ardor and bearing in her arms her blessed Daughter and Child. With the offerings prescribed by law and accompanied by innumerable angels, she betook herself to the gate of the temple and spoke with the high priest, who was none other than Simeon.

346. 六十天的洁净期过去了，圣亚纳前往圣殿，心中充满了神圣的热情，怀抱着她那真福的“女儿”和“孩子”。携带着法律规定的贡物并在无数天使的陪伴下，她来到圣殿的门口，与大祭司交谈，而那大司祭正是西默盎。

He was accustomed to spend much time in the temple and enjoyed the privilege and favor of seeing the child Mary, not only when She was offered and presented to the Lord in the temple, but on other occasions. Although this holy priest was not on each of these occasions fully aware of the dignity of our heavenly Mistress, as I will say farther on(No. 423, 710, 742), yet he always experienced great promptings and impulses of the spirit regarding the greatness of this Child in the sight of God.

大司祭西默盎通常在圣殿里度过很多时间，并享有见到婴孩玛利亚的特权和恩惠，（这特惠）不仅是当玛利亚献主耶稣于主堂时，还有其他场合。尽管这位神圣的司祭并不是在每种情况下都充分意识到我们天上主母的尊严，正如我将进一步在后面说明（第423、710和742号），但关于这个孩子在天主眼中的伟大，西默盎始终在精神上经验到极大的激励和鼓舞。

347. Saint Anne offered to him the lamb and the turtle-dove with the rest of the gifts, and with tears of humility she asked him to pray for herself and the Child, her Daughter, that the Lord forgive them any fault of which perhaps they might be guilty.

His Majesty certainly had nothing to forgive in a Daughter and mother, who were so full of grace ; but He found Himself bound to reward the humility, with which notwithstanding their holiness they presented themselves as sinners. The holy priest received the oblation and in his spirit he was in flamed and moved to extraordinary joy.

347.圣亚纳把羔羊和斑鸠以及其余的礼物献给了大司祭，并带着谦卑的眼泪请他为她自己和她的女儿祈祷，求天主宽赦她们可能犯的任何过错。

至尊的天主对这满被圣宠的女儿和母亲的谦卑、听命、服从非常满意，他知道她们没有犯罪，尽管她们很圣洁，但她们还是称自己为罪人。这位虔诚的司祭接受了祭品，他的灵魂燃烧着热情，并被超乎寻常的喜悦所感动。

Careful not to manifest anything exteriorly and communing with himself, he said; “What strange feeling is this within me? Are these women perhaps the parents of the Messias, who is to come?” Moved by this joyful suspense he showed them great benevolence. The blessed mother Anne entered the temple, bearing her most holy Daughter on her arms, and She offered Her to the Lord with most devout and tender tears. For she alone in all the world knew what Treasure was given into her charge.

西默盎小心翼翼地不在外表上表现出对她们的恭敬，他对自己说：「我内心有多么奇怪的感觉啊？或许这两位女人就是即将来临的默西亚的母亲？」他为这个快乐的悬念所感动，向她们展示了极大的仁慈。蒙福的母亲亚纳进入圣殿，怀抱着她至圣洁女儿，并用最虔诚和温柔的眼泪将圣婴玛利亚献给上主。因为全世界只有她一个人知道这宝藏是赐给她来照顾的。

348. Saint Anne renewed the vow, which she had already made, to offer her Firstborn to the temple on arriving at the proper age. In renewing this offer she was enlightened by new graces and promptings of the Most High, and in her heart she heard a secret voice urging her to fulfill this vow and offer her Child to the temple within three years.

348.圣亚纳重申了她已经发过的誓言，即在她首生的孩子到达适当年龄时将她献给圣殿。在更新这个奉献时，她被至高者的新恩宠所启示和激励，在她的心中听到了一个神秘的声音，敦促她履行这一誓言，并在三年之内把她的孩子献给圣殿。

It was as it were the echo of the voice of the most holy Queen, who in her prayer touched the heart of God, in order that it might resound in the bosom of the mother. For when both entered the temple, the sweet Child seeing with her bodily eyes its grandeur and magnificence, dedicated to the worship and adoration of the Divinity, experienced wonderful effects of the Spirit and wished to prostrate Herself in the temple, to kiss its floor, and adore the Lord.

这就好像至圣元后声音的回声，在她的祈祷中她感动了天主的心，为使声音回荡在母亲的怀抱中。因为当两个人都进入圣殿时，甜蜜的孩子用她的肉眼看着圣殿的宏伟和壮丽，致力朝拜和倾崇天主，体验了圣神的奇妙效果，并希望在圣殿里俯伏朝拜，亲吻圣殿的地板，并崇拜天主。

But as She could not execute these desires in external actions, She supplied the defect with interior fervor, and She adored and blessed the Lord with a love more ardent, and a humility more profound than ever before or ever after was possible to be rendered by any creature.

但是，由于玛利亚无法通过外在行动来实现这些愿望，因此她用内在的热情弥补了这个缺憾，她以一种前所未有的热烈的爱和前所未有的谦卑，来朝拜和赞美天主。

Addressing the Lord in her heart, She offered the following prayer :

玛利亚在心中向上主献上以下祈祷：

349. “Most high and incomprehensible God, my King and my Lord, worthy of all glory and reverence, I, abject dust, but also a creature of thine, adore Thee in this thy holy place and temple. I magnify and exalt Thee on account of thy infinite Being and perfections, and I give thanks in as far as my insignificance is worthy of thy regard.

349.　「至高而无限的天主，我的君王，我的上主，堪当一切荣耀和崇敬，我，卑微的尘埃，但也是祢的受造物，在祢这圣殿的圣所中朝拜祢。由于您无限的存在和完美，我显扬赞美祢，并且，承蒙祢对微不足道的我的看顾，我献上我的感恩。

For Thou hast vouchsafed to permit my eyes to see this holy temple and house of prayer, where thy holy Prophets and my forefathers have worshipped and blessed Thee, and where thy generous mercy has wrought so many wonders and mysteries in their behalf.

因为祢赐给我的眼睛能看见这个圣殿和祈祷所，祢的圣先知和我的祖先曾在这里朝拜并赞美祢，在这里，祢的慷慨慈悲为他们的益处创造了许多奇迹和奥秘。

Accept me, O Lord, in order that I may serve Thee in this holy house according to thy blessed will.”

天主啊，求你接纳我，以便我按照祢的圣意在圣所里侍奉祢。

350. Thus She who was the Queen of heaven and of the universe, offered Herself as if She were the lowest slave of the Lord. As a testimony of its acceptation by the Most High, a most resplendent light shone down from heaven, enveloping the mother and Child, and filling them with new splendors of grace.

350.因此，玛利亚，这个天堂和宇宙的元后，奉献她自己，好像她是主最低微的奴隶。作为至高者接受这奉献的证据，一道最灿烂的光芒从天上射下，笼罩着母女，使她们充满光辉的新圣宠。

Again saint Anne was made aware that she would be expected to devote her Daughter to the temple within three years; she was given to understand that the delight with which God looked forward to such an offer, and the love with which the heavenly Child desired its consummation would not permit a longer delay.

圣亚纳再次意识到，她被期望在三年之内将女儿奉献给圣殿；天主使她明白，天主期待着这样的奉献所带来的喜悦，以及天堂的孩子渴望圆满的爱，不能允许拖延更长的时间。

The holy angels of her guard and innumerable others who were present on this occasion sang sweetest songs of praise to the Author of these wonders ; but they did not therefore have a more perfect knowledge of these happenings than saint Anne or her most holy Daughter, who perceived interiorly what was spiritual, and felt exteriorly what was subject to the senses in these things.

玛利亚圣洁的护守天使及无数在场的天使为这些奇观的作者唱了最甜美的赞美诗歌，然而天使们对这些发生的事，不如圣亚纳或她至圣女儿有更完美的认知，她们俩在内里领受属灵之事，并以官能外在地感受到这些事情。

Saint Simeon saw dimly the sensible light. Thereupon saint Anne, rich in her Treasure and endowed with new gifts of the most high God, returned to her home.

圣西默盎朦胧中看到了可见之光。于是，圣亚纳满载“宝藏”和至高者赐予的新恩惠，回到了她的家。

351. The ancient serpent eagerly observed all these events. Yet the Lord concealed from him what he was not to know, and permitted him to obtain knowledge only of what was necessary for his own undoing in his desire of destroying others and only so much as might serve to make him an instrument in the execution of the secret judgments of the Most High.

351.古蛇急切地想观察到所有这些事件。然而，天主向牠隐瞒了牠不应知道的一切，只允许牠了解牠企图将人投入混乱的毁灭之中的欲望所必需的知识，并只允许牠成为执行至高者秘密审判的工具。

This enemy was full of conjectures in regard to the unheard of things, which had come to pass in connection with this Mother and Child. But when he saw that they brought offerings to the temple and that they, like sinners, observed the prescriptions of the law, even begging of the priest to intercede for their forgiveness; he was deceived and assuaged in his fury, believing that this mother and her Daughter were of ordinary condition although they might be more perfect and holy than other women.

这个仇敌充满了对闻所未闻的与这个母亲和孩子有关事物的猜测。但是，当牠看到她们把祭品带到圣殿，她们像罪人一样，遵守法律的规定，甚至乞求司祭为她们代祷、请求宽恕；仇敌被这情景蒙骗了，并且牠的愤怒得到了缓解，牠认为这母亲和女儿的状况很普通，尽管她们可能比其他女人更成全、更圣洁。

352. The sovereign Child was treated like other children of her age. Her nourishment was of the usual kind, though less in quantity; and so was her sleep, although her parents were solicitous that She take more sleep.

352.至尊的婴孩受到的对待和其他同龄的孩子一样。她的食物很普通，尽管数量较少；她的睡眠也是如此，尽管她的父母恳求她多睡一会。

She was not troublesome, nor did She ever cry for mere annoyance, as is done by other children, but She was most amiable and caused no trouble to anybody. That She did not act in this regard as other children caused no wonder; for She often wept and sighed (as far as her age and her dignity of Queen and Mistress would permit) for the sins of the world and for its Redemption through the coming of the Savior.

她不惹人烦，也不会像别的孩子那样因为烦恼而哭，但她非常和蔼可亲，不会给任何人带来麻烦。她没有像其他同龄孩子那样的行为；因为她常常为世界的罪恶和即将来临拯救世人的救赎主的苦难而哭泣和叹息（以她的年龄及元后和主母的尊严所允许的）。

Ordinarily She maintained, even in her infancy, a pleasant countenance, yet mixed with gravity and a peculiar Majesty, never showing any childishness. She sometimes permitted Herself to be caressed, though, by a secret influence and a certain outward austerity, She knew how to repress the imperfections connected with such endearments.

在她的幼年时期，她通常保持着一副愉快的面容，但又掺杂着庄重和特殊的威严，从不显露出任何孩子气。不过，她有时允许自己被怜爱，借着一种神秘的影响和某种外在的克苦，她知道如何克制这种怜爱带来的不完美。

Her prudent mother Anne treated her Child with incomparable solicitude and caressing tenderness; also her father Joachim loved Her as a father and as a saint, although he was ignorant of the mystery at that time.

谨慎的母亲亚纳以无比的关怀和温柔的爱抚对待她的孩子。孩子的父亲雅敬也以父亲和圣徒的爱来爱她，尽管他当时不知道这个奥秘。

The Child on its part showed a special love toward him, as one whom She knew for her father and one much beloved of God. Although She permitted more tender caresses from her father than from others, yet God inspired the father as well as all others, with such an extraordinary reverence and modesty towards Her whom He had chosen for his Mother, that even his pure and fatherly affection was outwardly manifested only with the greatest moderation and reserve.

孩子对雅敬表现出一种特殊的爱，因为她知道他是她的父亲，并且是天主深爱的一位。虽然她允许父亲比其他人更温柔地爱抚她，但天主启发雅敬和所有其他人，对天主选为母亲的亚纳表现出非凡的尊敬和谦逊，甚至雅敬纯洁的父爱在外表上也表现得极其温和和克制。

353. In all things the infant Queen was most gracious, perfect and admirable. Though She passed her infancy subject to the common laws of nature, yet this did not hinder the influx of grace.

353.在各方面，襁褓中的婴孩元后都是最仁慈、最完美、最令人钦佩的。尽管她的婴儿期受自然法则的约束，但这并不妨碍圣宠的涌入。

During her sleep her interior acts of love, and all other exercises of her faculties which were not dependent on the exterior senses, were never interrupted.

在她睡觉的时候，她内心的爱的行动，以及其他一切不依赖于外部感官的官能的活动，从来没有中断过。

This special privilege is possible also in other creatures, if the divine power confers it on them; but it is certain that in regard to Her whom He had chosen as his Mother and the Queen of all creation, He extended this special favor beyond all previous or subsequent measure in other creatures and beyond the conception of any created mind.

如果天主的权能赐予了其他受造物这种特权，那他们也可能拥有这特殊的特权；但是可以肯定的是，由于创造天地之先,玛利亚已被天主特选为他圣子降生成人的母亲,所以圣母是受造物中最纯洁最神圣的，这种纯洁和神圣超越了以前和以后其他创造物，也超越了任何创受造物心灵所能想象的。

God spoke to Samuel and to other saints and Prophets in their sleep, (I Reg. 3, 4) and to many He sent mysterious dreams or visions (Genes. 37; 5, 9) for to his Omnipotence it is easy to enlighten the mind during the inactivity of the senses in natural sleep or during their ravishment in ecstasy; they cease to act in the one as well as in the other, and without their activity the soul hears, accepts and transacts the things of the Spirit.

天主对撒慕尔和其他圣徒和先知在他们的睡眠中说话（撒慕尔纪上3：4），祂并向许多人发送奥秘的梦境或异像（创世记37：5，9），因为祂的全能很容易启发在自然睡眠中感官不活跃的心灵或在神魂超拔中的超性灵魂；他们的一个或其它的感官停止行动，在没有感官活动的情况下，灵魂就会听到、接受、并处理属神的事物。

［经文〈撒慕尔纪上3：4〉：那时，上主召叫说：「撒慕尔，撒慕尔！」他回答说：「我在这里﹗」。经文〈创世记37：5，9〉：若瑟作了一梦，讲给哥哥们听，因此他们越发恼恨他。他又作了一梦，也告诉他哥哥们说：「我又作了一梦：梦见太阳和月亮并十一颗星辰向我下拜。」　］

This was the rule which the Queen followed from the moment of her Conception till now and for all eternity ; for the activity of grace in Her during Her pilgrimage through life was not intermittent, like in other creatures.

这就是元后从怀孕那一刻起，一直到现在，直到永远所遵循的规则。因为在她一生的朝圣之旅中，天主的圣宠一直与她同在，并不像其他受造物那样是断断续续的。

When She was alone, or when She was laid to sleep, which was in Her most moderate, She was engaged in the contemplation of the mysteries and the excellencies of the Most High, and in the enjoyment of the divine visions and the conversation of his Majesty.

当玛利亚独自一人，或者当她处于最有节制的睡眠中时，她就开始默想至高者的奥秘和卓越，并享受着上主的神视异象和情不自禁地融入与至高者天主的言谈之中。

Her intercourse with the angels was likewise very frequent and in the following chapter something will be said of the manner of their manifestation and of some of their eminent perfections.

她与天使的交流也非常频繁，在下一章中，将谈到他们的表现方式和一些杰出的完美。

354. My Queen and heavenly Lady, if without being offended, Thou wilt, as a kind Mother, listen to my ignorant talk, I will ask of thy kindness the solution of some doubts which have occurred to me in this chapter.

354.我的元后和天上的圣母，如果您没有受到冒犯，您会作为一个善良的母亲而倾听我无知的谈话，我想要请求您的仁慈，解决我在这一章中产生的一些疑问。

If my ignorance and boldness should transgress the limits, instead of answering me, my Mistress, correct me with maternal mercy. My doubt is : Whether in this thy infancy Thou didst feel the necessities and hunger which according to the natural order, children do feel?

如果我的无知和冒失超过限度，我的主母，请不要回答我，而以母亲的怜悯来纠正我。我的疑问是：在您的婴儿期，是否感到在自然规律下孩子们的需要和饥饿感？

And if Thou didst feel them, how didst Thou suffer these annoying inconveniences? And how didst Thou ask for the nourishment and the other help necessary, since Thou wast so wonderfully patient that Thou wouldst not make use of tears, which serve other infants as speech and words?

如果您感觉到了饥饿和需要，那么您如何忍受这些恼人的不便之苦呢？既然您如此奇妙的有耐心，以至于您不会使用眼泪这个作为其他婴儿话语和语言的东西，那么您又是如何要求喂养和其它必要的帮助的呢？

I am also ignorant, whether the hardships of that age were not most irksome to thy Majesty, such as to have thy virginal body clothed and unclothed as infants are, to be fed with the food of other children, and to undergo the other experiences of that age?

我也不知道在您那个年龄段的艰辛是否令陛下您感到厌烦，例如让您的贞女的身体像婴儿一样穿衣或不穿衣服，吃别的孩子都吃的食物，并经历那个年龄段的孩子的其它的经历。

For other children undergo them bereft of reason, while nothing was concealed from Thee, O Lady. When I look upon Thee as a child in age and yet as grown up in thy capacity of judging of things, it seems to me almost impossible that there should have been no inconveniences in this matter, in the time or the measure, or in other circumstances regarding the treatment allotted to Thee during thy infant life.

对于其他孩子来说，他们缺乏理智，哦，圣母，对您却没有任何是隐藏的。当我以小孩子的年龄看待你，尽管您的判断事物能力成长，但在我看来，在这个问题上，无论在时间上、方式上、还是在其它有关您婴儿时期被照顾的方面，您都没有不便之处，这几乎是不可能的。

Thy celestial prudence taught Thee to preserve dignity and composure, yet Thou didst not intimate the wants and needs of thy age and condition either by crying, as an infant, or by word of mouth, as one grown up.

您属天的谨慎教会了您保持尊严和沉着的状态，但是您并没有通过像婴儿那样啼哭，或长大后的张口说话，来提出满足年龄和身体状况的缺乏和需要。

Thus they could not know thy needs and could not treat Thee as one endowed with reason; for even thy mother could not know all these things, nor could she provide for all that was necessary, since she knew not the time nor the manner of serving thy Majesty in all things. All these considerations excite my admiration and arouse in me the desire of knowing the mysteries thus concealed.

这样，他们不知道您的需要，也不能把您当作有理智的（成年）人；因为即使您的母亲也不知道所有这些事情，也无法提供所有必要的东西，因为她不知道在所有事上侍奉至尊的您的时间或方式。所有这些考虑激发了我的钦崇之情，唤起我的欲望，想知道如此隐藏的秘密。

ANSWER AND INSTRUCTION OF THE QUEEN OF HEAVEN.

355. My daughter, since thou art full of wonder, I will inform thee in all kindness. It is true that I was in possession of grace and of the use of reason from the first instant of my Conception, as I have so often shown thee ;

天堂元后的回答和指导：

355.我的女儿，既然您充满惊奇，我将以所有的善意告知您。确实，从我受孕的第一刻起，我就拥有了圣宠和理性的运用，正如我经常向你展示的那样；

I underwent the hardships of infancy as other children and I was reared and treated as others of the same condition. I felt hunger, thirst, sleepiness and other infirmities of the body, and as a daughter of Adam I was subject to these accidental necessities;

我和其他孩子一样经历了婴儿期的艰辛，我被抚养和对待像其他状况相同的孩子一样。我感到身体的饥饿、口渴、困倦、和其他身体不适，作为亚当的女儿，我受制于这些随机发生的需求。

for it was just that I should imitate my most holy Son, who subjected Himself to these hardships and defects, in order that He might merit so much the more and in order that He might be an example to the rest of mortals for their imitation.

因为我只是要效法我的至圣圣子，祂使自己遭受这些艰辛和缺乏，以便祂能获得更多的功劳，并成为其他人的榜样。

As I was governed by divine grace, I made use of eating and sleep in moderation, allowing myself less than others, and only so much as was proper for the augmentation and the preservation of my life and health.

当我受天主圣宠的支配时，我适度地利用饮食和睡眠，让自己比别人少，只需增长和维护我的生命和健康的适当数量。

Disorder in these things is not only against virtue, but against the well-being of nature itself, which is invaded and ravaged by it. On account of my exquisite composition I was affected by hunger and thirst more painfully than other children;

这些事物（饥饿、口渴、困倦、不适）的混乱不仅不利于美德，而且一旦被混乱侵扰和破坏，就不利于天然本身的福祉。由于我的精致的构成，我比其他孩子更容易遭受饥饿和口渴的影响。

and the want of nourishment was more dangerous to me; but if it was given to me at unseasonable times, or in excess, I bore it with patience, until by some befitting sign I could manifest my needs.

缺乏食物对我来说更危险；但是，如果给我的喂养在不合宜的时候或过量，我会耐心地忍受它，直到借着一些合适的迹象我可以用来表明我的需要。

I felt less the want of sleep on account of the opportunity which it furnished me for the presence and the heavenly conversation of the angels.

由于得见天使的面和与天使的属天交谈，使我感到更少的睡眠需求。

356. That I was bound and wrapped in clothes was not painful to me, but it was a cause of much joy, for I understood by divine light, that the incarnate Lord was to suffer a most cruel death and was to be bound most shamefully.

356.我被束缚和包裹在襁褓里并没有让我痛苦，但却带来了极大的喜乐，因为我从上主的光照下了解到，降生成人的主将遭受最残酷的死亡，将被最耻辱地捆绑。

Whenever I was alone during my childhood I placed myself in the form of a cross, praying in imitation of Him; for I knew that my Beloved was to die in that position, although I did not know then that the Crucified was to be my Son.

在我的童年中，每当我一个人的时候，我都会把自己摆成十字架的形式，以模仿祂的方式祈祷；因为我知道我的挚爱将死在那个位置上，尽管那时我还不知道钉在十字架上的将是我的儿子。

In all the difficulties, which I underwent after I was born into the world, I was resigned and contented, for I never lost sight of one consideration, which I desire thee always to keep in mind.

在我出生后经历的所有困难中，我都服从并满足，因为我从未忘记一件事情，我希望你始终牢记这一点。

It is this : that thou ponder in thy heart and in thy soul the truths, which I saw, so that thou mayest form a correct judgment of all things, giving to each that esteem and value which is its due.

那就是：你要在你的心里和灵魂里思考我所看见的真理，以便对一切事物形成一个正确的判断，给予每一事物应有的尊重和价值。

In regard to this the children of Adam are ordinarily full of error and blindness, but I desire that thou, my daughter, share it not with them.

关于这一点，亚当的子孙们通常充满了错误和盲目，但我希望你，我的女儿，不要跟他们一样。

357. As soon as I was born into the world and made aware of the light, which shone upon me, I felt the effects of the elements, the influence of the planets and of the stars, of the earth which sustained me, of the nourishments which preserved me, and of all the other things of this life.

357.当我出生于世，意识到光照耀着我时，我就感到了支撑我的元素影响，行星、恒星和大地的影响，维持我的营养以及我这一生所有其它事物的影响。

I gave thanks to the Author of all things, acknowledging his works as benefits freely bestowed upon me, and not as dues, which He owed to me.

我感谢创造万物的天主，承认祂所造的一切是无条件、无止境、白白赐给我的，为了我的益处，祂的恩典是我原本不配、却无功受禄得来的，而不是祂欠我的应得之物。

Therefore, when anything was wanting of the necessaries of life I remained in peace and contentedness and deemed it all perfectly reasonable and proper in my regard, since I had merited none of the gifts and could justly be deprived of all of them.

因此，当生活必需品缺乏时，我仍能保持平静和满足，并认为这一切在我看来都是理所当然的，因为我不配得到任何恩赐和礼物，剥夺它们也是合理的。

Hence, if I acknowledged this, thereby merely asserting a truth which the human reason cannot ignore nor deny, where have mortals their intellect, or what use do they make of their understanding when, at the refusal of things which they desire and of which perhaps they do not even profit, they begin to get sad and lash themselves into fury one against the other, and even against their God, as if they were suffering some injury at his hands? Let them inquire what treasures and riches they did possess before they came into life?

因此，如果我承认这一点，从而只是坚持一个真理，这真理是人类理性不能忽略也不能否认的:世人的智力在哪里?或者使他们明白这些有什么用？当拒绝他们欲望的东西，或者对他们甚至没有好处的东西，他们就开始感到悲伤，并将他们自己绑在愤怒中，彼此反对，甚至反对天主，好像他们在天主手中受了伤害一样？让他们问一问,他们在他们来到这个世界前,曾拥有了什么宝藏和财富？

What services had they rendered unto God in order to merit them? And if out of nothing there cannot arise anything, and if they could not merit the being which they have received, what obligation is there on the part of God to preserve out of justice, what was given to them

entirely gratuitously ?

他们所有的，哪一样不是从天主那里领受的呢?他们回报天主以什么样的侍奉呢？如果从虚无中不能产生任何东西，如果他们不配他们所领受的生命，那么天主有什么义务出于公义保护他们，天主有什么义务完全平白无故的赐予了他们什么呢？

That God created man was of no benefit to Himself; but to man it was a benefit, and one as great as the being given to him, and as high as the object for which it was given.

天主创造人对祂自己没有任何好处。但是对人来说却是一种好处，因天主为了同样崇高的目的，遂给了人同样伟大的生命。

And if in his creation man becomes indebted so much that he never can pay his debt, tell me what right can he invoke at present for his preservation? Has he not received his being without merit and many times forfeited it? How can he claim the guarantee and pledge of unfailing plenty?

如果在天主的创造中，人负债累累，以至于他永远无法偿还债务，请告诉我他目前有什么权利可以呼求来保存自己的财产？他难道没有白白地得到自己的生命，并又多次丧失了生命吗？他怎么能要求无尽丰富的保证和许诺呢？

358. If the first transaction and operation was a mortgage and a debt by which man binds himself, how can he with such impatience demand favors? And if in spite of all this, the supreme goodness of the Creator furnishes him graciously with what is necessary, why should he be agitated by the want of superfluities?

358.如果第一笔交易和操作是抵押和债务，人被这债务束缚了，那么他怎能如此急躁地要求恩惠？如果尽管如此，造物主的至高良善慷慨地提供了他必需的东西，为什么他还要为额外东西的缺乏而焦躁不安呢？

O my daughter, what an execrable disorder and what a despicable blindness of mortals is this? For that, which the Lord gives them gratuitously, they do not thank Him, or even give Him acknowledgment, and for that which He denies them justly and sometimes most mercifully, they are restless and proudly desirous, and they try to procure it by unjust and forbidden means, throwing themselves into the very destruction which flies from them.

啊，我的女儿，这是人类多么可恶的混乱和多么可鄙的盲目行为啊!因为上主无偿地给予他们生活所需的一切（注:如阳光，雨露、空气、水等），他们却不感谢祂，甚至也不承认祂，因为祂公正地，有时是最仁慈地拒绝他们，他们却焦躁不安和满怀骄傲地欲望，试图以不义和不许可的方式获得更多，心中的欲望不断膨胀，最后蚕食人心，堕入万劫不复的深渊。

The first sin alone, committed by man, was sufficient to cancel man's right to the friendly service of all the other creatures; and if the Lord himself would not restrain them, they would turn in vengeance upon man and refuse to render any service or help for sustaining his life.

单凭人类犯下的原罪就足以取消人类享有其他所有受造物友善服务的权利；如果主不阻止其他所有受造物，它们就会向人类报复，拒绝为维持人类的生命而提供任何服务或帮助。

The heavens would deny them their light and benign influences, the fire would refuse its heat, the air would cease to serve for respiration, and all the other things would in their particular way refuse their services, since they would in justice be bound to refuse them.

天空将拒绝给出光明和良性的影响，火将拒绝给出热量，空气将不再为呼吸服务，所有其它事物将以其特定的方式拒绝给出服务，因为在正义中它们必然要拒绝给出。

Then when the earth would deny its fruits, and the elements their moderation and their assistance, and all the other creatures would arm themselves to avenge the wrongs of their Creator(Sap. 5, 18), perhaps disgraced man would humiliate himself in his vileness and would not heap up the wrath of the Lord for the unerring day of accountance, when all his dreadful guilt will be exposed.

然后，当大地不结出果实，拒绝给出元素的稳定和元素的协助时，当所有其它的受造物将武装自己，来为它们的创造者，所受的不公正的对待报仇时（智：5：18），或许蒙羞的人会在自已的恶行中羞辱自己，而不再于准确无误的天主算账之日，积累天主对他的义怒，那时他所有可怕的罪行都将暴露出来。

［经文〈智慧篇5：18〉：上主必以嫉愤作武器，武装受造之物来报复仇敌。　］

359. But thou, my dear friend, fly from such base ingratitude, and humbly acknowledge that thou hast received thy being and life gratuitously, and that, gratuitously, its Author preserves it for thee.

359. 但是你，我亲爱的朋友，远离这种卑鄙的忘恩负义，该谦卑地承认你已经无偿地获得了您的存在和生命，而且，造物主也无偿地为你保存着它(注，这里指她的存在和生命，而不是一切的受造物)。

Freely dost thou receive all the other benefits, without any merit of thine ; and thus, receiving much and repaying little, thou makest thyself daily less worthy of favors, while the liberality of the Most High grows continually with thy indebtedness.

你白白地接受所有从天主而来的美好的恩赐，但愿你谨记，一切所有都来自天主，没有你的任何功绩。 因此，你要知道你无论付出多少，都无法回报天主的爱，因为一切都是主所赐。如果你将至高者天主所赐的交还天主，至高者的慷慨会随着你的交出而更多的赐福给你。

Let this thought be uppermost in thee always, in order that it awaken and move thee to many acts of virtue. If any of the irrational creatures fail thee, I desire thee to rejoice in the Lord and give thanks to his Majesty, and bless them for their obedience to the Creator.

让这种思想永远在你心中占据最重要的地位，以便唤醒并把您带入许多圣德行为。如果任何非理性的受造物辜负了你，我希望你在主里欢喜，感谢荣耀尊威的天主，并祝福他们服从造物主。

If the rational creatures persecute thee, love them with all thy heart and regard them as the instruments of divine justice, which afford thee some opportunity of rendering satisfaction for thy deficiency.

如果理性的受造物迫害您，请全心全意地爱他们，并将其视为天主的正义的手段，这为你提供了一些机会来补足您的不足。

Rather strengthen and console thyself in labors, adversities and tribulations, not only considering them as fully deserved by the faults committed, but deeming them ornaments of the soul and most rich jewels given thee by thy Spouse.

在劳苦、逆境、和磨难中克胜自我，而不仅将其视为是你犯错应该得到的惩罚，还应将其视为灵魂的装饰品，以及你的净配赐给您的最丰富的珠宝。

360. Let this be the answer to thy doubt: over and above this I wish to give thee an instruction, which may be found in all the chapters. Consider, my soul the punctuality of my mother Anne in fulfilling the precept of the law of the Lord, to whose Majesty this solicitude was very pleasing.

360.让这成为您疑问的答案：除此以外，我还想给您一个指示，在所有各章中都可以找到该指示。请想想，我的灵魂，我的母亲亚纳对上主一切诫命，怀念不忘，依照遵行；天主对那遵守他诫命的人，感到非常的高兴。

In this thou shouldst imitate her by observing inviolate each and every one of the precepts of thy rules and constitutions ; for God will reward most liberally this fidelity and severely punish any negligence in this matter.

在这方面，你应该效法我的母亲亚纳，遵守你的规则和规章的每一条戒律，以免其受侵犯；因为天主会最慷慨地回报这种忠诚，若有疏忽，为了你灵魂的益处，天主必严厉惩罚。

Without sin I was conceived and it was not necessary to present me to the priest in order that the Lord might purify me; nor was this necessary for my mother, since she was very holy.

我无染原罪受孕，本没有必要将自已奉献给司祭，好叫天主可以洁净我；同样的，这对我的母亲也不是必须的，因为她是非常圣洁的。

Nevertheless we humbly obeyed the law and thereby we merited great increase of virtue and grace. Despising just and wise laws and frequently dispensing with them, destroys the worship and fear of God, and fatally confuses government among men.

然而，我们谦卑地遵守了法律，因此，我们赚得了伟大的圣德和圣宠。鄙视正义和智慧的法律并经常篡改它们，破坏对天主的朝拜和敬畏，不可避免地必使人的管理混乱。

Beware of easily dispensing in the obligations of the religious state, either for thyself or for others. If infirmity or some other just cause make it advisable, let it be done with moderation and with the approbation of the confessor, thus justifying dispensation before God and before men by the approbation of holy obedience.

谨防轻易地为自己或他人篡改信仰规定的义务。如果因为软弱或其他正当的原因，这样做是可以谅解的，那就应当有节制，并且征得司祭(听告解神父)的同意，这样就可以在天主和人面前，以神圣的服从来证明赦免的正当性。

If thou findest thyself weary or weakened, do not at once become remiss in the strict observance, for God will give thee strength according to thy faith in Him. Do not give any dispensation on pretext of being overworked.

如果你发现自己疲倦或虚弱，请不要立刻在苦修上懈怠，因为天主会照着你对祂的信德给予你力量。不要以劳累过度为借口免除任何责任。

Make that which is less serve and advance that which is the greater, let the creatures serve the Creator. On account of thy position as superioress thou hast less excuse; for in the observation of the laws thou must give a good example, leading on the others.

让较弱小的去服务，并推进较强大的，让受造物为造物主服务。由于你的女院长的职位，你的借口更少了。因为在遵守法律的过程中，你必须树立好榜样，以带动其他人。

Therefore, for thyself, no merely human motive can serve as an excuse, though thou mayest sometimes excuse thy sisters and subjects on such account. Note moreover, my dearest, that I desire thee to lead in perfection ; therefore this rigor is necessary, not even taking into consideration, that the observance of the precepts is a duty to God and men.

因此，对你自己来说，不能以为某些人只守其中一条或部分戒条,或某些戒条可以不守，这人的动机是不能作为借口的，尽管你有时可能会以此为借口来为您的姐妹和下属辩解。另外，我最亲爱的，请注意我希望你达至成全。因此，这种严格性是必要的，即使没有考虑到遵守戒律是对天主和人的责任。

Let no one think that it is enough to fulfill all obligations toward the Lord, and at the same time tread under foot the duty towards his neighbor, to whom is due good example and avoidance of all real scandal.

不要让任何人认为履行天主的所有义务就足够了，同时却践踏对邻人的责任，对邻人他们应是好的榜样，避免在邻人面前立恶表。

O Queen and Mistress of all creation, would that I could attain the purity and the virtue of the supernal spirits, in order that this inferior part of my being, which weighs down the soul (Sap. 9, 15), may prompt me to fulfill thy celestial teachings.

哦，所有受造物的元后和主母啊，我希望我能获得纯洁和超凡神圣的德行，以便这重压我灵低劣属土的部分（智慧书9：15）能促使我完成您的天国教导。

［经文〈智慧书9：15〉：因为，这必腐朽的肉身，重压着灵魂；这属于土的寓所，迫使精神多虑。］

I have become burdensome unto myself (Job 7, 20) ; but with thy intercession and the gracious favor of the Most High I will be able to obey thy will and his with a loving promptitude of heart.

我已经成了我自己的重担（约伯传7：20）。但有了您的转求和至高者的仁慈眷顾，我将能够以敏捷的爱心，顺服您的意志和至高者的旨意。

［经文〈约伯传7：20〉：监察人者啊！我犯罪与你何干？为何叫我当你的箭靶，使我成为你的重担？］

Let not thy intercession and support, and the guidance of thy holy and wise counsels ever fail me!

愿您的代祷、支持、圣洁的引导、明智的劝告，使我永不失败！

CHAPTER XXIII.

OF THE EMBLEMS OF THE HOLY GUARDIAN ANGELS IN THEIR INTERCOURSE WITH THE BLESSED MARY, AND OF THEIR PERFECTIONS.

第二十三章

圣洁的守护天使与至圣玛利亚交往时的象征，以及他们的完美。

361. It has already been said that a thousand angels were appointed as guardians of Mary, just as there is one for each soul. On account of the great dignity of the most holy Mary we must assume, that each of the thou send guardian angels watched over Mary more solicitously than other guardian angels watch over other souls.

361.曾经说过千名天使被任命为玛利亚的守护者，就像每个灵魂都有一个护守天使一样。由于至圣玛利亚的伟大尊严，我们必须设想，天主派来的守护天使们对玛利亚的看护要比其他守护天使守护其他的灵魂更殷切。

Besides these thousand angels, who formed her ordinary and constant guard, many others were at her service on different occasions, especially after She had conceived in her womb the divine Word incarnate. I have mentioned above (No. 204) that the selection of these thousand angels was made after the creation of the angelic hosts, and after the justification of the good and fall of the bad.

除了这千名天使是平时和不间断守卫玛利亚的天使之外，还有许多其他天使在不同场合为她服务，特别是在她怀了降生成人的圣言之后。我已经在上面提到过（第204号），这被拣选的千名天使是在天主创造天使大军，和在好天使称义及坏天使堕落之后組成的。

The Divinity of the Word, to be clothed in its human nature, and also his most pure Mother was proposed and manifested to them, while they were yet in the state of probation; they were then made to understand, that they were to revere Them as their superiors.

当被拣选的千名天使仍处于试用期时，天主向他们显示了圣言的天主性要穿上人性（的计划），並把圣子的至洁母亲引荐给他们。使他们明白，他们要崇敬圣母及圣子为万有之上。

362. When the apostate angels were chastised and the faithful ones rewarded, the Lord proceeded according to a most just measure and equity. As I said : in the accidental reward there was a certain diversity among the angels according to the difference in their dispositions regarding the mysteries of the incarnate Word and his most pure Mother, which were made known to them before and during the probation.

362.当时天主按照最公正和公平的措施惩罚背叛的天使，赏报了忠实的天使时，就像我说的那样：在这额外的奖励中，天使之间根据他们不同的性情，赏报具有一定的多样性。关于道成肉身圣言和祂的至洁母亲的奥秘，在他们试用之前和期间，天主使他们了解了。

This accidental reward consisted especially in being selected to assist and serve the most holy Mary and the incarnate Word, and also in the manner and form of their visible appearance to the Queen and of serving Her. This is what I wish to explain in this chapter ; but at the same time I must acknowledge my inability to do so, since it is difficult to reduce to material images and words the perfections and the operations of such exalted spiritual beings.

这种额外的奖励尤其包括被揀选为协助和侍奉至圣玛利亚和降生成人的圣言，还包括他们对元后显现的可见形象和为元后服务的方式。这就是我想在本章中解释的内容；但是同时，我必须承认自己无能为力，因为很难将这种崇高的精神体的完美和行动简化为物质的图像和文字。

Nevertheless if I should pass over this matter in silence, I would fail to give a proper idea of a great portion of the most exalted operations of the Queen of heaven during her mortal life. For next to her intercourse with the Lord, that with his ministers, the angelic spirits, was the most continual. Therefore without the mention of this intercourse the history of her life would be defective.

但是，如果我默不作声地跳过此事，我将无法对天上元后在她的尘世生命中最崇高的行动做出正确的理解。因为这些天使在玛利亚身边与天主交流和对天主的侍奉是最持续不断的。因此，如果不提及这种交流来往，她的生活史将是有缺陷的。

363. I presuppose all that I have until now said about the orders, hierarchies and distinctions of the thousand angels of her guard. But I wish here to describe in what corporeal forms they appeared to their Queen and Mistress. The intellectual and imaginary apparitions I reserve for another chapter, where I intend to describe especially the different kinds of visions, with which her Highness was favored.

363.我预先假定了所有这些，目前为止我讲到了圣玛利亚的一千名护守天使的秩序、等级、和特质。但是我想在这里描述一下他们对元后和主母显现的有形体形。我留在另一章内描述他们的智慧和奇幻景象，在那里我打算特别描述元后钟爱的各种不同的神视异象。

The nine hundred angels, which were chosen from the nine choirs, one hundred from each, were selected from the number of those, who had distinguished themselves by their esteem, love and reverence for the most holy Mary. They were made visible to the blessed Virgin under the form of young men in their early years, but of the most exquisite beauty and courteousness.

从九个合唱团中选出的九百个天使，每个合唱团中选一百个，都是从对至圣玛利亚的钦仰、热爱、和崇敬中脱颖而出的天使。在他们生命早期以年轻人的形象显现，至圣童贞看见，他们都是非常漂亮、优雅和彬彬有礼的。

Their bodily forms showed but little resemblance to earthly matter, for they were transparently pure and like animated crystals bathed in glory, similar to a glorified and transfigured body. With their beauty they combined a grave and amiable composure. Their garments covered them in flowing folds, but were resplendent, like the most clear burnished gold, enameled or stained with exquisite shades of color, presenting a most wonderful and varied beauty to the sight.

他们的身体形态与尘世物质几乎没有相似之处，因为他们是透明的纯净的，像沐浴在光荣中的有生命的水晶，类似于光荣和转化的身体。他们的美丽结合了庄重而和蔼的镇定。他们的衣服上有飘逸的褶皱，光彩夺目，就像打磨得最光滑的黄金，上釉染着精致的色彩，给视线带来了最奇妙而多样的美感。

At the same time all this ornament and visible presence seemed of such a kind, that it could not be subject to the sense of feeling nor be touched by the hand, although it could be seen and perceived like the rays of the sun entering into the open window and revealing the atoms of dust in the air. But the splendor of the angels was incomparably more beautiful and pleasing than any light of the sun.

同时，所有这种装饰和可见的临在似乎都是一种类型，尽管它可以像太阳的光线射入打开的窗户并显露出空气中尘埃的微粒一样被看到和感知，但是它既不能受制于感官，也不能被手触摸。但是天使的的荣光，比日光更美，更悦人。。

364. In addition, all these angels were crowned with wreaths woven of the most tender and exquisite flowers, that sent forth the sweetest fragrance, not of this earth but altogether spiritual and heavenly. In their hands they held palms of wonderful beauty and variety, which were to signify the virtues, which most holy Mary was to exercise, and the

victories, which She was to gain by her sanctity and glory.

364.此外，所有这些天使头上都冠以用最柔嫩和精致的花朵织成的花环作为冠冕，花冠散发出最甜美的香气，不是这个地球上的香气，而完全是属灵和天堂般的香气。他们手中握着奇妙美丽和多样的棕榈枝，这象征着至圣玛利亚将操练践行的美德，并透过圣化及荣耀而将得著的胜利。

All this they as it were offered Her beforehand, with great joy and jubilation. On their breasts they bore certain devices or emblems, such as we are accustomed to see exhibited in the uniforms or habits of the military orders. They contained letters, which stood for: “Mary, Mother of God,” and which contributed much toward the splendor of their adornment and beauty. Their significance, however, was not made known to Mary until the moment of the incarnation of the Word.

这一切，都是天使们以极大的喜乐和欢欣向玛利亚预先提供的。天使们在胸前带有特定的标志和徽章，就像我们通常在军装或勋章上看到的那样。标志和微章里有几个字母，意思是：「圣母玛丽亚」，这些字母使天使们的装饰更加美丽。然而，直到圣言降生成人的那一刻，玛利亚才知道标志的重要意义。

365. This emblem or device was most wonderful to behold, on account of the great splendor, with which it showed forth her name above all the other beauty of the angelic ornaments. Its aspects and brilliancies were changeable, in order to indicate the variety of the mysteries and excellences enclosed within that City of God.

365.这标志或徽章看起来是最奇妙的，因为它非常壮观，使佩带玛丽亚名字的标志或微章的天使，比佩带其他装饰的天使更加美丽。标志的外观和光辉是多变的，以表明天主之城所包含的各种奥秘和卓越。

It contained the most exalted name and title, and intimated the highest dignity, which ever can fall to the lot of a mere creature : that of Mother of God. In this title the angels honored in the highest degree their and our Queen. They themselves were honored in that title, since it was the outward sign of their allegiance to Her and of their preferment consequent upon their devotion and veneration for Her who deserved the veneration of all creatures. A thousand times blessed were they, to merit the especial love of Mary and of her most holy Son.

这标志包含了最崇高的名字和称号，并暗示了最高的尊贵，这尊贵落入一个纯粹的受造物身上——她就是天主之母。在这个称号中，天使们以最高的光荣向他们和我们的元后致敬。他们也因这称号得荣耀，因为这是他们效忠玛利亚，以及对她奉献和崇敬的偏爱之外在标志，而玛利亚是应受到所有受造物的崇拜。天使们是千倍的有福，堪当玛利亚和她圣子的特殊垂爱。

366. The effects of this intercourse with the holy princes, and of their outward beauty in Mary, our Mistress, no one besides Herself could ever properly describe. They manifested to Her in a mysterious manner the greatness of the attributes of God, the blessings, which He showered upon Her in creating Her and choosing Her, in enriching Her and endowing Her with such great gifts of grace and treasures of the divine right hand, moving Her and inciting Her to such ecstasies of love and praise.

366. 与圣天使的交往及其在我们的主母玛利亚外在的美丽所产生的影响，除了她本人之外，没有人能恰当地描述。天主以一种神秘的方式向她展示了天主属性的伟大，在创造她、拣选她、丰富她、赋予她如此伟大恩宠的恩赐和宝藏，以他大能的手和伸展的臂向她倾注降福，她仰视天主的无限仁爱，便不禁心为之醉；她默思天主的无限伟大，她的心立刻陶然忘我；愿天主永远获赞美!

All these gifts increased with her age and with the events of her life and, as the great work of the Incarnation drew near, they expanded more and more ; for then was gradually revealed to Her the meaning of the emblem, which these angels bore across their breasts, which until then had been concealed from Her.

所有这些恩赐都随着玛利亚的年龄和生活中的事件而增加，并且随着道成肉身伟大工程的临近也越来越多的增加。这时，她才逐渐明白了这些天使胸前佩戴的徽章所象征的意义,即在此前一直向她隐瞒的。

It would be impossible to describe, what ardors of love, what profound humility, what tender affections filled the pure heart of Mary, when this was revealed to Her and when it dawned upon Her, what dignity and what obligation toward God this most peerless title involved. For She held Herself entirely incapable and unworthy of such an ineffable and mysterious dignity as that of Mother of God.

当玛利亚得知这一启示，并逐渐明白这一启示时，她那纯洁的心充满了多么强烈的爱，多么深切的谦卑，多么温柔的情怀；她完全无法形容。这无与伦比的头衔包含了她对天主应有多么崇高的义务。 因为她认为自己完全没有能力，也不配拥有天主之母这种不可言喻的神圣的尊位。

367. The seventy seraphim, who assisted the Queen were of the number of those nearest to the throne of God, who had most signally distinguished themselves in their devotion and admiration toward the hypostatic union of the divine and human nature in the person of the divine Word.

367.协助元后的七十个六翼天使色辣芬中，有许多是最接近天主宝座的天使，这些最接近天主的色辣芬在对上主的两性一位的结合、和对圣言位格中人性的虔诚和敬佩中，表现得尤为突出。

For as they were most closely bound to God by their greater knowledge and love, they also desired more earnestly, that this mystery should be consummated in the womb of a woman. Their reward of essential and accidental glory corresponded to their particular and signal love.

因为他们以自己的知识和爱心，与天主紧密地联系在一起，也越发切慕这奥秘的事，要在玛丽亚的胎中得以成形。 这些色辣芬基本的奖赏和额外的荣耀与他们的特殊的和显著的爱相对应。

This latter, the accidental glory, which I have mentioned, consisted in their being privileged specially to attend upon most holy Mary and take a part in the mysteries consummated in Her.

我已经提到过，这些最接近天主的色辣芬，这额外的荣耀，在于他们有特权特别侍奉最神圣的圣母玛利亚，并参与了在她身上完成的奥秘。

368. Whenever these seventy seraphim showed themselves to Her in a visible manner, the Queen saw them in the same form in which Isaias saw them in imagination, that is with six wings. With two they covered the head, wishing to signify by this humble gesture the insufficiency of their intellect for the comprehension of the sacramental mystery at which they were assisting, and also their belief and acknowledgment of these mysteries, which they confessed, prostrate before the majesty and grandeur of the Creator.

368.每当这七十个色拉芬以可见的方式向她显示时，元后看到他们的形式与依撒意亚神视中的样子相同，即有六个翅膀。他们用两个翅膀遮住了头部，希望以这种谦卑的示意动作表示他们对自己所协助的圣事奥秘的理解能力不足，他们也相信并承认这些奥秘，在尊威和伟大的造物主前俯伏朝拜。

Thereby they also wished to extol with eternal praise the incomprehensible and sacred judgments of the Most High. With the other wings they covered the feet, which are the inferior extremities in closest contact with the earth, referring thereby to the Queen and Mistress of heaven and earth as being human and earthly in nature and acknowledging Her as the Creature excelling all others in dignity and grandeur above all understanding and calculation of the created mind ; moreover they thereby wished to show, that though exalted as seraphim, they could not keep pace with the dignity and excellence of Mary.

因此，这些色辣芬也希望以永恒的赞美颂扬至高者的高深莫测而神圣的审判。他们用其他的翅膀遮盖了脚，脚是与地球最紧密接触的下肢，因此指天上和下地的元后和主母在本质上是人类和尘世的，并承认她作为一个受造物，高贵和伟大胜过其他所有的受造物，超过受造的思想的理解和计算范围之外；此外，他们因此希望表明，尽管他们被尊为色辣芬，但他们却无法跟上玛利亚的高贵和卓越的步伐。

369. With the wings of their breast they beat the air or seemed to fly, thereby intimating two things: on the one hand, by their incessant motion and flight, the love, the praise and reverence, which they gave to God; on the other, in disclosing their breasts, they wished to

serve as it were to the most holy Mary as a most pure mirror of the Divinity, reflecting its essence and operations to Her during the time of her earthly pilgrimage ;for it was not possible nor proper, that the Divinity should be manifest to her in open vision during all that time.

369.他们用胸前的翅膀拍打着空气或似乎在飞翔，从而暗示了两件事：一方面，他们不断的运动和飞行，象征他们对天主的不间断的爱、赞美、和崇敬；另一方面，他们希望敞开他们的胸怀，作为天主的最纯净的镜子来侍奉玛利亚，来反射天主的本质和在她的尘世朝圣期间对她的运作；因为天主在所有的时间以开放的神视异象向她显现，是既不可能也不适当的。

The blessed Trinity wished, that their Daughter and Spouse should, in these seraphim, the creatures closest to the Divinity and encircling the throne, see most faithfully presented in living images, what She could not continually see in its own essence and in the original.

天主圣三希望，祂们的女儿和净配应该在这些色辣芬——最接近天主并环绕宝座的受造物之中，在活生生的形象下看到最真实的临在，这在本质上和原始上，玛利亚是无法持续看到的。

370. By this means the heavenly Spouse enjoyed the portrait of her Beloved even in the banishment of her pilgrimage, being thus inflamed body and soul with his love by his vision and intercourse through these exalted and love-consumed princes. The manner of this intercourse, over and above that which was sensible in it, was the same as that which they maintained among themselves, namely, that those of a higher order enlighten those of a lower, as I have said elsewhere (No. 202).

370.通过这种方式，即使在放逐朝圣之旅中，天堂的净配也能欣赏到她所爱的人的肖像，她的身体和灵魂被主的爱以神视燃烧，并通过这些崇高的，燃烧着爱情的天使与主交流。这种交流的方式，超出理智之外，与玛利亚和主彼此之间保持的方式相同，即，高层的交往启发了低层的交流，正如我在其它地方所提到的（第202节）。

For although the Queen of heaven was higher and greater in dignity and merit, yet, as David intimated (Ps.8, 6), on account of her human nature, She was lower than the angels. The ordinary manner of divine influence and enlightenment adapts itself to the conditions of nature and not of grace.

因为虽然天堂元后在尊严和功绩方面更高更伟大，但正如达味所暗示的那样（咏8：6），由于她的人性，她比天使低。神圣的影响和启示的普通方式是使自身适应自然的条件，而不是恩宠的条件。

［经文〈咏8：6〉：竟使他稍微逊于天神，以尊贵光荣作他冠冕。　］

371. The other twelve angels are the guardian angels of the twelve gates, of which St. John speaks in the twenty-first chapter of the Apocalypse (Apoc. 21, 12) as explained above. 371.

其他十二个天使是十二个城门的守护天使，如上所述，圣若望在《默示录》第二十一章第12节解释的。

They distinguished themselves by the loving praise, with which they celebrated the goodness of God in becoming man to teach and converse with men, and next to their joy at the Redemption of men and their readmission into the gates of heaven by his merits, was their loving wonder at the important part, which most holy Mary performed in this mystery of the Redemption.

七十个色辣芬天使以充满爱意的赞美脱颖而出，以此来庆祝良善的天主成为人来教导人並与人交谈，除了对人的救赎和因祂圣子的功德而使人重新进入天堂之门的喜悦之外，最重要的部分是爱的奇迹，这是至圣玛利亚在救赎奥迹中表现出来的。

They were especially attentive to these great and wonderful works, by which God was to open up heaven, in order that men might enter into eternal life, and this latter is signified by these twelve gates of the tribes of Israel.

色辣芬天使特别关注这些伟大而奇妙的工作，天主要借此打开天堂，以使人可以进入永生，而后者(十二个天使),是以色列部落的这十二个城门的象征。

The reward of their signal devotion was, that God appointed them as witnesses and, as it were, secretaries of the mysteries of the Redemption and that they were privileged to cooperate with the Queen of heaven as Mother of mercy and Mediatrix of those, who turn to Her for their salvation.

色辣芬天使显著奉献的赏报是，天主任命他们为见证，并任命为救赎奥迹的臣仆，并且被赋予特权与天堂元后合作，而玛利亚成为慈悲之母和蔼可亲的慈悲中保！和那些为他们的救恩而转向她的世人的中保。

Therefore I said above (No. 273) that her Majesty, the Queen, makes use especially of these twelve angels to assist, enlighten and defend her clients in their necessities and particularly in order to draw them from sin, whenever they invoke them and the most holy Mary.

因此，我在上面（第273节）说过，元后陛下尤其利用这十二位天使，每当他们呼求至圣玛利亚时，在他们需要时，尤其是为从罪恶中拉回他们时，十二位天使就会来来协助，启迪和保护向至圣玛丽亚哀号、倾诉和恳求的人。

372. These twelve angels appeared in the same corporeal shape as those which I have first mentioned except that they bore palms and crowns, reserved for the devout servants of the Mistress.

372.这十二位天使的形状与我最初提到的相同，但他们带有棕榈和冠冕，是为主母的虔诚仆人准备的。

Their service consisted especially in bringing to her mind the ineffable kindness of the Lord toward the human race, and in inciting Her to praise Him and petition Him for the fulfillment of his mercy.

这十二位天使的服务尤其在于使玛利亚想到天主对人类的无比的仁慈，并激励玛利亚赞美天主，并祈求天主滿全祂的慈悲怜悯。

She sent them as messengers of her prayers to the throne of the eternal Father. They were sent also to those of her clients, who invoked Her or whom She wished to help and benefit, in order to enlighten them and assist them, as happened many times to the holy Apostles ;

玛利亚把这十二位天使作为祈祷的信使派到永恒父亲的宝座。他们也被派到那些呼求玛利亚的人，或玛利亚希望帮助和施惠的人们那里，为启迪呼求的人们并帮助他们，就如多次发生在圣宗徒们身上的那样；

for often did She aid them by the ministry of angels in their labors for the primitive Church. Even now in our days these twelve angels are engaged in the same ministry, helping the devout servants of their and our Queen.

玛利亚经常通过天使的侍奉，帮助宗徒为初期教会工作。即使在我们今天，这十二位天使也从事同一职事，帮助宗徒和我们元后的虔诚仆人。

373. The eighteen angels, which completed the number of a thousand were those who signalized themselves in their compassion for the sufferings of the incarnate Word. Their reward for this compassion was great. They appeared to most holy Mary in wonderful beauty, bearing many emblems of the Passion and of other mysteries of the Redemption, especially two crosses of the most refulgent splendor and beauty, one on their breast and one on their arms.

373.全部一千个天使中的十八位天使，显著地对降生成人的圣言的受苦表现同情。对他们的同情的回报是巨大的。这十八位天使以奇妙的美貌显现给至圣玛利亚，带有许多象征着苦难和救赎的其它奥秘的徽章，尤其是两个最灿烂光辉和美丽的十字架，一个在胸前，一个在手臂上。

The sight of this wonderful display excited great admiration in the Queen, a most tender and compassionate love toward the sufferings of the Redeemer of the world, and most fervent thanks and acknowledgment of the benefits, which men were to receive in their Redemption and rescue from captivity.

这奇妙景象的展示激起元后伟大的崇敬，玛利亚对世界救赎主的苦难表现出最温柔和最慈悲的爱，对人类即将领受的救赎及囚禁的释放表示最忱挚的感谢及认知。

The great Princess very often sent these angels to her divine Son with diverse messages and petitions on behalf of souls.

这位伟大的公主经常派这十八位天使，代表灵魂们提出的各种信息和请求送给她的圣子。

374. In describing the forms and the ornaments of these angels I have at the same time mentioned some of their perfections and operations, although necessarily in a limited way, if compared to the reality.

374.在描述这些天使的形状和装饰时，我同时提到了这十八位天使的一些成全和行动，尽管如果与现实相比必须以有限的方式描述。

For they are invisible rays of the Divinity, most alert in their movements and operations, most powerful in strength, most penetrating in their understanding, incapable of mistake, unchangeable in their condition and in their purpose, never forgetting or losing sight of that which once they have undertaken.

因为这十八位天使是天主性那看不见的光芒，所以他们的动作和行动最机敏，力量最强大，他们的理解力最深刻，没有错误，状态和目标总不改变，永远不会忘记或忽略他们曾经保证的事。

They are full of grace and glory without any fear of ever losing them. As they are without a body and invisible, therefore whenever God wishes to grant to man the favor of being able to see them, they assume an aerial and apparent body, one that is adapted to the senses and to the object intended.

这十八位天使充满了恩宠和荣耀，而不必担心失去它们。由于他们没有身体并且是看不见的，所以每当天主希望赐予某人恩惠又能够看见他们时，他们就会采取一种空的而又明显的身体，就是那种适合于感官和预期对象的身体。

All these angels of the Queen Mary were selected from the most distinguished of their respective orders and choirs, their superiority consisting principally in that of grace and glory. They guarded their Lady without neglecting the least point of their service during her holy life, and even now in heaven they derive an especial accidental enjoyment from her presence and company.

元后玛利亚的所有这些天使都是从各自不同的等级和品级中脱颖而出的，其优势主要表现在恩宠和光荣上。他们守护着圣母，在圣母玛利亚圣洁的生活中丝毫没有忽略他们的服事，甚至现在在天堂，他们也从玛利亚的显现和陪伴中获得一种特殊的意外的喜乐。

Although ordinarily only some of them are sent to execute the special mandates of her will, yet all of them together are at times engaged in her service, fulfilling the decrees of the Divinity in her regard.

尽管通常只有其中一些天使被派去执行玛利亚意愿中的特殊命令，但所有这些天使有时还是一起服侍她，履行天主在她身上的法令。

INSTRUCTIONS GIVEN TO ME BY THE QUEEN OF HEAVEN.

375. My daughter, on three different points, I wish to instruct thee in this chapter. The first is that thou, by incessant praise and acknowledgment, show thyself thankful for the favor which God vouchsafed thee in appointing angels to assist thee, teach thee, and guide thee through the tribulations and sorrows.

天堂元后给我的指示。

我的女儿，在这一章中，我想从三个不同的方面来指导你。首先，你要不断地赞美和感谢天主赐予你的恩惠，感谢和赞美天主指定天使来帮助你、教导你、引导你，度过艰难和悲伤。

Mortals, in their abominable ingratitude and grossness, ordinarily forget this blessing. They do not consider, what great mercy and condescension of the Most High it is to have ordained these holy princes as helpers, guardians and defenders of men, their earthly fellow creatures so full of miseries and sins.

世人以可憎的忘恩和粗野，通常会忘记天主对世人的这种祝福。他们没有考虑到，这是天主多么伟大的慈悲和降尊，即任命这些圣洁的天使们作为人类的助手、守卫者和捍卫者，因为天使们的尘世同伴充满了苦难和罪恶。

In forgetting how exalted in glory, dignity and beauty these spirits are, many men deprive themselves of numerous blessings, which they would otherwise obtain at the hands of these angels. Greatly do they rouse the indignation of the Lord on this account.

Thou, however, my dearest, acknowledge these blessings and give Him thanks with all thy heart.

许多人忘记了这些天使是多么崇高，多么光荣，多么高贵，多么美丽，许多世人剥夺了他们本来可以从这些天使手中获得的许多福祉。 他们极大的激起了天主的义怒。然而，我最亲爱的，你要承认这些祝福，并全心全意地感谢天主。

376. The second point is, that thou, in every place and at all times, preserve love and reverence toward these holy spirits, as if thou didst see them with thy corporal eyes, and that thou dare not do before them what thou wouldst not do in public. Cease not to exert thyself in the service of God, even as they do and as they require of thee.

376.第二点是，你在所有地方，任何时候都应保持对这些天神的爱戴和敬意，仿佛你用肉眼看见了他们，而不敢在他们面前做那些你在公共场合不会做的事。你要像天使那样全心侍奉天主，按照天使要求你的，将奉献进行到底。

Remember that they continually see the face of God (Matth. 18： 10) being of the blessed. Since they at the same time see thee, let there be nothing indecent in thee. Show thyself grateful to them for their vigilance, defense and protection.

请记住，他们不断见到天主的面（马窦福音18：10）他们是有福的。由于他们同时也见到你，你就不要有任何不妥之处。并应对他们的警戒、防卫、和保护表示感谢。

［经文〈玛窦福音 18：10〉：你们小心，不要轻视这些小子中的一个，因为我告诉你们：他们的天使在天上，常见我在天之父的面。］

377. Let the third point be, that thou live attentive to the calls, urgings and aspirations, by which these angels seek to rouse thee, move and excite thee to the recollection of the Most High and to the exercise of all the virtues.

377.第三点是，您要留心这些天使为了寻求并唤醒你而发出的召叫、敦促、和期望，是为了感动并激发你回想起至高者的恩典，使你的德行坚固，不再犯罪得罪天主。

Be mindful how often they have responded to thy calls, how often they have placed themselves in the way of thy seeking, how often they have solicited for thee signs of the love of the Spouse, kindly reprehending thee for thy carelessness and remissness.

要留心他们多少次回应你的呼叫，多少次出现在你寻找他们的途中，多少次为你向你的净配恳求爱的记号，并为你的粗心和疏忽而友善的责备你。

When thou didst lose in thy troubles and weariness the guiding star of his light, they renewed hope in thy breast, and patiently corrected thee, directing thy footsteps again into the narrow path of the justifications and testimonies of the Lord.

当你在自己的烦恼和疲倦中失去了上主光明之星的指引时，这些天使在你的胸中重新燃起了希望，并耐心地纠正了你，将你的脚步再次引向上主成义和见证的狭窄道路上。（注：justification：成义；称义（基）：人因领受圣宠，获得罪赦而成为义人（铎：三：7 ）。根据天主教主张，人因信仰及善行二者而成义；换言之，人成义不仅是由于信德，也是由于善行，正如身体没有灵魂是死的；同样，信德没有善行也是死的（雅：二：24-26 ）。儘管天主教与基督教在定义上各自表述，二者均同意：罪人是经由天主的恩典，因相信主耶稣基督而得称（成）为义人。）

Do not forget, my soul, the greatness of the benefits bestowed upon thee in these angels, for they are above those of many nations and generations: strive to be grateful to thy Lord and to the angels, his ministers.

我的灵魂，不要忘记这些天使给你带来的巨大恩惠，因为他们超越了许多国家和世世代代的人。努力感谢你的上主和侍奉祂的天使。

CHAPTER XXIV.

OF THE HOLY EXERCISES AND OCCUPATIONS OF THE QUEEN IN THE FIRST YEAR AND A HALF OF HER INFANCY.

第二十四章

元后在其婴儿期的头一年半的神圣实践及日常生活

378. The enforced silence of other children in their first years, and the slow evolution of their intellect and of their power of speech arising from natural weakness, was heroic virtue in the infant Queen.

378.其他宝宝出生时不会说话，要在一周岁以后，宝宝才慢慢开始会说话，这是因为宝宝语言中枢还没有成熟的原因，而婴孩元后不能讲话是被迫沉默，这成了婴孩元后的英勇圣德。

For if speech is the product of the intellect and as it were the result of its activity, and if She was in perfect possession of all her faculties since her Conception, then the fact of her not speaking as soon as She was born, did not arise from the want of ability, but because She did not wish to make use of her power.

因为如果语言是智力的产物，并且是智力活动的结果，如果她从受孕起就完全掌握了她的所有能力，那么她一出生就不会说话的事实并不是因为缺乏能力，而是因为她不想使用她的能力。

Other children are not furnished with the natural forces, which are required to open their mouth and move their tender tongue as required for speech, but in the child Mary there was no such defect; for as far as her natural powers were concerned She was stronger than other children, and as She exercised sovereignty and dominion over all creation, She certainly could exercise it in regard to her own powers and faculties, if She had chosen to do so.

其他的孩子没有张开嘴，移动柔嫩的舌头来说话的天然能力，但是在玛利亚这个孩子身上却没有这样的缺陷；因为就她的天赋能力而言，她比别的孩子更强，因为她对所有的受造物都行使着主权和统治权，如果她愿意的话，她当然可以行使她自己的大能和才能。

Her not speaking therefore was virtue and great perfection, which opportunely concealed her science and grace, and evaded the astonishment naturally caused by one speaking in infancy.

因此，她不说话是美德和伟大的成全，这恰巧掩盖了她的知性和圣宠，并且自然回避了一个婴儿突然讲话引起的惊讶。

Besides, if it is wonderful that one should speak, who according to the natural course ought to be incapable of speech, I do not know, whether it is not more wonderful, that one, who is able to speak from her birth should be silent for one year and a half.

此外，如果说一个人根据自然规律本不能说话而学会说话是美妙的，我不知道，一个人从出生就能说话，却沉默了一年半，这岂不是更奇妙吗?

379. It was ordained therefore by the Most High,that the sovereign Child should voluntarily keep this silence during the time in which ordinarily other children are unable to speak. The only exception made was in regard to the conversation held with the angels of her guard, or when She addressed Herself in vocal prayer to the Lord.

379.因此，至高者命定，上主的孩子可在其他普通儿童不能讲话的时间内自愿保持这种沉默。唯一的例外是与护守天使交谈，或者是她自己在向天主口祷的时候。

For in regard to intercourse with God, the Author of speech, and with the holy angels, his messengers, when they treated in a visible manner with Her, this reason for maintaining silence did not hold good : on the contrary it was befitting, that, since there was no impediment, She should pray with her lips and her tongue ; for it would not be proper to keep them unemployed for so long a time.

因为，在与言语的创造者天主，以及祂的信使圣天使的交流中，当他们与她以可见的方式相处时，保持沉默的理由并不有益：相反，既然没有障碍，她用她的嘴唇和舌头祈祷是合适的；因为长期不使用它们是不恰当的。

But her mother never heard Her, nor did she know of her being able to speak during that period ; and from this it can be better seen, what perfection it required in Her to pass that year and a half of her infancy in total silence. But during that time, when ever her mother freed her arms and hands, the child Mary immediately grasped the hands of her parents and kissed them with great submission and reverent humility, and in this practice She continued as long as her parents lived.

但是婴孩玛利亚的母亲从来没听见过她说话，也不知道她在那个时期能够讲话。从中可以更好地看出，她要在一年半的婴儿期中完全沉默，需要多么完美的圣德。但是在那段时间里，每当母亲松开她的胳膊和手时，婴孩玛利亚立即抓住父母的手，以极大的顺服和恭敬的谦卑亲吻他们，在她父母有生之年她都一直这样做。

She also sought to make them understand during that period of her age, that She desired their blessing, speaking more by the affection of her heart than by word of mouth. So great was her reverence for them, that never did She fail in the least point concerning the honor and obedience due to them. Nor did She cause them any trouble or annoyance, since She knew beforehand all their thoughts and was anxious to fulfill them before they were made manifest.

婴孩玛利亚还试图使他们理解自己的那个年龄段，希望得到他们的祝福，更多的是出于对自己内心的热爱，而不是言语。她对他们的尊敬是如此之大，以至于她在尊重和服从他们的方面没有丝毫缺失。她也不会给他们带来任何麻烦或烦恼，因为她事先已经知道了他们所有的想法，并渴望在他们的想法显现出来之前就满足他们。

380. In all her actions and movements She was governed by the Holy Ghost, being perfect in all her actions ; yet her most ardent love was never satisfied, but She unceasingly renewed her fervent aspirations to emulate still greater gifts (I Cor. 12, 31).

380.在婴孩玛利亚的所有行为和行动中，她都受到圣神的统管，使她的行为十分完美；然而，她最热烈的爱从未满足过，但她不停地更新自己的热切愿望，以追求更大的恩赐（格林多前书12：31）。

［经文〈格林多前书12：31〉：你们该热切追求那更大的恩赐。我现在把一条更高超的道路指给你们。］

The presence of the Most High continually preserved in this sovereign Child the divine revelations and the intellectual visions. And if sometimes his Providence suspended one kind of vision or enlightenment, She was enraptured by others; for from the clear vision of the Divinity, which I have mentioned above and which took place as soon as She was born and raised to heaven by the angels (No. 332) She retained the images of what She had seen.

至高者的临在持续不断地在这至尊的孩子中保存着神圣的启示和理智的神视。如果有时天主的上智暂停了一种异象或启迪，婴孩玛利亚就会被其它的迷住；因为在天主的清晰神视中（前面提到过），她记住了她一出生就发生的，并被天使们带到了天堂(第332节)的图像。

Thus coming from the wine cellar, where charity is set in order (Cant. 2, 4) her heart was wounded with love, and returning ever toward it in contemplation, She was again and again set afire body and soul in all her being.

就这样，她从酒窖里出来，那个产生爱情的地方，（雅歌2：4），她的心因爱而受伤，并在默观中返回使她酣醉的爱之泉源那里，啊，爱情之火炎炎，一次又一次温柔地伤了她的身体和灵魂。

［经文〈雅歌2：4〉：他引我进入酒室，他插在我身上的旗帜是爱情。］

As her body was yet weak and tender and this love strong as death (Cant 8, 6), She soon felt the death pangs of love, of which She in her tenderness would have died, had not the Almighty strengthened Her and preserved by a miracle the inferior part of her being and her natural life.

由于婴孩玛利亚的身体仍然脆弱而柔软，而这种爱猛烈如死亡（雅歌8：6），对她来说，真正是一个肉体的死亡，转化成为爱的生命了。如果没有全能者的支持，如果没有全能者坚强她并奇迹般保存她生命的低等部分和寿命的话，她那柔弱的肉体的生命将会死去。

［经文〈雅歌 8：6〉：请将我有如印玺，放在你的心上，有如印玺，放在你肩上，因为爱情猛如死亡，妒爱顽如阴府：它的焰是火焰，是上主的火焰。］

Many times however, the Lord permitted, that this tender and virginal little body should be overcome by the violence of love, so that the holy angels might sustain Her and comfort Her in the fulfillment of the saying of the Spouse : “Fulcite me floribus, quia amore langueo.““Stay me up with flowers, because I languish with love”(Cant. 11, 5).

然而，天主多次允许强烈的爱情之火将这娇嫩纯洁的小灵魂转化成为他爱的化身，以便圣天使可以扶持她并安慰她，以履行净配的话：“请用鲜花来补养我，因为我因爱成疾”（雅歌。2、5）。

［经文〈雅歌2：5〉：请你们用葡萄干来补养我，用苹果来苏醒我，因为我因爱成疾：］

And this the most noble kind of martyrdom was a thousand times repeated in this heavenly Lady surpassing in it all the martyrs in merit, and also in sufferings.

这种最高贵的爱的殉道, 在这位至尊的圣母身上重复了无数次( 圣母被天主的爱所伤，但她的肉体被尘世束缚着，在这个锁链中，让我们看到了她所受的苦痛真是深又长，是一个连续的死亡)，超越了所有殉道者的功德和痛苦。

381. The pain of love is so sweet and attractive, that the more it prevails the more it is sought, and he who suffers it, longs to hear him spoken of, whom he loves, thus seeking to be cured by renewal of the wound.

381. 爱情之火是如此的甘饴和迷人，温柔地伤了她，以至于她赢得的爱越多，就越强烈的渴望爱，而遭受这爱情之火创伤的人，渴望听到人们谈论给予她爱的那位；于是爱情之火越烈，创伤越甘甜，便愈会使灵魂更崇高、更精美。

This most sweet deception serves to keep the soul in suspense between a painful life and a sweet death. This was the state of the child Mary, when speaking to her angels and hearing them discourse about her Beloved.

这种最甜蜜的渴望使灵魂悬于痛苦的生命和甜蜜的死亡之间。这就是婴孩玛利亚在与天使说话，听到他们谈论她所挚爱的天主时的状态。

She asked them many times, saying: “Ministers of my Lord, his messengers and most beautiful works of his hands, sparks of that divine fire, which consumes my heart, since you enjoy his eternal beauty unveiled and unrestrained, reveal to me the tokens of my Beloved; what are his conditions? Tell me whether perhaps I have displeased Him ; tell me what He desires and seeks of me, and do not delay in lightening my pain, for I am dying of love.”

婴孩玛利亚多次问天使们说：「我主的侍奉者，祂的使者和祂手中最美丽的作品，那神圣之火的火花，燃烧着我的心，因为你们敞开而无限量地享有祂永恒的美好，请向我揭示，我爱人的标记，祂的本体和主要特性是什么？我是否得罪了祂；告诉我，祂对我的愿望和要求，不要拖延减轻我的痛苦，因为我正为爱死去。　」

382. And the supernal spirits replied: “Spouse of the Most High, thy Beloved is the only One, He that is for Himself, who has no need of anything but of whom all stand in need. He is infinite in his perfections, immense in his greatness, without limit in his power, in effable in his wisdom, without measure in his goodness;

382.天上的天神回答：「至高者的净配，您的挚爱是唯一（的真神），祂除了祂自己不需要任何事物，但万事万物都需要祂。祂的完美是无限的，祂的伟大是无边的，祂的权能没有止境的，祂的智慧是难以言喻的，祂的善良是无法估量的。

He gives a beginning to all things without having a beginning Himself; He governs the world without asking consent, preserves it without having need of it, sees the beauty of all creation without ever being comprehended in his beauty by any one, and raises to blessedness by his beauty those who succeed in seeing Him face to face.

祂给与万事万物一个起始，而祂自己却无始无终。祂无需征得同意而统治世界，祂并不需要这世界却保存了世界，祂看到祂的受造物的美丽而没有任何人理解祂本身的美好，祂以祂的美好举扬蒙福的人，提拔灵魂到祂面前，向她通传自己，使灵魂转化为天主。

Infinite are, O Lady, the perfections of thy Spouse : they exceed thy comprehension and his high judgments are inscrutable to the creature.”

「哦，至洁的童贞女，您的净配的完美是无限的：它们超出了您的理解力，祂崇高的公义对受造物来说是难以理解的。　」

383. In such colloquies and many others, too high for our capacity, most holy Mary passed her infancy, conversing with the angels and the Most High, becoming more and more like to Him. As her fervor and longing to see our highest Good increased, being entirely enraptured in Him, She was by the disposal of the Lord many times borne bodily by the hands of the angels to the empyrean heaven, where She enjoyed the presence of the Divinity.

383.在这样的会谈和许多其他的崇高得超过我们的理解能力的会谈中，至圣玛利亚度过了她的婴儿期，通过与天使和至高者的交谈，她变得越来越像祂。当她想见到我们的至善的（天主）的热情和渴望增加时，她完全被祂迷住了，在天主的安排下，许多次她的身体被天使托举到最高之天堂，在那里她享有了天主的临在。

On those occasions She would at times see God face to face, at other times by infused images of the highest and most godlike kind. She saw also the angels by clear and intuitive vision, their degrees, orders and hierarchies, and many sacraments were made manifest to Her on each occasion.

在那些场合下，至圣玛利亚有时会面对面看见天主，其它时候是通过注入最高和最庄严的图像看见天主。她还通过清晰直观的神视看到天使的级别，品级和层次，并在每个场合都向她彰显了许多圣事。

As these visions were often repeated She gradually, by becoming accustomed to them and by acts of virtue which She exercised in connection with them, began to appear more a divine than a human creature.

随着这些异象的不断重复，她逐渐习惯了这些异象，并通过操练与这些异象相关圣德的行动，而她的人性开始显出更多的神性。

No one else would ever be capable of such favors and of others connected therewith ; and even the mortal nature of that Queen herself would have been deprived of life, if She had not been preserved by a miracle.

没有人能承受这样的恩惠和与之有关的恩惠；如果没有奇迹的保护，即使是元后自己的人性生命也将会被剥夺。 (注:除了天主，她在任何方面都找不到安慰，这成了她尖锐的痛苦，在灵魂遭受这些痛苦中，已经没有更好的辞句来表达这种情况了，没有天主，她的生活已是不可能).

384. When in her childhood it was necessary to accept any service or benefit at the hands of her parents or of any other creature, She always received it with interior humility and thankfulness, beseeching the Lord to reward the good which they did in love toward Her.

384.在至圣玛利亚的童年时期，当她必须接受父母或其他任何人的帮助或恩惠时，她总是以内在的谦卑和感恩之情接受它，并恳求主赏报他们因着爱对她做的善事。

Though She had attained such a high degree of sanctity and though She was filled with the light of God and his mysteries, She nevertheless judged Herself to be the least of all creatures, and whenever She made comparisons, She ascribed to herself the last place of all.

尽管她获得了如此高度的神圣，尽管她充满了天主的光照和天主的奥秘，但她仍然认为自己是所有受造物中最小的，每当她进行比较时，她就将自己归于所有受造物的最末位。

Even of the nourishment necessary to sustain life, She considered Herself unworthy, though She was the Queen and Mistress of all creation.

即使是维持生命所必需的营养，她也认为自己不配得到，尽管她是所有创造物的元后和主母。

INSTRUCTION GIVEN BY THE QUEEN OF HEAVEN.

385. My daughter, he that received more ought to consider himself more needy, since his debt becomes so much the greater.

天堂元后给予的指示。

385.我的女儿，谁得到的越多，他就应该认为自己越贫穷，因为他亏欠天主的越多。(因为这些恩宠都不是出自于我们，而是完全来自天主.)

All should humiliate themselves since of themselves they are nothing, nor can they do anything or possess ought. On this account they that are raised up by the hand of the Almighty, should humiliate themselves as mere dust.

所有人都应该谦卑自己，因为他们自己什么都不是，他们也不能做任何事情或应该拥有什么。因此，他们是由全能者抚养的，应该谦卑自己，视自已如尘土般卑微。

For, left to themselves and to their nothingness and unworthiness, they should esteem themselves so much the more indebted and bound to thankfulness for that which by themselves they can never repay.

因为，世人有的不过是自己的虚无及不配，他们亏欠越多，对自己永远无法偿还的恩惠必然就该心存感激。

Let man acknowledge its condition : for no one can say: I have made myself, I preserve myself in existence, I can prolong my life or postpone death. All his being and preservation is in the hands of the Lord; let each one therefore humble himself in his presence, and thou, my dearest, do not forget these truths.

让人类承认他的状况：没有人能说：我造了自己，我能保存我自己的存在，我可以延长生命或推迟死亡。他生命的一切和保全都在天主的手中。因此，让每个人在天主面前谦卑自己，亲爱的，你不要忘记这些真理。

386. I wish also that thou esteem as a great treasure the virtue of silence, which I have practiced from my birth. By the light which the Most High gave me, I was conversant with all the virtues; but I attached myself to this one with great predilection, resolving to adhere to it as a companion and as a friend during all my life.

我也希望你把我从出生起就操练的沉默的美德视为一笔巨大的财富。借着至高者给我的光，我熟悉了所有的美德；但我非常喜欢这一点，我决心持守沉默，把它当作我一生的伴侣和朋友。

Therefore I kept it inviolate, although I could speak from the moment of my entrance into the world. To speak without moderation and forethought is a two edged sword, which wounds both him that speaks and him that hears, and thus in two ways destroys charity or hinders it in all the virtues.

因此，尽管我可以从进入世界的那一刻起就可以说话，但我还是坚持不侵犯这个权力。没有节制和慎重考虑地讲的话是一把两刃剑，它使说话的人和听到的人都受了伤，因此从两个方面破坏了爱德或阻碍了爱德所有美德的实践。

From this thou canst understand, how much God is offended by the vice of inconsiderate and loose talk, and how justly loquacity, and the tumult of disputation estranges his spirit and veils his presence. For, those that talk much, cannot keep free from grievous sins (Prov 10, 19).

从这一点上，您就可以懂得，轻率和随便的说话多么冒犯天主，争辩的饶舌和吵闹多么准确适时地离散了说话者的神魂，掩盖了他自己的真实存在。因为，那些说话多的人，不能避免严重的罪（箴言10：19）。

〔经文〈箴 10：19〉：多言难免有过，明智的人必约束自己的唇舌。 〕

Only with God and with his saints one can speak with security, and even then it must be with forethought and discretion. With creatures it is very difficult to preserve the golden middle, without danger of passing from the correct and necessary to the imperfect and superfluous.

只有与天主和祂的圣人在一起，人们才能安全地说话，即便如此，也必须事先斟酌和考虑周全。因为对于受造物来说，要保持在恰到好处的中庸，既不过当也没有不足的拿捏是很困难的（例如，该当勇敢，但如果过当，就成为鲁莽；如果不足，就成为懦弱）。

387. The way to avoid this danger is to tend continually toward the other extreme, striving rather to reflect and be silent. For the prudent medium of speaking only what is necessary, is found more in reflection than in immoderate speech.

387.避免这种危险的轻率说话之方法是不断趋向另一极端，努力反思和保持缄默。因为谨慎说话是只说必要的话，更多的深思而不是无节制地说话。

Remember, my soul, that thou canst not disport thyself in self-sought conversation with creatures without relinquishing God in the secret interior of thy soul; and that which thou canst not do without impudence and insult in thy intercourse with other creatures, thou shouldst not do in thy dealings with thy Lord and the Lord of all.

记住，我的灵魂，你不能在与受造物的自我寻求对话来娱乐自己，而要在内心隐秘处不放弃寻求天主；而你在与其他受造物交往时不能轻率无礼和冒犯的事，你也不应该在与你的天主和万有之主的交往中这样做。

Close thy ears to the deceitful conversations, which might induce thee to speak what thou shouldst not; for it is not just, that thou speak more than what is enjoined thee by thy Lord and Master.

对那些可能诱使你说出不该说的话的欺骗性谈话，要闭上你的耳朵；因为你所说的话，过于你的主和师傅所吩咐你的，这是不合理的。

Listen to his holy law, which He has, with so liberal a hand, written in thy heart ; hear the voice of thy Pastor, and answer Him there, and Him only. I wish to impress thee with the fact, that if thou art to be my disciple and companion, it must be by signalizing thyself especially in this virtue of silence.

听祂的圣洁律法，那是祂以如此自由的手在你心中写下的；听你牧者的声音，並在那里回答祂，而且只回答祂。我希望以这样的事实来使你铭记，那就是，如果你成为我的门徒和伙伴，那一定要特别在这缄默的美德上常提醒自己。

Reflect much, and write this doctrine in thy heart today, and attach thyself more and more to this virtue ; for first I wish to see thee established in this, and then I will teach thee how to speak.

多多反思，今天就把这个教导写在你的心中，并使自己越来越依附于这种美德。首先，我希望看到你在其中建立了基础，然后我将教你如何说话。

388. I do not dissuade thee from speaking words of admonition and consolation to thy daughters and thy subjects. Speak also with those, who can give thee tokens of thy Beloved, and who can instruct and in flame thee with his love. In such kind of conversation thou wilt acquire a profitable silence of the soul;

388.我不会劝阻你对你的修女和属下说告诫和安慰的话。也要与那能指导你，一切谈话都是在天主里，用祂的爱点燃你的人交谈。在这样的谈话中，你将获得心灵上有益处的缄默。

since in them is excited a horror and disgust for conversation of men and thou wilt learn to relish conversation about the wished-for eternal Good only. Then with the force of love transforming thy being into that of thy Beloved, the impetus of thy passions will weaken and thou shalt arrive at that kind of sweet martyrdom, which I suffered, when I complained of my body and of mortal life ;

因为在他们身上，激起对人们谈话的恐惧和厌恶，而你将学会只享受关于永恒的善的谈话。然后，随着爱的力量将你的生命变成你的挚爱，您的激情的动力将减弱，您将达到那种甜蜜的殉道中，那是当我抱怨自己的身体和尘世的生命时，我遭受的痛苦；

for they seemed to me a dreary imprisonment which hindered my flight, although not my love. O my daughter, forget all the earthly things in the hiding place of thy silence, and imitate me with all thy fervor and all thy strength; for thus shalt thou arrive at that state, to which thy Spouse invites thee.

因为我觉得它们是沉闷的监禁，阻碍了我的飞翔，但阻止不了我的爱。我的女儿啊，在你沉默的隐密处，忘掉尘世的一切事物，用你全部的热情和全部的力量来效法我，因为这样你就会到达你配偶邀请你的那种境界。

There thou shalt hear the consoling words, which sustained me in the pangs of my love : “My dove, dilate thy heart, and give admission, my cherished one, to that sweet pain, for my heart is wounded by thy love.”

在那你将听到安慰的话语，在我爱的痛苦中支撑了我：「我的鸽子，扩张你的心，给我许可，我所珍爱的，承受那甜蜜的痛苦，因为我的心因你的爱而受伤。　」

Thus the Lord spoke to me, and this thou thyself hast heard repeatedly, for to those that are alone and in silence does his Majesty speak.

天主就是这样对我说话的，这也是你自己屡次听到的，因为荣耀尊威的天主只对那些独守缄默的人说话。

CHAPTER XXV.

HOW THE MOST HOLY CHILD MARY BEGAN TO SPEAK AT THE AGE OF ONE YEAR AND A HALF; AND HOW SHE WAS OCCUPIED UNTIL THE TIME OF HER DEPARTURE TO THE TEMPLE.

第二十五章

至圣婴孩玛利亚在一岁半的时候是如何开始说话的；以及她在离家前往圣殿之前是如何过的。

389. The time had arrived, in which the most holy Mary could profitably and with perfect propriety break her blessed silence, in which the voice of that heavenly Turtledove was to be heard on our earth in order that She might be the faithful harbinger of the springtime of grace (Cant 2, 12).

389.时刻已到，至圣玛利亚能以有益而完美地举止打破她的神圣缄默，使尘世可以听到那天堂斑鸠的声音，以便她成为恩宠春天的忠实先声。

［经文〈雅歌 2：12〉：田间的花卉已露，歌唱的时期已近。在我们的地方已听到斑鸠声；］

But before She was commissioned by the Lord to speak with men (which was at the age of eighteen months), She was favored with a vision of the Divinity, not intuitive but intellectual, which was a summary of those already received and augmented the previous gifts and graces.

但是在主规定她与人交谈的年龄（当时是十八个月大）之前，她蒙恩接受天主的神视异象，这神视异象不是直觉的而是理性的，是她先前已经接受並增加的恩賜和恩宠的总结。

In that vision a colloquy took place between the Child and the highest Lord, which I tremblingly presume to reproduce in words.

在对话的神视异象中，我战战兢兢地试著用语言文字重述发生在孩童玛利亚与至高天主之间的对话。

390. The Queen spoke to his Majesty: “Most High Lord and incomprehensible God, how canst Thou pursue with so great favors thy most useless and poor creature? How canst Thou unbend thy greatness in such loving condescension toward thy slave, who is incapable of making the least return? The Most High looks down upon the servant.

390.元后对荣耀尊威的天主说：「至高的上主和无限的天主，祢怎么能如此垂爱地追求祢最无用和可怜的受造物？祢怎能如此放下祢的伟大而如此慈爱的屈尊于祢的奴仆呢，而她没有丝毫能力偿还？至高者请垂顾祢的仆人。

The Most Powerful stoops to enrich the indigent! The Holy of holiest lowers Himself to the dust! I, O Lord, am the little one among the creatures, and least of all deserve thy favors. What shall I do in thy divine presence? How shall I requite what I owe to Thee? What have I, O Lord, that is not thine, since Thou givest me being, life and activity?

大能者屈尊就卑，以丰富贫乏者！至圣者降低自己屈就尘土！上主啊，我是众生中的最小的，在众人中最不配蒙祢垂爱的。在祢神圣的临在前我该做什么？我该如何回报我亏欠祢的？天主啊，自从祢赐给我生命和活动以来，我有的哪样不是祢的？

But I rejoice, O my Beloved, that Thou possessest all the good, and without Thee, the creature possesses nothing. I rejoice, that Thou alone canst claim the glory of raising up the little one, of favoring the most useless,giving existence to nothingness; for thus thy magnificence shall become more known and exalted.”

但是我至爱的天主，我喜乐，祢拥有所有的良善，没有祢，受造物便一无所有。我喜乐，只有祢能宣称举扬弱小者的光荣，眷顾最无用的人，使无变为有；因为这样，你的荣耀就会更加被人所知和尊崇。　」

391. The Lord answered Her and said: “My Dove and Beloved One, in my eyes thou hast found favor; thine are the sweetnesses of my delights, my friend and chosen one. I will manifest what in thee shall please Me most.”

391.天主回答她说：「我的鸽子和亲爱的人，你在我眼前蒙恩；你是我喜悦的甘饴，我的朋友，我所拣选的。我将彰显那在你内最讨我喜悦的。　」

These promises of the Lord wounded Her anew and made the most tender heart of the infant Queen pine in throes of love, though it had already grown strong; and the Most High in his pleasure continued and said : “I am the God of mercies and with immense love I am drawn toward mortals; among so many, who have by their faults offended Me, I see some just, who are my friends and who have served Me and do serve Me from their heart.

天主的这些应许再次使她受感动，使婴孩元后最温柔的心在爱的阵痛中憔悴，尽管这颗心已经长得强壮了。至高者在祂自己的喜悦中继续说道：「我是慈悲的天主，由于巨大的爱，我被吸引到凡人中间。在这么多因自己的过错而冒犯我的人中，我看到一些义人，他们是我的朋友，他们曾经侍奉我，并打从心底侍奉了我。

I have resolved to save them by sending my Onlybegotten, in order that they may not be deprived of my glory, nor I of their eternal praise.

我已决定，通过派遣我的独生子去拯救他们，免得他们失去我的荣耀，也免得我失去他们永远的赞美。

392. To this proposition the most holy child Mary responded: “Most high Lord and powerful King, thine are all creatures and thine the power; Thou alone are the holy One and the supreme Ruler of all creation : let thy own bounty move Thee, O Lord, to hasten the coming of thy Onlybegotten for the Redemption of the sons of Adam.

392.至圣婴孩玛利亚回答说：“至高的上主和大能的君王，所有受造物和权柄都是你的；祢是唯一的圣者，万物至高的主宰：主啊，让祢自己丰富的恩惠感动祢，加速祢的独生子的到来，以救赎亚当的子孙。

Let now the desired day of my ancient Forefathers begin to dawn and let mortals see thy eternal salvation. Why, O most beloved Master, since Thou art a most kind Father of all mercies, dost Thou delay so much the day, which thy captive and afflicted children expect with such longing? If my life can be of any service, I offer it gladly as a sacrifice for them.”

现在就让我遠祖渴望的日子开始破晓吧，让世人看到祢永恒的救恩。最敬爱的主啊，既然祢是一位最慈悲的父亲，为什么你要如此推迟祢被掳和受苦的孩子们期望救恩的那一天呢？如果我的生命可有任何帮助的话，我很乐意为此做出牺牲。　」

393. The Most High urged Her with great benevolence, that from now on She should many times each day pray for the hastening of the Incarnation of the eternal Word and for the Redemption of all the human race, and that She should bewail the sins of men, which impede their salvation and restoration.

393.至高者以极大的仁慈敦促玛利亚，从现在起，她应该每天为加速永恒圣言降生成人和全人类的救赎常常祈祷，并应哀叹人类的罪过，这罪阻碍了他们的救赎和恢复。

Likewise He told Her, that it was now time to exercise all her outward faculties, and that for his own greater glory it was befitting that She should converse with human creatures. Therefore, in order to comply with his wishes, the Child said to his Majesty:

而且，至高者告诉她，现在是操练她所有外在德能的时候了，为了至高者自己的更大荣耀，她该与人类交谈。因此，为了遵守至高者的意愿，孩童玛利亚对荣耀尊威的天主说：

394. “Most high Lord and incomprehensible Majesty, how can mere dust venture to treat of such hidden and exalted mysteries? How can she, who is the least of all the woman born, dare to converse of secrets so precious in thy sight?

394.「至高的上主和无限的尊威，我仅仅是尘土怎能胆敢探讨这隐藏而崇高的奥秘呢？她是女人所生中最小的，又怎么敢谈论在你眼中如此宝贵的奥秘呢？

How can I win for men thy favor, and what can a creature do, that has served Thee in nothing? But Thou, O my Beloved, wilt be obliged by poverty itself : in Thee the ailing will find health, the thirsty will find the fountains of thy mercy, and the strength to fulfill thy will.

我怎么能为人类赢得祢的惠顾，一个一无所有的受造物能做什么来侍奉祢？但是我亲爱的上主啊，祢将受到贫乏者的感激：在祢内，生病的人会找到健康，口渴的会找到祢的慈悲源泉，和实现祢的旨意的力量。

If Thou ordainest, O my Lord, that I open my lips in order to converse and speak with others besides Thyself who art all my good and my desire, I beseech Thee, consider my frailty and ward off the danger. Very hard it is for rational creatures not to fall into excess in conversation.

我的上主啊，如果祢命令我开口与人说话，而不是与祢交谈，祢是我所有的良善和渴望，我恳求祢，体谅我的软弱并抵御危险。对于理性的受造物（人）来说，在交谈中不陷入多余的谈话是非常困难的。

If it is thy pleasure, I would rather keep silence during all my life in order to avoid all danger of losing Thee; for if this should happen, I shall not be able to outlive it one moment.”

如果祢喜悦的话，我宁愿一生保持缄默，以避免失去祢的一切危险。因为如果发生这种情况，我将不能多活一刻。」

395. This was the answer of the most holy child Mary, for She was full of apprehension on account of the new and dangerous duty of conversing with men which was now enjoined on Her. As far as her inclinations were concerned, if God had allowed it, She desired to observe inviolate silence and be mute during all her life.

395.这是至圣孩童玛利亚的回答，因为她对现在交付她的与人交谈的新的和危险的责任充满了不安。就她的倾向而言，如果天主允许，她渴望一生都遵守不被打破的缄默，并永不出声。

O great confusion and shining example for the insipidity of mortals, that She, who could not sin in speech, should tremble at its dangers! And we, who cannot open our mouths without sinning in our words, are consumed with mortal longings after the dissipation of speech! But, O my most sweet Child and Queen of all creation, how canst Thou desire to remain silent?

哦，平庸世人的一个巨大的困惑和光辉的榜样，玛利亚虽然不能用言语犯罪，却在危险面前害怕！而我们这些一开口就会犯错的人，在言语消散后，却被尘世的渴望所吞噬！但是，我最甜蜜的孩子和万物的元后，你怎么能想要保持沉默呢？

Dost Thou forget, my Mistress, that thy silence would be the ruin of the world, the sorrow of heaven, and also, according to our ignorant way of understanding it, a dreary void for the most blessed Trinity ? Dost Thou not know, that even in a single one of thy words namely in thy answer to the holy archangel :

我的主母，您是否忘记了您的沉默将是世界的毁灭，是天堂的悲伤，并且，按照我们无知的理解方式，这将是天主圣三的凭空失望吗？难道您不知道，哪怕只是您的一句话，即您对神圣总领天使回答的一句话：

“Fiat nihi secundum verbum tuum” “Let it be done to me according to thy word”(Luc. 1, 38) Thou wilt give the plenitude of perfection to all that exists? To the eternal Father Thou givest a Daughter, to the eternal Son, a Mother ; to the Holy Ghost, a Spouse ; to the angels, reparation; to men, redemption; to the heavens, glory; peace to the earth; an advocate to the world; health to the sick, life to the dead.

（拉丁文）「愿照祢的话成就于我吧」（路加福音1：38）你就给与了一切的存在以丰富的完美吗？您给了永生的天父一个女儿，给了永生圣子一个母亲，给了天主圣神一位净配；给了众天使补偿；给了人类救赎；归荣耀于天主；给地上以和平；给世界以护慰者；给病人以康复，给死亡以生命。

In this answer Thou givest existence and reality to that, which must be considered greater than anything else outside of his own essence, and greater than all the other works that God could decree and ordain.

在你的“尔旨承行”答复中，你给予了天主旨意的存在和真实，这必须被认为除天主自己本质之外比任何事物更重要，也比天主可以命令和规定的所有其他作品都重要。

Since thus the greatest work of divine Omnipotence and the welfare of all creation depends entirely on thy word how canst Thou desire to be speechless, O my Lady and Mistress? Speak then, O Child, who canst speak so well, and let thy voice be heard through all the vast circles of the heavens!

因此，我的圣母和主母啊，既然天主全能的伟大工作和所有受造物的福祉完全取决于您的回答，您怎么能渴望无言？哦，“孩子”，您能说得这么好，请说吧，让您的声音在天堂的广袤空间中被听到！

396. With the most prudent answer of this Spouse the Most High was much pleased and his heart was again wounded by the loving fear of our great Child. Therefore, as if fully requited by their beloved, and as if conferring among Themselves in regard to her petition, the three divine Persons spoke those words of the Canticles:

396.对这个净配的最谨慎的回答，至高者非常喜悦，祂的心再次因我们伟大的 “孩子” 的敬爱而深受感动。因此，仿佛是完全报答祂们的挚爱，并好像就她的请求在祂们之间商议，天主圣三说出了雅歌中的那些话：

“Our sister is little and hath no breasts. What shall we do to our sister in the day when she is to be spoken to? If she be a wall, let us build up on it bulwarks of silver” (Cant 8, 8).

「我们的妹妹尚小，还没有乳房；当我们妹妹说话的那一天，我们将作什么？她若是墙，我们就在上面建造银垛”（雅歌8：8）。

［经文〈雅歌8：8〉：我们的妹妹尚小，还没有乳房；到了她议婚之日，为我们的妹妹，我们将作什么？她若是墙，我们就在上面建造银垛；她若是门，我们就用香柏木闩来关锁。　］

Little thou art, beloved sister, in thy eyes, but great art thou and great wilt thou be in our eyes. In this humility thou hast wounded our heart with one of thy hairs (Cant. 4, 9).

亲爱的妹妹，在你眼中你是这么小，但是在我们眼中却是极好的，也将会是极好的。在这种谦卑中，你用你的一根头发夺去了我们的心。

［经文〈雅歌4：9〉：我的妹妺，我的新娘，你夺去了我的心！你回目一顾，你项链上的一颗珍珠，夺去了我的心。］

Thou art little in thy own judgment and estimation, and this is what moves Us with love for thee. Thou hast not as yet the breasts of nourishing words ; but thou also art not a woman according to the law of sin, for in regard to thee, this law does not hold, nor do We wish that it should extend over thee.

你很少凭自己的判断和估计，这就是感动我们爱你的原因。你还小没有滋养生命話语的乳房；但是你也不是服从罪的律法之女人，因为对于你，这罪的律法不适用，我们也不希望罪律扩展到你身上。

Thou humblest thyself, though thou art great beyond all creatures: thou fearest, though thou art secure: thou guardest against a danger, which cannot approach thee. What shall We do for this our sister on the day, in which she shall open her lips according to our wish in order to bless Us while the mortals do it in order to blaspheme against our holy name?

尽管你比所有受造物都伟大，你却谦卑自己：虽然你是安全的，那你要防范的危险无法接近你，然而你却是最敬畏的。那天，当我们的妹妹按照我们的意愿张开嘴唇赞美我们，而世人这样做却是为了亵渎我们圣名的时候，我们要为我们的妹妹做什么呢？

What shall We do in order to celebrate so festive a day as that, in which she begins to speak? How shall We reward such humble modesty of her, who was always the delight of our eyes? Sweet was her silence, and most sweet will be her voice in our ears.

像她开始讲话这样喜庆的日子，我们该怎么庆祝呢？我们将如何褒奖她如此谦卑虚心的态度呢？她总是我们眼中的欢乐？她的缄默是甜蜜的，但她的声音在我们耳边最甜蜜。

If she is a fortress founded on the abundance of our graces and made invincible by the power of our right hand, We will build upon such strong walls turrets of silver, We will heap new gifts upon the former ones, and let these our turrets be of silver so as to make them more rich and precious.

如果她是一座建立在我们充沛的恩宠基础上的堡垒，并因我们右手的力量而立于不败之地，我们将在如此坚固的银炮塔上修建，我们将在已有的上面堆砌新的恩赐，并让我们的这些炮塔成为银质的，使它们更加丰富和珍贵。

Let her words, when she begins to speak, be most pure, candid, strong and full of meaning to our ears; let our grace overflow from her lips, and let our powerful arm of protection rest upon her.”

当她开始说话时，让她的话语是最纯洁的，坦率的，坚强的并在我们耳中充满意义的。让我们的恩宠从她的唇上满而溢出，让我们强有力的保护的手臂留在她的身上。　」

397. While, according to our way of thinking, this conference took place between the three Persons of the Divinity, our infant Queen was strengthened and consoled in her humble solicitude concerning the first exercise of her speech.

397.按照我们的思维方式，这次会议是在天主的三个位格之间举行的，而我们的婴孩元后的第一次说话练习在她的谦卑关切中得到了天主的加强和安慰。

The Lord promised Her, that He would govern her words and assist Her to direct them all toward his service and pleasure. Then She petitioned his Majesty anew for his permission and blessing to open her lips so full of grace, and, being prudent and considerate in all things, She spoke her first words to her parents, saint Joachim and Anne, asking of them their blessing and thus acknowledging that from them after God She had her life and being.

上主许诺将管治她的话语，并协助她引导所有的话语朝向对上主的侍奉和喜悦。然后，她再次请求荣耀尊威的天主许可和降福，使她开口说话充满圣宠，在所有事情上都审慎周到，她对父母圣雅敬和亚纳说了她的第一句话，请求他们的祝福，并因此向他们承认，在天主以后是他们给了她生命和存在。

The happy parents heard Her and at the same time they saw that She was able to walk by herself. The happy Anne in great joy of her spirit took Her into her arms and said: “My Daughter and Beloved of my heart, blessed and glorious to the Lord be the hour, in which we hear thy words and in which Thou beginnest to walk in his holy service.

幸福的父母听到了她的声音，与此同时，他们看到她能够独自行走。快乐的亚纳高兴极了，把她抱在怀里说：「我的女儿和我心爱的宝贝，我为这时刻赞美光荣天主，这是在我们听见你讲话和看见你开始走入祂的神圣侍奉的时刻。

Let thy words and sayings be few, well measured and considered, and let thy footsteps be directed aright toward the service and honor of our Creator.”

让你的言语精炼，深思熟虑，让你的脚步朝着服事和光荣我们的造物主的方向前进。　」

398. The most holy Child heard these and other exhortations of her holy mother Anne, and She engraved them in her tender heart to preserve them in profound humility and obedience. During the year and a half, which remained of the three before her departure into the temple, She spoke but few words beside those addressed to her mother;

398.至圣的“孩子” 听从了母亲圣亚纳的这些和其它训诫，并将它们铭刻在她温柔的心中，以深刻的谦卑保存和服从它们。在她离家去圣殿之前的一年半时间中，除了对母亲讲的那些话之外，她很少说话。

for holy Anne, in order to hear Her speak, was wont to call Her and request Her to speak of God and his mysteries. The heavenly Child fulfilled her wish listening to and asking questions of her mother ; She that excelled in wisdom all the woman born, desired to learn and be instructed. Thus the Daughter and the mother passed their time in sweetest colloquies concerning the Lord.

而圣亚纳为了听她说话，经常叫她来，要求她谈论天主和天主的秘密。天上的“孩子”滿全了她的愿望，听她母亲並问她问题；玛利亚的）智慧胜过一切妇人所生的，她乐意学习乐意受教。“女儿”和母亲就这样在关于天主的甜蜜对话中度过了他们的时光。

399. It would not be easy, nor even possible, to describe the doings of the heavenly child Mary during these eighteen months of companionship with her mother. The latter shed copious and sweet tears of love and gratitude when at times she looked upon her Child, more venerable than the symbolic ark of the covenant.

399.要描述天上的孩子玛利亚在母亲陪伴的这十八个月中的举动并不容易，甚至不可能。母亲有时看着她的孩子，流下了爱与感激的甜蜜眼泪，比对那象征的约柜更尊敬。

Yet never did Anne reveal the secret of her heart that her Daughter was chosen to be the Mother of the Messias, although they often spoke of this ineffable mystery. At such times the Child was inflamed with the most ardent love and She spoke of it in the most exalted terms, innocently extolling her own dignity without being aware thereof, while her most blessed mother, holy Anne, was filled more and more with joy, love and solicitude for her Daughter and her heart's Treasure.

然而亚纳从未透露自己内心的秘密，即她的“女儿”被选为默西亚之母，尽管她们经常谈到这个不可言喻的奥秘。在这个时候，孩子被激起最热烈的爱，并以最崇高的用语谈论它，单纯地赞美自己的尊严而没有意识到这一点，而她最有福的母亲圣亚纳对“女儿”和心中“宝藏”越来越充满喜悦、珍爱和关怀。

400. The strength of the tender Child was by far in adequate for the fulfillment of the exercises and practices of humility to which her humble love urged Her on; for this Mistress of all creatures esteemed Herself the lowest of them all and was anxious to exhibit these humble sentiments in her actions, by taking upon Herself the most abject and servile occupations of the household.

400.这个稚嫩的孩子有充沛的能力，为了实现敦促她以谦卑的愛而進行的操练和实践；因为这位一切受造物的主母视自己为最卑微者，并渴望通过承担家庭中最卑贱和仆人的工作，在自己的行动中表现出这谦卑的情怀。

She feared that if She did not serve all that were with Her, She could not satisfy her obligations and would fall short of her duty in the sight of the Lord.

她担心，如果不尽自己所能服务所有与她一起的人，她将不能满全她的义务，并且在天主眼中无法尽自己的职责。

While the real cause of her not performing all that She wished was none other than the insufficiency of her bodily forces, and while the highest seraphim would have kissed the place, where her sacred feet had touched; yet She was often full of holy fear lest She be deprived of doing the most humble services, such as cleaning and scrubbing the house.

不能履行她所希望做的所有事的真正原因，除了身体力量不足之外没有别的原因，而最高的六翼天使会亲吻她那神圣的脚所触及的地方。然而，她常常充满神圣的敬畏之情，以免她被剥夺最谦卑的服务，例如清洁和打扫房屋。

As She was not always permitted to engage in such things when others were present, She tried to do it when alone, being on such occasions assisted by the holy angels and thus in a measure reaping the fruit of her humility through their help.

由于当别人在场时她并不总是被允许从事这样的劳动，所以她试图在她独自一人时做，在这种场合下得到圣天使的帮助，并因此在他们的帮助下收获了谦卑的果实。

401. The family of Joachim was not rich, though at the same time he could not have been called poor. Conformable to the honored standing of her family, saint Anne desired to dress her most holy Daughter as best she could afford within the bounds of decency and modesty.

401.雅敬一家人并不富裕，不过他也不能被称为穷人。为适合家庭的尊荣地位，圣亚纳希望在体面和端庄的范围内，尽她最大努力打扮她至圣的女儿。

The most humble Child yielded to this maternal solicitude during the time of her voluntary silence without protest; but when She began to speak, She humbly asked her mother not to clothe Her in costly and showy garments, but to procure for Her garments of coarse and poor material, if possible, such as had already been worn by others and of an ash-grey color, similar to that which in our day is worn by the nuns of saint Clare.

最谦卑的孩子在自愿沉默时期没有反抗而屈服于这种母爱。但当她开始讲话时，她谦卑地要求母亲不要给她穿昂贵又艳丽的衣服，而要以粗糙低廉的材料制作她的衣服，如果可能的话，用别人已经穿过的衣服，并使用了淡灰色，这类似于我们当今圣嘉兰修会的修女所穿的颜色。

The holy Mother, who looked upon and respected her Daughter as her Mistress, answered: “My Daughter, I will conform to thy desire in regard to the form and color of thy dress; but thy strength will not permit the coarseness which thou desirest, and in this regard I wish that thou obey me.”

圣亚纳母亲视她的女儿为她的主母，并尊敬她，回答说：「我的女儿，在你衣服的形状和颜色方面，我会遵从你的愿望；但你的尊贵不会允许你所希望的粗劣，在这方面，我希望你服从我。　」

402. The Child obedient to the will of her mother and never objecting in anything, acquiesced and allowed Herself to be clothed in the garments which were provided. They were of the color and form desired by Her, and similar to the dress worn by children dedicated to a devout life.

402.孩子服从母亲的意愿，从不反对任何事，默许并允许自己穿着所提供的衣服。它们具有她所希望的颜色和形式，类似于致力于虔诚生活的孩子们穿着的衣服。

Although She desired them to be coarser and poorer, She supplied this want by obedience, deeming obedience more precious than sacrifice (I Kings 15, 22).

尽管她希望她的衣服更粗劣更简朴，但她通过顺服来满足了这一照料，认为服从比牺牲更宝贵（撒慕尔纪上15：22）。

［经文〈撒慕尔纪上15：22〉：撒慕尔回答说：上主岂能喜欢全燔祭和牺牲，胜过听从上主的命令？听命胜于祭献，服从胜过绵羊的肥油脂。］

Thus the most holy child Mary had the merit of obedience to her mother and of humility in her aspirations, deeming Herself unworthy of the use of even that which is necessary to preserve natural life.

因此，至圣孩童玛利亚有了顺服母亲的愿望和谦卑的品格，认为自己不配使用甚至是维持自然生命所必需的东西。

In the virtue of obedience toward her parents She was most distinguished and exact during the three years of her stay with them; by her divinely infused science She knew their interior wishes and thus She was beforehand in fulfilling them to the minutest point.

在对父母服从的美德上，她与父母在一起的三年中最卓越，最一丝不苟；通过神圣注入的知识，她知道了父母的内在愿望，因此她事先实现了这些事，达到了最细微的程度。

She asked the permission and blessing of her mother for whatever She undertook to do Herself, kissing her hand with great humility and reverence. The mother outwardly permitted this, while inwardly She venerated the grace and exalted dignity of her Daughter.

无论她自己要做什么，她都要得到母亲的允许和祝福，并以极大的谦卑和尊敬亲吻母亲的手。母亲表面上允许这样做，但内心却崇敬女儿的恩宠和崇高的尊严。

403. At times She would retire to enjoy, by Herself and with greater liberty, the company and intercourse of her holy angels and to give outward tokens of the burning love of her Spouse.

403.有时，她会退隐，并以更大的自由享受她的圣天使的陪伴和交往，并向外散发出对她净配燃烧熱爱的标记。

In some of her exercises She prostrated Herself, tearfully afflicting that most perfect and tender little body of hers for the sins of mortals, supplicating the mercy and blessings of God for them, and striving to gain these favors by the exercise of heroic virtues.

在一些操练中，她俯伏拜倒，为赔补世人的罪过，泪流满面地折磨着她那最完美最柔嫩的小身体，向天主恳求对世人的怜悯和降福，并通过英勇德行的操练来努力获得这些恩惠。

The grief of her heart on account of the sins made known to Her, and the pangs of love with which it was accompanied, caused in the heavenly Child intensest sorrow and pain, nevertheless, in order to be in all things the Mother of mercy and the Mediatrix of grace, She taxed also her bodily strength during that tender age in works of penance and mortification, sparing no exertion that time and opportunity permitted in order to gain grace for Herself and for us men.

她心中因世人所犯的罪而哀痛，并伴随着爱的痛苦，罪的禍害而导致灵魂的丧亡，这引起了天上的孩子强烈的悲伤和痛苦，然而，为了在一切事情上成为慈悲之母和恩宠的中保，她在那弱小的年龄也奉献出她身体的力量在苦修和克己的工作中，不遗余力地在允许的时间和机会内为自己和我们人类赢得恩宠。

404. When She reached the age of two years She began to exercise her special pity and charity toward the poor. She solicited alms for them of saint Anne, and the kind-hearted mother readily granted her petitions, both for the sake of the poor and to satisfy the tender charity of her most holy Daughter, at the same time encouraging Her who was the Mistress of mercy and charity, to love and esteem the poor.

404.当她两岁时，她开始对穷人施以特殊的怜悯和仁爱。她为穷人向圣亚纳恳求施舍，善良的母亲欣然答应了她的请求，既是为了穷人，也为了满足她至圣的女儿的温柔仁爱，同时鼓励她作为慈悲和仁爱的主母，去爱和尊重穷人。

Besides giving what She obtained expressly for distribution among the poor, She reserved part of her meals for the same purpose, in order that from her infancy it might be said of Her more truly than of Job: from my infancy compassion grew with me (Job 31, 18).

除了把她所得的分给穷人之外，她还保留了一部分食物用于同样的目的，好使从婴儿期起就能说她比约伯更纯真：从我的婴儿期起，同情之心就随着我的年龄而增长。

［经文〈约伯传31：18〉：因为天主自我幼年，就像父亲教养了我；自我出了母胎，就引导了我。］

She gave to the poor not as if conferring a benefit upon them, but as paying a debt due in justice, saying in her heart: this my brother and master deserves what he needs and what I possess without desert.

她给予穷人的不像在施予好处，而是因着正义付给他们的欠债，她心里说：这是我的兄弟和我的主应得的需要，而我却不配拥有了。

In giving alms She kissed the hands of the poor, and whenever She was alone, She kissed their feet, or, if this was impossible, She would kiss the ground over which they had passed. Never did She give an alms to the poor without conferring still greater favors on their souls by interceding for them and thus dismissing them relieved in body and soul.

她在施舍时亲吻了穷人的手，每当她独自一人时，她会亲吻他们的脚，或者，如果可能的话，她会亲吻他们所经过的地面。她从来没有只向穷人施舍，却没有通过为他们代祷而给予他们的灵魂提供更大的恩惠，从而安抚了他们，宽慰了他们的身心。(注:作者或许听错了，圣母是童贞女，不会去亲吻任何一位男人的脚的.)

405. Not less admirable were the humility and obedience of the most holy Child in permitting Herself to be taught to read and to do other things as other children in that time of life. She was instructed in reading and other arts by her parents and She submitted, though She had infused knowledge of all things created.

405.同样令人钦佩的是，至圣的孩子的谦卑和服从，允许她自己在幼年时代像其他孩子一样被教导阅读和做其他事情。她父母曾教她阅读和其它技艺，尽管她被灌注了所有创造物的知识，但她还是服从了。

The angels were filled with admiration at the unparalleled wisdom of this Child, who willingly listened to the teaching of all. Her holy mother Anne, as far as her intuition and love permitted, observed with rapture the heavenly Princess and blessed the Most High in Her.

天使对这个孩子的无与伦比的智慧充满了钦佩，孩子愿意听所有的教导。她的圣洁母亲亚纳在直觉和爱心允许的范围内，极为高兴地观察着天上的公主，并在心内赞美天主。

But with her love, as the time for presenting Her in the temple approached, grew also the dread of the approaching end of the three years set by the Almighty and the consciousness, that the terms of her vow must punctually be fulfilled.

但是亚纳随着她的爱，随着将女兒献于圣殿的日子的临近，她也越来越畏惧由全能者和自己良知所设定的三年即将结束，她意识到她的誓言必须按时履行。

Therefore the child Mary began to prepare and dispose her mother, manifesting to her, six months before, her ardent desire of living in the temple. She recounted the benefits, which they had received at the hands of the Lord, how much they were obliged to seek his greater pleasure, and how, when She should be dedicated to God in the temple, She would be more her Daughter than in their own house.

因此，孩童玛利亚开始准备和安置她的母亲，离家前六个月向母亲表明了她渴望住在圣殿中的强烈愿望。玛利亚讲述了他们在天主手中所获得的恩惠，他们多么有义务寻求天主更大的喜悦，以及当她在圣殿中奉献给天主时，她将如何比在他们自己的家中更加成为母亲的女儿。

406. The holy Anne heard the discreet arguments of her child Mary; but, though She was resigned to the divine will and wished to fulfill her promise of offering up her beloved Daughter, yet the natural force of her love toward such an unequalled and beloved Treasure, joined with the full understanding of its inestimable value, caused a mortal strife in her most faithful heart at the mere thought of her departure, which was closely at hand.

406.圣亚纳听见了孩子玛利亚周到的理由。但是，尽管她听从天主的旨意，并希望履行承诺奉献出自己心爱的女儿，但是爱的自然力量，亚纳对如此无与伦比心爱的宝藏，加上对宝藏不可估量价值的充分理解，因此只要一想到她的离去就在眼前，她最忠诚的心就发生了致命的挣扎。

There is no doubt, that she would have lost her life in this fierce and vivid sorrow, if the hand of the Almighty had not comforted her: for the grace and dignity of her heavenly Daughter was fully known to her and had entirely ravished her heart, making the presence of Mary more dear to her than life.

毫无疑问，如果全能者的手没有安慰她，她将在这种猛烈而真切的悲痛中丧命：因为她充分了解了天上女儿的圣宠和尊严，并完全夺走了她的心，使她对玛利亚的同在比对生命更为珍贵。

Full of this grief she said to the Child : “My beloved Daughter, for many years I have longed for Thee and only for a few years do I merit to have thy company; but thus let the will of God be fulfilled ; I do not wish to be unfaithful to my promise of sending Thee to the temple, but there is yet time left for fulfilling it : have patience until the day arrives for the accomplishment of thy wishes.”

她满怀忧伤地对孩子说：「我心爱的女儿，多年来我一直渴望得到你，而只有几年我配得你的陪伴。但愿天主的旨意承行；我不希望对将你送往圣殿的承诺不忠，但是为实现它还有段时间：要有耐心，直到有一天实现你的愿望。　」

407. A few days before most holy Mary reached the age of three years, She was favored with an abstract vision of the Divinity, in which it was made known to Her that the time of her departure for the temple ordained by God, had arrived, and that there She was to live dedicated and consecrated to his service.

407.在至圣玛利亚满三岁的前几天，玛利亚被赐予天主抽象神视的恩惠，这神视使她知道，天主命定她离家去圣殿的时间已经到了，并且在那里她将被奉献和被祝圣于对天主的侍奉。

Her most pure soul was filled with new joy and gratitude at this prospect and speaking with the Lord, She gave Him thanks saying: “Most high God of Abraham, Isaac and Jacob, my eternal and highest Good, since I cannot praise Thee worthily, let it be done in the name of this humble slave by the angelic spirits; since Thou, immense Lord, who hast need of none, dost look upon this lowly wormlet of the earth in thy unbounded mercy.

她最纯洁的灵魂对这个前景充满了新的喜悦和感激，并与主交谈，她感谢天主说：「亚巴郎，依撒格和雅各伯的至高天主，我永恒而至高的良善，由于我不配赞美祢，愿天朝众天神以我这卑微奴隶的名义来赞美祢；因为祢，什么也不需要的伟大上主，以祢无限的怜悯垂顾了地上这个卑微的蠕虫。

Whence this great benefit to me, that Thou shouldst receive me into thy house and service, since I do not even merit the most abject spot of the earth for my place of habitation? But as

Thou art urged thereto by thy own greatness, I beseech Thee to inspire the hearts of my parents to fulfill thy holy will.”

祢愿意接纳我到祢的家中并侍奉祢，这是我哪里得来的巨大恩惠呢？由于我甚至不配把地球上最卑贱的地方当作我的住所。但是，正如祢因自己的伟大而敦促的那样，我恳求祢激励我父母的心实现祢的圣意。　」

408. At the same time saint Anne had a vision, in which the Lord enjoined her to fulfill her promise by presenting her Daughter in the temple on the very day, on which the third year of her age should be complete. There is no doubt that this command caused more grief in saint Anne, than that given to Abraham to sacrifice his son Isaac.

408.同时，圣亚纳也有了一个神视异象，其中天主叮嘱她履行诺言，那就是在她的女儿满三岁的那一天把女儿献到圣殿。毫无疑问，这个命令给圣亚纳带来的痛苦要比亚巴郎牺牲他的儿子依撒格的痛苦更大。

But the Lord consoled and comforted Her, promising his grace and assistance in her loneliness during the absence of her beloved Daughter. The holy matron showed Herself prepared and ready to execute the command of the Almighty, and she answered full of submission by the following prayer :

但是上主安抚并宽慰亚纳，在她亲爱的女儿不在时，承诺赐予上主的恩宠并帮助她渡过孤独。圣妇显示了自己预备好了并准备执行全能者的命令，并通过以下祈祷完全的顺服回应天主：

“Lord God, Master of all my being, I have pledged to thy service and to the temple my Daughter, whom Thou, in thy ineffable mercy, hast given me : She is thine, and I return Her to Thee with thanks for the time in which I have enjoyed Her, for having been chosen to conceive Her and assist in her formation.

「上主天主，我生命中一切的主，我向祢起誓侍奉并送我的女儿去圣殿，祢以祢无法言喻的怜悯赐给我的女儿：她是祢的，而我以感恩将她还给祢，为我享受她的时光，为我被揀选孕育她和协助她的形成。

But remember, God and Lord, that in the keeping of thy inestimable Treasure I was rich; I enjoyed her company in this desert valley of tears, She was the joy of my sorrow, the alleviation of my labors, the mirror for the regulation of my life, the example of a supernal perfection, which stimulated my remissness and enkindled my affections.

但请记得，上主天主，在祢不可估量的宝藏中，我是富有的。在这荒漠涕泣之谷中我享受她的陪伴，她是我悲伤的喜悦，是我劳作的舒缓，是我生活规则的镜子，是超凡完美的榜样，在我怠慢时激励我，点燃了我的爱情。

Through that Creature alone have I hoped for mercy and grace, and I fear, that in being deprived of Her, I will fall away from all thy grace. Heal, O Lord, the wound of my heart, and deal with me not as I have deserved, but look upon me as a kind Father of mercies, while I bring my Daughter to the temple according to thy command.”

我希望唯独藉着那个受造–我的女儿，使我获得你的怜悯和恩宠，而且我害怕，失去了她，我会从祢所有的恩宠中堕落。上主啊，求你医治我心上的创伤，不要照我应得的待我，在我按照祢的命令把女儿带到圣殿去时，但求祢像慈悲的父亲那样待我。　」

409. Saint Joachim also had a visitation or vision of the Lord at this time, receiving the same command as Anne. Having conferred with each other and taking account of the will of the Lord, they resolved to fulfill it with humble submission and appointed the day on which the Child was to be brought to the temple.

409.圣雅敬这时也接受到天主的造访或神视异象，收到与亚纳同样的命令。彼此商定并顾及到天主的旨意后，他们决心以谦卑的服从来实现它，并定下带孩子去圣殿的日子。

Great was also the grief of this holy old man, though not quite so great as that of saint Anne, for the high mystery of her being the future Mother of God was yet concealed from him.

这个圣洁的老人的悲痛也很大，尽管不像圣亚纳那样悲痛，因为女兒是未来的天主之母的至高奥秘仍然向他隐藏。

INSTRUCTION GIVEN ME BY THE QUEEN OF HEAVEN.

天堂元后给我的指示。

410. My dearest daughter, keep in mind, that all the living are born destined for death, but ignorant of the time allowed them; this they know for certain however, that the term of life is short, that eternity is without end, and that in this life only they can harvest what will yield life or death eternal.

410.我最亲爱的女儿，请记住，所有活着的人一出生就注定要死亡，却不知道允许他们（存活）的时间；他们肯定知道，生命期限很短，但永恒没有止境，而只有在此生中他们才能收获导致永生或永死的东西。

In this dangerous pilgrimage of life God has ordained, that no one shall know for certain, whether he is worthy (Eccles. 9, 1) of his love or hate; for if he uses his reason rightly, this uncertainty will urge him to seek with all his powers the friendship of that same Lord.

在这危险的人生之旅中，天主已命定，没人能确定他自己是配得天主的爱还是恨（训道篇9：1）。因为如果他正确地运用自己的理性，这种不确定性将促使他竭尽全力寻求同一位主的友谊。

［经文〈训道篇9：1〉：我留心考察这一切，终于看出：义人、智者和他们的行为，都在天主手里；是爱是恨，人不知道；二者都能来到他们身上。　］

God justifies his cause as soon as the soul acquires the use of reason; for from that time

onward He enlightens and urges and guides man toward virtue and draws him away from sin, teaching him to distinguish between water and fire, to approve of the good and reject evil, to choose virtue and repel vice.

灵魂一旦获得理性的运用，天主便为人的起因作出解释；因为从那时开始，天主启发、督促、和引导人走向美德，使人远离罪恶，教导人区分水与火，赞成良善而拒绝邪恶，选择美德并抵制邪恶。

Moreover, God calls and rouses the soul by his holy inspirations and continual promptings, provides the help of the Sacraments, doctrines and commandments, urges man onward through his angels, preachers, confessors, ministers and teachers, by special tribulations and favors, by the example of strangers, by trials, deaths and other happenings and dispositions of his Providence;

此外，天主通过祂神圣的灵感和不断的督促来召叫和唤醒灵魂，提供圣事、教义、和诫命的帮助，通过他的天使、宣道者、听告解神父、司祭和神师，通过特殊的磨难和恩惠，通过外方人的鉴借，通过考验、死亡和其它天主上智安排的事情和处置，敦促人们继续前进；

He disposes the things of life so as to draw toward Him all men, for He wishes all to be saved. Thus He places at the disposal of the creature a vast field of benevolent help and assistance, which it can and should use for its own advancement.

天主安排生命的事物，以便吸引所有的人归向祂，因为祂希望所有人都得救。因此，天主把人安置于他无限的慈悲中，给人帮助并支援，使人可以并且应该用于自身的发展。

Opposing all this are the tendencies of the inferior and sensitive nature, infected with the

fomes peccati, the foment of sin, tending toward sensible objects and by the lower appetites and repugnances, disturbing the reason and enthralling the will in the false liberty of ungoverned desires.

但与所有这些相反的卻是劣等和敏感的本性倾向，世人被煽动的罪恶所感染，趋向于可感知的事物，藉着低俗的口味和憎惡，扰乱了理智，并使意志受制于无节制欲望的虚假自由中。

The demon also, by his fascinations and his deceitful and iniquitous suggestions obscures the interior light, and hides the deathly poison beneath the pleasant exterior. But the Most High does not immediately forsake his creatures; He renews his mercy and his assistance, recalling them again and again, and if they respond to his first call, He adds others according to his equity, increasing and multiplying them in proportion as the soul corresponds.

恶魔也通过牠的魔力以及牠的欺骗性和邪恶性的暗示掩盖了人内在的光，并将致命的毒药藏在宜人的外表之下。但是至高者并没有立即舍弃祂的受造物–人；祂更新了祂的慈悲和援助，一次又一次地召回人们，如果人们回应了祂的第一个召叫，祂会根据自己的正直增加其它的召叫，并按比例增加与灵魂相称的宠召。

As a reward of the victory, which the soul wins over itself, the force of his passions and concupiscences is diminished, the spirit is made free to soar higher and rise above its own inclinations and above the demons.

作为灵魂赢得自我的胜利的奖励，人的情欲和欲望的力量被削弱了，使心灵自由地高飞，并超越了自我的倾向和超越了魔鬼。

412. But if man neglects to rise above his low desires and his forgetfulness, he yields to the enemy of God and man. The more he alienates himself from the goodness of God, so much the more unworthy does he become of the secret callings of the Most High, and so much the less does he appreciate his assistance, though it be great.

412.但是，如果人因疏忽而未能超越自己低俗的欲望和忘恩，人就会屈服于天主和屈服于人的仇敌。人越远离天主的良善，人就越不配成为至高者的奥秘召叫，人就越不会感激天主的帮助，尽管这帮助是伟大的。

For the demon and the passions have obtained a greater dominion and power over his intellect and have made him more unfit and more incapable of the grace of the Almighty. Thereon, my dear daughter, rests the whole salvation or condemnation of souls, that is, in commencing to admit or resist the advances of the Lord.

因为恶魔和欲望在人的智力上获得了更大的宰制和权势，使人变得更加不适合，更加无能力得到全能者的恩宠。我亲爱的女儿，灵魂的全部救赎或定罪就在于此，即开始于接受或拒绝天主的邀请。

I desire thee not to forget this doctrine, so that thou mayest respond to the many calls which thou receivest of the Most High. See thou be strong in resisting his enemies and punctually solicitous in fulfilling the pleasure of thy Lord, for thereby thou wilt gratify Him and at tend to the commands made known to thee by divine light.

我希望你不要忘记这个教导，以便你能答复自己收到的至高者的许多召叫。你要确保坚强地抵抗至高者的敌人，并准时热心地满全你的天主的喜悦，从而合祂的心意，并顺从圣光向你传达的命令。

I loved my parents dearly, and the tender words of my mother wounded my heart ; but as I knew it to be the will of the Lord to leave them, I forgot her house and my people in order to follow my Spouse.

我深爱我的父母，母亲温柔的话感动了我的心；但我知道离开父母是天主的意愿，为了跟随我的净配，我忘却母亲的家和我的乡亲。

The proper education and instruction of children will do much toward making them more free and habituated to the practice of virtue, since thus they will be accustomed to follow the sure and safe guiding star of reason from its first dawn.

对儿童进行适当的教育和指导，使他们变得更加自由和习惯于美德实践会起很大的作用，因为这样，他们就会习惯随从那稳当又可靠的理性黎明之星的引导。

BOOK TWO

Treats of the Presentation of the Princess of Heaven In the Temple, the Favors She Received at the Hand of God, the Sublime Perfection with which She Observed the Rules of the Temple, the Heavenly Excellence of Her Heroic Virtues and Visions, Her Most Holy Espousal and other Events up to the Incarnation of the Son of God.

第二卷

第二卷介绍了天国公主在圣殿中的表现，她从天主手中得到的恩惠，她遵守圣殿规则的崇高完美，她英勇的圣德和神视的属天卓越，她最神圣的婚礼以及直到天主圣子降生成人前的其它事件。

CHAPTER I.

OF THE PRESENTATION OF THE MOST HOLY MARY IN THE TEMPLE AT THE AGE OF THREE YEARS.

第一章

至圣玛利亚三岁时奉献于圣殿。

413. Among the types which foreshadowed the most holy Mary in the written Law, none was more expressive than the ark of the covenant, not only on account of the material of which it was constructed, and its contents, but also on account of the purposes for which it served and the effects which the Lord wrought through it and in connection with it in the ancient synagogue.

413.在书写成文的法律书中预告至圣玛利亚的各种方式中，没有任何一种方式比用约柜更具表现力的了，不仅因为约柜构成的材料，其內所含之物，而且还因为约柜其功用，以及主在古代犹太会堂中通过约柜以及与之相关的工作。

It was all a prototype of this Lady and of what She was to do in the new Church of the Gospel. The incorruptible cedar, of which it was made, not by chance, but by divine disposition (Exod. 25, 10), typified clearly our mystical Ark Mary, free from the corruption of actual sin and from the secret worminess of original guilt with its inseparable ferment of disorderly passions.

这都是这位圣母的预像，也是她在新的福音教会中要做的事情的预像。由不朽的香柏木制成，不是偶然的，而是由上主的意向决定的（出谷记25：10应用皂荚木制造一个柜），清楚地象征了我们奥秘的“约柜玛利亚”——不遭受私欲偏情的困扰，完全不受任何罪污的侵害──始胎无染原罪。(注:人类的原祖父母，亚当、夏娃违背了天主的命令，犯下了大罪，这个罪遗留到我们﹝亚当的后代子孙﹞身上，就叫『原罪』。)

The finest and purest gold (Exod. 25, 11), which covered it on the outside and inside, certainly indicated the most perfect and exalted graces and gifts, which shone forth in her heavenly thoughts, in her works and activities, in her habits and the operations of her faculties ; so that in no exterior or interior part of this mystical Ark could be discerned ought, which at any moment of time was not entirely covered by the gold of the most exquisite and finest carat.

包裹着约柜内外的最好最纯的黄金（出谷记25：11），当然表明了在她属天的思想、她的工作和活动以及她的习惯和她能力的运用中闪耀出的最完美和最崇高的圣宠和天赋，以至于在这个奥秘约柜的任何外部或内部都不能看到约柜，因约柜在任何时候都被最精致、最精美的纯金所覆盖。

「经文〈出 25：11〉：要内外全包上纯金，上端周围应镶上金花边。」

414. The stone tablets of the law, the vase of the manna and the miraculous staff (Heb. 9, 4), which that ancient ark contained and preserved, cannot be surpassed in expressive significance of the eternal and incarnate Word, enclosed within that living Ark the most holy Mary, for He was her onlybegotten Son, the living foundation-rock of the evangelical Church (I Cor. 3, 11).

414. 古约柜里存放着的约版、装玛纳的罐子、和亚郎的神迹棍杖（希伯来书9：4），无与伦比地表达了永恒和降生成人的圣言的意义，包含在活着的约柜至圣玛利亚中，因为圣子是她的独生子，是福音教会活着的基石（林前 3：11）。

「经文〈希 9：4〉：里面设有金香坛和周围包金的约柜，柜内有盛“玛纳”的金罐，和亚郎开花的棍杖及约版。经文〈格林多前书3：11〉：因为除已奠立了的根基，即耶稣基督外，任何人不能再奠立别的根基。」

In this virginal ark of Mary was placed the key-stone which was to join the Gentiles and the Jews, and was torn from the mountain of its eternal generation (Ephes. 2, 20) in order that on it might be written by the finger of God the new Law of grace.

在这个童贞的玛利亚约柜中，放置了要连接外邦人和犹太人的关键石，从永恒世代的山上揭示下来（厄弗所书 2：20），以便天主可以亲手在新的关键石上写上新的恩宠的法律。

「经文〈厄弗所书 2：20〉：已被建筑在宗徒和先知的基础上，而基督耶稣自己却是这建筑物的角石，」

Thus in the old ark Mary was foreshadowed as the great Queen, who was to be the depositary of all that God provided and operated for his creatures. She also enclosed within Herself the manna of the Divinity and of grace, and the wonder-working staff of miracles and prodigies, so that this heavenly and mystical Ark alone contained the fountain of grace, namely God himself, overflowing into the rest of man kind and forming the nucleus of all the miracles and prodigies of God. In Mary therefore all that the Lord desired to operate and manifest is contained and deposited.

因此，在古约柜中，玛利亚被预示为伟大的元后，她将成为天主为祂的受造物提供和运作的一切的保管者。玛利亚也将天主性的和恩宠的玛纳，以及行奇迹的棍杖都封装在她自己的内部，因此只有这个属天和奥秘的约柜包含恩宠的泉源，即天主本人，溢出到其余的人类中并形成天主所有奥秘和奇事的核心。因此，天主希望运作和彰显的一切都在玛利亚内包含和存放着。

415. Accordingly the ark of the testament (not in itself, but on account of the truth which it foreshadowed)served as the seat and foot-stool of propitiation, where the Lord was seated in the tribunal of his mercies, to listen to his people, to answer them and distribute his gifts and favors ; for the ancient ark typified most holy Mary, the throne of grace and the true mystical propitiatory which He had expressly made for his indwelling.

415. 因此，约柜（不是它本身，而是因为它所预示的真理）充当了挽回赎罪祭的座位和脚凳，主坐在那里在祂的慈悲法庭上，俯听祂的子民，回答他们并分发祂的恩赐和恩惠；因为古约柜预表至圣玛利亚——恩宠的宝座和真正奥秘的赎罪祭，那是天主为祂自己居住其中而特意制造的。

Thus it seems that the tribunal of the divine justice remains set up in God himself, while the propitiatory and the tribunal of his mercy was set up in Mary, in order that to Her, as a throne of grace, we might approach in assured confidence to present our petitions for those benefits, graces and mercies, which outside of the Queen Mary, are unheard of and unattainable by the human race.

因此，似乎神圣公义的法庭仍然设立在天主自己内，而祂的赎罪祭和祂的慈悲法庭则设立在玛利亚内，以便我们可以满怀信心地接近玛利亚这位恩宠的宝座，为那些在玛利亚天后之外的人类呈现我们的请求，为他们获得闻所未闻和无法企及的福祉、恩宠和慈悲。

416. Such a sacred and mysterious Ark, constructed by the hands of the Lord himself for his habitation and as the propitiatory of his people, could not remain with propriety outside of his temple, where was preserved that other material ark, which was only a figure of this spiritual and true Ark of the new covenant. Therefore its Author ordained that She be placed in his house and temple as soon as the first three years of her infancy should be completed.

416. 这样一个神圣而奥秘的约柜，是由天主亲手建造的，作为祂的居所和祂子民的赎罪祭，不能得体保持于圣殿的外面，因为圣殿外面存留的另一个物质方舟只是一个图像，象征这个属灵的、新盟约的真实约柜。因此，真实约柜的作者命定玛利亚在婴儿期的前三年结束后，立即被安置在天主的圣殿中。

But I am astonished to find a wonderful difference in regard to that which happened with the primitive and figurative ark and that which came to pass with the second and true ark of the covenant.

但是，我惊讶地发现，在原始和象征性的古约柜中发生的事情，与在第二个和真实的约柜中发生的事情，有着惊人的差异。

For, though the ancient ark had no other importance than that of presignifying Mary and the mysteries connected with Her, when the king David transferred it to different places, and when afterwards Solomon his son placed it in the temple, as in its proper place of rest, all was done with great festivities and rejoicings of that ancient people, as is shown by the solemn processions arranged by David from the house of Abinadab to the house of Obededom(II King 6, 10), and thence to the tabernacle of Sion, his own city (Ibid. 12) ; likewise, when Solomon transferred it from Sion to the new temple, which he had built as the house of God and of prayer by command of the Lord.

因为，虽然古约柜除了预表玛利亚和与她有关的奥秘之外並没有其它重要性，但当达味王将古约柜转移到不同的地方，之后他的儿子撒罗满将古约柜放在圣殿中，作为它的安息之所，一切都在祖先的盛大节日和欢乐中完成，正如达味安排的从阿彼纳达布家到敖贝德家的庄严游行所表明的（撒慕尔纪下 6：10），然后到熙雍的帐幕，他自己的城中（撒慕尔纪下12）；撒罗满也照样将古约柜从熙雍迁到新殿，就是他奉上主所吩咐建造的殿，作为天主的殿，作为祈祷之所。

417. On all these occasions the ancient ark of the Testament was borne along in public veneration and most solemn celebrations, amid the strains of music, dancing, sacrifices, the rejoicings of the kings and of the whole people of Israel, as is related in the sacred history of the second and third book of the Kings and the first and second of Paralipomenon.

417. 那时候，在所有重大集会中，他们用各种乐器、琴瑟和铙钹，奏出嘹喨欢乐的音乐，在君王和全体以色列人民的欢呼声中，他们将上主的约柜抬来，然后在天主前，献上全燔祭及和平祭。正如在《列王纪》的第二和第三本书（即撒慕尔纪下和列王记上）以及《编年纪》的第一和第二本书中相关的神圣历史。

But our true and mystical Ark, the most holy Mary, although She was the most precious, the most estimable and worshipful of all the creatures, was not brought to the temple with such solemn show and public ostentation; during the transferring of this mysterious Ark, the sacrifice of animals, the royal pomp, and the royal majesty were wanting.

但我们真正而奥秘的约柜，至圣的玛利亚，虽然她是众生中最珍贵、最可敬和最受人崇敬的，却没有以如此庄严的显示和公开的夸耀被带到圣殿；在这个奥秘的约柜转移过程中，动物的祭祀、皇家的盛况、皇家的威严都是缺乏的。

She was carried from the house of her father Joachim in the arms of her humble mother Anne, who, though she was not very poor, wished to bear her beloved Daughter on her arms in order to present Her in the temple without ostentation of riches, alone and unnoticed by the people.

玛利亚被她谦卑的母亲亚纳抱出她父亲雅敬的家，亚纳虽然不是很穷，但希望将她心爱的女儿抱在怀里，以便独自一人，并不被人们注意，在不炫耀财富的情况下将女儿献在圣殿中。

The glory and majesty of this procession, according to the wishes of the Most High, was to be divine and invisible. All the sacraments and mysteries of the most holy Mary are so exalted and hidden that according to the inscrutable decrees of the Lord many of them are concealed to this day.

按照至高者的意愿，这游行的光荣和威严是神圣的不可见的。至圣玛利亚的所有圣事和奥秘都被如此举扬和隐藏，以至于根据天主那深不可测的法令，其中许多圣事和奥秘一直隐藏到今天。

He it is that holds in his hands the time and the hour for the revelation of all things, and of each one in particular.

整个宇宙都是天主创造和掌握的，一切事,都在天主的掌握中, 天主做事有定时！

418. Lost in admiration of this wonder, prostrate in the presence of the Most High and in the praise of his high judgments, I was favored by his Majesty with the following explanation: “Understand, my soul, that if I provided that the ark of the old Testament be venerated with so much festivity and outward show, it was because it was an express figure of Her, who was to be the Mother of the incarnate Word.

418. 我沉浸在对这一奇迹的钦佩中，俯伏在至高者面前，赞美祂的崇高判断，我得到了荣耀尊威的天主的垂顾，并解释如下：「要明白，我的灵魂，如果那旧约的约柜被这么多节日和外在的表现来崇敬，这是因为古约柜是玛利亚的一个明确预像，她将成为降生成人的圣言的母亲。

The first ark was material and irrational, and this ostentation and celebrity could be arranged for it without difficulty; but during her life on earth in mortal flesh, I would not permit such celebration in connection with the true and living ark, Mary ; for thou and the rest of the souls are to look upon Her as an example during your pilgrimage.

第一个约柜是物质的和非理性的(注:这是在做比较，与旧约的约柜比较，旧约约柜是预像，玛利亚是真正的约柜！)，这种夸示和庆祝可以毫不费力地被安排；但是在玛利亚以凡人的肉身在尘世的一生中，我不会允许这样的庆祝与真正的和生活的约柜玛利亚相关连；为你和其他所有的灵魂，你们在一生的朝圣之旅中，应将玛利亚视为榜样。(注:这里说不允许像以色列子民那样夸示和庆祝，因为对物质的约柜的夸示和庆祝是毫不费力的！而玛利亚是奥秘，人间所有的赞美显得庸俗，与圣母高贵不相称！。)

I do not desire those who are written in my memory for eternal election to expect honors and the inconsiderate praise and applause of men as a part of their reward for working in my honor and service during mortal life.

我不希望那些在我生命册中被永恒拣选的人，期待荣誉和人们轻率的赞美和掌声，作为他们在尘世生活中为我的光荣，和成为服事我的事工之部分奖励。

Nor must they be put in danger of dividing the love of their God, who justifies them and makes them saints, with those who merely proclaim them as such. The one and only Creator has made them and sustains them, illumines and defends them ; therefore their love and attention must be single and undivided, and it must not be diverted even by a thankful regard for those who honor them as just.

被永恒拣选的他们也不应置身于与天主的爱分离的危险中，天主使他们称义并使他们成为圣徒，然而世人们仅仅这样宣扬了他们。那独一无二的造物主创造并支持他们，光照并保护他们；因此，他们对造物主的爱和关注必须是单一的、专注的，即使对那些尊他们为义人的人表示感谢，也不能转移改变他们对造物主的爱和关注。

The love of God is most sensitive, the human will is most frail and limited ; if it is divided, it can only be small and very imperfect in its activity, easily coming to nought.

天主的爱是最敏锐的，人的意志是最脆弱最有限的；如果人的意志与天主的爱分离，人的作為只会是很小的，很不完美的，很容易化为乌有。

Therefore I did not wish Her, who was to be the example of all holiness and who was free from all danger of a fall through my protection, to be renowned, or specially honored during her life, nor was She to be brought to the temple amid the outward show of honor.”

因此，我不希望玛利亚在一生中享有盛名或特别的荣誉，也不希望她在表面上表现出荣誉时被带到圣殿，因为她将成为所有圣德的榜样，并且在我的保护下不会有任何跌倒的危险。　

419. “Moreover, I have sent my Onlybegotten from heaven and have created Her, who was to be his Mother, for the very purpose of drawing the world from its error and of undeceiving mortals, who have established the unjust and sinful law, that the poor are to be despised and the rich esteemed, that the humble are to be humiliated and the proud to be exalted, the virtuous to be maligned and the sinful applauded, that the timorous and modest are to be considered as fools and the arrogant to be held as valiant, that poverty should be considered as shameful and unfortunate, while riches, pomp, ostentation, splendor, honors, perishable pleasures should be sought and prized by foolish and carnal men.

419. 「此外，我从天上派遣了我的独生子，创造了玛利亚做为我独生子的母亲，目的是让世界摆脱错误和使世人醒悟，世人制定了不公正和有罪的法律，穷人被鄙视，富人被尊重；谦卑的被羞辱，骄傲的被高举；贤德的被诽谤，有罪的被称赞；羞怯谦虚被视为傻瓜，傲慢被视为是勇敢的；贫穷被认为是可耻和不幸的，而愚蠢和肉欲的人卻寻求和珍视财富、浮华、炫耀、辉煌、荣誉、易腐烂的享乐。

All this the incarnate Word and his Mother, in coming among them, were to reprove and condemn as deceitful and false, so that mortals might perceive the terrible danger of loving and entertaining so blindly the deceitful sensible pleasures, in which they live.

降生成人的圣言和祂的母亲来到他们中间，将斥责和谴责狡诈和虚伪，这样世人就可以察觉到，如此盲目地喜爱和享受生活中的所有这些欺骗性的感官享乐，是可怕危险的。

Through this insensate love it happens that they so persistently fly from humility, meekness and poverty and evade all that pertains to the true virtue of penance and abnegation of self. And yet these virtues are truly acceptable in my eyes and according to my justice; for the holy, the honorable, the just actions, are to be rewarded with eternal glory, whereas the contrary ones are to be visited by everlasting punishment.”

正是通过这种无理性的爱，世人才如此执着地摆脱谦卑、温和与贫穷，逃避与忏悔和克制自我的真正美德有关的一切。然而，这些美德在我的眼里，在我的正义面前，确实是可以接受的；因为圣洁、光荣、公正的行为将获得永恒的荣耀，而相反的行为将受到永恒的惩罚。　

420. “This truth earthly and carnal eyes do not see, nor do they care to attend to the light which teaches them. But thou, soul, observe it and write it in thy heart, taking an example from the incarnate Word and from his Mother, and imitating Them closely therein.

420.「这个真理，从世俗和肉体的眼睛看不见，然而世人们也不关心教导他们的光。但是你，灵魂，要观察我的教导并将真理写在你的心里，以降生成人的圣言和祂的母亲作为榜样，并在学习中紧密地效法他们。

She was holy and, in my estimation, most acceptable to Christ; to Her was due all the veneration and worship of men, and even more than they could give ; yet I provided and ordained in her regard that She receive no honor or recognition at that time, so that She, as the Mistress of truth, might be the most shining example of all that is holy, perfect, estimable and safest for the instruction and guidance of my elect.

玛利亚是圣洁的，在我看来，她最合基督之心意。她应得到人类所有敬礼和恭敬，甚至比人类所能给予的还要多；然而我为她着想，规定并命定她在当时不得到任何荣誉或认可，因此她作为真理的主母，可以是所有圣洁、成全、可敬和最可靠的人中最闪耀的榜样，以指导和引导我的选民。

She was to be the shining example of humility, of retirement, of contempt and horror for the dreadful vanity of the world, of love for sufferings, tribulations, insults, afflictions and dishonors inflicted by creatures. All holiness is adverse and contrary to the applause, honors and estimation of the world, and I decreed that the most pure Mary should not be burdened by them, nor do I desire that my friends should enjoy or be pleased with them.

玛利亚将成为谦卑、退隐、蔑视並憎恶世界上可怕虚荣的光辉榜样，成为受痛苦、磨难、侮辱、折磨和耻辱的慈爱。所有圣洁的人都与世俗的掌声、光彩和评价相反和相悖，我命定至洁的玛利亚不应被它们所累，我也不希望我的朋友享受它们或以它们为乐。

If for my glory it sometimes happens that they become known to the world, it is not because they have desired it or looked for it; but because they, always remaining in the humility and in the sentiment proper to their state, resign themselves to my Providence.

如果为了我的荣耀，他们有时会被世人所知，那并不是因为他们渴望或盼望光荣，图高位， 而是因为他们始终保持着谦卑的态度，轻视自已，不敢贪人们的赞美，只愿顺从我的旨意。

For themselves and as far as they are concerned, they seek and love that which the world despises and which the incarnate Word and his most holy Mother strove after and have taught.”

就他们自己而言，他们所寻求的和所热爱的是世界所鄙视的，是降生成人的圣言和祂的至圣母亲努力追求和教导的。　」

This was the answer which the Lord gave to my wondering inquiry and thus did He instruct me in regard to what I should seek and strive after.

这就是主回答我疑惑的询问，因此祂指示了我应该寻求的和应该争取的。

421. The three years time decreed by the Lord having been completed,Joachim and Anne set out from Nazareth, accompanied by a few of their kindred and bringing with them the true living Ark of the covenant, the most holy Mary, borne on the arms of her mother in order to be deposited in the holy temple of Jerusalem.

421. 主所命定的三年时间已经完成，雅敬和亚纳从纳匝肋出发，由他们的几个亲属陪同，并带来了真正活着的约柜，即至圣玛利亚，她被抱在母亲怀里，以便安置在耶路撒冷的圣殿中。

The beautiful Child, by her fervent and loving aspirations, hastened after the ointments of her Beloved, seeking in the temple Him, whom She bore in her heart.

美丽的孩子，怀着热忱而热爱的愿望，急切地寻找她的挚爱之膏抹傅油，在圣殿里寻找她心中所怀的天主。

This humble procession was scarcely noticed by earthly creatures, but it was invisibly accompanied by the angelic spirits, who, in order to celebrate this event, had hastened from heaven in greater numbers than ordinary as her bodyguard, and were singing in heavenly strains the glory and praise of the Most High.

这场卑微的游行几乎没有被地球上的受造物注意到，但却有天使般的灵魂在无形中陪伴着。为了庆祝这一事件，天使们从天上赶来，作为玛利亚的贴身护卫，人数比平常更多，并唱着天堂里的歌，光荣和赞美至高者。

The Princess of heaven heard and saw them as She hastened her beautiful steps along in the sight of the highest and the true Solomon. Thus they pursued their journey from Nazareth to the holy city of Jerusalem, and also the parents of the holy child Mary felt in their hearts great joy and consolation of spirit.

天堂的公主听到并看到了众天使，在至高无上真正的撒罗满眼前加快了她美丽的步伐。就这样，他们踏上了从纳匝肋到圣城耶路撒冷的旅程，圣婴玛利亚的父母心中也感受到了极大的喜悦和心灵的慰藉。

422. They arrived at the holy temple, and the blessed Anne on entering took her Daughter and Mistress by the hand, accompanied and assisted by saint Joachim. All three offered a devout and fervent prayer to the Lord; the parents offering to God their Daughter, and the most holy Child, in profound humility, adoration and worship, offering up Herself.

422. 他们来到了圣殿，圣亚纳在圣雅敬的陪伴下，牵着她那将要成为天地母皇的女儿的手进入圣殿。三个人都虔诚地向天主祈祷; 父母将他们的女儿和最圣洁的孩子，以深深的谦卑、崇敬，献给天主。

She alone perceived that the Most High received and accepted Her, and, amid divine splendor which filled the temple, She heard a voice saying to Her : “Come, my Beloved, my Spouse, come to my temple, where I wish to hear thy voice of praise and worship.”

只有玛利亚意识到至高者接受并接纳了她，在充满圣殿的神圣光辉中，她听到一个声音对她说：「来吧，我的挚爱，我的净配，来到我的圣殿，在那里我希望听到你赞美和朝拜的声音。　」

Having offered their prayers, they rose and betook themselves to the priest. The parents consigned their Child into his hands and he gave them his blessing. Together they conducted Her to the portion of the temple buildings, where many young girls lived to be brought up in retirement and in virtuous habits, until old enough to assume the state of matrimony.

他们献上祈祷后，就起身到司祭那里去了。父母把他们的孩子交在司祭的手中，司祭给了父母祝福。他们一起把孩子带到圣殿建筑的一部分，那里有许多年轻女孩生活在那里，在退隐和良好的习惯中被扶养长大，直到可以成婚的年龄。

It was a place of retirement especially selected for the first-born daughters of the royal tribe of Juda and the sacerdotal tribe of Levi.

这是一个退隐场所，专门为犹大支派的王室和肋未支派的司祭们被选的长女所准备的。

423. Fifteen stairs led up to the entrance of these apartments. Other priests came down these stairs in order to welcome the blessed child Mary. The one that had received them, being according to the law one of a minor order, placed Her on the first step.

423. 这些房间的入口处有十五层阶梯。其他司祭走下这些阶梯，来欢迎圣童玛利亚。其中一个接待他们的人，根据法律是一个辅祭，将玛利亚放在了第一级阶梯上。

Mary, with his permission, turned and kneeling down before Joachim and Anne, asked their blessing and kissed their hands, recommending herself to their prayers before God. The holy parents in tenderest tears gave Her their blessing; whereupon She ascended the fifteen stairs without any assistance.

玛利亚在辅祭的允许下转身跪在雅敬和亚纳面前，请求他们的祝福并亲吻他们的手，请他们为自己在天主面前祈祷。圣洁的父母含着最温柔的泪水祝福她；于是她在没有任何人帮助的情况下登上了十五级阶梯。

She hastened upward with incomparable fervor and joy, neither turning back, nor shedding tears,nor showing any childish regret at parting from her parents. To see Her, in so tender an age, so full of strange majesty and firmness of mind, excited the admiration of all those present. The priests received Her among the rest of the maidens, and saint Simeon consigned Her to the teachers, one of whom was the prophetess Anne.

她带着无比的热情和喜悦急速向上，既没有回头，也没有流泪，也没有表现出与父母分离的孩子气。看到她，在如此稚嫩的年纪，如此充满奇异的威严与坚定的心，激起了在场所有人的钦佩。司祭就把玛利亚和其余的女孩子一同接待了，圣西默盎将玛利亚托付给老师们，其中一位是女先知亚纳。

This holy matron had been prepared by the Lord by especial grace and enlightenment, so that She joyfully took charge of this Child of Joachim and Anne. She considered the charge a special favor of divine Providence and merited by her holiness and virtue to have Her as a disciple, who was to be the Mother of God and Mistress of all the creatures.

这位圣妇是天主以特别的恩宠和启迪所预备的，因此她喜悦地接管了雅敬和亚纳的孩子。她认为这项责任是天主上智给她的特殊恩惠，而她的圣洁和美德配得拥有玛利亚作为门徒，而玛利亚是天主的母亲和所有受造物的主母。

424. Sorrowfully her parents Joachim and Anne retraced their journey to Nazareth, now poor as deprived of the rich Treasure of their house. But the Most High consoled and comforted them in their affliction. The holy priest Simeon, although he did not at this time know of the mystery enshrined in the child Mary, obtained great light as to her sanctity and her special selection by the Lord; also the other priests looked upon Her with great reverence and esteem.

424. 玛利亚的父母雅敬和亚纳悲伤地回到了納匝肋，他们现在很可怜，因为被剥夺了他们家中丰富的宝藏。但至高者在他们的苦难中安慰了他们。圣洁的司祭西默盎，虽然他此时并不知道孩童玛利亚所蕴含的奥秘，但对她的圣洁和主对她的特别拣选蒙受了极大的光照；其他祭司也以极大的崇敬和敬意看待玛利亚。

In ascending the fifteen stairs the Child brough to fulfillment, that, which Jacob saw happening in sleep ; for here too were angels ascending and descending: the ones accompanying, the others meeting their Queen as She hastened up ; whereas at the top God was waiting in order to welcome Her as his Daughter and Spouse.

在爬上十五级阶梯时，孩子实现了雅各伯在睡梦中看到的事情；因为这里也有天使在升上去和降下来：一些天使伴随，其他的天使在玛利亚速速攀登时，在阶梯顶端迎接他们的元后；在顶端，天主正在等待迎接祂的女儿和净配。

She also felt by the effects of the overflowing love, that this truly was the house of God and the portal of heaven.

玛利亚也因满溢的爱而感受到，这真是天主的住所，上天之门。

425. The child Mary, when brought to her teacher, knelt in profound humility before her and asked her blessing. She begged to be admitted among those under her direction, obedience and counsel, and asked her kind forbearance in the labor and trouble, which She would occasion.

425. 当孩童玛利亚被带到她的老师面前时，她非常谦卑地跪在她面前，请求她的祝福。恳求老师接纳她与其余的女孩在一起，她渴望和其他女孩一起学习，接受老师的教导，服从和听从老师的安排，并请求老师对她劳动中的失误，引起的麻烦宽容一些。

The prophetess Anne, her teacher, received Her with pleasure, and said to Her: “My Daughter, Thou shalt find in me a helpful mother and I will take care of Thee and of thy education with all possible solicitude.”

女先知亚纳，她的老师，很高兴地接纳了玛利亚，并对她说：「我的女儿，你会发现我是一位乐于助人的母亲，我会尽心尽力地照顾你和你的教育。　」

Then the holy Child proceeded to address Herself with the same humility to all the maidens which were then present; each one She greeted and embraced, offering Herself as their servant and requesting them, as older and more advanced than She in the duties of their position, to instruct and command Her.

然后圣洁的孩子开始以同样的谦卑向所有在场的少女讲话；她致意并拥抱每一个人，把自己当作她们的仆人，并请求比她年长、在其职责上更资深的姐妹们指导和吩咐她。

She also gave them thanks, that without her merit they admitted Her to their company.

她也感谢她们，虽然自己不配，却接納她作为她们的伙伴。

INSTRUCTION GIVEN ME BY THE MOST HOLY VIRGIN MARY.

至圣童贞玛利亚给我的指示。

426. My daughter, the greatest happiness, which can befall any soul in this mortal life, is that the Almighty call her to his house consecrated to his service. For by this benefit He rescues the soul from a dangerous slavery and relieves her of the vile servitude of the world, where, deprived of true liberty, she eats her bread in the sweat of her brow.

426. 我的女儿，在今生临到任何灵魂身上最大的幸福，就是全能者召叫灵魂到全能者的家中献身给祂，侍奉祂。因为通过这种恩惠，全能者将灵魂从危险的奴役中拯救出来，使灵魂摆脱了世界的卑鄙奴役，在俗世中，灵魂被剥夺了真正自由，只能汗流满面地劳苦求食(注:这里指灵魂的食粮)。

Who is so dull and insipid as not to know the dangers of the worldly life, which is hampered by all the abominable and most wicked laws and customs introduced by the astuteness of the devil and the perversity of men? The better part is religious life and retirement; in it is found security, outside is a torment and a stormy sea, full of sorrow and unhappiness.

魔鬼的狡猾和人的乖僻所引入的一切可恶和最邪恶的法律和习俗，阻碍了世上的生活，谁会如此迟钝和无能而不知道这种生活的危险呢？然而更好的是修道的生活和退隐的生活；在隐修里面有安全，外面的世界是痛苦和暴风雨的海洋，充满了悲伤和不幸。

Through the hardness of their heart and the total forgetfulness of themselves men do not know this truth and are not attracted by its blessings. But thou, O soul, be not deaf to the voice of the Most High, attend and correspond to it in thy actions: I wish to remind thee, that one of the greatest snares of the demon is to counteract the call of the Lord, whenever he seeks to attract and incline the soul to a life of perfection in his service.

由于人们内心的刚硬和自身的完全遗忘，人们不知道这个真理，也不会被真理的祝福所吸引。但你，哦，灵魂，不要对至高者的声音充耳不闻，在你的行动中注意并回应它：我想提醒你，恶魔最大的网罗之一就是，每当主试图吸引并使灵魂在服务中走向成全的生活时，就要抵制主的召叫。

427. Even by itself, the public and sacred act of receiving the habit and entering religion, although it is not always performed with proper fervor and purity of intention, is enough to rouse the wrath and fury of the infernal dragon and his demons ; for they know that this act tends not only to the glory of the Lord and the joy of the holy angels, but that religious life will bring the soul to holiness and perfection. It very often happens, that they who have received the habit with earthly and human motives, are afterwards visited by divine grace,which perfects them and sets all things aright.

427.即使就领受会衣这行为（注:会衣是奉献天国生活的见证。正如会衣包住人身一样，奉献生活也掌握了我们整个存有。正如会衣终日穿着，一个人的奉献生活也是终其一生），一旦穿上会衣会服，在教会神长、修会长上及信众面前宣发圣愿，接过会规，就正式成为隐修士。虽然有些隐修士并不总是以适当的热情和纯洁的意图修道，但足以激起地狱巨龙和牠的恶魔的恼羞成怒；因为牠们知道这种行为不仅有利于天主的光荣和圣天使的喜乐，而且隐修生活将使灵魂达到圣洁和成全。经常发生的情况是，那些出于纯洁的目的进入隐修院而接受会衣的人，之后会受到上主特别的眷顾，战胜自己，成就一生的祭献。

If this is possible even when the beginning was without a good intention, how much more powerful and efficacious will be the light and influence of grace and the discipline of religious life, when the soul enters under the influence of divine love and with a sincere and earnest desire of finding God, and of serving and loving Him?

如果即使在开始时没有良好的意向，稍后得到恩宠这也是可能的，那么当灵魂在圣爱的影响下，以真诚和渴望寻找天主的热切，和愿意爱和侍奉天主而进入修会时，恩宠的光照和影响和修道生活的规则岂不是更强大和更有效吗？

428. Before the Most High reforms or advances those, who for any reason enter the religious state, it is no more than right, that in turning away from the world they avert also their eyes from it and blot out from their memory all its images, forgetting all that they have in so praiseworthy a manner left behind.

428.当他们因着天主的召叫，决心回应圣召，加入隐修会之前，他们越来越看轻现世的一切，都是些没有价值的东西，不需要去追求，也不需要去贪恋。以如此可嘉的方式将一切抛在脑后，这是再正确不过的了。

Those that neglect this requirement and are ungrateful and disloyal toward God, will doubtlessly fall under the punishment of the wife of Lot (Gen. 19, 26), and if on account of the goodness of God they do not suffer this punishment in an equally open and visible manner, they nevertheless undergo it interiorly, remaining congealed and full of dryness, without fervor or advance in virtue.

