11)On Buying and Selling(買賣)

The Prophet(先知)
Kahlil Gibran(哈利勒‧紀伯倫)

11)On Buying and Selling買賣

And a merchant said, Speak to us of Buying and Selling.
有一個商人說︰請講一講買賣吧。
And he answered and said:
他回答說︰
To you the earth yields her fruit,
大地把它的果實賜予你們，
and you shall not want if you but know how to fill your hands.
只要你們知道如何裝滿你的手，你們才不會匱乏。
It is in exchanging the gifts of the earth that you shall find abundance and be satisfied.
交換大地的賜給，你們會感到豐富和滿足。
Yet unless the exchange be in love and kindly justice,
然而除非在交換時是出於愛心和公正，
it will but lead some to greed and others to hunger.
否則這將使有些人貪婪，另外一些人感到飢餓。
When in the market place you toilers of the sea and fields and vineyards
當你們這些在海上、田間和葡萄園中流血流汗的人們，
meet the weavers and the potters and the gatherers of spices, --
跟那些織工、陶工和採集香料的人們相遇之時──。
Invoke then the master spirit of the earth, to come into your midst
且將大地之主神召喚到你們之間來，
and sanctify the scales and the reckoning that weighs value against value.
以淨化你們賴以評估價值的天秤。
And suffer not the barren-handed to take part in your transactions, who would sell their words for your labour.
不要讓那些空著手而來的人憑空話來換取你們的努力。
To such men you should say,
對這樣的人你應該說︰
"Come with us to the field, or go with our brothers to the sea and cast your net;
「來吧，和我們一同到田裡去或是和我們的弟兄到海上去撒下你的網；
For the land and the sea shall be bountiful to you even as to us."
因為大地和大海也將對你有豐富的賜給，就像對我們一樣的。」
And if there come the singers and the dancers and the flute players, -- buy of their gifts also.
如果有歌唱者和舞者以及吹笛的人來到，請他們展現才能吧。
For they too are gatherers of fruit and frankincense,
因為他們也是果實和乳香的收集者；
and that which they bring, though fashioned of dreams, is raiment and food for your soul.
他們帶來的東西，雖然以夢做成，卻是你們靈魂的衣食。
And before you leave the market place,
在你們離開市場之前，
see that no one has gone his way with empty hands.
要確知沒有一個人空手歸去。
For the master spirit of the earth shall not sleep peacefully upon the wind
因為大地的主神不能在風中安眠，
till the needs of the least of you are satisfied.
除非等到你們當中最卑微的人的需要也得到了滿足。

10)On Clothes( 衣服)

The Prophet(先知)
Kahlil Gibran(哈利勒‧紀伯倫)

10)On Clothes 衣服

And the weaver said, Speak to us of Clothes.
織布工人說，跟我們談一談衣服吧。
And he answered:
他回答說︰
Your clothes conceal much of your beauty,
你的衣服遮掩了你大部份的美，
yet they hide not the unbeautiful.
卻遮掩不住那不美的地方。
And though you seek in garments the freedom of privacy you may find in them a harness and a chain.
你們想借著衣服得到隱私的自由，反而卻因此為之羈絆和束縛。
Would that you could meet the sun and the wind with more of your skin and less of your raiment.
如果你能多讓你的肌膚，而少以你的衣服去接納陽光和風。
For the breath of life is in the sunlight and the hand of life is in the wind.
因為生命的氣息在陽光裡，生命的手在風中。
Some of you say, "It is the north wind who has woven the clothes we wear."
你們有的人說︰「是北風為我們編織了衣服。」
And I say, Ay, it was the north wind.
而我說，是的，是北風。
But shame was his loom, and the softening of the sinews was his thread.
但北風以羞恥當織機，軟弱的肌肉當紗線。
And when his work was done he laughed in the forest.
當他完成工作之後，他便在林中狂笑。
Forget not that modesty is for a shield against the eye of the unclean.
別忘了謙卑使眼睛隔絕不潔之人。
And when the unclean shall be no more, what were modesty but a fetter and a fouling of the mind?
當不再有不潔之人時，謙卑除了只是思想的桎梏和褻瀆以外，還有什麼？
And forget not that the earth delights to feel your bare feet and the winds long to play with your hair.
也別忘記，大地喜歡碰觸你的赤足，風渴望與你的髮絲嬉戲。

9)On Houses房屋

The Prophet(先知)
Kahlil Gibran(哈利勒‧紀伯倫)

9)On Houses房屋

Then a mason came forth and said, Speak to us of Houses.
然後，一位水泥匠上前說︰請講一講房屋吧。
And he answered and said:
他回答說︰
Build of your imaginings a bower in the wilderness ere you build a house within the city walls.
你在城內建造房屋之前，且先以你的想像力在鄉野中蓋一間房舍吧。
For even as you have home-comings in your twilight,
因為當你在薄暮時分要回家，
so has the wanderer in you, the ever distant and alone.
在你內在的，永遠冷漠與孤獨的游人也要回家。
Your house is your larger body.
你的房屋便是你身體的擴大。
It grows in the sun and sleeps in the stillness of the night; and it is not dreamless.
它在陽光中成長，在寂靜的夜晚安憩；而且它不是無夢的。
Does not your house dream, and dreaming, leave the city for grove or hilltop?
你的房屋不作夢嗎？不夢想著離開城市而往小樹林或小坡頂去嗎？
Would that I could gather your houses into my hand,
但願我能把你們的房屋都放在我的手中；
and like a sower scatter them in forest and meadow.
像播種者一般，把它們撒落在森林和草原上。
Would the valleys were your streets, and the green paths your alleys,
但願山谷成為你們的街道，綠徑作為你們的小巷，
that you might seek one another through vineyards,
而你們能穿過葡萄園彼此拜訪，
and come with the fragrance of the earth in your garments.
衣襟飄著泥土的芬芳而來。
But these things are not yet to be.
但這些事一時都還不能如願。
In their fear your forefathers gathered you too near together.
由於你們祖先生活在恐懼中，所以讓你們聚居太密集，
And that fear shall endure a little longer.
那恐懼還會持續一段時日，
A little longer shall your city walls separate your hearths from your fields.
你們的住家和田地仍然會被城垣分開一段時日。
And tell me, people of Orphalese, what have you in these houses?
告訴我，奧非裡斯的人們，你們的房屋裡有些什麼？
And what is it you guard with fastened doors?
你們鎖緊門戶，防衛的又是什麼？
Have you peace, the quiet urge that reveals your power?
你感到平和嗎？那足以激發力量的沈靜動力。
Have you remembrances, the glimmering arches that span the summits of the mind?
你可有記憶？那是懸跨心靈群──的圓拱。
Have you beauty, that leads the heart from things fashioned of wood and stone to the holy mountain?
你有美嗎？那是引領著心靈從木石雕製品到聖山去的指標。
Tell me, have you these in your houses?
告訴我，你們的房屋有這些嗎？
Or have you only comfort, and the lust for comfort,
或者你們只有想要舒適和追求舒適的慾望？
that stealthy thing that enters the house a guest,
這些鬼祟東西任他們登堂入室為貴賓，
and then becomes a host, and then a master?
繼而為主，終而為主宰？
Ay, and it becomes a tamer and with hook and scourge makes puppets of your larger desires.
唉﹗它變成了馴獸師，用鐵鉤和鞭子操縱你們更大的慾望成為傀儡。
Though its hands are silken, its heart is of iron.
雖然它的手柔軟如絲，可是心卻鋼硬似鐵。
It lulls you to sleep only to stand by your bed and jeer at the dignity of the flesh.
它哄你入眠，為的是要站在你床邊，揶揄你肉體的尊嚴。
It makes mock of your sound senses,
它玩弄你健全的感官，
and lays them in thistledown like fragile vessels.
將它們擺放在輕絮上，像很脆弱的器皿一般。
Verily the lust for comfort murders the passion of the soul,
的確，求舒適的慾望抹殺了靈魂的熱情，
and then walks grinning in the funeral.
而在葬禮上獰笑著。
But you, children of space, you restless in rest,
但你們，蒼穹的兒女們，你們即使在休息中，心靈也不安寧，
you shall not be trapped nor tamed.
你們不要落入陷阱中，不要被馴服。
Your house shall be not an anchor but a mast.
你們的房屋別讓它變成錨，而要它成為桅杆。
It shall not be a glistening film that covers a wound,
它不應該是遮住傷口的發亮薄膜，
but an eyelid that guards the eye.
而要成為保護眼睛的眼瞼。
You shall not fold your wings that you may pass through doors,
你不要為了要透過門戶而收起雙翼，
nor bend your heads that they strike not against a ceiling,
也不必低頭以免碰到天花板，
nor fear to breathe lest walls should crack and fall down.
更不要因怕牆會崩落而不敢呼吸。
You shall not dwell in tombs made by the dead for the living.
你不要住在死者為生者建造的墳墓中。
And though of magnificence and splendour,
即使你們的房屋富麗莊嚴，
your house shall not hold your secret nor shelter your longing.
也不要讓它們掩住你的祕密或遮住你的渴望。
For that which is boundless in you abides in the mansion of the sky,
因為在你內心無邊無際的願望其實是居住於天空之殿，
whose door is the morning mist,
晨霧是它的門，
and whose windows are the songs and the silences of night.
子夜的歌聲和寂靜是它的窗。

8)On Joy and Sorrow(快樂與哀傷)

The Prophet(先知)
Kahlil Gibran(哈利勒‧紀伯倫)

8)On Joy and Sorrow(快樂與哀傷)

Then a woman said, Speak to us of Joy and Sorrow.
然後，一個婦人說︰請講一講快樂與哀傷吧。
And he answered:
他回答說︰
Your joy is your sorrow unmasked.
你的快樂是你揭去面具的哀傷。
And the selfsame well from which your laughter rises was oftentimes filled with your tears.
在產生你的快樂的同一口井，往往也充滿你的眼淚。
And how else can it be?
除了這些還能如何呢？
The deeper that sorrow carves into your being, the more joy you can contain.
哀傷愈深入你的心中，你便能容納愈多的快樂。
Is not the cup that holds your wine the very cup that was burned in the potter's oven?
你盛著酒的杯子不正是受到陶爐燒過的杯子嗎？
And is not the lute that soothes your spirit the very wood that was hollowed with knives?
那撫慰你心靈的琵琶，不就是被刀挖空了的木頭嗎？
When you are joyous, look deep into your heart
當你快樂時，仔細觀察你的內心吧，
and you shall find it is only that which has given you sorrow that is giving you joy.
你必會發現，只有那曾帶給你悲傷的事物會令你快樂。
When you are sorrowful, look again in your heart,
當你悲傷時，再次觀察你的內心吧，
and you shall see that in truth you are weeping for that which has been your delight.
你必會見到，事實上，你正為曾帶給你快樂的事物哭泣。
Some of you say, "Joy is greater than sorrow," and others say, "Nay, sorrow is the greater."
你們之中有人說︰「快樂大於哀傷。」而另外一些人說︰「不，哀傷比較大。」
But I say unto you, they are inseparable.
但我對你們說︰它們是分不開的。
Together they come, and when one sits alone with you at your board,
它們一起而來，當其中之一與你坐在餐桌旁時，
remember that the other is asleep upon your bed.
記住，另一個正睡在你的床上。
Verily you are suspended like scales between your sorrow and your joy.
的確，你像天秤一般懸掛著一邊是悲，一邊是喜。
Only when you are empty are you at standstill and balanced.
只有你在空無一念之時，你才能平靜與平衡。
When the treasure-keeper lifts you to weigh his gold and his silver,
當那看守財寶的人如天秤一般舉起你們來衡量他的金銀時，
needs must your joy or your sorrow rise or fall.
你的悲喜便會起起落落了。

7)On Work(工作)

The Prophet(先知)
Kahlil Gibran(哈利勒‧紀伯倫)

7)On Work(工作)

Then a ploughman said, Speak to us of Work.
然後，一個農夫說，跟我們說一說工作吧。
And he answered, saying:
他回答說︰
You work that you may keep pace with the earth and the soul of the earth.
你工作以使你們能與大地及大地的靈魂步伐相同。
For to be idle is to become a stranger unto the seasons,
因為懶惰會使你與時序脫節，
and to step out of life’s procession that marches in majesty and proud submission towards the infinite.
而走出了生命的行列，這行列在莊嚴與驕傲之中邁向永恆的生命旅程。
When you work you are a flute through whose heart the whispering of the hours turns to music.
工作時，你是一只蘆笛，時間的耳語會透過笛心化為音樂。
Which of you would be a reed, dumb and silent, when all else sings together in unison?
當所有的人都在同聲歡唱時，誰還願意是沈默無聲的蘆葦？
Always you have been told that work is a curse and labour a misfortune.
總是會有別人告訴你，工作是詛咒，勞動是不幸。
But I say to you that when you work you fulfill a part of earth's furthest dream,
但我說，當工作時，你們實現著大地最深遠的夢其中一部份，
assigned to you when that dream was born,
那是美夢剛誕生時就已指派給你們的。
And in keeping yourself with labour you are in truth loving life,
你持續不斷的工作，便是愛惜生命。
And to love life through labour is to be intimate with life's inmost secret.
透過工作去愛生命，也就是親近生命最深奧的祕密。
But if you in your pain call birth an affliction and the support of the flesh a curse written upon your brow,
但如果你在痛苦之中，視出生是一種受苦，認為餬口是令人為難的災難，
then I answer that naught but the sweat of your brow shall wash away that which is written.
那我便回答說︰唯有你眉頭上的汗水才能洗滌那災難。
You have been told also that life is darkness,
你又常聽別人告訴你，生命即黑暗，
and in your weariness you echo what was said by the weary.
在你疲倦時，就附和那些疲倦者的說法。
And I say that life is indeed darkness save when there is urge,
而我說︰生命的確是黑暗，除非有著一些激勵，
And all urge is blind save when there is knowledge,
所有的激勵都是盲目的，除非有著一些知識，
And all knowledge is vain save when there is work,
所有的知識都是無用的，除非有工作，
And all work is empty save when there is love;
一切工作都是虛無的，除非有愛。
And when you work with love
當你懷抱著愛工作，
you bind yourself to yourself, and to one another, and to God.
你便與你自己、他人，也與上帝緊繫在一起。
And what is it to work with love?
甚麼是懷抱著愛工作呢？
It is to weave the cloth with threads drawn from your heart,
就是自你心中抽出絲來織布，
even as if your beloved were to wear that cloth.
猶如你心愛的人要穿它一般。
It is to build a house with affection,
就是帶著感情去蓋房子，
even as if your beloved were to dwell in that house.
好像你所愛的人要在其中居住一般。
It is to sow seeds with tenderness and reap the harvest with joy,
就是帶著柔情去播種，快樂的收成，
even as if your beloved were to eat the fruit.
猶如你所愛的人要吃那谷糧一般。
It is to charge all things you fashion with a breath of your own spirit.
就是用你所有的精神與心靈去從事一切你想做的事。
And to know that all the blessed dead are standing about you and watching.
並且知道所有受祝福的逝者都能站在你身旁，守護著你。
Often have I heard you say, as if speaking in sleep,
我常聽到你們好似在夢囈(說夢話)一般︰
"He who works in marble, and finds the shape of his own soul in the stone,
「那大理石的雕刻家在石塊中發覺自己的靈魂與形象
is nobler than he who ploughs the soil.
比種田的人高貴；
And he who seizes the rainbow to lay it on a cloth in the likeness of man,
攫取彩虹，將世間彩繪於畫布上的人，
is more than he who makes the sandals for our feet."
比幫我們的腳製造草鞋的人高貴。」
But I say, not in sleep, but in the over-wakefulness of noontide,
但我，不是在睡夢中，卻在中午極度清醒時說，
that the wind speaks not more sweetly to the giant oaks than to the least of all the blades of grass;
風對巨大的橡樹所說的話，並不比對最卑微的草葉說話溫柔些。
And he alone is great who turns the voice of the wind into a song made sweeter by his own loving.
惟有以自己的愛把風聲變成更美妙的歌聲，才是偉大的。
Work is love made visible.
工作是愛的具體化表現。
And if you cannot work with love but only with distaste,
如果你不能懷著愛，只能懷著厭惡去工作，
it is better that you should leave your work and sit at the gate of the temple
那麼不如丟開你的工作，坐在寺廟門口，
and take alms of those who work with joy.
接受那些懷著喜樂去工作的人的施捨吧。
For if you bake bread with indifference,
因為，如果你漫不經心的烘烤麵包，
you bake a bitter bread that feeds but half man's hunger.
你只能做出讓人吃半飽的焦麵包。
And if you grudge the crushing of the grapes,
如果你勉為其難去榨葡萄，
your grudge distils a poison in the wine.
你的勉強將在酒中滲入毒液。
And if you sing though as angels, and love not the singing,
如果你歌唱得有如天使一般，卻不喜歡唱歌，
you muffle man’s ears to the voices of the day and the voices of the night.
你便有如遮住人們的耳朵，使他們聽不清白天與夜晚的聲音。