那些在加入隐院后，仍然贪恋这个世界的隐修士，对天主忘恩负义，不忠于天主的人，无疑会受到罗特之妻的惩罚（创世纪 19：26），如果他们因天主的良善而没有以同样公开和可见的方式受到惩罚，他们仍然会在内心经历惩罚，灵魂留在凝固和干枯，没有热情、德行没有进步的状态。

Forsaken by grace they thus do not attain the end of their vocation, make no progress in religion, nor find any spiritual consolation in it, and do not merit to be visited by the Lord as children, but to be left to their own resources like unfaithful and fugitive slaves.

他们被恩宠抛弃，因此不能完成他们圣召的目的，在修道上没有进步，也没有从中找到任何超性的安慰，他们曾是天主最爱的儿女，却不配得到天主的眷顾，只能像不忠的逃亡的奴隶一样自生自灭。

Remember, Mary, that for thee all the world must be crucified and dead; that thou must have for it no memory, retain none of its images, pay it no attention, nor have any inclination toward any of its creatures. If sometimes it is necessary to exercise charity with thy neighbors, see that thou ordain it well and that thou safeguard beforehand the good of thy soul, its security and quiet, its interior tranquillity and peace.

记住，玛利亚（作者的名字），对于你，全世界都必须被钉死在十字架上；你必须对世界没有念想，不要保留它的任何形象，不要关注它，也不要对它的任何受造物有任何兴趣。如果有时需要对邻居施以爱心，请注意你要保守你心，并事先保护你灵魂的福祉，保护你灵魂的安全与宁静，保护你灵魂内在的安宁与和平。

In these points, as far as is possible without sin, I admonish and command thee to go to the greatest extremes, if thou wishest to remain in my school.

在这些方面，尽可能不犯罪，如果你想留在我的学校，我会劝诫并指示你走向最伟大的卓绝。

CHAPTER II.

CONCERNING A SINGULAR FAVOR, WHICH THE ALMIGHTY CONFERRED ON MOST HOLY MARY AS SOON AS SHE WAS ESTABLISHED IN THE TEMPLE.

第二章

论到最独特的恩惠，全能的上主在至圣玛利亚被確立的时候，授予她的。

429. When the heavenly child Mary had dismissed her parents and entered upon her life in the temple, her teacher assigned to Her a place among the rest of the maidens, each of whom occupied a large alcove or little room.

429.当天上的孩子玛利亚离开她的父母并进入她的圣殿生活时，她的老师在其他少女中给她分配了一个地方，她们每个人都居住在一个大壁龛（凹室）或一个小房间。

〔经文〈则 40: 17〉：他引我到了外院；看，有廊房，在庭院四周修的有铺道，铺道上有廊房三十间。〕

The Princess of heaven prostrated Herself on the pavement, and, remembering that it was holy ground and part of the temple, She kissed it. In humble adoration She gave thanks to the Lord for this new benefit, and She thanked even the earth for supporting Her and allowing Her to stand in this holy place; for She held Herself unworthy of treading and remaining upon it.

天上公主跪在铺道上，记得那是圣地，是圣殿的一部分，就亲吻了这地面。在谦卑的敬拜中，她为这个新的恩惠感谢天主，她甚至感谢大地支持她，让她站在这个圣地；因为她认为自己不值得不配踩踏并留在上面。

Then She turned toward her holy angels and said to them: “Celestial princes, messengers of the Almighty, most faithful friends and companions, I beseech you with all the powers of my soul to remain with me in this holy temple of my Lord and as my vigilant sentinels, reminding me of all that I should do ; instructing me and directing me as the teachers and guides of my actions, so that I may fulfill in all things the perfect will of the Most High, give pleasure to the holy priests and obey my teacher and my companions.”

然后玛利亚转向她的圣天使，对他们说：「天神王子，全能者的使者，最忠实的朋友和伙伴，我用我灵所有的力量恳求你们在我主的这座圣殿里留在我身边，并作为我警戒的哨兵，提醒我应该做的一切；作为我行为的导师和指导者指导我并引导我，以便我可以在所有事情上实现至高者的完美旨意，取悦圣洁的司祭，并服从我的老师和我的同伴。　」

And addressing in particular those whom I mentioned above as the twelve angels of the Apocalypse, She said: “And I beseech you, my ambassadors, if the Almighty permit you, go and console my holy parents in their affliction and solitude.”

玛利亚特别对我前面提到的那些默示录中的十二位天使说：「我恳求你们，我的特使们，如果全能者允许你们，请去安慰我在哀伤和孤独中的圣洁父母。　」

430. While the twelve angels executed her command, Mary remained with the others in heavenly conversation. She began to feel a supernal influence of great power and sweetness, spiritualizing Her and elevating Her in burning ecstasy, and immediately the Most High commanded the seraphim to assist in illumining and preparing her most holy soul.

430. 当十二位天使执行她的命令时，玛利亚仍然与其他天使进行属天的交谈。她开始感受到一种强大而甜蜜的超凡影响，使她超性化并提升她到燃烧的神魂超拔中，至高者立即命令色辣芬六翼天使协助她至圣的灵魂以光照和准备。

Instantly She was filled with a divine light and force, which perfected and proportioned her faculties in accordance with the mysteries now to be manifested to Her. Thus prepared and accompanied by her holy angels and many others, in the midst of a refulgent host, the celestial Child was raised body and soul to the empyrean heaven, where She was received by the holy Trinity with befitting benevolence and pleasure.

瞬间，玛利亚充满了神圣的光芒和力量，根据现在要向她显现的奥秘来完善和调整她的能力。这样在她的圣天使和许多其他天使的预备和陪伴下，在一大群辉煌的天使的簇拥下，天国圣孩童的身体和灵魂都被提升到了至高天，在那里她被天主圣三以适当的善意和喜悦所接待。

She prostrated Herself in the presence of the most mighty and high Lord, as She was wont to do in all her visions, and adored Him in profound reverence and humility. Then She was further transformed by new workings of divine light, so that She saw, intuitively and face to face, the Divinity itself.

她在至强大和至高的上主面前俯伏，正如她在所有异象中惯常做的那样，并以深深的敬畏和谦卑来崇拜上主。然后她被新的神圣之光的工作进一步转化，因此她直观地和面对面地看到了天主本身。

This was the second time that It manifested Itself to Her in this intuitive manner during the first three years of her life.

这是在她生命的前三年中，天主第二次以这种直观的方式向她显现。

431. By no human tongue or any sensible faculty could the effects of this vision and participation of the divine Essence ever be described. The Person of the Father spoke to the future Mother of his Son, and said : “My Dove, my beloved One, I desire thee to see the treasures of my immutable being and of my infinite perfections, and also to perceive the hidden gifts destined for the souls, whom I have chosen as heirs of my glory and who are rescued by the life-blood of the Lamb.

431. 任何人类的语言或任何可感知的能力都无法描述这种异象和神圣本质参与的影响。天父对祂儿子未来的母亲说：「我的鸽子，我心爱的人，我希望你看到我永恒存在的宝藏和我无限成全的宝藏，也察觉到我为灵魂们命定隐藏的恩赐，这些灵魂我拣选了他们作为我荣耀的继承人，他们是被羔羊的生命之血所拯救的。

Behold, my Daughter, how liberal I am toward my creatures, that know and love Me ; how true in my words, how faithful in my promises, how powerful and admirable in my works. Take notice, my Spouse, how ineffably true it is, that he who follows Me does not walk in darkness.

看啊，我的女儿，我对认识和爱我的受造物是多么的宽容；我的话是多么真实，我的应许是多么忠信，我的作为是多么有力和令人钦佩。请注意，我的净配，跟随我的人不会在黑暗中行走，这是多么难以形容的真理。

I desire that thou, as my chosen One, be an eye-witness of the treasures which I hold in reserve for raising up the humble, enriching the poor, exalting the downtrodden, and for rewarding all that the mortals shall do and suffer for my name.”

我希望你，作为我所拣选的那一位，亲眼目睹我为举扬卑微者、富足穷苦者、提拔受压迫者而保留的宝藏，并赏报所有因我的名而做，和因我的名而受苦的一切世人。　」

432. Other great mysteries were shown to the holy Child in this vision of the Divinity, for, as the object presented to the soul in such repeated intuitive visions is infinite, that which remains to be seen will always remain infinite and will excite greater and greater wonder and love in the one thus favored.

432. 在这个天主的神视异象中，还向圣童展示了其它伟大的奥秘，因为在这种重复又直觉的神视异象中呈现给灵魂的对象是无限的，有待观察的东西将永远是无限的，并且会在如此被宠爱的人身上激发越来越大的的奇迹和爱。

The most holy Mary answered the Lord and said : “Most high, supreme and eternal God, incomprehensible Thou art in thy magnificence, overflowing in thy riches, unspeakable in thy mysteries, most faithful in thy promises, true in thy words, most perfect in thy works, for Thou art the Lord, infinite and eternal in thy essence and perfections.

至圣玛利亚回答上主说：「至高至尊永恒的天主，难以理解祢的尊威，丰富的财富，难以言喻的奥秘，祢的应许最忠信，祢的话语是真理，祢的工作最成全，因为祢是上主，在祢的本质和成全中祢是无限和永恒的。

But, most high Lord, what shall my littleness begin to do at the sight of thy magnificence? I acknowledge myself unworthy to look upon thy greatness, yet I am in great need of being regarded by it.

但是，至高无上的天主，渺小的我该在壮丽的祢面前开始做什么？我承认自己不配看到祢的伟大，但我非常需要被祢看待。

In thy presence, Lord, all creation is as nothing. What shall I thy servant do, who am but dust ? Fulfill in me all thy desire and thy pleasure; and if trouble and persecutions suffered by mortals inpatience, if humility and meekness are so precious in thy eyes, do not consent, O my Beloved, that I be deprived of such a rich treasure and pledge of thy love. But as for the rewards of these tribulations, give them to thy servants and friends, who deserve them better than I, for I have not yet labored in thy service and pleasure.”

上主，在祢面前，万物皆虚无。我不过是尘土，祢的仆人该做什么？求祢在我身上实现祢所有的愿望和祢所有的喜悦；如果我因世人不耐烦而遭受苦难和迫害，如果谦卑和温柔在祢眼中如此宝贵，我的挚爱，请不要同意我被剥夺如此丰富的珍宝和爱的誓言。但作为这些苦难赏报，请把祢的宝藏赐给祢的仆人和朋友，他们比我更配得上赏报，因为我还没有为祢服事和讨祢喜悦而劳作。　」

433. The Most High was much pleased with the petition of the heavenly Child and He gave Her to understand that He would admit Her to suffering and labor for his love in the course of her life, without at the time revealing to Her the order and the manner in which He was to dispense them. The Princess of heaven gave thanks for this blessing and favor of being chosen to labor and suffer for the glory of God's name.

433.至高者对天国圣童的祈求感到非常喜悦，祂让玛利亚明白，在她的一生中，至高者会允许她为至高者的爱而受苦和劳苦，但当时并不向她透露至高者分配工作和受苦的顺序和方式。天上的公主感谢自己被拣选，为主名的光荣而工作和受苦的祝福和恩惠。

Burning with desire of securing such favor, She asked of his Majesty to be allowed to make four vows in his presence: of chastity, of poverty, of obedience, and of perpetual enclosure in the temple whither He had called Her.

被如此宠爱的渴望所燃烧，玛利亚请求尊威的天主允许她在天主面前发四个誓愿：贞洁、贫穷、服从，和永远隐藏在天主召叫她的圣殿中。

To this petition the Lord answered and said to Her: “My Spouse, my rise above all that is created, and thou, my chosen one, dost not yet know what is to happen to thee in the course of thy life, and thou dost not yet understand why it is impossible to fulfill thy fervent desires altogether in the manner in which thou now dost imagine.

对这个请求，上主回答并对她说：「我的净配，我的思念高于一切受造物，而你，我所拣选的人，还不知道在你的一生中会发生什么，你还不明白为什么不可能以你现在想象的方式完全满足你热切的愿望。

〔经文〈依撒意亚55：8〉：因为我的思念不是你们的思念，你们的行径也不是我的行径：上主的断语。〕

The vow of chastity I permit and I desire that thou make it; I wish that from this moment thou renounce earthly riches. It is also my will that as far as possible, thou observe whatever pertains to the other vows, just as if thou hadst made them all.

我准许贞洁的誓愿，我希望你能做到；我希望你从这一刻起放弃尘世的财富。我也希望你尽可能遵守其它誓愿，就好像你许下了的一样。

Thy desire shall be fulfilled through many other virgins in the coming law of grace; for, in order to imitate thee and to serve Me, they will make these same vows and live together in community and thou shalt be the Mother of many daughters.”

在即将到来的恩宠律法中，你的愿望将通过许多其他贞女得以实现；因为，为了效法你并为我服事，她们将发同样的誓愿，共同生活在修会中，你将成为许多女儿的母亲。　」

434. The most holy Child then, in the presence of the Lord, made the vow of chastity and as for the rest without binding Herself, She renounced all affection for terrestrial and created things. She moreover resolved to obey all creatures for the sake of God.

434. 至圣的孩子在主面前发誓贞洁，至于其余的誓愿，没有任何事物可束缚她自己，她放弃了对尘世和受造物的所有的眷恋。甚至决心为了寻求天主的爱而服从所有受造物。

In the fulfillment of these promises She was more punctual, fervent and faithful than any who have ever made these vows or ever will make them. Forthwith the clear and intuitive vision of the Divinity ceased, but She was not immediately restored to the earth. For, remaining in the empyrean heaven, She enjoyed another, an imaginary vision of the Lord in a lower state of ecstasy, so that in connection with it, She saw other mysteries.

在履行这些承诺的过程中，她比任何曾经或将要做出这些誓愿的人都更加守时、热情和忠信。天主性清晰直观的神视立即停止，但她并没有马上回到地球上。因为，她留在天庭，享受了另一个想象的主的神视异象，处于一种较低的神魂超拔状态，因此，在这种联系中，她看到了其它的奥秘。

〔经文〈圣咏136：26〉：请众感谢天主上居天庭，因为他的仁慈永远常存。　〕

435. In this secondary and imaginary vision some of the seraphim closest to the Lord approached Her and by his command adorned and clothed Her in the following manner. First all her senses were illumined with an effulgent light, which filled them with grace and beauty.

435. 在这个第二个和想象的神视中，一些最接近天主的六翼天使走近玛利亚，并按照天主的命令以下列方式装饰和穿着她。首先，她所有的感官都被一种灿烂的光芒照亮，充满了恩典和美丽。

Then they robed Her in a mantle or tunic of most exquisite splendor, and girded Her with a cincture of vary colored and transparent stones, of flashing brilliancy, which adorned Her beyond human comprehension. They signified the immaculate purity and the various heroic virtues of her soul.

然后，六翼天使他们为玛利亚披上一件最精美华丽的披风束腰外衣，并用不同颜色透明宝石的腰带为她束腰，闪烁着耀眼的光芒，这样装饰的她超出了人类的理解范围。这样装饰象征着玛利亚灵魂的完美纯洁和各种超群德行。

They placed on Her also a necklace or collar of inestimable and entrancing beauty, which contained three large stones, symbolic of the three great virtues of faith, hope and charity; this they hung around her neck letting it fall to her breast as if indicating the seat of these precious virtues.

六翼天使他们还给她戴上一条宝贵迷人的项链或项圈，里面有三块大宝石，象征着三大美德——信德、望德和爱德；他们把它挂在她的脖子上，让它垂落到她的胸前，仿佛在标示这些宝贵的美德的所在。

They also adorned her hands with seven rings of rare beauty whereby the Holy Ghost wished to proclaim that He had enriched Her with his holy gifts in a most eminent degree.

他们还用七枚罕见的美丽戒指装饰她的手，圣神希望借此宣告祂以最卓越的程度的神圣恩赐丰富她。

In addition to all this the most holy Trinity crowned her head with an imperial diadem, made of inestimable material and set with most precious stones, constituting Her thereby as his Spouse and as the Empress of heaven.

除此之外，天主圣三将皇家王冠戴在她的头上，冠冕由无价的材料制成，镶嵌着最珍贵的宝石，从而使她成为祂的净配和天国的皇后。

In testimony whereof the white and refulgent vestments were emblazoned with letters or figures of the finest and the most shining gold, proclaiming: Mary, Daughter of the eternal Father, Spouse of the Holy Ghost and Mother of the true Light.

作为见证，白色辉煌的礼服上印有最精美、最闪亮的金色字母或图形，宣告：玛利亚，永恒天父的女儿，天主圣神的净配和真理之光的母亲。

This last name or title the heavenly Mistress did not understand; but the angels understood it, who, lost in wonder and praise of the Author, were assisting at this new and strange ceremony. Finally the attention of all the angelic spirits was drawn toward the Most High and a voice proceeded from the throne of the blessed Trinity, which, addressing the most holy Mary, spoke to Her:

天国主母不明白这最后的名称或头衔；但天使们明白这一点，他们沉浸在对创造者的惊奇和赞美中，都正在协助这个新奇的仪式。最后，所有天神的注意力都被吸引到至高者身上，一个声音从天主圣三的宝座中传出，对至圣的玛利亚说：

“Thou shalt be our Spouse, our beloved and chosen One among all creatures for all eternity; the angels shall serve thee and all the nations and generations shall call thee blessed” (Luc. 1, 48).

「你将永远是我们的净配，我们心爱的和从所有受造物中被拣选的；天使们要事奉你，万国万代都要称你有福。　」（路加福音1：48）

［经文〈路加福音1：48〉：因为他垂顾了他婢女的卑微，今后万世万代都要称我有福。　］

436. The sovereign Child being thus attired in the court dress of the Divinity, then celebrated a more glorious and marvelous espousal than ever could enter the mind of the highest cherubim and seraphim. For the Most High accepted Her as his sole and only Spouse and conferred upon Her the highest dignity which can befall a creature; He deposited within Her his own Divinity in the person of the Word and with it all the treasures of grace befitting such eminence.

436. 至尊的孩童玛利亚就这样穿着天主的天朝礼服，然后庆祝比往昔更光荣和美妙的婚礼，这是最高的革鲁宾和色辣芬（普智天神和炽爱天神）心中僅見的光荣和美妙。因为至高者接受玛利亚为祂唯一的净配（注:圣教会是耶稣的净配，圣母是教会之母），赋予她一个人所能享有的最高尊严；至高者以圣言的位格将祂自己的天主性放入玛利亚内，并将所有与这种卓越相称的恩宠宝藏都放入其中。

Meanwhile the most Humble among the humble was lost in the abyss of love and wonder which these benefits and favors caused in Her, and in the presence of the Lord She spoke : “Most high King and incomprehensible God, who art Thou and who am I, that thy condescension should look upon me who am dust, unworthy of such mercy? In Thee, my Lord, as in a clear mirror seeing thy immutable being, I behold and understand without error my lowliness and vileness, I admire thy immensity and deprecate my nothingness.

与此同时，谦卑者中最谦卑的人全神贯注在这些恩惠和恩宠给玛利亚带来的爱和奇事的深渊中，在主面前玛利亚说：「至高的君王和不可思议的天主，祢是谁，我是谁？让祢的屈尊俯看我这微尘，我怎配得如此的慈悲？在祢内，我主，如在明镜中看到祢不变的存在，我无误地看到并理解我的低微和卑贱，我钦佩你的无限广大，轻视我的虚无。

At the sight of Thee I am annihilated and lost in astonishment, that the infinite Majesty should stoop to so lowly a worm, who can merit only oblivion and contempt of all the creatures. O Lord, my only Good, how art Thou magnified and exalted in this deed! What marvel dost Thou cause through me in thy angelic spirits, who understand thy infinite bounty, magnificence and mercy in raising up from the dust her who in it is poor, and placing her among the princes (Ps. 112, 7) ! I accept Thee, O my King and my Lord, as my Spouse and I offer myself as thy slave.

我一见祢，我就湮没在惊愕中，无限的至尊竟然屈身于如此卑微的蠕虫，而她只配被所有受造物遗忘和鄙视。上主啊，我唯一的良善，祢在这件事上是多么的伟大和崇高！祢在你的天神中通过我创造了何等的奇迹，他们理解祢无限的慷慨、尊威和慈悲，从尘土中将可怜的她提拔，并将她置于天神之中（咏113：7）！我的君王和我的天主啊，我接受祢为我的净配，我愿意将自己作为祢的奴隶。

［经文〈圣咏113：7〉：从尘埃里提拔弱小的人，由粪土中举扬穷苦的人。　］

Let not my understanding attend to any other object, nor my memory hold any other image, nor my will seek other object or pleasure than Thee, my highest Good, my true and only Love. Let not my eyes look upon human creature, nor my faculties and senses attend upon anything beside Thee and whatever thy Majesty shall direct Thou alone for thy spouse, my Beloved, and she for Thee only, who art the immutable and eternal Good.”

不要让我的理解关注任何其他对象，不要让我的记忆持有任何其他形象，也不要让我的意愿寻求除祢以外的其他目标或乐趣，我的至善，我真正的和唯一的爱。不要让我的眼睛看着人类(注: 作者是按隐修生活的规则来描述圣母的，但是圣母是全人类的母亲，怎么可能不关心她的孩子?圣母是无染原罪的，与任何罪人相处都不会让她受到伤害；这也与瓜达卢佩的圣母显现不符，在瓜达贞佩圣母的瞳孔的中间，可以看见另一个独立的景象。这是一个印第安人家庭，有一个男人，一个女人和几个孩子。在右眼，其他人好像站在这个女人后面。)，我的官能和感官也不要关注祢以外的任何事物，无论尊威的祢将如何指示祢的净配，我的至爱，她只为祢，祢是不变和永恒的善。　」

437. The Most High received with ineffable pleasure this consent of the sovereign Princess to enter into the new espousal with her most holy soul. As upon his True Spouse and as Mistress of all creation, He now lavished upon Her all the treasures of his grace and power, instructing Her to ask for whatever She desired and assuring Her that nothing would ever be denied Her.

437. 至高者以难以言喻的喜悦接受了王家公主的同意，与公主至圣的灵魂进入新的婚礼。作为至高者的真正净配和万物的主母，至高者现在将祂所有的恩宠和权能的宝藏都倾注在公主身上，指示她要任何想要的东西，并向她保证什么都不会被拒绝。

The most humble Dove at once proceeded to beseech the Lord with the most burning charity, to send his Onlybegotten to the world as a remedy for mortals ; that all men be called to the true knowledge of his Divinity ; that her natural parents, Joachim and Anne, receive an increase of the loving gifts of his right hand; that the poor and afflicted be consoled and comforted in their troubles; and that in Herself be fulfilled the pleasure of the divine will.

最卑微的鸽子立刻以最炽热的爱德恳求天主，将祂的独生子送到世上，作为对世人的救治；呼唤所有人真正认识圣子的天主性；她的亲生父母，雅敬和亚纳，越来越多地收到祂右手所赐的爱的礼物；使贫穷和受苦的人在患难中得到安慰和抚慰；并在她自己内实现天主圣意所喜悦的。

These were some of the more express petitions addressed by the new Spouse on this occasion to the blessed Trinity. And all the angelic host sang new songs of admiration in praise of the Most High, while those appointed by his Majesty, midst heavenly music, bore back the holy Child from the empyrean heaven to the place in the temple, from which they had brought Her.

这些是新净配在这个场合向至圣三位一体提出的一些更明确的请求。所有的天使天军都唱着新的赞美之歌赞美至高者，而那些由天主至尊任命的人，在天堂的音乐中，将圣童玛利亚从天庭带回圣殿，就是他们带她来的地方。

438. In order to commence at once to put in practice what She had promised in the presence of the Lord, She betook Herself to her instructress and offered her all that her mother, saint Anne, had left for her comfort and sustenance, with the exception of a few books and clothes.

438. 为了立即开始操练玛利亚在天主面前的承诺，她主动去找她的导师，将她的母亲圣亚纳留给她安慰和供养的一切都献给导师，除了一些书和衣服。

She requested Her to give it to the poor or use it for any other purpose according to her pleasure, and that She command and direct Her what She was to do. The discreet matron, (who was, as I have already said, the prophetess Anne) by divine impulse accepted and approved of the offering of the beautiful Child and dismissed Her entirely poor and stripped of everything except the garments which She wore.

导师要求根据圣童玛利亚自己的喜好将这些東西送给穷人或用于任何其它目的，并且圣妇导师命令并指导圣童玛利亚该做什么。谨慎的圣妇（正如我已经说过的，她是女先知亚纳）由于神的推动接受并同意了美丽的孩子的奉献，并解除了她的所有，使她现在完全贫穷，除了她穿的衣服外，什么都没有。

She resolved to take care of Her in a special manner as one destitute and poor; for the other maidens each possessed their spending money and a certain sum assigned and destined for their wearing apparel and for other necessities according to their inclinations.

作为一个一无所有和贫穷的人，亚纳导师决心以一种特殊的方式照顾她；因为其他的少女每个人都有自己的零用钱和一定数量的配给，根据她们的喜好指定给她们的衣服和其它必需品。

439. The holy matron, having first consulted the high priest, also gave to the sweetest Child a rule of life. By thus despoiling and resigning Herself the Queen and Mistress of creation obtained a complete freedom and detachment from all creatures and from her own Self, neither possessing nor desiring anything except only the most ardent love of God and her own abasement and humiliation.

439. 圣妇导师首先咨询了大司祭，也给了最甜蜜的孩子一个生活规则。通过这样剥夺和放弃自己，万物的元后和主母获得了完全的自由和脱离所有受造物和她的自我，既不拥有也不渴望任何东西，除了唯独对天主最热切的爱和对她自己的贬抑和谦卑。

I confess my great ignorance, my vileness and insignificance, which make me entirely unworthy to explain such supernal and hidden mysteries. For where the expert tongues of the wise, and the science and the love of the highest cherubim and seraphim are compelled to be mute, what can a useless and abject woman say?

我承认我无比的无知、卑微，和微不足道，这使我完全不配解释这些超凡的和隐藏的奥秘。連智者的能言善道，最高的革鲁宾和色辣芬的知识和爱都不得不沉默，何況一个无用和卑微的女人还能说什么？

I know how much such an attempt would offend against the greatness of these mysteries, if obedience furnished no excuse. But even in obeying I tremble, and I fear that what I omit and am ignorant of, is the greater, and what I know and say is the more insignificant part of all the mysteries and the doings of this City of God, the most holy Mary.

如果服从使我沒有借口，我这样的尝试将会多么冒犯这奥秘的伟大啊。但即使顺从我也会担心，我害怕我忽略和不知的东西更多更大，而我所知道和所说的是在这座天主之城，至圣玛利亚所有奥秘和行为中更微不足道的部分。

INSTRUCTION OF TH MOST HOLY VIRGIN MARY.

至圣童贞玛利亚的指示。

440. My daughter, among the great and ineffable favors of the Omnipotent in the course of my life, was the one which thou has just learned and described; for by this clear vision of the Divinity and of the incomprehensible essence I acquired knowledge of the most hidden sacraments and mysteries, and in this adornment and espousal I received incomparable blessings and felt the sweetest workings of the Divinity in my spirit.

440. 我的女儿，全能者给我一生伟大而难以言喻的恩惠，就是你刚刚学习和描述的那样；因为通过对天主和对其难以理解的本质之清晰神视，我获得了最隐密的圣事和奥秘的知识，在这装饰和婚礼中，我获得了无与伦比的祝福，并在我的灵魂中感受到了天主最甜蜜的工作。

My desire to take the four vows of poverty, obedience, chastity and enclosure pleased the Lord very much, and I merited thereby that the godfearing in the Church and in the law of grace are drawn to live under these vows, as is the custom in the present time.

我渴望实践贫穷、服从、贞洁和隐藏这四个誓言，令上主非常高兴，因此我堪当在敬畏天主的教会和恩宠律法中被吸引去生活在这些誓言之下，正如当今时代的规定一样。

This was the beginning of that which you religious practice now, fulfilling the words of David in the forty-fourth psalm: “After Her shall virgins be brought to the King” for the Lord ordained that my aspirations be the foundation of religious life and of the evangelical law.

这是你们现在修道操练的开始，应验了达味在圣咏第四十四篇中的话：「在她之后，必有童女被带到王面前」，因为主命定我的志向是修道生活和福音律法的基础。

［经文〈圣咏45：15〉：她身穿绣衣华服，被引到君王面前，成群的童女陪伴着她，也到你身边。　］

I fulfilled entirely and perfectly all that I proposed to the Lord, as far as was possible in my state of life ; never did I look upon the face of a man, not even on that of my husband Joseph, nor on that of the angels, when they appeared to me in human form, though I saw and knew them all in God. Never did I incline toward any creature, rational or irrational, nor toward any human operation or tendency.

在我的生活状态下，我尽可能完全地、完美地实现了我向天主提请的一切；我从来没有看过男人的脸，甚至没有看过我丈夫若瑟的脸，天使以人形向我显现的时候，也是如此，虽然我在天主里看见并认识了他们所有的。我从不倾向于任何受造物，理性或非理性的，也不倾向于任何人类的活动或倾向。(注:作者可能听错了，这一句话应该不是圣母启示的，大圣若瑟的一生和圣母一样，都是值得我们学习和效法的)

But in all things I was governed by the Most High, either directly by Himself or indirectly through the obedience, to which I freely subjected myself.

但在所有事情上，我都受至高者的管辖，要么直接由祂自己管理，要么通过顺服间接进行，我自由地服从。

441. Do not forget, my dearest, that the religious state is consecrated and ordained by the Most High for maintaining the doctrine of Christian perfection and the close imitation of the life of my Son, and that therefore the souls, who in religious life are sunk in sleepy forgetfulness of their high blessing and lead a life more listless and lax than many worldly men, are objects of great wrath of the Lord, and a severer judgment and chastisement await them than others.

441. 不要忘记，我最亲爱的，修道状态是由至高者祝圣和命定的，以维持基督教完美的教义和对我圣子生活的紧密效法，因此，在修道生活中的灵魂在昏昏欲睡中忘记了他们的崇高祝福，过着比许多世俗之人更倦怠和松懈的生活，是上主极大愤怒的对象，等待着他们的是比其他人更严厉的审判和惩罚。

The demon also, ancient and astute serpent as he is, uses more diligence in his attempts to overcome religious men and women, than to conquer all the rest of worldly men ; and if one of these religious fall, all hell exerts the greatest solicitude and care to prevent his using the many means which religion affords for rising from a fall, such as obedience and holy exercises and the frequent use of the Sacraments.

恶魔，这古老而狡猾的蛇，也更勤奋地试图战胜修道男女，比征服所有其他世俗的人更勤奋；如果这些修道者中的一个堕落，所有的地狱都会处心积虑地来阻止堕落者，以修道提供的许多方法从堕落中恢复过来，例如服从和圣德的操练以及经常参与圣事。

To make all these remedies miscarry and be of no use to the fallen religious, the enemy applies so many cunning snares that it would fill with terror any one who saw them. However, much of this is recognized in the actions and artifices by which a lax religious soul tries to defend its remissness, excusing it by specious arguments, if it does not break out in disobedience and yet greater disorders and faults.

为使所有补救措施都失败并对堕落的修道人没有用处，敌人使用了许多狡猾的陷阱，以至于任何人看到陷阱都会感到恐惧。然而，这些疏忽大部分可以在行径和诡计中辨认出来，通过一个懈怠的修道者灵魂试图捍卫自己的疏忽，用体面的辩解开脱的行为，如果这些行为没有在不服从和更大的混乱和错误中爆发的话。

442. Be careful therefore, my daughter, and fear so dreadful a danger; by divine assistance of grace raise thyself above thyself, never permitting thy will to consent to any disorderly affection or movement. I wish thee to consume thyself in dying to thy passions and in becoming entirely spiritualized, so that having extinguished within thee all that is of earth, thou mayest come to lead an angelic life and conversation.

442. 因此，我的女儿，要小心，畏惧如此可怕的危险；借着恩宠的神助，提升你自己超越你自己，绝不允许你的意愿同意任何无序的感情或行动。我希望你在死于你的情欲和变得完全超性的过程中焚烧你自己，这样你就可以在你内消弭尘世的一切，引来天使般的生活和行止。

［经文〈迦 1：13〉：你们一定听说过，我从前尚在犹太教中的行动：我怎样激烈地迫害过天主的教会，竭力想把她消灭；　］

In order to deserve the name of spouse of Christ, thou must pass beyond the limits and the sphere of a human being and ascend to another state and divine existence. Although thou art earth, thou must be a blessed earth, without the thorns of passion, one whose fruit is all for the Lord, its Master.

为了配得基督净配的名字，你必须超越人类的界限和范围，提升到另一个状态和神性的存在。虽然你是大地，你必须是一个被祝圣的大地，没有情欲的荆棘，你的果实完全是为了天主，大地的主人。

If thou hast for thy Spouse that supreme and mighty Lord, who is the King of kings and the Lord of lords, consider it beneath thy dignity to turn thy eyes, and much more thy heart, toward such vile slaves, as are the human creatures, for even the angels love and respect thee for thy dignity as spouse of the Most High.

如果你的净配是至高全能的上主，也就是万王之王和万主之主，那么，你的眼睛，你的心，应单单地注目他，不要转向那些罪恶的奴仆，就像人类一样，那是有损你尊荣的，因为即使是天使也爱你，尊重你，因为你有至高者的净配的尊荣。

If even among men it is held to be a daring and boundless insolence in a plebeian to cast longing eyes upon the spouse of a prince, what a crime would it be to cast them on the spouse of the heavenly and omnipotent King? And it would not be a smaller crime if she herself would receive and consent to such familiarity.

如果即使在人类中，平民将欲望的目光投向王子的配偶被认为是一种大胆而无边的傲慢，那么将目光投向天上全能的君王的净配会是什么罪行？如果她自己接受并同意这样的随便，那也不会是一个小罪。

Consider and assure thyself that the punishment reserved for this sin is inconceivably terrible and I do not show it to thee visibly, lest thou perish in thy weakness. I wish that for thee my instructions suffice to urge thee to the fulfillment of all I admonish and to imitate me as my disciple, as far as thy powers go. Be also solicitous in recalling this instruction to the mind of thy nuns and in seeing that they live up to it.

你要细看并查明，为这种罪保留的惩罚是不可思议的可怕，我不会向你明显地展示这惩罚，以免你在软弱中丧生。我希望对你而言，我的指示足以敦促你履行我的所有训诫，并在你的权力范围内效法我，作为我的门徒。也要热心地在你的众修女们心中反复默想这个指导，并确保她们遵守它。

443. My Mistress and my most kind Queen, in the joy of my soul I listen to thy sweetest words, so full of spirit and of life, and I wish to inscribe them in the interior of my heart together with the graces of thy most holy Son, which I beseech thee to obtain for me. If Thou give me permission I will speak in thy presence as an ignorant disciple with her Mistress and Teacher.

443.我的主母，我最善良的元后，在我灵魂的喜悦中，我倾听你最甜蜜的话语，如此充满了我的灵魂和生命，我愿把你的指导与你至圣圣子的恩宠一起铭刻在我的内心深处。我恳求您为我获得。如果您允许，我将作为一个无知的门徒，只与我的主母(圣母玛丽亚)和老师说话。　

I desire, O my Mother and Protectress, though I am so unworthy and remiss, to fulfill the four vows of my profession according to thy commands and according to my obligation, though I am so unworthy and remiss therein; yet I beseech Thee, give me a more full instruction, which may serve me as a guide and direction in the fulfillment of this duty and as a complement of these vows, which Thou hast placed in my heart.

哦，我的母亲和保护者，虽然我如此不配和疏忽，但我希望按照你的命令和我的义务履行我的四个誓言，尽管我如此不配和疏忽；然而我恳求你，给我一个更完整的指示，它可以作为我履行这一职责的指引和方向，并作为这些誓言的补充，这些誓言是你放在我心中的。

CHAPTER III.

INSTRUCTION WHICH THE QUEEN OF HEAVEN GAVE ME CONCERNING THE VOWS OF MY PROFESSION.

第三章

天上元后就我入修会宣发的誓愿给我的指导。

444. My dear daughter, I will not deny thee the instruction thou askest of me with the desire of putting it into practice ; but do thou receive it with an appreciative and devout mind, ready to follow it in deed. The wise man says : “My son, if thou be surety for thy friend, thou hast engaged fast thy hand to a stranger, thou art ensnared with the words of thy mouth, and caught with thy own words”(Prov. 6, 1-2).

444.我亲爱的女儿，我不会拒绝你的请求給你指导,并希望将其付诸实践；但你是否怀着感激和虔诚的心接受指导，准备好在行动中遵循指导。智者说：「我儿，你如果为你的朋友作保，或为外人击掌；你如果为你口中说的话所连累，为你口中的言词所束缚，　」（箴言 6, 1-2）。

［经文〈箴 6：1－2〉：我儿，你如果为你的朋友作保，或为外人击掌；你如果为你口中说的话所连累，为你口中的言词所束缚，］

Accordingly he who has made vows to God has bound his own will ; so that he has no freedom of acting except according to the will and direction of Him to whom he has bound himself; for he is chained down by the words of his own mouth uttered in the profession of his vows.

因此，向天主发愿的人已经约束了自己的意志；以致他没有任何行动的自由，除非按照天主的旨意和指引，他已向天主约束了自己；因为他被自己在宣发圣愿时所说的话所束缚。

Before taking his vows, the choice of his ways was in his own hands; but having once bound and obliged himself, let him know that he has entirely lost his liberty and had delivered himself up to God in his superiors.

在发愿之前，他的道路选择权在他自己的手中；但是一旦约束自己并管制自己，让他知道他完全失去了自由，并在他的长上前将自己交给了天主。

The whole ruin or salvation of souls depends upon the use of their free will; but since most men use it ill and damn themselves, the Most High has established religious life under the sacred vows.

灵魂的全部毁灭或拯救取决于他们自由意志的运用；但由于大多数人使用自由意志行恶而使他们自己受诅咒，至高者在神圣的誓愿下建立了修道生活。

Thus the creature, by once using its liberty to make a perfect and prudent choice, can deliver up to his Majesty that very liberty, which so many pervert, if it remains free and unhampered in its choice.

因此，一旦受造物用他的自由做出完美而审慎的选择，受造物能将他的这种自由交付给至尊的天主，然而，如果受造物在选择中保持自由和不受阻碍，那将是何等的败坏。

445. By these vows the liberty to do evil is happily lost, and the liberty for doing good is assured. It is like a bridle, which leads away from danger and directs into the smooth and sure road. The soul is freed from the slavery and subjection of the passions, and acquires a new power over them, resuming her place as mistress and queen in the government of her kingdom and remaining subject only to the law of grace and the inspirations of the Holy Ghost.

445. 由于这些誓愿，行恶的自由于是快乐地丧失，行善的自由却得到保证。誓愿像一根缰绳，引离危险，引向平坦稳妥的道路。灵魂从情欲的奴役和服从中解放出来，获得了一种新的力量来控制情欲，在灵魂的王国统治中恢复了灵魂的地位,如同主母和元后，并只服从恩宠的律法和圣神的启示。

If she thus applies her whole will solely to the fulfillment of all that she has promised to God, the holy Spirit will govern and direct all her operations. The creature thereby passes from the condition and state of a slave to that of a child of the Most High, from an earthly to an angelic life, while the corruption and evil effects of sin cannot exert their full power.

如果灵魂如此将她的全部意志完全用于实现灵魂向天主承诺的一切，圣神就会掌管并指导灵魂所有的工作。因此，受造物从奴隶的情况和状态转变为至高者的孩子，从属世的生活转变为属神的生活，而罪的腐败和邪恶影响无法发挥其全部力量。

It is impossible that thou ever be able in this earthly life to calculate or comprehend, what and how many are the blessings and treasures those souls gather for themselves, who with all their powers and affection strive to fulfill perfectly the vows of their profession.

在这尘世的生活中，你永远不可能计算或理解，那些用全部的力量和爱，努力完美地履行他们修道誓愿的灵魂，为自己聚集了多少祝福和财富。

For I assure thee, my dearest, that those who are perfect and punctual in their religious

obligations can equal and even surpass the martyrs in merit.

我最亲爱的，那些生活中不忽视会规的要求，并用一生遵守和满全会规的修道士，我向你保证，这些人在功绩上可与殉道者相提并论。

446. My daughter, thou didst happily begin to gather these blessings on the day when thou didst choose the better part; but remember well that thou hast bound thyself to the eternal and mighty God, to whom the inmost secrets of thy heart are manifest.

446.我的女儿，在你选择了更好的那一份的那一天，你应高兴地开始收集这些祝福；但请记住，你已将自己与永恒而强大的天主联系在一起，你内心最深处的秘密已向天主显明。

If it is so base and detestable to deceive and disappoint men in just promises, how vile is it to be unfaithful to God in the most just and holy promises? As thy Creator, Preserver and Benefactor, He claims thy gratitude; as Father, thy reverence; as Spouse, thy fidelity ; as a Friend, amicable intercourse ; as the most Faithful, He should excite thy faith and hope ; as the highest and eternal Good, He should possess thy love; as the Almighty, thy entire subjection; as the most just Judge, He should rouse thy humble and holy fear.

如果一个人在公正的许诺上欺骗人、这个人在人们心中是卑鄙和可憎、令人失望的；那么在最正义和最神圣的天主前发誓愿而又背弃誓言，对天主不忠，更是何等恶劣呢。作为你的创造者、保护者和恩主，祂要求你感激；作为天父，祂要求你的崇敬；作为净配，祂要求你的忠诚；作为朋友，祂愿做你最知心的朋友；作为最守信的，祂将激发你的信德和望德；作为最高和永恒的善，祂应该拥有你的爱；作为全能者，祂希望你的全部臣服；作为最公正的审判者，祂将激起你谦卑而神圣的敬畏。

Against all these allegiances and many others thou committest perfidious treason, in failing or hesitating to fulfill what thou hast promised according to thy profession. And if in all the nuns who have obliged themselves to a spiritual life and conversation, it is such a monstrous and terrible abomination to call themselves spouses of Christ, while living as members and slaves of the devil, how much more abominable will it be in thee, who hast received more than they all, and therefore shouldst exceed them in loving and exerting thyself to make a return for such incomparable blessings and benefits.

反对上述所有这些发愿，不加紧守规，和许多其它誓愿的，你就犯下了背信忘义的背叛，未能或犹豫不决地履行你根据自己入会修道所承诺的。如果在所有遵守誓约过属灵生活和行为的修女中，称自己为基督的净配，而同时过着作为魔鬼的成员和作为魔鬼的奴隶生活，这在你内是多么可憎，而你得到的比其他修女都多，因此应该在爱和努力方面超越她们，以回报这种无与伦比的祝福和恩惠。

447. Consider, O soul, how detestable this fault would make thee in the sight of the Lord, of myself, and of the angels and saints. For we all are witnesses of the love and fidelity, which He has shown toward thee as a generous, loving and faithful Spouse.

447. 人灵啊，你当思想，这罪使你在天主面前，在我面前，在天使和众圣徒面前，何等可憎。因为我们都作见证，见证天主向你显明，他是一位宽仁、慈爱、忠信的净配。

Strive then with all thy heart to avoid offending Him either in great or in small things; do not force Him to relinquish thee and to deliver thee over to the beastly disorders of sin; for thou knowest that this would be a greater misfortune and punishment than if He consign thee to the fury of the elements, or to the wrath of all the wild animals, or even to the rage of the demons.

所以，你要尽心竭力，避免在大事小事上得罪天主;不要强迫天主撇下你，把你交给不守会规的人;因为你知道，这将是一种更大的不幸和惩罚，与不守会规的交往，他们给你带来的恶劣影响，甚至超过全体所有的魔鬼。

If all these were to execute their anger upon thee, and if the world were to heap upon thee all its punishments and insults, all would do thee less damage than one venial sin against the God whom thou art obliged to serve and love in all things and through all things.

如果不遵守向天主发的愿，将天主的话抛掷不顾，如果世界将所有的惩罚和侮辱都加在你身上，那么这一切对你的伤害，都不及你忽视一条最小的会规给你带来的伤害。

Any punishment of this life is less dreadful than sin ; for it ends with mortal life, but the guilt of sin, and with it punishment, may be eternal.

今生的任何惩罚都没有罪那么可怕；因为今生的惩罚与必死的生命一起结束，但罪的过失和惩罚可能是永远的。

448. In this life any punishment or tribulation fills mortals with fear and dread, merely because it affects the senses and brings them in close touch with it through them, but the guilt of sin does not affect them nor fill them with dread.

448. 在今生，任何惩罚或磨难都会使人充满恐惧，仅仅因为它让肉体受苦，但罪疚感并不影响他们，也不使他们充满恐惧。

Men are entirely taken up by that which is visible, and they therefore do not look upon the ultimate consequences of sin, which is the eternal punishment of hell. Though this is imbibed and inseparably connected with sin, the human heart becomes so heavy and remiss that it remains as if it were stupefied in its wickedness, because it does not feel it present in its senses.

由于人完全被可见的事物所占据，因此他们不会看到罪的最终后果，即地狱的永恒惩罚。虽然这是罪的恶果，与罪密不可分，但人的心变得如此麻木和疏忽，以至于人好像被罪的邪恶束缚了一样，因为他感觉不到地狱的存在。

Though it could see and feel it by faith, this itself remains listless and dead, as if it were wanting entirely. O most unhappy blindness of mortals! O torpid negligence, that holds so many souls, capable of reason and of glory, oppressed in deceit! There are not words or sentences sufficient to describe this terrible and tremendous danger.

虽然永罚可以凭着信心看到和感觉到，但世人本身仍然倦怠、麻木，好像永罚完全不存在一样。哦，最不幸的瞎眼世人！哦，麻木不仁的疏忽，控制了这么多有理性和荣耀的灵魂，被欺骗所压制！没有任何词语或句子足以描述这种可怕而巨大的危险。

My daughter, haste away, and fly with holy fear such an unhappy state, and deliver thyself up to all the troubles and torments of life, which pass soon, rather than incur such a danger ; for nothing will be wanting to thee, if thou do not lose God. To be convinced that there are no small faults for thee and for thy state, is a powerful means of saving thyself; fear greatly the small things, for in despising small faults the Most High knows, that the human heart invites other greater ones. That is not a blameless love, which does not avoid all displeasure of the beloved one.

我的女儿，赶快离开，带着神圣的敬畏逃离这种不幸的境地，让你自己去面对生活中的所有麻烦和折磨，这些麻烦和折磨很快就会过去，却不会招致这样的危险；因为如果你不失去天主，你就不会缺少任何东西。确信自己和你的状态没有任何小错误，这是一种拯救自己的有力手段；要非常害怕小事，因为至高者知道在藐视小过失时，人心会招致其它更大的过失。那不是一种无可指责的爱，人灵要很清楚地看出来，这种不成全的爱是不能完全中悦天主的。

449. The order which religious souls should maintain in their desires should be : that they strive to be punctual in fulfilling the obligations of their vows and all the virtues, which are connected with them. Afterwards and secondarily they may engage in voluntary practices, such as are called supererogatory.

449. 修道灵魂在他们的愿望中应该保持的秩序是：努力精准履行他们的誓愿和与誓愿相关的所有美德的义务。之后，才是其次，他们可以从事自发性的修德，例如所谓的“额外的善功”。

This order some of the souls, who are misled by the devil to entertain an indiscreet zeal for perfection, are wont to invert; thus, while they fail seriously in the obligations of their state, they are eager to add other voluntary exercises and practices, which are usually of small use or benefit, or arise from a spirit of presumption and singularity.

但是一些被魔鬼误导而对全德抱有轻率热情的灵魂，则习惯颠倒这种秩序；因此，虽然他们严重不能履行其本分的义务，但他们渴望增加其它自发性的训练和修德，这些修德和实践通常用处不大或受益不多，或者源于属灵的傲慢和乖僻。

They secretly desire to be looked upon as distinguished in zeal and perfection, while in truth they are very far even from the beginning of perfection. I do not wish to see in thee a fault so reprehensible : but first fulfill all the duties of thy vows and of community life, and then thou mayest add what thou canst, according to thy ability and the inspiration of divine grace. This together will beautify thy soul and will make it perfect

他们暗地里渴望被人视为热心和成全的杰出人物，而事实上，他们离全德的起点还很远。我不希望在你身上看到一个如此应受谴责的错误：但首先要履行你的誓愿和修道生活的所有职责，然后你可以根据你的能力和上主恩惠的鼓励增加你能做的。这将一起美化你的灵魂，并使你的灵魂在天主眼中变得成全并合天主心意。

450. The vow of obedience is the principal one in religion; for it implies a total renunciation and denial of one’s will. By it the religious renounces all jurisdiction or right to say for himself: I will or I will not, I shall or I shall not act : all this he throws aside and renounces by obedience, delivering himself into the hands of his superior.

450. 服从的誓愿是修道的主要誓愿；因为服从意味着完全克己和拒绝个人的意志。通过服从，修道者放弃了所有管辖权或为自己说话的权利：我愿意或我不愿意，我将行动或我不会行动：修道者将这一切抛在一边，并通过服从而放弃，将自己交到他的长上手中。

In order to fulfill this obligation it is necessary for thee not to be wise in thy own conceit, not to imagine thyself still mistress of thy likings, thy desires, or thy opinion;for true obedience must be of the quality of faith, so that the commands of the superior are esteemed, reverenced and put into execution, without any pretense of examination or criticism.

为了履行这个义务，你必须不要自以为聪明，不要想象自己仍然是你的喜好、欲望或意见的女主人；因为真正的服从必须具有信仰的品质，这样长上的命令才会受到尊重、尊敬和执行，而不能以任何虚假的托词或借口来逃避服从的誓愿。

Accordingly, in order to obey, thou must consider thyself without opinion, without life of thy own, without right of speech ; but thou must allow thyself to be moved and governed like a corpse, alive only in order to execute devotedly all that the superior desires.

因此，为了服从，你必须认为自己没有意见，没有自己的生活，没有发言权；但你必须让自己像一具尸体一样被移动和支配，活着只是为了忠诚地执行上级的要求。

Never discuss within thyself whether thou shouldst fulfill his commands or not, but only consider how thou canst best execute that which is commanded. Sacrifice thy own inclination and repress all thy appetites and passions; and when by this efficacious determination thou art dead to all the movements of self, let obedience be the soul and the life of thy works.

永远不要在你自己心里讨论你是否应该履行长上的命令，而只考虑你如何才能最好地执行他的命令。牺牲你自己的爱好，克制你所有的欲望和情欲；当你通过这种有效的决心，对自我的所有活动都死了时，让服从成为你工作的灵魂和生命吧。

To the will of thy superior thou must conform all thy own, with all its activity in all thy words and works ; let it be thy prayer, to be able to quit thy own being and receive another new one, so that nothing be thine and all in thee be of obedience without contradiction or resistance.

在你所有的言行和工作中，你必须遵从长上的意志；让它成为你的祈祷，能够放弃你自己的本我并接受另一个新我，这样你的一切都将成为顺从，没有矛盾或抵抗。

451. Remember that the most perfect manner of obeying is to avoid offending the superior by showing that you disagree with him. He should find a willing obedience, convincing him that his commands are obeyed promptly, without objection or murmur, either in words or by any other signs.

451. 记住，最完美的服从方式就是避免表现出你不同意长上而冒犯了长上。长上应该可以找到自愿的服从，让他相信他的命令得到了迅速的服从，没有异议，也没有私下抱怨，无论是在语言上还是通过任何其它迹象。

The superiors take the place of God, and he who obeys his superiors, obeys the Lord himself, who is in them and governs them and enlightens them, so that their commands will be for the salvation of souls. The contempt shown to superiors passes on to God himself, who through them manifests and makes known his will (Luke 10, 16).

长上代替天主，服从长上的，就是服从上主自己，天主在长上里面，管理灵魂，光照灵魂，所以长上的命令是为了拯救灵魂。对长上的蔑视会转到天主身上，天主通过长上显明并表明祂的旨意（路加福音 10：16）。

［经文〈路加福音 10：16〉：听你们的，就是听我；拒绝你们的，就是拒绝我，拒绝我的，就是拒绝那派遣我的。　］

Thou must persuade thyself, that the Lord moves them to speak, and that it is the word of the Omnipotent himself. My daughter, strive to be obedient in order that thou mayest speak of victories (Prov. 21,28) ; do not fear to obey, for that is the secure path ; so secure, that God will not bring to account the errors of the obedient on the day of judgment, but He will rather blot out other sins in consideration of the sacrifice made in obedience.

你必须说服自己，是天主感动长上说话，这是全能者自己的话。我的女儿，努力顺服，以便你可以谈论胜利（箴言 21,28）；不要害怕服从，因为那是安全的道路；如此安全，以致当审判的日子、天主必不追讨顺服人的过犯，乃要藉著顺服所献的祭，涂抹他的罪。

［经文〈箴言21：28〉：作假见证的人，必要灭亡；但善于听的人，才可常言。　］

My most holy Son offered his precious sufferings and death in special love for the obedient, and procured for them special rights in regard to mercy and grace, and special privileges toward the success and perfection of all that is due under obedience.

我至圣的圣子以特别的爱为服从者献上祂宝贵的苦难和死亡，并为服从者争取到仁慈和恩宠方面的特殊权利，以及在顺服下应享有的一切成功和成全的特权。

Even now, in order to appease Him, He reminds the eternal Father of his obedience unto death and unto the cross (Phil. 2, 8), and so the Father is placated toward men. Because He was pleased with the obedience of Abraham and his son Isaac, He held Himself obliged not only to save Isaac from death, who showed himself so obedient, but to make him the ancestor of the incarnate Word and to designate him as the head and beginning of the great blessings.

即使是现在，为了安抚永生的天父，至圣圣子提醒天父，祂听命至死，且死在十字架上（斐理伯书 2：8），因此天父对人的义怒被平息了。因为天父喜悦于亚巴郎和他儿子依撒格的服从，所以他认为自己不仅有义务将表现出如此顺从的依撒格从死亡中拯救出来，而且让依撒格成为降生成人的圣言的祖先，并指定依撒格为伟大祝福的首领和开始。

［经文〈斐理伯书 2：8〉：他贬抑自己，听命至死，且死在十字架上。　］

452. The vow of poverty is a generous renunciation and detachment from the heavy burden of temporal things. It is an alleviation of the spirit, it is a relief afforded to human infirmity, the liberty of a noble heart to strive after eternal and spiritual blessings. It is a satiety and abundance, in which the thirst after earthly treasures is allayed, and a sovereignty and ownership, in which a most noble enjoyment of all riches is established.

452. 神贫的誓愿是慷慨地弃绝和脱离世俗事物的沉重负担，是一种精神上的自由，是一颗高尚的心灵去追求永恒和精神的财富；神贫的誓愿是一种灵性上的满足和富足，使人们不再操心世物，尘世的财富不再占有人心；神贫的誓愿使人心对財富高尚享有的主權和所有權得以建立。

All this, my daughter, and many other blessings are contained in voluntary poverty, and all this the sons of the world are ignorant and deprived of, precisely because they are lovers of earthly riches and enemies of this holy and opulent poverty.

我的女儿，所有这一切，还有许多其它的祝福，都包含在神贫誓愿中，而世间的人们对这一切一无所知，也被剥夺了神贫带来的祝福。追求世间财富的人，都是与神贫之德为敌的人。

They do not consider, although they feel and suffer, the heavy weight of riches, which pins them to the earth and drives them into its very bowels to seek gold and silver in great anxiety, sleeplessness, labors and sweat, as if they were not men, but wild beasts that know not what they are suffering and doing.

尽管世界之子们感到痛苦，但他们没有考虑到财富的沉重负担，这些财富把他们钉在地上，驱使他们怀着巨大的焦虑、失眠、劳作和汗水中寻找金银，就好像他们不是人，而是不知道自己在受苦和做什么的牲畜一样。

And if they are thus weighed down before acquiring riches, how much more when they have come into their possession ? Let the countless hosts that have fallen into hell with their burden, proclaim it ; let their incalculable anxieties of preserving their riches, and much more, let the intolerable laws, which riches and those that possess them have foisted upon the world, testify what is required to retain them!

如果他们在获得财富之前就这样被压得喘不过气来，那么当他们拥有财富时，又会怎样沉重呢？让无数贪图财富，带着沉重的钱财坠入地狱的罪人，宣告他们的重担吧；让他们为保护自己的财富而忧心忡忡吧，更重要的是，那些贪图财富的人，为掠夺更多的财富会强加给世界的无法容忍的法律，这些都证明为保有财富需要付出的代价有多大！

453. If, on the one hand, possessions throttle the spirit and tyrannically oppress it in its weakness, if they suppress the soul’s most noble privilege of following eternal goods and God himself : it is certain on the other hand, that voluntary poverty restores to man the nobility of his condition and, liberating him from vile servitude and reinstating him his noble freedom and mastery of all things.

453. 如果在一方面，财富扼杀了神魂，并在神魂的软弱中专横地压迫它，如果财富抑制了灵魂追求永恒的善和天主本体的最高贵特权：那么在另一方面，可以肯定的是，自愿的神贫会恢复人的高贵状态，使人从卑鄙的奴役中解放出来，恢复人崇高的自由和对一切事物的掌控。

The soul is never more a mistress than when she despises them, and only then has she the more firm possession and makes the more excellent use of riches, when she gives them away or leaves them of her own free will ; only then her appetite for them is best satiated, when she does not care to possess them.

只有当灵魂轻视财富的时候，灵魂才是真正的主人；只有当灵魂自愿放弃或离开财富时，她才能更坚定地占有财富，更好地利用财富；只有当灵魂不想占有财富的时候，她才会积财在天上。

Then above all is the heart set free and made capable of the treasures of the Divinity, for which it is furnished by the Creator with almost infinite capacity.

最重要的是，人心得到了释放，并能够使用神性的宝藏，原来造物主赋予人心几乎无限的能力。

454. My daughter, I wish thee to study diligently this divine philosophy and science, which the world forgets, and not only the world, but also many religious souls, who have promised it to God. Great is the divine wrath on account of this fault, and suddenly will the infringers of this vow receive heavy and unexpected punishment.

454.我的女儿，我希望你勤奋用心学习这门被世人遗忘的神性哲学和学问，不仅世人遗忘，连许多向天主许诺过的修道人也都遗忘。由于这个过错，天主的义怒是巨大的，而违背此誓愿的人，被金钱引入地狱，给他们买到不息之火以及永久的惩罚。

By setting aside their voluntary poverty, they have alienated from themselves the spirit of Christ, my most holy Son, and all that We have come to teach men in abnegation and poverty. Although they do not now feel it, because the Judge delays and they enjoy the abundance which they desire, yet in the judgment they will find themselves overwhelmed and dismayed by the rigor of their punishment, greater than they ever expected, considered or imagined in their forgetfulness of divine justice.

修道人若抛开他们自愿的神贫，他们已经疏远了我至圣圣子基督的精神，以及我们来教导人们关于克制和神贫的一切。虽然他们现在感觉不到，因为审判的迟迟未到，他们享受着渴想的丰盛，然而当审判的时候，他们必因自己的刑罚甚重而惊惶，他们忘记了上主的正义，比他们预期的、考虑的或想象的还要巨大。

455. The temporal goods are created by the Most High for the sole purpose of sustaining life; having attained this end, the need of them ceases. And as this need is limited, soon and easily satisfied, there is no reason that the care for the immortal soul should be only fitful and temporary, while the hunger after riches should be so perpetual and unintermitting, as it has come to be among men.

455. 至高者创造了现世的财富的唯一目的是为了维持生命；达到这一目的后，就不该再需要它们了。由于这种现世财富的需要是有限的、很快地而且很容易得到满足，所以没有理由对财富的贪求是永恒的和无间断的，对不朽的灵魂的关心却只是断断续续的和暂时的，就像世人重视金钱，不择手段，而对永恒的灵魂却漠不关心一样。

It is the height of perverseness for man to mix up the end and the means in an affair so important and urgent, that he devote all his time, all his care, all the exertion of his powers and all the alertness of his mind to the life of his body, of which he knows not the duration nor the end, and that on the other hand, in many years of his existence he spare for his poor soul only one hour, and that very often the last and the worst one of his whole life.

在一件如此重要和紧迫的事情上，把目的和手段混为一谈，这是人类堕落的最高峰。以至于人把所有的时间、所有的关心、所有的能力和所有的心思之警觉，都献给了他肉体的生命，而这肉身他既不知道时间有多長，也不知道何時是终点，另一方面，在人存活的许多年里，他只为他可怜的灵魂腾出了一个小时，而且往往是他一生中最后也是最糟糕的一个小时。

456. Make use therefore, my dearest daughter, of the true enlightenment, by which the Most High has undeceived thee in regard to such a dangerous error. Renounce all affection or inclination for earthly things ; even under the pretext of the necessity and poverty of thy convent do not be oversolicitous to procure the things used for the sustenance of life.

456. 因此，我最亲爱的女儿，利用真正的光照，至高者在如此危险的错误方面使你醒悟。放弃对世俗事物的所有眷恋或倾向；即使以你隐修贫穷的现况和需要为借口，也不要过分殷勤地去获取用来维持生活的东西。

In exerting ordinary care, let it be such as will not disturb thee, when thou failest to obtain what thou desirest, and let it be without inordinate affection, even when thou seekest it for the service of God : for thou must know, that thy love of God shall be so much the less, as the number of things thou lovest together with Him is greater.

在行使平常的关怀时，当你未能得到你想要的东西时，让它不会打扰你，即使你为了服事天主而寻求它，也不要过度的贪恋：因为你必须知道，当你寄希望在世俗虚假之中，你对天主的爱会越少，舍弃一切，天主才能占据你的心。

Great possessions thou must renounce as superfluous ; thou dost not need them and it is a crime to keep them for no purpose ; the little thou standst in need of should also be esteemed but little; for it would be a great error to embarrass the heart with that which is of no account and can hinder it much.

你必须放弃巨大的财产，因为它是多余的；你不需要它们，无缘无故保留它们是一种犯罪；你需要的那一点点也应该视为微不足道；因为用那些无关紧要的东西使人的心受困是一个很大的错误，而这些东西又能极大地阻碍人的心。

If thou hast all that according to thy judgment is necessary for human wants, thou art not in reality poor ; for to be poor properly and strictly means to have less than what is necessary. Those, to whom nothing is wanting, call themselves rich.

如果根据你的判断，你拥有满足人类需求所需的一切，那么你实际上并不贫穷；因为恰当而严格地说，贫穷意味着拥有的比必需的要少。那些什么也不缺少的人，自称为富有。

To possess more than is necessary creates unrest and affliction of spirit ; to desire and look for what is not used will be a poverty without quiet or satisfaction.

拥有超过需要的会造成精神上的不安和痛苦; 渴望和寻找没有用的东西，是一种不安或不满足的贫穷。

457. I require of thee such a freedom of spirit, as not to attach thyself to anything, be it great or small, superfluous or necessary. Of the things that are necessary for human life, accept only so much, as is needed to prevent death or indecency.

457.我要求你有这样的精神自由，不要依恋附著于任何事物，无论它是大是小，是多余的还是必要的。在人类生活所必需的东西中，只接受防止身体死亡或遮蔽身体（指衣着）所需的东西。

Let this latter be of the poorest and of such as is patched up sufficient to cover thee, and in thy nourishment seek what is most coarse, without satisfying thy particular whims of taste, but asking for what is insipid and tasteless, so that on purpose thou mayst be served with what is disagreeable and be deprived of what the appetite craves, thus seeking in all things the greatest perfection.

让遮蔽身体的衣着是最低劣的，缝补得足以覆盖你的身体就可以了，在你的食物中寻找最粗糙的东西，不要满足你挑剔的口味，而是要求清淡少味的东西，以便有意地通过吃不合意的东西而剥夺食欲所渴望的，从而在所有事物中寻求最大的成全。

458. The vow of chastity includes purity of body and soul; this is easily lost, and it is difficult, sometimes, according to the manner of losing it, even impossible to repair. This great treasure is deposited in a castle, which has many portals and openings, and if these are not all well guarded and defended, the treasure is without security.

458. 贞洁的誓愿包括身体和灵魂的纯洁；这很容易丢失，而且有时按照丢失的方式，很难甚至无法修复。这件大宝藏存放在一座城堡里，城堡里有许多大门和开口，如果这些都没有得到很好的保护和防御，那么这件宝物是没有安全的。

My daughter, in order to preserve perfectly this vow, it is necessary to make an inviolable pact with thy senses, not to use them, except for what is according to the dictates of reason and for the glory of the Creator.

我的女儿，为了完美地保存这个誓愿，有必要与你的感官订立一个不可侵犯的约定，除非根据理性的指示和造物主的光荣，否则不要使用你的感官。

After once the senses are mortified, it will be easy to overcome thy enemies, for only through them can they conquer thee ; for no thoughts can recur, or be awakened to activity, unless fomented and excited by the images and impressions admitted through the exterior senses.

一旦感官受到克制，就很容易战胜你的仇敌，因为只有通过感官，仇敌才能征服你；因为除非受到外部感官所接受的形象和印象的激动和兴奋，否则思想是不会再出现的，也不会被唤醒去活动。

Thou shouldst not touch, nor look upon, nor speak to any person of whatever condition, whether man or woman, so as to let their images or resemblances find entrance into thy imagination. This carefulness, which I enjoin, will be the guard of the purity, which I require of thee.

你不应该接触、观看，也不与任何人交谈不论他是甚么身份，无论是男人还是女人，以便让他们的形象或肖像进入你的想象。我所吩咐的这种谨慎将成为我对你要求贞洁的指导。

If on account of charity or obedience thou must converse with them ( for only these virtues are sufficient causes for conversing with creatures), do it with all gravity, modesty and reserve.

如果你因为爱德或服从而必须与他们交谈（因为只有这些美德才是与人交谈的充分理由），请以严肃、谦虚和矜持的态度去做。

459. In regard to thy own person live as if thou wert a pilgrim and stranger in this world; be poor, mortified, laborious, loving the hardship connected with temporal things, without expecting alleviation or enjoyment, as one who is absent from her home and her country, enlisted to work and battle against powerful foes.

459. 就你自己而言，要像一个朝圣者和这个世界上的陌生人一样;要贫穷、屈辱、勤劳，喜爱背负这个世界的艰苦，不期望减轻，或享受这个世界，就像一个离开自己的家和国家，被征召去与强大的敌人作战的人一样。

Since the flesh is the center of weakness and danger, it is proper that thou carefully resist thy natural likings, and through them the temptations of the demons. Raise thyself above thyself, and seek a habitation far above all that is earthly in order that thou mayest live under the shadow of Him, whom thou desirest (Cant. 2, 3) and in his protection thou shalt enjoy tranquillity and true refreshment.

既然肉体是软弱和危险的中心，你应该小心地抵制你天生的喜好，并通过抵制喜好来抵抗恶魔的诱惑是适当的。提升你自己，超越你自己，寻找一个远高于尘世万物的居所，这样你就可以生活在你所渴望的上主的荫庇下（雅歌2：3），并在上主的保护下享受宁静和真正的更新。

［经文〈雅歌2：3〉：我的爱人在少年中，有如森林中的一棵苹果树；我爱坐在他的荫下，他的果实令我满口香甜。　］

Deliver thyself over with thy whole heart to his chaste and holy love, without attending to any creatures, except in so far as they may help and oblige thee to love and serve thy Creator ; in all other respects abhor them.

全心全意地将自己献给造物主的圣洁和圣爱，不要注意任何受造物，除非它们可以帮助你和使你去爱和服务你的造物主；此外，所有一切受造物都应远离。

460. Although no virtue should be wanting in her, who professes herself, and is entitled to call herself, a spouse of Christ ; yet it is the virtue of chastity which makes her most worthy and like to her Spouse. For it is chastity, which makes her spiritual and withdraws her from earthly corruption, elevating her to angelic life and to a certain resemblance of God himself. This virtue beautifies and adorns all the rest, raises the body to a higher existence, enlightens the mind and preserves in the soul a nobility above all that is corruptible.

460. 虽然瑪利亞不缺任何美德，有资格称她自己为基督的净配，然而，正是贞洁的美德使她最配得並最相似她的净配–基督。因为贞洁使瑪利亞成为属灵的人，使她脱离尘世的败坏，将她提升到天使般的生活，并与天主有某种相似之处。这种美德美化和装饰所有其它美德，使身体提升到更高的境界，启迪心灵，并在灵魂中保持高贵，高于一切可朽坏的事物。

［经文〈罗 1：23〉：将不可朽坏的天主的光荣，改归于可朽坏的人、飞禽、走兽和爬虫形状的偶像。］

Because this virtue was in an especial fruit of the Redemption, merited by my Son on the Cross, where He paid for the sins of the world, therefore holy Scripture expressly mentions that virgins accompany and follow the Lamb (Apoc. 14, 4).

因为这种美德是救赎的特殊果实，是我的圣子在十字架上的功德，在那里祂为世人的罪孽付出了代价，因此圣经明确提到童贞陪伴并跟随羔羊（默示录 14：4）。

［经文〈默示录14：4〉：这些人没有与女人有过沾染，仍是童身；羔羊无论到那里去，他们常随着羔羊。　］

461. The vow of enclosure is the wall of chastity and of all virtues, the preserve where they are nourished and expanded : it is a privilege granted by heaven to the spouses of Christ in religion, dispensing them from the burdensome and dangerous tribute, which the freedom of the world pays to the ruler of its vanities.

461. 隐修的誓愿是贞洁和所有美德的壁垒高墙，是贞洁和美德得到滋养和扩展的地方；这是上天授予在修会中基督净配的特权，把他们从繁重和危险的世俗挂虑中解救出来，把世界关闭在门外，不允许虚荣进入；而那些追求这世界虚荣的人，却敞开大门，要为这虚荣给虚荣的统治者付上昂贵的代价。

By this vow the religious live as in a secure port, while other souls navigate and are tossed about in the storms of a dangerous sea. With so many advantages enclosure cannot be considered as a confinement in a narrow space, for in it are offered to the religious the spacious fields of virtue, of the knowledge of God, of his infinite perfections, of his mysteries, and of his benefits conferred on man.

借着这个誓愿，修道者像在安全的港湾一样生活，而其他灵魂则在危险的海上风暴中航行并被抛来抛去。隐修拥有如此多的益处，不能被视为狭隘空间的禁闭，因为在其中为修道者提供了广阔的领域，包括美德、天主的知识、祂无限的成全、祂的奥秘和祂所赋予人的恩惠。

On such spacious grounds can a nun, recreate and enjoy herself; and only when she fails in this enjoyment, does she begin to feel narrow confinement in this, the greatest freedom. For thee, my daughter, let there be no other play ground, nor do I wish to see thee confine thyself to so narrow limits as even the whole visible world.

修女的心灵不再被俗事缠绕，心灵在这样自由宽广的场地上，可以尽情地享受平安和喜乐；只有当修女无法享受到内心的平安和喜乐时，她才会开始在这种最大的心灵的自由中感到狭隘的禁锢。而你，我的女儿，不需再有别的游乐场了，我也不希望看到你把自己局限在整个可见世界的狭隘范围内。

Rise up to the height of the knowledge and love of God, where there are no limits or confines to hold thee, and where thou canst live in unbounded liberty. From that eminence thou wilt see how small, vile and despicable is all that is created, and how much too narrow it is to hold thy soul.

上升到天主的知识和爱的高度，在那里没有任何限制或局限来束缚你，你可以生活在无限的自由中。从那高处，你会看到被创造出来的一切是多么的渺小、卑下和可鄙，而受造的一切又是多么狭隘，无法容纳你的灵魂。

462. To the necessary enclosure of the body add also the restrictions of the senses, in order that, imbued with fortitude, they may preserve for thee interior purity, and through it keep ablaze the fire of the sanctuary (Lev. 6, 2) which thou must continue to nourish and watch lest it be extinguished.

462. 对身体的必要封闭，要同时加上感官的限制，灌输身体以刚毅，可以为你保持内在的纯洁，并通过内在的纯洁保持圣所的火焰（肋未纪6：2）你必须持续滋养圣火，并注意防止圣火熄灭。

［经文〈肋未纪 6：2〉：你吩咐亚郎和他的儿子们说：全燔祭的法律如下：全燔祭应彻夜至早晨留在祭坛的火上，火应在祭坛上常燃不熄。］

In order to better guard the senses and profit from the vow of enclosure, do not approach the portals, nor the speaking-grate, nor the windows, and do not even remember that the convent is furnished therewith, unless it is required by some particular office or by obedience.

为了更好地保护感官并从隐修的誓愿中获益，不要靠近门户，也不要靠近说话的格栅，也不要靠近窗户，甚至不要记住隐院是建在那里的。除非是出于某种特殊的服务或服从的需要。

Desire nothing, and therefore strive after nothing, and do not exert thyself for that, which is not allowed thee to desire. In retirement, solitude and circumspection wilt thou find thy peace. Thereby wilt thou give me pleasure, and merit for thyself copious fruit and the reward of love and grace, which thou desirest.

不要渴望和追求除天主以外的任何事物，不要为那不允许你渴望的东西而努力。在隐退、孤独和谨慎中，你会得到安宁。从而你取悦于我，并为你自己挣得丰富的果实和你所渴望的爱和恩宠的回报。

CHAPTER IV.

OF THE PERFECTION IN WHICH MOST HOLY MARY PASSED HER DAYS IN THE TEMPLE, AND OF THE EXERCISES WHICH SHE WAS ORDERED TO UNDERTAKE.

第四章

关于至圣玛利亚在圣殿中所度过的完美时光，以及她奉命进行的圣德操练

463. Let us now return to our heavenly narrative. After the most holy Child had begun to consecrate the temple by her holy presence and daily life, She grew from day to day in wisdom and grace, before God and before men. The understanding which was given me of that, which the powerful hand of God proceeded to work in the heavenly Princess during these years, place me as it were at the shore of a vast and unmeasured sea, leaving me lost in astonishment and doubt as to how I am to embark on such an immense ocean for the destined port.

463. 现在让我们回到天上的叙述。在至圣的孩童开始以她圣洁的临在和日常生活奉献圣殿之后，她在天主和人类面前的智慧和恩宠中一天天成长。天主让我明白，在这些年里天主大能的手继续在天国公主身上工作，天主把我置身于茫茫大海的岸边，让我迷失在惊讶和怀疑中，不知该如何踏上如此浩瀚的海洋，前往目的港口。

For I am forced to leave much unsaid, and it is difficult to describe even the smallest part. I will relate that, which the Most High explained to me on one occasion in his own words:

因为我不得不留下很多未说的内容，即使是最小的部分也很难描述。我将讲述这一点，至高者曾经用祂自己的话向我解释过：

464. “The works of Her, who was to be the Mother of the Godman, were altogether and in every way most perfect, and even to understand them exceeds the capacity of all human creatures and of the angels. Her interior acts of the virtues were so precious and of such great merit and favor, that they surpass all that the seraphim can do ; and thou, my soul, wilt much better understand, than be able to explain them with words of thy tongue.

464. 「她是天主之母，她的创造在各方面都是最完美的，甚至超过了所有人类和天使的理解能力。她内在的圣德行为是如此宝贵，具有如此巨大的功德和恩宠，以至于圣德行为超越了六翼天使所能做的一切；灵魂啊，你必须明白，这些事是无法用言语说清楚的。

But it is my will, that during thy pilgrimage in thy mortal body thou place most holy Mary as the beginning of thy joy, and that thou follow Her through the desert of renunciation and abnegation of all that is human and visible. Follow Her by a perfect imitation according to the measure of thy strength and of the light which thou receivest.

但我的意愿是，在你这一生朝圣的过程中，你将至圣玛利亚作为你欢乐的开始，并跟随她放弃人间梦幻泡影般的可见的荒漠。根据你的力量，和你所接受的光照的程度，通过完美的效法来跟随她。

Let Her be thy guiding star and thy Directress : She will manifest to thee my will and will let thee find my holy law which is written in Her by the power of my right hand : meditate upon it day and night. She by her intercession will strike the rock of Christ's humanity (Num. 20, 11), in order that in this desert may abound the waters of divine grace and light, so that thy thirst may be quenched, thy understanding enlightened, and thy will inflamed. She will be a pillar of light to illuminate thy path (Exod. 13, 21) and a cloud to afford thee shade and refreshment against the ardors of thy passions and the fierceness of thy enemies.”

让玛利亚成为你的指路明星和指导者：她将向你表明我的意愿，让你找到我的神圣的律法，这律法是用我大能的手写在她身上的，你要日夜默想它。玛利亚将通过她的转求击打基督人性的磐石（户籍纪20：11），以便在这片沙漠中涌出充满神圣恩宠和光明的水源，以解你的口渴，启发你的理解，燃烧你的意志。玛利亚将成为照亮你道路的火柱和云柱（出谷纪13：21），为你提供遮荫和凉爽，抵御你情欲的激情和敌人的凶猛。　」

［经文〈户籍纪20：11〉：梅瑟遂举起手来，用棍杖打了磐石两次，才有大量的水涌出，会众和他们的牲畜都喝够了。　经文〈出谷纪13：21〉：白天在云柱里给他们领路，夜间在火柱里光照他们。　］

465. “Thou wilt have in Her an angel, who will guard and guide thee, and (Exod. 23, 21) lead thee away from the dangers of Babylon and of Sodom, so that my punishment shall not reach thee. Thou wilt have in Her a Mother to love thee, a Friend to counsel thee, a Mistress to direct thee, a Protectress to shield thee and a Queen whom thou canst serve and obey as a handmaid.

465. 「在玛利亚里面会有一位天使，天使会保护和引导你，并且（出谷纪23：21）带领你远离巴比伦和索多玛的危险，这样我的惩罚就不会临到你。在玛利亚身上，你会有一位爱你的母亲，一位为你提供咨询的朋友，一位指导你的主母，一位荫庇你的保护者，一位你可以像女仆一样服侍和服从的元后。

［经文〈出谷纪23：20〉：看我在你面前派遣我的使者，为在路上保护你，领你到我所准备的地方。 ]

In the virtues, which this Mother of the Onlybegotten exercised in the temple, thou wilt find a summary of all the highest perfections according to which thou shouldst arrange thy life; an exact and reliable copy of all her sanctity ; the beauty of virginity, the loveliness of humility, the utmost promptness in devotion and obedience, the stead fastness of faith, the certitude of hope, the fire of love and the most complete outline map of all the wonders of my right hand.

在这位独生子之母在圣殿中所修练的圣德中，你会发现所有最完美的总结，你应该根据这些圣德来安排你自己的生活；成为她所有圣德的准确可靠的副本；童贞之美，谦卑之可爱，虔诚与听命之极速，信德之坚定，望德之确定，爱德之火焰以及我右手所有奇观的最完整轮廓图。

According to this rule thou must regulate thy life, by this mirror thou must arrange and adorn it, adding to the beauty and grace of a bride that wishes to enter into the chamber of her Spouse and Lord.”

根据这个法则，你必须规范你的生活，你必须通过这面镜子来安排和装饰你的灵魂，给希望进入她的净配和新郎的房间的新娘增添美善和恩宠，更加美丽和优雅。　」

466. “If the nobility and condition of the teacher are a spur to the disciple and tend to make his doctrine more acceptable, who can attract thee more powerfully than thy Instructress, who is the Mother of thy Spouse, chosen as the most pure and holy among women, and without blemish of sin, being at the same time a Virgin and the Mother of the Onlybegotten of the eternal Father, the splendor of his Divinity in his own essence?

466.「如果教师的高贵和地位是对门徒的一种激励，并且使他的教义更容易被接受，那么谁能比你的女导师更强大地吸引你？玛利亚是你净配的母亲，被拣选为女人中最纯洁和神圣的，没有罪恶的污点，同时还是一位童贞女和永恒天父独生子的母亲，而有其神性本质的光辉。

Hear then this sovereign Mistress; follow Her in close imitation, and meditate without ceasing upon her admirable excellence and virtues. Remember, that the life and conversation She led in the temple is the original, which all the souls, that consecrate themselves after Her as spouses of Christ, must copy within themselves.” The above is the explanation and instruction, which the Most High gave me in outline concerning the life and conduct of the most holy Mary in the temple.

听从这位至高无上的主母的话；密切效法她，不断地默想她令人钦佩的卓越和圣德。请记住，她在圣殿中所带领的生活和谈话是其原本，所有在她之后献身为基督净配的灵魂都必须在自己身上复制她的圣德。」以上是至高者对至圣玛利亚在圣殿中的生活和行为的简要说明和给我的指示。

467. But let us proceed now to a more particular description of her actions. After the vision of the Divinity, described in the second chapter, after She had offered Herself entirely to the Lord and delivered up to her instructress all that She possessed, being thus deprived of all, entirely bound over to obedience, and hiding, beneath the veil of these virtues, treasures of grace and wisdom greater than that of the seraphim, She requested the priest and her teacher to prescribe for Her an order of life and to direct Her in the occupations, which She was to assume.

467. 但现在让我们对玛利亚的行为进行更具体的描述。在第二章中描述的天主性神视异象之后，在她将自己完全献给天主并将她所拥有的一切交给她的导师之后，因此被剥夺了一切，完全听命，并隐藏在这些美德的面纱下，恩宠和智慧的宝藏比色辣芬六翼天使更大，玛利亚请求司祭和她的教师为她规定一个生活秩序，并指导她将承担的工作。

The priest and her instructress, having together considered her petition with the aid of a special enlightenment from on high and desiring to regulate from now on the exercises of this heavenly Child of only three years, called Her to their presence.

司祭和她的导师在上天特殊启迪的帮助下共同考虑了她的请求，并希望从现在开始规范这个只有三岁的天上孩子的操练，将她召唤到他们面前。

The Princess of heaven remained kneeling before them during this interview and, although they bade Her rise, She begged most humbly to be allowed to remain in this reverent position in the presence of the minister and priest of the Most High and of her teacher, on account of their office and dignity.

在这次会面中，天上的公主一直跪在他们面前，尽管他们要求她起立，但她非常谦卑地恳求允许她在至高者前尽司祭之职的以及她的老师面前保持这种虔诚的姿势，以说明他们的职位和尊严。

468. The priest spoke to Her and said: “My Daughter, as a very young Child the Lord has drawn Thee to his house and holy temple; be thankful for this favor and seek to profit by it by striving hard to serve Him in truth and with an upright heart. Acquire all the virtues, in order that thou mayest return from this holy place prepared and fortified against the troubles and the dangers of this world.

468. 司祭对玛利亚说：「我的女儿，当你还是个年幼的孩子时，天主已将你吸引到祂的家和圣殿；要感谢这份恩惠而从中获得益处，并努力以诚实和正直的心事奉天主，获得所有的圣德，以便你可以从这个圣所返回世俗时，准备好并加强防御来抵御这个世界的扰乱和危险。

Obey thy Mistress Anne and commence early to bear the sweet yoke of virtue, in order that thou mayest find it more easy to bear during the rest of thy life” (Thren. 3, 27). The sovereign Child answered: “Do thou, my master, who art the minister and priest of God and boldest his place, and thou my Mistress together with him, command and instruct me in whatever I am to do so that I may not commit any fault : this I beg of you, wishing to obey you in all things.”

服从你的主母亚纳导师，早点开始承受美德的甜蜜的轭，以便你在余生中更容易承受　」（Thren. 3, 27）。至尊的孩子回答说：「我的师傅，勇担职权的天主的牧者和司祭，我的主母和他一起命令并指导我做任何事情，这样我就不会犯任何错误。我求你，我愿凡事服从你们。　」

［经文〈耶肋米亚哀歌 3：27〉：人最好是自幼背负上主的重轭。　］

469. The priest and her teacher Anne felt within themselves a great enlightenment and a divine impulse to attend especially to this heavenly Child and to care for Her more than the other maidens. Conferring with themselves about this great esteem, with which they had been inspired, though ignorant of the mystery by which it came to them, they resolved to devote particular attention to her guidance and assistance.

469. 司祭和玛利亚的教师亚纳在自己的内心感受到了一种伟大的光照和神圣的推动，特别关注这个天上的孩子，比其他少女更关心。她们虽然不知道这种尊敬是如何引起的，但还是决定特别注意对玛利亚的指导和帮助。

But as their care could extend only to the exterior and visible actions, they wrere far from suspecting the interior acts and inspirations of her heart, for over these the Most High watched with singular protection and favor. Thus the pure heart of the Princess of heaven remained free to advance and grow ininterior vision, without losing one instant, in which She did not reach what is highest and most excellent in virtue.

但由于他们的关心只能达到到外在和可见的行为，他们远猜想不到玛利亚内在的行为和心灵的感召，因为在这些方面，至高者以独特的保护和恩惠关注着这些。因此，天堂公主的纯净之心，可以继续自由地在内心的楼台中向全德之路迈进和成长，没有一刻从至高的卓越的圣德上失落。

470. The priest also gave Her a rule for her occupations and said : “My Daughter thou will assist at the exercises of divine praise and song in honor of the Lord with all reverence and devotion, and always pray to the Most High for the necessities of his holy temple and of his people, and for the coming of the Messias.

470. 司祭还为玛利亚的工作制定了规则，并说：「我的女儿，你会以一切敬虔和奉献的心，协助进行神圣的赞美和诗歌的操练，以荣耀上主，并经常祈祷，向至高者祈求圣殿和祂子民的需要，并为默西亚的到来祈祷。

At eight o'clock thou wilt retire for sleep and at the beginning of dawn thou wilt arise in order to praise the Lord until the third hour (this hour corresponds to our nine o'clock in the morning). From the third hour until evening thou wilt occupy thyself in some manual works, in order that thou mayest be instructed in all things. At meals, of which thou wilt partake after thy exercise, observe befitting moderation.

八点钟你要休息睡觉，黎明时你要起来赞美主，直到第三个时辰（这个时辰对应于我们早上九点钟）。从第三个时辰到晚上，你要专注于一些手工劳作，以便你可以在所有事情上得到指导。在你活动后参加用餐时，要注意适当的节制。

Then thou wilt go to hear the instructions of thy teacher; the rest of the day thou wilt engage thyself in the reading of holy Scriptures, and in all things be humble, affable, and obedient to the commands of thy instructress.”

然后你要去听你教师的指示；剩下的时间里，你将专心阅读圣经，凡事谦虚、友善，服从导师的命令。　」

471. The most holy Child remained on her knees, while She listened to the words of the priest and then asked his blessing; having kissed his hand and the hand of her mistress, She proposed in her heart to observe the order of life assigned Her during her stay in the temple and as long as they should not command her otherwise. And She, who was the Mistress of sanctity, fulfilled their orders as if She were the least of all the scholars.

471. 至圣圣童跪在地上，听司祭的训导，请求他的祝福；亲吻过司祭的手和她的女导师（亚纳）的手后，玛利亚在心里打算，在她待在圣殿期间，遵守分配给她的生活秩序，只要他们不命令她做常规以外的事。而作为圣洁的主母的她，却像是所有学徒中最微不足道的，执行了他们的命令。

Her desires and her most ardent love impelled Her to many other external exercises, which they had not included in their orders; but with regard to these She subjected Herself to the minister of the Lord, preferring the sacrifice of a perfect and holy obedience to the high dictates of her own fervor. She knew, as Mistress of all perfection, that the divine will is more surely fulfilled by the humble acquiescence of obedience, than in following the highest aspirations to other virtues.

玛利亚的渴望和她最热切的爱促使她进行许多其它的外在操练，这些操练并未包含在他们的命令中；但在这些方面，她让自己服从于上主的仆人，宁愿完美的牺牲和神圣的服从，以达到自己热诚的最高要求。她知道，作为一切完美的主母，上主的旨意更能通过谦卑的顺从来实现，胜于自己追求其它美德的最高愿望。

By this rare example let souls, and especially those in the religious state, learn not to follow their own effervescences and whims contrary to obedience and the will of their superiors ; for in the latter God makes known to us his desire and pleasure, whereas in the former we seek only our own fancies; in the superiors God himself operates, in ourselves (if we work contrary to their orders), temptations, blind passion and deceit is active.

通过这个珍贵的例子，让人灵，尤其是那些修道的人灵，学会不要去追随自己的冲动和异想天开，而相反的要听命于长上的意愿；因为在听命中，天主让我们知道祂的愿望和喜悦，而在追随自己的愿望中，我们只寻求自己的幻想；在长上手中天主亲自运作，若把持在我们自己身上 (如果我们违背他们的命令)，就有试探、诱惑、盲目的热情和欺骗。 。

472. In the performance of works not commanded Her our Queen and Lady distinguished Herself from other maidens by asking her teacher to be allowed to serve them all and be engaged in the humble occupation of scrubbing and cleaning the rooms and of washing the dishes.

472. 在没有命令她的工作表现中，我们的天后圣母请求她的老师允许她为其他少女服务，并从事擦洗和清洁房间和洗碗等卑微的工作，这使她与其他少女不同。

Although this seemed extraordinary, especially in one of the firstborn children, who were treated with greater consideration and respect, yet the incomparable humility of the heavenly Princess could not be restrained or confined by any consideration of what was due to her position, but reached out for the most humble occupations.

虽然这看起来很不寻常，尤其这些都是首生的女孩子，她们受到了更多的照顾和重视，但无比的谦逊的天堂公主不会考虑她的地位而受到约束和限制，反倒是选择从事最卑微的工作。

With such an eager humility She knew how to gain time and opportunity for doing such work, that She was beforehand in assuming the tasks of others. By means of her infused science She understood all the mysteries and ceremonies of the temple; but She was anxious to learn them also by study and practice, as if She were ignorant of them, nor did She ever fail in any ceremony or duty, no matter how small.

以如此热切的谦卑，玛利亚知道如何获得时间和机会来做这样的工作，她事先提前承担了别人的任务。通过她被注入的知识，她了解了圣殿的所有奥秘和仪式；但她也渴望通过学习和实践来通晓它们，就好像她是一无所知，而她也没有在任何的仪式上或职责上失误过，即便是微不足道的小事。

She was most eager for humiliation and most submissive in herself contempt; every morning and evening She asked the blessing of her teacher and kissed her hand, and the same She did whenever She was ordered or was permitted to perform works of humility. Sometimes, when it was allowed Her, She kissed her feet with profound humility.

她最渴望受屈辱，也最顺从地轻视自己；每天早晚，她祈求教师的祝福并亲吻她的手，每当她被命令或被允许执行谦卑的工作时，她都会这样做。有时，只要允许，她会非常谦卑地吻她的脚。

473. The sovereign Princess was so docile, so sweet and friendly in her actions, so ready to serve and so eager and diligent in humbling Herself, so anxious to show kindness and esteem toward all the maidens in the temple, obeying them as if each had been Her Mistress, that She ravished all the hearts. By Her ineffable and heavenly prudence She proceeded in all her actions in such a manner, that She never lost an occasion for engaging in lowly work, in humble service of her companions, and in the fulfillment of the divine pleasure.

473. 至尊的公主如此温顺，行动如此甜美友好，如此乐于服务，如此渴望勤于谦卑，如此渴望对圣殿中的所有少女表现出仁慈和尊重，仿佛每个人都是她的主人一样，她征服了所有人的心。凭着她那不可言喻的属天的智德，她以这样一种方式继续她一切的行动，以致她从未失去任何从事卑微的工作，为她的同伴们谦卑地服务，并满全天主的喜悦。

474. But what shall I, most vile creature, and what shall all faithful children of the Catholic Church think, when describing and considering such a vivid example of humility ? It seems to us great virtue, when the inferior obeys the superior, the lowly yields to the exalted ; and we esteem it a great humility, that the equal submit to his equal.

474. 但是，在描述和考虑这样一个生动的谦卑例子时，我，最卑微的人，以及所有天主教会忠信的子女会怎么想？在我们看来，下级服从上级，位低的屈服于崇高的是伟大的圣德；而在平等中却服从与他平等的人，我们倾崇为一种极大的谦卑。

But when the inferior commands and the superior obeys, when the Queen humbles Herself before her slave, when the most holy and the most perfect of all creatures submits to a mere wormlet, the Queen of heaven and earth to the least of women, and when this is done with all her heart and in all sincerity: who is not astonished and confounded in his vapid pride? Who will not see, as in a clear mirror, his unhappy presumption? Who can convince himself, that he knows what true humility is, much less exercise it, when he sees it exhibited, in its reality and in its own element, the most holy Mary?

但是，当下级发命而长上却服从，当元后在属于她的奴隶面前却谦卑自己，当至圣和最完美的人服从于一个像小虫的人，当上天和下地的元后却屈服于最小的女人，而当玛利亚全心全意、真诚地这样做到时：谁不为自己那乏味的骄傲感到惊讶和困惑呢？谁不会像一面明镜一样看到自己那不幸的自以为是呢？当人自己看到谦卑真实从至圣玛利亚本身內展现出来时，谁能说服自己，他知道什么是真正的谦卑，更不用说习练它？

Let us souls, who live under the vow of obedience, approach this light in order to perceive and correct the disorders, which show themselves, whenever obedience to our godgiven superiors requires renouncement of our whims and therefore becomes hard and troublesome. Here let our hardness be crushed, let the proudest humiliate herself and be confounded in her shameful pride ; let her banish all presumption and let her not account herself obedient and humble, because on certain occasions she has yielded to the superiors, for she is yet far from thinking herself inferior and beneath her companion, as Mary did, who is superior to all.

让我们这些生活在服从誓愿下的人灵接近这光，以察觉和纠正出现的混乱，这是每当服从天主赐予的长上而需要放弃我们的心血来潮，因此变得困难和麻烦时产生的混乱。在这里，让我们的刚硬被粉碎，让最骄傲的人羞辱自己，为自己那可耻的骄傲感到羞愧；让人灵摒弃所有的妄自尊大，让她不要认为自己是顺从和谦卑的，因为在某些情况下，她虽已服从长上，但她远没有像玛利亚那样认为自己是低下的，低于她的同伴，而玛利亚实际高于万物。

475. The beauty, grace, elegance and courteousness of our Queen were incomparable ; for all the natural graces and gifts, which were hers in a most perfect degree, were re-enforced by the splendor of supernatural or divine grace, and effected a marvelous union of grace and beauty in all her being and activity, enthralling all in love and admiration of Her. Divine Providence moderated the outward demonstrations of this affection, which those who conversed with Her, would have shown, if they had been left to the natural force of their spontaneous love of the Queen.

475.我们元后的美丽、恩宠、优雅和礼貌是无与伦比的；因为她所有自然的恩宠和恩惠都处于最完美的程度，都被超性或神圣恩宠的光辉所强化，在她的所有本性和活动中实现了恩宠与美德的奇妙结合，吸引所有人沉浸在爱和对她的钦佩中。天主上智减缓了这种感情的外在表现，否则那些与玛利亚交谈的人之天然力量会使他们对元后自发性的爱表现出来。

In eating and in sleep, as in all other virtues, She was most perfect : She observed the measure dictated by temperance ; never did She exceed, nor could She, rather She deducted from the necessary. Although her curtailed sleep did not interrupt her high contemplation, as I have said before (No. 352), yet She would have gladly omitted it altogether ; in virtue of obedience however, She retired to rest at the time appointed, and on her humble and poor couch, strewn with the flowers of virtue (Cant. 1, 15)and surrounded by the seraphim and the angelic host who guarded and assisted Her, She enjoyed more exalted contemplation (outside of beatific vision), and more ardent ecstasies of love, than all of them together.

在饮食和睡眠方面，就像在所有其他美德上一样，玛利亚是最完美的：她遵守节德所规定的措施；她从来没有超过规定的量，她也不可能这样，她宁愿从必要的数量中扣除。虽然她的睡眠减少并没有打断她的默观，正如我之前所说的（第352节），但她很乐意完全忽略它；然而，由于服从的美德，她在指定的时间就寝，在她简陋而可怜的床榻上，散落着美德之花（雅歌1，16）在色辣芬六翼天使和守护及帮助她的天使大军的围绕下，她享受到比他们所有人都更崇高的默观（在荣福直观之外）和更热烈的爱的神魂超拔。

［经文〈雅歌1：16〉：我的爱人，你多么英俊，多么可爱！我们的床榻，是青绿的草地。　］

476. She divided her time and applied it with rare prudence so as to give to each of her actions and occupations its proper share. She read much in the sacred writings of the ancients and, by means of her infused science, She was so well versed in them and in all their profound mysteries, that none of them was unfamiliar to Her; for the Most High made known to Her all their mysteries and sacraments ; She treated and conversed about them in her conferences with the holy angels of her guard, familiarizing Herself with them and asking about them with incomparable intelligence and great acuteness.

476. 玛利亚分配她的时间并以罕見的审慎方式应用它，以便为她的每一个行为和工作分配适当的份额。她阅读了很多古代人的神圣著作，并且通过她被灌注的知识，她对这些神圣著作及其所有深奥的奥秘了如指掌，以至于没有任何章节对她来说是陌生的。因为至高者将他们所有的奥秘和圣事都授予了她；她在与护卫她的圣天使的讨论中招待并交谈，使自己熟悉这些神圣著作，并以无与伦比的智慧和极大的敏锐询问。

If this sovereign Mistress had written what She understood, we would have many other additions to the sacred Scriptures ; and we would be able to draw out of them a perfect understanding of those writings and the deep meanings and mysteries of all those preserved in the Church. All the plenitude of this science She utilized for the worship, praise and love of God : to this She applied all knowledge without allowing one ray of her divine enlightenment to remain sterile or idle.

如果这位至尊的主母能写出她所理解的内容，我们就会在圣经中添加许多内容；我们就能从这些书中获得对那些著作的完美理解，以及教会中所有保存下来的东西的深层含义和奥秘。她将这知识的全部丰富用于朝拜、赞美和爱天主：为此，她应用了所有的认知，而没有让她的神圣启迪的一丝光亮留于乏味或闲置。

INSTRUCTION OF THE SOVEREIGN MISTRESS.

至尊主母的指示。

477. My daughter, human nature is imperfect and remiss in practicing virtue, and easily weakens in its exercise ; for it continually seeks rest and evades labor with all its might. When the soul listens to and extemporizes with the animal and carnal part of its nature this latter will engross and overcome the forces of reason and of the spirit, and will reduce them to a dangerous and shameful slavery.

477.我的女儿，人性是不完美的，不善修德，修行容易削弱；因为人性不断地寻求休息并竭力逃避劳动。当灵魂听从和迁就其本性的动物性和肉体部分时，肉体将完全战胜理性和精神的力量，并使理性和精神沦为危险和可耻的奴隶。

This disorder is abominable and much to be feared by all ; but God abhors it without comparison more in his ministers and in religious : they, as a matter of course, are supposed to be perfect, and therefore are injured so much the more seriously, if they do not come out victorious in the conflict of the passions. By remissness in battle and by their frequent defeats they live themselves into a paralyzing and self-satisfied conviction of false security, content with the performance of certain easy outward practices of virtue, at the same time imagining (without the least real advancement) that they are moving mountains.

这种紊乱是可憎的，是应被所有人惧怕的；但这紊乱在天主的牧人和修道者中时，天主更加无比的深恶痛绝。理所当然地，他们应该是完美的，因此如果他们没有在情欲的冲突中取得胜利，他们就会受到更严重的伤害。由于在属灵征战中的疏忽和频繁的失败，他们使自己陷入一种麻痹和自我满足的虚假安全信念中，满足于表现某些简单的外在德行操练，同时（德行上没有一点真正的进步），却幻想自已正在迈向完美的德行。

The demon then introduces other distractions and temptations, and on account of their small appreciation of the rules and practices of religion, they begin to weaken in all of them, esteem them as light and unimportant matter, and, living on in their false security, come to lose the very perception of true virtue.

然后，恶魔引入其他它干扰和诱惑，由于他们对修道规则和实践的了解很少，他们开始削弱所有这些规则和实践，将修道规则和实践视为轻巧和无关紧要的事情，并在虚假的安全感中继续生活，逐渐失去对真正美德的认识。

478. I desire that thou, my daughter, guard against this error. Remember, that a voluntary remissness in regard to one imperfection prepares and opens the way for others : these facilitate the commission of venial sins, these again of mortal sins. Thus the descent is from one abyss to another, until the bottom is found in the disregard of all evil.

478. 我的女儿，我希望你避免这种错误。请记住，对一个不完美的自愿疏忽为其他不完美准备并打开了道路：这些助长了小罪，会发展成不可饶恕的大罪。因此，从一个深渊下降到另一个深渊，直到在无视一切邪恶中堕落到深渊的底部。

In order to prevent such a misfortune it is necessary to intercept from afar the current of sin, for the practice or *ceremony, which seems but small, is an outwork which keeps the enemy at a distance, while the precepts and laws concerning more important matters are the fortress walls of conscience. If the demon can break through and gain the outer defenses, he is in better position to gain the inner ones.

为了防止这种不幸，必须从远处拦截罪恶的潮流，因为看似微不足道的操练或仪式礼节，却是一种与敌人保持距离的外在工作，而有关更重要的事情之训诫和法律是良心的壁垒高墙。如果恶魔能够突破并攻占外部防御，恶魔将处于更好的位置来攻占内部防御。

If then an opening is made in the bulwarks by the commission of sin, although it may not be a very grievous one, he already has a better opportunity to make an assault on the interior reign of a soul. As the soul finds herself weakened by vicious acts and habits and without strength of grace, she does not resist the attack with fortitude, and the devil, acquiring more and more power over her, begins to subject and oppress her with out opposition.If then an opening is made in the bulwarks by the commission of sin, although it may not be a very grievous one, he already has a better opportunity to make an assault on the interior reign of a soul. As the soul finds herself weakened by vicious acts and habits and without strength of grace, she does not resist the attack with fortitude, and the devil, acquiring more and more power over her, begins to subject and oppress her with out opposition.

如果那时因犯罪而在堡垒高墙中打开了一个开口，虽然它可能不是一个非常严重的开口，但恶魔已经有了更好的机会来攻击一个灵魂的内部统治。当灵魂发现自己被恶行和恶习削弱时，没有恩宠的力量，灵魂就无法坚强地抵抗攻击，而魔鬼在灵魂身上获得越来越多的权力，开始毫无抵抗地制服和压迫灵魂。

479. Consider therefore now, my dearest, how great must be thy watchfulness, and how great is the necessity of not falling asleep in the midst of so many dangers. Remember that thou art a religious, a spouse of Christ, a superior, taught and enlightened, favored with so many singular blessings.

479. 因此，我最亲爱的，现在想想你的警惕性是多么重要，在如此多的危险中不昏睡是多么必要。请记住，你是修道者，是基督的净配，是一位院长，受过教导和光照，受到如此多的独特祝福。

By these privileges and many others, which thou wilt find connected with them, thou shouldst gage thy solicitude, for thou owest a return and correspondence in all of them to the Lord. Exert thyself to be punctual in the fulfillment of all the rules and practices of religion ; let there be no rule, no command, and no exercise of perfection, which ever will seem small to thee; despise or forget none of them ; observe them all with rigor, for in the eyes of God all is precious and of great import when practiced according to his pleasure.

通过这些特权和许多其它的恩惠，你会发现你与特权和恩惠的联系，你应该倾注你的热心，因为你应该在所有这些特权中以相称的行为回报主。努力精确的遵守修会的所有规则和操练；没有任何的规则、命令、完美的操练，你可以轻视；不要轻看或忘记它们中的任何一个；完美地履行所有会规的要求，因为在天主眼中，会规中最小的规条也是宝贵和重要的，当按照祂的旨意去实践。

It is certain, that He finds pleasure in seeing his commands fulfilled, and is offended in seeing them set aside. Therefore in all things consider, that thou hast a Spouse, whom thou must please, a God, whom thou must serve, a Father, whom thou must obey, a Judge, whom thou must fear, and a Mistress, whom thou shouldst imitate and follow.

可以肯定的是，天主看到祂的命令得到完成会感到喜悦，而看到命令被搁置一边会感到被得罪。因此，凡事要考虑，你有一个你必须取悦的净配，一个你必须事奉的天主，一个你必须服从的父亲，一个你必须敬畏的审判者，一个你应该效法和跟随的主母。

480. In order that thou mayest fulfill all this, thou must renew in thy soul the strong resolution not to listen to thy inclinations, not to yield to the negligence and weakness of thy nature ; do not omit any practice or exercise on account of its difficulty, as for instance kissing the ground, as thou has been accustomed to do according to the custom of the religious.

480.为了完成这一切，你必须在你的灵魂中更新坚定的决心，不听从你的喜好，不屈服于你本性的疏忽和软弱；不要因为困难而省略任何操练或修行，例如亲吻地面，像你已经习惯了的按照修道惯例去做的那样。

Both small and great perform with a loving constancy and thus thou wilt be pleasing in the eyes of my Son and myself. In the works of supererogation, after praying for a holy alacrity, ask advice of thy confessor and superior, and perform them with a spirit entirely free of any predilection or selflove. That which they direct, accept and write in thy heart, never resting in its punctual fulfillment. If it is possible to avail thyself of obedience and counsel, never decide for thyself on anything, how good soever it may appear to thee ; for the true will of God is always manifest in holy obedience.

小事和大事都以爱的恒心去做，因此你会在我圣子和我自己的眼中蒙受悦纳。在额外的工作中，在祈求神圣的愿意之后，请教你的告解神父和长上，并以完全没有任何偏爱或自爱的精神来执行工作。接受长上的指导并写在你心里，永远不要停止精确的实现它们。如果有可能从你的服从和忠告中受裨益，永远不要自己决定任何事情，无论它在你看来有多好；因为天主的真实旨意总是表现在圣洁的服从中。

CHAPTER VI.

OF THE VIRTUE OF FAITH, AND HOW MOST HOLY MARY PRACTICED IT.

第六章

关于信德，以及至圣玛利亚是如何操练它的。

488. In few words the holy Elizabeth described the greatness of the faith of most holy Mary, when, as reported to us by the evangelist Luke, She exclaimed: “Blessed art thou for having believed, because the words and promises of the Lord shall be fulfilled in Thee”(Luke 1, 45). The faith of this great Lady must be estimated from the greatness of her good fortune and beatitude, and from her ineffable dignity; for her faith inspired Her with so great and so excellent a belief in God, that it merited a place inferior only to God himself.

488. 圣依撒伯尔用寥寥数语描述了至圣玛利亚信德的伟大，正如圣史路加向我们报告的那样，她惊呼：“那信了由上主传于她的话必要完成的，是有福的。”（路加福音 1：45 ）。这位至圣元后的信仰，必须从她的福祉和真福，以及她难以言喻的尊严来估量；她对天主的信仰是多么崇高，成全和伟大，以至于配得仅次于天主的地位。

［经文〈路加福音 1：45〉：那信了由上主传于她的话必要完成的，是有福的。］

She believed that Sacrament of all sacraments and mysteries, which was to be fulfilled in her own Self. So great was the prudence and the divine light in Mary our Mistress, in believing this new and unheard of mystery of the Incarnation, that it surpassed all human and angelic understanding, and that it could be properly estimated and understood only in the divine Mind, the workshop of the Most High, where in the power of his right hand all the virtues of this Queen had their origin and completion.

至圣玛利亚相信一切圣事的所有奥秘和奥义都是在她身上完成的。圣母玛利亚的审慎和神圣之光是如此伟大，她相信这个全新和闻所未闻的道成肉身之奥秘，超越所有人类和天使的理解，只有在天主的心中才能正确估量和理解，至高者的工作坊是祂大能的右臂，在那里有天堂元后所有圣德的源起及完成。

I always find myself taken aback and stupefied, whenever I speak of these virtues, and more particularly of the interior ones ; for though great is the light and intelligence, which were given to me concerning them, yet too limited are human terms to describe the concept and acts of faith, which were engendered in the mind and spirit of Her, who was the most faithful of all creatures, or rather, of Her, who was greater in faith than all of them taken together. I will say what I can, acknowledging my inability to say what I desire, and much more, what is due to the reality.

每当我谈到这些美德，尤其是内在美德时，我总是发现自己大吃一惊。因为虽然关于美德给我的亮光和智慧是伟大的，但人类的措辞太有限，无法描述信德的概念和行为，这些概念和行为是在至圣玛利亚的思想和心灵中产生的，她是所有受造物中最忠实的，或者更确切地说，她的信德比所有受造物的信德加起来都要大。我将尽力说我能说的部分，我承认我无法说出我想要说的，以及更多是由于现实我不能说出的。

489. The faith of the most holy Mary was an image of the whole creation and an open prodigy of the divine power, for in Her the virtue of faith existed in the highest and the most perfect degree possible; in a certain manner and to a great extent, it made up for the want of faith in men.

489. 至圣玛利亚的信心是整个受造物的肖像，是全能者在她身上彰显的奇迹，因为在她身上，信德以最高和最完美的程度存在；它以某种方式并在很大程度上弥补了世人信心的缺乏。

The Most High has given this excellent virtue to mortals so that, in spite of the carnal and mortal nature, they might have the knowledge of the Divinity and of his mysteries and admirable works: a knowledge so certain and infallibly secure, that it is like seeing Him face to face, and like the vision of the blessed angels in heaven. The same object and the same truth, which they see openly, we perceive obscured under the veil of faith.

至高者已将这种卓越的美德赋予世人，使他们尽管具有肉体和凡人的本性，但仍可以了解天主及祂的奥秘和祂令人钦佩的作品：这种知识如此确定且准确无误，以至于世人就像面对面地看见天主，就像天堂中神圣天使的神视。天使们公开地看到同一位天主和同样的真理，而我们世人的认知是隐藏在信德的面纱下。

490. One glance at the world will make us understand, how many nations, reigns and provinces, since the beginning of the world, have lost their claims to this great blessing of the faith, so little understood by the thankless mortals: how many have unhappily flung it aside, after the Lord had conferred it on them in his generous mercy, and how many of the faithful, having without their merit received the gift of faith, neglect and despise it, letting it lie idle and unproductive for the last end to which it is to direct and guide them.

490. 看一眼这个世界，我们就会明白，自从世界开始以来，有多少国家、王权和领地已经失去了信仰赋予的伟大祝福之所有权，然而那些不知感恩的世人却知之甚少：在上主以祂慷慨的仁慈将信德赐予他们之后，有多少人不幸地把信德扔到一边，有多少信众在没有功劳的情况下接受了信德的礼物，却忽视它、鄙视它，让它闲置无用直到終了，而这信德是用以指导和引导他们的。

It was befitting therefore, that the divine equity should have some recompense for such lamentable loss, and that such an incomparable benefit should find an adequate and proportionate return, as far as is possible from creatures ; it was befitting that there should be found at least one Creature, in whom the virtue of faith should come to its fullest perfection, as an example and rule for the rest.

因此，天主的公正应该为这种可悲的损失提供一些补偿，这种无与伦比的恩惠应该尽可能地从受造物那里得到适当和相称的回报；应该找到至少一个受造物，信德应该在其中达到最完美的状态，作为其他受造物的榜样和规则，这是适合的。

491. All this was found in the great faith of the most holy Mary and on account of Her and for Her alone, if there had been no other creature in the world, it would have been most proper, that God should contrive and create the excellent virtue of faith ; for according to our way of understanding, Mary by Herself was a sufficient pledge to the divine Providence, that He would find a proper return on the part of man, and that the object of this faith would not be frustrated by the want of correspondence among mortals.

491. 这一切都在至圣玛利亚的伟大信心里，基于她并且只为了她，倘若世上没有别的受造之物，那么，天主设计和创造的卓越的信德，那将是最恰当不过的；因为按照我们的理解，玛利亚本身就是对天主上智的充分保证:即天主会在人身上找到适当的回报，并且这种信德的目标不会因世人相对的缺乏而受挫。

The faith of this sovereign Queen was to make recompense for their default and She was to copy the divine prototype of this virtue in its highest perfection. All the other faithful can measure and gage themselves by the faith of this Mistress; for they will be more or less faithful, the more or less they approach the perfection of her incomparable faith. There fore She was set as Teacher and example of all the believing, including the Patriarchs, Prophets, Apostles and Martyrs and all that have believed or will believe in the Christian doctrines to the end of the world.

这位至尊元后的信仰是要补偿世人的过失，她要以最高的完美复制这种圣德的神圣“原始模型”。所有其他忠实的信徒都可以通过这位主母的信仰来衡量和担保自己；因为他们或多或少将是忠诚的，他们或多或少接近她无与伦比的信德的完美。因此，她被树立为所有信徒的圣师和榜样，包括先祖、先知、宗徒和殉道者以及所有已经或即将相信基督教教义的人，直到世界末日。

492. Some one might ask the question : how can it be possible, that the Queen of heaven exercised faith, since She had clear visions of the Divinity many times, and many more times was favored with abstract visions, which likewise make evident that which is perceived by the understanding, as was said above (No. 229, 237) and will be said over and over again later on.

492. 有人可能会问：既然天上的元后多次对天主有清晰的神视，她如何能运用信心，而且更多次被赐予抽象的神视，都同样地被理解且明证如前文（第229、237号）所说，稍后将反复地说明。

On account of its uncertainty, the Apostle says, that faith is the substance of the things that appear not ; by which is meant, that we have no other presence or evidence of the real existence of the things we hope for as the ultimate realization of our happiness, than that which is obscurely and as in a mirror presented to us by faith. It is the force of this infused habit, drawing us to believe what we do not see, and the infallible certitude of what is believed, which present those strong motives for prompting the will to strive after what it desires and hopes.

宗徒说，由于信心的不确定性，因此信德是未见之事的确证实体；这意味着，我们对所希望之事的真实存在，既没有临在现场也没有确证，好让我们的幸福得以最终实现，而只有透过信德去相信如同在镜子前逞显给我们的那些模糊不清的事物。正是这种注入給习性的力量，使我们用信心去相信那些我们没有看到的东西，以及无误地确信我们所相信的，信德给出强烈的动机，促使人们去追求所渴想和所希望的东西。

［经文〈希11：1〉：信德是所希望之事的担保，是未见之事的确证（实体）。Faith is the realization of what is hoped for and evidence (substance) of things not seen. ]

译注：对一件事的相信叫“信心”，同样的事情在多次重复后变成习惯叫“德性”，而因多次相信后变成的习惯信心叫“信德”。

According to this doctrine, it seems, that, if the most holy Virgin had ever enjoyed the vision and possession of God (for these two are one) She was deprived of the obscurity necessary for the existence of faith in the things, which She had seen face to face; especially if her understanding retained the images of what She had seen in the intuitive or open vision of the Divinity.

根据这一教义，看来，如果至圣童贞女曾享受过关于天主的神视和被主得着（因为这两者是同一回事），她就被剥夺了对事物存在的信心所必需的隐诲，因为她已经面对面地看到了天主；特别是如果她的理解保留了她自己直观的天主或公开神视中的天主图像。

493. But this experience was not only no hindrance to the faith of the most holy Mary, but augmented and raised it to its highest excellence. For the Lord wished, that his Mother should be so wonderfully distinguished in this virtue of faith (and likewise in the virtue of hope), that She should therein surpass all that is given to ordinary wayfarers.

493. 但是，这种经历不仅没有阻碍至圣玛利亚的信心，而且还增强并提升了信心的最高卓越性。因为主希望祂的母亲在信德（以及望德）上如此杰出，她应该超越我们普通信徒所被给与的一切德性。

He wished, that her understanding, in order to befit her position as the Mistress and Artist of these great virtues be embellished at one time by the most perfect acts of faith and hope, at another enraptured with the vision and the possession (even if only temporary), of the very End and Object of faith and hope.

天主希望至圣玛利亚理解，为了适合她作为这些伟大圣德的主母和全德的典范，她曾經被最完美的信德和望德的行为所装饰，也曾經在另一个时刻沉浸于神视和被主得着（即使只是暂时的），而神视和被主得着是信德和望德的最终目的。

评注：possession“被主得着”可以理解为：灵魂在渴求所属天主的事物中，强烈情感发展到至极，最终达到与天主的完美结合。是一种物我两忘天人合一的彼此拥有。

Thus She was prepared by her personal experience and fruition to teach the faithful to believe what She had herself seen and enjoyed. To join these two things in the most holy soul of Mary was easy to the power of the Almighty ; it was due to her dignity as his most pure Mother, and so it must be done : no privilege, however great, was unbecoming to Her ; and in Her none must be wanting.

因此，至圣玛利亚以她的亲身经验和全德，准备把她自已从天主那里所看到的和所享受的，传授给信徒。赐给这位童贞女圣宠和圣德，对于全能的天主是很容易的。这是因为至圣玛利亚作为圣子至洁的母亲的尊严，所以必须这样做：任何特权，无论多么大，对至圣玛利亚都是相称的；在她身上一定什么都不缺。

494. It is true that the clear vision of a mystery is incompatible with the obscurity of the faith by which we believe it, and the possession of a thing excludes the hope of it. So most holy Mary, whenever these high mysteries were shown to Her by evident intuition or intellectual abstractions did not exercise the obscure acts or habits of faith; for on those occasions She could make use only of her infused science.

494. 的确，一个奥秘的清晰神视与我们相信的信心的隐诲是不相容的，拥有一件东西就排除了对它的希望。因此，至圣玛利亚，无论何时通过明显的直观或理智的抽象向她展示这些崇高的奥秘，都没有操练信心的隐诲作为或习性；因为在那些时刻她只能利用她被注入的知识。

But the theological virtues of faith and hope did not therefore remain idle all the time of her life; for the Lord, in order to afford Her the possibility of exercising them, suspended the influx and activity of the clear and evident vision, thereby causing a cessation of the effects of infused knowledge, and making room for the obscurity of faith and the Lord hid himself from Her by taking away all clear evidence of Himself from her mind. This happened in the most high mystery of the Incarnation, as I shall relate in its place (Part II, 119, 133).

但是超性三德的信德和望德并没有因此一直闲置在至圣玛利亚的生活中。因为天主，为了给她操练它信德和望德的可能性，暂停了清晰和明显神视的流入和活动，从而使注入知识的效果停止，并通过从她的脑海中带走所有关于天主自己的明确证据，为信心的隐诲和从她面前隐藏提供了空间。这发生在道成肉身的最高奥秘中，我将在合适的时机叙述（第二部第二册第三卷的119，133号）。

495. It was not proper, that the Mother of God should be deprived of the reward of the infused virtues of faith and hope ; yet in order to gain this reward, it was necessary to merit it; and in order to merit it, She must have practiced these virtues in proportion to the reward. Just as her merits were great beyond comparison, so the faith in each and every one of the acts of this exalted Lady were correspondingly great; for She perceived and accepted explicitly all the truths of the Catholic religion with the deepest and most perfect faith as a wayfarer.

495. 剥夺天主之母注入的信德和望德的赏报是不恰当的； 然而，为了获得这种奖赏，就必须有自己的功德; 为了配得回报，她必须按照回报的比例去实践这些美德。 正如她的功德是无可比拟的，因此,这位天上元后的每一举一动也相对应地伟大。 因为她作为朝圣者，并代表人类，以最深刻、最完美的信仰，清楚地感知和接受了天主教的所有真理。

Manifestly the understanding, as soon as it sees the proper evidence for that which it perceives, does not wait for the consent of the will in order to believe, for before it can receive the command of the will, it has already been compelled to accept the truth by its evidences. Therefore the act of believing what cannot be denied, is not meritorious.

显然，悟性）一旦看到它所认知事的适当证据，就不会等待意志的同意才相信，因为在悟性能够接受意志的命令之前，它已经被迫接受了证据的真相。因此，相信不可否认之事的行为，不是功德。

［经文〈格前 14:15〉：那么怎样才行呢？我要以神魂祈祷，也要以理智祈祷；我要以神魂歌咏，也要以理智歌咏；］

When most holy Mary assented to the message of the archangel, She merited an ineffable reward on account of the act of faith necessary to believe such a deep mystery; and the same was true of other acts of faith, whenever the Most High gave Her an opportunity for its exercise by withdrawing the infused knowledge. But even when She applied infused knowledge, She gained great merit, on account of the love with which She utilized it, as I have said in another place (Supra 232, 381,384).

当至圣玛利亚（尔旨承行地）答允总领天使的信息时，由于相信如此深邃的奥秘所必需的信德行为，她堪当不可言喻的赏报；只要至高者通过撤回注入的知识，给她一个操练的机会，其它的信德行为也是如此。但即使当她应用注入的知识时，她也获得了巨大的功德，因为她以爱来运用注入的知识，正如我在另一个地方所说的（见上文 232,381,384）。

496. Just as little did She use the gift of infused science, when She lost the divine Child, at least not in order to find the place where He tarried, though this was possible to Her in many other things. She did not then make use of the clear images of the Divinity ; also not at the foot of the Cross, because the Lord restricted those visions and operations of her most holy soul which would have prevented sorrow.

496. 就像她在丢失圣童耶稣时很少使用注入的知识一样，至少不是为了找到圣童耶稣停留的地方，尽管这在许多其它事情上对她来说是可能的。那时她没有使用天主的清晰图像；也不在十字架脚下使用神视，因为主限制了她最圣洁的灵魂的神视和行动，这些神视和行动本可以防止悲伤。

It was becoming, that She should feel it and be left to the strength of her faith and hope alone. The joy occasioned by any of her visions or intelligences of the Divinity (even if only abstractive), would naturally prevent pain, unless God wrought a new miracle to unite pain with joy. It was not proper that God should work this miracle, since on the sorrows of the Lady depended her merits, and the imitation of her divine Son was to be commensurate with the graces and excellences of the Mother.

她应该感受到这悲伤，并独自让她依靠着信德和望德的力量，显然这已经正在形成。她的任何神视或天主性智力（即使只是抽象的）所带来的快乐，自然会阻止痛苦，除非天主创造了一个新的奇迹，将痛苦与快乐结合起来。天主创造这个奇迹是不恰当的，因为圣母的功德取决于她的痛苦，而效法她的圣子是为了与母亲的恩宠和卓越相称。

Therefore She sought the Child sorrowfully, as She herself says, in faith and lively hope; and the same virtues were also active in witnessing the Passion and Resurrection of her beloved Son. During those times She depended upon Catholic faith, which then became as it were restricted and confined to Her, as its Mistress and Foundress.

因此，正如至圣玛利亚自己所说的那样，她怀着信德和活泼的望德，悲伤地寻找孩童耶稣；同样的圣德也积极地见证了她爱子的受难和复活。在那段时间里，她依靠天主教信仰，这信仰后来被约束和封闭于她内，使她成为这信仰的主母和奠基者。

497. Three qualities or excellences must in particular be mentioned in speaking of the faith of the most holy Mary: its continuity, its intensity and the intelligence with which it was exercised. The faith of Mary as mentioned above, was suspended only during those times, in which She enjoyed the clearness of the intuitive, and the evidence of the abstractive visions of the Divinity.

497. 在谈到至圣玛利亚的信德时，必须特别提到三个品质或卓越之处：信德的持续、强度、和操练它的智慧。如上（494）所述，当她享有清晰的直观天主和抽象神视的天主之确证的那些时候，玛利亚会暂时停止使用她的信德。

Although only the Lord himself, who dispensed them, could know when She put into operation the one or the other kind of acts, yet the most holy Queen, in making use of the different kinds of spiritual activity, never allowed Her understanding to remain idle for one instant of her life, and from the first moment of her Conception She never lost sight of God. For when She suspended faith, it was because She was enjoying the clear vision of God through the highest kind of infused knowledge, and as soon as the Lord interrupted this clear vision, She renewed the memory of his presence by her faith.

从她受孕的第一刻起，她就从未忘记过天主。因为当她有信德的时候那是因为她通过最高的注入知识享有了天主的清晰神视，而上主一旦中断了这个清晰的神视，她就凭信德重新记忆天主的临在。虽然只有施予各种行为的天主自己才能知道至圣玛利亚何时实施一种或另一种行为，但至圣的元后在运用各种不同的超性活动时，在她生命中的每一个瞬间，从未让她的理解力闲置。

The interchange and succession of these acts produced in the mind of the most holy Mary an exquisite harmony, to which the Most High called the attention of the angels, when He said in the eighth chapter of the Canticles:　“Thou that dwellest in the gardens, the friends hearken : make me hear thy voice.”

这些行为的交替和连续在至圣玛利亚的脑海中产生了一种美妙的和谐，至高者在雅歌第八章中说的引起天使们的注意：「住在花园里的你，朋友们请听：让我听到你的声音。　」

［经文〈雅歌8：13〉：你这住在果园中的女郎，愿你使我听到你的声音！同伴们都在等候细听。］

498. In regard to the intensity or efficacy of the faith of this sovereign Princess, it is certain, that it exceeded that of the Apostles, Prophets and Saints taken together and reached the highest degree possible in a creature. It not only exceeded the faith of all true believers, but She supplied the faith that was wanting in all those that have not believed and She could by Her faith enrich them all.

498. 关于这位至高公主的信德之强度或功效，可以肯定的是超越了宗徒、先知和圣人一起的总和，并达到了受造物可能达到的最高程度。不仅超出了所有真信徒的信德，而且她提供了所有不相信的人所缺乏的信德，并且她可以通过她的信德丰富他们所有人。

Thus Her faith remained firm, immovable and constant, when the Apostles in the hour of the Passion fell away; and if all the temptations, deceits, errors, and falsehoods of the world were joined together, they could not prevail or disturb the invincible faith of the Queen of believers. She, its Foundress and Instructress, would overcome them all and issue forth victorious and triumphant.

因此，当宗徒们在主受难时刻离去时，至圣玛利亚的信德仍然坚定不移、恒久不变；如果把世上所有的诱惑、欺骗、错误和谎言都加在一起，它们也不能战胜或扰乱信徒的元后的不可战胜的信德。至圣玛利亚是信德的奠基者和指导者，将战胜所有的一切，取得胜利。

499. The intelligent love, with which She explicitly believed all the divine truths, cannot be expressed in words, without misrepresenting its intensity. The most holy Mary knew all that She believed and believed all that She knew ; for the infused theological knowledge of the credibility of faith’s mysteries, and the understanding of this credibility, existed in the wisest Virgin Mother in the highest degree possible in a mere creature. Her knowledge was kept in a constant actuality, and by means of her memory, like that of an angel, She never forgot, that which once She had learnt.

499. 她明确地相信所有神圣真理的智慧之爱，不能用语言来表达，否则就会歪曲真理的强度。至圣玛利亚知道她所相信的一切，相信她所知道的一切；因为信德奥迹的确实性——注入的神学知识，以及对这种确实性的理解，最大程度地存在于最智慧的童贞圣母这个单纯的受造物中。她的知识保持在一个恒定的现实中，通过她的记忆，就像天使一样，她永远不会忘记她曾经学到的知识。

This gift and faculty of the understanding She kept in constant operation in order to exercise her deep faith ; only at times, as already said, God suspended faith by other acts of the mind (No. 492,465). Except that She was not yet a comprehensor, nothing was wanting in regard to her intelligence of the matters of faith and in regard to the clear knowledge of the Divinity. In this regard She held a position far above that of all the wayfarers and She by Herself constituted a class of such high degrees, as cannot be attained by any other wayfarer to heaven.

这种理解的恩赐和能力，至圣玛利亚不断地运用，以操练她深厚的信仰；只是在某些时候，正如已经说过的，天主会通过其它思想行为来暂停信德的操练（No. 492,465）。除了她还不是荣福直观者之外，她对信德智慧和对天主性的清晰认识没有任何不足。在这一点上，她的地位远远超过了所有的朝圣者，她自己就构成了这个如此高的信德等级，是任何其他的朝圣天堂的朝圣者都无法达到的。

500. And if the most holy Mary, while She exercised the acts of faith and hope, was in what might be called her most ordinary and therefore the lowest degree of activity, and if in that state She excelled all the angels and saints in merits by her faith and love, what must we say of the excellence of her acts, her merits and her affections, during the time in which She was exalted by the divine power to the blessed state of highest intuitive vision and clear knowledge of the Divinity?

500. 如果至圣玛利亚在操练信德和望德时，处于可以称为她最平常之时，因此是活动程度最低的状态，如果在那种状态下，至圣玛利亚凭着她的信德和爱德在功德上优于所有天使和圣人，那么在她被天主的权能提升到最高直观神视和对天主真知的真福状态期之时，我们该必须怎样称赞她的行为、功德、和爱情的卓越呢？

If this is beyond the comprehension of the angelic mind, how can an earthly creature ever hope to find words to describe it? I therefore can only express the mere wish, that all mortals might come to a knowledge of the precious value of faith, by learning it from this heavenly Original, in whom faith attained its ultimate perfection and where it completely fulfilled the end for which it was created. Let the infidels, the heretics, the pagans and idolaters approach this Mistress of faith, most holy Mary, in order to be enlightened in their falsehoods and darksome errors and in order to find the sure way toward the last end of their being.

如果这超出了天使心智的理解范围，那么尘世上的受造物又怎么可能希望找到词汇来描述它呢？因此，我只能表达一个愿望，即所有世人都可以通过从这个天上的“原型”那里学习信德，来了解信德的宝贵价值，在那里信德达到了它的终极完美，并在那里信德完全实现了创造它的目的。让不信者、异端、异教徒和拜偶像的人接近这位信德的主母，至圣的玛利亚，以便在他们的谎言和黑暗的错误中得到启发，并找到通往他们生命最终目的的可靠道路。

Let also Catholics approach and learn to understand the copious rewards of this virtue ; let them ask the Lord with the Apostles to increase their faith (Luke 7, 5). Not that they ever can reach the faith of most holy Mary, but let them ask for the desire to imitate Her and follow Her, for by her faith She teaches us, and by her merits She helps us to obtain this virtue.

让天主教徒走近并学会理解信德的丰厚回报；让天主教徒与宗徒们一起求主增加他们的信心（路加福音 17：5）。不是说他们永远不能达到至圣玛利亚信德的程度，而是让他们渴求效法她并跟随她，因为至圣玛利亚以她的信德教导我们，并以她的功德帮助我们获得这种德行。

［经文〈路加福音 17：5〉：宗徒们向主说：“请增加我们的信德罢！　］

501. Saint Paul calls the patriarch Abraham the father of all the faithful ( Rom. 6, 11), because he first received the promise, hoping against hope (Rom. 4, 18). He wishes to extol the excellence of the Patriarch's faith, because he believed the promise of the Lord, that Sarah, his wife, would bear him a son though she was sterile, and, according to the laws of nature, incapable of conception ; moreover, in offering his son as a sacrifice at God’s command, he relinquished at the same time the prospect of the countless offspring, which the Lord had promised to Him.

501. 圣保禄宗徒称圣祖亚巴郎为所有信德之父（罗马书4：16），因为亚巴郎首先接受了应许，寄希望于望德（罗马书 4：18）。保禄希望颂扬圣祖信德的卓越，因为亚巴郎相信了主的应许，即他的妻子撒拉会为他生一个儿子，尽管撒拉根据自然法则是不育的，无法怀孕；不仅如此，亚巴郎还听从天主的命令献上自己的儿子作为全燔祭，与此同时,亚巴郎也就放弃了天主应许给他的无数后代的希望，这是天主应许给他的。

［经文〈罗马书4：16〉：为此，一切都是由于信德，为的是一切都本着恩宠，使恩许为亚巴郎所有的一切后裔坚定不移，不仅为那属于法律的后裔，而且也为那有亚巴郎信德的后裔，因为他是我们众人的父亲。经文〈罗马书4：18〉：他在绝望中仍怀着希望而相信了，因此便成了万民之父，正如向他所预许的：『你的后裔也要这样多。』 ]

This all, and many other sayings and promises of the Lord were made impossible of fulfillment according to the laws of nature, yet Abraham believed, that the divine power could execute them in a supernatural manner. Therefore he merited to be called the Father of all the believers and to receive the seal of his faith which justified him, namely circumcision.

这一切，并天主的许多带应许的话，按照自然的规律，都是不能成就的，但亚伯郎相信天主的大能，会以超性方式成就。所以他配得称为信心之父，并接受了使他称义的信仰印记，即割损礼。

502. But our supereminent Lady, Mary, possesses much greater rights and titles to be called the Mother of faith and of all the faithful. In her hand is hoisted the standard and ensign of faith for all the believers in the law of grace. First indeed, according to the order of time, was the Patriarch and consequently he was ordained to be the father and head of the Hebrew people: great was his belief in the promises concerning Christ our Lord, and in the works of the Most High.

502. 但是我们卓越的圣母玛利亚拥有更大的权利和名号，被称为信德之母和所有信众的母亲。在她的手中，高举着所有在恩宠律法下的信徒的信德标准和旗帜。的确，按照时间的顺序，首先是圣祖，因此他被命定为希伯来人的圣祖：他信靠我们主耶稣基督的应许，和至高者的作为。

Nevertheless incomparably more admirable was the faith of Mary in all these regards and She excels him in dignity. Greater difficulty and incongruity was there that a virgin should conceive and bring forth, than that an aged and sterile woman should bear fruit ; and the patriarch Abraham was not so certain of the sacrifice of Isaac, as Mary was of the inevitable sacrifice of her most holy Son.

然而，比这更令人钦佩的是玛利亚在所有这些方面的信德，是无人可比的，她比亚巴郎更尊贵(意思是她是贞女)。一个童贞女怀孕生子，要比年老和不育的妇女生子更难，更不可思议。圣祖亚巴郎对依撒格的献祭，并不像至圣马利亚对她的至圣之子那样，圣母决心牺牲自己的孩子，来拯救苦难深重的世界。

She is the One, who perfectly believed and hoped in all the mysteries, and She shows to the whole Church, how it must believe in the Most High and in the works of his Redemption. Having thus understood the faith of Mary our Queen, we must admit Her to be the Mother of the faithful and the prototype of the Catholic faith and of holy hope.

玛利亚是完美的相信并完美的希望一切奥秘的“那一位”，她向整个教会表明，教会必须如何相信至高者及其救赎的工程。在了解了我们天后玛利亚的信德之后，我们必须承认她是信徒之母，是天主教圣洁的信德和望德的“原始模型”。

And thus on the day of universal accounting this sovereign Mistress and Queen shall in an especial manner assist her most holy Son in the judgment of those, who, in spite of such an example, have not believed during their stay on earth.

因此，在普世审判的日子，这位至尊的主母和元后将以特别的方式协助她至圣的圣子审判那些尽管有这样卓越的信德的榜样，但在尘世逗留期间仍不相信的人。

INSTRUCTION OF THE MOTHER OF GOD, OUR LADY.

天主之母，圣母的教诲。

503. My daughter, the inestimable treasure of the virtue of divine faith is hidden to those mortals who have only carnal and earthly eyes ; for they do not know how to appreciate and esteem a gift and blessing of such incomparable value.

503.我的女儿，神圣信仰美德的无价宝藏在那些只有肉体和尘世之眼的世人面前隐藏；因为他们不知道如何欣赏和尊重如此珍贵的恩赐和祝福。

Consider, my dearest, what the world was without faith and what it would be today if my Son and Lord would not preserve faith. How many men whom the world has celebrated as great, powerful and wise have precipitated themselves, on account of the want of light of faith, from the darkness of their unbelief into most abominable sins, and thence into the eternal darkness of hell !

我最亲爱的，想想看，没有信仰的世界是怎样的，如果我的圣子和上主不保守信仰，今天会是怎样。有多少被世人誉为伟大的、有能力的、有智慧的人，由于缺乏信仰之光，使自己从不信的黑暗中陷入最可憎的罪恶，进而陷入地狱的永恒黑暗！

How many kingdoms and provinces, being blind themselves, follow these still more blind leaders until they together fall into the abyss of eternal pains! And they are followed by the bad Christians, who having received the grace and blessing of faith, live as if they had it not in their hearts.

有多少国家和地方，没有信仰的光照，又跟随这些更加的盲目领袖，直到他们一起堕入永恒的痛苦深渊！更有不好的基督徒跟随他们，这些基督徒接受了信仰的恩宠和祝福，却活得好像他们心里从未有过信仰一样。

504. Do not forget, my dear friend, to be thankful for this precious jewel which the Lord has given thee as a dower and a wedding gift of thy espousal with Him; in order to draw thee to the bridal chamber of his holy Church and afterwards to have intercourse with Him in the eternal beatitude. Continually exercise this virtue of faith, for it places thee near to thy last end, after which thou strivest, and brings thee near to the object of thy desires and thy love.

504. 不要忘记，我亲爱的朋友，感谢主赐给你的这颗珍宝–信德，作为你的嫁妆和你的净配的结婚礼物；为了吸引你到祂的圣教会的新房，然后在永恒的真福中与祂共融。不断地操练这种信德，因为信德使你接近你的最后目标，在你为此而努力后，信德使你接近你的渴望和爱的对象——天主。

Faith teaches the sure way of eternal salvation, faith is the light that shines in the darkness of this mortal life and pilgrimage; it leads men securely to the possession of the fatherland to which they are wayfaring, if they do not allow it to die out by infidelity and sinfulness. Faith enlivens the other virtues and serves as a nourishment of the just man and a support in his labors.

信德教导永恒救恩的确定之路，信德是在尘世今生和朝圣旅途的黑暗中照耀的光；如果他们不让信德因不忠和罪恶而消亡，信德就会使人们安全地到达他们旅行前往的天乡。信德使其它美德充满活力，是义人的滋养，也是他工作的支柱。

Faith confounds and fills with fear the infidels and the lax Christians in their negligence; for it convinces them in this world of their sin and threatens punishment in the life to come. Faith is powerful to do all things, for nothing is impossible to the believer; faith makes all things attainable and possible.

信德使不信者和松懈的基督徒因疏忽而感到困惑和恐惧；因为它使他们明白自己在这个世界上的罪，并对来生的惩罚感受到威胁。信心是有能力做一切事的，因为对有信德的人来说，没有什么是不可能的；信心使一切都成为可能。

Faith illumines and ennobles the understanding of man, since it directs him in the darkness of his natural ignorance, not to stray from the way, and it elevates him above himself so that he sees and understands with infallible certainty what is far above his powers and assures him of it no less than if he saw it clearly before him.

信德照亮并升华了人的理解力，因为它引导人在他天生的无知的黑暗中不偏离正道，信德使人超越自我，使人能够以绝对可靠的方式看到和理解远远超出他的能力的事物，信德并给人保证这不亚于在人面前清楚地看到事物。

He is thus freed from the gross and vile narrow-mindedness of those who will believe only what they can experience by their own limited natural powers, not considering that the soul, as long as it lives in the prison of this corruptible body, is very much circumscribed and limited in its sphere of action by the knowledge drawn from the coarse activity of the senses. Appreciate, therefore, my daughter, this priceless treasure of the Catholic faith given thee by God, watch over it and practice it in great esteem and reverence.

因此，人摆脱了那些粗俗恶劣者的狭隘思想，这些人只相信自己有限的天然力量所能体验到的事物，不考虑灵魂，只要这思想生活在这个可朽坏身体的监狱里，其活动范围就受到从感官粗劣活动中汲取知识的极大限制。因此，我的女儿，感谢天主赐予你天主教信仰的无价之宝，看顾这无价之宝，并以极大的尊重和崇敬之情操练信德。

CHAPTER VII.

OF THE VIRTUE OF HOPE, AND HOW THE VIRGIN OUR LADY PRACTICED IT.

第七章

关于望德，以及圣母是如何操练它的。

505. The virtue of hope naturally follows upon that of faith, since it is ordained as its complement. For if the Most High instills in us the divine light of faith, and if He wishes us, without regard to differences of position and of age, to come into the infallible knowledge of the Godhead and of his mysteries and promises, it is for no other reason than that each one of us, knowing Him as our last end and object, and learning of the means of arriving at it, may engender within himself the vehement desire to reach that goal.

505. 望德自然紧随着信德，因为望德是作为信德的补充而设立的。因为至高者若将信德的神圣之光灌输给我们，没有别的原因，只因祂希望我们不论地位和年龄的不同，都能进入对祂的神性和祂的奥秘和应许的正确认识，只因为我们每个人都知道天主是我们最后的目的和目标，并学习达到目的的方法，我们就会在自己内心产生达到那个目标的强烈愿望。

This desire, which naturally carries with it the inclination to attain this highest Good, is called hope and is infused into our will or natural appetite in Baptism. For it belongs to the proper activity of the will to strive after eternal felicity as its greatest good and blessing, to make use of divine grace for obtaining it and for overcoming the difficulties which will occur in its pursuit.

这种自然地含有追求至善倾向的渴望被称为望德，并在洗礼中注入我们的意志或自然欲望中。因为追求永恒的幸福作为其最大的益处和祝福，利用神圣的恩宠来获得永恒的幸福，并克服在追求过程中会遇到的困难，这属于意志的适当活动。

506. How excellent the virtue of hope is, may be learned from the fact that its ultimate object is God himself, our highest Good. Although it perceives and seeks Him as something that is absent, yet at the same time it seeks Him also as something that is attainable through the merits of Christ and through the proper activity of the one that hopes for it. The acts and operations of this virtue are regulated by the light of divine faith and by the prudent reliance on the infallible promise of the Lord.

506. 望德是多么美好，我们可以从它的最终目标是天主自己，是我们的至善，这一事实中了解。虽然望德认识并寻求天主就好像认识并寻求不存在的东西，但同时望德也寻找基督如同一些可行之事，藉著基督的功劳藉著渴望者适当的作为而获得的，是由神圣信德之光和对天主可靠的承诺和信赖来规范的。

Thus hope, by means of the reasoning powers, maintains the middle road between despair and presumption, not permitting man to presume on his own powers for the attainment of eternal glory or to set aside meritorious activity on his own part, nor allowing fear or despondency to hinder Him from exerting himself toward it on account of the Lord's promises and assurances of final success. In this security, guaranteed by divine faith in all that pertains to these things and applied in prudent and sound reasoning, man hopes without fear of being deceived and yet also without presumption.

因此，望德通过理性推理的方式，在绝望和假设之间保持着中间的道路，不允许人们为了获得永恒的光荣而以自己的力量臆断，或放弃自己功绩的各种作为，也不允许恐惧或沮丧阻碍他努力实现它，因为天主的应许是最终成功的保证。在这种安全中，通过神圣信德的担保，在有关的一切事物中应用谨慎和合理的推理，人的望德不应害怕被欺骗，也不妄自尊大。

507. From this it can be seen that despair may arise both from a want of believing what faith promises and also from a failure to apply to one’s own self the security of the divine promises, in which one believes, but which one falsely supposes unattainable in one’s own regard. Between these two dangerous extremes hope directs us in the safe way, maintaining us in the confident belief on the one hand that God will not deny to ourselves what He has promised to all, and on the other, that the promise was not made unconditionally and absolutely, but requires our exertion and effort to merit its fulfillment as far as it is possible with the help of divine grace.

507. 由此可以看出，绝望可能来自于不相信信德所应许的，也可能来自于未能将神圣应许的保证应用到自己身上，亦即虽相信，但却错误的认为那是无法实现的。因此在这两个危险的极端之间，望德指引我们走上安全的道路，一方面让我们坚信天主不会否认祂应许给人的，另一方面，这个应许不是无条件的、绝对的，但需要我们尽自已的力量和努力，在天主恩宠的帮助下，才能实现的。

For if God has made man capable of the vision of eternal glory, it was not just that any one should attain to such felicity by sinful abuse of the very faculties with which he is to enjoy it; but that he use them in such a way as to befit the end for which he received them. This proper use of the faculties consists in the exercise of the virtues, which prepare man for the enjoyment of his highest good, and in seeking it already in this life by the knowledge and love of God.

因为，如果天主使人有神视异象，有能力看到永恒荣耀，那么，任何一个人都不该继续犯罪而辜负了天主给他的神视异像,使他有能力来达到这幸福；人使用这能力的方式必须与接受这能力的目的(光荣天主)相称，这些能力的正确使用在于操练美德，而美德使人准备好享受天主的至善，并在今生，通过对天主的认识和爱来寻求幸福。

508. Now, in most holy Mary this virtue of hope reached the highest degree possible both in regard to itself and in regard to all its effects, circumstances and qualities; for the desire and the striving after the last end, which is the vision and the fruition of God, was in Her more active than in all other creatures; moreover this most faithful and prudent Lady did nothing to impede these aspirations, but followed them up with all the perfection possible in a creature.

508. 现在，在至圣玛利亚身上，这种望德，无论就其本身，还是就其所有的效果、境况和品质而言，都达到了可能达到的最高程度；因为渴望和追求最后的结局，即天主的异象和成果，在玛利亚身上比在所有其他受造物中都更加强烈；此外，这最忠信、最谨慎的圣母不但丝毫没有阻止这种渴望，而是以一个受造物的身份，尽善尽美地去实现它们。

Not only did She possess the infused virtue of faith in the promises of our Lord and its concomitant intensity of hope ; but over and above all this She enjoyed beatific vision, in which She learnt to know by experience the infinite truth and fidelity of the Most High.

她不仅对我们主的应许充满信德，以及随之而来的强烈望德；但最重要的是，她享有荣福直观，在这异象中，她学会了通过经验来认识天主的永恒真理和忠信。

And although She did not have occasion to make use of hope, while enjoying the vision and possession of the Divinity; nevertheless, after again resuming Her ordinary state, She was impelled by the memory of what She had enjoyed, to hope and strive after it with so much the greater force and avidity. Thus the longings of the Queen of all virtues constituted a certain kind of new and particular kind of hope.

虽然她没有机会使用望德，当她享受着天主的异象和被主得着之时；然而在恢复她的正常状态后，回忆起她所享受的一切，驱使她以更大的力量和渴望去争取望德。因此，元后对所有的圣德的渴望构成了某种新的、特殊的望德。

509. There was another reason why the hope of the most holy Mary excelled the hope of all the other faithful joined together: namely the greatness of the prospective reward and glory due to this sovereign Queen, for reward is after all the real object of hope and in Her it was to be far above all the glory of the angels and saints; that is, proportionate to the knowledge of this glory assured to Her in God was also her expectation and desire to acquire it.

509.至圣玛利亚的望德，超越所有忠心信徒合起来的望德，还有另外一个原因，就是这位至尊元后将要得到极大的赏报和荣耀，因为赏报毕竟是希望的真正目的，并且在她身上，这荣耀要远超过天使和圣徒的一切光荣；也就是说，她对天主给予她的荣耀的认识，与她的期望和渴望是相称的。

Moreover in order that She might attain the highest summit of this virtue, and that She might worthily hope for all that the powerful arm of God would work in Her, She was befittingly furnished with the light of a supreme faith and all the helps and gifts pertaining thereto, and with an especial assistance of the Holy Ghost.

此外，为了使她能够达到这种圣德的最高峰，并且使她可以堪当地盼望天主大能的手臂在她身上作工，她被赋予了至高的信仰之光，且得到了圣神的膏抹，以及与之相关的一切帮助和恩赐。

What we have said of the virtue of hope in the blessed Virgin in regard to its principal object must also be affirmed in regard to its secondary objects, for the gifts and mysterious blessings enjoyed by this Queen of Heaven were so great that they could not be amplified even by the arm of the Almighty God in a mere creature.

我们所说的望德，在有福的童贞女里面，其主要目标方面的望德，也必须在其次要目标方面得到肯定，因为这位天堂元后所享有的恩赐和奥秘的祝福是如此之大，大到极限，大到圆满，甚至全能天主大能的手臂再也不能为她再增加一分了。

Now as the great Lady was to receive these favors through the medium of faith and hope, these virtues were proportionately great, and therefore the greatest that could possibly fall to the lot of a handiwork of God.

由于这位伟大的圣母是以信德和望德的媒介接受这些恩惠的，因此这些圣德也相应的是伟大的，因此是天主所有杰作中，极可能的最伟大作品。

510. Moreover if, as has already been said of the virtue of faith, the Queen of heaven was endowed with an explicit knowledge and faith of all the revealed truths and of all the mysteries and operations of the Most High, and if the acts of hope corresponded to these acts of faith, who, except the Lord himself could ever comprehend how many and how excellent were the acts of hope, which the Mistress of virtues elicited, since She was aware of her own eternal glory and felicity and of that, which was to be wrought in the rest of the evangelical Church by the merits of her most holy Son? For the sole sake of Mary, as we have before said of her faith, God would have created this virtue, and for her sake He would have conferred it, as He really did, on the whole human race (No. 491).

510. 此外，如我们已经说过的，天国元后对于一切启示的真理和至高者的一切奥秘和行动，有明确的知识和信仰，若望德行为与这些信德行为相对应，除了上主自己，谁能明白望德的行为有多美好呢? 因为玛利亚知道自己永恒的光荣和幸福及她至圣之子的功劳，将在福传教会其他的人当中体现出来。完全为了玛利亚，正如我们之前说到她的信德一样，天主会创造这种美德，为了玛利亚的缘故，天主会像祂自己所做的那样，把这圣德赋予全人类（No. 491）。

511. On this account the holy Spirit calls Her the Mother of beautiful love and holy hope (Eccli. 25, 24) ; for just as She became the Mother of Christ because She furnished Him with the flesh of his body, so the holy Spirit made Her the Mother of hope, because by her especial concurrence and cooperation She conceived and brought forth this virtue for the faithful of the Church.

511. 因此，圣神称她为美丽的爱和圣洁的圣望之母（德訓篇24：24）；正如她成为基督的母亲，因为她提供给基督肉躯，圣神也使她成为望德之母，因为她特别合作与配合，为教会的信徒孕育并产生了这种美德。

［经文〈德训篇24：24〉：我是纯爱、敬畏、智德和圣望的母亲。］

Her prerogative of being the Mother of holy hope was connected with and consequent upon Her being the Mother of Jesus Christ our Lord, for She knew that in her Son She would lay the foundation of all the security of our hope. On account of these conceptions and births of the most holy Queen, She obtained a certain dominion and sovereignty over those graces and the promises of the Most High, which depended upon the death of Christ, her Son, for their fulfillment.

玛利亚作为神圣望德之母的特权与她是我们主耶稣基督的母亲有关，因为她知道天主要在她的圣子身上为我们奠定望德的所有安全基础。由于至高者对至圣元后的这些构想和创造，使玛利亚对至高者的恩宠和应许获得了一定的统治权和主权，这些恩宠和应许依赖于她圣子基督的圣死来实现。

When She of her own free will gave conception and birth to the incarnate Word She turned them all over to us and thereby gave birth to our hope. Thus was accomplished in its legitimate sense that which the Holy Ghost said to Her : “Thy plants are a paradise”(Cant. 4, 13) ; for all that came forth from Mary, the Mother of grace, was to constitute our happiness, our paradise, and our certain hope of being able to attain them.

当玛利亚以自己的自由意志给与降生成人的圣言的降孕和诞生时，她将道成肉身的圣言全部交给了我们，从而孕育了我们的希望。这样就完成了圣神对她所说的话的真正意义：「你的苗芽是乐园。　」（雅歌4：13）；因为所有来自圣母的一切，都构成了我们的幸福，我们的乐园，以及我们能够实现道成肉身的确定希望。

［经文〈雅歌4：13〉：你吐苗萌芽，形成了石榴园，内有各种珍奇的果木：凤仙和玫瑰。　］

512. The Church has a celestial and true father in Jesus Christ, for He engendered and founded it by his merits and labors, and enriched it with his graces, his example and his doctrines, as was to be expected from the Father and Author of such an admirable work.

512. 教会在耶稣基督里有一位天上的，真正的父亲，因为耶稣基督是通过自己的祭献和赎罪来建立教会的，并以祂自己的恩宠、祂的榜样和祂的教导丰富了教会，这是我们的天父期盼得着的令人钦佩的作品。

Therefore it was befitting that the Church should have also a loving and kind Mother, who with sweet regalement and caresses, and with maternal solicitude and assistance, should nurse the little children at her breast (I.Cor. 3, 2), nourish them with tender and delicious food as long as they cannot in their infancy bear the food of the robust and strong.

因此，教会也应该有一位慈爱的母亲，她以甘饴的安慰和爱抚，以母性的关怀和帮助，在她的胸前哺育小孩子们（格林多前书3：2 ）如果他们在婴儿时期不能忍受粗硬的食物，她就用柔软可口的食物抚养他们。

［经文〈格林多前书3：2〉：我给你们喝的是奶，并非饭食，因为那时你们还不能吃，就是如今你们还是不能。　］

This sweet Mother was most holy Mary, who since the beginning of the Church, when the law of grace was born in her yet tender children, began to give forth the sweet milk of her enlightened teaching as a merciful Mother; and who will continue to the end of the world thus to assist and intercede for the new children, which Christ our Lord engenders every day by his merits and at the petitions of this Mother of mercy.

这位甘饴的母亲是至圣的玛利亚，自从教会成立以来，当恩宠的律法在她温柔的孩子身上诞生时，她作为慈悲的母亲，开始从她启迪式的教导中流出甘饴的乳汁；每天藉著基督救赎的功劳及慈母的祈求而产生的新孩子，为我们的主基督进行帮助和转求，直到世界的尽头。

She it is for whom they are born, who raises and nourishes them. She is our sweet Mother, our life and our hope, the original of the blessings, which are ours, She is the example which we are to imitate, She is our assurance in the pursuit of the eternal happiness, merited by her most holy Son, She furnishes the assistance necessary for its final attainment.

这位甘饴的母亲是为他们而出生，是她抚养和哺育他们。她是我们甘饴的母亲，我们的生命和盼望，是我们祝福的源泉，她是我们效仿的榜样，她是我们追求永恒幸福的保证，这是她的圣子所挣得的，她为我们最终实现幸福提供了必要的帮助。

INSTRUCTION OF THE MOST HOLY VIRGIN MARY.

至圣童贞玛利亚的指示。

513. My daughter, as with two indefatigable wings, my spirit raised its flight by means of faith and hope toward the endless and the highest good, until it rested in union with God through intimate and perfect love.

513. 我的女儿，就像有两只不知疲倦的翅膀，我的灵魂借着信德和望德，飞向无尽的至善，直到我的灵魂藉着亲密和完美的爱与天主合而为一后，才得以安息。

Many times I tasted and enjoyed the clear vision and fruition of Him; but as these blessings were not continuous in my state of pilgrimage, I supplied their place by the exercise of faith and hope. They remained with me during my visions and fruitions and immediately became active during their absence, preventing any cessation in my high aspirations.

很多次我尝到并享有天主清晰的异象和果实；但由于这些祝福在我的朝圣旅途状态中不是持续的，我通过信德和望德的操练来填补没有异象时的空缺。在我的异象和完成期间，信德和望德也一直陪伴着我，并在异象消失时立即变得活跃，以防止我的崇高愿望停止。

The effects of these virtues, the love, the efforts and the desires which they excited in my soul toward the possession of the eternal fruition of God, cannot be adequately comprehended by the created mind in its present limited state, but they shall be known in God and cause eternal praise in those who will be worthy to see Him in heaven.

这些美德的效果、爱、努力、和渴望在我的灵魂中激起对拥有天主永恒果实的渴望，在目前有限的状态下，受造的心灵无法充分理解，但受造的心灵将在天主内知道并在那些配得在天堂见到天主的人中引起永恒的赞美。

514. Thou, my dearest, having received such great enlightenment concerning the excellence of this virtue and the works which I practiced by its help, shouldst work without ceasing to imitate me according to the assistance of divine grace. Renew continually and confer within thyself the promises of the Most High and, with unshaken confidence in their divine truthfulness, raise thy heart to ardent desires and longings for their attainment.

514. 你，我最亲爱的，已经接受了关于这种望德的卓越性，和我在望德的帮助下获得的伟大的启迪，你应该在圣神的帮助不断地效法我，不断地弃绝自已，契合主旨，并以对天主旨意神圣的、真实的、坚定不移的信心来提升自已，以热切的渴望来实现与天主的结合共融。

In this firm hope thou canst assure thyself of arriving through the merits of my most holy Son, at the blessed cohabitation in the celestial fatherland and at the companionship of all those who there see in immortal glory the face of the Most High.

在这个坚定的望德中，你可以确信自已能渡过难关，通过我圣子的功绩到达永恒的天乡，并与所有那些在永恒的荣耀中能看到至高者面容的人为伴，同享天国永福。

With its help thou canst raise thy heart above earthly things and fix thy mind upon the immutable Good, to which thou aspirest; all visible things will appear to thee burdensome and disagreeable, and thou wilt esteem them as vile and contemptible ; nothing wilt thou strive after except that most lovable and delightful object of thy desires.

在望德的帮助下，你可以提升你的心超越尘世的事物，并将你的心思放在你所向往的永恒的善上；因此，全部可见的事物在你看来是沉重的和令人不快的，你会认为它们污秽卑鄙；除了你渴望的最可爱、最令人愉快的对象之外，你别无所求。

In my soul there was an ardor of hope, such as is possible only to those who have apprehended its object in faith and tasted it by experience ; no tongue and no words can describe or express its intensity.

在我的灵魂中，有一种望德的热情，只有那些凭信德领悟了望德的目的，并凭经验尝到望德滋味的人才会有；没有任何口舌和语言可以描述或表达它的强度。

515. Besides, in order to spur thee on still more, consider and deplore with heartfelt sorrow the unhappiness of so many souls who are images of God and capable of his glory, and who through their own fault are deprived of the true hope of enjoying it. If the children of the holy Church would pause in their vain occupations and would take time to consider and weigh the blessings of unerring faith and hope, which separates them from darkness and which, without their merit, distinguishes them from the followers of blind unbelief, they would without doubt be ashamed of their torpid forgetfulness and repudiate their vile ingratitude.

515.此外，为了更加激励你继续前行，要深切地思索和哀叹许多灵魂的不幸，他们按天主的肖像被创造，有能力获得天主的荣耀，却因自己的过错而被剥夺了享有的真正望德。如果圣教会的孩子们在他们徒劳的工作中停下来，花时间考虑和权衡他们可靠的信德和望德的祝福，这祝福会使他们与黑暗分开，在他们没有功劳的情况下，把他们和那些盲目不信的人区别开来，他们无疑会为自己的麻木健忘感到羞耻，并拒绝他们卑劣的忘恩负义。

But let them be undeceived, for most terrible punishments await them ; they are most detestable in the sight of God and the saints, because they despise the blood shed by Christ for the very purpose of gaining them these blessings. As if all were only a fiction they treat with contempt the blessings of truth, hastening about during their whole life without spending even one day, and many of them not even an hour, in the consideration of their duties and of their danger.

然而让他们醒悟吧，因为等待他们的是最可怕的惩罚；他们在天主和圣徒眼中是最可憎的，因为他们鄙视基督为他们获得这些祝福而流下的宝血。仿佛这一切都只是谎言，他们以蔑视对待真理的祝福，一生匆匆忙忙，甚至没有一天甚至一个小时，考虑到自己的职责和危险。

Weep, O soul, over this lamentable evil, and according to thy power work and pray for its extirpation through my most holy Son. Believe me that whatever exertion and attempt thou makest toward this purpose shall be rewarded by his Majesty.

哦灵魂，为这可悲的邪恶而哭泣吧，并根据你的力量工作，并通过我至圣的圣子为邪恶的灭绝祈祷。相信我，你为此目的所做的任何努力和尝试都会得到荣耀尊威的天主的赏报。

CHAPTER VIII.

OF THE VIRTUE OF CHARITY IN THE MOST HOLY MARY, OUR LADY.

第八章

关于至圣圣母玛利亚的爱德

516. The most excellent virtue of charity is the Mistress, the queen, the mother, the life and beauty of all the other virtues ; charity governs, moves and directs them to their ultimate and true end, charity leads them on to their ultimate perfection, preserves them and makes them grow, enlightens them and beautifies them, gives them life and efficacy.

516. 爱德是主母、元后、母亲的最优秀的圣德，爱德是其它美德的生命和典型的例子；爱德支配、推动和引导其它美德达到最终和真正的目的，爱德引导他们达到终极成全，保护他们并使他们成长，启迪他们并美化他们，赋予他们生命和功效。

If the other virtues confer each their measure of perfection on creatures, charity gives them perfection itself and brings them to their full complement. Without charity all is of small value, obscure, languid, lifeless and unprofitable, not being endowed either with the essence or the appurtenances of true vitality. Charity is kind, patient, meek, without emulation, without envy, without offensiveness, desires not to acquire, but readily distributes all, is the cause of all good and consents not to evil; as far as it is concerned (I Cor. 13, 4) it is the fullest participation in the true and ultimate Good.

如果其它美德赋予受造物以全美的尺度，那么爱德就会赋予受造物以成全的本身，并使受造物得到完全的补充。没有爱德，一切都没有价值、晦涩、无力、无生命和无益的，不能被赋予真正生命力的本质或其附属。爱是仁慈的、忍耐的、温柔的、不争强好胜、不嫉妒、不冒犯、不求己得而乐于施舍，爱是一切良善的起因，它不参与恶；（格林多前书13：4），它是对真正和终极良善的最圆满参与。

［经文〈格林多前书13：4〉：爱是含忍的，爱是慈祥的，爱不嫉妒，不夸张，不自大，不作无礼的事，不求己益，不动怒，不图谋恶事。　］

O Virtue of virtues and greatest treasure of heaven! Thou alone hast the key of paradise! Thou art the dawn of eternal light, the sun of eternity's day, the fire which purifies, the wine which inebriates with new delights, the nectar which rejoices, the sweetness which satiates without surceasing, the chamber of rest for the soul, a bond so intimate that it makes us one with God (Joan 17, 21), with the same bond that unites the eternal Father to the Son, and Both to the holy Spirit.

哦，美德之德，天上至宝！只有你拥有天堂的钥匙！你是永恒之光的黎明，永恒之日的太阳，净化之火，使人陶醉的美酒，欢欣之甘露，满足而不消逝的甜蜜，灵魂的休憩之所，使我们与天主合而为一的如此亲密的纽带（若望福音 17：21），以同样的纽带将永恒的圣父与圣子以及圣神联合起来。

［经文〈若望福音 17：21〉：愿众人都合而为一！父啊！愿他们在我们内合而为一。　］

517. On account of the nobility of this most excellent of all virtues, our God and Lord, according to the Gospel of St. John, wished to honor Himself or wished to honor it, by calling Himself Charity (I John 4, 16). There are many reasons why the Catholic Church attributes the divine perfections of omnipotence to the Father, of wisdom to the Son, and of love to the Holy Ghost. For the Father is the beginning, the Son is engendered of the Father through the divine intelligence, and the Holy Ghost proceeds from Both through the will.