6)On Eating and Drinking(飲食)

The Prophet(先知)
Kahlil Gibran(哈利勒‧紀伯倫)

6)On Eating and Drinking(飲食)

Then an old man, a keeper of an inn, said,
接著，一個年老的客棧頭家說︰
Speak to us of Eating and Drinking.
跟我們說一說飲食吧。
And he said:
他便說︰
Would that you could live on the fragrance of the earth,
願你能借著大地的芬芳而生存，
and like an air plant be sustained by the light.
就像寄生菌類一樣靠陽光而生存。
But since you must kill to eat,
但既然你們必須殺生而食，
and rob the newly born of its mother's milk to quench your thirst,
而且奪取初生之犢的母奶止渴，
let it then be an act of worship.
那麼，就把這視為一種崇拜奉獻的行為吧﹗
And let your board stand an altar
把你們的餐桌視為祭壇，
on which the pure and the innocent of forest and plain are sacrificed for that
which is purer and still more innocent in man.
讓森林和田野之中純潔與無邪之動物，為那人類中更純潔無邪的人而犧牲吧﹗
When you kill a beast say to him in your heart:
當你殺一只野獸時，心裡且對它說︰
"By the same power that slays you, I too am slain; and I too shall be consumed.
「殺死你的那個力量，也必同樣殺死我；我自己也同樣終將被消滅。
For the law that delivered you into my hand shall deliver me into a mightier hand.
因為把你交到我手中的法則，同樣會把我交到更有力者的手中。
Your blood and my blood is naught but the sap that feeds the tree of heaven."
你我的血只不過是滋養天堂之樹的汁液。」
And when you crush an apple with your teeth, say to it in your heart:
當你用牙齒咬一個蘋果時，心裡對它說︰
"Your seeds shall live in my body,
「你的種子會在我體內生長，
And the buds of your tomorrow shall blossom in my heart,
你未來的嫩芽會在我心中開花，
And your fragrance shall be my breath,
你的芬芳會成為我的氣息，
And together we shall rejoice through all the seasons."
我們將一同愉悅地度過所有的季節。」
And in the autumn, when you gather the grapes of your vineyards for the winepress,
到了秋天，當你採集葡萄園裡的葡萄以備榨汁時，
say in your heart:
就在你心裡說︰
"I too am a vineyard, and my fruit shall be gathered for the winepress,
「我也是一個葡萄園，我的果實將被採集來榨汁，
And like new wine I shall be kept in eternal vessels."
而我將如新酒一般，被收藏在永恆的酒壺之中。」
And in winter, when you draw the wine, let there be in your heart a song for each cup;
到了冬天，你汲酒而飲時，在你心中為每一杯酒都唱首歌吧；
And let there be in the song a remembrance for the autumn days, and for the vineyard, and for the winepress.
在歌曲中都蘊含著對秋季、葡萄園和榨汁器的懷念吧﹗

5)On Giving 給予

The Prophet(先知)
Kahlil Gibran(哈利勒‧紀伯倫)

5)On Giving 給予

Then said a rich man, Speak to us of Giving.
然後有個富有的人說道︰跟我們談一談給予吧。
And he answered:
他回答說︰
You give but little when you give of your possessions.
付出你們的一小部份財產時，並不算給予；
It is when you give of yourself that you truly give.
只有當你們獻出自己，那才算是真正的給予。
For what are your possessions but things you keep and guard for fear you may need them tomorrow?
因為你們的所有物是否是為了擔憂明日所需而屯積下來的呢？
And tomorrow, what shall tomorrow bring to the over-prudent dog
至於明天，明天又將帶給一只過份謹慎的狗什麼呢？
burying bones in the trackless sand as he follows the pilgrims to the holy city?
它在追隨朝聖者走入聖城的途中，將骨頭埋在無痕的沙石裡了。
And what is fear of need but need itself?
什麼是恐懼於匱乏，豈不就是匱乏本身嗎？
Is not dread of thirst when your well is full, the thirst that is unquenchable?
當你們的井水注滿時，你仍害怕口渴，這渴豈不是永無止盡？
There are those who give little of the much which they have –
有些人擁有很多，卻給予得很少，
and they give it for recognition and their hidden desire makes their gifts unwholesome.
而他們的給予也不過只是為了沽名釣譽，而他們隱藏內心的欲念卻玷污了他們的付出
And there are those who have little and give it all.
又有些人只擁有很少，卻全部給予。
These are the believers in life and the bounty of life, and their coffer is never empty.
他們才是相信生命和生命的獻賞者，他們的錢庫永不空乏。
There are those who give with joy, and that joy is their reward.
有些人以愉悅的心給予，那快樂即是他們的報償。
And there are those who give with pain, and that pain is their baptism.
有些人以痛苦的心給予，那痛苦即是他們應得的洗禮。
And there are those who give and know not pain in giving,
又有些人給予而不覺得給予的痛苦，
nor do they seek joy, nor give with mindfulness of virtue;
也不去尋求其中的快樂，更不懷著道德理念才給予。
They give as in yonder valley the myrtle breathes its fragrance into space.
他們的給予就如山谷之中的長青花，在荒野之中散放著芬芳。
Through the hands of such as these God speaks,
上帝借著這些人的手，表達他的意旨，
and from behind their eyes He smiles upon the earth.
從他們的眼睛後面，他對世界微笑。
It is well to give when asked,
當人們要求而給予，固然是好，
but it is better to give unasked, through understanding;
但在了解需求之後，不待對方提出即給予更好。
And to the open-handed the search for one who shall receive is joy greater than giving
對於那慷慨的人，去尋找誰來接受，比給予本身更快樂。
And is there aught you would withhold?
你還有什麼不捨的東西嗎？
All you have shall some day be given;
你所有的一切，總有一天都得給予；
Therefore give now, that the season of giving may be yours and not your inheritors'.
因此，現下就給予吧，如此讓給予的時機由你擁有，而不是受施的人。
You often say, "I would give, but only to the deserving."
你常說︰「我願給予，但只給予該給予的人。」
The trees in your orchard say not so, nor the flocks in your pasture.
但是你果園裡的樹卻不這樣說，你牧場上的羊群也不這麼說。
They give that they may live, for to withhold is to perish.
他們借著給予而生活，因為不捨得就會喪亡。
Surely he who is worthy to receive his days and his nights is worthy of all else from you.
毫無疑問地，一個值得接受白天和夜晚的人，便值得你給予他其它所有的一切。
And he who has deserved to drink from the ocean of life
有權從生命之洋領飲之人，
deserves to fill his cup from your little stream.
就有權從你的溪流來盛滿他的杯。
And what desert greater shall there be,
是故，敢於領受施予的人，
than that which lies in the courage and the confidence, nay the charity, of receiving?
他們既有勇氣和信心，且不只是寬宏，這豈不是更值得你給予嗎？
And who are you that men should rend their bosom and unveil their pride,
你又憑什麼？他們就該為你袒露胸膛，顯露出他們的矜持，
that you may see their worth naked and their pride unabashed?
以便讓你看清他們真實的價值和他們的尊嚴？
See first that you yourself deserve to be a giver, and an instrument of giving.
首先讓你自己配做施予者及做一個施予的工具吧。
For in truth it is life that gives unto life –
因為事實上，是生命給予了生命──
while you, who deem yourself a giver, are but a witness.
你自以為是個施予者，其實只不過是個見証者罷了。
And you receivers -- and you are all receivers -- assume no weight of gratitude,
至於，你們這些受施者──你們不論施與受都是接受的人──不必因感激而有負擔，
lest you lay a yoke upon yourself and upon him who gives.
以免使自己以及施予的人同樣互有羈絆。
Rather rise together with the giver on his gifts as on wings;
不如憑借施予者的付出，如憑借羽翼一般，與施者一同起飛吧。
For to be overmindful of your debt,
因為過份惦記領受的恩惠，
is to doubt his generosity who has the free-hearted earth for mother, and God for father.
就是懷疑施者的慷慨。而他有著以大地為母，以上帝為父的寬闊心胸。

4)On Children孩子

The Prophet(先知)
Kahlil Gibran(哈利勒‧紀伯倫)

4)On Children孩子

And a woman who held a babe against her bosom said, Speak to us of Children.
接著，有個胸前懷抱著嬰兒的婦人說︰跟我們談談孩子吧。
And he said: Your children are not your children.
他就說︰你的孩子並不是你的孩子。
They are the sons and daughters of Life's longing for itself.
他們是渴望著擁有自我生命的子女。
They come through you but not from you,
他們通過你而誕生，卻不是來自你們。
And though they are with you yet they belong not to you.
他們雖和你在一起，卻不屬於你。
You may give them your love but not your thoughts,
你可以給他們你的愛，卻不能把你的思想附加給他。
For they have their own thoughts.
因為他們有自己的思想。
You may house their bodies but not their souls,
你們可以給他們房子供身體居住，卻不是供他們的靈魂居住，
For their souls dwell in the house of tomorrow,
因為他們的心靈居住在明日之屋裡，
which you cannot visit, not even in your dreams.
那是連在你夢中都無法探訪的地方。
You may strive to be like them, but seek not to make them like you.
你們可以用心模仿他們，但不要企圖要他們模仿你。
For life goes not backward nor tarries with yesterday.
因為生命不能回溯，也不停留在昨日。
You are the bows from which your children as living arrows are sent forth.
你是弓，你們的孩子就是那射出的生命之箭。
The archer sees the mark upon the path of the infinite,
射手瞄準了穹蒼中的箭靶，
and He bends you with His might that His arrows may go swift and far.
而用全力來拉彎你，以使他的箭能射得又快又遠。
Let your bending in the Archer's hand be for gladness;
愉快的彎曲在他的手中吧﹗
For even as He loves the arrow that flies,
因為他愛那飛馳的箭，
so He loves also the bow that is stable.
因此也愛堅固的弓。

3)On Marriage(婚姻)

The Prophet(先知)
Kahlil Gibran(哈利勒‧紀伯倫)

3)On Marriage(婚姻)

Then Almitra spoke again and said,
接著，艾蜜特卡又說︰
And what of Marriage, master?
大師，那麼關於婚姻呢？

And he answered, saying:
他答道︰

You were born together,
你們生而同在，
and together you shall be forevermore.
便將永遠同在。

You shall be together when the white wings of death scatter your days.
當死神的羽翼打散你們的日子時，你們仍將同在。

Aye, you shall be together even in the silent memory of God.
是的，甚至在上帝沉靜的記憶中，你們仍將同在。

But let there be spaces in your togetherness.
但是，在你們密切的結合之中，也保留些許空間吧，

And let the winds of the heavens dance between you.
也好讓天堂的風在你們之間舞動。

Love one another,
你們要彼此相愛，
but make not a bond of love:
卻不要使愛成為束縛。

Let it rather be a moving sea between the shores of your souls.
要讓愛像流動的海水，在你們靈魂的兩岸間奔流。

Fill each other's cup but drink not from one cup.
注滿彼此的酒杯，切莫共飲一杯。

Give one another of your bread
將麵包互相給予對方，
but eat not from the same loaf.
卻不分食同一條麵包。

Sing and dance together and be joyous,
一起歌唱、跳舞，一起歡欣，
but let each one of you be alone,
卻讓對方各有自我，

Even as the strings of a lute are alone
正如琴瑟的弦線，彼此互不侵擾，
though they quiver with the same music.
但又可以奏出同一樂曲。

Give your hearts,
獻出你們的心，
but not into each other's keeping.
但不要將你的心交給對方保管。

For only the hand of Life can contain your hearts.
因為只有生命的手能包容你們的心。

And stand together
你們要站在一起，
yet not too near together:
卻不要彼此太靠近︰

For the pillars of the temple stand apart,
因為聖殿的廊柱，是分開矗立的，

And the oak tree and the cypress grow not in each other's shadow.
橡樹和絲杉樹也不能在彼此的蔭影下成長。

2)On love(愛)

The Prophet(先知)
Kahlil Gibran(哈利勒‧紀伯倫)

2)On Love (愛)

Then said Almitra, Speak to us of Love.
於是，艾蜜特卡說，跟我們談一談愛吧。

And he raised his head and looked upon the people,
他抬起頭看看大家，
and there fell a stillness upon them.
他們便都安靜下來了，
And with a great voice he said:
他以洪亮的聲音說︰

When love beckons to you, follow him,
當愛向你召喚時，追隨它，

Though his ways are hard and steep.
雖然它的道路艱難又崎嶇。

And when his wings enfold you, yield to him,
當它展開雙翼擁向你時，投向它，

Though the sword hidden among his pinions may wound you.
雖然隱藏在它雙翼下的利劍也許會刺傷你。

And when he speaks to you, believe in him.
當它和你談話時，信任它，

Though his voice may shatter your dreams
雖然它的聲音或許會粉碎你的夢，
as the north wind lays waste the garden.
如同北風摧殘花園一般。

For even as love crowns you so shall he crucify you.
因為愛就好像會幫你加冕，它也會將你釘在十字架上。
Even as he is for your growth so is he for your pruning.
即使它會助你成長，也會像修剪花木一般對你。

Even as he ascends to your height
甚至，它會登上你的高度，
and caresses your tenderest branches that quiver in the sun,
愛撫你在陽光中顫動著的嫩枝。

So shall he descend to your roots
相同的它也將降到你的根部，
and shake them in their clinging to the earth.
動搖你緊抓著泥土的根。

Like sheaves of corn he gathers you unto himself.
愛採集你，有如成捆的麥穀。

He threshes you to make you naked.
它剝脫你，使你裸露。

He sifts you to free you from your husks.
它脫去你的外殼，

He grinds you to whiteness.
它研磨你，使你白淨，

He kneads you until you are pliant;
它搓揉你直到柔軟；

And then he assigns you to his sacred fire,
然後再將你放在聖火中烘烤，
that you may become sacred bread for God's sacred feast.
使你變成上帝聖餐中的聖餅。

All these things shall love do unto you
所有這些事，愛都將施加於你，
that you may know the secrets of your heart,
使你能了解你心中的祕密，
and in that knowledge become a fragment of Life's heart.
因而變成「生命」之心的一個碎片。

But if in your fear you would seek only love's peace and love's pleasure.
但如果你在畏懼之中，只想尋求愛的安寧與愉悅，

Then it is better for you that you cover your nakedness
你還不如遮掩著你的裸體，
and pass out of love's threshing-floor,
避開愛的打穀場，

Into the seasonless world where you shall laugh,
走入沒有季節變化的世界，在那裡你會歡笑，
but not all of your laughter, and weep, but not all of your tears.
但卻不是盡情的笑，你會哭泣，卻不會嚎啕大哭。

Love gives naught but itself and takes naught but from itself.
愛所奉獻的只是自己，所取得的也是來自自己。

Love possesses not nor would it be possessed;
愛不佔有，也不被佔有；

For love is sufficient unto love.
因為愛是自給自足的。

When you love you should not say, "God is in my heart,"
當你愛時不要說︰「上帝在我心中。」
but rather, " I am in the heart of God."
而是要說︰「我在上帝的心中。」

And think not you can direct the course of love,
不要以為你能引導愛的路徑，
for love, if it finds you worthy, directs your course.
因為愛如果發現你值得，它就會來指引你的路。

Love has no other desire but to fulfill itself.
除了成全自己，愛沒有別的企求。

But if you love and must needs have desires,
可是，如果你愛，就必須有所求，
let these be your desires:
讓你所願如斯吧﹗

To melt and be like a running brook that sings its melody to the night.
讓自己融化，像一條奔流的小溪，向靜夜唱出它的旋律。

To know the pain of too much tenderness.
去領悟因過多的溫柔而引起的痛苦。

To be wounded by your own understanding of love;
因對愛的了解而受到創痛。

And to bleed willingly and joyfully.
並為愛而心甘情願快樂地流血。

To wake at dawn with a winged heart
在黎明時懷著一顆長了翅膀的心醒來，
and give thanks for another day of loving;
感謝能有另外一天去愛；

To rest at the noon hour and meditate love's ecstasy;
在午時憩息，並靜思愛的狂喜；

To return home at even-tide with gratitude;
在黃昏時刻，帶著感恩的心回家；

And then to sleep with a prayer for the beloved in your heart
然後在入睡前，為你所愛的人祈禱，
and a song of praise upon your lips.
在唇間唱著讚美詩歌。

1)The coming of the ship(船的到來)

The Prophet(先知)
Kahlil Gibran(哈利勒‧紀伯倫)

1)The Coming of the Ship(船的到來)