517. 根据《圣若望福音》，由于爱德是这一切圣德中最卓越的圣德，我们的天主和上主，希望以爱德来荣耀自己，称自己为爱(若望一书4、16:天主是爱)。为什么天主教会将全能的完美归于天父，将智慧归于圣子，将爱归于圣神，原因有很多。因为天父是开始，圣子是天父通过神圣的智慧产生的，圣神通过意志从两者中产生。

［经文〈若望一书 4：16〉：我们认识了，且相信了天主对我们所怀的爱。天主是爱，那存留在爱内的，就存留在天主内，天主也存留在他内。］

But the name of Charity and the perfection which it implies is attributed to the Lord himself without distinction of Persons, since the Evangelist says indiscriminately: “God is charity.” This virtue in the Lord has the distinction of being the terminus or end of all his operations ad intra and ad extra. For on the one hand all the divine processions (which are the operations of the Godhead with Himself or ad infra), terminate in the reciprocal union and love of the three divine Persons, and thus they constitute an indissoluble bond of unity over and above the indivisibility of the divine Essence, proper to it as being one and the same God.

但是，爱德之名及其蕴含的成全归于天主，不区分位格，因为圣史若望不加区别地说：「天主是爱。」在天主内的这种美德的区别在于，爱是天主聖三在内部和外部所有运作的终点或目的。因为一方面，所有天主的進行（这是天主在自己内部的运作），都以圣三的相互结合和爱为终结，因此天主的進行构成了不可分割的天主本质且牢不可破的纽带，作为独一的相同的天主而言，这是洽当的。

On the other hand the works ad extra, namely the creatures, are an offspring of divine charity and are ordained towards it, so that, issuing from that immense sea of divine bounty, they also return by charity and love to the source from whence they sprang. It is peculiar to the virtue of charity in opposition to all the other virtues and gifts, that it is a perfect participation of a divine virtue ; it is born of one source, is directed back to the same, and is more adapted to that eternal source than all other virtues.

另一方面,天主圣三为爱而创造了一切事物，天主创造万物，是天主的爱的流露和显示。因此，从那浩翰的天主慷慨的爱的海洋中发出的，他们也应该通过仁慈和爱返回到他们起源的源头。与所有其它美德和恩赐相反的，爱德的独特之处在于，爱德是天主圣三的纽带和标志；它源于一个源头，又指向同一源头，并且比所有其它美德更适合那个永恒的源头。

If we call God our hope, our patience, or our wisdom, it is because we receive them from his hand, and not because these perfections are in God as they exist in ourselves. But we call God our charity, not only because we receive it from the Lord, and because He communicates it to us, but because He himself is essential charity, and the overflow of this divine perfection, which we represent to ourselves as a form and attribute of his Divinity , redounds in our souls, transforming it more perfectly and abundantly than any other virtue.

如果我们称天主为我们的盼望、忍耐或智慧，那是因为我们是从祂手领受的，而不是因为这些美德存在于天主之中，就像它们存在于我们自己之中一样。但我们称天主为我们的爱，不仅因为我们从主那里领受了爱，不仅因为天主将爱传递给我们，更重要的是天主的本性本质乃是爱，並溢出这神圣的爱德，使得我们也能分享并呈现从天主圣三溢出的神圣的爱德，神性的爱德助益我们的灵魂，比任何其它美德都更完美、更丰富地转化我们的灵魂，使我们更相似天主。

518. Other admirable qualities of charity are manifested in the relation between God and ourselves; for as this virtue is the source of our being, and afterwards our highest end, God himself, it is also the spur and the ideal of our affection and love of the Lord. For, if the knowledge that God is in Himself the infinite and highest good is not sufficient to move and incite us to love Him, at least the knowledge that He is our own greatest good, should draw and oblige us toward his love.

518. 爱德的其他值得称赞的美德表现在天主与我们之间的关系上; 因为这种美德既是我们存在的源泉，也是我们的最高目的——即天主本身，感知天主对我们的爱，激励我们用行动来回应天主的大爱。因为，如果知道天主的本质是无限和至高无上的爱，这还不足以感动和激励我们去爱祂，那么至少认识到祂能给予最伟大的爱的至善，就会吸引并迫使我们去爱祂。

If we could not know how to love Him before He gave his Onlybegotten for us (I John 4, 10), we certainly cannot have an excuse for not loving Him after that sacrifice. For although we might be exonerated for not being able to merit such a benefit, yet now, after we have received this sacrifice without our merit, we can certainly not be excused for not acknowledging the favor.

如果我们在天主为我们赐下祂的独生子之前不知道如何爱祂（若望一书 4、10），我们当然没有理由在祂为我们牺牲之后仍不爱祂。因为虽然我们可能会在没有功劳的情况下得到这恩惠而被免罪，但现在，在我们接受了没有我们的功劳的牺牲之后，如果我们还不承认这个恩惠，我们当然不能被原谅。

［经文〈若望一书 4：10〉：爱就在于此：不是我们爱了天主，而是他爱了我们，且打发自己的儿子，为我们做赎罪祭。］

519. The example which divine Charity furnishes for our own, manifests still more the excellence of this virtue, although it is difficult for me to explain my perception of this excellence. When Christ Our Lord founded his most perfect law of love and grace, He exhorted us to be perfect imitators of our heavenly Father, who allows his sun to rise over the just and the unjust without distinction (Matth. 5, 45).

519. 天主的慈爱为我们提供的榜样，更多地体现了这种美德的卓越性，尽管我很难解释我对这种卓越性的看法。当我们的主基督建立祂最完美的爱与恩典的律法时，主基督告诫我们要完全地效法我们的天父，天父让祂的太阳毫无区别地照耀着义人和不义的人（玛窦福音 5：45）。

［经文〈玛窦福音 5：45〉：好使你们成为你们在天之父的子女，因为他使太阳上升，光照恶人，也光照善人；降雨给义人，也给不义的人。］

Such doctrine and such an example only He himself, the Son of the eternal Father, could give to men. Among all the visible creatures there is none like the sun to compare with divine charity and to show us how to imitate it; for this most noble star, from its very nature, without hesitation and entirely according to its own innate tendency, distributes its light in all directions, and without distinction to all who are capable of receiving it, and on its part never denies or suspends its benevolent activity.

这样的教导和这样的榜样，只有祂自己，永恒天父的儿子，才能给人。在所有可见的受造物中，没有一个比太阳更相似天主，并向我们展示如何模仿它；因为这颗最高等的恒星，从它的本性出发，毫不犹豫地，完全按照自己固有的倾向，向四面八方散发光芒，对任何接受它的光芒的人不加区分，而且它从不拒绝或中止它的仁慈之举。

And this it does without desiring acknowledgment, without imposing any obligation on any one, without asking for benefits or requiring any return, without finding in the objects of its enlightening bounty any previous goodness to move and draw it towards them. Nor does it expect any profit in the communication of its own blessed light, in which all participate and share.

太阳这样做并不希望得到承认，不向任何人强加任何义务，不要求利益或任何回报，也不在其照耀馈赠的对象中找到任何预先的善行，使他们配受光照。太阳也不期望在所有人都参与和分享它的白昼和光明时，从中获得任何益处。

520. At the consideration of the noble attributes of this created charity, who will not recognize the signature of the uncreated Charity which it follows ? And who is not ashamed of failing to imitate it? Who can claim to have true charity in himself without copying its prototype? It is true our charity and love cannot create goodness in the object of its affection, as is done by the uncreated Charity of the Lord; nevertheless, even if by charity we cannot make good those whom we love, we can offer the goods of love to all without looking for the advancement of ourselves and without proceeding to deliberate and study whom we are to love and benefit in the hope of being repaid.

520. 考虑到这个受造物爱德的崇高属性，谁会不认出太阳所遵循的造物主慈爱的明显特征？谁不为未能效法它而感到羞耻？谁能在不复制其原型的情况下声称自己拥有真正的爱德？诚然，我们的爱德和爱情不能在其所爱的对象上创造善，就像天主的非受造的爱所做的那样；尽管如此，即使通过爱德我们无法使我们所爱的人变得更好，但我们可以将爱的财富提供给所有人，而无需寻求自己的提升，也无需进行深思熟虑地研究我们应该爱谁，并希望得到回报。

I do not wish to be understood as saying that love is not free, nor that God was in any way forced to create through natural necessity. All the works ad extra, which are those of Creation, are free acts of God. The example contained for us in divine Charity points in another direction, namely, that the free will must not twist or do violence to the inclination and the impulse of charity; but in imitation of the highest Good, which in no way hinders the divine will in its inclination to do good, the human will must allow itself to be moved and impelled by the inclination of charity to communicate its goodness.

我不想被理解为说爱不是没有条件的，也不希望天主是被迫通过自然的需要来创造爱的。所有天主外在的作为，即创造的工作，都是天主的自由行为。天主的爱德为我们提供的榜样指向另一个方向，即自由意志不得扭曲或违背爱德的倾向和推动，这绝不阻碍天主圣意行善的圣意，人类的意愿必须允许自己被爱的倾向所感动和推动，以传达它的良善。

For in this manner the divine Will is impelled to distribute the rays of its inaccessible light to all creatures according to the capacity of each one, without any preceding goodness, service or benefit on their side, and without hope of such return afterwards, as the divine Goodness stands in need of nothing.

因为在这种方式下，天主神圣的意志被爱摧迫着，去分施給人他无法接近的爱的光芒，按照每一个人的能力分配给一切受造物，而在受造物这一边並没有任何先前的善行、功劳、或酬报，天主也没有希望在此之后得到回报，因为天主什么都不缺乏。

521. This is in part the nature of Charity in its divine original, God. Outside of God himself, however, we will find it in the fullest perfection possible to a mere creature in none other than most holy Mary, and in Her we find the model after which we are more immediately to copy our own charity.

521. 这在一定程度上是爱德的本质，因为爱德的神圣本源是天主。然而，在天主本身之外，我们会在至圣玛利亚中发现对一个单纯的受造物来说可能是最完美的爱德，而在玛利亚身上，我们找到了一个模型，我们可以更直接地复制成为我们自己的美德。

It is evident that the light proceeding from the uncreated Sun of charity, where it is contained without limit or circumscription, communicates itself to all creatures even the most remote according to an order and measurement adjusted in proportion to the proximity or distance of each from the divine source. And this order manifests the fullness and perfection of the divine Providence; for without it, this Providence would show a certain defect, confusedness and discord in the creatures as far as the participation of his goodness and love is concerned.

很明显，光是从非受造的爱的太阳发出的，在那里，它是没有限制，没有条件的给予的，根据与每个受造物的远近和需求来测量和调整比例，从天主的源头将自身传达给所有的受造物，即使是最遥远的受造物。而这个秩序彰显了天主上智的圆满和成全；因为如果没有爱之太阳，就天主的善良和爱的参与而言，这个天意会在受造物中表现出某种缺陷、混乱和不和谐。

The first place after God himself, in the distribution of divine Charity, was due to that Soul and that Person, who was at the same time uncreated God and created man ; for the highest grace and participation of love naturally was to be found where existed the closest and most intimate union with God, as it existed and as it will exist forever in Christ our Lord.

在天主爱的分配中，天主自己之后的第一位是归于“那个灵”和“那一位”，祂同时也不是被造的天主和被造的人；因为最高的恩宠和爱的参与自然会出现在与天主最接近和最亲密的结合中，因为爱存在并将永远存在于我们的主基督里。

522. The second place is due to his most holy Mother Mary, in whom charity and divine love found its resting place in an especial manner. For, according to our way of apprehending, the uncreated Charity could not be quieted until It should find a creature to which It could communicate Itself in such great plenitude, that the love and affection of the whole human race should in its entirety be reproduced in that Creature alone.

522. 第二位归于祂至圣圣母玛利亚，爱德和神圣的爱以一种特殊的方式在玛利亚身上找到了安息之地。因为，根据我们的理解方式，造物主的爱在找到一个可以与造物主自己进行如此极大的丰富交流的受造物之前是不会安静下来的，以至于整个人类的爱和感情都应该完全复制在那个独一的受造物中。

It was intended that this chosen Creature should in Herself be endowed with the gifts of charity, without the shortcomings and defects common to the rest of mortals infected with sin, so that She by Herself would be able to supply the balance of creation and make for it the greatest possible return of love. Mary alone was chosen among all creatures to imitate the Sun of justice in charity (Cant.6, 9), and faithfully to copy this virtue from its Original.

其目的是这个被选的“受造物”将被赋予爱德的恩赐，没有其他世人所共有的原罪的缺陷，这样玛利亚就能够自己提供受造物的平衡，并使受造物最大可能地回报爱。在所有受造物中只有玛利亚被拣选在爱中模仿正义之太阳（雅歌6：10），并忠实地从其原版中复制这种圣德。

［经文〈雅歌6：10〉：那上升如晨曦，美丽似月亮，光耀若太阳，庄严如齐整军旅的，是谁？　］

She by Herself knew how to love more ardently and perfectly than all the rest of creatures combined, to love God entirely for his own sake, purely, intensely and without defect, and also loving creatures for God's sake and in a manner similar to Him. She alone adequately followed the impulse of charity and her generous inclination of loving the highest Good as highest Good, without any side intentions ; and of loving the creatures on account of their participation in God, without the thought of a return or reward of her love. And in perfect imitation of the uncreated Charity, Mary by her charity was able and knew how to love in such a way as to make better that which is loved ; for by her love She made better heaven and earth and all things that exist outside of God.

玛利亚自己知道如何比其他所有受造物加起来更热切和完美地爱，完全为天主自己的缘故爱天主，纯粹、强烈、和没有缺陷，也为天主的缘故，以类似于天主的方式爱一切受造物。她独自充分地遵循了爱德的推动和慷慨的倾向，爱至高的善以作为至高的善，没有任何其它的意图；并且因为参与天主而爱一切受造物，而不考虑对她爱的报答或报酬。在完美效法造物主之爱的过程中，玛利亚凭借她的爱德，能够并且知道如何去爱，使被爱的事物变得更好；因为通过她的爱，她使天地和天主之外的所有事物变得更加美好。

523. If the charity of this great Lady were put in the balance with that of all the men and angels, hers would outweigh theirs by far; for She by Herself exceeded them all in her knowledge of the essence and qualities of the divine Charity and consequently only Mary knew how to imitate It with adequate perfection and above all the powers of intellectual creatures. In this excess of love and charity She repaid and satisfied the debt of infinite love due to the Lord from creatures, as far as He could demand a return of them, for their return was not to be infinite in value, that being impossible.

523.如果将这位伟大圣母的爱德与所有人和天使的爱德相比，她的爱德将远远超过他们的爱德；因为她自己在对天主之爱的本质和品质的了解方面超越了所有的他们，因此只有玛利亚知道如何以足够完美的方式模仿天主之爱，并超越所有智慧受造物的能力之上。在这种丰盈的爱和慈善中，她偿还并清偿了受造物对天主无限爱的债务，因为人的回报不具备无限的价值，因此天主如要人的回报人是不可能的。

Just as the love and the charity of the most holy soul of Jesus Christ was in its greatness proportionate to the hypostatic union, so the love of Mary was great in proportion to the excellence conferred upon Her by the eternal Father, when He appointed Her as the one, who as Mother was to conceive and bear his Son for the salvation of the world.

正如耶稣基督至圣灵魂的爱和慈悲，在其伟大上与两性一位的结合成正比一样，玛利亚的爱与永恒天父授予她的卓越成正比，当天父

任命她为母亲，作为全人类母亲的玛丽亚将孕育并生下天父的圣子来拯救世界。

524. Thence we understand that all the gifts and the blessings of creatures depend in some manner on the love and charity of the blessed Virgin toward God. In Her alone it was possible that divine Charity could exist in this world in its highest and ultimate perfection. She paid the whole debt of charity at a time when all men were unable to pay or even to understand the greatness of their debt.

524. 由此我们了解到，受造物的所有恩惠和祝福在某种程度上都取决于至圣童贞对天主的爱和爱德。只有在她身上，天主的爱德才有可能以其最高和终极的成全存在于这个世界上。在所有人都无法偿还甚至无法明白他们的债务之沉重的时候，她还清了整个爱德的债务。

She, by her most perfect charity, obliged the eternal Father to sacrifice his most holy Son for Herself and in Redemption of the whole world; for if Mary had loved less and if her charity had been defective, the proper preparation for his Incarnation would have been wanting. But as soon as any creature was found, which resembled God so closely as She, it was, so to say, but a natural consequence that He should descend to Her as He did.

玛利亚以她最完美的爱德，迫使永恒天父为她自己和整个世界的救赎牺牲了天父至圣圣子；因为如果玛利亚爱得少，如果她的爱德有缺陷，圣子的道成肉身就会缺乏适当的准备。但是一旦发现任何受造物与天主如此相似就像玛利亚一样，可以说，圣子将降临到她身上，正如圣子已做到的那样，这只是一个自然的结果。

525. All this is the meaning of the words of the Holy Ghost when He calls Mary the mother of beautiful love (Eccli. 24, 24), as has already been explained correspondingly in regard to hope. These words to Mary signify: Mary is the Mother of Him, who is our sweetest love, Jesus, our Lord and Redeemer, who became the most beautiful among men by a divine, infinite and uncreated beauty, and by a human nature which was to be without guilt or blemish and to which no beauty of grace that could be communicated by the Divinity, was wanting (I Pet. 2, 22).

525. 这就是圣神称玛利亚为美丽仁爱之母（德训篇24：24）时所说的意思，正如已经在望德方面相应解释的那样。这些话对玛利亚意味着：玛利亚是圣子的母亲，而圣子是我们最甘饴的爱–耶稣，我们的上主和救赎主，凭借天主的、无限的、和自有的美，以及因没有罪恶或污点的人性，而成为人类中最美的人，并且不缺天主所传达的恩宠之美（伯多禄前书. 2：22）。

［经文〈德训篇24：24〉：我是纯爱、敬畏、智德和圣望的母亲。经文〈伯多禄前书. 2：22〉：他没有犯过罪，他口中也从未出过谎言。］

She is also the Mother of beautiful love, for She alone engendered in her soul the perfect love and charity and the most beautiful affection. All the rest of the creatures combined could not attain the beauty and faultlessness of her Charity for theirs was not worthy to be called absolutely beautiful. She is the Mother of our love; for She drew it toward the earth for us; She cultivated it for us; She taught us to know and practice it; there is no other creature in heaven or on earth that could be such a teacher of this beautiful love for men or angels.

玛利亚也是美丽爱情之母，因为只有她才能在她的灵魂中孕育出成全的爱德和慈爱以及最美的情感。其余所有的受造物加起来都无法达到她的爱德的美丽和完美，因为他们的爱德不配被称为绝对的美。玛利亚是我们爱的母亲；因为她为我们把爱引入世界；她为我们培育了爱；她教我们认识并操练爱；天上和地下，没有任何受造物像玛丽亚一样，对人类或天使成为如此美丽的爱。

Therefore all the saints are but rays of this sun, and streamlets flowing from this ocean ; so much the better will they know how to love, the more they participate in this love and charity of most holy Mary, and in as far as they succeed in imitating and copying it more exactly.

因此，所有圣徒都只是这太阳的光芒，这海洋之川流；他们越是知道如何去爱，他们就越能参与至圣玛利亚的这种仁爱和爱德，并且能够更准确地效法和复制它。

526. The sources of this charity and love of our princess Mary were her profound knowledge and wisdom, derived as well from her infused faith and hope, as also from the gifts of science, intellect and wisdom given to Her by the Holy Ghost ; but the greatest of all the sources of her love were the intuitive and abstractive visions of the Divinity. Through all these mediums She reached the highest knowledge of the uncreated Charity and drank of it at its very fountain, and as She thus learned, how God was to be loved for his own sake and the creature for the sake of God, also how to practice and execute this love with the most intense and fervent desire.

526. 我们玛利亚公主的这种爱德和爱情的来源是她渊博的知识和智慧，来自她被注入的信德和望德，也来自圣神赐给她的知识、理智、和智慧的恩宠；但她爱的最伟大的源泉是对天主的直观和抽象的神视。通过所有这些媒介，她达到了对非受造的的爱的最高知识，并从爱的泉源中畅饮它，正如她由此学到的，如何为天主而爱天主和爱受造物，以及如何以最强烈和最热切的渴望来操练和执行这爱德。

Moreover, as the power of God found no impediment or hindrance, no inadvertence, ignorance or imperfection, nor any tardiness of the will in this Queen, it could operate in Her according to his pleasure. This was not possible in other creatures, since in none of them it found the same disposition as in most holy Mary.

此外，由于天主的权能在这位元后身上没有任何阻挡或障碍，没有疏忽、无知或不完美，也没有任何迟缓的意志，天主的权能可以根据天主的喜好在玛利亚身上发挥作用。这在其他受造物中是不可能的，因为在他们中没有一个具有与至圣玛利亚相同的性情。

527. In Her was the fulfillment of that great natural and divine precept :”Thou shalt love thy God with thy whole heart, and with thy whole soul, and with thy whole strength.” Mary alone satisfied this obligation and debt for all men, which in this life and before seeing God they neither knew nor could ever fulfill entirely. This Lady fulfilled it more perfectly during her pilgrimage than the saints even in the state of beatitude.

527. 在玛利亚身上实现了伟大的自然和天主的诫命：「你要全心、全灵、全力爱你的上主你的天主。　」玛利亚独自为所有人履行了这项义务和债务，这是世人在此生和在见到天主之前，既不知道也永远无法完全履行的。这位圣母在她的朝圣旅途中比所有圣徒更完美地完成了该履行的，即使是在直观真福的状态下。

Moreover She also satisfied the intentions of God in regard to this precept, namely that it remain not unfruitful and as it were frustrated on the part of wayfaring men; for most holy Mary by Herself sanctified and fulfilled it entirely for all of them, supplying by her charity all that was wanting in the fulfillment of this precept among men. And probably if God had not foreknown that Mary our Queen would be among the number of the mortals, He would not have given this command in this form. But on Her account He was pleased to give it; to Her we owe not only this command of perfect charity, but also the adequate fulfillment of it among men.

此外，玛利亚也满足了天主在这些诫命上的心意，即主的心意不会因流徙世人的挫败而徒劳无功；因为至圣玛利亚亲自为所有世人圣化并完全地实现了，通过她的爱德提供了在人类中实现这一诫命所需的一切。或许如果天主没有预见到我们的王后玛利亚会在凡人之列，天主就不会以这种形式发出这个命令。但是为了她，天主很乐意给与这诫命；我们不仅亏欠玛利亚这成全的爱德的命令，而且亏欠她在人类中充分履行这爱德。

528. O most sweet and most beautiful Mother of beautiful love and charity ! Let all the nations know Thee, let all generations bless Thee, and let all the creatures magnify and praise Thee! Thou alone art the perfect One, the beloved One, the chosen Mother of uncreated Charity. It formed Thee and selected Thee to shine like the sun in thy most beautiful and most perfect love (Cant. 6, 9) ! Let all us miserable children of Eve approach this sun in order to be enlightened and inflamed. Let us approach this Mother in order to be born again in love.

528. 哦，最甘饴最美丽的爱和爱德之母！让万国认识你，让万代赞美你，让万民称颂你！凡有血气的都要尊崇你，赞美你！只有你是成全的那一位，至亲爱的一位，被选的造物主的仁爱之母。爱形成了你，并拣选了你，在你最美丽和最成全的爱中像太阳一样闪耀（雅歌6： 10）！让我们所有可怜的厄娃孩子们接近这个太阳，以便得到光照和燃烧。让我们靠近这位母亲，以便在爱中重生。

［经文〈雅歌6： 10〉：那上升如晨曦，美丽似月亮，光耀若太阳，庄严如齐整军旅的，是谁？］

Let us approach this Teacher in order to be taught the love, affection and charity which is without defect. Love is a disposition which is pleased and satisfied with the thing loved. Affection is a selection and separation of the beloved from other of the same kind, and charity implied in addition to these, a high appreciation and esteem for the goodness of the beloved. All this we will learn from the Mother of true love, who is called by that name precisely because her love possesses all these qualities.

让我们亲近这位导师，以学习无瑕疵的爱、情感、和施舍；爱是一种性情，对所爱之物感到满足和高兴，情感是将被爱之人从其他人和事物中分离出来，而慈善则是指对被爱之人的美德的高度赞赏和尊重。所有这一切，我们都将从真正的爱之母那里学到，玛利亚之所以被称为真爱之母，正是因为她的爱具有所有这些品质。

In Her we learn to love God for his own sake, resting satisfied in Him with mall our heart; to give Him a separate place in all our love from all that is not God, for loving Him, together with other things, only diminishes our love of God. We learn to appreciate Him and esteem Him above gold and above all precious things, for in comparison with Him all precious things are of no value, all beauty is ugliness, and all that is great and estimable in carnal eyes, becomes contemptible and valueless. Of the effects of this love of the most holy Mary, this whole history treats and of them heaven and earth are full. Therefore I will not stay to describe more particularly what no human tongue, nor words of men or angels can convey.

在她里面，我们学会为天主自己的缘故爱天主，全心全意地在天主里面安息；在我们所有的爱中给天主一个独立的位置，与不属于天主事物分开，因为若连同其它事物爱天主只会削弱我们对天主的爱。我们要学会感激天主，崇敬祂胜过黄金和一切珍贵的东西，因为与天主相比，一切宝贵的东西都毫无价值，一切美丽都是丑陋的，一切在肉眼中伟大可贵的东西都变得卑劣无价值。至圣玛利亚的这种爱的影响，充满了整个历史、上天、和下地。因此，我不会留在这里描述人类的语言或天使的言语都无法传达的内容。

INSTRUCTIONS GIVEN ME BY THE QUEEN OF HEAVEN.

天上元后给我的指示

529. My daughter, if I desire in maternal affection, that thou follow me and imitate me in all the other virtues, then more especially do I make known and declare to thee my desire to see thee follow me in the virtue of charity, for this is the end and the crowning glory of all other virtues. I desire that thou exert thy utmost powers to copy in thy soul, with the greatest perfection, all that thou hast learnt of my charity. Light up the lamp of thy faith and reason in order to find this drachm of infinite value, and after thou hast (Luke 15, 8) found it, forget and despise all that is earthly and corruptible. In thy own mind consider again and again, ponder and take heed of the infinite reasons and causes that make God lovable above all other things.

529. 我的女儿，如果我在母爱中希望你跟随我，并在所有其它美德上效法我，那么我更要特别向你表明，并向你宣告，我希望看到你以爱德跟随我，因为这是所有其它美德的终结和至高的荣耀。我希望你尽你最大的力量，以最完美的方式，在你的灵魂中，把你从我的爱中学到的一切效法出来。点亮你的信念和理之灯，以找到这价值无限的达玛，在你找到之后（路加福音 15：8），忘记并轻看一切世俗和易朽的事物。在你自己的心中，反复地思考，并留意那些使你自已爱天主在万有之上的无数原因和理由。

［经文〈路加福音15：8〉：或者哪个妇女，有十个『达玛』，若遗失了一个『达玛』，而不点上灯，打扫房屋，细心寻找，直到找着呢？］

In order that thou mayest be sure that thou lovest Him perfectly and truly, search within thyself for the following signs and effects of that love; whether thy thought and meditation dwell continually on God, whether his commands and counsel find in thee no repugnance or remissness, whether thou fearest to offend Him, whether thou seekest immediately to appease Him after having offended Him, whether thou grievest to see Him offended and rejoicest to see Him served by all creatures, whether thou desirest and art delighted to speak continually of his love ; see whether thou delightest in the memory of his presence, whether thou grievest at thy forgetfulness of Him and at his absence from thee, whether thou lovest what He loves, and abhorrest what He abhors, whether thou seekest to draw all men towards his friendship and grace, whether thou prayest with confidence; see whether thou receivest with gratitude his benefits, whether thou dost not waste them but rather turnst them to good account for his honor and glory, whether thou strivest to extinguish in thyself all the movements of the passions, which retard thee or hinder thee in thy loving aspirations and in thy works of virtue.

为了让你确信你完全和真实地爱天主，在你自己里面寻找这种爱的以下迹象和效果；你的思想和默想是否一直在天主身上，祂的命令和劝告是否在你身上没有反感或怠慢，你是否害怕冒犯祂，你是否在冒犯祂后立即寻求安抚祂，你是否因看到祂被冒犯而感到悲伤，因看到所有受造物都服侍祂而喜悦，你是否渴望并喜乐的不断地谈论祂的爱；你是否最喜欢祂的临在的记忆，你是否为忘记祂和祂不在你身边而悲伤，你是否爱祂所爱的，憎恶祂所厌恶的，你是否试图吸引所有人接近祂的友谊和恩宠，你是否满怀信心地祈祷；看看你是否怀着感激的心情接受了祂的恩惠，你是否没有浪费祂的恩惠，而是将它们转化为善行以钦崇和光荣祂，你是否努力在自己身上扑灭所有阻碍你爱的愿望和你的美德工作的激情。

530. All these and many more are the signs of greater or less charity in the soul. When charity is ardent and strong, it will be especially careful not to suffer the forces of the soul to remain idle, nor to consent to any blemish, because it will immediately consume and wipe it out. It will not rest until it can taste the highest Good of its love. For without it, this love droops, is wounded and dies. It thirsts after that wine which inebriates the heart, causing a forgetfulness of all that is corruptible and passing (Cant. 5, 1).

530. 所有这些以及更多的东西都是灵魂或多或少仁爱的标志。当爱德热切而强大时，要特别小心，不要让灵魂的力量闲置，也不要容忍任何瑕疵，因为闲置和瑕疵会立即消耗和消灭爱德。爱德不会休息，直到它尝到爱的至善。因为没有爱德，这种爱就会衰弱、受伤和死亡。爱渴慕那使人心醉的酒，使人忘记一切易腐烂和逝去的事物（雅歌5：1）。

［经文〈雅歌5：1〉：我的妹妺，我的新娘！我进入了我的花园，采了我的没药和香草，吃了我的蜂巢和蜂蜜，喝了我的酒和奶。我的朋友！请你们吃，请你们喝；我亲爱的，请你们痛饮！　］

And as charity is the mother and the root of all virtue, its fecundity will immediately show itself as soon as it has found a place in the soul ; it will fill it and adorn it with the habits of the other virtues, and engender them one after another by establishing the practice of them, as the Apostle says (I Cor. 13, 4). The soul that is in charity not only feels the effects of charity in itself, but through charity it is secure of being loved by God; through this divine love, it enjoys the reciprocal effect of God's indwelling, so that the Father, the Son and the Holy Ghost will come and live in it as their temple, and this is a blessing which no words and no example can properly express in this mortal life.

爱德是一切美德的母亲和根源，一旦爱德在灵魂中找到一席之地，它的繁殖力就会立即恢复原貌；它将用其它美德的习惯来塑造和装饰它，正如宗徒所说的，并通过建立美德的操练来一个接一个地产生它们，（格林多前书13：44）。在爱德中的灵魂不仅能感受到爱德本身的效果，而且通过爱德，它可以确保被天主所爱；通过这种神圣的爱，灵魂享受到住在天主内的相互影响，使圣父、圣子、圣神来住在其中当作祂们的圣殿，这是在这尘世中任何言语和榜样都无法恰当表达的祝福。

［经文〈格林多前书13：44〉：爱是含忍的，爱是慈祥的，爱不嫉妒，不夸张，不自大。　］

531. The right order of this virtue is to love God above all the creatures, then to love oneself, and him who is nearest to oneself, namely, our neighbor. God must be loved with the whole understanding, without deceit, with the whole will, without reserve or division, with the whole mind, without forgetfulness, without diminution, without negligence or remissness. The motive of charity in loving God is none else than God Himself ; for He must be loved for his own sake, being the highest Good and most perfect goodness and holiness.

531. 这种美德的正确顺序是爱天主在万有之上，然后爱自己，以及与自已最接近的人，即我们的近人。爱天主必须用完全的理智、没有欺骗、用全部的意志、没有保留和分歧、全部心灵、不忘恩、不减少、不疏忽或怠慢。爱天主的动机不是别的，乃是天主自己；因为天主必须为祂本就是爱的缘故被爱，祂是至高的善，是最成全的良善和圣洁。

Loving God for such motives causes the creature to love itself and the neighbor and itself ; for both belong to one and the same God, from whom they derive their origin, their life and activity. He that loves God truly for Himself will also love all that is of God and all that in some way participates in his goodness. Therefore charity looks upon the neighbor as a work and a participation of God and makes no distinction between friend or enemy. Charity looks only upon that which is of God and which pertains to Him in others, no matter whether the neighbor is friendly or hostile, a benefactor or a persecutor. It attends only to the difference in the participation of the divine and infinite goodness and according to this standard it loves all in God and for God.

出于这样的动机爱天主会使人爱自己、爱近人和爱自己；因为爱主愛人两者都属于同一个天主，他们的起源、生命和活动都来自于天主。真正为天主而爱天主的人也会爱所有属于天主的事物，以及以某种方式参与天主良善的一切。因此，爱德将近人视为天主的工作和参与，不分朋友或敌人。仁爱只看从天主而来的和在他人身上与天主有关的东西，无论近人是友好的还是敌对的，是恩人还是迫害者。爱德只关注天主性和无限良善参与的差异，並根据这个标准，爱德在主內为主爱一切。

532. All other kinds of love, such as loving creatures for less exalted motives, hoping for some kind of reward, advantage or return, or loving them under cover of disorderly concupiscence, or with a mere human and natural love, even if it should spring from naturally virtuous and well ordered motives, are not infused charity.

532.所有其它类型的爱，例如出于不那么崇高的动机去爱人，希望得到某种奖励、好处、或回报，或在无序的贪欲的掩护下爱他们，或以纯粹的人性和自然的爱来爱，即使它可能出于自然善良和秩序井然的动机，却仍然不是注入的爱德。

As it is usual in men to be moved by these partial excellences and for selfish and earthly ends, there are few who embrace and appreciate the nobility of this generous virtue and who exercise it with proper perfection. For they seek even God and pursue Him, for the sake of temporal blessings, or for spiritual benefits and pleasures. I desire that thou, my daughter, drive out of thy heart all these disorderly loves, and that thou live only in well ordered charity, to which the Most High has inclined thy desires.

由于人们通常会被这些片面的优点所感动，为了自私和世俗的目的，很少有人拥抱和欣赏这种慷慨的美德的崇高，因此很少有人接受和欣赏这种慷慨美德的崇高，并将其运用得恰到好处。因为他们甚至为了世俗的福分，或者为了精神上的利益和快乐，而寻找和追求天主。我的女儿，我希望你把所有这些杂乱无章的爱从你的心中赶走，只生活在至高者所希望的秩序井然的爱德中。

If thou so many times reaffirmest that this virtue is so beautiful, so pleasing and so worthy of being sought and esteemed by all creatures, apply thyself to know it in its full excellence ; and having come to understand its value, set thyself to purchase this incomparable gem by forgetting and extinguishing in thy heart all love that is not the perfect love. Love no creatures except for God, and for what thou seest in them as coming from God and belonging to Him, in the same manner as a bride loves all the servants and connections of the house of her bridegroom because they are his.

如果你多次重申这种美德是如此美丽、如此令人愉悦、如此值得所有受造物追寻和尊重，那么请努力去了解它的全部卓越之处；并且在了解它的价值之后，忘记并在心中熄灭所有不完美的爱，让自己购买这无与伦比的珍宝。除了天主之外，不要爱任何受造物，也要爱你在他们身上看到的来自天主并属于天主的东西，就像新娘爱新郎家的所有仆人和亲戚一样，因为他们是新郎的。

Forget to love anything not referable to God or not lovable on his account, nor love in any other way except as I have asked thee or the Most High has commanded thee to love.Thou wilt also know whether thou lovest with pure charity, by thy behavior towards friends and enemies, the naturally agreeable and disagreeable, the polite and the impolite, those that possess or do not possess natural advantages. All this sort of distinction does not come from pure charity, but from the natural inclinations and passions of the appetites, which thou must govern, extinguish and eradicate by means of this sublime virtue.

不要想着去爱任何与天主无关或因天主的缘故而不可爱的东西，也不要以任何其它方式去爱，除非我要求你或至高者命令你去爱。通过你对朋友和敌人，天生讨人喜欢的和天生令人讨厌的，礼貌和不礼貌的，拥有天然优势或不拥有天然优势的态度，你也会知道你是否以纯粹的爱德去爱。所有这些区别都不是来自纯粹的爱德，而是来自欲望的自然倾向和激情，你必须通过这种崇高的美德来控制、熄灭和消除它们。

CHAPTER IX.

OF THE VIRTUE OF PRUDENCE AS PRACTICED BY THE MOST HOLY QUEEN OF HEAVEN.

第九章

天上至圣的元后所操练的智德

533. As the acts of the understanding go before the acts of the will and direct them on the way, the virtues pertaining to the exercise of the understanding also precede those of the will. Although the proper sphere of the intellect is to recognize the truth and comprehend it, thereby perhaps causing a doubt whether it can be classed as a virtue (for virtue of its very nature consists in tending toward and practicing the good) ; yet it is certain that there are also intellectual virtues, the practice of which is praiseworthy in proportion as they conform to reason and truth ; for these are the proper good of the intellect.

533. 当理智的行为先于意志的行为并引导意志的行为时，操练与理智活动有关的美德也先于操练意志的美德。虽然理智的适当范围是认识和理解真理，因此也许会引起怀疑，它是否可以被归类为一种美德(因为美德的本质在于趋向和实践善); 然而，可以肯定的是，也有理智的美德，这种美德的实践是值得称赞的，因为它们符合理性和真理; 因为这些是理智的正当利益。

When therefore it proposes truth to the will and instructs the will to follow its guidance, then this act of the intellect is theologically good, when matters of faith are concerned, and morally good when, as for instance in the exercise of prudence, the operations of the appetites are regulated. On this account the virtue of prudence comes first as pertaining to the proper use of the understanding.

因此，当理智向意志提出真理，并指示意志遵循它的指导时，那么当涉及到信仰的问题时，理智的这种行为在神学上是好的，它在道德上也是好的，例如在谨慎美德的操练中，欲望的运行受到约束。因此，智德首先是正确运用理智。

It is as it were the root of the other cardinal and moral virtues; for these others are praiseworthy when accompanied by prudence, and faulty and reprehensible when devoid of it.

智德仿佛是其它根本美德和道德美德的根源；因为这些其它美德在伴随有谨慎的情况下是值得称赞的，而在缺乏智德的情况下则是错误和应受谴责的。

534. The sovereign Queen Mary possessed this virtue of prudence in supreme excellence and in proportion to the height of her other virtues already described and yet to be described. On account of her wonderful prudence the Church calls her the “Virgin most prudent.”

534. 至尊元后玛利亚拥有这种卓越至上的智德，与她已经描述过和有待描述的其它圣德的高度成正比。由于她绝妙的智德，教会称她为“极智贞女”。

As this virtue governs all the others and as this whole history treats of the exercise of these virtues in the most holy Mary, all of what little I can say and manifest of this sea of prudence will be nothing else than a continual implied reference to her prudence, and all her works will show the splendor of this virtue.

正如这一圣德支配着所有其它圣德，就像这整个历史所描述的那样，在至圣的玛利亚身上，这些美德的运用也是如此，在这片智德之海中，我所能说的和表明出来的一切都无非是对她的智德的不断暗指和提及，而她的所有作为都将展示出这种圣德的光辉。

Therefore I will speak here more in general of the prudence of the sovereign Queen, exhibiting the different parts and qualities of prudence as taught us by teachers and saints, in order that we may thereby obtain a better understanding of it in her regard.

因此，我将在这里更进一步地谈论至尊元后的智德，展示圣师和圣人所教给我们的智德的不同部分和品质，以便我们可以借此更好地了解她的智德。

535. Of the three kinds of prudence called political, purgative and that of a soul already purified or perfect, none was wanting in our Queen and they were hers in the highest degree. For, although all her faculties were most pure and perfect, or in other words, had no need of being purified from any faultiness or opposition to virtue, yet they could be improved as regards the natural knowledge and in as far as the progress from goodness and holiness to greatest goodness and holiness was concerned.

535. 在称为政治的、炼净的、和已经净化已经成全的灵魂的三种智德中，我们的元后没有缺乏任何一种，并且三种智德在她内达到了最高程度。因为，虽然她的所有才能都是最纯洁和成全的，或者换句话说，不需要从任何缺点或相反美德的行为中净化，然而，就自然知识而言，从良善和圣洁到至善和至洁的进展而言，这些智德是可以得到改进的。

(译注:圣母和政治有什么关系?我本来也不明白，后来读到后（546-548）才知道在信友中因为有不同的民族及不同的国家，因此天主让圣母在这方面教导信友要如何的行为，在他们各自的民族及国家里面组织并建立天主的选民在世上为准备天主的国度，这是因为我们如今还活在世间，因此就还需要有政治之智慧来处理众人的事情。众人之事就是政治。］

This must be understood of course only of her own works, as far as they are compared with each other, and not in as far as they are brought into comparison with the works of others. For in comparison with the works of other saints there was no great or small in this City of God, whose foundations are above the holy mountains.

当然，这一点只能从至尊元后玛利亚自己的工程中理解，就三种智德彼此之间的比较而言，而不是就它们与他人的工程进行比较而言。因为这座根基在圣山上，即在天主之城，与其他圣徒的工程相比，没有大小之分。

But in her own works, since they grew in charity and grace from the first moment of her Conception, some of them, though in themselves most perfect and superior to all the works of the saints, were less perfect in comparison with other acts of a later period in her life.

但在她自己的工程中，由于三种智德从她受孕的第一刻起就在仁爱和恩宠中成长，其中一些虽然本身最成全，也比圣徒的所有工程更优越，但与在她生命的后期的其它工程相比，就稍逊一筹了。

536. Political prudence in general is that which ponders and weighs all that is to be done and reduces it to the dictates of reason, eschewing all that is not just and good. The purgative or purifying prudence is that which disposes and selects all things in such a way as to rectify the heart by divine contemplation toward all celestial things.

536. 一般而言，“政治的智德”是考虑和权衡所有要做的事情并将其归结为理性的指示，避免一切不公正和不美好的事情。“炼净或净化的智德”是以这种方式来处置和选择一切事物，以便通过对所有天国的事物的神圣默观来纠正心灵。

(译者注:信友不喜欢谈政治，但“众人之事”就是“政治”。信友要在世间之事上扮演很重要的脚色，换言之，让不认识主的世人透过认识真理，用这种方式来让世人因此认识天主，信友若不在政治上面介入并阐明真理，撒旦就要全面得胜了。当人认识了真理，人就知道如何洽当的行为。)

The prudence of the purified or perfect soul is that which directs and centres all the affections upon the highest Good, as if no other object existed. All these kinds of prudence existed in most holy Mary in order that She might distinguish and know without fail, direct and accomplish without remissness or tardiness, what ever is most perfect and excellent in the fulfillment of her works. Never did the judgment of this sovereign Lady in the whole range of her activity, dictate or attach itself to anything which was not the best and most proper.

“已经净化或已经成全灵魂的智德”是将所有情感引导和集中到至善，就好像没有其它对象存在一样。至圣玛利亚的所有这三种智德都存在，以便她能够分辨和明白无误，直达目标和完成，没有疏忽或拖延，在完成她的工程中无论什么都是最成全和最优秀的。这位至尊的圣母在她的整个活动范围内的判断，从来没有听任或依附于任何不是最好和最合适的事情。

No one ever equaled Her in disposing and directing all visible or worldly matters so as to make them useful for divine contemplation. Therefore having perceived them so intimately and in so many different lights of knowledge,She was united in such a manner to the highest Good by divine love that no preoccupation or hindrance ever prevented Her from resting completely in the centre of her love.

在处理和指导所有可见的或世俗的事物方面，以使其对神圣的默观有用时，没有人能与她相比。因此，在如此多不同的知识之光中，如此亲密地感知观察到它们之后，她以这种方式在天主的爱中与至高的良善结合在一起，没有任何成见或障碍能阻止她完全安息在她爱的中心。

537. It is manifest also that all the component parts of prudence existed in their entirety in our Queen. The first is memory, which retains in the mind things already experienced in the past. From past experiences are drawn many rules for proceeding and acting in the present and in the future ; because prudence concerns itself with particular actions, and as there cannot be a general rule for all of them, it is necessary to draw special rules from many past examples and experiences stored up in the memory.

537. 同样明显的是，智德的所有组成部分都完整地存在于我们的女王身上。第一个组成部分是记忆，它将过去已经经历过的事情保存在头脑中。从过去的经验中得出了许多在现在和将来进行和行动的规则; 因为智德关注的是特定的行为，不可能对所有的行为都有一个普遍的规则，所以有必要从记忆中储存的许多过去的例子和经验中得出特殊的规则。

Our Sovereign was so endowed with it that She never experienced the natural defect of forgetfulness; for that which once She had understood and learnt, was ever present and immovable in her memory. In regard to this blessing most pure Mary transcended the whole human and even the angelic order, because God made Her a summary of all that was most perfect in both of them.

我们的元后被很好的赋予了记忆的恩惠，以致她从未经历过健忘这种天生的缺陷；因为一旦她理解和学习了，就永远存在于她的记忆中。关于这一祝福，至洁的玛利亚超越了整个人类甚至天使，因为天主使她在智德和记忆这两个品德上成就了最完美的总结。

(译者注：是这样的，圣母当然有一切所有美德，且是最完美的那一位，但是在这里是在介绍世人认识并知道关于智德及记忆这两个品德，以及这两品德间的关系，所以才这样写。并未否定圣母没有其它美德。)

She contained in Herself all the essential goodness of the human nature and all that was most perfect and the farthest removed from blemish in the accidental qualities of man; and many of the natural and many of the supernatural gifts of the angelic nature She possessed by special privilege and in a higher degree than the angels themselves. One of these gifts was a fixed and constant memory, incapable of forgetting what She had learnt. In regard to her memory She excelled the angels in the same proportion as She excelled them in the virtue of prudence.

元后在她自己中包含了人性的所有本质善良，以及人类附属品质中最完美、最远离瑕疵的一切；以及天使本性的许多自然和许多超自然的恩赐，她都以特殊的特权和比天使本身更高的程度拥有。这些恩赐之一是固定不变的记忆，无法忘记她所学到的东西。就她的记忆力而言，她胜过天使，正如她在谨慎的圣德上胜过天使一样。

538. Only in one respect this blessing was limited in a mysterious manner by the humble purity of the most holy Mary : if the images of all things were to be fixed in the memory, it was unavoidable, that also much that springs from the vileness and sinfulness of creatures, should fill its sacred precincts.

538.只有在一个方面，这种祝福是有限的，因它以一种神秘的方式受到至圣玛利亚谦卑纯洁的限制：如果所有事物的形象都被固定在记忆中，那么不可避免的，从受造物中产生的卑鄙和罪恶，也会充满它的神圣领域。

Therefore the most humble and pure Princess besought the Lord that the full gift of memory should not extend itself toward the preservation of these images, but only in so far as was necessary for the exercise of fraternal charity towards her neighbor and for the practice of other virtues. The Most High granted this petition more in testimony of her most humble purity than on account of any danger, to which these images could expose Her; for the sun is not harmed by the impurities which it may shine upon, nor are the angels disturbed by our vileness, since to the pure all things are pure (Tit. 1, 15).

因此，这位最谦卑和最纯洁的公主恳求上主，不要让她的记忆的全部延伸到保存这些图像上，而仅限于对她的近人行使兄弟般的爱德和操练其它的圣德所必需的范围内。至高者应允这一请求，与其说是因为有什么危险，不如说是为了证明她是最谦卑的纯洁；正如太阳不会被它所照射的地面上的污秽和杂质而玷污，天使也不会被我们的邪恶所扰乱，因为对纯洁的人来说，一切都是纯洁的（弟铎书1：15）。

［经文〈弟铎书1：15〉：为洁净人一切都是洁净的。］

But in this regard the Lord of the angels wished to privilege his Mother more than them; He wished to tolerate in her memory only those images which pertain to the highest sanctity, honesty, cleanliness and the most amiable purity, and what was most pleasing to Himself. Thus her most holy soul, in regard to these things, was without blemish, and her memory was adorned with the representations of all that is most pure and desirable.

但是在这方面，天使之主希望给予圣子的母亲比他们更多的特权。圣子希望在祂母亲的记忆中只容忍那些与至高的圣洁、诚实、洁净、和最和蔼可亲的纯洁有关的形象，以及最令圣子自己满意的形象。因此，祂母亲至圣的灵魂在这些事物上是无瑕的，祂母亲的记忆中装饰着一切最纯洁、最令人向往的美好的东西。

539. Another component part of the virtue of prudence is the intelligence which principally concerns itself with what is to be done in the present moment. It is a correct and profound understanding of the reasons and the principles, according to which virtuous actions are to be performed. It reduces this understanding into action, not only in so far as to give a comprehensive knowledge of the excellence of virtue in general, but also in so far as to direct our activity in the proper channel for performing there and then each particular work in a virtuous and perfect manner.

539. 智德的另一个组成部分是智慧，它主要关注当下要做什么。正确而深刻地理解了行善的缘由和道理。智慧将这种理解转化为行动，不仅是为了全面了解一般美德的卓越性，而且是为了指导我们的活动在适当的渠道中，以善良而完美的方式履行一个特定的工作。

Thus when I have a deep understanding of the precept: “Do nothing unto others what thou wishest not to be done unto thyself,” I will at once know that I shall not do this or that particular injury, because it would seem a wrong if done to me or some one else. This kind of intelligence most holy Mary possessed in so much the higher degree than all the rest of creatures, as She exceeded them in knowledge of the moral virtues, in profound penetration regarding infallible rectitude, and in participation of the divine righteousness.

因此，当我深刻理解了“己所不欲，勿施于人”的诫命时，我会立即知道我不会做这个或那个，特别是会伤害别人的事，因为如果对我或其他人这样做是错误的。至圣玛利亚所拥有的这种智慧，比其他所有受造物都要高得多，因为她对道德美德的认知、对正直的深刻洞察力、以及对神圣正义的参与方面都超过了他们。

In the light of this intelligence, derived from the splendors of the Divinity itself, there could be no deceit, no ignorance, no doubt, no mere opinions, as is the case with other creatures. For She understood and penetrated all the truths, both in their general and their particular bearings, and especially as far as their practical application in the matter of virtue is concerned, seeing them as they are in themselves. Thus it must be held that this part of prudence was hers in an unequalled fullness and plenitude.

在这种源自天主性本身智慧的光芒之下，就不会有欺骗、无知、怀疑、粗陋的看法，就像其他受造物的情况一样。因为她理解并洞悉了所有真理，无论是在它们的普遍意义还是特殊意义，尤其是就它们在美德问题上的实际应用，看清它们的本来面目。因此，我们必须认为，这部分智德是她的无与伦比的充实和丰富。

［在智慧篇中说道:智慧就是天主,为此在这里强调,在智慧的光芒照射之下,万物要逞现出原形,无所遁形］

540. The third component part of prudence is called providence. It is the most important of all the parts of prudence, for in human actions it is most important that the present be well ordered toward the future, so that all things may be rightly adjusted. This is effected by providence.

540. 智德的第三个组成部分称为远见。它是智德的所有部分中最重要的部分，因为在人类行为中，最重要的是将现在安排妥当，面向未来，以便正确调整一切。而这是受远见影响的。

Our Lady and Queen practiced this part of prudence in a degree even more excellent (if possible) than all the other parts of prudence; for besides the vivid memory of the past and the profound understanding of things present, She had an unerring knowledge and understanding of things to come, to which her providence extended itself.

我们的圣母和元后操练这部分智德的程度甚至比智德其它所有部分都要出色（如果可能的话）；因为除了对过去的生动记忆和对现在事物的深刻理解外，她对未来的事物有着准确的认识和理解，这是远见延伸出来的。

With this knowledge and infused science She so arranged all happenings that they were a preparation for the future and nothing could come upon Her unawares or by surprise. All things were by Her foreseen, considered and weighed beforehand in the sanctuary of her mind, illumined by infused light. Thus without a shade of doubt or uncertainty, such as is the lot of other men, She awaited the events before their arrival with unerring certitude, so that for all things She found a place, a time and opportune circumstances directing them all toward the Good.

凭借这些认知和注入的知识，她安排了所有发生的事情，并为未来做准备，没有任何事情会在她不知情或意外的情况下发生。一切事物都被她预见、考虑和衡量，并在她心灵的圣所中被注入的光照亮。因此，没有一丝怀疑或不确定性，不像其他人那样，她以准确无误的确信在事情到来之前等待事件发生，因此对于所有事情，她找到了一个地点、时间和合适的环境，引导事件走向善。

541. These three parts of prudence comprehend the activity of the intellect in the practice of this virtue, for they secure the good order of our actions in regard to past, the present and the future. However, when we consider this virtue under another aspect, namely in so far as it perceives the proper means for the practice of virtue and directs the will to employ them rightly, the teachers and philosophers mention five other points or different kind of activities of prudence, namely ; docility, reasonableness, cleverness, circumspection and caution.

541. 智德的这三个部分理解了在实践这种美德中的知性的活动，因为它们确保我们在过去、现在和未来的行为的良好秩序。然而，当我们从另一个方面考虑这种美德时，也就是说，当它认识到实行美德的适当手段，并指导意志正确地运用这些手段时，圣师和哲学家提到了另外五点或不同类型的智德活动，即温顺、理性、聪明、慎重和小心。

Docility is the good judgment and readiness of the creature to be taught by others better informed than itself, and a disposition not inflated by its own knowledge, and not resting unduly on its own insight and wisdom. Reason ableness, or the power of drawing correct inferences, consists in reasoning without error from generally understood principles to the particular course of action in each single case. Cleverness is a diligent attention and practical application of our activity to that which happens, enabling us to judge rightly and follow the best course of action, just as docility is attention to the teachings of others.

“温顺”是一种良好的判断力，是一种不因其自身的知识而自我膨胀的性格，也不会过度依赖于其自身的洞察力和智慧。“推理能力，或作出正确推理的能力”，在于从普遍理解的原则到每一个单独案例中的特定行动过程进行无错误的推理。“聪明”是对发生的事情的勤勉关注和实际应用，使我们能够正确判断并遵循最佳行动方案，就像温顺是关注他人的教导一样。

Circumspection is a just consideration of the circumstances connected with each good work; for it is not sufficient that the end of our actions be good, but it is necessary to consider the opportuneness of the circumstances. Cautiousness is a discreet attention to the dangers or impediments, so that when they occur under cover of virtue or unexpectedly, we may not be found rash or unprepared.

“慎重”是对每项善举相关环境的恰当考虑；因为我们的行为结果好，是不够的，但需要考虑情况的时机。“小心”是对危险或障碍的审慎的关注，以便当它们在涉及美德或意外发生时，我们不会被发现鲁莽或措手不及。

542. All these complements of prudence existed in the Queen of heaven without any faultiness and in their fullest perfection. Docility belonged to Mary as the legitimate daughter of her incomparable humility; for though She had received the plenitude of science from the moment of her Immaculate Conception, and though She was the teacher and the mother of true wisdom, She nevertheless allowed Herself to be taught by her elders, by her equals and by those below Her, esteeming Herself as lower than all of them and seeking to be a disciple of those who in comparison to Her were most ignorant.

542. 所有这些智德的补充都存在于元后身上，没有任何缺陷，而且是最成全的。温顺属于玛利亚，她是无比谦逊的真正的女儿；因为虽然她从无玷始胎的那一刻起就接受了丰富的知识，虽然她是真正智慧的导师和母亲，但她仍然允许自己接受长辈、同辈和比她低的人的教导，把自己看的比他们都低，想要做那些跟她比起来最无知的人的弟子。

This docility She exhibited during all her life like a most simple dove, disguising her wisdom with a greater prudence than that of the serpent (Matth. 10, 16). As a Child She accepted instruction from her parents, from her teacher in the temple, from her companions, and later on from her spouse saint Joseph, from the Apostles ; from all creatures She wished to learn, being a prodigy of humility, as I have said in another place (No. 406, 472).

她一生都表现出这种温顺，就像一只最单纯的鸽子，用比蛇更谨慎的方式来掩饰她的智慧（玛窦福音10：16）。作为一个孩子，她接受了父母、圣殿导师、同伴的教导，后来又接受了她的净配圣若瑟和宗徒们的教导；她愿意从所有的受造物中学习，作为一个谦逊的奇迹，正如我在另一个地方所说的（第 406、472节）。

［经文〈玛窦福音10：16〉：看，我派遣你们好像羊进入狼群中，所以你们要机警如同蛇，纯朴如同鸽子。］

543. The reasonableness or prudent judgment of most holy Mary can be easily inferred from what saint Luke says of Her: that She kept and pondered in her heart the mysterious events in the life of her most holy Son. This pondering was the reasoning which She employed, comparing cause with cause in the order in which they occurred and happened, and by this comparison She formed for Herself most prudent counsels, which enabled Her to act with the perfection peculiar to Her.

543. 至圣玛利亚的“理性或审慎”判断可以从圣史路加对她的评价中轻易推断出来：她将至圣圣子生命中的奥秘事件默存于心，并深思熟虑。这种思考是她使用的推理，按照它们发生的原因与发生原因的顺序进行比较，通过这种比较，她为自己制定了最谨慎的方案，这使她能够以她特有的完美行事。

Although She very often understood many things without the discourse of reasoning by a simple intuition and intelligence which exceeded all human understanding; yet, as far as the actual exercise of the virtues was concerned, She applied this process of reasoning from the abstract principles of virtue to her own practice of them.

虽然至圣玛利亚经常通过超越人类理解的简单直觉和智慧，在没有推理的情况下理解很多事情；然而，就圣德的实际操练而言，她将这种从圣德的抽象原则进行推理的过程应用到她自己的实践中。

544. In regard to cleverness and diligent application of the rules of prudence the sovereign Lady also was highly privileged ; for She was not weighed down by the heavy load of human passion and corruption, and thus She felt not our languors and tardiness in her faculties,but She was always alert, ready and very skillful in noticing and attending to all that was necessary to come to a correct and wholesome conclusion in the performance of virtuous actions, and in striking, readily and quickly, the happy medium of virtue in her doings.

544. 关于智德规则的“聪明和勤奋”的应用，至尊圣母也享有很高的特权；因为她没有被人类的欲望和腐败的沉重负担压倒，因此在她的能力中也不会感到我们有的疲倦和迟缓，但她总是警觉、有备、非常熟练的注意到一切必要的事，以便在展示圣德的行为中得到正确和健康的结论，并且在她的行为中，快捷而迅速地表现出美德的中庸之道。

Equally admirable was most holy Mary in her circumspection; for all her works were so accomplished that no point of perfection was missing, and all of them stand forth in the highest perfection possible. And as the greater part of her actions were works of charity towards the neighbor, and all of them most opportune; therefore in all her teaching, admonishing, consoling, beseeching and correcting of her neighbor, the efficacious sweetness of her reasonable and pleasing manners met with its full success.

同样令人钦佩的是至圣玛利亚的“慎重”。因为她的所有工作都完成得完美无缺，而且所有工作都以最高的完美表现出来。由于她的大部分行为都是对近人的爱德行为，而且所有这些行为都是最合适的；因此，在她对近人的所有教导、告诫、安慰、恳求和纠正中，她那通情达理、令人愉快的举止所表现出的怡人的甜美，取得了圆满的成功。

545. The last complement of prudence, called cautiousness, which meets and evades the impediments of virtue, was necessarily also possessed by the Queen of angels in a greater perfection than by these spirits ; for her exalted wisdom and the love which accompanied it, incited Her to such caution and foresight, that no event which might be an impediment in the exercise of the most perfect virtue, found Her unprepared and unprovided with a counter remedy.

545. 智德的最后一种补充，称为“谨慎”，它满足和避免美德的障碍，天使的元后必定也比这些精神体更完美的拥有谨慎的美德；由于她崇高的智慧和与之相伴的爱心，激励她如此谨慎和深谋远虑，以致任何可能阻碍她行使最完美圣德的事情，都不会让她感到措手不及，无法提供补救措施。

And since the enemy, as will be described later on, not being able to find any hold in her passions, exerted himself so much in placing elaborate and unheard of obstacles in her way, the most prudent Virgin had occasion to practice this caution many times, thereby exciting the wonder of the Apostles.

由于敌人，正如后面将要描述的，无法控制她对这美德的渴慕，也不能极力在她的道路上，煞费苦心的和闻所未闻的设置障碍，极智贞女有机会多次操练这种谨慎，从而激发了宗徒们的惊奇。

On account of the cautious discretion of the most holy Mary the demon pursued Her with a terrified wrath and envy, burning with a desire to know by what power She foiled such powerful machinations and cunning snares as he devised in order to hinder or draw Her away. For in every instance he was vanquished and had to be witness of the most perfect exercise of all that is virtuous in all her under takings and works.

由于至圣玛利亚的小心谨慎，恶魔带着恐惧的愤怒和嫉妒追赶她，急切的想知道她用什么力量挫败了牠的网罗，那为了阻碍或拉走她而设计的如此强大的阴谋和狡猾的网罗。因为在每一件事上，恶魔都被击败了，他必须被迫见证至圣玛利亚在一切事业和工作中，最完美地操练了一切美德。

546. After having mentioned and described the parts and complements of prudence, let us also examine the different species or kinds, into which it can be divided, according to the object or the ends to which it is applied.

546. 在介绍并解释了智德的三个组成部分和五点补充活动之后，让我们再看看不同的种类，根据它所适用的对象或目的，可以分为几类。

Prudence can be used either in our own actions and affairs, or for the affairs of others, and thus arise two kinds of prudence, directing the activity which concerns ourselves, and that which concerns our neighbors. That which governs one's own particular activity is called enarchic（anarchic） prudence, and in reference to the Queen of heaven, it is not necessary to say more in proof of her having exercised this kind of prudence, than what has already been said above about the manner in which She regulated her own life.

智德既可以用于我们自己的行为和事务，也可以用于他人的事务，从而产生两种智德，指导与我们有关的活动和指导与近人有关的活动。支配自己特定活动的称为超常的智德，至于元后，除了上面已经说过的，她是如何管理自己的生活之外，没有必要再多说以证明她已有此谨慎。

The prudence which regulates the government of others is called pollyarchic ; this is subdivided into four kinds, according to four different ways of governing others. The first kind is that which facilitates the government of countries by just and useful laws ; it is proper to kings, princes and monarchs and of all those whose authority is supreme.

规范去管理众人的智德被称为“多元治理”；根据四种不同的治理方式，又可细分为四种。第一种是“借着公正有用的法律促进国家政府；它适合国王、王子和君主以及所有拥有至高权威的人。

The second kind is called the political prudence, which has its name from the fact that it teaches the right government of cities or republics. The third is called economical prudence, which shows how to govern and manage domestic affairs of the family or particular homes. The fourth is military prudence, which is adapted to prosecution of wars and management of armies.

第二种叫做“政治谨慎”，它的名字来源于它教导城市或共和国的正确治理。第三种是“经济谨慎”，体现了如何治理和管理家庭或特定家庭的内部事务。第四种是“军事谨慎”，适应于战争的实施和军队的管理。

547. None of these different kinds of prudence was wanting in our great Queen. All were given to Her as habits in the instant of her Conception and of her sanctification so that no grace, no virtue, no perfection which might exalt and beautify Her above all creatures, might be wanting in Her. The Most High made Her an archive and depositary of all his gifts, an example to all the rest of creation thus giving an exhibition of his power and greatness, so that in the whole heavenly Jerusalem it might be known what He could and would do for a mere creature.

547. 在我们伟大的元后身上，所有这些谨慎她都不缺乏。在她受孕和成圣的那一刹那，所有的这一切谨慎都被赋予她并成为与之样伴的美德，这样她在恩宠、圣德和完美上，胜过所有受造物。至高者使元后成为诸恩宠的保管者、管理者、分发者，成为所有其他受造物的榜样，从而展示了天主的大能和伟大，这样，在整个天上的耶路撒冷，就可以知道天主赏给玛丽亚整个人类生命的满全。

And in Mary these sublime habits of virtue did not lie idle, for all of them She exercised in the course of her life on many occasions as they offered themselves. As regards economical prudence it is well known how incomparable was the government of her domestic affairs, when living with her spouse Joseph and with her most holy Son ; for in his education and service She acted with such prudence as was befitting the most occult mystery which God entrusted to men, as I shall show in another place, according to my understanding and ability.

在玛利亚身上，这些崇高的圣德习惯并没有闲置，因为所有这些圣德，她都在她的一生中在许多场合中操练，就像这些圣德自然表现出来一样。至于经济上的谨慎，众所周知，当与她的净配若瑟和她至圣的儿子生活在一起时，她的家务管理是多么无与伦比；因为在天主的教育和服务中，她行事谨慎，以符合天主赋予人类的最神秘的奥秘，正如我将根据我的理解和能力在另一个地方展示的那样。

548. She exercised also the governing or monarchical prudence as the sole Empress of the Church, teaching, advising and directing the sacred Apostles in the primitive Church, thus helping to lay its foundation and to initiate the laws, rites and ceremonies most necessary and useful for its propagation and establishment.

548. 作为教会独一的元后，玛利亚也行使统治或君主的智德，教导、建议、和引领初始教会中的神圣宗徒，从而为帮助教会奠定基础，并开创最必要和最有用的法律、礼仪和仪式。

Though She obeyed the Apostles in particular matters, and consulted especially saint Peter as the vicar of Christ and the head of the Church, and saint John as her chaplain, yet they and all the Christians asked her advice and followed it in the general and particular matters relating to the government of the Church.

虽然她在特别的事上服从了宗徒，并特别咨询了作为基督的代表和教会领袖的圣伯多禄，以及作为她私人神师的圣若望，然而，所有宗徒和基督徒都征求她的意见，并在教会管理有关的一般和特殊事务上遵循她的建议。

She also taught the Christian kings and princes who approached Her for counsel ; for many of them sought to know Her after the Ascension of her most holy Son into heaven. Among them especially can be mentioned the three Kings of the East, when they came to adore the Child. She explained and instructed them in all that they must do for their states, with such light and clearness that She was their star and guide on the way to eternity.

玛利亚还教导向她寻求建议的基督信徒的国王和王侯；因为在她至圣的儿子升天之后，他们中的许多人试图认识她。其中尤其值得一提的是东方三王，当他们开始崇拜圣婴耶稣时。玛利亚向他们解释并指导他们为他们的国家必须做的一切，她的指导是如此的光明和清晰，以至于玛利亚成为他们通往永恒之路的明星和向导。

They returned to their country enlightened, consoled and astonished at the wisdom, prudence and sweetness of the words which they had heard from the mouth of a tender Maiden. In witness of all he high praise which this Queen deserved in this regard, it is enough to hear her own words :”By me, kings reign, and law-givers decree just things, by me princes rule”(Prov. 8, 16).

他们回到自己的国家后，从一位温柔少女口中听到的智慧、谨慎和甜蜜的话语使他们受到了启迪、安慰和惊讶。为见证这位天后在这方面应得的所有高度赞扬，只要听听她自已的话就足够了：”藉着我，君王统治，元首秉公行义，藉着我，王侯治理邦土”（箴言 8：16）。

［经文〈箴 8:14–16〉：机谋才智，属我所有；聪明勇敢，亦属于我。藉着我，君王执政，元首秉公行义；藉着我，统治者统治，王侯治理邦土。］

549. Neither was the political prudence wanting in Her; for She taught the republics and nations, and the primitive Christians in particular, how to proceed in public acts and government of their country, how they must obey kings and secular princes, their prelates and bishops, how they are to convoke councils, issue the definitions and decrees resolved upon. Even military prudence found a place in the sovereign Queen, for also in this direction She was consulted by some of the faithful, and She instructed and taught them what was required to carry on a just war with their enemies, so as to conduct them according to the justice and pleasure of the Lord.

549. 她身上也不缺少政治上的谨慎; 因为她教导那些共和国和民族，特别是初期教会的基督徒，他们如何必须服从国王和世俗王侯，他们的教长和主教，他们如何召集议会，发布已解决的规定和法令。甚至军事上的谨慎在至尊的元后身上也占有一席之地，因为在这个方向上，一些信徒也向她咨询过，她指示和教导他们与敌人进行正义战争所需的知识，以便根据天主的公义和喜悦指挥（带领）他们。

Here can also be mentioned the courage and prudence with which this powerful Lady vanquished the prince of darkness, teaching us thereby how we must battle with him; for She overcame him by an exalted wisdom and prudence, greater than that shown by David in his combat with the giant, or by Judith with Holofernes, or by Esther with Aman (I Kings, 17, 50, Judith 13, 10, Esth.7, 6).

这里还可以提到这位强有力的圣母战胜黑暗王子（撒殚）的勇气和智慧，从而教会了我们如何与撒殚战斗；因为她以一种崇高的智慧和谨慎战胜了撒殚，比大卫在与巨人的战斗中所表现出的，或友弟德与敖罗斐乃，或艾斯德尔与哈曼的战斗中所表现出的智慧和谨慎都更胜一筹（撒母耳纪上，17：50，友弟德传13：10，艾斯德尔传7：6）。

［经文〈撒母耳纪上，17：50〉：如此，达味用投石器和石头，得胜了那培肋舍特人，打中了他，将他杀死，虽然手无寸铁。经文〈友弟德传，13：10〉：使女把头放进食袋里。然后二人一起，照习惯出外祈祷去了。二人经过兵营，绕过山谷，爬上拜突里雅山，来到了自己的城门下。经文〈艾斯德尔传， 7：6〉：艾斯德尔答说：「这仇人和死敌，就是这败类哈曼。」哈曼立时在君王及王后前，惊惶万分。］

Even if all these kinds of prudence had not been needed for the actions mentioned, yet it was proper, that this Mother of wisdom, aside of their being befitting ornaments of her most holy soul, should possess them on account of her being the Mediatrix and sole Advocate of this world. For as She was to procure by her intercession all the blessings, which God would bestow upon the human race, and since none of them were to be granted without her intercession, it was necessary, that She should know perfectly all the virtues, which She was to obtain for men, and that these blessings, next to God, their uncreated beginning, should flow from Her as from an original source.

即使上述行为不需要所有这些谨慎，但身为智慧之母是应该拥有谨慎的圣德，除了作为她至圣灵魂的装饰品外，还，因为她是诸宠中保和世界的主保。因为通过她的转求，可以获得天主要赐给人类的所有祝福，若没有她的转求，任何祝福都不会被授予世人，所以圣母必须完全了解她所拥有的所有圣德是为人类而获得的，而这些祝福将从天主–非受造之源头–的身旁，即圣母那里流出，一如初始之源头。

550. There are other helps, which are attached to the virtue of prudence and which are called potential parts, being as it were instruments with which prudence works. They are, synesis, or the aptitude and readiness to form sane judgments; eubulia, the faculty of giving and suggesting good counsel; gnome, which teaches what exceptions can justly be made to general rules; and this latter is necessary for the use of epikeia, which enables us to judge what particular cases are to be decided by rules higher than the ordinary.

550. 还有其他的帮助，它们附属于谨慎的美德，被称为潜在的部分，就像那能使谨慎起作用的工具一样。它们是：承先启后的能力（synesis），形成明智判断的能力和准备；谋略（eubulia），提供和建议良好忠告的能力；（机智）gnome，它教导了对一般规则可以公正地做出哪些例外；而这后者与权宜措施（epikeia）一起使用是必要的，它使我们能够判断哪些特殊情况将由高于普通的规则来决定。

All these perfections and excellences adorned the prudence of most holy Mary, so that no one could give such unerring counsel in all possible contingencies, nor could any one, not even the most exalted angel, form such correct judgment in all things as She. Above all was our most prudent Queen skilled in the higher principles and rules of action, and such as were above the ordinary and common laws ; but it would require a long discourse even to mention the instances here : many of them will be understood in the sequel of this history of her most holy life.

所有这些成全和卓越都彰显了至圣玛利亚的智德，因此没有人能够在所有可能发生的事件中给出如此准确的忠告，也没有任何人，即使是最崇高的天使，也无法像她一样对所有事物做出正确的判断。最重要的是，我们最谨慎的元后精通更高的原则和行动规则，这些原则和规则高于普通和普遍法则；但即使提到这里的事例，也需要长篇大论：其中许多将在她至圣生活的这段历史的后续中得到理解。

In order to conclude this chapter on the prudence of the blessed Virgin, it is only necessary to say, that the rule by which it is to be measured, is none else than the prudence of the soul of Christ, our Lord ; for it was conformed and as similated entirely to his, since She was to be the Coadjutrix in all the works of wisdom and prudence, performed by the Lord of all creation and Savior of the world.

为了结束这一章关于圣童贞女的智德，只需要说，衡量它的标准无非就是我们的主基督灵魂的智德；因为它们完全一致和相似，因为她将成为创造之主和世界救主执行的所有智慧和智德工作的协助人。

INSTRUCTION VOUCHSAFED BY THE QUEEN OF HEAVEN.

天堂元后提出的指示

551. My daughter, I wish, that all that thou hast written and that thou hast understood in this chapter, be to thee an instruction and a reminder of what, I have taught thee for the government of thy actions. Write in thy heart and fix in thy mind the memory of all that thou hast learnt of my prudence in all that I have thought, desired and executed.

551. 我的女儿，我希望，你在本章中所写的和你所理解的，对你来说都是一个指示和提醒，我已经教过你管理你的行为。从我所想、所愿、和所行的智德中，将所学的写在你的心里，铭记在你的记忆里。

Let this light guide thee through the midst of the darkness of human ignorance, so that thou mayst not be disturbed or confounded by the luring passions, nor especially by the malice and snares laid thee by the watchful malice of thy enemies, seeking to infect thy understanding. Not to be endowed with all the perfections of prudence, is not culpable in the creature; but to be negligent in learning the rules of prudence after having been instructed how to attain this knowledge, is a serious fault and the cause of many mistakes and errors in the conduct of affairs.

让这光引导你穿过人类无知的黑暗，这样你就不会被诱人的情欲所困扰或迷惑，尤其不会被你的敌人的诡谲的恶意圈套和陷阱所扰乱或迷惑，牠试图败坏你的明悟。不被赋予所有谨慎的完美，对受造物是无罪的；但是，在被指示如何获得这种知识之后，却疏忽了学习智德的规则，这是一种严重的过错，并且会导致在处理事务时出现许多错误和偏差。

On account of this negligence the passions countermand, impede, and obstruct the dictates of prudence. This is especially the case with disorderly sorrow and excessive enjoyment, which are apt to pervert the just estimation of good or bad. Thence arise two dangerous vices: precipitation in our actions, impelling us to undertake things without considering the proper means of success, and inconstancy in our good resolutions and in the works once begun.

由于这种疏忽，情欲会反对、防碍和阻挠智德的指挥。尤其是无序的悲伤和过度的享受，容易扭曲对好坏的公正判断。 这就产生了两种危险的恶习:一是行动草率，迫使我们在做事时不考虑适当的成功方法；二是，我们有好的开始，有决心做好一件事，但却反复无常，无法坚持下去。

Ungoverned anger or indiscreet fervor, both cause us to be precipitate or remiss in many of our exterior actions, because they are performed without proper moderation and counsel. Hasty judgment and want of firmness in pursuing the good, cause the soul imprudently to desist from its laudable enterprise ; for it gives easy admittance to that, which is opposed to the true good, and is highly pleased, now with the true goodness, then again with what is but apparent and deceitful or is presented by the passions or by the demon.

无节制的愤怒或轻率的热情，都会使我们在许多外在行为中变得冲动或疏忽，因为这些行为是在没有适当的节制和建议的情况下进行的。在追求善的过程中，草率的判断和缺乏坚定的意志，会使灵魂轻率地停止其值得称赞的事业; 因为这坏秉性很容易承认那与真正的良善相反的东西，它时而对良善非常满意，时而又对那些表面的、欺骗性的、或由情欲或魔鬼表现出来的东西非常满意。

552. Against all these dangers I wish to see thee watchful and provident ; and thou wilt be so, if thou attend to the example, which I gave thee in my life, and if thou obey the instructions and counsels of thy spiritual guides; for without them thou must do nothing, if thou wishest to proceed with docile discretion. Be assured, that the Most High will give thee plentiful wisdom; for a pure submissive and docile heart will draw from Him superabundant aid.

552. 面对所有这些危险，我希望看到你保持警惕和谨慎；如果你遵守我在生活中给你的榜样，如果你服从你的神师的指导和忠告，你就会始终谨慎；因为如果你想以顺从的谨慎行事，没有它们你就什么也做不了。请放心，至高者会赐给你丰富的智慧；因为一颗纯真的顺服和温顺的心会从祂那里得到丰盛的帮助。

Keep in mind always the misfortune of the imprudent and foolish virgins, who, in their thoughtless negligence, rejected wise counsel and cast aside fear, instead of being solicitous; and when after wards they sought to make up for it, they found the portal of salvation closed against them (Matth. 25, 12).See to it, therefore, my daughter, that thou unite the simplicity of the dove with the prudence of the serpent, and then thy works shall be perfect.

永远记住那些轻率和糊涂的童女的不幸，因为她们粗心大意，拒绝了明智的童女建议，摒弃了敬畏，而不是关心；当她们试图弥补时，她们发现救恩的门户对她们关闭了（玛窦福音 25：12）。因此，我的女儿，请注意将鸽子的单纯与蛇的谨慎结合起来，然后你的工作就会成全。

［经文〈玛窦福音25：12〉：他却答说：我实在告诉你们：我不认识你们。］

CHAPTER X.

OF THE VIRTUE OF JUSTICE, AS PRACTICED BY MOST HOLY MARY.

第十章

关于至圣玛利亚所操练的义德

553. The great virtue of justice is most necessary for the exercise of the love of God and man, and therefor also for all human conversation and intercourse. It is a habit by which the will is urged to give to each one what belongs to him, and its object matter is the just and equitable dealing, which must be observed toward God.

553. 伟大的义德对于操练对天主和人的爱是最必要的，因此所有人类的谈话和交往也是如此。这是一种习惯，促使意志将属于他自己的东西给予每个人，其对象是公正和公平的交易，这是必须对天主遵守的。

And as there are so many occasions in which man can exercise or violate this equity, and in so many different ways, the range of application of this virtue is very wide and diffused, and there are many different species or kinds of justice. In as far as it concerns the public and common good, it is called legal justice; in so far as it influences all the other virtues, it is called a general virtue, although it does not partake of the nature of the rest.

由于人类可以操练或违反这种公正的场合很多，方式也多种多样，因此这种美德的适用范围很广，很分散，正义的种类或类别也很多。就大眾和公共利益而言，它称为法律正义；就它影响所有其他美德而言，它被称为一般美德，尽管它不参与其他美德的性质。

In so far however as justice is employed for one determined object and by individuals to preserve the rights of each, it is called particular or special justice.

然而，只要正义被用于一个确定的对象并由个人来维护每个对象的权利，它就被称为特殊或特定的正义。

554. This virtue, in all its parts or kinds, the Empress of heaven exercised toward all creatures in an eminent degree ; for She alone knew by her greater enlightenment, all its obligations and comprehended them perfectly. Although this virtue does not directly have anything to do with the natural passions, as is the case with fortitude and temperance, yet in many instances, precisely on account of the failure to moderate and regulate the passions, justice toward the neighbor is set aside.

554.这种美德，无论其部分或种类，元后都以卓越的程度对所有受造物运用出来；因为通过她更伟大的启迪，只有她才知道正义的所有义务，并完美地理解这美德。虽然义德与自然的情欲没有任何直接关系，就像刚毅和节制一样，但在许多情况下，正是由于未能节制和控制情欲，对近人的正义就被搁置一旁。

This happens with those, who out of disorderly covetousness or lust usurp what does not belong to them. But as in the most holy Mary there were no disorderly passions nor any ignorance of proper measure to be maintained according to justice, She fulfilled all justice toward each person, and showed the way of justice to all who were privileged to hear from her mouth the words and doctrine of eternal life.

这种情况发生在那些出于无序的贪婪或欲望而窃取不属于他们的东西的人身上。但因为至圣玛丽亚，既没有无序的激情，也没有忽略为维护正义该有的洽当措施，她对每个人都履行了所有正义，并向所有有幸从她口中听到永生的话语和教导的人展示了正义之道。

As far as legal justice is concerned, She not only observed it to the letter by obeying the common laws, as She did in the purification and other prescriptions of the old Law, although, on account of being the Queen and free from sin, She was exempt from them; but no one except her most holy Son, ever advanced so much as She the public and common good of morals. For toward this end She directed all her virtues and operations, earning thereby the divine mercy for mankind and benefiting her neighbor in many other ways.

就法律正义而言，尽管由于她是元后并且没有罪，她被豁免遵守法律，但她不仅服从普通法而且严格遵守，就像她在旧法的净化和其他规定中做的那样；但除了她的圣子外，在道德的公共和共同利益方面上，没有人像她一样取得了如此大的进步。为此，她指导了她所有的圣德和行动，从而为人类赢得了天主的怜悯，并在许多其他方面造福了她的近人。

555. Also the distributive and commutative justice be longed to most holy Mary in a heroic degree. Distributive justice regulates the distribution of the common goods to individual persons. This justice her Highness observed in many affairs, which were left to her authority and management in the primitive Chuch : as for instance in the distribution of the common property for the sustenance and other necessities of each person.

555. 同时，至圣玛利亚也以超凡的程度渴望分配和交换的正义。分配正义调节公共物品对个人的分配。元后殿下在许多事务中都遵守了这种正义，这些事务即在初始教会中留给她的权力和管理的事务：例如，为了每个人的生计和其他必需品而分配共同财产方面。

Although She never distributed money, (for that She never handled), yet She gave her orders and at other times her counsel for its just application. On these and similar occasions, She always acted up to strict equity and justice, according to the necessities and the circumstances of each one’s condition. The same She also observed in the distribution of offices and ministerial dignities among the Apostles and the first children of the Church in their meetings and assemblies.

虽然她从来没有分发过钱，（因为她从来没有处理过金钱），但她下达了命令，并在其他时候为它的合理应用提供了建议。在这些和类似的场合，她总是根据每个人的需要和情况，严格公平公正地行事。同样的，她还观察到宗徒和教会的第一个孩子（初始教会），在会议和集会中的职位和牧职尊严的分配。

All these things this most wise Teacher ordered and arranged with perfect equity; for besides her Ordinary knowledge and insight into the dispositions of each of her subjects, She made use of prayer and of the divine enlightenment. On this account the Apostles and others, whom She governed, had recourse to Her for direction and counsel, and whatever was done under her direction, was disposed of in perfect equity and without acceptation of persons.

这位最智慧的导师以完美的公平的方式理顺和安排了所有这些事情；因为除了她的普通知识和对每一个臣民性格的洞察力之外，她还利用了祈祷和天主的启迪。因此，她所管辖的宗徒和其他人，都向她寻求指导和建议，在她的指导下所做的一切都得到了完全公平的处理，而没有个人的好恶。

556. Commutative justice procures reciprocal equality in that which is given and received by individuals ; as for instance observing the rule : to offer gift for gift, etc., or value for value. This kind of justice the Queen of heaven had fewer opportunities of exercising, than other virtues; for She never bought or sold anything for Herself. If it was necessary to buy or commute any article, it was done by the patriarch saint Joseph, while he lived, and afterwards by saint John the evangelist, or some of the Apostles.

556. 交换的正义在个人给予和接受的东西上促成相互平等；例如遵守规则：以礼物换礼物等，或等价交换。天堂元后的这种正义，比起其他圣德，操练的机会更少；因为她从来没有为自己买卖过任何东西。如果需要购买或交换任何物品，由圣家之长圣若瑟在活着的时候由他完成，然后由圣史若望或一些宗徒完成。

The Master of sanctity, who came to destroy and eradicate avarice (I Tim. 6, 10) the root of all evil, wished to remove from Himself and from his most holy Mother all those negotiations and transactions, in which the fire of human covetousness is enkindled and preserved. Therefore his Providence ordained, that neither his own hand nor that of his purest Mother should be soiled by the transactions of human commerce in buying and selling, even if only of things necessary for the preservation of human life.

圣洁的师傅，祂是来摧毁和根除贪婪（弟茂德前书6：10）这个万恶的根源，祂希望从祂自己和祂的至圣的母亲身上去除所有这些谈判和交易，在这些谈判和交易中，人类的贪婪之火被点燃并保存下来。因此，天主上智命定，无论是祂自己的手还是祂最纯洁的母亲的手，都不应该被人类买卖交易弄脏，即使只是为了维持生活所必需的东西。

［经文〈弟茂德前书6：10〉：因为贪爱钱财乃万恶的根源；有些人曾因贪求钱财而离弃了信德，使自己受了许多刺心的痛苦。］

However the Queen did not omit to teach men this virtue of commutative justice, directing in the way of perfect justice all those, who in the apostolate and primitive Church were engaged in such affairs.

然而，元后并没有忽略教导人们这种交换的义德，指导所有在宗徒和初始教会中从事买卖交易的人走上成全的义路。

557. This virtue of justice comprises also other kinds of activity in regard to the neighbor, such as judging others in the public and civil courts, or in private. Our Savior refers to the contrary vice, when he says in saint Matthew: “Judge not that you may not be judged” (Matt. 7,1). These judgments are formed by each one according to the estimate which is in his own mind : therefore they are just judgments, if they are conform able to reason, and unjust, if they disagree with it.

557. 这种义德还包括与邻人有关的其他类型的活动，例如在公共和民事法庭审判他人或私下判断他人。我们的救主指的是相反的罪恶，祂在玛窦福音说：「不要判断人，免得你们受判断」（玛窦福音7：1）。这些判断是由每个人根据他自己心中的估计形成的：因此，如果它们顺乎情理，它们就是公正的判断；如果它们是不合乎情理的判断，它们就是不公正的。

［经文〈玛窦福音7：1〉：你们不要判断人，免得你们受判断］

Our sovereign Queen never exercised the office of a public or civil judge, although She had the power to be the judge of all the universe; but by her most equitous counsels during the time of her life, and afterwards through her intercession, She fulfilled what was written about Her in the proverbs: “I walk in the paths of justice and through me the mighty decree justice”(Prov. 8, 20, 16).

我们至尊的元后从未行使过公共或民事法官的职务，尽管她有权成为全宇宙的法官；但通过她一生中最公正的劝告，后来通过她的代祷，她应验了箴言中关于她的话：「我走在正义的路上，走在公平的路上，借着我，统治者统治，王侯治理邦土。」（箴言 8：20，16)。

［经文〈箴言8：20〉：我走在正义的路上，走在公平的路上，经文〈箴言8：16〉：藉着我，统治者统治，王侯治理邦土。］

558. As regards particular judgments no injustice ever could find a place in the most pure heart of most holy Mary ; for She could never be imprudent in her suspicions, or rash in her judgments, nor was She troubled by doubts ; nor, if She had any, would She ever decide them unkindly for the worse part. These vices of injustice are proper and natural as it were to the children of Adam, who are dominated and enslaved by the disorderly passions of hate, envy, illnatured emulation, and other evil inclinations.

558. 关于特定的判断，任何不公正都不可能在至圣玛利亚最纯洁的心中找到一席之地；因为她永远不会轻率地猜疑，或匆忙地判断，她也不会被怀疑所困扰；也不会，如果她有的话，她永远不会对它们做出更坏的决定。这些不公正的恶习对亚当的孩子来说是适当和自然的，他们被仇恨、嫉妒、不良竞争和其他邪恶倾向的无序情欲所支配和奴役。

From these bad roots sprout unjust suspicions with slight foundations, rash judgments and prejudiced solution of doubts; for each one easily presumes in his brother his own faults. Because they are filled with hate and envy at the prosperity of their neighbor, and rejoice at his misfortune, they lightly give belief, where there are no grounds, only yielding to their bad desires, and allowing their judgments to drift in accordance with their wishes.

从这些不好的根源中，萌生出没有根据的不公正的猜疑、草率的判断和以偏见的解决疑问；因为每个人都很容易在他的兄弟身上推定他的过错。因为对邻人的兴盛充满仇恨和嫉妒，为近人的不幸而欢欣鼓舞，所以在没有根据的情况下轻信，只屈从于自己的恶欲，任凭自己的判断随心所欲地飘忽不定。

From all these consequences of sin our Queen was free, as She had no part in sin : all was charity, purity, sanctity and perfect love, whatever entered or came from the sanctuary of her heart: in Her was all the grace of truth and the way of life (Eccli.24, 25). In the plenitude of her sanctity and science She doubted nothing, She suspected nothing ; for She was aware of all the secrets hidden in the hearts of men and searched their souls with the light of truth and mercy, not suspecting evil and never attributing blame, where none was due. On the contrary She was solicitous to excuse the sins of men, in justice and equity yielding to each and every one his dues.

我们的元后从罪的所有这些后果中解脱出来，因为她没有参与犯罪：一切都是仁爱、纯洁、圣洁和成全的爱，无论是进入或来自她内心的圣所：在她里面都有真理的恩宠和生命的道路（德训篇24：25）。在她的神圣和知识的丰盈中，她什么都不怀疑，她什么都不猜忌；因为她知道隐藏在人心中的所有秘密，并以真理和慈悲的光芒探查他们的灵魂，不猜疑邪恶，也从不指责。相反，她热心地为人类的罪孽开脱，以正义和公平宽恕每一个人应得的罪罚。

［经文〈德训篇24：25〉：我具有真道和真理的一切优美；我具有生命和道德的一切希望。］

Her most earnest desire was to fill all men with the sweetness and the graciousness of her virtues.

她最热切的愿望是让所有人都充满她圣德的甜蜜和恩惠。

559. In the two different kinds of commutative and distributive justice there are contained many other kinds or species of virtues, but I will only refer to them in so far as to say, that all of them, both as habits and as acts, were possessed by the most holy Mary in the highest and most excellent degree.

559. 在交换和分配这两种不同的义德中，包含了许多其他种类的美德，但我仅就这些美德而言，即所有这些美德，无论是作为习惯还是作为行为，都被至圣玛利亚以最高和最优秀的程度拥有。

Some of these virtues are related to justice, because they are exercised in our intercourse with our neighbor and partake to a certain extent, though not in all their bearings, of the nature of justice; either because we are unable to pay fully what we owe, or because, if we are able, the debt or obligation is not so strict as that which is incurred by commutative or distributive justice.

其中一些美德与正义有关，因为它们在我们与近人的交往中得到运用，并且在一定程度上，尽管并非全部，具有正义的性质；要么是因为我们无法完全支付我们所欠的，要么是因为，如果我们有能力支付，但债务或义务并不如交换或分配正义该有的那样严格。

I will not enter upon a full explanation of these virtues, since they are various and numerous ; but in order not to pass them over entirely, I will give a short summary, so as to show how our Sovereign and most high Princess was adorned with all of them.

我不会对这些美德进行全面的解释，因为它们是多种多样的；但为了不一概而论，我将做一个简短的总结，以展示我们的至高公主是如何装饰所有这些美德的。

560. It is a just obligation to give worship and reverence to those, who are placed above us. According to the greatness of their excellence and their dignity and according to the benefits which we receive at their hands, varies also our obligation and the reverence which we owe them, although no return on our part can equal the benefit or the dignity. The first virtue of this kind is that of religion, by which we give to God due worship and reverence, though his magnificence and his gifts exceed infinitely all that we will ever be able to return in thanks or praise.

560. 朝拜和尊崇在我们之上的崇高的人们是我们正当的义务。根据他们的卓越和尊严的伟大程度，以及我们从他们手中获得的利益，我们对他们的义务和尊敬也有所不同，尽管我们的回报无法与利益或尊严相提并论。这种第一个美德是宗教信仰美德，藉着宗教，我们对天主给予应有的崇拜和敬畏，尽管祂的壮丽和祂的礼物无限地超越了我们在感谢或赞美中对祂所能回报的一切。

Among the moral virtues this one is the most noble on account of its object, namely the worship of God, and its subject matter is as extensive as there are ways and means of directly praising and reverencing God. In this virtue of religion are comprehended all the interior acts of prayer, contemplation and devotion, with all their parts, conditions, causes, effects and purposes.

在道德美德中，这一个是最高贵的，因为它的对象是敬拜天主，它的题材广泛到有直接赞美和敬拜天主的方式和方法。宗教信仰的这种美德包含了祈祷、默想和奉献的所有内在行为，以及它们的所有部分、条件、原因、结果和目的。

Among exterior actions, latria, which is the supreme outward adoration due only to God, falls under this head, and with it also all its different kinds of parts, namely: sacrifices, oblations, tithes and vows, oaths, exterior and vocal offering of praise. For in all these actions, if they are performed in the proper manner, God is honored and reverenced by the creatures, just as He is very much offended in the contrary vices.

在外在行为中，钦崇latria，是唯独对天主的至高无上的外在敬拜，钦崇归于这个源头，钦崇还有它的所有不同种类的部分，即：牺牲、祭品、堂区奉献和发愿、誓言、外在礼仪和口祷赞美。因为在所有这些行为中，如果以正确的方式进行，天主就会受到受造物的光荣和尊崇，正如祂在相反的恶习中被严重得罪一样。

561. The second virtue falling under the above class is piety, by which we are inclined to honor our parents, to whom after God we owe our being and our education. By it we also show proper regard for those, who participate in a manner of the quality of parents, such as for instance our relatives, or our country, which sustains and governs us.

561. 属于上述类别的第二个美德是孝爱），我们倾向于孝敬父母，他们排在天主之后，我们的存在和教育都归功于他们。通过这美德，我们也对那些参与父母的角色和方式的人表示适当的尊重，例如支持和管理我们的亲属或我们的国家。

This virtue is so important, that we must prefer its dictates to the acts of supererogation in the virtue of religion. So Christ the Lord teaches us in saint Matthew, when He reprehended the pharisees for setting aside piety toward their parents under the pretext of the worship of God.

这种美德是如此重要，以至于我们在宗教信仰的美德中，更喜欢它支配超越自我的行为。主基督在圣玛窦福音中教导我们，祂谴责法利赛人，因为他们以敬拜天主为借口，把对父母的孝爱放在一边。

In the third place must be mentioned veneration, which inclines us to give honor and reverence to those, who possess some superior excellence or dignity of a different kind from that of our parents or fatherland. This virtue the doctors divide into two kinds : dulia and obedience.

第三，必须提到崇敬（veneration），它使我们倾向于向那些拥有与我们父母或祖国不同的卓越品质或尊严的人給予敬意和崇敬。圣师将这种美德分为两种：敬礼（dulia）和顺从（obedience）。

Dulia is the veneration due to those who participate to a certain measure in the majesty and dominion of the highest Lord God, to whom is due, as we said above, the worship of adoration or latria. Therefore, we honor the saints by the reverence called dulia, and likewise those in the higher dignities, to whom we subject ourselves as servants.

敬礼（Dulia）是对在某种程度上参与到至高的天主的威严和统治中的人的崇敬，正如我们上面所说，唯独天主应该受到崇拜或钦崇且应受到具有牺牲性（latria）的朝拜，然而我们敬礼圣徒，尊敬圣徒，也尊敬那些具有崇高尊严的人，我们将自已视为他们的仆人那样顺服和孝敬他们。

Obedience is the subjection of our will, inducing us to do the will of our superior in preference to our own. Our free will is so estimable, that this virtue is admirable and excellent above all the moral virtues; for the sacrifice is greater than in any other.

顺从是指我们意志的遵从，促使我们服从长上的意愿而不是我们自己的意愿。我们的自由意志是如此可贵，以至于这种美德比所有的道德美德都令人钦佩和卓越；因为这种牺牲比其他美德都更伟大。

562. These three virtues of religion, piety and veneration (observantia) were possessed by Mary in such great plenitude and perfection, that nothing possible pertaining to them was wanting. What intellect can ever comprehend the honor, veneration and worship with which this Lady served her most beloved Son, adoring Him as true God and Man, as Creator, Redeemer, Glorifier, the Highest, the Infinite, the Immense in essence, in goodness and in all attributes? She knew more of Him than any other creature and more than all of them together ; and according to her knowledge She rendered due honor, teaching even the Seraphim how to reverence Him.

562. 玛利亚拥有宗教信仰、孝爱和崇敬（observantia）这三种美德，如此丰富和完美，以至于与它们相关的任何事物都不缺少。有什么样智慧可以理解圣母以尊荣、崇敬和朝拜来服务她最心爱的儿子，崇拜祂为真天主和真人，在本质上，在善良和在所有属性中作为造物主、救赎主、荣耀者、至高者、无限者、无量者？她比任何其他受造物都更了解耶稣，也比他们所有人加在一起了解的更多；据她所知，给予耶稣应有的荣耀，甚至教导六翼天使如何敬畏祂。

In this virtue She was so great a Teacher, that merely to see Her was sufficient to rouse, urge and incite all by a secret force to worship the supreme Lord and Author of heaven and earth ; and without any other effort on her part She induced many to praise God. Her prayers, contemplations and devotions, together with the wonderful effects and the power of her intercession, are known to all the angels and saints, but cannot be comprehended by them,exciting their endless admiration.

在这方面，她是一位伟大的导师，只要看到她，就足以以一种神秘的力量唤醒、催促和激励所有人来崇拜至高上主和天地的创造者；她毫不费力地劝服许多人赞美天主。她的祈祷、默想和奉献，以及她转祷的奇妙效果和力量，为所有天使和圣徒所知晓，却无法被他们理解，激起他们无尽的敬仰。

To Her all the intellectual creatures are indebted, since She satisfied and made recompense not only for that which they have culpably neglected in this regard, but also for that which they could never attain, or execute, or merit. This Lady outraced the salvation of the world, and if She had not been in it, the eternal Word would not have issued from the bosom of the Father.

一切有智慧的受造物都应感激她，因为她不仅满足并补偿了他们在这方面所忽略的，而且还补偿了他们靠自已的力量永远无法获得、无法成就或无法实现的美德。圣母超越了世界的拯救，如果没有她，永恒的圣言就不会从天父的怀抱中发出。

She excelled the seraphim from her first instant in contemplation, in prayer, in petition, and in devout promptitude for the service of God. She offered the proper sacrifice, gave oblations and tithes ; and all this in such a perfect manner, that nothing on the part of men was more acceptable next to that of her most holy Son. In the ceaseless praise, hymns, canticles and vocal prayers, which She offered, She was above all the Patriarchs and Prophets; and if in the Church militant Her doings were known as in the Church triumphant, they would be the admiration of the world.

她在默观、祈祷、祈求和为天主服务的虔诚热心方面，从一开始都胜过六翼天使。她献上自己的牺牲、祭品、和什一奉献，这一切都做得非常完美，在人手中再没有什么比她最圣洁的儿子更令人天主满意的了。在圣母不断的赞美、颂经和祈祷中，她超越了所有的圣祖和先知；如果在征战的教会，她的行为在教会中被称为胜利，那将是世界所钦佩的。

563. The virtues of piety and veneration her Majesty exercised in proportion as She knew how to estimate better her obligation toward her parents and their heroic sanctity. The same was true in regard to her relations. For instance, She procured special graces for John the Baptist and his mother, for holy Elisabeth and some others in the apostolate.

563. 至尊的天后所操练的孝爱和崇敬的美德，正如她知道如何更好地估量她的义务，她对父母的义务，和他们的英勇的圣洁成正比。 她对亲戚也是如此。例如，她为洗者若翰和他的母亲–圣洁的依撒伯尔，和其他一些宗徒获得了特殊的恩宠。

Certainly, if her fatherland had not been made unworthy of favor by the ingratitude and hardheartedness of its inhabitants, She would have made it the most fortunate country on earth; nevertheless, in as far as the Most High permitted, She conferred upon it great benefits and favors, both spiritual and material. In reverence toward the priests She was admirable, for She alone knew and could set proper value on the dignity of the anointed of the Lord. She has taught us all in this matter, and also how to honor the Patriarchs, Prophets and Saints, as well as the temporal masters and those in authority.

当然，如果至尊天后的祖国没有因居民的忘恩负义和冷酷无情而失宠，她会使她的祖国成为地球上最幸运的国家；尽管如此，在至高者允许的范围内，她给予她的祖国以极大的利益和恩惠，包括精神和物质上的。她对司祭的尊敬是令人钦佩的，因为只有她知道，并能够正确评价天主的受傅者的尊贵。在这件事上，她教会了我们所有人，也教会了我们如何尊重先祖、先知和圣人，以及世俗的主人和当权者。

She omitted no act pertaining to these virtues, being solicitous according to time and opportunity to instruct others in the exercise of them, especially the first faithful in the establishment of the evangelical Church. There, obeying not any more the verbal commands of her most holy Son, or of her husband, but submitting to her Son's substitutes, She became an example to the world of a new kind of obedience; for in those times, not She owed obedience to any creature, but the whole earth, in an especial manner, owed obedience to Her, since She was staying upon it as its Queen and Mistress for the very purpose of governing it.

她没有遗漏任何与这些美德有关的行为，她热心地根据时间和机会指导他人操练这些美德，尤其是对福音教会建立中的初期信徒。在那里，她不再听从她至圣圣子或她净配的口头上命令，而是服从她圣子的替代（继任）者，她为世界立了一种新的服从的榜样；因为在那个时代，她不应该服从任何受造物，而是整个世界应以一种特殊的方式服从她，因为她作为元后和主母留在世上，正是为了统治它。

564. There are other virtues, which can also be classed under the head of justice; for they dispose us to yield to others that which we owe them on account of some moral obligation, founded upon an honest and just title. These virtues are : gratitude or thankfulness, truth or veracity, vindication, liberality, friendship or affability. By gratitude we create a certain equality of ourselves with those from whom we have received benefits giving them thanks in return, according to the nature of the benefits and the kindness, with which they were bestowed (which after all is the most valuable part of the benefit).

564. 还有其他的美德，也可以归类为这个正义之首；因为它们让我们出于某种道德义务而将我们欠他人的东西让与他人，这些义务建立在诚实和正义的名号之上。这些美德是：感激或感恩，真理或真实，维护，慷慨，友谊或和蔼可亲。通过「感恩」，我们创造了自己与那些我们从他们那里获得益处的人的某种平等，并根据他们赋予的益处和善意的性质（毕竟这是利益的最有价值的部分）而感谢他们来作为回报。

The grateful also take into account the position and dignity of the benefactor. Gratitude bears in mind all these elements and can be manifested in different ways. Veracity inclines us to be truthful in all our intercourse, as is proper in human life and conversation, avoiding all lying,(which is never allowed), deceitful simulation, hypocrisy, boastfulness and irony. These vices are all opposed to truth; and though it is possible and even advisable to minimize when we are speaking of our own excellence or virtue in order not to offend by boasting, yet it is not right to do so by telling a falsehood, imputing vice to ourselves untruthfully.

感恩也考虑到恩人的地位和尊严。感恩牢记所有这些元素，可以通过不同的方式表现出来。「真实」使我们在所有的交往中都倾向诚实，这在人类生活和谈话中是恰当的，避免一切谎言（这是绝对不允许的）、欺骗伪装、虚伪、自夸和讥诮。这些恶习都与真理相反；虽然我们在谈论自己的优秀或美德时，为了不因自夸而冒犯他人，而贬低自已是合理的，甚至是明智的，但通过说假话，不真实地将罪恶归咎于自己是不对的。

Vindication is a virtue, which teaches us to recompense or make up for damage done by ourselves or by the neighbor, satisfying for it by some punishment. Among mortals the practice of this virtue is difficult; for they are so much moved by immoderate anger and dislike of their brethren, and so tardy in charity and justice, this vindication of the particular or general wellbeing is no unimportant virtue. Christ our Lord made use of this virtue, when He expelled from the temple those, who desecrated it by their irreverence (John 2, 15) ; Elias and Eliseus drew down fire from heaven in order to chastise some sins (IV King 1, 20) ; and in the Proverbs it is said : “He that spareth the rod hateth his son”(Prov. 13, 24).

「辨明」是一种美德，它教会我们补偿或弥补被自己或邻人造成的伤害，并以某种惩罚来补偿它。在凡人中，这种美德的操练是困难的；因为他们被无节制的愤怒和对弟兄们的厌恶所煽动，在仁爱和正义方面如此迟钝，这种对特定福祉或普遍福祉的辨明不是不重要的美德。我们的主基督利用了这种美德，将那些因不敬而亵渎圣殿的人逐出圣殿（若望福音 2：15）；厄里亚和厄里叟从天上降火来惩戒一些罪孽（列王纪下1：12）；箴言说：不肯用杖打儿子的，就是憎恨他（箴言 13：24）。

［经文〈若望福音 2：15〉：：就用绳索做了一条鞭子，把众人连羊带牛，从殿院都赶出去，倾倒了换钱者的银钱，推翻了他们的桌子；经文〈列王纪下 1：12〉：厄里亚回答说：「如果我是天主的人，愿火从天降下，吞噬你和你这五十人。」果然天主的火从天降下，吞噬了他和那五十人。经文〈箴言 13：24〉：

不肯使用棍杖的人，实是恨自己的儿子，真爱儿子的人，必时加以惩罚。］

Liberality or generosity serves to distribute in a reasonable manner money or other goods, without falling into the vices of prodigality or niggardliness. Friendship or affability consists in conversing and acting in a decent and becoming manner toward all, without quarreling or flattery, which are the vices opposed to friendship.

「慷慨或大方」有助于以合理的方式分配金钱或其它物品，而不会落入挥霍无度或吝啬的恶习。「友谊或和蔼可亲」包括以得体和礼貌的举止与所有人交谈和行事，而不是争吵或奉承，这是与友谊相反的恶习。

565. None of these virtues, nor any others which might be related to justice, were wanting to the Queen of heaven ; of all these She had the habit and practiced them as occasion offered. Moreover as the Teacher and Mistress of all sanctity She instructed and enlightened many souls how they were to exercise and practice them with the greatest perfection.

565. 这些美德，或任何其他可能与正义有关的美德，元后都不缺乏；在所有这些中，她养成了习惯，并且一有机会就进行操练。此外，作为所有圣洁的导师和主母，她教导和启迪了许多灵魂如何以最完美的方式操练和实践这些德行。

The virtue of gratitude toward God She exercised by acts of religion and worship, as we have already described : for this is the best way to show our gratitude toward Him: and as the dignity of the most pure Mary and her concomitant sanctity was exalted above all created understanding, this eminent Mistress gave a return of gratitude proportionate to his benefits within the measure possible to a creature.

正如我们已经描述的那样，她通过宗教和崇拜行为来表达对天主的感恩：因为这是表达我们对祂的感恩的最佳方式：因为最纯洁的玛利亚的尊严和随之而来的圣洁被高举于一切受造的理解之上，这位杰出的主母在力所能及的范围内，对天主的恩惠报以相称的感激之情。

The same holds true in regard to her piety toward her parents and her country, as mentioned above. To her fellowmen this most humble Princess returned thanks for each favor as if She deserved no consideration from any one ; and, although all favors were due to Her in justice, She nevertheless gave thanks for them with gracious affability.

如上所述，她对父母和国家的孝爱也是如此。对于她的同胞，这位最谦卑的公主对人们的每一个恩惠都报以感激之情，仿佛她不值得任何人的感激似的；而且，虽然所有的恩惠都是她应得的，但她仍然以和蔼可亲的方式感谢他们。

She alone knew and practiced this virtue to such an extent, as to return thanks for injuries and offenses as if they were great benefits ; for in her incomparable humility She never recognized anything as an injury and considered Herself under obligation for what really were such. Moreover, as She never forgot any benefit, She also never ceased in her gratitude.

只有她一个人知道并践行了这种美德，以致于她对别人的伤害和冒犯却回报以感谢，仿佛它们是很大的好处；因为在她无与伦比的谦逊中，她从来没有把任何事情看作是一种伤害，并认为自己有责任为真正的伤害负责。而且，因为她从未忘记任何人的好处，她的感恩之情也从未停止。

566. About the truthfulness of Mary our Lady, little need be said, since She who was so superior to the demon, the father of lies and deceit, could not tolerate even the shadow of that despicable vice. The standard, by which the virtue of truthfulness is to be measured in our Queen, is her dove-like charity and simplicity, which excluded all duplicity or deceit in her intercourse with creatures.

566.关于圣母玛利亚的真诚，不用多说，因为她以绝对优势战胜了作为谎言和欺骗之父的恶魔，她无法容忍哪怕是那种卑劣恶习的影子。衡量我们元后真诚圣德的标准，是她鸽子般的仁慈和单纯，在她与人的交往中排除了所有的表里不一或欺骗。

And how could the guilt of deceit be found in the mouth of that Lady, who with one word of truest humility falling from her lips drew down to her womb that One, who is essential truth and holiness? In regard to the exercise of the virtue called vindication the most holy Mary like wise was proficient: not only instructing others as a Teacher during the time of the first beginnings of the evangelical Church; but zealously advancing the honor of the Most High and trying to convert many sinners through fraternal correction, as was the case in regard to Judas many times, and commanding the creatures, (which were obedient to her wishes), to punish some of the sinners in order that they might be converted and be saved from the eternal punishment due to their sins.

因着口中最真诚的谦卑之语，使得那位本质上的真理和圣洁者降临到她的子宫，欺骗的罪孽怎能出自圣母的口呢？操练被称为「辨明」的美德方面，至圣玛利亚同样精通：不仅在福传教会初期以导师的身份教导他人；而且极力提升至高者光荣，并试图通过兄弟般的纠正使许多罪人皈依，她屡次这样对待茹达斯，并命令世人（顺从她的意愿）惩罚一些罪人，为使他们因罪能够悔改并从永罚中得救。

though on these occasions She was most sweet and kind in her punishments, yet She did not remit them, whenever necessary to secure an effective cleansing from sin. Most of all however did She exercise retribution toward the demon, in order to free the human race from his slavery.

虽然在这些时刻，她的惩罚是最温和与最仁慈的，但只要有必要，她就不会减免对他们的惩罚，以确保有效地洗净罪孽。然而，最重要的是她对恶魔施行了惩罚，以将人类从恶魔的奴役中解放出来。

567. The sovereign Queen practiced also the most exalted liberality and friendliness. Her generosity in giving and distributing was on a scale befitting the Empress of all creation and one who knows the proper value of all invisible and visible things. This Lady never possessed anything of her own that She did not consider just as much the property of her neighbor as hers nor did She ever deny anything to anybody, not even waiting till they should pay the price of asking for it, whenever She could be beforehand in giving.

567. 至高无上的元后也表现出最崇高的慷慨和友好。 她慷慨地给予和分配，其慷慨程度恰如其元后的身份，她能知道所有无形和可见事物的适当价值。但她从不占有任何东西，因为她不认为有什么是单属她的，也从来没有向任何人拒绝给予过任何恩惠，甚至不会等到他们先提出要求(注:如加纳婚宴)，只要有可能她就预先给予。

The poverty and miseries which She alleviated, the benefits which She bestowed, the mercies which flowed from Her, even as regards only temporal matters, could not be recounted in an immense volume. Her amiable friendliness toward all creatures was so singular and admirable, that, if She had not concealed it with rare prudence, She would have drawn to Herself all the world,entranced by her most sweet intercourse; her mildness and kindness, though tempered by a divine seriousness and wisdom, displayed in her intercourse the marks of superhuman excellence.

她所减轻的贫困和苦难，她所给予的救助，从她身上流出怜悯，即使只论其在世间的作为，也罄竹难书。她对一切生灵(注:包括动物)都抱着一种和蔼可亲的友好态度，这种态度是那么独特和令人钦佩，要不是她小心翼翼地隐藏起来，与她在一起的那种甜蜜会把全世界的人都吸引到她这里；她的温和与善良，虽然被一种神圣的严肃和智慧所调和，但在与人的交往中显示出超人的卓越品质。

The Most High himself regulated this perfection in Her, allowing at times some of the signs of the sacrament of the King to show themselves, but taking care, that the veil should fall immediately and again conceal the mystery beneath earthly labors, thus forestalling the applause of men. All their honors were far below that which She deserved, and men would never be able to attain, and would fall either below or exceed, the correct measure of honor due to One who was at the same time a creature and the Mother of God. This was reserved for the time when as children of the Church, men should be enlightened by the Catholic faith.

至高者亲自在她身上规范的这种完美，有时允许「君王」圣事的一些迹象显现出来，但是非常谨慎地，不使隐藏其元后身份的面纱立即落下，以隐藏在尘世的劳作之下的神秘，从而阻止人们的掌声。而世人給她所有的荣誉都远远低于元后应得的，人们永远也无法达到，或者低于或者超过正确的荣誉标准评估，正确地归光荣给「那一位」。她既是受造物，又是天主的母亲。这是为了当人们作为教会的孩子时所保留的，那时人们应该受到天主教信仰的启蒙。

568. For the adequate and perfect exercise of this great virtue of justice the doctors point out another partor aid to it, which they call epikeia, which guides us in some affairs, that are above the common and ordinary rules and laws. For not all affairs, with their varying circumstances, can be covered by the ordinary laws, and therefore it is necessary to proceed on certain occasions by the light of a superior and extraordinary reasoning.

568. 为了充分和完美地行使「正义」的这一伟大美德，圣师们指出了另一种辅助手段，他们称之为“权宜措施epikeia”，它指导我们处理那些超越普遍的规则和法律的事务。。 因为，并不是所有的事务，由于其不同的情况，都能被普通的法律所涵盖，因此，在某些情况下，有必要根据超凡的推理来进行。

This part of justice the sovereign Queen practiced on many occasions during her life, both before, and especially after the Ascension of her onlybegotten Son. In order to regulate the affairs of the primitive Church, as I will say in its place, She often made use of epikeia, as required by the interests of the Most High.

这部分证明了至尊的元后在她的一生中多次实践过正义的义德，无论是在她独生子升天之前，还是在她的独生子升天之后。为了规范原始教会的事务，正如我在这里所说的，她经常使用“权宜措施epikeia”，这是为了正高者的利益。

INSTRUCTION VOUCHSAFED BY THE QUEEN OF HEAVEN.

天堂元后赐予的指示

569. In this extensive virtue of Justice, my daughter, although thou hast been taught much of its value, thou still art ignorant of the greater part of it on account of thy condition in this state of mortality; and therefore also this thy account of it is insufficient for a full understanding of its excellence.

569.我的女儿，在正义的这一广泛美德中，虽然你已经被教导了它的大部分价值，但由于你在这种有死生命的状态下，你仍然对它的大部分内容一无所知；因此，您对它的描述也不足以充分理解其卓越性。

Nevertheless thou hast in it a copious summary to direct thy intercourse with creatures and thy worship of the Most High. In regard to this latter I remind thee, my dearest, that the supreme majesty of the Omnipotent is highly indignant at the offenses of mortals, who forget the veneration, adoration, and reverence due to Him. If some of them do render it, it is so coarse, inattentive and discourteous, that they do not merit reward but chastisement.

然而，你在其中有一个丰富的总结来指导你与人的交往和你对至高者的崇拜。关于后者，我最亲爱的，我提醒你，至高无上的全能者对世人的冒犯非常愤慨，世人忘记了对祂的尊崇、朝拜和崇敬。如果他们中的一些人确实尊崇了祂，那种尊崇却是那么粗鲁、漫不经心和不礼貌，以至于他们不值得赏报而是受到惩罚。

They revere and adore profoundly the princes and magnates of the earth ; they ask favors and seek to obtain them with the utmost diligence ;they are effusive in their thanks, when they succeed, protesting their lifelong gratitude. But the supreme Lord, who gives them being, life and activity, who preserves and sustains them, who has redeemed them and raised them to the dignity of sons, who wishes to confer upon them his own glory, who is in Himself the infinite and the highest Good; Him, the highest Majesty, they forget, because they cannot see Him with their corporal eyes.

他们对世俗的君王和权贵深怀敬仰和崇拜；他们寻求利益，并以最大的努力寻求得到它们；当他们达到目的时，他们会热情地表示感谢，并表达他们终生的感激之情。但至高的上主，赐予他们存在、生命和活动，保护和支持他们，祂救赎了他们，使他们享有儿子的尊严，祂希望将自己的荣耀授予他们，祂自己就是那无限和至高的善；祂是最荣耀尊威的主，他们却忘记了祂，因为他们无法用肉眼看到祂。

As if not all good came from Him, they return, at the highest, merely a sluggish remembrance and a hasty thanksgiving. I will not even mention at present, how much those offend the most just Ruler of the universe, who wickedly break through and overturn all the order of justice toward their neighbor, perverting the whole natural order in wishing to their brothers, what they would not wish for themselves.

仿佛不是所有的美善都来自祂，他们回应至高者的恩典时，不过是一种迟钝的回想和一种仓促的感恩。我现在甚至不提那些冒犯宇宙的最正义的统治者的人，他们的行为有多严重，他们邪恶地破坏和推翻对邻人的所有正义秩序，败坏了整个自然秩序，希望他们的兄弟做他们自己不愿做的。

570. Abhor, my daughter, such execrable conduct, and as far as thy forces will allow, make up by thy works for this want of acknowledgment in the service of the Most High. And as by thy state of life thou art consecrated to the divine worship, let that be thy principal occupation and delight, striving to imitate the angelic spirits in their ceaseless fear and worship of the Lord. Preserve reverence for holy things, including also the ornaments and sacred vessels used in divine service.

570. 我的女儿，憎恶这如此恶劣的行为吧！在你的力量允许的范围内，用你的工作弥补为至高者服务的缺乏。正如你的生活状态一样，你已经献身于朝拜天主，让那成为你的主要事业和喜好，努力模仿天使对主不断的敬畏和敬拜。保持对圣物的尊敬，包括敬拜中使用的饰品和圣器。

During divine office, prayer, and sacrifice see that thou remain on thy knees ; implore with faith and receive his favors with humble thanksgiving ; the same consideration thou shouldst show also to all men, even if they offend thee. To all be kind, affable, meek, simple and truthful; without deceit or double-dealing, without detraction or ill will, without rash judgment of thy neighbor.

在颂祷日课、祈祷和圣祭期间，你要保持跪下；以信心恳求，以谦卑的感谢接受祂的恩惠；你也应该对所有人表现出同样的关心，即使他们冒犯了你。对所有人要善良、和蔼、温顺、朴实、诚实；没有欺骗或口是心非，没有毁谤或恶意，不要对你的邻人做出轻率的判断。

And in order that thou mayst fulfill all justice, revive the memory of it constantly and desire to do to thy neighbor that which thou wishest done to thyself. Especially remember how my most holy Son, and I in imitation of Him, acted toward all men.

为了使你能履行所有的正义，不断地唤起对正义的记忆，并渴望对你的邻人做你希望对自己做的事。 你们要特别追念我至圣的儿子，以及我是如何效法祂，对众人所行的事。

封面1.png

CHAPTER XI

THE VIRTUE OF FORTITUDE, AS PRACTICED BY THE MOST HOLY MARY.

第十一章

至圣玛利亚所操练的勇德

cardinal virtues ：四枢德：所有德行的中枢，共计四项，即： (1) 智 prudence ：谨慎。 (2) 义 justice ：公正。 (3) 勇 fortitude ：刚毅。 (4) 节 temperance / continence ：节操。此四「伦理」枢德，与信、望、爱「神学」三德相对照。

571.The virtue of fortitude, which is the third of the four cardinal virtues, serves to moderate the personal activity of each one s choleric affections. Although it is true that concupiscence precedes irascibility, and therefore temperance which regulates concupiscence, might seem to precede fortitude, because the resistance pertaining to fortitude is exerted against that which opposes concupiscence; nevertheless we must first treat of the activity of the choleric affections and their moderation through fortitude.

571. 勇德是四枢德中的第三个，它能调节每个人易怒情绪的个人行为。虽然贪欲确实先于暴躁，因此调节贪欲的节制似乎先于勇德，因为与勇德有关的阻力是针对节制贪欲而施加的；然而，我们必须首先通过坚韧来对待易怒情感的活动和对它们的节制。

For in the pursuit of that which is desired, success ordinarily depends upon the intervention of the irascible faculties for overcoming the obstacles that present themselves. Therefore fortitude is a more noble and excellent virtue than temperance, of which we shall treat in the following chapter.

因为在追求理想的过程中，成功通常取决于对易怒官能的干预，以克服出现的障碍。因此，勇德是一种比节制更崇高和卓越的美德，我们将在下一章讨论。

572.The moderation of the irascible passions by the virtue of fortitude is made up of two elements or kinds of activity: to give way to anger in conformity with reason, propriety and honor, and to repress unreasonable anger and passion, whenever it is more useful to restrain than to allow them to act. For as well the one as the other can be praiseworthy or blamable according to the end inview and the circumstances of the affair in hand.

572.以勇德来缓和易怒的情绪是由两种元素或由两种活动组成：为符合理性、礼节、和荣誉而有的愤怒，以及克制不合理的愤怒和激情，无论怎样，约束愤怒比允许愤怒而行动，是更有用的。因为毕竟根据最终的看法和当时手边的情况而言，不论是前者和后者都可以是值得称赞的或可受指责的。

The first of these two kinds of operations of this virtue is properly called fortitude, being called by some teachers pugnacity(bellicositas). The second is called patience, which is the more noble and excellent kind of fortitude, and is possessed and exercised principally by the saints: the worldly-minded, throwing aside good judgment and usurping a false term, are apt to call patience pusillanimity, and miscall inconsiderate and rash presumption, fortitude. Thus it comes, that they never attain the true practice of the virtue of fortitude.

这种美德的两种运作中的第一种被恰当地称为勇，被一些导师称为刚毅。第二种叫做忍耐，是一种更崇高和卓越的坚韧，主要由圣人拥有和运用：世俗的人，抛开良好的判断力，窃取一个虚假的术语，容易把忍耐称为胆怯，误称轻率和鲁莽的放肆为刚强。因此，他们永远不会达到真正的践行勇德。

573.In most holy Mary there were no inordinate movements, which could call to activity the irascible affections for the exercise of fortitude ; for in the most innocent Queen all the passions were well ordered and subject to reason, and her reason was subject to God, who governed Her in all her actions and movements. But She was in need of this virtue in order to overcome the obstacles placed by the devil in diverse ways, seeking to prevent Her from attaining what She most prudently and most properly desired for Herself and her most holy Son.

573.在至圣玛利亚身上，没有过度的作为，可以招来锻炼勇德的急躁情绪；因为在最纯洁的元后身上，所有的激情都井井有条，服从于理性，而她的理性服从于天主，天主在她的一切行动和活动中统管着她。但她需要这勇德，以克服魔鬼以各种方式设置的障碍，试图阻止她实现她对自己和她至圣圣子最谨慎、最恰当的渴望。

And in this most valiant resistance and conflict none of the creatures ever showed more fortitude. For no one ever encountered such conflicts and opposition as She from the demon. But whenever it became necessary to make use of this kind of fortitude or pugnacity with human creatures, She was equally sweet and forcible, or rather, She was just as irresistible as She was most sweet in her activity. For this heavenly Lady alone among all creatures was able to copy so faithfully in her operations that attribute of the Most High, which unites irresistible power with heavenly sweetness (Wisdom 8, 1).

在这场最勇敢的抵抗和冲突中，没有一个受造物表现出更大的刚毅。因为从来没有人遇到过像她这样的来自恶魔的冲突和对立。但每当需要对人类使用这种刚毅或坚韧的时候，她都同样温和而有力，或者更确切地说，她就像她在行动中表现得最为亲切一样不可抗拒。因为在所有受造物中，只有这位天上的圣母能够在她的行动中如此忠实地复制至高者的属性，这属性将不可抗拒的力量与天上的甜蜜结合在一起（智慧篇 8：1 1）。

［经文〈智慧篇 8：1 1〉：智慧施展威力，从地极直达地极，从容治理万物。］

Thus our Queen proceeded in her actions with fortitude, knowing no disorderly fear in her generous heart, as She was superior to all creation. Neither was She rash, or audacious, or immoderate, being alike removed from all these vicious extremes ; for in her great wisdom She knew what terrors were to be vanquished, and what rashness was to be avoided. Thus She was the chosen Woman, clothed in the strength of fortitude and beauty (Prov. 31, 25).

因此，我们的天后以刚毅的态度行事，在她宽厚的心中没有无序的恐惧，因为她优于所有受造物。她既不草率，也不鲁莽，也没有过度，完全摆脱了所有这些恶劣的极端；因为凭着她的大智慧，她知道什么恐怖是要克服的，什么鲁莽是要避免的。因此，她是被选中的女人，穿着刚毅和美丽的力量（箴言 31：25）。

［经文〈箴言 31：25〉：刚毅和尊严是她的服饰，一念及将来便笑容满面。］

574.That part of fortitude which consists in patient endurance, most holy Mary practiced in a still more admirable manner, for She alone participated in the excellent patience of her most holy Son, who bore punishment and suffered innocently without guilt, and in a greater measure than all those who had contracted the guilt. The whole life of the sovereign Queen was a continual suffering and tribulation, especially during the life and passion of our Redeemer, Jesus Christ.

574.勇德的一部分包括忍耐，至圣玛利亚以更令人钦佩的方式实践，因为只有她参与了她至圣之子卓越的忍耐，圣子耶稣承受了惩罚，无罪而无辜地受苦，在更大程度上超过了所有那些犯罪的人所受的苦。至尊元后的整个生活都是不断的痛苦和磨难，尤其是在我们的救赎主耶稣基督的一生和受难中。

Her patience during this time exceeds the comprehension of all creatures ; and only the Lord who imposed this suffering upon Her, could worthily understand its greatness. Never was this most pure Dove excited to the least impatience against any creature, nor did any of the immense tribulations and sorrows of her life seem great to Her, nor was She ever dejected on account of them, nor did She fail to accept them all with joy and gratitude.

这段时间至尊元后的忍耐超出了众生的理解；只有把这痛苦加给她的天主，才能完全理解这忍耐的伟大。这只最纯洁的鸽子从来没有对任何人产生过一丝不耐烦，她生活中的任何巨大磨难和悲伤对她来说也似乎没有那么大，她也从来没有因此而沮丧，也没有拒绝接受所有这些磨难，并总是以喜悦和感激接受它们。

If, according to the Apostle, the first requisite of charity, and as it were its firstborn, is patience (I Cor. 13, 4) ; and if our Queen was the Mother of love, then She was also the Mother of patience, and her love is the measure of her patience. For in the degree in which we love and esteem the eternal good, (and we should esteem it above all visible things), in that degree will we be ready, in order to obtain it and avoid the loss of it, to suffer all hardships in patience.

如果根据宗徒的教导，爱德的首要条件是忍耐（格林多前书 13：4）；如果我们的元后是爱之母，那么她也是忍耐之母，而她的爱是衡量她忍耐的标准。因为在我们爱和尊重永恒之善的那个程度（我们应该把永恒之善看为高于一切可见的事物），在那个程度我们将准备好，为了获得永恒之善并避免失去它，在耐心中忍受一切苦难。

［经文〈格林多前书13：4〉：爱是含忍的，爱是慈祥的，爱不嫉妒，不夸张，不自大。　］

Hence most holy Mary in her love was patient beyond all that is created and She was the Mother of patience for us. Flying to her protection we shall find the tower of David with its thousand shields of patience pending from it (Cant. 4, 4), with which the brave ones of the Church and of the militia of Christ our Lord arm themselves for battle.

因此，在她的爱中，至圣玛利亚的忍耐超越了一切受造之物，她是我们忍耐之母。飞向她的保护，我们会发现达味敌楼，上面挂着千个耐心的盾牌（雅歌4：4），教会的勇士和我们主基督的士兵用耐心的盾牌武装自己，准备战斗。

［经文〈雅歌4：4〉：你的颈项宛如达味的宝塔，建筑如堡垒，悬有上千的盾牌，都是武士的利器。］

575.Our most patient Queen was never affected by the caprices of feminine inconstancy, nor indulged in outward signs of anger; all this She restrained by the aid of divine light and wisdom, although these latter did not do away with pain, but rather augmented it; for no one could recognize the infinite misfortune of sins and offenses against God as this Lady. But even so her invincible heart could not be disturbed : neither the malice of Judas, nor the injuries and insults of the pharisees could ever cause signs of anger in her exterior.

575.我们最有耐心的元后从来没有被女性反复无常的任性所影响，也没有放纵于外表的愤怒；所有这一切她都借助天主的光照和智慧来约束自己，虽然天主并没有消除她的痛苦，而是增加了痛苦；因为没有人能像圣母那样认识到罪孽的无限不幸和对天主的冒犯。但即便如此，她那无敌的心也不会被动摇：无论是犹达斯的恶意，还是法利塞人的伤害和侮辱，都无法在她的外表上引起愤怒的迹象。

Although at the death of her most holy Son all the insensible elements and creatures seemed to have lost patience toward mortals, not being able to suffer the injuries and offenses done to their Creator, Mary alone remained unmoved and ready to receive Judas, all the pharisees and high-priests who crucified Christ, if they had chosen to return to this Mother of piety and mercy.

虽然在她至圣之子的死在十字架上时，所有无意识的元素和受造物似乎都对世人失去了耐心，无法承受人类对他们的造物主造成的伤害和冒犯，但只有玛利亚保持镇定不动摇，并准备接纳犹达斯和所有将基督钉在十字架上的法利塞人和大司祭的悔改，如果他们选择回到这位虔诚和慈悲的母亲身边的话。

576.It is true that, without thereby passing the bounds of reason or virtue, the most meek Queen could justly have been indignant and angry at those who delivered over her most holy Son to such a frightful death ; for the Lord himself punished this sin in his justice. While following up this thought, I was informed, that the Most High provided against these movements and kept Her free from all motions and affections of anger, though they would not have been unjust; for He wished to prevent Her from being the accuser of these sinners, because He had chosen Her as the Mediatrix and Advocate, the Mother of mercy.

576.诚然，如果没有因此超越理性或圣德的界限，最温顺的元后可能会理所当然地应对那些给她至圣圣子带来如此可怕的死亡的人表示愤慨和愤怒；因为主亲自按祂的公义惩罚了这罪。在跟进这个想法时，我获悉，至高者反对愤怒的行动，并提供保护使元后免受任何愤怒的举动和情感的影响，尽管这些愤怒不会是不公正的；因为至高者希望阻止她成为这些罪人的控告者，因为至高者拣选了她作为诸宠中保和世人主保，慈悲之母。

Through Her were to flow all the mercies which He wished to grant to all the children of Adam. He wished Her to be the one Creature, that could worthily intercede for sin and temper the wrath of the just Judge. Solely against the demon the anger of this Lady was given free scope. Also in so far as this passion was necessary to exercise patience and forbearance and to overcome the impediments with which this enemy and ancient serpent obstructed her beneficent course.

至高者希望赐给亚当所有子孙的所有慈悲都将经过元后流淌出来。祂希望她成为唯一一个可以为罪恶代求并缓和公义审判者义怒的受造物。圣母的愤怒只针对恶魔被释放了。此外，这种受苦对于操练耐心和自制，克服敌人和古蛇阻碍她行善的障碍是必要的。

577.To this virtue of fortitude belong also magnanimity and magnificence because they in a manner partake of the nature of this virtue by giving firmness to the will in matters relating to fortitude. Magnanimity consists in pursuing great things and thus striving after the great honors of virtue.

577.这种勇德也属于宽宏大度和尊荣气度，因为他们通过在与刚毅坚韧有关的事情上坚定意志，以某种方式分享了这种美德的本质。「宽宏大度」在于追求伟大的事物，从而追求美德的伟大光荣。

Its subject matter is therefore great honorableness, from which arise many qualities peculiar to the magnanimous ; as for instance to abhor flattery and the pretenses of hypocrisy, (for to love these is the part of small and mean souls), not to be covetous, selfishly looking only for usefulness, but rather to seek honorable and great things; to speak little of one s self, not to brag, and not to be easily taken up by small things, and not to avoid the greater undertakings, to be more inclined to give than to receive; for all these things are worthy of honor.

因此，它的主题是伟大的光荣，由此产生了许多宽宏大度特有的品质：例如，鄙视谄媚和虚伪的伪装（因为爱慕这些虚伪是渺小而卑鄙的灵魂的一部分），不贪婪，自私地只寻求有用，而是寻求光荣和伟大的事物；少谈论自己，不自吹自擂，不轻易被小事占据，不逃避更大的事业，宁肯施而不受；因为这一切都是值得尊敬的。

But this virtue is not on this account opposed to humility, for one virtue cannot be opposed to another. Magnanimity causes us to use our gifts and virtues in such a way as to merit the greater honor, without at the same time seeking honor anxiously and unreasonably. Humility on the other hand teaches us our relation to God and the smallness of our desert caused by our defects and our own lowly nature.

但这种美德并不因此而与谦逊相对立，因为一种美德不能与另一种美德相对立。宽宏大度使我们以能够获得更大荣誉的方式使用我们的恩惠和美德，同时又不会焦虑和不合理地寻求荣誉。另一方面，谦卑教导我们与天主的关系，以及我们的缺陷和我们自己卑微的本性造成我们贫瘠的渺小。

On account of the special difficulties connected with great and noble undertakings, fortitude, especially the fortitude called magnanimity, is necessary. This proportions our forces to the execution of great works, neither allowing us to desist from them in pusillanimity, nor to attempt them with presumption, disorderly ambition, or vainglory ; for all these vices magnanimity abhors.

由于与伟大而崇高的事业有关的特殊困难，勇德，特别是称为宽宏大度的勇德是必要的。这使我们的力量与伟大的工程的执行成正比，既不允许我们胆怯地终止这事业，也不能让我们妄自菲薄、野心勃勃或自负；宽宏大度的德行深恶痛绝所有这些恶习。

578.Magnificence similarly points to the execution of great deeds, and in this signification, it may enter into the perfection of every virtue, for in all virtues great things may be undertaken. But as there is a special difficulty in great outlays or sacrifices, magnificence more particularly is that virtue, which inclines us to make great sacrifices in the prudent manner, so that there be neither niggardliness, where much is required, nor profuseness where there is no need, wasting and destroying without necessity.

578.「尊荣气度」同样指着伟大行为的执行，在此意义中，它可以进入每一种美德的成全，因为在所有的美德中可以进行伟大的事情。但是由于伟大的付出或牺牲有一个特殊的困难，所以尊荣气度更特别是美德，它倾向于我们以谨慎的方式做出巨大的牺牲，因此既不需要很多的吝啬，也不需要很多的挥霍、不必要的浪费和破坏。

Although this seems to be the same virtue as liberality, yet the philosophers distinguish one from the other. Magnificence regards only the greatness of the cost, without attending to other circumstances, whereas liberality regulates the temperate love and use of money. One can therefore be liberal without being magnificent, as liberality may stop short of its course, when there is question of great and important favors.

尽管这似乎是与慷慨相同的美德，但哲学家却将两者区分开来。尊荣气度只看代价的大小，不考虑其他情况，而慷慨则调节对金钱适度的爱和使用。因此，一个人可以是慷慨的，但不一定是尊荣气度的，因为当存在重大而重要的利益问题时，慷慨可能会停止。

579.These virtues of magnanimity and magnificence were possessed by the Queen of heaven in a manner, unattainable by others capable of these virtues. Mary alone found no difficulty or hindrance in accomplishing great things; and She alone did everything on a grand scale, even though the matter was small in itself. She alone understood the full bearing of these virtues, as She did of all the rest.

579.元后拥有这些宽宏大度和尊荣气度的圣德，是其他有这些美德的人无法达到的。唯独玛利亚在完成伟大的事业时没有发现任何困难或障碍；唯独她做的一切都是规模宏大的，尽管事件本身很小。唯独她了解这些美德的全部含义，就像她了解其他所有美德一样。

She could give them their full perfection, without gaging them by any contrary inclinations, nor was She ignorant of the perfect manner of exercising, nor of making them dependent upon the assistance of other virtues. For this is wont to happen with most holy and prudent men, who, when they cannot attain entire perfection in all virtue, choose that which seems to be the best of them.

她可以给予这两个圣德完全的成全，而不用以任何相反的倾向来衡量这两个圣德，她也不是不知道完美的锻炼方式，也不使这两个圣德依赖其他美德的帮助。因为大多数圣洁和谨慎的人都不会发生这种情况，当他们无法在所有美德上达到完全成全时，就会选择其中看起来最好的。

In all her practice of virtues this Lady was so magnanimous, that She always performed that which was most excellent and worthy of honor and commendation. Yet though She deserved honor and praise from all creatures, She was nevertheless most magnanimous in despising it and referring it to God alone, and She preserved her humility while practicing the highest perfection of virtue.

圣母在她所有的圣德操练中都是如此宽宏大度，以致于她总是表现得非常优秀，配得尊敬和赞扬。然而，她虽然配得众生的尊荣与赞颂，却是最大度的轻看尊敬，只将光荣归于天主，在修行至善至美的圣德同时，也保持着谦卑。

The acts of her heroic humility stood as it were in heavenly rivalry with the magnanimous excellence of all her other virtues and were like richest jewels set in contrast with the beauteous variety of excellences that adorned the Daughter of the King, whose glory, as David, her father, had said (Psalm 44, 14), is all from within.

她英勇谦逊的行为一如既往屹立，与她所有其他宽宏大量的优秀美德在天上竞争，就像最珍贵的珠宝，与装饰君王女儿美妙多样的卓越相对比，正如她的祖先达味所说，她的荣耀来自内心（圣咏 45：15）。

［经文〈圣咏 45：15〉：她身穿绣衣华服，被引到君王面前］

580.Also in magnificence our Queen greatly excelled. For although She was poor and without any affection toward earthly things, nevertheless She dispensed most freely those things, with which the Lord furnished Her, as happened with the precious gifts, which the Magi offered to the Child Jesus, and many times afterwards in the course of her life after the Lord had ascended to heaven.

580.在尊荣气度方面，我们的天后也是非常出色的。因为虽然她贫穷，对世俗的事物没有任何依恋，但她最能自由地分配那些主给她的东西，就像贤士曾献给婴孩耶稣的珍贵礼物一样，后来在主耶稣升天后，在她的一生中，也多次这样做。

As Mistress of all creation She also showed her great magnificence by willingly yielding the whole of it for the common benefit and for the honor and the worship of God. Many She instructed in this doctrine and virtue, which, on account of their vile customs and inclinations mortals practice with so much difficulty, and in which they never reach the proper perfection of prudence.

作为万物的主母，她为了共同的利益和对天主的尊荣和敬拜，心甘情愿地放弃了所有的一切，从而展示了她的伟大。她教导了许多人这种教义和美德，由于他们卑鄙的习惯和倾向，世人在实践中遇到了很多困难，而且他们从未达到适当智德的成全。

Commonly mortals follow their inclinations and desires, seeking only the honor and emoluments of virtue, and to be esteemed as great and extraordinary. The honor and glory of virtue is thus diverted from the Lord by their wrongful hankering; and consequently, when any occasion presents itself for the performance of a magnanimous and generous deed, they shrink back and fail to execute it, on account of the littleness and meanness of their sentiments.

凡人一般随心所欲，只求美德的荣誉和报酬，被人尊为伟大非凡。因此美德的尊荣和荣耀因他们错误的渴望而偏离了天主；因此，当有任何机会表现出宽宏大度和慷慨的行为时，他们都会退缩而无法执行，因为他们的感情是渺小的和卑鄙的。

As their desire of seeming great, excellent and worthy of admiration nevertheless remains, they have recourse to other measures, proportionately deceitful and really vicious, such as getting angry, showing arrogance, impatience, haughtiness, dislike and boastfulness. However, these vices are not a part of magnanimity, but of smallness and meanness of heart. Hence, as such conduct and sentiments repel rather than attract honor, they do not gain the honor and esteem of the wise, but contempt and abhorrence.

由于凡人仍然渴望看起来伟大、优秀、和值得钦佩，他们采取其他措施，这些措施相当具有欺骗性和非常恶毒，例如生气、傲慢、急躁、狂妄、厌恶和自夸。然而，这些恶习不是宽宏大度的一部分，而是心胸狭窄和卑鄙的一部分。因此，由于这种行为和情感排斥了荣誉而不是吸引，它们不会获得智者的荣誉和尊重，而是被智者蔑视和憎恶。

INSTRUCTION VOUCHSAFED BY THE QUEEN OF HEAVEN.

天堂元后赐予的指示：

581.My daughter, if thou seekest attentively to obtain a full understanding of the excellence and the propriety of the virtue of fortitude, as is my wish, thou shalt come into the possession of a most efficient check for the guiding of thy irascible affections; for these are the passions, which are most easily moved to action and are most apt to overstep the bounds of reason.

581.我的女儿，如果你如我所愿，专心寻求对勇德的卓越和适当的全面了解，你将拥有最有效的克制来引导你的急躁情感；因为急躁是最容易被付诸行动并且最容易超越理性界限的情感。

Thou shalt also have the means of attaining to the utmost greatness and perfection of virtue, which thou desirest, and of resisting and overcoming all the machinations of thy enemies, who seek to intimidate thee in the pursuit of what is hard in perfection. But understand, my dearest, that the irascible in thy nature assists the concupiscible by opposing what is hostile to the object sought after by the concupiscible powers.

更改成：

你也将有办法达到你所渴望的美德的最伟大和成全的境界，也有方法抵抗和克服你敌人的所有阴谋，他们在你追求全德的艰难过程中试图恐吓你。但是，我最亲爱的，你要明白，你本性中的易怒，通过对那些贪得无厌的权力所追求的目标怀有敌意的反对，只会助長了貪欲。(注:意思是说仇敌虽试图以追求完美美德的艰难来恐吓我们，但我们自己里面的易怒若不先以勇德对付好，只会助长贪欲。)

On this account the irascible will deteriorate much faster than the concupiscible as soon as the concupiscible affections become disordered and begin to love what is only apparently good or what is vicious. In place of a virtuous fortitude many execrable and deformed vices will then result.

因此，一旦欲望的感情变得紊乱，并开始只喜欢表面上的好的或坏的东西，易怒之人的情绪就会比贪欲者恶化得更快，勇德被取而代之，随之而来的将是许多可憎恶和畸形的恶习。

This will also teach thee that disorderly love of one's own excellence and distinction, and vainglory, which are the sources of pride and vanity, will breed many vices peculiar to the irascible passions, such as discords, contentions, quarrels, boasting, strife, impatience, obstinacy; moreover also vices peculiar to the concupiscible passions, such as hypocrisy, lying, vain strivings, curiosity and the desire to appear more than is befitting to a creature, and to conceal the meanness which truly belongs to one who has committed sins.

这也将教会导你，对自己的卓越和杰出，而产生的无序地自爱及自负，是骄傲和虚荣的根源，会滋生许多暴躁情绪所特有的恶习，如不和、争辩、斗嘴、吹嘘、争斗、不耐烦，固执；此外，还有情欲所特有的恶习，例如虚伪、说谎、徒劳无功、好奇心、和渴望表现得比其他受造物更体面，并掩盖真正属于一个犯过罪的人的卑鄙。

From all these contemptible vices thou shalt keep thyself free, if thou wilt earnestly mortify and restrain the inordinate movements of concupiscence by virtue of temperance, which I will now teach thee. For when thou strivest after that which is just and useful, although thou must make use of fortitude and of the well ordered irascible passions, it must always be done in such a way as not to pass the proper bounds ; and there is continual danger of allowing oneself to be carried away by inordinate zeal for virtue, when one is subject to selflove or any disorderly love.

如果你通过节德，认真地抑制和克制私欲偏情过度的活动，你就会摆脱所有这些可鄙的恶习，我现在将教你。因为当你追求合理和有用的东西时，尽管你必须利用坚韧并使急躁激情井然有序，但它必须始终以不超过适当界限的方式进行；当一个人受到自爱或任何无序的爱的影响时，就会不断有让自己被对美德的过度热心所迷惑的危险。

Sometimes this vice disguises itself and hides under the cloak of a pious zeal, and its victims, anxious to appear zealous for God and the good of their neighbor, are in reality deceived and ensnared into anger by selfish motives. On this account the patience, which is founded in charity and which is accompanied by generosity and magnanimity, is very honorable, estimable and necessary ; for he that really loves the highest and truest Good, easily bears the loss of apparent honor and glory, despising it with magnanimity as vile and contemptible.

有时，这种恶行会伪装自己，隐藏在虔诚热心的外衣下，而这恶习的受害者，急于表现出对天主和近人良善的热心，实际上却被自私的动机所欺骗并陷入愤怒之中。因此，那建立在爱德基础上，伴之以慷慨和宽宏大度的忍耐是非常光荣、可贵、和必要的；因为真正热爱最崇高和最真实的良善的人，很容易承受表面上的荣誉和荣耀的丧失，并以大度鄙视它，视之为卑下可鄙的。

Even when it is freely given by his fellow creatures, the magnanimous will set no value on it ; he will show himself invincible and constant in all his undertakings. Thus he will advance, according to his opportunities, in the virtues of perseverance and patience.

即使是他的同胞白白给予的荣誉，宽宏大度的人也不会重视它；他将在他所有的事业中表现出所向无敌和恒定不变。因此，他将根据他的机会，在坚忍和耐心的美德上取得进步。

封面1.png

CHAPTER XII.

THE VIRTUE OF TEMPERANCE AS PRACTICED BY THE MOST HOLY MARY.

第十二章

至圣玛利亚所操练的节德。

583. In regard to good and evil man possesses two tendencies: namely that of striving after the good and of repelling the evil; the latter is regulated by fortitude, which, as already demonstrated, serves to strengthen the will against the immoderate exercise of the irascible faculties and inspires it with bold daring rather to suffer all possible afflictions of the senses than to desist from the attainment of the good.

583. 对于善恶，人有两种倾向：一是努力向善，二是弃绝邪恶；后者受勇德的支配，正如已经证明的那样，它有助于加强意志，反对过度使用易怒的官能，并以大胆的勇气激励意志，宁可忍受感官的所有可能的痛苦，也不愿停止追求善。

The other tendency, founded on the concupiscible faculties, is regulated by temperance, and this is the last and the least of the cardinal virtues; for the good which it procures is not so universal as that attained by the practice of other virtues, since temperance directly is concerned only with the particular advantage of its possessor.

另一种倾向，建立在肉欲本能上，由节制调节，这是四枢德中最后也是最基本的。因为节德所带来的好处并不像通过其他美德的操练所获得的那样普遍一致，因为节制只与它的拥有者的特定有利因素直接相关。

The doctors and teachers treat of temperance in another aspect: namely in so far as it can regulate the action of all the natural appetites of man ; in this respect temperance is a general and universal virtue which comprises within its scope the proper exercise of all the virtues according to reason. We do not at present speak of this general virtue of temperance, but only of that temperance which serves to regulate the concupiscence of touch and other pleasurable concupiscences indirectly related to the touch, but not presenting such powerful attractions as the concupiscence of the flesh.

圣师和导师从另一个方面来看待节制：即在它能够调节人的所有自然欲望范围之内的行为；在这方面，节制是一种普遍性的美德，它包括在其范围内的所有美德的合理运用。我们现在不谈节制的一般美德，只谈节制用来调节触觉的贪欲和其他与触觉的贪欲间接相关的快感贪欲，这种贪欲并不表现出像肉体贪欲那样强烈的吸引力。［若壹2: 16-17］。

［经文〈若壹 2：16-17〉：原来世界上的一切：肉身的贪欲，眼目的贪欲，以及人生的骄奢，都不是出于父，而是出于世界。这世界和它的贪欲都要过去；但那履行天主旨意的，却永远存在。］　

584. In this regard temperance holds the last place among the virtues, its aim being less noble than that of others ; yet in other regards it may be said to have greater excellence, namely in as far as it preserves man from viler and more contemptible transgressions, namely from the immoderate indulgence of those pleasures which are common to men and the irrational brutes.

584. 在情欲节制这方面，节制在美德中居于末位，其目的不如其他美德高尚；然而在其他方面，节制可以说是更卓越的，也就是说，它使人免于更卑鄙和更邪恶的堕落，即免于过度放纵人类共有的那些享乐和非理性的兽性。

Referring to this David says that man has become like unto the beast (Psalm 48, 13, 21), allowing himself to be carried away by the pleasure of the senses. Intemperance is rightly called a puerile vice ; for, just as a child is not guided by reason, but by the spur of fancy, and does not restrain itself, except through fear of chastisement, so also concupiscence cannot otherwise be checked in the indulgence of its desires.

提到这点，达味说，人已经变得像牲畜一样（圣咏 48：13，21），让自己被感官的快感带走。放纵情欲不节制被恰当地称为一种是幼稚的恶习；因为，正如一个孩子不受理性的引导，而是受幻想的刺激引导，除非因为害怕受到惩罚，否则不会自我约束。因此，贪欲也无法在放纵欲望的过程中得到抑制。

［经文〈圣咏49：13〉人在富贵中绝不能久长，将与牲畜无异，同样死亡。经文〈圣咏49：21〉人在富贵中，不深思远虑，将与牲畜无异，都要死去。］

From this dishonor and vileness man is freed by the virtue of temperance, which teaches him to govern himself not by his desires, but by reason. Therefore a certain decorous honorableness and comeliness distinguish this virtue, by which the reason is enabled to preserve its rule, although the indomitable passions are hardly ever inclined to listen or yield to it willingly.

节德使人摆脱了这种耻辱和卑劣，这种美德教导人不是靠欲望而是靠理性来管理自己。因此，某种高尚的光荣和美丽使这种美德与众不同，使理性得以维持其统治，尽管顽固的激情几乎从来没有愿意倾听或屈服于理性。

On the other hand, the subjection of man to beastly pleasures is a great dishonor, degrading him to the position of an irrational animal or of an unreasoning child.

另一方面，人屈从于野兽般的享乐是一种极大的耻辱，使他沦为一个没有理性的动物或丧失理智的孩子的地位。

585. Temperance includes the two virtues of abstinence and sobriety ; the former being opposed to gluttony and the latter to drunkenness. Abstinence also includes fasting. These virtues take the first place in treating of temperance; for nourishment, being necessary for the preservation of life, is among the principal objects coveted by the appetites.

585. 节制包括节食和节酒两种美德；前者反对贪食，后者反对醉酒。节食还包括斋戒（禁食）。这些美德在关于节制方面居于首位；因为营养是维持生命所必需的，是食欲所渴望的主要目标之一。

After these follow others which regulate the use of the faculties for reproduction of the species, such as chastity and susceptibility to shame, with their concomitant virginity and continence, opposed to the vices of lust and incontinence and their species.

在此之后，还会有其他人来规范使用这些官能来繁殖这一物种，例如贞洁和羞耻感，以及伴随的童贞和克制，与情欲和无节制的恶习和它们的物种形成鲜明的反差。

Besides these virtues, which are the principal ones belonging to temperance, there are others that regulate the appetite in the less important desires. Those that regulate the sensations of smell, hearing and sight, may be classed under those referring to the proper use of the sense of touch.

除了这些属于节制的主要美德之外，还有其他一些可以调节次要的欲望的美德。调节嗅觉、听觉和视觉的那些美德，可以归类为正确使用触觉的那些美德。

But there are still other kinds of virtues which resemble some of the above, though their object is entirely different, such as clemency and meekness, which are set to anger and wrath in the administration of punishment, lest they turn into bestial and inhuman cruelty. Then there is modesty, which includes four virtues; the first one is humility, which keeps down pride, lest man seek in a disorderly manner his own exaltation and honor before men; the second is studiousness, by which one preserves the proper measure in seeking information, being opposed to vain curiosity.

但还有其他种类的美德与上述的一些美德相似，虽然它们的对象完全不同，例如宽厚和柔和（迦 6: 1），用于在惩罚的管理中控制怒气和愤怒，以免它们变成兽性和不人道的残忍。然后是谦虚，包括四种美德；第一个是谦卑，它抑制骄傲，免得人在人面前无序地寻求抬高自己和自我光荣；第二种是专注（专心），通过这美德可以在寻求信息时保持适当的措施，抵挡徒劳的猎奇。

［经文〈迦 6: 1〉：弟兄们，如果见一个人陷于某种过犯，你们既是属神的人，就该以柔和的心神矫正他；但你们自己要小心，免得也陷入诱惑。］

The third is moderation or frugality, by which one avoids superfluous expense and ostentation in regard to clothing and exterior living; the fourth is the restraint of overindulgence in pleasurable entertainment, such as playing, bodily exercise, dancing, jesting and the like.

第三种是适度或节俭，避免在衣着和外在生活方面的多余开支和炫耀；第四种是克制过分沉迷于愉快的娱乐活动，如玩耍、锻炼身体、跳舞、开玩笑等。

Although this virtue seems to have no special name, it is of the greatest importance. It goes under the generic name of modesty or temperance.

这种美德虽然看似没有什么特别的名字，但却是最重要的。它属于谦虚或节制的通用名称。

586. It always seems to me when I describe the excellence of these and of the other virtues when applied to the corresponding virtues of the Queen of heaven, that the terms at my disposal and commonly used in order to describe these virtues in other creatures, fall far below the truth.

586. 当我将这些美德和其他美德应用到天上元后的相应圣德上时，我总是觉得，我可以使用的措辞和用来描述其他受造物的这些美德常用的术语，远远低于真实的美。

The graces and gifts of the most holy Mary were in closer correspondence with those of the divine perfections, than all the virtues and the holiness of the saints are with those of the sovereign Queen of virtues.

至圣玛利亚的恩宠和恩赐，胜过所有圣徒的美德和圣洁，而更接近于神圣的完美。

Thence it no doubt happens that whatever we can say of her virtues by using the terms fit for describing the virtues of the saints, seems to fall far short of the truth; for the latter, as great as they may have been, existed in persons disordered and subject to imperfections and the distempers of sin.

因此，毫无疑问，无论我们用什么适合描述圣徒圣德的措辞来谈论圣母的圣德，似乎都与真实的情况相去甚远；因为圣人的圣德虽然伟大，却存在于混乱、不完美和被罪恶败坏的人身上。

When therefore Ecclesiasticus says (Eccli. 26, 20), that we can have no true conception of the excellence of the continent man, what shall we say of the virtue of temperance in the Mistress of all virtues, and what of the beauty of that soul which contained the perfection of all virtues?

因此，当训道者说（贞洁的灵魂，实尊贵无比。–德训篇 26:20），我们无法真正了解贞洁人的卓越性时，我们将如何评价母后所有圣德中的节制美德，以及包含所有完美美德的灵魂的美丽呢？

［经文〈德训篇 26: 20〉：贞洁的灵魂，实尊贵无比。］

All the domestics of this strong Woman were doubly clothed (Prov. 31, 21) because all her faculties were clothed in two vestments or perfections of incomparable beauty and strength; the one, that of original justice, which subjected all the appetites to reason and grace; the other that of the infused habits, which supplied new beauty and strength for the attainment of highest perfection in her works.

这位坚强伟大的妇人的所有家仆都穿着双料衣服（箴言 31：21），因为圣母所有的官能都穿着两件具有无与伦比的美丽和庄严的衣服；一件是原始正义，它使所有的欲望都服从于理性和恩宠；另一件是对被注入的习惯的坚持，为她的作为达到最高的成全提供了新的美和力量。

［经文〈箴言 31：21〉：为自己的家人，她不害怕风雪，因为全家上下，都穿双料衣裳。］

587. All the saints that have signalized themselves in the beauty of temperance, obtained the full conquest over the indomitable concupiscences by subjecting them in such a manner to the rule of reason, as not to allow their desires to reach out after anything that might afterwards occasion them sorrow for having desired it.

587.所有以节制之美而著名的圣徒，都通过这样一种方式，使自己置于理性的统治之下，从而完全征服了顽固的私欲偏情，不让他们的欲望去追求任何东西，避免以后可能会因为渴望得到它而痛苦。

They avanced so far, that they denied themselves all indulgence in those concupiscences, which could be withdrawn without destroying human nature. Nevertheless in all these exercises of the virtue of temperance they felt a certain opposition within themselves, which retarded the perfect assent of the will, or at least a certain resistance preventing them from reaching the plenitude of perfection intheir actions. They complained with the Apostle of the unhappy burden of this body of sin (Rom. 7, 24). 他们奋勇向前，以致于他们不让自己沉溺于这些私欲偏情中，这些是可以在不破坏人性的情况下收回的欲望。然而，在所有这些节德的操练中，他们感到自己内心有某种对抗，这阻碍了意志的完全同意，或者至少是某种抵抗，阻止他们在行动中达到成全。他们与宗徒一起抱怨这个罪的身体带来的不幸负担（罗马书 7：24）

［经文〈罗马书 7：24〉：我这个人真不幸呀！谁能救我脱离这该死的肉身呢？］

In most holy Mary no such dissonance could be traced ; for without a murmur of the appetites and without a shadow of repugnance of the dictates of her will, all her powers acted in such harmony and concert that, like armies marching in well ordered squadrons (Cant. 6, 4), they moved on in heavenly unison.

在至圣玛利亚身上，找不到这样的不和谐；因为没有欲望的杂音，也没有丝毫对她意志的反感，她的所有力量都如此和谐一致地运作，就像一群整齐的军旅在天庭的和谐中前进（雅歌 6： 4）。

［经文〈雅歌 6: 4〉：我的爱卿！你美丽有如提尔匝，可爱有如耶路撒冷，庄严有如齐整的军旅。］

As She had no rebellious passions to overcome, She exercised such great temperance in all her actions, that not even the suggestion of disorder ever entered her mind. On the contrary her activity so closely imitated the divine operations that they seemed originated and drawn directly from this supreme Source, turning toward it as the only rule and ultimate end of all her perfections.

因为至圣玛利亚没有叛逆情绪需要克服，所以她在所有的行动中都表现出极大的节制，甚至没有任何混乱的细微迹象进入过她的脑海。相反，她的活动如此密切地效法天主的运作，以至于她的活动似乎直接源自这个至高无上的「源头」，并将这源头视为她所有成全的唯一规则和最终目的。

588. The abstinence and sobriety of most holy Mary was the admiration of the angels; for though being the Queen of all creation and experiencing the natural affections of hunger and thirst, She never sought after the delicacies that would have suited her high estate, nor ever indulged in nourishment merely for the sake of the pleasures of taste, but only in order to supply her natural wants.

588. 至圣玛利亚的节制和冷静是天使们所钦佩的；因为她虽然是万物之后，经历过饥渴的自然情感，但她从不追求合乎她尊贵地位的美食，也从不只为了味觉的愉悦而沉迷于食物，而只在为了满足她的自然需求。

Even these She satisfied with such moderation as never to exceed, or ever being capable of exceeding, the exact measure necessary to preserve the radical humors of life. Moreover She partook of nourishment in such a way as to allow room for hunger and thirst and so as to make allowance for the effects of grace on the natural process of bodily nourishment.

即使是这自然需求她也以这样的节制来满足身体的需要，即永远不要超过，或永远不能够超越，维持生命中基本生理需要的必要措施。此外，她以这样一种方式分享食物，以便为饥渴留出空间，使恩宠对身体营养的自然过程得有影响。

She never experienced the changes of corruption arising from super fluous eating or drinking; nor did her needs in this regard grow greater on one day than on others; nor was She more subject to these changes on account of the want of food; for if at any time She detracted from the food necessary to keep up the natural warmth, She was supplemented in her activity by divine grace, in which the creature lives, not in bread alone (Matth. 4, 4).

至圣玛利亚从未经历过大吃大喝带来的腐败变化；她在这方面的需求也不会一天比一天增大；她也不会因为缺乏食物而更容易受到这些变化的影响；因为如果她在任何时候缺少了維持自然热量所必需的食物，在她的活动中就会得到上天恩宠的补充，这恩宠使受造物存活，不仅仅只靠饼（玛窦福音 4：4）。

［经文〈玛窦福音 4：4〉：经上记载：人生活不只靠饼，而也靠天主口中所发的一切言语。］

The Lord could have sustained Her without food or drink, but He did not do it ; for it was not right that She should lose the merit of virtuously using these things, thus affording us the benefit of her example and merits. As to the kind of food and the time in which She partook of it, we will mention these circumstances in different parts of this history (Part II, 196, 424, 898).

上主本可以使她不吃不喝而得以维持生命，但上主没有这样做；因为那样元后就失去了善用这些东西的功德，使我们不能受益于她的榜样和功德，这是不对的。至于她吃的食物种类和时间，我们将在这段历史的不同部分提到这些情况（第二部分：196，424，898）。

Of Her own choice She never ate meat, nor did She eat more than once a day, except when She lived with her husband Joseph, or when She accompanied her most holy Son in his travels; for in such circumstances, in order to conform Herself to others, She imitated the mode of living followed by the Lord, although at all times She was wonderful in her temperance.

由于她自己选择，她从不吃肉，每天进食也不超过一次，除非她和丈夫若瑟生活在一起，或者她陪她至圣圣子旅行；因为在这种情况下，她为了顺应别人，效法主所遵循的生活方式，尽管她的节制在任何时候总是很出色。

589. Of the virginal purity and modesty of this Virgin of virgins not even the seraphim could speak worthily, for in this virtue, though to them it is co-natural, they were inferior to their Queen and Mistress. By the privilege and power of the Most High She was more free from the contrary vice than the angels themselves, who by their very nature could not be touched by impurity.

589. 对于这位童贞中的童贞的无瑕的纯洁和谦虚，即使是六翼天使也无法恰当的说出，因为在这种美德上，虽然对他们来说是共同的天性，但他们不如他们的天后和主母。靠着至高者的特恩和力量，她比天使自身更免于乖戾的罪恶，天使自身的本性是不能被不洁所触及的。

Mortals will never in this life be able to form a proper idea of this virtue as it existed in the Queen of heaven; for we are much weighed down by the earthliness, and the pure and crystalline light of chastity is much obscured in our souls. Our great Queen possessed this virtue in such a degree that She might justly have preferred it even to the dignity of being the Mother of God, if this dignity had not been the very source of her great purity.

凡人今生永远无法对天国元后所存在的这种美德形成正确的观念；因为我们被世俗所压倒，纯洁而晶莹的贞洁之光在我们的灵魂中被遮蔽了很多。我们伟大的元后拥有这种圣德达到如此的高度，甚至更喜欢节制的圣德胜过作为天主之母的尊严，如果天主之母的尊严不是她伟大纯洁的源泉的话。

Measuring this virginal purity of Mary by the esteem in which She held it, and by the dignity to which it raised Her, we can partly estimate how great was that virtue in her virginal body and soul. She resolved upon this purity from the moment of her Immaculate Conception, She vowed it at her nativity, and She guarded it in such a manner that She never offended against it, or against the utmost modesty in any of her actions or movements, nor in any attitude of her body or soul.

用她对这圣德的尊重和这圣德使她尊严的提升来衡量玛利亚的无瑕纯洁，我们可以部分地估计这圣德在她童贞的身体和灵魂中是多么伟大。她从始胎无染原罪的那一刻起就决心要保持这种纯洁，她在出生时宣誓这纯洁，而且她以一种从不冒犯这种纯洁的方式来保护它，无论是在她的任何行动或动作中，还是在她的身体或灵魂的任何态度中，她都从不冒犯这种纯洁。

Accordingly She never spoke to any man except at the command of God ; nor did She ever look into the face of a man, and not even in the face of a woman ; and this not on account of any danger to Her, but for the sake of gaining merit, and for our example, and in order to exercise the superabundance of her heavenly prudence, wisdom and charity.