Almustafa, the chosen and the beloved,
艾瑪斯塔法──上天所眷愛的，
who was a dawn unto his own day,
是他那年代的曙光，
had waited twelve years in the city of Orphalese
他在奧非裡斯城等待了十二年，
for his ship that was to return and bear him back to the isle of his birth.
等著載他返鄉的船，載他回到他誕生的小島。
And in the twelfth year, on the seventh day of Ielool, the month of reaping,
在第十二年，艾伊芳魯──收割月的第七天，
he climbed the hill without the city walls and looked seaward;
他登上城牆外的小山丘，眺望海面，
and he beheld the ship coming with the mist.
遙見他的船在輕霧中忽隱忽現。
Then the gates of his heart were flung open, and his joy flew far over the sea.
他的心情豁然開朗起來，喜悅之情遠飄過大海，
And he closed his eyes and prayed in the silences of his soul.
他閉上雙眼在靈魂的靜默之中祈禱。
But as he descended the hill, a sadness came upon him, and he thought in his heart:
但當他下山，憂愁悄然而至，他心中想著︰
How shall I go in peace and without sorrow?
我怎能平靜離去而不感到有一點憂傷呢？
Nay, not without a wound in the spirit shall I leave this city.
不，離開這城鎮，我豈會不傷痛？
Long were the days of pain I have spent within its walls,
在這城內，我曾度過漫長痛苦的白晝，
and long were the nights of aloneness;
以及捱過了無數孤獨的夜晚。
and who can depart from his pain and his aloneness without regret?
有誰能因為揮別痛苦和孤單而不心傷的呢？
Too many fragments of the spirit have I scattered in these streets,
我曾有太多心靈的碎片散落在這裡的街頭，
and too many are the children of my longing that walk naked among these hills,
在這些山丘之間，有著無數我所鐘愛的孩子赤身踏過的足跡，
and I cannot withdraw from them without a burden and an ache.
我那能無所牽掛的遠離他們，而不感到心痛呢？
It is not a garment I cast off this day,
今天我脫掉的不是一件外衣，
but a skin that I tear with my own hands.
而是用自己的雙手撕下一層皮。
Nor is it a thought I leave behind me,
我留下的不是一個念頭，
but a heart made sweet with hunger and with thirst.
而是一顆因飢渴而變得甜蜜的心。
Yet I cannot tarry longer.
但我再也不能遲疑了。
The sea that calls all things unto her calls me, and I must embark.
召喚一切的大海，正在召喚我，我必須上船啟航了。
For to stay, though the hours burn in the night, is to freeze and crystallize and be bound in a mould.
因為留下來只會被冰凍，結成塊狀，儘管深夜的時光正如火炙。
Fain would I take with me all that is here. But how shall I?
我很想帶走這裡的一切，但我怎麼能夠？
A voice cannot carry the tongue and the lips that gave it wings.
聲音無法帶走那賜予羽翼的舌和唇，
Alone must it seek the ether.
它必須獨自去尋找蒼穹。
And alone and without his nest shall the eagle fly across the sun.
蒼鷹也得獨自離巢，才能飛掠過太陽。
Now when he reached the foot of the hill, he turned again towards the sea,
現下當他到達山麓時，再向海回望，
and he saw his ship approaching the harbour,
他看見他的船航近港口，
and upon her prow the mariners, the men of his own land.
船上的水手，都是故鄉的人。
And his soul cried out to them, and he said:
他的靈魂向他們呼喚，他說︰
Sons of my ancient mother, you riders of the tides,
我祖先的子民們，你們這些弄潮者啊﹗
How often have you sailed in my dreams.
多少次你們船航行入我夢中。
And now you come in my awakening, which is my deeper dream.
這一次你們在我清醒時刻航行而來，那又是我另一個更深遠的夢。
Ready am I to go, and my eagerness with sails full set awaits the wind.
我已準備啟程，我張滿了帆，滿腔熱切，等待風起。
Only another breath will I breathe in this still air,
且讓我再吸一口這裡寧靜的空氣，
only another loving look cast backward,
再一次依戀的回顧。
And then I shall stand among you, a seafarer among seafarers.
然後我將站在你們之間，一個航海者站在許多航海者之間。
And you, vast sea, sleepless mother,
而你，浩瀚的海啊，不寐的母親。
Who alone are peace and freedom to the river and the stream,
對於河流和溪川，唯有你是和平與自由。
Only another winding will this stream make, only another murmur in this glade,
這條小溪只能再蜿蜒一次，在沼地裡再低吟一回。
And then shall I come to you, a boundless drop to a boundless ocean.
然後我便奔向你，有如一滴無痕的水珠落入一片無垠的大海。
And as he walked he saw from afar men and women leaving their fields and their vineyards
當他行走著，他遙見男男女女離開他們的田地和葡萄園，
and hastening towards the city gates.
匆匆走向城門去。
And he heard their voices calling his name,
他聽到人們呼喚他的名字的聲音，
and shouting from field to field telling one another of the coming of the ship.
阡陌間互傳著──他的船來了的資訊。
And he said to himself:
他自言自語著︰
Shall the day of parting be the day of gathering?
離別的日子是否也是相聚的日子？
And shall it be said that my eve was in truth my dawn?
我的黃昏其實也該說是我的黎明？
And what shall I give unto him who has left his plough in midfurrow, or to him who has stopped the wheel of his winepress?
我能給他們什麼？對於這些丟下犁鋤或是把榨酒的機器停下來的人們。
Shall my heart become a tree heavy-laden with fruit that I may gather and give unto them?
我的心可否成為結實累累的樹，好讓我能採集果子分給他們？
And shall my desires flow like a fountain that I may fill their cups?
我的祈望應湧出如泉水，注滿他們的杯？
Am I a harp that the hand of the mighty may touch me,
我是否是一只豎琴，能讓有力的手所撥動？
or a flute that his breath may pass through me?
或是一根蘆笛，能讓他的氣息所穿透？
A seeker of silences am I,
我是個探求寧靜的人，
and what treasure have I found in silences that I may dispense with confidence?
在寧靜中我能找到什麼寶藏，可讓我滿懷自信分贈？
If this is my day of harvest,
假如這是我收成之日，
in what fields have I sowed the seed,
試問我曾在那塊田地裡播種？
and in what unremembered seasons?
那又是在一種什麼樣已被遺忘的季節裡？
If this indeed be the hour in which I lift up my lantern,
假如這確實是我應高舉燈籠的時刻，
it is not my flame that shall burn therein.
其中點燃的該不是我的火焰。
Empty and dark shall I raise my lantern,
我將舉起空寂而黑暗的燈籠。
And the guardian of the night shall fill it with oil and he shall light it also.
夜的守護者將以燈油注滿它並把它點亮。
These things he said in words. But much in his heart remained unsaid.
這些是他說出的話，但他心裡還留下更多話沒有說。
For he himself could not speak his deeper secret.
因為他自己不能說出他更深的祕密。
And when he entered into the city all the people came to meet him,
當他走進城時，所有人都來迎接他，
and they were crying out to him as with one voice.
他們異口同聲呼喚他。
And the elders of the city stood forth and said:
城裡的長者上前說︰
Go not yet away from us.
請你不要從我們身邊離開。
A noontide have you been in our twilight, and your youth has given us dreams to dream.
你曾是我們晦暗時刻的陽光，你的青春曾給了我們織夢的題材。
No stranger are you among us, nor a guest, but our son and our dearly beloved.
你在我們之中並非是陌生人，也非賓客，卻是我們的孩子，我們所鐘愛的。
Suffer not yet our eyes to hunger for your face.
請別讓我們的眼睛因渴望見到你的面容而酸痛。
And the priests and the priestesses said unto him:
男女祭司們對他說︰
Let not the waves of the sea separate us now,
不要讓海洋的波浪阻隔我們，
and the years you have spent in our midst become a memory.
不要讓我們共度的時光變成追憶。
You have walked among us a spirit,
你的性靈與我們同行，
and your shadow has been a light upon our faces.
你的影子宛如照亮我們臉上的光。
Much have we loved you.
我們深愛著你，
But speechless was our love, and with veils has it been veiled.
但我們的愛是含蓄而朦朧的無言之愛。
Yet now it cries aloud unto you,
而今它要向你大聲呼喚，
and would stand revealed before you.
要顯露在你面前。
And ever has it been that love knows not its own depth
從來，愛都不知道有多深，
until the hour of separation.
非要等到別離的時刻。
And others came also and entreated him.
其他的人也來挽留他。
But he answered them not. He only bent his head;
但他都沒有回答，只是低著頭，
and those who stood near saw his tears falling upon his breast.
身旁的人看見他的淚水滴落在胸襟。
And he and the people proceeded towards the great square before the temple.
於是他和人們走向寺廟前的廣場。
And there came out of the sanctuary a woman whose name was Almitra.
聖殿之中走出一位名叫艾蜜特卡的女人，
And she was a seeress.
他是一位女先知。
And he looked upon her with exceeding tenderness,
他非常溫柔的看著她，
for it was she who had first sought and believed in him when he had been but a day in their city.
因為當他才到這個城裡的時候，她是第一個找到他並且相信他的人。
And she hailed him, saying:
她讚頌他說︰
Prophet of God, in quest of the uttermost,
上帝的先知，為了探求極致，
long have you searched the distances for your ship.
你已竭盡所能搜尋你的船很久了。
And now your ship has come, and you must needs go.
現在你的船已到達，你必須得走了。
Deep is your longing for the land of your memories and the dwelling place of your greater desires;
對於你深切渴望著記憶中的園地和你深藏其中偉大的願望，
and our love would not bind you nor our needs hold you.
我們的愛不能束縛你，我們的需要也不能留住你。
Yet this we ask ere you leave us,
然而在你離開我們之前，
that you speak to us and give us of your truth.
對我們說話，把你的真理傳述給我們。
And we will give it unto our children,
我們會把這些話傳給我們的子女，
and they unto their children, and it shall not perish.
而他們會再傳給他們的孩子，真理將永不被消滅。
In your aloneness you have watched with our days,
你在孤獨中觀察我們的生活，
and in your wakefulness you have listened to the weeping and the laughter of our sleep.
你在清醒時聆聽我們夢中的哭泣與歡笑。
Now therefore disclose us to ourselves,
所以，現在請告訴我們，
and tell us all that has been shown you of that which is between birth and death.
那曾顯示給你，關於我們生與死之間一切的問題。
And he answered,
他回答說︰
People of Orphalese,
奧非裡斯城的人們啊﹗
of what can I speak save of that which is even now moving within your souls?
除了此刻仍在你們的靈魂之內游動的事物之外，我還能說些什麼？

Ch1-5(被造世界的創造過程與其成長期間)

第一章 創造原理
Chapter 1 The Principle of Creation

Section 5 The Process of the Creation of the Universe and Its Growing Period
第五節 被造世界的創造過程與其成長期間
5.1 The Process of the Creation of the Universe
（一）被造世界的創造過程
According to the Genesis account of the creation of the universe,
根據創世記一章的記錄，
amidst the primordial state of chaos, void and darkness, God created light.
天地創造是由空虛混沌，淵面黑暗狀態下，創造光開始的，
God next separated the waters under the firmament from the waters above the firmament.
其次將空氣以下的水，與空氣以上的水分開，
He then divided the land from the ocean, created plants, fish, birds and mammals, and finally made humankind.
其次分開陸地與海洋，然後創造植物、魚類、鳥類、哺乳類、人類等，
All of this took a period of six "days."
一共用了六日期間。
From this account, we can surmise that the process of creating the universe took some period of time represented by six days.
從這記錄我們知道，一直到被造世界的創造終了，曾經過六日之時間性過程。
The process of creation recorded in the Bible bears some resemblance to the theory of the origin and formation of the universe as described by modern science.
在此，我們可以知道，記錄於聖經的創造過程，與今日科學家們所研究的宇宙生成過程，幾乎一致的事實。
According to modern science, the universe began as expanding plasma.
按照科學家們的文獻，宇宙最初為氣體狀態，
Out of the chaos and void of space, the heavenly bodies formed and gave light.
在無水時代的混沌與空虛中，形成天體，而有了光
As the molten earth cooled, volcanic eruptions filled the sky with a firmament of water.
並來到降雨之有水時代，形成由水構成的大空，
The land rose and the water fell as rain, creating the continents and oceans.
其次，火山噴出，在水中出現陸地，產生海洋與陸地，
Next, the lower plants and animals came into being.
其次由低等的植物與動物開始，
Then came fish, birds, mammals, and finally humankind, in that order.
順次生成魚類、鳥類、哺乳類、人類等，
The age of the earth is calculated to be several billion years.
並將地球的年齡推算為數十億年。
Considering that the account of the creation of the universe recorded in the Bible thousands of years ago nearly coincides with the findings of modern scientific research,
看到距今數千年前，聖經裡所記錄的天地創造過程，與今日科學家們所研究的結果幾乎一致的事實，
we are reassured that this biblical record must be a revelation from God.
我們可再確認，這記錄一定是神的啟示。
The universe did not suddenly spring forth complete, without regard to the flow of time.
在此，我們明白了宇宙並非脫離時間性而突然生成；
In fact, its origin and development took an enormous length of time.
到其產生為止，乃是需要相當時間的事實。
Therefore, the biblical period of six days for the completion of the universe is not to be reckoned by the number of literal sunrises and sunsets.
因此可以明瞭，天地創造完了的六日，實際上，並非以日出與日沒次數所計算的六日，
It symbolizes six ordered periods of time in the creation process.
乃是表示創造過程的六階段期間。


5.2 The Growing Period for the Creation（二）被造物的成長期間
The fact that it took six days, that is, six time periods,
被造世界的創造完成，花了六日即六階段的事實，
to complete the creation of the universe implies that some period of time was also necessary to complete the creation of each of the individual entities that make up the universe.
正意味著構成被造世界各個性體的完成，亦需要某一程度的期間。
Furthermore, the way the Genesis account reckons each day reveals something about the passage of time required for the creation of an entity.
此外, 創世記一章裡，關於天地創造的記錄，也透露出對個體創造所經過日數之計算方式有其特殊之處,
The account has a unusual way of numbering each day of creation.
由這日數我們也能明白被造物的完成需要某一期間。
When the first day of creation was completed, it states, "There was evening and there was morning, one day.
意即，在首日創造終了時，神說「有晚上，有早晨，這是頭一日」（創一．５）。
One would think that the arrival of the morning after the passage of an evening and a night would be reckoned as the second day, yet it is referred to as the first day.
從晚上經過夜間，到次日早晨，理應為第二日，卻稱為第一日，
The Bible states "one day" to show that a created being must pass through a growing period, symbolized by the night, before it reaches perfection in the morning.
這是因為被造物經過相當於夜間的成長期間，到早晨完成後，
Then, as it greets this new morning, it can step forward and realize its ideal of creation.
才開始出發為了實現創造理想的第一步。
All phenomena occurring in the universe bear fruit only after the lapse of a certain interval of time.
所以，被造世界所發生的一切現象，必須經過某一程度時間後，才出現其結果。
All things are designed to reach completion only after passing through a set growing period.
這是因為被造物皆被創造為須經過一定的成長期間才達到完成。


5.2.1 The Three Ordered Stages of the Growing Period
（１）成長期間秩序的三階段
The universe unfolds and manifests God's original internal nature and original external form based on mathematical principles.
被造世界是把神的本性相與本形狀，按照數理的原則實體展開的。
Hence, we can infer that one aspect of God's nature is mathematical.
在此，我們可以推測，神是持有數理性。
God is the one absolute reality in whom the dual characteristics interact in harmony;
而且，神不僅是絕對者，同時，也是相對的二性性相的中和存在，
therefore, He is a Being of the number three.
因此是三數的存在。
All created beings, having been conceived in the likeness of God, manifest their existence, movement and growth through a course of three stages.
所以，相似於一位神的所有被造物（創一．２７），其存在樣相或運動，以及其成長期間等都經過三數過程出現。

The four position foundation, which is God's purpose of creation,
所以，神創造目的之四位基台，
was to be completed through a three-stage process: the origin in God, the marriage of Adam and Eve, and the multiplication of children.
須經過神、亞當和夏娃、子女的繁殖等三階段過程才能完成。
In order to establish the four position foundation and carry on circular movement, a being must first perform the three-stage origin-division-union action and fulfill the three object purpose, with each position engaged in interaction with the other three.
同時，為了造成四位基台做圓形運動，並通過三點。必須經過正分合三階段的作用，形成三對象目的，
It is like what is needed for something to stand firm: it must be supported by at least three points.
所以，就好像一個物體的固定，最少須三點來支持。
Accordingly, everything reaches perfection by passing through three ordered stages of growth: the formation stage, the growth stage and the completion stage.
所有被造物要完成時，其成長期間即必須經過蘇生期、長成期、完成期等秩序的三階段才能完成。
In the natural world, many things appear in threes.
在自然界有很多以三數出現的例子：
It contains three kingdoms: mineral, plant and animal.
自然界是由動物、植物與礦物等組成；
Matter exists in three states: gas, liquid and solid.
物質以氣體、液體、固體三態存在；
Most plants are composed of three parts: roots, branches or stems, and leaves.
大部份的植物是由根、枝/幹、葉三部份組成；
Animals consist of head, body and limbs.
動物是由頭部、軀體、四肢三部份構成。