因此，除非是在天主的命令下，她从不与任何人交谈；她也从来没有正视过男人的脸，甚至没有正视过女人的脸；这不是因为对她有任何危险，而是为了获得功德，为了我们的榜样，为了行使她天堂般的谨慎、智慧和爱德。

590. Of her clemency and meekness Solomon says that the law of clemency is on her tongue (Prov. 31, 26). She never moved it except in order to let flow the grace poured out on her lips (Psalm 44, 3). Meekness regulates wrath, and clemency moderates punishment. There was no anger in our most mild Queen, nor did She use the faculty of it except, as we have said above, in order to lend fortitude to her activity against sin and the devil or the like.

590. 关于至圣玛利亚的宽仁和温柔，撒罗满说她的口中有宽仁的律法（箴 31：26）。她从不开口，除非为了让倾倒在她口中的恩宠流动（圣咏 45：3）。温柔调节愤怒，宽仁缓和惩罚。我们最温柔的元后没有愤怒，她也没有使用愤怒的能力，除非，正如我们上面所说，为了帮助她坚韧对抗罪恶和魔鬼之类的活动。

［经文〈箴 31：26〉：她一开口即倾吐智慧，舌上常有仁慈的训诲。经文〈圣咏 45：3〉：你在世人中最为美丽，你口唇中流露着慈惠，因此天主永远赐福你。］

But against men and the angels She made no use of anger for the purpose of punishing them, nor was She moved to anger by any event, nor did She ever on any account interrupt her most perfect practice of meekness, preserving inimitable and imperturbable equanimity both interiorly and exteriorly ; neither did She ever show out ward signs of inward anger in her countenance, in her voice or in her movements.

但对人和天使，她从未用愤怒来惩罚他们，也没有因任何事件而发怒，也从未中断她最完美的温柔操练，在内部和外部都保持无比而冷静的镇定；她的表情、声音或动作也从未表现出内在愤怒的外在迹象。

Her mildness and clemency the Lord made use of as an instrument peculiarly his own, and through it He wished to scatter all his benefits of his ancient and everlasting mercies; on this account it was necessary that the clemency of Mary should imitate so closely his own as to make it a fit channel for the overflow of his divine clemency toward the creatures.

上主用至圣玛利亚的温和和宽仁作为上主自己的特殊器皿，并希望通过这特殊器皿播撒祂古老而永恒的慈悲的所有福祉；出于这个原因，玛利亚的宽仁必须如此紧密地效法上主的慈悲，以使其成为上主对受造物溢出神圣慈悲的合适渠道。

When we consider attentively and once have understood well the works of the divine mercy toward sinners and when we see that the most holy Mary was a fit instrument of their distribution and application, we will then partly understand the clemency of this Lady.

当我们仔细思考，一旦深入了解天主慈悲对罪人的工作，当我们看到至圣玛利亚是分发和应用这些工作的合适器皿时（弟后 2:21），我们就会某种程度上理解圣母的宽仁。

［经文〈弟后 2:21〉：所以人若自洁，离开卑贱的，必然成为贵重的，圣洁的，有益于主人，便利行各种善工的器皿。］

All her corrections were undertaken more by pleading, teaching and admonishing than by chastisement; She herself besought the Lord, and He ordained that this be her course of action ;for this incomparable Creature was to be the fountain of clemency and the depositary of the law of clemency, of which his Majesty should avail Himself, and from which mortals should draw this virtue as well as all the others.

她所有的纠正更多是通过恳求、教导和告诫而不是通过惩罚来进行的。她自己恳求主，主命定这是她的行动方式；因为这个无与伦比的受造物将成为宽仁的泉源和宽仁法律的保管人，尊威的天主将利用这个受造物，世人将从中汲取这种美德以及所有其他美德。

591. To discourse worthily of the other virtues, especially of the humility and of the frugality and of the poverty of most holy Mary, many books and the tongues of angels would be required. Of these ineffable virtues of Mary this history is replete, for in all the actions of the Queen of heaven her incomparable humility shines forth beyond everything else.

591. 要谈论其他美德，尤其是至圣玛利亚的谦逊、勤俭和贫穷，需要许多书籍和天使的语言。这段历史充满了玛利亚这些难以言喻的圣德，因为在天后的所有行为中，她无与伦比的谦卑闪耀着超越一切的光芒。

I fear extremely to understate the greatness of this singular virtue in the blessed Virgin by trying to encompass in the limited terms at my disposal, that ocean of humility which was able to contain and embrace the Incomprehensible and the Immense himself. All that the angels and the saints themselves could comprehend and practice of the virtue of humility, cannot equal even the least part of that which our Queen attained therein.

我非常害怕低估荣福童贞圣母身上这一独特美德的伟大，因为我试图用我可以使用的有限的词语来容纳和包含不可理解的和巨大的谦卑的海洋。天使和圣徒自己所能理解和实践的谦卑美德，甚至不能与我们母后在其中取得的最少的部分相提并论。

Which of the saints or angels could ever merit the title of Mother of God? And who, beside Mary and the eternal Father, could ever address the incarnate Word as Son? If then She, who in this regard attained to a dignity like that of the eternal Father and possessed the graces and gifts befitting such a state, reputed Herself as the last of all creatures and all the rest as her superiors, what fragrance and odor of virtue did this humble spikenard exhale for the delight of God, while She bore in her womb the King of kings ? ( Cant. 1 , 11).

天使和圣徒中，哪一个配得上「天主之母」的称号？除了玛利亚和永恒的天父，谁能称降生成人的「圣言」为圣子？如果说她在这方面达到了永恒天父那样的尊贵，并拥有了与这种状态相称的恩宠和恩赐，却将自己看为万物中的最无关紧要一个，而视所有其他受造物为她的长上，当她在腹中孕育出万王之王时，这谦卑的拿尔多香液（若 12: 3）为了取悦天主，呼出了多少美德的芬芳和气味啊？（雅歌1：12）

［经文〈若 12: 3〉那时，玛利亚拿了一斤极珍贵的纯“拿尔多”香液，敷抹了耶稣的脚，并用自己的头发擦干，屋里便充满了香液的气味。［经文〈雅歌1：12〉：君王正在坐席的时候，我的香膏已放出清香。］

592. That the pillars of heaven, the angels (Job 26,11), should quake and tremble in the presence of the in accessible light of the infinite Majesty, is not to be wondered at; for they had before their eyes the ruin of their companions, while they themselves were confirmed in the advantages and favors common to all. That the most valiant and invincible of the saints should humiliate themselves, embracing contempt and reproach, and acknowledging themselves unworthy of the least favors of grace, and even of the service and succor of the creatures outside themselves; all this was most just and only according to the natural order of things.

592. 天上的柱子，天使（约伯记 26：11），在无限尊威的天主可及之光面前，会颤栗和发抖，这是不足为奇的；因为在他们眼前看到了同伴的毁灭，而他们自己却在所有共同的益处和恩惠中得到了坚振。最勇敢和无敌的圣徒应该谦卑自己，接受蔑视和责备，承认自己不配得到最微不足道的恩惠和恩宠，甚至不配为自己以外的受造物服务和援助；这一切都是最公正的，也是符合自然规律的。

［经文〈约伯记 26：11〉：支天的柱子震动，因他的呵叱而战栗。］

For all of us have sinned and infringe on the glory of God (Rom. 3, 23) ; and no one is so holy that he cannot increase in sanctity ;nor so perfect that some virtue is not wanting in him; nor so innocent, that the eyes of God find nothing to reprehend. And if any one should be of consummate perfection, he nevertheless would still remain within the sphere of the common graces and benefits, since no one is superior to all in all things.

因为我们都犯了罪，并且侵害了天主的光荣（罗马书 3：23）；没有一个人圣洁到不能在圣洁上再长进的；也没有一个人是完美到不缺少某种美德的；也没有一个人是完全清白无罪，以致天主在他身上找不到什么可指责的。若有一个人是完全的，他仍会停留在普遍恩宠和恩惠的范围之内，因为没有人在所有事情上都优于一切。

［经文〈罗马书 3：23〉：因为所有的人都犯了罪，都失掉了天主的光荣。］

593. But just on this account the humility of the most pure Mary was without example and without equal. For though She was the dawn of grace, the pure beginning of all creatures, the superior over them all, the prodigy of the divine perfections, the centre of his love, the sphere

e of the omnipotence of God, who called God her Son and was called by Him his Mother, She nevertheless humbled Herself to the lowest place in all creation.

593. 但正因如此，至洁的玛利亚的谦卑是无与伦比的。因为虽然她是恩宠的开端，是所有受造物的纯洁开端，高于一切受造物，是天主完美的奇观，是天主爱的中心，是全能天主的领域，她称圣子为她的儿子，并且被圣子称为祂的母亲，玛利亚仍然谦卑自己在所有受造物的最低位置。

She, who enjoyed the highest position, exalted above all the works of God, so that no higher position was left for a mere creature, humiliated Herself so far as to judge Herself unworthy of the least estimation, distinction or honor, not even of such as would befit the most insignificant of the rational creatures.

享有至高地位的她，被高举在天主的一切化工之上，以致于没有一个受造物更高于她的地位，她谦卑自己，只认定自己不配得最起码的尊敬、荣誉或光荣，甚至不配成为最微不足道的理性受造物。

Not only did She deem Herself unworthy of the dignity of being the Mother of God and of all the graces connected therewith, but She did not esteem Herself deserving of the air She breathed, of the support the earth gave to her footsteps, of the sustenance derived from it, or of any service or kindness at the hands of creatures; of all things She considered Herself unworthy and She gave thanks for all, as if She were really so undeserving.

她不仅认为自己不配作为天主之母的尊严以及与之相关的所有恩宠，而且她认为自己不配拥有她呼吸的空气、大地给予她脚步的支持和源自大地的食物，或从受造物手中获得的任何服务或善意；在所有的事情中她都认为自己不配，她对这一切都表示感谢，好像她真的很不配。

In order to say all in a few words: that a creature should not seek the honor which does not belong to it or which for some reason it does not merit, is not such a great humility, although the Most High in his infinite kindness accepts it and considers Himself under obligation to one who practices it in that way. But She, most admirably exceeding all this, while deserving all exaltation and majesty, humiliated Herself more than all other creatures and sought neither honor nor exaltation.

总而言之：一个受造物不应该寻求不属于它的荣誉，或不应该寻求由于某种原因它不配得的荣誉，这不是一种伟大的谦卑，尽管至高者以其无限的仁慈接纳寻求荣誉的人，并认为祂自己有义务以这样的方式行事。但是玛利亚，最令人钦佩的超越了这一切，虽然她配得所有的崇高和威严，却比其他所有受造物都更谦卑自己，既不寻求荣誉，也不寻求尊崇。

Thus Mary, holding worthily the dignity of Mother of God, annihilated Herself, and by this very humility deserved anew and in justice to be raised to the dominion and sovereignty of all creation.

因此，玛利亚，当之无愧地配得上天主之母的尊严，她倒空自己，放弃一切，脱除尊荣，而正是凭借这谦卑，她值得重新公正地被提升到诸天之上，超过天使，超过一切受造物。

594. In proportion to this incomparable humility most holy Mary possessed also all the other virtues, which belong to modesty. The desire of knowing more than is necessary, ordinarily arises from the want of humility and charity. This is a fault not only of no use, but of great hindrance in the advancement of virtue, as happened with Dina (Gen. 24, 1), who, going out to see what was no benefit to her, suffered such great damage to her honor.

594. 与这种无与伦比的谦卑相称，至圣玛利亚还拥有所有其他属于谦虚的圣德。想要知道更多不必要的东西，通常源于缺乏谦卑和爱德。这不仅是一个毫无用处的错误，而且极大地阻碍了美德的发展，就像狄纳（创世记 34：1）发生的那样，她出去看看对她没有好处的事情，她的荣誉却遭受了如此大的损害。

［经文〈创世记 34：1〉：肋阿给雅各伯生的女儿狄纳，要去看看当地的女人。］

From the same root of proud presumption usually also springs superfluous ostentation and finery in outward dress, and also the disorderly behavior in gesture and carriage, which serves sensuality and vanity, testifying to the levity of the heart according to the saying of Ecclesiasticus (19, 27) : “The attire of the body and the laughter of the teeth, and the gait of the man, show what he is.”

出于同样的骄傲自负的根源，通常也表现在外在衣着上的炫耀和华丽，还有举止不检点的行为，这些行为是为感官享受和虚荣服务的，正如《德训篇》所说（19：27) ：「人的服装、喜笑和步伐，都表示他的为人。　」

All the virtues opposed to these vices were in most holy Mary in their entirety, void of all disinclination or feebleness in the exercise of them. They were like companions of her profound humility, charity and purity, that revealed the certain tokens of a nature more heavenly than earthly.

与这些恶习相对的所有美德都完全在至圣玛利亚的里面，在操练这些美德时没有任何不情愿或软弱。这些圣德就像她深刻的谦逊、爱德和纯洁的伴侣，揭示了一种比世俗更属天的本性。

595. She was most studious without being curious; for though She was replete with a wisdom far above that of the cherubim, She studied and allowed Herself to be taught as if ignorant of all things. Whenever She made use of her divine science or sought to learn the will of God, She was so prudent and attended so carefully and exactly to all circumstances that her efforts always wounded the heart of God and drew and inclined Him to fulfill her most well ordered wishes.

595.她最好学，而不猎奇；虽然她的智慧远远超过了普智天神「革鲁宾」，但她仍学习并允许自己受教，好像对一切事物一无所知。每当她运用她的天主的知识或寻求学习天主的旨意时，她都如此谨慎，如此小心和准确地关注所有情况，以至于她的努力总是触动天主的心，吸引并促使天主以最好的方式满足她最良好的愿望。

In poverty and frugality She was most admirable ; for being the Mistress of all creation and having full right to dispose of it, She yielded all right of possession to the Lord in imitation of her most holy Son; namely, just as the Father gave all things into the hands of the incarnate Word, so the Word put all into the hands of his Mother, and She, similarly offered all things, as well in desire as in fact, for the glory of her Son and Lord. Of the modesty of her behavior and sweetness of her intercourse, and of all her exterior actions, it is sufficient to repeat what is asserted by the wise man of Athens, saint Dionysius, that She would have deserved to be looked upon as more than human, if faith did not teach that She is a mere creature.

在神贫和勤俭方面，她最令人钦佩；作为万物的主母，她拥有处置万物的全部权利，她效法她至圣圣子，将所有的财产权交给了主；即，正如天父将万物交到降生成人的圣言手中，圣言也将一切交到祂母亲的手中，而她也同样地为她圣子和天主的荣耀献出了一切，无论是在愿望中还是在实际中。她的举止谦虚，交往时的亲切，以及她所有的外在行为，足以重复雅典智者–主教圣狄奥尼修斯所宣称的，即「她会被看作是超越人类的存在，如果信仰不教导我们，她是一个受造物」。

INSTRUCTION VOUCHSAFED BY THE QUEEN OF HEAVEN.

天堂元后赐予的指示

596. My daughter, thou hast said something of the virtue of temperance and of my practice of it, so far as thou hast understood its dignity and excellence. Yet thou hast omitted much that belongs to a full understanding of the necessity of temperance in human actions. It was a punishment of the first sin that man lost the perfect use of reason, and that the passions should rise in rebellion against him, because he rose up against God in contempt of his most just command.

596. 我的女儿，就你所了解的节制的尊严和卓越而言，你已经谈到了节德和我的实践。然而，你忽略了很多属于人类行为中对节制必要性的充分理解。人类丧失了对理性的完美运用，这是（天主）对原罪的惩罚，使情欲起来反叛理性，因为理性蔑视天主最公正的诫命而反抗天主。

In order to repair this damage, temperance became necessary; by it man restrains his concupiscences within proper bounds ; he perceives the perfect medium in that which is desirable and he is taught to follow once more the dictates of reason, bringing him near to the Divinity and declining to follow his concupiscences like irrational beasts.

为了修复这种损害，节制就变得必要了；通过节制，人将他的私欲偏情限制在适当的范围内；他感知到节制是通往理想的完美途径，他被教导再次遵循理性的指令，使他靠近天主，拒绝像非理性的野兽一样追随他的私欲偏情。

Without this virtue it is not possible for man to divest himself of the spoiled human nature, nor to dispose himself for the graces and wisdom of God; for they will not enter into a soul subject to the body of sin (Wisdom 1, 4). He that knows how to moderate his passions by denying them their immoderate and bestial desires, will be able to say and experience in truth, what is said of the Canticles (2, 4) :that the King has introduced him into the cellars of his delicious wine, and into the treasure house of his wisdom and spiritual gifts; for this virtue is a storehouse of most beautiful and fragrant virtues for the delight of the Almighty.

没有这种美德，人就不可能摆脱被损坏的人性，也不可能为了天主的恩宠和智慧而安排自己；因为智慧不会进入一个屈服于罪身的灵魂（智慧篇 1：4）。那些知道如何通过节制克制自已的激情，拒绝那些不节制的、兽欲的欲望的人，将能够说出并真实地体验，正如《雅歌》（雅歌2：4）所说的：君王已将他引入君王美酒的酒室，以及君王智慧和属灵恩赐的宝库；因为这种美德是最美丽芬芳美德的宝库，以取悦全能者。

［经文〈智慧篇 1：4〉：因为，智慧不进入存心不良的灵魂里，也不住在一个屈服于罪恶的身体内。经文〈雅歌2：4〉：他引我进入酒室，他插在我身上的旗帜是爱情。］

597. Although of course I wish thee to labor much in acquiring all virtues pertaining to temperance, I desire nevertheless that thou consider especially the beauty and fragrance of chastity, the strength which abstinence and sobriety in eating and drinking will give, the sweet influence of modesty in words and actions, the exalted nobility of poverty in the use of created things.

597. 虽然你在获得与节制有关的所有美德时，要付出许多的努力，但是，我希望你特别注意贞洁的美丽和芬芳，禁欲和节制饮食所带来的力量，言行谦虚带来的甘饴影响，以及在使用受造之物时，神贫所带来的高尚和高贵。

With the help of these virtues, thou wilt attain the divine enlightenment, the peace and tranquillity of thy soul, the serenity of thy faculties, the right government of thy inclinations; thou wilt be entirely illumined with the splendors of the divine graces and gifts; from an animal and sensual way of living thou wilt be raised to a heavenly intercourse and an angelic life ; and that is what I seek in thee and what thou thyself by divine assistance art striving after.

在这些美德的帮助下，你将获得天主的启迪、灵魂的平静与安宁、你的官能的宁静、你的爱好的正确管理；你将完全被天主恩宠和恩赐的光辉照亮；你将从肉体和感官的生活方式提升到天堂的交往和天使的生活；这就是我在你身上寻求的东西，也是你自己通过天主的帮助所追求的。

Be careful therefore, my dearest, and watch for the divine light in all thy actions, and let not any of thy powers be induced to activity merely by pleasure and inclination; but always act according to reason and for the glory of the Most High in all things necessary for the conduct of thy life; in eating, in sleeping, in dressing, in speaking, in hearing, in desiring, in correcting, in commanding, in speaking : let all be governed in thee by the light and the pleasure of the Lord God, and not by thy own.

因此，我最亲爱的，要小心，注意你所有行为中的天主之光，不要让你的任何力量仅仅因快乐和爱好而被诱使活动；但在你生活所必需的一切事情上，要始终按照理性和为了至高者的荣耀而行事；在吃饭、睡觉、穿衣、说话、聆听、渴望、纠正、命令、发言时：让一切在你里面受主天主的光照和喜悦支配，而不是受你自己的支配。

598. And in order that thou mayest so much the more be captivated by the beauty and loveliness of the virtue of temperance, consider the vileness of its contrary vices and let thyself be deeply impressed according to the divine light given thee; consider assiduously how ugly, abominable, horrible and monstrous the world is in the sight of God and the saints on account of the enormous abominations, which men commit against this lovable virtue.

598.为了让你更加为节德的美丽和可爱而着迷，请考虑其相反的恶习的卑鄙，并根据赐予你的神圣之光让你自己铭刻不忘；仔细想想世界在天主和圣徒眼中是多么丑陋、可憎、可怕和凶恶，因为人们对这种可爱的节德犯下了巨大的可憎之事。

Look how some follow like brutes after the horrors of sensuality, how gluttony degrades others, how some follow after pleasures of play and vanity, how others are dominated by pride and presumption, how many are entangled in avarice and the desire of gain, how they all follow the impulse of passions, seeking in this life only pleasure, while in the life to come they pile up for themselves eternal torments and incur the loss of the beatific vision of their God and Lord.

看看有些人如何像野兽一样追随肉欲的恐怖，贪吃暴食如何降低了另一些人的人格，有些人如何追求玩乐和虚荣，另有些人如何被骄傲和傲慢所支配，有多少人被贪婪和欲望所纠缠，他们都是如何的追随着情欲的冲动，在今生只寻求享乐，却在来世为自己积累了永恒的痛苦折磨，导致他们失去了灵魂和天主的荣福直观。

封面1.png

CHAPTER XIII.

OF THE SEVEN GIFTS OF THE HOLY GHOST AND HOW THE

MOST HOLY MARY MADE USE OF THEM.

第十三章

圣神的七恩以及至圣玛利亚如何使用它们。

599. The seven gifts of the Holy Ghost, according to the light given to me on this subject, seem to me to add something to the virtues to which they refer; and because they superadd to them, they must also differ from them, although they pursue the same object.

599. 根据在这个主题上赐给我的光照，圣神的七恩在我看来似乎为它们所指的德行上锦上添花；并且因为圣神七恩添加于德行之上，它们也必然与德行不同，尽管圣神七恩和德行追求相同的目标。

Every benefit conferred by the Lord can be called a gift flowing from his hand, although it may only be a natural benefit ; but here we do not speak of the gifts of God included in this wide sense of the word, not even of the infused virtues and gifts; for not all persons, who possess one or more virtues, have the gifts pertaining to those virtues, or at least they do not reach that degree of virtue that they can be called perfect gifts, such as those mentioned by Isaias and referred to by the doctors of the Church.

天主所赐的每一个恩惠，都可以说是从祂手中流出的恩赐，虽然恩赐可能只是一种天然的利益；但在这里我们不谈论包含在这个词的广义上的天主的恩赐，甚至也不谈论注入的德性和恩赐；因为并非所有拥有一种或多种德行的人都具备有与这些德行相关的恩赐，或者至少他们没有达到可以称为完美恩赐的德行程度，例如那些曾被依撒意亚和教会的圣师提到的。

Isaias says the Holy Ghost rested upon Christ our Lord (Is. 11, 2),enumerating seven graces, which commonly are called gifts of the Holy Ghost, namely: the spirit of wisdom and intellect, the spirit of counsel and fortitude, the spirit of science and piety, and the fear of God. These gifts were in the most holy soul of Christ, overflowing from the Divinity to which it was hypostatically united, just as the water is in the fountain, flowing from it and communicating itself to other places.

依撒意亚说圣神安息在我们的主基督身上（依撒意亚 11：2–上主的神，智慧和聪敏的神，超见和刚毅的神，明达和敬畏上主的神将住在他内。），列举了七种恩宠，通常被称为圣神七恩，即：智慧和聪敏之神，超见和刚毅之神，知识和孝爱之神，以及敬畏上主之神。这些神恩在基督至圣的灵魂中，从神人结合的天主性中溢出，就像喷泉的水一样，从基督流出并传播到其他地方。

For we all partake of the waters of the Savior (Is. 12, 3), grace for grace, gift for gift (John 1, 16) ; and in Him are hidden the treasures of divine wisdom and science (Coloss. 2, 1).

因为我们都分享救主的泉源（依撒意亚 12：3–你们要愉快地从救援的泉源里汲水。），恩宠上加恩宠，恩赐上加恩赐（若望福音 1:16从他的满盈中，我们都领受了恩宠，而且恩宠上加恩宠。）；在祂里面隐藏着天主的智慧和知识的宝藏（哥罗森书 2：3因为在他内蕴藏着智慧和知识的一切宝藏。）。

600. The gifts of the Holy Ghost correspond to the virtues to which they are related. And although not all teachers agree in their doctrines about their correspondence, there can be no difference of opinion in regard to the end or purpose of these gifts, which is none else than to give a special kind of perfection to the faculties for the performance of exalted and heroic acts of virtue.

600. 神恩与其相关的德行相关联。尽管并非所有导师在教导中同意这些关联，但对于这些神恩的目的，没有什么不同的意见，这无非是给予才能一种特殊的成全，以展示崇高和英勇的美德行为。

The excellence of these gifts must principally include and consist of some specially strong inspiration or influence of the Holy Ghost, which overcomes with greater efficacy the impediments and moves the free will with greater force, so that man be not remiss in his actions, but may proceed with great fortitude and with all perfection in those things to which that particular gift pertains.

这些神恩的卓越之处应该主要包括并由圣神的某种特别强烈的激励或感动组成，它以更大的效力克服障碍并以更大的力量推动自由意志，使人在他的行为中不致疏忽懈怠，而是可以以极大的毅力和尽善尽美地去做关于该特定神恩的事情。

All this the free will cannot attain without being illumined and sustained by a specially efficacious and powerful influence of the Holy Ghost, which impels him, sweetly and pleasingly (Sap. Wisdom 8, 1) to follow the enlightenment, and freely to execute and accomplish what the will under the efficacious influence of the Holy Ghost, undertakes (Rom. 8).

所有这一切，如果没有圣神特别有效和强大的感动的启发和支持，自由意志就无法实现，这种感动甜美而令人愉悦地（智慧篇 8：1–智慧施展威力，从地极直达地极，从容治理万物。）推动自由意志跟随启示，并自由地执行和完成在圣神有效感动下的意志所采取的行动（罗马书 8）。

Therefore, this impulse is called instinct of the Holy Ghost; for although the will acts freely and without compulsion, yet in these operations it is much like a voluntary instrument and seems to be one, because it acts less under the guidance of common prudence, as in other virtues, although it does not act with less intelligence or liberty.

因此，这种脉动称为圣神的本能；因为虽然意志自由行动而不受强迫，但在这些行动中，自由意志很像一种自愿的工具，行动与圣神似乎是一体，因为它不像在其他德行中那样在普通智德的指导下行动，尽管它不会以较少的智慧或自由方式行动。

601. I will try to make myself understood to a certain degree by referring to two different faculties of the will that are called into action in drawing the will to pursue virtue. The one is its own inclination or attraction toward the good, moving or stirring it in the same way as gravity causes the stone to fall or lightness makes the fire ascend toward its centre.

601. 我将试着通过提及的两种不同的意志功能，来使自己在一定程度上得到理解，这两种功能在追求美德的意志时被召唤去行动。一个是意志自己对善的倾向或吸引力，推动或激发意志，就像万有引力导致石头落下或光亮使火焰向中心上升一样。

This inclination of the will is increased more or less by the custom or habits of virtue (and the same is to be said in their degree about the habits of vice), for being drawn by love, the will moves freely and of its own accord. The other faculty is that of the intellect, which is an enlightenment in regard to virtue by which the will directs itself in determining its course of action, and this enlightenment is proportionate with the habits and the operations of the will.

这种意志倾向或多或少因美德的习惯或习性而有所增加（关于恶习的习气增加，在程度上也是如此），因为被爱所吸引，意志自由而自主地行动。另一种能力是聪敏的能力，它是意志在决定其行动过程中指导自已的德性的启迪，意志通过它来决定自己的行动方针，而这种启迪与意志的习性和运作是相称的。

For the ordinary acts, prudence and whatever deliberation it inspires, are sufficient ; but for the more exalted operations it requires a higher and a superior enlightenment and incitement, that of the Holy Ghost, such as is given by the seven gifts. Since charity and grace is a supernatural habit, which depends on the divine Will in the same way as the ray depends upon the sun, therefore charity is accompanied by a particular influence of the Divinity, by which it is moved to pursue the rest of the virtues and good habits of the will, and much more so, when this charity is re-enforced by the gifts of the Holy Ghost.

对于普通的行为，谨慎和它所带来的深思熟虑就足够了；但对于更崇高的行动，就需要更高、更卓越的启迪和激发，即圣神的启迪和激励，如七种神恩所赐的。既然爱德和恩宠是一种超性的习惯，它依赖于天主的意志，就像光线依赖于太阳一样，因此爱德伴随着一种特殊的天主性的影响，被驱使去追求其余的德行和意志的良好习惯，而当这种爱德被圣神的神恩所加强时，更是如此。

602. Therefore it seems to me that I perceive in the gifts of the Holy Ghost a certain special enlightenment in which the intellect remains to a large extent merely passive as far as moving the will is concerned. In the will at the same time there is a certain perfection of its habits, which inclines it to most heroic acts in a manner far above the ordinary forces of virtuousness.

602. 因此，在我看来，我在圣神的恩赐中看到了某种特殊的启迪，在这种启迪中，智力在很大程度上仅仅是被动地调动意志。同时，在意志中，意志的习惯也有一定的完善性，这使意志倾向于最英勇的行为，远超过一般的美德力量。

As the movements of a stone, if another impulse beside gravity is added, are much accelerated, so the impulse of the will toward virtue is stronger and more excellent, if it is acted upon by the gifts. The gift of wisdom communicates to the soul a certain kind of taste by which it can distinguish the divine from the human without error, throwing all its influence and weight in all things against those inclinations which arise from human ignorance and folly; this gift is related to charity.

就像石头的运动，如果加上重力以外的另一种冲力，就会大大加速一样，所以意志对德行冲力如果有神恩推动的话，就会更强大、更出色。“智慧的神恩”传达给灵魂某种鉴别力，通过这种鉴别，它可以毫无错误地区分天主性和人性，将其所有影响力和份量投入到所有事物中，以对抗因人类的无知和愚蠢而产生的倾向；这神恩与爱德有关。

The gift of intellect serves to penetrate into the understanding of divine things and gives a knowledge of them overwhelmingly superior to the ignorance and slowness of the natural intellect ; while that of science searches the most obscure mysteries and creates perfect teachers to oppose human ignorance ; these two gifts are related to faith. The gift of counsel guides, directs and restrains man within the rules of prudence in his inconsiderate activity. It is closely related to this its own virtue.

“聪敏的神恩”有助于深入理解神圣的事物，并使人们对这些事物的认识超越自然智力的无知和迟钝；而知识之恩再是探寻最隐蔽的奥秘，并且造就成全的的教师来对抗人类的无知；这两个神恩都与信德有关。超见的神恩在智德的规则内引导、指导和约束人的轻率行为。这与它自身的美德密切相关。

That of fortitude expels disorderly fear and gives strength to human weakness ; it is superadded to the cardinal virtue of that name. Piety makes the heart kind, takes away its hardness and softens it against its own impiety and stubborness; it is related to religion. The fear of God lovingly humiliates the soul in opposition to pride, and is allied to humility.

“刚毅的神恩”能驱除无序的恐惧，使人的软弱得到力量；它被添加到以刚毅为名的主要德行之上。“孝爱的神恩”使人心变得仁慈，去除人心的刚硬，软化人心并抵御自己的不虔诚和顽固；孝爱与修道有关。“敬畏上主的神恩”会慈爱地谦卑人的灵魂，以对抗骄傲，并与谦卑结盟。

603. In the most holy Mary were all the gifts of the Holy Ghost as in one who was undoubtedly capable of and entitled to them ; for She was the Mother of the divine Word, from whom the Holy Ghost, the Giver of them, proceeds. Moreover, since these gifts were to correspond to her dignity of Mother of God, it follows, that they were in Her in a measure proportionate to that dignity, and as different from that of all the rest of the creatures as her position of Mother of God excels that of ordinary creatures.

603. 在至圣玛利亚身上，有圣神的所有恩赐，毫无疑问，她有能力并有权获得这些神恩；因为她是天主圣言之母，圣神，这些神恩的赐予者，就是从圣言而来的。此外，由于这些神恩与至圣玛利亚作为天主之母的尊严相对应，因此，神恩在她内与这种尊严成正比，并且与其他所有受造物不同，正如至圣玛利亚作为天主之母的地位超越普通受造物一样。

This was necessary also because She enjoyed at the same time impeccability, while the other creatures stand in such a distant relation to the Holy Spirit, not only on account of their common sin, but on account of their place in creation, having no such proximity to the Holy Ghost. If these gifts existed in Christ, our Redeemer and Lord, as in their fountainhead, they were in Mary as in a lake or ocean, from whence they are distributed over all creation : for from her superabundance they overflow into the whole Church.

这也是必要的，因为至圣玛利亚同时享有着无罪性，而其他受造物与圣神保持如此遥远的关系，不仅因为其他受造物有共同的罪，而且因为他们在创造中的位置，没有如此接近到圣神。如果这些神恩存在于基督–我们的救赎者和我们的主–就像存在这些神恩的源头中，那么神恩存在于玛利亚内，就像存在湖中或海洋中一样，神恩从那里分布在所有受造物中：因为神恩从至圣玛利亚的盈余中溢出到整个教会中。

This is referred to by Solomon in the book of Proverbs, when Wisdom is made to say : that She builds for Herself a house on seven pillars, etc., and in it She prepares the table, mixes the wine, and invites the little ones and the uninstructed ones drawing and raising them up from their childhood to teach them prudence (Prov. 9, 1, 2). I will not stop to expatiate on this, but every Catholic knows, that most holy Mary was this magnificent mansion of the Most High, built up in strength and beauty on these seven pillars of the gifts, so that in this mystic palace might be held the banquet of the whole Church.

撒罗满在箴言书中提到了这一点，当智慧说：智慧建造自己的房屋在七根柱子上，并在其中准备饭桌，配制了美酒，并邀请小孩子和那些没有受过指导的人，从他们的童年开始就牵引和抚养他们，教导他们明智（箴言 9：1-5–智慧建造了房舍，雕琢了七根石柱，2宰杀了牲畜，配制了美酒，舖设了饭桌，3派出自己的使女，在城市高处呐喊：4「谁是无知的，请转身到这里来！」她对愚钝的人说：5「你们来，吃我的食粮，饮我配制的酒！」）。我不会停止详细说明这一点，但是每一位天主教徒都知道，至圣玛利亚是至高者的宏伟住所，以力量和美丽建造在这七根神恩的柱子上，以便在这座奥秘的宫殿中举行整个教会的盛宴。

In Mary was prepared the table, at which all we uninstructed little ones, children of Adam, may become satiated with the activities and gifts of the Holy Ghost.

玛利亚为我们准备了餐桌，让我们所有未受教的小孩子，亚当的孩子们，都可以对圣神的活动和恩赐感到满足。

604. When speaking of these gifts as acquired by the discipline in the exercise of virtue and the conquest of the contrary vices, the first place must be assigned to fear of God. In regard to Christ, Isaias begins by mentioning the gift of wisdom, the highest one, because Christ received them as the Master and as the Head, and not as a disciple. In the same order we are to consider them in the most holy Mary, for in gifts She was made more similar to her most holy Son, than other creatures.

604. 当谈到这些因操练德行和克服恶习而获得的神恩时，“敬畏天主”必须被指定为第一位。关于基督，依撒意亚首先提到最高的智慧的神恩，因为基督作为师傅和元首接受这神恩，而不是作为门徒来接受。我们将按照同样的顺序在至圣的玛利亚身上考虑这些神恩，因为在神恩里，至圣玛利亚比其他受造物更像她至圣圣子。

The gift of wisdom confers a certain enlightenment, like a second taste, by which the intellect as it were tastes the hidden truth and searches into the highest and ultimate causes of things, while the will, with this same taste of truth in the highest good, distinguishes the real good from the apparent good without fail. For he is truly wise, who perceives without mistake the true good in order to taste of it, and who tastes it in perceiving it.

“智慧的神恩”带来某种启示，就像第二次品味一样，通过再次品味，“聪敏”可以品尝隐藏的真理并探索事物的最高和最终原因，而“意志”，在最高良善中也具有同样的真理品味，无误地将真正的善与表面的善区别开来。因为他是真正的智者，他为了品尝而毫无错误地感知真正的善，并且在感知中品尝它。

This taste of wisdom consists in rejoicing in the highest good by an intimate union of love, upon which follows the savouring and relishing of the particular good gained and realized by the exercise of the virtues inferior to love. Therefore he is not called wise, who merely perceives truth in a speculative manner, although he may find his delight in that pursuit: nor is he called wise, who practices virtue merely for the sake of obtaining a knowledge of it, and still less he who practices it for other reasons.

这种智慧的滋味在于通过爱的亲密结合而在至善中欢欣鼓舞，在这种结合之后，我们会品味和享受通过操练次于爱德的德行而获得和实现的特殊之善。因此，那些仅仅以思索的方式感知真理的人不能称为智者，尽管他可能会在这种追求中找到乐趣；他也不能被称为明智的人，因为他仅仅为了获得知识而操练德行，更不用说他出于其他原因操练它。

But he, that perceives the highest and the true good, and in it and for it also the minor truths, and who, on account of the relish of this truth, acts with a sincere and unitive love of that good, is the one who will be truly wise. This perception or knowledge is supplied to wisdom by the gift of intellect, which precedes and accompanies it, and which consists in an intimate penetration into the divine truths, and in the perception of all that can be reduced and pave the way toward them; for the Spirit searches the profound things of God, as the Apostle says (I Cor. 2, 10).

但是，如果一个人能觉察到最高的、真正的善，也能感知到其中较小的真理，由于对这个较小真理的喜爱，并以一种真诚和统一的爱行动，他就是真正有智慧的人。这种感知或知识是由聪敏的神恩提供给智慧的，这聪敏的神恩先于智慧并伴随着智慧，它包含对神圣真理的深入洞察，以及对一切事物的减化，并为通往真理铺平通路；因为正如宗徒所说，圣神会洞察天主深奥的事（格前 2：10–可是天主藉著圣神将这一切启示给我们了，因为圣神洞察一切，就连天主的深奥事理他也洞悉。）。

605. This same spirit will be necessary in order to understand and in order to explain to a certain extent the gifts of wisdom and intellect possessed by Mary, the Empress of heaven. The impetus of the river, which was withheld by the highest Goodness for so many eternal ages, rejoiced this City of God by its flow, and through inhabitation of the Onlybegotten of the Father and Herself, completely filled her most holy soul; so that it seemed, (according to our way of speaking), as if the infinite oceans of the Divinity were drained into this sea of wisdom as soon as She was capable of invoking the Spirit of wisdom.

605. 为了在一定程度上理解和解释天堂元后玛利亚所拥有的智慧和才智，智慧的圣神是必不可少的。圣神河流的原动力，被至善天主保留了这么多永恒的时代，它的流动使这座天主之城欢欣鼓舞，并通过天父的独生子和元后自己的居住，完全充满了元后至圣的灵魂；所以看起来，（按照我们的说法），仿佛只要元后能够呼求智慧之圣神，天主性的无限海洋就会被引入这片智慧之海。

And in order that She might invoke Him, He came to Her, that She might learn wisdom without guile and communicate it without envy (Wisdom 7,13). This She also did; for by means of her wisdom, the light of the world, the eternal incarnate Word manifested Itself to the world, This most wise Virgin knew in her wisdom the arrangement of the whole world and the powers of the elements (Wisdom 7, 17), the beginning, the middle, and the end of time with its mutations,the course of the stars, the natures of the animals, the fury of the wild beasts, the powers of the winds, the dispositions and thoughts of men, the virtues of plants, herbs, trees, fruits and roots, the hidden and occult things beyond all thoughts of men, the mysterious ways of the Most High : all this Mary, our Queen, knew and She delighted in it through the wisdom, which She drew from its original fountain and which was embodied in all her thoughts.

并且为了元后可以呼求智慧之圣神，智慧之圣神临到她身上，她可以学习没有诡诈的智慧，并且豪爽地分施与人（智慧7：13–我诚心地学习了，我也豪爽地分施与人，我绝不隐藏智慧的财富。）。元后也是这样行的；因为借着她的智慧，世界之光，永恒的降生成人的圣言向世人显现，这位最智慧的贞女在她的智慧中知道整个世界的构造和元素的能量（智慧7：17–是他把所有事物的正确知识赐给了我，使我明了世界的构造，和元素的能量，），时间的开始、中间和结束及其突变，星辰的轨迹，动物的本性，野兽的狂暴，风的威力，人的性情和思想，植物、草本、树木、果实和根的功效，超越人类的所有思想的隐藏和神秘的事物，至高者的奥秘的方式：我们的元后玛利亚知道所有这一切，她从智慧的源泉中汲取智慧，并以智慧为乐，这智慧体现在她所有的思想中。

606. Thence did She receive that vapor of the power of God and the bright emanation of his pure charity, which made Her immaculate and preserved Her from the pollution, which stains the soul ; and on this account She remained a mirror without blur reflecting the Majesty of God. Thence did She draw the spirit of intelligence, be longing to wisdom, a spirit holy, single, manifold, subtle, eloquent, active,undefiled, sure, sweet, loving the good without impediment, beneficent, gentle, kind, steadfast, assured, secure, having all power, overseeing all things and understanding all things with clearness and with a subtlety reaching from one end to the other (Wisdom 7,22).

606. 从那时起，她接受了天主大能的热量和天主纯洁慈爱的光芒，这使她变得完美无瑕，并保护了她免受灵魂的污染；因此，她是一面镜子，清晰无尘地映射出了上主的尊威。于是她汲取了聪敏之神，渴望智慧，一种圣洁之神，唯一的，多样的，微妙的，雄辩的，积极的，纯洁的，确实的，甘饴的，没有障碍的热爱良善，仁慈的，温柔的，善良的，坚定的，确信的，安全的，拥有一切权柄，鉴察一切，清楚而微妙地从一端到另一端了解一切事物（智慧7：22–在她内的神，原是聪明的，至圣的，唯一的，多样的，微妙的，敏捷的，精明的，无玷的，率直的，不受损害的，好善的，锐敏的，)。

All these qualities, which the wise man mentions as belonging to the Spirit of Wisdom, were in a singularly perfect manner the property of Mary most holy, secondary only to the manner in which they were possessed by her Onlybegotten. Together with wisdom came to Her all good (Wisdom 7, 11) and in all her works She was led on by these high gifts of wisdom and intellect.

智者提到的所有这些品质都属于智慧之神，以一种极其完美的方式，为至圣玛利亚所拥有，仅次于她的独生子拥有的方式。与智慧一起，一切美好（智慧 7：11–的确，一切美物都伴她而来，在她手中握有数不清的财富。）都临到她，在她所有的工作中，她由这些智慧和聪敏的崇高的神恩引领。

By them She was governed in the exercise of all the rest of her virtues, being as it were saturated with this incomparable wisdom.

在她所有其他圣德的操练中，她被这些神恩所支配，她的其他美德都被这种无论伦比的智慧所充满。

607. Something has already been said of Her other gifts, when speaking of the gifts in general; but since all that we can understand and say is so far beneath that which is really to be found in this mystical city of Mary,there always remains much to add. The gift of counsel, in the order given by Isaias, follows that of the intellect ; it consists in a supernatural illumination, by which the Holy Ghost touches the interior, enlightening it beyond all human and ordinary intelligence and thereby inclining the soul to choose all that is most profitable, most decent and just, and to reject all that is of the contrary kind.

607. 在谈到一般的恩赐时，已经谈到了她的其他恩赐；但是，由于我们所能理解和所说的一切，都远低于在这座奥秘的玛利亚圣城中真正能找到的东西，所以总有很多东西要补充。 “超见之恩”，按照依撒意亚的顺序，跟在聪敏之恩后面；它包含在超性的光中，通过这种光照，圣神触及人心内部，光照人心超越所有人类和普通的智力，从而使灵魂倾向于选择最有益处、最合宜和公正的一切，并拒绝一切与之相反的事物。

It leads back the will by the immaculate and eternal laws of God to the standard of one single love, conforming it to perfect desire of the highest Good. Thus divinely instructed, the creature lays aside the multitude of the diverse inclinations, and the foreign and the inferior affections and movements that may retard or hinder the human heart from listening to or following the divine impulses and counsels, or that may prevent man from conforming to the living example of Christ our Lord, who in highest council has said to the eternal Father: “Not my will be done, but thine.”(Matth. 26, 39).

“超见之恩”通过天主完美无瑕的永恒的法则将意志带回到一个爱的标准，使其符合至善天主的完美愿望。受天主如此教导，受造物将各种不同的意向、外来的、低等的情感和活动搁置一旁，这些情感和活动可能会防碍或阻止人心聆听或遵循天主的鼓励和建议，或使人不能效法我们的主基督的活榜样，祂在最高天庭中对永恒的父说：「不要照我，而要照你所愿意的。」（玛窦福音 26：39）。

608. The gift of fortitude is the participation of influence of a divine virtue, which the Holy Ghost communicates to the created will, in order that it may be happily encouraged to raise itself above all that is passing and all that is wont to inspire human weakness with fear in temptations, sorrows, tribulations and adversities.

608. “刚毅的神恩” 是神圣德行影响的参与，圣神将这种德行传达给受造的意志，以便可以愉快地鼓励意志，超越一切容易消逝的以及习惯于在诱惑、悲伤、磨难和逆境中因恐惧而激发人类弱点的事物。

Overcoming and vanquishing them all, the will acquires and maintains in itself all that is most arduous and excellent in virtue; it transcends and surpasses all the virtues, graces, spiritual and interior exaltations, revelations, sensible ecstasies of love ; no matter of what degree and excellence, it leaves all behind and soars upward in divine flight, until it reaches the highest and the most intimate union with the supreme Good after which it longed with the most ardent desire. Then in truth flows the sweetness from strength (Judges 14, 14), having conquered all things in Him that strengthened it (Philip. 4, 13).

“刚毅的神恩”克服和战胜了软弱的事物，意志就获得并保持了所有最艰巨和卓越的德行；它超越了所有美德、恩宠、属灵和内在的提升、启示、有愛且理智的神魂超拔；无论何等的程度和卓越，意志都会抛开一切，在神圣的飞行中向上翱翔，直到达到它以最热切的愿望所渴望的最高的善的最高和最亲密的结合。然后在真理中从力量流出甘甜（民长纪14：14–他向他们说：「食者生出食品，强者生出甘甜。」），在那坚固意志的主里面克服了一切障碍。（斐理伯书 4：13–我赖加强我力量的那位，能应付一切。）。

The gift of science is an intelligent and unerring knowledge of what must be believed and done in regard to the virtues, and it differs from counsel, in so far as science selects, while counsel decides; science forms a correct judgment and counsel makes the wise choice. Science differs also from intelligence, because intelligence penetrates into the divine truths of faith and virtues by means of a simple in tuition, while science knows authoritatively all that can be deduced from the principles of faith, conforming the outward operations of the faculties to the perfection of the virtues and being as it were the mother and the root of discretion.

“知识的神恩”是对关于德行必须相信什么和做什么的聪明而准确的知识，它与超见之恩的不同之处在于知识之恩选择，而超见之恩决定；知识之恩形成正确的判断，超见之恩作出明智的选择。知识之恩也不同于聪敏之恩，因为聪敏之恩通过简单的教导渗透到信德和德行的神圣真理中，而知识之恩权威地知道所有可以从信仰的原则中推导出来的东西，使官能的外在运作达到德行的成全，可以说知识之恩是辨别力之母，也是辨别力之根。

609. The gift of piety is a divine virtue or influence by which the Holy Ghost softens, or as it were smoothens or melts the human will, moving it to embrace all that pertains to the service of the Most High and to the welfare of the neighbor. By means of this softening and sweet mildness of the mind, our will is ever ready, and our memory always attentive, so that in all times and places and circumstances we are ready to praise, bless, thank and honor the highest Good; and likewise we are moved to act with a tender and loving compassion toward creatures, without failing them in their troubles and necessities.

609. 孝爱的神恩是一种神圣的德行或影响，通过它圣神软化了人的意志，或者说是调和或融化人的意志，推动意志去拥抱一切与服务至高者和近人的福祉有关的事物。借着心灵的这种柔软和甘甜的温和，我们的意志永远准备好，我们的记忆永远专注，所以我们在任何时间、地点和情况下都准备好赞美、祝福、感谢和光荣至善天主；同样，我们被感动以温柔和慈爱的方式对待受造物，而不会让他们在烦恼和需要中失望。

This gift is not hindered, when it meets envy and it overlooks hate, avarice, and spurns weakness, or littleness of mind; for it causes in man a strong and delightful inclination by which it proceeds sweetly and lovingly to fulfill all the works of the love of God and the neighbor, making him benevolent, ready to do a service, kind and diligent. On that account the Apostle says, that the exercise of piety is useful for all things (I Tim. 4, 8) and that it has the promise of eternal life, being a most noble instrument of charity.

这种孝爱的恩赐不会受到阻碍，当它遇到嫉妒时，它会忽视仇恨、贪婪，並拒绝软弱或心胸狭窄；因为孝爱的恩赐使人产生一种强烈而令人愉快的倾向，通过这种倾向，人亲切而充满爱心地完成对天主和邻人的爱的所有工作，使他仁慈，随时准备服务，善良而勤奋。因此，宗徒说，操练虔诚在各方面都有益处（弟茂德前书 4：8–因为身体的操练益处不多，惟独虔敬在各方面都有益处，），它有永生的应许，是最崇高的爱德工具。

610. In the last place comes the gift of fear, so highly praised, exalted and recommended in many places of the holy Scriptures and by the holy teachers, as the foundation of Christian perfection and as the beginning of true wisdom; for the fear of God before all other things resists, banishes and destroys the arrogant foolishness of men.

610. 最后是 “敬畏的神恩” ，这神恩在圣经的许多地方，被圣师们高度赞扬、高举和推荐，作为基督徒成全的基础和真正智慧的开端；因为敬畏天主，胜过一切，能抵挡、驱逐和摧毁人的狂妄自大。

This important gift consists in a loving heedfulness and a most noble modesty and restraint, by which the soul withdraws within itself making it conscious of its own lowly condition, comparing its lowliness with the supreme majesty and greatness of God, not attending merely to its own sentiments, preventing it to be wise in its own conceit, and thus rilling it with awe, as the Apostle teaches(Rom. 11, 21).

这个重要的神恩由一种细致的爱和一种最高贵的谦虚和克制组成，通过这种方式，灵魂暗自谦下，意识到自己的卑微状况，将自己的卑微与上主至高无上的威严和伟大进行比较，而不仅仅是关注自己的情绪，阻止它在自己的自负中自作聪明，从而使它被天主的威严所震慑，正如使徒所教导的（罗马书 11：22–不错，他们因了不信而被折下来，你要因着信，才站得住。你决不可心高气傲，反应恐惧，）。

This gift of fear has its different degrees ; in the beginning it is called initial, and afterwards it becomes filial fear ; for first the soul commences to flee from guilt, as contrary to the highest Good ; and then it proceeds still farther in its self abasement and self contempt, comparing its own littleness with God s majesty, its ignorance with his wisdom, its poverty with his infinite riches.

这种敬畏的神恩有其不同的程度；始称为起始的敬畏，后来成为孝爱的敬畏；首先，灵魂开始避免罪恶，因为这与至善的天主背道而驰；然后它在自我贬抑和自卑中更进一步，把自己的渺小与上主的尊威作比较，把自己的无知与上主的智慧作比较，把自己的贫乏与上主无限的丰盈作比较。

Thus, finding itself in all things dependent on God s divine will, it humiliates and subjects itself beneath all creatures for the sake of God, acting toward Him and towards them with a sincere love. It finally reaches the perfection of the sons of God and arrives at the intimate union of its powers with the Father, the Son and the Holy Ghost.

因此，敬畏的神恩发现自己在所有事物中都依赖于天主的神圣旨意，为了天主的缘故，它谦卑和屈服于所有受造物之下，以真诚的爱对待天主和受造物。它最终达到了天主之子的成全境界，并达到了与天主圣父、圣子和圣神的力量的亲密结合。

611. If I should dilate still more in the explanation of the gifts of the Holy Ghost, I would far exceed the limits which I have set, and I would have to extend disproportionately this discourse: that which I have said of these gifts seems to me sufficient for the understanding of their nature and their qualities.

611. 如果我在解释天主圣神恩赐的方面再多作展开，我将远远超出我所设定的篇幅界限，那么我就不得不也要成比例地扩展这个论述，但在我看来，我关于这些恩赐所讲的这些，足以让人们了解它们的本质和品质。

This understanding will enable us properly to consider, how these gifts of the Holy Ghost were possessed by the sovereign Queen of heaven not only in an ordinarily sufficient degree, such as is commonly possessed by other saints ; but that they were in this Lady in such an excellent and privileged a degree, as would not fall to the lot of the saints, nor be proper to anyone inferior to Her in sanctity.

这种理解将使我们能够正确地思考，至尊元后如何拥有这些圣神的恩赐，不仅在平常足够的程度上，如其他圣徒通常拥有的那样；而且这些神恩在圣母身上有着如此卓越和优秀的程度，这些不会落在大多数圣徒身上，也不适合任何在圣洁方面不如她的人。

Having then understood, in what holy fear, piety, fortitude, science and counsel consist and in how far they are gifts of the Holy Ghost,let the human estimation and angelic understanding dilate, let them soar in thought to the noblest, the most excellent, the most perfect and the most divine: greater than all this, and above whatever else creatures in their entirety can conceive, will be the gifts of Mary, and the lowest of the perfections of Mary will scarcely be within reach of the highest that can enter the thoughts of man ; just as in the same manner the highest perfections of our Lady and Queen attain only in a certain sense the lowest of Christ and the Divinity.

既然理解了神圣的敬畏、孝爱、刚毅、知识和超见的神恩，这些圣神的恩赐在多么深远的程度上是圣神给予玛利亚的恩赐，就让人类的判断和天使般的理解扩展，让这些恩赐在思想上翱翔于最崇高、最优秀的，最成全和最神圣的人中：比这一切更伟大的，在他们整体所能想象的任何其他受造物之上，将是玛利亚的神恩，而人的最高的思想几乎都无法达到玛利亚的最低的完美；正如以同样的方式，我们的母后的最高成全只能在某种意义上达到基督和天主性的最低成全。

INSTRUCTION VOUCHSAFED BY MARY THE MOST HOLY QUEEN.

至圣元后玛利亚提供的指示

612. My daughter, these most noble and excellent gifts of the Holy Ghost, which thou hast come to understand, are the emanations of the Divinity communicating themselves to and transforming the holy souls: on their own part they do not admit of any limitation but only on the part of the subject upon which they act.

612. 女儿啊，你所领悟到圣神这些最崇高和卓越的恩赐，是天主性的散发，与圣洁的灵魂交流并转化成为他们的一部分；这些神恩本身没有任何限制，但仅在神恩作为的受体上（因人的軟弱会受到限制）。

If the creatures would empty their hearts of earthly love and affections, although their heart is limited, they would participate without measure in the torrent of the infinite Godhead through the inestimable gifts of the Holy Ghost. The virtues purify the creature from the ugliness and guilt of its vices, and thereby they begin to restore the disconcerted order of its faculties, which was first lost by original sin and afterwards increased by actual sins; they add beauty to the soul, strength and joy in doing good.

如果受造物愿意将内心里尘世的爱和情感清空，尽管他们的心灵是有限的，但他们会通过圣神的无价恩赐毫无限制地参与到无限天主性的洪流中。德行使受造物从邪恶的丑陋和过失中净化，从而开始恢复其混乱官能的秩序，这种秩序首先因原罪而丧失，然后因罪行而增加；德行在行善中为灵魂增添美善、力量和喜乐。

But the gifts of the Holy Ghost raise these same virtues to a sublime perfection, adornment and beauty, by which they dispose, beautify and fill the soul with graces and introduce it to the chamber of its Spouse, where it remains united with the Divinity in a spiritual bond of eternal peace.

但圣神的恩赐，将这些德行提升至崇高的完美、装饰得更美丽，这些神恩以圣神的旨意处置万物、美化和充满灵魂，并将灵魂引入净配的房间，在那里，她与天主以永恒和平的精神纽带结合。

From this most blessed condition it proceeds faithfully and truthfully to the practice of heroic virtues ; and laden with them it returns to the same source from which it issued forth, namely God himself. In his shadow it rests and is satiated, freed from the impetuous fury of the passions and their disorderly appetites. Such a happiness however is the lot of few, and only by experience can it actually be known, who does attain it.

从这个最荣福的状态开始，灵魂忠实而真心地进行英豪之德的操练；并满载着英豪之德返回到灵魂发出的同一个源头，即天主自己。在天主的荫庇下，灵魂安息并得到满足，摆脱了冲动的狂暴和无序的欲望。然而，这样的幸福只有少数人获得，且只有通过经验才能真正知道谁获得了英豪之德。

613. Take heed therefore, my dearest, and study profoundly how thou canst ascend to the height of these gifts ; for it is the will of the Lord and mine, that thou ascend higher up as a guest in the feast (Luc. 14, 10) which is prepared for thee in all the sweetness of his blessed gifts (Ps. 20, 4) and to which thou hast been invited for this very purpose by this excess of liberality.

613. 因此，亲爱的，请注意，并深入研究如何提升这些神恩的高度；因为这是主和我的旨意，在盛宴中（路加福音 14：10–你几时被请应去坐末席，等那请你的人走来给你说：朋友，请上坐罢！那时，在你同席的众人面前，你才有光彩。）作为客人被提升到更高的地方，这是为你准备的所有真福神恩的甘饴（圣咏20：4–愿他追念你的一切祭献，愿他悦纳你的全燔祭献！）而正是出于这个目的，你被这种丰盈的慷慨所邀请。

Remember that there are only two ways to eternity : the one, which leads to eternal death by contempt of virtue and ignorance of the Divinity; the other, which leads to eternal life by the profitable knowledge of the Most High ; for this is eternal life (Jno. 17, 3), that men know the way to Him and to his Onlybegotten, whom He sent into the world.

请记住，永恒只有两种方式：一种是因蔑视德行和对天主的无知而导致永恒的死亡；另一个，通过至高者有益的知识导向永生；（若望福音 17：3–永生就是：认识你，唯一的真天主，和你所派遣来的耶稣基督。），人们认识通往天主父和祂的派遣到世界上的独生子的道路。

The way of death is trodden by innumerable wicked ones (Eccles. 1, 14), who are unaware of their own ignorance,presumption and insipid pride. To those, whom his mercy calls to his admirable light (1 Pet. 2,9), and whom He engenders anew as sons of light, God gives by this regeneration a new being in faith, hope and charity, making them his own and heirs of an eternal and godlike fruition. Having been made sons they are endowed with the virtues accompanying the first justification, in order that as sons of light, they may perform corresponding works of light ; and over and above they receive the gifts of the Holy Ghost.

无数恶人行走在死亡道路上（训道篇1：15–弯曲的，不能使之正直，亏缺的，实在不可胜数。），他们不知道自己的无知、妄自尊大和乏味的骄傲。天主的仁慈召叫他们进入祂的令人钦佩的光中， (伯多禄前书 2：9–至于你们，你们却是特选的种族，王家的司祭，圣洁的国民，属于主的民族，为叫你们宣扬那由黑暗中召叫你们，进入他奇妙之光者的荣耀。) 并且天主再造他们重新为光明之子，天主通过这种重生以信德，望德和爱德的赋予一个新人，使他们成为属于天主自己的和永生的后嗣和相似天主的成果。成为儿子后，他们被赋予了伴随首先成义而来的德行，以便作为光明之子，他们可以执行相应的光明工作；除此之外，他们还领受了圣神的恩赐。

And just as the material sun denies its light and warmth to nothing that is capable and fit for its influence, so also the divine Wisdom, emitting its voice on the high mountains, on the royal highway and in the most hidden paths, invites and calls out to all, and hides itself or denies itself to no one (Prov. 8,1). But the foolishness of men makes them stupid and deaf, their impious malice makes them scoffers, and their unbelieving turns them away from God, whose Wisdom finds no place in the malevolent heart (Wisdom 1, 4), nor in a body subject to sin.

正如物质的太阳不拒绝赐与任何能够接受它的光和温暧的东西，让他们享有它的光和热一样，天主的智慧也是如此，在高岗、通衢大道和最隐蔽的道路上发出声音，邀请和召唤所有人，并不向任何人隐藏或否认自己（箴言 8：1－2智慧不是在呼唤，明智不是在发出她的呼声吗﹖她站在高岗上，站在通衢大道上）。但是人的愚蠢使他们变得愚昧和耳聋，他们不敬的恶意使他们成为嘲笑者，他们不信的刚愎使他们远离天主，天主的智慧在邪恶的心中找不到位置（智慧篇1：4因为，智慧不进入存心不良的灵魂里，也不住在一个屈服于罪恶的身体内。），也不住在屈服于罪恶的身体内。

614. Thou however, my daughter, remember thy promises, thy vocation and thy aspirations; for the tongue which lies to God, is an abominable murderer of the soul (Wisdom 1, 11, 12) : see that thou do not pursue death in the error of this life, nor draw upon thyself ruin by the work of thy hands (Cant. 2, 4), as by divine light, thou hast seen the sons of darkness do. Fear the powerful God and Lord with an humble and a well-ordered fear, and in all thy works be governed by that Master.

614. 然而，我的女儿，你要记住你的承诺、你的使命和你的抱负；因为对天主说谎的舌头是可憎的灵魂杀手（智慧篇1：11, 12–所以，你们要谨防无益的怨言，禁止口舌，别说毁谤的话；因为暗中的言语，决不会空空过去；说谎的口舌，必杀害灵魂。不要因生活堕落而自招丧亡，也不要因你们双手的作为而自取灭亡）：注意不要在今生的错误中追赶死亡，也不要因你手的工作而自我毁灭（雅歌 2：4–他引我进入酒室，他插在我身上的旗帜是爱情），正如通过神圣之光，你已经看到了黑暗之子所做的。以谦卑和有序的敬畏，敬畏大能的上主和天主，并在你的所有工作中受到那位主的管理。

Make thy heart gentle, yielding and docile to discipline and works of piety. Judge of things according to the true value of virtue and vice. Animate thyself with an invincible fortitude to strive after the most arduous and exalted, and to endure the most adverse and exacting labors.By discretion choose the means for attaining to these results.

使你的心温柔，顺从并驯服纪律和虔诚的工作。根据德行和恶行的真正价值来判断事物。以不可战胜的毅力激励自己去追求最艰巨和崇高的工作，并忍受最不利和最苛刻的工作。慎重地选择实现这些结果的方法。

Give way to the force of the divine light, by which thou canst transcend all sensible things, rise to the highest knowledge of the hidden secrets of divine wisdom and distinguish between the things of the new and of the old man. Then wilt thou be made capable of partaking of this wisdom; for then thou wilt enter into the wine-cellar of thy Spouse and be inebriated with his love, and his eternal charity will be well ordered in thee.

让位给天主之光的力量，通过天主之光的力量你可以超越一切可感知的事物，上升到天主智慧隐藏秘密的最高知识，并区分新人和旧人的事物。那么你将能够分享这种智慧；因为那时你将进入你净配的酒窖，陶醉在祂的爱中，祂永恒的慈爱将在你身上井然有序。

封面1.png

CHAPTER XIV.

EXPLANATION OF THE DIFFERENT KINDS OF DIVINE VISIONS ENJOYED BY THE QUEEN OF HEAVEN AND THE EFFECTS WHICH THEY WROUGHT IN HER.

第十四章

解释天堂元后享有的不同类型的神圣神视及其对她的影响。

615. The grace of divine visions, revelations and raptures, (I do not speak here of the beatific visions), although they are operations of the Holy Ghost, must be distinguished from justifying grace and from virtues, which sanctify and perfect the soul in their operations. As not all the just, nor all the saints, necessarily have visions or divine revelations, it is evident that sanctity and virtuousness can exist without these gifts. It is also evident, that revelations and visions are not dependent upon the sanctity and perfection of those, that are thus favored, but upon the divine will.

615. 神圣异象、启示和神魂超拔的恩宠，（我在此不说荣福直观），虽然它们是圣神的运作，但必须与义德的恩宠和德行区分开来，即德行在实践中圣化和完善灵魂。由于并非所有的义人或圣人都一定有神视或天主的启示，因此很明显，没有这些恩赐，圣洁和美德也可以存在。同样明显的是，启示和异象并不取决于那些因此受到垂顾的人的圣洁和成全，而是取决于天主的意志。

God concedes them according to weight and measure for the ends which He wishes to attain in his Church (Wisdom 11, 21). God can without doubt grant great and the most exalted visions to those, who are less holy, and only inferior revelations to those, who are of exalted sanctity. The gift of prophecy and the other gifts freely given (gratis data) He can give to those even, who are not saints; some of the raptures moreover can arise from causes, which have nothing to do with moral virtues.

天主根据祂希望在祂的教会中达到的目的（智慧 11：21即使没有牠们，因你一口气，埃及人也会死亡，因你正义的追击，他们必为你大能的气息所卷去；但你处置一切，原有一定的尺度、数目和衡量）之份量和尺度来授予他们。毫无疑问，天主可以将伟大和最崇高的异象赐给那些不那么圣洁的人，而只将次要的启示赐给那些崇高的圣洁者。预言的恩赐和其他无偿给予的恩赐（白白赐予的恩宠）他甚至可以给予那些不是圣徒的人；此外，一些神魂超拔可能是由与道德美德无关的原因引起的。

Therefore if any comparison is made between the Prophets, their sanctity does not enter into calculation, for that can be estimated only by God ; but the divine light of prophecy and the mode of receiving it, must be made the basis of the comparison as to its being more or less exalted in its different aspects.

所以先知之间若有比较，他们的圣德就不算在内，因为这只能由天主来估计；但预言的神圣之光和接受它的方式，必须作为比较的基础，以比较它在不同方面或多或少的崇高性。

Thus it happens, that charity and virtue, which make their possessors holy and perfect, depend upon the will, while visions and revelations, and likewise some of the raptures, affect the understanding of the intellectual part of man, the perfection of which does not in itself sanctify the soul.

因此，仁爱和美德，使其拥有者圣洁和成全，取决于意志，而异象和启示，以及同样的一些神魂超拔，会影响对人的知识部分的理解，其本身(注:这里指异象和启示等)并不使灵魂神圣化。

616. Nevertheless, though the gift of divine vision is distinct from holiness and separate from it, the divine will and providence very often joins them according to the end and object in the gratuitous gifts of special revelation; for sometimes God ordains them for the public benefit (I Cor. 12, 7) and for the common good of the Church, as the Apostle tells us. Thus the Prophets, inspired by the Holy Ghost and not filled with their own imaginations (II Pet. 1, 21), spoke and prophesied to us the mysteries of the Redemption and of the evangelical Law (I Pet. 1, 10).

616. 然而，虽然神圣异象的恩赐与圣洁不同，也有别于圣洁，但在特殊启示的无偿恩赐中，天主的旨意和上智经常根据终向和目的将神视和圣洁结合在一起；因为有时天主会为了众人的益处（格前 12：7圣神显示在每人身上虽不同，但全是为人的好处。）和教会的共同好处命定他们，正如宗徒告诉我们的那样。因此，先知们在圣神的启发下，而不是被自己的想象充满（伯多禄后书1 ：21因为预言从来不是由人的意愿而发的，而是由天主所派遣的圣人，在圣神推动之下说出来的。），却向我们讲述并预言了救赎和福音律法的奥秘（伯多禄前书1：10关于这救恩，那些预言了你们要得恩宠的先知们，也曾经寻求过，考究过，）。

When the revelations and visions are of this kind, they are not necessarily joined with sanctity; for Balaam was a prophet and no saint. But generally it suited divine Providence, that the prophets should at the same time be saints, preferring not to deposit, at least not easily and frequently, the spirit of prophecy and of divine revelations in impure vessels.

当启示和异象属于这种类型时，它们不一定与圣德结合在一起；因为巴郎是先知，不是圣人。但总的来说，先知也应该同时成为圣徒，宁愿不将预言和神圣启示的灵存放在不洁的器皿中，至少不轻易和频繁地存放在不洁器皿中，这符合天主的上智。

In some instances He, as the All powerful, did choose to act in this manner, yet (not to mention many other reasons)He did not ordinarily wish to derogate from the power of his divine truths and teachings by the bad life of the instrument.

在某些情况下，祂作为全能者，确实选择以这种方式行事，但（更不用说许多其他原因了），祂通常不愿意用这坏器皿来贬损祂的神圣的真理和教导的力量。

617. At other times the divine revelations and visions do not pertain to things of so general an import and they do not concern so much the common good, but only the particular advantage of the one who receives them; just as the former are the effects of God s love toward his Church, so the latter, the special revelations, are the resuits of the special love of God toward the particular soul.

617. 在其他时候，神圣的启示和异象与如此普遍的重要事物无关，它们与共同利益无关，而只与接受它们的人的特殊利益有关；正如前者是天主对祂的教会的爱的结果，后者，特别的启示，是天主对特定灵魂的特别的爱的结果。

He communicates them in order to instruct his chosen ones and in order to raise them to the highest grade of love and perfection. In this kind of revelations the spirit of wisdom transcends through successive generations of holy souls, making them successively prophets and friends of God. Just as the efficient cause of the revelations is the love of God shown to some particular souls, so also their final cause or object is the holiness, the purity and the charity of these very souls; God chooses this means of divine revelation and vision in order to gain this end.

祂传达它们是为了指导祂所拣选的人，并将他们提升到爱和成全的最高境界。在这种启示中，智慧之神超越了历代的圣人，使他们陆续成为天主的先知和朋友。正如启示的有效原因是向某些特定的人显示天主的爱一样，它们的最终原因或目标也是这些灵魂的成圣、贞洁和爱德；为了达到这个目的，天主选择了这种神圣启示和异象的方式。

618. I do not therefore say here, that revelations and visions are the indispensable and necessary means for the making of the saints and the perfect; many are such by other means, irrespective of these benefits. But, even supposing this truth, that the concession or denial of these particular gifts depends solely upon the divine will, it is nevertheless also a fact that on our part and on the part of God there may be certain reasons of propriety which induce God to communicate them more frequently to his servants.

618. 因此，我在此并不是说，启示和异象是造就圣徒和完美的不可或缺的必要手段；许多人是通过其他方式实现成圣的，与这些启示和神视的恩惠无关。但是，即使假设这个真理，对这些特殊恩赐的特许或拒绝完全取决于天主的圣意，这也是一个事实，对天主和我们来说，可能存在某些适当的理由，促使天主更频繁地将它们传达给祂的仆人。

The first among several is, that the most proper and convenient means of rising to eternal things, entering into them, becoming spiritualized, and arriving at the perfect union of the soul with the highest Good, is the supernatural light concerning the mysteries and secrets of the Most High, which comes from revelation and vision granted to it in solitude and in its excesses of mind.

这些理由其中第一个是，上升并进入到永恒事物、成为超性化并达到灵魂与至善天主的完美结合的最适当和最简便的方法，是关于至高者的奥秘和神秘的超性的光照，它来自于在独处和赢余的心灵中赋予它的启示和异象。

For this purpose the Lord himself invites the soul with many promises and caresses, as is ofttimes shown in holy Scripture and especially in the Canticles of Solomon.

为此目的，主亲自以许多应许和爱抚来邀请灵魂，正如圣经中，尤其是撒罗满雅歌中经常显示的那样。

619. The second of these reasons of propriety concerns the Lord : for love is impatient to communicate its favors and its mysteries to the beloved and to the friend. ”I will not now call you servants, nor treat you as servants,” our Lord, the Master of truth said to the Apostles, “for I have manifested to you the secrets of my Father,” (John 15, 15). And Moses says of himself, that God spoke to him as a friend with a friend (Exodus 23, 11).

619. 第二个适当的理由与主有关：因为“爱”急切地将它的恩惠和奥秘传达给所爱的人和朋友。“我现在不称你们为仆人，也不待你们为仆人，”我们的主，真理的主对宗徒们说，“因为我已将我父的奥秘显明给你们了，”（若望福音 15：15我不再称你们为仆人，因为仆人不知道他主人所做的事。我称你们为朋友，因为凡由我父听来的一切，我都显示给你们了。）。梅瑟说到他自己，天主以朋友的身份对他说话（出谷记 33：11上主同梅瑟面对面地谈话，就如人同朋友谈话一样。）。

The holy Ancestors, Patriarchs and Prophets, received from the Holy Ghost not only general revelations, but many other private and particular ones, and these were tokens of the love in which God held them, as is seen from the petition of Moses to allow him to see the face of God. (Exod. 23, 13). The same is shown by the names, which the Almighty applies to the chosen soul in calling it spouse, friend, dove, sister, perfect, beloved, beautiful, etc. (Cant. 4, 8, 9; 2, 10; 1, 14 et passim).

圣祖、先祖和先知不仅从圣神那里得到一般启示，而且还得到许多其他私人和特别的启示，这些都是天主对他们的爱的象征，从梅瑟的祈求上主允许他见上主的面中可以看出。（出谷记 33：13如果我真在你眼中得宠，求你把你的道路指示给我，叫我认识你，好在你眼中得宠。也请记得这民族是你的百姓。」）。全能者给被拣选的人起的名字也表明了这一点，祂称之为配偶、朋友、鸽子、姐妹、完美的、心爱的、佳丽等（雅歌4：8, 9; 2：10; 1： 14等等各处）。

All these titles, though betokening much of the force of divine love and its effects, yet fall far short of that which the supreme King operates in those whom He wishes thus to honor;for the Lord is mighty to do all that He desires ; and He alone knows how to desire as a Spouse, as a Friend, as a Father, as the highest and infinite Good, without limit or measure.

所有这些称呼，虽然象征着天主之爱的力量及其影响，但远不及至尊君王在祂希望光荣的人身上所发挥的作用；因为主是万能的，能做祂所愿做的一切；只有主知道如何渴望成为配偶、朋友、父亲、至高无限的良善。

620. The truth loses nothing of its force by its not being intelligible to carnal wisdom : nor by the deceptions of carnal prudence, through which some souls have been led into false visions and revelations forged by the devil in the garb of light. This deception has been more frequent in women on account of their ignorance and their passions; however, it fell also upon many men, who sought to appear virtuous and wise.

620. 真理不会失去力量，因为它不是属肉身的智慧能理解的；也不会因为世俗的精明的欺骗而失去德能，通过这种欺骗，一些人的灵魂被诱导进入魔鬼披着光明的外衣所伪造的虚假异象和启示中。这种欺骗在妇女中更为常见，由于她们的无知和感情用事；然而，它也落到了许多男人身上，他们试图表现出有德行和智慧。

In all of them it has arisen from an evil root. I do not speak of those who with diabolical hypocrisy have feigned false and apparent revelations, visions and raptures; but I speak of those who have been deceived by lying visions through the agency of the devil, although such things do not happen without sin in consenting thereto.

在他们所有人里面，都有邪恶的根源。 我说的不是那些以恶魔般的伪善，装出虚假而明显的启示、异象和狂喜的人; 但我指的是那被虚假的异象，借着魔鬼之力所迷惑的人。虽然这样的事的发生，是借着魔鬼的手，但没有人的意志的同意，罪就不会发生。

Of the former it can be said, that they deceive, and of the latter, at least in the beginning, that they are deceived; for the ancient serpent, knowing them to be little mortified in their passions and little practiced in the interior perception of the divine things, implants into them with astute subtlety a proud presumption, that they are much favored by God.

对于前者，可以说他们在欺骗，而对于后者，至少在开始时，他们被欺骗了；因为古蛇知道他们在情欲中很少有克制，对神圣事物的内在感知也很少操练，所以以狡猾的阴险方式在他们身上植入了一种骄傲的假定，即他们很受天主的宠爱。

The devil robs them of their humble fear and inspires them with vain curiosity to know high things by revelation, to be favored with visions, and to be distinguished in such things above other men. Thereby they open the gates for the entrance of satan, he fills them with deceitful and false illusions, far distant from divine truth, yet having the appearance of truth in order to conceal his poison and deceive the soul.

魔鬼夺走了他们谦卑的敬畏，并以虚妄的好奇心激发他们，要他们通过启示认识更崇高的事物，获得异象的恩宠，并在这些方面超越其他人。从而为撒殚打开大门，撒殚使他们充满欺骗和虚假的幻想，远离神圣的真理，却具有真理的外表，是为了隐藏牠的毒害从而欺骗灵魂。

621. The way to avoid such dangerous deceit is to live in humble fear and not to aspire to high things (Rom. 11, 20) ; not to judge of our advance in the tribunal of our inclinations and not to trust to our own prudence; to leave judgment to God, his ministers, and well informed confessors, who will search into the intention of our acts. Then it will soon become known, whether the soul desires these favors as a means of virtue and perfection or in order to obtain honor among men.

621. 避免这种危险欺骗的方法是生活在卑微的敬畏中，而不是追求崇高的事物（罗马书 11：20你决不可心高气傲，反应恐惧，）；不要按我们的志趣倾向判断我们的进步，也不要相信我们自己的明智；将审判权留给天主、祂的司铎仆人和见多识广的听告解者，他们会调查我们行为的意图。然后很快就会知道，灵魂是否希望这些恩惠是作为一种修德和成全的手段，还是为了在人群中获得荣誉。

The most secure path will always be not to desire them, and always to fear the danger which at all times is great and more so in the first beginnings. For the sensible sweetness of devotion, even when it comes from the Lord and when it is not an imposture of the devil, is not given because the soul is already capable of the solid food of his greater favors and secrets ; but it is given as the food of the little ones, in order to draw them away with greater earnestness from the faults and induce them to greater self-denial in sensible things; not at all in order to make them imagine that they are advanced in virtue.

最安全的道路,应该是永远不去渴望它们(指神魂超拔、异象等等)，而总是惧怕陷入这种危险中，因为这种危险在任何时候都是巨大的，在最初的开始时更是如此。因为能感觉到的虔诚的甘饴，即使它来自天主，并且不是魔鬼的欺骗，也不会被给予，因为灵魂已经能够获得天主更大的恩惠和奥秘的坚固食物；但它是作为小孩子的食物而给予的，目的是使他们更加认真地摆脱错误，并在明智的事情上促使他们更加克己，而根本不是为了让他们以为有了这些异象，就以为在美德上是超过别人的。

Even raptures, which spring from admiration, suppose ignorance rather than special love. As soon as our love becomes ecstatic, fervent, yearning, quickened, full of activity and inaccessible, impatient of any other presence except that of its Beloved, and if besides all this, it has a full command over all the affections of the heart ; then the soul begins to be rightly disposed to receive the light of mysterious revelations and of divine visions ; and so much the better will it be disposed toward receiving them, the more it esteems itself unworthy of the reception of even much smaller favors.

即使是因钦崇而产生的神魂超拔，也应假定是出于无知而不是出于特殊的爱。一旦我们的爱变得入迷、热烈、渴望、活跃、充满活力、不可接近，除了急切于它所爱的那位之外，不期求任何其他存在，並且如果除此之外，我们的爱完全控制了内心的所有情感；之后灵魂开始正确地接受神秘启示和神圣异象的光芒；我们的爱越是愿意接受它们，我们的爱就越认为自己不配接受甚至最小的恩惠。

Wise men will not be surprised that women have been so much favored in these gifts ; for besides being more fervent in their love, God also favors them for being the weakest among creatures and so much the more appropriate witnesses of his power. Women also are more wanting in the acquired science of theology than learned men, except when the Most High infuses that science in order to illumine their weak and uninformed judgment.

智者不会对女性在这些恩赐中受到如此宠爱而感到惊讶。因为女性除了对她们的爱更加热切之外，天主还偏爱她们，因为她们是比男人弱的，因此更适合见证天主的大能。女性也比博学的男性更缺乏后天获得的神学知识，除非至高者注入这知识以照亮她们欠缺不足的判断。

622. Having established these principles, we must acknowledge that in most holy Mary, even if there were no other special reasons, the revelations and visions of the Most High were more exalted, more wonderful, more frequent, and more divine than those of all the rest of saints. These favors, just like all the gifts, must be measured by her dignity, her holiness, purity, and also by the love, which her Son and the blessed Trinity cherished towards Her, who was the Mother of the Son, the Daughter of the Father, and the Spouse of the Holy Ghost.

622. 确立了这些原则之后，我们必须承认，在至圣玛利亚中，即使没有其他特殊原因，至高者的启示和异象也比其余所有的圣人都更崇高、更奇妙、更频繁、更神圣。这些恩惠，就像所有的恩赐一样，必须以她的尊严、圣洁、纯洁以及她的圣子和天主圣三对她的爱来衡量，她是圣子的母亲，天主圣父的女儿和圣神的净配。

In proportion to the greatness of these prerogatives were also the influxes of the Divinity : Christ and his Mother being infinitely more beloved than all the rest of the angels and men. The divine visions enjoyed by our sovereign Queen can be divided into five grades or kinds, and I will describe each one of them, as far as has been revealed to me.

与这些特权的伟大程度成正比的是天主性的涌入：基督和祂的母亲比其他所有天神和人类都受到无限的爱戴。我们至尊的王后所享有的神圣异象，可分为五个等级或种类，根据向我所揭示的，我将一一描述。

MOST HOLY MARY'S CLEAR VISION OF THE DIVINITY.

至圣玛利亚的清晰的天主性的神视。

623. The highest and most excellent of all her visions were those of the beatific vision of the divine Essence, for in her state of pilgrimage She many times enjoyed the unveiled vision of the Divinity. I shall mention all these visions in the course of this history according to the time and occasion in which She enjoyed this supreme privilege of a creature.

623. 在她所有的神视异象中，最高深和最卓越的是天主本质的荣福直观，因为在她的朝圣状态中，她多次享受到揭示天主的神视。我将根据她享有一个受造物的最高特权的时间和场合，在这段历史过程中谈论所有这些异象。

Some doctors are in doubt, whether the other saints have reached this state of seeing the Godhead clearly and intuitively while yet in mortal flesh ; but whatever may be their uncertainty about such visions in regard to other saints, no such doubt can be entertained in regard to the Queen of heaven, and it would be an injury to Her, if we were to measure her favors with the common measure of the saints. Many more favors and graces than were even possible in them actually were consummated in the Mother of grace, and it is at least possible that beatific vision can take place in men yet in their pilgrim age, whatever may be the mode in which this happens.

有的圣师怀疑，其他圣人是不是已经达到了在肉身中清晰直观地看到天主本体的状态；但是无论圣师对其他圣人的这种神视有什么不确定性，对天后的这些神视都不能有这样的怀疑，如果我们用普通衡量圣人的标准来衡量她的恩宠，那将是对她的伤害。在恩宠之母身上完成了比圣人们实际可能发生的更多的恩惠和恩宠，至少有可能在朝圣之旅的年岁，荣福直观可以发生在人们身上，无论这种情况以何种方式发生。

The first requisite of a soul, which is to see God face to face, is a degree of sanctifying grace most exalted and far above the ordinary. Now the degree of sanctifying grace, which Mary reached from the first moment of her existence, was superabundant and of such perfection, that it exceeded that of the highest seraphim. In addition to sanctifying grace, there must be great purity of all the faculties, without a shadow of guilt or the least inclination to sin.

灵魂的第一个需要，就是面对面见到天主，是一种最崇高、远超凡俗的成圣恩宠。现在，玛利亚从她存在的第一刻起就达到的成圣恩宠的程度，是丰富而完美的，甚至超过了最高的六翼天神。除了圣化恩宠之外，所有的官能都必须非常纯洁，没有罪过的阴影，也没有丝毫犯罪的倾向。

Just as a vessel, which has contained any impure liquid and which is to be filled with another pure substance, must be cleansed, washed and purified until not a taste or odor of the former remains so as not to infect the new substance : so all traces of sin (and much more of actual sin) contaminate and infect the soul. And because all these effects make the soul unfit for divine bounty, it must be prepared before it can be united with God by the intuitive vision and beautifying love.

就像盛有肮脏液体的器皿要装满另一种纯净物质一样，必须清洗、洗涤和净化，直到没有前者的味道或气味，以免感染新物质：所以所有罪的痕迹（以及更多本罪）会玷污和感染灵魂。因为所有这些影响使灵魂不适合接受天主丰富的恩惠，所以必须先做好准备，然后才能通过直观的异象和更美化的爱与天主结合。

It must be cleansed and purified, so that not a vestige of the odor, or the taste of sin remains, nor any traces of vicious habits or inclinations consequent thereon. This applies not only to the effects and stains of mortal, but also of venial sin, all of which cause in the soul a special turpitude, like to that, which, according to our way of understanding such things, ensues, when a foul breath covers and obscures the clearness of crystal : all its brightness and purity must first be restored to the soul before it can see God face to face.

它必须被洁净和净化，这样就不会残留一丝臭味或罪恶的味道，也不会留下任何由此产生的恶习或倾向的痕迹。这不仅适用于凡人的影响和污点，也适用于小罪，所有这些都会在灵魂中引起一种特殊的堕落，就像那样，根据我们对这些事情的理解，当恶臭气息覆盖并遮蔽了清澈的水晶时：灵魂必须首先恢复它所有的光亮和纯洁，然后才能面对面的看见天主。

624. Moreover, besides this purity which is as it were the negative cleansing of the nature of him who is to enjoy the vision of God, it is necessary to cauterize the infection of original sin, so that it is entirely extinct and neutralized, as if it had never existed in the creature. Thus all trace or inward cause inclining it to any sin or imperfection must first be done away with, and the entire free will must, as it were, be made incapable of everything, which in any way is opposed to highest sanctity and goodness.

624. 此外，除了这种纯洁之外，就像对享受天主神视的人的本性中的不良有害的东西进行净化之外，还必须灼烧原罪的感染，使其完全灭绝和废止，就如它从未存在于受造物一样。因此，所有使其倾向于任何罪恶或不完美的痕迹或内在原因都必须首先被消除，并且必须使在任何方面都与至圣至对立的整个自由意志丧失能力。

Hence, on account of what I shall mention afterward, it will be easily understood, how difficult it is for the soul to attain the necessary condition for the clear vision of God in mortal flesh ; and that it can be conceded to the creatures only with great circumspection, for most important reasons, and after great preparation. According to my understanding there are two kind of incongruities and divergencies of the sinful creature in regard to the divine nature. The first consists in this, that God is invisible, infinite, a pure and simple act, while man is a corporeal, earthly, corruptible and coarse substance.

因此，根据我后文将要提到的内容，不难理解，灵魂要获得在肉身中清楚看见天主的必要条件是多么困难；并只有出于最重要的原因，且经过充分的准备，才能将其以极大的谨慎赐给受造物。根据我的理解，有罪的受造物与天主本性有两种不协调和分歧。第一个是，天主是无形的、无限的、纯粹而单纯的行为，而人是有形的、尘世的、易腐烂的和粗糙的实体。

The other incongruity is caused by sin, which is immensely distant from the divine goodness, and this entails a greater divergence and alienation than the first. But both of them must be done away with before such extremes can be united, and before the creatures can rest in this supreme manner in the Deity and before it can as similate itself with God so as to see and enjoy Him as He is (I John 3, 2).

另一个不协调是由罪引起的，罪与天主的善相去甚远，这导致比第一个更大的分歧和疏远。但在这两个极端–天主与人–能够结合之前，在这些受造物能够以这种至高无上的方式安息于天主之前，在受造物能够与天主相似以便看到并享有祂之前（若望一书 3：2可爱的诸位，现在我们是天主的子女，但我们将来如何，还没有显明；可是我们知道：一显明了，我们必要相似他，因为我们要看见他实在怎样。），这些分歧和不协调都必须消除。

625. All the requisites of immaculate purity and transparency, excluding all sin and imperfection, were possessed by the Queen of heaven in a much higher degree than even by the angels ; for She was touched neither by original nor by actual sin, nor by any of their consequences. In this regard divine grace acted more powerfully in Her, than was merited by the impeccable nature of the angels, and in Mary there was no disproportion nor any obstacle of sin, which could retard the vision of God.

625. 天堂元后所拥有的一切完美、纯洁和透明的必要条件，及不含有任何的罪恶和不完美，都比天神拥有的程度要高得多；因为她既没有被原罪，也没有被本罪及它们的任何后果所触及。在这方面，天主的恩宠在她身上的作用比天神无可挑剔的本性所应得的更强大，在玛利亚身上没有阻碍天主异象的不协调或任何罪的障碍。

On the other hand, besides being immaculate, the grace given to Her in the first instance exceeded that of the angels and saints, and Her merits were in proportion to that grace. By her first act She merited more than all the others, even by their most perfect and consummate acts, which they have performed in order to reach beatific vision. Therefore, if it is just, that in the other saints the reward of glory merited by them be deferred until the end of their mortal life: it does not seem against justice, that this law was not followed so strictly in regard to most holy Mary and that the most high Ruler should and really did proceed differently with Her during Her mortal existence.

另一方面，除了无玷始胎之外，起初给予她的恩宠超过了天神和圣徒的恩宠，而且她的功劳与恩宠成正比。通过她的第一个“尔旨承行”的行动，她比所有其他人都更有功劳，即使其他人为了达到荣福直观而做出的最成全和最圆满的行为。因此，如果这是公正的，在其他圣徒身上，他们应得的荣耀奖赏被推迟到他们尘世生命结束后：对于至圣玛利亚来说，这条法律没有如此严格地遵守，这似乎并不违反天主的公义，并且在她凡人的存在期间，至高的“统治者”应该并且确实地对她采取了不同的处理方式。

The most blessed Trinity would not suffer such a long delay in regard to Her, and manifested Itself to Her many times : since She merited it above all the angels, seraphim and saints, who, having less grace and merits, are enjoying the supreme beatitude. Moreover, there was another reason why the Divinity should manifest Itself clearly to Her: namely, since She was elected to be the Mother of God, it was appropriate, that She should know by fruition and experience the treasure of the infinite Deity and see Him face to face as her God, whom having enjoyed, She was to clothe in mortal flesh and bear about in her virginal womb, and whom She was afterwards to treat as her Son and as her God.

至圣圣三不但不会长久拖延向她显现，并且多次显现自己给她：因为她比所有天神、六翼天神和圣徒更堪当这福分，天神的恩宠和功劳比她少，却也正在享受至高无上的真福。此外，天主之所以要向她清楚地显现还有另一个原因：即，既然她被选为天主之母，那么她应该享有和经验到天主，体验和认识到无限天主性的宝藏，并且面对面见到她已经享有了的天主，这是合适的；她将穿上凡人的肉体，在她贞女的子宫里怀孕圣子，然后她将把圣子视为她的儿子和天主。

626. Even with all the aforesaid purity and sinlessness and with the addition of sanctifying grace, the soul is not yet worthy or capable of the beatific vision, since still other dispositions and divine operations are required. With these the Queen of heaven was furnished whenever She enjoyed this vision and hence they are much more necessary to any other soul, that is to be thus favored in mortal flesh. After the soul has reached the state of purity and sanctification above described, the Lord adds a finishing touch as of a most spiritual fire, which refines and chases it as fire does the gold, or as Isaias was purified by the seraphim (Isaias 6,7).

626. 即使拥有上述所有的纯洁和清白无罪，并加上圣化的恩宠，灵魂仍然不配或无法获得荣福直观，因为还需要其他的天主圣意和天主的运作。每当天后享受这个荣福直观异象时，她就会得到天主的圣意和运作，因此它们对于任何其他人灵来说都更加必要，使在肉身内的凡人受到天主的垂顾。在灵魂达到上述纯洁和圣化的状态后，天主添加了最后的润色，就像最具神性的火一样，这火精炼和追捕灵魂，就像火炼金子一样，或者像依撒意亚被色拉芬天神净化一样（依撒意亚 6： 7^：接触我的口说：「你看，这炭接触了你的口唇，你的邪恶已经消除，你的罪孽已获赦免！」）。

It has two effects in the soul: first it spiritualizes and separates in it (according to our mode of understanding) the dross and earthliness connected with its present existence and its union with the bodily matter. Secondly it fills the soul with a new light, which scatters, I do not know what obscurity and darkness, just as the light of the morning scatters the darkness of night. This light takes possession, leaves the soul clarified and replenished with new splendors of a divine fire, producing still other effects in the soul.

这神性的火对魂有两种作用：首先，神性的火使魂精神化，（根据我们的理解方式）把与魂的现存及魂与肉体物质的结合有关的渣滓和世俗气分离出来。其次，神性的火使魂充满新的光，这光充满魂并驱逐了魂的晦瞑和朦胧，就像早晨的光驱散了夜晚的黑暗一样。这光占据了魂，使魂变得澄清，并以神圣之火的新光辉补充，在魂中产生了其他影响。

For if it is guilty or has been guilty of any sins, the soul deplores these sins with incomparable sorrow and contrition, with a sorrow, that cannot be equaled by any other human sorrow, for all are very little in comparison with it. At the same time it feels another effect of this light : it purges the understanding of all the images impressed upon it by the sensible and visible things of earth.

因为如果灵魂犯了罪或曾经犯过任何罪，灵魂就会以无比的痛苦和痛悔来谴责这些罪孽，这痛苦是任何其他人类的痛苦都无法比拟的，因为与这种痛苦相比，所有人的痛苦都显得微不足道。与此同时，灵魂感受到了这种光的另一种效果：这种新光净化了对世上可感和可见的事物印在灵魂上的所有图像的理解。

For all impressions and images, acquired by the senses distort the intellectual vision and serve only as a hindrance to the clear vision of the supreme spiritual essence of God. Therefore it is necessary to clear and evacuate from the faculties all these earthly idols and images. Not only is this necessary, in order that the soul may see God clearly and intuitively, but equally so, in order to see Him abstractively.

因为感官所获得的一切印象和图像，都扭曲了理智的眼光，只会阻碍对天主至高无上的属神本质的清晰眼光。因此，有必要清除和驱散所有这些尘世的偶像和象。这不仅是必要的，为使灵魂可以清楚直观地看到天主，而且为了能抽象地看到天主，这同样也是必要的。

627. In the soul of our most pure Queen, there was no fault to deplore, no after-effects of the sensible operations, no dependence upon the body, and therefore these illuminations and purifications immediately wrought the other effects, beginning to elevate her nature to a condition not so far removed from the ultimate supreme End. In addition to this they caused in this most pure soul new sentiments and movements of humility and knowledge of the nothingness of the creature in comparison with the Creator and his blessings.

627.在我们至洁元后的灵魂里，没有任何的过失，也没有什么不理智行动的后遗症，没有对肉体的依赖，因此这些光照和净化立即产生了其他效果，开始提升瑪利亞的本性到达一个离终极至尊目的不远的状态。除此之外，这些光照和净化在这个至洁的灵魂中引起了新的情操和谦卑的举动，以及当与造物主和祂的赐福相比之时，对受造物虚无的认知。

Thus her inflamed heart was incited to many other heroic acts of virtue. Like effects are produced in a corresponding degree in other souls, who are to be prepared for the visions of the Deity.

因此，她那颗火热的心被激起了，去做许多其他英豪之德的行为，同样的效果在其他灵魂中以相应程度产生，为天主的异象做好准备。

628. Our curtailed insight might well hold that the foregoing preparations are sufficient for being admitted to the beatific vision ; but they are not : still another quality is wanting, a divine emanation or light, the light of glory. This new cleansing, though it is similar in nature to those already spoken of, is altogether different from them in its effects.

628. 我们被限制的洞察力很可能认为，上述准备足以进入荣福直观；但它们还不是：还有另一种品质是缺乏的，一种天主性的发显或光，荣耀的光。这种新的净化虽然在本质上与已经提到的那些类似，但在其效果上却完全不同。

For it raises the soul to a very high and serene state, where, in greatest tranquillity, it enjoys the sweetest peace, which is not felt in connection with the first mentioned purifications, For in those the pain and bitterness of sin is still felt, if the soul was guilty of any, and if not, then there remains still the earthly weight of our lower nature. These effects are not compatible with the close approach and assimilation to the supreme blessedness.

因为新的净化把灵魂提升到一个非常崇高和宁静的境界，在那里，在最大的宁静中，它享受最甜美的宁静，这与第一次提到的净化没有关系，因为如果灵魂有罪，在那些人身上仍然感受到罪恶的痛苦和苦涩，如果既便灵魂没有罪，我们劣等本性的尘世担子仍然存在。这些影响与接近和吸收无上的真福是不能相容的。

It seems to me that the first purifications serve to mortify, and that, which I am now referring to, serves to revivify and heal nature. God proceeds in these things like the painter, who first delineates the image, then applies the ground colors, and at last puts on the finishing touches, so that the picture comes to light well defined.

在我看来，前一个的净化是为了使人自我约束，而我现在所指的净化是为了恢复和治愈本性。天主在这些事情上像画家一样，首先勾勒出图像，然后涂上底色，最后进行收尾工作，从而使画面清晰明了。

629. Over and above all these purifications, preparations and their admirable effects, God adds still a last one, which is the light of glory by which the soul raises itself to attain and enjoy the beatific vision of God. In this light the Godhead manifests Itself, for without this light God cannot be seen by any creature. Since the natural powers of the creature cannot attain to this light and these preparations, therefore it is impossible to see God by the natural faculties alone, for all this far exceeds the forces of nature.

629. 除了所有这些净化、准备和它们令人钦佩的效果之外，天主还添加了最后一个，那就是荣耀之光，藉着这光，灵魂提升自己以达到并享受天主的荣福直观。在这光中，天主彰显了自己，因为没有这种光，任何受造物都不能看到天主。由于受造物的自然能力无法达到这种光和这些准备，因此仅凭自然感官是不可能看到天主的，因为这一切都远远超过了自然的力量。

630. With all this beauty and adornment the Spouse of the Holy Ghost, the Daughter of the Father, and the Mother of the Son, was furnished for Her entrance into the chamber of the Divinity in order to enjoy from time to time the beatific vision and intuitive fruition. And as these favors were given to Her according to the measure of her dignity and grace, therefore it is impossible to encompass the godlike proportions of her enlightenment by the reasoning powers, or the thoughts of a creature, and much less of an ignorant woman. Still less can the joys of her soul be estimated or calculated, when it was thus exalted above all that is most supreme in the highest seraphim and saints.

630. 天主将这一切的美好和装饰提供给圣神的净配、圣父的女儿、圣子的母亲，为使瑪利亞进入天主的的内室，时常地享有荣福直观和直觉的成果。由于这些恩惠是根据她的尊严和恩宠的程度给予她的，因此不可能通过推理能力或受造物的思想来涵盖她启迪的属神程度，更不用说无知女人的思想了。更不能估计或计算她灵魂的喜乐，因为在最高的六翼天使和圣徒中，她被高举在一切之上。

If in regard to all the just, even the lowest of those who enjoy God, it is infallibly true, that neither eye has seen, nor ears heard, nor mind conceived, what God has prepared for his elect (I Cor. 2,9), what must be the enjoyment of the greater saints? And if the same Apostle who says this confesses that he cannot repeat, what he had heard (II Cor. 12, 4), what shall we, in our narrow limitation of powers, be able to say of the Saint of the saints, the Mother of Him, who is the glory of the saints? Next to the Soul of her most holy Son, who was man and true God, She was the one, who knew and saw the greatest mysteries and sacraments in those infinite and hidden immensities of the Divinity.

若论到一切义人，就是那些享有天主的最卑微的人，天主为祂的选民所准备的，是眼所未见，耳所未闻，人心所未想到的，这是绝对正确的（林前 2：9 经上这样记载说：『天主为爱他的人所准备的，是眼所未见，耳所未闻，人心所未想到的。』)，那么伟大圣人所享有的该会是什么呢？如果说这话的同一位宗徒承认他不能重复说出他在天上所听到的（林后第 12：4 节他被提到乐园里去，听到了不可言传的话，是人不能说出的。），那么在我们有限的能力范围内，我们能对圣徒中的圣徒，祂的母亲–圣徒的荣耀–说些什么呢？在她的真人真天主的至圣之子的灵魂身边，瑪利亞是唯一一位了解并看到了最伟大的奥秘和圣事，在这奥秘和圣事中隐藏了天主性的无限和浩瀚。

To Her more than to all the blessed in their entirety were thrown open the infinite treasures, the expanding vastnesses of that inaccessible Being, unlimited by any beginning or end. She, as the City of God, was inundated by the ecstatic torrents of the supreme Being, overwhelming Her with the impetuous waves of wisdom and grace, spiritualizing and impregnating Her with the spirit of the Divinity.

对瑪利亞而言，比对所有真福的整体更多的是，无限的宝藏被打开了，打开了那位不可接近的“存有”，祂那开扩的浩瀚及无始无终。作为“天主之城”的她，被至高者的神魂超拔洪流所淹没，以智慧和恩宠的汹涌波涛淹没了她，以天主之神使她属神化并浸透了她。

ABSTRACTIVE VISIONS OF THE DIVINITY ENJOYHD BY MOST HOLY MARY.

至圣玛利亚享有天主性的抽象神视。

631. The second kind of divine visions enjoyed by the Queen of heaven was the abstractive, which is very different and much inferior to the intuitive; it was more frequent in Her, though not daily or continual. This kind of knowledge or vision is communicated by the Most High without unveiling Himself directly to the created mind, but through a certain veil or species, by means of which He becomes manifest. Because of this intervening medium between the faculty and its object, this kind of vision is very much inferior to the clear and intuitive vision. It does not involve the real presence, though it presupposes it intellectually in an inferior way.

631. 天后享受的第二种神视是抽象的，与直觉神视截然不同，远低于直觉神视；这种抽象的神视在她内更频繁，虽然不是每天或持续发生的。这种的知识或神视是由至高者传达的，没有直接向受造的心灵揭示自己，而是通过某种面纱或某种形象来显示自己。正是因为这种介于官能和其投射对象之间的媒介，这种神视异象远不如清晰直觉的神视异象。这种抽象的神视不涉及真实的临在，尽管它以一种低等的方式在理智上预设了实体真像。

Although the creature knows that it is nigh to the Divinity and discovers the attributes, perfections and mysteries, which as in a mirror of the will, God wishes to show and manifest, yet it does not feel and is not aware of his presence so as to enjoy Him with complete satiety.

尽管受造物知道自己接近天主性，并发现了属性、成全和奥秘，这些就像在意志的镜子中一样，天主希望显示和彰显，但灵魂并没有感觉到也没有意识到天主的存在，以致无法完全满足地享有祂。

632. Nevertheless this is a great, rare and, next to the clear vision, a more excellent favor than any other. Although it does not require the light of glory, but only the light appropriate to the species themselves, and not even the ultimate disposition and purification proper to the light of glory; yet all the other preparations antecedent to the intuitive vision, must go before it ; for by them the soul enters into the antechambers of the house of the eternal God and Lord (Psalm 45, 5).

632. 然而，这是一个伟大的、罕见的，并且是仅次于清晰的神视，比任何其他事物都更卓越的恩惠。虽然抽象的神视不需要荣耀之光，只需要适合形象本身的光，甚至不需要荣耀之光的终极天意决定和净化；然而，在直觉神视之前的所有其他准备工作都必须在它之前进行；因为通过它们，灵魂进入永恒的上主和天主的殿的前厅（诗篇 45：5愿你为了信实和正义驱驾顺利，愿你的右手指导你惊人的奇事！）。

The effects of this kind of vision are admirable, for besides the exalted state which it presupposes in the soul and which raises it above itself (Thren. 3, 28), it inebriates the soul (Psalm 35, 9) with an ineffable and an inexplicable delight and sweetness, inflaming it with divine love, transforming it and causing a forget fulness of and an aversion toward all earthliness and toward itself, so that already the soul does not any more live in itself, but in Christ and Christ in it (Gal. 2, 20).

这种抽象的异象的效果是令人钦佩的，因为除了它在灵魂中预设的崇高状态外，它使灵魂超越自身，它使灵魂陶醉（圣咏 35：9如此我的心灵要欣悦于上主，要因获得上主的救助而欢舞。）莫名的喜悦和甜蜜，用神圣的爱点燃它，改变它，并引起对所有尘世和自身的遗忘和厌恶，因此灵魂已经不再活在自己里面，而是活在基督和基督里面（迦拉达书2：20所以，我生活已不是我生活，而是基督在我内生活；我现今在肉身内生活，是生活在对天主子的信仰内；他爱了我，且为我舍弃了自己。)。

Besides all this there remains after this vision in the soul a light, which, if not lost by negligence and carelessness, or by some sin, will always accompany it to the highest pinnacle of perfection, teaching it the most secure paths to eternity and resembling the perpetual fire of the sanctuary (Lev. 6, 12) or the beacon light of the citadel of God (Apoc. 22, 5).

除了这一切之外，在这种抽象的神视之后，灵魂中还残留着一线光，如果不是因疏忽和粗心，或因某些罪孽而失去，这光将始终陪伴灵魂达到成全的最高峰，教导它通往永恒的最安全的道路和相似的圣所的常燃不息之火（肋未记6：5.祭坛上的火应常燃不熄；司祭每天早晨应添柴，放上全燔祭祭品，焚烧和平祭牺牲的脂肪。）或天主堡垒的灯塔之光（若望默示录 22：5也不再有黑夜了，他们不需要灯光，也不需要日光，因为上主天主要光照他们；他们必要为王，至于无穷之世。）。

Lev. 12 And the fire on the altar shall always burn, and the priest shall feed it,

putting wood on it every day in the morning, and laying on the holocaust, shall burn thereupon the fat of the peace offerings 6,

5祭坛上的火应常燃不熄；司祭每天早晨应添柴，放上全燔祭祭品，焚烧和平祭牺牲的脂肪。）或天主堡垒的灯塔之光（若望默示录 22, 5 5也不再有黑夜了，他们不需要灯光，也不需要日光，因为上主天主要光照他们；他们必要为王，至于无穷之世。）。

633. These and other effects were caused in our sovereign Queen by abstractive vision and to such an eminent degree, that I cannot give an explanation of my concept in words. But some idea will be obtained, if we consider the condition of that most pure soul, in which there was not the least hindrance, either of lukewarmness, nor of the least defect, no indolence or forgetfulness, no negligence or ignorance, nor the least inattention ; but in which on the contrary was the fullness of grace and of ardent love, unfailing diligence, perpetual and unceasing praise of the Creator, the utmost solicitude and readiness to give Him glory, and a preparation which allowed the powerful hand of God to operate without opposition or hindrance whatever.

633. 这些和其他影响是由抽象的神视在我们至尊的元后身上产生的，而且程度如此之高，以至于我无法用语言来解释我的概念。但是，如果我们考虑一下那个至洁的灵魂的状态，就会得到一些理解，在这个状态中，没有丝毫的障碍，没有冷淡，也没有丝毫的缺陷，没有怠惰或健忘，没有疏忽或无知，也没有丝毫粗心；但恰恰相反的是，充满恩宠和热切的爱，不懈的勤奋，对造物主的永恒和不断的赞美，极度的关心和准备将荣耀归给祂，以及一种允许天主大能的手在没有反对或阻碍的情况下运作。

She was favored with this kind of blessed vision in the first moment of her Conception, as I have already related before (Supra, No. 228, 236, 311, 382, 388; infra, 731, 739; Part II 6-101; Part II 537), and will relate afterwards many times in the course of her most holy life.

正如我之前提到过的，瑪利亞在受孕的第一刻就得到了这种荣福直观（上述, No. 228, 236, 311, 382, 388; 之后, 731, 739; 第二卷6-101; 第二卷 537），并将在她至圣的一生中多次提及。

INTELLECTUAL VISIONS AND REVELATIONS OF THE MOST

HOLY MARY.

至圣玛利亚的知性的神视和启示

634.The third kind of divine visions and revelations enjoyed by the most holy Mary were the intellectual ones. Although abstractive visions or the visions of the Divinity may be called intellectual visions, yet for two reasons I have mentioned them especially and placed them in a higher order.

634. 至圣玛利亚所享有的第三种神圣神视和启示是知性的。虽然抽象的神视或天主性的神视可以称为知性的神视，但出于两个原因，我特别提到了它们并将它们置于更高的层次。

First, because the object of the abstractive visions is altogether supreme among intellectual things, whereas the range of these more ordinary intellectual visions extends to many various objects, since they include the material and the spiritual things, and the entire field of intellectual truths and mysteries.

第一，因为抽象神视的对象在知性事物中完全是至高无上的，而这些更普通的知性神视的范围扩展到许多不同的对象，因为它们包括物质和灵性的事物，以及整个知性领域的真理和奥秘。

The second reason is, because the abstractive visions of the divine Essence are brought about by the most exalted and supernaturally infused species or images of the being of God ; whereas the common revelations and the intellectual visions take place in diverse ways ; sometimes the intellectual images of the objects revealed are all infused; at other times not necessarily all the subject-matter of the revelations is infused; because then the same species or images, which the imagination or phantasy already possesses are sufficient for the revelation.

第二个原因是，因为神圣“本质”的抽象神视是由最崇高和超自然注入天主存在的容貌或形象带来的；而普遍的启示和知性神视以不同的方式发生；有时，所揭示的物体的知性图像都是被注入的；在其他时候，不一定会注入所有启示的主题；因为想象或幻想已经拥有相同的容貌或图像，这些已经足够了。

For the understanding, endowed with a new light and a supernatural power, can apprehend the mysteries of God from imaginary images, as happened with Joseph in Egypt (Gen. 40, 41), and with Daniel in Babylon (Dan. 1, 24). This kind of revelation was given to David; and next to the knowledge of the Essence of the Deity, it is the most noble and secure. For neither the demons nor the angels can infuse this supernatural light into the understanding, since they can only cause images and phantasies in the imagination.

因为有了新的亮光和超自然能力的悟性,能够从想象的图像或异梦中理解天主的奥秘，正如若瑟在埃及（创世纪 40~41）和达尼尔在巴比伦（达尼尔1，2，4）所经历的那样。这种启示也赐给了达味；除了天主的本质的知识,它是最高贵和安全的,因为无论是恶魔还是天使都不能将这种超能力的光注入我们的理解中，因为它们只能造成想象中的图像和幻象。

635. This form of revelation was common among the holy Prophets of the old and the new Testaments; for the light of perfect prophecy which they possessed, terminated in the understanding of some hidden mystery; and without this intelligence, or intellectual light, they would not have been perfect prophets, nor would they have spoken prophetically.

635. 这种启示的形式在旧约和新约的圣先知中很常见；因为他们拥有完美预言的光芒，终结于对某些隐藏奥秘的理解；没有这种智慧,或智慧的光,他们就不会是完美的先知,也不会说预言。

Therefore, they that do or say something prophetical, as for instance Caiphas and the soldiers refusing to divide the garment of Christ our Lord (John 11, 49; 19, 24), although they are urged to these things by divine impulse, are not prophets in the perfect sense; for they do not speak prophetically, that is with divine intelligence and light. It is even true that the holy Prophets, who are prophets in the real sense, and who call themselves seers on account of the interior light by which they see secret things, can perform some prophetic actions without knowing all the mysteries included therein, or even without knowing any of the mysteries ; but in such cases they are not to be called prophets in the same sense, as when they prophesy with a supernatural understanding of things.

因此，那些说预言或作预言的，例如盖法和那些士兵,不肯分割我们主基督的外衣（若望福音 11：49）。他们中有一个名叫盖法的，正是那一年的大司祭，对他们说：「你们什么都不懂，也不想想：叫一个人替百姓死，以免全民族灭亡：这为你们多么有利。」 19：24所以他们彼此说：「我们不要把它撕开，我们掷骰，看是谁的。」这就应验了经上的话：「他们瓜分了我的衣服，为我的长衣，他们拈阄。」士兵果然这样作了。），虽然他们被天主的推动催促去做这些事，但他们并不是完全意义上的先知；因为他们说预言，并不是凭天主的智慧和光明。在真正意义上的圣洁的先知，由于他们看到神秘事物的内在之光而自称为先见者，这是真实的，他们可以在不知道其中包含的所有奥秘的情况下执行一些先知性的行动，甚至不知道任何奥秘；但在这种情况下，当他们以一种超性事物的理解预言时，他们不应被称为同一意义上的先知。

This kind of revelation is of many different grades, which cannot here be explained ; and although the Lord can communicate it irrespective of charity, of grace and virtue; yet ordinarily it is accompanied by them, as in the Prophets, Apostles and the just, and this happens both when He manifests his secrets to them as friends, and also when the intellectual visions or revelations are given for the advantage and greater advancement of those who receive them, as I have said above (No. 616) .

这种启示有很多不同的等级，在这里无法解释；显然天主可以传达它，不论慈善、恩宠和美德；然而通常这启示伴随着他们，如在先知、宗徒和义人中一样，这即发生在天主以朋友的身份向他们展示祂的奥秘时，也发生在当奥秘或启示被赐给那些领受它们的人的益处和更大的进步的时候。正如我上面所说的（第 616 节）

Therefore these revelations demand a very excellent predisposition in those souls who are to be raised to them, and ordinarily God does not communicate them, except when the soul is in the state of quiet and peace, withdrawn from the earthly things and well ordered in its faculties for the workings of the divine light.

因此，这些启示要求那些被提升的灵魂具有非常好的素质，通常天主不会与灵魂沟通，除非灵魂处于安静和平的状态，远离尘世的事物，并且在神圣之光运作的能力中井然有序。

636. In the Queen of heaven these intelligences or revelations were vastly different from those which are proper to the Saints and Prophets; for her Highness enjoyed them continually, both in habit and in act, whenever She was not enjoying other more exalted visions of the Divinity. Moreover the clearness and the extent of this intellectual light and all its effects were incomparably greater in most holy Mary.

636. 在天堂元后身上，这些智慧或启示与圣徒和先知应有的智慧或启示截然不同。因为当她不享受其他更崇高的天主异象时，天后殿下在习惯（性）和行为上都不断地享受这些智慧和启示。此外，这种智慧之光的清晰度和范围及其所有影响在至圣玛利亚身上是无与伦比的。

For of the truths, mysteries and sacraments of the Most High, She knew more than all the holy Patriarchs, Prophets, Apostles, and more even than all the angels combined; and She understood more profoundly and clearly, more unerringly and securely all that She did know. By means of this intelligence She penetrated to the very being of God and to his attributes as manifested in the very smallest of his works and creatures.

对于至高者的真理、奥秘和圣事，她比所有圣洁的圣祖、先知、宗徒，甚至比所有天神加起来还多；她更深刻、更清楚、更准确、更安全地明白她所知道的一切。通过这种智慧，至圣玛利亚洞悉了天主的本质和天主的属性在天主最小的工作和受造物中表现出来。

Not one of them existed in which She did not perceive the participation of the greatness of the Creator and his divine foresight and providence. Most holy Mary alone could in the fullest sense say of Herself that the Lord had manifested to Her the uncertain and occult things of his wisdom (Psalm 50, 8) as recorded by the Prophet. It is impossible to describe the effects of this intelligence in the sovereign Lady; this whole history must serve in a manner to declare them.

在这些当中没有一个是至圣玛利亚察觉不到的：造物主的伟大、祂的神圣远见，和上智的参与。唯有至圣玛利亚才最清楚她自己的感觉说，主已向她显明了先知所记录的 “天主智慧中难测和深奥的事物”（圣咏 51：8你既然喜爱那出自内心的诚实，求在我心的深处教我认识智慧。）。无法描述这种智慧对至尊圣母的影响；整个历史必须以某种方式宣布它们。

In other souls they are of wonderful advantage and efficacy, for they illumine in the highest manner the understanding, inflame the will with incredible ardor, they undeceive, disentangle, elevate and spiritualize the creature, and at the same time they seem to lighten and subtilize even the gross and emburdened earthly body in holy emulation with the soul. The Queen of heaven enjoyed in these visions also an other privilege, of which, however, I will speak in the following chapter.

在其他灵魂中，这智慧具有奇妙的优势和功效，因为这智慧以最高的方式照亮理解力，以难以置信的热情点燃意志，使受造物醒悟、解脱、提升和属神化，同时，这智慧似乎在与灵魂的神圣仿效中，甚至使粗糙和沉重的尘世身体变得轻盈和灵性。天后在这些异象中还享有另一种特权，不过，我将在下一章中谈到。

IMAGINARY VISION OF MOST HOLY MARY, THE QUEEN OF HEAVEN.

天堂元后至圣玛利亚的想象的神视

637. In the fourth place must be mentioned the imaginary visions, which are produced by sensible visions, raised or set in motion in the imagination or phantasy. They represent the object in a material or sensitive manner, in the same way as are represented those things we see, hear, touch or taste. By means of this kind of vision the Most High manifested to the Prophets of the old Testament great mysteries and sacraments.

637. 第四，必须提到想象的神视，它是由理智的神视产生的，在想象或幻想中产生或启动。想象的神视以物质或可感的方式代表投射的对象，就像我们看到、听到、触摸或品尝到的事物一样。通过这种异象，至高者向旧约先知们显明了伟大的奥秘和圣事。

Such happened especially with Ezechiel, Daniel and Jeremias, and under the influence of similar visions the evangelist saint John wrote the Apocalypse. Since these visions partake so much of the sensible and corporal element, they are much inferior to the ones spoken of under the preceding heading. On this same account the demon can reproduce them in appearance by exciting phantasms of the imagination; he does not, however, reproduce them in reality, being the father of lies.

这种情况尤其发生在厄则克尔、达尼尔和耶肋米亚身上，在类似异象的影响下，圣史若望写下了默示录。由于这些神视包含了如此多的可感和肉身的元素，因此想象的神视远不如前面提到的那些神视。出于同样的原因，恶魔可以通过令人兴奋的想象幻觉在外观上仿造想象的神视；然而，作为谎言之父，牠并没有在现实中仿造它们。

Therefore it is necessary to beware of these kind of visions and to examine them in the light of the teachings of the saints; for if the demon perceives any cupidity toward them in the soul during prayer or devotions, and if God permits, he can easily work deception. Even some saints, though dreading the dangers of such visions, were nevertheless entangled in them by satan in his assumed light, as is related in their lives for our instruction and warning.

因此，有必要提防这类想象的神视，并根据圣徒的教导来检查它们；因为如果恶魔在祈祷或奉献时察觉到灵魂对想象或幻想有任何贪恋，并且如果天主允许，恶魔很容易进行欺骗。甚至一些圣徒，虽然害怕这种想象神视的危险，但仍然被撒旦在牠假装的光中纠缠到他们身上，而这与他们的生活有关，以供指导和警告我们。

638. The one in whom these imaginary visions and revelations were without any danger and entirely secure and divine, was most holy Mary, whose interior light could not be obscured or invaded by the astuteness of the serpent. Our Queen was favored with many such visions, for of this kind were those which manifested to Her many of the actions of her most holy Son while absent, as we shall see in the sequence of her life (Part II, Chap. 23, 24, 25, Book V). She also perceived in imaginary visions many creatures and mysteries, whenever the Most High so dispensed it according to his will and providence.

638. 在没有任何危险、完全安全和神圣的想象的神视和启示中的人是至圣的玛利亚，她内在的光芒不会被蛇的狡猾所蒙蔽或侵犯。我们的元后被许多这样的神视异象所眷顾，因为这些神视异象向她展示了她至圣之子不在时的许多行为，正如我们将在她的一生中看到的那样（第二卷第 23，24，25章, 第五册)。她也在想象的神视中感知到许多受造物和奥秘，当至高者根据祂的圣意和上智分配它的时候。

And since this and many benefits received by the sovereign Princess of heaven were ordained for most high ends, not only for the advancement of her own sanctity, purity and merits, but also for the advantage of the Church, of which this great Mother of grace was to be a Teacher and a Cooperatrix in Redemption, the effects of these visions and her understanding of them were admirable and they were invariably accompanied by incomparable proofs of the glory of God, and of new and increasing gifts and graces in the soul of most holy Mary.

由于天上至尊的公主所接受的这一切和许多恩惠都是为了最高目而受命的，不仅是为了提升她自己的圣洁、纯洁和功德，也是为了教会的益处，而这位伟大的恩宠之母成为救赎中的圣师与合作者，这些异象的影响和她对异象的理解是令人钦佩的，异象总是伴随着无与伦比的上主荣耀的证据，以及至圣玛利亚灵魂中新的和渐增的恩赐和恩宠。

Of the effects of these visions in other creatures I will speak immediately below ; for of these and the next kind of visions, the same can be said as far as their effects in other souls are concerned.

关于这些异象对其他受造物的影响，我将在下面立即讲到；对于这些和下一种神视，就它们对其他灵魂的影响而言，可以说是相同的。

CORPOREAL VISIONS OF DIVINE ORIGIN ENJOYED BY MOST HOLY MARY.

至圣玛利亚享有天主性源起的有形体的神视

639. The fifth and lowest order of visions and revelations are those which are perceived by the corporeal and exterior senses, and that is the reason why they are called corporeal, although they can be brought about in two different ways.

639. 第五级和最低级的神视和启示是肉身和外在感官所感知的，这就是为什么它们被称为有形体的神视的原因，它们可以两种不同的方式产生。

The one kind are truly and properly called corporeal visions, when in a visible and quantitative body some supernatural being appears to the sight or touch, be it God, a saint, or the demon, or a soul and the like ; such body being formed for that very purpose by the ministry and power of good or of bad angels from the ether or from the phantasms, which, though it is no true or natural body of the thing represented by it, yet is truly a quantitative body constructed from the ether in external dimensions.

一种是真正恰当地称为有形体的神视，当在一些超自然的存在以一个可见的和可量化的身体出现在视觉和触觉中时，无论是天主、圣人、恶魔，还是灵魂等等；这样的身体正是由来自天界或心像的好天使或坏天使的事工和力量为此目的而形成的，虽然可见的不是它所代表的事物的真实或自然的形体，但确实是一个可量化的形体，由天界在外部维度构成。

The other kind of corporeal visions are such in an improper sense, rather an illusion of the sense of sight ; for they are only an image of the object, its coloring, etc., which an angel can make visible by an alteration of the intervening air. The one that sees it thinks that he looks upon a real body actually present, though there is no such body, but only an empty image, by which the senses are imperceptibly fascinated. This kind of illusory visions of the senses is not proper to the good angels nor to divine revelation, although they are possible to God and the angels ; such might have been the voice which Samuel heard.

另一种有形体神视,是在一种不恰当的意义上，宁可说是视觉的错觉；因为它们只是物体的图像，它的颜色等等，一个天神可以通过中间的空气使之可见。看到它的人认为他看到的是一个真实存在的实体，虽然实际上没有这样的形体，而只是一个空虚的形象，感官被它不知不觉地迷住了。这种感官上的幻觉，对于善良的天使和神圣的启示都是不恰当的，尽管它们对天主和天神来说是可能的；这可能就是撒慕尔听到的声音。

But they are a favorite ruse of the demon, on account of their deceptiveness, especially in regard to the sight. Therefore, and because the Queen never had this kind of visions, I will speak only of the truly corporeal visions, such as She really enjoyed.

但视觉的错觉是恶魔最喜欢的诡计，因为它们的欺骗性，尤其是在视觉上。因此，也因为元后从未有过这种幻象，所以，我只说她真正享有的有形体的神视。

640. In the holy Scriptures are many instances of corporeal visions granted to the saints and Patriarchs. Adam saw God represented in the form of an angel (Gen. 3, 8) ; Abraham saw three angels (Gen. 17, 1) ; Moses saw a bush, (Exod. 3, 2) and many times the Lord himself. Likewise others, who were sinners, have had corporeal or imaginary visions: as for instance Cain (Gen. 4, 9), Baltassar (Dan. 5, 5), who saw the hand on the wall: then imaginary images, as for instance Pharao(Gen. 41, 2) in the vision of the cows; Nabuchodonozor, that of the tree and the statue (Dan. 4,12, 2, 1) and other recorded in the holy Scriptures.

640. 在圣经中有许多授予圣人和圣祖的有形体神视的例子。亚当看到天主以天神的形式出现（创世记 3：8当亚当和他的妻子听见了上主天主趁晚凉在乐园中散步的声音，就躲藏在乐园的树林中，怕见上主天主的面。）；亚巴郎看见三个天神（创世纪18：11天正热的时候，亚巴郎坐在帐幕门口，上主在玛默勒橡树林那里，给他显现出来。他举目一望，见有三人站在对面。他一见就由帐幕门口跑去迎接他们，俯伏在地，）；梅瑟看见荆棘，（出谷记 3：2上主的使者从荆棘丛的火焰中显现给他；他远远看见那荆棘为火焚烧，而荆棘却没有烧毁。）并且多次看见上主。同样，其他罪人，也曾有过有形体的或想象的异象：例如加音（创世记 4：9上主对加音说：「你弟弟亚伯尔在那里？」），贝耳沙匝（达尼尔5：5正在此时，忽然出现了一个人的手指，在灯台后面王宫的粉墙上写字，君王也看见了那写字的手掌。），他看到了墙上的手：然后是想象的影像，例如奶牛异象中的法郎（创世记 41：2看见从尼罗河中上来了七只母牛，色美体肥，在芦苇中吃草。）；拿步高那棵树和雕像（达尼尔 4：8这棵树长的非常粗壮，高可摩天，大地四极都可见到； 2：31「大王！你梦见一尊巨大的立像。这尊立像异常高大，非常光辉灿烂，立在君王面前，相貌可怕。）和其他记录在圣经中有形体的神视。

These instances prove that in order to see corporeal and imaginary visions sanctity is not required in the subject. But it is true nevertheless, that they who obtain such an imaginary or corporeal vision, without receiving there from any light or intelligence, cannot be called Prophets ; nor can they be said to receive a true revelation, but only those who receive the necessary understanding of the vision, as Daniel says (Dan. 10, 1).

这些实例证明，为了看到有形体的和想象的神视，接受神视的主体不需要神圣。但是，确实，那些获得这种想象或有形体的神视，而没有从那里获得任何光或智慧的人，不能称为先知。也不能说他们得到了真正的启示，而只有那些接受了对异象需要理解的人才能称作先知，正如达尼尔所说（达尼尔10：1波斯王居鲁士第三年，那名叫贝耳特沙匝的达尼尔得了一个启示，这启示是真实的，是有关一场大战的事；达尼尔注意了这事，也明白了这异象。）。

Thus Joseph and Daniel were Prophets, not however Pharao, Baltassar, Nabuchodonosor. Moreover those are the more important revelation and visions, which are accompanied by a higher intelligence, although, to judge from outward appearances, others may be called higher, namely, those which represent God or the Mother of God, and the saints according to their station.

因此若瑟和达尼尔是先知，而不是法郎、贝耳特沙匝、拿步高。而且若瑟和达尼尔这些是更重要的启示和异象，伴随着更高的智慧，虽然，从外表判断，其他的人可能被称为更高者，即那些代表天主或代表天主之母的人，以及那些根据他们的地位而被称为圣徒的人。

641. It is certain that in order to receive corporeal visions it is necessary that the senses should be prepared. The imaginary ones are often sent by God in sleep, as for instance in the vision of Joseph, the husband of most holy Mary (Matth. 1, 20), of the Magi Kings (2, 12) of Pharao (Gen. 41, 2), etc. Others can be perceived while the senses are in their full natural activity, this not being repugnant.

641. 可以肯定的是，为了接受有形体的神视，感官必须准备好。想象中的人的神视通常是在睡眠中被上主送来的，例如在至圣玛利亚的丈夫若瑟，（玛窦福音 1：20当他在思虑这事时，看，在梦中上主的天使显现给他说：「达味之子若瑟，不要怕娶你的妻子玛利亚，因为那在她内受生的，是出于圣神。）、贤士王（2、12）法郎的异象中（创世记 41， 2) 等。其他人可以在感官处于完全自然活动状态时感知，这并不相矛盾的。

But the ordinary and co-natural manner of receiving the corporeal as well as the intellectual visions, is during some rapture or ecstasy of the external senses ; for in such a state the interior faculties are more collected and prepared for the perception of high and divine things. Yet the exterior senses are apt to be a hindrance less to the intellectual visions than to the imaginary ones, the latter having more affinity for exterior things than the acts of the intellect.

但是，接受有形体的和知性的神视的普通和自然的方式是在外在感官的某种全神贯注或神魂超拔中；因为在这样的状态下，内在的官能会更加集中，并准备好感知崇高和神圣的事物。然而，外在感官对知性神视的阻碍比对想象神视的阻碍要小，后者想象神视对外在事物的密切关系比理智的行为更亲近。

Therefore it often happens, whenever the intellectual revelations are not infused, or when the affections do not suspend the action of the senses, that most high intelligences of great and super natural mysteries are conferred without the cessation of the activity of the senses.

因此，每当知性的启示没有注入形象时，或者当情感不暂停感官的活动时，最崇高的智慧和超性奥秘是在感官活动不停止的情况下获得的。

642. In the Queen of heaven this happened many times and even frequently. For, though She was enraptured during many of the beatific visions, (which in ordinary mortals is always required), and also during her intellectual and imaginary visions ; yet, even while She was in the full use of her senses, She received higher revelations and intelligences than all the saints and Prophets in their greatest ecstasies. Nor in any wise did her exterior senses disturb her imaginary visions.

642.在天上元后内，这种情况发生过很多次，甚至经常发生。因为，虽然她在许多荣福直观中（这在普通凡人中总是需要的）以及她的知性和想象的神视中陶醉；然而，即使在她充分利用她的感官时，她也比所有处于最伟大的神魂超拔中的圣人和先知获得了更高的启示和智慧。无论如何，她的外在感官都不会干扰她的想象神视。

For the great heart of Mary, so full of wisdom, was not embarrassed by the sentiments of admiration and love, which are wont to take away the sensible activities of the other saints and Prophets. This was true of her corporeal visions, as is evident from the Annunciation of the message by the archangel Gabriel (Luc. 1, 18), and although the Evangelists give no other instance in the course of her most holy life, prudent and Catholic judgment cannot doubt that they did happen at other times, for the Queen of the heavens and of the angels was to be served by her vassals, as we shall relate later on (No. 758) when we describe the continuous service of her angelic guard, and of other angels appearing in corporeal and visible form. It happened also in another way, as we shall see in the following chapter.

因为圣母玛利亚的伟大心灵充满智慧，并没有被钦佩和爱的情绪所感染，这些情绪通常会剥夺其他圣人和先知的理智活动。从总领天神加俾额尔 (路加福音 1：24到了第六个月，天使加俾额尔奉天主差遣，往加里肋亚一座名叫纳匝肋的城去，) 的报喜讯可以明显看出她的有形神视是真实的，尽管圣史在她至圣的生活中没有给出其他实例，但审慎和天主教的判断不可怀疑它们确实在其他时间发生过，因为天堂和天神们的元后将由她的臣属侍奉，我们将在稍后（第 758节）描述她的天神卫队的持续服务时提及，以及其他天神以有形体和可见形式出现，它也以另一种方式发生，我们将在下一章中看到。

643. Other souls must be very circumspect and careful in regard to these corporeal visions, since they are subject to dangerous deceptions and illusions coming from the ancient serpent Those who never seek them avoid a great part of this danger. If the soul is free from such desire and from other disorderly affections, and if then any corporeal or imaginary visions should happen, it must be very cautious before performing and executing that, which is enjoined by those visions : for it is a very bad sign and savoring of the devil's influence, if, without any deliberation or counsel, it immediately believes and obeys ; since the good angels, who are our teachers in matters of obedience, truth, prudence and holiness, do not urge such a course of action.

643. 其他灵魂必须非常谨慎和小心地对待这些有形体的神视，因为它们会受到来自古蛇的危险欺骗和邪恶的影响。那些从不寻求这些的人会避免很大部分的这种危险。如果灵魂从这种欲望和其他无序的情感中解脱出来，如果出现任何有形体的或想象的异象，那么在履行和执行这些异象之前必须非常谨慎：因为这是一个非常糟糕的迹象，并且品尝到魔鬼的影响，如果不加思索，不经商议，立即相信并服从的话；因为在顺服、真理、谨慎和圣洁方面作为我们老师的好天使，他们不会鼓励这样的行动。

There are also other indications and signs, generally accompanying the causes and the effects of such visions, which will securely guide souls as to their truthfulness or their falsity. But I will not enter into these matters, in order not to be led away from my purpose; and besides, I submit myself in these things to the doctors and teachers of the spiritual life.

还有其他征兆和迹象，通常伴随着这些异象的原因和影响，它们将安全地引导灵魂判断它们的真实或虚假。但我不会讨论这些事情，以免偏离我的目的；此外，我在这些事情上将自己交给超性生活的神师和圣师。

INSTRUCTION OF THE QUEEN OF HEAVEN.

天上元后的指示

644. My daughter, in the enlightenment, which thou hast received in this chapter, thou hast a certain rule of action in regard to the visions and revelations of the Lord, and it inculcates two precautions. The one consists in thy subjecting these relations to the examination and the judgment of thy confessors and superiors, asking the Most High with a lively faith, that He give them light to understand his divine will and truth to instruct thee fully therein.

644. 我的女儿，你在本章中获得的启示，你对主的异象和启示有一定的行动规则，它教导了两个预防措施。 其一在于你让这些关系接受你的告解神师和长上的检查和判断，以活泼的信仰祈求至高者，祂会给他们亮光来理解祂的神圣旨意和真理，并在其中充分指导你。

The other consists in questioning thy own heart and observing the effects of these revelations and visions, prudently trying to assure thyself against any error. For the divine influence, which accompanies them, will urge and draw thee on, inflaming thy heart to chaste love and reverence of God to acknowledgment of thy littleness, to abhorrence of the earthly vanities, to desire of being despised by creatures, to joyful suffering, to love of the cross and an earnest and generous acceptation of it; it will move thee to seek the last place, to love those that persecute thee, to fear and abhor sin, even the slightest, to aspire to the purest, the most perfect and refined in virtue,to deny thyself thy own inclinations, and to unite thyself to the highest and truest good.

其二在于质疑自己的内心并观察这些启示和异象的影响，谨慎地努力确保自己不犯任何错误。因为伴随着它们的神圣影响力会激励和吸引你，点燃你的心，去纯洁地爱和敬畏天主，承认你的渺小，憎恶尘世的浮华，渴望被人藐视，喜乐的受苦，热爱十字架，诚挚而慷慨地接受它；它会促使你寻求最末的地位，爱那些迫害你的人，害怕和憎恶哪怕是最轻微的罪恶，渴望最纯洁、最成全和最精炼的圣德，拒绝自己的喜好，并将你自己与最高和最真实的良善结合。

When He thus teaches thee the most holy and perfect things of the Christian law and excites thee to imitate Him and me, then thou wilt have infallible signs of divine truth revealed to thee by the Most High in these visions.

当祂这样教导你基督徒律法中最神圣、最成全的事情并激励你效法祂和我时，你就会有至高者在这些神视中向你揭示的神圣真理的无误记号。

645. And in order that thou, dearest, mayest execute this doctrine, which thou hast received through the kindness of the Most High, do not ever forget it, and do not lose sight of the blessing of having been instructed by Him in these things with so much loving caresses; renounce all human esteem and consolation, all the delight and pleasure of the world. All that thy earthly inclinations demand, refuse to thyself, although it may be small and licit in itself ; turn thy back on all sensible things, seeking only to love and to suffer.

645.最亲爱的，这是你从至高者所接受的恩慈，为叫你谨守遵行这教导，永不忘记。不要忘记天主在这些事情上所赐的福份，所带来的祝福；放弃所有人的尊重和安慰，放弃世界上所有的喜悦和快乐。你应拒绝世俗的倾向所要求的一切，尽管它本身可能很小而且合法；拒绝一切可感知的事物，只寻求爱和受苦。

This is the science and divine philosophy taught thee by the visits of the Most High and in it thou wilt feel the force of the divine fire, which should never through thy fault and thy negligence, be allowed to become extinguished in thy bosom. Be alert, dilate thy heart, gird thyself with fortitude in order to be commissioned with great undertakings and be able to accomplish them. Be constant in thy faith regarding these admonitions, believing in them, esteeming them and writing them in thy soul with an humble and loving affection of thy heart, as being sent in faithful solicitude by thy Spouse and transmitted to thee by me, thy Teacher and Mistress.

这是至高者的造访所教给你的知识和神圣哲学，你将在其中感受到神圣之火的力量，它永远不会因你的过错和疏忽而在你的胸怀中熄灭。保持警醒，开阔你的心胸，以坚韧的精神束紧自己，以担当伟大的事业并能够完成它们。对这些忠告保持不变的信念，相信它们，尊重它们，并用你内心谦卑和爱情将它们写在你的灵魂中，因为你的净配以忠实的关怀发送给你这些神视，并由我，你的导师和主母传递给你。

封面1.png

CHAPTER XV.

DESCRIPTION OF ANOTHER KIND OF VISIONS AND COMMUNICATIONS, WHICH THE MOST HOLY MARY ENJOYED WITH THE HOLY ANGELS OF HER GUARD.

第十五章

至圣玛利亚与她的守护天使之间所享有的另类神视和交流的描述。

646.Such is the force and efficacy of God’s grace, and of his love excited in the creature, that it can blot out in it the very images of sin and the earthly nature of man, (I Cor. 15, 49) and form in it a new being and celestial image, whose conversation is in heaven (Philip 3, 20), understanding, loving and operating not any more as a creature of earth, but as a being celestial and divine; for, the force of love ravishes the heart and soul by which the creature lives, sacrificing and transforming them to that, which it loves.

646. 天主的恩宠和他在受造物中激发的爱之力量和功效，可以在受造物中抹去这些罪恶的形像和人的属世本性； (格林多前书15:49我们怎样带了那属于土的肖像，也要怎样带那属于天上的肖像。)在受造物中形成一个新的存在和属神的肖象，他们的交谈是在天上，（斐理伯书3:20至于我们，我们的家乡原是在天上，我们等待主耶稣基督我们的救主从那里降来，）他们的理解、爱和行动不再是属世的受造物，而是一个属天和属神的存在；因为，爱的力量吞噬了受造物赖以生存的心灵和灵魂，将心灵和灵魂牺牲并转化为

This Christian truth, believed by all, understood by the learned, and experienced by the saints, must be conceived as fulfilled in our great Queen and Lady in so privileged a manner, that neither by the example of what was experienced by the saints, nor by the intellect of the angels, can it ever be comprehended or explained.

这是所有人都相信的基督教真理，博学的人理解它，圣人们也经历过它，这一真理必须在我们伟大的元后和圣母身上得到充分的体现，无论是圣人们所经历的榜样，还是天使们的智慧，都无法理解或解释这一真理。

Most holy Mary as being the Mother of the Word, was Mistress of all creation; but being a faithful representation of her onlybegotten Son, She in imitation of Him made so little use of creatures, of which She was Mistress, that none ever used them less than She, for She excluded all that was not absolutely necessary for the service of the Most High and for the natural life of her most holy Son and of Herself.

圣母玛利亚作为圣言之母，是万物的主母；但是，作为她独生子的忠实代表，她的受造是仿效圣言，少用受造之材，她是受造的主母，她比任何人都更少需要受造之物，因为她已排除了一切绝对不需要的事物，只为服侍至高者为了她的至圣儿子和她自己的天然生命。

647.To this forgetfulness and withdrawal from all earthly things corresponded her intercourse with heaven; this again was proportionate to her dignity of Mother of God and Queen of heaven, all earthly intercourse being thus transformed into the heavenly.

647. 她的忘却和远离尘世的一切，和她与天堂的交往是一致的；这再次与她作为天主之母和天上元后的尊严相称，所有尘世的交往都因此变得神圣。

It followed as a natural consequence, that the Queen and Mistress of the angels enjoyed singular privileges in regard to the attention paid to Her by the heavenly courtiers, her vassals, and She treated and conferred with them in a more exalted manner, than all the other human creatures, how holy so ever they may be.

随之而来的是一个自然的结果，天使的元后和天使的主母享有非凡的特权，她在天上的侍从和她的臣仆们对她的关注方面也享有特权，然而她以一种比所有圣者更崇高的态度对待並与他们交谈。

In the twenty-third chapter of the first book I have said something of the diverse ordinary visions in which the holy angels and seraphim, who were destined and selected for her guard, manifested themselves to our Queen and Mistress.

在第一卷的第二十三章中，我已经谈到了一些普通的异象，在这些异象中，神圣的天使和色辣芬天使被选定为她的护卫，向我们的元后和主母显现。

And in the foregoing chapter I explained in general the manner and form of the divine visions conceded to Her, having been careful to keep in mind that in all their wide range and sphere they were supremely exalted and divine in their nature, their manner, and their effects upon her most holy soul.

在前面的一章中，我概括地解释了元后和主母所领受的神圣异象的方式和形式，并仔细地记住，在其广泛的范围和领域中，它们的性质、方式以及对她最神圣的灵魂的影响都是至高无上的、神圣的。

648.In this chapter I will treat of another kind of vision, more singular and privileged still, which the Most High granted to most holy Mary and by which She communicated with and visibly treated with the holy angels of her guard and with the rest, who, in behalf of the Lord, visited Her on diverse occasions.

648. 在这一章中，我将讨论另一种至高者赐予至圣的玛利亚更非凡、更有特权的异象，在这异象中，她通过守卫她的神圣天使与人沟通，这些天使代表天主在不同的场合，以明显的方式访问她。

This mode of vision and intercourse was of the same kind as that by which each one of the supernal spirits knows the others as they are in themselves, without any other image to move the intellect than the very substance and nature of the angel thus known.

这种异象和交流的方式是一样的，其中每一个圣天使知道其他人，因为他们本身就是这样，没有任何其它的形象能比这样更能激发智慧来认识天使的本体和本性。

The superior angels illumine the inferior, making known to them the hidden mysteries which the Most High reveals and manifests immediately to the higher angels for transmission to the lowest; for this manner of communicating with them is befitting to the greatness and infinite majesty of the highest King and Governor of all creation.

高层天使光照下层天使，使他们知道隐藏的奥秘，这奥秘是至高者直接向高层的天使启示和显示的，以便传达给下层天使；因为这种与他们沟通的方式是与至高君王和万物统治者的伟大和无限尊威相称的。

From this it can easily be seen, that this most orderly illumination and revelation is a favor which is superadded to the essential glory of the holy angels.

由此可以很容易地看出，这种最有序的阐明和启示是一种恩惠，它是在圣天使的基本荣耀之外添加的。

For the essential glory they obtain immediately from the Divinity, each one receiving the vision and fruition of God according to the measure of his merits.

因为他们直接地从天主获得了基本的荣耀，每个天使都按照自己的功绩领受天主的异象和成果。

One angel cannot create essential happiness in another by illuminating him or revealing to him a mystery; for the one who is illuminated would not thereby see God face to face, without which he cannot be in beatitude or attain to his last end.

一个天使不能通过光照或启示一个奥秘来给另一个天使创造本质上的福乐；因为被光照的不会因此面对面地看到天主，没有天主，他就不能获得真福（全福），也不能达到他最后的目的。

649.But since the Object is infinite and is like a voluntary mirror, there are infinite secrets and mysteries, (besides those which pertain to beatific knowledge), which God can reveal to the saints and which He reveals to them especially in the government of his Church in the world; in these revelations He follows the course, which I am explaining.

649. 但既然“对象”是无限的，就像一面自动的镜子，有无限的秘密和奥秘（除了那些与福乐有关的知识），天主可以向圣徒启示，特别是在他的教会中向他们启示；在这些启示中，祂遵循了我正在解释的进程。

As these revelations are outside of the essential glory, the want of these revelations cannot be called ignorance in the angels or a privation of knowledge ; but it is called nescience or negation; while revelation is called illumination, or a purgation or purification of that nescience.

由于这些启示是在本质荣耀之外的，对这些启示的缺乏不能被称为天使的愚昧或知识的匮乏， 但它被称为无知或否定；而启示被称为光照，或是对这种无知的净化或洁净。

According to our mode of understanding it might be compared to the process which takes place, when the rays of the sun pass through many crystals in succession, making all partake of the same light from the first to the last, and reaching first those that are more immediately neighboring to the light.

根据我们的理解方式，这可以比作当太阳光连续穿过一系列水晶，使所有的光线从第一个到最后一个分享相同的光，而最先接到光的是最接近光的那些水晶。

Only one difference must be noted in this comparison; that the prisms or crystals are entirely passive in this process in respect to the rays, without having any more activity than that given by the sun, which illumines all by one operation; but the holy angels are passive in receiving the enlightenment and active in communicating it to their inferiors; and moreover they communicate their light with praise, admiration and love, all derived from the supreme Sun of justice, the eternal and immutable God.

在这种比较中，只有一个区别必须注意；在这个过程中，棱镜或水晶对光线完全是被动的，没有太阳那样的活动，照亮万物出自一源；但圣天使在接受光照方面是被动的，而在向下级传达光照方面是主动的；此外，他们用赞颂、赞美和爱来传达他们的光，这一切都来自至高的正义之太阳，永恒不变的天主。

650.Into this admirable and divine order of revelation the Most High introduced most holy Mary, so that She might enjoy these privileges, which the courtiers of heaven possessed as becoming their nature.

650. 至高者将最神圣的玛利亚引入到这个令人钦佩的神圣启示秩序中，以便她可以享有这些特权，这些特权是天堂臣仆们的天性所拥有的。

For this purpose He appointed the seraphim, whom I have mentioned in the fourteenth chapter of the first book, because they were supreme and nearest to the Divinity; also other angels of Mary’s guard performed the same office, whenever, according to the divine will, it seemed befitting and necessary.

为了这个目的，天主任命了色辣芬（六翼天使），我在第一卷第十四章提到过，因为他们是最高的和最接近天主的；玛利亚的其他守护天使也履行了同样的职责，无论何时，根据上主的旨意，这似乎是合适的和必要的。

The Queen of angels and men knew all these angels and others as they are in themselves, without dependence upon the senses or the phantasy, and without any hindrance from the mortal or earthly body.

“天使和人类的元后”了解所有天使和人类的真实面貌，不依赖感官或想像，也不受凡人或尘世身体的任何阻碍。

Through this vision and knowledge the seraphim and other angels of the Lord illuminated and purified Her, revealing to their Queen many mysteries, which for that very purpose they had learned from the Most High.

通过这种异象和知识，色辣芬和天主的其他天使光照并净化了她，向他们的元后揭示了许多奥秘，正是出于这个目的，他们从至高者那里学到了这些奥秘。

And although this kind of illumination and intellectual vision was not continual in most holy Mary; it was very frequent, especially when, in order to give Her opportunity for more merits and divine movements of love, the Lord hid or absented Himself from Her, as shall be described afterwards (Infr. 725, Part II 719, 720).

虽然这种光照和知性神视在至圣玛利亚身上并不是持续不断的，但它是非常频繁的，特别是当主为了给她机会来获得更多的功德和神圣之爱的行动时，主自己隐藏或离开了她，这将在后面描述。

On such occasions He made use of the mediation of the angels, allowing their enlightenment to proceed in its order until it was communicated to their Queen.

在这种情况下，主利用天使们作媒介，允许他们的启发按顺序进行，直到传达给他们的元后。

651.This mode of illumination did not derogate from the dignity of the Mother of God and of the Mistress of the angels; for in the conferring of these benefits, the mode of their participation was not to be determined by the dignity and sanctity of our sovereign Queen, since in that She was superior to all the angelic orders; but it was determined by the present state and condition of her nature in which She was inferior; for She was yet a wayfarer and of a human, bodily and mortal nature.

651. 这种光照方式并没有减损天主之母和天使主母的尊严；因为在授予这些恩惠时，天使们的参与方式并不是由我们至高无上的元后的尊严和圣洁来决定的，因为天主之母比所有天使的品级都要高超；但这是由她的低等本性的现状和条件决定的，因为她还是个客旅，有着人的、肉体和凡人的本性。

By these illuminations She was to be raised to the angelic operation and estate though yet living in mortal flesh and subject to the natural use of the senses, and it was a great privilege, yet entirely proper to her sanctity and dignity.

通过这些光照，她将被提升到天使般的行动和地位，尽管她仍然活在凡人的肉体中，服从感官的自然运用，这是一种巨大的特权，但完全符合她的圣洁和尊严。

I believe that the hand of the Most High has extended this favor to other souls in mortal life, although not so frequently as to his most holy Mother, nor with such a plenitude and under such exalted conditions as in Her.

我相信，至高者的手已经把这种恩惠延伸给凡人生命中的其他灵魂，虽然不如祂至圣的母亲那样频繁，也不如她那样丰盛和崇高。

If many doctors (not without good reason) conceded that saint Paul, Moses, and other saints have enjoyed beatific vision, it is credible, that other earthly wayfarers have shared this kind of knowledge of the angelic nature; for this favor is no more than to see intuitively the angelic substance.

如果许多圣师（不是没有充分的理由）承认圣保禄、圣梅瑟和其他圣人享有了荣福直观，那么其他尘世客旅也分享了这种天使性的知识，这是可信的；因为这种恩惠只不过是直观地看到天使的实质。

In regard to clearness, this vision corresponds to the one which I have first mentioned in the foregoing chapter, and in regard to the intellectual qualities it corresponds to the third mentioned in the same place, although it does not proceed by means of imprinted images.

就清晰度而言，这一异象与我在前一章中第一次提到的异象相互一致，就知性品质而言，它与在同一地方提到的第三个异象相对应，尽管它不是通过图像印记的方式进行的。

652.The truth is, this privilege is not ordinary or common but very rare and extraordinary; and therefore it demands in the soul a great preparation and purity of conscience.

652.事实是，这种特权不是普通或一般的，而是非常罕见和非同寻常的；因此，它要求灵魂做好充分的准备，并保持良心的纯洁。

It is incompatible with earthly affections, voluntary imperfections, or any leaning toward sin: for in order that the soul may enter into the angelic order it must lead a life more angelic than human; since if this supernal assimilation and sympathy is wanting, the union of such extremes would imply a monstrous disproportion.

这种异象与世俗的感情、随意的缺陷或任何倾向于犯罪的行为是不相容的：因为，为了使灵魂能够进入天使的秩序，它必须过一种比人类更具天国性的生活；如果这种超能力的同化和同情是缺乏的，那么这两个极端的结合将意味着巨大的不平衡。

With the divine grace, however, the creature (although yet in earthly and corruptible body) can deny it self all that is demanded by its passions and inclinations, die to all visible things, eject from its memory all images of them, and live more in the spirit than in the flesh.

然而，有了上主的恩宠，这个受造之物（虽然仍然是俗世的、易朽的身体）就可以弃绝自己所有来自情欲和倾向需要的一切，对一切可见的事物死去，从记忆中驱逐对这些事物的一切形象，在灵性上而不是肉体上生活。

And when it arrives at the enjoyment of true peace, tranquillity and quiet of spirit, which cause in it a sweet and loving serenity in the possession of the highest Good, then it is less incapable of being raised to the vision of the angelic spirits by intuitive clearness, of receiving the divine revelations, which they communicate to each other, and of experiencing the admirable effects of this kind of vision.

当这个受造物达到享有真正的平安、心灵的安宁和平静，就会带来一种至善所拥有的甜蜜而充满爱意的宁静，那么它就更容易通过清晰直观，被提升到天使般灵魂的神视中，接受他们彼此交流的神圣启示，体验这种异象的美妙效果。

653.If those which our sovereign Queen received, correspond to her purity and love, their value cannot be estimated by men.

653.如果我们至尊元后所领受的与她的纯洁和爱相符，那么元后所领受的特权的价值是人类无法估量的。

The light communicated to Her in these visions of the seraphim is beyond human comparison ; for to a certain extent the image of the Divinity is flashed from them, as from most pure spiritual mirrors, in which most holy Mary perceived it in all its infinite attributes and perfections.

在这些色辣芬（六翼天使）的异象中传达给元后的光是人类无法比拟的；因为在某种程度上，天主的形象在传达中闪现出来，就像从最纯洁的属灵镜子里一样，至圣的玛利亚看到了天主的无限属性和成全。

Also the glory, which the seraphim themselves enjoyed, was manifested to Her in an admirable manner by some of its effects; for as She saw intuitively the essence of the angels, She knew much of its secrets.

另外，色辣芬（六翼天使）自己所享有的光荣，也以一种令人钦佩的方式向元后表现出来；因为她凭直观的看到了天使的本质，也知道其中的许多秘密。

By the insight into these things She was entirely inflamed and enkindled with divine love and many times wrapt in wonderful ecstasy.

对这些事情的领悟使元后完全被神圣的爱所点燃，并多次沉浸在奇妙的神魂超拔中。

Hence in union with the seraphim and the angels She broke forth in canticles of praise, celebrating the incomparable glory of the Divinity, so that She excited the admiration of the heavenly spirits themselves.

于是，她同色辣芬和天使们一起，发出了赞美的颂歌，颂扬天主的无比光荣，连天神也为之赞叹不已。

For though She was enlightened by them as regards the intellect, yet by her own acts of the will She left them far behind, and with a much greater force of love did She quickly ascend and arrive at union with the ultimate and the highest Good, whence She immediately received new impulses of the torrent of the Divinity (Psalm 35, 9) by which She was inundated.

因为元后虽然在理智方面受到了他们的启发，但她凭自己的意志把他们远远抛在了后面，她以一种更伟大的爱的力量迅速上升，并到达与终极和最高的至善的联合，从那里她立即领受了天主性的洪流的新推动（圣咏36：9他们不但饱尝你宫殿中的盛筵，你还赐他们畅饮你怡人的溪川。）。

And if the Seraphim had not been enjoying the presence of the infinite Object, which was the beginning and the end of their beatific love, they might well have been the pupils of their most holy Queen in divine love, just as She was theirs in regard to the illumination of the mind derived from them.

如果色辣芬没有享受到无限客体（天主）的存在，这是他们幸福之爱的开始和结束，他们很可能会成为他们神圣爱情中最神圣元后的学生，就像她是他们的学生一样，从他们那里获得心灵的启迪。

[圣母是最谦卑的人灵，她虚心向任何人学习，她是我们最好的榜样。]

654.Next to the immediate vision of the spiritual and angelic substance, the more inferior intellectual vision of the same by infused species is more common, as we said also of the abstractive vision of the Divinity.

654. 除了直接的灵性和天使般本体的异象，更低等的被注入的形象知性神视是更常见的，正如我们所说的，天主性的抽象神视。

This kind of vision the Queen of heaven enjoyed sometimes, but it was not so common with Her as the one mentioned; for though in other just souls the privilege of seeing the angels and saints by means of intellectual images is very rare and precious, yet in the Queen of angels it was not necessary, because She had a more exalted intercourse and knowledge of them.

天堂元后有时会有这样的神视，但她并不像前面提到的那样常见；因为虽然在其他义人的灵魂中，通过知性形象看到天使和圣人的特权是非常罕见和宝贵的，然而，在天使的元后身上，这是不必要的，因为她有对他们更崇高的交流和了解。

She, therefore, enjoyed this inferior kind of visions only when the Lord ordained that the angels should hide themselves and when the more exalted communion with them was to be interrupted for her greater merit and practice in virtue.

因此，只有当天主命令天使们隐藏起来，并且为了元后更大的功德和美德的操练而中断她与天使们更崇高的交流时，她才会享有这种低等的神视。

In such time, She saw them by intellectual or imaginary species, as mentioned in the foregoing chapter.

在这样的时间里，元后通过知性或想象中的形象看到了他们，正如前面章节中提到的那样。

Divine effects are produced in other souls by these visions of angels through intellectual images; for these celestial beings become known to the mind in their quality as executors and ambassadors of the supreme King, and with them the soul holds sweet colloquy concerning the Lord, and concerning all celestial and heavenly things.

这些天使的神视通过知性形象在其他灵魂中产生神圣的效果；因为这些天神作为至高君王的执行者和天使的品质被心灵所认识，而灵魂与他们进行甜蜜的对话，关于天主和所有天国的人和天堂的事情。

The whole soul is illumined, taught, directed and governed, led on and urged onward in its ascent to the perfect union of divine love, and in its efforts to practice that which is the most consummate, refined and holy in spiritual life.

整个灵魂被光照，被教授，被指导，被管理，被引导和推动，上升到与神圣之爱的完美结合，并努力操练灵性生活中最圆满、最精炼和最神圣的东西。

instruction vouchsafed by the QUEEN OF HEAVEN.

天堂元后给予的指示

655.Admirable, my daughter, is the love, the fidelity and the solicitude with which the angelic spirits assist mortals in their necessities; and most horrible is the forgetfulness, ingratitude and grossness on the part of men in failing to acknowledge this debt.

我的女儿，令人敬佩的是天神以爱、忠诚和关怀帮助人类解决他们的需要；最可怕的是人类的健忘、忘恩负义和粗俗，他们不承认天神的帮助。

In the bosom of the Most High, whose face they see (Matth. 8, 10) in beatific clearness, these heavenly spirits perceive the infinite paternal love of the Father in heaven for earthly men, and therefore they appreciate and estimate worthily the blood of the Lamb, by which men were bought and rescued, and they know the value of the souls thus purchased with the treasures of the Divinity.

在至高者的胸怀里，他们玛窦福音8:10~11）在幸福清晰里看見他的脸，这些属天的灵感受到了天父对地上的人无限的父爱，因此他们非常欣赏和看重羔羊的血，羔羊的血是用来赎买和拯救人类的，他们知道灵魂的价值是用天主的宝藏所购买的。

［经文〈玛窦福音8:10~11〉：耶稣听了，非常诧异，就对跟随的人说：“我实在告诉你们：在以色列我从未遇见过一个人，有这样大的信心。我给你们说：将有许多人从东方和西方来，同亚巴郎、依撒格和雅各伯在天国里一起坐席。　］

Thence arises their watchfulness and attention in securing the interests of the souls, which, on account of the value set upon them by the Most High, have been given into their charge.

因此，在确保灵魂的利益方面，他们警觉的关注着灵魂的每一个动态，因为最高者赋予灵魂宝贵的价值，已经交由他们负责。

I wish thee to understand well, how by the ministry of these angels, mortals would receive great enlightenment, and incomparable favors from the Lord, if only they did not hinder them by their sins and abominations, and by their oblivion of this inestimable blessing.

我希望你明白，只要凡人不因他们的罪孽和可憎之事，以及他们忘记这无价的恩惠而被妨碍，通过这些天使的事工，凡人将会从主那里获得巨大的启迪和无与伦比的恩惠。

But as they block up the way, which God in his ineffable Providence has opened up for conducting them to eternal felicity, the greater part of them damn themselves, whereas, with the protection of the angels and with a proper estimate of his blessing, they could save themselves.

但是，当他们封闭了道路，这是天主用他那不可言喻的上智为他们走向永恒的幸福而开辟的道路时，他们中的大部分人就会自取灭亡；然而，有了天使的保护，在对祂的赐福的适当判断下，他们就可以拯救自己。

656. O my dearest daughter, since many men are so indifferent in attending to the paternal works of my Son and Lord, I seek in thee a special gratitude for this blessing.

哦，我最亲爱的女儿，即然许多人对我圣子和祂的工作漠不关心，所以我在你身上寻找为此祝福的特别感恩。

Since He has dealt with thee liberally in his appointment of angels for thy guard, be attentive to their intercourse and listen to their injunctions with reverence; give thyself over to their guidance, honor them as the ambassadors of the Most High, seek their favor, in order that, having been cleansed of thy sins and freed from imperfection, inflamed with divine love, thou mayest become so spiritualized, as to be fit to treat with them as their companion in the participation of the divine illuminations.

祂即宽容你，派天使护卫你，你就要留意与护卫天使们的交往，恭敬地顺从他们的领导，尊荣他们为至高者的使者，寻求他们的帮助，这样，你的罪孽已经被洁净，从不完美中解脱出来，被神圣的爱点燃，你能变得非常属神，从而适合作为他们的伙伴，与他们分享神圣的光照。

These He will not withhold from thee, if thou on thy part dispose thyself in the manner I desire.

如果你按我所希望的方式行事，天主将不会向你隐藏。

657.Since thou hast desired to know in the spirit of obedience, what was the reason that the holy angels communicated with me in so many kinds of visions, I will respond to thy desires, explaining more clearly, what thou hast understood and written with the aid of divine light.

657.因为你在顺服的灵里渴望知道，圣天使为什么在许多神视中与我交流，我将回应你的愿望，更清楚地解释你在神圣之光的帮助下所理解和你将书写的东西。

The cause of this privilege was, on the part of the Most High, his most liberal love, with which He pursued me, and on my part, it was the state of pilgrimage, in which I then found myself.

从至高者的角度看，这是祂追求我的最慷慨的爱；从我的角度来看，这也是我当时发现自已的朝圣状态。

For it was neither possible nor befitting, that this life should be altogether uniform in regard to the acts of virtue, by which the divine Wisdom wished to raise me above all creation.

在德行方面，这种生活本应是完全一致的，因为上主的“智慧”希望通过德行使我高于一切受造物，然而这既不可能也不合适的。［这反应了圣母的谦逊］

As this pilgrimage was to be performed by me as a human wayfarer, subject to the use of the senses with all its various coincidences of life in the practice of virtue, I sometimes acted altogether in a spiritual manner and without the hindrance of the senses, when the angels communicated with me as they do among themselves; at other times it was necessary for me to suffer and to be afflicted in the lower part of my soul or in my sensitive faculties; at other times again I suffered want, loneliness and interior dereliction.

由于这朝圣是由我作为一个人类的客旅来进行的，在修行美德的过程中，我会运用各种各样的感官和生命的机缘，所以当天使们像他们彼此之间那样与我交流时，我有时会完全以一种灵性的方式行事，不受感官的阻碍；在其他时候，我有必要在灵魂深处或感官中受苦受难；其他时候，我再次遭受匮乏、孤独和内心的遗弃。

According to the vicissitudes of these different effects and conditions I received the favors and the visits of the holy angels. Many times then did I speak to them by intelligence, at others in imaginary species, at others in corporeal and sensible vision, according as my state and necessities demanded and the Most High ordained.

根据这些不同影响和条件的变迁，我得到了神圣天使的帮助和造访。许多次，我都是根据我的状态和需要，以及最崇高的天职，用智能与他们交谈，用想象中的形象与他们交谈，用有形和可感知的神视与他们交谈。

658.By all these means my faculties and senses were illumined and sanctified through the divine influences and blessings, in order that I might experience in reality all these operations and through all of them receive the influx of supernatural grace.

658. 通过所有这些手段，我的能力和感官通过神圣的影响和祝福被光照和圣化，以便我可以在现实中体验所有这些操作，并通过所有这些操作接受超性恩宠的涌入。

But in regard to these favors, my dearest daughter, I wish thee to remember, that although God acted with such magnificent mercy toward me, He nevertheless followed his intention of conferring them upon me so lavishly not only because of my dignity as his Mother, but because He took into account my cooperation and disposition by which I concurred with his graces on my part.

但关于这些恩惠，我最亲爱的女儿，我希望你记住，尽管天主对我如此慈悲，但他还是照着他的意愿，慷慨地将它们赐给我，这不仅是因为我作为他母亲的尊严，而是因为他考虑到了我的配合与性情，而我也认同了祂的恩宠。

I withdrew all my faculties and senses from intercourse with created things, and rejecting all that was merely sensible and created, turned to the highest Good and centered all the powers of my will on his holy love.

我把我所有的官能和感官从与造物的交往中抽离，拒绝一切仅仅是可见的和受造的东西，而转向至善，把我意志的所有力量集中在祂的圣爱上。

In this disposition of my soul I sanctified all my faculties by co-operation with these favors, visions and illuminations, having evacuated them of all human and terrestrial pleasures.

在我灵魂的性情中，我与这些恩惠、神视和光照合作，使我所有的官能圣化，使它们从人类和尘世的欢乐中抽离。

So great was the reward of my works in mortal flesh, that thou canst not understand it, nor describe it with mortal tongue.

我在肉身上所作的事，所得的赏赐是大到你不能明白，也不能用凡人的语言来形容。

The liberality of the Highest at once makes an advance payment of the blessings in this life as a pledge of those He has reserved for the eternal.

至高者的慷慨，立即预付今生的祝福，作为保证給那些祂为永恒所保留的人。

659.And although the powerful arm of God by these means wished to prepare me worthily from my Conception for the incarnation of the Word in my womb, and to sanctify and form my faculties and senses for the intercourse and communication with my Son: nevertheless, if other souls would dispose themselves in imitation of me, living not according to the flesh but according to the spirit, free and untouched by the earthly contagion, the Most High would show his fidelity to these souls as well and would not deny them his blessings and favors according to the equity of his divine Providence.

659. 虽然天主大能的臂膀希望藉着这些方法，圣化我的官能和感官，使我从受孕开始就预备好，相宜地为在我子宫里道成肉身的圣言做好准备，以便与我的圣子交往和沟通。如果有别的灵魂愿意效法我，不是按照肉体生活，而是按照灵性生活，至高者要向那自由的、不受世俗染污的灵魂表明祂的忠诚，根据祂神圣的上智的公平，祂不会拒绝给予他们祝福和恩惠，

CHAPTER XVI.

CONTINUATION OF THE HISTORY OF THE MOST HOLY CHILD MARY IN THE TEMPLE THE LORD PREPARES HER FOR TROUBLES, AND JOACHIM, HER FATHER, DIES.

第十六章

继续至圣的孩童玛利亚的历史，上主为她的困难做准备，她的父亲雅敬死了。

660.We left our sovereign Princess, most holy Mary, passing the years of her childhood in the temple, while we made a diversion to speak of the virtues, gifts and divine revelations, which She, a child in years but an adult in supreme wisdom, received from the hand of the Most High and which She put to practical use in her life.

我们至尊的公主，最圣洁的玛利亚，在圣殿里度过了她的童年岁月，我们离开这个话题，谈论美德、恩赐和神圣启示，她年少却是一个拥有无上智慧的成人，从至高者手中得到了这些，并在生活中付诸实践。

The most holy Child grew in age and grace before God and men: but always in such a proportion, that zeal exceeded the powers of nature, and that grace was measured not by her age, but by the beneficent designs and high purposes of the Divinity, whose impetuous currents sought their gathering-place and resting-place in this City of God.

至圣的孩童在天主和人前，在年龄和恩宠中成长：但总是以这样的比例，热情超过了自然的力量，而恩典不是以她的年龄来衡量的，而是以天主的仁慈设计和崇高目标来衡量的，它们汹涌的洪流在天主之城寻找他们的聚集之地和安息之地。

The Most High continued his gifts and favors, renewing every hour the marvels of his powerful arm, as if all its activity were reserved solely for most holy Mary.

至高者继续祂的恩赐和恩惠，每个时刻都在更新祂那大能膀臂的奇迹，仿佛它所有的行动都是专为至圣的玛利亚保留的。

And so well did her Majesty correspond in her tender age to this divine influx, that She filled the heart of the Lord with a perfect and adequate complacency, and all the angels of heaven with admiration.

元后在她年幼的时候，就很好地顺应了这神恩，她让主的心充满了完全和充分的满足，让天上的所有天使都钦佩不已。

The celestial spirits were witnesses of something like a wonderful strife and competition between the Most High and the child Princess: the divine power, in order to enrich Her, daily drawing from his treasures new and old blessings reserved solely for the purest Mary, and She, as blessed earth, not only causing the seed of the divine word to sprout and God's gifts and favors to yield fruit a hundredfold, as was the case with the saints;

天神见证了至高者和小公主之间的一场奇妙的斗争和竞争：神圣的力量，为了丰富她，每天从祂的宝藏中汲取新的和旧的祝福，这些祝福只留给最纯洁的玛利亚，而她，作为蒙福的大地，不但叫圣言的种子发芽，又叫天主的恩赐和恩惠，结实百倍，就像圣徒们一样。

but exciting the admiration of all the heavens that She, a tender child, should exceed in love, thanksgiving, in praise and all virtues, the highest and most ardent seraphim, without losing time, place, occasion, or any service, in which She did not practice the highest possible perfection.

但她令天使赞叹不已，一个稚嫩的孩子，将在爱、感恩、赞美和所有美德上超越最高和最热城的色辣芬(六翼天使)，不论时间、地点、场合或任何服务，在这些服务中，她都尽可能成全的服事。

661.Even in the years of her tender infancy it was noticeable that She understood the Scriptures and She spent much time in reading them.

661.即使在她年幼的时候，她也明白圣经的含义，她花了很多时间来读。

As She was full of wisdom She conferred in her heart what She knew from the divine revelations made to her own self, with what is revealed to all men in the holy Scriptures; and therefore in her reading and private meditation She sent up continual and fervent prayers and petitions for the Redemption of the human race and for the incarnation of the Word.

由于她充满智慧，她把自己从上主的启示中所知道的，和启示给所有人的《圣经》，都放在心里默想；因此，在她的阅读和默想中，她不断地为人类的救赎和道成肉身的降临而祈祷和请愿。

She read more ordinarily from the prophets Isaias and Jeremias and from the Psalms, because the mysteries of the Messias and the law of grace are more plainly expressed and repeated in these writings.

她更常阅读先知依撒意亚和耶肋米亚以及圣咏，因为默西亚的奥秘和恩宠的法则在这些著作中得到了更明确的表达和重述。

In addition to what She herself understood and comprehended, She extended her knowledge by asking deep and wonderful questions, and proposing difficulties to the angels, and many times She spoke of the mystery of the humanity of the Word with incomparable tenderness, lovingly wondering, that He was to become an infant, that He was to be born of a Virgin Mother, come to manhood, as other men, suffer, and die for all the children of Adam.

除了她自己所理解和领会的以外，她还通过提出深刻而奇妙的问题，并向天使提出难题来扩展她的知识，许多次，她以无可比拟的温柔和充满爱意的好奇，谈起圣言的人性奥秘，将成为一个婴孩，将是贞女母亲所生，像其他人一样成年、受苦，为亚当的所有子孙而死。

662.In these conferences and questionings the holy angels and seraphim gave their answers, illuminating Her, confirming and inflaming Her virginal heart with new ardors of divine love. But they always concealed from Her her own most high dignity, although She many times offered Herself in profoundest humility as a slave to the Lord and to the happy Mother, whom He was to select for his birth into the world.

在这些讨论和提问中，圣天使和色辣芬给出了他们的答案，光照了她，用新的圣爱的热情坚固并点燃了她纯洁的心灵。但是他们总是向她隐藏她自已最崇高的尊严，尽管她曾多次以极其谦卑的态度向上主和幸福的“母亲”献出卑微的自己，作为圣言拣选的母亲，使祂降生在这个世界上。

At other times, interrogating the holy angels, She spoke full of admiration : “My princes and lords, is it possible that the Creator himself is to be born of a creature and shall call her Mother?

有时，她询问圣天使，充满羡慕地说：“我的王子和我的主，有没有可能造物主自己从一个人中诞生，并称她为母亲?

That the Omnipotent and the Infinite, He that has made the heavens and is not encompassed by them, should be enclosed in the womb of a woman, and should clothe Himself with the limited human nature?

全能者和无限者，既创造了诸天又不受任何限制者，却被封闭在一个女人的子宫里，并且以有限的人性来遮盖自己？

He that vested in beauty the elements, the heavens and the angels, is to become subject to suffering?

一个赋予美丽的元素、天堂和天使的造物主，会遭受痛苦吗？

Is it possible, that there should be a Woman endowed with our human nature, who shall be so fortunate as to be able to call Him Son, who has made Her out of nothing, and that She should be called Mother by Him, who is uncreated and who created the whole universe?

有没有可能，会有一位被赋予我们人性的女人，如此幸运地能够称那位非受造者创造了整个宇宙的人为儿子，这儿子从无到有地创造了这女人，而这女人将被祂称为母亲？

O unheard of wonder! If the Author himself would not have declared it, how could earthly frailty conceive a thing so magnificent ?

啊，闻所未闻的奇迹！如果至高的“作者”自己不公布这一点，那么尘世的脆弱怎么能想象出如此伟大的事物呢？

O miracle of all his miracles! O happy eyes that shall see it and happy times that shall merit it!”

哦，至高者所有奇迹中的奇迹！啊，有福的眼睛会看到它，幸福的时代值得拥有它。

To these sentiments and exclamations the angels would on their part respond, explaining these divine sacraments, in as far as they did not involve and affect her own Self.

对于这些感想和感叹，天使们会做出份内的回答，解释这些神圣的圣事，只要天使们不涉及和影响这女人自己。

663.Each of these high and ardent affections of humility in the child Mary was as one of those locks of the Spouse, or darts of love, with which She so wounded the heart of God, that, if it had not been befitting to wait until She had arrived at the competent and opportune age for conceiving and bringing forth the incarnate Word, his delight could not (according to our way of thinking) contain itself and would have assumed humanity at once in her womb.

在孩童玛利亚身上，每一种崇高而热忱的谦卑之情都是她的“净配”的一把锁，或者说是爱神的箭，“她”用这种爱刺伤了天主的心，如果不是要等到她可以孕育和生下道成肉身的“圣言”的适当年龄，圣言的喜悦就无法抑制（根据我们的想法），会立刻在她的子宫里取了人性。

But although She was fit for this mystery from her childhood, as far as merits and grace were concerned, He waited in order to conceal and disguise more effectively the sacraments of the Incarnation, and in order to protect and safeguard the honor of his most holy Mother by postponing her virginal parturition to the age approaching that of married women.

但是，尽管她从小就适合这个奥秘，但就功德和恩宠而言，圣言等待着，为了更有效地隐藏和掩藏道成肉身的圣事，为了保护和维护祂至圣母亲的光荣，将她的童贞分娩推迟到接近已婚妇女的年龄。

During this delay the Lord (according to our concept) entertained Himself with the affectionate discourses and love-canticles of his Daughter and Spouse, who was soon to be the worthy Mother of the divine Word.

在这段延迟时间里，上主（按照我们的观念）用祂的女儿和净配的深情话语成为自己的欢乐，祂的女儿和净配不久就要成为圣言的可敬母亲。

These canticles and hymns of our Queen and Lady, as has been shown to me by special enlightenment, were so many and so exalted, that, if they were written, the holy Church would possess many more than all the Prophets and Saints have left behind; for She expressed and comprehended all that they have written, and over and above understood and expressed much more than they ever could attain.

我们元后和圣母的这些颂歌和圣诗，就像通过特别的光照向我展示的那样，是如此之多和如此崇高，以至于如果它们被写下来，圣教会将拥有比先知和圣徒留下的一切更多的东西；因为她表达和领会了他们所写的一切，并且超出了他们所能理解和表达的范围。

But the Most High has provided, that the Church militant should possess abundantly sufficient matter of that kind in the writings of the Apostles and Prophets; while his revelations to his most holy Mother, are preserved and written in his divine mind, afterwards to be made known to the triumphant Church in as far as shall serve for the accidental glory of the blessed.

但至高者已规定，在宗徒和先知的著作中，征战的教会应当有充足的这类材料；而祂对至圣母亲的启示，则保存在祂的圣心里，然后被得胜的教会所知，且尽可能为蒙福者带来意外的荣耀。

664.Moreover the divine condescension yielded to the holy wish of Mary our Mistress, that, for the increase of her prudent humility and for an example of her great virtues to mortals, the sacrament of the King should remain concealed (Tob. 12, 7), and, whenever it became necessary partly to reveal it for the service of his Majesty and the welfare of the Church, the most holy Mary proceeded with such heavenly prudence, that though She was the Teacher, She never ceased to be the most humble Disciple.

此外，上主屈尊于我们主母玛利亚的神圣愿望，为了增加她审慎的谦卑，并使她伟大美德作为人类的榜样，王的圣事应该保持隐蔽（多俾亚传12：7），但每当为了陛下的服务和教会的福祉，如有必要透露部分信息时，至圣的玛利亚就会以神圣的谨慎行事，尽管她是“老师”，但她从未停止要成为最谦卑的“门徒”。

［经文〈多俾亚传12：7〉：隐藏君王的秘密固然是好，但对天主的工程，却应该隆重地宣示和公认。你们行善，凶祸便不会临于你们。］

In her infancy She consulted the angels and followed their counsels; after the incarnate Word was born, She looked upon the Onlybegotten as her Teacher and example in all her actions and at the close of his mysterious life and after his Ascension into heaven, the great Queen of the universe obeyed the Apostles, as we shall relate.

在她幼儿的时候，她请教于天使，听从他们的建议；降生成人的圣言出生后，她把她的独生子看作她的老师和她的行动和榜样，在祂奥秘的生命结束时，在祂升上天堂之后，伟大的宇宙元后服从宗徒，正如我们将叙述的。

This is one of the reasons why, in the Apocalypse, saint John the evangelist disguised the mysteries of the Lady, beneath such enigmatic words, that they can be interpreted and applied just as well to the Church militant as to the triumphant.

这就是为什么在《默示录》中，圣史若望在这些奥秘的文字下将圣母的奥秘隐藏的原因之一，这些奥秘可以被理解和应用于教会的争战与得胜。

665.The Most High resolved, that the plenitude of the graces and virtues of the princess Mary should, as it were, anticipate the time set for reaching the apex of her merits, and that they should extend to the most difficult and magnanimous undertakings, as much as possible, even in her most tender years.

至高者决定，玛利亚公主丰满的恩宠和美德，应该提前达到她功德顶峰所定的时间，并尽可能地扩展到最困难和最宏大的任务，即使是在她最年幼的时候。

In one of the visions in which the Majesty of God manifested Itself to Her, He said: “My Spouse and my Dove, I love thee with an infinite love and I desire of thee what is most pleasing in my eyes and the fulfillment of all my desires.

在威严天主向她显现的一个神视中，天主说：「我的净配和我的鸽子，我以无限的爱爱你，我渴望你是我眼中最可喜悦的，并且是我所有愿望的满全。

Thou art not unaware, my Daughter, of the hidden treasure, which is contained in hardships and tribulations, so much dreaded by the blind ignorance of mortals, nor is it unknown to thee that my Onlybegotten, when He shall clothe Himself in human nature, shall teach the way of the cross as well in words as in deeds; that He shall leave it as a heritage to my chosen ones; and that He shall choose it for Himself and establish upon it the law of grace, making humility and patience in suffering the foundation of the firmness and excellence of that law.

我的女儿，你不是不知道隐藏在艰难困苦中的宝藏，它因世人的盲目无知而如此可怕，你也不是不知道我的独生子，当祂穿上人性的衣服时，会以言以行教导十字架的道路；并将十字架的道路作为遗产留给我所拣选的人；祂将为自己拣选十字架的道路，并在它之上建立恩宠的法律，使受苦时的谦卑和忍耐成为这法律坚固和卓越的基础。

For this is best suited to the present condition of human nature, and much more so, after it has been depraved and evilly inclined by so many sins.

因为这十字架的道路是最适合人类本性的现状，尤其在人类因罪堕落之后，且因为这么多罪孽而变得邪恶之后。

It is also conformable to my equity and providence, that the mortals should attain and merit for themselves the crown of glory through hardships and the cross, since my onlybegotten Son is to merit it by the same means in human flesh.

这十字架的道路也符合我的公平和上智的安排，世人将通过苦难和十字架获得并为自己赢得荣耀的冠冕，因为我的独生子也要以同样的方式在人的身上得着荣耀。

Therefore, my Spouse, thou wilt understand, that, having chosen thee by my right hand for my delight, and having enriched thee with my gifts, it would not be just, that my grace should be idle in thy heart, nor that thy love should want its fruit, nor that thou shouldst be excluded from the inheritance of my elect Hence I wish that thou dispose thyself for tribulations and sorrows for love of Me.”

所以，我的净配，你会明白，我用强有力的手臂拣选了你，又用我的恩赐使你富足，我的恩宠在你心中闲置，你的爱不能结出果实，你被排除在我选民的产业之外，这是不恰当的，因此，我希望你为爱我而承受苦难和悲伤。」

666.To this proposal of the Most High the invincible Princess Mary answered with a more courageous heart than all the saints and martyrs have ever shown in the world; and She said: “Lord God and my highest King, all my faculties and their operations, and my being itself, which I have received of thy infinite bounty, I hold in readiness as a sacrifice to thy divine pleasure, wishing that it be fulfilled entirely according to the desires of thy infinite wisdom and goodness.

对于至高者的这一提议，不可战胜的玛利亚公主以一颗比世上所有圣人和殉道者都更勇敢的心来回答，她说：「上主天主和我至高的君王，我所有的才能和它们的运作，以及我的存在本身，都是从你无限丰富的恩惠中得到的，我已准备好为你神圣的喜悦而牺牲，希望我完全按照你无限智慧和良善的愿望来实现。

And if Thou give me any freedom of choice in regard to anything, I wish only to chose suffering unto death in love for Thee; and I beseech Thee, my only Good, that Thou make of thy slave a sacrifice and holocaust of suffering acceptable in thy eyes.

如果你在任何事情上给我选择的自由，我只希望为你选择受苦至死；我唯一的“善”，我恳求你，让你的奴仆成为你眼中可以接受的牺牲和受苦的全燔祭。

I acknowledge, Lord, powerful and most liberal God, my debt, and that no creature owes to Thee so great a return, nor are all of them together so much indebted to Thee as I alone, who am so entirely unequal to the task of discharging this indebtedness to thy magnificence.

我承认，上主，大能而最慷慨的天主，我欠你的债，没有人比我亏欠你更多，无人像我一样给你的回报是如此之少，我完全不能回报你的恩情，偿还这巨大亏欠的债务。

But if Thou wilt admit suffering as a sort of return, let all the sorrows and tribulations of death come over me.

但如果你接纳受苦是一种偿还，让死亡的痛苦和苦难降临到我身上吧。

I will only ask for thy divine protection, and, prostrate before the throne of thy infinite Majesty, I supplicate Thee not to forsake me.

我只会请求你的神圣保护，在你无限尊威的宝座前俯伏，我恳求你不要舍弃我。

Remember, O my Lord, the faithful promises, which Thou hast made to our Ancestors and Prophets, that Thou wilt favor the just, stand by those who are in tribulation, console the afflicted, be a protection and a defense to them in their tribulations.

我的上主啊，求你记念你向我们列祖和先知们所作信实的应许，就是你必恩待义人，与患难的人同在，安慰困苦的人，在患难中保护他们，为他们辩护。

True are thy words, infallible and certain are thy promises; the heavens and the earth shall sooner fall to pieces than that thy words should ever fail.

你的话语是真实的，你的应许是真实可靠的；天地都要过去，你的话永不落空。

The malice of the creature cannot extinguish thy charity toward those that hope in thy mercy; fulfill in me thy holy and perfect will.”

人的恶不能熄灭你的爱火，对那些渴望你慈悲的人，愿你圣洁和圆满的旨意在我里面实现。　」

667.The Most High accepted this morning offering from his tender Spouse and holy child Mary, and with a most benign countenance He said to Her: “Beautiful art thou in my thoughts, Daughter of the Prince, my Dove, my beloved and chosen One.

至高者接受了祂那幼小的净配和圣婴孩玛利亚的早祭，用一副非常亲切的面孔对她说：「我的公主，我的鸽子，我的至爱，被我拣选的“那一位”，你在我的心目中是美丽的。　」

I accept thy desires as highly pleasing to me and I wish that as a beginning of their fulfillment thou take notice, that according to my divine ordainment, thy father Joachim must pass from this mortal to the eternal and immortal life.

我接受你的请求，因为我非常喜欢你，我希望你注意到，作为实现的开始，按照我的神圣命定，你的父亲雅敬必须从这必死的生命转到永生和不朽的生命。

His death will happen shortly and He will pass in peace and shall be placed among the saints in race.”

他的死很快就会发生，他将平静地过世，被安置在古圣所的圣徒中间，等待人类的救赎。

This announcement did not disturb the royal heart of the Princess of heaven, the blessed Mary; but as the love of children for their parents is a just debt of nature, and as in this most holy Child this love had attained its highest perfection, the natural sorrow for the loss of her father Joachim could not be wanting, for She loved him with a holy love.

这一宣布并没有扰乱天堂公主——有福的玛利亚的心；但是，由于孩子们对父母的爱是自然的恩情，正如在这个至圣的孩子身上，这种爱达到了最高的成全，她对失去父亲雅敬的出于本性的悲痛是不可能缺少的，因为她以神圣的爱爱着他。

The tender and sweet Child therefore felt, that this sorrowful compassion was perfectly compatible with the serenity of her magnanimous heart, and, working in all things with grandeur, giving nature and grace each their due, She offered an ardent prayer for her father saint Joachim.

因此，这个温柔可爱的孩子感到，这种悲悯与她宽广心灵的宁静是完全一致的。在所有事情上都做得很好，在本性和恩宠上给予应有的义务，为她的父亲圣雅敬热烈地祈祷。

She besought the Lord to give him grace to depend upon Him as his powerful and true God in his transit through a blessed death; and asked Him to defend Joachim against the demon especially in that hour, preserve him for and constitute him among the number of the elect, since during his life He had confessed and magnified his admirable and holy name.

她恳求上主赐她父亲恩宠，使他在死亡过渡到天堂这段期间，唯独依靠祂，承认祂是大能和真实的天主。并请求祂尤其是在那一刻保护雅敬不受恶魔的伤害，保全他，使他成为选民中的一员，因为在他一生中，他承认并颂扬了上主自己可敬的圣名。

And in order to oblige his Majesty the more, the most faithful Daughter offered to suffer all that the Lord might ordain.

为了更好地满足荣耀尊威的天主的要求，这位最忠诚的女儿愿意忍受天主所安排的一切。

The Lord accepted this petition and consoled the heavenly Child by assuring Her, that He would assist her father as a most merciful and kind Rewarder of those that love and serve Him, and that He would place him among the Patriarchs Abraham, Isaac and Jacob.

上主接受了这一祈求，并安慰这位天上的孩子，向她保证，作为那些爱祂和服侍祂的最仁慈和良善的赏报者，上主会帮助她的父亲，把他放在圣祖亚巴郎、依撒格和雅各伯中间。

At the same time He prepared Her anew for the acceptance and endurance of troubles. Eight days before the death of the patriarch Joachim the most holy Mary received another notice from the Lord, advising Her of the day and hour in which He was to die. His death took place only six months after Her entrance into the temple.

与此同时，上主让她重新做好接受和忍受困难的准备。在圣祖雅敬去世前八天，至圣玛利亚又收到了一个来自上主的预告，通知她雅敬将在哪一天和哪一时刻去世。他的死亡发生在她进入圣殿六个月后。

Having received this notice from the Lord, She requested the twelve angels, mentioned by saint John in the Apocalypse, to assist her father Joachim and to comfort and console Him in his sickness, which they did. For the last hours of his life She sent all the angels of her guard asking the Lord, to make them visible to him for his greater consolation.

接到上主的预告后，她请求圣若望在《默示录》中提到的十二位天使帮助她的父亲雅敬，并在他生病时安慰和抚慰他，他们做到了。在他生命的最后几个小时里，她差遣了她所有的护卫天使去求主，让他们在她父亲面前显现，给他更大的安慰。

God conceded this favor and confirmed all the wishes of his chosen and only One; and the great patriarch, most happy Joachim, saw the thousand angels which guarded Mary. In response to her prayer and wishes the Almighty allowed his graces to overflow, commanding the angels to address Joachim as follows:

天主授予了这一恩惠，并批准了祂所拣选的唯一的“那一位”所有的愿望；伟大的圣祖，最有福的雅敬，看到了守护玛利亚的千位天使。作为对至圣玛利亚祈祷和愿望的回应，全能者允许祂的恩宠流溢，命令天使们对雅敬讲话如下：

669.“Man of God, may the Most High and powerful Lord be thy eternal salvation and may he send thee from his holy place the necessary and opportune help for thy soul.

「天主的人，愿至高大能的上主成为你永远的救恩，愿上主从祂的圣所赐给你的灵魂必要而及时的帮助。

Mary thy Daughter has sent us in order to assist I thee in this hour, in which thou must pay the debt of mortality to thy Creator.

你女儿玛利亚差我们来，是为了在这时刻帮助你，在这时刻，你必须向你的造物主偿还死亡之债。

She is a most faithful and powerful Intercessor before the Almighty, in whose name and peace thou wilt now pass consoled and joyous from this world, because He has made thee the father of such a blessed Daughter.

在全能的上主面前，你女儿是最忠实大能的代祷者，在主的名与平安下，你现在会被安慰并在欢乐中离开这个世界，因为天主让你成为这样一个女儿的父亲。

Although his incomprehensible Majesty, on account of his hidden decrees, has not as yet revealed the sacraments and dignity, in which He shall invest thy Daughter, He wishes thee to know it now in order that thou mayest magnify and praise Him, and in order that the pain and sorrow of natural death may be relieved by the joy of thy spirit at this news.

虽然无限荣耀尊威的天主，由于隐藏的法令，还没有揭示将赋予你女儿的圣事和尊严，但天主希望你现在就知道，以便你可以颂扬和赞美祂，也为了让自然死亡的痛苦和悲伤可以被你听到这个消息的喜悦所减轻。

Mary, thy Daughter, is chosen and ordained by the Almighty as the One, in whom the divine Word shall vest Himself with human flesh and form.

你的女儿玛利亚，是由全能的天主拣选和命定的“那一位”，在她身上，圣言将穿上人的肉身和模样。

She is to be the happy Mother of the Messias and the Blessed among women, the most exalted among all creatures, and only inferior to God himself.

她是默西亚有福的母亲，是妇女中蒙祝福的，是所有人中最崇高的，仅次于天主本身。

Thy most fortunate Daughter is to restore what the human race lost by the first sin, and She is the high mountain on which is to be established and constructed the new law of grace.

你的最幸运的“女儿”是恢复人类因原罪而失丧的，“她”是那一座高山，新的恩宠律法将在其上建立和建造。

Since thou leavest to the world a Daughter, through whom God will restore it and prepare a full remedy, do thou part from it in the joy of thy soul, and may the Lord bless thee from Sion (Psalm 127, 5) and constitute thee in the inheritance of the saints and bring thee to the vision and enjoyment of the blessed Jerusalem.”

你既然给世界留下了一个“女儿”，天主必籍着她使世界复原，并预备完全的医治，你就当欢欢喜喜地离开这个世界，愿上主从熙雍降福于你（圣咏128：5），我要将你安置在圣人的行列中，让你得见天上耶路撒冷的荣美。　」

［经文〈圣咏 128:5〉：惟愿上主由熙雍圣山向你祝福，使你一生得见耶路撒冷的福禄，］

670.During these words of the holy angels to Joachim, his spouse, holy Anne, stood at the head of his bed and by divine disposition She heard and understood what they said.

670.当圣天使对雅敬说这些话的时候，他的妻子圣亚纳站在他的床头，她听见了，也明白了他们所说的话。

In the same moment the holy patriarch lost the use of speech and, treading into the path common to all flesh, he commenced his agony in a marvelous struggle between his joy at this message and the pain of death.

与此同时，神圣的圣祖雅敬失去了说话的能力，踏上了所有人都要走的道路，他开始了一场痛苦的奇妙斗争，一边是听到这个消息时的喜悦，一边是死亡的痛苦。

In this conflict of the interior powers of his soul he made many fervent acts of divine love, of faith, of admiration, of praise, of thanksgiving, of humility and heroic acts of many other virtues.

在这种灵魂内在力量的冲突中，他做出了许多神圣的爱、信德、赞美、称颂、感恩、谦卑和许多其他美德的英勇行为。

Thus absorbed in the knowledge of so divine a mystery, he arrived at the term of his natural life and died the precious death of the saints (Psalm 115, 15).

他就这样沉浸在如此神圣的奥秘的知识中，达到了他的自然生命的期限，他宝贵的生命就像圣人一样死去了。（圣咏116：15）

［经文〈圣咏 116:15〉：上主的圣者们的去世，在上主的眼中十分珍贵。］

His holy soul was carried by the angels to the limbo of the Patriarchs and just souls; and, for a new consolation and light in the protracted night in which they lived, the Most High sent the soul of Joachim as the last messenger and legate of the Lord to announce to the whole congregation of the just:

他圣洁的灵魂被天使带到先祖和义人的灵魂所在的古圣所；在他们所生活的漫长的夜晚，为了获得新的安慰和光明，至高者派雅敬的灵魂作为上主的最后使者和使节，向义人的圣会宣布：

that the dawn of the eternal day was at hand; that the morning light was breaking upon the world in most holy Mary, the Daughter of Joachim and Anne;

永恒之日的黎明即将来临；在雅敬和亚纳的女儿至圣玛利亚身上，晨光正照耀着世界；

that from Her was to be brought forth the Sun of the Divinity, Christ, the Redeemer of all the human race.

神圣的太阳，基督，全人类的救赎主，将从她那里被生出来。

This great news the holy fathers and the just in limbo heard and received with jubilee and in their exultation they sang many hymns of thanksgiving to the Most High.

祖先们和在古圣所的义人们听到和领受了这个重大的消息，欢欣鼓舞地接受了，他们唱了许多赞美诗来感谢至高者。

671.This happy death of the patriarch saint Joachim happened as I said about a half year after his most holy Daughter Mary had entered the temple. Hence She was three and a half years old, when She was left without an earthly father.

671.正如我所说，圣祖雅敬的安乐之死（这才是真正的安乐死）发生在他至圣的女儿玛利亚进入圣殿大约半年之后。因此，当她离开尘世的父亲时，她才三岁半。

The age of the patriarch was sixty-nine years, divided as follows: at the age of forty-six years he accepted saint Anne as his spouse, in the twentieth year of his marriage, they were blessed with most holy Mary; and the three and a half years of the age of her age at his death complete the sixty-nine and a half years, a few days more or less.

圣祖雅敬的寿命是六十九岁，划分如下：四十六岁时，他迎娶圣亚纳作为他的配偶，在他结婚的第二十年，他们得了至圣的玛利亚；在雅敬去世时，差不多整六十九岁半，玛利亚的年龄是三岁半。

672.After the death of the holy Patriarch and father of our Queen the angels of her guard at once returned to the presence of Mary and related to Her what had happened in the passing away of her father:

672.在圣祖和我们元后的父亲去世后，她护卫的天使们立刻回到玛利亚面前，向她讲述了她父亲去世时发生的事情：

and immediately the most prudent Child turned in solicitous prayers to the Lord, asking Him to console, govern and assist her Mother Anne with fatherly kindness in her solitude after the death of her husband.

这个充满智慧的孩子立刻向天主献上热切的祈祷，请求天主，以慈父般的慈爱来安慰、照管和帮助她的母亲亚纳，在她丈夫死后的孤独中。

Saint Anne also sent notice of the death of Joachim to the instructress of the heavenly Princess, asking Her to console the Child in breaking this news to Her.

圣亚纳也将雅敬之死的消息报给了天堂公主的女教师，请她在向玛利亚透露这个消息时安慰孩子。

The teacher acted accordingly and the most wise Child listened to her thankfully, concealing her own knowledge.

教师照做了，最聪明的孩子满怀感谢地听了她的话，隐藏了自己所知晓的。

However it was with the patience and modesty of a Queen, and of one who was not oblivious of the possibility of the event, which her instructress related to Her as new.

然而，这是一位元后的耐心和谦恭，她不是不知道这件事，而她的教师把这件事当作新事讲给她听。

Acting in all things according to the highest perfection, She betook Herself at once into the temple, reiterating her sacrifice of praise, humility, patience and of other virtues, and progressing always with more accelerated and beautiful steps in the eyes of the Most High (Cant. 7, 1).

她按照最高的成全行事，立刻走进圣殿，重申她的赞美、谦卑、忍耐和其他美德的祭献，并且总是在至高的眼中以更快、美丽的步伐前进。(雅歌 7:1).

［经文〈雅歌 7:1〉：归来，归来！叔拉米特！归来，归来！让我们看看你！你们要看叔拉米特什么？看她在两队中舞蹈。］

As a climax of these exercises, She, as usual, requested the holy angels to concur and assist in blessing God.

作为这些操练的顶峰，她像往常一样，请求圣天使们同意并帮助赞美天主。

INSTRUCTION WHICH THE QUEEN OF HEAVEN GAVE ME.

天堂元后给我的指示。

673.My daughter, renovate many times in the secret of thy heart thy esteem for the blessing of tribulations, which the hidden providence of God dispenses for the justification of mortals.

673.我的女儿，请在你内心深处，多次地重新燃起你对苦难颂赞的渴望，那是天主为世人的成义所赐予的。

These are the judgments justified in themselves (Psalm 18, 10, 11) and more valuable than precious stones and gold, more sweet than the honeycomb, to those who know how to hold them in proper esteem.

这些判断本身是合理的(圣咏19:10~11)，对那些知道如何恰当地渴望它们的人来说，它们比宝石和黄金更有价值，比蜂巢更甜美。

［经文〈圣咏19: 10~11〉：上主的训诲是纯洁的，永远常存；上主的判断是真实的，无不公允；比黄金，比极纯的黄金更可爱恋；比蜂蜜，比蜂巢的流汁更要甘甜。 ]

I wish thee to remember, my beloved, that to suffer and to be afflicted with or without one’s fault is a benefit of which one cannot be worthy without special and great mercy of the Almighty; moreover to be allowed to suffer for one’s sins, is not only a mercy, but is demanded by justice.

我亲爱的，我希望你记住，无论有没有过错，受苦或困苦都是一种益处，没有全能的上主的特别和伟大的慈悲，一个人是不配得到这种益处的；此外，允许一个人为自己的罪过受苦，不仅是一种慈悲，而且是正义的要求。

Behold, however, the great insanity of the children of Adam nowadays in desiring and seeking after emoluments, benefits, and favors agreeable to their senses, and in sleeplessly striving to avert from themselves, that which is painful or includes any hardship or trouble.

然而，看哪，现今亚当的子孙们在渴望和追求报酬、利益和他们感觉舒适的恩惠方面，在不眠不休地努力避免那些痛苦的或包括任何艰难或麻烦的事情方面，是多么的疯狂。

It would be to their greatest benefit to seek tribulations diligently even when unmerited, yet they strive by all means to avoid them even when merited, and even though they cannot be happy and blessed without having undergone such sufferings.

寻求苦难对他们来说是最大的益处，即使是不应受的苦难，但他们会尽一切努力和手段来避免受苦，甚至是当受的苦，即使他们知道，没有经历过这样的受苦就不会快乐和幸福。

674.When gold is untouched by the furnace-heat, the iron by the file, the grain by the grinding stone or flail, the grapes by the winepress, they are all useless and will not attain the end for which they are created.

674.当金子不被炉热所熔，铁不被锉刀所磨，谷物不被磨石或连枷所磨或击打，葡萄不被酒榨所压榨，它们都是无用的，也不会达到它们被创造的目的。

Why then will mortals continue to deceive themselves, by expecting, in spite of their sins, to become pure and worthy of enjoying God, without the furnace or the file of sorrows?

既然如此，为什么世人还要继续欺骗自己，指望自己虽然有罪，却能成为纯洁，配得上享有天主，而不受苦难的熬炼或挫磨呢?

If they were incapable and unworthy of attaining to the crown and reward of the infinite and eternal Good when innocent, how can they attain it, when they are in darkness and in disgrace before the Almighty?

如果他们是无罪的，但是没有能力也不配获得无限永恒之善的冠冕和奖赏，那么当他们在全能者面前处于黑暗和耻辱之中时，又如何能获得它呢?

In addition to this the sons of perdition are exerting all their powers to remain unworthy and hostile to God and in evading crosses and afflictions which are the paths left open for returning to God, in rejecting the light of the intellect which is the means of recognizing the deceptiveness of visible things, in refusing the nourishment of the just which is the only means of grace, the price of glory, and above all in repudiating the legitimate inheritance, selected by my Son and Lord for Himself and for all his elect, since He was born and lived continually in afflictions and died upon the cross.

除此之外，沉沦之子正在用尽他们所有的力量，鄙视十字架，与天主的十字架为敌，逃避回归天主的十字架和苦难的道路，拒绝智慧之光，使自已不再认识可见事物的欺骗性手段，拒绝正义之光，因那是唯一的恩宠管道，荣耀的代价，最重要的是拒绝真正的产业，那是我的儿子和上主为祂自己和祂所有的选民所拣选的，因为我的儿子生于贫穷，活在苦难中，死在十字架上。

675.By such standards, my daughter, must thou measure the value of suffering, which the worldly will not understand. Since they are unworthy of heavenly knowledge, they despise it in proportion to their ignorance.

675.我的女儿，你必须用这样的标准来衡量苦的价值，这是世人无法理解的。因为他们不配拥有天上的知识，所以他们对天上的知识的鄙视与他们的无知成正比。

Rejoice and congratulate thyself in thy sufferings, and whenever the Almighty deigns to send thee any, hasten to meet it and welcome it as one of his blessings and pledges of his glorious love.

在你的苦难中尽情地欢乐和欢喜吧，无论全能的天主赐予你什么，赶快去迎接它，把苦难当作天主的降福和祂荣耀之爱的保证来欢迎它。

Furnish thy heart with magnanimity and constancy, so that when occasion of suffering is given thee thou mayest bear it with the same equanimity as the prosperous and agreeable things.

让你的心充满宽宏和坚忍，这样，当你遇到苦难的时候，你就可以像对待幸福和愉快的事情一样泰然处之。

Be not filled with sadness in executing that which thou hast promised in gladness, for the Lord loves those that are equally ready to give as to receive.

在愉快地实现你的允诺时，不要充满悲伤，因为上主爱那些乐于随时准备给予，如同随时准备领受的人。

Sacrifice thy heart and all thy faculties as a holocaust of patience and chant in new hymns of praise and joy the justification of the Most High, whenever in the place of thy peregrination He signalizes and distinguishes thee as his own with the signs of his friendship which are no other than the tribulations and trials of suffering.

献上你的心和你所有的能力，作为一场耐心的全燔祭，吟颂赞美的新圣咏，用新的赞美和喜乐的赞美诗歌颂至高者的义，无论何时，在你旅居之处，用祂友谊的标志(十字架),来显明和区分你是属祂的人，那不是别的，正是苦难和试炼。

676.Take notice, my dearest, that my most holy Son and myself are trying to find among those who have arrived at the way of the cross, some soul, whom We can instruct systematically in this divine science and whom We can withdraw from the worldly and diabolical wisdom, in which the sons of Adam, with blind stubbornness, are rejecting the salutary discipline of sufferings.

676.请注意，我最亲爱的，我至圣的儿子和我自己正试图在那些已经走上十字架之路的人中找到一些人，我们可以在这门神圣的知识中有系统地教导他，我们可以从世俗和邪恶的智慧中抽离，在这种智慧中，亚当的儿子们盲目固执地拒绝接受有益的受苦的训练。

If thou wishest to be our disciple enter into this school, in which alone is taught the doctrine of the cross and the manner of reaching true peace and veritable delights.

如果你愿意成为我们的门徒，那就进入这所学校吧。只有在这所学校里，你才能学到十字架的教导，以及如何达到真正的平安与真实的喜悦。

With this wisdom the earthly love of sensible pleasures and riches is not compatible; nor the vain ostentation and pomp, which fascinates the blear-eyed worldlings, who are so covetous of passing honors, and so full of ignorant admiration for costly grandeur.

这种智慧是与世人对享乐和财富的爱不相容；与短视俗人着迷的虚荣、炫耀、浮华不相容，因他们那么贪图短暂的荣誉，又那么无知地崇拜奢华。

Thou, my daughter, choose for thyself the better part of being among the lowly and the forgotten ones of this world.

我的女儿，为你自己选择更好的那一份，在这世上作为卑微和被遗忘的人。

I was Mother of the Godman himself, and, on that account, Mistress of all creation conjointly with my Son: yet I was little known and my Son very much despised by men.

我自己是道成肉身的天主圣言的母亲，因此，我分享了我儿子的光荣，成为万物的主母。然而，我却不为人所知，我的儿子却被人藐视。

If this doctrine were not most valuable and secure, We would not have taught it by word and example. This is the light, which shines in the darkness (John 1, 7), loved by the elect and abhorred by the reprobate.

如果这个教导不是最有价值和最可靠的，我们就不会言传身教。这就是照在黑暗里的光(若望福音1：7)，为被蒙拣选者所爱，被恶人所憎恶。

［经文〈若望福音1：7〉：这人来，是为作证，为给光作证，为使众人藉他而信。　］

CHAPTER XVII.

the princess of heaven begins to suffer AFFLICTION; GOD ABSENTS HIMSELF FROM MOST HOLY MARY: HER SWEET AND AMOROUS SIGHS.

第十七章

天堂的公主开始受苦；天主离开至圣的玛利亚；她甜美多情的叹息（思慕）。

677.The Most High, who in his infinite wisdom dispenses and regulates the welfare of his beloved ones according to weight and measure, resolved to exercise our heavenly Princess with some afflictions adapted to her age and state of childhood. Though She was always great in grace, He wished by this means to increase her glory.

677.至高者以祂无限的智慧，按着度量衡分配和管理祂所爱之人的福祉，祂决定用一些适合我们天堂公主的年龄和童年状态的痛苦来锻炼她。虽然她总是满被圣宠，但天主希望通过这种方式来增加她的荣耀。

For entirely filled with grace and wisdom was our Child Mary; nevertheless it was befitting, that She should learn by experience and thus make advancement and understand better the science of suffering, which only experience can bring to its ultimate perfection and thoroughness.

我们的孩童玛利亚，虽然满披恩宠和智慧。然而，她应该从经验中学习，从而取得进步，更好地理解受苦的学问，只有经历才能使受苦的学问达到终极的圆满和完全。

During the brief course of her tender years She had enjoyed the delights of the Most High and his caresses, and of the angels and of her parents, and in the temple, the tender love of her teachers and of the priests, because in the eyes of all of them She was most gracious and amiable.

在她短暂的幼年生涯中，享受过至高者的喜悦和祂的爱抚，又得到天使和父亲的喜悦和关怀，并在圣殿里得到她的教师和司祭们的爱，因为在他们所有人的眼中，她是最有恩宠和最可爱的。

It was now time that She should commence to know all the good She possessed in another light and by another knowledge; namely, the one which is acquired by the absence and privation of the good, and that She make use of it for the practice of those virtues, which arise from comparison between the state of favors and caresses with the state of dereliction, aridity and tribulation.

现在是时候了，是她开始从另一个角度和另一种知识，来了解她所拥有的一切美好事物。也就是说，这种美德是从善的缺失和匮乏中获得的，她利用这种不足来操练那些美德，而这种美德是在遗弃、神枯、苦难的状态下，在恩惠和关怀之间的比较而生产的。

678. The first affliction, which our Princess suffered, was that the Lord suspended the continual visions, which He had so far vouchsafed Her.

678.我们的公主所遭受的第一个痛苦是天主暂停了祂一直以来赐予她的神视异象。

So much the greater was the sorrow occasioned Her thereby, in proportion as it was a new and unaccustomed experience and in proportion as the treasure thus withdrawn was high and precious.

正因为这是一种新的不习惯的经历，而且由于被收回的宝藏又崇高又珍贵，因此，她所遭受的痛苦就更大了。

Also the holy angels concealed themselves from Her, and at the withdrawal from her sight of so many, so excellent and heavenly beings, which took place all at once (although they did not cease to surround Her invisibly for her protection), that most pure Soul seemed to Herself entirely forsaken and left alone in the dark night occasioned by the absence of her Beloved.

而且那些圣天使也向她隐藏了自已，当她看到那么多、那么卓越、那么神圣的天使都突然在她眼前消失了（尽管他们並没有停止在她的周围无形的保护着她），在她看来，她那个最纯洁的灵魂似乎完全被遗弃了，孤零零地留在因她心爱者不在而引起的黑夜里。

679.It was a great surprise to our little Queen; for the Lord, though He had in general prepared Her for the coming of tribulations, had not specified their nature.

679.这对我们的小元后来说是一个很大的震惊；因为天主虽然已经为她准备好了苦难的来临，但并没有指明苦难的性质。

And as the innocent heart of the most simple Dove harbored no thoughts, and entertained no practical conclusions except such as were conformable to her humility and incomparable love, She explained all according to this same light.

由于最纯朴的“鸽子”的天真的心没有自己的看法，也没有任何实际的结论，只有符合她的谦卑和无与伦比的爱的结论，所以她根据同样的光照解释了这一切。

In her humility She began to think, that She had not merited the further presence and possession of the lost Good on account of her ingratitude; and in her inflamed love She sighed and yearned after It with such great and loving affection and sorrow, that there are no words to express them.

在她的谦卑中，她开始想，由于她的忘恩负义，她不配再得到她失去的美好的东西。在她那炽烈的爱情中，她怀着无限的深情和悲哀，叹息着，渴望着，这种渴望是无法用言语来表达的。

She turned with her whole soul to the Lord in this new state and said to Him:

在这个新的状况下，她用整个灵魂转向上主，对祂说：

680.“Highest God and Lord of all creation, infinite in bounty and rich in mercies, I confess, my Lord, that such a vile creature cannot merit thy favors and my soul in utmost sorrow reproaches itself with its own ingratitude and with the loss of thy friendship.

680.「至高的天主和万物之主，我的上主，我承认，这样一个卑微的人配不上您的恩惠，我的灵魂为自己的忘恩负义和失去您的友谊而自责。

If my ingratitude has eclipsed the Sun, which vivified, animated and illumined me, and if I have been remiss in giving thanks for the great benefits, I acknowledge, my Lord and Shepherd, the sin of my great negligence.

如果我的忘恩负义使那让我得生命气息、让我有生机、照亮我的太阳黯然失色，如果我对这伟大的恩惠疏于感谢，我的上主和牧人，我承认我犯了重大的粗心的罪。

If, like an ignorant and simple little sheep, I did not know how to be thankful and do what is most acceptable in thy eyes, see me prostrate on the earth, adhering to the dust, in order to be raised from my poverty and destitution by Thee, my God, who dwellest on high.

我若像一只无知愚拙的小羊，不晓得怎样感谢你，也不知道如何行你眼中所喜悦的事，请看我俯伏在地上，卧在尘土里，为求祢，我的天主，驾御高天穹苍住在高天的天主，把我从贫穷和匮乏中救出来。

Thy powerful hands have formed me (Job 10, 8), and Thou canst not be ignorant of our composition (Psalm 102, 14) and in what kind of a vase Thou has placed thy treasures.

你大能的手形成了我(约伯记10：8)，你不可能不知道我们的组成(圣咏102：14)，以及你把你的珍宝放在什么样的器皿里。

［经文〈约伯记10: 8〉：你亲手形成了我，创造了我；此后你又转念想消灭我。 经文〈咏 103: 14〉：他原知道我们怎样形成，也记得我们不过是灰尘。]

My soul wastes away in bitterness (Psalm 30, 11) ; and in thy absence, since Thou art its sweetest life, only Thou canst restore its drooping life.

你不在的时候，我的心在痛苦中枯槁(圣咏30：11)；因为你是它最甜蜜的生命，只有你才能恢复它的生命。

［经文〈圣咏31：11〉：我的生命因忧伤而耗尽，我的岁月在涕泣中消逝，我的精力因悲伤而衰退，我的骸骨也已枯槁腐蚀。 ]

To whom shall I go in thy absence? Whither shall I turn my eyes without having light to direct them? Who shall console me, when all is affliction ? Who shall preserve me from death, when there is no life left?”

你不在的时候我该去找谁呢？没有光指引我的眼睛，我该往哪里看呢？当一切都是痛苦时，谁来安慰我？当没有生命存留的时候，谁能保护我免于死亡？」

681.She also turned toward the angels and continued without ceasing in her loving complaints, saying to them: “Celestial Princes, ambassadors of the great and highest King and most faithful friends of my soul: why have you also left me ?

681.她又转向天使们，不停地充满爱意地抱怨着，对他们说：「天上的王子们，伟大而至高的君王的使者，我灵魂的最忠实的朋友，你们为什么也离开我呢?

Why do also you deprive me of your sweet countenances and deny me your intercourse ?

你们为什么还要隐藏自已甜美的面容，拒绝与我交往呢？

But I do not wonder, my lords, at your displeasure, if through my unthankfulness I have merited to fall into the disgrace of your and my Creator.

但我并不诧异，我的主人们，你们的不满，如果是由于我的忘恩负义而引起的，那么我应该失去你们的宠爱，也不配得到造物主的亲睐。

Lights of the heavens, enlighten me in my ignorance in this matter, and if I have been at fault, correct me and obtain again for me the pardon of my Lord.

天堂之光，请启迪我在这件事上的无知，如果我错了，请纠正我并使我再次获得上主的宽恕。

Most noble courtiers of the celestial Jerusalem, have pity on my sorrow and dereliction: tell me where is my Beloved; tell me where He has hidden Himself (Cant. 3, 3).

天上耶路撒冷最高贵的侍者们，可怜我的悲伤和失职：告诉我，我心爱的在哪里；告诉我祂藏在哪里了（雅歌3：3），

［经文〈雅歌 3：3〉：城里巡夜的卫兵，遇见了我，我便问道：“你们看见我心爱的吗？　］

Tell me where I can find Him without wandering about, (Cant. 1, 6) and without going through the gatherings of all the creatures.

告诉我,在哪里我可以找到他，而不是在人群中四处寻觅（雅歌1：6）。

［经文〈雅歌 1：6〉：你们不要怪我黑，是太阳晒黑了我。我母亲的儿子向我发怒，派我去看守葡萄园；而我自己的葡萄园，我却没有去看守。］

But woe to me, for you do not answer, though you are so courteous and well know the hiding-place of my Spouse, since He never withdraws his face and his beauty from your sight!”

但我太悲哀了，因为你们不回答，虽然你们是如此的有礼貌，也很清楚我净配的藏身之处，因为祂从来没有让祂的脸和祂的美好离开你们的视线！　」

682.Thereupon She turned toward all the rest of creation and in continual anxieties of her love She spoke to them and said: “Without doubt you also, being thankful, and being armed against all the ungrateful, are exasperated against her, who was ungrateful.

682.于是，她转向其它的受造物，不断地渴望着祂的爱，她对它们说：「你们即存感激的心，又防备一切忘恩负义的人，也就对那忘恩负义的人发怒了。

But even if by the goodness of the Lord you permit me to remain in your midst, although I am so vile, you cannot thereby satisfy my longings.

但是，即使凭主的良善，你们允许我留在你们中间，尽管我是如此卑微，你们也无法满足我的渴望。

Very beautiful and extensive are ye, O heavens; beautiful and refulgent are the planets and all the stars; great and mighty are the elements, the earth is adorned and clothed in the perfumed plants and herbs, innumerable are the fishes of the waters, admirable are the elevations of the sea, (Psalm 92, 4), swift are the birds in their feathery weight, hidden are the minerals, courageous are the animals in their strength, and all of these together serve as a gradual ascent and in a sweet harmony teach the way to my Beloved; yet they are but circuitous paths for one that loves Him, and if I course swiftly over them I find myself at the end absent from my blessedness.

诸天啊，你们极其美丽广大；行星和恒星极其美丽灿烂；元素是美妙和强大的，大地被芬芳的植物和香草为装饰，水中的鱼多得不可胜数，汪洋大海的波峰令人赞叹(咏93:4)，羽毛般轻盈的鸟儿快速飞行，矿物是隐藏的，动物们的力量强大，勇往直前，所有这些都逐步效力提升，并在甜蜜的和谐中教导我通往我的至爱的道路；然而，对于一个爱主的人来说，这些都是迂回的道路，但如果我快速地越过它们，我会发现自己最终与幸福失之交臂。

［经文〈咏 93: 4〉：高天的上主，具有大能，压倒滔滔洪水的巨声，冲散汪洋大海的波峰。　］

For with the measured approach of these creatures to his unmeasurable bounty, my flight is not content, my sorrow is not allayed, my pains are unrelieved, my anguish increases, my desires are augmented, my heart is more inflamed and faints away in the unsatiating love of mere earthly things.

因为这些受造物缓慢而稳定地接近造物主不可衡量的慷慨，我的逃避是不行的，我的悲伤没有减轻，我的痛苦没有缓和，我的苦恼增加，我的欲望增强，我的心在对世俗事物的永不满足中，灵魂时时都渴慕天主的爱，直到精疲力竭。

O sweet death in the absence of my life! O sorrowful life in the absence of my very soul and of my Beloved! What shall I do?

哦，在我生命消失的时候的甜蜜死亡！啊，令人悲伤的生活，我的灵魂和我心所爱者都不在了！我该怎么办？

Whither shall I turn? How can I live, yet how can I die ? Since my life is wanting, what force sustains me?

我该转向哪里？我该如何生活，又该如何死去？既然我的生命有所欠缺，什么力量可以支撑我？

O all you creatures, that with your ever renewed existence and perfections give me such tokens of my Lord, attend and see whether there is a sorrow like unto my sorrow!” (Thren. 1, 12.)

啊，你们所有的受造物，随时随地向我彰显祂的荣耀,就如祂穿

上可见的、满有荣光的外袍彰显祂自己。请你们细细观察，看看有没有痛苦能像我所受的痛苦！（耶肋米亚哀歌1：12）

［经文〈耶肋米亚哀歌 1: 12〉：一切过路的人啊！请你们细细观察，看看有没有痛苦能像我所受的痛苦？因为上主在他盛怒之日，折磨了我！ ］

683.Our heavenly Lady indulged her sorrow in many other discourses, expressing them in spoken words, such as cannot be conceived by other created understanding; for She alone possessed the wisdom and love properly to estimate the meaning of the absence of God in a soul, since She alone had known and enjoyed his presence in its highest beatitude.

683.我们天上的圣母在许多其他的话语中沉溺在她的悲伤，这是其他受造物无法理解的；因为只有她拥有智慧和爱，可以真正地判断天主的不在对灵魂的意义，因为只有她在至高的真福中认识并享有了天主的临在。

But if even the angels, in a holy and loving emulation, were filled with admiration to see a mere creature and so tender a Child exercising such a variety of acts of the most prudent humility, of faith, of love, of affection, and such flights of a loving heart, who can ever explain the pleasure and delight, which the Lord himself took in the soul of the chosen One and in its aspirations, of which each one wounded the heart of his Majesty and which proceeded from a greater and more loving graciousness than He had given to the seraphim ?

但即使是天使们，在一场圣洁而充满爱的模仿中，也充满了钦佩，看到一个纯粹的受造物，一个如此温柔的孩子，采取了各种各样的行为，最谨慎的谦卑、信德、爱德、爱慕的行为，以及一颗充满爱的心，并且是出于一种比祂给予色辣芬更大、更慈爱的恩宠，除她之外，谁能解释上主自己在这位被拣选者的灵魂和愿望中所感受到的快乐和喜悦呢？

And if they altogether, being in the continual presence of the Divinity could not exercise or imitate the example given by the most holy Mary, nor fulfill the laws of love so perfectly as She in the absence and concealment of her God, what was the complacency of the most holy Trinity in this Creature?

如果天使和人类在天主持续的临在中，既不能操练或效法至圣玛利亚所给出的榜样，也不能像她那样，当天主不在和隐藏时那样完美地履行爱的律法，那么至圣天主圣三对玛利亚这个完美的受造物，是何等的满意呢？

This is a mystery hidden to our littleness; but it is meet, that we worship it in wonder and admire it in all reverence.

至圣玛丽亚的受造，对渺小的我们是一个隐藏的奥秘；但正是这种奇妙的受造，我们应当以惊奇和崇敬全然地敬畏它。

684.Our most innocent Dove found no peace for her heart nor any footrest for her affections (Gen. 8, 9) while thus with incessant sighing She took her flight through all the range of creation and beyond.

684.我们最纯真的鸽子，她的心找不到安宁，她的爱慕之情也找不到落脚的地方(创世记8：9)，就这样，她不停地叹息着，飞行穿越整个天地万物甚至更远。

［经文〈创 8: 9〉：但是，因为全地面上还有水，鸽子找不着落脚的地方，遂飞回方舟；诺厄伸手将它接入方舟内。 ］

Many times She sought to approach the Lord in tears and loving complaints, She turned to the angels of her guard and addressed all the creatures as if they were capable of reason; then She would ascend to that highest habitation by her penetrating intellect and her most ardent affections, where the highest Good had met Her and where She reciprocally with It had enjoyed ineffable delights.

许多时候，她试图用眼泪和充满爱的哀告接近上主，她转向守护她的天使，向所有的受造物说话，仿佛它们都有理性；然后，她将凭借她敏锐的才智和最热烈的爱慕之情，登上那至高的居所，在那里，至善与她相遇，她也在那里享受着无法言喻的快乐。

But the most high Lord, her beloved Spouse, who allowed Her to possess and yet not enjoy Him as before, inflamed by this possession of Him only more and more her most pure heart, increasing her merits and showering upon Her continually new, though hidden gifts, in order that, in possessing Him the more, She might love the better, and being more loved and possessed, She seek Him with ever greater anxiousness and contrivances of her fiery love.

但至高的上主，玛利亚深爱的“净配”，允许玛利亚得着祂，却不能像以前那样享受祂，玛利亚最纯洁的心因得着祂而燃烧得越来越炽烈，使玛利亚的功德不断地增加，不断地向她倾注新的恩赐，然而是隐藏的恩赐，以便玛利亚越得着祂，就越爱祂，越被祂爱和越被祂得着，她怀着越来越强烈的焦虑和她炽热爱情的发明寻求他。

“I seek Him,” said the heavenly Princess, “and I do not find Him (Cant. 3, 2) ; again I was awakened and, running through the streets and squares of the city of God, I renewed my anxieties.

「我去寻觅祂，　」天国的公主说，「但我找不到祂（雅歌3：2）；我又一次被唤醒，我穿过天主之城的街道和广场，我重新开始了我的渴望。

［经文〈雅歌3: 2〉：我遂起来，环城巡行，在街上，在广场，寻觅我心爱的；我寻觅，却没有找着。 ］

But alas for me! that my hands distilled the myrrh (Cant. 5, 5) ; my diligence is of no avail, my exertions serve only to increase my sorrow.

但是，天呐！我的手滴下没药，我的勤奋毫无用处，我的努力只会增加我的悲伤。

［经文〈雅歌 5: 5〉：我起来给我的爱人开门，一摸门闩，我的手就滴下没药，手指滴下纯正的没药。 ］

My Beloved absents Himself: I call Him and He does not answer me, I turn my eyes to seek Him, but the guards and the sentinels of the city, and all creatures were an annoyance to me and offended my sight. Daughters of Jerusalem, holy and just souls, you I beseech, you I supplicate, if you meet my Beloved, tell Him that I am faint and that I am dying with love.”

我的爱人不在：我呼唤祂，祂不回答我，我转目寻找祂，但城市的守卫和哨兵，以及所有的人都是我的烦恼，冒犯了我的视线。耶路撒冷的女儿们，神圣而公正的灵魂，我乞求你们，我恳求你们，如果你们遇见我的爱人，告诉祂我很虚弱，我正因爱而死去。」

685.In these sweet and loving lamentations our Queen continued for several days, like the humble spikenard giving forth most fragrant odors of sweetness.

685.我们的元后在这些甜蜜而充满爱意的哀歌中持续了好几天，就像低微的香膏散发出最芬芳的香味。

But the Lord remained unmoved by her anxieties and secreted Himself in the hidden recesses of her most faithful heart.

但是上主不为她的渴望所动，把自己隐藏在她最忠诚的内心深处。

The divine Providence, for its greater glory and for the superabundant merit of his Spouse, protracted this conflict in such a manner, that it continued for some time, though not very long; in the meanwhile our heavenly Lady suffered more spiritual torments and anxieties than all the saints together.

上主为了祂更大的光荣和祂净配丰富的功德，延长了这种冲突，它持续了一段时间，虽然不是很长；在此期间，我们天上的圣母比所有的圣徒加在一起遭受的灵性上的折磨和焦虑更多。

For She gradually began to be alarmed by the fear of having lost God and fallen into disgrace on account of her own faults; and no one can estimate or know, except the Lord himself, what and how great was the grief of that burning heart, which had known how to love so much.

因为她渐渐开始害怕失去天主，又怕因自己的过错而蒙羞。除了主自己，没有人能估计或知道，这颗知道如何去爱的火热的心所经历的痛苦是怎样的大。

To weigh this grief belongs to God alone, and in order that She might feel it in its fullest extent, She was left by God to the overwhelming anxiety and fear of having lost Him.

衡量这种悲伤只属于天主，为了让元后能最充分地感受到悲伤，她被天主留在失去祂的巨大焦虑和恐惧中。

instruction which my lady and queen gave me.

我的圣母和元后给我的指示

686.My daughter, all goods are estimated according to the appreciation in which creatures hold them: in so far they value them, as they know them to be good.

686.我的女儿，所有的善都是根据人对它的评价程度来估算的：就目前而言，人们很重视它，因为人们知道它是好的。

But since there is only one true Good, and all the others merely fictitious and apparent, it follows, that only the highest Good is to be appreciated and recognized.

但是，既然只有一种真正的“善”，而其它所有的善都只是虚幻和表面的，那么，只有至善才能被欣赏和承认。

Then only shalt thou give Him true appreciation and love, when thou shalt enjoy and esteem Him above all created things.

只有当你欣赏和尊重祂超过一切受造之物时，你才能给祂真正的敬重和爱。

By this appreciation and love will also be measured the sorrow of losing Him and from this thou canst understand somewhat my sentiments, at the time when the eternal God absented Himself from me, leaving me in my fears lest perhaps I had lost Him through my own fault.

通过这种敬重和爱，你也可以衡量失去祂的悲伤，从这一点上，你可以多少理解我的心情，当永生的天主离开我的时候，让我独自留在恐惧中，让我害怕是因为自已的过错而导致祂的离开，让我品尝这种痛苦的感受。

There is no doubt, that many times the sorrows of this anxiety and the force of love would have deprived me of life, if the Lord himself had not preserved it.

毫无疑问，如果天主没有亲自保全，许多次这种焦虑的悲伤和爱的力量会剥夺我的生命。

687.Imagine then, what ought to be the grief of losing God really by sin, if, without the bad effects of sin, the absence of our true Good could cause such terrible suffering to the soul, knowing at the same time, that it has not lost Him, but still possesses Him, though hidden and disguised to its present consciousness.

687.那么，想象一下，如果没有罪的不良影响，我们真正的“善”的缺失会对灵魂造成如此可怕的痛苦，同时知道，灵魂没有失去天主，但仍然拥有天主，尽管隐藏并伪装成当下的意识，那么，真正因罪而失去天主的悲伤应该是怎么样的呢？

But this wisdom seems far from the mind of carnal men: with a most perverse blindness they continue to make much of the visible and fictitious good, and they torment themselves and are disconsolate, whenever it fails them.

但是，这种智慧似乎与属血肉人的心思相差甚远：属血肉的人非常乖僻盲目，持续重视可见的和虚幻的善，一旦失败，他们就折磨自己，郁郁寡欢。

Because they never taste or recognize the highest and truest Good,they take no thought or reckoning of It.

因为他们从来没有品尝过或认识到至高至真的善，所以他们从不思索或考虑它。

And although my most holy Son has brought a remedy for this dreadful ignorance contracted by the first sin, by meriting for men faith and charity, thereby affording them the possibility of knowing and experiencing to a certain extent the Good, which they never have experienced; yet, O sorrow, how easily charity is wasted and set aside for any kind of pleasure, and how often faith remains without any fruit and is involved in death!

虽然我至圣的儿子为了第一宗罪所招致可怕的无知而带来了一种补救办法，为人们带来了信德与爱德，从而使他们有可能在一定程度上了解和体验他们从未经历过的善；然而，啊，可惜啊，爱德是多么容易被浪掷，被搁置于任何形式的享乐；信德当要结出果实，如果结不出任何果实，这种人活着就好像死了一样！

The sons of darkness live as if they had only a counterfeit or doubtful connection with eternity.

黑暗之子的生活，仿佛他们与永恒只有一种虚假的或可疑的联系。

688.Fear, my soul, this so slightly accounted danger; rouse thyself and live always in watchfulness and preparation for the attacks of the enemies, who never sleep.

我的灵魂，要惧怕这如此轻微的危险；唤醒你自己，永远生活在警惕中，为敌人的攻击做准备，他们从不睡觉。

Let thy meditation day and night be, how thou canst provide against losing the highest Good, which thou lovest. It is not befitting that thou sleep or slumber in the midst of invisible enemies.

你要昼夜默想，怎样才能防止失去最爱的至善，你在看不见的敌人中间睡觉或打盹是不合适的。

If sometimes thy Beloved hides Himself from thee, hope in patience and seek Him solicitously without ceasing, since thou knowest not his secret judgments.

如果有时你的爱人向你隐藏自己，请耐心地盼望，并不断地热切地寻求祂，因为你不知道祂隐秘的判断。

For the time of his absence and temptation provide thyself with the oil of charity and good intention, so that it fail thee not in time of necessity and that thou mayest not be rejected with the foolish and negligent virgins.

在祂隐藏的时候，和受试探的日子，你要给自己提供爱德和善意的油，免得在必要的时候缺乏，免得你和愚昧疏忽的童女一同被弃绝。

CHAPTER XVIII.

OTHER AFFLICTIONS OF OUR QUEEN, SOME OF WHICH WERE PERMITTED BY THE LORD THROUGH THE AGENCY OF CREATURES AND OF THE ANCIENT SERPENT.

第十八章

我们元后的其它痛苦，其中一些是天主通过人和古蛇的代理而允许的。

689.The Most High continued to hide and conceal Himself from the Princess of heaven; and to this affliction, which was the most severe, his Majesty added others in order to increase her merit, her grace and her , thus inflaming more and more the most pure love of the heavenly Lady.

至高者继续隐藏自己，躲避天上的公主；这是最艰难的痛苦，为了增加她的功德、她的恩宠、和她的赏报，荣耀尊威的天主增加了其它的痛苦，从而越来越多地点燃了天堂圣母最纯洁的爱。

The great dragon and ancient serpent was not unwatchful of the heroic works of the most holy Mary: although he could not attain to the knowledge of her interior acts, since they were hidden from his view, yet he scrutinized the exterior ones which were so high and so perfect as to arouse the pride and indignation of that envious fiend; for the purity and the sanctity of the Child Mary tormented him beyond all calculation.

大龙和古蛇并非不注意至圣玛丽亚的英勇工作：虽然牠无法了解她的内心活动，因为它们隐藏在牠的视线之外，但牠仔细观察了外部行为，这些行为是如此崇高，如此之完美，以致激起了嫉妒的恶魔的骄傲和愤慨；因为孩童玛利亚的纯洁和圣洁，使牠痛苦万分。

690. In his restless fury he called a conventicle of the infernal leaders in order to consult about the matter with the higher powers of hell. He addressed them as follows:

690. 在牠不安的愤怒中，牠召集了一个地狱领袖的会议，以便与地狱的更高权力协商此事。牠向牠们做了如下的发言：

“The great triumph which we have until now obtained in the world by the possession of so many souls who are altogether subject to our wills, is, I am afraid and anxious, about to be undone and counteracted by a Woman; we cannot make light of such a danger, for we have been warned since our creation, and afterward heard the sentence confirmed against us, that the Woman shall crush our head (Gen. 3, 15). Therefore we must be watchful and discard all carelessness.

「迄今为止，我们在世界上所取得的巨大胜利，是因为我们占有了这么多完全服从我们意志的灵魂，我恐怕，也担心，这胜利即将被一个女人摧毁和抵消；我们不能轻视这样的危险，因为我们自从被造以来就受到警告，后来也听到了对我们的不利的的判决，就是那女人将踏碎我们的头颅。

You have already been notified of a Child, which was born of Anne, and is growing in age and is at the same time distinguishing Herself in virtue: I have paid careful attention to all her actions and movements, and I have not been able to discover in Her the effects of the seeds of malice, which usually begin to show themselves at the dawn of reason and at the beginning of the activity of the passions in the rest of the children of Adam.

你们已经知道了一个亚纳生的孩子，她随着年龄增长，同时在美德上也与众不同：我仔细注意了她的所有行为和动作，我没能在她身上发现恶的种子的影响，这种影响通常在理性的开端和亚当的其余孩子的情欲活动的开始显示出来。

I have always seen Her composed and most perfect, without being able to incline or induce Her to fall into the slightest human imperfections, which are so natural in the other children.

我总是看到她沉着镇静，十全十美，她不可能使自己陷入人类最细微的不成全，而这些不成全在其他孩子身上是很自然的。

On this account I fear, lest She be the one chosen as Mother of Him who is to become Man.”

因此，我担心她会被选为即将成为“人”的“天主的母亲”。　」

691.“Yet I cannot convince myself of this; for She was born as the rest of women, and subject to the common laws of nature, her parents offered prayers and sacrifices in atonement for Her and their own sins, and brought Her to the temple just like other women.

然而我不能说服自己；因为她生来就像其他女人一样，受自然法则的约束，她的父母为她和他们自己的罪献上祈祷和祭品，并像其他女人一样把她带到圣殿。

Even if She is not the one chosen as our enemy, her childhood points to great things and her exquisite virtue and holiness gives promise of still greater things later on; nor can I bear the prudence and discretion with which She acts in all her affairs.

即使她未被选作我们的敌人，她的童年指向伟大的事情，她的精致美德和圣洁给未来更重大的事情带来了保证；我也不能忍受她在所有事务中的谨慎和判断力。

Her wisdom enrages me, her modesty irritates me, her humility annihilates me and oppresses me, and her whole behavior provokes me to unbearable wrath.

她的智慧让我愤怒，她的谦虚使我不能忍受，压迫我，使我烦恼，她的整个行为激起了我无法忍受的愤慨。

I abhor Her more than all the children of Adam.

我恨她胜过恨亚当的所有孩子。

There is in Her a special power, which often makes it impossible for me to approach Her; if I assail Her with suggestions, She does not admit them, and all my efforts in her regard until this hour have been entirely fruitless.

她身上有一种特殊的力量，这常常使我无法接近她；如果我向她提出建议，她也不接受，直到此刻，我为她所做的一切努力都是徒劳的。

Hence it is important for us all that we find a remedy; and we must make the greatest exertions, lest our power be ruined.

因此，对我们所有（邪魔）来说，找到一种补救办法是很重要的；我们必须尽最大的努力，以免我们的力量被摧毁。

I desire the destruction of this soul more than that of all the world.

我渴望毁灭这个灵魂胜过渴望毁灭整个世界。

Tell me then, what means and what contrivances must we use in order to overcome Her.

那么请告诉我，我们必须用什么手段，用什么办法才能战胜她。

I will certainly offer high and liberal rewards to any one who shall accomplish her downfall.”

任何能使她完蛋的人，我一定会给予丰厚的奖赏。　」

692.The matter was ventilated in that confused synagogue, convoked solely for our ruin, and one of the chiefs of the horrible council said: “Our chief and Lord, do not allow thyself to be tormented by such a small matter, for a weak little Maiden cannot be so invincible and powerful as all of us that follow thee.

这件事在那混乱的集会中公开讨论，它的召集完全是为了我们的毁灭，一个可怕的会议的首领说：「我们的头儿和主，不要让自己被这样一件小事所折磨，因为一个弱小的女子不可能像我们所有跟随你的人一样不可战胜和强大。

Thou hast deceived Eve, (Gen. 3, 4), dragging her down from the high position which she held, and through her thou didst also conquer her head Adam; then why shouldst thou not be able to overcome this Woman, her descendant, who was born after the first fall?

你欺骗了厄娃(创世纪3：4)，把她从她的高位拉下来，并且借着她还征服了她的头亚当；为什么不能制伏这个当初堕落以后所生的女人呢？

Promise thyself even at this moment such a victory; and in order to obtain it we will persist in tempting Her though She resist many times, and, if necessary, we will not stop at yielding some of our greatness and haughtiness, in the hope of finally deceiving Her. If that does not suffice, we will try to destroy her honor or her life.”

即使在此时此刻，你也要向自已许诺这样的胜利；为了获得胜利，我们将坚持诱惑她，尽管她多次抗拒，而且，如果必要的话，我们不会放弃我们的伟大和傲慢，希望最终欺骗她。如果这还不够，我们将试图毁掉她的名誉或生命。　」

693.Other demons added their advice and said to Lucifer: “By experience we know, O powerful chief, that to bring about the downfall of many souls, the most effective way is to make use of other creatures, and by their means we often succeed where we otherwise fail.

其他恶魔也提出了他们的建议，并对路济弗尔说：「根据经验我们知道，大能的首领啊，要想让许多灵魂堕落，最有效的方法就是利用其他人，而通过它们，我们往往能成功，否则我们就会失败。

Let us then plan and contrive the ruin of this Woman in this way, first finding out the best time and the most favorable opportunity. Above all it is necessary, that we apply all our sagacity and astuteness to make Her lose grace by some sin.

那么，让我们以这种方式来计划和策划这个女人的毁灭，首先要找出最好的时刻和最有利的机会。最重要的是，我们必须运用我们所有的睿智和机敏，使她因某些罪恶而失去恩宠。

As soon as this mainstay and bulwark of the just is lost to Her, we can persecute and ensnare Her in her forsakeness, and there will be no one to snatch Her from our grasp, and we must exert ourselves to reduce Her to despair of all remedy.”

一旦她失去了正义的支柱和堡垒，我们就可以迫害她，使她陷入被遗弃的境地，没有人能把她从我们的手中夺走，我们必须努力使她对一切补救办法感到绝望。」

694.Lucifer expressed his thanks for these encouraging counsels of his followers and co-operators in crime.

路济弗对牠的追随者和犯罪同伙的这些鼓动的建议表示感谢。

He commanded and exhorted the most astute in malice among them to accompany him as leader in this arduous enterprise; for he did not wish to trust it to other hands.

牠命令并劝说牠们中间最狡猾的，陪牠一起领导这项艰巨的事业；因为牠不想把这事托付给别人。

Although the demons assisted him, Lucifer himself in person was always at the fore in tempting Mary and her most holy Son in the desert, as well as during the whole course of their lives, as we shall see later on.

尽管恶魔们辅助了牠，路济弗自己总是亲自在沙漠以及在他们一生中诱惑玛利亚和她最神圣的儿子，我们将在后面看到。

695.In the meanwhile our heavenly Princess continued to sigh and grieve over the absence of her Beloved, and thus the infernal squadron found Her, when they rushed forward to begin their temptations.

与此同时，我们的天堂公主还在为她心爱人的离去而叹息和悲伤，因此，当牠们冲上前去开始牠们的诱惑时，这群地狱的队伍找到了她。

But the divine power, which overshadowed Her, hindered the assaults of Lucifer, so that he could not approach very closely to Her, nor could he execute all that he had intended.

但是，笼罩着她的神圣力量阻碍了路济弗的进攻，使路济弗无法靠近她，也无法执行牠所计划的一切。

By permission of God the hellish host excited in her faculties many suggestions and various thoughts of highest iniquity and malice; for the Lord did not judge it to be alien to the Mother of Grace, that She should be tempted in all things, although She was to be without sin in temptation, as was afterwards her most holy Son.

经天主允许，这地狱大军在她的官能中激起了许多极端罪恶和恶毒的念头和各种想法；因为天主不以恩宠之母为可置身事外者，叫她凡事受试探，就像后来她的至圣儿子一样，虽然她在试探中是无罪的。

696.It cannot easily be conceived how much in this new conflict the most pure and innocent heart of Mary suffered, seeing Herself assailed by suggestions so foreign and so distant from the ineffable purity and nobility of her heavenly mind.

很难想象，在这场新的冲突中，玛利亚最纯洁、最天真的心遭受了多大的痛苦，因为她看到自己受到了如此外来的建议的攻击，与她神圣心灵的不可言喻的纯洁和高贵相去甚远。

When the ancient serpent perceived the affliction and tears of the great Lady, he imagined that he had on this account more power over Her, being blinded by his own pride and not knowing the secrets of heaven.

当这古蛇察觉到伟大的圣母的痛苦和泪水时，牠认为自己因此对她有了更大的权力，因为牠被自己的骄傲蒙蔽了双眼，不知道天堂的奥秘。

Therefore, animating his infernal helpers, he said to them: “Let us persecute Her now, let us persecute Her; already it seems we are gaining our end, for She feels sorrowful, which is an opening for discouragement.”

因此，牠鼓动那些地狱的助手们，对牠们说：「我们现在就来迫害她吧，我们来迫害她吧；我们看来已经达到了目的，因为她感到悲伤，这是气馁的开端。　」

In this mistaken conviction, they suggested new thoughts of dejection and despair, and they assailed Her with terrible imaginations, but in vain; for as this flawless stone was struck by occasions of more exalted virtues, so also it gave forth more generously the sparks and flames of divine love.

在这种错误的信念中，牠们提出了沮丧和绝望的新想法，牠们用可怕的想象力攻击她，但徒劳无功；因为当这颗完美的石头被更崇高的美德击中时，它也更丰富地散发出神圣之爱的火花和火焰。

Our invincible Queen was so superior to this infernal battery, that her interior showed no signs of change nor even of an understanding of such terrible suggestions, except in so far as to concentrate Herself the more in the exercise of her incomparable virtues and allow the flames of divine love, which burned in her breast, to ascend so much the higher.

我们无敌的元后是如此的优越，以至于她的内心没有任何变化的迹象，甚至没有理解这些可怕的建议，除非她更加专注于操练她无与伦比的美德，让她胸中燃烧的神圣之爱的火焰升得更高。

697.The dragon, though seeing her courage and constancy, and though feeling the force of the divine assistance, knew nothing of the hidden wisdom and prudence of our sovereign Queen.

大龙虽然看到了她的勇气和坚贞，虽然感受到上主的力量援助，却不知道我们至尊元后隐藏着的智慧和谨慎。

Nevertheless he persisted in his pride and besieged the City of God in diverse ways and several kinds of warfare.

然而，大龙坚持自己的骄傲，用各种各样的方式和各种各样的战争围困了天主之城。

The astute enemy during this warfare often changed his engines of war, but his machinery was like the sting of a weak hornet against a diamond, or adamantine wall.

在这场战争中，狡猾的仇敌经常更换牠的战争武器，但牠的武器就像一只虚弱的马蜂刺向钻石或坚不可摧的墙一样。

Our Princess was that strong woman (Prov. 31, 11) on whom the heart of her husband confidently relied, without the least anxiety lest his desires should be frustrated in Her.

我们的公主是一个坚强的女人(箴言31：11)，她丈夫的心完全依靠她，丝毫不担心他的愿望会在她身上受挫。

［经文〈箴言31：11〉：她的丈夫对她衷心信赖，一切所需从来不会缺少。］

Her adornments were fortitude (Prov. 31, 25) which filled Her with beauty, and her vestments were purity and charity, which served Her as a helmet.

她的刚毅是她的服饰，这使她全然美丽，她的祭衣是纯洁和爱德，这为她提供保护。

［经文〈箴言31：25〉：刚毅和尊严是她的服饰，一念及将来便笑容满面。］

The unclean and proud serpent could not look upon this Creature without being blinded anew in the fury of his confusion; therefore he resolved to take away her life, and the horde of malignant spirits began to exert their utmost powers toward this end. In this attempt they spent some time, but with just as little success.

这条邪恶而高傲的蛇一看见这个人，就会在狂怒的混乱中重新瞎了眼；因此，牠决定要夺去玛利亚的生命，而那群恶灵也开始为此施展他们最大的力量。这次尝试牠们花了一些时间，但同样没有成功。

698.The knowledge of this hidden mystery caused in me great wonder, especially when I considered the extremes, to which the fury of Lucifer was allowed to proceed against the most holy Mary in her tender years and when I beheld the hidden and vigilant defense and protection of the Most High.

尤其是当我想到路济弗在至圣玛利亚幼年时，被允许对她进行极端的愤怒攻击，当我看到至高天主的隐藏和警惕的防御和保护时，对这个隐藏奥秘的了解在我心中引起了极大的惊奇。

I saw how attentive the Lord was toward his chosen and only One among creatures; and I saw at the same time all hell lashed into fury against Her and exerting against Her in fullest indignation such a wrath as had never till then been exerted against any other creature; and I saw the facility with which God neutralizes the infernal power and astuteness.

我看见上主眷顾祂所拣选也是万物中唯一的；与此同时，所有的地狱都对她怒不可遏，向她施加了迄今为止从未向任何其他生物施加过的极大的愤怒；我也看到了天主摧毁了恶魔的力量和狡猾的手段。

O more than unhappy Lucifer! How much greater is thy pride and arrogance than thy strength! (Isaias 16, 6.) Very weak and helpless art thou in spite of thy high-flown pretentions; begin to confide less in thyself and expect no such great triumphs; for a tender Child crushes thy head and sends thee back conquered in all things and altogether vanquished.

路济弗啊，何其不幸！你的骄傲自大比你的力量还大！(以撒意亚16：6)尽管你自命不凡，你却非常软弱无能；少相信自己，不要期待如此伟大的胜利；因为一个幼小的孩子击碎你的头，把你恢复原状，在所有事情上被征服，完全彻底被打败。

［经文〈以撒意亚16：6〉：我们曾听到摩阿布的骄傲，极其傲慢；听到她的骄矜，她的傲慢，她的自负，她狂妄的矜夸。］

Acknowledge now that thou canst do and knowest but little, since thou wast even ignorant of the sacrament of the King.

现在要承认你能做的和知道的很少，因为你甚至不知道大君王的圣事。

Acknowledge that his power has humiliated thee by the instrument thou hadst despised, by a feeble Woman, by a Child in its natural weakness.

承认祂的大能，用你所鄙视的工具–一个软弱的女人和一个天生软弱的孩子–使你受到了羞辱。

O how evident would thy ignorance also become in regard to men, if they would avail themselves of the protection of the Most High, and of the example, the imitation and the intercession of that victorious and triumphant Mistress of angels and men!

啊，如果人们能善用至高者的保护，善用好天使和人类的胜利之主母的榜样、效法她的芳表、祈求她的代祷，那么你对人类的无知也会变得多么明显啊！

699.During these varying temptations and combats the fervent prayers of most holy Mary never ceased, and She spoke to the Lord: “Now, O my most high God, while I am in tribulation, be with me (Psalm 90, 15); now that I call to Thee with my whole heart and seek thy justifications, (Psalm 118, 14) let my prayers come to thy ears; now that I suffer such violence, wilt Thou answer for me (Isaias 38, 14).

在这些不同的诱惑和斗争中，至圣玛利亚的热情祈祷从未停止过，她对上主说：「我至高的天主啊，现在我在患难中，求你与我同在（圣咏90：15）；现在我全心呼求你，寻求你的义（圣咏118：14），愿我的祈祷入你耳中；现在我遭遇这样的暴力，你愿意救援我吗？（依撒意亚38：14）。

［经文〈圣咏 91:15〉：他若呼求我，我必应允他，他若有困苦，我必偕同他，我必拯救他，也必光荣他。经文〈圣咏 119:14〉：我喜爱你约法的道路，就如喜爱一切的财富。经文〈圣咏 118:14〉：上主是我的力量与勇敢，他也始终作了我的救援。经文〈依撒意亚 38:14〉：我呢喃好似燕子，我哀鸣有如斑鸠；我痛哭的眼睛向上仰视：「上主！我实在痛苦，求你扶持我！」］

Thou, my Lord and Father, be my strength and my refuge (Psalm 30, 4), and because of thy holy name Thou wilt deliver me from danger; thou wilt lead me the sure way and nourish me as thy Daughter.”

我的上主，我的父，求你作我的力量，我的保障(圣咏30：4)。因你的圣名，你必救我脱离危险。你会引导我走正确的道路，像抚养女儿一样抚养我。　」

［经文〈圣咏31:4〉：因为你是我的磐石，我的城堡，为你的名，求你引导我指教我。

经文〈圣咏14:6〉：你们尽可鄙视贫苦者的主张，但上主却要自作他们的保障。］

She repeated also many mysteries of the holy Scriptures, especially passages from the Psalms, to invoke his aid against the invisible enemies. With these invincible arms, losing not an atom of interior peace, equanimity and resignation, but rather confirming Herself more therein, She raised her spirit on high, battled with, resisted, and conquered satan to the inexpressible delight of the Lord and for her greater merit.

她还重复了圣经中的许多奥秘，尤其是圣咏中的段落，以祈求上主的帮助来对抗看不见的敌人。有了这战无不胜的臂膀，内心的平安、宁静和顺从丝毫不减，反而更加坚定了自己的信念，她振奋精神，与撒殚争战、抵抗并征服了撒殚，这让天主感到无比喜悦，也让她获得了更大的功德。

700.After the most holy Virgin had successfully fought these secret temptations and battles, the serpent instituted a new conflict by means of creatures.

在至圣童贞圣母成功地对抗了这些秘密的诱惑和战斗之后，蛇通过人发起了一场新的冲突。

For this purpose he secretly kindled the sparks of envy and emulation against the most holy Mary in the hearts of her maiden companions of the temple.

为了达到这个目的，牠偷偷地在圣殿里至圣的玛利亚的少女同伴们心中点燃了嫉妒和竞争的火花。

This contagion was much the harder to counteract, as it arose from the punctuality with which our heavenly Princess distinguished Herself in the practice of all virtues, growing in wisdom and grace before God and man.

这种嫉妒之火是很难消除的，由于我们的神圣的公主在操练一切美德方面表现出色，在天主和人前，她的智慧和恩宠都在增长。

For where the prodding of ambition is, the very light of virtue darkens and blinds the judgment, and at last enkindles the flames of envy.

因为人在野心的刺激下，美德之光就会变得暗淡而判断力就会变得盲目，从而最终点燃嫉妒之火。

The dragon through his secret suggestions persuaded these simple maidens, that the light of this sun, most holy Mary, would obscure them and cause them to be little noticed; that on her account their own negligences were more clearly apparent to the priests and their teacher; and that Mary alone was preferred in the estimation and judgment of all.

恶龙通过牠的秘密建议，说服了这些单纯的少女，相信这太阳的光，至圣的圣母玛利亚，会使她们变得默默无闻，并使她们很少被注意到；因为玛利亚，只会使他们的疏忽在司祭和他们的老师看来更加明显；在所有人的评价和判断中，只有玛利亚一个人更受欢迎。

701.The companions of our Queen allowed the devil to sow this bad seed in their bosoms; for they were heedless and little experienced in spiritual ways.

我们元后的同伴们任由魔鬼在他们的胸中播下这颗邪恶的种子，因为她们粗心大意，在灵性上缺乏经验。

They allowed it to increase until it grew into a sort of interior abhorrence of the most pure Mary, and this into anger.

她们任由邪恶的种子增长，直到它发展成一种内心对至纯玛利亚的憎恶，并发展成愤怒。

Filled with this anger, they began to look upon and treat Her with hatred, not being able to endure the modesty of that most innocent Dove.

她们满腔怒火，开始憎恨她，无法忍受这位最清白的鸽子的谦逊。

For the dragon had incited them and had already imbued the incautious girls with some of his own wrath.

因为龙已经煽动了她们，并且已经向那些不谨慎的女孩灌输了牠自己的愤怒。

The temptation continuing, its effects became manifest and the temple maidens began to plot among themselves, ignorant of the spirit that moved them.

诱惑还在继续，它的影响变得明显，圣殿里的少女们开始相互密谋，对鼓动她们的惡灵一无所知。

They agreed among themselves to molest and persecute the unknown Princess of the world, until She should be forced to leave the temple. Accordingly they called Her aside and spoke to Her very sharp words, treating Her at the same time very haughtily.

她们一致同意骚扰和迫害这位不为人知的公主，直到她被迫离开圣殿。于是她们把玛利亚叫到一边，对她说了很多尖刻的话，同时又非常傲慢地对待她。

They called Her a hypocrite and reproached Her with scheming to obtain the favor of the priests and of their teacher, while seeking to discredit all the other girls by her complaints and her exaggerations of their faults, whereas She was the most useless of them all and therefore deserved their hatred as an enemy.

她们称她为伪善人，指责她阴谋获得司祭和她们的教师的青睐，同时试图通过抱怨和夸大她们的错误来败坏所有其他女孩的名声，而玛利亚是他们中最差劲的人，因此该当被她们当作敌人来仇恨。

702.These contumelies and many other accusations the most prudent Virgin bore without disturbance and with equable humility.

702. 这些侮辱和许多其它的控告，被最谨慎的贞女不受干扰并且宁静谦卑地忍受了。

She answered: “My friends and my mistresses, you are right no doubt in saying, that I am the least and the most imperfect among you; but then you, my sisters, being better informed, must pardon me my faults and must teach me in my ignorance.

她回答说：“我友我师，你们说的毫无疑问是对的，我在你们中间是最小的，也是最不完美的；但是，我的姐妹们，你们既然有了更多的知识，就应该原谅我的错误，必须教导我的无知。

Direct me therefore, that I may succeed in doing better and act according to your pleasure.

所以求你们指示我，使我能做得更好，照你们所喜悦的去行。

I beseech you, my friends, not to deny me your good will, which, though I am so imperfect, I sincerely wish to merit; for I love you and reverence you as a servant, and I will obey you in all things, in which you desire to make a trial of my good will. Command me then, and tell me what you wish of me.”

我恳求你们，我的朋友们，不要拒绝你们对我的善意，虽然我如此不完美，但我真诚地希望能得到你们的善意；因为我好像仆人一样爱你们，尊敬你们。你们愿意试验我的善意，我在凡事上都要服从你们。那就命令我吧，告诉我你要我做什么。」

703.These humble and sweet reasonings of the most humble Mary did not soften the hardened hearts of her associates and companions, for they were infected by the poisonous fury of the dragon against Her.

703.　最谦卑玛利亚的这些谦卑和甜蜜的话语并没有软化她的同伴和同伴们刚硬的心，因为她们被龙对玛利亚的恶毒的愤怒所感染。

Precisely on account of her sweet humility he became so much the more infuriated, and thus turned this sweet antidote against the poisonous bite into a means of inflaming them with open wrath against Her who was the great sign in heaven (Apoc. 12, 15).

正是因为她温柔的谦卑，魔鬼变得更加愤怒，从而把这种的甜蜜解药，变成一种手段，使她们对天上大异兆的圣母公开发泄愤怒（默示录12：15）。

［经文〈默示录12:15〉：那蛇遂在女人后面，从自己的口中吐出一道像河的水，为使那女人被河水冲去；］

For many days this persecution continued, during which the heavenly Lady sought in vain to appease the hate of her companions by her humility, patience, modesty and tolerance.

这种迫害持续了许多天，在此期间，这位天上的圣母试图用谦卑、耐心、谦虚和宽容来平息同伴的仇恨，但都是徒劳的。

On the contrary the demon was emboldened to inspire them with many thoughts full of temerity, urging them to lay violent hands on the most humble lamb and maltreat Her, even so far as to take away her life.

相反，魔鬼大胆地用许多鲁莽的想法鼓动她们，怂恿她们对最卑微的羔羊施以暴力，虐待她，甚至要夺去她的生命。

But the Lord did not permit the execution of such sacrilegious suggestions; and the farthest which they were allowed to proceed, was to insult Her by words or to inflict some blows.

但是上主不允许这种亵渎神明的授意被执行；他们所允许的最大限度，就是用言语侮辱她或是打她。

This quarreling remained concealed from the teacher of the maidens and from the priests, and during this time most holy Mary gained incomparable merits in the sight of the Almighty, because She took occasion to exercise all the virtues, as well in regard to God as also in regard to the creatures, which were persecuting and hating Her.

这场争吵一直瞒着女教师和司祭，在这段时间里，至圣玛利亚在全能的天主的眼中获得了无与伦比的功德，因为她利用这个机会操练了所有的美德，无论是在天主方面，还是在那些迫害和憎恨她的人方面。

She performed heroic acts of charity and humility, yielding good for evil, blessings for curses, prayers for blasphemies (I Cor. 4, 13), fulfilling in all things the most perfect and the highest requirements of the divine law.

她表现了宽容和谦卑的英勇行为，以善代恶，以祝福代诅咒，为亵渎者祈祷（林前4章，13节），在所有事情上都实现了神圣律法的最完美和最高要求。

［经文〈格前4章13节〉：被人誹謗，我們就勸戒；直到現在，我們仍被視為世上的垃圾和人間的廢物。]

Before the Lord She exercised the most exalted virtues, by praying for his creatures who were persecuting Her; and She excited the admiration of the angels, by humiliating Herself as if She were the vilest of mortals deservedly treated in that way. In all these things She surpassed the conceptions of men and the highest merits of the seraphim.

在上主面前，她操练最崇高的美德，为迫害她的人祈祷；她谦卑自己，仿佛她是最卑微的人，理应受到那样的对待，这激起了天使们的钦崇。在所有这些方面，她超越了人类的观念和色辣芬的最高功德。

704.It happened one day, that, impelled by the diabolical suggestions, these girls brought Mary to a retired room, where they could act with more safety.

704.有一天，在这些恶毒授意的驱使下，这些女孩把玛利亚带到一个僻静的房间，在那里她们可以更安全地行动。

Here they began to heap unmeasured injuries and insults upon Her, in order to excite Her to weakness or anger and to entrap Her imperturbable modesty into some hasty action.

在这里，她们开始对她施加无数的伤害和侮辱，想激起她的软弱和愤怒，诱使她不可动摇的谦虚采取某种仓促的行动。

But as the Queen of virtues could not even for a moment be subject to vice, She showed Herself immovable, and She answered them with great kindness and sweetness.

但是，由于美德元后一刻也不能受制于恶习，她表现出了坚不可摧的态度，她以极大的友好和善良回答了她们。

Being enraged beyond bounds on account of not succeeding in their purpose, her companions raised their voices in discordant strife, so that they were heard in the temple and by such unwonted noise caused great astonishment and confusion.

她的同伴们因为没有达到她们的目的而怒不可遏了，他们在不和谐的争斗中提高了嗓门，以致在圣殿里可以都能听到她们的声音，这种不寻常的声音引起了极大的惊讶和混乱。

The priests and the teacher hastened to the place whence the noise proceeded, and the Lord permitted a new humiliation of his Spouse, for they asked with severity, what was the cause of this strife.

司祭和教师急忙赶到声音发出的地方，上主允许祂的净配再次受到羞辱，因为他们严厉地问，这场冲突的起因是什么。

While the most meek Dove remained silent, the other maidens angrily answered and said: “Mary of Nazareth brings us all into strife and quarreling by her horrid conduct: for in your absence, She irritates and provokes us in such a manner, that if She does not leave the temple, it will be impossible to keep any peace with Her.

当最温良的鸽子保持沉默时，其他的少女愤怒地回答说：「纳匝肋的玛利亚因她可怕的行为把我们都带入了冲突和争吵：因为在你们不在的时候，她以这样的方式激怒和挑衅我们，如果她不离开圣殿，就不可能与她保持任何和平。

When we allow Her her own way, She becomes overbearing; if we reprehend Her, She makes fun of all of us by prostrating Herself at our feet with feigned humility, and afterwards She quarrels anew and throws all into uproar.”

当我们允许她为所欲为时，她变得傲慢；如果我们责备她，她会假装谦卑地跪倒在我们的脚下，取笑我们所有人，然后她会重新争吵，把所有人都弄得一片混乱。"

705.The priests and the instructress brought the Mistress of the world into another room, and there they severely reprehended Her, giving full credit at that time to all the accusations of her companions, and, having exhorted Her to reform and behave as one living in the house of God, they threatened to expel Her from the temple, if She would not mend Her conduct.

705.　司祭和女教师把这位世界的主母带到另一个房间，在那里他们严厉地斥责了她，充分赞扬了她同伴们当时的所有控告，并告诫她要改过自新，像一个住在圣殿里的人一样行事，他们威胁说，如果她不改正自己的行为，就把她驱逐出圣殿。

This threat was the most severe punishment, which they could have given Her, even if She had been guilty; so much the more severe was it, when She was altogether innocent of any of the faults imputed to Her.

即使她有罪，这一威胁也是他们所能给予她的最严厉的惩罚；当她完全没有犯任何一件应该归咎于她的过失时，事情就更加严重了。

Whoever will obtain from the Lord some understanding of a part only of the profound humility of the most holy Mary will also understand somewhat of the effects of these mysteries in her most innocent heart; for She judged Herself to be the most vile of the woman born, the most unworthy to live among them and to burden the earth with her presence.

任何人只要能从上主那里了解到至圣圣母玛利亚的谦卑之心的一部分，也就能多少了解这些奥秘在她最纯洁的心灵中所产生的影响；因为她断定自己是女人中最卑微的一个，最不配和他们生活在一起，并且用她的存在拖累整个大地。

This threat cruelly lacerated the heart of the most prudent Virgin, and in tears She answered and said to the priests: “My masters, I acknowledge the favor, which you do me in correcting and teaching me, the most imperfect and despicable of creatures; but I beseech you, pardon me, you who are the servants of the Most High, and overlooking my defects, direct me in all things so that I may reform and from now on give pleasure to his Majesty and to my sisters and companions. With the grace of the Lord I will resolve this anew and will commence from today.”

这种威胁残酷地撕裂了极智者贞女的心，她流着泪回答说：“我的老师，我感谢你对我的恩惠，你教导我这个最不完美和最卑微的人；但我恳求你，请原谅我，你是至高天主的仆人，你忽略我的缺陷，请在所有的事情上指导我，使我可以改过自新，从现在开始，让陛下和我的姐妹和同伴们喜悦。靠着主的恩宠，我会重新解决这个问题，从今天开始。　」

706.Our Queen added other words full of sweetest innocence and modesty; and therewith the instructress and the priests dismissed Her, enjoining anew upon Her that doctrine, of which She herself was the most wise Teacher.

706.我们的元后还说了其它充满了最甜美的天真和谦逊的话；于是女教师和司祭们把她打发走了，重新嘱咐她要遵守那个教导，而她本人就是这个教导中最聪明的教师。

Immediately She betook Herself to her companions, and prostrating Herself at their feet, She asked them pardon, as if the faults, with which they had charged Her, could ever have been shared by the Mother of all innocence.

她立刻走到她的同伴们跟前，跪倒在他们的脚下，请求他们原谅，仿佛她们指控她的那些过失，也会被这位纯真的圣母分担似的。

They received Her this time with more good will, because they thought that her tears were the effect of the punishment and the warning of the priests and the instructress, whom they had induced to act thus in pursuance of their badly governed passions.

这一次，她们怀着更大的“善意”接纳了她，因为她们认为她的眼泪是司祭和女教师的惩罚和警告的结果，是她们为了追求她们那不受控制的嫉妒之情而诱使司祭和女教师这样做的。

The dragon, who was secretly contriving this entanglement, urged the incautious hearts of all these girls to still greater haughtiness and presumption, and as they had now made headway in the estimation of the priests themselves, they proceeded to greater audacity in discrediting and lowering the good name of the most pure Virgin.

那龙暗中策划了这场纠葛，牠鼓动所有这些姑娘轻率的心更加傲慢和自大。因为她们现在已经在司祭们自己的评价中取得了进展，她们更加大胆地诋毁和贬低了至纯贞女的美名。

Accordingly by instigation of the devil, they fabricated new accusations and lies; but the Most High never permitted them to say anything very grave and dishonorable of Her, whom He had chosen as the most holy Mother of his Onlybegotten.

因此，在魔鬼的唆使下，她们捏造了新的指控和谎言；但至高的天主却从不允许她们说她的任何重大的、不光彩的话，因为天主已经选她为天主独生子的至圣的母亲。

He merely allowed the indignation and deceit of the maidens to go so far as to exaggerate very much some small faults, which were even in themselves altogether fictitious, but which they accused Her of.

天主只是任由姑娘们的愤慨和欺骗，把一些小错误夸大了，这些小错误本身甚至完全是编造的，但她们却指责她。

Moreover they were, permitted to practice many feminine intrigues, to which their own restlessness drove them. In these different ways and in the reprehensions of her instructress and of the priests our most humble Lady Mary found many occasions of exercising virtues, of increasing the gifts of the Most High, and of exalting Her merit.

此外，她们还被允许从事许多女人的阴谋活动，这些活动是由她们自己的不安驱使的。在这些不同的方式中，在她的女教师和司祭的责备中，我们最谦卑的圣母玛利亚找到了许多机会来操练美德，这会增加天主的恩赐，并提升她的功德。

707.In all this our Queen acted with the plenitude of perfection in the eyes of the Lord, who regaled Himself with the sweetest odor of that humble spikenard, maltreated and despised by the creatures, who] did not know Her.

707.在上主的眼中，我们的元后在所有这一切中表现出了圆满的成全，祂尽情享用从她身上散发出的最谦卑的甜美的芳香，而那谦卑的香膏被那些不认识她的人所滥用和轻视。

She repeated and continued her, clamors and her sighs on account of the absence of her Beloved; and on one of these occasions She said: “My highest Good and Lord of infinite mercies, if Thou who art my Lord and my Maker, hast forsaken me, it is not strange, that all the creatures abhor me and rise up against me.

她重复了一遍又一遍，因为她心爱的不在，她呼唤着，叹息着；有一次，她说：「我至高的良善和无限怜悯的主，我的上主和造我的主，如果你离弃了我，所有的人都憎恶我，起来攻击我，这并不奇怪。

All this my ingratitude to thy benefits well merits; nevertheless I will always acknowledge and confess Thee as my refuge and my .

这一切都是我对你的恩惠的忘恩负义；然而，我将永远感谢并承认你是我的避难所和宝藏。

Thou alone art my God, my Beloved and my rest: If then Thou art this to me, how can my afflicted heart come to rest? The creatures do only that with me, which they should; but they do not go so far in this as I merit, because Thou, O my Lord and Father, in punishing, art so sparing, and in rewarding art so generous.

惟独你是我的天主，我的良人，我的安息。你若这样待我，我困苦的心怎能得安息呢？这些人只是对我做了她们应该做的事；但是她们这些事并没有达到我应得的程度，因为你，哦，我的上主和父啊，你在惩罚时是那么吝惜，在赏报时是那么慷慨。

Discount, O Lord, my negligences by my sorrow of having lost thy interior presence, and pay back with a liberal hand the benefits, blessings, which thy creatures gain for me in forcing me to acknowledge thy goodness and my meanness.

主啊，请原谅我的疏忽，因为我失去了你在我内的临在而感到悲伤，请用慷慨的手给予你的恩惠和福份，这些恩惠和福份是你的受造物迫使我承认你的善良和我的卑微而为我得到的。

Raise, O Lord, the needy one from the dust of the earth (I Reg. 2, 8) and renew her, who is poor and the most abject of the creatures, and then may I see thy divine face and be saved.” (Psalm 79, 5).

上主啊，求你从地上的尘土中兴起困苦的人，更新她，就是那最可怜和最卑微的人，然后我就能看到你神圣的圣颜和拯救。　」(圣咏79：5)。

［经文〈圣咏79：5〉：上主，你经常发怒，要到何时，你怒焰如火，要到何时？经文〈圣咏80:4~55〉：天主，求你使我们能以复兴，显示你的慈颜，好拯救我们。万军的天主，何时消除向你祈祷的百姓发怒？］

708.It would not be possible, nor is it necessary, to relate all that happened to our Queen in this test of her virtues.

708.在这次对元后美德的考验中，不可能也没有必要讲述发生在我们元后身上的所有事情。

But leaving Her at present therein, and considering Her behavior, we will have in Her a living example, teaching us to bear with exultation all the troubles, pains and strifes, which are so necessary in order to satisfy for our sins and subject our necks to the yoke of mortification.

但现在把她留在这里，考虑到她的品性，我们将在她身上得着一个活生生的榜样，教导我们要欢欣地忍受一切困境、痛苦和冲突，这些都是必要的，以便赎我们的罪，使我们的颈项受克己的轭。

There was no sin nor any deceit in our most innocent Dove, yet, in humble silence and patience, She suffered ungrounded hate and persecution.

我们最无辜的鸽子没有罪恶，也没有欺骗，然而，在谦卑的沉默和忍耐中，她遭受了毫无根据的仇恨和迫害。

Let us then be confounded in her presence, that we should deem slight injuries irreparable offenses which must be avenged; whereas all offenses, of whatever kind, are to be held but slight by those, who have God for their enemy.

那么，让我们在她面前感到羞愧吧，我们竟把微不足道的伤害当作不可弥补的过错，必须加以报复；而那些以天主为敌的人，无论犯什么罪，他们都轻看，不以为那是得罪天主的。

The Most High was mighty to preserve Her from all persecution, but then He could not have shown his power in leading Her out of it unharmed, nor would He have given Her such dear pledges of his love, nor would She have reaped the sweet fruit of loving her enemies and her persecutors.

至高的天主有能力保护她免受一切迫害，但若天主毫发无伤地把她带走就不可能展示出天主的力量，天主也不会给她如此珍贵的爱的保证，她也不会收获因爱她的敌人和迫害她的人而有的甜美的果实。

We make ourselves unworthy of such great blessing in raising an outcry against creatures whenever we are injured and our proud heart rises up against God himself, who arranges all things; for it refuses to subject itself to its Creator and Justifier, who knows what is necessary for our salvation.

每当我们受到伤害时，我们就向人喊叫，使自己不配得到如此大的祝福，我们骄傲的心就起来反对安排一切的天主；因为我们拒绝服从创造者和正义者，祂知道什么是必要的，为了我们的得救。

INSTRUCTION OF THE QUEEN OF HEAVEN, MOST BLESSED MARY.

天上元后至圣玛利亚的指示

709.Take notice then, my Daughter, that the example of these events of my life should serve thee for thy instruction and direction.

709.那么，请注意，我的女儿，我生命中这些事件的例子应该做为你的教导和方向。

Treasure up this example lovingly in thy bosom and allow it to dilate thy heart, so as to receive with joy the persecutions and calumnies of creatures, whenever thou art made partaker of such happiness.

把这个榜样亲切地珍藏在你的胸中，让它扩张你的心灵，当你分享这样的幸福时，你就能快乐地接受人的迫害和诽谤。

The sons of perdition, who serve vanity, are ignorant of the treasure of suffering injuries and of pardoning them, and they make a boast of vengeance, which even according to the requirements of the natural reason is reprehensible and arises from a heart brutal and beastly, rather than from a human.

那些贪慕虚荣的灭亡之子，不知道遭受伤害的宝藏，也不知道宽恕伤害的宝藏，他们自夸要复仇，即使按照自然理性的要求，这种复仇也是应受谴责的，是出于一颗残忍而恶毒的心，而不是出于人本性的心。

On the other hand, he who pardons injuries magnanimously and forgets them, although he may not have divine faith nor the light of the Gospel, becomes noble and excellent, and does not pay vile tribute to the fierce and irrational brutality of revenge.

另一方面，那些宽宏大量地宽恕伤害并忘记伤害的人，尽管他可能没有神圣的信仰，也没有福音的光明，但他会变得高尚和卓越，不会对凶残和非理性、残暴的复仇进行无意义的关注。

710.And if the vice of revenge is so contrary even to the dictates of nature, consider, my daughter, how much it is opposed to grace and how hateful and abominable the vengeful are in the eyes of my most holy Son, who made Himself man, suffered and died for no other purpose than to forgive and to obtain the pardon of the Almighty for the injuries committed by the human race.

710.如果复仇的罪恶是如此的违背天性法则，那么，我的女儿，想想看，复仇是多么的违背恩典，在我最神圣的儿子眼中，复仇是多么的可恶和可憎，他使自己成为人，只为获得全能天主对人类犯下的伤害的宽恕，他忍受了痛苦和死亡。

Against this tendency of his whole life and against his whole nature and infinite bounty, vengeance is arrayed; as far as in him lies, the vindictive man destroys entirely, as well God himself as all his works.

反对圣子整个生命的这种倾向，反对圣子的整个天性和无限的慷慨，复仇已经准备就绪；凡有报复心的人，会将天主和连同祂所造的一切，彻底都完全毁灭了。

And for this attempt he well merits, that God should destroy him with all his might. Between the person who pardons and suffers injuries, and the vindictive, there is the same difference as between the one and only heir and the deadly enemy; this one provokes all the wrath of God and the other merits and obtains all blessings; because in this virtue he exhibits a most perfect image of the celestial Father.

因为复仇的人充滿这样企图，天主必用一切的力量来摧毁他。在受害且宽恕的人与报复的人之间，就像唯一的后嗣和死敌之间的区别一样；一个激起了天主所有的愤怒，另一个赢得了天主所有的祝福；因为在这种美德中，受害且宽恕的人展示了天父最完美的形象。

711. I wish thee, O soul, to understand, that to suffer injuries with equanimity and to pardon them entirely for the Lord, will be more acceptable in his eyes, than if thou choose of thy own will to do the most severe penance and shed thy own blood for Him.

711.灵魂啊，我希望你明白，在上主眼里，平静地忍受伤害，并完全为上主宽恕他们，比你自愿为祂做最严格的补赎，甚至为他牺牲自已更容易被接受。

Humble thyself before those who persecute thee, love them and pray for them from thy true heart; thereby shalt thou turn toward thee in love the heart of thy God and rise to the perfection of holiness, and thou shalt overcome hell in all things.

在那些迫害你的人面前发自内心地谦卑自己，真心爱他们，为他们祈祷；你的心将在爱中转向天主，并上升到完全的圣洁，你将在一切事上胜过阴府。

That great dragon, who persecutes all men, was confounded many times by my humility and meekness, and his fury could not tolerate the sight of these virtues. From them he fled more swiftly than the sun’s rays.

那条迫害所有人的巨龙，多次被我的谦卑和温顺所击败，牠的愤怒无法容忍这些美德。牠逃离的速度比太阳的光线还要快。

I gained great victories for my soul and won glorious triumphs for the exaltation of the Divinity. When any creature rose up against me, I conceived no anger toward it, for I knew in reality it was an instrument of the Most High, directed by his Providence for my special good.

我为我的灵魂赢得了伟大的胜利，我为颂扬上主赢得了光荣的胜利。当任何人起来反抗我时，我并没有生气，因为我知道，它实际上是天主的工具，是天主为我的特殊利益而导演的。

This knowledge and the consideration, that it was a creature of my Lord, capable of grace, excited me to love it truly with a greater fervor, and I did not rest until I could reward this benefit of persecution by obtaining for it eternal life, as far as was possible.

这种认识和考量，即我是上主的造物，能够得到恩宠，激发了我以更大的热情去真正地爱迫害，直到我能够通过尽可能获得永生来回报这种迫害的好处，我才休息。

712.Strive after, therefore, and labor for the imitation of that, which thou hast understood and written; show thyself most meek, peaceful and agreeable toward those, who molest thee; esteem them truly in thy heart, and do not take vengeance of thy Lord by taking vengeance on his instruments, nor despise the inestimable jewel of injuries.

712.因此，奋起而努力追求你所理解和书写的东西；对那些骚扰你的人，你要以和平和愉快的态度来对待他们，你要真心尊重他们，不可向你上主的器具报仇，也不要轻视伤害的无价之宝。

As far as lies in thee always give good for evil, (Rom. 12, 14) benefits for injuries, love for hate, praise for blame, blessings for malediction.

你只要以善胜恶，施惠代替伤害，关爱代替仇恨，称赞代替怨怼，祝福代替咒诅。

［经文〈罗马书 12:14〉：迫害你们的，要祝福；只可祝福，不可诅咒。］

Then wilt thou be a perfect daughter of thy Father (Matth. 5, 43), the beloved spouse of thy Lord, my friend and my most cherished daughter.

你就会成为你父亲完美的女儿，你的上主所亲爱的净配，我的朋友和我最珍爱的女儿。

CHAPTER XIX.

THS MOST HIGH ENLIGHTENS THE PRIEST CONCERNING THE SPOTLESS INNOCENCE OF MOST HOLY MARY; SHE HERSELF IS INFORMED OF THE APPROACHING DEATH OF HER MOTHER, SAINT ANNE, AND IS PRESENT AT THIS EVENT.

第十九章

至高者启示司祭关于至圣玛利亚的纯洁无玷；她自己被告知她的母亲圣亚纳临近死亡，并参与了这一事件

713. The Lord did not sleep, nor did He slumber (Psalm 120, 4) during the clamors of his beloved spouse Mary, although He pretended not to hear them, delighting in the prolonged exercise of her sufferings, which occasioned so many glorious triumphs and the admirations and praises of the supernal spirits.

713. 在祂心爱的净配玛利亚的呼求声中，上主既不睡觉，也不打盹(圣咏120：4)，虽然祂假装没有听见，却为她长期忍受痛苦而感到高兴，因为她的受苦带来了许多荣耀的胜利，以及天神的钦崇和赞美。

［经文〈圣咏121: 4〉：看，那保护以色列者，不打盹也不会睡着。　］

The smouldering fire of the persecution already mentioned continued unabated, in order that the Phenix, Mary, might many times renew Herself from the ashes of her humility, and in order that her most pure heart be regenerated over and over again to new estates and conditions of divine grace.

前面提到的迫害的熊熊燃烧的火还在继续，以便玛利亚多次从谦卑的灰烬中更新，并使她最纯洁的心一次又一次地历经苦痛后，如凤凰般涅槃重生，进入神圣恩宠的新境界。

But when the opportune time arrived for putting an end to the blind envy and jealousy of those ensnared maidens, and in order that their petulance might not altogether discredit Her who was to be the excellence of nature and grace itself, the Lord spoke to the priest in his sleep and said to Him: “My servant Mary is pleasing in my eyes, and She is my perfect and my chosen One: She is entirely innocent of anything of which She is accused.”

但是，当适当时机到来时，要结束那些中了圈套少女的盲目嫉妒，为了不让她们的任性可完全败坏她的名声，而她本质上与恩宠上皆是卓越的，主在睡梦中对司祭说：我的仆人玛利亚在我眼中是可蒙悦纳的，是我完美的、拣选的人。凡她被控告的事，都是全然无罪的。

The same revelation was given to Anne, the instructress of the maidens. That morning the priest and the instructress conferred with each other about the message, which both had received.

同样的启示也给了少女们的女教师亚纳。那天早上，司祭和女教师就双方都收到的消息进行了讨论。

Being now certain, they repented of the deceit, into which they had been led, and called the Princess Mary, asking her pardon for having given credit to the false report of the girls and offering Her all the reparation necessary to defend Her from the persecution and the sufferings consequent upon it.

现在可以确定，他们对自己被引入的欺骗感到后悔，叫来公主玛利亚，请她原谅他们相信女孩们捏造的举报，并提供给她所有必要的补偿来保护她免受迫害和随之而来的痛苦。

714.She that was the Mother and origin of humility, after listening to their words, answered the priest and the instructress: “My superiors, I am the one that deserves your reprehensions and I beseech you do not hold me unworthy of undergoing them, since I ask for them as most necessary to me.

714.作为圣母和谦卑的根源的她，听了他们的话后，回答司祭和女教师：「我的长上，我应该受到你们的责备，我恳求你们不要认为我不应该经历这些，因为这是我最需要的。

The intercourse with my sisters, the other maidens, is most highly prized by me, and I do not wish to be deprived of it through my fault, since I owe them so much for having borne with me; and as a return for that benefit, I desire to serve them more faithfully; nevertheless if you command me anything else, I stand prepared to obey your will.”

与我的姐妹们，其他女孩子们的交往，是我最珍视的，我不希望因为我的过错而被剥夺，因为和她们在一起，我欠她们这么多；作为回报，我渴望更忠诚地为她们服务；不过，如果你们还需要我做什么，我随时准备遵从你们的意愿。　」

This answer of the most holy Mary still more comforted and consoled the priest and the instructress; and they approved of her humble petition, but from that time on they attended to Her and observed Her with new reverence and affection.

圣母玛利亚的这一回答更使司祭和女教师感到安慰和慰藉；他们同意了她谦卑的请求，但从那时起，他们就以新的恭敬和钟爱来照顾她，观注她。

The most humble Maiden begged to kiss the hand of the priest and of the matron, asking for their blessing according to her custom; with this they dismissed Her.

最谦卑的贞女请求亲吻司祭和女教师的手，按照她的习惯请求他们的祝福，于是他们就把她打发走了。

Just as the parched desire of the thirsty for drink is increased at the sight of clear water withdrawn beyond their reach, so was the heart of Mary our Mistress filled with yearning regret for the exercise of suffering.

就像干渴的人看到清澈的水远离他们获得的能力时，就会更加渴望喝水，我们的主母玛利亚的心也对受苦的操练充满了向往和爱惜。

Thirsting and burning for the divine love She feared lest through the watchful care of the priest and of the instructress, She should from thenceforward be deprived of the treasure of affliction.

她渴望和切慕那神圣的爱，她害怕由于司祭和女教师的悉心照料，她将从此失去苦难的宝藏。

715.Seeking solitude and speaking with God alone, She addressed Him: “Why, O Lord and most beloved Master, such severity with me?

715.她寻求独处，独自与天主交谈，她对天主说：「上主啊，我最敬爱的上主啊，为什么对我如此严厉？

Why such a long absence and such a forgetfulness of her, who cannot live without Thee?

她没有你就活不下去，为什么要这样长久地离开她，忘记她呢?

And if in the protracted solitude and separation from thy sweet and loving presence, I was consoled by the pledges of thy affection, given to me in the afflictions and sufferings for thy sake, how shall I be able to live now in my dereliction without this solace ?

如果在漫长的孤独中，与你甜蜜而充滿爱的存在分离，我得到了你为我在苦难和痛苦中给我爱的保证的安慰，那么现在没有了这种安慰，我怎么能在被弃中生活呢？

Why, O Lord, dost Thou so soon withdraw thy beneficent hand from me in refusing me this favor?

上主啊！你为何如此快地收回你慈爱的手，不肯向我施恩呢？

Who besides thyself could have changed the sentiments of the priests and of the instructress?

除了你自己之外，还有谁能改变司祭和女教师的意见呢？

But I do not merit the benefit of their charitable reprehensions, nor am I worthy to bear affliction; for I am equally unworthy of thy most loving visit and delightful presence.

但是，我不配得到他们仁慈的责备，我也不配承受痛苦；因为我同样配不上你最充满爱的造访和最可喜悦的临在。

If I have not been able to please Thee, my Father and Lord, I will make amends for my negligence.

如果我不能讨你的喜悦，我的父，我的上主，我将改正我的过失。

There can be no relief from the depression of my spirit as long as the joy of thy presence is wanting to my soul. But I continue to hope that thy divine pleasure, O my Spouse, be fulfilled in all things.”

只要我的灵魂还缺少你临在的喜乐，我的灵里的愁苦无法得到解脱。但我仍然希望，我的净配啊，你神圣的喜悦能在所有的事上得到满足。」

716.The enlightenment of the priests and the instructress concerning Mary abated the persecutions of the maidens. The Lord also restrained them and prevented the demon from inciting them thereafter.

716.司祭和女教师关于玛利亚的教导，减少了姑娘们对她的迫害。天主也约束了她们，防止恶魔此后再煽动她们。

But the time, during which He absented Himself and during which He hid Himself from this heavenly spouse, lasted (wonderful to relate!) ten years; although the Most High interrupted this absence a few times by allowing the veil to fall from his face for the relief of his Beloved ; but it was not often that He dispensed this favor during that time, and He did it with less lavishness and tenderness than in the first years of her childhood.

但是，在这段时间里，祂未曾临在，祂向这位神圣的净配隐藏了自己，持续(奇妙的联系！)十年；虽然至高的天主有几次中断了祂的缺席，让面纱从祂的脸上垂下，让祂心爱的人得到宽慰；但在那段时间里，祂并不经常给予这种帮助，而且也不像她童年的最初几年那样慷慨和温和。

This absence of the Lord was ordained for our Queen in order that She might, by actual exercise of all perfection, be made worthy for the dignity to which She was destined by the Most High.

上主的暂时隐藏是为了我们的元后，通过目前的一切操练成全之举，她可以配得上至高天主赋予她的尊荣。

For if She had continually enjoyed the vision of his Majesty in the manner described by us in the fourteenth chapter of this book, She could not have suffered according to the common order of a mere creature.

因为，如果她一直像我们在本卷第十四章中所描述的那样享有荣耀尊威的天主的神视；她就不会像一个普通的人那样受苦了。

717.But during this retirement and absence of the Lord, although most holy Mary missed the intuitive and abstractive visions of the divine Essence and of the angels as mentioned above, her most holy soul and her faculties enjoyed more gifts of grace and more supernatural enlightenment, than all the saints ever attained or received. For in regard to this the hand of God never withdrew from Her.

717.但在主的隐退和不临在期间，尽管圣母玛利亚错过了上述关于天主本质和天使的直观和抽象的神视，但她至圣的灵魂和官能享受了比所有圣徒所获得或接受的更多恩宠和超性启示。因为在这方面，天主的手从来没有离开过她。

But in comparison with the frequent visitations of the Lord in her first years, I call the state of her privation of his presence for such a long time, an absence and withdrawal of the Lord.

但是，与她最初几年上主的频繁造访相比，我把玛利亚如此长时间缺乏主陪伴的状态称为上主的不临在和退离。

It commenced eight days before the death of her father, saint Joachim, and afterwards the persecution of hell began, followed by the persecutions on the part of creatures. They lasted until our Princess reached the age of twelve years.

这开始于她父亲圣雅敬去世前八天，随后地狱的迫害开始了，紧接着是人的迫害。迫害持续到我们的公主12岁的时候。

Having passed this age, the holy angels on a certain day, without manifesting themselves, spoke to Her as follows : “Mary, the end of the life of thy holy mother Anne as ordained by the Most High, is now about to arrive, and his Majesty has resolved to free her from the prison of her mortal body and bring her labors to a happy fulfillment.”

过了这个年龄，圣天使在某一天，没有显现自己，对她说了如下的话：「玛利亚，你神圣的母亲亚纳的生命即将结束，荣耀尊威的天主已决定把她从肉身的监狱中释放出来，并使她的劳动幸福圆满。　」

718.At this unexpected and sorrowful message the heart of the affectionate Daughter was filled with compassion. Prostrating Herself in the presence of the Most High, She poured forth a fervent prayer for the happy death of her mother saint Anne in the following words:

听到这个突如其来的令人伤心的消息，玛利亚充满了同情，她在至高者面前俯伏敬拜，为她母亲亚纳的善终倾注了热切的祈祷：

“King of the ages, invisible and eternal Lord, immortal and almighty Creator of the Universe, although I am but dust and ashes and although I must confess, that I am in debt to thy greatness, I will not on that account be prevented from speaking to my Lord (Gen. 18, 17), and I pour out before thee my heart, hoping, O my God, that Thou wilt not despise her, who has always confessed thy holy name.

「万世之王，无形而永恒的上主，不朽的全能的宇宙创造者，虽然我只是尘埃和灰烬，尽管我必须承认，我亏欠你的恩惠，我不会因此被阻止而不向我的上主说话(创世纪18：17)，我在你面前倾吐我的心声、希望，哦，我的天主，你不会轻看她，她一直承认你的圣名。

［经文〈创 18:17〉：上主说：我要作的事，岂能瞒着亚巴郎？］

Dismiss, O Lord, in peace thy servant, who has with invincible faith and confidence desired to fulfill thy divine pleasure.

主啊，让你的仆人安息吧，她以坚不可摧的信仰和信心渴望实现你神圣的喜悦。

Let her issue victoriously and triumphantly from the hostile combat and enter the portal of thy holy chosen ones; let thy powerful arm strengthen her; at the close of her mortal career, let that same right hand, which has helped her to walk in the path of perfection, assist her, and let her enter, O my Father, into the peace of thy friendship and grace, since she has always sought after it with an upright heart.”

愿她得胜凯旋，进入你神圣的选民的大门；让你大能的臂膀扶持她；在她生命终结的时候，让那曾帮助她走上成全之路的右手，帮助她，让她进入你的友谊和恩宠的平安，我的父啊，因为她一直以正直的心寻求祢。　」

719.The Lord did not respond expressly in words to this petition of his Beloved; but his answer was a marvelous favor, shown to Her and to her mother, saint Anne.

719.主没有明确地用言语回应祂心爱的人的请求；但却以不可思议的恩惠回答她和她的母亲圣亚纳。

During that night his Majesty commanded the guardian angels of the most holy Mary to carry Her bodily to the sickbed of her mother and one of them to remain in her stead, assuming for this purpose an aerial body as a substitute for hers.

那天晚上，荣耀尊威的天主吩咐至圣玛利亚的守护天使把她的身体带到她母亲的病床上，而由其中一个天使代替了她留在原地，为此目的一个空灵的身体代替了她的身体。

The holy angels obeyed the mandate of God and they carried their and our Queen to the house and to the room of her holy mother Anne.

圣天使们服从了天主的吩咐，他们把他们和我们的元后带到了家里和她的母亲圣亚纳的房间里。

Being thus brought to the presence of her mother, the heavenly Lady kissed her hand and said to her: “My mother and mistress, may the Most High be thy light and thy strength, and may He be blessed, since He has in his condescension not permitted me in my necessity to remain without the benefit of thy last blessing; may I then receive it, my mother, from thy hand.”

这样被带到她母亲面前，天堂圣母吻了吻她母亲的手，对她说：「我的母亲和主母，愿至高的天主做你的光和你的力量，愿天主受赞美，因为在祂的庇护下，祂不让我在必要之时，而没有你最后的祝福；那么，我的母亲，我可以从你手里领受你最后的祝福吗？　」

Holy Anne gave her last blessing to Mary and with overflowing heart also thanked the Lord for the great favor thus conferred upon Herself. For She knew the sacrament of her Daughter and Queen, and she did not forget to express her gratitude for the love, which Mary had shown her on this occasion.

圣亚纳把她最后的祝福给了玛利亚，并满怀热情地感谢上主赐予她自己的巨大恩惠。因为她知道她女儿和元后的圣事，她没有忘记对玛利亚在这一次对她的爱表示感谢。

720.Then our Princess turned toward her mother and comforted her against the approach of death; and among many other words of incomparable consolation, She spoke also the following: “Mother, beloved of my soul, it is necessary that we pass through the portal of death to the eternal life, which we expect; bitter and painful is the passage, but also profitable.

然后我们的公主转向她的母亲，安慰她面对死亡的来临；在许多其它无可比拟的安慰的话中，她还说了下面的话：「母亲，我心灵的挚爱，我们有必要通过死亡之门到达我们所期待的永生；痛苦与艰难是必经之路，也是有益的。

For it is instituted by the divine Goodness as the beginning of our security and rest; it satisfies by itself for the negligences and shortcomings of the creature in fulfilling the duties.

因为痛苦与艰难是出自上主的美善，作为我们的安全和安息的开始；它本身补足了人在履行职责时的过失和缺点。

Accept death, O my mother; through it pay the common debt with joy of spirit, and depart in confidence to the company of the holy Patriarchs, Prophets, the just and the friends of God, who were our ancestors.

接受死亡吧，哦，我的母亲；藉着死亡，我们要以灵里的喜乐来偿还共同的债务，满怀信心地离开，并与我们的先祖、先知、义人和天主的朋友们为伍。

There await with them the beatitude, which the Most High will send to us through our Savior and his Redemption. The certainty of this hope will be thy consolation until we attain to the full possession of that which we expect.”

在那里等待至高者给予他们的祝福，这是至高的天主将通过我们的救主和祂的救赎送给我们的至福。这个希望的确定性将成为你的安慰，直到我们完全拥有我们所期待的。　」

721.Saint Anne answered her Daughter with a return of love and in a spirit of joy worthy of herself and of such a Daughter on such an occasion.

圣亚纳用一种充满爱和欢喜的母爱回应了她的女儿，在这种情形下，为自己和有这样一个女儿而感到欣慰。

In maternal tenderness she said: “Mary, my beloved Daughter, fulfill now thy obligation by not forgetting me in the presence of our Lord God and Creator and reminding Him of the need I have of his protection in this hour.

亚纳在母爱中温柔地说：「玛利亚，我亲爱的女儿，现在履行你的义务，在我们的上主天主和造物主的面前不要忘记我，提醒祂此刻我需要祂的保护。

Remember what thou owest to her, who has conceived Thee and bore Thee in her womb nine months, who afterwards nourished Thee at her breast and has always held Thee in her heart.

记住你欠她的，她孕育了你，在她肚子里怀了你九个月，之后用她的胸怀哺育你，并一直把你放在她的心里。

Beseech the Lord, my Daughter, that He extend a hand of mercy toward me, his useless creature, who has her beginning only through his mercies, and that I may receive his blessing in this hour of my death; for I place my confidence and have always placed it altogether in his holy name.

我的女儿，请求上主向我伸出怜悯之手，我是祂无用的造物，我的生命是从祂的怜悯开始的，我愿在我这临终的时刻得到祂的赐福；因为我信靠祂，并且总是完全信靠祂的圣名。

Do not leave me, my Beloved, before Thou hast closed my eyes. Thou wilt be left an orphan and without the protection of man; but thou wilt live under the guardianship of the Most High; confide in the mercies which He has shown of old.

在你闭上我的眼睛之前，不要离开我，我的挚爱。你将成为孤儿，得不到人的保护；但你将生活在至高天主的监护之下；你要信赖祂古时所显示出的慈爱。

Daughter of my heart, walk in the path of the justifications of the Lord and ask his Majesty to govern thy aspirations and thy powers and to be thy Teacher in the holy law.

我心爱的女儿，走在上主的义路上，请求荣耀尊威的天主来掌管你的愿望和力量，并成为你在神圣法律中的师傅。

Do not leave the temple before choosing thy state of life, and let it be done only with the sound advice of the priests of the temple, and continue to pray to the Lord that He dispose of thy affairs according to his own pleasure.

在选择你的生活状态之前，不要离开圣殿，只有在圣殿的司祭们的合理建议下，才可以离开，并继续向上主祈祷，让祂按照自己的所喜悦处理你的事务。

Pray that, if it be his will to give Thee a spouse, he may be of the tribe of Juda and of the race of David. The possessions of thy father Joachim and of myself, which shall belong to Thee, share with the poor, with whom thou shouldst deal in loving generosity.

祈祷，如果上主愿意赐给你一个配偶，他可以是犹大支派和达味族的人。你父亲雅敬和我所有的产业，都要归你，你要用爱心慷慨地与穷人分享。

Keep thy secret hidden within thy Bosom and ask the Omnipotent without ceasing to show his mercy by sending his salvation and redemption through his promised Messiah.

把你的秘密藏在心里，并请求全能者通过祂预许的默西亚不断地显明祂的怜悯，降下祂的拯救和救赎。

Ask and beseech his infinite bounty to be thy protection, and may his blessing come over Thee together with mine.”

求祂无限的慷慨保护你，愿祂的赐福与我的祝福一同降临你身上。　」

722.In the midst of such exalted and heavenly colloquies the blessed mother saint Anne felt the throes of death approaching and, reclining upon the throne of grace, that is, in the arms of her most holy Daughter Mary, she rendered her most pure soul to her Creator.

722.在这种崇高而神圣的对话中，有福的母亲圣亚纳感到死亡的痛苦即将来临，她倚靠在恩宠的宝座上，也就是在她最至圣的女儿玛利亚的怀抱里，把她最纯洁的灵魂献给了她的造物主。

Having closed the eyes of her mother, as saint Anne had requested, and leaving the sacred body in position for burial, the Queen Mary was again taken up by the holy angels and restored to her place in the temple.

按照圣亚纳的要求，她闭上了母亲的眼睛，把神圣的身体放在合适的地方进行安葬，元后玛利亚再次被圣天使们带走，放回了她在圣殿里的位置。

The Most High did not impede the force of her filial love, which naturally would cause a great and tender sorrow at the death of her mother and a sense of loneliness at being deprived of her assistance.

至高的天主并没有阻碍她孝爱的力量，这自然会在母亲去世时引起巨大而温柔的悲伤，以及失去母亲的帮助时产生的孤独感。

But these sorrows were most holy and perfect in our Queen, governed by the graces of her most prudent innocence and purity.

但这些悲伤在我们的元后身上是至圣和至成全的，由她极智的天真和纯洁的恩宠所支配。

In the midst of them She gave praise to the Most High for the infinite mercies, which He had shown to her mother both in life and in death, while her sweet and loving complaints on account of the absence of the Lord continued unabated.

在这些悲伤中，她赞美至高的天主，因为天主在她母亲生前和死后都给予了无限的怜悯，而她因天主不在而发出的甜蜜而可爱的哀告却有增无减。

723.However this most holy Daughter could not know the full extent of the consolation afforded her mother in having Her present at her death.

然而，这位至圣的女儿不知道，她母亲死的时候有她在身边，给了她母亲多大的安慰。

For the Daughter was not aware of her own exalted dignity and the sacrament connected with Her, as was known to the mother.

因为女儿不知她自己崇高的尊荣，也不知道母亲已经知晓与她相关的圣事。

This she had always kept secret, as the Most High had commanded her.

正如至高者所吩咐的，这件事她一直保密。

But finding at her bedside Her, who was the light of her eyes and of the whole world, and having the privilege of expiring in her arms, all the desires of her mortal life were fulfilled, making its end more happy than that of all the mortals up to that hour.

但是在她母亲床边发现了玛利亚，玛利亚是她的眼睛和整个世界的光，并且有幸在玛利亚的怀里死去，亚纳尘世生活的所有愿望都得到了满足，使其肉身的辞世比当时所有凡人的辞世都更加幸福。

She died, not so much in the fullness of years as in the fullness of merits, and her most holy soul was placed by the angels in the bosom of Abraham, where she was recognized and reverenced by all the Patriarchs, Prophets and the just, who were in that place.

她死的时候，与其说是寿数已满，不如说是功德已满，她那最圣洁的灵魂被天使放在亚巴郎的怀里，在那里，她得到了所有先祖、先知和义人的认可和尊敬。

This most holy matron was naturally endowed with a great and generous heart, with a clear and aspiring intellect fervent and at the same time full of tranquillity and .

这位最神圣的主妇天生就被赋予了一颗伟大而慷慨的心，有着清晰而高超的智慧，同时又充满了安宁与平静。

She was of medium stature, somewhat smaller than her Daughter, most holy Mary; her face was rather round, of a suffused whiteness, her countenance was always equable and composed, and finally She was the mother of Her, who was to be the Mother of God himself; this dignity in itself included many perfections.

她中等身材，比她的女儿——最圣洁的玛利亚——略小一些；她的脸相当圆润，泛着一层白光，她的脸色总是平静而沉着的。最后，她成了天主之母的母亲。这种尊荣本身就包含了许多成全。

Saint Anne lived fifty-six years, portioned off into the following periods; at the age of twenty-four she espoused saint Joachim and she remained without issue for twenty years; then in the forty-fourth year she gave birth to the most holy Mary, and of the twelve years which she lived during the lifetime of Mary, three were passed in her company and nine during her absence in the temple, which altogether make fifty-six years.

圣亚纳活了五十六年，分成以下几个时期；24岁时，她嫁给了圣雅敬，她保持了20年没有子嗣；然后在第四十四年，她生下了至圣的玛利亚，在玛利亚在世的十二年中，其中三年是在她的陪伴下度过的，九年是玛利亚不在亚纳身边，在圣殿里度过的时候，总共是五十六年。

724.Concerning this great and admirable woman, as I have been informed, some grave authors assert, that saint Anne was married three times and that in each one of these marriages she was the mother of one of the three Marys; others have the contrary opinion.

据我所知，关于这位伟大而令人钦佩的女人，一些严肃的作家断言，圣亚纳结过三次婚，在每一次婚姻中，她都是三个玛利亚之一的母亲；但其他人则持相反的意见。

The Lord has vouchsafed to me, solely on account of his goodness, great enlightenment concerning the life of this fortunate saint; yet never was it intimated to me that she was ever married except to saint Joachim, or that she ever had any other daughter besides Mary, the Mother of Christ.

天主赐我关于这位幸运的圣人其生命的伟大启示，完全是因为天主的美善；然而，除了圣雅敬之外，我从来没有听说过她和別的男人结过婚，也没有听说过除了基督的母亲玛利亚之外，她还有别的女儿。

Perhaps because it does not pertain to nor was necessary for the history which I am writing, information was not given to me whether the other Marys who are called her sisters, were or were not her cousins, that is daughters of the sister of saint Anne.

也许因为这与我所写的历史无关，也不是必要的，所以我不知道其他二个也被称为玛利亚的，是不是圣亚纳的姐妹的女儿。

When her spouse saint Joachim died, she was in the forty-eighth year of her age, and the Most High selected and set her apart from the race of women, in order to make her the mother of Her, who was the Superior of all creatures, inferior only to God, and yet his Mother. Because of her having such a Daughter and of her being the grandmother of the Word made man, all the nations may call the most fortunate saint Anne blessed.

当她的配偶圣雅敬去世时，她已经四十八岁了，是至高的天主拣选了她，使她从女性族类中脱颖而出，以便使她成为所有受造物中的优胜者，仅次于天主之母的母亲。因为她有这样一个女儿，而且她是降生成人的“圣言”的祖母，万国都可以称最幸运的圣亚纳为有福的。

INSTRUCTION BY THE MOST HOLY QUEEN MARY.

至圣元后玛利亚的教导。

725.My daughter, the most valuable science of man is to know how to resign himself entirely into the hands of his Creator, since He knows why he has formed him and for what end each man is destined.

725.我的女儿，人类最有价值的学问是知道如何把自己完全交托在他的创造主手中，因为天主知道为什么祂创造了他，也知道自已被造的目的是什么。

Man’s sole duty is to live in obedience and in the love of his Lord. God will charge himself most solicitously with the care of those that thus confide in Him; He will take upon Himself the management of all the affairs and all the events of this life in order to draw blessings and benefits for those that thus trust in his fidelity.

人唯一的责任就是活在对上主的顺服和爱中。天主会最关切地照顾那些信赖祂的人；祂将承担起管理今生所有事务和事件的责任，以便为那些信祂的忠贞的人带来祝福和益处。

He afflicts and corrects the just by adversities, He consoles and rejoices them with his favors, He inspires them with hope in his promises, and threatens them and inspires them with fear by his threats; He absents Himself in order to attract their love, He shows Himself to the souls in order to reward and preserve them in fervor, and in all these things He makes the lives of the chosen ones more delightful and beautiful.

天主以逆境使义人受苦和纠正义人，以恩惠使义人安慰和喜乐，以应许使义人盼望，以威吓和恐吓使义人敬畏；祂隐藏自已是为了吸引他们的爱，祂向灵魂显示自己，为的是赏报和保持他们的热情，在所有这些事情上，祂使被拣选的人的生活更加愉快和美好。

All this happened to me in that which thou hast written of me; He visited me and prepared me in his mercy with many different kinds of blessings, difficulties and labors, persecutions of creatures, and the separation from my parents and from all men.

这一切都发生在我身上，在你所写的关于我的事情中；天主造访了我，并以祂的慈悲为我准备了许多不同种类的祝福、困难和劳苦、来自人的迫害，以及与父母和所有人的分离来预备我。

，726.In the midst of these various trials the Lord did not forget my weakness, for with the sorrow for the death of my mother, holy Anne, He combined the consolation and comfort of permitting me to be present at her death.

726.在这些各种各样的考验中，主没有忘记我的软弱，因为在对我母亲–圣洁的亚纳–去世的悲痛中，祂允许我在她去世时在场，这让我感到了慰藉和安慰。

O my soul, how many blessings do men lose by not attaining to this wisdom! They hold themselves aloof from the divine Providence, which is powerful and sweet and unfailing, which measures the orbs of heaven and the elements; which counts the footsteps, discerns the thoughts, and disposes everything for the benefit of the creatures.

哦，灵魂啊，若没有获得这种智慧，人们会失去多少幸福！他们远离上主的上智安排，祂的旨意是大能的、甜蜜的、永恒的，它衡量着天体和元素；它计算时间，辨明思想，为众生的利益安排一切。

Instead of all this men are given over to their own solicitudes, which are inefficient and weak, blind, uncertain and inconsiderate. From this false beginning originate and follow irreparable evils for man; for he deprives himself of the divine protection and falls from the dignity of having his Creator as his Helper and Defender.

相反，人们总是沉溺于自己的忧虑之中，而这种忧虑是低效的、软弱的、盲目的、不确定的、轻率的。从这个错误的开始，人类产生了无法弥补的邪恶；因为他剥夺了自己神圣的保护，失去了该有的创造者作为他的帮助者和保护者的尊荣。

What is still worse, if by his carnal wisdom and by diabolical astuteness to which man resigns himself, he succeeds sometimes in obtaining what he seeks, he deems himself fortunate on account of this, his own misfortune!

更糟糕的是，如果一个人凭着肉体的智慧和魔鬼般的精明，有时成功地得到了他所追求的东西，那么他就会因此而认为自己是幸运的，却不知道这正是他不幸的开始！

And with sensible pleasure he imbibes the poison of eternal death in the deceitful delight, which he has gained, while incurring the alienation and abhorrence of his God.

他以寻求可感觉到的事物为欢愉，在他所获得的欺骗性的欢愉中，吸收了永恒死亡的毒药，而这欢愉却招致了创造他的天主的疏远和憎恶。

727.Mind well, then, my daughter, this danger, and let thy whole solicitude be to cast thyself securely into the arms of thy provident God and Lord.

727.那么，我的女儿，请注意这一危险，让你的全部关怀都安全地投入到你的天主和上主的怀抱中。

He being infinite in wisdom and power, loves thee much more than thou lovest thyself, and He knows and desires for thee greater goods, than thou ever canst learn to desire and request.

祂有无限的智慧和能力，祂爱你胜过你自已，祂知道并为你渴望更大的益处，这是你永远无法获知的。

Confide in his goodness and in his promises, which do not admit of failure; remember what He says through his Prophet to the just: that it is well with man (Is. 3, 10) since God takes upon Himself his desires and cares, and charges Himself with them in order to deal with them according to his generosity.

你当依靠祂的良善和永不止息的应许，你当记住祂借着先知对义人所说的话: [义人是有福的。］〈依撒意亚 3: 10〉。因为天主把义人的心愿和忧虑担在自己身上，天主是义人的护佑 ，按照祂的慷慨来照顾祂的义人。

［经文〈依撒意亚 3: 10〉：你们要说：“义人是有福的，因为他们必享受自己行为的善果。］

By means of this most secure confidence thou wilt even in this mortal life enjoy the blessedness of a tranquil and peaceful conscience; and although thou mayest find thyself surrounded by the tempestuous waves of trial and adversity which cast over thee the sorrows of death (Psalm 17, 5), and although the terrors of hell may surround Thee, suffer thou and hope in patience, so that thou err not from the portal of the grace and the good will of the Most High.

有了这种最可靠的信赖，你就可以在今生享受到内心的祥和安宁；尽管你可能发现自己被试炼和逆境的惊涛骇浪所包围，死亡的痛苦笼罩着(圣咏17：5)。虽然阴间的恐怖围绕着你,但你仍要忍耐,并在忍耐中盼望,免得你偏离了至高者恩典和美意的门户。

［经文〈圣咏 18:5〉：死亡的狂涛环围着我，凶恶的险波惊吓着我。　］

CHAPTER XX.

the most high manifests himseLf to His beeoved MARY, OUR PRINCESS, BY CONFERRING ON HER AN EXTRAORDINARY FAVOR.

第二十章

至高的天主向祂深爱的公主——玛利亚显现，赋予她一个特别的恩惠

728. Already our heavenly Princess felt that the day of the clear vision of the Divinity was approaching and that like the harbingers of early dawn, the rays of the divine light were breaking upon her soul.

728.我们的天堂公主已经感觉到，天主的清晰神视的日子正在接近，就像黎明的曙光一样，神圣的光芒正照耀在她的灵魂上。

Her heart began to be inflamed by the nearness of the invisible fire, which illumines but does not consume; and made attentive by this new clearness, She questioned her angels and said to them: “My friends and lords, my most faithful and vigilant sentinels, tell me: what hour is it of my night?

她的心开始被近在眼前却看不见的火所点燃，这种火焰只会照亮却不会毁灭；她被这新的明亮所吸引，于是她询问她的天使们，并对他们说：「我友和我主，我最忠实和警惕的哨兵们，告诉我:我的黑夜会有多久？

And when will the bright light of the day arise, in which my eyes shall see the Sun of justice which illumines them and gives life to my affections and my I soul ?”

白昼的光明何时升起，使我的眼睛看到正义的太阳，好照亮我的双眼，赋予我的感情和灵魂以生命？」

The holy princes answered Her and said: “Spouse of the Most High, thy wished-for light and truth is near; it will not tarry long, for already it approaches.”

神圣的王子们回答她说：「至高天主的净配，你渴望的光明和真理近了；它不会停留太久，因为它已经接近了。　」

At these words the veil which hid the view of these spiritual substances was slightly lifted; and the holy angels became visible, showing themselves as during her first years in their own essence, without hindrance or dependence of the bodily senses.

听了这些话，遮蔽着这些天神的面纱微微揭开了；在玛利亚最初的几年里，圣天使变得可见，以他们自己的本质显示自己，对玛利亚不再有身体感官的阻碍或依存。

729. With these hopes and with the vision of the heavenly spirits the anxieties of most holy Mary concerning the sight of her Beloved were somewhat allayed.

729.有了这些希望，有了天神的神视，至圣玛利亚想看见她爱人的渴望，多少减轻了一些。

But this kind of love seeks after the most noble Object, and without It, although enjoying the presence of the angels and saints, the heart, wounded by the arrows of the Omnipotent, will not come to rest.

但是这种爱所追求的是最尊贵的对象，失去了这对象，虽然享受天使们和圣徒们的存在，但被所爱的天主之箭所伤的心将无法安息。

Nevertheless, our heavenly Princess, rejoiced by this alleviation, spoke to her angels and said to them: “Sovereign Prince and flames of that inaccessible light, in which my Beloved dwells, why have I for so long a time been unworthy of your sight?

然而，我们的天堂公主，却喜悦在这种缓和中，对她的天使们说：「我的爱人那至尊的王子居住在那无法接近的光之火焰，为什么这么长时间我不配得你们的青睐呢?

Wherein have I been displeasing to you and failed to satisfy you?

我在什么事上得罪了你们，不能使你们满意呢?

Tell me, my lords and teachers, wherein I have been negligent, in order that I may not again be forsaken by you through my own fault.”

我主啊，我的教师啊，请告诉我，我在哪些方面疏忽大意了，免得我再因自己的过错被你们离弃。 」

“O Lady and Spouse of the Almighty,” they answered, “we obey the voice of our Creator and are governed by his holy will, and as his spirits, He commissions us and sends us out in his service.

「噢，夫人和全能主的净配啊，　」他们回答，「我们听从我们的造物主的声音，受他神圣旨意的支配，作为祂的天使，祂委派我们，差遣我们为祂服务。

He commanded us to conceal ourselves during the time in which He himself withdrew from sight. But though hidden we remained present, solicitous for thy protection and defense, fulfilling his command by remaining in thy company without being visible.”

祂命令当祂自己隱退不被看見的时候，我们也要隐藏起来。但是尽管隐藏着，我们仍然在场，关心着你的保护和守卫，履行着祂与你同在而不被发现的命令。　」

730. “Tell me then, where is my Lord at the present time, my highest God, my Maker. Tell me, whether my eyes shall see Him soon, or whether perhaps I have displeased Him, in order that I may, as a most insignificant creature, bitterly bewail the cause of this punishment.

730.「那么，请告诉我，我的上主，我至高的天主，我的造物主，现在祂在哪里。告诉我，我的眼睛是否会很快看到祂，或者我是否使祂不满，以便我作为一个最微不足道的人，为这种惩罚的原因而哀伤。

Ministers and ambassadors of the highest King, be moved by my afflicted love and give me tokens of my Beloved.”

最高国王的侍役们和使者们，请为我痛苦的爱情感动吧，请给我爱人的记号。　」

“Soon, O Lady,” they answered, “Thou shalt see Him whom thy soul desires, let thy sweet sorrows turn to hope; our God will not withhold Himself from those that seek Him so truly; great, O Mistress, is his loving Goodness with all those that cling to Him and He will not be niggardly in satisfying thy wishes.”

「很快，夫人，」他们回答说，「你将看到你灵魂所渴望的主，让你甜蜜的悲伤变成希望吧；我们的主不会向那些如此真诚地寻求他的人隐瞒；噢，夫人，祂对所有依赖于祂的人都有慈爱之心，祂绝不会吝啬满足你的愿望。　」

The holy angels openly called Her Mistress, as they were sure of her most prudent humility and as they could conceal the full meaning of this title under pretense of her position as Spouse of the Most High; for She knew that they had been eye-witnesses of the espousal, which his Majesty had celebrated with their Queen.

圣天使们公开地称她为主人，因为他们确信她是极智谦逊的，因为他们可以在她作为至高者的净配的伪装下隐藏这个名称的全部含义；因为她知道他们亲眼目睹了荣耀尊位的天主和他们的元后举行的婚礼。

And as his wisdom had ordered, that in all else, except in the title and dignity of Mother of the Word, which was to remain concealed to Her until the proper time, the holy angels were to show Her great reverence; so they were solicitous to give Her many tokens of respect, although they covertly honored Her much more for what they knew in secret, than for that which they manifested to Her openly.

正如天主的智慧所命令的那样，除了“圣言之母”的头衔和尊严之外，在所有其他方面，这一头衔要一直向她隐藏，直到适当的时候，圣天使们要对她表示极大的恭敬；所以他们热切地给她许多尊重的象征，尽管他们暗地里尊重她更多的是他们秘密知道的，而不是他们公开向她表现出来的。

731. During these conferences and loving colloquies the heavenly Princess awaited the approach of her Spouse and her highest delight, while the seraphim, who attended Her, commenced to prepare Her by new enlightenment of her faculties; a sure pledge of the beginning of the Good for which She hoped.

731.在这些讨论和爱的对话中，天堂公主等待她的净配和她最大喜悦的到来，而侍候她的色辣芬开始通过她官能的新启迪来准备她；这是她盼望的美善开始的確保。

But as these favors augmented the fire of her love without allowing Her as yet to reach the desired end, they only augmented the heartrending anguish of her love, and with sighs She spoke to the seraphim, saying: “Most exalted spirits, who stand close to my highest Good, ye clear mirrors, whence reflected I was wont to see Him in the joy of my soul, tell me, where is the light which illuminates you and fills you with beauty?

但是，当这些恩惠增加了她爱的火焰，却没有让她达到想要的目的时，它们只会增加她爱的令人心碎的痛苦，她叹息着色辣芬天使说：“最崇高的灵，站在我至善天主的身边，你们这些清澈的镜子，我习惯于在我灵魂的欢乐中看到他，告诉我，照亮你们并使你们充满美好的光在哪里？

Tell me, why does my Beloved tarry so long? Tell me, what hides Him, and why my eyes cannot see Him? If it is through my fault, I will amend my ways; if I do not merit the fulfillment of my wishes, I will conform myself to his will; and if He seeks his pleasure in my sorrow, I will suffer in the joy of my heart; but tell me, how can I live without having my own life? How shall I direct myself without light ?”

告诉我，我的爱人为何耽延如此之久？告诉我，是什么隐藏了祂，为什么我的眼睛不能看见祂？若因我有过失，我必改正我的行为。如果我不配实现我的愿望，我将遵从祂的旨意；祂若在我的忧愁中寻找祂的喜乐，我就要在心里喜乐地受苦。但请告诉我，没有了我自己的生命，我怎么能活下去？没有了光，我又怎么能指引自己呢？　」

732. To her sweet complaints the holy seraphim answered: “Lady, thy Beloved is not absent when for thy good He tarries and withholds Himself; in order to console his beloved, He afflicts them, in order to give so much the more joy, He aggrieves them, in order to be sought after, He withdraws from them. He wishes that Thou sow in tears (Psalm 125, 5), and so gather afterwards the sweet fruits of sorrow. If the Beloved did not hide Himself, He would not be sought after with that anxiety which is caused by his absence, nor would the soul renew its affections, nor increase in the appreciation due to that Treasure.”

732.对于她甜蜜的哀告，神圣的色辣芬天使回答说：「夫人，你的爱人为了你的益处而耽搁和隐藏自己的时候，祂并没有不在；为了安慰祂的爱人，祂苦待他们；为了给予更多的欢乐，祂使他们悲痛；为了被寻觅，祂向他们隐藏自己。祂希望你含泪播种（圣咏125：5），然后收集悲伤的甜蜜果实。如果那可爱的人不隐藏自己，祂就不会因为祂的不在而被焦急地寻覓，灵魂也就不会更新她的感情，也不会因为那宝藏而增加感激之情。　」

［经文〈圣咏 126:5〉：那含泪播种的人，必含笑获享收成；］

733. They transmitted to Her that light, of which I have spoken (No. 625), in order to purify her faculties;not because there were any defects to be remedied, for She could not be guilty of any defects.

733.他们把我说过的那种光（前面625提及）传递给玛利亚，是为了净化她的官能，而不是因为有任何缺陷需要补救，因为她不可能有任何缺陷。

On the contrary all her actions and operations during the absence of the Lord had been meritorious and holy.

相反，她在主隐藏不在的时候所做的一切都是有功德的，是神圣的。

Nevertheless it was necessary that She be endowed with new gifts, in order to tranquilize her spirit and her faculties, which had been moved by affectionate labors and anxieties during the absence of the Lord, and also in order to withdraw Her from her present state and raise Her to a position, where She could enjoy new and different favors, for in order that her faculties might again be proportioned to the high Object and to the manner of enjoying It, they must necessarily be renewed and redisposed.

然而，有必要赋予她新的恩赐，以使她在天主隐藏不在时因深情的努力和渴望而感动的精神和官能平静下来，并使她从目前的状态中解脱出来，提升到一个能享受新的和不同的恩惠的位置，因为为了使她的能力能够再次与崇高的对象和享受它的方式相称，她的精神和官能必须得到更新和重整。

All this the holy seraphim proceeded to do with Her in the manner already described in book second, chapter fourteenth. When the Lord conferred upon Her the final adornment and the quality necessary for the immediate vision about to take place.

这一切都是神圣的色辣芬天使按照第二卷第十四章所描述的方式对待她的。当上主赐予她最后的妆饰和品质，因为是即将发生的眼前神视所必需的。

734. As far as I can explain, this successive elevation of the faculties of the heavenly Queen engendered those particular affections and sentiments of love and virtues which the Lord desired, and in the midst of these elevations his Majesty withdrew the veil.

734.就我所能解释的而言，天堂元后的能力不断提升产生了上主所渴望的那些特殊的爱和情感以及美德，在这些提升中，荣耀尊威的天主收回了面纱。

Then after his long concealment He manifested Himself to his only Spouse, his beloved and most holy Mary, by an abstractive vision of the Divinity.

然后，在祂长期隐藏之后，祂以一种抽象的天主性的神视，單独向祂的净配，祂心爱的、至圣玛利亚显示了自己。

Although this vision was given through abstractive images and not intuitive, yet it was most clear and exalted in its kind. By it the Lord dried the continual tears of our Queen, rewarded her affection and her loving anxiety, satisfied all her desires and overwhelmed Her with delight as She reclined in the arms of her Beloved (Cant. 8, 5).

虽然这种神视是通过抽象的图像而不是直观赐给的，但这种神视是同类中最清晰和最崇高的。上主用它擦干了我们元后不间断的眼泪，赏报了她的爱慕和她爱情的渴望，满足了她所有的请求，当她躺在她爱人的怀里时，让她满心欢喜。

Then was renewed the youth of that aspiring Eagle, winging its flight into the impenetrable regions of the Divinity (Psalm 102, 5), and by the after-effects of this vision She ascended whither no other creature can ascend, or no other intellect can reach outside of God's.

然后，这只雄鹰重新得力，展翅飞向无法穿透的上主领域（圣咏102：5），受这一神视的影响，玛利亚上升到了任何受造都无法上升的地方，或任何智力都无法到达天主的地方。

［经文〈圣咏103: 5〉：是他赏赐你一生幸福满盈，是他使你的青春更新如鹰。　］

735. The joy which filled the most pure Mistress on the occasion of this vision must be measured as well by the extreme sorrow through which She had passed as by the accumulation of merits which She had gained. I can only say that, in so far and by how much sorrow had abounded, so also now overflowed her joy; and that her patience, her humility, her fortitude, her constancy, her loving anxieties were the most remarkable and the most exquisite that ever until that time or ever after could have existed or can exist in any creature.

735.至纯的主母在看到这一神视时所感到的喜悦，必须以她所经历的极度悲伤和她积累所获得的功德来衡量。我只能说，到目前为止，她的悲伤是如此之多，现在她的喜乐也是如此之多；她的耐心，她的谦逊，她的坚韧，她的坚定不移，她对爱情的执着，是迄今为止或从今以后可能已经存在或可以存在的人当中最非凡和最精妙的。

This most unparalleled Lady alone could understand the excellence of that wisdom and could appreciate the greatness of the loss sustained in being deprived of the vision of God and in being far from his presence.

只有这位无与伦比的夫人才能理解这种智慧的卓越之处，并能体会到在被剥夺了天主的神视和远离了天主的存在时所遭受的巨大损失。

She alone having suffered and measured this great loss in humility, and with fortitude, to make it conducive to her sanctification by ineffable love, and afterwards to appreciate the blessings and the joy of its recovery.

唯独她以谦卑和勇德承受和衡量了这一巨大的损失，以不可言表的爱使这一切有助于她的圣化，并在此后感谢祝福和恢复损失的喜悦。

736. Being then elevated to this vision and having prostrated Herself in the divine presence, the most holy Mary said to his Majesty: “Lord and most high God, incomprehensible and highest Good of my soul, since Thou raisest up such a poor and worthless worm as myself, receive, O Lord, in humble thankfulness of my soul, the homage due from me to thy goodness and glory, together with that which thy courtiers render unto Thee; and if any of the service which came from me, so low and earthly a creature, has displeased Thee, reform that, which in my works has been unsatisfactory to Thee, my Lord.

736.然后她自己被提到这个神视并跪在天主面前，至圣的玛利亚对荣耀尊威的天主说：「上主和至高的天主，令我灵魂不能理解的至高的善，因为你提拔像我这样可怜不值的蠕虫，上主啊，请接纳，我以我灵谦卑的感谢，向你的美善和光荣，连同你的臣仆向你呈上的一切，致以应有的敬意；如果任何来自我这如此卑微和世俗的人的服侍，得罪了你，就请改正我的工作中使你不满的地方，我的上主。

O Goodness and Wisdom incomparable and infinite, purify my heart and renew it, in order that it may be pleasing, humble, penitent and acceptable in thy sight. If I have not borne the insignificant troubles and the death of my parents as I should, and if I have in anything erred from that which is pleasing to Thee, perfect my faculties and all my works, O most high God, as my powerful Lord, as my Father, and as the only Spouse of my soul.”

啊，无与伦比的、无限的美善与智慧啊，请净化我的心，使之更新，使它在你眼前蒙恩、谦卑、悔改和蒙悦纳。如果我没有像我应该承受的那样承受那些微不足道的烦恼和父亲的死亡，如果我在什么事上犯了错，让你不喜悦，那么，至高的天主啊，作为我大能的上主，作为我的父，作为我灵魂中唯一的净配，完善我的能力和我的一切作为。」

737. To this humble prayer the Most High answered: “My Spouse and my Dove, the grief for the death of thy parents and the sorrow occasioned by the other troubles is the natural effect of human nature and no fault;

737.对于这一谦卑的祈祷，至高的天主回答说：「我的净配和我的鸽子，为你父母的死亡和其他麻烦所引起的悲伤，是人性的自然影响，而不是过错；

and by the love with which Thou has conformed Thyself to the dispositions of my Providence in all things, Thou hast merited anew my graces and my blessings, I am the One that distributes the true light and its effects by my wisdom;

通过爱，你使自己在所有事情上与我上智的安排相一致，你重新获得了我的恩宠和赐福，我是那位以我的智慧传播真光及其效果者；

I am the Lord of all, that calls forth the day and the night in succession; I cause tranquillity and I set bounds to the storms, in order that my power and my glory may be exalted and in order that through them the soul might steer more securely with the ballast of experience and hasten more expeditiously through the violent waves of tribulation, arriving at the secure harbor of my friendship and grace, and obliging Me by the fullness of merit to receive it with so much the greater favor.

我是万有之主，使日夜交替；我使人平静，我为风暴设下界限，使我的力量和荣耀被赞颂，使灵魂在风暴中以经验的压舱物更稳妥地航行，更迅速地穿过苦难的汹涌波涛，抵达我友谊和恩宠的安全港湾，并通过充分的功绩迫使我以更大的恩惠接受它。

This, my Beloved, is the admirable course of my wisdom and for this reason I concealed Myself during all that time from thy sight; for from Thee I seek whatever is most holy and most perfect. Serve Me then, my beautiful One, who am thy Spouse, thy God of infinite mercy and whose name is admirable in the diversity and variety of my great works.”

亲爱的，这是我智慧的光辉历程，正因如此，我一直隐藏自己，不让你看见；因为我向你寻找最圣洁最成全的东西。那么，侍奉我吧，我的佳丽，我是你的净配，是你无限慈悲的天主，我的名字在我各种各样的伟大作品中是可钦崇的。」

738. Our Princess issued from this vision altogether renovated and made godlike; full of the new science of the Divinity and of the hidden sacraments of the King, confessing Him, adoring Him, and praising Him with incessant canticles and by the flights of her pacified and tranquilized spirit. In like proportion also was the increase of her humility and of all the other virtues.

738.我们的公主从这样的神视中全然更新，变得神圣；她对天主和君王隐秘的圣事充满了新的知识，她向天主认罪，崇拜祂，用不停的颂歌和她那平静安宁的飞翔的心灵赞美祂。她的谦卑和其他美德也相应的增加了。

Her most ardent prayer was to penetrate more and more deeply into that which is most perfect and most pleasing to the will of the Most High, and to fulfill and execute it in her actions. Thus passed a number of days, until that happened, which is to be related in the next chapter.

她最热切的祈祷是越来越深入地进入和洞悉到至高者喜悦的旨意，达到最成全，并在她的行动中实现和执行。就这样过了好几天，直到那件事发生了，这一点，我们将在下一章中详细叙述。

INSTRUCTION GIVEN ME BY THE QUEEN OF HEAVEN, OUR MISTRESS.