There are also many examples of the number three in the Bible.
我們再從聖經裡舉出三數的例子。
Human beings could not fulfill the purpose of their existence because they fell without completing the three stages of the growing period.
因為人未完成成長期間的三階段而陷於墮落，沒有達成創造目的，
Hence, in their renewed efforts to realize their purpose, human beings must pass through these three stages.
所以，為了再度完成此目的，即須要經過這三階段。
In the providence of restoration, God has worked to reclaim the number three,
因此，復歸攝理即展開尋找三數的攝理。
which explains why there are many records in the Bible of the number three and dispensations based on the number three: 在聖經裡，有許多以三數為中心的攝理記錄。
the Trinity (Father, Son and Holy Spirit);
聖父、聖子、聖靈之三位一體；
the three levels of Paradise;
樂園的三層；
the three archangels;
三大天使(路西華、加百列、米迦勒)；
the three levels of Noah's ark;
方舟的三層；
the three flights of the dove from the ark after the flood;
洪水之後，鴿子的三次飛行；
the three offerings of Abraham;
亞伯拉罕的三種供物；
and the three-day journey before the sacrifice of Isaac.
以撒獻祭的三日期間；
At the time of Moses there were: the three-day plague of darkness,
摩西三日期間的黑暗與災禍；
the three days of purification at the start of the Exodus,
出埃及路程三日期間的撒但分立期間；
the three forty-year periods for the journey to Canaan,
迦南復歸的三次四十年期間；
and the three days of purification under Joshua's leadership just prior to crossing the Jordan River.
渡過約但河前約書亞為中心撒但分立的三日期間；
In the life of Jesus we see: three decades of private life followed by three years of public ministry,
耶穌的三十年私生涯與三年的公生涯；
the three wise men from the East who brought three gifts,
三位來自東方帶著寶物的博士；
the three disciples,
三門徒、
the three temptations,
三大試煉；
the three prayers in the garden of Gethsemane,
客西馬尼的三次禱告；
Peter's three denials,
彼得對耶穌的三次否認；
the three hours of darkness at the crucifixion, and Jesus' resurrection after three days in the tomb.
耶穌死後三小時黑暗與三日後復活等


When did the first human ancestors fall?
那麼，人類始祖是何時陷於墮落的呢？
They fell during their growing period, when they were still immature.
他們是在成長期間，即在未完成期間墮落的。
If human beings fell after they had attained perfection,
倘若人是完成後才陷於墮落，
then there would be no basis for belief in the omnipotence of God.
那麼，我們便無法相信神的全能性了，
If human beings fell after they had become perfect embodiments of goodness,
假若人在成為善的完成體後墮落，
then goodness itself would be imperfect.
那麼，善自體就不完全。
Accordingly, we would be forced to conclude that God, as the source of goodness, is also imperfect.
因此，不得不導出善主體的神亦為不完全存在的結論。
It is written in the Book of Genesis that God warned Adam and Eve,
在創世記二章１７節記錄著神對亞當與夏娃警告的聖言，
"Of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall die."
說喫分別善惡樹上的果子必定死。
They had a choice to either ignore God's warning and lose their lives or to heed the warning and live.
他們可以不聽神的警告而死，也可以接受其警告而不死，
The fact that they had the potential either to fall or to become perfect demonstrates that they were still in a state of immaturity.
根據他們有潛在的可能墮落或完全的事實來推論，可知他們確實還處於未完成期。
The universe was designed to reach perfection after a certain growing period, described in the Bible as six days.
萬物世界是被創造為需經過六日期間達到完成，
As one of God's creations, human beings are also bound to this principle.
因此，人既是被造物之一，亦不會脫離此原則。
At what stage of the growing period did the first humans fall?
那麼，人的始祖是在成長期間的哪一階段墮落的呢？
They fell at the top of the growth stage.
是在長成期完成級墮落的。
This can be demonstrated by examining the circumstances surrounding the fall of the first human ancestors and the history of the providence of restoration.
這是人始祖墮落前後的各種事情，與復歸攝理歷史的經緯所證實，
These will be further clarified through a thorough study of this volume.
研究本書墮落論與後編，即可明確地瞭解。

5.2.2 The Realm of Indirect Dominion（２）間接主管圈
During the growing period, all beings in the creation grow by virtue of the autonomy and governance given by God's Principle.
被造物在成長期間，可按照原理自體的主管性或自律性成長。
God, the Author of the Principle, has regard only for the fruits of their growth which are based on the Principle.
因此，神即以原理的主管者臨在，只看被造物按原理成長的結果，
In this way, He governs all things indirectly.
以此方式, 神間接地主管萬物.
We call this growing period the realm of God's indirect dominion or the realm of dominion based on accomplishments through the Principle.
所以，把這期間稱為神的間接主管圈或原理結果主管圈。
All things reach perfection after passing through the growing period (the realm of indirect dominion) by virtue of the autonomy and governance given by God's Principle.
萬物根據原理自體的主管性或自律性，經過成長期間（間接主管圈）而完成。
Human beings, however, are created in such a way that their growth requires the fulfillment of their own portion of responsibility, in addition to the guidance provided by the Principle.
但是，人被創造為不僅按著原理自體的主管性與自律性成長，並須完遂本身的責任分擔，
They must exercise this responsibility in order to pass successfully through the growing period and reach perfection.
為了要經過成長期間而完成, 他們必須完成責任。
We can deduce from God's commandment to Adam and Eve20(Gen. 2:17)CEV|KJ|NI that the first human ancestors were responsible to believe in the Word of God and not eat of the fruit.
意即，根據神的聖言「你喫的日子必定死」（創二．１７），人始祖相信神的聖言，不摘下來喫而完成；
Whether or not they disobeyed God and fell depended not on God, but on themselves.
或者不相信聖言，摘下來喫而陷於墮落，這事並非由神決定，乃在於人本身。
Hence, whether or not human beings attain perfection does not depend only on God's power of creation;
因此，人完成與否，並非只與神的創造能力有關，
it also requires the fulfillment of human responsibility.
也是和人本身的是否完成責任而決定的。
In His capacity as the Creator, God created human beings in such a manner that they can pass through the growing period (the realm of indirect dominion) and attain perfection only when they have completed their own portion of responsibility.
人是被創造為相對於神為創造主的責任分擔，完遂本身的責任分擔，經過整個成長期間（間接主管圈）而完成，
Because God Himself created human beings in this way, He does not interfere with human responsibility.
因為神是以此方式創造了人類, 因此神不干涉人的責任分擔。
God endowed human beings with a portion of responsibility for the following reason.
神賦予人類責任分擔理由如下所述.
By fulfilling their given portion of responsibility, with which even God does not interfere,
為了使人通過完遂神也無法干涉的責任分擔，
human beings are meant to inherit the creative nature of God and participate in God's great work of creation.
是相似於神的創造性，以便使人參與神的創造偉業，
God intends human beings to earn ownership and become worthy to rule over the creation as creators in their own right,21(Gen. 1:28)CEV|KJ|NI just as God governs over them as their Creator.
藉由此，如同創造主神主管人一樣，使人也能持有以創造主立場主管萬物的主人之權限（創一．２８）；
This is the principal difference between human beings and the rest of creation.
這是人與萬物之問最主要的相異處.
Once we fulfill our responsibility, we inherit God's creatorship and attain dominion over all things, including the angels.
一旦我們完成了我們的責任分擔, 就可以繼承神的創造性，而得到對萬物和天使的統治權.
God provides us with a course through the realm of indirect dominion that we may attain this perfection.
神為我們設置了間接主管圈的路程要讓我們通過以達到完全.
We fallen people, who have not yet attained the qualification to rule, must fulfill our responsibility according to the Principle of Restoration.
所以，因陷於墮落而無法持有如此主管性的人，須按照復歸原理，完遂人的責任分擔，
By so doing, we can progress through the realm of indirect dominion and thereby restore our right to rule over all things, including Satan.
藉此, 我們可以通過間接主管圈並復歸主管萬物及撒旦的主管權.
This is the only way we can accomplish the purpose of creation.
這是我們能夠完成創造目的的唯一方法。
God's providence of salvation has been prolonged for so long because the central figures in charge of the providence of restoration repeatedly made mistakes while attempting to fulfill their portions of responsibility, with which even God could not interfere.
神的拯救攝理經過如此漫長的期間被延長，是因為負責復歸攝理的中心人物們，在遂行神也無法干涉其本身責任分擔時，時常反覆失敗的緣故。
No matter how great the saving grace of the cross of Christ,
無論基督十字架救贖的恩賜何等浩大，
the salvation knocking at our door will be for naught unless we fortify our faith, which is our portion of esponsibility.
假若人不樹立其本身責任分擔的信仰，那麼，賜予他們的拯救攝理即不得不歸於無為。
It was God's responsibility to grant the benefit of resurrection through the crucifixion of Jesus,
賜給耶穌十字架的復活惠澤，是神的責任分擔，
but to believe or not to believe is strictly one's own portion of responsibility.22(John 3:16)CEV|KJ|NI; (Eph. 2:8)CEV|KJ|NI; (Rom. 5:1)CEV|KJ|NI
信或不信，這全是人本身的責任分擔（約三．１６，弗二．８，羅五．１）。