我们的主母天堂元后给我的指示

739.My daughter, many times I shall repeat to thee the lesson containing the greatest wisdom for souls, which consists in the knowledge of the cross, in the love of sufferings, and in putting this knowledge into practice by bearing afflictions with patience.

739.我的女儿，我要多次向你重复述说关于灵魂的最伟大的智慧和功课，那就是认识十字架，热爱苦难，并将十字架的知识付诸实践，忍受考验。

If the condition of mortals were not so low, they would covet sufferings merely for the sake of their God and Lord,who has proclaimed them to be according to his will and pleasure; for the faithful and loving servant should always prefer the likings of his lord to his own convenience.

倘若人的状况不是如此低劣，他们就会只为他们的天主而渴望苦难，因为天主已经宣告苦难是照祂的旨意和喜悦来的；因为一个忠诚而有爱心的仆人，总要喜欢主人喜欢的，而不是自已喜欢的。

But the worldlings in their torpidity are moved neither by the duty of conforming to their Father and Lord, nor by his declaration that all their salvation consists in following Christ in his sufferings and that his sinful children must reap the fruit of the Redemption by imitation of their sinless Chief.

但麻木的世人在昏昏欲睡中，既没有因顺服那从天主而来的责任而被感动，也不通过祂所传报的喜迅，即人类的救赎在于跟随基督，並在痛苦中效法祂的苦难，因祂罪孽深重的孩子们必须通过模仿他们无罪的元首来收获救赎的果实。

740. Accept then, my dearest, this doctrine and engrave it deeply into thy heart. Understand that as a daughter of the Most High, as a spouse of my Son, and as my disciple, even if from no other motive, thou must acquire the precious gem of suffering and thus become pleasing to thy Lord and Spouse.

740.那么，我最亲爱的，接受这个教导，把它深深地铭记在你的心里。要明白，作为至高天主的女儿，作为我儿子的净配，作为我的门徒，即使不是出于其他动机，你也必须获得苦难的珍贵宝石，从而使你的上主和净配悦纳。

I exhort thee, my daughter, to select the sufferings of his Cross in preference to his favors and gifts and rather embrace afflictions than desire to be visited with caresses; for in choosing favors and delights thou mayest be moved by selflove, but in accepting tribulations and sorrows, thou canst be moved only by the love of Christ.

我的女儿，我劝你选择祂十字架的苦难，而不是祂的恩惠和恩赐，宁愿接受苦难，也不愿接受爱抚；因为在选择恩惠和快乐时，你可能会被自我的爱所感动，但在接受苦难和悲伤时，你只能被基督的爱所感动。

And if preference is to be given to sufferings rather than to delights, wherever it can be done without sin, what foolishness is it, when men pursue so blindly the deceitful and vile delights of the senses, and when they abhor so much all that pertains to suffering for Christ and for the good of their soul?

如果在没有罪恶的情况下，人们更喜欢受苦而不是享乐，那么，当人们如此盲目地追求感官的欺骗和邪恶的享乐，当他们如此厌恶一切为基督受苦和为他们灵魂的益处受苦有关的事时，这是何等的愚蠢呢？

741. Thy incessant prayer, my daughter, should be always to repeat: here I am, Lord, what wilt Thou do with me? Prepared is my heart, I am ready and not disturbed; what dost Thou wish me to do for Thee?

741.我的女儿，你应该重复不断地祈祷：我在这里，上主啊，你要对我做什么？我准备好了，心无旁骛；你希望我为你做什么？

These sentiments should fill thy heart in their full and true import, repeating them more by sincere and ardent affection, than by word of mouth.

这些情感应该充满你的内心，充分而真实地表达出来，更多地是通过强烈的情感而不是口头上的言语来重复。

Let thy thoughts be exalted, thy intentions most upright, pure and noble, desiring to fulfill in all things the greater pleasure of the Lord, who with measure and weight dispenses both sufferings and the favors of his graces.

让你的思想更高尚，让你的意图最正直，最纯洁和最高尚，渴望在一切事情上满足上主更大的快乐，祂以度量和权重分配痛苦和祂的恩惠。

Examine and search within thyself without ceasing, by what sentiments, by what actions, and in what occasion thou mayest guard against offense and in what thou canst please thy Beloved most perfectly, and thus learn what thou must strive to correct or what thou must aspire to within thyself.

不断地审视和探索你的内在，通过什么情感，通过什么行动，在什么场合你可以防范冒犯，在什么事情上你可以最完美地取悦你的至爱，从而了解你必须努力纠正什么事情，或者在你的内在必须渴望什么事情。

Every disorder, be it yet so small, and all that may be less pure and perfect, see thou curtail and expunge immediately, even though it seem allowable or even of some profit; all that is not most pleasing to the Lord, thou must consider as evil, or as useless for thyself; and no imperfection must appear small to thee, if it is displeasing to God.

每一种混乱，无论它是多么微小，以及所有不那么纯净和完美的东西，你都要立即限制和清除，即使它看起来是允许的，甚至是一些有益的；所有不被主喜悦的东西，你必须认为它是邪恶的，或者对你自己来说是无用的；如果它是不被主所喜悦的，那么在你看来，任何不完美都不能显得很小。

With this anxious fear and holy solicitude thou shalt walk securely; and be certain, my dearest daughter, that it cannot enter into the mind of man, what copious reward the most high Lord reserves for those souls that live in this kind of attention and solicitude.

带着这种惶恐的敬畏和神圣的关切，你将安然前行；我最亲爱的女儿，你要知道，至高的天主为那些活在这种关注和关切中的灵魂，准备了多么慷慨的奖赏啊!

CHAPTER XXI.

The most high commands the most HOLY MARY to ENTER The STATE OE MATRIMONY AND HER RESPONSE TO THIS COMMAND.

第二十一章

至高的天主命令至圣玛利亚进入婚姻生活和她对这一命令的回应

742. At the age of thirteen and a half years, having grown considerably for her age, our most charming Princess, most pure Mary, had another abstractive vision of the Divinity of the same order and kind as those already described.

742.在十三岁半的时候，我们最可爱的公主，最纯洁的玛利亚，已经长大了很多，她对天主有了另一种抽象的神视，就像我们刚才所描述的那样。

In this vision, we might say, happened something similar to that which the holy Scriptures relate of Abraham, when God commanded him to sacrifice his beloved son Isaac, the only pledge of all his hopes.

在这个神视中，我们可以说，发生了类似于圣经中有关亚巴郎的事情，当时天主吩咐亚巴郎将儿子依撒格当作祭物献给祂，这依撒格是他所有希望的唯一保证。

God tempted Abraham, says Moses (Gen. 12, 2), trying and probing the promptness of his obedience in order to reward it. We can say the same thing of our great Lady, that God tried Her in this vision, by commanding Her to enter the state of matrimony.

梅瑟说天主考验亚巴郎(创世纪12:2)，试验和探查他顺服的迅捷，从而赏报他。对我们伟大的圣母，我们也可以说同样的话，天主在这个神视中试验她，命令她进入婚姻状态。

［经文〈创世纪12:2〉：我要使你成为一个大民族，我必祝福你，使你成名，成为一个福源。 ］

Thence we can also understand the truth of the words: How inscrutable are the judgments of the Lord and how exalted are his ways and thoughts above our own (Rom. 11, 33) !

从那里我们也能明白这话的真实：「上主的决断是多么不可测量，祂的道路和意念是多么高深，胜过我们自己。」（罗马书11：33）

［经文〈罗马书11:33〉：啊，天主的富饶、上智和知识，是多么高深！他的决断是多么不可测量！他的道路是多么不可探察！ ］

As distant as heaven is from earth, were the thoughts of most holy Mary from the plans which the Most High now made known to Her, by commanding Her to accept a husband for her protection and company; for as far as depended upon her will She had desired and resolved during all her life not to have a husband (433, 586) and She had often repeated and renewed the vow of chastity, which She had taken at such a premature age.

天主吩咐她接受有一个丈夫来保护她，陪伴她的计划与至圣玛利亚想法之间的距离，正如天离地那么远；因为就她的意愿而言，她一生都渴望并决心不要丈夫(433, 586)，她还经常重复和重申她在这么小的年纪就许下的贞节愿。

743. As already mentioned, the Lord had celebrated his solemn espousal with the Princess Mary (435) when She was brought to the temple, confirming and approving her vow of chastity, and solemnizing it by the presence of the glorious hosts of angels.

743.正如之前提到的，上主已经主持了祂与玛利亚公主的庄严婚礼(435)，当玛利亚被带到圣殿时，确认并批准了她的贞洁愿，在荣耀的天使天军面前隆重庆祝。

The most innocent Dove had withdrawn Herself from all human intercourse, relinquishing entirely all that might be called worldly interest and attention, or love and desire of creatures.

最純真的鸽子已经远离了一切人类的交往，完全放弃了所有可能被称为世俗的兴趣和关注的东西，或者对受造物的爱和欲望。

She was altogether taken up and transformed by the pure and chaste love of that highest Good which never fails, knowing that She would be only more chaste in its love, more pure in its contact, and more virginal in its acceptance.

她完全被那种永恒不变的至善的纯洁和忠贞的爱所吸引和改变，她知道她只会在上主的爱中更加纯洁，在与祂的相遇中更加纯净，在接受祂的爱中更加贞洁。

When therefore, without any other explanation, the command of the Lord reached Her, that She now accept an earthly spouse and husband, what surprise and astonishment was it to this heavenly Maid, who, in her fixed confidence was living so secure in the possession of God himself as her Spouse and who now heard from Him such a command?

因此，当没有任何其他解释，上主的命令临到了她，她现在要接受一个尘世的配偶和丈夫，而她坚定相信安然地拥有天主自己作为她的净配，现在听到祂这样的一个命令，这个天女是何等诧异和惊讶？

Greater was this trial than that of Abraham (Gen. 22, 1, etc.), for he did not love Isaac in the same degree as most holy Mary loved inviolate chastity.

这个考验比亚巴郎所受的考验更大（创世纪22：1等），因为他对依撒格的爱，并不像至圣的玛利亚爱神圣不可亵渎的贞洁那样深。

744. Nevertheless at this unexpected command the most prudent Virgin suspended her judgment, and preserved the calmness of her hope and belief more perfectly than Abraham.

744.然而，在这个意想不到的命令下，这位极智者贞女暂时停止了她的看法，她的望德和信心比亚巴郎更能保持镇静。

Hoping against hope (Rom. 4, 18), She made answer to the Lord saying: “Eternal God and incomprehensible Majesty, Creator of heaven and earth, and of all things contained therein, Thou, O Lord, who weighest the winds (Job 28, 25), and by thy commands settest bounds to the sea and subjectest all creation to thy will, canst dispose of me, thy worthless wormlet, according to thy pleasure, without making me fail in that which I have promised to Thee;

抱着一线希望(罗马书4:18)，她对上主回答说：「永生的天主，无限荣耀尊威，天地以及其中所包含的一切的创造之主，哦，你划定风的重量，又藉着你的命令，为海定界限(约伯记 28:25)，使一切受造之物服从你的旨意，你可以按你的旨意处置我，你的这无用的小虫，而不使我辜负我向你许的愿；

［经文〈罗马书4:18〉：他在绝望中仍怀着希望而相信了，因此便成了万民之父，正如向他所预许的：“你的后裔也要这样多。经文〈约伯记 28:25〉：当他划定风的重量，规定水的定量， ］

and if it be not displeasing to Thee, my good Lord, I confirm and ratify anew my desire to remain chaste during all my life and to have Thee for my Lord and Spouse; and since my only duty as a creature is to obey Thee, see Thou to it, my Spouse, that according to thy Providence I may escape from this predicament in which thy holy love places me?’

如果你不觉得不高兴，我的好上主，请再次确认并批准我一生保持贞洁并让你成为我的上主和净配的愿望；既然我作为一个受造物的唯一职责就是服从你，那么，我的净配，你能否照着你的旨意，让我摆脱你的圣爱使我陷入的困境呢?」

There was, however, some uneasiness in the most chaste maiden Mary, as far as her inferior nature was concerned, just as happened afterwards at the message of the archangel Gabriel (Luke 1, 28,29) ; yet, though She felt some sadness, it did not hinder Her from practicing the most heroic obedience which until then had fallen to her lot, and She resigned Herself entirely into the hand of the Lord.

然而，最贞洁的至圣玛丽亚，按人较低的天性而言，也有几分不安，就像后来听到总领天使加俾额尔的信息一样(路 1:28–29)，然而，尽管她感到有些惶恐，但这并不妨碍她英勇地服从天主的安排，她把自己完全交给了天主。

［经文〈路 1:28–29〉：天使进去向她说：「万福！充满恩宠者，上主与你同在！」【在女人中你是蒙祝福的。】她却因这话惊惶不安，便思虑这样的请安有什么意思。 ］

His Majesty answered her: “Mary, let not thy heart be disturbed, for thy resignation is acceptable to Me and my powerful arm is not subject to laws; by my disposition that will happen, which is most proper for Thee.”

荣耀尊威的天主回答说：「玛利亚，不要让你的心不安，因为你的推辞是我所接受的，而我强大的手臂不受法律的约束；我的上智决定了这一切，这对你来说是最合适的。」

745. Consoled only by this vague promise of the Lord, most holy Mary recovered from her vision and returned to her ordinary state.

745.最圣洁的马利亚只有在主这不明确的应许下才得到安慰，她从神视中恢复过来，回到了平常的状态。

Left between doubt and hope by the divine command and promise, She was full of solicitude, for the Lord intended that She should multiply Her tearful sentiments of love and confidence, of faith, humility, of obedience, of purest chastity and of other virtues, impossible to enumerate.

上主的命令和应许使她在怀疑和希望之间徘徊，她充满了焦虑，因为上主要她倍增含泪的情感，包括爱和信心、信德、谦卑、顺从、最纯洁的贞洁和其他无法列举的美德。

In the meantime, while our great Lady applied Herself to vigilant prayer, and to her resigned and prudent sighs and solicitude, God spoke in sleep to the high priest, saint Simeon, and commanded him to arrange for the marriage of Mary, the daughter of Joachim and Anne of Nazareth; since He regarded Her with special care and love.

与此同时，当我们伟大的圣母开始警醒地祈祷时，在她顺从而谨慎的叹息和关切中，天主在睡梦中对大司祭圣西默盎说话，命令他为纳匝肋的雅敬和亚纳的女儿玛利亚安排婚礼。因为天主以特别的关怀和爱看待她。

The holy priest answered, asking what was his will in regard to the person, whom the maiden Mary was to marry and to whom She was to give Herself as Spouse.

神圣的司祭问天主:祂对少女瑪利亞要嫁的那个人有什么旨意，以及祂要少女玛利亚嫁给谁作为配偶？

The Lord instructed him to call together the other priests and learned persons and to tell them that this Maiden was left alone and an orphan and that She did not desire to be married; but that, as it was a custom for the firstborn maidens not to leave the temple without being provided for, it was proper She should be married to whomever it seemed good to them.

上主吩咐他召集其他的司祭和学者，告诉他们这少女是孤身一人，是孤儿，她不想结婚；但是，按照惯例，长女们在没有人供养的情况下不得离开圣殿，所以她应该嫁给他们认为合适的人。

746. The highpriest obeyed the divine order and, having called together the other priests, he made known to them the will of the Most High, informing them of the favor in which his Majesty held this Maiden, Mary of Nazareth, according as it had been revealed to him.

746.大司祭服从了上主的命令，召集了其他的司祭，向他们宣布了至高天主的旨意，告诉他们荣耀尊威的天主对纳匝肋人玛利亚的恩宠，正如刚才向他所揭示的那样。

He told them that as She was an inmate of the temple and was now without parents, it was their duty to provide for Her and find a husband worthy of a Maiden so modest, virtuous and of such unimpeachable conduct as was hers in the temple.

他告诉他们，因为玛利亚被收留于圣殿，现在失去了父母，他们有责任供应她，并为她找到一个丈夫配得上像她在圣殿里如此谦虚、善良和行为无可指摘的少女。

Moreover, as Mary was of noble lineage and as her property and other considerations made this marriage particularly important, it was necessary to consider well to whom She was to be entrusted.

此外，由于玛利亚出身高贵血统，她的特性和其他方面的考虑使这桩婚姻变得特别重要，所以有必要好好考虑一下将她托付于谁。

He added also that Mary of Nazareth did not desire to be married; but that at the same time it would not be proper to dismiss Her from the temple unmarried, since She was an orphan and a firstborn daughter.

他还补充说，纳匝肋的玛利亚不想结婚；但同时，她是个孤儿，是个长女，不应该未婚就把她从圣殿里打发出去。

747. Having conferred about this matter among themselves the priests and learned men, moved by divine impulse, concluded that, in a matter where so much was involved and where the Lord himself had favorably interfered, it would be best to inquire farther into his holy will and to ask Him to designate in some manner who should be the most appropriate person to be the spouse of Mary.

747.司祭和学者们在上主的感动下，就此事进行了讨论，得出的结论是，在一件牵涉到如此多的事情上，在一件天主亲自介入的事情上，最好是进一步探究天主的神圣旨意，并请求祂以某种方式指定谁是最合适的人来做玛利亚的配偶。

Knowing that her spouse must be of the house and of the race of David in order to comply with the law, they appointed a day, on which all the free and unmarried men of that race, who then might be in Jerusalem, were to be called together in the temple. It happened to be the very day on which our Princess completed her fourteenth year.

他们知道她的配偶必须是达味家族的人，才能遵守律法，就定了一个日子，叫所有在耶路撒冷的达味族的自由且未婚男子，都聚集在殿里。恰好是我们的公主满十四岁的那一天。

As it was necessary to notify Her of the result of their conference and to ask Her consent, the highpriest Simeon called Her and informed her of their intention to give Her a spouse before dismissing Her from the temple.

因为有必要通知玛利亚他们商谈的结果，并征求她的同意，大司祭西默盎叫了她来，并告诉她，他们打算给她一个配偶，然后让她离开圣殿。

748. The most prudent Virgin, with a countenance betokening virginal modesty, answered the priest with great composure and humility: “Sir, as far as my inclinations are concerned, I desire to preserve perpetual chastity during all my life; for I wished to dedicate myself to God in the service of this holy temple in return for the great blessings which I have received in it; I never had the intention or the desire to enter the state of matrimony, since I consider myself incapable of fulfilling the duties connected with it.

748.极智者贞女，脸上显露出童贞的端庄，她沉着而谦逊地回答司祭说：「师傅，就我个人而言，我希望在我的一生中永远保持贞洁；因为我愿意把自己奉献给天主，为这圣殿服务，以报答我在圣殿里所领受的极大的祝福。我从来没有打算或愿望进入婚姻状态，因为我认为自己没有能力履行与婚姻有关的职责。

This was my inclination, but thou, my master, who art to me in place of God, wilt teach me what is according to his holy Will.”

这是我的意愿，但你，我主，对我来说代替天主，你会教我什么是符合祂的神圣旨意的。」

“My Daughter,” answered the priest, “thy holy desires are acceptable to the Lord; but remember, that no maiden of Israel abstains from marriage as long as we expect the coming of the Messias conformably to the divine prophecies.

「我的女儿，」司祭回答说，「你的神圣愿望已为天主所接受；但请记住，只要我们期待默西亚的到来符合上主的预言，以色列的少女就不会放弃婚姻。

Therefore all who obtain issue of children among our people, esteem themselves happy and blessed.

因此，在我们的人民中，所有得子嗣的人都认为自己是幸福和受祝福的。

In the matrimonial state Thou canst serve God truly and in great perfection; and in order that Thou mayest obtain a companion according to the heart of God and who will be conformable to thy wishes, we will pray to the Lord, as I have told Thee, asking Him to single out a husband for Thee, who shall be pleasing to Him and of the line of David; do Thou also pray continually for the same favor, in order that the Most High may favor Thee and may direct us all.”

在婚姻的状态中，你可以真实而完美地侍奉天主；为了让你得到一个符合天主心意，符合你意愿的伴侣，我们将向天主祈祷，正如我告诉你的，请祂为你挑选一个丈夫，一个祂喜悦的，达味的后裔；你也要常常祈求同样的恩惠，好叫至高者恩待你，引导我们众人。」

749. This happened nine days before the one appointed for the execution and realization of their resolve.

749.这件事发生在一位被指定来执行并实现他们决意的人的九天之前。

During this time the most holy Virgin multiplied her prayers, beseeching the Lord with incessant tears and sighs, to fulfill his divine pleasure in that which She had so much at heart.

在这段时间里，圣母不断地祈祷，不停地哭泣和叹息，以满足上主神圣的喜悦，而这正是她心中所想的。

On one of those nine days the Lord appeared to Her and said to Her: “My Spouse and my Dove, let thy afflicted heart expand and let it not be disturbed or sad; I will attend to thy yearnings and to thy requests, I will direct all things, and will govern the priests by my enlightenment; I will give Thee a spouse selected by Myself, and one who will put no hindrance to thy holy desires, but who, by my grace will prosper Thee in them.

在那九天中，有一天，上主向她显现，对她说：「我的净配，我的鸽子，让你受苦的心敞开心扉，不要被扰乱或悲伤；我要照顾你的渴望和要求，我要指导一切，并以我的启示来管理司祭；我必赐给你一个我所拣选的配偶，一个不妨碍你神圣愿望的人，但他将凭借我的恩宠使你在这些愿望中获得成功。

I will find for Thee a perfect man conformable to my heart and I will choose him from the number of my servants; my power is infinite, and my protection and aid shall never fail Thee.”

我要为你找一个理想的人且符合我心意的人，我将从我众多的仆人中拣选他。我的能力是无限的，我的保护和帮助永远不会让你失望。」

750. The most holy Mary answering said: “Highest Good and Love of my soul, Thou well knowest the secret of my bosom and my desires, which Thou hast excited in me from the first moment of the existence received from Thee; preserve me, then, my Spouse, pure and chaste, as I have desired for Thee and through Thee.

750.至圣玛利亚回答说：「我灵魂的至善至爱，你深知我胸中的秘密和我的愿望，我从你那里得生命的第一刻起就在我心中激发了我的愿望。那么，我的净配，保护我，使我完全而贞洁，正如我对你所渴望的那样。

Do not despise my sighs and deprive me not of thy countenance. Remember, my Lord and God, that I am but a useless wormlet, weak and despicable on account of my insignificance; and if I should fall away from virtue in the state of matrimony, I shall disappoint Thee and my desires; provide Thou for my security and be not deterred by my demerits. Although I am but useless dust (Gen. 18, 27), I will call on thy greatness, O Lord, trusting in thy infinite mercies.”

不要轻视我的叹息，不要使我失去你的容颜。我的上主，我的天主，请记得，我只是一个无用的虫子，因为我的渺小而软弱可鄙；如果我在婚姻状态中失掉美德，我将使你和我的愿望落空；请你为我提供安全保障，不要因我的过失而却步。虽然我只是无用的尘土（创世纪18：27），但上主啊，我要倚靠你无限的慈爱，求告你的大能。」

［经文〈创世纪18：27〉：亚巴郎接著说：我虽只是尘埃灰土，］

751. The most chaste Maiden also approached her holy angels, whom She surpassed in sanctity and purity, and conferred with them many times concerning her anxieties in regard to the new state, which She was expected to enter.

751.最贞洁的少女也接近她的圣天使，她在圣洁和纯洁上超越了他们，并多次与他们讨论她对她所要进入的新状态的焦虑。

One day the holy spirits said to Her: “Spouse of the Most High, since Thou canst not ignore this title, nor much less the love which He, who is almighty and unfailing in his truth, has shown Thee, let thy heart, O Mistress, be at peace; for sooner will the heavens and the earth fail, than the fulfillment of his promises (Matth. 24, 27).

一天，天神们对她说：「至高天主的净配，既然你不能忽视这个称号，更不能忽视天主——，他是全能的、忠于他的真理，且已对你所显明的爱，就让你的心平静下来，哦，主母，因为天地迟早要衰败，他的应许终将成就。（玛窦福音24：27).

［经文〈玛窦福音24:27〉：因为如同闪电从东方发出，直照到西方，人子的来临也要这样。 ］

All the events of thy life succeed each other according to the foreknowledge of thy Spouse; and his powerful arm, which governs the elements and all creatures, can suspend the forces of the impetuous waves and temper the vehemence of the elements, so that neither fire will burn nor the earth show its weight.

你生命中的所有的事件都是根据你净配的预见而相继发生的；祂那掌管万物大能的手臂，可以阻止汹涌的波涛，调和万物的激烈，使火无法燃烧，甚至地球也不显出它的重量。

His high judgments are secret and holy, his decrees are most just and wonderful, nor can creatures comprehend them; though they must revere them.

祂崇高的审判是隐秘而神圣的，祂的法令是最公正和奇妙的，众人也不能理解；尽管他们必须尊敬它们。

If his Majesty wishes that Thou serve Him in matrimony, it will be better for Thee to please Him therein, than to displease Him in some other state of life.

如果荣耀尊威的天主希望你以婚姻的形式服侍祂，那么您最好是在婚姻中取悦祂，而不是在其他的生活状态上使祂不悦。

He will no doubt provide for Thee the most holy and perfect; trust Thou securely in his promises.”

祂必为你预备最圣洁、最成全的人；你要坚定地信靠祂的应许。」

This advice of the angels quieted somewhat the anxieties of our Princess.

天使们的忠告在一定程度上平息了我们公主的焦虑。

She asked them anew for protection and assistance, and that they present to the Lord in her name her entire subjection to that which his divine pleasure should ordain in her regard.

她再次请求他们的保护和帮助，希望他们以她的名义向上主表明，她完全服从上主的神圣喜悦，服从上主的对她的旨意。

Instruction Given To Me By The Princess Of Heaven.

天堂公主给我的指示

752. My dearest daughter, most high and venerable are the judgments of the Lord, and they should not be scrutinized by mortals, since they are impenetrable.

752.我最亲爱的女儿，天主的审判是最崇高和最值得尊敬的，主的审判不能被凡人檢查，因为它们是无法参透的。

His Majesty commanded me to enter the state of matrimony and at the same time concealed from me the sacrament dependent upon entering it.

荣耀尊威的天主命令我进入婚姻状态，同时对我隐瞒藏了即将进入婚姻状态的圣事。

Matrimony was required, in order that my parturition might be respectable in the eyes of the world, and that the Word, made incarnate in my womb, might be reputed as the son of my husband, since at the same time the world was to remain ignorant of this mystery.

婚姻是必需的，这样我的分娩在世人眼中就会是体面的，而在我的子宫里降生成人的圣言，就会被认为是我丈夫的儿子，因为与此同时世人还不知道这个秘密。

It was also a suitable means to conceal this mystery from Lucifer and the demons, who in such rage were bent on wreaking their fury upon me.

这也是向路济弗和恶魔们隐藏这个奥秘的合适方法，他们如此愤怒，一心要把怒火发泄在我身上。

When they saw me enter the married state as other women, their fury was appeased, not thinking it compatible, that She should have a husband, who was to be the Mother of God himself; Lucifer himself was somewhat quieted by this means and made a truce with his malice.

当牠们看到我像其他女人一样进入婚姻状态时，牠们的愤怒平息了下来，认为这是不相容的，因为将成为天主之母的她将有一个丈夫；路济弗自己也通过这种方式多少平静了下来，并停了牠的怨恨。

The Lord had also other ends in view, which have become manifest, although, on account of circumstances, they were hidden to me at that period of my life.

上主也有其它的目的，这些目的已经变得很明显，尽管由于环境的原因，它们在我尘世生活的那个时期对我是隐藏的。

753. I wish Thee to understand, my daughter, that the certain prospect of being espoused to any man, without at the same time knowing the mystery concealed from me by the Lord, was the greatest sorrow and affliction, which until then I had ever experienced; and if the divine power had not strengthened me in this pain, and had not given me some kind of confidence, although it was only obscure and undetermined, I would have lost my life in this suffering.

753.我的女儿，我希望你明白，在不知道天主向我隐瞒藏的奥秘的情况下，一想到要嫁给一个男人，这是在此之前我从未经历过的最大的悲哀和痛苦；在这痛苦中如果上主的力量没有坚固我，没有给我某种信心，尽管它只是模糊的和不确定的，我会在这痛苦中失去我的生命。

But from this event thou shouldst learn how complete must be the resignation of the creature to the will of the Most High, and how it must restrict its shortsighted judgment and guard against scrutinizing the secrets of a Majesty so exalted and mysterious.

但从这一事件中，你应该学到，人必须完全顺从至高天主的旨意，必须限制其短视的判断，并提防窥探如此崇高和神秘的荣耀尊威的天主的奥秘。

If any danger or difficulty seems to present itself in that which the Lord commands, let man confide in Him and firmly believe that he was not placed therein in order to be forsaken, but in order that he may come forth victorious and triumphant, if he cooperates on his own part with the assistance given by the Lord.

若在上主所吩咐的事上，有任何危险或困难临到，人当信靠祂，坚信他不会被上主弃绝，他若契合上主的旨意，在上主的帮助下，就可以得胜凯旋。

Whenever the soul seeks to scrutinize the decrees of his wisdom and satisfy itself before it obeys and believes, let it be convinced that it defrauds the Creator of its glory and honor, and at the same time loses for itself the merit of its works.

每当灵魂要仔细查验天主智慧的法令，并在信服之前就满足自己，要知道，这是灵魂欺骗了造物主的荣耀和光荣，同时灵魂也就失去了自己工作的功德。

754. I was aware that God is superior to all creatures and that He had no need of our foresight; for He seeks only the subjection of our will, since the creature cannot give Him counsel, but only obedience and praise.

754.我知道天主高于一切受造物，祂不需要我们的先见之明，因为祂只寻求我们意志的服从，因为受造物不能给祂建议，只有服从和赞美。

And although, on account of not knowing what He wished of me and ordained for me in the state of matrimony, the love, which I had for chastity caused me much affliction; yet that grievous sorrow did not make me curious and inquisitive, but served to make my obedience more excellent and pleasing in his eyes.

虽然，因为不知道祂对我的期望，也不知道祂为我安排了婚姻，我对贞洁的爱使我很痛苦；然而，这种严重的痛苦并没有使我变得好奇和好问，反而使我的顺从在祂的眼中更加卓越和蒙悦纳。

By this example thou thyself must regulate the subjection to that which thou perceivest to be according to the pleasure of the Lord thy Spouse, resigning thyself entirely to his protection and confiding in the firmness of his promises.

借着这个榜样，你自己必须按照上主你的净配的喜乐，调整对你所领会的事物的服从，将自已完全交托给祂，并信赖祂坚定的应许。

And wherever thou hast the approbation of thy priests and superiors, allow thyself to be governed without any resistance to their commands and to the divine aspirations.

只要你得到你的司祭和长上的认可，就允许你自己被管治，不要反抗他们的命令和上主的愿望。

CHAPTER XXII.

THE ESPOUSAL OF MOST HOLY MARY WITH THE MOST CHASTE SAINT JOSEPH.

第二十二章

至圣玛利亚与至纯圣若瑟结为夫妻

755.On the day on which, as we have said in the preceding chapter, our Princess Mary completed the fourteenth year of her life, the men, who at that time in the city of Jerusalem were descendants of the tribe of Juda and of the race of David, gathered together in the temple.

755. 正如我们在上一章所说，我们的玛利亚公主满了十四岁，当时在耶路撒冷城的犹大支派和达味家的后裔聚集在圣殿里。

The sovereign Lady was also of that lineage. Among the number was Joseph, a native of Nazareth, and then living in Jerusalem; for he was one of the descendants of the royal race of David.

至尊圣母也是这族的人。其中有若瑟，是纳匝肋的本地人，后来住在耶路撒冷，因为他是达味王族的后裔。

He was then thirty-three years of age, of handsome person and pleasing countenance, but also of incomparable modesty and gravity; above all he was most chaste in thought and conduct, and most saintly in all his inclinations.

当时他三十三岁，相貌英俊，面容可爱，但又无比谦虚庄重；最重要的是，他在思想和行为上是最纯洁的，在一切爱好上是最圣洁的。

From his twelfth year he had made and kept the vow of chastity. He was related to the Virgin Mary in the third degree, and was known for the utmost purity of his life, holy and irreprehensible in the eyes of God and of men.

从他十二岁起，他就立下了守贞之愿。他与貞女玛利亚有三代的亲属关系，并以其生活的最高的纯洁而闻名，在天主和人的眼中是圣洁和无可指摘的。

756.All these unmarried men gathered in the temple and prayed to the Lord conjointly with the priests, in order to be governed by the holy Spirit in what they were about to do.

756. 所有这些未婚的人都聚集在圣殿里，与司祭一同向上主祈祷，好使他们要做的事受到圣神的管制。

The Most High spoke to the heart of the highpriest, inspiring him to place into the hands of each one of the young men a dry stick, with the command that each ask his Majesty with a lively faith, to single out the one whom He had chosen as the spouse of Mary.

至高者对大司祭的心说话，感动他在每一个年轻人的手中放一根枯干的棍子，吩咐他们带着一种活泼的信德，请上主揀选成为玛利亚配偶的那个人。

And as the sweet odor of her virtue and nobility, the fame of her beauty, her possessions and her modesty, and her position as being the firstborn in her family was known to all of them, each one coveted the happiness of meriting Her as a spouse.

她的美德和高贵的芬芳，她的美名，她的所有和她的谦逊，以及她作为家中首生的地位是众所周知的，每个人都渴望得到她作为配偶的幸福。

Among them all only the humble and most upright Joseph thought himself unworthy of such a great blessing; and remembering the vow of chastity which he had made and resolving anew its perpetual observance, he resigned himself to God’s will, leaving it all to his disposal and being filled at the same time with a veneration and esteem greater than that of any of the others for the most noble maiden Mary.

在他们当中，只有最谦卑、最正直的若瑟认为自己不配得到这样大的祝福；牢记他的贞洁之愿，重新下定决心，永远奉行，但他自己顺从天主的旨意，让这一切都由祂支配，同时比其他人充满了对最高贵的少女玛利亚更大的尊重与敬重。

757.While they were thus engaged in prayer the staff which Joseph held was seen to blossom and at the same time a dove of purest white and resplendent with admirable light, was seen to descend and rest upon the head of the saint, while in the interior of his heart God spoke: “Joseph, my servant, Mary shall be thy Spouse; accept Her with attentive reverence, for She is acceptable in my eyes, just and most pure in soul and body, and thou shalt do all that She shall say to Thee.”

757. 当他们这样祈祷的时候，人们看到若瑟拿着的那根棍子正在开花，同时看到一只洁白明亮、光芒四射的鸽子降落在圣人的头上，天主在他心里说：「若瑟，我的仆人，玛利亚必作你的净配。你要以恭敬的心迎娶她，因为她在我眼中是蒙悦纳的，她在灵魂和身体上是正义的，是至纯的。她对你所说的，你都要遵行。」

At this manifestation and token from heaven the priests declared saint Joseph as the spouse selected by God himself for the maiden Mary.

在这种来自天堂的显示和记号中，司祭宣布圣若瑟是天主亲自为少女玛利亚挑选的净配。

Calling Her forth for her espousal, the Chosen one issued forth like the sun, more resplendent than the moon, and She entered into the presence of all with a countenance more beautiful than that of an angel, incomparable in the charm of her beauty, nobility and grace; and the priests espoused Her to the most chaste and holy of men, saint Joseph.

呼唤她的成婚，天选的她像太阳一样发出光芒，比月亮还要灿烂。她带着比天使更美丽的面容出现在众人面前，她的美丽、高贵和优雅是无与伦比的；司祭们把她许配给最纯洁、最圣洁的人——大圣若瑟。

758.The heavenly Princess, more pure than the stars of the firmament, with tearful and sorrowful countenance and as the Queen of majesty, most humble yet uniting all perfections within Herself, took leave of the priests, asking their blessing, and of her instructress and her companions, begging their pardon.

758. 天上的公主，比苍穹之上的星星更纯洁，带着泪眼和悲伤的表情，作为尊威的元后，最谦卑，却把所有的完美结合在一起，告别了司祭们，请求他们的祝福，告别了她的女教师和她的同伴们，请求他们的原谅。

She gave thanks to all of them for the favors received at their hands during her stay in the temple.

她感谢他们所有人在她待在圣殿期间对她的照顾。

The humility of her behavior enhanced the prudence and aptness of her words for the performance of these last duties in the temple; for on all occasions She spoke in few and weighty words.

她态度的谦卑增强了她在圣殿中履行这些最后职责的谨慎和恰当的言辞；因为在任何场合，她说话都是言简意赅。

She took leave of the temple not without great grief on account of the sacrifice of her inclinations and desires.

她离开圣殿的时候悲痛万分，因为她牺牲了自己所喜爱的和渴望的。

In the company of attendants who were some of the more distinguished laymen in the service of the temple, She betook Herself with her spouse Joseph to Nazareth, the native city of this most fortunate married couple.

在为圣殿服务的杰出侍从们的陪伴下，她和她的丈夫若瑟一起来到纳匝肋，那是这对最幸运的夫妇的家乡。

Joseph, although he had been born in that place, had, by the providential disposition of circumstances, decided to live for some time in Jerusalem. Thus it happened that he so improved his fortune as to become the spouse of Her, whom God had chosen to be his own Mother.

若瑟虽然出生在那里，但由于天主上智的安排，他决定在耶路撒冷住一段时间。就这样，他幸运地成为了天主拣选为自己母亲的玛利亚的净配。

759.Having arrived at their home in Nazareth, where the Princess of heaven had inherited the possessions and estates of her blessed parents, they were welcomed and visited by their friends and relatives with the joyful congratulations customary on such occasions.

759. 到达他们在纳匝肋的家，天堂的公主继承了她蒙福的父母的财产和不动产，按照习俗他们在这时受到他们的朋友和亲戚的欢迎和访问。

After they had in a most holy manner complied with the natural duties of friendship and politeness, and satisfied the worldly obligations connected with the conversation and intercourse of their fellowmen, the two most holy spouses, Joseph and Mary, were left at leisure and to their own counsel in their house.

在他们以最神圣的方式履行了友谊和礼貌的自然责任，并履行了与他们的同胞的谈话和交往有关的世俗义务之后，两位最神圣的净配若瑟和玛利亚闲居在家，由他们自己出谋划策。

Custom had introduced the practice among the Hebrews, that for the first few days of their married state the husband and wife should enter upon a sort of study or trial of each others’ habits and temperament, in order that afterwards they might be able to make reciprocal allowance in their conduct one toward the other.

在希伯来人中引入了一种习俗，那就是在他们结婚的头几天，丈夫和妻子将对彼此的习惯和性情进行某种考察或试验，以便以后他们可以在行为上相互体谅。

760.During this time saint Joseph said to his spouse Mary: “My spouse and Lady, I give thanks to the Lord most high God for the favor of having designed me as your husband without my merits, though I judged myself unworthy even of thy company; but his Majesty, who can raise up the lowly whenever He wishes, showed this mercy to me, and I desire and hope, relying on thy discretion and virtue, that Thou help me to make a proper return in serving Him with an upright heart.

760. 在此期间，大圣若瑟对他的妻子玛利亚说：「我的妻子和夫人，我感谢上主至高天主的恩惠，没有功德却命我作你的丈夫，虽然我认为自己甚至不配得你的陪伴；但是荣耀尊威的天主，祂可以随时提拔卑微的人，对我表现出这种慈悲，我渴望并希望，依靠你的明辨和美德，请你帮助我用一颗正直的心来侍奉祂，以此作为适当的回报。

Hold me, therefore, as thy servant, and by the true love which I have for thee, I beg of thee to supply my deficiencies in the fulfillment of the domestic duties and of other things, which as a worthy husband, I should know how to perform; tell me, Lady, what is thy pleasure, in order that I may fulfill it.”

因此，请把我当作你的仆人，以我对你的真爱，求你弥补我在履行家务和其他事情上的不足，作为一个称职的丈夫，我应该知道如何履行这些义务；告诉我，夫人，你有什么心愿，好让我实现它。」

761. The heavenly Spouse heard these words with an humble heart, and yet also with a serene earnestness, and She answered the saint: “My master, I am fortunate, that the Most High, in order to place me in this state of life, has chosen thee for my husband and that He has given me such evident manifestation of his will, that I serve thee; but if thou givest me leave I will speak of my thoughts and intentions, which I wish to manifest to thee for this purpose.”

761. 天堂的净配怀着一颗谦卑的心听着这些话，但同时也带着一种平静而真诚的态度，她回答圣人：「我主，我很幸运，至高天主为了让我处于这种生活状态，选择了你作我的丈夫，祂给了我如此明显的旨意，让我侍奉你；但如果你准许，我会说出我的想法和打算，我希望向你表明这个意图。」

The Most High forestalled the sincere and upright heart of saint Joseph with his grace and inflamed it anew with divine love through the word of most holy Mary, and he answered Her, saying: “Speak, Lady, thy servant hears.”

至高天主用祂的恩宠预先阻止了圣若瑟的真诚和正直的心，并通过至圣玛利亚的话语，用神圣的爱重新点燃了它，他回答她说：「请说，夫人，你的仆人静听。」

On this occasion the Mistress of the world was surrounded by the thousand angels of her guard, in visible form.

在这种场合，世界的主母被她的一千守护天使以可见的形式包围着。

She had asked them to be present in that manner, because the Lord, in order that the most pure Virgin might act with greater grace and merit, had permitted her to feel the respect and reverence, with which She was bound to speak to her husband and left her to the natural shyness and dread, which She always felt in speaking to men alone; for She had never done this, except perhaps by accident with the highpriest.

她请求他们以这种方式在场，因为上主为了让至洁童贞能以更大的恩宠和美德行事，允许她感受到对丈夫的尊重和敬重，要对丈夫说话，让她感到天生的羞怯和恐惧之中，这是她单独对男人说话时总是感觉到的；因为她从来没有做过这事，也许除了偶然和大司祭在一起说话。

762.The holy angels obeyed their Queen and, visible only to Her, stood in attendance. In this glorious company She spoke to her spouse saint Joseph, and said to him: “My lord and spouse, it is just that we give praise and glory with all reverence to our God and Creator, who is infinite in goodness and incomprehensible in his judgments.

762. 圣天使们听从他们元后的命令，侍立在那里，只有女王才能看见。在这荣耀的陪伴中，她对她的净配大圣若瑟说：「我主，我的净配，我们应该以崇敬的心情赞美我们的天主和造物主，祂是无限美善的，他的判断是人不能理解的。

To us, who are so needy, He has manifested his greatness and mercy in choosing us for his service.

对我们这些如此贫乏的人来说，祂拣选我们为祂服事，显明了祂的伟大和慈悲。

I acknowledge myself among all creatures as more beholden and indebted to Him than all others, and more than all of them together; for, meriting less, I have received from his liberal hand more than they.

在所有受造物中，我承认自己比其它受造物更感激天主，比所有受造物加起来还要感激天主；我虽然不配，但从祂慷慨的手中得到的比它们更多。

At a tender age, being compelled thereto by the force of this truth, which, with the knowledge of the deceitfulness of visible things, his divine light made known to me, I consecrated myself to God by a perpetual vow of chastity in body and soul; his I am and Him I acknowledge as my Spouse and Lord, with fixed resolve to preserve for Him my chastity.

在我幼年，被这真理的力量所驱使，这真理使我认识到可见事物的欺骗性，他的神圣之光使我认识到这一点，我起誓永远保持身体和灵魂的贞洁，把自己奉献给天主；我是祂的，我承认祂是我的净配和上主，决心为祂保守我的贞洁。

I beseech thee, my master, to help me in fulfilling this vow, while in all other things I will be thy servant, willing to work for the comfort of thy life as long as mine shall last.

我恳求你，我主，帮我实现这个誓愿，而在所有其他事情上，我将是你的仆人，愿意为你生活的舒适而工作，直到我的生命结束。

Yield, my spouse, to this resolve and make a like resolve, in order that, offering ourselves as an acceptable sacrifice to our eternal God, He may receive us in the odor of sweetness and bestow on us the eternal goods for which we hope.”

我的净配，让我们下定这个决心，并作出同样的决心，以便把我们自己奉献给永恒的天主，作为可接受的祭，让祂在甜蜜的香气中接受我们，并把我们所希望的永恒的财富赐给我们。」

763.The most chaste spouse Joseph, full of interior joy at the words of his heavenly Spouse, answered Her:

763. 最贞洁的净配若瑟听到他天上净配的话，心里充满喜悦，回答她说:

“My Mistress, in making known to me thy chaste and welcome sentiments, thou hast penetrated and dilated my heart.

「我的夫人，你让我知道了你纯洁而可喜的感情，你已经穿透并扩大了我的心。

I have not opened my thoughts to Thee before knowing thy own.

在了解你的思想之前，我没有向你敞开我的思想。

I also acknowledge myself under greater obligation to the Lord of creation than other men; for very early He has called me by his true enlightenment to love Him with an upright heart; and I desire Thee to know, Lady, that at the age of twelve years I also made a promise to serve the Most High in perpetual chastity.

我也承认自己比其他人对上主负有更大的义务；因为很早以前，祂就通过祂真正的启示，召叫我用一颗正直的心去爱祂；我希望你知道，夫人，在我十二岁的时候，也许下诺言，以永远的贞洁来侍奉至高天主。

On this account I now gladly ratify this vow in order not to impede thy own; in the presence of his Majesty I promise to aid Thee, as far as in me lies, in serving Him and loving Him according to thy full desires.

出于这个原因，我现在欣然承认这一誓愿，以免妨碍您的誓愿；在荣耀尊威的天主面前，我保证尽我所能帮助您，按照您的全部愿望服事和爱祂。

I will be, with the divine grace, thy most faithful servant and companion, and I pray Thee accept my chaste love and hold me as thy brother, without ever entertaining any other kind of love, outside the one which Thou owest to God and after God to me.”

我将以上主的恩宠，成为你最忠实的仆人和伴侣，我请求你接受我贞洁的爱，把我当作你的兄弟，没有任何别的爱，除了你对天主和在天主之后对我的爱，永远不要接受任何其它形式的爱。」

In this conversation the Most High confirmed anew the virtue of chastity in the heart of saint Joseph, and the pure and holy love due to his most holy spouse Mary.

在这次谈话中，至高的天主重新确认了大圣若瑟心中的贞洁美德，以及他对至圣的净配玛利亚的纯洁和圣洁的爱。

This love the saint already had in an eminent degree, and the Lady herself augmented it sweetly, dilating his heart by her most prudent discourse.

圣人早已经有了这份强烈的爱，而圣母自己也用她最明智的话语，使他的心更加开扩，甜蜜地加强了这种爱。

764.By divine operation the two most holy and chaste Spouses felt an incomparable joy and consolation. The heavenly Princess, as one who is the Mistress of all virtues and who in all things pursued the highest perfection of all virtues, lovingly corresponded to the desires of saint Joseph.

764. 通过神圣的工作，两位至圣和贞洁的净配感到无比的喜悦和安慰。天上的公主，作为一个所有美德的主母，在所有事情上追求所有美德的最高成全，亲切地契合大圣若瑟的愿望。

The Most High also gave to saint Joseph new purity and complete command over his natural inclinations, so that without hindrance or any trace of sensual desires, but with admirable and new grace, he might serve his spouse Mary, and in Her, execute his will and pleasure.

至高天主还赐予大圣若瑟新的纯洁和对他天性的完全控制，这样他就可以在没有任何妨碍或沒有丝毫感官欲望的情况下，以可敬的和新的恩宠，服侍他的净配玛利亚，而玛利亚则执行大圣若瑟的意愿和所喜悦的。

They immediately set about dividing the property inherited from saint Joachim and Anne, the parents of the most holy Virgin; one part they offered to the temple, where She had stayed, another they destined for the poor, and the third was left in the hands of the holy spouse saint Joseph to be disposed of according to his judgment.

他们立即着手分割继承自至圣童贞玛利亚的父母圣雅敬和圣亚纳的财产；一部分给她住过的圣殿，另一部分给穷人，第三部分留给神圣净配大圣若瑟处置。

Our Queen reserved for Herself only the privilege of serving Him and of attending to the household duties.

我们的元后只为自己保留了服侍天主和料理家务的特权。

For from intercourse with outsiders and from the management of property, buying or selling, the most prudent Virgin always kept aloof, as I will mention farther on (552, 553).

因为在与外人交往和管理财产、买卖方面，极智者贞女总是保持距离，我将在后面提到这一点。

765.In his former life saint Joseph had learnt the trade of carpentering as being a respectable and proper way of earning the sustenance in life. He was poor in earthly possessions, as I have said above.

765. 大圣若瑟昔日学过木工，认为这是一种体面而正当的谋生方式。正如我上面所说，他在尘世的财产上很穷。

He therefore asked his most holy Spouse, whether it was agreeable to Her, that he should exercise his trade in order to be able to serve Her and to gain something for distribution among the poor; since it was necessary to do some work and not to remain idle.

因此，他问他至圣的净配，是否同意他从事自己的营生，以便能够为她服务，并为穷人获得分配的东西；因为有必要做一些工作，而不是无所事事。

The most prudent Virgin approved of this resolve, saying that the Lord did not wish them to be rich, but poor and lovers of the poor, desirous of helping them in as far as their means would allow.

极智者贞女认同了这一解决方案，说天主不希望他们成为富人而是成为穷人，是穷人的爱人，希望尽其所能帮助他们。

Then arose between the two Spouses a holy contest, who should obey the other as superior.

然后，夫妻双方发生了一场神圣的较量，谁应该服从对方作为长上。

But She, who among the humble was the most humble, won in this contest of humility; for as the man is the head of the family, She would not permit this natural order to be inverted.

但是她，这个最谦卑的人，却在这场谦卑的较量中获胜了；因为男人是一家之主，她不允许颠倒这种自然的秩序。

She desired in all things to obey her spouse saint Joseph, asking him solely for permission to help the poor, which the saint gladly gave.

她在任何事情上都想服从她的净配大圣若瑟，单单请求他允许她帮助穷人，大圣若瑟很乐意地答应了。

766.As saint Joseph during these days by divine enlightenment learnt to know more and more the qualities of his spouse Mary, her rare prudence, humility, purity and all her other virtues exceeding by far his thoughts and estimates, he was seized with ever new admiration and, in great joy of spirit, continued to praise and thank the Lord again and again for having given him a Companion and Spouse so far above his merits.

766. 大圣若瑟在这些日子里通过上主的启示更多地了解他的净配的品质，罕见的明智、谦逊、纯洁和所有其他的美德，远远超过他的想法和估量，他心中产生了前所未有的爱慕之情，在灵里的巨大喜悦中，不断地赞美和感谢上主赐给他一个远远超过他的功德的伴侣和净配。

And in order that this work of the Most High might be entirely perfect (for it was the beginning of the greatest, which He was to execute by his Omnipotence) He ordained that the Princess of heaven, by her mere presence and intercourse, should infuse into the heart of her spouse a holy fear and reverence greater than words could ever suffice to describe.

为了使至高天主的工作尽善尽美（因为这是最伟大的开始，他要以他的全能来执行），他规定天堂的公主，通过她的存在和交往，注入她配偶内心一种神圣的敬畏和尊敬，这种敬畏和尊敬是无法用语言来描述的。

This effect was wrought upon saint Joseph by an effulgence or reflection of the divine light, which shone from the face of our Queen and which was mingled with an ineffable and always visible majesty.

大圣若瑟身上的这种效果，是由于神圣之光的光辉或反射所造成的，它从我们的元后的脸上射出，混合着一种不可言喻的、始终可见的庄严。

So much the more was this due to Her than to Moses descending from the mountain, as her intercourse and conversation with God had been more extended and intimate.

这事不但临于下山的梅瑟，更多临于我们的元后。因为她与天主的交往和交谈更加广泛和亲密。

767.Soon after most holy Mary had a vision of the Lord, in which God spoke to Her: “My most beloved Spouse and Chosen one, behold how faithful I am to my promises with those who love Me.

767. 至圣玛利亚不久就有了上主的神视，天主在神视中对她说：「我至爱的净配，和我所拣选的，看哪，我对那些爱我的人是多么忠实。

Correspond therefore now to my fidelity by observing all the laws of a spouse, in holiness, purity and all perfection and let the company of my servant Joseph, whom I have given Thee, help thee thereto. Obey him as thou shouldst and listen to his advice.”

因此，现在藉著遵守作为配偶的所有法律，以圣洁、纯洁和一切成全来体现对我的忠诚，让我所赐给你的仆人若瑟帮助你实现这一点。尽你所能地服从他，听从他的建议。」

The most holy Mary responded: “Most high Lord, I praise and magnify Thee for thy admirable disposition and providence in my regard, though I am so unworthy and poor a creature; I desire to obey Thee and please Thee as one having greater obligation to Thee than any other.

至圣利亚回答说：「至高的上主啊，我赞美、颂扬你的对我可敬的安置和安排，虽然我是一个不配和可怜的人；我愿服从你，讨你喜悦，因为我对你比任何人都负有更大的债。

Bestow upon me, my Lord, thy divine favor, in order that I may be assisted in all things and governed according to thy pleasure, and also in order that I may attend to the duties of the state, in which Thou hast placed me, never as Thy slave erring from thy commands and wishes.

上主啊，请赐予我你神圣的恩惠，使我在一切事情上都能得到帮助，并按照你所喜悦的受到管理，也使我能履行你所陈明的职责，作为你的奴仆永远不偏离你的命令和愿望。

Show me thy good will and blessing and with it I will strive to obey and serve thy servant Joseph, in such a manner as Thou, my Lord and Maker, commandest.”

请向我显明你的美善的旨意和祝福，我将努力以你，我的上主和创造者，命令的方式服从和服事你的仆人若瑟。」

768.On such heavenly beginnings was founded the home and the married life of the most holy Mary and saint Joseph. From the eighth of September, when they were espoused, until the twenty-fifth of March following, when the Incarnation of the divine Word took place (as I will say in the second part), the two Spouses thus lived together, being prepared in the meanwhile for the work designated for them by the Most High.

768. 在这种神圣的开端上，建立了至圣玛利亚和大圣若瑟的家和婚姻生活。从9月8日，当他们订婚，直到3月25日，圣言降生成人（正如我将在第二册所说），两个夫妻因此生活在一起，同时为至高天主所指定给他们的工作作准备。

769.But I cannot at this juncture withhold my words of congratulation at the good fortune of the most happy among men, saint Joseph. Whence is it, O man of God, that thou among all sons of Adam, shouldst have the happiness and good fortune of possessing God himself in such a manner, that He conducted Himself and was reputed as thy only Son?

769. 但是，在这个时刻，我不能不对人类中最幸福的大圣若瑟的福分表示祝贺。天主的人哪，在亚当的众子中，你从哪里得着幸福和福气，以这样的方式拥有天主自己，使祂亲自成为人，被称为你的独生子呢？

The eternal Father gives to Thee his Son, and the Son gives to thee his true and real Mother, and the Holy Ghost entrusts to thee his Spouse, while the whole blessed Trinity in its turn yields and espouses to thee as thy legitimate wife its chosen One, its only One, elect as the sun?

永恒的父将祂的儿子赐给你，子将祂的真正而真实母亲赐给你，圣神将祂的净配托付给你，整个天主圣三将所拣选的、唯一的、被选为太阳的妻子，让与你为妻？

Dost thou realize, O Saint, thy dignity? Dost thou know thy excellence?

圣人啊，你意识到你的尊荣了吗？你知道你的卓越吗？

Dost thou understand, that thy Spouse is the Queen and Lady of heaven and earth and that Thou art the depositary of the inestimable treasures of God himself?

你明白吗？你的净配是天地的元后和圣母，你是天主自己的无价之宝的保管者。

Be mindful, man of God, of thy entrusted pledge and know, that if thou art not envied by the angels and seraphim, thou hast certainly filled them with wonder and astonishment at thy good fortune and at the sacramental mystery connected with thy matrimony.

天主的人，要留意你的承诺，你要知道所委托你的，如果你不受天使和色辣芬的嫉妒，你肯定会对你的福分和与你的婚姻有关的圣事的奥秘感到惊奇和惊讶。

Accept the congratulations for such great happiness in the name of the whole human race.

以全人类的名义接受对如此巨大的幸福的祝贺。

Thou art the archive of the history of the divine mercies, the master and spouse of Her, who is inferior only to God himself; thou findest thyself enriched and prosperous in the sight of all men and of the angels themselves.

你是神圣慈悲历史的档案馆，是仅次于天主本身的圣母的主人和净配；你发现自己在所有人和天使的眼中都是富足和兴盛的。

Remember our poverty and misery, and remember me the most worthless worm of the earth: for I desire to be thy client, blessed and favored by thy powerful intercession.

请记住我们的贫困和不幸，请记住我是世界上最无用的虫子，因为我渴望成为你的委托人，因你强有力的代祷而得到祝福和恩惠。

INSTRUCTION GIVEN BY THE QUEEN OF HEAVEN.

天堂元后赐给的教导

770.My daughter, in the example of the matrimonial life wherein the Most High placed me, thou findest a reproof for those souls, who allege their life in the world as an excuse for not following perfection.

770. 我的女儿，在天主把我安置在婚姻生活的范例中，你找到了对那些灵魂的谴责，他们声称他们世俗的生活是无法追求成全的借口。

To God nothing is impossible, and nothing is likewise impossible to those, who with a lively faith, hope in Him, and resign themselves entirely to his divine Providence.

对天主来说，没有什么是不可能的，对那些对祂充满信心、满怀希望、完全听命于祂神圣的上智安排的人来说，也没有什么是不可能的。

I lived in the house of my spouse with the same perfection as in the temple; for in changing my state of life I altered neither my sentiments nor the desire and anxiety to love and serve God; on the contrary I added to my solicitude lest the obligations of a spouse should hinder me in God’s service.

我住在我净配的房子里，和在圣殿里一样完美；因为在改变我的生活状态时，我既没有改变我的情感，也没有改变我爱天主和侍奉天主的愿望和渴望；相反，我增加了我的挂虑，以免妻子的责任会妨碍我对天主的服事。

The Lord will do the same for all men, if on their part they correspond. They however blame the state of matrimony, deceiving themselves; for the hindrance to a holy and perfect life, is not the state, but the vain and superfluous cares and anxieties, in which they involve themselves forgetting the sweetness of the Lord and seeking and preferring their own.

天主会为所有的人做同样的事，如果他们能配合的话。然而，他们责怪婚姻的状态，欺骗自己；因为对圣洁成全生活的阻碍，不是婚姻状态，而是虚荣和多余的忧虑和担心，在这些忧虑和担心中，他们使自己忘记了上主的甜蜜，而寻求和偏爱自己的幸福。

771. And if there is no excuse for not living a perfect life in the world, still less will the duties and obligations of the religious state be an excuse.

771. 如果没有理由不过成全的生活，信仰的责任和义务就更不能成为借口。

Never imagine thyself exempt from the pursuit of perfection on account of being a superioress; for since God has placed thee in office by obedience, thou must not despair of his assistance and protection; He himself will each day assume the responsibility of strengthening thee and helping thee to fulfill thy duties, without relaxing in the pursuit of a perfect love due to God.

永远不要认为自己因为是一个女修会会长而不去追求成全；因为天主既然使你顺服，把你安置在这职任上，你就不应该对祂的帮助和保护失望；祂自己每天承担起责任，加强你的力量，帮助你履行你的职责，不放松地追求对天主的完全的爱。

Oblige Him by the sacrifice of thy own will, submitting in humble patience to all that his divine Providence may ordain.

以牺牲你自己的意志来为祂效劳，以谦卑的耐心服从祂神圣的上智安排所规定的一切。

If thou dost not hinder the course of his Providence, I assure thee of his protection and of the power of his divine arm to direct thee and guide all thy actions toward perfection.

如果你不妨碍祂的上智安排的进程，我向你保证，祂会保护你，祂神圣的臂膀会指引你，引导你的一切行动走向成全。

CHAPTER XXIII.

AN EXPLANATION OF CHAPTER XXXI OF THE PROVERBS OF SOLOMON, TO WHICH THE LORD REFERRED ME REGARDING THE LIFE OF MOST HOLY MARY IN MATRIMONY.

第二十三章

撒罗满的《箴言篇》第三十一章的解释，上主向我提及至圣玛利亚的婚姻生活

772. As soon as the Princess of heaven, Mary, found Herself so unexpectedly in the new state of matrimony, She raised her pure soul to the Father of light for illumination and direction in the fulfillment of all its obligations according to his pleasure.

772. 当天堂的公主玛利亚发现自己如此意外地处于新的婚姻状态时，她将她的纯洁灵魂提升到光明之父那里，以获得光明之父的启示和指引，按照祂的旨意履行其所有义务。

In order to give me some insight into her holy thoughts at this time, the Lord referred me to the last chapter of the Proverbs, in which Solomon outlined the virtues of our Lady in describing the qualities and doings of a valiant woman.

为了让我了解她此时的神圣思想，上主让我参考《箴言》的最后一章，其中撒罗满描述一个贤妇的品质和行为，概括了圣母的美德。

Discoursing on this chapter I will say as much as I can of what I was made to understand regarding Her. The chapter begins with the words: “Who shall find a valiant woman? The price of Her is as of things brought from afar off and from the uttermost coasts.”

谈到这一章，我将尽可能地讲述我对她的理解。这一章开头是这样说的「贤淑的妇女，有谁能找到？她本身价值，远胜过珠宝。」

This question is one implying admiration in regard to our great and valiant woman Mary and a doubt in regard to all other women, when compared with Her; for none other as valiant can be found in the whole range of the human and natural existence.

这个问题意味着对我们伟大而贤德的玛利亚的钦佩，也意味着对所有其他女人的质疑，因为在人类和自然界的整个范围内，没有其他女人像她一样贤淑。

All the others are weak and wanting, not one being exempt from tribute to the demon through the guilt of sin.

其余的人都软弱而匮乏，没有一个人不因罪而进贡于魔鬼。

Who then will find another woman? Not the kings and monarchs, nor the princes of the earth, nor the angels of heaven, nor the divine power itself will find another, since it had not created another like Her: She is the only one, without a peeress or one resembling Her, who was exalted in dignity according to the measure of his own Omnipotence.

那么谁能找到另一个女人呢？国王和君主不能，地上的王子不能，天上的天使不能，用天主性的大能本身都不会找到另一个，因为天主没有创造另一个像她一样的：她是唯一的一个，没有贵妇或一个像她一样的人，是根据天主的权能在尊荣中被高举。

For He could not have given Her more than his own eternal Son, consubstantial, equal to Him in immensity, uncreated and infinite.

因为天主赐给玛利亚祂自己同性同体的，无限与祂同等的，非被造的，无限的，永恒的儿子。

773. Accordingly the price of this Woman is as something coming from afar, since upon earth and among creatures there was none like to Her.

773. 因此，这个女人的价值远胜珠宝，因为在地球上和所有的受造之物中，没有一个像她一样。

The price of a thing is the value for which a thing is bought or at which it is estimated; then is its price known, when it is known at what value it is held or estimated.

一件东西的价格是指一件东西被购买或被估计的价值；当人们知道了它持有或估计的价值时，它的价格就被知道了。

The price of this valiant woman Mary was set in the council of the most blessed Trinity, when God himself claimed or purchased Her for Himself in advance of all the other creatures, having received Her in real purchase as a sort of return for the creation of the whole human nature.

这个贤淑的女人玛利亚的价格是在至圣天主圣三的会议上确定的，当天主自己在所有其他人之前为自己获得或购买了她，作为对人类的一种回报，天主真正地买了她。

The price and payment, which He gave for Mary, was the incarnate Word itself and the eternal Father (according to our way of speaking) considered Himself sufficiently repaid by Mary.

祂为玛利亚付出的代价和报酬，就是降生成人的圣言，而永恒之父（按照我们的说法）认为祂自己已经得到了玛利亚足够的偿还。

For finding this valiant Woman in his divine mind, He set such a value on Her, that He devoted his only Son to be at the same time his Son and Hers: and the Son himself took from Her human flesh and chose Her as Mother.

因为在祂神圣的心灵中发现了这个贤淑的女人，祂赋予玛利亚如此的价值，祂交付了祂唯一的儿子，同时是天主和玛利亚的儿子：圣子自己从她取了肉身，并选择她作为母亲。

Thus this purchase price by which the Most High acquired and appropriated Her, included his wisdom, goodness, omnipotence, justice and all other attributes, and all the merits of his Son, releasing beforehand the whole human race from debt; so that, if all men were to be lost as Adam had lost himself, He would still have left Mary and her Son.

因此，这就是那至高天主获得并拥有她的代价，包括祂的智慧、善良、全能、正义和所有其它的属性，以及祂儿子预先将整个人类从债务中解脱出来一切功德；所以，如果所有的人都像亚当一样迷失了自己，祂仍然会留下马利亚和她的儿子。

Hence truly She was estimated at a price so distant, that all creation would not be able to reach an estimate and appreciation of it.

因此，对她的估价是如此之巨，所有的受造物都无法估记和领会。

This is meant by the saying “that She came from afar.”

这就是常言所说的「她本身价值远胜过珠宝。」

774. By this term “afar” are also to be understood the ends of the earth; for God is the last end and the beginning of all creation, from which all things proceed and to which all things return, as the streams return to the sea (Eccles. 1, 7).

774. 这个术语“远方”也可以理解为地球的尽头；因为天主是一切创造的终末和开端，万物从那里开始，又回到那里，就像溪流回到大海一样（训道篇1:7）。

［经文〈训道篇1:7〉：江河流入大海，大海总不满溢；江河仍向所往之处，川流不息。 ］

Also the empyrean heaven is the final material end of all corporeal matter; and it is called in an especial way the footstool of the Divinity (Isaias 66, 1).

同样，至高的天堂是所有有形物质的最后终结；它以一种特殊的方式被称为天主的脚凳（依撒意亚 66:1)。

［经文〈依撒意亚 66:1〉：上主这样说：上天是我的宝座，下地是我的脚凳，你们还能在哪里给我造殿宇，建我休息的地方呢？ ］

Yet, in another sense, the end of natural life and the full perfection of virtue might be called the ends of the earth, for in these is fulfilled the purpose of man's natural existence; being called forth by the Creator for the knowledge and love of God, He himself is the ultimate and most apparent end of life and action.

然而，从另一个意义上讲，自然生命的终结和美德的圆满可以被称为地的尽头，因为人的自然存在的目的就在这里实现了；蒙造物主召叫，以获得天主的知识和爱，祂自己就是生命和行动的最终和最明显的终点。

All this is included, when the price of most holy Mary is said to come from the farthest ends. Her graces, gifts and merits came and commenced from the ultimate regions, they began where those of the other saints, the Virgins, Confessors, Martyrs, Apostles and Patriarchs ended: they in all their lives and all their sanctity did not arrive at the point where Mary merely commenced.

当我们说至圣玛利亚本身价值，远胜过珠宝，所有这些都包括在内。她的恩宠、恩赐和功德来自于极处，它们开始于那些众圣徒、贞女、精修圣人、殉道者、宗徒和圣祖的结束之处：他们在他们的一生中，在他们所有的圣洁中，都无法到达玛利亚刚刚开始的地步。

And if Christ, her Son and our Lord, calls Himself the end of the works of Abraham, so can it be said with equal justice, that the price of most holy Mary is as from the farthest ends; for all her purity, innocence and sanctity came from her most holy Son as the exemplary, anteceding and principal cause of Her alone.

如果她的儿子，我们的主基督，称自己是亚巴郎工作的终结，那么可以同样公正地说，至圣玛利亚的价值是远胜过珠宝；因为她所有的纯洁、无罪和圣洁都来自她至圣的儿子，作为她唯一的榜样、先行者和首要目标。

775. “The heart of her husband trusteth in Her, and he shall have no need of spoils.” (Prov. 31, 11).

775. 「她的丈夫对她衷心信赖，一切所需从来不会缺少。」 （箴言31：11）

It is certain that the heavenly Joseph is called the husband of this valiant Woman, as he had legitimately espoused Her; and it is also certain, that his heart confided in Her, believing that on account of her incomparable virtues all true blessings would come to him.

可以肯定的是，神圣的若瑟被称为这个贤淑的女人的丈夫，因为他已经合法地娶了她；同样可以肯定的是，若瑟的心信赖她，并相信由于她无可比拟的美德，所有真正的祝福都会降临到他身上。

But especially did he trust in Her when he perceived her pregnancy and yet was ignorant of its mysterious origin; for then he believed and hoped against hope (Rom. 4, 18) ; all indications being adverse and having no other foundation for his hopeful belief, than the holiness of such a Spouse and Wife.

当若瑟察觉到到她怀孕时，但他尤其信任她，却不知道其奥秘的来源；因为那时他相信她，对她抱有希望（罗马书4：18）；但所有的迹象都是不利的，他满怀希望的信念只靠着对他如此圣洁的净配及妻子，此外没有其他的基础。

［经文〈罗马书4：18〉：他在绝望中仍怀着希望而相信了，因此便成了万民之父，正如向他所预许的：「你的后裔也要这样多。」］

And although he resolved to leave Her (Matth. 1, 19) as he saw the outward tokens of pregnancy with his own eyes without the slightest knowledge of the cause; yet he never ventured to distrust her honor and modesty, nor did he ever diminish in his holy and pure love, with which his most upright heart was bound to such a Spouse.

尽管他决定离开她（玛窦福音1：19）。因为他亲眼看到了怀孕的外在迹象，却对原因一无所知；然而，他从来不敢猜疑她的荣誉和谦恭，也从来没有减少过他的神圣而纯洁的爱，他最正直的心与这样一个净配是紧密联系在一起。

［经文〈玛窦福音1：19〉：她的丈夫若瑟，因是义人，不愿公开羞辱她，有意暗暗地休退她。］

Nor was he disappointed in anything, nor was he in need of spoils; for if spoils are things that are superfluous, then this man was abundantly supplied with them, as soon as he knew who was his Spouse and what belonged to Her.

他泰然处之，安之若素，因为如果格外关注是多余的，那么这人一旦知道谁是他的净配，他的净配所拥有的是什么，他就得到了充足的供应。

776. But this heavenly Mistress had another Man, who confided in Her, and to Him principally does Solomon refer; and this Man was her own Son, the true God and Man, who confided in this Woman to the extent of his own life and honor in the face of all creation.

776.但是这位天堂的主母，还有另外一个人，这个人把自己托付给她，而撒罗满主要是在指祂；这个人是她自己的儿子，真天主和真人，在所有的受造物面前，祂把自己的生命和尊荣托付给了这个女人。

In this confidence was included the greatness of both these, his life and his honor; for neither God could confide more to Her, nor could She correspond better so as to assure Him of superabundant return. O what a miracle of the infinite power and wisdom!

在这种信赖中包含着她儿子的伟大的生命和尊荣；因为天主再也不能信赖她更多了，她也不能比这更好地向天主保证，她一定会给天主丰厚的回报。啊，无限大能和智慧是何等的奇迹！

That God should trust Himself to a mere creature and a woman, assuming flesh in her womb and of her very substance!

天主竟然把自己托付给一个卑微的女人和一个受造物，在她的子宫里成了血肉之体！

To call her Mother with unchangeable confidence, and She to call Him Son, nurse Him at her breast and have Him subject to her commands!

以不变的信赖称她母亲，而她称祂为儿子，以她的胸怀哺育祂，让祂服从她的命令！

That She should be his Co-adjutrix in the rescue and restoration of the world, the Depositary of the Divinity, the Dispensatrix of his infinite treasures and of the merits of his most holy Son, and of all the merits of his life, his miracles, his preaching, his death and of all the other mysteries!

在拯救和恢复世界的过程中，她将是她儿子的女助手，是天主性的托管者，是祂的无限宝藏和祂的至圣之子的功德的分配者，是至圣之子一生的所有功绩、祂的奇迹、祂的宣讲、祂的圣死和所有其它奥秘事物的分配者！

All this He confided to most holy Mary. But our wonder increases, when we find that He was not frustrated in his confidence; for we see that a mere Creature recognized and could adequately fulfill such a trust, without failing in the least point, and in such a manner, that She could not act with greater faith, love, prudence, humility and perfection of all holiness.

祂把这一切都托付给了至圣的玛利亚。但是，当我们发现她儿子对祂自己的信赖并不感到失望时，我们的惊奇就会增加，因为我们看到，仅仅是一个受造物就能认识到并能充分地满足这种信任，而不会有丝毫的缺点，而且以这样一种方式，至圣玛利亚不能再以更大的信德、爱德、智德、谦卑和成全的方式行事。

Her Man found Himself in no need of spoils, but rich, prosperous and well supplied with honor and renown. Therefore Scripture adds:

她的男人发现必不缺少利益，而是富足、兴盛，并拥有尊荣和声望。因此，圣经补充道：

777. “She will render him good, and not evil, all the days of her life.” That for which most holy Mary makes a return to her Man, I understand to be the blessing, which Christ, her true Son, rendered unto Her; for what, She herself rendered is already mentioned.

777. 「她一生岁月，只叫他幸福，不给他烦恼」（她终其一生，使丈夫有益无损）。我知道，至圣玛利亚，对自己的丈夫有益，乃是她的真儿子基督，赐给她的祝福。

The equity, which the Lord observes in remunerating with the greatest blessings and favors even the smallest good deed, will enable us to form some idea of those which flowed from the divine power upon our Queen during her life.

天主以最大的赐福和恩惠来回报，即使是她最小的善行，这将使我们能对我们元后在世时所受的神圣大能形成一些概念。

They commenced from the first instant of her existence and were showered upon Her more abundantly than upon the highest angels as a fitting adjunct of her preservation from original sin; She corresponded with these favors in an adequate manner and co-operated with them to the utmost limit, and all the deeds of her life were without remissness, negligence or tardiness.

这神圣大能从她存在的那一刻就开始，在她身上比在最高的天使身上更丰富，作为保护她免于原罪的适当补充；她以适当的方式与这些帮助相一致，并最大限度地与大能合作，她一生中的一切行为都没有怠慢、疏忽或拖延。

What wonder then, that o'nly her most holy Son was superior to Her and that all the rest of the creatures were left behind as it were at an infinite distance ?

那么，只有她至圣之子比她更优越，而所有其他的受造物都被抛在后面，仿佛在无限远的距离之外，又有什么奇怪的呢？

778. “She hath sought wool and flax, and hath wrought by the counsel of her hands.” A well beseeming praise and worthy of a valiant woman: that she should be industrious and diligent within her home, spinning flax and weaving linen for the shelter and comfort of her family, providing these things for the inmates and for others, who may be benefited thereby.

778. 「她弄来羊毛细麻，愉快地亲手劳作。」这是一个恰如其分赞美，配得一个贤淑的女人：她在家里勤勤恳恳，为了家人的庇护和安逸生活，她纺麻织布，为家人和其他人提供这些东西，他们可以因此受益。

This is profitable counsel, which is put in practice by hands industrious and not idle; for the idleness of a woman, who lives from hand to mouth, is a proof of base foolishness and of other vices, which cannot be imputed without shame. In this exterior virtue, which in a married woman is the foundation of good domestic management, most holy Mary was a valiant woman and a worthy example to all the womankind.

这是有益的忠告，由手勤而不懒的人付诸实践；因为一个过着勉强糊口生活的女人的懒惰是愚蠢和其他恶习的证明，这些都是不可推卸的耻辱。在这种外在的美德中，已婚妇女的美德是良好的家庭管理的基础，至圣的玛利亚是一个贤淑的女人，是所有女性的可敬榜样。

For She was never idle, but was diligently engaged in preparing linen and wool for her spouse and for her Son and for many poor, whom She aided by the labor of her hands. Nevertheless, since She joined in the most perfect manner the works of Martha with those of Mary, She was more busy with the counsels of her heart in regard to interior works than in the works of her hand.

因为她从不闲着，而是勤勉地为她的配偶、她的儿子和许多穷人准备细麻和羊毛，她用双手的劳动帮助他们。然而，由于她以最完美的方式将玛尔大的工作与玛利亚的工作结合在一起，她更忙于内心的思量，而不是她手中的工作。

Preserving the memory of the divine visions and the sayings of the holy Scriptures, She was never interiorly at leisure, but continued to utilize and increase the gifts and virtues of her soul. Accordingly the text continues:

她保持着对上主的神视和圣经经文的思想，内心从来没有闲散过，而是继续利用和增加她灵魂的恩赐和美德。因此，经文继续说道：

779. “She is like the merchant ship, she bringeth her bread from afar.”

779. 「她宛如一只商船，由远处运来食粮。」

As this visible world is called an unquiet and stormy sea, those that live upon it and are tossed about upon it, can appropriately be called ships.

因为这个可见的世界被称为波涛汹涌的大海，那些生活在上面并在上面被抛来抛去的人，可以恰如其分地称为船只。

All are engaged in this navigation in order to earn their bread, namely the sustenance and the maintenance of this life, which is meant by bread.

所有从事航行的人都是为了赚取他们的食粮，也就是维持生计和生活的东西，这就是所谓的食粮。

That vessel brings its bread from the farthest distance, which is farthest from what it is to procure; and that, which spends more labor upon it, gains the more, since it brings it from afar by so much the greater difficulty.

那艘船从它所能获得的最远的地方运来它的食粮；在这方面花费更多的劳动，收获更多，因为把食粮从远方带来需要更大的困难。

There is a sort of agreement between God and man, that while they, as servants cultivate the earth and work upon it in the sweat of their brow, making use of the secondary causes by which the Lord of all succors them, the earth in return should sustain man and pay him for his perspiration and labor.

天主和人之间有一种协议，当人们作为仆人去耕种土地，用他们额头的汗水在土地上工作，并利用来自上主继发性的帮助时，地球作为回报应该养活人类，为他们的汗水和劳动支付报酬。

What happens in regard to this temporal contract, happens also in regard to the spiritual, namely, that he who does not work shall also not eat.

那发生在这个世俗协定上的事，也发生在灵性上，也就是说，不工作的人也不能吃饭。

780. Among all the children of Adam most holy Mary was the rich and prosperous merchant ship, which brought her own and our bread from afar.

在亚当所有的儿女中，至圣玛利亚是一艘富足繁荣的商船，它从远方带来了给她自己和我们的食粮。

No one ever was so discreetly diligent and zealous in the government of her house; no one so solicitous for that, which in divine prudence She deemed necessary for its support and for succoring the needy.

在她治家中，从来没有人像她这样谨慎勤奋和热心。没有人如此关心这一点，出于神圣的智德，她认为这是支持和帮助有需要的人。

She merited and earned all this by the most prudent solicitude, by which She brought it from afar; for She was far removed from our vicious nature and from all its doings.

这都是她从远方以最智慧的关怀所应配得和赢得所带来的一切；因为她远离了我们邪恶的本性及其一切行为。

How much She thus acquired, merited and distributed to the needy ones is impossible to conceive.

她因此获得了多少，配得上多少，分配给了那些需要帮助的人多少，这都是无法想象的。

But still more estimable and admirable was the spiritual and living Bread, which She drew down from heaven for us; for She not only drew It from the bosom of the Father, whence It would not have descended, if It had not been drawn by this valiant Woman, but It would never have come to this world, so greatly unworthy of It, if It had not been brought in the ship of Mary.

但更可贵和可敬的是她从天上为我们带来的灵性和生命的食粮；因为她不仅是从天父的怀里把它取来的，如果不是这个贤淑的女人把它从天父的怀里取出来的话，它就不会从天父的怀里下来，而且如果不是玛利亚的船把它带到这个世界上的话，它就不会来到这个世界上，因这个世界是如此的不值得。

Although She could not, as a mere creature, merit the advent of God into the world, yet She merited the hastening of his advent, and She merited, that He should come in the rich ship of her womb; for, since God could not take abode in any other inferior to Her in merit, She alone induced Him to become visible and to communicate Himself, and to nourish those who were so far off.

虽然作为一个纯粹的受造物，她不配得天主来到这个世界上，但她值得天主的加快到来，她也配得天主坐在她子宫里的富饶的船上；因为，由于天主不能在功德方面比她差的地方居住，只有她才能促使天主变得可见，分享天主自己，并滋养那些远处的人。

781. “And She hath risen in the night, and given a prey to her household, and victuals to her maidens.”

781. 「天还未明，她已起身，为给家人分配食物，给婢女们分派家务。」

Not less laudable is this activity of the valiant woman, that she deprived Herself of the repose and sweet rest of the night in order to govern her family, directing her domestics, her husband, her sons and relations, and also her servants to perform their duties and all that is necessary for the welfare of the family.

同样值得称赞的是这个贤淑的女人的活动，为了管理她的家庭，指导她的仆人，她的丈夫，她的儿子和亲属，还有她的仆人履行他们的职责和所有必要的家庭福利，她剥夺了自己的休息和夜晚的安眠。

This kind of valor and prudence does not look upon night as the time for disengaging itself and forgetting in sleep its duties and obligations; withdrawal from work should not be sought merely to satisfy a whim, but as a necessary means for returning to it so much the more ardently.

这种勇敢和智德并不把夜晚看作是解脱自己和在睡眠中忘记自己的职责和义务的时间；退出工作不应该仅仅是为了满足一时的兴致，而应该是更热情地重返工作的必要手段。

Our Queen was truly admirable in this prudent kind of economy; although She had no servants in her family, because her love of obedience and humility did not permit her to charge any one but Herself with the servile duties of the house; nevertheless, in the care for her most holy Son and for her spouse Joseph, She rendered the most vigilant service and never was She guilty of any remissness, forgetfulness, tardiness, or inadvertency in providing what was necessary for them, as I shall have occasion to relate in the whole of the succeeding discourse.

我们的元后在这种周到的经营真正令人钦佩；虽然她家里没有仆人，因为她的顺从和谦卑的爱不允许除她自己之外的任何人承担家里的仆人职责；然而，在照顾她至圣的儿子和她的净配若瑟的事上，她提供了最警醒的服事，她在给他们提供必须品时从来没有犯任何怠慢、健忘、拖拉，或疏忽的错误，有机会我将有在接下来的整个谈话中讲述这一点。

782. But what tongue could ever describe the untiring watchfulness of this valiant Woman?

782. 但是，有什么语言能描述出这位贤淑的女人孜孜不倦的儆醒呢?

She arose and was on her feet in the night, when divine secrets were still withheld from her heart; and in the hidden darkness of the mystery of her matrimony She lived in vigilant hope of its unravelment, attentive to execute humbly and obediently, whatever was commanded to Her.

她在夜里起身，那时神圣的秘密还藏在她的心里；在她婚姻奥秘的隐秘黑暗中，她生活在对奥秘解开的儆醒希望中，谦恭顺从地专心执行任何给她的命令。

She provided all the necessary nourishment for her domestics and servants, namely her interior faculties and her exterior senses, and distributed to each one its sustenance in the labor of the day, so that while they were engaged in the outward service, the spirit might not find itself needy and unprovided.

她为她的佣人和仆人提供了所有必需的食物，即她内在的能力和她外在的感官，并在一天的工作中给每个人分配食物，这样当他们从事外在的服务时，灵里就不会发现自己是穷困和缺乏的。

She commanded the faculties of her soul to follow the inviolable rule of seeking its sustenance from the light of the Divinity, of being incessantly occupied in the ardent meditation and contemplation of the holy law day and night, never allowing it at any time to be withdrawn therefrom by exterior work or occupation of her state of life. This was the government and the nourishment of the servants of her soul.

她命令灵魂的官能从天主之光中寻求不可侵犯的规则的粮食，日夜不停地沉浸在对神圣法律的热切默想和默观中，从来不允许默想和默观在任何时候被外部的工作或职业从她的生活状态中抽离。这是她灵魂的仆人们的治理和粮食。

783. Also to the other servants, the exterior senses, She distributed their legitimate occupation and nourishment; making use of the jurisdiction, which She possessed over these faculties, She commanded, that, as servants, they serve the spirit; that, though in the world, they be dead to it and ignore its vanities and live solely in as far as was necessary for nature and grace; that they be not taken up with sensible delights, except in so far as the superior part of the soul should allow and communicate by its overflowing influence.

783. 她还把合理的工作和食粮分给了其它的仆人，也就是外在的感官；她利用她对这些官能的权限，命令它们作为仆人服务于灵魂；它们虽然在这个世界上，却对世界死去，无视世界的虚荣，只在本性与恩宠所必需的范围内生活；他们不被感性的快乐所占据，除非灵魂的上层部分允许并通过其满而溢出的影响进行交流。

She placed boundaries and limits to all their operations, so that without the slightest imperfection they were appropriated to the sphere of divine love, all of them serving and co-operating with it without resistance, unwillingness or tardiness.

她为外在的感官所有的行为设定了界限和限制，因此没有丝毫的不完美，它们被用于神圣之爱的领域，所有的外在感官都服务于这个领域并与之合作，没有抵抗、不情愿或拖延。

784. In another way also She arose and governed Her Domestics.

784. 在另一方面，她也起来管理她的家仆。

For there was another kind of night in which this valiant Woman rose and other servants for which She provided.

因为还有另外一种夜晚，这个贤淑的女人和其他仆人起身，她为他们分派家务。

She arose in the night of the ancient Law, in the obscure dawn of the future light: She came into the world at the decline of that night and with ineffable foresight She proffered and distributed the nourishment of grace and of eternal life to all her domestics and to the servants, namely her own people, to the rest of the human race, to the holy Fathers and the just of her own nation, and to the sinners, slaves and captives of all the world.

她在远古 “律法”的夜晚，在未来之光的朦胧黎明中起身：她在夜尽之时来到这个世界，以不可言喻的先见，向她的所有佣人和仆人，即她自己的子民，向其他人类，向圣父和她自己国度的义人，以及全世界的罪人、奴隶和俘虏，提供并分配恩宠和永生的食粮。

And She gave it so truly and so fully, that the nourishment was taken from her own substance and from her own blood, since it originated in her virginal womb.

她给予的食粮是如此真实和完全，以至于天主是从她自己的实体和血液中获得的，因为天主起源于她的贞女子宫。

CHAPTER XXIV.

THE SAME SUBJECT CONTINUED: THE REST OE THE THIRTY-FIRST CHAPTER OF THE proverbs IS explained.

第二十四章

同样的题目继续：解释《箴言篇》第三十一章的其余部分

785. No quality of a valiant woman could be wanting in our Queen, for She was the fountain of virtue and of grace.

785. 在我们的元后身上不会缺少任何一个贤淑女人的品质，因为她是美德和恩宠的源泉。

Our text continues in the sixteenth verse: “She hath considered a field and bought it: with the fruits of her hand She hath planted a vineyard.”

我们的经文在第十六节继续：「她看中一块田地，就将它买了来，以双手所得的收入，栽植了葡萄园。」

The field of highest perfection, where the abundant and fragrant fruits of virtue are reared, was the one which most holy Mary considered; and as She was inspecting and taxing it by the clearness of the divine light, She recognized the treasure, which was buried in it.

至圣玛利亚所向往的，是那养育着丰盈芬芳美德果实的至美善的田地；当她借着上主之光仔细察看和检查的时候，她认出了埋藏在里面的宝藏。

In order to buy this field She exchanged for it her property rights in all the earth, of which She was truly the Queen and Mistress, preferring the possession of this field to all other things and abdicating in favor of it the use and right of all her possessions.

为了买这块地，她用她在世界上所有的产权来交换，她是真正的元后和主母，她宁愿拥有这块地，而不是其他所有的东西，并放弃她所有财产的使用权和权利。

This Mistress alone could dispose of all creation, for She alone had the full possession of it, and She alone could buy the whole field of holiness.

只有这位主母才能处置所有的受造物，因为只有她才能完全拥有它，只有她才能购买整个神圣的田地。

She alone could examine and estimate its full value and She alone, next to God, appropriated to Herself, the field of the Divinity and its attributes, while the other saints could appropriate only a part “With the fruits of her hands She hath planted a vineyard.”

只有她能查验和估算它的全部价值，只有她，仅次于天主，把天主性的田地和天主的属性据为己有，而其他圣徒只能占有一部分「以双手所得的收入，栽植了葡萄园。」

She planted the holy Church, not only by giving us her most holy Son to form and constitute it, but by being Herself his Coadjutrix, and after his Ascension, remaining the Mistress of the Church, as will be related in the third part of this history.

她种下圣教会，不仅通过她最神圣的圣子形成和构成教会，而且让她自己成为她圣子的女助手，在她圣子升天之后，仍然是教会的主母，这将在本历史的第三部分中介绍。

She planted the vineyard of the paradise, which that fierce beast Lucifer had ruined and devastated, thus restoring it to fruitfulness by her solicitude.

她种下了天堂葡萄园，却被凶猛的野兽路济弗毁坏了，而她的关怀使它恢复了生机。

She planted the vineyard of her most great and magnanimous heart, setting in it the sprouts of virtue and the most fertile vines, from which Christ in the winepress of the Cross distilled the most sweet wine of his love to inebriate his beloved and nourish his friends (Cant. 5, 1).

她用自己最伟大、最宽宏的心，种下了葡萄园，在里面种下了美德的新芽和最多产的葡萄树，基督在十字架的酒榨里，从中精炼出祂圣爱最甜的酒，使祂的爱人痛饮，使祂的朋友们得到滋养(雅歌5:1)。

［经文〈雅歌5:1〉：我的妹妺，我的新娘！我进入了我的花园，采了我的没药和香草，吃了我的蜂巢和蜂蜜，喝了我的酒和奶。我的朋友！请你们吃，请你们喝；我亲爱的，请你们痛饮！ ]

786. “She hath girdled her loins with strength, and hath strengthened her arm.”

786. 「她以勇力束腰，增强自己臂力。」(箴言31:17)

The greatest strength of those who call themselves strong is in their arm, with which they perform hard and difficult works: and the most difficult work of earthly men consists in restricting their passions and inclinations and subjecting them to reason.

那些自称强壮的人最大的力量在他们的手臂上，他们用手臂来完成艰难困苦的工作；而俗世的人最困难的工作在于约束他们的情欲和任性，并使他们服从理性。

Therefore the holy text says of this valiant Woman, that She both girds her loins and strengthens her arm. Our Queen was subject to no passions or disorderly inclinations, which She would have to suppress in her most innocent person; but this did not hinder Her from being more courageous in restricting Herself than all the children of Adam, whose interior is thrown into disorder by the consequences of sin.

因此，圣经中提到这位贤淑的女人，她以勇力束腰，增强自己臂力。我们的元后不受任何激情或混乱倾向的支配，她必须在她最清白的身体上抑制这些情欲或混乱倾向；但这并不妨碍她比亚当的所有孩子更勇敢地约束自己，他们的内心因罪恶的后果而变得混乱。

Without having need thereof her virtues and her love urged Her to practice greater mortification than the most wicked inclinations could ever have required.

她的美德和她的爱并不需要这些激情混乱的倾向，却促使她操练比最邪恶的倾向所要求的更大的克己。

None of those, who were infected by sin and who were bound to satisfy for it, ever exerted such strength in mortifying their disorderly passions, as our Princess Mary exerted in governing and mortifying more and more all her faculties and senses.

那些被罪恶所污染，必须要克制罪恶的人，没有一个能像我们的玛利亚公主那样，在控制和克制自己所有的官能和感官方面发挥出如此大的力量。

She chastised her most innocent and virginal body by incessant penances, watchings, fasts, prostrations in the form of the cross, as we shall say later on (Part II, 12, 232, 442, 568, 898, 990, 991; Part III, 581); She denied to her senses all rest and indulgence, not because they were in disorder, but so as continually to perform what was most holy and acceptable before God, being never weak, never remiss or negligent in bringing all her works to the full measure and efficacy of grace.

她以十字架的形式，通过不断的补赎、守望、斋戒、俯地礼来责罚她至纯的身体，我们以后会讲到（第二册12，232，442，568，898，990，991；第三册581）她拒绝感官上的一切休息和放纵，不是因为它们处于混乱之中，而是为了不断地履行在天主面前最神圣和蒙悦纳的事情，在将她的所有工作充分发挥其恩宠的功效时，从不软弱，从不疏忽或懒散。

787.“She hath tasted and seen that her traffic is good: her lamp shall not be put out in the night.”

787. 「她发觉自己经营生利，她的灯盏夜间仍不熄灭。 」(箴言31:18)

The Lord is so kind and faithful with creatures, that, when He commands us to gird ourselves with mortification and penance, since the kingdom of heaven suffers violence and must be gained by force (Matth. 12, 12), on account of this violence to our inclinations, He rewards our efforts with a joy and consolation, that fill our heart with delight.

当上主吩咐我们用克己和补赎来约束自己时，上主对人是如此仁慈和忠信，因为天国遭受暴力对待，必须用猛力来夺取(玛窦福音 11:12)，因为我们的欲念是如此的强烈，天主就用喜乐和安慰来赏报我们的努力，使我们的心充满欢乐。

［经文〈玛窦福音 11:12〉：由洗者若翰的日子直到如今，天国是以猛力夺取的，以猛力夺取的人，就攫（jué）取了它。 ]

By this joy we know how good is this exchange of the highest good for those works of mortification by which we restrain our hankering after temporal pleasure; for as a prepayment we receive the joys of the Christian truth and in it a pledge of eternal life.

通过这种快乐，我们知道，用至高的良善来交换那些使我们约束对世俗快乐的渴望的克己是多么的好；因为作为一种预付，我们得到了基督徒真理的喜悦，并在其中得到了永生的保证。

And the more we engage in this kind of commerce, the more we will gain and the greater will be our esteem for this commerce.

我们参与这种交易越多，我们将获得越多，我们对这种交易的尊重也将越大。

788. If we, who are subject to sin, experience this truth, how much more intimately did most holy Mary understand and appreciate it?

788. 如果我们，受罪支配的人，还能体验了这个真理，那么至圣玛利亚该有多么理解和欣赏这真理呢？

And if in us, in whom the night of sin is so dense and persistent, the divine light of grace can be preserved by means of penance and mortification of our passions, how must this light have burned in the heart of that most pure Creature?

如果在我们身上这个罪恶之夜是如此浓密而持久，天主的恩宠之光却可以通过补赎和对我们情欲的克己而得以保存，那么这光在这个至纯者的心中更有何等燃烧呢？

She was not oppressed by the infection of our gross and corrupted nature; She had not been scorched by the tinder of disobedience; She was not stung by the reproaches of a bad conscience, nor by the fear of actual sin; and besides all this She was enlightened beyond all conception of angels or men: She understood well and enjoyed this kind of commerce, without extinguishing, in the troubles and dangers of this life, the light-giving lamp of the Lamb (Apoc. 31, 19).

她没有被我们粗俗堕落的本性所感染；她没有被不服从的火种烧焦；她没有被良心不好的指责所刺痛，也没有被实际罪行的恐惧所刺痛；除此之外，她还受到了超越所有天使或人所能想象的启迪：她非常了解并享受这种交易，在今生的困难和危险中，羔羊的发光之灯没有熄灭。(默示录21:23)

［经文〈默示录21:23〉：那城也不需要太阳和月亮光照，因为有天主的光荣照耀她；羔羊就是她的明灯。 ]

789. “She hath put out her hand to strong things, and her fingers have taken hold of the spindle.”

789. 「她手执纺锤，手指旋转纱锭。 」(箴言31:19)

The valiant Woman, who with the exertion and the labor of her hands increases her virtues and the goods of her family, who girds Herself with fortitude against her passions, who recognizes the delights of the commerce of virtue, could well extend and reach out her hand toward great things.

这贤淑的女人，通过双手的努力和劳动，提高了自己的美德和家庭的财富，用勇德战胜了自己的情欲，意识到了商业美德的乐趣，她完全可以从事伟大的事。

Most holy Mary, did this unhindered by her state and its obligations; for, elevating Herself above Herself and above all earthly things, She enlarged her aspirations and extended her operations to what was greatest and mightiest in the spheres of divine love and knowledge, rising above all human and angelic natures.

至圣玛利亚，她这样做，不受她的地位和职责的阻碍；因为，她超越了自己，超越了世间万物，她扩大了自己的志向，把她的行动扩展到神圣的爱和知识的领域中最伟大和最强大的东西，超越了所有人类和天使的本性。

And as with her espousal She approached nearer and nearer to the dignity and state of Mother, She continued to expand her heart and extend her hand to new works of holiness, until She fitted Herself to co-operate in the most arduous and sublime work of the divine Omnipotence, namely the Incarnation of the Word.

随着她的结婚，她越来越接近身为“母亲”的尊荣和状态，她继续扩展她的心，把手伸向圣洁的新工作，直到她适合了在上主全能的最艰巨和最崇高工作中的合作，即圣言降生成人。

Of all this I will say more in the second part, when explaining the preparation of our Queen for this great mystery (Part II, 1 to 160).

关于所有这些，我将在第二册解释我们的元后为这个伟大的奥秘所做的准备时做更多的说明。（第二册1-160）

And because the mere resolve or determination to do great things and without their fulfillment is futile and of no practical consequence, therefore it is said: “And her fingers have taken hold of the spindle,” which means to say, that our Queen really executed all the great, arduous and difficult works, exactly as She had intended and proposed in her most well ordered mind.

因为仅仅是决心或决定去做伟大的事情，而没有实现它们是徒劳的，也没有实际果效，所以说：「她的手持纺锤，」这意味着说，我们的元后真的执行了所有伟大的，艰巨的和困难的工作，正如她在她最有序的头脑中打算和计划的那样。

In all things She was found true,and far from the exaggeration and mere outward show of a woman, who carries the distaff at her girdle, but does not take hold of the spindle. Therefore it is added:

她在所有事情上都是真实的，远不是一个女人的夸大其词和徒有其表，她在腰间带着女红，但不拿着纺锤不放。因此补充:

790. “She hath opened her hand to the needy and stretched out her hand to the poor.”

790. 「对贫苦的人，她随手赒济；对无靠的人，她伸手扶助。」(箴言31:20)

The prudent woman and housewife shows great courage in being liberal with the poor, never yielding to weakness of mind, or cowardly diffidence, lest, on account of her alms, her family should suffer; for the most powerful means of increasing all possessions is to part liberally with them for the poor of Christ, who even in this life knows how to give a hundredfold in return (Marc. 10, 30).

明哲的女人和巧妇在慷慨对待穷人方面表现出巨大的勇气，从不屈服于意志薄弱或懦弱胆怯，生怕因为她的施舍，她的家庭会遭受痛苦；因为增加所有财产的最强有力的方法是慷慨地将它们分给基督的穷人，他们甚至在今生也知道如何给予百倍的回报(马尔谷10：30).

［经文〈马尔谷10：30〉：没有不在今时就得百倍的房屋、兄弟、姊妹、母亲、儿女、田地──连迫害也在内，并在来世获得永生的。 ]

Most holy Mary distributed to the poor and to the temple the inheritance of her parents, as I said above (761) ; besides this She gave the labor of her hands to assist in the works of mercy; for without contributing her personal exertion and labor, She could not have satisfied her pious and generous love of the poor.

正如我上面所说的，至圣玛利亚将她父母的遗产分给穷人和圣殿（761）；除此之外，她还用双手协助怜悯的工作；因为如果不付出自己的努力，她就不可能满足她对穷人虔诚而慷慨的爱。

It is no wonder, that the avaricious world of today should feel want and poverty in temporal things, since men are become so deficient in kindness and pity for the poor: they use that, which God created for the sustenance of the needy and for the salvation of the rich, only for satisfying their vanities.

无怪乎，今天贪婪的世界会在世俗的事物中感到匮乏和贫穷，因为人们对穷人变得如此缺乏仁慈和怜悯：他们利用天主创造的‘穷人的生计’和‘富人的得救’，只是为了满足他们的虚荣。

791. Our most kind Queen and Lady, however, did not extend only her own hands to the poor: She also drew forth the Almighty hand of the omnipotent God; for as yet He had not extended the helping hand of his divine Word towards mortals, who did not merit, or rather, who were making themselves unworthy of such a favor, this valiant Woman gave Him hands, hands extended and opened for the benefit of us poor captives afflicted by the misery of sin.

然而，我们最善良的元后和主母不仅向穷人伸出了自己的手：她还伸出了无所不能的天主的全能之手；因为到目前为止，天主还没有向世人伸出祂神圣的圣言的援助之手，这些世人不配得，或者更确切地说，他们让自己不配得这样的恩惠，这位贤淑的女人向天主伸出了双手，为我们饱受罪恶之苦的可怜俘虏的益处伸出了双手。

Because this neediness and poverty was the lot of all men, Scripture uses the word “poor” in the singular; for all the human race was like one poor person, capable of providing for itself no more than if all men had been only one single poor person.

因为这种穷困和贫穷是所有人的命运，《圣经》用了“穷人”这个词的单数；因为所有的人类都像一个穷人，就像所有的人都只是一个穷人一样，不能自给自足。

The hands of our Savior, Christ our Lord, extended for our Redemption and opened for the distribution of his gifts and merits, were none other than the very hands of most holy Mary; for He, as her Son, had them from Her and without Mary the unfortunate race would never have seen them opened for their relief. They were hers also in many other respects.

我们的救主，我们的主基督，伸出手来救赎我们，张开手来分发祂的恩赐和功德，这也正是至圣母玛利亚的手；因为作为她的儿子，他从玛利亚那里得到了恩赐和功德，如果没有玛利亚，我们这个不幸的族类将永远不会看到为他们解脱的恩赐和功德。他们在许多其他方面也是她的。

792. “She shall not fear for her house in the cold of snow: for all her domestics are clothed in double garments.”

792. 「为自己的家人，她不害怕风雪，因为全家上下，都穿双料衣裳。 」(箴言31:21)

Having lost the Sun of Justice, the warmth of grace and original justice, our nature was buried under the frozen snow of sin, with all its power for doing good restricted, impeded and congealed.

当失去了公义的阳光、恩宠的温暖、和原始正义，我们的本性被埋在罪恶的冰雪冰封之下，所有行善的力量都受到限制、阻碍和凝结。

Thence arise the difficulties in the performance of holy works, the slowness of our actions, our inattention and negligence, our instability and numerous other defects in the practice of virtue; thence it comes, that we find ourselves, after the commission of sin, deprived of the love of God, without shelter or covering against temptations.

由此产生了执行神圣事工的困难，我们的行动迟钝，我们的粗心和疏忽，我们的反复无常和美德操练的许多其他缺陷；因此，我们在犯了罪之后，发现自己被剥夺了天主的爱，没有庇护所或遮盖物来抵御诱惑。

Our heavenly Queen was free from all these impediments and defects in body and soul; for all her domestics, that is her interior and exterior faculties, were sheltered from the frost of sin by double vestments.

我们的元后从身体和灵魂的所有这些障碍和缺陷中解脱出来；因为她所有的家仆，也就是她的内在和外在能力，都穿着双层祭衣，免受罪恶的冷冻。

On the one hand She was protected by original justice and the infused virtues, together with the virtues acquired by her own exertions from the first moment of her activity.

一方面，她受到原始正义和灌输的美德以及从她活动的第一刻起通过自己的努力获得的美德的保护。

On the other hand She was also protected by the double vestment of the common graces, which She received on her own account, and those, which She received in an especial manner on account of her dignity as Mother of God.

另一方面，她也受到共享恩宠双重祭衣的保护，一份是她自己领受的恩宠，另一份是她作为天主之母的尊荣以特殊方式领受的恩宠。

I will not detain myself in describing her provident care for her own household; for in other women the care which they bestow in this matter, may be praiseworthy because it is necessary; in the house of the Queen of heaven and earth, most holy Mary, it was not necessary to multiply the garments: not for Her Son, since He possessed but one; not for Herself, nor for her spouse Joseph, since their poverty was their greatest adornment and shelter.

我就不多说她对自己的家庭尽心尽力了。因为在别的女人身上，她们在这件事上所给予的关心，可能是值得称赞的，因为这是必要的；在天地元后，至圣玛利亚的家中，没有必要增添衣服：不是为她的儿子，因为祂只有一件衣服；不是为她自己，也不是为她的净配若瑟，因为他们的贫穷是他们最大的装饰和遮盖。

793. “She hath made for herself clothing of tapestry: fine linen, and purple is her covering.”

793. 「她为自己做华丽的铺盖，身穿的是细麻和紫锦的衣裳。」(箴言31:22)

This metaphor likewise indicates the spiritual adornments of this Woman; it was a garment variegated and strong, serving completely as a covering and defending Her from the inclemencies and rigors of the rainstorms; for this is the purpose, for which strong blankets, raincoats and the like are woven.

这个比喻同样表明了这个女人的灵性装饰；这是一件多彩而结实的衣服，完全是一种遮盖，可以保护她免受暴风雨的严酷和严寒；为此目的，编织了结实的毯子、雨衣等其它编织物。

The long cloak of virtue and gifts of Mary was impenetrable to the powerful streams of temptation and assault, which the great red and sanguinary dragon poured out against Her and which saint John saw in the Apocalypse (Apoc. 1, 15).

圣若望在默示录中看到，玛利亚的美德和恩赐的长斗篷是无法被残暴的大红龙倾泻在她身上的诱惑和攻击的强流穿透的。(默示录12：15)

［经文〈默示录12：15〉：那蛇遂在女人后面，从自己的口中吐出一道像河的水，为使那女人被河水冲去； ]

Greater than the strength of this vestment was the beauty and variety of her virtues, woven into it and not merely apparent; for they had, so to say, become a part of her flesh and blood, and of the substance of her nature from the very moment, in which She obtained her existence in grace and original justice.

比这件祭衣的力量更大的是她的美丽和多样的美德，交织在里面，而不仅仅是表面的；因为可以说，从她在恩宠和原始正义中获得存在的那一刻起，它们就已经成为她血肉的一部分，成为她本质的一部分。

In Her were the purple of charity, the white of chastity and purity, the azure of hope, with all the other variety of gifts and graces, which clothed Her about entirely and adorned Her in all their beauty.

在她身上有的爱德的紫色，贞洁和纯洁的白色，望德的天蓝色，还有其他各种各样的恩赐和恩宠，它们把她完全覆盖起来，用它们所有的美来装饰她。

Also the white and the red, which the Spouse designates as the special tokens of the humanity and the Divinity of the Son, adorned Her (Cant. 5, 10); for as She gave to the Word the red of his most holy Humanity, He in return gave her the splendor of the Divinity, not uniting both these natures in her virginal womb, but leaving in his Mother emanations and rays of the Divinity more excellent than in all the other creatures together.

还有被净配指定为圣子人性和天主性的特殊象征的白色和红色装饰着她，（雅歌5：10）因为她给了圣言祂至圣人性的红色，作为回报，圣子给了她天主性的光辉，不是在她童贞的子宫里把这两种本性结合起来，而是在圣子母亲身上留下了比所有其他人更卓越的天主性的放射和光芒。

［经文〈雅歌5：10〉：我的爱人，皎洁红润，超越万人。 ]

794. “Her husband is honorable in the gates, when he sitteth among the senators of the land.”

794. 「她的丈夫与当地长老同席，在城门口深为众人所认识。 」(箴言31:23)

Just as in the olden times judgment was held under the city gates, so at the portals of eternal life, judgment is pronounced separately over each one; whereas on the last day we are to expect the general judgment of the whole world.

正如在古代，审判是在城门口进行的一样，在永生的入口处，审判是在每个人身上分别宣告的；而在末日，我们期待整个世界的公审判。

In the universal judgment saint Joseph, one of the men of the most holy Mary, will take his seat among the nobility of the kingdom of God; for he will sit in judgment with the Apostles over the world, enjoying this privilege as the spouse of the valiant Woman, the Queen of all, and as the putative father of the supreme Judge.

在末日审判中，大圣若瑟，至玛利亚的丈夫，将在天主之国的贵族中占有他的席位；因为他与宗徒们同坐审判，管理世界，享有作为贤淑的女人，万有的元后的净配，以及作为至高审判者的养父特权。

The other Man of this Lady is her Son, as I have already said (774), and He is acknowledged and recognized as the supreme Lord and true Judge both in the particular judgment, and in that, which is to be held over the angels and all men.

正如我已经说过的（774），圣母的另一个男人是她的儿子，祂被承认和认可是至高的上主和真正的审判者，无论是在个别审判中，还是在天使和所有人的审判中。

This supreme power devolves in part also upon most holy Mary; for it was She, who gave Him the flesh, with which He redeemed the world.

这种至高的权柄也部分地交给了至圣玛利亚；因为是她给了拯救世界的圣子的肉体。

795. “She made fine linen, and sold it, and delivered a girdle to the Chananite.”

795. 「她纺织纱布予以出售，又制造腰带卖与商贾。」 (箴言31:24)

In this solicitous labor of the valiant Woman are pointed out two excellences of our great Queen. First She made a linen so pure, so spacious and large, that the eternal Word, although He had to constrain and limit his greatness, could descend and clothe Himself in it, and She sold it to no one else than the Lord himself, who gave Her in return his own Son.

在这个勇敢女人的殷勤劳动中，指出了我们伟大的元后的两个卓越。首先，她做了如此纯净，如此广大，如此巨大的纱布，那永恒的圣言，虽然他不得不约束和限制祂的伟大，好能降尊就卑，穿上纱布，正因为玛利亚只把纱布卖给上主自己，上主就把自己的儿子赐给了她。

For there was nothing in all creation, which was of sufficient price to buy this linen sheet of the purity and sanctity of Mary, nor could any man merit to be her son, except the Son of God himself.

因为在所有的受造物中，没有一样东西有足够的价格来购买玛利亚的纯洁和圣洁的纱布，除了天主的儿子自己，也没有任何人配成为她的儿子。

She also gave, not sold, most graciously, a cincture to the Chananite, cursed by his father (Gen. 9, 25) ; for all those that participated in the first malediction and were despoiled and subjected to disorderly appetites and inclinations, could now gird themselves anew by the cincture which most holy Mary procured for them through her only and firstborn and only Son and through the law of grace.

她还非常慷慨地给了客纳罕一条腰带，而不是卖给这位因其父而被诅咒的客纳罕（创世纪9：25）；因为所有那些参与了第一次咒诅的人，都被掠夺了，受到了无序的欲望和倾向的折磨，现在都可以因着至圣玛利亚通过她唯一的长子和独生子，以及通过恩宠的法则，为他们重新束上腰带了。

［经文〈创世纪9：25〉：就说：客纳罕是可咒骂的，给兄弟当最下贱的奴隶。］

Thereby being able to reform themselves and gird themselves with new strength.

从而能够改造他们自己，用新的力量装备自己。

No excuse remains for the foreknown and the damned, angels and men, since all of them had the means to restrain themselves against their disorderly passions, equally with the predestined.

对于那些预知的和该定罪受罚的天使和人类来说，没有任何借口，因为他们所有人都有办法克制自己，不受他们无序的情欲影响，就像命中注定的一样。

For they can avail themselves of the graces gratuitously obtained for them by most holy Mary and no payment is required for them.

因为他们可以利用至圣玛利亚无偿为他们获得的恩宠，而不需要任何付款。

796. “Strength and beauty are her clothing, and she shall laugh in the latter day?’

796. 「刚毅和尊严是她的服饰，一念及将来便笑容满面。 」(箴言31:25)

Another new adornment and vestment of the valiant Woman are strength and beauty: strength makes Her invincible in suffering and in operating against the infernal powers; beauty gives her exterior grace and admirable decorum in all her actions.

贤淑的女人的另一个新的服饰和祭衣是刚毅和尊严：刚毅使她在苦难中以及与邪恶力量的斗争中战无不胜；尊严赋予她外在的恩宠和她所有令人钦佩的举止。

On account of these two prerogatives our Queen was amiable in the eyes of God, and of the angels, and of the world.

由于这两项特权，我们的元后在天主、天使和世人眼中都是可爱的。

She was not only free from all reprehension of sin and defect, but She possessed that double grace and beauty, which pleased and charmed so much the holy Spirit, when He said, that She was entirely beautiful and pleasing to Him (Cant. 4, 7).

她不仅从对罪恶和缺陷的所有谴责中解脱出来，而且她拥有双重的恩宠和美丽，当圣神说她是全美的，令祂愉悦时，圣神是如此高兴和喜悦(雅歌4:7)。

［经文〈雅歌4:7〉：我的爱卿！你是全美的，你毫无瑕疵。 ］

And where there is no fault to be deplored, there also is no cause of mourning on the last day, when none of the mortals shall be without such cause except this our Lady and her most holy Son.

如果没有什么过错值得痛惜，那么在末日也就没有什么哀恸的理由，届时除了我们的圣母和她至圣的儿子，所有世人都有哀恸的理由。

All others were tainted with some defect, for which they must grieve, and on that day the damned will weep for not having properly wept over their sins before.

所有其他人都被某种缺陷所污染，他们必须为此感到忧伤，在那日，定罪受罚的人将为之前没有真正地为自己的罪行哭泣而哭泣。

On that day this valiant Woman shall be full of delight and joy, returning thanks for her own incomparable felicity, as also for the execution of the divine justice against the wicked and rebellious by her most holy Son.

到那日，这位贤淑的女人将满心欢喜，回报她无与伦比的幸福，也感谢她至圣的儿子对邪恶和叛逆之人执行的神圣正义。

797. “She hath opened her mouth to wisdom, and the law of clemency is on her tongue.”

797. 「她一开口即倾吐智慧，舌上常有仁慈的训诲。」 (箴言31:26)

This great excellency of the valiant Woman is not to open her mouth for ought except to teach the fear of the Lord, or in pursuance of some work of clemency.

这位尊敬的贤淑妇人，若不是教导敬畏上主，或行仁慈的事，她就不开口。

This our Queen and Lady fulfilled in the highest perfection.

这就是我们元后和圣母最完美的成全。

She opened her mouth as the Mistress of wisdom, when She said to the holy archangel:

作为智慧的主母，她开口对神圣的总领天使说：

“Fiat mihi secundum verbum tuum” (Luke 1, 38) and whenever She spoke, it was as the most prudent Virgin and as one filled with the knowledge of the Most High, as a Teacher to all, and as one interceding for the miserable children of Eve.

「愿照你的话成就于我罢！」她一开口，就像极智者贞女，一个充满了至高天主的知识的人，一个教导所有人的老师，一个为厄娃可怜的孩子们转求的人。

The law of clemency was always on her lips, as a most kind Mother of mercy and her intercession and prayer is by itself an inviolable law, on which our deliverance depends in all our necessities; we are safe, if only we know how to induce Her to open her mouth and move Her tongue for our intercession.

仁慈的法则总是挂在她的嘴边，作为慈悲之母，她的转求和祈祷本身就是一条神圣的法则，我们的得救全靠她仁慈的法则；只要我们知道怎样引起她开口动舌头，为我们转求，我们就安全了。

798. “She hath looked well to the path of her house, and hath not eaten her bread idle.”

798. 「她不断督察家务，从不白吃闲饭。」(箴言31:27)

It is no small honor for the mother of a family to keep a strict watch over all the ways of augmenting most unfailingly its property and happiness; but in this divine prudence none except Mary gave an altogether perfect exampie to mortals.

对于一个家庭的母亲来说，能够持守监督各种不断增加其财产和幸福的方法，这是一种不小的荣耀；但在这神圣的智德中，除了玛利亚，没有人给世人一个全然完美的榜样。

She alone knew how to investigate and search all the ways to justice and to find the straight roads by which with greater security and speed the Divinity can be reached.

只有她知道如何调查和探索通往正义的所有道路，并找到一条笔直的道路，通过这条道路可以更安全、更快地到达天主。

She attained to this knowledge so expeditiously, that She outstripped all mortals and even the cherubim and seraphim themselves.

她如此迅速地获得这种知识，以至于她超越了所有的世人，甚至超越了革鲁宾和色辣芬。

She recognized and detected good and evil, the height and the depth of sanctity, the extent of human weakness, the astuteness of our enemies, the dangers infesting the world and all that is terrestrial.

她能分辨出善与恶，圣洁的高度与深度，人性的弱点的程度，敌人的狡猾，世界和一切人间的危害。

At the same time She put all her knowledge into practice, never eating her bread idle, and receiving neither her soul nor divine grace in vain (Psalm 23, 4). And thus She merited what follows.

与此同时，她把她所有的知识付诸实践，从不白吃闲饭，也不白白接受人或上主的恩宠(圣咏23：4)。因此，她配得到接下来的一切。

［经文〈圣咏23：4〉：是那手洁心清，不慕虚幻的人，是那不发假誓，不行欺骗的人。］

799. “Her children rose up, and called her blessed: her husband, and he praised Her.”

799. 「她的子女起来向她祝福，她的丈夫对她赞不绝口。」(箴言31:28)

Great and glorious things have the true sons of this Woman said of Her in the Church militant, calling Her most blessed among women; and let not those, that have not risen up and praised Her, call themselves Her children, nor learned, nor wise, nor devout.

在作战的教会里，这位女人的真正的儿子们述说她的伟大和光荣的事迹，称她是在女人中最蒙祝福的；未曾起来称赞她的，无论是有学问的，有智慧的，虔诚的，都不可称自己为她的儿女。

Yet although all the saints of the Church have spoken, being inspired and moved by her Man and Spouse, Christ and the Holy Ghost, nevertheless it seems as if He has as yet only kept silence and has not yet risen to publish the countless and exalted mysteries concerning his most holy Mother.

然而，尽管教会的所有圣徒都在玛利亚的“儿子”和“净配”、“基督”和“圣神”的鼓舞和感动下都曾以某种方式说话，但天主似乎只是保持沉默，还没有起来公开关于祂至圣“母亲”的无数崇高的奥秘。

I was given to understand, that they are so great as to be reserved for revelation only in the triumphant Church after the last judgment; for it would not be opportune to manifest them now to this world, which is unworthy and incapable of understanding such wonders.

我被告知，这奥秘是如此的伟大，以至于只有在最后审判之后，在胜利的教会里才会得到启示；因为现在向这个不配也不能理解这种奇迹的世界展示这奥秘是不合适的。

There Christ will speak, the Man of Mary, in order to manifest his and her glory, and for the joy of the saints, the prerogatives and the excellences of that Lady; there shall we know them in full. Here it is sufficient, that we reverently recognize them under the veil of faith, and that we live now in the hope of fully understanding these great blessings in the future life.

在那里，基督，圣母玛利亚的“儿子”，将会讲说，为了显明祂和圣母的光荣，为了圣徒的喜乐，为了圣母的特权和卓越；在那里，我们将了解它们的全部。只要我们在信仰的面纱下虔诚地认识它们，我们现在生活在盼望中，在将来的生活中完全理解这些大祝福，这就足够了。

［教会是基督的净配，玛利亚是基督之母、天主之母，圣神是玛利亚的净配，这些关系是不变的。］

800. “Many daughters have gathered together riches: thou hast surpassed them all.”

800. 「贤淑的女子很多，唯有你超群出众。」(箴言31:29)

All the souls, that have come to the attainment of the grace of the Most High, are called his daughters; and all the merits, gifts and graces, which they gained or could gain, are true riches for earthly possessions have unjustly usurped the name of riches.

凡得着至高者恩宠的人，都称为祂的女儿；他们所获得或可能获得的一切功德、恩赐和恩宠都是真正的财富，因为尘世的财产不公正地篡夺了真正财富的名称。

Great will be the number of the predestined: He that has enumerated the stars by their names knows it (Psalm 144, 4).

被命定的人将会有很多（真正的财富）：数点星辰名字者，他都知道。(圣咏147：4）

［经文〈圣咏147：4〉：星辰的数目，全由上主制定，星辰的称号，也都由他命名。］

But Mary has gathered more riches than all who are children of Adam and of Herself; She alone attained such a position, not only so as to be called their Mother, and they, her children; but so as to become the Mother of God himself; for in this She far surpasses all the glory that the entire number of the predestined ever possessed or will possess.

但玛利亚所积聚的财富，比一切亚当的儿女和她自己的儿女都多；只有她一个人获得了这样的地位，不仅是为了被称为他们的母亲，还有她的孩子们；而是为了成为天主自己的母亲；因为在这一点上，她远远超越了所有被预定的人曾经拥有或将要拥有的光荣。

And because, in comparison with these riches and gifts of interior grace and their corresponding glory the exterior and apparent outward appearance of women, which is held in so high esteem by them, is but vanity, Solomon adds and says:

因为，与这些内在的财富和恩宠的恩赐所对应的光荣相比，那些被她们推崇得如此高的女性的外在和表面的表现不过是虚荣，撒罗满补充说：

801. “Favour is deceitful, and beauty is vain; therefore the woman that feareth the Lord, shall be praised. Give her of the fruits of her hands; and let her works praise her in the gates.”

801. 「姿色是虚幻，美丽是泡影；敬畏上主的女人，才堪当受人赞美。愿她享受她双手操劳的成果！愿她的事业在城门口使她受赞扬。」(箴言31:30-31)

The world falsely esteems as gracious many things, that are not so, and that have no more of beauty and grace in them than what they derive from the erroneous judgment of the ignorant; as for example the outward appearance of virtue in our works; the pleasure excited by sweet and eloquent words; wit and elegance in our speech or behaviour; the benevolence of superiors, or popularity.

这个世界错误地将许多事物推崇为高尚的，但事实并非如此，那些从无知的错误判断中获得的东西，并没有更多的美妙和恩宠；例如，美德在我们工作中的外在表现；甜言蜜语所激起的快感；我们言语或行为中的机智和优雅；长上的善意或声望。

All this is deceitful and fallacious, no less than the beauty of a woman, which vanishes in so short a time. She who fears God and teaches others to fear Him, merits truly the praise of men and of the Lord himself.

这一切都是欺骗和虚假，就像女人的美貌在如此短的时间内消失一样。一个敬畏天主并教导别人敬畏天主的女人，真正值得人们和天主自己的赞扬。

And because God himself wishes to praise Her, Scripture says: “Give her of the fruit of her hands:” He proportions his praise also to the excellence of the deeds publicly known to Her, and intimates, that these deeds themselves proclaim Her praise.

因为天主自己想要赞扬她，圣经上说：“愿她享受她双手操劳的成果：”祂还将自己的称赞与众所周知的她的卓越行为相比较，并示意这些行为本身就是对她的赞扬。

The praise of men is of small value to one who degrades herself by her own conduct. Accordingly the Most High wishes that the deeds of his most holy Mother shall become manifest in the portals of his holy Church in so far as is possible and opportune, as I said above; while the greater glory and praise is reserved for Her in the heavenly Church and will endure through all the ages and ages. Amen.

对于一个因自己的表现而贬低自己的人来说，别人的赞扬是毫无价值的。因此，如我上文所述，至高的天主愿祂至圣的母亲的行为，在可能和适当的情况下，在祂圣教会的大门中显现出来；更大的光荣和赞扬是在天上的教会里为她保留的，并且将永存千古。阿们。

INSTRUCTION OF THE QUEEN OF HEAVEN.

天堂元后的指示

802. In this chapter of holy Scriptures thou hast at thy disposal many points of information for thy proper guidance; and although thou hast not touched upon all that it contains, yet I wish, that thou write in thy inmost heart, as well that which thou hast declared, as also that which thou hast omitted, and I wish that thou put it into practice.

802. 在《圣经》的这一章里，有许多信息要点可供你支配，可以给你适当的指导；虽然你没有触及它所包含的一切，但是我希望你把你所宣布的和你所省略的都写在你的内心深处，我希望你把它付诸实践。

For this purpose it is necessary, that thou live retired within thyself, forgetful of all the visible and terrestrial things, most attentive to the divine light, which assists thee and protects thy sensible faculties with double vestments against the influences of lukewarmness and coldness on the way of perfection; and it is necessary, that thou resist the incitements of thy unruly passions.

为此目的，你必须隐退在你自己的内心，忘记所有可见的和尘世的事物，最注意神圣之光，它帮助你，保护你的感官能力，在成全的道路上用双重的祭衣来抵御冷淡和冷漠的影响；你必须抵制不受控制的情欲的刺激。

Gird them and restrict them by the powerful means of the fear of God.

用敬畏天主的强大手段约束他们。

Withdrawn from the deceitful outward appearances, raise thy mind to the contemplation and the understanding of thy interior condition and of the paths, which the Lord has shown thee for seeking Him in secret and for finding Him with out danger of error.

从虚假的外在表象中抽离出来，提升你的心去默观和理解你的内在境况和路径，这是主指示你去秘密地寻找祂，并且找到祂而没有误入歧途的危险。

Having once tasted the intercourse with heavenly things, do not allow thy negligence to extinguish in thy mind the divine light, that illumines and enlightens thee in darkness.

一旦品尝过与天上事物的交流，不要让你的疏忽在你的头脑中熄灭那在黑暗中光照和启迪你的神圣之光。

Eat not thy bread in idleness; but work without relaxing in solicitude, and then thou shalt eat of the fruit of thy diligence.

不白吃闲饭，只殷勤工作，这样你就可以吃操劳的成果。

Strengthened by the Lord, thou wilt perform works worthy of his regard and complaisance and thou wilt run after the odor of his ointments until thou arrive at their eternal possessions. Amen.

你必被上主所坚固，所行的事必配得祂的眷顾和恩待，也必随从祂的膏油的气味，直到你得着祂们（天主圣三）永远的产业。阿们。

785. No quality of a valiant woman could be wanting in our Queen, for She was the fountain of virtue and of grace.

785. 在我们的元后身上不会缺少任何一个贤淑女人的品质，因为她是美德和恩宠的源泉。

Our text continues in the sixteenth verse: “She hath considered a field and bought it: with the fruits of her hand She hath planted a vineyard.”

我们的经文在第十六节继续：「她看中一块田地，就将它买了来，以双手所得的收入，栽植了葡萄园。」

至圣玛利亚所向往的，是那养育着丰盈芬芳美德果实的至美善的田地；当她借着上主之光仔细察看和检查的时候，她认出了埋藏在里面的宝藏。

This Mistress alone could dispose of all creation, for She alone had the full possession of it, and She alone could buy the whole field of holiness.

只有这位主母才能处置所有的受造物，因为只有她才能完全拥有它，只有她才能购买整个神圣的田地。

She planted the vineyard of the paradise, which that fierce beast Lucifer had ruined and devastated, thus restoring it to fruitfulness by her solicitude.

她种下了天堂葡萄园，却被凶猛的野兽路济弗毁坏了，而她的关怀使它恢复了生机。

786. “She hath girdled her loins with strength, and hath strengthened her arm.”

786. 「她以勇力束腰，增强自己臂力。」(箴言31:17)

Without having need thereof her virtues and her love urged Her to practice greater mortification than the most wicked inclinations could ever have required.

她的美德和她的爱并不需要这些激情混乱的倾向，却促使她操练比最邪恶的倾向所要求的更大的克己。

那些被罪恶所污染，必须要克制罪恶的人，没有一个能像我们的玛利亚公主那样，在控制和克制自己所有的官能和感官方面发挥出如此大的力量。

787.“She hath tasted and seen that her traffic is good: her lamp shall not be put out in the night.”

787. 「她发觉自己经营生利，她的灯盏夜间仍不熄灭。 」(箴言31:18)

［经文〈玛窦福音 11:12〉：由洗者若翰的日子直到如今，天国是以猛力夺取的，以猛力夺取的人，就攫（jué）取了它。 ]

And the more we engage in this kind of commerce, the more we will gain and the greater will be our esteem for this commerce.

我们参与这种交易越多，我们将获得越多，我们对这种交易的尊重也将越大。

788. If we, who are subject to sin, experience this truth, how much more intimately did most holy Mary understand and appreciate it?

788. 如果我们，受罪支配的人，还能体验了这个真理，那么至圣玛利亚该有多么理解和欣赏这真理呢？

［经文〈默示录21:23〉：那城也不需要太阳和月亮光照，因为有天主的光荣照耀她；羔羊就是她的明灯。 ]

789. “She hath put out her hand to strong things, and her fingers have taken hold of the spindle.”

789. 「她手执纺锤，手指旋转纱锭。 」(箴言31:19)

Of all this I will say more in the second part, when explaining the preparation of our Queen for this great mystery (Part II, 1 to 160).

关于所有这些，我将在第二册解释我们的元后为这个伟大的奥秘所做的准备时做更多的说明。（第二册1-160）

In all things She was found true,and far from the exaggeration and mere outward show of a woman, who carries the distaff at her girdle, but does not take hold of the spindle. Therefore it is added:

她在所有事情上都是真实的，远不是一个女人的夸大其词和徒有其表，她在腰间带着女红，但不拿着纺锤不放。因此补充:

790. “She hath opened her hand to the needy and stretched out her hand to the poor.”

790. 「对贫苦的人，她随手赒济；对无靠的人，她伸手扶助。」(箴言31:20)

［经文〈马尔谷10：30〉：没有不在今时就得百倍的房屋、兄弟、姊妹、母亲、儿女、田地──连迫害也在内，并在来世获得永生的。 ]

792. “She shall not fear for her house in the cold of snow: for all her domestics are clothed in double garments.”

792. 「为自己的家人，她不害怕风雪，因为全家上下，都穿双料衣裳。 」(箴言31:21)

Having lost the Sun of Justice, the warmth of grace and original justice, our nature was buried under the frozen snow of sin, with all its power for doing good restricted, impeded and congealed.

当失去了公义的阳光、恩宠的温暖、和原始正义，我们的本性被埋在罪恶的冰雪冰封之下，所有行善的力量都受到限制、阻碍和凝结。

我们的元后从身体和灵魂的所有这些障碍和缺陷中解脱出来；因为她所有的家仆，也就是她的内在和外在能力，都穿着双层祭衣，免受罪恶的冷冻。

On the one hand She was protected by original justice and the infused virtues, together with the virtues acquired by her own exertions from the first moment of her activity.

一方面，她受到原始正义和灌输的美德以及从她活动的第一刻起通过自己的努力获得的美德的保护。

另一方面，她也受到共享恩宠双重祭衣的保护，一份是她自己领受的恩宠，另一份是她作为天主之母的尊荣以特殊方式领受的恩宠。

793. “She hath made for herself clothing of tapestry: fine linen, and purple is her covering.”

793. 「她为自己做华丽的铺盖，身穿的是细麻和紫锦的衣裳。」(箴言31:22)

圣若望在默示录中看到，玛利亚的美德和恩赐的长斗篷是无法被残暴的大红龙倾泻在她身上的诱惑和攻击的强流穿透的。(默示录12：15)

［经文〈默示录12：15〉：那蛇遂在女人后面，从自己的口中吐出一道像河的水，为使那女人被河水冲去； ]

［经文〈雅歌5：10〉：我的爱人，皎洁红润，超越万人。 ]

794. “Her husband is honorable in the gates, when he sitteth among the senators of the land.”

794. 「她的丈夫与当地长老同席，在城门口深为众人所认识。 」(箴言31:23)

正如在古代，审判是在城门口进行的一样，在永生的入口处，审判是在每个人身上分别宣告的；而在末日，我们期待整个世界的公审判。

This supreme power devolves in part also upon most holy Mary; for it was She, who gave Him the flesh, with which He redeemed the world.

这种至高的权柄也部分地交给了至圣玛利亚；因为是她给了拯救世界的圣子的肉体。

795. “She made fine linen, and sold it, and delivered a girdle to the Chananite.”

795. 「她纺织纱布予以出售，又制造腰带卖与商贾。」 (箴言31:24)

For there was nothing in all creation, which was of sufficient price to buy this linen sheet of the purity and sanctity of Mary, nor could any man merit to be her son, except the Son of God himself.

因为在所有的受造物中，没有一样东西有足够的价格来购买玛利亚的纯洁和圣洁的纱布，除了天主的儿子自己，也没有任何人配成为她的儿子。

［经文〈创世纪9：25〉：就说：客纳罕是可咒骂的，给兄弟当最下贱的奴隶。］

Thereby being able to reform themselves and gird themselves with new strength.

从而能够改造他们自己，用新的力量装备自己。

No excuse remains for the foreknown and the damned, angels and men, since all of them had the means to restrain themselves against their disorderly passions, equally with the predestined.

For they can avail themselves of the graces gratuitously obtained for them by most holy Mary and no payment is required for them.

因为他们可以利用至圣玛利亚无偿为他们获得的恩宠，而不需要任何付款。

796. “Strength and beauty are her clothing, and she shall laugh in the latter day?’

796. 「刚毅和尊严是她的服饰，一念及将来便笑容满面。 」(箴言31:25)

On account of these two prerogatives our Queen was amiable in the eyes of God, and of the angels, and of the world.

由于这两项特权，我们的元后在天主、天使和世人眼中都是可爱的。

她不仅从对罪恶和缺陷的所有谴责中解脱出来，而且她拥有双重的恩宠和美丽，当圣神说她是全美的，令祂愉悦时，圣神是如此高兴和喜悦(雅歌4:7)。

［经文〈雅歌4:7〉：我的爱卿！你是全美的，你毫无瑕疵。 ］

And where there is no fault to be deplored, there also is no cause of mourning on the last day, when none of the mortals shall be without such cause except this our Lady and her most holy Son.

如果没有什么过错值得痛惜，那么在末日也就没有什么哀恸的理由，届时除了我们的圣母和她至圣的儿子，所有世人都有哀恸的理由。

All others were tainted with some defect, for which they must grieve, and on that day the damned will weep for not having properly wept over their sins before.

所有其他人都被某种缺陷所污染，他们必须为此感到忧伤，在那日，定罪受罚的人将为之前没有真正地为自己的罪行哭泣而哭泣。

到那日，这位贤淑的女人将满心欢喜，回报她无与伦比的幸福，也感谢她至圣的儿子对邪恶和叛逆之人执行的神圣正义。

797. “She hath opened her mouth to wisdom, and the law of clemency is on her tongue.”

797. 「她一开口即倾吐智慧，舌上常有仁慈的训诲。」 (箴言31:26)

This great excellency of the valiant Woman is not to open her mouth for ought except to teach the fear of the Lord, or in pursuance of some work of clemency.

这位尊敬的贤淑妇人，若不是教导敬畏上主，或行仁慈的事，她就不开口。

This our Queen and Lady fulfilled in the highest perfection.

这就是我们元后和圣母最完美的成全。

She opened her mouth as the Mistress of wisdom, when She said to the holy archangel:

作为智慧的主母，她开口对神圣的总领天使说：

798. “She hath looked well to the path of her house, and hath not eaten her bread idle.”

798. 「她不断督察家务，从不白吃闲饭。」(箴言31:27)

She alone knew how to investigate and search all the ways to justice and to find the straight roads by which with greater security and speed the Divinity can be reached.

只有她知道如何调查和探索通往正义的所有道路，并找到一条笔直的道路，通过这条道路可以更安全、更快地到达天主。

She attained to this knowledge so expeditiously, that She outstripped all mortals and even the cherubim and seraphim themselves.

她如此迅速地获得这种知识，以至于她超越了所有的世人，甚至超越了革鲁宾和色辣芬。

她能分辨出善与恶，圣洁的高度与深度，人性的弱点的程度，敌人的狡猾，世界和一切人间的危害。

At the same time She put all her knowledge into practice, never eating her bread idle, and receiving neither her soul nor divine grace in vain (Psalm 23, 4). And thus She merited what follows.

与此同时，她把她所有的知识付诸实践，从不白吃闲饭，也不白白接受人或上主的恩宠(圣咏23：4)。因此，她配得到接下来的一切。

［经文〈圣咏23：4〉：是那手洁心清，不慕虚幻的人，是那不发假誓，不行欺骗的人。］

799. “Her children rose up, and called her blessed: her husband, and he praised Her.”

799. 「她的子女起来向她祝福，她的丈夫对她赞不绝口。」(箴言31:28)

［教会是基督的净配，玛利亚是基督之母、天主之母，圣神是玛利亚的净配，这些关系是不变的。］

800. “Many daughters have gathered together riches: thou hast surpassed them all.”

800. 「贤淑的女子很多，唯有你超群出众。」(箴言31:29)

Great will be the number of the predestined: He that has enumerated the stars by their names knows it (Psalm 144, 4).

被命定的人将会有很多（真正的财富）：数点星辰名字者，他都知道。(圣咏147：4）

［经文〈圣咏147：4〉：星辰的数目，全由上主制定，星辰的称号，也都由他命名。］

因为，与这些内在的财富和恩宠的恩赐所对应的光荣相比，那些被她们推崇得如此高的女性的外在和表面的表现不过是虚荣，撒罗满补充说：

801. “Favour is deceitful, and beauty is vain; therefore the woman that feareth the Lord, shall be praised. Give her of the fruits of her hands; and let her works praise her in the gates.”

这一切都是欺骗和虚假，就像女人的美貌在如此短的时间内消失一样。一个敬畏天主并教导别人敬畏天主的女人，真正值得人们和天主自己的赞扬。

INSTRUCTION OF THE QUEEN OF HEAVEN.

天堂元后的指示

Gird them and restrict them by the powerful means of the fear of God.

用敬畏天主的强大手段约束他们。

从虚假的外在表象中抽离出来，提升你的心去默观和理解你的内在境况和路径，这是主指示你去秘密地寻找祂，并且找到祂而没有误入歧途的危险。

Having once tasted the intercourse with heavenly things, do not allow thy negligence to extinguish in thy mind the divine light, that illumines and enlightens thee in darkness.

一旦品尝过与天上事物的交流，不要让你的疏忽在你的头脑中熄灭那在黑暗中光照和启迪你的神圣之光。

Eat not thy bread in idleness; but work without relaxing in solicitude, and then thou shalt eat of the fruit of thy diligence.

不白吃闲饭，只殷勤工作，这样你就可以吃操劳的成果。

Strengthened by the Lord, thou wilt perform works worthy of his regard and complaisance and thou wilt run after the odor of his ointments until thou arrive at their eternal possessions. Amen.

你必被上主所坚固，所行的事必配得祂的眷顾和恩待，也必随从祂的膏油的气味，直到你得着祂们（天主圣三）永远的产业。阿们。

CHAPTER XXV.

HOW THE MOST HOLY CHILD MARY BEGAN TO SPEAK AT THE AGE OF ONE YEAR AND A HALF; AND HOW SHE WAS OCCUPIED UNTIL THE TIME OF HER DEPARTURE TO THE TEMPLE.

第二十五章

至圣婴孩玛利亚在一岁半的时候是如何开始说话的；以及她在离家前往圣殿之前是如何过的。

389.时刻已到，至圣玛利亚能以有益而完美地举止打破她的神圣缄默，使尘世可以听到那天堂斑鸠的声音，以便她成为恩宠春天的忠实先声。

［经文〈雅歌 2：12〉：田间的花卉已露，歌唱的时期已近。在我们的地方已听到斑鸠声；］

In that vision a colloquy took place between the Child and the highest Lord, which I tremblingly presume to reproduce in words.

在对话的神视异象中，我战战兢兢地试着用语言文字重述发生在孩童玛利亚与至高天主之间的对话。

390.元后对荣耀尊威的天主说：「至高的上主和无限的天主，祢怎么能如此垂爱地追求祢最无用和可怜的受造物？祢怎能如此放下祢的伟大而如此慈爱的屈尊于祢的奴仆呢，而她没有丝毫能力偿还？至高者请垂顾祢的仆人。

391.天主回答她说：「我的鸽子和亲爱的人，你在我眼前蒙恩；你是我喜悦的甘饴，我的朋友，我所拣选的。我将彰显那在你内最讨我喜悦的。　」

I have resolved to save them by sending my Onlybegotten, in order that they may not be deprived of my glory, nor I of their eternal praise.

我已决定，通过派遣我的独生子去拯救他们，免得他们失去我的荣耀，也免得我失去他们永远的赞美。

392.至圣婴孩玛利亚回答说：“至高的上主和大能的君王，所有受造物和权柄都是你的；祢是唯一的圣者，万物至高的主宰：主啊，让祢自己丰富的恩惠感动祢，加速祢的独生子的到来，以救赎亚当的子孙。

393.至高者以极大的仁慈敦促玛利亚，从现在起，她应该每天为加速永恒圣言降生成人和全人类的救赎常常祈祷，并应哀叹人类的罪过，这罪阻碍了他们的救赎和恢复。

394.「至高的上主和无限的尊威，我仅仅是尘土怎能胆敢探讨这隐藏而崇高的奥秘呢？她是女人所生中最小的，又怎么敢谈论在你眼中如此宝贵的奥秘呢？

If it is thy pleasure, I would rather keep silence during all my life in order to avoid all danger of losing Thee; for if this should happen, I shall not be able to outlive it one moment.”

如果祢喜悦的话，我宁愿一生保持缄默，以避免失去祢的一切危险。因为如果发生这种情况，我将不能多活一刻。」

395.这是至圣孩童玛利亚的回答，因为她对现在交付她的与人交谈的新的和危险的责任充满了不安。就她的倾向而言，如果天主允许，她渴望一生都遵守不被打破的缄默，并永不出声。

因此，我的圣母和主母啊，既然天主全能的伟大工作和所有受造物的福祉完全取决于您的回答，您怎么能渴望无言？哦，“孩子”，您能说得这么好，请说吧，让您的声音在天堂的广袤空间中被听到！

396.对这个净配的最谨慎的回答，至高者非常喜悦，祂的心再次因我们伟大的 “孩子” 的敬爱而深受感动。因此，仿佛是完全报答祂们的挚爱，并好像就她的请求在祂们之间商议，天主圣三说出了雅歌中的那些话：

“Our sister is little and hath no breasts. What shall we do to our sister in the day when she is to be spoken to? If she be a wall, let us build up on it bulwarks of silver” (Cant 8, 8).

「我们的妹妹尚小，还没有乳房；当我们妹妹说话的那一天，我们将作什么？她若是墙，我们就在上面建造银垛”（雅歌8：8）。

Little thou art, beloved sister, in thy eyes, but great art thou and great wilt thou be in our eyes. In this humility thou hast wounded our heart with one of thy hairs (Cant. 4, 9).

亲爱的妹妹，在你眼中你是这么小，但是在我们眼中却是极好的，也将会是极好的。在这种谦卑中，你用你的一根头发夺去了我们的心。

［经文〈雅歌4：9〉：我的妹妺，我的新娘，你夺去了我的心！你回目一顾，你项链上的一颗珍珠，夺去了我的心。］

Let her words, when she begins to speak, be most pure, candid, strong and full of meaning to our ears; let our grace overflow from her lips, and let our powerful arm of protection rest upon her.”

397.按照我们的思维方式，这次会议是在天主的三个位格之间举行的，而我们的婴孩元后的第一次说话练习在她的谦卑关切中得到了天主的加强和安慰。

Let thy words and sayings be few, well measured and considered, and let thy footsteps be directed aright toward the service and honor of our Creator.”

让你的言语精炼，深思熟虑，让你的脚步朝着服事和光荣我们的造物主的方向前进。　」

398.至圣的“孩子” 听从了母亲圣亚纳的这些和其它训诫，并将它们铭刻在她温柔的心中，以深刻的谦卑保存和服从它们。在她离家去圣殿之前的一年半时间中，除了对母亲讲的那些话之外，她很少说话。

而圣亚纳为了听她说话，经常叫她来，要求她谈论天主和天主的秘密。天上的“孩子”滿全了她的愿望，听她母亲並问她问题；玛利亚的）智慧胜过一切妇人所生的，她乐意学习乐意受教。“女儿”和母亲就这样在关于天主的甜蜜对话中度过了他们的时光。

399.要描述天上的孩子玛利亚在母亲陪伴的这十八个月中的举动并不容易，甚至不可能。母亲有时看着她的孩子，流下了爱与感激的甜蜜眼泪，比对那象征的约柜更尊敬。

然而亚纳从未透露自己内心的秘密，即她的“女儿”被选为默西亚之母，尽管她们经常谈到这个不可言喻的奥秘。在这个时候，孩子被激起最热烈的爱，并以最崇高的用语谈论它，单纯地赞美自己的尊严而没有意识到这一点，而她最有福的母亲圣亚纳对“女儿”和心中“宝藏”越来越充满喜悦、珍爱和关怀。

400.这个稚嫩的孩子有充沛的能力，为了实现敦促她以谦卑的愛而進行的操练和实践；因为这位一切受造物的主母视自己为最卑微者，并渴望通过承担家庭中最卑贱和仆人的工作，在自己的行动中表现出这谦卑的情怀。

She feared that if She did not serve all that were with Her, She could not satisfy her obligations and would fall short of her duty in the sight of the Lord.

她担心，如果不尽自己所能服务所有与她一起的人，她将不能满全她的义务，并且在天主眼中无法尽自己的职责。

401.雅敬一家人并不富裕，不过他也不能被称为穷人。为适合家庭的尊荣地位，圣亚纳希望在体面和端庄的范围内，尽她最大努力打扮她至圣的女儿。

圣亚纳母亲视她的女儿为她的主母，并尊敬她，回答说：「我的女儿，在你衣服的形状和颜色方面，我会遵从你的愿望；但你的尊贵不会允许你所希望的粗劣，在这方面，我希望你服从我。　」

402.孩子服从母亲的意愿，从不反对任何事，默许并允许自己穿着所提供的衣服。它们具有她所希望的颜色和形式，类似于致力于虔诚生活的孩子们穿着的衣服。

Although She desired them to be coarser and poorer, She supplied this want by obedience, deeming obedience more precious than sacrifice (I Kings 15, 22).

尽管她希望她的衣服更粗劣更简朴，但她通过顺服来满足了这一照料，认为服从比牺牲更宝贵（撒慕尔纪上15：22）。

［经文〈撒慕尔纪上15：22〉：撒慕尔回答说：上主岂能喜欢全燔祭和牺牲，胜过听从上主的命令？听命胜于祭献，服从胜过绵羊的肥油脂。］

Thus the most holy child Mary had the merit of obedience to her mother and of humility in her aspirations, deeming Herself unworthy of the use of even that which is necessary to preserve natural life.

因此，至圣孩童玛利亚有了顺服母亲的愿望和谦卑的品格，认为自己不配使用甚至是维持自然生命所必需的东西。

403. At times She would retire to enjoy, by Herself and with greater liberty, the company and intercourse of her holy angels and to give outward tokens of the burning love of her Spouse.

403.有时，她会退隐，并以更大的自由享受她的圣天使的陪伴和交往，并向外散发出对她净配燃烧熱爱的标记。

404.当她两岁时，她开始对穷人施以特殊的怜悯和仁爱。她为穷人向圣亚纳恳求施舍，善良的母亲欣然答应了她的请求，既是为了穷人，也为了满足她至圣的女儿的温柔仁爱，同时鼓励她作为慈悲和仁爱的主母，去爱和尊重穷人。

［经文〈约伯传31：18〉：因为天主自我幼年，就像父亲教养了我；自我出了母胎，就引导了我。］

她给予穷人的不像在施予好处，而是因着正义付给他们的欠债，她心里说：这是我的兄弟和我的主应得的需要，而我却不配拥有了。

405.同样令人钦佩的是，至圣的孩子的谦卑和服从，允许她自己在幼年时代像其他孩子一样被教导阅读和做其他事情。她父母曾教她阅读和其它技艺，尽管她被灌注了所有创造物的知识，但她还是服从了。

但是亚纳随着她的爱，随着将女兒献于圣殿的日子的临近，她也越来越畏惧由全能者和自己良知所设定的三年即将结束，她意识到她的誓言必须按时履行。

406.圣亚纳听见了孩子玛利亚周到的理由。但是，尽管她听从天主的旨意，并希望履行承诺奉献出自己心爱的女儿，但是爱的自然力量，亚纳对如此无与伦比心爱的宝藏，加上对宝藏不可估量价值的充分理解，因此只要一想到她的离去就在眼前，她最忠诚的心就发生了致命的挣扎。

407.在至圣玛利亚满三岁的前几天，玛利亚被赐予天主抽象神视的恩惠，这神视使她知道，天主命定她离家去圣殿的时间已经到了，并且在那里她将被奉献和被祝圣于对天主的侍奉。

Whence this great benefit to me, that Thou shouldst receive me into thy house and service, since I do not even merit the most abject spot of the earth for my place of habitation? But as

Thou art urged thereto by thy own greatness, I beseech Thee to inspire the hearts of my parents to fulfill thy holy will.”

408.同时，圣亚纳也有了一个神视异象，其中天主叮嘱她履行诺言，那就是在她的女儿满三岁的那一天把女儿献到圣殿。毫无疑问，这个命令给圣亚纳带来的痛苦要比亚巴郎牺牲他的儿子依撒格的痛苦更大。

409.圣雅敬这时也接受到天主的造访或神视异象，收到与亚纳同样的命令。彼此商定并顾及到天主的旨意后，他们决心以谦卑的服从来实现它，并定下带孩子去圣殿的日子。

Great was also the grief of this holy old man, though not quite so great as that of saint Anne, for the high mystery of her being the future Mother of God was yet concealed from him.

这个圣洁的老人的悲痛也很大，尽管不像圣亚纳那样悲痛，因为女兒是未来的天主之母的至高奥秘仍然向他隐藏。

INSTRUCTION GIVEN ME BY THE QUEEN OF HEAVEN.

天堂元后给我的指示。

410.我最亲爱的女儿，请记住，所有活着的人一出生就注定要死亡，却不知道允许他们（存活）的时间；他们肯定知道，生命期限很短，但永恒没有止境，而只有在此生中他们才能收获导致永生或永死的东西。

［经文〈训道篇9：1〉：我留心考察这一切，终于看出：义人、智者和他们的行为，都在天主手里；是爱是恨，人不知道；二者都能来到他们身上。　］

God justifies his cause as soon as the soul acquires the use of reason; for from that time

灵魂一旦获得理性的运用，天主便为人的起因作出解释；因为从那时开始，天主启发、督促、和引导人走向美德，使人远离罪恶，教导人区分水与火，赞成良善而拒绝邪恶，选择美德并抵制邪恶。

Opposing all this are the tendencies of the inferior and sensitive nature, infected with the

fomes peccati, the foment of sin, tending toward sensible objects and by the lower appetites and repugnances, disturbing the reason and enthralling the will in the false liberty of ungoverned desires.

作为灵魂赢得自我的胜利的奖励，人的情欲和欲望的力量被削弱了，使心灵自由地高飞，并超越了自我的倾向和超越了魔鬼。

412.但是，如果人因疏忽而未能超越自己低俗的欲望和忘恩，人就会屈服于天主和屈服于人的仇敌。人越远离天主的良善，人就越不配成为至高者的奥秘召叫，人就越不会感激天主的帮助，尽管这帮助是伟大的。

我深爱我的父母，母亲温柔的话感动了我的心；但我知道离开父母是天主的意愿，为了跟随我的净配，我忘却母亲的家和我的乡亲。

APPROBATIONS

许可

THE first Pope officially to take notice of “Ciudad de Dios” was Pope Innocent XI, who, on July 3, 1686, in response to a series of virulent attacksand machinations of some members of the Sorbonne, known to be Jansenists, issued a breve permitting the publication and reading of the “Ciudad de Dios.”

第一个正式注意到《天主奥秘之城》的教宗是依诺森十一世，他在1686年7月3日，为了应对索邦大学的一些成员(众所周知是詹森主义者)的一系列恶意攻击和阴谋，发布了一份简短的出版和阅读《天主奥秘之城》的许可。

Similar decrees were afterward issued by Popes Alexander VIII, Clement IX and Benedict XIII.

随后，教宗亚历山大八世、克雷孟九世和本笃十三世也颁布了类似的法令。

These decrees were followed by two decrees of the Congregation of Rites, approved by Benedict XIV and Clement XIV, in which the authenticity of “Ciudad de Dios” as extant and written by the Venerable Servant of God, Mary of Jesus, is officially established.

这些法令之后是经本笃十四世和克雷孟十四世批准的圣礼部的两项法令，其中正式确立了天主的可敬仆人‘耶稣的玛利亚’所写的现存的《天主奥秘之城》的真实性。

The great pope Benedict XIII, when he was archbishop of Benevent, used these revelations as material for a series of sermons on the Blessed Virgin.

伟大的教宗本笃十三世，当他担任本杰夫特总主教时，曾把这些启示作为他对圣母一系列讲道的材料。

On Sept. 26, 1713, the bishop of Ceneda, Italy, objecting to the publication of the “City of God,” was peremptorily ordered by the Holy Office to withdraw his objections as interfering with the decree of pope Innocent XI for the universal Church.

1713年9月26日，意大利塞内达主教因反对出版《天主奥秘之城》而被圣部以干涉教宗依诺森十一世关于普世教会的法令为由，强制撤回他的反对意见。

The process of canonization of Mary of Agreda was promoted by the Spanish bishops and other eminent men of the Church soon after her death in 1666.

1666年‘艾吉达的玛利亚’去世后不久，西班牙主教和其他教会知名人士推动了为她封圣的进程。

It has resulted so far in securing her the title of Venerabilis, thus clearing the way to her beatification, for which, let us hope, God will soon raise a promoter among the many pious and eminent men who hold in esteem her writings and have learned of her holy life and of the miracles wrought at her tomb.

到目前为止，封圣进展已经确保了她的“可敬”名号，从而为她的列入真福扫清了道路，为此，让我们希望，天主将很快在许多虔诚和杰出的人中兴起一个推动者，他们尊重她的著作，了解她的神圣生活和在她墓前所造成的奇迹。

The Redemptorist Fathers published a new German translation in 1885, which was approved and highly recommended by the Bishop of Ratisbon in the following terms:

赎世主会神父们在1885年出版了一个新的德语译本，该译本得到了雷根斯堡主教座堂主教的批准和高度推荐，内容如下:

“We take pleasure in giving our episcopal approbation to the annotated translation of the Spanish original “Ciudad de Dios” of Mary of Jesus and recommend this book, which will surely edify all readers and be the occasion, of great spiritual blessings.”

「我们很高兴以主教的身份认可‘耶稣玛利亚’的西班牙原文《天主奥秘之城》的注释性翻译，并推荐这本书，它肯定会启迪所有读者，并成为伟大的属灵祝福的原由。」

Ratisbon, September 29, 1885.

拉蒂斯本，1885年9月29日

Ignatius, Bishop of Ratisbon.

拉蒂斯本主教依纳爵。

Notable is the high recommendation of the Prince-Archbishop of Salzburg, Apost. Legate, Primate of Germany, etc.

值得注意的是萨尔茨堡枢机总主教，德国教廷大使，首席主教等的高度推荐。

“According to the decrees of Pope Innocent XI and Clement XI the book known as ‘Ciudad de Dios’ written by the Venerable Servant of God, Maria de Jesus, may be read by all the faithful.”

「根据教宗依诺森十一世和克雷孟十一世的法令，天主“可敬”的仆人‘耶稣的玛丽亚’所写的被称为《天主奥秘之城》的书，可以被所有的信徒阅读。」

“A number of episcopal approbations, the recommendations of four renowned universities, namely, of Toulouse, Salamanca, Alcala and Louvain, and of prominent members of different orders, coincide in extolling the above-named work.

「一些主教的批准，四所著名大学，即图卢兹大学、萨拉曼卡大学、阿尔卡拉大学和鲁汶大学，以及不同教派的杰出成员的推荐，都一致赞扬了上述作品。

The learned and pious Cardinal D’Aguirre says that he considers all the studies of fifty years of his previous life as of small consequence in comparison with the doctrines he found in this book, which in all things are in harmony with the Holy Scriptures, the Holy Fathers and Councils of the Church. The Venerable Superior-General of St. Sulpice, Abbe Emery, adds: “Only since I read the revelations of Mary of Agreda do I properly know Jesus and his Holy Mother.”

博学而虔诚的枢机主教德阿吉雷说，与他在这本书里找到的教导相比，他认为他前五十年的所有研究都是微不足道的，这本书在所有事情上都与圣经、圣父和教会大公会议保持一致。可敬的圣叙尔皮斯修会总会长阿贝·埃默里补充道：「只有当我读了‘艾吉达的玛利亚’的启示后，我才真正了解了耶稣和祂的圣母。」

“We therefore do not hesitate—in granting our episcopal approbation to—“Ciudad de Dios”—and wish to recommend it to the faithful and especially to our clergy.”

「因此，我们毫不犹豫地授予《天主奥秘之城》我们的主教认可，并希望推荐给信徒，特别是我们的神职人员。」

Franz Albert, Archbishop.

弗朗兹 阿尔伯特总主教

Archiepiscopal Chancery, Salzburg.

萨尔茨堡总主教文书院。

September 12, 1885.

1885年9月12日

A more recent official approbation of “Ciudad de Dios” is from the Bishop of Tarazona, prefacing the new edition of 1911-1912.

最近官方对《天主奥秘之城》的批准来自于塔拉索纳的主教，为1911-1912年的新版作的序言。

“We, Dr. James Ozoidi y Udave, by the grace of God and of the Apostolic See, Bishop of Tarazona, Administrator Apostolic of the Diocese of Tudela, etc., etc.

「我们，雅格·奥佐伊迪·乌戴夫博士，塔拉佐纳主教，图德拉教区宗座署理等等，承蒙天主和宗座的恩宠。

Having charged the priest Don Eduardo Royo, chaplain and confessor at the convent of the Immaculate Conception of Agreda, carefully and exactly to compare the manuscript which is to serve as copy for the printing of the new edition of the “City of God” now about to be published by the religious of the above-named convent, with the authenticated autograph manuscript of that work there preserved,—and having ascertained by a personal revision of a great part of the manuscript that the said priest has diligently and faithfully fulfilled this charge imposed upon him by us:

已责成艾吉达圣母无玷始胎修会的司祭、特派司铎和听告解神父唐·爱德华多·罗约仔细、准确地比较手稿，该手稿将作为即将由上述修会的修士出版的新版《天主奥秘之城》的印刷稿，保存了经认证的该作品亲笔签名手稿，并通过亲自修改手稿的大部分，确定上述司铎已尽职尽责地履行了我们对他的责成：

We now therefore certify that this present edition of ‘Ciudad de Dios'with the exception of a few mere orthographic modifications, is entirely conformable to the autograph of that work as composed and written by the Venerable Mother Mary of Jesus of Agreda.

因此，我们现在证实除了少数几个正字法修改外，这一版本完全符合可敬的‘艾吉达的耶稣玛利亚’所创作和书写的作品的手稿。

Tarazona, April 7, 1911.

塔拉佐纳，1911年4月7日

James, Bishop of Tarazona.

塔拉佐纳主教雅格

Finally follows the official approbation of the Right Reverend Bishop of the Fort Wayne Diocese, where this English translation is published.

最后，在韦恩堡教区的可敬的总主教的官方批准之后，这个英译本在那里出版。

Rome City, Ind., Aug. 24, 1912.

印第安纳州罗马市。1912年8月24日。

The Rev. George J. Blatter,

乔治·J·布拉特神父，

Dear Rev. Father:—

亲爱的可敬的神父

My Imprimatur is herewith granted to your English translation of the work entitled ‘Ciudad de Dios? Wishing you every blessing, I remain,

兹批准你对题为《天主奥秘之城》的英文版翻译，愿你拥有我所有的祝福，

Devotedly in Domino,

全心赞美上主

H. J. ALERDINH, Bishop of Fort Wayne.

H.J.阿勒丁,韦恩堡主教

The author has made use of capital letters in the text slightly at variance with common usage, in order to avoid complication and secure greater clearness.

作者在文本中使用了与常用用法略有不同的大写字母，以避免复杂化和确保更清楚。

The paragraph numbers are those of the newest Spanish edition of “Ciudad de Dios” in 1912. In the abridgment they vary slightly.

段落编号是1912年最新西班牙版《天主奥秘之城》。在删节部分中，它们略有不同。

译注：很遗憾，《天主奥秘之城》中文译本到现在才着手翻译，这对几百年来的中国基督徒来说是多么大的损失啊！作为有新教背景的牧师翻译这本书，也是很不可思议。对我们中文译者团队来说当然万分荣幸，只是确实感到太晚了。

INTRODUCTION

引言

1. When I was ready to present before the throne of God the insignificant results of my labors in writing the first part of the most holy life of Mary, the Mother of God, I wished to subject it to the scrutiny and correction of the divine light, by which I had been guided in my shortcomings.

1. 当我准备在天主的宝座前展示圣母玛利亚最神圣生命的第一部分，那是我微不足道的劳动成果，我希望让它接受神圣之光的审查和纠正，这是引导我改正缺点的光。

I was very anxious to be consoled by the renewed assurance, and benign approval of the Most High, and to know, whether He wished me to continue or to abandon this work, which is so far above my lowliness.

我急切地想从至高的天主那里得到再次保证和温和赞许的安慰，想知道祂是希望我继续做这项工作，还是希望我放弃这项远远超出卑微的我的工作。

The Lord responded saying: “Thou hast written well, and according to our pleasure; but We desire thee to understand, that in order to manifest the mysteries and most high sacraments of the rest of the life of our only and chosen Spouse, Mother of our Onlybegotten, thou hast need of a new and more exalted preparation.

上主回答说：「你写得很好，合我们的心意；但是我们希望你明白，为了显示我们唯一的和拣选的净配，我们独生子的母亲的余生的奥秘和最崇高的圣事，你需要一个新的和更崇高的预备。

It is our wish that thou die to all that is imperfect and visible, and that thou live according to the spirit; that thou renounce all the occupations and habits of an earthly creature and assume instead those of an angel, striving to attain in them a still greater purity and an entire conformity with what thou art to understand and write.”

我们的愿望是，你要向所有不完美的和可见的事物死去，你要顺着圣神而活；你要弃绝所有尘世受造物的消遣和习性，取而代之的是天使的，努力在其中获得更大的纯洁和与你所理解和书写的完全一致。」

2.In this answer of the Most High I understood, that such a high perfection of life and habits and such an unwonted exercise of virtues was proposed and required of me, that, full of diffidence, I became disturbed and fearful of undertaking a work so arduous and difficult for an earthly creature.

2. 在至高天主的回答中，我明白了，如此成全的生活和习性，如此不寻常的美德操练，是向我提出和要求的，因此，我充满了羞怯，忐忑不安，害怕承担对一个世俗的人来说如此艰巨和困难的工作。

I felt within myself great repugnance rising up in the flesh against the spirit.

我觉得自己内心深处有一种强烈的厌恶感，那就是从肉体上起来反抗圣神。

The spirit called me with interior force, urging me to strive after the disposition, which was required of me, and advancing as argument the pleasure of the Lord and the benefits accruing to myself.

圣神以内在的力量召叫我，督促我努力追求我所需要的性情，并以天主的喜悦和自己的益处为凭据。

On the other hand the law of sin (Rom. 7, 23), which I felt in my members, opposed the divine promptings and discouraged me by the fear of my own inconstancy.

另一方面，我在我的肢体中感受到的罪律（罗马书7章23节）反对上主的指示，并因害怕自己的反复无常而使我气馁。

［经文〈罗马书7:23〉：可是，我发觉在我的肢体内，另有一条法律，与我理智所赞同的法律交战，并把我掳去，叫我隶属于那在我肢体内的罪恶的法律。]

I felt a great distaste, which deterred me and a great pusillanimity which filled me with fear. In this excitement I began to believe, that I was not capable of treating about such high things, especially as they were so foreign to the condition and estate of a woman.

我感到一种极大的厌恶，这使我望而却步，一种极大的怯懦，这使我充满了恐惧。在这种激动中，我开始相信，我没有能力处理如此崇高的事情，尤其是当它们与一个女人的状况和地位如此格格不入的时候。

3. Overcome by fears and difficulties, I resolved not to continue this work, and to use all possible means to adhere to this determination.

3. 我克服了恐惧和困难，决心不再继续这项工作，并用一切可能的手段坚持这一决心。

The common enemy knew my fear and cowardice, and, as his utmost cruelty is more aroused against the weak and disheartened, he made use of this very disposition to attack me with incredible fury.

普通的仇敌知道我的恐惧和怯懦，由于牠对软弱和灰心的人更加残忍，牠就利用这种性情以难以置信的愤怒攻击我。

It seemed to him, that I was left without help in his hands. In order to conceal his malice, he sought to transform himself into an angel of light, pretending to be very solicitous for my soul and for my welfare.

在仇敌看来，我在牠的手上孤身无援。为了掩饰牠的恶意，牠试图把自己变成一个光明的天使，假装非常关心我的灵魂和我的福祉。

Under this false pretext he perfidiously deluged me with his suggestions and doubts; he represented to me the danger of damnation and frightened me with punishments similar to those of the chief of the angels (Is. 14, 12), since I had sought in my pride to comprehend, what was above my powers and in opposition to God himself.

在这个虚伪的借口下，牠背信弃义地向我灌输牠的建议和怀疑；牠向我指出了被定罪的危险，并以天使之首被咒诅的刑罚来恐吓我(依撒意亚14：12)，因为我曾在骄傲中寻求理解超越我能力的事物，并反对天主自己。

［经文〈依撒意亚 14:12〉：朝霞的儿子──晨星！你怎会从天坠下？倾覆万邦者！你怎么也被砍倒在地？]

4. He pointed out to me many souls, who, professing virtue, were deceived by some secret presumption and by yielding to the insinuations of the devil; and he made me believe, that in so far as I sought to scrutinize the secrets of the divine Majesty (Prov. 25, 27), I could not but be guilty of pride and presumption, thus being already judged.

4. 牠向我指出，许多人自称有美德，却被某种隐秘的傲慢所欺骗，并屈从于魔鬼的暗示。牠使我相信，当我试图窥探荣耀尊威的天主的秘密时(箴言25：27)，我不能不为自己的傲慢和狂妄而感到内疚，因为我已经受到了审判。

［经文〈箴言25：27〉：吃蜂蜜过多，有损无益；过于求光荣，反而受累。]

He urged very strongly, that the present times were ill suited for such matters and sought to confirm his assertion by what happened to some well known persons, who were found to labor under deceit and error.

仇敌极力主张，现在的时代不适合这样的事情，并试图通过一些知名人士的遭遇来证实牠的断言，这些人被发现在欺骗和错误中工作。

He reminded me of the dread of the spiritual life in others; how great would be the discredit, which would arise by any mistake of mine and what evil effect it would have on those of little piety; all this I would know by experience and to my regret, if I persisted in writing about this matter.

牠让我想起了对别人精神生活的畏惧；如果我犯了任何错误，那将是多么大的耻辱啊，对那些不大虔诚的人会产生多么邪恶的影响啊，如果我坚持要把这一切写下来，我将凭经验和遗憾了解这一切。

And as it is true evidently, that all the opposition to the spiritual life and the small esteem in which the mystic virtues are held, is caused by that mortal enemy, so, for the purpose of doing away with Christian devotion and piety in many souls, he succeeds in deceiving some and in sowing the cockle among the good seed of the Lord (Matth. 13, 25).

显然，所有对灵性生活的反对和对奥秘美德的轻视，都是由那个死敌引起的，因此，为了在许多灵魂中消除基督徒的虔诚和孝爱，牠成功地欺骗了一些人，并在主的好种子中播下了莠子(玛窦福音 13:25)。

［经文〈玛窦福音 13:25〉：但在人睡觉的时候，他的仇人来，在麦子中间撒上莠子，就走了。 (玛窦福音 13:25)

Thus he causes confusion and obscures the true sentiment concerning it, making it more difficult to distinguish the darkness from the light.

因此，牠造成了混乱，模糊了与之相关的真实情感，使得区分黑暗和光明变得更加困难。

I am not surprised to see him succeed therein, as the true discernment is the special work of God and of those, who participate in his true wisdom, and do not govern themselves only by earthly insight.

看到仇敌在其中取得成功，我并不感到惊讶，因为真正的洞察力是天主和那些参与天主的真正智慧者的特殊作为，而不是仅仅通过世俗的领悟来管理自己。

5. It is not easy during this mortal life to discern true prudence from the false; for often also the good intention and zeal warp the human judgment, when counsel and light from on high are wanting.

5. 在这凡人的一生中，辨别真实的明智和虚假的明智是不容易的；因为当缺少来自上天的劝谕和光照时，善意和热情也常常扭曲人类的判断。

I had occasion to learn this in the execution of that which I am about to undertake: for some persons, well known as devout, not only those who loved me on account of their piety and desired my welfare, but also those who were less loving and considerate: all alike at one time wished to deter me from this undertaking, and also from the path, which I was going, as if I was proceeding upon it by my own choice.

在执行我即将承担的任务时，我有机会了解到这一点：对于一些众所周知的虔诚的人来说，不仅是那些因为虔诚而爱我并渴望我幸福的人，而且还有那些不那么爱我和体贴我的人：所有人都曾一度希望阻止我从事这项工作，也阻止我走这条道路，就好像这是我自己选择的。

Their fear of drawing discredit or confusion upon those who were striving after piety with me, or upon religion or my neighbors, and especially upon the convent in which I lived, caused them anxiety and to me, affliction.

他们害怕给那些和我一起努力追求虔诚的人，或给修会或我的近人，尤其是给我居住的女修道院带来羞辱或困惑，这使他们焦虑，对我来说也是痛苦。

I was much enamoured by the security, which the ordinary paths of the other nuns seemed to offer; I acknowledge, that this suited more my own insight and my inclination and desires, and was urged upon me still more by my timidity and my great fears.

其他修女走普通的路，似乎有一种安全感，这使我十分着迷。我承认，这更适合我自己的洞察力和我的倾向和愿望，而我的胆怯和巨大的恐惧更促使我这样做。

6. Cast about upon these impetuous waves, my heart sought to reach the port of obedience in order to reassure me in the bitter sea of my confusion.

6. 在汹涌的波浪中，我的心试图到达顺从的港口，以便在痛苦的混乱的海洋中让我安心。

To add to my tribulation, it began to be rumored about in our order, that my spiritual father and superior, who had for many years directed my soul and who well understood my interior trials, who moreover had commanded me to write the preceding part of this history, who would most likely encourage, quiet, and console me, was suggested for removal to a higher office.

让我更加痛苦的是，在我们的修会中，开始有传言说，我的属灵父亲和长上，多年来一直指导着我的灵魂，他非常了解我内心的磨练，而且他还命令我写下这段历史的前半部分，这个最有可能鼓励我、让我安静下来并安慰我的人，被建议调到更高的职位。

The suggestion was not acted upon, but it occasioned his absence for many days, and the dragon took advantage of all this in order to pour out against me the furious river of his wrath (Apoc. 12, 15).

这个建议没有被付诸行动，但却导致长上离开了多日，而巨龙利用这一切，向我倾泻了牠愤怒的河水。(默示录 12:15)

［经文〈默示录 12:15〉：那蛇遂在女人后面，从自己的口中吐出一道像河的水，为使那女人被河水冲去； ]

Thus, though in vain, he exerted all his malice, on this occasion and others, to entice me from obedience and deprive me of the guidance of my superior and master.

因此，牠虽然徒劳，但是牠见缝插针，施加了一切恶意，引诱我不服从，剥夺我的长上和神师的指导。

7. In addition to all the contradictions and temptations already mentioned, and many others not possible to describe, the demon sought to deprive me of my health, causing many aches, indispositions and disorders of the whole body.

7. 除了前面提到的以及许多无法描述的所有矛盾和诱惑，恶魔试图剥夺我的健康，造成整个身体的许多疼痛、不适和紊乱。

He harassed me with insurmountable sadness and conflicting thoughts; he seemed to confuse my understanding, hinder correct thinking, weaken my will power, and sift me in body and soul.

牠用难以克服的悲伤和矛盾的思想侵扰我；牠似乎混淆了我的理解力，阻碍了我正确的思考，削弱了我意志的力量，使我的身体和灵魂都受到了考验。

And it happened that in the midst of this confusion I committed some faults, which were serious enough in me, although they were committed not so much in malice as from human fraility.

碰巧，在这种混乱之中，我犯了一些错误，这些错误对我来说是足够严重的，尽管它们与其说是出于恶意，不如说是出于人性的脆弱。

Nevertheless the serpent sought to use them for my destruction more than any other means; for thus having interrupted the flow of good works, his fury was let loose to cause still greater faults in this embarrassment by inveigling me to exaggerate my guilt.

然而，那条古蛇想要用这些东西毁灭我，胜过用别的东西。因为牠这样打断了我的善行，牠的愤怒被释放出来，诱使我夸大我的罪过，从而在这难堪中造成更大的错误。

To this he drove me by impious and most insidious suggestions, seeking to persuade me, that all that I had experienced in the path which I had trodden, was false and erroneous.

对此，牠用不敬和最阴险的建议驱使我，试图说服我，我在我所走过的道路上所经历的一切，都是虚假的和错误的。

8. As these insinuations, on account of the faults committed and on account of my continual consternation and fears, began to appear plausible, I resisted them less than others; and it was only through the special mercies of the Lord, that I did not fall entirely from all belief and hope in a remedy.

8. 由于这些含沙射影的暗示，由于所犯的错误和我不断的惊恐和畏惧，这些暗示开始显得貌似有理，我比其他人更少抵制它们；只有通过主的特别的怜悯，我才没有完全放弃信仰和盼望。

But I found myself so entangled in difficulties and surrounded by darkness, that I may say, the groanings of death encompassed me and the sorrows of hell engulfed me (Ps. 17, 5) inspiring me with dread of extreme peril.

但我发现自己被困难围困，被黑暗包围，可以说，死亡的呻吟包围我，地狱的痛苦包围我(圣咏17：5)，使我胆战心惊。

［经文〈圣咏17：5〉：死亡的狂涛环围着我，凶恶的险波惊吓着我，]

I resolved to burn the manuscripts of the first part of this divine history and to desist from writing the second. The angel of satan, who inspired me with this resolution, induced me also to withdraw myself from the whole undertaking: to put an end to the pursuit of the spiritual life, to neglect my interior life, and not to communicate about it with any one.

我决定烧毁这段神圣历史的第一部分手稿，不再写第二部分。鼓动我做出这个决定的撒殚的使者，也诱导我退出整个任务：结束对灵性生活的追求，忽视我的内在生活，不与任何人交流。

Thus would I be able to do penance for my sins, appease the Lord, propitiate Him, and retain his friendship.

这样，我就可以补赎我的罪，安抚上主，抚慰祂，保持祂的友谊。

In order to make sure of the effects of his concealed malice he proposed, that I make a vow not to write any more on account of the danger of being deceived and of deceiving; but that instead, I amend my life, retrench my imperfections and embrace penance.

为了确定仇敌隐藏的恶意的影响，牠建议我发誓不要再写作，因为我有被欺骗和欺骗人的危险；但相反，我改变了我的生活，缩小了我的缺点，欣然补赎。

9. With this masque of seeming virtue the dragon pretended to establish his damnable counsels and cover himself with the skin of a sheep, while in reality he acted as a bloodthirsty and devouring wolf.

9. 龙装出一副美德的样子，假装制定牠那可恶的计划，用羊皮把自己盖住，而实际上牠是一只嗜血的狼。

He persevered for some time in this attack and all alone I remained for fifteen days in a night of darkness, without relief or consolation either human or divine: without the former, because I was without the help and the counsel of obedience, and without the latter, because the Lord had interrupted the flow of his favors, his enlightenments and continual inspiration.

牠在这次攻击中坚持了一段时间，我独自一人在暗夜呆了十五天，即没有人的安慰，也没有天主的安慰：没有人的安慰，因为我內没有顺服的帮助和忠告，没有天主的安慰，因为上主中断了祂的恩惠、祂的启迪和不断涌流的灵感。

Above all was I distressed by despair of salvation and in it, the persuasion, that death and the danger of my eternal damnation was approaching; all this was instigated and fostered in me by the enemy.

最令我痛苦的是，我觉得我的灵魂得不到救赎，在绝望中，我深信死亡和我被永远诅咒的危险正在逼近；这一切都是仇敌在我心中煽动和助长的。

,10. But as the aftertastes of his temptations are so bitter and end but in despair, the very disturbance, by which he upset the whole republic of my powers and acquired habits, made me more wary of fulfilling anything which he urged on me and proposed to me.

10. 但是，由于仇敌诱惑的余味是如此苦涩，并在绝望中结束，这正是牠扰乱我整个的力量和养成的习惯，使我更加警惕，不愿完成牠催促我和向我提议的一切。

He availed himself of the continual fear, which tormented me with the dread of offending God and of losing his friendship and when, in my doubts, I applied myself to works of piety, he sought to draw me away.

牠利用了这种持续不断的恐惧，这种恐惧折磨着我，我害怕冒犯天主，害怕失去天主的友谊。当我心存疑虑，一心从事虔诚的工作时，牠却想把我引开。

This very fear however made me hesitate at what the astute dragon had tried to convince me of and in this uncertainty I deferred giving assent to it.

然而，正是这种恐惧使我对狡猾的龙试图说服我的东西犹豫不决，在这种犹豫不定的情况下，我迟迟不同意。

My high regard for obedience also, by which I had been ordered to write, and the contrariness of that which I felt in my interior, helped me to resist and to recoil at his suggestions.

我对服从的高度尊重，这也是我被命令去写的，以及我内心感受到的矛盾，帮助我抵制和厌弃牠的建议。

Above all the assistance of the Most High defended me and permitted not the beasts to snatch my soul, which amid sighs and groans confessed Him.

最重要的是，至高天主帮助保护了我，不允许野兽抢夺我的灵魂，我的灵魂在叹息和呻吟中称颂了至高的天主。

I cannot describe in words the temptations, combats, troubles, dismays and afflictions, which I suffered in this battle: for I saw myself placed in such a state, that in my judgment there was really no greater difference between my condition and that of the damned, except that in hell there is no redemption, while in mine it was still possible.

我无法用语言描述我在这场战斗中所遭受的诱惑、斗争、烦恼、沮丧和痛苦：因为我看到自己处于这样一种状态，根据我的判断，我的状况与被定罪受罚者的状况没有更大的区别，只是在地狱里是没有救赎的，而在我的地狱里，救赎仍然是可能的。

11. One day, in order to get some respite, I cried out from the bottom of my heart saying: “O woe is me, that I have come to such a state! and woe to my soul, which finds itself therein! Whither shall I turn, since all the portals of my salvation are closed?”

11. 有一天，我为了得到一点喘息的机会，从心底里喊了一声：「啊，我有祸了，竟落得这样的下场！我的灵魂在其中，有祸了！既然所有拯救我的大门都关闭了，我该往哪里去呢？」

Immediately a strong and sweet voice gave answer within myself: “Whither dost thou wish to go outside of God himself?”

我心中立刻有一个强烈而甜美的声音回答：「你想离开天主去哪里？」

（翻到这里，鼻子一酸，眼睛湿润了。）

By this answer I perceived that my cure was at hand in the Lord, and at the breaking of this dawn I began to raise myself from the depth of the confusion, into which I was cast, and I felt, a powerful increase in the fervor of my desires and in the acts of faith, hope and charity.

通过这个回答，我意识到我的医治就在上主的手中。在黎明时分，我开始从我陷入的混乱深渊中振作起来，我感到我渴望的热情和信德、望德和爱德的行动有了强烈的增长。

I debased myself in the presence of the Most High and, in firm confidence in his goodness, I wept over my faults with bitter sorrow. I confessed them many times and sighing from the depth of heart, I began to seek again the former light and truth.

我在至高天主面前自卑自贱，我坚信祂的美善，我带着痛苦的悲伤为我的错误哭泣。我称颂了很多次，从内心深处叹息，我开始重新寻找以前的光照和真理。

And as the divine Wisdom comes forth to meet those by whom it is invoked (Wis. 6, 17), it advanced toward me in delight and cleared away the night of my confusion and tormenting afflictions.

当神圣的智慧出来迎接那些被祂唤醒的人时(智慧篇6：17)，欢欢喜喜地向我走来，清除了我整夜的困惑和痛苦。

［经文〈智慧篇 6:17〉：因为，智慧到处寻找配得上自己的人，她在路上亲切地把自己显示出来，很关心地迎接他们。 ］

12. Presently that bright day broke, which I had desired so much; the quiet possession of peace returned; I enjoyed the sweet love and vision of my Lord and Master, and with it I again perceived, why I should believe, accept and esteem the benefits and favors, which his mighty arm wrought in me.

12. 不久，我渴望已久的那个明媚的日子来到了；我的心灵又恢复了和平和宁静；我享受着我的上主和师傅的甜蜜的爱和神视，我再次意识到为什么我应该相信、接受和尊重祂强大的臂膀在我身上给我带来的益处和恩惠。

I gave Him thanks as far as was in my power; and I saw, who I was and who God is; that a creature by itself can do nothing, that it is nothing, because sin is nothing.

我尽我所能向祂表示感谢；我看见了，我是谁，天主是谁；一个人本身什么也做不了，他什么都不是，除了罪之外，所有的恩宠都不是出自于我们，而是完全来自天主。

I saw also what man can do when raised up and assisted up by the divine right hand, being much more than can be imagined by our earthly faculites.

我也看到了人在上主圣手的帮助下所能做的事情，这比我们尘世的能力所能想象的要多得多。

Humbled in the perception of these truths and in the presence of the inaccessible light, (which is vast and strong, without deceit or falsehood), my heart flowed over in sweet affections of love, praise and thanksgiving.

在对这些真理的感知中，在无法到达的光面前，我感到谦卑，（这光明是广大而强烈的，没有欺骗或虚假），我的心在爱、赞美和感恩的甜蜜情感中流淌。

For now I understood, that He had guarded and defended me, so that in the confused night of temptations my lamp might not be extinguished (Prov. 31, 18); and in the depth of my gratitude I annihilated myself to the dust and humiliated myself as a worm of the earth.

因为我现在明白了，祂曾看顾我，保护我，使我的灯在迷惑的夜里不致熄灭(箴言31：18)；在深深的感激中，我把自己湮没在尘土中，羞辱自己像一条地上的虫子。

［经文〈箴言 31:18〉：她发觉自己经营生利，她的灯盏夜间仍不熄灭。 ］

13. To make this benefit more certain, I immediately heard an interior exhortation, without knowing clearly from whence it proceeded; while it severely reprehended me for my disloyalty and my wrongful ways, it at the same time admonished and enlightened, instructed and corrected me.

13. 为了使这一恩惠更加确定，我立刻听到了内心的一声劝诫，虽然不知道是从哪里来的。它严厉地谴责我的不忠和错误的做法，同时也告诫我，开导我，教导我，纠正我。

It furnished me with a deep understanding of good and evil, of virtue and vice, of what was secure, useful and beneficial, as well as their contraries; it laid open to me the way of eternity, gave me a knowledge of the means and of the end, of the value of life everlasting, and of the miserable unhappiness and the so little considered ruin of endless perdition.

这劝诫使我对善与恶、美德与恶行、什么是安全的、有用的和有益的，以及它们的对立面有了深刻的理解；这劝诫为我打开了永恒之路，让我知道了方法和目的，知道了永生的价值，知道了悲惨的不幸和无穷无尽的毁灭。

14. In the profound knowledge of these two extremes, I confess that I was dumbfounded and cast about between the fear of my dreadful infirmity and the desire of reaching the happiness, of which I was unworthy on account of my demerits.

14. 在对这两个极端的深刻认识中，我承认我目瞪口呆，不知所措，一方面害怕自己可怕的软弱，另一方面又渴望获得幸福，但因为我的罪债，我不配获得幸福。

I was full of the thought of the kindness and mercy of the Most High; and the fear of losing Him: I beheld the two different ends awaiting the creatures: eternal glory and eternal misery; and it seemed a small matter to me to suffer all the pains and the torments of the world, of purgatory and hell itself, in order to attain to the one and to avoid the other.

我满脑子都是至高者的良善和慈悲；以及对失去祂的恐惧：我看到了等待着受造物的两种不同的结局：永恒的光荣和永恒的痛苦；对我来说，为了达到其中之一，避免另一个，忍受这个世界、炼狱和地狱本身的所有痛苦和折磨似乎是一件小事。

And although I perceived, that the divine help is assured to those who seek to make use of it, yet as I also saw by this light, that life and death are in our hands (Eccli. 15, 18), and that our weakness or malice may prevent the proper use of grace, and that the tree will lie for all eternity as it once has fallen (Eccles. 11, 3), on this account I was overcome by the deepest sorrow, which penetrated my heart.

虽然我察觉到，上主的帮助对那些寻求利用它的人来说是有保证的，但正如我也通过这种光看到的那样，生与死掌握在我们手中(德训篇15：18)，我们的软弱或恶意可能会阻止正确使用恩宠，树将永远躺在那里，因为一旦它已倒下（树一倒在哪里，就躺在哪里）(训道篇11：3)，因此我被最深的悲伤，穿透了我的心。

［经文〈德训篇15：18〉：生死善恶，都在人面前；人愿意那样，就赐给他那样。 经文〈训道篇11：3〉：云一满了，雨即倾注于地。树倒向南或倒向北，一倒在哪里，就躺在哪里。］

15. This sorrow was increased by a most severe answer or inquiry, which came from the Lord.

15. 从上主而来的最严厉的回答或询问增加了这种悲伤。

For while I found myself thus annihilated in the consciousness of my weakness and danger and by the thought of having offended his justice, so that I dared not raise my eyes toward Him, He met my speechless sorrow by the advances of his mercy, saying to me in answer to them: “Which dost thou wish, my soul? Which dost thou seek ? Which of these ways wilt thou choose ? What is thy resolve ?”

因为当我意识到自己的软弱和危险，想到冒犯了祂的公义，以致我不敢抬起眼睛看祂时，祂以祂的仁慈满足了我无言的悲伤，对我说：「我的灵魂，你希望什么？你在找什么？你会选择哪一种方式？你的决定是什么？」

This question was an arrow to my heart: for although I knew for certain, that the Lord knew my desires better than I myself, the delay between the question and the answer was incredibly painful to me; I wished, if possible, that the Lord should anticipate my answer and should not show Himself ignorant of the response, which I would give.

这个问题就像一支箭射中了我的心，因为尽管我确信，上主比我自己更了解我的愿望，问题和答案之间的延迟让我感到难以置信的痛苦；我希望，如果可能的话，主能预料到我的回答，而不是显示祂对我的回答一无所知。

But, impelled by great emotion, I made response in words coming from the innermost of soul, and said; “Lord and omnipotent God!

但是，在巨大的情感的驱使下，我用来自灵魂深处的话语作了回答：「上主，全能的天主！

The path of virtue, the way of eternal life do I chose, this do I desire, and in this do Thou place me; and as I do not merit it in thy justice, I appeal to they mercy, and I offer for myself the infinite merits of thy most holy Son and my Redeemer, Jesus Christ.”

我选择了美德之路，永生之路，这是我所渴望的，你将我置于其中；因为我不配得你的公义，我恳求你的公义的慈悲和怜悯，我为自己向你奉献你的至圣之子和我的救赎主耶稣基督的无限功德。」

16. I was made aware, that this highest Judge remembered the promise, which is given to the Church, that He would grant all that is asked in the name of his Onlybegotten (John 16, 23), that in Him and on his account my petition was granted and its fulfillment hastened according to my poor wishes.

祂使我知道，这位至高的审判者记住了祂赐给教会的应许，即祂会因祂独生子的名答应所有的请求(若望福音16：23)，在祂里面，为了祂的缘故，我的请求被批准了，并按照我可怜的愿望，迅速实现了。

［经文〈若望福音16:23〉：到那一天，你们什么也不必问我了。我实实在在告诉你们：你们因我的名无论向父求什么，他必赐给你们。 ］

Certain conditions were made and proposed to me by an intellectual voice, saying to me interiorly: “Soul, created by the hand of the Almighty, if thou wishest, as one of the elect, to follow in the path of the true light and attain the position of a most chaste spouse of the Lord, who calls thee, it is befitting, that thou observe the laws and precepts of love.

一个理智的声音向我提出了某些条件，在内心对我说：「由全能的天主之手创造的灵魂啊，如果你希望，作为一个选民，跟随真光的道路，并获得主的最纯洁的净配的地位，主召叫你遵守爱的法律和诫命是合适的。

The first thing required of thee is, that thou reject entirely all earthly inclinations, renouncing all and every affection toward the transient things, so that thou have no love or affection toward any created being, no matter how useful, beautiful or agreeable it may appear to thee.

你需要做的第一件事是，你要完全拒绝一切世俗的爱好，放弃对短暂的事物的一切喜爱，使你对任何被创造的存在都没有爱或感情，无论它在你看来是多么有用、多么美好或多么令人愉悦。

Cherish no created image, harbor no earthly affection; let thy will rest in no created object, except in so far as thy Lord and Spouse shall command thee for the wellordering of thy love, or in so far as thou canst be aided thereby to love Him alone.”

不要珍惜受造物的外象，不要怀有尘世的感情；不要让你的意志停留在任何在受造物上，除非你的上主和净配吩咐你好好地爱它，或者你能因此得到帮助，你才单单去爱祂。」

17. “And when, after thus reaching this perfect abnegation and renunciation of thyself, thou shalt have freed and disentangled thyself from all earthly things, seek the Lord, raising thyself with the swift wings of the dove toward the high habitation, in which He, in his condescension, wishes to place thy spirit; so that there thou mayest live in his presence and have a secure dwelling-place.

17. 当你达到这种完全的克己和弃绝之后，你将从所有尘世的事物中解脱出来，寻求上主，用鸽子迅捷的翅膀飞向高处的居所，在上主的屈尊之下，祂愿意把你的灵魂安置在那里；使你可以住在祂面前，有安稳的居所。

This great Lord is a most jealous Spouse and his love and emulation are strong as death (Cant. 8, 7). He wishes to adorn thee and set thee in a secure place, in order that thou mayest not issue from it, or leave his presence for another, where thou findst Him not or enjoyest not his caresses.

这位伟大的上主是一个非常忌邪的净配，祂的爱和嫉恨像死亡一样强烈。（雅歌8：7）祂希望装饰你，并把你放在一个安全的地方，这样你就不会离开它，或离开祂的面去别的地方，但在那里你找不到祂或享受不到祂的爱抚。

［经文〈雅歌 8:7〉：请将我有如印玺，放在你的心上，有如印玺，放在你肩上，因为爱情猛如死亡，妒爱顽如阴府：它的焰是火焰，是上主的火焰。］

He, with whom thou art to converse without mistrust, wishes to sign thee with his own hand, and this is a most equitable law, which the spouses of the great King must observe; for even those in the world observe it, in order to show their faithfulness.

祂希望与你进行没有猜忌的交谈，并亲手签署一项最公平的法律，伟大君王的净配必须遵守；因为世上的人也要遵守，以显出他们的信实。

It is due to the nobility of thy Spouse, that thou observe a behavior corresponding to the dignity and position conferred by Him, without descending to anything not befitting this estate or making thee unworthy of the adornment lavished upon thee for entrance into his bridal chamber.”

这是由于你净配的高贵，你的行为要相称祂赋予你的尊严和地位，不要堕落到不适合这个身份的地位，也不要使你不配进入你的净配为你精心布置的新房。

18. “Next I require of thee, that thou despoil thyself with diligence of the vestments torn by thy faults and imperfections, soiled by the effects of sin, and made odious by the inclinations of nature.

18. 「其次，我要求你，用勤奋的努力夺回你领洗时穿的白衣，把被你的错误和不成全，被罪恶的影响所玷污，因本性的倾向而令人憎恶的撕裂的白衣夺回。

His Majesty wishes to wash off the stains, to purify and renew thee with his beauty, but under condition, that thou never lose sight of the poor and despicable vestments of which thou hast been divested, so that in the memory and knowledge of this benefit, thou mayest spread the odor of sweetness for this great King by the nard of thy humility (Cant. 1, 11), and so that thou mayest never forget the return, which thou owest to the Author of thy salvation.

荣耀尊威的天主希望洗掉污秽，用祂的美善来净化和更新你，但有一个条件，那就是你永远不要忽视你被剥夺的可怜和沾污的白衣，这样在对这一恩惠的记念和了解中，你可以通过你的谦逊的香膏为这位伟大的君王传播甜美的馨香（雅歌1：11）。这样你就永远不会忘记你对你的拯救者的回报。

［经文〈雅歌1：12〉：君王正在坐席的時候，我的香膏已放出清香。]

Thus will He, by the precious balsam of his blood, purify thee, heal thy wounds and enlighten thee copiously.”

这样，祂将用祂宝血香膏，洁净你，治愈你的创伤，并丰富地启迪你。」

19. “In addition to all this” (this voice continued to say) “in order that thus forgetting all earthly things thou mayest be coveted by the highest King, seek to adorn thyself with the jewels, which He in his pleasure has prepared for thee.

19. 「除此之外，」(这个声音继续说)　「为了忘掉尘世的一切，让至高的君王渴望，你应该用他乐意为你准备的珠宝来装饰自己。

The vestments, which shall cover thee, are to be whiter than the snow, more brilliant than the diamond, more resplendent than the sun and yet they will be at the same time so delicate, that they will easily be spoiled by any negligence, making thee abominable in the sight of thy Spouse.

覆盖在你身上的白衣将比雪更白，比钻石更亮，比太阳更灿烂，但同时它们又是如此的精致，以至于它们很容易被任何疏忽所损坏，使你在你的净配面前变得可憎。

But if thou preserve them inthe purity which He desires, thy steps will be beautiful as the Prince’s daughter (Cant. 7, 1), and his Majesty will be pleased with thy sentiments and thy words. As a cincture of thy vestment He will give thee the knowledge of his divine power and his holy fear, in order that, having bound thy inclinations, thou mayest direct thyself by his pleasure.

但如果你按祂所希望的那样保持纯洁，你的步伐就会像公主一样美丽(雅歌7：1-2)，荣耀尊威的天主也会对你的情操和言语感到喜悦。祂必使你知道祂的大能和神圣的敬畏，如同你衣服上的腰带，这样，在约束了你的意愿之后，你就可以通过祂所悦纳的来引导你自己。

［经文〈雅歌 7:1-2〉：归来，归来！叔拉米特！归来，归来！让我们看看你！你们要看叔拉米特什么？看她在两队中舞蹈。公主！你的脚穿上凉鞋，是多么美丽！］

The jewels of thy necklace, which adorn thy neck, signifying thy humble submission, shall be the costly stones of faith, hope and charity.

你颈上佩戴的珠宝，象征着你谦卑的顺服，将成为信仰、希望和慈善的珍贵宝石。

As a clasp for thy hair (which are the high and exalted thoughts and thy heavenly intelligences), thou wilt have from Him the infused science and wisdom, and the embroideries of thy vestments shall be all the beauty and richness of the virtues.

作为你头上的装饰（那是崇高的思想和你的属天聪明），你将从祂那里得到灌注的知识和智慧，你白衣上的绣饰将是美德的全部美丽和丰富。

Thy diligence in performing what is most perfect shall serve thee as sandals, and they laces shall be the avoidance and restraints, that thou wilt use in order to keep from evil.

你在做最完美的事情时的勤奋会像你脚上穿的鞋一样为你服务，而鞋带将是你用以节制、你将使用它来避免邪恶的东西。

The rings, which will beautify thy fingers, shall be the seven gifts of the Holy Ghost; and the beauty of thy face shall be the participation of the Divinity, which on account of his holy love, shall shine therefrom.

这订婚的戒指是圣神的七恩，可以使你的手所做的工更加美丽。 你脸的美好将是天主性的参与，因为祂神圣的爱，将从你脸上闪耀。

Thereto thou shalt add the coloring of confusion for having offended Him, in order that it may make thee ashamed of offending Him in the future, comparing at the same time the coarse and sordid habits of the past with those that now adorn thee.”

你应该为冒犯了祂而加上困惑的色彩，以便将来你会因为冒犯祂而感到羞愧，同时将过去的粗俗和肮脏的长袍（习性）与现在装饰你的长袍（习性）相比较。”

20. “And because thy own merits would make but a poor and miserable return for such a high espousal, the Most High wishes to ratify this contract by singling out, as if for thee alone, the infinite merits of thy Spouse Jesus Christ, and He makes thee a partaker of all his possessions and treasures in the heavens and upon earth. For all belongs to this supreme Lord, and of all this thou shalt be mistress as his spouse for thy own use and for the greater love of Him.

20. 因为你自己的功德对于这样一个崇高的婚礼来说只能得到一个可怜而糟糕的回报，至高者的愿望是通过挑选出你的净配耶稣基督的无限功德来认可这份契约，就好像是单独为你而存在一样，祂使你成为祂在天上和地上的所有的财产和财宝的分享者。因为一切都属于至高无上的上主，而你将成为这一切的女主人，作为祂的净配，为你自己所用，也为了对祂更大的爱。

But remember, soul, that in order to obtain such a gift, thou must hide all this within thyself, without ever losing thy secret; for I warn thee of the danger of soiling thy beauty with the least imperfection; but if at any time thou committest such an imperfection out of weakness, rise from it at once, like a strong one, and acknowledging it, weep over the small fault as if it had been the most grievous.”

但请记住，灵魂，为了获得这样的恩赐，你必须将这一切隐藏在你自己的内心，永远不要失去你的秘密；因为我警告你，你的美貌有被最小的缺点玷污的危险；但是，如果你在任何时候出于软弱而犯下这样的错误，就要像一个坚强的人一样，立即站起来承认它，为这一小错误而哭泣，就好像它是最严重的一样。」

21. “And in order that thou mayest have a dwelling-place and habitation befitting such a great estate, thy Spouse does not wish to set thee any limit, but it is his pleasure, that thou dwell in the infinite regions of his Divinity and that thou roam about and disport thyself through the illimitable fields of his attributes and perfections, where the view of the intellect is without restraint, where the will is delighted without shadow of misgiving, and where the inclinations are satiated without bitterness.

21. 「为了让你有一个适合这样一个伟大产业的栖身之所，你的净配不希望给你设定任何限制，但他乐意让你住在他神性的无限领域里，你在祂的属性和成全的无限领域中漫步和无拘无束的玩耍，在那里智力的观点是不受限制，在那里意志是愉快的，没有阴影；在那里，意愿得到满足，没有痛苦。

This is the paradise always delightful, where the most beloved brides of Christ find their recreation, where they gather the fragrant flowers and myrrh, and where the infinite is found for those that have renounced the imperfect nothing.

这是永远令人愉快的天堂，基督最心爱的新娘在这里找到了他们真正的快乐，他们在这里收集芳香的花朵和没药，那些弃舍了不完美而一无所有的人，在这里找到了无限的美好。

There will thy habitation be secure; and in order that thy intercourse and companionship may be in correspondence with it, I desire that thou converse with the angels, holding them as friends and companions, and copying from them, during their frequent conversations and intercourse with thee, their virtues by faithful imitation.”

你要在那里安然居住；为了使你的交往和友谊可以与它相对应，我希望你与天使交谈，把他们当作朋友和伙伴，并在他们频繁与你交谈和交往时，通过忠实地效法他们的美德来模仿他们。」

22. “Take notice” (continued the voice) “O soul, of the greatness of this benefit; for the Mother of thy Spouse and the Queen of heaven adopts thee anew for her daughter, receives thee as her disciple, and assumes the place of a Mother and of a Teacher toward thee.

22. 「请注意」（那声音继续说）「啊，灵魂，请注意这恩惠的伟大；因为你净配的母亲和天堂的元后重新接纳你为她的女儿，接受你为她的门徒，并委予你嬷嬷和教师的位置。

Through her intercession dost thou receive those special favors and they are all granted to thee that thou mayest write her most holy life. On this account thou hast been pardoned without thy merit, and that, which otherwise thou wouldst not have reached, has been conceded to thee.

通过天堂元后的转祷，你得到了那些特殊的恩惠，它们都赐给了你，你可以写下她至圣的生活。由于这个原因，你在没有功德的情况下得到了赦免，而那些你不可能得到的东西，也已经给了你。

What would become of thee, O soul, if it were not for the Mother of mercy?

灵魂啊，如果没有仁慈的圣母，你会变成什么样呢？

Thou wouldst already have perished, if her intercession had failed thee; poor and useless would have been thy works, if, by divine condescension, thou hadst not been selected to write this history, but the eternal Father chose thee for his daughter, in view of this work, and for a spouse of his Onlybe-gotten Son; and the Son received thee to his close embraces, and the Holy Spirit selected thee for his enlightenments.

如果她的转求落空，你早就灭亡了；如果你不是因为天主的屈尊而被选中来写这段历史，你的工作就会是贫乏和无用的，而永恒的天父正是因为这一工作而选择你作为祂的女儿，作为祂独生子的净配；圣子接纳你，紧紧拥抱你，圣神拣选你作祂的启示。

The document of this contract and espousal is written and imprinted on the white parchment of the purity of most holy Mary: there the finger and the power of the Most High have written it; the ink is the blood of the Lamb; the executor is the eternal Father; the tie which binds thee to Christ is the Holy Spirit; the bondsmen are the merits of the same Jesus Christ and of his Mother; for thou art but a vile worm, having nothing to offer and being expected to give merely thy free consent.”

这份契约和婚约的文件是由至圣玛利亚的纯洁书写并印在白色的羊皮纸上的：在那里，至高者的手指和能力写下了它；墨是羔羊的血；执行者是永生的父；将你与基督联系在一起的纽带是圣神；担保乃是同一耶稣基督和祂母亲的功德。因为你不过是一条微不足道的虫子，没有什么可以奉献，唯独指望你自由地同意。」

23. So far the admonishing voice, which I heard. Although I judged it to be that of an angel, yet whether such it was, I could not ascertain clearly, for I did not perceive it in the same way as at other times. Such manifestations and disclosures accommodate themselves to the dispositions of the soul at the time of their reception, as for instance it happened to the disciples at Emmaus (Luke 24, 16).

23. 到目前为止，我听到训诫的声音。虽然我判断这是一个天使，但是否如此，我不能确定清楚，因为所察觉到和前几次不一样。但这样的显示和揭露适合人灵在接受时的安排，例如在厄玛乌的门徒们就遇到了这种情况（路加福音24：16）　。

［经文〈路加福音24：16〉：他们的眼睛却被阻止住了，以致认不出他来。］

Many other experiences I had in order to overcome the opposition of the serpent against the writing of this history, but it would draw out this introduction too much to mention them now.

为了克服蛇对这段历史写作的反对，我有过许多其他的经历，但是现在提及它们会把这篇介绍拖得太长。

I continued my prayers for some days, asking the Lord to govern and direct me in order not to make a mistake, and representing to Him my incapacity and timidity.

我连续祈祷了几天，请求天主管理和指引我不要犯错，并向祂表明我的无能和胆怯。

His Majesty persisted in exhorting me to ordain my life toward all purity and the greatest perfection, and in urging me to continue in it after having begun.

陛下坚持告诫我，要使我的生活走向完全的纯洁和最大的成全，并敦促我在开始后继续这样做。

And especially the Queen of the angels intimated to me her will many times, and with great sweetness and tenderness commanded me to obey Her as her daughter and write her most holy life, which I had commenced.

尤其是众天使的元后多次向我示意她的意愿，并以极大的甜蜜和温柔命令我像女儿一样服从她，并写下她至圣的生活，那是我已经开始写的。

24. To all this I wished to add the security of obedience. Without saying anything of that, which I had heard from the Lord and from his most holy Mother, I asked my confessor and superior what he would direct me to do in this matter. He answered by commanding me under obedience to continue and to write the second part of this history. Finding myself thus compelled both by the Lord and by obedience, I returned again to the presence of the Most High, where I found myself one day in prayer, and, renouncing my whole self and recognizing my insignificance and liability to err, I prostrated myself before his Majesty and said: “My Lord, my Lord, what wishest Thou to do with me?” Whereupon I received the following intelligence.

24. 除此之外，我还加上我服从的保证。我从上主和祂至圣的母亲那里听到了这些话，但我没有加添自已的话。我问我的告解神父和长上，他会在这件事上指导我做些什么。他的回答是命令我顺从地继续写这段历史的第二部分。我发现自己被上主和服从所驱使，我再次回到至高天主的面前，一天我发现自己在祈祷中，我舍弃了我的整个自我，我认识到我的渺小和易于跌倒，我拜倒在荣耀尊威的天主面前，说：「我的上主，我的上主，你希望我做什么？」于是我收到了以下信息。

25. It seemed to me, that the divine light of the blessed Trinity showed me my own self full of poverty and defects, and severely reprehending me for them, furnished me at the same time with the highest doctrine and salutary directions for a perfect life, and for this purpose God purified and enlightened me anew.

25. 在我看来，天主圣三的神圣之光让我看到了我自已的贫乏和缺陷，并严厉地责备我，同时为我提供了通往成全生活的最高教导和有益的方向，为此，天主洁净了我，重新启迪了我。

I became aware that the Mother of grace, most holy Mary, standing before the throne of the Divinity, was interceding and pleading for me. With such assistance my confidence took new life and profiting by the clemency of such a Mother, I addressed myself to Her and spoke to Her only these words: “My Lady and my Refuge, consider, as a true Mother, the poverty of thy slave.”

我觉察到恩宠之母，至圣玛利亚，站在天主的宝座前，为我代祷和恳求。在这样的帮助下，我的信心获得了新生，并受益于这样一位母亲的仁慈，我对她说了这些话：「我的圣母和我的避难所，作为一位真正的母亲，请体谅你的奴仆的穷困贫乏。」

It seemed to me as if She heard my prayer and speaking with the Most High, She said: “My Lord, I wish to receive this useless and poor creature anew as a daughter and adopt her as my own.” (Truly this was the act of a most liberal and mighty Queen!) But the Most High answered: “My Spouse, for such a great favor as this, what does this soul bring in return ? She does not deserve it, being a useless and destitute worm, and thankless for our gifts.”

在我看来，她似乎听到了我的祈祷，并与至高的天主交谈，她说：「我的上主啊，我希望重新接受这个无用而可怜的人，作为我的女儿，收养她。」（这确实是一个最慷慨、最强大的元后的行为！）但至高天主回答说：「我的净配，这么大的恩惠，这个灵魂能带来什么回报呢？她不配得到恩惠，因为她是一个无用、穷困的虫子，对我们的恩赐不感恩。」

26. O wonderful power of the divine word! How shall I describe the effects produced in me by this answer of the Allpowerful? I humbled myself to the depth of my nothingness and I was filled with the knowledge of the misery of creatures and of my own ingratitude toward God.

26. 哦，上主话语的奇妙力量！我该如何描述全能者的回答对我产生的影响？我把自己谦卑到虚无的深处，我对众生的苦难和我对天主的忘恩充满了了解。

My heart sank within me in sorrow for my sins and in the desire of obtaining the unmerited happiness of being the child of that Sovereign. I raised my eyes full of dread to the throne of the Most High and my visage was transported in fear and hope; I turned toward my Advocate, and desiring to be admitted as her slave, since I did not merit the title of daughter, I spoke from the bottom of my heart without forming any words; and I heard the great Lady say to the Lord:

我的心在我的内心沉沦，为我的罪恶而悲伤，我渴望获得身为那至尊君王的孩子却不配得的幸福。我满心恐惧，举目仰望至高者的宝座。我的面容满披敬畏和希望之情；我转向我的护慰者，希望被认可成为她的奴仆，因为我不配得女儿的名号，我从心底说了无声的话；于是我听到这位伟大的圣母对天主说：

27. “Divine Lord and my God, it is true, this poor creature has nothing to offer to thy justice, but I offer for her the merits and the blood, which my most holy Son poured out for her and with it I present also the dignity of Mother of thy onlybegotten Son, which I received from thy ineffable kindness, all the works, which I performed in thy service in having borne Him in my womb, and nourished Him with the milk of my breast, and above all I offer Thee thy own bounty and Divinity; I earnestly entreat Thee to consider this creature as my adopted daughter and disciple for whom I will stand security. Under my guidance She will amend her faults and perform her works according to thy pleasure.”

27. 「神圣的上主，我的天主，这是真的，这可怜的人没有什么可以奉献给祢的正义，但我为她献上我最神圣的儿子和宝血，这是我的圣子为她倾注的，与此同时，我也奉上你独生子之母的尊严，这是我从祢那不可言喻的良善中得到的，是我在腹中孕育他时，为服务你而完成的工作，并以我的乳汁喂养祂，而最重要的是，我把你自己的慷慨和天主性献给祢；我诚挚地请求祢将这个人视为我的养女和弟子，我将为她担保。在我的指导下，她会改正她的错误，并按照你的喜悦完成她的工作。」

28. The Most High, (may He be eternally praised for hearing the petition of the great Queen interceding for the least of his creatures), yielded to these prayers, and immediately in the joy of my soul I felt immense effects, such as are impossible to describe; with my whole heart I turned toward all the creatures of heaven and earth, and, not being able to contain my exultation, I invited them to exalt for me and with me the Author of grace.

28. 至高天主（愿祂永受赞颂，因为祂听了伟大的元后为祂最渺小的受造物转祷）接受了这些祈祷，我顿时感到内心的喜悦，难以形容。我全心转向天地间一切的受造物，还不能止住我的喜乐，就邀请它们为我并与我一同颂扬“恩宠之主”。

It seemed to me that I addressed them in the following words: “O ye inhabitants and courtiers of heaven and all ye living creatures, formed by the hand of the Most High, behold this marvel of his liberality and mercy and bless and exalt Him for all eternity, since He has raised from the dust the most vile of the universe and has enriched the most destitute; He has honored the most unworthy, though He is the highest God and the powerful King.

在我看来，我是用以下的话对它们说的：「天上的居民和朝臣，以及所有由至高天主之手所造的生物啊，请看祂慷慨慈悲的奇迹，永远赞颂祂、高举祂，因为祂从尘土中兴起了宇宙中最卑微的人，使最贫穷的人富足起来；祂尊荣了最不配的人，虽然祂是至高的天主和大能的君王。

And since you, sons of Adam, here see the poorest orphan succored, the greatest sinner pardoned; issue forth from your ignorance, raise yourself from your listlessness and renew your hope; for if his powerful arm has assisted me, if He has called and forgiven me, all of you can hope for your salvation; and if you wish to assure yourselves of it, seek, seek the protection of the most holy Mary, ask Her for her intercession, and you will find Her to be the Mother of ineffable mercy and clemency.”

亚当的子孙们，既然你们看到最可怜的孤儿得到了救助，最大的罪人得到了宽恕；从无知中走出来，从消沉中振作起来，重新燃起希望；因为若祂用大能的膀臂帮助了我，若祂召叫和赦免了我，你们都可以盼望得救。如果你们愿意确信这一点，就去寻求，寻求至圣玛利亚的保护，请求她的转祷，你们就会发现她就是那不可言喻的怜悯和仁慈之母。」

29. I turned also to this most exalted Queen and said to Her: “Aye, O my Lady, now I do not call myself an orphan, since I have a Mother, and a Mother, who is the Queen of all creation; I shall not any more be ignorant, since I have as Teacher the Mistress of divine wisdom,not poor, since I have as Lord Him, who is Master of all the treasures of heaven and earth; I have a Mother, who protects me; an Instructress, who teaches and corrects me; a Mistress, who commands and governs me.

我也转向这位最崇高的元后，对她说：「是的，我的圣母，现在我不称自己为孤儿，因为我有一位母亲，她是所有造物的元后；我将不再无知，因为我有一位神圣智慧的老师，我不再贫穷，因为我有一位主宰天地万物的上主；我有一位保护我的母亲；一位教导我，纠正我的女教师；一位吩咐我，治理我的主母。

Blessed art Thou amongst all women, wonderful among all creatures, admirable in heaven and on earth, and let all confess thy greatness with eternal praises.

在所有的女人中，你是蒙祝福的，在所有的受造物中你是奇妙的，在天上和地上都是可钦崇的，让所有的人都用永远的颂赞来承认你的伟大。

Since it is not easy or possible for the least among creatures, the lowest worm of the earth to give Thee any return: receive it then from the divine right hand and in the divine vision, where Thou standest in the presence of God enjoying Thyself through all eternity: I shall remain thy acknowledged and bounden slave, praising the Almighty as long as my life shall last, since his liberal mercy has so favored me, as to give me my Queen as my Mother and Teacher.

既然受造之物中最渺小的，地球上最卑微的虫子要给你任何回报都不容易或不可能，那么就从上主的圣手和上主的神视中接受它吧，在那里，你站在天主面前，享受永恒：我将永远是你承认的和义无反顾的奴仆，只要我活着，就颂赞全能的天主，因为祂慷慨的慈悲如此眷顾我，以至于把我的元后赐给我作为我的母亲和教师。

Let my loving muteness praise Thee, since my tongue has not words or terms adequate for doing it; for all of them are strained and limited.”

让我用无言的爱来颂赞你吧，因为我的舌头没有足够的言语和措辞来颂赞你；因为所有这些都是做作和有限的。」

30. It is not possible to describe what the soul feels during such mysterious favors. They were the source of great good to my soul, for immediately I was made aware of a perfection of life, and of works for which I fail to find terms.

30. 在这种奥秘的恩惠中，灵魂的感受是无法描述的。它们是我灵魂的伟大善源，因为我立刻意识到生命的完美，这种完美是我无法用自已的善工来表达的。

But all this, the Most High told me, was given to me on account of the most holy Mary and in order to write her life.

但至高天主告诉我，这一切都是因为至圣的玛利亚而赐给我的，也是为了书写她的一生。

It was intimated to me, that by ratifying this blessing, the eternal Father chose me to manifest the sacraments of his Daughter; that the Holy Spirit poured out his light and inspirations that I might declare the hidden gifts of his Spouse; and that the most holy Son appointed me to manifest the mysteries of his most pure Mother Mary.

这告诉我，通过批准这一祝福，永恒之父选择了我来彰显祂女儿的圣事；圣神将祂的光和启示倾泻出来，我好将祂净配隐藏的恩赐述说出来；至圣的圣子指定我来揭示祂至纯的母亲玛利亚的奥秘。

And in order that I might become capable of this work, the Holy Trinity enlightened and bathed my soul in a special light of the Divinity and the divine power touched up my faculties as with a pencil, furnishing them with new habits for the perfect execution of this work.

为了使我能够胜任这项工作，天主圣三用一种神圣的特殊之光来启迪和沐浴我的灵魂，神圣的力量就像用铅笔润饰了我的官能，为完美地完成这项工作提供了新的习性。

31. The Most High also commanded me to strive to imitate with all my heart, according to my weak powers, all that I should understand and write about the heroic virtues and the most holy operations of the heavenly Queen, guiding my life according to her example.

31. 至高者还吩咐我尽力按照自已微弱的力量，全心全意地去效法我能够理解的一切，并写下天堂元后的英勇美德和最神圣的行动，按照她的榜样来指导我的生活。

Knowing how unfit I am for the fulfillment of this obligation, the same most kind Queen offered to me anew her favor, help and instruction for all that the Lord commanded and pointed out to me.

最良善的元后知道我是多么不适合履行这一义务，于是，再次向我提供了新的恩惠、帮助和指导，来履行天主所吩咐和指示给我的一切。

Then I asked for the blessing of the most holy Trinity in order to begin the second part of this heavenly history.

然后我请求至圣天主圣三的祝福，以便开始这段神圣历史的第二部分。

I felt that all three persons of the Godhead conferred their blessing upon me. Issuing from the trance, I sought to wash my soul in the Sacraments and, full of contrition for my sins, in the name of the Lord and of obedience, I set myself about this work for the glory of the Most High and for his most holy Mother, the ever immaculate Virgin Mary.

我感到天主的所有位格都祝福了我，我从恍惚状态中醒来，我对过往的罪充满了痛悔之情，我试图在告解圣事中洗涤我的灵魂，我奉主的名，以服从的名义，为至高天主的光荣和祂最神圣的母亲---永远纯洁无玷的童贞玛利亚----立下这份工作。

32. This second part comprises the life of the Queen of the angels from the mystery of the Incarnation to the Ascension of Christ our Lord into heaven, which is the principal and the most important part of this history, for it includes the whole life and mysteries of the Lord himself with his Passion and most holy Death.

这第二部分包括从道成肉身的奥秘到我们的主基督升天的天使女王的生活，这是这段历史的主要和最重要的部分，因为它包括主自己的一生和奥秘，以及祂的受难和至圣之死。

31. 这第二部分包括众天使元后的一生，从道成肉身的奥秘到我们的主基督升天，这是这段历史的主要和最重要的部分，因为这部分包括主自己的一生和奥秘，以及祂的受难和至圣之死。

I wish only to remark here, that the graces and blessings conceded to most holy Mary in preparation for the Incarnation, began to flow from the moment of her Immaculate Conception; already at that time, in the intention and the decree of God, She was the Mother of the Word.

在此，我只想说，在为“道成肉身”做准备时，赐给至圣玛利亚的恩宠和祝福，从她“无玷受始胎”的那一刻起就开始了；在那个时候，在天主的旨意下，她已经是圣言之母了。

But in the measure as the realization of the Incarnation drew nigh, the favors and gifts of grace continued to increase.

但在某种程度上，随着道成肉身的实现越来越近，天主加给童贞圣母玛丽亚的圣宠和恩惠也越来越多。

Although they seemed to be all of the same kind and nature from the beginning, yet they continued to augment and increase; and there are not terms new and varied enough to equal in their significance these increases and advances in the blessings conferred.

虽然这些圣宠和恩惠从一开始似乎都是相同的种类和性质，但它们继续扩大和增加；也没有任何新颖的和各样的措辞，足以在这些圣宠和恩惠的意义上与这些被给予的祝福的增加和进步相媲美。

Thus it becomes necessary in this narrative to measure all by the infinite power of the Lord, who, giving much, retains enough to give infinitely more, while the capacity of each soul, and especially the soul of the Queen of heaven, is in its way infinite, being able to receive ever more and more.

因此，在这种叙事中，有必要通过主的无限力量来衡量一切，主给予的很多，却保有无限的力量去给予更多，而每个灵魂的能力，尤其是天堂元的灵魂，都是无限的，能够接受越来越多的圣宠和恩惠。

And this happened with the soul of holy Mary, until She arrived at a summit of holiness and participation of the Divinity, to which no other creature has attained nor will ever attain in all eternity.

这种情况发生在圣母玛利亚的灵魂上，直到她达到了神圣和天主性的顶峰，这是其他任何受造物永远都没有达到也永远不会达到的。

May the Lord himself enlighten me, that I may follow up this work according to his divine pleasure. Amen.

愿上主亲自启示我，使我能按照祂神圣的旨意来继续这项工作。阿们。

TESTIMONIES

见证

What the Universities of Europe, the Religious Orders and

Learned Men Say of the “Ciudad de Dios.”

欧洲各大学、修会和学者对《天主奥秘之城》的看法。

FORTY years after the first appearance of the “Ciudad de Dios” the great universities of Europe were called upon to give their opinion about this great work.

《天主奥秘之城》问世四十年后，欧洲各大学应邀对这部伟大的作品发表意见。

All the faculties, except the Jansenistic members of the Sorbonne at Paris, published highest recommendations.

除了巴黎索邦大学的詹森派成员之外，所有的学院都发表了最高的推荐。

At the same time the learned men and teachers of each religious order that maintained institutions of learning in Europe, were asked to contribute their opinions.

与此同时，在欧洲公立学术机构的各个修会团体的学者和教师也被询问发表他们的意见。

The following religious orders complied: The Augustinians, Benedictines, Carmelites, Dominicans, Jesuits, Cistercians, Basilians, Trinitarians, Mercedarians, Minims, Hieronymites, Premonstratensians, Reformed Augustinians, Theatines, Minors of the Regular Clergy, all unanimously endorsing the favorable decision previously published by the University of Salamanca.

下列修会遵照执行：奥斯定修会、本笃会、加尔默罗修会（圣衣会）、道明会、耶稣会、熙笃会（苦修会）、巴西勒会、圣三修会、圣母赎虏会、最小兄弟会、哲罗姆修会、普雷蒙特雷修会、革新奥斯定修会、德亚底安会、次等修会圣职人员，所有人都一致支持萨拉曼卡大学先前公布的赞许决定。

To the approbation of nearly all the Universities and Religious Orders, were then added the high eulogiums of other learned men, great divines, bishops and princes of the Church and of the Popes and the Roman Congregations.

随后，几乎所有大学和修会都表示赞同，其他学者、伟大的神父，主教和枢机主教和教宗与罗马教廷各部会也都对之盛赞。

As a sample of what these witnesses said concerning the wonderful “Ciudad de Dios,” we here select the official approbation of the University of Louvain, one of the great Universities of Europe.

关于美妙的《天主奥秘之城》的见证所描述的例子，我们在这里选择了欧洲最伟大的大学之一——鲁汶大学的官方认可。

After pointing out that God’s power of giving private revelations to whom He chooses, must not be circumscribed, and after referring to some general rules in regard to private revelations, the document proceeds to say:

在指出天主向祂拣选的人提供私人启示的大能必不会受到限制之后，并且在提到了一些关于私人启示的一般规则之后，文件接着说：

“Now, while abiding the decision of the Church concerning the revelations, which are given us under the title of The City of God, we, having read the whole work, say and are of the opinion, that the faithful can read it without danger to their faith and without damage to the purity of morals; for there is not found anything within it, which could lead to relaxation or to indiscreet rigor; but on the contrary, we have come to the conclusion that it will be most useful for enlivening and augmenting the piety of the faithful, the veneration of the most holy Virgin, and the respect for the sacred mysteries.”

「现在，我们既遵守教会所作的决断，就是那在“天主奥秘之城”名下赐给我们的启示，我们在阅读了整部作品之后，表述并认为，信徒可以阅读它，而不会危及他们的信仰，也不会损害道德的纯洁性；因为在这书里面找不到任何可能导致松懈或轻率的东西；但恰恰相反，我们得出的结论是，这对活跃和增强忠实信徒的虔诚、对至圣圣母的敬奉和对神圣奥秘的尊重是非常有用的。」

“The strong and the weak, the wise and the ignorant, and in fine, all the world will gather richest fruit from the reading of these books: for they contain what is most sublime in theology and in a style so simple, easy and perspicuous that, in order to enter deeply into an understanding of the holy mysteries, no more is necessary than to read them with sound judgment.”

「强者与弱者、智者与无知者，总之，全世界都将从这书的阅读中收获最丰硕的果实：因为这些书包含了神学上最崇高的东西，其风格是如此朴素、简单和清晰，为了深入理解神圣的奥秘，只需以正确的判断力阅读。」

“Combined with this simplicity are found many doctrines and valid proofs, free from contradictions and not easily found in other writings.

「与这种单纯相结合的是许多教义和有效的证明，既没有矛盾且在其它著作中不容易找到。

This History explains more than a thousand difficulties in holy Scripture, in a manner equally natural and wonderful.

这段历史以同样自然和奇妙的方式解释了圣经中一千多个难题。

At every step are encountered exquisite interpretations, until now unknown, and which had been hidden beneath the mere letter, but are laid open in these writings and brought to the light.

每一步都有精妙的解释，这些解释以前是不为人知的，原本隐藏在这圣经文本下面，现在却在这些著作中被揭示出来，并公之于众。

In short, the whole work is a beautiful web of scripture passages which, though spun from its different books, are directly and specially woven into a whole for the purpose intended by the Venerable Mother.”

简而言之，整部作品是一张美丽的经文段落网，尽管这些段落来自不同的书卷，但为了可敬的圣母的意图，这些段落被直接和特别地编织成一个整体。」

“In addition thereto the instructions given by the most holy Virgin at the end of each chapter contain the purest morality, instruct, entertain, and at the same time sweetly inculcate the love of virtue and abhorrence of vice, painting them in the most vivid and natural colours.

「此外，至圣圣母在每一章的末尾所作的指示，都包含了最纯洁的道德、教导、心怀、同时又甜蜜地谆谆教诲对美德的热爱和对罪恶的憎恶，并以最生动、最自然的色彩描绘这些指示。

They do not only convince the intellect, but they contain such a special unction, that they enkindle a sacred ardor in the soul.

它们不仅使智者信服，而且还包含着一种特殊的作用，它们点燃了灵魂中的一种神圣的热情。

In meditating upon them one certainly will experience a delight not met with in ordinary writings; and the more they are read the greater is the delight experienced. Finally, the whole work contains something so unwonted and attractive that, once begun, the reading of it can scarcely be relinquished.”

在默想它们时，一个人肯定会体验到一种在普通著作中无法体会到的快乐；书读得越多，感受到的快乐就越多。最后，整部作品包含了一些不同寻常和吸引人的东西，一旦开始阅读，就很难放弃。」

“The novelty and variety found in these writings delight and recreate the reader beyond all that is pleasant in the world, at the same time instructing him and inspiring him with new fervor.

「这些作品中发现的新颖性和多样性给读者带来了愉悦，并重塑了超越世界上所有令人愉快的事物，同时以新的热情指导读者和激励读者。

All can easily persuade themselves that, if the interior life of Christ our Lord and of the most holy Virgin was not just as described in these books, it could certainly have been like it; and that it would have been well worthy of Them, if it was as it is there depicted.

所有阅读此书的人都可以很容易地使自己信服，是否我们的主基督和至圣贞女的内在生活不像这些书中描述的那样，它肯定会像这样；实际上它真如书中所描绘的那样，他们是当之无愧了。

All that is there said is befitting the majesty and humility of Christ, and in correspondence with the holiness of the Virgin and the dignity of the Mother; since there is found nothing in the whole work which was not worthy of both one and the other.

这里所说的一切，都与基督的尊威和谦卑相称，与贞女的圣洁和圣母的尊严相称；因为在整个作品中，没有一件事是既配得上这一位，又配不上那一位的。

“Notwithstanding all this, we should not at all wonder if the book met with men who are disposed to be critical; for what book is there which can hope to escape the opposition of the people of our times?

「尽管如此，我们根本不应该怀疑这本书是否遇到了爱批评的人；因为哪一本书能希望逃脱我们这个时代人们的反对呢?

God has not even provided that the sacred Scriptures should be free from such attack among the greater part of the learned of this world.

天主甚至没有规定，神圣的《圣经》应该免受这世界上大部分有学问的人的攻击。

The whole philosophy of the pagans causes them to join the number of those who are opposed to the cross of Christ crucified; and among that number are also the libertines of our day.”

异教徒的整个哲学导致他们加入那些反对基督被钉的十字架的人者的行列；其中也有我们这个时代的浪子。」

“Of course there are certain points in this work which might give rise to apparent difficulties, and some of them occurred, and do occur, to us.

「当然，在这个作品中，有一些问题可能会引起明显的困难，其中一些问题对我们来说已经发生了，而且确实发生了。

But, in accordance with what we have said of the excellence and usefulness of this work, we have come to the conclusion that these few passages must not hinder us from giving it the commendation already given; besides, we must confess that we might possibly be ourselves mistaken in making these objections.”

但是，根据我们对这作品的卓越和有益的话，我们得出的结论是，这几段话决不能妨碍我们对它曾经给予的赞扬；此外，我们必须承认，在提出这些异议时，我们自己也很可能是错的。」

“This seemed to us the most reasonable course, since in this book there is something more than human. Anything so excellent and sublime cannot be ascribed to an over-excited imagination, since the whole work is consistent throughout.

「对我们来说，这似乎是最合理的做法，因为在这本书里，有超过人类的东西。任何如此超绝和崇高的东西都不能归因于过度兴奋的想象力，因为整个作品始终是一致的。

Nor can it be believed to be the work of a perverted mind, for, with a constant equanimity, it treats of the most deeply hidden and abstruse matters without involving itself in any contradictions; though often also it descends to innumerable minute and particular circumstances.”

它也不能被认为是一个变态头脑的作品，因为这本书以一种恒常不变的平静，处理最深藏和深奥的事物，而不涉及任何矛盾；虽然它也常常归结到无数细微而特殊的情况。」

“There are contained in this work such noble, such devout circumstantial and pertinent discourses, as cannot be the result of mere discursive thought.

「在这部作品中包含了如此崇高，如此虔诚，如此详尽，如此中肯的论述，而这些论述并非仅仅是不着边际思考的结果。

Nor can it be attributed to the demon; for, from beginning to end, it suggests and breathes nothing but humility, patience and endurance of hardships.”

也不能说是魔鬼干的；因为，从始至终，这书中都在揭示着谦卑、耐心和对苦难的忍耐。」

“Therefore, just as 'Ciudad’ must without a doubt be attributed to the venerable Mother of Agreda, who is claimed as its author, so she cannot have composed it without particular help from on high.

「因此，就像《天主奥秘之城》必须毫无疑问地归功于可敬的嬷嬷艾吉达，她被认为是这书的作者一样，如果没有来自上天的特别帮助，她也不可能创作它。

Our conclusive opinion is, that the City of God, for the good of the public, and for the advantages to be derived therefrom, should be brought forth to the light.

我们的结论性意见是，为了公众的利益，以及由此产生的益处，《天主奥秘之城》应该被公之于众。

This is our judgment, which we submit entirely to the supreme decision of the Holy See, to whom alone belongs the right of finally judging such writings.”

这是我们的判断，我们完全服从于罗马教廷的最高决定，只有罗马教廷才有最终判断这类著作的权利。」

Louvain, 20th of July 1715.

鲁汶，1715年7月20日。

(Signed)

（署名）

Hermann Damen,

赫尔曼·达曼

Doctor, Professor Ordinary and Regent of the Theolqgical Faculty, Don of Saint Peter. President of the College of Arras, Censor of Books, etc.

博士，圣彼得堂神学系正教授兼董事。阿拉斯学院院长、图书审查员等。

Anton Parmentier,

安东·帕门蒂尔

Doctor, Professor Ordinary, Regent of the Theological Faculty, President of the Great College of Theologians, etc.

博士、正教授、神学系董事、神学家学院院长等。

CHAPTER I.

The MOST HIGH BEGINS TO PREPARE IN MOST HOLY MARY THE MYSTERY OF THE INCARNATION ;THE EVENTS OF THE NINE DAYS PRECEDING THIS MYSTERY, ESPECIALLY THE HAPPENINGS OF THE FIRST DAY.

第一章

至高天主在至圣玛利亚身上开始预备道成肉身的奥秘；在这奥秘之前九天的事件中，特别是第一天发生的事情。

1. In order that her most faultless life might be to all an example of the highest holiness, the Most High had placed upon our Queen and Mistress the duties of a spouse of saint Joseph which was a position requiring more intercourse with her neighbors.

1.为了使她那完美无瑕的一生能成为至圣的典范，至高天主赋予我们的元后和主母作为圣若瑟净配的职责，这一责任需要她与邻人有更多的交往。

The heavenly Mistress, finding Herself in this new estate, was filled with such exalted thoughts and sentiments in the fulfillment of her duties, and ordered all the activities of her life with such wisdom, that She was an object of admirable emulation to the angelic spirits and an unparalleled example for men.

天堂主母发现自己有了这样一个新的状况，在履行职责的过程中充满了崇高的思想和感情，并以如此智慧的方式安排了她生活中的一切活动，因此她是天神们钦崇效法的对象，是人类无可比拟的榜样。

Few knew Her and still fewer had intercourse with Her: but these happy ones were so filled with that celestial influence of Mary, that with a wonderful joy and with unwonted flights of spirit they sought to express and manifest the light, which illumined their hearts and which they knew came from Her.

很少有人认识她，和她有过交往的人就更少了：但是这些有福的人是如此充满了玛利亚的神圣影响，以至于他们带着一种奇妙的喜悦和不同寻常的灵性飞升，寻求表达和展现照亮他们心灵的光，他们知道这种光来自于玛利亚。

The most prudent Queen was not unaware of these operations of the Most High; but neither was it yet time, nor would her most profound humility as yet consent to their becoming known to the world.

极智者元后，不会不知道至高天主的这些行动；但是现在还不是时候，她那极其谦恭的态度也不会同意她那美好的光被人所知。

She continually besought the Lord to hide them from men, to make all the favors of his right hand redound solely to his praise, and to permit Her to be ignored and despised by all the mortals, in as far as his infinite goodness would not be offended thereby.

她不断地恳求天主把她那美好的光隐藏起来，不让人看见，让天主圣手所施予她的恩惠都变成对天主的颂赞，让所有的世人都忽略她，轻视她，只要她所求的不冒犯天主的无限良善就好。

2. These prayers were accepted by her divine Spouse with great benignity and his providence arranged all things in such a manner, that the very light, which incited men to proclaim her greatness, at the same time caused them to be mute.

2. 这些祈祷被她神圣的净配以极大的仁慈接受了，並以祂的上智安排了所有的事情，这美好的光在激励人们宣扬她的伟大的同时，这美好的光也使他们沉默了。　

Moved by divine power, they refrained from expressing their thoughts, inwardly praising the Lord for the light, which they felt within themselves.

人们被上主的力量所感动，克制着不表达自己的想法，内心为他们内在感受到的光赞颂上主。

Filled with marvel they suspended their judgment, and leaving behind the creatures, they sought their Creator. Many turned from sin at the mere sight of Her; others amended their lives; all were affected at seeing Her and experienced heavenly influences in their souls.

他们充满了惊奇，暂停了他们的判断，不再注视受造物，而寻找他们的“造物主”。许多人一看见她，就摆脱了罪；其他人改变了他们的生活；所有人看到她都受到了影响，他们的灵魂受到了神圣的影响。

But immediately they forgot the source of these influences; for if they could have remained in her presence, or could have retained the memory of her image, and if God had not prevented it by a mystery, nothing would have been able to divert their attention from Her and all would have sought Her without wavering.

但他们立刻忘记了这些影响的来源；因为如果他们能留在她面前，或者能记住她的形象，如果天主没有通过一个奥秘来阻止此事，就没有什么能转移他们的注意力，所有人都会毫不犹豫地寻找她。

3. In such fruitful occupations and in augmenting the gifts and graces from which all this good proceeded, our Queen, the Spouse of Joseph, busied Herself during the six months and seventeen days, which intervened between her espousal and the Incarnation of the Word.

3. 我们的元后，若瑟的净配，在她订婚和圣言降生成人之间的六个月零十七天里，忙着做丰硕果效的工作，并增加所有这些美好事物的恩赐和恩宠。

I cannot pretend to refer even briefly to her great heroic acts of all the virtues, interior and exterior, to all her deeds of charity, humility, religion, and all her works of mercy, the alms and benefactions; for this exceeds the power of the pen.

我甚至不能假装简短地提到她所有美德中的伟大英雄行为，她所有的内在和外在的爱德、谦卑、信仰，以及她所有的慈悲行为、施舍和捐献；因为这超出了笔的能力。

The best I can do is to sum up and say: that the Most High found in most holy Mary the fulfillment of all his pleasure and of his wishes, as far as is possible in the correspondence of a creature with its Creator.

我所能做的最好的事情就是总结并说：在人与其造物主的对应关系中，至高天主在至圣玛利亚身上，已经尽可能地实现了祂所有的喜悦和祂所有的愿望。

By her sanctity and merits God felt Himself as it were obliged, and, (according to our way of speaking), compelled, to hasten his steps and extend the arms of his Omnipotence to bring about the greatest of wonders conceivable in the world before or after: namely the Incarnation of the Onlybegotten of the Father in the virginal womb of this Lady.

由于她的圣洁和美德，天主感到自己不得不，而且（按照我们的说法），被迫加快步伐，伸出祂全能的臂膀，去创造世界上前所未有的奇迹：即在圣母的贞女子宫里，父独生子的道成肉身。

4. In order to proceed with a dignity befitting Himself, God prepared most holy Mary in a singular manner during the nine days immediately preceding this mystery, and allowed the river of his Divinity to rush impetuously forth (Psalm 46, 5) to inundate this City of God with its floods.

4. 为了保持自己的尊荣，在这奥秘发生之前的九天里，天主以一种特别的方式预备了至圣的玛利亚，天主让祂的神性之河奔腾而出(圣咏45：5) ，以洪水淹没这座“天主之城”– 玛利亚。

［经文〈圣咏46:5〉：河流要使天主的城邑欢乐，即至高者所住的至圣居所， ］

He communicated such great graces and gifts and favors, that I am struck dumb by the perception of what has been made known to me concerning this miracle, and my lowliness is filled with dread at even the mention of what I understood.

祂传达了如此伟大的恩宠、恩赐和恩惠，我竟被所知道的关于这奇迹的事惊得哑口无言，我的卑微甚至在提到我所理解的东西时都充满了畏惧。

For the tongue, the pen and all the faculties of a creature fall far below any possibility of revealing such incomprehensible sacraments.

因为一个人的舌头、笔杆和所有的官能，都远远不能揭示这莫测高深的圣事。

Therefore I wish it to be understood, that all I say here is only an insignificant shadow of the smallest part of these wonders and ineffable prodigies, which are not at all to be encompassed by our limited words, but only by the power divine, which I do not possess.

因此，我希望大家明白，我在这里所说的一切，只是这些奇事和不可言说的奇迹中的一个微不足道的影子，这些奇迹根本不能用我们有限的语言来涵盖，而只能用我所不具备的神圣的力量来涵盖。

5. On the first day of this most blessed novena the heavenly Princess Mary, after a slight rest, according to the example of her father David and according to the diurnal order and arrangement laid out for Her by the Lord, left her couch at midnight (Psalm 119, 62), and, prostrate in the presence of the Most High, commenced her accustomed prayer and holy exercises.

5. 在这最受祝福的九日礼敬的第一天，天堂的公主玛利亚，按照她先祖达味的榜样，按照上主为她布置的日常秩序和安排，稍稍休息后，在半夜离开她的床榻（圣咏119：62），在至高者的面前朝拜，开始她惯常的祈祷和神圣的操练。

［经文〈圣咏119:62〉：为了你正义的判语，我半夜起身赞美你。 ]

［译注：novena (拉) 九日敬礼 此词源自拉丁文的「novem 九」，指天主教传统中，为准备大节日、大圣人庆日或圣神降临节，所做的九天特别祈祷。］

The angels, who attended upon Her, spoke to Her and said: “Spouse of our King and Lord, arise, for his Majesty calls Thee.”

侍候她的天使对她说：「我们君王和上主的净配，起来吧，因为荣耀尊威天主召叫你。」

She raised Herself with fervent affection and answered: “The Lord commands the dust to raise itself from the dust.”

她满怀深情地站了起来，回答道：「上主命令尘土从尘埃中扬起。」

And turning toward the countenance of the Lord, who called Her, She added: “Most high and powerful Master, what wishest Thou to do with me?”

她转向召叫她的主的面容，补充道：「至高的上主，你想要我做什么？」

At these words her most holy soul was raised in spirit to a new and higher habitation, closer to the same Lord and more remote from all earthly and passing things.

听了这些话，她至圣的灵魂在灵性上被提升到一个新的更高的居所，更接近同一位上主，更远离所有尘世和转瞬即逝的事物。

6. She felt at once, that She was being prepared by those illuminations and purifications, which at other times She had experienced in some of the most exalted visions of the Divinity.

6. 她立刻感到，她正在受到光照和洁净的预备，在其他时候，她曾在一些最崇高的天主性神视中体验过这种光照和洁净。

I do not dwell on them, since I have described them in the first part (Part I, 620-629). The Divinity manifested Itself not by an intuitive, but by an abstractive vision; however so clearly, that by it She understood more of this incomprehensible Object, than what the blessed see and enjoy by intuition.

我不再赘述，因为我在第一部分（1部1册2卷14章，620-629）已经描述过了。天主不是通过直观，而是通过抽象的神视来表现自己；然而如此清晰，她通过神视理解了这高深莫测的对象，比受祝福者通过直观看到和享有的更多。

For this vision was more exalted and more profound than the others of that kind; since this heavenly Lady made Herself more capable day by day and, because She made such perfect use of graces, She disposed Herself for ever greater ones.

因为这种神视比其它神视更崇高、更深刻；因为这位天上的圣母使自己一天比一天更有能力，因为她如此完美地利用恩宠，为更大的目标做好了准备。

Moreover, the repeated enlightenments and visions of the Divinity continually enabled Her to respond more and more befittingly to its infinite operations.

此外，持续天主性的启示和神视使她能够对神性无限的行动作出越来越恰当的反应。

7. In this vision our Princess Mary learned most high secrets of the Divinity and of its perfections, and especially of God’s communications ad extra in the work of creation.

7. 在这个异象中，我们的玛利亚公主学会了天主性及其成全的最高秘密，特别是天主在创造工作中向外的交流。

She saw that it originated in the goodness and liberality of God, that creatures were not necessary for supplementing his Divine existence, nor for his infinite glory, since without them He was glorious through the interminable eternities before the creation of the world.

她看到天主性起源于天主的美善和慷慨，人对于增加天主的神圣存在是不必要的，对于祂无限的光荣也是不必要的，因为没有他们，天主在创造世界之前的无限永恒中就是荣耀的。

Many sacraments and secrets were manifested to our Queen, which neither can nor should be made known to all; for She alone was the only One (Cant. 6, 8; 7, 6), the chosen One, selected by the highest King and Lord of creation for these delights.

我们的元后接受了许多显示圣事和秘密，这些既不能也不应该让大家知道；因为只有她是唯一被选定的，被至高的君王和创造之主为这些喜乐所拣选的。

But as her Highness in this vision perceived this impulse and inclination of the Divinity to communicate Itself ad extra with a force greater than that which makes all the elements tend toward their center, and as She was drawn within the sphere of this divine love, She besought the eternal Father with heart aflame, that He send his Onlybegotten into the world and give salvation to men, since in this manner He should satisfy, and, (speaking humanly), execute the promptings of his Divinity and its perfections.

但是，当元后在这神视中觉察到天主的这种驱动和倾向，要用一种比一切元素都趋向中心的力量更大的力量进行外在的交流，当她被吸引到这种神圣的爱的范围内时，她用燃烧的心祈求永恒的天父，让天父把他的独生子差到这个世界来，把拯救赐给人类，因为这样天父就可以满足(用人类的话来说)，执行祂天主性和成全的启示。

8. These petitions of his Spouse were very sweet to the Lord, they were the scarlet lace, with which She bound and secured his love. And in order to put his desires into execution He sought first to prepare the tabernacle or temple, whither He was to descend from the bosom of the eternal Father.

8. 天主的净配的这些请求对天主来说是非常甜蜜的，这些请求是朱红的花边，玛利亚用它来连结和确保天主的爱。天主要成就自己的心愿，就先要寻找预备帐幕或圣殿，就是祂从永生天父的怀里要降下来的地方。

He resolved to furnish his beloved and chosen Mother with a clear knowledge of all his works ad extra, just as his Omnipotence had made them.

天主决心为他心爱的、被选中的母亲提供他所有作品的清晰知识，就像他的无所不能一样。

On the first day therefore, and in this same vision, He manifested to Her all that He had made on the first day of the creation of the world, as it is recorded in Genesis, and She perceived all with greater clearness and comprehension, than if She had been an eye-witness; for She knew them first as they are in God, and then as they are in themselves.

因此，在第一天，在这个相同的神视中，天主向玛利亚展示了祂在世界创造的第一天所做的一切，正如《创世纪》中所记录的那样，这一切玛利亚都看得清清楚楚，比亲眼看见的还要清楚；因为在天主內她首先知道天主所做的一切，之后，这一切正如天主所做的。

9. She perceived and understood, how the Lord in the beginning (Gen. 1; 1, 5), created heaven and earth; in how far and in what way it was void, and how the darkness was over the face of the abyss; how the spirit of the Lord hovered over the waters and how, at the divine command, light was made, and what was its nature; how, after the darkness was divided, it was called night and the light day, and how thus the first day was made.

9. 玛利亚认识并理解，天主在起初是如何创造天地的（创世纪1：1，5）；在多大程度上，以何种方式的虚空，黑暗是如何笼罩在深渊的表面上的；主的灵是如何在水面上运行的，光是如何在上主的命令下产生的，它的性质是什么；在黑暗被分开之后，它是如何被称为夜和昼的，第一天是如何被创造出来的。

She knew the size of the earth, its longitude, latitude and depth, its caverns, hell, limbo and purgatory with their inhabitants; the countries, climes, the meridians and divisions of the world, and all its inhabitants and occupants.

玛利亚知道地球的大小，它的经度，纬度和深度，它的洞穴，地狱，灵薄狱和炼狱及居住其中的；世界上的国家、地域、子午线和分界线，以及所有的居民和居住者。

With the same clearness She knew the inferior orbs and the empyrean heaven; how the angels were made on the first day; She was informed of their nature, conditions, diversity, hierarchies, offices, grades and virtues.

玛利亚同样清楚地认识了次等的天体和天堂穹苍；天使是怎样在第一天被造出来的；她了解了他们的性质、状况、差异、分类、职位、等级和美德。

The rebellion of the bad angels was revealed to Her, their fall and the occasion and the cause of that fall, though the Lord always concealed from Her that which concerned Herself.

恶天使的背叛，他们的堕落，堕落的时刻和原因都向玛利亚显露出来了，尽管上主总是对她隐瞒与她有关的事情。

She understood the punishment and the effects of sin in the demons, beholding them as they are in themselves; and at the conclusion of the first day, the Lord showed to Her, how She too was formed of this lowly earthly material and endowed with the same nature as all those, who return to the dust; He did not however say, that She would again return to it; yet He gave Her such a profound knowledge of the earthly existence, that the great Queen humiliated Herself to the abyss of nothingness; being without fault, She debased Herself more than all the children of Adam with all their miseries.

玛利亚明白罪恶对魔鬼的惩罚和影响，因为她看到了魔鬼的本来面目；在第一天结束的时候，上主指示玛利亚，她也是由这卑贱的尘世物质构成的，被赋予与一切‘尘归尘，土归土’的人一样的本性，但是上主并没有说她会再回到尘土去；然而，上主却给了她尘世存在的深刻知识，以至于伟大的元后谦卑自下，至于虚无的深渊；她既没有过错，其自贬就更胜于受苦难的亚当众子孙了。

10. This whole vision and all its effects the Most High arranged in such a way as to open up in the heart of Mary the deep trenches that were required for the foundations of the edifice, which He wished to erect in Her: namely so high a one, that it would reach up to the substantial and hypostatic union of the human and divine nature.

10. 这整个神视及其所有影响都是至高的天主安排的，以便在玛利亚的心中开辟天主希望在她身上建立的大厦基础所需的深深的沟槽：即如此崇高的大厦，这大厦将达到人性与神性在实质和本质上的结合。

And as the dignity of Mother of God was without limits and to a certain extent infinite, it was becoming that She should be grounded in a proportionate humility, such as would be without limits though still within the bounds of reason itself.

由于圣母的尊荣是没有限制的，在某种程度上是无限的，因此，她将有一种相称的谦卑，这种谦逊虽然仍在理性本身的范围内，但却是没有限制的。

Attaining the summit of virtue, this blessed One among women humiliated Herself to such an extent, that the most holy Trinity was, as it were, fully paid and satisfied, and (according to our mode of understanding) constrained to raise Her to the highest position and dignity possible among creatures and nearest to the Divinity itself. In this highest benevolence his Majesty spoke and said to Her:

在达到了美德的顶点之后，这个在妇女中蒙祝福的人就把自己谦卑到这样的程度，以致于至圣天主圣三似乎得到了充分的给付和满足，而且（根据我们的理解方式）迫使她被提高到一切受造物中可能达到的最高地位和尊荣，并且最接近神性本身。于是出于至高的仁慈，荣耀尊威的天主对元后说：

11. “My Spouse and Dove, great is my desire of redeeming man from sin and my immense kindness is as it were strained in waiting for the time, in which I shall descend in order to repair the world; ask Me continually during these days and with great affection for the fulfillment of this desire. Prostrate in my royal presence let not thy petitions and clamors cease, asking Me that the Onlybegotten of the Father descend in reality to unite Himself with the human nature.”

11. 「我的净配和鸽子，我是多么渴望把人从罪恶中拯救出来，我巨大的良善在等待时机，我在等待中伺机降临以修复世界；在这些日子里，请以极大的爱不断地问我，以来实现这个愿望。俯伏在我的面前，不要让你的祈求和呼喊停止，求我使圣父的独生子在真实中降临，与人类的本性结合。」

Whereupon the heavenly Princess responded and said: “Lord and God eternal, whose is all the power and wisdom, whose wish none can resist (Esther 13, 9), who shall hinder thy Omnipotence? Who shall detain the impetuous current of thy Divinity, so that thy pleasure in conferring this benefit upon the whole human race remain unfulfilled?

于是天堂的公主回答说：「一切大能和智慧的上主啊，永恒的天主，你的愿望无人能抗拒，谁能阻碍你的全能呢？谁能留住你神性的激流，使你赋予人类恩惠的喜乐无从实现呢?

If perhaps, O my Beloved, I am a hindrance to such an immeasurable benefit, let me perish before I impede thy pleasure; this blessing cannot depend upon the merits of any creature; therefore, my Lord and Master, do not wait, as we might later on merit it so much the less.

哦，我的至爱，如果我妨碍了你这不可估量的恩惠，就让我在妨碍你的快乐之前死去吧；这种祝福不能依赖于任何受造物的功德，所以，我的上主，我的主，不要再等了，因为我们以后可能会认为这是值得的。

The sins of men increase and the offenses against Thee are multiplied; how shall we merit the very blessing, of which we become daily more unworthy?

因为人的罪孽加增，得罪你的事增多。我们如何配得我们日益不配得到的祝福呢?

In Thee thyself, my Lord, exists the last cause and motive of our salvation; thy infinite bounty, thy numberless mercies incite Thee, the groans of thy Prophets and of the Fathers of thy people solicit Thee, the saints sigh after Thee, the sinners look for Thee and all of them together call out to Thee; and if I, insignificant wormlet, on account of my ingratitude, am not unworthy of thy merciful condescension, I venture to beseech Thee, from the bottom of my heart, to speed thy coming and to hasten thy Redemption for thy greater glory.”

我的上主，我们得救的最后原因和动机就在你自己身上，你无限的慷慨，你无数的慈悲驱动着你，你的先知和你百姓的祖宗哀求你，圣徒在你后面叹息，罪人期待着你，他们一起呼唤着你；如果我，这微不足道的小虫，由于我的忘恩，还配得上你仁慈的屈尊，我冒昧地从心底恳求你，为你更大的光荣，加速你的到来，加速你的救赎。」

12. When the Princess of heaven had finished this prayer, She returned to her ordinary and more natural state; but anxious to fulfill the mandate of the Lord, She continued during that whole day her petitions for the Incarnation of the Word and with the deepest humility She repeated the exercises of prostrating Herself to the ground and praying in the form of a cross. For the Holy Ghost, who governed Her, had taught Her this posture, by which She so highly pleased the most blessed Trinity.

12. 当天堂公主完成了这个祈祷后，她又回到了她平常的、更自然的状态；但是她渴望完成主的使命，她整天都以最谦卑的方式，来恳求道成肉身的圣言降生成人，她面部朝下，张开身体，以十字架的形式仆伏於地祈祷。因为掌管她的圣神教会了她这种姿势，她使至圣天主圣三非常喜悦。

God saw, in the body of the future Mother of the Word, as it were the crucified person of Christ and therefore He received this morning sacrifice of the most pure Virgin as an advance offering of that of his most holy Son.

天主在这未来的圣言之母身上看到了基督被钉在十字架上的形象，因此在这个早上天主接受了至纯贞女的献祭，作为祂的至圣圣子的预祭。

INSTRUCTION WHICH THE QUEEN OF HEAVEN GAVE ME.

天堂元后给我的启示

13. My daughter, the mortals are not capable of understanding the ineffable operations of the arm of the Omnipotent in preparing me for the Incarnation of the eternal Word. Especially during the nine days, which preceded this exalted sacrament was my spirit elevated and united with the immutable being of the Divinity.

13. 我的女儿，凡人无法理解全能者的手臂为我准备道成肉身的不可言喻的操作。特别是在这神圣的圣事之前的九天里，我的灵得到了提升，并与天主不变的存在结合在一起。

I was submerged in the ocean of his infinite perfections, participating in all those eminent and divine effect, which are beyond all presentiment of the human hearts.

我被淹没在天主无限完全的海洋中，参与到所有那些卓越而神圣的效果中，这超出了人心的所有预知。

The knowledge of creatures communicated to me penetrated into their very essence, so that it was more profound and piercing than that of all the angelic spirits, though their knowledge of creation, on account of the beatific vision, is altogether admirable.

关于受造物的知识传授给我的已经深入到受造物的质，因此，我对受造物的知识比所有天神都更深刻、更有穿透力，尽管他们关于创造的知识，由于他们的荣福直观，是完全令人钦佩的。

Moreover the images of them all were impressed upon my mind to be used by me according as I desired.

而且，受造物所有的形象都深深印在我的脑海里，让我按照自己的意愿来使用。

14. What I wish of thee today is to take notice how I used this knowledge and to imitate me according to thy power with the help of the infused light, which thou hast received for this purpose.

14. 我今天希望你注意到我如何使用这种知识，并根据你的力量，加上你为此目的而被倾注的光来效法我。

Profit by the knowledge of creatures by making of them a ladder to ascend unto God thy Creator; so that thou mayest seek in all of them their first beginning and their last end. Let them serve thee as a mirror from which the Godhead is reflected, reminding thee of his Omnipotence and inciting thee to the love, which He seeks in thee.

借着认识受造之物的知识而获益，把他们当做一个梯子，升到天主你的创造者那里去；这样你就可以在一切受造物中寻到他们最初的开始和他们最后的结束。让一切受造物做为一面镜子来服务于你，从镜中反映出神性，好提醒你天主的全能，并激励你去爱，那是天主在你身上要寻找的。

Be thou filled with wonder and praise at the greatness and magnificence of the Creator and in his presence humiliate thyself to the dust. Shun no difficulty or suffering in order to become meek and humble of heart.

你要因造物主的崇高和伟大而充满惊奇和颂赞，在祂面前把自己谦卑到尘土中去。不回避困难和苦难，才能使心灵变得温顺和谦卑。

Take notice, my dearest, that this virtue of humility was the firm foundation of all the wonders, which the Most High wrought in me; and in order that thou mayest esteem this virtue so much the more, remember that of all others, it is at the same time the most precious, the most delicate and perishable; for if thou lose it in any respect, and if thou be not humble in all things without exception, thou wilt not be humble in anything.

亲爱的，请注意，谦卑的美德是至高者在我身上创造的一切奇迹的坚实基础，为了使你更加珍视这种美德，请记住，在所有美德中，谦卑的美德是最宝贵、最脆弱、最易失去的美德。因为如果你在任何方面失去了谦卑，如果你没有在所有事情上保持谦卑，你就不会在任何事情上拥有谦卑的美德。

Remember thy earthly and corruptible nature, and be not ignorant of the fact, that the Most High has providentially formed man in such a way that his own existence and formation intimate and rehearse the important lesson of humility never allowing him to be without this salutary teaching.

要记住你本是来自于灰土，和你自身易朽坏的本性，也不要忽视这个事实，即至高者天主以这种方式塑造人，天主以祂自己的存在和受造物密切相关，并排练了谦卑的重要功课，你绝不要允许自已不接受祂这种有益的教导。

On this account He has not formed him of the most excellent material, and has concealed the noblest part of his being in the sanctuary of his interior, teaching him to weigh as in a balance on the one side, the infinite and eternal existence of the Lord, and on the other, his own ignoble material existence.

因此，天主没有用最优秀的材料来塑造人，而是把人生命中最高贵的部分隐藏在人内心的圣殿里，教会人在天平的一边权衡天主的无限和永恒的存在，另一边是权衡人自己卑微的物质存在。

Thus he is to give unto God what belongs to Him, and to himself what belongs to his own self (Matth. 22, 21).

因此，人要把属于天主的东西归还天主，把属于他自己的东西归还他自己。

［经文〈玛窦福音 22:21〉：他们对他说：「凯撒的。」耶稣对他们说：「那么，凯撒的，就应归还凯撒；天主的，就应归还天主。」］

15. Most zealously I attended to this adjustment, becoming an example and guide therein to all the mortals. I wish that thou also do it in imitation of me, and that thou zealously study to acquire the humility, which pleases the Most High and myself, who desire thy true advancement.

15.我极其热心地参与了这个谦卑的掏成功课，成为所有世人的榜样和向导。我希望你也能效法我，并热心学习以获得谦卑，这是至高的天主和我所喜悦的，我们渴望你在谦卑上真正的进步。

I wish that thy perfection be built up in the deep trenches of thy own self-knowledge; in order that the deeper its foundations are laid, to so much the higher and more exalted perfection may rise the edifice of thy virtue.

我愿你的完美建立在对自我更深的认识上，谦卑的根基越深，你的美德大厦就能越高越完美。

Thus thy will shall find a most intimate conformity with that of the Lord, who looks down from the eminence of his throne upon the humble of the earth.

这样，你的意愿与天主的旨意有着最亲密的一致，天主是从宝座的高处垂看地上谦卑的人的。

CHAPTER II.

THE LORD ON THE SECOND DAY CONTINUES HIS FAVORS IN PREPARATION FOR THE INCARNATION OF THE WORD IN THE MOST HOLY MARY.

第二章

上主在第二天继续施恩，为圣言降生成人在至圣玛利亚里作准备。

16. In the first part of this history (Part I, 219), I mentioned, that the most pure body of Mary was conceived and perfectly formed within the space of seven days.

16.在这段历史的第一部分(1冊1卷15章，219)，我提到过，玛利亚至纯的身体是在七天内受孕并完美成形的。

The Most High wished to work this miracle, in order that this most holy soul might not have to wait so long as the souls of ordinary mortals. He wished it to be created and infused before the usual time, (as it also really happened), in order that this beginning of the reparation of the world might have some similarity to the beginning of its creation.

至高者希望创造这个奇迹，以便这个最神圣的灵魂不必像普通世人的灵魂一样等待那么久。祂希望这个至圣的灵魂能在惯常的时间之前被创造和倾注（这灵魂也真的发生了），这样世界修复的开始就可以与世界被创造的开始有些相似之处。

This correspondence again took place at the coming of the Redeemer so that, having formed the new Adam, Christ, God might rest as one who had strained all the powers of his Omnipotence in the greatest of his works; and that He might enjoy the most delicious Sabbath of all his delights.

在赎世主到来时，这种关联再次发生，这样，在形成了新的亚当基督之后，天主就可以安息了，因为天主在祂最伟大的作品中耗尽了祂全能的所有力量；天主可以享受祂所有快乐中最美好的安息日。

And as these wonders necessitated the intervention of the Mother of the divine Word, who was to give Him a visible form, and as She was to unite the two extremes, man and God, it was proper that She should bear relation to both.

由于这些奇迹需要圣言之母的介入，让“圣言”有一个可见的形象，又要把人与神这两个极端结合起来，因此圣言之母应该与这二个极端都有关系。

Her dignity was inferior only to that of God and superior to all that was not God; to this dignity belonged also a proportionate knowledge and understanding, as well of the highest essence of the Divinity, as also of all the inferior creatures.

圣言之母的尊荣仅次于天主，高于一切受造物；同时她的这种尊严也属于相应的知识和理解力，仅次于天主性的最高本质，高于所有低等的受造物。

17. Following up his intention, the supreme Lord continued the favors, by which He wished to dispose most holy Mary for the Incarnation during nine days, as I have begun to explain. On the second day, at the same hour of midnight, the Virgin Mary was visited in the same way as described in the last chapter.

17.按照天主的目的，至尊上主继续施恩，祂希望在九天内安排在至圣玛利亚身上的道成肉身，正如我已经开始解释的那样。第二天，在半夜的同一时间，贞女玛利亚以上一章描述的同样方式被造访。

The divine power raised Her up by the same elevations and illuminings to prepare Her for the visions of the Divinity.

上主的大能同样的把她提升到高的居所，受到同样的光照，准备她迎接天主性的神视。

He manifested Himself again in an abstractive manner as on the first day, and She was shown the works performed on the second day of the creation.

天主像第一天一样以抽象的方式再次显现，她看到了在创造的第二天所完成的工作。

She learnt how and when God divided the waters (Gen. 1, 6), some above and others below, establishing the firmament, and above it the crystal, known also as the watery heaven.

她了解到天主是如何以及何时将水分开的（创世记1：6），一些水在上面，一些水在下面，两水中间建立了穹苍，在穹苍之上的水像是水晶，也被称为水的天堂。

［经文〈创世记1：6〉：天主說：「在水與水之間要有穹蒼，將水分開！」事就這樣成了。］

Her insight penetrated into the greatness, order, conditions, movements and all the other qualities and conditions of the heavens.

她的洞察力深入到了天堂的伟大、秩序、状况、活动以及天堂所有其他的品质和环境。

18. And in the most prudent Virgin this knowledge did not lay idle, nor remain sterile; for immediately the most clear light of the Divinity overflowed in Her, and inflamed and emblazoned Her with admiration, praise and love of the goodness and power of God.

18在极智者贞女身上，这种知识不会闲置着，也不会停滞不前；因为天主性最明亮的光芒立刻在她身上溢出，她对天主的良善和德能的钦崇、颂赞和爱使她更加明亮，更加光彩夺目。

Being transformed as it were with a godlike excellence, She produced heroic acts of all the virtues, entirely pleasing to his divine Majesty.

她被改变如神般卓越，做出了所有美德的英勇行为，完全取悦了荣耀尊威的天主。

And as in the preceding first day God had made Her a participant of his wisdom, so on this second day, He made Her in corresponding measure a participant in the divine Omnipotence, and gave Her power over the influences of the heavens, of the planets and elements, commanding them all to obey Her.

在前面的第一天，天主让她成为天主智慧的参与者，所以在第二天，天主让她在相当的程度上成为神圣的全能参与者，并给她权柄支配诸天、行星和所有有形质的元素，命令它们都服从于她。

Thus was this great Queen raised to Sovereignty over the sea, the earth, the elements and the celestial orbs, with all the creatures, which are contained therein.

就这样，这位伟大的元后被提升到对海洋、大地、所有有形质的元素、天体以及其中所包含的所有受造物的主权。

19. This sovereignty and supreme power belonged to the dignity of most holy Mary on account of the reason mentioned above; and besides for two other special ones; the first: because this Lady was the privileged Queen, exempt from the common law of sin and its consequences: therefore She was not to be put in the same general class with the insensate sons of Adam, against whom the Omnipotent armed the creatures for vengeance of his injuries and for the punishment of their frenzy. (Wisd. 5, 18)

19由于上述原因，这主权和至尊权柄属于至圣玛利亚的尊荣；此外，还有两件特别的事；第一：因为圣母是具有特权的元后，不受原罪及其后果的约束；因此她不能与亚当的丧失理智的儿子们相提并论，全能的天主把这些受造之物(智慧5：18)武装起来，来报复天主所受的伤害和惩罚亚当后代子女们的疯狂。

［经文〈智慧篇 5:18〉：上主必以嫉愤作武器，武装受造之物来报复仇敌；］

For if they had not in their disobedience turned against their Creator, neither would the elements nor their dependencies have been disobedient toward them, nor would they have molested them, nor turned against them the rigor and inclemency of their activity.

因为如果亚当子女没有违背它们的造物主，那么所有有形质的元素和一切附属于元素的就不会不顺从亚当子女，一切受造之物就不会干扰他们，也不会用受造之物的严厉和恶劣的活动来对抗他们。

And if this rebellion of the creatures is a punishment of sin, it could not justly extend itself to the most holy Mary, who was immaculate and without fault.

如果这种受造之物的反叛是对罪恶的惩罚，那么这种反叛就不可能公正地延伸到纯洁无玷、毫无过错的至圣玛利亚身上。

Nor was it just, that She should be less privileged than the angels, who were not subject to these consequences of sin, or deprived of the dominion over the elementary powers.

甚至玛利亚比天使们享有更少的特权也是不公平的，因为那些没有参与犯罪的天使们不受罪恶的影响，也不被剥夺对基本权力的支配权。

Although most holy Mary was of corporeal and terrestrial substance, yet She raised Herself above all corporeal and spiritual creatures, and made Herself Queen and Mistress of all creation.

虽然至圣的玛利亚属于肉体和地上的物质，但她把自己提升到所有肉体和属灵受造物之上，使自己成为所有受造物的元后和主母。[译注：玛利亚虽是属肉属地的受造物，但至高者托付于她的圣子使她禀赋异常，她的洞察力理解力及一切的知识，使得至谦逊的玛利亚要尽一切的努力提升自己。]

In this, therefore, She deserved so much the higher credit, as it was the rarer and the more precious. More must be conceded to the Queen than to her vassals, more to the Mistress than to the servants.

因此，在这一点上，她理应得到更高的赞扬，因为这是更为珍贵和宝贵的。必须承认给元后的要比给臣仆的多，给主母的要比给仆人的多。

20. The second reason is, because her most holy Son was Himself to obey this heavenly Queen and his Mother. Since He was the Creator of the elements and of all things, it follows naturally that they should obey Her, to whom the Creator subjected Himself, and that they should be commanded by Her.

20第二个原因是，玛利亚至圣的儿子自己服从这位天堂元后和祂的母亲。因为祂是所有有形质的元素和万物的创造者，造物主使自己服从玛利亚，自然地，一切受造之物应该服从玛利亚，它们应该受玛利亚的命令。[译注：这里是说既然天主第二位的圣子为救赎世人，都能屈尊就卑降生于玛利亚以取得肉躯，并属玛利亚及若瑟的管辖，自然地，一切受造物都应该服从玛利亚。]

Was not the person of Christ himself, in so far as his human nature was concerned, to be governed by his Mother according to the constitution and law of nature?

基督自己，就祂的人性而言，难道不应该由祂的母亲根据自然的构造和法则来管理吗?

This privilege of sovereignty tended also greatly to enhance the virtues and merits of most holy Mary, for thereby that which in ourselves is usually done under constraint and against our will, was performed by Her freely and meritoriously.

这种主权上的特权往往也大大地提高至圣玛利亚的美德和功德，因为，我们的内在通常是在约束和违背我们意愿的情况下行事，然而玛利亚是自由地和有价值地行事。

This most prudent Queen did not use her sovereignty over the elements and the creatures indiscriminately and for her own alleviation and comfort; but She commanded the creatures not to suspend their activities and influences in as far as they would naturally be painful and inconvenient to Her.

这位极智者贞女并没有滥用她对所有有形质的元素和受造物的主权，也不是为了自己的安宁和舒适；但她吩咐这些受造物不要停止它们的活动和影响，因为它们自然会给她带来痛苦和麻烦。

For in these things She was to be like her most holy Son and suffer conjointly with Him.

因为在这些事上，她要像她至圣的儿子一样，与祂一同受苦。

Her love and humility did not permit Her to withhold and suspend the inclemencies of the creatures in her regard, since She knew how valuable suffering is and how estimable in the eyes of the Llord.

她的爱和谦卑不允许她在心中保留和中止那些受造物的恶劣，因为她知道痛苦是多么宝贵，在上主的眼中是多么珍贵。

21. Only on some occasions, when She knew that it was not for her benefit but necessary for her Son and Creator, the sweet Mother restrained the force of the elements and their influences, as we shall see farther on during her journey to Egypt and on other occasions, where She most prudently judged it proper, that the creatures recognize their Creator and reverence Him, or protect and serve Him in some necessity.

21只有在某些情况下，当她知道这不是为了她的益处，而是为了她的儿子和创造者所必需的，这位可爱的母亲才会约束一切有形质元素的力量和它们的影响，正如我们将在她去埃及的旅程中及在其他情况下进一步看到的，即在她最智慧的判断中，一切受造物应该承认它们的创造者并崇敬祂，或在必要时保护祂服务祂。

What mortal will not marvel at the knowledge of such a new miracle?

对这样一个新的奇迹，谁不会感到惊奇呢?

To see a mere earthly creature, yet One clothed with the sovereignty and dominion of the whole creation, esteem Herself in her own eyes as the most unworthy and insignificant of the creatures, and, in these humble sentiments, command the wrath of the winds and all the rigors of the natural elements to turn against Her and under obedience fulfill her command!

看到一个仅仅是尘世上的受造物，却被授以整个天地的主权和统治权，在她自己的眼中，她认为自己是最不配和最微不足道的受造物，然而在她卑微的态度中，却命令狂风和所有严酷的自然元素来反对她，并在服从下完成她的命令！

In obeying Her, however, these elements, full of reverence and courtesy toward such a Mistress, yielded to her wishes, not in vengeance of the wrongs of their Creator, as they do in regard to the rest of the children of Adam, but in order to respect her commands.

然而，在服从她的过程中，这些有形质元素对这样一位主母充满了崇敬和谦恭，它们屈服于她的意愿，不是报复人类对造物主的罪过，就像它们对亚当子女所做的那样，而是为了尊重主母的命令。

22. In the presence of this humility of our invincible Queen, we mortals cannot deny our most arrogant vanity and presumption, or rather our audacity, since, seeing that on account of our insane outrages we merit the furious rebellion of the elements and of all the harmful forces of the universe against us, we complain of their rigor, as if their molestations were an injury.

22在我无敌元后的谦卑面前，凡俗的人无法否认我们最傲慢的虚荣和狂妄，或者更确切地说，是我们的胆大妄为，因为我们看到，由于我们的疯狂暴行，我们应该受到有形质元素和宇宙中所有有害力量的猛烈反抗，然而我们却抱怨它们的严酷，仿佛它们的干扰是一种对我们的伤害。

We deprecate the rigor of the cold, we complain of the exhaustion of heat; all painful things we abhor, and we condemn with all energy these ministers of divine justice and seek, our own comforts and delights, as if they were to last forever and as if it were not certain that we are only drawing therefrom a heavier punishment of our faults.

我们厌恶寒冷的刺骨，我们抱怨炎热造成的疲惫；我们憎恶一切令人痛苦的事情，我们竭尽全力谴责这些神圣正义的大臣，并寻求我们自己的安慰和快乐，仿佛它们将永远持续下去，而似乎不明白因我们的错误，只会使我们得到更重的惩罚。

23. But returning to the consideration of the knowledge and power given to the Princess of heaven and the other gifts preparing Her worthily for the position of Mother of God, we can understand their excellence, for we see in them a certain infinity or boundlessness, participating of the Divinity, and similar to that which was afterwards possessed by the most holy soul of Christ.

23但是，回到对天堂公主所拥有的知识和能力的考虑，以及其它为她备妥，使她有资格成为天主之母的恩赐，我们可以理解知识和能力的卓越，因为我们在知识和能力身上看到了某种无限或无界性，知识和能力介入了天主性，类似于后来被基督至圣的灵魂所拥有的东西。

For She not only knew all creatures in God, but comprehended them in such a way as to master them and at the same time reserve capacity for knowing many others, if there had existed more to be known.

因为天堂公主不仅知道天主的所有受造物，而且以这样一种方式理解它们，以便掌握它们，同时保留了解许多其他受造物的能力，如果还有更多的东西需要被了解的话。

I call this knowledge an infinity, because it seems to partake of the qualities of infinite knowledge and because, in one and the same action of her mind and without successive advertence, She saw and perceived the number of the heavens, their latitude and profundity, their order, motions, qualities, their matter and form; the elements with all their changes and accidents: all of these She knew at the same time.

我称这种知识为无限，因为它似乎具有无限知识的性质，因为在天堂公主心灵的同一个活动中，未经持续的注意，她就看到並感知天界的数目，它们的范围和深度，它们的秩序、运动、品质、材料和形态；原质及其变化和事故：这一切她都同时知道。

The only thing the most wise Virgin did not know was the immediate end of this knowledge until the moment of her consent and the fulfillment of the ineffable mercy of the Most High.

最明智的贞女不知道的唯一事情是，一旦她同意和实现至高者不可言喻的慈悲时刻，这种知识即立刻结束。

She continued during these days her most fervent prayers for the coming of the Messias, according to the command of the Lord.

在这些日子里，她按照上主的吩咐，继续为默西亚的到来而祈祷。

And He had given Her to understand that He would not tarry, as the time destined for his arrival was at hand.

上主已经使她明白，上主必不耽延，因为默西亚来的时候近了。

INSTRUCTION WHICH THE QUEEN OF HEAVEN

GAVE ME.

天堂元后给我指导

24. My daughter, from what thou art going to learn of the favors and blessings conferred upon me in preparation for the dignity of Mother of God, I wish thee to perceive the admirable order of his wisdom in the creation of man.

24我的女儿，从你将要学到关于我在准备作为天主之母的尊荣所得到的恩惠和赐福，我希望你能了解天主在创造人类时令人钦佩的智慧。

Take notice, therefore, that his Creator made him out of nothing, not in order to be a slave, but in order to be the king and the master of all creation (Gen. 1, 26), and in order that he make use of creatures in sovereignty, command and mastery; yet at the same time man was to recognize himself as the image of his Maker and the work of his hand, remaining more devoted to God and more submissive to his will than the creatures to man; for all this was demanded by justice and reason.

因此，请注意，人类的“造物主”把人从无中创造出来，不是为了让人成为一个奴隶，而是为了作王和所有受造物的主人(创世记11：26)，为了使人在主权、命令和统治中运用受造物；但同时，人必须承认自己是造物主的肖象，是造物主手中的作品，比其它受造物之于人更忠于天主，更顺从天主的旨意；因为这一切都合乎正义和理性所要求的。

［经文〈创世纪1:26〉：天主说：「让我们照我们的肖像，按我们的模样造人，叫他管理海中的鱼、天空的飞鸟、牲畜、各种野兽、在地上爬行的各种爬虫。」　］

And in order that man might not be without information and knowledge of the Creator and of the means of perceiving and executing his will, He added to his natural light a greater one, more penetrating, more limpid, more certain, more free and extensive, namely the light of divine faith, by which man might know the existence of God and of his perfections, and conjointly with these, his works.

为了使人不至于不知道造物主的信息和知识，不知道感知和执行造物主旨意的方法，造物主在祂本性的光上增加了一种更大的光，更有穿透力，更清澈，更确定，更自由和广阔，即神圣信仰的光，通过这种光，人可以知道天主的存在和祂的完美，以及与这些结合在一起的祂的工程。

Furnished with this knowledge and dominion man was established in good standing, honored and enriched, having no excuse for not devoting himself entirely to the fulfillment of the divine will.

有了这种知识和统治权，人就建立了良好的地位，尊荣和丰富，没有理由不完全奉献自己来实现天主的旨意。

25. But the foolishness of man disturbs this order and destroys this harmony, when, being created as the lord and king of creatures, he enslaves himself, subjecting himself to them, and degrading his dignity in using visible things not as a prudent master, but as an unworthy vassal. For he debases himself beneath the lowest of creatures, by losing sight of the fact that he is their superior.

25但是人类的愚蠢扰乱了这种秩序，破坏了这种和谐，当人被创造成为受造物的主人和王时，他奴役自己，使自己服从于其它的受造物，并在利用可见的事物时降低了自己的尊严，不是作为一个精明的主人，而是作为一个卑劣的奴仆。因为人把自己贬低到最低等的受造物之下，看不到他是其它受造物的长上这一事实。

All this perversity arises from the use of creatures not for the service of the Creator through well ordered faith, but for the indulgence of the passions and the delights of the senses.

所有这一切的反常都源于人运用受造物是为了放纵情欲和感官的享受，而不是为了通过良好有序的信仰为造物主服务。

Hence also arises man’s great abhorrence of those things which are not pleasing to the senses.

因此，人们对那些感官上不愉快的事物，也产生了极大的憎恶。

26. Thou, my dearest, look faithfully toward thy Creator and Lord and in thy soul seek to copy the image of his divine perfections: lose not the mastery and dominion over creatures, let none of them infringe upon thy liberty; but seek to triumph over all of them, allowing nothing to interpose itself between thee and thy Creator.

26我最亲爱的，你要忠实地仰望你的造物主和上主，在你的灵魂中寻求效仿祂神圣完美的肖象：不要失去对其它受造物的掌控和统治，不要让任何受造物侵犯你的自由；而是要设法战胜一切，不允许任何东西在你和你的造物主之间介入。

Subject thyself gladly, not to the pleasurable in creatures, since that will obscure thy understanding and weaken thy will, but to the adverse and the painful resulting from their activity.

愉快地使自己顺服，但不要臣服于受造物中的快乐，因为臣服于受造物会模糊你的理解并削弱你的意志，而臣服于受造物的活动，只会产生不利和痛苦。

Suffer this with joyous willingness, for I have done the same in imitation of my Son, although I had the power to neutralize their molestations and had no sins to atone for.

带着快乐的意愿忍受这一切，因为我也效法我的儿子做了同样的事情，尽管我有能力消除受造物的干扰，也没有罪需要被救赎。

CHAPTER III.

WHAT FAVORS THE MOST HIGH CONFERRED ON MOST HOLY MARY ON THE THIRD DAY OF THE NOVENA before THE INCARNATION.

第三章

在道成肉身之前的九日礼敬的第三天，至高者授予至圣玛利亚的恩惠。

27. The right arm of the Most High, which threw open the doors of the Divinity to most holy Mary, continued to enrich and adorn at the expense of his infinite attributes this most pure spirit and virginal body which He had chosen as his tabernacle, as his temple, and as the holy city of his habitation.

27.至高者的手臂打开了神圣的大门，通向至圣玛利亚，却以祂无限的属性，继续充实和装饰这个最纯洁的灵魂和童贞的身体，祂拣选这个灵魂作为祂的帐幕，作为祂的圣殿，作为祂居住的圣城。

And the heavenly Lady, engulfed in this vastness of the Divinity, winged her flight day by day farther away from earthly things, and transformed Herself more and more into a heavenly being, discovering ever new sacraments in the Most High.

而天堂的淑女，被淹没在浩瀚的天主性中，日日飞翔在远离尘世的事物中，把自己越来越变成一个属天的存在，在至高者內不断发现新的圣事。

For as He is the infinite Object of desire, although the appetite is satiated with that which is received, always more remains to be desired and understood.

因为祂（默西亚）是想望无穷无尽的对象，虽然渴望已被接受而满足，但总是还有更多有待想望和理解。

Not all the hierarchies of the angels, nor all men together, have attained such preferment in blessings, mysteries and sacraments as this Princess attained, especially as regards those due to Her as Mother of the Creator

并不是所有等级的天使，也不是所有的人都能像这位公主一样，在祝福、奥秘和圣事方面获得了如此的提升，尤其是由于她是“造物主之母”而获得的那些提升。

28. On the third day of preparation at which I have now arrived, having again been prepared as on the first day, the Divinity manifested Itself anew in abstractive vision.

28.在准备工作的第三天，我现在来到了，又像第一天一样准备好了，天主在抽象的神视中再次显现。

I can only express myself by saying, that the divine wisdom and power proceeded in a manner worthy of Her, who was to be the Mother of the Word, so as to ensure, as far as is possible for a creature, that likeness and proportion, which was due to the divine Persons.

我只能这样表达：天主的智慧和大能以一种相称于玛利亚的方式进行着，她将是“圣言之母”，因此，对一个受造物来说，尽可能地確保了上主“位格”所对应的模样。

Whoever has even a faint understanding of the distance which lies between the two extremes, the infinite God and the limited human creature, can comprehend so much the better, what is necessary to bring them together and establish a proportion.

无论是谁，只要对无限的天主和有限的人类两个极端之间的距离稍有了解的人，都能更好地理解把它们结合在一起并确定一个比例的必要条件。

29. More and more the Queen of heaven reflected his infinite attributes and virtues; more and more brilliantly shone forth her beauty under the touch of the pencil of the divine Wisdom and under the colors and lights added to it from on high.

29.天堂元后越来越多地反映出天主无限的属性和美德；在上主智慧画笔的触摸下，在来自上天的色彩和光芒的照耀下，她的美丽越来越灿烂。

On this day She was informed of the works of creation as they happened on the third day. She learned when and how the waters, which were beneath the firmament, flowed together in one place (Gen. 1, 9), disclosing the dry land, which the Lord called earth, while He called the waters the sea.

在这一天，她被告知创造的工作，因为它们发生在第三天。她知道了苍穹下的水何时以及如何在一个地方一起流动（创世纪1：9），露出干地，上主称之为陆地，而祂称水为海洋。

［经文〈创世记1: 9-10〉：天主说：「天下的水应聚在一处，使旱地出现！」事就这样成了。天主称旱地为「陆地」，称水汇合处为「海洋」。天主看了认为好。］

She learned in what way the earth brought forth the fresh herbs, and all plants and fructiferous trees with their seeds, each one according to its kind.

她知道了陆地是如何产生青草，以及所有的植物和结果子的果树，每一种都各从其类。

［经文〈创世记1: 11〉：天主说：「在陆地上，土地要生出青草、结种子的蔬菜、和结果子的果树，各按照在它内的种子的种类！」事就这样成了。］

She was taught and She comprehended the greatness of the sea, its depth and its divisions, its correspondence with the streams and the fountains, that take their rise from it and flow back into it; the different plants and herbs, the flowers, trees, roots, fruits and seeds; She perceived how all and each one of them serve for the use of man.

她被教导，她理解海洋的广大，它的深度和它的分界，它与溪流和泉源的关联，这些溪流和泉源从大海中起源又流回大海；不同的植物和青草，花、树、根、果实和种子；她意识到它们每一个都在为人类服务。

All this our Queen understood and penetrated with the keenest insight more clearly, distinctly and comprehensibly than Adam or Solomon.

我们的元后比亚当和撒罗满更更清楚、更明白、更透彻地理解了这一切。

In comparison with Her all those skilled in medicine in the world would appear but ignorant even after the most thorough studies and largest experience.

与她相比，世界上所有精通医学的人，即使经过最彻底的研究和最丰富的经验，也会显得无知。

The most holy Mary knew all that was hidden from sight, as Wisdom says (Wis. 7, 21); and just as She learned it without any fiction, She also communicates it without envy.

正如智慧所说，至圣的玛利亚知道所有隐藏的东西（智慧篇7：21）；就像她在没有任何编造虚构的情况下学会了万事，她也没有嫉妒地传达它。

［经文〈智慧篇 7:21〉：所有或隐或明的事，我都知道，因为教导我的，是造万物的技师──智慧。］

Whatever Solomon says there in the book of Wisdom was realized in Her with incomparable and eminent perfection.

撒罗满在智慧书中所说的一切，都在她身上实现了无比和卓越的成全。

30. On some occasions our Queen made use of this science in order to exercise her charity toward the poor and needy, as will be related in the sequence of this history (No. 668, 867, 868, 1048; III. 159, 423)?

30.在某些情况下，我们的元后利用这种知识来操练她对穷人和有需要的人的爱德，这将在本历史的序列中被叙述（No. 668, 867, 868, 1048; III. 159, 423)。

She had it under perfect control, and it was as familiar to Her as the well-trained musician is with his instrument.

她完全掌握了万事，就像训练有素的音乐家熟悉他的乐器一样。

The same was true of all the rest of the sciences, whenever She found it desirable or necessary to make use of them in the service of the Most High.

所有其它的知识也是如此，只要她觉得有可取或有必要利用它们为至高者服务。

For She was Mistress of all of them more perfectly than any of the mortals who ever did excel in any art or science.

因为她是万事万物的主母，比任何一个在任何艺术或科学方面有成就的世人都要完全。

She was versed in the virtuous qualities and activities of the stones, herbs and plants, and in Her was true what Christ our Lord promised to the Apostles and first Christians, that poisonous draughts would not hurt them.

她精通石头、药草和植物的良性功效和活动，在她身上，我们的主基督对宗徒和第一批基督徒承诺的话是真实的，有毒的气流不会伤害他们。

［经文〈马尔谷 16:18〉：手拿毒蛇，甚或喝了什么致死的毒物，也决不受害；按手在病人身上，可使人痊愈。　］

This privilege belonged to the Queen as a sovereign, so that neither poison or any other thing could ever injure Her or cause Her any harm except with her permission.

这项特权属于至尊权柄的元后，因此，除非她允许，任何毒药或任何其他东西都不会伤害她或对她造成任何损害。

31. These privileges and favors the most prudent Princess and Lady always kept concealed, and She made no use of them for Herself, as I have said, desiring not to be deprived of a share in the suffering, which had been chosen by her most holy Son.

31.这些特权和恩惠，极智者公主和圣母总是隐藏起来，她没有为自己而利用它们，正如我所说的，她不希望被剥夺了分担痛苦，因为受苦是她最神圣的儿子所选择的。

Before conceiving Him and becoming his Mother, She was inspired with divine knowledge and science concerning the passibility of the Word made flesh.

在孕育祂并成为祂的母亲之前，她受到了神圣学问和知识的启发，这些学问和知识是关于圣言成为肉身的可行性的。

And when She became Mother She saw and experienced this truth in her Son and Lord himself and therefore She gave a greater license, or rather a more strict command, to creatures to afflict Her, since She saw the results of this activity in their own Creator.

当她成为母亲时，她在她的儿子和上主身上看到并体验了这个真理，因此她给予受造物更大的许可，或者更确切地说是更严格的命令，让受造物使她痛苦，因为她在创造自己的造物主者(默西亚)身上看到了这种行动的结果。

Hence, as the Most High did not wish his only and chosen Spouse to be continually molested by the creatures, even though She herself desired it, He often restrained them and neutralized their operations, so that the heavenly Princess, unhindered by them, might occasionally enjoy the delights of the most high King.

因此，至高天主不希望祂唯一拣选的净配不断受到受造物的干扰，尽管她自己希望如此，上主经常制止受造物，使他们的行动无效，这样，天上的公主就可以不受它们的阻碍，偶尔享受到至高君王的乐趣。

32. There is another special favor, which the most holy Mary received for the benefit of the mortals on the third day and in that vision of the Divinity; for during this vision God manifested to Her in a special way the desire of his divine love to come to the aid of men and to raise them up from all their miseries.

32.还有另一种特殊的恩惠，是至圣的玛利亚在第三天，在天主的神视中，为了人类的益处而接受的；因为在这个神视中，天主以一种特殊的方式向她表明了上主圣爱的愿望，祂要来帮助人类，把他们从所有的苦难中唤醒。

In accordance with the knowledge of his infinite mercy and the object for which it was conceded, the Most High gave to Mary a certain kind of participation of his own attributes, in order that afterwards, as the Mother and Advocate of sinners, She might intercede for them.

根据对上主的无限仁慈以及所承认的对象的认识，至高的天主让玛利亚分享了某种自己的属性，以便后来，作为母亲和罪人的护慰者，她可以为他们求情。

This participation of the most holy Mary in the love of God and in his inclination to help Her, was so heavenly and powerful that if from that time on the strength of the Lord had not come to her aid, She would not have been able to bear the impetuosity of her desire to assist and save mankind.

至圣玛利亚分享了天主的爱以及天主帮助她的意愿，这种分享是如此神圣和强大，如果从那时起没有天主的力量来帮助她，她将无法承受她帮助和拯救人类的冲动欲望。

Filled with this love and charity, She would, if necessary or feasible, have delivered Herself an infinite number of times to the flames, to the sword and to the most exquisite torments of death for their salvation.

她充满了这种爱和仁慈，如果必要或可行，她会无数次地把自己交给火焰、刀剑和最剧烈的死亡的痛苦来拯救人类。

All the torments, sorrows, tribulations, pains, infirmities She would have accepted and suffered; and She would have considered them a great delight for the salvation of sinners.

她愿意接受和忍受的所有折磨、悲伤、磨难、痛苦和疾病；她也会把这些视为罪人得救的大喜乐。

Whatever all men have suffered from the beginning of the world till this hour, and whatever they will suffer till the end, would have been a small matter for the love of this most merciful Mother.

从世界之初到现在，人类所遭受的一切，到将来人类遭受的一切(痛苦)，若与圣母的爱愿意为人类所受的痛苦相比的话，那人类所遭受的苦难真的是微不足道的。

Let therefore mortals and sinners understand what they owe to most holy Mary.

所以世人和罪人要明白他们亏欠至圣玛利亚的。

33. From that day on, we can say, the heavenly Lady continued to be the Mother of kindness and great mercy, and for two reasons: first, because from that moment She sought with an especial and anxious desire to communicate without envy the treasures of grace, which She had comprehended and received; and therefore such an admirable sweetness grew up in her heart, that She was ready to communicate it to all men and to shelter them in her heart in order to make them participants of the divine love, which there was enkindled.

33.从那一天起，我们可以说，圣母一直是仁慈和充满怜悯的母亲，有两个原因：第一，因为从那一刻起，她以一种特殊而急切的渴望，不带嫉妒地寻求与人交流她已经领悟和接受的恩宠的珍宝；因此，她的心中生出了一种令人钦佩的甜蜜，她准备把这种甜蜜传达给所有的人，把他们庇护在她的心中，使他们参与到那被点燃了的圣爱中来。

Secondly, because this love of most holy Mary for the salvation of men was one of the principal dispositions required for conceiving the eternal Word in her virginal womb.

其次，因为至圣玛利亚对所要拯救的人类的爱，是她在童贞的子宫里孕育永生圣言所需要的主要性情之一。

It was eminently befitting that She should be all mercy, kindness, piety and clemency, who was Herself to conceive and give birth to the Word made man, since He in his mercy, clemency and love desired to humiliate Himself to the lowliness of our nature, and wished to be born of Her in order to suffer for men.

她应该是完全慈悲、仁慈、虔诚和宽厚的，这是非常合适的，她自己怀孕并生下了成为人的圣言，因为天主以祂的慈悲、仁慈和爱，让自己降卑于我们本性的卑微，并希望从她而生，以便为人类受苦。

It is said: like begets like: just as the water partakes of the qualities of the minerals through which it flows; and although the birth of Christ originated in the Divinity, yet it also partook of the conditions of the Mother as far as was possible.

俗话说：近朱者赤，就像水分享了它流经的矿物质的品质一样；虽然基督的诞生源于天主，但祂也尽可能地分享了母亲的状态。

She therefore would not have been suitable for concurrence with the Holy Ghost in this conception, in which only the activity of the man was wanting, if She had not been endowed with perfections corresponding to those of the humanity of Christ.

因此，如果她没有被赋予与基督人性的完美相对应的完美，她就不适合在这受孕中与圣神一致，而在这一受孕中，只有人的活动是不必要的。

34. The most holy Mary issued from this vision with ever increasing fervor, and during all the rest of the day She occupied Herself in the prayers and petitions commanded Her by the Lord.

34.至圣玛利亚从这个异象中发出越来越强烈的热情，在那天剩下的所有时间里，她都沉浸在主吩咐她的祈祷和祈求中。

The heart of her Spouse was wounded with love, so that (according to our mode of thinking) He already longed for the day and the hour when He should rest in the arms and recline at the breast of his Beloved.

她净配的心因爱而受伤，因此（根据我们的思维方式）祂已经渴望有一天有一时刻，祂应该躺在祂心爱的人的怀里休息，靠在祂心爱的人的胸前。

instruction which the most honey queen gave me.

最可爱的元后给我的指示

35. My dearest daughter, great were the favors which the hand of the Most High showered upon me in the visions of the Divinity, vouchsafed me during the nine days before his conception in my womb.

35.我最亲爱的女儿，在天主性的神视中，至高者的手倾注给我极大的恩惠，祂在我子宫受孕之前的九天里，赐给了我保证。

And although He did not manifest Himself intuitively and altogether unveiled, yet He did it in an exalted manner and with such effects as are reserved to his wisdom.

虽然天主并没有直观地显示自己，也没有完全地展现出来，但祂以一种崇高的方式，以祂智慧所特有的效果来表现自己。

In the remembrance of what I perceived in this vision, I rose to the true perception of the position which God held in comparison to men and men in comparison to God; my heart was inflamed with love and was torn with sorrow; for I realized the immensity of his love towards mortals, and their most ungrateful oblivion of his incomprehensible goodness.

在回忆起我在这异象中所感知的，我就认识到天主与人，以及人与天主相比所处的地位；我的心因爱而燃烧，因悲伤而撕裂；因为我认识了天主对世人无限的爱，以及世人对天主那无法理解的仁慈的最忘恩负义的遗忘。

Many times would I have died at the thought of these extremes, if God himself had not comforted and preserved me.

要不是天主亲自安慰我，保护我，我一想到这些极端的事情就会死去。

This sacrifice of his servant was most pleasing to his Majesty and He accepted it with greater complacency than all the holocausts of the old Law; for He beheld my humility and delighted in it very much.

他的仆人的这种牺牲是最令荣耀尊威的天主满意的，他接受了他仆人的牺牲，比旧律法的所有燔祭更满意；因为祂见了我的谦卑，就甚欢喜。

Whenever I performed these exercises, He showed great mercy to me and to my people.

每当我做这些操练时，祂都对我和我的人民表现出极大的慈悲。

36. These sacraments, my dearest, I manifest to thee in order to encourage thee to imitate me, as far as is possible will thy weak forces aided by grace.

36.我最亲爱的，我向你展示这些圣事，是为了鼓励你尽可能地效法我，让你的软弱力量得到恩宠的帮助。

Look upon the works, which thou hast learnt of, as a pattern and example to be closely followed.

把你所学到的作为看作是一种范例和榜样，你该紧紧跟随。

Meditate much, and weigh over and over again as well in the light of grace as in that of reason, how exactly mortals ought to correspond to this immense kindness of God and to his eagerness to assist them. Compare at the same time the heartless obduracy of the children of Adam.

更多默想，在恩宠之光和理性之光中反复权衡，人类究竟应该如何回应天主无尽的仁慈和他助人的热切，同时对比亚当子女们的无情和顽固。

I wish that thy heart be softened in affectionate thankfulness toward the Lord and melted in sorrow at these unhappy proceedings of men.

我希望你的心在对主的深情感恩中软化，在为人类的忘恩负义的无情而悲伤。

I assure thee, my daughter, that on the day of the general adjustment, the cause of the greatest wrath of the just Judge shall be man’s most ungrateful forgetfulness of this truth; and the confusion of men on account of this wrath shall be such, that on that day they would of their own accord cast themselves into the abyss of pain, if there were no ministers of divine justice to visit this retribution upon them.

我向你保证，我的女儿，在普世重整的日子里，公审判者最愤怒的原因是人类对这真理最忘恩负义的遗忘；由于这种愤怒，人们的困惑将是这样的，在那一天，如果没有神圣正义的牧者来惩罚他们，他们会自动将自己投入痛苦的深渊。

37. In order to avoid such an abominable fault and in order to forestall such a horrible chastisement, renew in thyself the memory of the blessings, which thou hast received at the hands of his love and infinite clemency; and remember that God has distinguished thee in preference to the souls of many generations.

37.为了避免这种可恶的错误，为了防止这种可怕的惩罚，在你自己心中重新回忆你从祂的爱和无限宽仁的手中得到的祝福；也要记念天主使你显为尊贵，胜过无数世代的人。

Do not make the mistake of considering these great favors and special gifts as conferred on thee for thyself alone: they were conferred also for the sake of thy brethren: for the divine mercy is extended to all men.

不要错误地认为这些伟大的恩惠和特殊的恩赐仅仅是为你自己而授予的：它们也是为你的弟兄们而授予的：因为上主的慈悲是扩展到所有人的。

Therefore the return, which thou owest to the Lord, must be made first for thyself and then for thy brethren.

所以，你对上主亏欠的偿还，必须先从你自己开始，然后为你的弟兄。

And because thou art poor, offer up the life and merits of my most holy Son, and with them, all that I have suffered by the forces of my love.

但因为你贫穷，我就把我至圣之子的生命和功德，连同我因爱的力量所受的一切苦难，献上。

Thus wilt thou make thyself pleasing to God and tender some recompense for the ingratitude of mortals. In all these things exercise thyself repeatedly many times, remembering in the meanwhile what I thought and felt in similar acts and exercises.

这样，你就能使自己成为主所喜悦，并为世人的忘恩负义提供一些补偿。在所有这些事情中，你要反复多次地操练你自己，同时记住我在类似的行为和操练中的想法和感受。

CHAPTER V.

HIS MAJESTY MANIFESTS NEW MYSTERIES AND SACRAMENTS TOGETHER WITH The WORKS OF THE FIFTH DAY OF THE CREATION TO MOST HOLY MARY, AND HER HIGHNESS CONTINUES TO PRAY FOR THE INCARNATION OF THE WORD.

第五章

荣耀尊威的天主向至圣玛丽亚展示了新的奥秘和圣事以及第五天创造的作品，圣母继续为圣言的降生成人祈祷。

47. The fifth day of the novena, which the most blessed Trinity celebrated in the temple of most holy Mary, in order that the eternal Word might assume human shape in Her, had arrived. Just as in the preceding days She was elevated to an abstractive vision of the Divinity, and, as the veil fell more and more from the secrets of the infinite wisdom, She discovered new mysteries also during this day.

47.九日敬礼的第五天到了，天主圣三在至圣玛利亚的圣殿庆祝，以使永生的圣言在她身上取了人的形状。正如在前几天，她被提升到一个抽象的天主性神视，随着面纱越多地从无限智慧的神秘中落下，她也在这一天发现了新的奥秘。

For the preparations and enlightenments emitted ever stronger rays of light and divine graces, which flashed into her most holy soul and emptied the treasures of infinity into her faculties, assimilating and transforming the heavenly Lady more and more to a likeness of her God in order to make Her worthy of being his Mother.

因为预备和启迪发出越来越强烈的光芒和神圣的恩宠，这些光芒及恩宠闪耀入玛利亚至圣的灵魂，并将无限的珍宝倾入她的官能中，越来越多地同化和转化这位天堂 “淑女”，使她成为天主的模样，以便使她配得上做祂的母亲。

48. In this vision, showing Himself to Her with ineffable signs of affection, the Most High spoke to the heavenly Queen and manifested to Her additional secrets, saying: “My Spouse and my Dove, in the secret of my bosom thou hast perceived the immense bounty, to which my love for the human race inclines Me, and the treasures, which are secretly prepared for their happiness: so powerful is this love in Me, that I wish to give them my Onlybegotten for their instruction and salvation.

48.在这个抽象天主性的神视中，至高天主以不可言喻的喜爱之情向天堂元后显示自己，与她说话，向她显示了额外的秘密，说：「我的净配和我的鸽子，在我胸中的秘密中，你已经看到了巨大的恩惠，我对人类的爱使我倾向于这种恩惠，以及秘密地为他们的幸福而准备的财宝：这种爱在我心中是如此强大，以致我愿意把我的独生子赐给他们，使他们得到教导和拯救。

Thou hast also seen something of the small returns, of their most listless ingratitude and contempt, in which men hold my clemency and love.

你也看到了人们对我的仁慈和爱的小小回报，看到了他们最冷漠的忘恩和轻蔑。

Yet, although I have shown thee part of their malice, I wish, my friend, that thou shouldst once more know in Me, how small is the number of those who are to know and love me as my chosen ones; and how great and extended is the number of the ungrateful and the reprobate.

然而，尽管我已经向你展示了他们的部分恶意，我希望，我的朋友，你应该在我身上再次认识到，在我所拣选的人中，认识我并爱我的人是多么的少；而那些忘恩负义的人和被弃绝的人的数目是多么庞大。

The innumerable sins and abominations of these impure and defiled men, whom I have foreseen in my infinite knowledge, retard my bounteous mercy and have locked up the treasurehouse of my Divinity, making the world entirely unworthy of receiving my gifts.”

这些不洁和玷污者的无数罪孽和可憎的行为，我在我无限的全知中预见，这阻碍了我慷慨的慈悲，锁住了我天主性的宝库，使得这个世界完全不配接受我的恩赐。」

49. The Princess Mary, through these words of the Most High, was instructed in the great mysteries regarding the number of the predestined and the reprobate; and also regarding the hindrances and impediments by which sinful men delayed the coming of the eternal Word as man into the world.

49.玛利亚公主，通过这些至高天主的话语，被告知关于被命定者和被弃绝者人数的大奥秘；也被告知有关罪人延迟永生“圣言”成为人进入世界的妨碍和阻挠。

Having present before Herself the vision both of the infinite bounty and equity of the Creator and of the measureless iniquity and malice of men, the most prudent Mistress, inflamed by the fire of divine love, spoke to his Majesty and said:

在她面前呈现了造物主无限的恩惠和公正，也呈现了人类无限的罪孽和恶意，极智者主母便被圣爱之火点燃了，她对荣耀尊威的天主说：

50. “My Lord and infinite God of wisdom and incomprehensible sanctity, what mystery is this, which Thou hast manifested to me?

50.「我的上主，无限智慧的天主和难以理解的神圣性，你向我展示的是何等奥秘？

Without measure are the misdeeds of men, so that only thy wisdom can comprehend them. But can all these and many more, perhaps, extinguish thy bounty and love, or vie with them?

人的恶行多得不可胜数，只有你的智慧才能领会。但是，这一切，所有这些和更多的罪恶，会不会熄灭你的慷慨和爱，或与它们竞争呢?

No, my Lord and Master, it must not be so; the malice of men must not detain thy mercy. I am the most useless of all the human race; yet on its behalf I remind Thee of thy fidelity.

不，我的上主，我的主，不应该这样；世人的恶意绝不能阻止你的慈悲。我是人类中最无用的一个；但我要代表世人提醒你的忠信。

Infallibly true it is, that heaven and earth will come to naught, before thy word can fail (Is. 51, 6),and it is also true, that Thou hast many times given thy word through the holy Prophets; and Thou hast promised them by word of mouth, a Redeemer and our salvation.

这是千真万确的，天地都会废去,祢的话语一撇一捺都不可能废去，这也是事实，你多次通过诸圣先知的讲道，赐下祢的语语；你也曾亲口应许给我们一位救赎主。

［经文〈依撒意亚 51: 6〉：你们仰观诸天，俯察大地：纵然诸天将如烟云消散，大地要像衣服破旧，地上的居民要如蚊子死去，然而我的救恩永远常存，我的正义决不废除。 ]

How then, my God, can these promises fail of fulfillment without conflicting with thy infinite wisdom; or how can man be deceived without conflicting with thy goodness ?

那么，我的天主，如果这些应许不能实现，又怎能不与你无限的智慧相冲突呢？或者，人怎么能被欺骗而不与你的良善相冲突呢？

In order to induce Thee to fulfill thy promise and to secure them eternal felicity through thy incarnate Word, I have nothing to offer on the part of mortals nor can any creature oblige Thee; and if this blessing could be merited, then thy infinite and bounteous clemency would not thereby be glorified.

为了促使你实现你的应许，并通过你的“圣言”降生成人来确保他们永远的幸福，我没有什么可以提供给世人，也没有任何受造物可以让你满意；如果这种祝福是应得的，那么你的无限和慷慨的宽仁就不会因此而得到光荣。

Only through thy own Self can this obligation be imposed upon Thee, for only in God can a sufficient reason be found for his becoming man: in Thee alone was the reason and the motive for our creation, and therefore in Thee alone also the reason for our reparation after our fall.

只有通过你自己，这个责任才能加在你身上，因为只有在天主那里才能找到祂成为人的充分理由：只有在你那里，我们才能找到创造的理由和动机，因此，也只有在你那里，我们才能找到堕落后得到赔补的理由。

Do not seek, my God and most high King, for merits, nor for a greater motive, than thy own mercy and the exaltation of thy holy name.”

我的天主，至高的君王，不要想追求功德，也不要想寻找更伟大的动机能胜过你自己的慈悲和对你圣名的颂扬。」

51. “It is true, my Spouse,” answered the Most High, “that on account of my goodness I bound Myself to the promise of vesting Myself in human nature and of dwelling among them, and that no one could merit in my sight such a promise; but the ungrateful behavior of men, so abominable in my sight and in my justice, does not merit the execution of this promise.

51.「的确，我的净配，」至高者回答说，「由于我的良善，我把自己束缚于赋予人性的预许中，并住在他们中间，在我看来，没有人配得这样的应许；在我的眼里和在我的正义中，人们忘恩负义的行为如此可憎，是不配我去履行这个应许。

For though I seek only their eternal happiness as a return of my love, I perceive and find only obduracy, by which they are certain to waste and despise the treasures of my grace and blessing.

因为虽然我只寻求他们永恒的幸福，作为对我爱的回报，但我所感知和发现的只是他们的顽固，他们一定会浪费和蔑视我的恩宠和祝福的宝藏。

They will yield thorns instead of fruit, great insults for benefits, and base ingratitude for my unbounded and generous mercy; and the end of all these evils will be for them the privation of my vision in eternal torments.

他们将结出荆棘而不是果实，他们将以极大的羞辱换取我的恩惠，并将以卑鄙的忘恩负义换取我无限慷慨的仁慈 ；对他们来说，所有这些罪恶的结局将是在永恒的折磨中失去我的应许。

Take notice of these truths recorded in the secrets of my wisdom, my Friend, and weigh these great sacraments; for to thee my heart is laid open, so that thou canst see the justice of my proceeding.”

我的朋友，请留意这些记载在我智慧奥秘中的真理，并权衡这些伟大的圣事；因为我的心向你敞开，好让你看到我行事的公正。」

52. It is impossible to describe the hidden secrets, which most holy Mary then saw in the Lord; for She perceived in Him all the creatures of the past, present and the future, and the position of each one in creation, the good and bad actions and the final ending of each one.

52.至圣的玛利亚在主內看见的奥秘是无法描述的；因为在主內她看到了所有过去、现在和未来的受造物，以及每一个人在创造中的地位，好的和坏的行为以及每一个人的最终结局。

If She had not been strengthened, She could not have preserved her life under the effects and feelings caused by the knowledge and insight into these hidden sacraments and mysteries.

如果她没有得到坚固，这些隐藏的圣事和奥秘的认识和洞察，所产生的影响和感受下，玛利亚不可能保存她的生命。

But as his Majesty, in these new miracles and blessings had such high ends in view, He was not sparing but most liberal with the beloved One, whom He had chosen as his Mother.

但是，由于荣耀尊威的天主，在这些新的奇迹和祝福中有如此崇高的目标，天主对祂所拣选的、将要成为祂的母亲，天主对她的圣爱是毫不吝惜的，而且是极其慷慨的。

And as our Queen derived this science from the bosom of God itself, She participated also in the fire of his eternal Charity, which inflamed Her with the love of God and the neighbor.

当我们的元后从天主的怀抱中获得这门知识时，她也参与了天主永恒的仁爱之火，这火焰用天主和邻人的爱燃亮了她。

Therefore, continuing her intercession, She said:

因此，她继续代祷转求，说：

53. “Lord and eternal God, invisible and immortal, I confess thy justice, I magnify thy works, I adore thy infinite Essence and hold in reverence thy judgments.

53.上主，永恒的天主，看不见的不朽的天主，我承认你的公正，我颂扬你的工作，我崇拜你无限的本质，并敬畏你的判断。

My heart melts within me with tenderest affection, when I perceive thy unlimited bounty toward men and their dark ingratitude and grossness toward Thee.

当我看到祢对人类无限的慷慨和他们对你的无耻和粗鲁时，我的心因最温柔的爱而融化。

For all of them, O my God, Thou seekest eternal life; but there are few who are thankful for this inestimable benefit, and many who will perish by their malice.

我的天主啊，你为所有人寻求永生，但很少有人为这不可估量的利益和恩惠而感恩，许多人将因他们的恶意而灭亡。

If on this account, O my eternal Good, Thou relinquishest thy undertaking, we mortals are lost; but while Thou, in thy divine fore-knowledge, perceivest the sins and the malice of men who offend Thee so much, Thou also foreseest thy Onlybegotten made man and his works of infinite price and value in thy sight; and these will counterbalance and exceed the malice of sin beyond all comparison.

我永恒的良善啊，如果为了这个缘故，你放弃了你的应许，我们世人就失丧了；但是，当你以你神圣的预知，觉察到那些过分冒犯你的人的罪恶和恶意时，你也预见到你独生子成为人，以及祂在你眼中的无限价值和工作；这些将会抵消并超越罪恶的恶意。

Through this Godman let thy equity be conquered and on his account give us Him now! and in order to urge my petitions upon Thee once more in the name of the human race, I unite myself with the spirit of this Word, already made man in thy mind, and pray for his coming in fact and for the eternal life of men through his hands.”

通过这位“降生成人的天主”，让祢的正义在（他的补赎下得到）满全吧，为了祂的缘故，现在就把他赐给我们吧！我再一次以人类的名义向祢恳切祈求，我愿与这“圣言”的灵结合在一起，他已经在你的心中被造为人，我祈祷他真的降临，并通过他的双手使人类获得永生。」

54. At this prayer of most pure Mary, the eternal Father (in our way of speaking) represented to Himself his Onlybegotten as born in the virginal womb of this great Queen; and He was moved by her humble and loving petitions.

54.在至纯玛利亚的祈祷中，永恒的天父（用我们懂得的方式发言），祂自已的独生子将成为人，将在这位伟大的元后的童贞子宫中诞生；天父被她谦卑慈爱的祈求感动了。

His apparent hesitation was merely a device of his tender love in order to enjoy so much the longer the voice of his Beloved, causing her sweet lips to distil most sweet honey (Cant. 4, 11) and her emissions to be like those of paradise (Cant. 4, 13).

永恒的天父表面上的犹豫，不过是他柔情的一种手段，为的是让祂“心爱的人”的声音越久越好，使她甜蜜的嘴唇提取出最甜的蜂蜜（雅歌4：11），使她口所发出来的就像天堂一样（雅歌4：13）。

［经文〈雅歌 4:11〉：我的新娘！你的嘴唇滴流纯蜜，你的舌下有蜜有奶；你衣服的芬芳好似乳香。 经文〈雅歌 4:13〉：你吐苗萌芽，形成了石榴园，内有各种珍奇的果木：凤仙和玫瑰， ]

And to draw out still more this loving contention, the Lord answered Her: “My sweetest Spouse and chosen Dove, great is that which thou askest of Me and little is that which obliges Me on the part of men; how then shall such a singular blessing be conferred on those unworthy ones? Leave Me, my friend, to treat them according to their evil deserts.”

为了更进一步地引出这一充满爱意的争论，主回答她：「我最亲爱的净配和我所拣选的鸽子，你向我求的是重大的，而对人来说，我所应许的是小的；那么，这样一种特别的祝福怎么能赐给那些不配的人呢？离开我吧，我的朋友，让我按他们邪恶的本性对待他们吧。」

Our powerful and kind Advocate responded: “No, my Master, I will not desist from my importunity; if much I ask, I ask it of Thee, who are rich in mercies, powerful in action, true in thy words.

我们强有力而善良的护慰者回答说：「不，我的主，我不会停止我的恳求；如果我有许多要求，我是向祢要求，祢是富有怜悯，行动有力，言语诚实的。

My father David said of Thee and of the eternal Word: “The Lord hath sworn, and He will not repent: Thou art a priest forever according to the order of Melchise-dech” (Ps. 109, 4).

我先祖达味论到你，又论到永生的圣言说：『上主一发了誓，他决不再反悔：你照默基瑟德品位，永做司祭！』（圣咏110：4）

Let then that Priest come, who is at the same time to be the sacrifice for our rescue; let Him come, since Thou canst not repent of thy promise; for Thou dost not promise in ignorance.

那就让那位“司祭”来吧，祂同时也是拯救我们的全燔祭；让祂来吧，因为你不能后悔你的应许；因为你不会徒然地应许的。

Let me be clothed, O my sweet love, with the strength of this Man God, which will not allow me to put a stop to my importunity, until Thou give me thy blessing as to my father Jacob” (Gen. 32, 26).

我的佳偶啊，求你使我披上这位“降生成人的天主”的能力，使我不能止息我的恳求，直到你赐福给我，像赐福给我先祖雅各伯一样。」

55. In this contest (just as it once happened to Jacob) our Lady and Queen was asked, what was her name; and She said: “I am a daughter of Adam, formed by thy hands from the insignificant dust.”

55.在这场竞争中（就像曾经发生在雅各伯身上的一样），我们的 “淑女”和“元后”被问到，她叫什么名字；她说：「我是亚当的女儿，是你用双手从微不足道的尘土中创造出来的。」

And the Most High answered: “Henceforth Thou shalt be called: Chosen for the Mother of the Onlybegotten.”

至高者回答说：「从今以后，你要被称为：被拣选为“独生子”的“母亲”。」

But the latter part of this name was heard only by the courtiers of heaven, while to Her it was as yet hidden until the proper time. She therefore heard only the word “Chosen.”

但是这个名字的后半部分只有天上的侍从们能听到，而她却一直不知道，直到适当的时候。因此，她只听到“拣选”这个词。

Having thus protracted this amorous contention according to the disposition of his divine wisdom and as far as served to inflame the heart of this elected One, the whole blessed Trinity gave to Mary, our most pure Queen, the explicit promise, that They would now send into the world the eternal Word made man.

按照至高者神圣智慧的安排，这场多情的争论就这样拖延了很久，并点燃了这位被拣选者的心，天主圣三给了玛利亚，我们最纯洁的元后，明确的预许，他们现在将把永生的圣言差遣到世界上成为人。

Filled with incomparable joy and exultation by this fiat, She asked and received the benediction of the Most High.

这个应许使玛利亚充满了无比的喜悦和欢欣，她请求并接受了至高者的祝福。

Thus this strong Woman issued forth from the contest with God more victorious than Jacob; for She came out rich, strong and laden with spoils, and the One that was wounded and weakened (to speak in our way) was God himself; for He was drawn by the love of this Lady to clothe Himself in that sacred bridal chamber of her womb with the weakness of our passible nature.

这样，这个坚强的女人从与天主的较力中胜出，比雅各伯更胜一筹；因为她出来时是富有的，强壮的，带着许多战利品，而那个受伤的，虚弱的（用我们人的话来说）就是天主自己；因为“降生成人的天主”被这位 “贞女”的爱所吸引，在她子宫神圣的新房里，把我们易受伤害的本性的弱点穿在自已身上。

He disguised and enveloped the strength of his Divinity, so as to conquer in allowing Himself to be conquered, and in order to give us life by his death.

“降身成人的天主”把自己神性的力量掩盖起来，包裹起来，以便征服自己，允许自己被征服，并藉着自己的死亡赐给我们生命。

Let the mortals see and acknowledge, how most holy Mary, next to her most blessed Son, is the cause of their salvation.

让世人看到并承认，最圣洁的玛利亚是多么神圣，仅次于她最受祝福的儿子，是他们得救的原因。

56. During this vision were also revealed to this great Queen the works of the fifth day of the creation in the manner in which they happened; She saw how, by the force of the divine command, were engendered and produced in the waters beneath the firmament, the imperfect reptiles, which creep upon the earth, the winged animals that course through the air, and the finny tribes that glide through the watery regions.

56.在这个神视中，也向这位伟大的元后揭示了第五天创造的工作，以及它们发生的方式；玛利亚看到了，由于上主命令的力量，在苍穹之下的水中，如何造成和产生了在地上爬行的各种爬虫、天空的飞鸟、以及在水中游的鱼类。

Of all these creatures She knew the beginnings, the substance, the form and figure according to their kinds; She knew all the species of the animals that inhabit the fields and woods, their conditions, peculiarities, their uses and connections; She knew the birds of heaven (for so we call the atmosphere), with the varied forms of each kind, their ornaments, feathers, their lightness; the innumerable fishes of the seas and the rivers, the differences between the whales, their forms, composition and qualities, their caverns and the foods furnished them by the sea, the ends which they serve, the use to which they can be put in the world.

玛利亚知道所有这些动物的起源、实质、形态和形象，根据它们的种类；她知道栖息在田野和森林里的所有动物的种类；她知道天上的鸟(我们这样称呼大气层)，各种各样的形状，它们的装饰，羽毛，它们的轻盈；海洋和河流中无数的鱼类，鲸鱼之间的差异，它们的形状，组成和特点，它们所处的洞穴和海洋为它们提供的食物，它们服务的目的，它们在世界上可以发挥的作用。

And his Majesty especially commanded all these hosts of creatures to recognize and obey most holy Mary, giving Her the power to command all of them, as it happened on many occasions to be mentioned later on (No. 185, 431, 636).

荣耀尊威的天主特别命令所有这些生物认出并服从至圣玛利亚，赋予她指挥所有这些生物的权柄，这在以后的许多场合都发生过。（参见 # 185, 431, 636）

Therewith She issued from the trance of this day and She occupied Herself during the rest of it in the exercises and petitions, which the Most High had pointed out to Her.

于是，玛利亚从这一天的神魂超拔中醒来，在剩下的时间里，她就照着至高者给她指出的，做操练和祈祷。

INSTRUCTION WHICH THE HEAVENLY LADY GAVE ME.

天堂圣母给我的指示

57. My daughter, the more complete knowledge of the wonderful operations of the arm of the Almighty in raising me during the abstractive visions of the Divinity to the dignity of Mother, is reserved for the predestined when they shall come to know them in the heavenly Jerusalem.

57.我的女儿，在抽象的天主性的神视中，全能者的臂膀将我提升到母亲的尊荣中，使我对祂奇妙作为有更完整的知识，是留给预定的人，当他们在天堂的耶路撒冷会认识到天主奇妙的作为。

There they shall understand and see them in the Lord Himself and with that special delight and astonishment, which the angels experienced, when the Most High revealed these things to them for his exaltation and praise.

在那兒，他们将会明白，并要在上主身上看见这些奇妙的作为，又要欢喜惊奇，这是天使所经历的，当时至高者向他们显明这些事，叫他们高举颂赞祂。

And since his Majesty has shown Himself so lovingly generous toward thee, giving thee in preference to all the generations of men, such great knowledge and light concerning these so hidden sacraments, I desire, my friend, that thou signalize thyself above all creatures in praising and magnifying his holy name for the works of his powerful arm in my regard.

既然荣耀尊威的天主对你表现出如此仁慈慷慨，在所有人类中，给予你如此伟大的知识和光照，关于这些如此隐藏的圣事，我的朋友，我希望，因祂强大的手臂在我身上的所做的事，你要超越一切受造物，努力光荣和赞美祂的圣名。

58. At the same time thou must strive, with all thy power, to imitate me in the works, which I performed by the aid of these great and wonderful blessings.

58.与此同时，你必须竭尽全力，效法我在这些伟大而奇妙的祝福的帮助下所做的工作。

Pray and sigh for the eternal salvation of thy brethren, and that the name of my Son may be extolled by all and known to the whole world.

为你的弟兄们永远的得救而祈祷和叹息，愿我儿子的名为众人所颂扬，被全世界所知。

Thou must establish the habit of this kind of prayer, by a constant resolve, founded upon firm faith and unshaken confidence, and by never losing sight of thy misery in profound humility and self-abasement.

你必须养成这种祈祷的习惯，以坚定的决心和坚定不移的信心为基础，在深刻的谦卑和自卑中，永远不要忘记你的悲惨不堪。

Thus prepared, thou must battle with the divine love for the good of thy people, firmly convinced, that the most glorious triumphs of divine love may especially be looked for in its dealings with the humble, who love God in uprightness.

这样预备好了，你必须以圣爱为众人的益处而战斗，坚定地相信，天主的爱最终将获得胜利，尤其是在与谦卑的人打交道时，因为谦卑的人是正直的爱神的人。

Raise thyself above thyself and give Him thanks for the special blessings conferred upon thee and for those conferred upon the human race.

把你自己提升到你自己之上，感谢天主赐予你和人类的特别祝福。

Transformed by this divine love, thou wilt merit other gifts, both for thyself and for thy brethren; and whenever thou findest thyself in his divine presence, do thou ask for his benediction.

被天主完美的爱所改变，你将会为你自己和你的兄弟们赢得其它恩赐；每当你发现自己在祂神圣的同在时，你都要祈求祂的祝福。

CHAPTER VI.

THE MOST HIGH MANIFESTS TO MARY, OUR MISTRESS, ADDITIONAL MYSTERIES AND SHOWS HER THE WORKS OF THE SIXTH DAY OF CREATION.

第六章

至高者向玛利亚，我们的主母，显明额外的奥秘，并向她显示创造的第六天的作品。

59. While the Most High continued the proximate preparation of our heavenly Princess for the reception of the eternal Word in her virginal womb, She, on her part, persevered without intermission in her fervent sighs and prayers to hasten his coming into the world.

59.当至高天主继续为我们天堂公主在她童贞的子宫里接受永恒“圣言”做即刻的准备时，她却不间断地坚持着热切的叹息和祈祷，以加速永恒圣言的降临。

When the night of the sixth of these days, which I have begun to describe, had arrived, and when She had previously been elevated by still more profound illuminations, She was again called and invited in spirit to the abstractive vision of the Divinity.

当我所描述的这些日子中第六天的夜晚到来时，当她先前被更深刻的启迪提升时，她的灵再次被召叫进入天主性抽象的神视中。

Although this happened in the same manner as at other times, yet it was accompanied by more heavenly effects and by a more profound insight into the attributes of the Most High.

虽然这与其它时候发生的方式相同，但却伴随着更属天的效果和对至高天主的属性更深的洞察。

She remained nine hours in this trance and issued from it at the third hour. Yet, although the high vision of the essence of God ceased at that hour, the most holy Mary continued to enjoy another kind of vision and prayer.

她在这种神魂超拔中呆了九个小时，到第三个小时醒过来。然而，尽管对天主本质的崇高神视在那个时刻停止了，至圣玛利亚仍然享受着另一种神视和祈祷。

This was indeed inferior to the first, but in itself was most exalted and more excellent than that experienced by any of the saints or the just.

这种神视虽不及前者，却比一切圣人和义人所经历的要更崇高，更卓越。

The gifts and favors so far described partook more and more of the divine during the last days preceding the Incarnation, without at the same time being a hindrance to the active occupations of her married state, for here Martha had no right to complain, that Mary forsook her in her ministrations (Luc. 10, 40).

到目前为止所描述的恩赐和恩惠在道成肉身之前的最后几天里越来越多地分享了天主的神性，但同时又不妨碍她在婚姻状态中的积极工作，因为在这时，玛尔大没有权利抱怨玛利亚在她的事奉中离开了她。

［经文〈路加福音 10:40〉：玛尔大为伺候耶稣，忙碌不已，便上前来说：「主！我的妹妹丢下我一个人伺候，你不介意吗？请叫她来帮助我罢！」　］

60. Having seen God in this vision She was immediately shown the works on the sixth day of the creation of the world.

60.她在这个异象中看见了天主之后，天主就在创造世界的第六天，立刻让她看见了祂所创造的。

She witnessed, as if She Herself had been present, how at the command of the Lord the earth brought forth the living beings according to their kinds, as Moses says (Gen. 1, 24).

她亲眼见证，仿佛亲临现场，地是怎样按梅瑟（在创世纪）所说的，照上主的吩咐，各按其类生出生物来的（创世纪1：24）。

［经文〈创世纪 1:24)〉：天主说：「地上要生出生物，各按其类；走兽、爬虫和地上的各种生物，各按其类！」事就这样成了。］

Holy Scripture here refers to the terrestrial animals, which being more perfect than the fishes and birds in life and activity, are called by a name signifying the more important part of their nature.

《圣经》在这里指的是陆地上的动物，它们在生活和活动上比鱼类和鸟类更完善，所以每一种动物用一个名字来称呼它们，象征着它们本性中更重要的部分。

She saw and understood all the kinds and species of animals, which were created on this sixth day, and by what name they were called: some, beasts of burden, because they serve and assist man, others, wild beasts, as being more fierce and untamed; others, reptiles, because they do not raise themselves or very little from the earth.

玛利亚看到并了解了在这第六天被创造出来的各种各样的动物，以及它们被称呼的名字：有些是驮畜（牲口），因为它们为人类服务和帮助人类；有些是野兽，因为它们更凶猛，更野性；另一些则是爬行动物，因为它们不能自己从地上站起来，或者很少从地上站起来。

She knew and comprehended the qualities of all of them: their fury, their strength, the useful purposes which they serve, and all their distinctions and singularities.

她知道并理解所有动物的品质：它们的愤怒，它们的力量，他们提供给人使用的目的，以及他们所有的区别和独特之处。

Over all these She was invested with dominion and they were commanded to obey Her. She could without opposition on their part have trodden upon asps and basilisks, for all would have meekly borne her heel.

在这一切的物种上，她被授予权柄，它们就听从她。她本可以在没有它们反对的情况下踩踏毒蛇和蜥怪，因为所有动物都会温顺地忍受她的脚跟。

Many times did some of these animals show their subjection to her commands, as when, at the birth of her most Holy Son, the ox and the ass prostrated themselves and by their breaths warmed the infant God at the command of his blessed Mother.

许多次，这些动物中有一些表现出服从她的吩咐，比如，在她至圣的儿子出生时，牛和驴匍匐在祂的荣福母亲的吩咐下，用它们的呼吸来温暖婴儿天主。

61. In this plenitude of knowledge and science our heavenly Queen understood perfectly the secret ways of God in making all creation serve for the benefit of man, and how much man owes to his Creator on this account.

61.在这丰富的知识和科学中，我们的元后完全理解了天主创造万物造福人类的秘密方式，以及人类在这方面对创造他的造物主的亏欠。

And it was most proper that She should possess this knowledge and understanding, so that with it She might be able to give fitting thanks for these blessings.

她该拥有这些知识和悟性是最恰当的，这样她就可以对这些祝福表示适当的感谢。

Neither men nor angels have done so, failing to correspond and falling short of their duty in this regard. All these voids were filled by the Queen of all, and She satisfied for the debt of gratitude, which we could not or would not pay.

世人和天使都没有这样做，在这方面都没有回应，也没有履行他们的职责。所有这些空白都由元后填补了，她满全了我们无法或不愿偿还的感恩之债。

Through Her, divine equity was duly satisfied, considering Her as a medium between itself and the creatures. By her innocence and gratitude She became more pleasing to his Majesty than all the rest of the creatures.

通过她，神圣的公正得到了应有的满足，造物主将她视为其自身和受造物之间的媒介。由于她的无染原罪和感恩，她比其他所有的有生命之物都更讨造物主的喜悦。

The mysterious advent of God into the world was thus being prepared: for the last hindrance was removed by the sanctification of Her, who was to be his Mother.

天主神秘地降临到这个世界上，就这样准备好了：玛利亚将成为祂的母亲，那最后的障碍已经被玛利亚的全然圣洁移除了。

62. After seeing the creation of all the irrational creatures, She became aware, how the most blessed Trinity, in order to complete and perfect the world, said: “Let us make man to our image and likeness” (Gen. 1, 26), and how by virtue of this divine decree the first man was formed of the earth as the first parent of all the rest.

62.在看到所有非理性动物的创造之后，她意识到，至圣天主圣三，如何为了完成世界和完善世界，说：「让我们照我们的肖像，按我们的模样造人」（创世记1：26），以及如何凭借这一神圣的旨意，第一个人从地球上形成以作为所有人类的始祖。

［经文〈创世纪 1:26)〉：天主说：「让我们照我们的肖像，按我们的模样造人，叫他管理海中的鱼、天空的飞鸟、牲畜、各种野兽、在地上爬行的各种爬虫。」］

She had a profound insight into the harmonious composition of the human body and soul and of their faculties, of the creation and infusion of the soul into the body and of its intimate union with the body.

玛利亚对人体和灵魂及其官能的和谐组成，对灵魂的创造和注入身体，以及灵魂与肉体的紧密结合有着深刻的洞察力。

Of the structure of the human body and all its parts, She obtained a deep knowledge: She was informed of the number of the bones, veins, arteries, nerves and ligatures; of the concourse of humors to compose the befitting temperaments, the faculties of nutrition, growth and locomotion ; She learned in what manner the disturbances or changes in this harmony caused the sicknesses, and how these can be cured.

关于人体的结构及其各部分，她获得了深刻的知识：她知道骨头、静脉、动脉、神经和韧带的数目；汇聚各种体液以构成合适的气质，关于营养的供给体系、生长和运动；她了解到这种和谐中的干扰或变化是如何引起疾病的，以及如何治愈这些疾病。

All this the most prudent Virgin understood and comprehended without the least error, better than all the wise men of the world and better than even the angels.

所有这一切，极智者贞女的理解和领会，没有丝毫错误，比世界上所有的智者，甚至比天使更好。

63. The Lord manifested to Her also the happy state of original justice, in which He placed the first parents Adam and Eve; She understood their condition, beauty and perfection of innocence and grace, and for how short a time they persevered in it. She perceived how they were tempted and overcome by the astuteness of the serpent (Gen. 2, 51), and what were the consequences of their sin; and how great were the fury and hate of the demon against the human race.

63.上主也向玛利亚显示了原始正义的幸福状态，在这种状态中，上主安置了第一对父母亚当和厄娃；玛利亚了解他们的状况，无罪和恩宠，以及他们坚持了多久。她知道他们是如何被蛇的狡猾所诱惑和征服的（创世纪2：51），以及他们犯罪的后果；恶魔对人类的愤怒和仇恨有多深。

At the vision of all these things our Queen made great and heroic acts of virtue, highly pleasing to God. She understood, that She was a daughter of these first parents and that She descended from a nature so thankless to its Creator.

看到神视中的这一切，我们的元后做出了伟大而英勇的德行，非常讨天主喜欢。她明白，她是这始祖的女儿，她出自一个对造物主如此忘恩负义的始祖。

In the remembrance of this She humiliated Herself in his divine presence, thereby wounding the heart of God and obliging Him to raise Her above all that is created.

为了纪念这一点，她在天主的荣面前贬抑自己，从而夺取了天主的心，使得天主提升她高于一切受造物。

She took it upon Herself to weep for the first sin and for all the rest, that followed from it, as if She Herself had been guilty of them all. Hence, even at that time, that first sin might have been called a fortunate fault, which caused tears so precious in the eyes of the Lord, and which earned us such sureties and pledges of our Redemption.

她自己承担起责任，为人类历史上的第一起犯罪和随后而来的所有罪过而哭泣，仿佛这一切都是她自己犯下的。因此，即使在当时，原罪也可以被称为幸运的过失，她的哭泣使天主的眼中流出宝贵的眼泪，为我们赢得了“救赎”的担保和诺言。

64. Rendering worthy thanks to the Creator for the magnificent work of the creation of man, She reflected deeply on his disobedience, the seduction and deception of Eve, and She inwardly resolved to yield that perpetual obedience, which these first parents had refused to their Creator.

64.她对造物主创造人类的伟大工程表示了值得尊敬的感谢，她深刻地反省了人类对造物主的悖逆，厄娃的被诱惑和被欺骗，她在内心下定决心，要永远顺从造物主，这是因为始祖父母拒绝服从造物主。

So acceptable in his eyes was this subjection, that his Majesty in the presence of the heavenly courtiers decreed the immediate fulfillment and execution of that, which was prefigured in the history of the king Assuerus, by whom the queen Vashti was repudiated and deprived of royal dignity on account of disobedience, while the humble and gracious Esther was raised to her place (Esther 7, 2).

在祂的心目中，玛利亚的这种服从是如此地合乎祂的心意，以至于荣耀尊威的天主在天上的侍从们面前下令立即实现和执行这一命令，这在薛西斯王的历史中就有过预示，王后瓦市提因不服从而被拒绝，并被剥夺了王室尊严，而谦卑与亲切的艾斯德尔则被提升到她的王后位置。（艾斯德尔7：:2）

［经文〈艾斯德尔 11:2)〉：在这第二天的酒兴之余，王又对艾斯德尔说：「艾斯德尔后！你要求什么，我必给你；不论你要求什么，即便是半壁江山，也必照办。」］

65. There was an admirable similarity between that event and these mysteries; for the exalted and true King, in order to show the greatness of his powers and the treasures of his Divinity, had prepared the great banquet of his creation, and having spread the liberal repast for all the creatures, invited the guests, that is the human race, by the creation of its first parents.

65.这件事和这些奥秘事件之间有一种令人钦佩的相似之处；因为这位尊贵而真正的君王，为了显示祂的伟大力量和祂的天主性的宝藏，已经为祂的受造物准备了盛大的宴会，并为所有的生灵提供了丰盛的食物，邀请客人，也就是始祖所生的人类。

Vashti, our mother Eve, disobeyed, failing to submit herself to the divine command, and now amid the wonderful acclamation and jubilee of the angels, the true Assuerus ordered the most humble Esther to be on that day elevated to Sovereignty over all creation, this Esther being none other than the most holy Mary, full of grace and beauty, chosen among all the daughters of men as their Restoratrix and the Mother of his Christ

瓦市提，我们的母亲厄娃，悖逆，没有顺服天主命令，现在在天使的欢呼和庆祝中，真正的薛西斯王命令最谦卑的艾斯德尔在那一天被提升掌管一切，这个艾斯德尔不是别人，正是至圣玛利亚，充满了恩宠和美丽，在人类的众女子中被选为基督救世工程最亲密的合作者和基督的母亲。

66. In the plenitude of this mystery the Most High infused into the heart of our Queen a new abhorrence of the demon, such as filled Esther toward Aman (Esther 7, 10); and thus it happened, that She thrust him from his position of superiority and command over the world.

66.在这丰富的奥秘中，至高者在我们元后的心中注入了对恶魔新的憎恶，就像艾斯德尔对哈曼充满了憎恶（艾斯德尔7：10）；就这样，玛利亚把恶魔从统治世界的优越地位上推了下来。

She crushed the head of his pride, hanging him on the gallows of the Cross, where he had hoped to destroy and conquer the Godman, but was himself chastised and overcome by it.

玛利亚压碎了恶魔骄傲的头，把牠挂在十字架的绞刑架上，恶魔曾希望在那里摧毁和征服耶稣基督，但牠自己却受到了惩罚和征服。

Toward all this the most holy Mary was instrumental, as we shall relate in its place (Vol. Ill, 653).

对于这一切，至圣玛利亚起到重要作用，正如我们将会提到（3冊2卷653段）的那样。

Just as the envy of the dragon against the Woman, that is this heavenly Lady, commenced in heaven, when he saw Her clothed with the sun (Apoc. 12, 4, Part I, 95) ; so this strife continued until he was deprived of his tyrannous dominion. Just as the most faithful Mardocheus was given the position of the proud Aman (Esther 6, 10) ; so also was honored the most chaste and faithful Joseph, who continually urged Her to pray for the liberty of her people.

正如龙在天上看见那女人穿上太阳，就嫉妒她，那女人就是这位天上的圣母（默示录12：4）；因此，这种斗争一直持续到龙被剥夺了牠的暴虐统治。正如最忠心的摩尔德开被赋予骄傲的哈曼的地位（艾斯德尔传6：10）一样，最忠贞最忠心的大圣若瑟也被尊崇，他不断敦促玛利亚为她的子民的自由祈祷。

［经文〈艾斯德尔 6：10〉：王对哈曼说：「赶快拿龙袍和骏马来，就照你所说的，去对待坐在御门旁的那犹太人摩尔德开吧！凡你所说的，一点也不可忽略！」

［经文〈默示录 12:4〉：它的尾巴将天上的星辰勾下了三分之一，投在地上。那条龙便站在那要生产的女人面前，待她生产后，要吞下她的孩子。］

This was the constant subject of conversation between Joseph and his most pure Spouse; for this very purpose was he raised to the summit of sanctity, and to the exalted dignity of holding the sealing ring of the highest King (Esther 8, 2), whereby he received authority to command the Godman himself, as is related in the Gospel.

这是若瑟和他最纯洁的净配之间不断的话题；正是为了这个目的，若瑟被提升到神圣的顶峰，并提高到持有至高君王指玺的崇高尊贵（艾斯德尔传8：2），因此他自己获得了指挥耶稣基督的权柄，正如福音中所述的那样。

［经文〈艾斯德尔 6：10〉：君王于是取下由哈曼那里拿回来的指玺，给了摩尔德开，艾斯德尔以后叫摩尔德开管理哈曼的家业。］

Having experienced all these mysteries, our Queen issued from her vision.

在经历了所有这些奥秘之后，我们的元后从她的神视中醒过来。

INSTRUCTION, WHICH THE HEAVENLY QuEEN GAVE ME

天堂元后给我的指示

67. Wonderful, my daughter, was the gift of humility, which the Most High conferred upon me in the event described by thee.

67.好极了，我的女儿，在你所描述的事件中，天主赐予我谦卑的恩赐。

And since his Majesty does not reject the prayers of those, that dispose themselves to receive it, I desire that thou imitate me and be my companion in the exercise of this virtue.

既然荣耀尊威的天主都不会拒绝那些愿意向他祈求的人，那我也希望你能效法我，成为我的同伴，操练这一美德。

I had no part in the sin of Adam, for I was exempted from his disobedience; but because I partook of his nature and by it was his daughter, I humiliated myself in my estimation to nothingness.

我没有参与亚当的罪，因为我被免除了他的悖逆。但是因为我分享了他的本性，而且因为是他的女儿，我贬抑自己，看自己为一无所有。

In the light of this example then, how far must those humiliate themselves, who not only have had a part in the first sin, but also have committed other sins without number?

那么，根据这个例子，那些不仅在第一宗罪中有分，而且还犯了无数其他罪行的人，他们必须自我贬抑到什么程度呢？

The aim and motive of this humiliation moreover, should not be to remove the punishments of those sins, but to make restoration and recompense for the diminution and loss of honor, which was thereby occasioned to the Creator and Lord.

此外，贬抑的目的和动机不应该是解除对罪行的惩罚，而是为了恢复和补偿由此对造物主和上主的荣耀所造成的减少和损失。

68. If a brother of thine should grievously offend thy natural father, thou wouldst not be a loving and loyal daughter of thy father, nor a true sister to thy brother, if thou wouldst not grieve for the offense and weep not over his ruin as over thy own; for to the father is due reverence and to thy brother thou owest love as to thyself.

68.如果你的一个兄弟严重冒犯了你的亲生父亲，如果你不为他的冒犯而悲伤，不为他的毁灭而哭泣，你就不是你父亲的一个可爱而忠诚的女儿，你也不是你兄弟的一个真正的姐妹；因为对父亲应该尊敬，爱你的兄弟，就像爱你自己一样。

Consider then, dearest, and examine in the proper light, how much difference there is between thy Father who is in heaven and thy natural father, and how all of you are his children, bound together by the strictest obligation of brethren and of servants of one true Master.

那么，最亲爱的，你要想一想，并用正确的眼光来审视一下，你在天上的父和你亲生的父亲之间有多大的区别，并且你们都是祂的孩子，都被一位真主的弟兄和仆人的最严格的义务连接在一起。

Just as thou wouldst shed tears of humiliation and confusion at some ignominious fault of thy natural brother; so I wish that thou do it for the sins, which the mortals commit against God, sorrowing for them in confusion as if thou wert responsible for them thyself.

就像你会为你亲生兄弟的一些可耻的过错而流下耻辱和羞愧的眼泪一样；我也希望你也要为世人得罪天主的罪而这样做，在羞愧中为他们悲伤，就好像你要对他们负责一样。

That is what I did at the thought of the disobedience of Adam and Eve and of all the evils, which ensued therefrom to the human race.

这就是我一想到亚当和厄娃的叛逆，以及由此而来的人类的所有罪恶，就像是我所做的一样。

And the Most High was pleased with my charitable interest; for most agreeable in his sight are the tears shed for the sins, which are forgotten by those, that have committed them.

至高天主喜悦我施怜悯的心。因为在祂眼中，为那些犯了罪的人流下的眼泪，是最令祂喜悦的。

69. At the same time see thou bear ever in mind, that, no matter how great and rare are the favors received from the Most High, thou do not despise the danger of sin nor contemn the solicitous and humble performance of the ordinary duties of precept and charity.

69.同时，你要牢记，无论从至高天主那里得到的恩惠是多么伟大和珍贵，你都不可轻忽罪恶的危险，也不轻视殷勤和谦卑的履行日常职责，用爱德遵守会规和诫命。

For these do not oblige thee to leave the presence of God: faith teaches thee, and inspiration should govern thee, to bear Him with thee in all occupations and places, quitting thyself and thy inclinations, but fulfilling in all things the will of thy Lord and Spouse.

因为这些并不要求你离开天主的同在：信仰教导你，圣神会引导你，天主在一切日常活动和场合中与你同在，放弃你自己和你的倾向，但在一切事情上履行祢的上主和祢净配的旨意。

Do not allow thyself to be led in these sentiments by the trend of thy own inclinations, nor by that which seems to agree with thy own interior liking and taste; for many times the greatest danger is hidden beneath this cloak.

不要让你自己在这些情绪中被你自己的倾向所引导，也不要被那些似乎与你内心的爱好和品味相一致的东西所引导；因为很多时候，最大的危险隐藏在这件外衣之下。

In such doubts and hesitations let holy obedience be thy umpire and master; through it thou canst decide securely, and thou wilt need no other criterion for thy actions.

在类似的怀疑和犹豫中，让神圣的服从成为你的裁判和师傅；通过服从，你可以妥善地做出决定，你将不再需要其他标准来衡量你的行为。

Great victories and advances in merit are connected with the true submission of self and subjection of our own judgments to those of others.

伟大的胜利和德行的进步是与真正的服从和我们自己判断服从于他人的判断联系在一起的。

Thou shouldst never wish to retain for thyself the power to will or not to will: then thou shalt sing of victories and overcome thy enemies.

你永远不要希望为自己保留愿意或不愿意的权力：然后你将歌唱胜利，战胜你的敌人。

CHAPTER VII.

THE MOST HIGH CELEBRATES A NEW ESPOUSAL WITH THE PRINCESS OF HEAVEN IN ORDER TO INAUGURATE THE NUPTIALS OE THE INCARNATION. HE ADORNS HER FOR IT.

第七章

至高的天主庆祝与天堂公主的新婚，以开启道成肉身的婚姻。天主为此装饰了公主。

70. Great are the works of the Most High, for all of them were and are executed with the plenitude of knowledge and goodness, ordained in equity and number (Wis. 11, 21).

70.至高天主的工程是伟大的，因为一切过去和现在的工程都以丰富的知识和善良来执行，是按公平和数量来处置的。（智慧篇11：21）

［经文〈智慧篇11:21〉：即使没有它们，因你一口气，埃及人也会死亡，因你正义的追击，他们必为你大能的气息所卷去；但你处置一切，原有一定的尺度、数目和衡量。 ]

None of them is faulty, useless or ineffectual, superfluous or vain; all are exquisite and magnificent, finished and executed according to the full measure of his holy will. Such He desired them to be, in order that He might be known and magnified in them.

天主的作品没有一个是错误的，无用的或无效的，多余的或徒劳的；所有的一切作品都是精致而宏伟的，都是按照祂神圣的旨意来完成和执行的。天主希望它们是这样的，这样天主就可以在作品身上被认识和被尊崇。

But in comparison to the mystery of the Incarnation, all the works of God ad extra, although they are in themselves great, stupendous and marvelous, more to be admired than comprehended, are only a small spark, issuing from the unfathomable abyss of the Divinity.

但是，与道成肉身的奥秘相比，天主向外的一切工作，虽然本身是伟大的、惊人的、不可思议的，更多的是被钦崇而不是被理解，但也不过是从天主的深不可测的深渊中射出的一个小小的火花。

This great sacrament of vesting Himself in a passible and mortal nature is pre-eminently the great work of his infinite power and wisdom and the one which immeasurably excels all the other works and wonders of his powerful arm.

天主这一伟大的圣事，将自己赋予一个平易近人和凡人的本性，是祂无限力量和智慧的伟大杰作，它超越了天主强有力臂膀的所有其它一切的作品和奇迹。

For in this mystery, not merely a spark of the Divinity, but that whole vast volcano of the infinite Godhead, broke forth and communicated itself to men, uniting Itself by an indissoluble and eternal union to our terrestrial human nature.

因为在这个奥秘中，不仅有天主性的火花，而且有无限神性的整个巨大火山的爆发，同人类交流，以一种不可分割的、永恒的联合，同我们地上的人类本性结合在一起。

71. If this wonderful sacrament of the King is to be measured only by his own vastness, it follows that the Woman, in whose womb He was to become man, deserved to be so perfectly adorned with the plenitude of his treasures, that no gift or grace within the range of possibility be omitted, and all these gifts be so consummate, that nothing is wanting to them.

71.如果单单以君王自身的浩瀚来衡量这一美妙的圣事，那么，在他即将降生成为人的子宫里，那个女人理应得到祂丰富宝藏的完美装饰，任何的恩赐或恩宠不可能被遗漏，所有这些恩赐都是如此完美，没有什么是缺乏的。

As all this was reasonable and altogether befitting the greatness of the Omnipotent, He certainly fulfilled it in the most holy Mary, much better than king Assuerus did with the gracious Esther (Esther 2, 9), when he raised her to his magnificent throne.

由于这一切都是合理的，而且完全相称全能者的伟大，全能者确实在至圣玛利亚的身上完成了这一切，比薛西斯王将受眷顾的艾斯德尔（艾斯德尔2：9），提升到他宏伟的王位时所做的要好得多。

［经文〈艾斯德尔传 3:9〉：她很讨赫革喜悦，大得他的宠爱，遂立即供给她美容润身的物品和所需食品，并选派了七个美丽的宫女服侍她，又将她和她的侍女迁移到后宫最好的宫院里。]

The Most High visited our Queen Mary with such great favors, privileges and gifts, that the like was never even conceived in the mind of creatures, and, when She issued forth in the presence of the courtiers of this great King of the eternal ages (I Tim. 1, 17), they recognized and exalted in Her the power of God, at the same time understanding, that He, who chose to select a woman for his Mother, knew also how to make her worthy of assuming that position.

至高者带着如此巨大的恩惠、特权和恩赐造访了我们的玛利亚元后，这是任何受造物的心中从未想过的恩惠，（弟茂德前书1：17），当她出现在这位万世的君王的朝臣面前时，他们从她身上认识并尊崇天主的大能，同时也明白，天主选择了一个女人作为祂的母亲，也知道怎样使玛利亚配得上这个职位。

［经文〈弟茂德前书 1:17〉：愿尊崇和光荣归于万世的君王，那不死不灭，不可见的惟一天主，于无穷世之世！阿们。 ]

72. The seventh day of this mysterious preparation for the approaching sacrament arrived, and in the same hour as already mentioned, the heavenly Lady was called and elevated in spirit, but with this difference, that She was bodily raised by her holy angels to the empyrean heaven, while in her stead one of them remained to represent Her in corporeal appearance.

72.为即将到来的圣事做神秘准备的第七天到了，与此同时，正如以前已经提到的，这位天上“淑女”被召叫，灵被提升，但不同的是，玛利亚的身体也被她的圣天神带到天堂穹苍，取而代之的是由其中的一个天神，以肉体的形式代表着她。

Placed into this highest heaven, She saw the Divinity by abstract vision as in other days; but always with new and more penetrating light, piercing to new and more profound mysteries, which God according to his free will can conceal or reveal.

玛利亚被安置在这个至高的天堂，像在其它日子一样，通过抽象的神视她看到了天主，並且总是带着新的、更具穿透力的光，能刺穿新的、更深的奥秘，而这些奥秘是天主根据祂的自由意志要隐藏或揭示給她的。

Presently She heard a voice proceeding from the royal throne, which said: “Our Spouse and chosen Dove, our gracious Friend, who hast been found pleasing in our eyes and hast been chosen among thousands: We wish to accept thee anew as our Bride, and therefore We wish to adorn and beautify thee in a manner worthy of our design.”

不久，她听到一个声音从宝座上传来，说：「我们的净配和我们被拣选的鸽子，我们仁慈的朋友，她在我们眼中是可爱的，是在千万人中被选中的：我们愿意接受你作为我们的新娘，因此我们希望以一种配得上我们设计的方式装饰和打扮你。」

73. On hearing these words the most Humble among the humble abased and annihilated Herself in the presence of the Most High more than can be comprehended by human power. Entirely submissive to the divine pleasure and with entrancing modesty, She responded: “At thy feet, O Lord, lies the dust and abject worm, ready is thy poor slave for the fulfillment of all thy pleasure in her. Make use, O eternal Good, of this thy insignificant instrument according to thy desire, and dispose of it with thy right hand.”

73.一听到这些话，谦卑者中最谦卑的人就在至高者面前贬抑谦卑到无已，这是人类智慧无法理解的。她完全顺服于上主所喜悦的，并带着迷人的谦虚回应：「上主啊，在你的脚下，卧着尘土和卑微的虫子，你可怜的奴仆已经准备好了，愿祢在她内满全祢所有的喜悦。哦，永恒的善啊，根据你的愿望使用这微不足道的器皿吧，用你的右手安排它。」

Presently the Most High commanded two seraphim, of those nearest to his throne and highest in dignity to attend on this heavenly Virgin.

马上，至高天主命令两个最接近祂宝座和最高尊严的色辣芬，侍奉这位神圣的贞女。

Accompanied by others, they presented themselves in visible form before the throne, and there surrounded the most holy Mary, who was more inflamed with divine love than they.

在其他天神的陪伴下，他们以可见的形式出现在宝座前，围绕着至圣玛利亚，她比众天神圣为神圣的爱所燃烧。

74. It was a spectacle worthy of new wonder and jubilee for all the angelic spirits to see in this heavenly place, never touched by other feet, an humble Maiden consecrated as their Queen and raised to the closest proximity to God of all the created beings; to see that Woman, whom the world ignored and held in oblivious contempt, so highly esteemed and appreciated (Prov. 31, 10) ; to see our human nature in its first fruits receiving the pledge of superiority over the celestial choirs and already assuming its place among them.

74.这是一个多么值得所有天神惊喜和欢乐的场面，一个卑微的少女被祝圣为他们的女王，并被提升到最接近天主的地方，受造物看到那个被世人忽视和蔑视的女人，如此受人尊敬和赞赏（箴言31：10）；看到我们的人性在它的初果中获得了超越天界歌咏团的承诺，并且已经在天国歌咏团占据了一席之地，这是天堂第一次为人类打开了大门。

［经文〈箴 31:10)〉：贤淑的妇女，有谁能找到？她本身价值，远胜过珠宝。 ]

O what a holy and just envy must such a strange wonder have caused in the ancient courtiers of that heavenly Jerusalem! What thoughts rose up within them in praise of its Author! What sentiments of humility did it awaken in them, subjecting all their high understandings to the decrees of the divine Will!

啊，这样一个不寻常的奇迹在天上的耶路撒冷长老侍从中引起了多么神圣和合理的羡慕啊！他们心中升起了怎样的想法来赞美这事的“作者”！它唤醒了天堂的居民多少谦卑的情感，把他们所有的崇高理解都服从于上主旨意的命令！

They saw that He was holy and just, who exalted the humble, who favored human lowliness and raised it above the angelic choirs.

他们看到上主是圣洁而公正的，高举谦卑的人，恩待人类的谦下，并将其提升到天神歌咏团之上。

75. While the inhabitants of heaven were lost in their praiseworthy admiration, the most blessed Trinity, (according to our imperfect mode of understanding and speaking), conferred within Itself, how pleasing in its sight was the Princess Mary, how perfectly and completely She had corresponded with the blessings and gifts confided to Her, how adequately She had augmented the glory of the Lord; and how free She was of any fault, defect or hindrance, that might compromise the dignity of her predestined Motherhood of the Word.

75.当天堂的居民沉浸在他们可嘉的赞美中时，天主圣三（根据我们不完美的理解和说话模式）在其内部进行了讨论，玛利亚公主在圣三眼中是多么得蒙喜悦，她是多么完美和完全地符合向她倾注的祝福和恩赐，她是多么充分地增加了上主的光荣；她不再受罪的捆绑，无染原罪，也没有缺陷或障碍可能会损害她作为圣言之母的尊荣。

Accordingly the three Persons of the Trinity resolved to raise this Creature to the highest position of grace and friendship of God, such as no creature had ever or would ever attain; and then and there They gave to Her more than to all the rest of creatures together.

因此，天主圣三的三个位格决心把这个人提升到天主恩宠和友谊的最高境界，这是任何人都没有或永远不会达到的；然后在那里，他们给了玛利亚比所有其他生灵加在一起还要多的东西。

The most blessed Trinity was pleased and rejoiced in seeing that the supreme holiness of Mary was such as had been conceived and determined for Her in the divine intellect.

至圣天主圣三非常高兴，也很快乐看到玛利亚的至尊圣洁是天主在神性智慧中所设想和决定的。

76. In correspondence with this holiness, and as a completion of it, and as a testimony of the benevolence with which the Lord wished to communicate to Her ever new influences of his Divinity, He ordained and commanded, that most holy Mary be visibly clothed and adorned with mysterious vestments and jewels, which should symbolize the interior graces and privileges of a Queen and of a heavenly Spouse.

76.为了与圣洁相呼应，作为圣洁的完成，以及作为仁慈的见证，上主希望以仁慈向玛利亚传达天主神性不断常新的影响，祂规定并命令至圣玛利亚穿着显眼的衣服，佩戴奥秘的礼服和珠宝，这将象征着元后和天堂净配的内在恩宠和特权。

Although such bridal adornment had already been conferred upon Her before that time, when She was presented in the temple (Part I, 436) ; yet now this was done under new and wonderful conditions; for it was to serve as the immediate preparation for the miracle of the Incarnation.

虽然在那之前，当她在圣殿里被献上时，这种新娘的装饰已经被授予她了（参见1冊2卷2章436段）；然而，现在这是在新的和绝妙的条件下完成的；因为这是为道成肉身的奇迹做即刻的准备。

77. Presently therefore, upon the command of the Lord the two seraphim clothed most holy Mary with a tunic or ample robe, which, as a symbol of her purity and grace, was so exquisitely white and resplendent, that if one single ray of the light so profusely emitted by it would flash into the world, it would by itself give more refulgence than all the stars combined, even if they were all suns; and in comparison with it, all the light, which is known to us, would appear as darkness.

77.因此，不久，在上主的命令下，两个色辣芬（六翼天神）给至圣玛利亚穿上了一件束腰外衣或宽大的长袍，作为她纯洁和恩宠的象征，这件长袍是如此的精致洁白和辉煌灿烂，以至于如果它发出如此丰富的一束光照射到这个世界上，它本身就会比所有星星加在一起更加明亮，即便星星们都是太阳亦然；与之相比，我们已知的所有光，都将显为黑暗。

While the seraphim vested Her, the Most High gave Her a profound understanding of the obligation entailed thereby: namely, that She must make a befitting return to his Majesty, by proportioning her faithful love and the exalted perfection of her actions to that, which She had now learnt Nevertheless, the purpose, for which the Lord intended these blessings, that is his Incarnation through Her, continued to be hidden to her mind.

当色辣芬（六翼天神）被赋予她的时候，至高的天主让她深刻地理解了由此产生的义务：即，她必须以她忠诚的爱和崇高成全的行动作出适当地回报，给以荣耀尊威的天主，这是她现在已学到的，然而，上主刻意赐予的这些祝福，目的是主通过他的道成肉身，继续要隐藏在她的心中。

All the rest of the mysteries our Lady understood and for all of them She humiliated Herself with ineffable pruence, and She asked the divine assistance for corresponding to these favors and blessings.

我们的圣母理解了所有其它的奥秘，对于所有这些奥秘，她以不可言喻的谨慎贬抑了自己，她请求天主的帮助来回应这些恩惠和祝福。

78. Over this robe the same seraphim placed a girdle, as a symbol of the holy fear, which was infused into Her. It was very rich, with jewels of extreme refulgence and beauty.

78.在这件长袍上，同一个色辣芬（六翼天神）系上了一条腰带，作为敬畏上主的象征，由此腰带灌注敬畏之情给她。这腰带非常富丽堂皇，镶嵌着极其光辉美丽的宝石。

At the same time the fountain of light bursting forth from the Divinity enlightened and illumined the heavenly Princess, so that She understood the exalted reasons, why God should be feared by all the creatures.

与此同时，从天主身上喷射而出的那道光也开启并照亮了天上的公主，使她明白了为什么万物都要敬畏天主的崇高道理。

With this gift of fear of the Lord She was appropriately girded, as befitted a Creature, who was to treat and converse so familiarly with her Creator as his Mother.

带着对天主的敬畏，她束上了恰当的腰带，像对待自己的母亲一样对待她的造物主，并亲切地交谈。

79. Presently She perceived, that the seraphim adorned Her with most beautiful and abundant hair, held together by a rich clasp, more brilliant than pure and polished gold.

79.不一会儿，她发现，色辣芬（六翼天神）在装饰她最美丽、最丰盈的头发，用一个华丽的发扣扣在一起，比纯净抛光的金子更闪亮。

She understood, that in this embellishment was conceded to Her the privilege of spending her whole life in exalted and divine thoughts, inflamed by the subtlest charity as signified by the gold.

她明白，这种装饰使她被赋予一种特权，让她一生都在崇高而神圣的思想中度过，使她被最细微的善行点燃一如黄金显耀。

In connection with this privilege She was established anew in the habits of unclouded wisdom and science, exquisitely binding up the hair of exalted thoughts by an ineffable participation in the wisdom and science of God himself.

与这一特权相关的是，她重新养成了清晰的智慧和知识的习惯，通过参与天主自己的智慧和知识，巧妙地束装起了崇高思想的头发。

Sandals or shoes were also given to Her, to indicate, that all her steps and movements would be most beauteous (Cant. 7, 1), tending always to the high and holy aim of the greater glory of the Most High.

送给她的凉鞋或鞋子，表示她的每一步和每一个动作都是最美丽的(雅歌7：1)，总是为至高天主的更大光荣的崇高而神圣的目标而服务（前进）。

［经文〈雅歌 7:2〉：公主！你的脚穿上凉鞋，是多么美丽！］

And these shoes were laced with the especial grace of anxious diligence in doing good both before God and man (Luke 1, 39), as it happened when She hastened to visit saint Elisabeth and saint John; and thus this Daughter of the Prince issued most beautiful in her footsteps (Cant. 7, 1).

这双鞋上的系带有着特别的勤奋，在天主和人面前尽心尽力地行善（路加福音1：39），就像她急速去造访圣依撒伯尔和圣若望时发生的那样；因此，王子的女儿迈出了最美丽的步伐（雅歌7：1）。

［经文〈路加福音1：39〉：玛利亚就在那几日起身，急速往山区去，到了犹大的一座城。］

［经文〈雅歌7：1〉：歸來，歸來！叔拉米特！歸來，歸來！讓我們看看你！你們要看叔拉米特什麼？看她在兩隊中舞蹈。］

80. Her arms were adorned with bracelets, filling Her with magnanimity for undertaking great works in participation of the divine magnificence; and thus She always extended them toward courageous deeds (Prov. 31, 19).

80.她的手臂上佩戴着镯子，因为她参与了神圣壮丽的伟大工程，这使她的心胸豁达，充满了崇高的精神，因此，她总是把她的工作伸向勇敢的事迹。（箴言31：19）

［经文〈箴言31：19〉：她手执纺锤，手指旋转纱锭。］

Her fingers were embellished by rings, in order that in smaller or more inferior matters She might act in a superior manner, exalted in aim and purpose and in all respect making her doings grand and admirable.

她的手指上戴着戒指，以便在处理较小或次要的事上，也能有崇高的思想，在点点滴滴的事情上成圣，在各方面使她的行为崇高而令人钦佩。

To this they added a necklace, set with inestimable and brilliant jewels and containing symbols of the three most excellent virtues of faith, hope and charity in correspondence with the three divine Persons.

除此之外，色辣芬天神还为她增加了一条项链，镶有无价的璀璨宝石，象征着信德、望德和爱德这三种最卓越的美德，与天主圣三相对应。

Conjointly with this gift they renewed in Her the habits of these most noble virtues, which She would especially need in the mysteries of the Incarnation and Redemption.

连同这份恩赐，他们在她身上更新了这些最崇高美德的习性，这是她在参与道成肉身和救赎的奥秘中尤其需要的。

81. In her ears they hung earrings of gold, filigreed with silver (Cant. 1, 10), thus preparing her ears for the message, which She was shortly to hear from the archangel Gabriel, and at the same time they furnished Her with knowledge in order that She might listen attentively and give discreet and acceptable answers to the divine proposals.

81.他们在她的耳朵上挂着银丝金耳环（雅歌1：10），为她的耳朵做好了预备，她很快就会从总领天神加俾额尔那里听到消息，同时他们也为她提供了知识，以便她能够专心倾听，并对神圣的求婚给出慎重和使之满意的回答。

［经文〈雅歌1:10〉：你的双颊配以耳环，你的颈项绕以珠链，何其美丽！］

Thus would the pure silver of her innocence resound in the ears of the Lord and re-echo, in the bosom of the Divinity, those charming and sacred words: “Fiat mihi secundum verbum tuum.” “Be it done to me according to thy word” (Luke 1, 38).

这样，她那无杂质的纯银就会在天主的耳朵里回响，在天主的胸膛里再次回响那些迷人而神圣的话语：「愿照你的话成就于我罢！」（路加福音1：38）

［经文〈雅歌1:10〉：玛利亚说：「看！上主的婢女，愿照你的话成就于我罢！」天神便离开她去了。］

82. Then they spread over her garment inscriptions, which at the same time served as embroidery or borders of the finest colors mixed with gold. Some of them bore the legend.: “Mary, Mother of God;” others: “Mary, Virgin and Mother.”

82.然后他们在她衣服上印上铭文，这些铭文同时也作为刺绣或者是用最好的颜色与黄金混和做成镶边。其中一些绣上文字：「玛利亚，天主之母」；另一些是：「玛利亚，童贞女与圣母」。

But these inscriptions were not intelligible to Her, nor were they explained to Her, but their meaning was known to the holy angels.

但是这些绣上的文字她不明白，也没有向她解释，但圣天神们知道它们的含义。

The different colors symbolized the habits of all the virtues in the most excellent degree and their active exercise, surpassing all that was ever practiced by the rest of the intellectual creatures.

不同的颜色象征着所有美德的习性其最美好的程度，以及它们的积极操练，超越了其他有理智的受造物所能实践的一切。

And as a complement of all this beauty, they furnished Her as if with lotions for her face, by illuminating Her with the light drawn from the proximity and participation of the inexhaustible Being and perfection of God himself.

作为对所有这些美的补充，天神就像给她的脸抹了润肤乳一样，通过接近和参与天主本身无穷尽的存在和完美中所汲取的光来照亮她。

For as She was destined actually and truly to shelter within Her virginal womb the infinite perfection of God, it was befitting, that She should have received it beforehand by grace in the highest measure possible to a mere creature.

因为她被命定要在她童贞的子宫里真正地庇护天主的无限完美，因此，她应该事先以一个纯粹的受造物所能达到的最高程度的恩宠来承受它，这是恰当的。

83. In this adornment and beauty our Princess Mary stood before the Lord so beautiful and charming, that even the supreme King could desire Her as Spouse (Ps. 44, 12).

83.在这种装饰和美好中，我们的玛利亚公主站在上主面前，如此美丽和迷人，甚至至尊君王也会渴望她作为净配（圣咏44：12）。

［经文〈圣咏45：12〉：因为君王恋慕你的美艳雅丽，他是你主，你应向他伏首至地！］

I do not detain myself here in repeating what I have already said, what I will yet say in this history about her virtues; I only say that this adornment was accompanied by new features and effects altogether divine.

我不会在这里重复我已经说过的话，也不会在这段历史上重复我将要说的关于她的美德的话；我只是说，这种装饰伴随着新的特点和效果，完全神圣。

All this was proper to the infinite power and to its immense perfection and sanctity, which offer to our comprehension ever new fields of speculation.

所有这一切都与无限的大能及其巨大的完美和神圣相合，这为我们的理解提供了前所未有新的思考领域。

And when there is question of this ocean of perfection in most holy Mary, we certainly can hope only to skirt its shores.

当对至圣玛利亚对这完美的海洋有疑问时，我们当然只能希望绕过它的海岸。

My understanding of that which I perceive, is always pregnant with vast fields of thought, on which I cannot expatiate.

我对我所感知的事物的理解，总是蕴育着广阔的思想领域，而我无法对其进行阐述。

INSTRUCTION WHICH THE MOST HOLY QUEEN MARY GAVE ME.

至圣元后玛利亚给我的指示

84. My daughter, the work-shops and treasure-rooms of the Most High are those of a divine Lord and omnipotent King, and therefore without number or limit are the riches and treasures which they contain for the endowment of his chosen brides.

84.我的女儿，至高者的作坊和宝库是神圣的上主和全能的君王的，因此，它们所包含的财富和宝藏是无限的，用于馈赠祂所拣选的新娘。

He can enrich innumerable others just as He has enriched my soul, and yet infinitely more will remain.

祂可以使无数的人富足，正如祂使我的灵魂富足一样，而且还有无限多的存留。

Although He will give to no creature as much as He has conferred upon me, it is not because He is not able or does not wish, but because no one will dispose himself for his grace as I did.

虽然祂不会赐给任何受造物恩宠如同祂给我的恩宠那样齐全，但这并不是因为祂不能或不愿意，而是因为没有人会像我一样完全舍弃自己，为领受祂的恩宠。

But the Almighty is most liberal with some souls and enriches them so munificently, because they impede his gifts less, and dispose themselves better than others.

但是，全能的天主对某些灵魂是最宽大的，是如此慷慨地使他们富足，因为他们较少妨碍祂的恩赐，并且比别人更好地舍弃自己。

85. I desire, my most beloved, that thou place no obstacle to the love of thy Lord; but I wish, that thou dispose thyself for the jewels and gifts, intended for thee in order to make thee worthy of his bridal chamber.

85.我最亲爱的，我希望你不要阻碍你上主的爱；除此之外，我希望你能处置好为你预备的宝石和恩赐，让你配得上祂的新房。

Remember that all the just souls receive this adornment from his hands, though each one according to the degree of the friendship and grace, which makes them capable of receiving them.

请记住，所有义人的灵魂都从天主的手中得到这一装饰，尽管每个人都是根据他们和天主的友谊和恩宠的程度来接受它们。

If thou wishest to attain the highest purity of that perfection and become worthy of standing in the presence of thy Lord and Spouse, strive to be robust and strong in love; and thou knowest, that this is augmented in the same degree, as mortification and self-abnegation are practiced.

如果你希望达到完美的最高纯度，并成为配得站在你的上主和净配面前的人，那么努力在爱中变得坚定和坚强；而且你知道，随着屈辱和自我克制的操练，这种情况会以同样的程度增加。

Thou must deny thyself and forget all earthly things; thou must expel all thy meanings toward thyself and toward visible things, in the divine love solely thou must increase and advance.

你必须弃绝自己，忘掉一切尘世的事情；你必须排除你对自己和对可见事物的一切意图，你必须只在圣爱中增多和提升。

Wash and purify thyself in the blood of thy Redeemer, Christ, and apply this cleansing many times by renewing thy loving sorrow for thy sins.

在你救赎主基督的宝血中洗净你自己，并多次运用基督宝血的洁净，为罪而忧伤痛悔。

Thereby wilt thou find grace in his eyes and thy beauty will be desired by Him, and all thy adornments will be full of the greatest perfection and purity.

因此，你将在祂的眼中找到恩宠，你的美丽将被祂所渴望，你所有的装饰将充满最大的完美和纯洁。

86. And as thou hast been so highly favored and distinguished by the blessings of the Lord, it is just that thou, more than many generations of men, give thanks and with incessant praises magnify Him for what, He has condescended to do for thee.

86.既然你已经被天主的祝福所宠爱和提升，那你就应该，比许多世代的人更多的感谢祂，为祂屈尊就卑为你所做的一切而赞美祂。

If this vice of ingratitude is so vile and reprehensible in the creatures, who owe Him little and in their earthliness and coarseness, forget the benefits of the Lord; greater will thy guilt be in falling short of thy obligations.

如果这种忘恩负义的恶习在那些远离了天主的人身上是如此卑鄙和应受谴责，因他们忘记了天主的恩惠；你的罪过将会更大，若没有履行你的义务。

And do not deceive thyself with the pretext of being humble; for there is a great difference between thankful humility and humble thanklessness. Remember that the Lord very often shows great favors to the unworthy, in order to manifest his goodness and munificence.

不要以自卑为借口而自欺。因为感恩的谦逊和自卑的不知感恩之间有很大的区别。记住，上主经常向不配得的人施恩，以彰显祂的美善和慷慨。

Remember that the Lord very often shows great favors to the unworthy, in order to manifest his goodness and munificence.

记住，上主经常向不配得的人施恩，以彰显祂的美善和慷慨。

On the contrary let no one become inflated, but let every one acknowledge so much the more his unworthiness, using it as a medicine and treacle against the poison of presumption.

相反，不要让任何人变得傲慢，而是让每个人都更多地承认自己不配，，用此作为对抗傲慢的一剂良药和糖浆。

But gratitude will agree with this humble opinion of self, since we must acknowledge, that every good gift comes from the Father of lights and cannot ever be merited by creatures (James 1, 17).

但是，感恩会同意这种对自我的谦逊看法，因为我们必须承认，每一份美好的恩赐都来自于众光之父，并不是被造物所配得的（雅各伯书1：17）。

［经文〈雅各伯书1：17〉：一切美好的贈與，一切完善的恩賜，都是從上，從光明之父降下來的，在他內沒有變化或轉動的陰影。］

All have their source only in his goodness, binding us and obliging us to grateful recognition.

所有的一切都源于祂的美善，把我们联合在一起，让我们感激承认祂。

CHAPTER VIII.

OUR GREAT QUEEN, IN THE PRESENCE OF THE LORD, PLEADS FOR THE HASTENING OF THE INCARNATION AND OF THE REDEMPTION OF MAN, AND HIS MAJESTY YIELDS TO HER PRAYER.

第八章

我们伟大的元后，在上主的面前，恳求加速道成肉身和人类的救赎，荣耀尊威的天主迁就于她的祈祷。

87. The heavenly Princess, most holy Mary, had now attained such fullness of grace and beauty and the heart of God was so wounded by her tender affections and desires (Cant. 4, 9), that He was so to say irresistibly drawn to begin his flight from the bosom of the eternal Father to the bridal-chamber of her virginal womb and end the long delay of more than five thousand years..

天上的公主，至圣的玛利亚，现在已经获得了如此丰满的恩宠和美丽，天主的心被她温柔的爱慕和渴望所夺(雅歌4：9)，可以说，祂是如此不可抗拒地被吸引，开始从永恒之父的怀抱飞到她的童贞子宫的新房里，结束了五千多年的漫长延迟。

［经文〈雅歌 4: 9〉：我的妹妺，我的新娘，你夺去了我的心！你回目一顾，你项链上的一颗珍珠，夺去了我的心。 (雅歌 4:9)

Nevertheless, since this new wonder was to be executed in the plenitude of his wisdom and equity, the Lord arranged this event in such a way, that the Princess of the heavens Herself, being the worthy Mother of the incarnate Word, should at the same time be also the most powerful Mediatrix of his coming and the Redeemer of his people much more than Esther was of Israel (Esther ch. 7 and 8).

然而，由于这个新的奇迹是要用祂的智慧和公正来执行的，主以这样一种方式安排了这个事件，天堂的公主自己，作为降生成人的圣言的可敬母亲，应该同时也是祂的到来的最强大的女中保，更胜于艾斯德尔是以色列人的拯救者(艾斯德尔传第7，8章)。

In the heart of most holy Mary burned the flame, which God himself had enkindled, and without intermission She prayed for the salvation of the human race. However, as yet the most humble Lady restrained Herself in modesty, knowing that on account of the sin of Adam, the sentence of death and of eternal privation from the vision of God had been promulgated (Gen. 3, 19).

在至圣玛利亚的心中燃烧着天主亲自点燃的火焰，她不停地为拯救人类祈祷。然而，到目前为止，这位最谦卑的圣母仍然保持谦逊，因为她知道由于亚当的罪，死亡和永远剥夺天主神视的判决已经颁布（创3：19）。

［经文〈创世纪 3: 19〉：你必须汗流满面，才有饭吃，直到你归于土中，因为你是由土来的；你既是灰土，你还要归于灰土。]

88. A heavenly strife thus arose in the most pure heart of Mary between her love and her humility, and, lost in these sentiments, She repeated many times: “Oh who shall be able to secure the salvation of my brethren! Oh who shall be able to draw from the bosom of the eternal Father his Onlybegotten and make Him a partaker of our mortality!

88.于是，在玛利亚最纯洁的心灵中，在她的爱和谦卑之间起了一场属天的斗争，她沉浸在这些情感中，多次重复说：「哦，谁能确保我的兄弟们得救呢！哦，谁能从永恒之父的怀里得到祂的独生子，使祂与我们休戚与共呢！

Oh who shall oblige Him to give to our human nature the kiss of his mouth, for which the bride asks Him! (Cant. 1, 1).

哦，谁会使祂给我们的人性一个吻，这是新娘所求的！（雅歌 1: 1）

［经文〈雅歌 1: 1〉：願君以熱吻與我接吻！因為你的愛撫甜於美酒。]

But how can we, the children and descendants of the malefactor, who committed the crime, ask for this favor?

但我们这些犯罪之人的子孙和后裔，怎能求祂这样的恩惠呢?

How can we draw Him toward us, whom our fathers repelled? Oh my Love, if I could but see Thee at the breasts of thy Mother, the human nature! (Cant 8, 1).

我们怎样才能把我们的祖先所排斥的祂吸引过来呢？哦，我的爱人，但愿我能看见你在你人性母亲的怀中！

［经文〈雅歌 8: 1〉：万望你是我的兄弟，吮过我母亲的乳房，好叫我在外边遇见你时，能亲吻你，而不致受人轻视。]

Oh Light of lights, God of the true God, would that Thou descend, bending down thy heavens (Ps. 143, 5) and shedding thy light upon those that live sitting in darkness! (Is. 9, 2).

上主，求你将天低垂，亲自降凡，（圣咏144：5），将你的光照亮那些坐在黑暗中的人！（依撒意亚 9：2）

［经文〈圣咏 144: 5〉：上主，求你将天低垂，亲自降凡，你一触摸群山，群山立即冒烟。经文〈依撒意亚 9: 2〉：你加强了他们的快乐，扩大了他们的欢喜；他们在你面前欢乐，有如人收割时的欢乐，又如分赃时的愉快；]

Would that Thou pacify thy Father, and, by thy right hand that is by his Onlybegotten, hurl the proud Aman, thy enemy, the devil, from his height!

愿你能安抚你的父亲，用祂独生子的右手，把骄傲的哈曼，你的敌人，魔鬼，从高处扔下去！

Who shall be the Mediatrix, who shall draw from the celestial altar, as with tongs of gold (Is. 6, 6), that ember of the Divinity, for the purification of the world, as once did the seraphim, according to the word of the prophet Isaias!”

就像根据先知依撒意亚的话，色辣芬所做的，谁将成为女中保，谁将从天上的祭坛，用金火钳(依6,6)，取天主的火炭，为净化世界！」

［经文〈依撒意亚 6: 6〉：当时有一个“色辣芬”飞到我面前，手中拿着钳子，从祭坛上取了一块火炭，]

89. This prayer most holy Mary repeated during the eighth day of her preparation, and at midnight, being wrapped and entranced in the Lord, She heard his Majesty responding to Her: “My Spouse and my Dove, come, my Chosen one, for the common law does not apply to thee.

89.至圣玛利亚在她预备的第八天重复了这段祈祷，到了半夜，她神魂超拔，她听到荣耀尊威的天主回应她：「我的净配和我的鸽子，来吧，我所拣选的，因为普通法不适用于你。

Thou art exempt from sin and thou art free from its effects since the moment of thy Conception.

从你受孕的那一刻起，你就被免除了罪恶，也从罪的影响中解脱了。

When I gave being to thee, I turned away from thee the sceptre of my justice and laid upon thy neck that of my great clemency, in order that the general edict of sin might not touch thee.

当我把生命赐给你的时候，我把正义的权杖从你身上移开，把那我大赦的权杖放在你的脖子上，为的是不让罪恶的敕令临到你。

Come to Me, and be not dismayed in the consciousness of thy human nature; I am He, that raises the humble, and fills with riches those that are poor. Thou hast Me for thy Friend and my liberal mercies shall be at thy disposal.”

到我这里来吧，不要因意识到你的人性而惊惶；我叫卑微的人升高，叫贫穷的人富足。那一位。你有我做你的朋友，我慷慨的慈悲将任你支配。」

90. These words our Queen heard intellectually and, as in the preceding night, She presently felt Herself raised by the holy angels bodily to heaven, while in her stead remained one of the angels of her guard.

90.我们的元后理智地听到了这些话，就像前一天晚上一样，她立刻感觉到自己被神圣的天使带到了天堂，替代她的是一个守护天使。

Again She ascended to the presence of the Most High, so enriched by the treasures of his graces and gifts, so fortunate and beautiful, that She singularly excited the wonder of the supernal spirits.

她又一次升到至高的天主面前，受到天主的恩宠和恩赐的珍宝是如此丰富，她是如此幸运，如此美丽，使那些超性之灵感到非常惊奇。

They broke out in praise of the Almighty, saying: “Who is this, that ascends from the desert, overflowing with delights? (Cant. 8, 5).

他们欢呼赞美全能者，说：「从旷野里上来，那偎依着自己的爱人的，是谁？」（雅歌 8：5）

［经文〈雅歌 8: 5〉：从旷野里上来，那偎依着自己的爱人的，是谁？ ]

Who is She, that so attracts and compels her Beloved as to bear Him with Her to the earthly habitation? Who is She, that rises as the dawn, more beautiful than the moon, chosen as the sun? (Cant. 6, 9).

她是谁，如此吸引和迫使她心爱的与她一同到尘世的居所?她是谁，像黎明一样升起，比月亮更美丽，被选如同太阳？(雅歌 6:9)

［经文〈雅歌 6: 9〉：但是，我的鸽子，我的完人，只有一个；她是她母亲的独生女，她是生养她者的爱女；少女见了她，都称她有福；皇后与嫔妃也都赞扬她。]

How refulgent doth She rise from the darkness of the earth? How is She so courageous and strong, being clothed in such fragile nature?

她从大地的黑暗中升起，多么辉煌灿烂啊！她的本性如此脆弱，为何如此勇敢和坚强?

How does She in her strength overcome the Almighty?

她如何以她的力量战胜全能者？

And how comes it that the heavens, which are closed against the children of Adam, are thus thrown open to this singular Woman, sprung from the same race ?”

为什么对亚当的子孙们关闭的天堂，就这样被这个来自同一种族的非凡女子打开了呢？」

91. The Most High received his holy and chosen Bride, most holy Mary, into his presence.

91.至高者天主将祂所拣选的至圣的新娘，至圣的玛利亚，迎到祂的面前。

Although this happened not in an intuitive, but in an abstractive vision of the Divinity; it was accompanied with incomparable favors of light and purification proceeding from the Lord himself, such as were specially reserved for this day.

虽然这不是在直观上发生的，而是发生在对神性的抽象想象中；伴随着天主赐予的无与伦比的光明和净化，这些都是特意为这一天准备的。

For they were so divine, that, in our way of speaking, God himself who wrought them, was astonished and was charmed with the work of his hand.

因为这无可比拟的恩惠是如此的神圣，用我们的话来说，创造它们的天主自己都感到惊奇，被祂的杰作迷住了。

As if entranced with love, He spoke to Her and said: “Revertere, revertere, Sulamitis, ut intueamur te” (Return, return, O Sulamitess, that We may behold thee).

祂仿佛被爱迷住了，对她说：「Revertere, revertere, Sulamitis, ut intueamur te”（归来，归来，叔拉米特，让我们看看你）。」

［经文〈雅歌 7: 1〉：归来，归来！叔拉米特！归来，归来！让我们看看你！你们要看叔拉米特什么？看她在两队中舞蹈。］

“My Spouse, my most perfect and beloved Dove, pleasing in my sight, turn and advance toward Us, that We may behold thee and be charmed by thy beauty.

「我的净配，我最完美、最亲爱的鸽子，你是我眼中所悦纳的，请你转过来，靠近我们，好叫我们看看你，好被你的美丽迷住。

I do not regret to have created man and I delight in his formation, since thou hast been born of him.

我不后悔创造了人，我也喜欢他的形成，因为你是因他而生下来的。

Let my celestial spirits see how justly I have desired and do desire to choose thee as my Spouse and the Queen of all the creatures.

让我的天神看到我是多么切实的希望拣选你作为我的净配和所有受造物的元后。

Let them see what good reason I have to rejoice in this my bridal chamber, from whence my Onlybegotten, next to that of my own bosom, shall derive the greatest glory.

让他们看看我有什么充分的理由在我的新房中欢喜，我怀中的独生子将从这里获得最大的光荣。

Let all understand, that if I justly repudiated Eve, the first queen of the earth, on account of her disobedience, I now place thee and establish thee in the highest dignity, showing my magnificence and power in dealing with thy purest humility and self-abasement.”

让大家都明白，如果我公正地因为夏娃的不服从而拒绝了她，那么现在我将赋予你至高的尊荣，以显示我的尊威和权柄来对待你最纯粹的谦卑和自谦。」

92. This day was for the angels a day of jubilation and rejoicing greater than any since their creation.

92.对天使们来说，这一天是自他们被创造以来最欢腾快乐的一天。

And when the most blessed Trinity thus chose and appointed his Spouse and Mother of the Word for the Queen and Lady of the creatures, the holy angels and all the celestial court of Spirits acknowledged and received Her as their Mistress and Superior, and they sung sweet hymns of glory in her honor and in praise of her Author.

当至圣天主圣三这样拣选并任命祂的净配和圣言的母亲为元后和造物之母时，神圣的天使和所有的天庭的神圣都承认并接纳她为他们的主母和长上，他们为她的荣耀和她的作品唱着甜蜜的荣耀赞美诗。

During these hidden and admirable mysteries the heavenly Queen Mary was absorbed in the abyss of the Divinity and in the light of his infinite perfections: and thereby the Lord prevented Her from attending to all that happened.

在这些隐蔽而令人钦佩的奥秘中，天上的玛利亚元后被神性的无限深邃和天主无限完美的光芒所吸引：因此，主阻止了她关注所发生的一切。

Thus the sacrament of her Mothership of the Onlybegotten still remained hidden to Her until the proper time.

因此，她独生子母亲身份的圣事仍然对她隐藏着，直到适当的时候。

Never did the Lord deal in such a manner with any nation (Ps. 147, 20), nor did He ever show Himself so great and powerful in any creature, as on this day in most holy Mary.

祂从未如此恩待过其他任何民族(圣咏147：20)，也从来没有在任何受造之物上像今天在至圣玛利亚身上那样宣示自己的伟大和大能。

［经文〈圣咏147: 20〉：他从未如此恩待过其他任何民族，也没有向他们宣示过自己的法律。］

93.The Most High added yet other favors, saying to Her with extreme condescension: “My chosen Spouse,since Thou hast found grace in my eyes, ask of Me without restraint, what thou desirest, and I assure thee, as the most faithful God and powerful King, that I shall not reject thy petitions nor deny thee what thou askest.”

93.至高者又给了她其它恩惠，极为屈尊地对她说：「我所拣选的净配，既然你在我眼前蒙恩，请毫无限量地向我求你所喜爱的，我向你保证，作为最忠信的天主和最大能的君王，我决不会拒绝你的祈求，也不会拒绝你所恳求的。”

Our great Princess humiliated Herself profoundly and relying on the promise and royal word of the Lord, and inspired with highest confidence, She answered saying: “My Lord and highest God, if I have found grace in thy eyes (Gen. 18, 3, 27), although I am dust and ashes, I will speak in thy divine presence and pour out to Thee my heart” (Ps. 61, 9).

我们伟大的公主极深地谦卑自己，依靠主的应许和神圣的话语，她满怀信心地回答说：「我主如果我蒙祢垂爱，(创世纪18：3，27)，因此，我要常常歌颂祢的名号，为能使我日日偿还我的誓约。」(圣咏61：9).

［经文〈创世纪 18: 3〉：亞巴郎说：「我主如果我蒙你垂爱，请你不要由你仆人这里走过去，」经文〈圣咏 6１: 9〉：因此，我要常常歌颂祢的名号，为能使我日日偿还我的誓约。」

Again his Majesty assured Her and commanded Her to ask in the presence of all the heavenly court, for whatever She desired, even if it were a part of his kingdom (Esther 5, 3).

荣耀尊威天主又向她保证，吩咐她在所有天庭成员面前祈求，无论她所求的是什么，即使这是祂国度的一部分（艾斯德尔传5：3）。

［经文〈艾斯德尔传5：3〉：君王问她说：「艾斯德尔后，你有什么事？你要求什么？即使要求一半江山，我也必赐给你！」　］

“I do not ask, O Lord, for a part of thy kingdom in my own behalf,” answered most holy Mary, “but I ask for the whole of it for all the race of men, who are my brothers.

「主啊，我不为我自己祈求你国度的一部分，」至圣的玛利亚回答说，「但我为所有的人类，也就是我的兄弟，祈求全部。

I beseech Thee, highest and powerful King, that according to thy immense kindness Thou send us thy Onlybegotten our Redeemer, in order that He may satisfy for the sins of all the world, that thy people may gain the freedom so much desired, and that, through the satisfaction thus rendered to thy justice, peace may be declared among men upon (Ezech. 34, 25) earth, and that the portals of heaven, closed by sin, may be thrown open for its inhabitants.

我恳求你，至高而大能的君王，照你无限的仁慈，差遣祢唯一的独生子我们的救主，使祂赎所有世人的罪，使你的百姓获得所渴望的自由，使你的正义得以满足，使地上的人得享和平(厄则克尔34：25)，使因罪而关闭的天国的大门，可以为其居民打开。

［经文〈厄则克尔 34:25〉：我要同他们订立平安盟约，使猛兽由那地上灭绝，他们便可在旷野中安居，在森林里安眠。］

Let all flesh see thy salvation (Is. 52, 10); let peace and justice give each other that close embrace and the kiss, which David asked for (Ps. 84, 11) ; let us mortals possess a Teacher, a Guide and a Savior (Is. 30, 20), a Chief, who shall live and dwell with us (Baruch. 3, 38).

让万民都看见你的救恩(依撒意亚52：10)；让和平与公义，如达味所求的，彼此相亲(圣咏84：11)；让我们世人拥有一位教师、一位向导和一位救主(依撒意亚30：20)，一位将与我们同住的首领(巴录3：38)。

［经文〈依撒意亚52:10〉：上主在万民眼前显露了自己的圣臂，大地四极看见了我们天主的救恩。 经文〈圣咏 85:11〉：仁爱和忠信必彼此相迎，正义与和平必彼此相亲。 经文〈依撒意亚 30:20〉：吾主纵然给你们困苦的食物和酸辛的水，但你的教师再不躲藏，你的眼睛必能常见到你的教师。　经文〈巴路克 3:38〉：从此智慧在地上出现，与世人共相往还。］

Let the day of thy promises dawn upon us, O my God, let thy words be fulfilled, and let the Messias, expected for so many ages, arrive.

我的天主啊，愿你应许的日子临到我们。愿你的话语应验，愿那长久以来所盼望的默西亚降临。

These are my anxious desires, and for this do I breathe forth my sighs, since Thou showest to me the condescension of thy infinite clemency.”

这些都是我迫切的愿望，我为此而叹息，因为你对我显示了你无限仁慈。」

94. The highest Lord, who wished to bind Himself by her prayer, disposed and incited the petitions of his beloved Spouse; benignly He inclined toward Her and answered Her with singular clemency: “Pleasing to my Will are thy requests, and acceptable are thy petitions: it shall be done as thou askest.

94.至高的上主，乐意并被祂心爱的净配的祈求所激励；他亲切地俯向她，异常仁慈地回答她：「你所要的我都悦纳，你怎样求我，我就怎样成就。

I desire, my Daughter and Spouse, what thou seekest; and as a pledge of this, I give thee my word and promise thee, that very shortly my Onlybegotten shall descend to the earth and shall vest Himself anunite Himself with the human nature.

我的女儿和净配，我渴望你所寻求的；作为保证，我预许你，不久我的独生子将降到地上，使自己与人性结合起来。

Thus thy acceptable wishes shall be executed and fulfilled.”

因此，你的可接受的愿望就会得到实现。」

95. With this assurance and divine promise our great Queen Princess felt new enlightenment and security in her spirit, convincing Her, that the end of that long protracted and prolix night of sin and of the ancient Law was approaching and that the brightness of human Redemption was about to dawn.

95.有了这一保证和神圣的预许，我们伟大的元后公主在她的精神中感到了新的启迪和担保，使她相信，罪恶与古老律法的漫漫长夜的结束即将来临，人类救赎的光明即将破晓。

And because the rays of the Sun of Justice, whose dawn was soon to arise from Her, so closely and so intensely enveloped Her about, She became Herself the most beautiful aurora, inflamed and refulgent as it were with the fiery clouds of the Divinity, which transformed all things within Her.

由于公义太阳的曙光即将从她身上升起，它的光芒紧紧地、强烈地笼罩着她，她自己就成了最美丽的晨曦，在神性火云的照耀下，火红夺目，蜕变了她内部的一切。

All afire with love and gratitude for the approaching Redemption, She gave unceasing praise to the Lord both in her own name and in that of all the mortals.

她对即将到来的救赎充满了爱和感激，她以自己的名义和所有世人的名义，不断地赞美上主。

In this occupation She passed that day, after the angels had again restored Her to the earth.

在天使再次把她送回地上后，她就这样度过了那一天。

I must grieve at my ignorance and shortcomings in explaining these so exalted mysteries; and if learned men and great students cannot give an adequate explanation of these things, how shall it be given by a poor and lowly woman?

在解释这些如此崇高的奥秘时，我必须为自己的无知和不足而感到悲哀；如果有学问的人和伟大的学者都不能对这些事情作出充分的解释，那么一个可怜而卑微的女人又怎能作出充分的解释呢?

May my ignorance be supplemented by the light of Christian charity and my presumption be atoned for by my obedience.

愿我的无知被基督徒爱德之光所弥补，愿我的顺服弥补我的傲慢。

INSTRUCTION WHICH MOST HOLY MARY, THE QUEEN, GAVE ME.

至圣玛利亚元后给我的指示

96. My dearest daughter, how far removed is worldly wisdom from the admirable operations of the divine power in these sacraments of the Incarnation of the divine Word in my womb!

96. 我最亲爱的女儿，世俗的智慧与令人钦佩的神圣大能运作，使得天主圣言在我子宫内降生成人的圣事，相距有多么遥远啊！

Flesh and blood cannot reach them, and not the angels and seraphim, though they be of the

highest; nor can they know mysteries so deeply hidden and so far above the ordinary course of grace.

血肉之躯无法触及他们，天使和色辣芬也无法触及，尽管他们是属神的；他们也不可能知道如此高深莫测、如此超乎寻常的奥秘。

Praise thou, my beloved, the Lord for them with incessant love and thankfulness.

我所亲爱的，你要以永远的爱和感谢为他们赞美上主。

Be thou not any longer slow in understanding the greatness of his divine love and his readiness to benefit his friends and dear ones, whom He desires to elevate from the dust and enrich in diverse manners.

你不要再迟钝地理解天主圣爱的伟大，以及施恩给祂的朋友和祂所亲爱的人的意愿，祂希望将他们从尘土中提拔，以各种方式丰富他们。

As soon as thou hast penetrated into this truth, it will oblige thee to thank Him and incite thee to undertake the great things, that become a most faithful daughter and spouse.

一旦你洞悉了这一真理，你将不得不感谢祂，并激励你去做伟大的事情，成为一个最忠实的女儿和净配。

97. And in order that thou mayest dispose thyself and be inspired so much the more, I remind thee, that the Lord often says these same words to his chosen ones: “Revertere, revertere, ut intueamur te.”

97.为了使你能更好地支配处置自己，更好地受到激励，我提醒你，上主经常对祂的选民说同样的话：归来，归来，让我们看看你。

For He derives just as great pleasure from their deeds, as when a father rejoices in his beloved and well-behaved son, whom he looks upon many times with great affection; or as an artist, when he beholds with pride the perfect works of his hands; or as a king, who inspects the rich city, which he has added to his dominions; or as one, who is pleased with his much beloved friend.

因为上主从他们的行为中获得极大的快乐，就像一个父亲喜悦他乖巧的爱子，他又多次深情地看着他；或者作为一个艺术家，当他自豪地看到自己双手完美的作品时；又如君王，视察新加入他领土的富庶之城；或者作为一个人，对他深爱的朋友感到满意。

There is only this difference: the Most High finds incomparably more delight than all these in the souls, which He has chosen for his blessings; and in proportion as they dispose themselves and advance in virtue, the Lord also multiplies his favors and benefits.

只有这样一个区别：至高者在他所拣选的灵魂中找到了无与伦比的喜悦，因为祂选择了这些灵魂作为祂的祝福；随着他们在德行上的进步，上主也相应地增加祂的恩惠和益处。

If the mortals, that attain to the light of faith, would enter into this truth, they would, merely on account of this complacence of the Almighty in their good deeds, not only preserve themselves from sin, but they would zealously engage in great works until death and eagerly show their loving servitude to Him, who is so liberal in rewarding, and so generous in his favors.

如果那些达到了信仰之光的人，能够进入这一真理，就仅仅因为全能的天主在他们的善行中的满足，他们不仅保护自己远离罪恶，还会热情地从事伟大的工作直到死亡，并急切地向赏赐如此慷慨，恩惠如此丰富的天主热切地表示他们爱的服侍。

98.When, on this eighth day which thou hast described, the Lord in heaven spoke to me these words: “Revertere, revertere,” asking me to turn toward Him and allow the celestial spirits to look upon me; I was made aware, that the pleasure, which his divine Majesty derived in beholding me, by itself exceeded all the delight and complacency, which He ever derived from all the most saintly souls in the height of their sanctity.

98.在你所描述的第八天，天堂的上主对我说：「归来，归来，」请我转向祂，好让天神看我；我意识到，上主看见我所获得的喜悦，其本身超过了祂从所有最圣洁的灵魂中所获得的一切喜悦和满足。

In his gracious condescension He was more pleased in me than in all the Apostles, Martyrs, Confessors, Virgins and all the rest of the saints.

在祂亲切的屈尊俯就中，祂对我比对所有的宗徒、殉道者、精修圣人（宣信者）、贞女和所有其余的圣徒更满意。

And this pleasure and complacency of the Most High overflowed and enriched my spirit with such an influx of grace and participation of the Divinity, that thou canst neither understand nor explain it as long as thou art in the mortal flesh.

至高天主的这种喜悦和满足，充满了我的灵魂，使我的灵魂充满了神的恩宠与参与，只要你是凡人，你就无法理解或解释它。

But I tell thee of this hidden mystery, in order that thou mayest bless its Author, and that, while yet thy exile from the fatherland continues, thou dispose and exert thyself in my place and name to extend and reach out thy hands to great things (Prov. 31, 19).

但我把这隐藏的奥秘告诉你，是为了让你赞美这奥秘的作者，并且在你还在放逐的时候，要以我的名义，向伟大的事业伸出你的手。

Give to the Lord the satisfaction expected of thee, and strive after it, thus earning his blessings and soliciting them for thyself and thy neighbor with perfect charity.

你将所期待的满足交给上主，并为之奋斗，从而获得祂的祝福，并以完备的爱德为自己和邻舍祈求祝福。

CHAPTER IX.

the most high renews all his favors and benefits IN THE MOST HOLY MARY AND, AS THE ULTIMATE PREPARATION FOR THE INCARNATION, MAKES HER SOVEREIGN AND QUEEN OF ALL the UNIVERSE.

第九章

至高者天主在至圣玛利亚身上更新祂所有的圣宠和荣福，作为天主圣子降生成人的最终准备，使她成为天地之母皇。

99.On the last day of the novena of immediate preparation of the tabernacle (Ps. 45, 5), which He was to sanctify by his coming, the Most High resolved to renew his wonders and multiply his tokens of love, repeating the favors and benefits which up to this day He had conferred upon the Princess Mary.

99.在祂即将降孕于最净最纯之始孕无玷的最后一天(圣咏45：5)，至高者天主要借着祂的圣子降临来圣化结约之柜，至高天主决心更新祂的奇事，增加祂爱的象征，重复祂至今给予玛利亚公主的圣宠和恩惠。

［经文〈圣咏 46:5〉：河流要使天主的城邑欢乐，即至高者所住的至圣居所， ]

But the Almighty chose to work in such a way, that in drawing forth from his infinite treasures his gifts of old, He always added thereto such as were new.

但全能者天主选择了这样一种方式工作，亦即从祂无限的宝藏中提取古老既有的恩赐时，总是在其中添加上新的恩赐。

All of these different kinds of wonders were appropriate to the end He had in view: lowering his Divinity to the human nature and raising a woman to the dignity of Mother of God.

所有这些不同类型的奇迹在祂眼中都恰如祂所期望的目的：把祂的天主性降为人性，把一个女人提升到天主之母的尊位。

In descending to the lowliness of man’s estate, God neither could, nor needed to change his essence: for, remaining immutable in Himself, He could unite his Person to our nature; but an earthly woman, in ascending to such an excellence that God should unite with Her and become man of her substance, apparently must traverse an infinite space and be raised so far above other creatures, as to approach God’s infinite being itself.

在耶稣来到世上，把自己贬抑至人的绝贫地位时，天主既不能，也不需要改变祂的本质，因为天主本身是永恒不变的，祂可以把祂的天主性的位格与我们人类的本性结合在一起；但是，一个尘世的女人，要提升至如此卓绝的境界，天主应该与她结合起来，成为她那属人的实质，显然她必须穿越无限的空间，被提升在一切的受造物之上，以至于接近无限存在的天主本身。

100. The day had then arrived, in which most holy Mary was to reach the last stage and be placed so close to God, as to become his Mother.

100.这一天终于到来了，在这一天，至圣玛利亚将到达最后的阶段，被安置在离天主如此近的地方，成为天主圣子的母亲。

In that night, at the hour of greatest silence, She was again called by the same Lord as it had happened on the other days.

那天晚上，在最寂静的时刻，她再次被同一个上主召叫，就像前几天一样。

The humble and prudent Queen responded: “My heart is prepared (Ps. 107, 2), my Lord and exalted Sovereign: let thy divine pleasure be fulfilled in me.”

谦卑而自下的天地之元后回答说：「我的心已经准备妥当。我的上主，尊贵的君王，希惟至成于我，如尔之言。」

［经文〈圣咏 108:2〉：天主，我的心已准备妥当，我的心已准备妥当，我愿意去歌弹咏唱。］

Immediately She was, as on the preceding day, borne body and soul by the hands of her angels to the empyrean and placed in the presence of the royal throne of the Most High; and his divine Majesty raised Her up and seated Her at his side, assigning to Her the position and throne, which She was to occupy forever in his presence.

她立刻像前日一样，被总领天神的手，把她的身体和灵魂举到九天之上，安置在至高者的宝座前。荣耀尊威的天主把她扶起来，让她坐在自己的身边，把她要在天主面前永远拥有的位置和宝座赐给了她。

Next to the one reserved for the incarnate Word, it was the highest and the most proximate to God himself; for it excelled incomparably that of any of the other blessed, and that of all of them together.

这是仅次于降生成人的圣言所保留的那个位置，它是最高的，最接近天主自己；因为它胜过任何圣人，比他们加在一起都强的无比。

101. From this position She saw the Divinity by an abstractive vision, as at other times, and his Majesty, hiding from Her the dignity of Mother of God, manifested to Her such unusual and such high sacraments, that on account of their sublimity and my insignificant capacities, I cannot describe them.

101.在这个位置上，藉著抽象的神视她看到神性，就像在其它时候一样，荣耀尊威的天主隐藏了她的天主之母的尊荣，却向她展示了非同寻常、如此崇高的圣事，由于这些圣事是崇高的，而我的能力是微不足道的，以至于我无法描述它们。

Again She saw in the Divinity all things created and many other possible and future ones.

她再次在天主中看到了所有被创造的事物和许多其它可能的和未来的事物。

The corporeal things God manifested and made known to Her by corporeal and sensible images, as if they had been presented to her ocular vision.

天主通过有形的、可感知的形象向她显现和展示有形的事物，仿佛就在她的眼前一样。

The fabric of the universe, which before this She had known in parts, now appeared to Her in its entirety, distinctly pictured as upon canvas, with all the creatures contained therein.

关于宇宙的结构，在此之前，她只知道一部分，现在她看到了整个宇宙，清清楚楚地像画在画布上，包括天地间所有的受造物。

She saw the harmony, order, connection and dependence of each toward each, and of the divine will, which had created them, governs and preserves them, each in its place and mode of existence.

她看到了宇宙结构之间的和谐、秩序、人与人之间的联系和相互依赖，以及用以创造、管理和保护宇宙结构的天主的神圣意志，每一个人都有自己的位置和存在方式。

Again She saw all the heavens and the stars, the elements, and those that lived in them, purgatory, limbo, hell and all the occupants of these caverns.

她又一次看到了宇宙诸天、星宿，元素，和那些居住在其中的人，炼狱，灵薄狱、地狱和所有住在这些洞穴里的人。

Just as the position of the Queen of creation was above all creatures and inferior only to that of God, so also the knowledge given to Her was superior to that of all created things being inferior only to that of the Lord.

正如造物之母的地位远高于一切受造物之上，仅次于天主的地位一样，赋予她的知识也高于一切受造之物，仅次于天主的全知。

102. While thus the heavenly Lady was lost in admiration of what the Almighty showed to Her, and was wrapped in praise and exaltation of the Lord, his Majesty spoke to Her and said: “My chosen Dove, all the visible creatures, which thou beholdest, I have created and preserved in all their variety and beauty by my Providence, solely for the love of men.

102.当这位天上的元后对全能者向她展示的一切赞叹不已，并沉浸在对上主的赞美和颂扬之中时，荣耀尊威的天主对她说：「我所拣选的鸽子，你所看到的所有可见的生物，都是藉我对人类的爱，用我的上智各按其类地创造并保存了它们的种类和美丽。

And from all the souls, which I have until now created and which are predestined to be created unto the end, I shall choose and select the congregation of the faithful, who shall be set apart and washed in the blood of the Lamb in the Redemption of the world.

我将从我迄今所创造的、直到创造到最后的所有灵魂中，拣选忠信的灵魂，把他们从世界的救赎中分别出来，并在羔羊的宝血中洗净。

They shall be the special fruit of his Redemption, and they shall enjoy its blessings through the new law of grace and the sacraments to be instituted by the Redeemer; and afterwards those that persevere shall partake of my eternal glory and friendship.

他们将是救主耶稣的特别果实，他们将通过新约的法律和救主耶稣所设立的圣事，来享有救赎的祝福；之后，那些坚持到最后的人将分享我永恒的光荣和友谊。

For these chosen ones I have primarily created these wonderful works! and if all of them would strive to serve Me, adore and acknowledge my holy name; as far as I am concerned, I would for each and every one of them create these great treasures and assign all over to them as their possession.

为了这些被拣选的人，我首先创造了这些奇妙的工程！如果他们都努力侍奉我，朝拜和相信我的圣名；就我而言，我会为他们中的每一个人创造这些巨大的财富，并将之作为他们的财产分配给他们。

103. “And if I had created only one being capable of my grace and glory, I would have made it the lord and master of all creation; for this would be a much smaller favor than to make it partaker of my friendship and of eternal happiness.

104.「如果我只创造一个能够获得我的恩宠和光荣的人，我就会让他成为万物的王冠和受造物的主人；因为这与我的友谊和永恒的幸福相比，这简直是小得多的恩惠。

Thou, my Spouse, shalt be my chosen One and thou hast found grace in my sight; and therefore I make thee Mistress of all these goods and I give thee dominion and possession of them all, so that, if thou art a faithful spouse according to my wishes, thou mayest distribute and dispose of them according as thou desirest and according as thy intercession shall direct; for this is the purpose, for which they are given into thy possession.”

我的净配，你是我所拣选的，你在我眼前蒙福。因此，我让你成为万物的母皇，我给你万物的统治权和所有权，这样，如果你按照我的旨意成为一个忠诚的净配，你就可以按照你的愿望和你的代祷来分配和处置万物；因为这就是它们被交给你的目的。」

Therewith the most blessed Trinity placed a crown on the head of our Princess Mary, consecrating Her as the sovereign Queen of all creation.

皇皇圣三将王冠戴在我们的可敬者贞女玛利亚的头上，将她奉为天地之母皇。

Upon it was spread and enameled the inscription: Mother of God; but its meaning was not known to Her at this time.

上面铭刻着：“天主之母”；但此时她还不知道这句话蕴含的意思。

The heavenly spirits, however, knew it and they were filled with admiration at the magnificence of the Lord toward this Maiden, most fortunate and blessed among womankind.

然而，九品天神们知道这一点，他们对天主给予这个满被圣宠的少女的巍巍高位充满了钦崇，她是所有妇女中最幸运、最蒙福的一位。

They revered and honored Her as their legitimate Queen and as Sovereign of all creation.

他们尊敬和尊崇她为真正的天地元后和天主之母。

104. All these portents of love the right hand of the Most High wrought according to the order most befitting his infinite wisdom; for before coming down to assume flesh in the virginal womb of this Lady, it was proper that all his courtiers should acknowledge his Mother as their Queen and Mistress, and give Her due honor as such.

104.所有这些爱的征兆都是至高者的右手按照与祂无限的智慧最相称的顺序创造出来的；因为在天主圣子降生到这位始胎无玷的童贞女之前，天主的教会和九品天神们都应该承认天主圣子的母亲是他们的元后和母皇，并给予她应有的尊荣。

It was certainly proper and just that God should first make Her Queen before making Her Mother of the Prince of eternities; for She that was to bear a Prince, must necessarily first be a Queen and be acknowledged as Queen by her vassals.

在让她成为永恒君王的母亲之前，天主应该首先让她成为天地之元后，这当然是恰当而公正的；因为她要生一个君王，必须首先是一个母皇，并被她的臣属承认为母皇。

That the angels should know Her as Mother, was not improper, nor was there any necessity of concealing it from them.

天使们把她当作母亲来认识，这没有什么不妥，也没有必要向他们隐瞒这一点。

But on the other hand it seemed due to the majesty of the Divinity, that the tabernacle chosen for his indwelling should appear before them prepared and adorned with all that was highest in dignity and perfection, in nobility and magnificence to the full extent, in which it was possible.

但从另一方面来看，这似乎是由于天主的威严，被选中作为圣子始孕的结约之柜，用一切至尊至善的预备来装饰，以最高贵和最尊威的方式出现在他们面前。

Thus then, was She presented to the holy angels,and recognized by them, as their honored Queen and Lady.

因此，她被展现给天神们，并被他们尊崇为他们尊荣的元后和母皇。

105. In order to put the last touch to this prodigious work of preparing the most holy Mary, the Lord extended his powerful arm and expressly renewed the spirit and the faculties of the great Lady, giving Her new inclinations, habits and qualities, the greatness and excellence of which are inexpressible in terrestrial terms.

105当预备至圣玛利亚的伟大作品做最后的修饰时，上主伸出祂大能的手臂，特别地更新了这位伟大母皇的精神和能力，赋予她新的倾向、习惯和品质，其伟大和卓越的品质是无法用尘世语言表达的。

It was the finishing act and the final retouching of the living image of God, in order to form, in it and of it, the very shape, into which the eternal Word, the essential image of the eternal Father (II Cor. 4, 4) and the figure of his substance (Heb. 1, 3), was to be cast.

这是天主的肖像的最后工作和最后的装饰，以便在其中形成永生的天主圣言所要塑造的永恒的天主圣父的本质肖象(格林多后书4)和祂本体的真像(希伯来书1：3)。

［经文〈格林多后书 4:4〉：因为今世的神已蒙蔽了这些不信者的心意，免得他们看见基督──天主的肖像──光荣福音的光明。 经文〈希伯来书 1:3〉：他是天主光荣的反映，是天主本体的真像，以自己大能的话支撑万有；当他涤除了罪恶之后，便在高天上坐于“尊威”的右边。］

Thus the whole temple of most holy Mary, more so than that of Solomon, was covered with the purest gold of the Divinity inside and out, (III Kings, 6, 30), so that nowhere could be seen in Her any grossness of an earthly daughter of Adam.

就这样，至圣玛利亚这位黄金之殿，比撒罗满的圣殿更珍贵，从内到外都覆盖着天主性最纯净的黄金（列王记上6：30），因此在她身上看不到任何亚当尘世女儿的粗劣。

［经文〈列上 6:30〉：内殿和外殿的地板，都铺上金。　］

Her entire being was made to shine forth the Divinity; for since the divine Word was to issue from the bosom of the eternal Father to descend to that of Mary, He provided for the greatest possible similarity between the Mother and the Father.

她的整个生命都闪耀着天主性的光芒；因为既然天主圣言是从永恒的天主圣父的怀中发出，并降临到玛利亚的怀中，天主圣子就在母亲和天主圣父之间提供了最大可能的相似之处。

106. No words at my disposal could ever suffice to describe as I would wish, the effects of these favors in the heart of our great Queen and Mistress. Human thought cannot conceive them, how then can human words express them?

106.我无法用任何语言来描述这些恩惠在我们伟大的元后和天主之母心中的影响。人类的思想无法理解它们，那么人类的语言又怎能表达它们呢？

But what has caused the greatest wonder in me, when I considered these things in the light given to me, is the humility of this heavenly Woman and the mutual contest between her humility and the divine power.

但当我在天主赐给我的光照中思考这些事情时，最令我惊叹的是这位属天女人的谦卑，以及她的谦卑和神圣权柄之间的相互较量。

Rare and astonishing prodigy of humility, to see this Maiden, most holy Mary, though raised to the supremest dignity and holiness next to God, yet humiliating Herself and debasing Herself below the meanest of the creatures; so that, by the force of this humility, no thought of her being destined for the Mothership of the Messias could find entrance into her mind!And not only this: She did not even have a suspicion of anything great or admirable in Herself (Ps. 130, 1).

看到这位童贞女，至圣的玛利亚，虽然被提升到仅次于天主的最高的尊严和圣洁，在天主面前却自贬身份，贬抑自己在一切最卑微的受造物之下；这真是罕见的惊人的谦卑奇迹，由于这种谦卑的力量，她没有想到自己注定要成为默西亚的母亲！不仅如此，她甚至没有感觉自己身上有什么伟大或令人钦佩的东西。

［经文〈圣咏 131: 1〉：上主，我的心靈不知驕傲蠻橫，我的眼目不知高視逞能；偉大驚人的事，我不想幹，超過能力的事，我不想辦。]

Her eyes and heart were not elated; on the contrary the higher She ascended by the operation of the right hand of her God, so much the more lowly were her thoughts concerning Herself.

她的眼睛和内心都没有洋洋得意；相反，她靠天主的右手升得越高，她就越看自己卑微。

It was therefore just, that the Almighty should look upon her humility (Luke 1, 48), and that therefore all generations should call her fortunate and blessed.

因此，全能的天主应该垂顾她的卑微（路加福音1：48），因此，万世万代都要称她为幸运和有福的。

［经文〈路加福音 1:48〉：因为他垂顾了他婢女的卑微，今后万世万代都要称我有福；]

instruction which the queen and mistress of heaven gave me.

天堂元后和天主之母给我的指示

107. My daughter, the soul that has only a selfish and servile love is not a worthy spouse of the Most High, for she must not love or fear like a slave, nor is she supposed to serve for her daily wages.

107.我的女儿，一个只有自私、奴性、逢迎的爱的灵魂，不配成为至高者的净配，因为她的爱是像奴隶一样的爱或恐惧，她也不应该为她每天的日常服务获得报酬。

Yet although her heart must be a filial and generous love on account of the excellence and immense goodness of her Spouse, she must nevertheless also feel herself much bounden to Him, when she considers how rich and liberal He is; how, on account of his love for souls, He has created such a variety of visible goods in order that they might serve those who serve Him; and especially, when she considers how many hidden treasures He has in readiness in the abundance of his sweetness (Ps. 30, 20) for those that fear Him as his true children.

然而，由于她的净配卓越而伟大的良善，她心中的爱一定是孝顺而慷慨的；然而，当她想到祂是那么富有，那么慷慨；因为天主对灵魂的爱，祂创造了各种各样可见的东西，好让这些可见的东西去服务那些侍奉祂的人；尤其是当她想到在祂丰盛的甜蜜中，祂对那些敬畏祂作为祂真正的孩子的人预备了多少隐藏的宝藏的时候，她也一定会觉得自己对祂有无限的责任(圣咏30：20)。

［经文〈圣咏 31:20〉：上主，你为敬畏你的人所保留的恩泽，是何等丰盛！你在人前施予投奔于你者的慈惠，又是何等宽宏！　］

I wish that thou feel deeply obliged to thy Lord and Father, thy Spouse and Friend, at the thought of the riches given to those souls, who become his dearest children.

我希望你一想到那些成为天主最亲爱的孩子的灵魂将得到的财富，就深深地感激你的天主和天父、你的净配和你的朋友。

For, as a powerful Father, He holds in readiness these great and manifold gifts for his children, and if necessary, all of his gifts for each one of them in particular.

因为，作为一个大能的父亲，祂为祂的儿女预备了这些伟大而丰富的恩赐，如果必要的话，祂特别为他们每一个人预备了所有的恩赐。

In the midst of such motives and incentives of love the disaffection of men is inexcusable, and at the sight of so many blessings, given without measure, their ingratitude is unpardonable.

在这样的爱的目的和动机中，人们的不忠是不可宽恕的，而在看到如此多的无限量的祝福时，他们的忘恩负义也是不可原谅的。

108. Remember, also, my dearest, that thou wast no foreigner, or stranger in this house of the Lord, his holy Church (Ephes. 2, 19) ; but thou wast made a domestic and a spouse of Christ among the saints, favored by his gifts and by the dowry of a bride. Since all the treasures and riches of the bridegroom belong to the legitimate spouse, consider of how great 的 He makes thee participant and mistress.

108.我最亲爱的，你也要记得，在上主的殿中，在祂的圣教会里，你不是外人，也不是客旅(厄弗所书2：19)；你却在众圣人中作了基督的家人，成为祂的净配，接受了祂的恩赐和新娘的聘礼。既然新郎所有的财宝和财富都是属于合法净偶的，那就想想吧，天主给你的是多么大的财产啊!

［经文〈厄弗所书2：19〉：所以你們已不再是外方人或旅客，而是聖徒的同胞，是天主的家人；］

Enjoy them all, then, as his domestic, and be zealous for his honor as a much-favored daughter and spouse; thank Him for all these works and benefits, as if they had all been prepared for thee alone by the Lord. Love and reverence Him for thyself and for all thy neighbors, to whom God has been so liberal.

那么，作为祂的家庭成员，享受这一切吧，作为一个备受宠爱的女儿和净配，为祂的荣耀而热忱吧；感谢祂为你所做的一切工作和带来的益处，就好像这一切都是上主为你单独预备的一样。

Love and reverence Him for thyself and for all thy neighbors, to whom God has been so liberal. In all this imitate, with thy weak faculties, that which thou hast understood of what I have done.

为了你自己和你所有的邻居，爱祂，敬畏祂，天主对他们是如此慷慨。在这一切过程中，用你那微弱的能力，效法你所了解的我所做的事。

I assure thee also, daughter, that it will be very pleasing to me, if thou magnify and praise the Omnipotent with fervent affection, for the favors and riches which, beyond all human conception, the divine right hand showered upon me.

我也向你保证，我的女儿，如果你以炽热的爱来颂扬和赞美全能的天主，那将使我非常喜悦，因为天主神圣的右手，给了我超出人类想象的恩宠和财富。

CHAPTER X.

THE BLESSED TRINITY SENDS THE ARCHANGEL GABRIEL AS A MESSENGER TO ANNOUNCE TO MOST HOLY MARY THAT SHE IS CHOSEN AS THE MOTHER OEF GOD.

第十章

天主圣三差遣总领天使加俾厄尔作为使者向至圣玛利亚恭报她被选为天主之母。

109. For infinite ages had been appointed the convenient hour and time, in which the great mystery of piety (I Tim. 3, 16), which was approved by the Spirit, prophesied to men, foretold to the angels, and expected in the world, was to be drawn from the hidden recesses of the divine wisdom in order to be appropriately manifested in the flesh.

109这合宜的时刻和时间是千古以来所指定的，圣神所认定的、向人预言、预先告诉天使、世人所盼望的虔诚的伟大奥迹，是从上主智慧的隐藏深处汲取，以便在肉身中显现。

［经文〈弟茂德前书 3:16〉：无不公认，这虔敬的奥迹是伟大的：就是他出现于肉身，受证于圣神，发显于天使，被传于异民，见信于普世，被接于光荣。]

The plenitude of time (Gal. 4, 4) had arrived, that time which until then, although filled with prophecies and promises, was nevertheless void and empty.

时期一满（迦拉达书4：4），在此之前，虽然充满了预言和预许，但仍然是虚而又虚的。

［经文〈迦拉达书 4:4〉：但时期一满，天主就派遣了自己的儿子来，生于女人，生于法律之下，]

For it wanted the fullness of the most holy Mary, by whose will and consent all the ages were to receive their complement, namely the eternal Word made flesh, capable of suffering and redeeming man.

因为时期需要的是至圣玛利亚的成熟，在至圣玛利亚的意志和同意下，届时万世要得到它们的补全，即永生圣言降生成人，能够受苦和救赎人。

Before all ages this mystery was prearranged in such a way, that it should be fulfilled through the mediation of this heavenly Maiden.

在万古之前，这个奥迹是以这样一种方式预先安排的，它将通过这位天上大能者贞女的调解来实现。

Since now She existed in the world the Redemption of man and the coming of the Onlybegotten of the Father was not longer to be delayed.

既然现在大能者贞女存在于世界上，人类的救赎和父的独生子的到来不再被推迟。

For now He would not need to come and live as if by sufferance merely in tents (I Kings 7, 6) or in a strange house; but He could enjoy a free welcome as in His temple and as in his own house, one that had been built and enriched at his own preordained expense, more so than the temple of Solomon at the expense of his father David.

因为现在，祂来不需要像在帐篷里（列王记上7：6）或在一个陌生的房子里那样勉强度日；但祂可以像在自己的圣殿和自己的王宫里一样享受自由的欢迎，这座圣殿是由祂自己预算费用建造和充实的，比撒落满由他父亲达味筹备费用建造的圣殿更好。

［经文〈列王纪上 7:6〉：又造了有圆柱的大厅，长五十肘，宽三十肘；大厅前面另有一个廊子，廊子前面有柱子和顶盖。]

110. In this predetermined time then the Most High resolved to send his onlybegotten Son into the world.

110在这个预定的时间，至高天主决定把祂的独生子差遣到这个世界上来。

And comparing, (according to our way of understanding and speaking), the decrees of his eternity with the prophecies and testimonies made to man from the beginning of the world, and all this together with the position of sanctity to which He had raised most holy Mary, He judged that all the circumstances were favorable for the exaltation of his holy name, and that the execution of his eternal will and decree should be made manifest to the angels and be commenced by them.

并且（根据我们的理解和说话方式），祂将永恒的诫命与从创世之初就对人所作的预言和见证，以及所有这一切，再加上祂提升至圣的玛利亚的圣洁地位，祂断定所有的情况都有利于荣耀祂的圣名，并且祂的永恒的意志和旨意的执行应该向众天使表明，并由众天使开始。

His Majesty spoke to the archangel Gabriel in such words or language as He was accustomed to use in intimating his will to the holy angels. Although God usually illumines the holy spirits by commencing with the higher angels, who in turn purify and illumine the others in their order down to the least among them, thus making known the revelations of the Divinity; yet on this occasion this usage was not maintained, for the holy archangel received his message immediately from the mouth of God.

荣耀尊威的天主与总领天使加俾厄尔交谈时使用了祂在向圣天使传达其旨意时惯用的语言。虽然天主通常从更高的天使开始照亮圣神，而这些天使依次净化和照亮其他天使，直到他们中最小的一个，从而揭示了天主的启示；然而在这种情况下，这种习惯并没有被保持下来，因为圣总领天使立即从天主的口中收到了祂的信息。

111. At the bidding of the divine will the holy Gabriel presented himself at the foot of the throne intent upon the immutable essence of the Most High. His Majesty then expressly charged him with the message, which he was to bring to the most holy Mary and instructed him in the very words with which he was to salute and address Her.

111.奉上主的旨意，圣加俾厄尔站在天主的宝座脚下，专注于追求至高者的永恒本质。然后，荣耀尊威的天主明确地嘱咐他把信息带给至圣的玛利亚，并指示他怎样向圣母致敬和讲话。

Thus the first Author of the message was God himself, who formed the exact words in his divine mind, and revealed them to the holy archangel for transmission to the most pure Mary.

因此，信息的第一个作者是天主自己，祂在祂神圣的头脑中形成了确切的话，并向圣总领天使启示了这些话，以便传递给至纯的玛利亚。

At the same time the Lord revealed to the holy prince Gabriel many hidden sacraments concerning the Incarnation. The blessed Trinity commanded him to betake himself to the heavenly Maiden and announce to Her, that the Lord had chosen Her among women to be the Mother of the eternal Word, that She should conceive Him in her virginal womb through operation of the Holy Ghost without injury to her virginity.

与此同时，主向天堂的王子圣加俾厄尔启示了许多关于道成肉身的隐秘圣事。命令他到属天的童贞女那里去，并向她宣布，上主已经在女人中拣选了她作为永生圣言的母亲，她将因圣神受孕，始孕无玷而不损害她的童贞。

In this and in all the rest of the message, which he was to declare and manifest to this great Queen and Mistress, the archangel was instructed by the blessed Trinity itself.

在这一点上，以及在他要向这位伟大的元后和主母宣布和展示的所有其它信息中，总领天使受到了天主圣三亲自的指示。

112. Thereupon his Majesty announced to all the other angels that the time of the Redemption had come and that He had commanded it to be brought to the world without delay; for already, in their own presence, the most holy Mary had been prepared and adorned to be his Mother, and had been exalted to the supreme dignity.

112于是，荣耀尊威的天主向众天神宣布，救赎的时刻已经到来，祂已经命令将它带到世界上，绝不迟延；因为至圣玛利亚已经在他们面前准备好，打扮好，成为祂的母亲了，并且被提升到了至高的尊位。

The heavenly spirits heard the voice of their Creator, and with incomparable joy and thanksgiving for the fulfillment of his eternal and perfect will, they intoned new canticles of praise, repeating therein that hymn of Sion: “Holy, holy, holy art thou, God and Lord Sabaoth (Is. 6, 3).

天神们听到了他们的造物主的声音，怀着无比的喜悦和感谢，因为祂永恒而完美的旨意得以实现，他们吟诵着新的颂歌，重复着熙雍的圣诗：「圣！圣！圣！万军的上主。（依撒意亚6：3）

［经文〈依撒意亚 6:3〉：他们互相高呼说：「圣！圣！圣！万军的上主！他的光荣充满大地！」]

Just and powerful art Thou, Lord our God, who livest in the highest (Ps. 112, 5) and lookest upon the lowly of the earth. Admirable are all thy works, most high and exalted in thy designs.”

住在最高处的上主啊，我们的天主，祢是公正而大能的，并垂顾地上卑微的人。祢一切的作为令人钦崇，祢的计划是崇高的。」

［经文〈圣咏 113:5〉：谁能相似上主我们的天主？祂坐在苍天之上的最高处。］

113. The supernal prince Gabriel, obeying with singular delight the divine command and accompanied by many thousands of most beautiful angels in visible forms, descended from the highest heaven.

113天堂王子加俾厄尔，以非凡的喜悦服从上主的命令，在成千上万的眼所能见的最美丽的天使的陪同下，从至高天堂降临。

The appearance of the great prince and legate was that of a most handsome youth of rarest beauty; his face emitted resplendent rays of light, his bearing was grave and majestic, his advance measured, his motions composed, his words weighty and powerful, his whole presence displayed a pleasing, kindly gravity and more of godlike qualities than all the other angels until then seen in visible form by the heavenly Mistress.

这位伟大王子和使者的容貌俊美非凡，世所罕见；他的容貌散发出灿烂的光芒，他的举止庄重而威严，他的前进有度，他的动作沉着，他的话语沉重而有力，他的整个风度显示出一种令人愉悦的、和蔼的庄重，比所有其他的天使都更神圣庄严，直到天堂的主母以可见的形式看到他。

He wore a diadem of exquisite splendor and his vestments glowed in various colors full of refulgent beauty. Enchased on his breast, he bore a most beautiful cross, disclosing the mystery of the Incarnation, which He had come to announce.

圣加俾厄尔戴着精致华丽的王冠，他的衣服闪着各种颜色的光辉，充满了辉煌的美丽。他胸前镶嵌着一个最美丽的十字架，揭示了他来宣布圣言降生为人的奥秘。

All these circumstances were calculated to rivet the affectionate attention of the most prudent Queen.

所有这些情况都是为了吸引极智者元后的深情关注。

114. The whole of this celestial army with their princely leader holy Gabriel directed their flight to Nazareth, a town of the province of Galilee, to the dwelling place of most holy Mary.

整支天军和他们的首领圣加俾额尔一起飞往加里肋亚省的纳匝肋城，前往至圣玛利亚的住处。

This was an humble cottage and her chamber was a narrow room, bare of all those furnishings which are wont to be used by the world in order to hide its own meanness and want of all higher goods.

这是一所简陋的小屋，她的房间很窄，里面没有那些世人习惯用来掩饰自己的卑贱和对高尚事务追求的陈设。

The heavenly Mistress was at this time fourteen years, six months and seventeen days of age; for her birthday anniversary fell on the eighth of September and six months seventeen days had passed since that date, when this greatest of all mysteries ever performed by God in this world, was enacted in Her.

当天主在这个世界上施行最伟大的奥迹时，天上的元后在这个时候已经14岁零6个月零17天；因为她的生日是在9月8日，从那天起已经过去了6个月零17天了。

115. The bodily shape of the heavenly Queen was well proportioned and taller than is usual with other maidens of her age; yet extremely elegant and perfect in all its .

115天堂元后的身材匀称，比其他同龄的少女都要高;但在所有方面也都极其优雅和完美。

Her face was rather more oblong than round, gracious and beautiful, without leanness or grossness; its complexion clear, yet of a slightly brownish hue; her forehead spacious yet symmetrical; her eyebrows perfectly arched; her eyes large and serious, of incredible and ineffable beauty and dovelike sweetness, dark in color with a mixture tending toward green; her nose straight and well shaped; her mouth small, with red-colored lips, neither too thin nor too thick.

她的脸与其说是圆的，不如说是椭圆的，优雅而美丽，既不瘦也不粗俗；肤色光洁，但略带褐色；她的前额宽阔而匀称；她的眉毛完美地拱起；她的眼睛又大又严肃，有着不可思议的、无法形容的美丽和鸽子一样的甜美，褐色中混合着绿色；她的鼻子笔直而匀称；她的嘴很小，嘴唇呈红色，既不太薄也不太厚。

All the gifts of nature in Her were so symmetrical and beautiful, that no other human being ever had the like. To look upon Her caused feelings at the same time of joy and seriousness, love and reverential fear.

她身上所有的天赋都是如此的匀称和美丽，以至于其他人都没有这样的恩赐。看着她，会同时产生喜悦、严肃、爱和虔诚的敬畏的情绪。

She attracted the heart and yet restrained it in sweet reverence; her beauty impelled the tongue to sound her praise, and yet her grandeur and her overwhelming perfections and graces hushed it to silence. In all that approached Her, She caused divine effects not easily explained; She filled the heart with heavenly influences and divine operations, tending toward the Divinity.

她吸引了人们的心，却使人心局限在甜美的崇敬中；她的美貌使人们对她赞不绝口，然而她的高贵、她的全然完美和优雅却让人们沉默了下来。在所有接近她的事物中，她造成了难以解释的神圣影响；她让心灵充满了属天的影响和神圣的行动，趋近于天主。

Her garments were humble and poor, yet clean, of a dark silvery hue, somewhat like the color of ashes, and they were arranged and worn without pretense, but with the greatest modesty and propriety.

116她的衣服虽然简陋，却很干净，呈暗银色，有点像灰烬的颜色，她毫不矫揉造作地把衣服整理好，穿得很端庄得体。

At the time when, without her noticing it, the embassy of heaven drew nigh unto Her, She was engaged in the highest contemplation concerning the mysteries which the Lord had renewed in Her by so many favors during the nine preceding days.

当天堂的使者在她不知不觉中向她靠近的时候，她正全神贯注地思考着天主在过去的九天里通过如此多的恩宠，重新赋予她内心新的奥秘。

And since, as we have said above, the Lord himself had assured Her that his Onlybegotten would soon descend to assume human form, this great Queen was full of fervent and joyful affection in the expectation of its execution and inflamed with humble love, She spoke in her heart: “Is it possible that the blessed time has arrived, in which the Word of the eternal Father is to be born and to converse with men? (Baruch 10, 38).

正如我们上面所说的，上主亲自向她保证，祂的独生子很快就会降世为人，这位伟大的元后满怀热情和喜悦，期待着祂的降临，心中燃起谦卑的爱。她在心里说：「难道天主圣言降生为人，居住在我们中间，那神圣的时刻已经到来了??(巴路克3：38)。

［经文〈巴路克 3:38〉：从此智慧在地上出现，与世人共相往还。 ]

That the world should possess Him? That men are to see Him in the flesh ? (Is. 40. 5).

世界将拥有祂吗?人要亲眼看见祂吗?

［经文〈依撒意亚 40:5〉：上主的光荣要显示出来，凡有血肉的都会看见：这是上主亲口说的。］

That his inaccessible light is to shine forth to illumine those who sit in darkness? (Is. 9, 1-2). O, who shall be worthy to see and know Him! O, who shall be allowed to kiss the earth touched by his feet!”

祂那不可及的光芒将照耀那些坐在黑暗中的人。（依撒意亚9：1-2）哦！谁配得看见和认识祂？哦，谁能被允许亲吻被祂的双脚踏过的大地！」

［经文〈依撒意亚 9:1-2〉：在黑暗中行走的百姓看见了一道皓光，光辉已射在那寄居在漆黑之地的人们身上。你加强了他们的快乐，扩大了他们的欢喜；他们在你面前欢乐，有如人收割时的欢乐，又如分赃时的愉快；］

117. “Rejoice, ye heavens, and console thyself, O earth (Ps. 95, 11); let all things bless and extol Him, since already his eternal happiness is nigh!

117愿诸天欢乐，愿大地踊跃（圣咏 96:11），愿万有赞美颂扬祂，因为祂永恒的幸福已经临近了！

［经文〈圣咏 96:11〉：愿诸天欢乐，愿大地踊跃，愿海及其中的一切怒号！］

O children of Adam, afflicted with sin, and yet creatures of my Beloved, now shall you raise your heads and throw off the yoke of your ancient servitude! (Is. 14, 25).

哦，被罪恶折磨的亚当的子孙，我所爱的子民啊，现在你们要抬起头来，摆脱你们古老奴役的枷锁！（依撒意亚 14:25）

［经文〈依撒意亚 14:25〉：我要在我的国土内粉碎亚述，在我的山岭上将她践踏；她的重担必要由他们肩上卸下。］

O, ye ancient Forefathers and Prophets, and all ye just, that are detained in limbo and are waiting in the bosom of Abraham, now shall you be consoled and your much desired and long promised Redeemer shall tarry no longer! (Agg. 2, 8).

哦，你们古时的列祖和先知们，以及所有被困在灵薄狱里的义人，和在亚巴郎怀抱中等待的人，现在你们将得到安慰，你们所渴望和长久预许的救主将不再迟延了！

Let us all magnify Him and sing to Him hymns of praise! O who shall be the slave of Her, whom Isaias points out as his Mother (Is. 7, 4) ; O Emmanuel, true God and Man!

让我们都颂扬祂，向祂唱赞美的圣诗！啊，谁会成为依撒意亚所指出作为祂的母亲的奴仆呢(依撒意亚7：4)？哦，厄玛奴耳，真天主和真人!

［经文〈依撒意亚7：14〉：看，有位貞女要懷孕生子，給他起名叫厄瑪奴耳。］

O key of David, who art to unlock heaven! (Is. 22, 22). O eternal Wisdom! O Lawgiver of the new Church! Come, come to us, O Lord, and end the captivity of thy people; let all flesh see thy salvation!” (Is. 40, 5).

哦，达味的钥匙，你开启了天堂！（依撒意亚22:22）哦，永恒的智慧！哦，新教会的立法者！上主啊，来吧，来到我们这里吧，结束你子民的被掳，使凡有血气的得见你的救恩。（依撒意亚40：5）

［经文〈依撒意亚 22:22〉：我要将达味家室的钥匙放在他肩上；他开了，没有人能关；他关了，没有人能开。经文〈依撒意亚 40:5〉：

上主的光荣要显示出来，凡有血肉的都会看见：这是上主亲口说的。]

118. In these petitions and aspirations, and in many more too deep for my tongue to explain, the most holy Mary was engaged at the hour, when the holy angel Gabriel arrived.

118.在天使圣加俾厄尔到达的时候，至圣圣母玛利亚正专注于我无法用语言来说明的祈求和渴望中。

She was most pure in soul, most perfect in body, most noble in her sentiments, most exalted in sanctity, full of grace and so deified and pleasing in the sight of God, that She was fit to be his Mother and an instrument adapted for drawing Him from the bosom of the Father to her virginal womb.

她的灵魂是至洁的，她的身体是最完美的，她的感情是最高尚的，她的圣洁是最崇高的，她充满了恩宠，在天主的眼中是如此神圣和可蒙悦纳，以致她可以做天主之母，可以把圣子从天父的怀抱里引到她的童贞的子宫里。

She was the powerful means of our Redemption and to Her we owe it on many accounts. And therefore it is just, that all generations and nations shall bless and forever extol Her (Luke 1, 48).

她是我们救赎的有力手段，我们在许多方面都归功于她。因此，万世万代都要称她有福，永远颂扬她，这是理所当然的。

［经文〈路 1:48〉：因为祂垂顾了祂婢女的卑微，今后万世万代都要称我有福；]

What happened at the entrance of the heavenly embassy, I will relate in the following chapter.

关于天堂使者的登场发生了什么，我将在下一章讲述。

119. I wish only to state here a fact worthy of admiration, that for the reception of the message of the archangel and for the execution of the exalted mystery, which was to be wrought in the heavenly Lady by her consent, his Majesty left Her without any other aid than the resources of her common human nature and those furnished Her by the faculties and virtues of her ordinary condition, such as have been described in the first part of this history (Part I, 674-714).

119我只想在此指出一个值得钦佩的事实，那就是为了接受总领天使的信息，为了执行在圣母的同意下将要在她身上实现的崇高的奥迹，荣耀尊威的天主除了使用她普通的人性资源和她普通条件下的才能和美德之外，没有给她任何其它帮助，如本历史第一部分所述。（第一冊第二卷第16-18章第674-714段）

The Most High disposed it thus, because this mystery was to be enacted as a sacrament of faith conjointly with hope and charity. And therefore the Lord provided Her with no special aid, leaving Her to her belief and hope in his divine promises.

至高者如此安排，因为这奥秘将作为信德的圣事，与望德和爱德结合在一起实施。因此，天主没有给她任何特别的帮助，只让她对天主的预许充满信心和希望。

Thus prepared She experienced what I shall try to relate in my inadequate and limited terms.

就这样她准备好了，我将用我不足和有限的语言来讲述她所经历的事情。

The greatness of these sacraments makes my ability to explain them appear so much the more insufficient.

这些伟大的圣事使我解释它们的能力显得更加不足。

INSTRUCTION OF THE QUEEN OF HEAVEN.

天堂元后的指示

120. My daughter, with special affection I manifest to thee now my will and desire that thou make thyself worthy of the intimate and familiar converse with God, and that for this purpose thou dispose thyself with great zeal and solicitude, weeping over thy sins, and forgetting and rejecting all the visible things, so that thou have no thought henceforth for any other thing outside of God.

120我的女儿，我现在怀着特别的喜爱向你表明我的意愿和愿望：你要使自己配得上与天主亲密而密切的交谈，为此目的，你要以极大的热情和关怀来使你自己为你的罪过哭泣，忘记和拒绝一切可见的事物，使你从此不再考虑天主之外的任何其它事情。

Therefore thou must begin to practice all that I have taught thee until now, and whatever I will yet teach thee in the balance of this history.

因此，你要开始操练到目前为止我所教导你的一切，以及在这段历史中我将要教导你的一切。

I will accompany thee and guide thee on the course with which thou must maintain in this familiar intercourse and in regard to the favors, which thou receivest through his condescension, entertaining Him in thy heart by means of the faith, light and grace given to thee.

我会陪伴你，引导你走你在这种亲密的交往中必须保持的道路，以及你藉着祂的屈尊而领受的恩惠，通过赐予你的信德、光照和恩宠，在你的心中讨祂喜悦。

If thou dost not first conform to this my admonition, and prepare thyself accordingly, thou wilt not reach the fulfillment of thy desires, nor shall I reap the fruit of my instructions, which I give to thee as thy Teacher.

如果你不首先遵守我的劝告，并相应地准备自己，你就不会实现你的愿望，我也不会收获我作为你的教师所给予你的训诲的果实。

121. Since thou has found, without any merit of thine, the hidden treasure and the precious pearl of my teachings and instruction (Matth. 13, 44), despise all other things, in order to possess and secure for thyself this prize of inestimable value; for with it thou shalt receive all other goods and thou wilt make thyself worthy of the intimate friendship of the Lord and of his perpetual indwelling in your heart.

121既然你发现了我的教诲和指导中隐藏的宝藏和珍贵的珍珠，而你却没有任何功劳(玛窦福音13：44)，为了拥有和保护这无价之宝，你要轻看一切其它的事物；因为有了它，你将得到所有其他的好处，使自己配得上主的亲密友谊，配得上祂永远住在你心里。

［经文〈玛窦福音 13:44〉：天国好像是藏在地里的宝贝；人找到了，就把它藏起来，高兴地去卖掉他所有的一切，买了那块地。］

In exchange for this great blessing, I desire that thou die to all earthly things and that thou offer the thankful love of an entirely purified will. In imitation of me be thou so humble, that as far as thou art concerned, thou be persuaded and convinced of thy entire worthlessness and incapability, not meriting to be considered even as a slave of the servants of Christ.

作为对这个伟大祝福的交换，我希望你对所有尘世的事物死去，并献上一份完全纯洁的感恩之爱。你要效法我的谦卑，以至于就你而言，你被说服并确信你完全没有价值和能力，甚至不配被视为基督仆人的奴仆。

122. Remember, I was far from imagining, that the Most High had designed me for the dignity of Mother of God; and this was my state of mind although He had already promised his speedy coming into the world and although He had commanded me to desire after Him with such great affection, that on the day before the execution of this mystery I thought I would die and my heart would burst with loving sighs, if the divine Providence had not comforted me.

122请记住，我远没有想到，至高的天主为了天主之母的尊严筹划了我，虽然他已经答应要快快来到这个世界上，虽然他吩咐我要怀着极大的爱慕去追求祂，但在实施这个奥迹的前一天，如果不是天主的上智安慰我，我会死去，我的心会因充满爱的叹息而爆裂。

He dilated my spirit with the firm hope, that the Onlybegotten of the eternal Father would descend from heaven without delay; yet on the other hand, my humility inclined me to fear, lest my presence in the world might perhaps retard his coming.

祂使我的灵充满坚定的盼望，愿永生之父的独生子必毫不迟延地从天上降临；然而，另一方面，我的卑微使我害怕，唯恐我在这世上的存在可能会阻碍祂的到来。

Contemplate then, my beloved, this secret of my breast, and what an example it is for thee and for all the mortals.

那么，我亲爱的，想想我怀中的这个奥秘，它对你和所有的人都是一个多么好的榜样。

And since it is difficult for thee to understand and describe such high wisdom, look upon me in the Lord, in order that by his divine light, thou mayest mediate and comprehend the perfection of my actions; follow me by imitating me, and walk in my footsteps.

既然你很难理解和描述如此崇高的智慧，请在主里注视我，以便通过祂的神圣之光，你可以渗透和理解我行为的完美；效法我，踏着我的足迹前行。

CHAPTER XI.

MARY LISTENS TO THE MESSAGE OF THE HOLY ANGEL; THE MYSTERY OF THE INCARNATION IS ENACTED BY THE CONCEPTION OF THE ETERNAL WORD IN HER WOMB.

第十一章

至圣玛利亚领受了圣天使的报信；天主圣子降生成人的奥迹是至圣圣言通过她无玷始胎的受孕来实现的。

123. I wish to confess before heaven and earth and its inhabitants, and in the presence of the Creator of the universe and the eternal God, that in setting myself to write of the profound mystery of the Incarnation, my feeble strength deserts me, my tongue is struck mute, my discourse is silenced, my faculties are benumbed, my understanding is eclipsed and overwhelmed by the divine light, which guides and instructs me.

123.我愿在天地和天地的居民面前，在宇宙的创造者和永生天主的面前承认，当我着手书写天主圣子降生成人的深奥奥秘时，我的微弱力量弃我而去，我的舌头哑口无言，我的话语沉默，我的官能麻痹，我的理解力被指引和指导我的神圣之光遮蔽和淹没了。

In it all is perceived without error and without any deviousness; I see my insignificance and I am made aware of the emptiness of words and the insufficiency of human terms for doing justice to my concepts of this sacrament, which comprehends at one and the same time God himself and the greatest and most wonderful work of his Omnipotence.

在它里面，一切都被感知到没有错误，没有任何偏差；我看到了自己的渺小，我意识到了语言的空虚和人类语言表达的匮乏，无法合理地表达我对这件圣事的看法，因为这件圣事既包括天主自己，也包括祂全能的最伟大、最奇妙的工作。

I see in this mystery the divine and admirable harmony of his infinite providence and wisdom, with which from all eternity He has ordained and prearranged it, and by which He directed all creation toward its fulfillment.

我在这个奥迹中看到了祂无限的上智和智慧的神圣和那令人钦佩的和谐，祂从亘古以来就用这种和谐来设定和预先安排了这奥秘，并以此引导万物走向这奥秘的实现。

All his works and all his creatures were only well adjusted means of advancing toward this apex of his aims, the condescension of a God in assuming human nature.

祂所有的工程和祂的一切受造物，都是为了达到祂的目标的顶点，即天主屈尊降卑取了人性。

124. I saw that the eternal Word had awaited and chosen, as the most opportune time and hour for his descent from the bosom of the Father, the midnight of mortal perversion (Wis. 18, 14), when the whole posterity of Adam was buried and absorbed in the sleep of forgetfulness and ignorance of their true God, and when there was no one to open his mouth in confessing and blessing Him, except some chosen souls among his people.

124.我看到永生的圣言已经等待和选择了，作为祂从天父的怀抱中降临的最佳时机，那是人类堕落的午夜（智慧篇18：14-15），当亚当的所有后裔都被埋葬的时候，他们沉浸在对天主的遗忘和无知的沉睡中，除了祂子民中的一些被拣选的灵魂，没有人开口向祂忏悔和祈祷。

［经文〈智慧篇 18:14-15〉：万籁俱寂，黑夜已奔驰一半路程时，你全能的圣言，在天上的王座，如无情的战士，降到这应毁灭的地上， ]

All the rest of the world was lost in silent darkness, having passed a protracted night of five thousand and about two hundred years.

世界上其余的人都迷失在寂静的黑暗中，度过了长达五千年零二百年左右的漫长黑夜。

Age had succeeded age, and generations followed upon generations, each one in the time predestined and decreed by the eternal Wisdom, each also having an opportunity to know and find Him, its Creator; for all had Him so nigh to them, that He gave them life, movement and existence within their own selves (Acts 17, 28).

时代继承了时代，一代人接一代人，每一代人都在永恒的智慧所预定和规定的时间里，每个人都有机会认识和发现天主——他的造物主；因为所有的人都离祂如此之近，祂给了他们生命、行动和存在，都在祂内。（宗徒大事录17章28节）

［经文〈宗徒大事录17章28节〉：因為我們生活、行動、存在，都在他內，正如你們的某些詩人說的：『原來我們也是他的子孫。』]

But as the clear day of his inaccessible light had not arrived, though some of the mortals, like

the blind, came nigh to Him and touched Him in his creatures, yet they did not attain to the Divinity (Rom. 1, 23) and in failing to recognize Him, they cast themselves upon the sensible and most vile things of the earth.

但是，祂那不可接近的光明的晴朗的日子还没有到来，虽然有些世人，像瞎子一样，走近祂，在祂的受造物中触摸祂，但是他们仍然不能提升至神性(罗马书1：23)他们既认不出祂，就把自己投身于世界上可感觉到的最卑劣的东西上。

［经文〈罗马书 1:23〉：将不可朽坏的天主的光荣，改归于可朽坏的人、飞禽、走兽和爬虫形状的偶像。]

125. The day then had arrived in which the Most High, setting aside the long ages of this dark ignorance, resolved to manifest Himself to men and begin the Redemption of the human race by assuming their nature in the womb of most holy Mary, now prepared for this event.

125. 那日已经到来，至高者天主除去长久以来这种黑暗无知的漫长岁月，决定向人们显示自己，并开始救赎人类，透过至圣玛利亚的无玷始胎取了人的本性，现在已经为这一事件做好了准备。

In order to be able to describe what was revealed concerning this event to me, it is necessary to make mention of some hidden sacraments connected with the descent of the Onlybegotten from the bosom of the Father.

为了能够描述关于这件给我的启示，是有必要提及一些与独生子从圣父怀中降临有关的隐藏的圣事。

I assume as firmly established what the holy faith teaches in regard to the divine Persons, that although there is a real personal distinction between the three Persons, yet there is no inequality in wisdom, omnipotence or other attributes, just as little as there is in the divine nature; and just as They are equal in dignity and infinite perfection, so They are also equal in these operations ad extra, which proceed from God himself for the production of some creature or temporal object.

我认为神圣信仰所教导的关于天主三位一体是牢固确立的，虽然这三个位格之间有真正的个体区别，但在智慧、全能或其它属性上没有不平等，就像在天主的本性中一样；正如祂们在尊荣和无限完美上是平等的一样，祂们在由天主自己创造某种受造物或暂存事物的这些向外的行动中也是平等的。

These operations are indivisibly wrought by three divine Persons; for not one Person alone produces them, but all Three in so far as They are one and the same God, possessing one and the same wisdom, one and the same understanding and will.

这些行动是由天主的三个位格不可分割地完成的；因为不是一位单独创造了它们，而是三位共同创造的，因为祂们是同一位天主，拥有同样智慧，同样理解和意志。

Thus what the Son knows and wishes, that also the Father knows and wishes; and so also the Holy Ghost knows and wishes whatever is known and willed by the Father and the Son.

因此，圣子知道和所希望的，圣父也知道和希望；这样，圣父和圣子所知道和所意愿的，圣神也知道和盼望。

126. In this indivisibility of action the three Persons wrought and executed, by one and the same act, the mystery of the Incarnation, although only the person of the Son accepted for Himself the nature of man, uniting it to Himself hypostatically.

126.在这种不可分割的行动中，三个位格以同一种行动，创造和执行了天主圣子降生成人的奥迹，然而只有圣子的位格自己取了人性，并将人性与自己的天主性结合起来。

Therefore we say that the Son was sent by the eternal Father, from whose intelligence He proceeds, and that the Father sent Him by the intervening operations of the Holy Ghost.

所以我们说，圣子是永生之父所差遣来的，祂从圣父那里获得智慧，而圣父又是借着圣神的介入而差遣圣子前来。

As it was the Person of the Son which came to be made man, this same Person before descending from the heavens and the bosom of the Father, in the name of that same humanity to be received by Him, made a conditional request, that, on account of his foreseen merits, his salvation and satisfaction of the divine justice for sins be extended to the whole human race.

因为圣子是真天主亦是真人，同样天主圣子的位格在从天堂和圣父的怀抱中降临之前，以祂所接受的人性的名义，提出了一个有条件的请求，基于祂可预见的功劳，祂的救赎和满全对罪恶的神圣公义的赔补将扩展到全人类。

He desired the fiat or ratification of the most blessed will of the Father, who sent Him, for the acceptance of this Redemption by means of his most holy works and his passion, and through the mysteries, which He was to enact in the new Church and in the law of grace.

因此为了接受这一救赎工程，圣子祈求通过祂神圣的工作和受难，通过祂将在新教会和恩宠法律中施行的奥秘，祂要得到差遣祂来的天父的至圣旨意的许可或认可。

127. The eternal Father accepted this petition and the foreseen merits of the Word; He conceded all that was proposed and asked for the mortals, and He himself confirmed the elect and predestined souls as the inheritance and possession of Christ forever.

127.永生之父接受了这个祈求和圣言可预见的功劳；祂也承认了所有为世人所提出的计划和请求，又亲自确认了那些被拣选和预定的灵魂，作为基督永远的产业和财产。

Hence, Christ himself, our Lord, through saint John says that He has not lost nor has allowed to perish, those whom the Father had given him (John 18, 9).

因此，基督自己，我们的主，通过圣若望说，那些圣父赐给祂的人，祂没有失去，也没有容许他们灭亡。

［经文〈若望福音 18:9〉：「你賜給我的人，其中我沒有喪失一個。」］

In another place it is said: that no one shall snatch his sheep from his hands nor from those of his Father (John 17, 12).

若望福音还有一处说：没有人能从祂或祂父的手里夺走属于祂的羊。（若望福音17章12节）

［经文〈若望福音 17:12〉：保全了你所賜給我的人，護衛了他們，其中除了那喪亡之子，沒有喪亡一個，]

The same would hold good of all those that are born, if they would avail themselves of the Redemption, which, as it is sufficient, should also be efficacious for all and in all; since his divine mercy desired to exclude no one, if only all of them would make themselves capable of receiving its benefits through the Redeemer.

同样的道理也适用于所有生而为人者，如果他们愿意接受救赎的话，救赎对所有人都是足够和有效的；因为祂神圣的慈悲不愿意排斥任何人，惟愿他们都能藉着救主，获得益处。

128. All this, according to our way of understanding, happened in heaven at the throne of the most blessed Trinity as a prelude to the fiat of the most holy Mary, of which I will presently speak.

128.所有这一切，根据我们的理解方式，都发生在天堂，在皇皇圣三的宝座上，作为对至圣玛丽亚的敕令的序曲，我现在将谈论这一点。

At the moment, in which the Onlybegotten of the Father descended to her virginal womb, all the heavens and the creatures were set in commotion.

在天父的独生子降临到至圣童贞女无玷始胎的那一刻，诸天万物都为之一震。

On account of the inseparable union of the divine Persons, the Three of Them descended with the Word, though the Word alone was to become incarnate.

由于天主三位一体不可分割的结合性，虽然只有天主圣言降生成了人，但是皇皇圣三随着天主圣言也一同降临了。

And with the Lord their God, all the hosts of the celestial army, issued from heaven, full of invincible strength and splendor.

天堂上军队的众军，都与上主他们的天主一同从天堂降临，充满了不可战胜的力量和荣耀。

Although it was not necessary to prepare the way, since the Divinity fills the universe, is present in all places and cannot be impeded by anything; nevertheless all the eleven material heavens showed deference to their Creator, and, together with the inferior elements, opened up and parted as it were, for his passage; the stars shone with greater brilliancy, the moon and sun with the planets hastened their course in the service of their Maker, anxious to witness the greatest of his wonderful works.

虽然没有必要预备道路，因为天主充满整个宇宙，处处都在，不会被任何东西阻碍；然而，所有诸天的十一种物质都显示出对它们的创造者的尊敬，并且和低等元素一起，随着圣子的通过而打开和分开；群星更加灿烂了，月亮和太阳以及行星加速了它们为造物主服务的进程，渴望见证祂最伟大的杰作。

129. Mortals did not perceive this commotion and renewal of all the creatures; both because it happened during the night, as well as because the Lord wished it to be known only to the angels.

129.世人没有察觉到所有受造物的这种震动和更新；因为这件事情发生在夜间，也因为尊贵的至高者希望只有天使们知道。

These with new wonder praised Him, knowing these profound and venerable mysteries to be hidden from men. For they knew that men were far removed from understanding these wonderful benefits, so admirable even in the eyes of angelic spirits.

众天使带着新的惊奇赞美至高者天主，因为他们知道这些深奥而可敬的奥秘是向人隐藏的。因为他们知道，人类远远不能理解这些奇妙的恩惠，即使在天使的眼中也是如此令他们钦佩。

To these angelic spirits alone was at that time assigned the duty of giving glory, praise and reverence for these benefits to their Maker.

在当时，只有这些天神被赋予了荣耀、赞美和崇敬造物主的责任。

However, in the hearts of some of the just the Most High infused at that hour a new feeling and affection of extraordinary joy of which they became conscious.

然而，在那个时刻，在一些义人心中，至高的天主注入了一种新的感情和一种特别的喜悦之情，他们意识到了这一点。

They conceived new and grand ideas concerning the Lord; some of them were inspired and began to confer within themselves, whether this new sensation, which they felt, was not the effect of the coming of the Messias in order to redeem the world; but all this remained concealed, for each one thought, that he alone had experienced this renewal of his interior.

他们对上主产生了新的、伟大的想法；他们中的一些人受到了启发，开始在内心思考，他们所感受到的这种新的感觉，是不是默西亚为了救赎世界而到来的结果；但这一切都是隐藏的，因为每个人都认为，只有他自己经历了内在的更新。

130. In the other creatures there was a like renovation and change.

130.其它受造物也有类似的更新和变化。

The birds moved about with new songs and joyousness; the plants and trees gave forth more fruit and fragrance; and in like proportion all the rest of the creatures received and felt some kind of vivifying change.

鸟儿们欢快地唱着新歌飞来飞去；植物和树木结出更多的果实散发出更多的芳香；其他所有的受造物都以同样的比例接受并感受到了某种充满活力的变化。

But among those that received the greatest share, were the Fathers and Saints in limbo, whither the archangel Michael was sent with the glad message, in order to console them and cause in them the fullness of jubilee and praise.

但在那些领受最多的人中，有在阴间（古圣所）的先祖和圣人，总领天使被派到那里，向他们传达了喜讯，以安慰他们，并使他们充满喜乐和赞美。

Only for hell it was a cause of new consternation and grief; for at the descent of the eternal Word from on high, the demons felt an impetuous force of the divine power, which came upon them like the waves of the sea and buried all of them in the deepest caverns of their darkness without leaving them any strength of resistance or recovery.

只是对地狱来说，它又引起了新的恐惧和悲伤；因为当永生的圣言从天上降临的时候，恶魔们感到了一种神圣力量的激荡，就像大海的波浪一样向他们袭来，把他们全部都埋葬在黑暗的最深处，没有给他们留下任何抵抗和恢复的力量。

When by divine permission they were again able to rise, they poured forth upon the world and hastened about to discover what strange happening had thus undone them.

在天主的允许下，它们得以再次起来，涌向世界，急着去发现是什么奇怪的事情使它们如此挫败。

However, although they held several conferences among themselves, they were unable to find the cause.

然而，他们之间虽然开了几次会，却都找不到原因。

The divine Power concealed from them the sacrament of the Incarnation and the manner in which most holy Mary conceived the incarnate Word (No. 326).

天主的大能向它们隐藏了天主圣子降生成人的圣事和至圣玛利亚孕育圣言降生成人的方式。（参见第326段）

Not until the death of Christ on the cross did they arrive at the certainty, that He was God and true man, as we shall there relate.

直到基督死在十字架上，他们才确信，祂是天主亦是真人，正如我们在那里叙述的一样。

131. In order that the mystery of the Most High might be fulfilled, the holy archangel Gabriel, in the shape described in the preceding chapter and accompanied by innumerable angels in visible human forms and resplendent with incomparable beauty, entered into the chamber, where most holy Mary was praying.

131.为了满全至高者天主的奥迹，在前一章所描述的总领天使，在无数人形的光彩夺目、美得无可比拟的天使们陪伴下，走进了圣母玛利亚正在祈祷的那间屋子。

It was on a Thursday at six o’clock in the evening and at the approach of night.

那是在一个周四晚上六点钟，夜幕即将降临的时候。

The great modesty and restraint of the Princess of heaven did not permit Her to look at him more than was necessary to recognize him as an angel of the Lord.

天主圣父的爱女非常谦虚和克制，她不允许自己多看天使一眼，因为她认出他是天主的天使。

Recognizing him as such, She, in her usual humility, wished to do him reverence; the holy prince would not allow it; on the contrary he himself bowed profoundly as before his Queen and Mistress, in whom he adored the heavenly mysteries of his Creator.

她认出总领天使，便以她一贯的谦恭态度，想对他表示尊敬；神圣的王子圣加俾厄尔不会允许这样做；相反，他自己却在他的母后和主母前深深地鞠躬，崇拜造物主天国的奥迹。

At the same time he understood that from that day on the ancient times and the custom of old whereby men should worship angels, as Abraham had done (Gen. 28,2), were changed.

同时他也明白，从那一天起，古代的习俗和人们像亚巴郎那样的崇拜天使的习俗，(创世纪18：2)，都改变了。

［经文〈创世纪 18:2〉：他举目一望，见有三人站在对面。他一见就由帐幕门口跑去迎接他们，俯伏在地，］

For as human nature was raised to the dignity of God himself in the person of the Word, men now held the position of adopted children, of companions and brethren of the angels, as the angel said to Evangelist Saint John, when he refused to be worshipped (Apoc. 19, 10).

因为随着人的本性在圣言的位格中被提升到天主自己的尊荣时，正如天使拒绝被敬拜时对圣史若望所说的那样，人现在成为了被收养的孩子，成为了天使的同伴和兄弟。（默示录19：10）。

［经文〈默示录19：10〉：我就俯伏在他腳前要朝拜他；他給我說：「萬不要這樣作，我只是你和你那些為耶穌作見證的弟兄們的同僕，你只該朝拜天主！」因為預言之神就是為耶穌作證。］

132. The holy archangel saluted our and his Queen and said: “Ave gratia plena, Dominus tecum, benedicta tu in mulieribus” (Luke 1, 28). Hearing this new salutation of the angel, this most humble of all creatures was disturbed, but not confused in mind (Luke 1, 29).

132.这位神圣的总领天使向我们和他的母后致敬，并说：「万福！满被圣宠者，主与你同在」（路加福音1：28）。听到天使的这一新的问候，这个最谦卑的人感到不安，但内心并不困惑（路加福音1：29）。

［经文〈路加福音 1:29〉：她却因这话惊惶不安，便思虑这样的请安有什么意思。］

This disturbance arose from two causes: first, from her humility, for She thought Herself the lowest of the creatures and thus in her humility, was taken unawares at hearing Herself saluted and called the “Blessed among women;” secondly, when She heard this salute and began to consider within Herself how She should receive it, She was interiorly made to understand by the Lord, that He chose Her for his Mother, and this caused a still greater perturbance, having such an humble opinion of Herself.

这种不安源于两个原因：第一，因为她认为自己是受造物中最卑微的，所以在她的谦卑中，当她听到自己被请安并被称为『在女人中蒙祝福的人』时，她感到意外。第二，当她听到这个请安，并开始在内心思考应该如何接受它时，上主在内心使她明白，祂拣选了她作为祂的母亲，这引起了她更大的不安，因为她看自己是如此的卑微。

On account of this perturbance the angel proceeded to explain to Her the decree of the Lord, saying: “Do not fear, Mary, for thou hast found grace before the Lord (Luke 1, 30) ; behold thou shalt conceive a Son in thy womb, and thou shalt give birth to Him, and thou shalt name Him Jesus; He shall be great, and He shall be called Son of the Most High,” and the rest as recorded of the holy archangel.

由于这种不安，天使继续向她解释上主的命令，说：「玛利亚，不要害怕，因为你在天主前获得了宠幸（路加福音1：30）；看哪，你将在你的腹中怀孕生子，你要给祂起名叫耶稣；祂将是伟大的，祂将被称为至高者的儿子。」其余的部分都是关于神圣的总领天使的记录。

133. Our most prudent and humble Queen alone, among all the creatures, was sufficiently intelligent and magnanimous to estimate at its true value such a new and unheard of sacrament; and in proportion as She realized its greatness, so She was also moved with admiration.

133.在一切受造物中，只有我们极智、与极谦逊的母后足够聪明和豁达，能够判断出这种前所未闻的新圣事的真正价值；当她意识到它的伟大时，她也同样感动得赞叹不已。

But She raised her humble heart to the Lord,who could not refuse Her any petition, and in the secret of her spirit She asked new light and assistance by which to govern Herself in such an arduous transaction; for, as we have said in the preceding’ chapter, the Most High, in order to permit Her to act in this mystery solely in faith, hope and charity, left Her in the common state and suspended all other kinds of favors and interior elevations, which She so frequently or continually enjoyed.

但是她向上主举起了谦卑的心，天主无法拒绝她的任何祈求。她在她心灵的深处请求新的光明和帮助，以便在这样艰巨的任务中管理自己。因为，我们在前一章已经说过，至高者天主为了让她只凭信德、望德和爱德，在这奥秘中行事，就把她留在普通的境界里，而把她经常或持续享受的一切其它的恩宠和内在的提升都搁在一边。

In this disposition She replied and said to holy Gabriel, what is written in saint Luke: “How shall this happen, that I conceive and bear; since I know not, nor can know, man ?” At the same time She interiorly represented to the Lord the vow of chastity, which She had made and the espousal, which his Majesty had celebrated with Her.

正如圣路加所写，在这种情况下，她回答说：「我怀孕生子，这事怎能成就？因为我不认识男人？」与此同时，她也向天主表达了她所立的贞洁誓愿和荣耀尊威天主与她一起举行的婚礼。

134. The holy prince Gabriel replied (Luke 1, 24) : “Lady, it is easy for the divine power to make Thee a Mother without the co-operation of man; the Holy Spirit shall remain with Thee by a new presence and the virtue of the Most High shall overshadow Thee, so that the Holy of holies can be born of Thee, who shall himself be called the Son of God.

134.神圣的王子加俾厄尔回答说：「夫人，天主的大能很容易使你在没有男人合作的情况下成为母亲，圣神将以新的面貌临于你，至高者的能力要庇荫你，因此，那要诞生的至圣者，将称为天主的儿子。

And behold, thy cousin Elisabeth has likewise conceived a son in her sterile years and this is the sixth month of her conception; for nothing is impossible with God.

且看，你的亲戚依撒伯尔，她虽在老年，却怀了男胎，本月已六个月了，她原是素称不生育的，因为在天主前没有不能的事。

He that can make her conceive, who was sterile, can bring it about, that Thou, Lady, be his Mother, still preserving thy virginity and enhancing thy purity.

那能使那不能生育者怀孕的，也能使你，夫人，成为祂的母亲，却仍然保持你的童贞，增强你的纯洁。

To the Son whom Thou shalt bear, God will give the throne of his father David and his reign shall be everlasting in the house of Jacob. Thou art not ignorant, O Lady, of the prophecy of Isaias (Is. 7, 16), that a Virgin shall conceive and shall bear a son, whose name shall be Emmanuel, God with us.

你所要生的儿子，上主天主要把他祖先达味的御座赐给他。他要为王统治雅各伯家直到永远。哦，夫人，你知道依撒意亚的预言(依撒意亚7：16)，有位贞女要怀孕生子，他的名字叫厄玛奴耳，就是天主与我们同在的意思。

［经文〈依 7:16〉：因此，吾主要亲自给你们一个征兆：看，有位贞女要怀孕生子，给他起名叫厄玛奴耳。］

This prophecy is infallible and it shall be fulfilled in thy person. Thou knowest also of the great mystery of the bush, which Moses saw burning without its being consumed by the fire (Exod. 3, 2).

这预言是绝对正确的，它将在你的身上实现。你也知道关于荆棘的巨大奥秘，梅瑟看见它燃烧却没有被火烧毁。

This signified that the two natures, divine and human, are to be united in such a manner, that the latter is not consumed by the divine, and that the Mother of the Messias shall conceive and give birth without violation of her virginal purity.

这意味着天主两种本性，将以这样一种方式结合在一起，人性不会被天主消耗，默西亚的母亲将在不违背其贞女纯洁的情况下怀孕和生育。

Remember also, Lady, the promise of the eternal God to the Patriarch Abraham, that, after the captivity of his posterity for four generations, they should return to this land; the mysterious signification of which was, that in this, the fourth generation,the incarnate God is to rescue the whole race of Adam through thy co-operation from the oppression of the devil (Gen. 15, 16).

夫人，也请记住永生的天主对圣祖亚巴郎的预许，在他的子孙被掳了四代之后，他们将回到这片土地；它的奥秘含义是，在这第四代中，降生成人的天主将通过你的合作，把亚当整个种族从魔鬼的压迫中拯救出来。

（In the autograph manuscript Mary of Agreda explains this fourth generation as follows:“The mystery of this fourth generation is that there are four generations: 1st, that of Adam without a father or mother; 2nd, that of Eve without a mother; 3rd, of our own, from a father and mother; 4th, that of our Lord Jesus Christ, from a Mother without a father.”）

（英文评注：艾吉达的玛利亚在亲笔手稿中，是这样解释四代的：「这第四代的奥秘之处在于有四代：第一代，是没有父母的亚当；第二代是没有母亲的厄娃；第三代是指我们自己，出自父母；第四代，就是我们主耶稣基督，从无父之母而来。）

And the ladder, which Jacob saw in his sleep (Gen. 28, 12), was an express figure of the royal way, which the eternal Word was to open up and by which the mortals are to ascend to heaven and the angels to descend to earth.

雅各伯在睡梦中见到的梯子(创世纪28：12)，是一个王室之路的一个明确形象，永生的圣言要打开这条道路，通过它世人可以升到天堂，天使可以下到人间。

［经文〈创世纪28:12〉：他作了一梦：见一个梯子直立在地上，梯顶与天相接；天主的使者在梯子上，上去下来。］

To this earth the Onlybegotten of the Father shall lower Himself in order to converse with men and communicate to them the treasures of his Divinity, imparting to them his virtues and his immutable and eternal perfections.”

在这个世界上，天父的独生子将屈尊降卑，以便与人交谈，向世人传达祂的神性宝藏，向他们传授祂的美德和祂永恒不变的完美。

135. With these and many other words the ambassador of heaven instructed the most holy Mary, in order that, by the remembrance of the ancient promises and prophecies of holy Writ, by the reliance and trust in them and in the infinite power of the Most High, She might overcome her hesitancy at the heavenly message.

135.天堂的使者用这些话和许多其他话教导至圣玛利亚，使她凭着对《圣经》上古老的应许和预言的记忆，凭着对这些应许和预言的信赖和信任，和藉着至高者天主的无限的能力，她就能克服她对天国信息的犹豫。

But as the Lady herself exceeded the angels in wisdom, prudence and in all sanctity, She withheld her answer, in order to be able to give it in accordance with the divine will and that it might be worthy of the greatest of all the mysteries and sacraments of the divine power.

但是，由于圣母自己在智慧、谨慎和所有的圣洁方面都超过了天使，她保留了自己的回答，以便能够按照上主的意志给出回答，并使其配得上天主大能中最伟大的奥秘和圣事。

She reflected that upon her answer depended the pledge of the most blessed Trinity, the fulfillment of his promises and prophecies, the most pleasing and acceptable of all sacrifices, the opening of the gates of paradise, the victory and triumph over hell, the Redemption of all the human race, the satisfaction of the divine justice, the foundation of the new law of grace, the glorification of men, the rejoicing of the angels, and whatever was connected with the Incarnation of the Onlybegotten of the Father and his assuming the form of servant in her virginal womb (Philip 2, 7).

她思忖着，她的回答取决于至圣天主圣三的承诺：亦即天主的预许和预言的应验，所有牺牲中最蒙悦纳和可接受的，天堂之门的开启，对地狱的得胜和胜利，全人类的救赎，神圣正义的满足，新的恩宠法则的基础，人类的荣耀，天使们的欢喜，以及与天主圣父独生子的降生成人有关的一切，以及祂在童贞女的始孕无玷中以仆人的形式出现。

136. A great wonder, indeed, and worthy of our admiration, that all these mysteries and whatever others they included, should be intrusted by the Almighty to an humble Maiden and made dependent upon her fiat.

136.这确实是一个伟大的奇迹，值得我们钦佩的是，所有这些奥秘，都被全能的天主托付给一个卑微的少女，并取决于她的许可。

But befittingly and securely He left them to the wise and strong decision of this courageous Woman (Prov. 31, 11), since She would consider them with such magnanimity and nobility, that perforce his confidence in Her was not misplaced.

但是，天主适当地、稳妥地把这些承诺交给这位勇敢的妇人，由她作出明智而坚定的决定(箴言31：11)，因为她会用如此宽厚大度和高贵的品质来考虑这件事，所以天主对她的信任就不会错了。

［经文〈箴言31：11〉：她的丈夫對她衷心信賴，一切所需要從來不會缺少。］

The operations, which proceed within the divine Essence, depend not on the co-operation of creatures, for they have no part in them and God could not expect such co-operations for executing the works ad intra; but in the works ad extra and such as were contingent, among which that of becoming man was the most exalted, He could not proceed without the co-operation of most holy Mary and without her free consent.

天主在神圣本体内进行的活动，并不需要依赖于受造物的合作，因为受造物没有参与其中，天主也不可能期望这种合作来执行祂内在的工作；但那些外在的、非必然性的工作中，其中最崇高的是成为人的这件事，如果没有至圣玛利亚的合作，没有她自由意志的决定，天主就不能继续进行。

For He wished to reach this acme of all the works outside Himself in Her and through Her and He wished that we should owe this benefit to this Mother of wisdom and our Reparatrix.

因为天主要在至圣玛利亚里面，并借着她，达到天主自己之外的一切工程的顶点，天主希望我们应该把这一个世人得益之事归功于这位智慧之母和我们的补赎之母。(在加尔瓦略山上有两个祭台,一在耶稣身上,一在圣母心上,就是耶稣祭献其身,圣母祭献其心,同献于天主圣父,一同补赎世人的罪过。——圣伯尔纳多 )

137. Therefore this great Lady considered and inspected profoundly this spacious field of the dignity of Mother of God (Prov. 21, 11) in order to purchase it by her fiat; She clothed Herself in fortitude more than human, and She tasted and saw how profitable was this enterprise and commerce with the Divinity.

137.因此，这位伟大的圣母深刻地考虑和检查了天主之母的尊严的广阔领域，以便通过她的许可获得它；她给自己披戴了比人类更多的坚毅，她看到了这项与天主的交易的事业是多么有益于人类。

［经文〈箴言 21:11〉：轻狂人遭受处罚，幼稚者将得明智；智慧人接受教训，更增加自己知识。］

She comprehended the ways of his hidden benevolence and adorned Herself with fortitude and beauty.

她理解了天主隐藏的仁慈之心，并以勇德和美丽来装饰自己。

And having conferred with Herself and with the heavenly messenger Gabriel about the grandeur of these high and divine sacraments, and finding Herself in excellent condition to receive the message sent to Her, her purest soul was absorbed and elevated in admiration, reverence and highest intensity of divine love.

她与自己和天堂使者加俾额尔就这些崇高神圣圣事的伟大进行了商讨，并发现自己处于良好的状态，能够领受传给她的信息，她至纯的灵魂在敬佩、崇敬和至高的神圣之爱中被吸引和提升。

By the intensity of these movements and supernal affections, her most pure heart, as it were by natural consequence, was contracted and compressed with such force, that it distilled three drops of her most pure blood, and these, finding their way to the natural place for the act of conception, were formed by the power of the divine and holy Spirit, into the body of Christ our Lord.

在这些推动和超凡的情感的强烈作用下，她最纯洁的心，就像自然的结果，被收缩和压缩得如此强烈，以致滴出三滴至纯的血液，这些血液找到了自然受孕的地方，在上主和圣神的力量的作用下，形成了我们的主基督的身体。

Thus the matter, from which the most holy humanity of the Word for our Redemption is composed, was furnished and administered by the most pure heart of Mary and through the sheer force of her true love.

就这样，圣母玛利亚最纯洁的心，凭着她那纯粹的真爱的力量，为我们的救赎提供了由圣神降孕而生的天主圣言最圣洁的人性。

At the same moment, with a humility never sufficiently to be extolled, inclining slightly her head and joining her hands, She pronounced these words, which were the beginning of our salvation: “Fiat mihi secundum verbum tuum” (Luke 1：31).

与此同时，她微微低下头，双手合十，以一种永远无法用言语来赞美的至深的谦卑，说出了这些话，这是我们得救的开端：『愿照你的话成就于我罢』(路加福音1：38)。

［经文〈路 1:38〉：玛利亚说：『看！上主的婢女，愿照你的话成就于我罢！』天使便离开她去了。］

138. At the pronouncing of this “fiat,” so sweet to the hearing of God and so fortunate for us, in one instant, four things happened. First, the most holy body of Christ our Lord was formed from the three drops of blood furnished by the heart of most holy Mary.

138.在她说出“尔旨承行”时，在天主听来是如此喜悦，对我们来说是如此幸运。在此刻瞬间，发生了四件事。首先，从至圣玛利亚的圣心流出的三滴血，形成了吾主基督的至圣圣身。

Thirdly, the soul and the body united in order to compose his perfect humanity.

第三，灵魂和身体联合起来组成了耶稣基督完美的人性。

Fourthly, the Divinity united Itself in the Person of the Word with the humanity, which together became one composite being in hypostatical union; and thus was formed Christ true God and Man, our Lord and Redeemer.

第四，天主性在圣言的位格里与人性结合起来，他们一起成为一个在本质上复合的存在；这样，基督就成了真天主和真人，我们的主和救赎主。

This happened in springtime on the twentyfifth of March, at break or dawnifig of the day, in the same hour, in which our first father Adam was made and in the year of the creation of the world 5199, which agrees also with the count of the Roman Church in her Martyrology under the guidance of the Holy Ghost.

这件事发生在春天的三月二十五日，在一天的破晓时分，在我们的始祖亚当诞生的同一时刻，也是在创世5199年，这也与罗马教会在圣神指引下的殉道史的记载相一致。

This reckoning is the true and certain one, as was told me, when I inquired at command of my superiors.

当我询问长上的命令时，他们告诉我，这是真实的和肯定的计算。

Conformable to this the world was created in the month of March, which corresponds to the beginning of creation.

与此相一致，世界是在三月被创造的，这相当于创世的开始。

And as the works of the Most High are perfect and complete (Deut. 32, 4), the plants and trees come forth from the hands of his Majesty bearing fruit, and they would have borne them continually without intermission, if sin had not changed the whole nature, as I will expressly relate in another treatise, if it is the will of the Lord; now however I will not detain myself therewith, since it does not pertain to our subject.

正如至高者的工作是完美和完全的(申命纪32：4)，植物和树木从荣耀尊威的天主手中结出果实，如果罪没有改变整个自然，他们会不间断地结出果实，正如我将在另一篇论文中明确阐述的那样，如果这是上主的旨意；然而，现在我不想在这事上停留，因为这不属于我们的主题。

［经文〈申命纪 32:4〉：他是磐石，他的作为完美无比；他的行径公平正直，他是忠实无妄的天主，公义而又正直。］

139. In the same instant, in which the Almighty celebrated the nuptials of the hypostatic union in the womb of most holy Mary, the heavenly Lady was elevated to the beatific vision and the Divinity manifested Itself to Her .clearly and intuitively.

139.就在全能的天主庆祝至圣玛利亚子宫里天主性与人性结合的婚礼之同一时刻，圣母被提升到荣福直观，天主清晰而直观地向她显现。

She saw most high sacraments, of wh54ich I will speak in the next chapter.

她看到了最崇高的圣事，我将在下一章讲述。

The mysteries of the inscriptions, with which She was adorned and which the angels exhibited as related in the seventh chapter (No. 82, also Part I, 207, 363-4), were made clear to Her each in particular.

在第七章中（在本卷第82段，同时也在第一部书，第1冊第1卷第207，363-4段），天使们展示了玛利亚身上的神秘铭文，都向她明明白白地说明了。

The divine Child began to grow in the natural manner in the recess of the womb, being nourished by the substance and the blood of its most holy Mother, just as other men; yet it was more free and exempt from the imperfections, to which other children of Adam are subject in that place and period.

圣婴开始在子宫深处以自然的方式成长，受到至圣母亲的实体和血液的滋养，就像其他人一样；而圣婴却更自由，不像亚当的其他子孙在子宫那里在那段时间所受的缺陷。

For from some of these, namely those that are accidental and unnecessary to the substance of the act of generation, being merely effects of sin, the Empress of heaven was free.

因为其中的一些原因，即那些偶然的和不必要的行为的实质，都只是罪的结果，而天堂的元后是免除罪恶的。

She was also free from the superfluities caused by sin, which in other women are common and happen naturally in the formation, sustenance and growth of their children.

她也摆脱了因罪恶而产生的多余的东西，这些东西在其他妇女中很常见，是在她们的孩子的形成、维持和成长中自然发生的。

For the necessary matter, which is proper to the infected nature of the descendants of Eve and which was wanting in Her, was supplied and administered in Her by the exercise of heroic acts of virtue and especially by charity.

对于厄娃后代被感染的天性所特有的，而在她却是沒有的东西，她通过英勇的美德行为，特别是通过爱德来弥补和管理。

By the fervor of her soul and her loving affections the blood and humors of her body were changed and thereby divine Providence provided for the sustenance of the divine Child.

由于她灵魂的热情和她的爱，她身体的血液和体液都发生了变化，因此天主的上智安排为圣婴提供了营养。

Thus in a natural manner the humanity of our Redeemer was nourished, while his Divinity was recreated and pleased with her heroic virtues.

我们救主的人性，以自然的方式得以滋养，与此同时，祂的天主性也因她的超群德性而得以愉悦，得以生动光鲜。

Most holy Mary furnished to the Holy Ghost, for the formation of this body, pure and limpid blood, free from sin and all its tendencies.

为这个身体的形成，至圣玛利亚提供给圣神纯净和清澈的血液，没有罪恶和一切的倾向。

And whatever impure and imperfect matter is supplied by other mothers for the growth of their children was administered by the Queen of heaven most pure and delicate in substance.

其他母亲对自己孩子生育过程中所产生的一些不完美的实质，在母皇生育圣子的怀胎过程中却是完美且可控的。

For it was built up and supplied by the power of her loving affections and her other virtues.

因为所产生的实质是由至圣玛利亚的爱和其它美德的力量来建立和提供的。

In a like manner was purified whatever served as food for the heavenly Queen.

天堂母皇的食物也以同样的方式被净化。

For, as She knew that her nourishment was at the same time to sustain and nourish the Son of God, She partook of it with such heroic acts of virtue, that the angelic spirits wondered how such common human actions could be connected with such supernal heights of merit and perfection in the sight of God.

因为，当至圣玛利亚知道她的供养是在同时维持和滋养天主的圣子，她就将她的供养与如此超群的美德行为结合在一起，天神们对这样普通的人类行为竟能与天主眼中如此崇高的美德和完美联系在一起感到惊奇。

140. The heavenly Lady was thus established in such high privileges in her position as Mother

of God, that those which I have already mentioned and which I shall yet mention, convey not even the smallest idea of her excellence, and my tongue cannot describe it.

140.这位天上的圣母就这样在她作为天主之母的地位上确立了如此高的特权，以至于我已经提到的特权和我将要提到的特权，都无法表达出哪怕是一丁点儿关于她卓越的概念，我的舌头也无法描述它。

For, neither is it possible to conceive it by the understanding, nor can the most learned, nor the most wise of men find adequate terms to express it.

因为，无论是最博学还是最聪明的人，都不能通过理智来理解它，也不能找到适当的词语来表达它。

The humble, who are proficient in the art of divine love, become aware of it by infused light and by the interior taste and feeling, by which such sacraments are perceived.

谦卑的人，精通圣爱的艺术，通过灌注的光照和内在的体验和感觉，来认识圣事。

Not only was most holy Mary become a heaven, a temple and dwelling place of the most holy Trinity, transformed thereto, elevated and made godlike by the special and unheard of operation of the Divinity in her most pure womb; but her humble cottage and her poor little oratory was consecrated by the Divinity as a new sanctuary of God.

至圣玛利亚不仅变成了一个天堂，一个皇皇圣三的圣殿和居所，在她至洁的子宫里，由于天主的特殊而前所未闻的运行，她在那里被转化，被提升，变得神圣；但是她那简陋的小屋和简朴的小圣堂却被上主圣化为天主的新圣殿。

The heavenly spirits, who as witnesses of this marvelous transformation were present to contemplate it, magnified the Almighty with ineffable praise and jubilee; in union with this most happy Mother, they blessed Him in his name and in the name of the human race, which was ignorant of this the greatest of his benefits and mercies.

天神们见证了这一神奇的转变，他们在场目睹了这一切，用难以言喻的赞美和欢欣来赞美全能的天主；他们和这位最幸福的母亲一起，以天主和人类的名义向圣婴赞美，而人类对天主最大的恩惠和慈悲一无所知。

INSTRUCTION OF THE MOST HOLY QUEEN MARY.

至圣元后玛利亚的指示

141. My daughter, thou art filled with astonishment at seeing, by means of new light, the mystery of the humiliation of the Divinity in uniting Himself with the human nature in the womb of a poor maiden such as I was. I wish, however, my dearest, that thou turn thy attention toward thyself and consider, how God humiliated Himself, and came into my womb, not only for myself alone, but for thee as well.

141.我的女儿，当你用新的眼光看到天主在像我这样一个可怜的少女的子宫里把自己与人的本性结合在一起时，所蒙受屈辱的奥秘时，你充满了惊讶。然而，我最亲爱的，我希望你把注意力转向你自己，想想天主是如何屈辱自己，来到我的子宫里，不仅是为了我自己，也是为了你。

The Lord is infinite in his mercy and his love has no limit, and thus He attends and esteems and assists every soul who receives Him, and He rejoices in it, as if He had created it alone, and as if He had been made man for it alone.

上主的慈悲是无穷的，祂的爱是无限的，因此，祂关心、尊重和帮助每一个接受祂的灵魂，祂为此感到高兴，就好像祂独自创造了这个世界，仿佛祂就是为此而成为人。

Therefore with all the affection of thy soul thou must, as it were, consider thyself as being thyself in person bound to render the full measure of thanks of all the world for his coming; and for his coming to redeem all.

因此，你必须用你灵魂的全部感情，可以说，作为一个人，你必须同全世界一起对祂的到来表示最大程度的感谢；因为祂要来救赎所有的人。

And if, with a lively faith thou art convinced and confessest, that the same God who, infinite in his attributes and eternal in his majesty, lowered Himself to assume human flesh in my womb, seeks also thee, calls thee, rejoices thee, caresses thee, and thinks of thee alone, as if thou wert his only creature (Gal. 2, 20) ; think well and reflect to what his admirable condescension obliges thee.

如果你以一种活泼的信心深信和承认，同一位天主，以其无限的属性和永恒的尊威降卑自己，在我的腹中取了人身，祂也寻找你，召叫你，使你快乐，爱抚你，单单地想你，仿佛你是他唯一的受造物(加拉达书2：20)；好好想想，想想祂那令人钦崇的屈尊俯就给了你何等恩惠。

［经文〈迦拉达书 2:20〉：所以，我生活已不是我生活，而是基督在我内生活；我现今在肉身内生活，是生活在对天主子的信仰内；他爱了我，且为我舍弃了自己。]

Convert this admiration into living acts of faith and love; for, that He condescends to come to thee, thou owest entirely to the goodness of the King and Savior, since thou thyself couldst never find Him nor attain Him.

将这种钦崇转化为信德和爱德的活泼的行动；因为，祂屈尊来到你面前，你完全归功于君王和救主的仁慈，因为你自己永远无法找到祂，也无法得到祂。

142. Considering merely that which this Lord can give thee outside of Himself, it will appear to thee grand, even when thou perceivest it only by a mere human intelligence and affection.

142.只要考虑到上主在祂自己之外（玛利亚的“尔旨承行”）给予你的这些承诺，即使你仅凭人的才智和感情来感知它，你也会觉得这些承诺是伟大的。

It is certainly true that any gift from such an eminent and supreme King is worthy of all estimation.

毫无疑问，来自这样一位非凡而至高的君王所赐的任何恩赐都是值得称道的。

But when thou beginst to consider and know by divine light, that this gift is God Himself and that He makes Thee partaker of his Divinity, when thou wilt understand, that without thy God and without his coming, all creation would be as nothing and despicable in thy sight; thou wouldst want to enjoy thyself and find rest only in the consciousness of possessing such a God, so loving, so amiable, so powerful, sweet and affluent; who, being such a great and infinite God, humiliates Himself to thy lowliness in order to raise thee from the dust and enrich thy poverty, performing toward thee the duties of a Shepherd, of a Father, a Spouse and most faithful Friend.

但是，当你开始考虑并借着神圣的光照知道这个恩赐就是天主自己，祂使你分享祂的天主性，你就会明白，如果没有你的天主，没有祂的来临，所有的天地万物在你的眼中都将是虚无的和可鄙的；你会想要享有天主，只在拥有这样一位如此慈爱、可亲、大能、温柔、富足的天主时得到安息；祂是这样一位伟大而无限的天主，为了把你从尘土中提拔出来，使你的贫穷成为富有，对你履行一个牧者、一个父亲、一个净配和最忠实的朋友的职责。

143. Attend, therefore, my daughter, in the secret of thy heart to all the consequences of these truths.

143.因此，我的女儿，在你内心的隐秘处要注意这些真理的所有后果。

Ponder and confer within thyself about this sweetest love of the great King for thee; how faithful He is in his gifts and caresses, in his favors, in the works confided to thee, in the enlightenment of thy interior, instructing thee by divine science in the infinite greatness of his Being, in his admirable works and most hidden mysteries, in universal truth and in the nothingness of visible existence.

在你自己内心默想伟大君王对你最甜蜜的爱；祂是何等信实，祂的恩惠，祂的爱抚，在托付给你的工作中，在祂对你内在的启迪中，祂用神圣的知识教导了你祂存在的无限伟大，在祂令人钦崇的作品中和最隐秘的奥秘中指导你，在普遍的真理和可见的存在的虚无中指导你。

This science is the first beginning and principle, the basis and foundation of the knowledge which I have given thee in order that thou mayest attain to the decorum and magnanimity, with which thou art to treat the favors and benefits of this thy Lord and God, thy true blessedness, thy treasure, thy light and thy Guide.

这个知识是最初的开端和原则，是我给你的知识的根基和基础，是为了让你能够达到端正和慷慨，并以这种端庄和慷慨来回应你的上主天主赐予你的恩惠和益处，祂是你真正的幸福，是你的宝藏，是你的光明和你的向导。

Look upon Him as upon the infinite God, loving, yet terrible. Listen, my dearest, to my words, to my teachings and discipline, for therein are contained the peace and the enlightenment of thy soul.

仰望祂，如同仰望无限的天主，慈爱而可畏。听我说，我最亲爱的，听我的话语，听我的教诲和训导，因为其中包含着你灵魂的平安和启迪。

122. 在创造世界的整个第一周当中，路济弗尔和恶魔们都在密谋实行邪恶的计划，反对降生成人的圣言及那女人，她要生出圣言，使圣言道成肉身居住在我们中间。

326.圣亚纳预定分娩的时辰迫近了，她腹中的胎儿玛利亚出生的日子到了，她是被奉献给天主并被天主圣三祝圣为天主之母的：

尽管玛利亚的出生与亚当其他女儿大体上一样，但她的出生伴随着如此圣宠的环境和条件，这是在所有受造物中最美妙和最神奇的诞生，并将赞美永归于她的造物主。

天使加俾额尔告诉他们，永恒福乐的曙光已经破晓，圣祖们如此热切地渴望和期待的，以及先知们所预言的人类的赎罪羔羊，即将来临，因为将成为默西亚母亲的童贞女已经诞生了，他们很快就会看见天主的荣耀和救赎 。

339.我最亲爱的女儿，的确，由于原罪，公义的天主命天使将原祖逐出乐园，天堂向世人关闭了 ，直到我至圣圣子降生成人，为众人死在十字架上，自死人中复活，为渴望救恩的人类重新打开了天堂的大门。

I gave thanks to the Author of all things, acknowledging his works as benefits freely bestowed upon me, and not as dues, which He owed to me.

整个宇宙都是天主创造和掌握的，一切事,都在天主的掌握中, 天主做事有定时！

天使加俾额尔告诉他们，永恒福乐的曙光已经破晓，圣祖们如此热切地渴望和期待的，以及先知们所预言的人类的赎罪羔羊，即将来临，因为将成为默西亚母亲的童贞女已经诞生了，他们很快就会看见天主的荣耀和救赎。

339.我最亲爱的女儿，的确，由于原罪，公义的天主命天使将原祖逐出乐园，天堂向世人关闭了，直到我至圣圣子降生成人，为众人死在十字架上，自死人中复活，为渴望救恩的人类重新打开了天堂的大门。