5.2.3 The Realm of Direct Dominion（３）直接主管圈

What is the realm of God's direct dominion and what is its purpose?
直接主管圈是什麼？創造它的目的何在？
Human beings abide in the realm of direct dominion when, as subject partner and object partner, they unite in the love of God to form a four position foundation and become one in heart with God.
當某主體與對象以神為中心，合性一體化造成四位基台，與神心情一體，
In this realm they freely and fully share love and beauty according to the will of the subject partner, thus realizing the purpose of goodness.
在直接主管圈中, 他們按照主體的意向完全自由地授受愛與美，完成善的目的，
The realm of direct dominion is the realm of perfection.
因此，直接主管圈即意味著完成圈。
It is essential for the fulfillment of the purpose of creation.
直接主管完全是為了成就創造目的，所以是不可缺少的。

What is the meaning of God's direct dominion over human beings?
那麼，所謂神對人的直接主管，具體地說，是指什麼呢？
Once Adam and Eve had perfected themselves as individuals centered on God, they were to live together as one, forming the four position foundation in their family.
一旦亞當與夏娃以神為中心，達到完成後，即合性一體化，在他們的家庭中造成家庭的四位基台，
Living in oneness with God's Heart, they would have led a life of goodness,
與神的心情成為一體，而過著善生活,
sharing the fullness of love and beauty with Adam as the head of the family.
在以亞當為首的家庭中過完全授受愛與美的生.
In the realm of God's direct dominion, people will intensely experience God's Heart within themselves.
在神的直接主管圈中, 人們將會在自體中強烈地體驗到神的心情,
Hence, they will know His Will and carry it out in their actions.
因此, 他們完全明白神的旨意而在行為中實踐，
Just as every part of the body spontaneously moves in response to the subtle directions of the mind,
如同人的四肢五體自然而然地回應頭腦微妙的指令,
people will spontaneously carry out the Will of God in accord with the deeply felt intentions of His Heart.
人們也將會自然而然地按照內心深刻的感應而實踐神的旨意
In this state of perfect resonance, the purpose of creation is realized.
在如此完美的契合當中, 創造目的即得以實現.

What will the world be like when the natural world abides under the direct dominion of human beings?
人對於萬物世界的直接主管是什麼？
When a fully mature person relates with the diverse things in nature as his object partners,
當一個完全成熟的人將萬物世界立為對象而合性一體化，
they come together to form a four position foundation.
他們結合在一起造成四位基台，
People who are in total resonance with God's Heart will lead the natural world in the free-flowing sharing of love and beauty, and the entire universe will realize goodness.
完全與神的心情契合的人們, 將以完全自由分享愛與美的方式來引導萬物世界, 而整個宇宙將充滿良善
In such a manner, human beings will exercise direct dominion over all things.
以此方式, 人類對萬物行使直接主管權。

Ch1-4(創造本然的價值)

第一章 創造原理
Chapter 1 The Principle of Creation

Section 4 Original Value第四節 創造本然的價值

4.1 The Process and Standard for the Determination of Original Value
（一）創造本然價值的決定與其價值的基準
How is a being's original created value determined?
創造本然的價值如何決定呢？
The value of an entity may be determined by the relationship between its purpose of existence and the desire that a human being has for it.
某一對象持有的價值，將由其對象的存在目的與人主體對它的欲求間之相對關係來決定，
To be more precise, the value of an entity intended at its creation is not fixed as an inherent attribute.
精確地說, 某一個性體的創造本然價值，並非內在於其自體內的絕對物，
Rather, it is established through the mutual relationship between the purpose of the entity according to God's ideal of creation, and people's original desire to treasure it and bring out its true worth.
而是由其個性體，根據神的創造理想，當作某種對象的存在目的，與人主體對它的創造本然價值追求欲之間所結的相對關係而決定。
It finds its true value when it participates as an object partner in a God-centered four position foundation by relating with a person through give and take action and by their union becoming the third object partner to God.
因此，某對象為持有創造本然的價值，即須與人主體做授受作用，合性一體化，成為神的第三對象，造成以神為中心的四位基台。
What sets the standard by which the original value of an entity is determined?
那麼，某個體的創造本然價值的標準是由什麼來決定的呢?
Since its original value is determined when it participates in a four position foundation,
由於創造本然的價值，是某對象與人主體，以神為中心，完成創造本然的四位基台時才被決定的，
and since the center of this four position foundation is God, it is God who sets the standard for its value.
並且由於這四位基台的中心為神，所以，價值的標準亦是由神來設定的。
Since God is absolute, the original value of an object partner determined in relation to this standard set by God must also be absolute.
因為神是絕對的, 所以由神所設定的標準而決定之某對象之創造本然價值，亦必定是絕對的。

Consider a rose; how is its original beauty determined?
舉例而言，如何決定玫瑰花的美呢？
It is determined when the purpose for which God created the flower and the divinely given human desire to appreciate and bring out its beauty are fulfilled together.
那是當神創造花的目的，與神所賜給人對美之創造本然的追求欲合一時而決定的.
To put it another way, an ideal person feels the fullness of joy when his desire to pursue beauty is satisfied by the emotional stimulation that the flower gives him. At that moment, the flower manifests its original beauty.
換言之，立足於神創造理想之人對美的追求欲，藉著經由此花而來的刺激得到滿足，而人感覺完全歡喜時，其創造本然的美才被決定。
The flower's beauty becomes absolute when it achieves its inherent purpose, which is to give complete joy to its subject partner.
如此，以創造目的為中心，當人(主體)從這花感受到完全的歡喜時，這花的美是絕對的。
The human desire to appreciate the beauty of the flower is an instance of the desire to feel aspects of one's own internal nature and external form through an object partner.
人欣賞花的美之欲望，是指人想要經由對象，相對地感覺人本身的性相與形狀之欲望而言。
The moment the flower's purpose for which it was created and the human desire to bring out its value are fulfilled, the subject partner and the object partner enter a state of harmonious oneness.
而此花的創造目的與人欣賞花的美之欲望合一的瞬間，對象與主體即處在渾然一體的狀態。

An entity attains its true value when it and a human being, its subject partner, enter a state of harmonious oneness and form the third object partner to God in the four position foundation.
所以，某存在為了持有創造本然的價值，此存在與相對於它的人主體，即須以神為中心，在渾然一體的狀態下，成為神的第三對象，造成四位基台。
Through this process, the true values of all things are determined absolutely, based on their relationship with the absolute standard of value set by God.
通過這個過程, 所有萬物的真正價, 即在他們與神所設定的價值絕對標準的關係為基礎上而被決定.
Until now, no object partner's value could become absolute;
在過去，沒有任何一個對象的價值是絕對的，
it has remained relative because its relationship with fallen people was not based on God's ideal of creation but was based on satanic purpose and desire.
其價值是相對的，是因為此對象與其相對的墮落人之間所作的授受作用，並非以神的創造理想為中心，乃是以撒但的目的與欲望為中心之緣故。

4.2 Original Emotion, Intellect and Will; and Original Beauty, Truth and Goodness
（二）創造本然的情知意與創造本然的美真善
The human mind has three faculties: emotion, intellect and will.
人的心，在其作用上有情、知、意三種機能。
The human body acts in response to the commands of the mind.
並且，人的肉身感應於其心的命令而行動。
When the body responds to the mind's emotion, intellect and will,
當肉身感應於其心的情知意時，
its actions pursue the values of beauty, truth and goodness respectively.
會分別以追求美、真、善的價值之行動表現出來。
God is the subject partner to the human mind;
神是人心的主體，
hence, He is also the subject partner to human emotion, intellect and will.
所以，神也是情、知、意的主體。
Desiring to realize his original value, a person responds to the perfect emotion, perfect intellect and perfect will of God through his mind, and acts accordingly through his body.
因此，人根據創造本然之價值實現欲，以心感應神本然的情知意並通過肉身而付諸行動，
Thus, he manifests the values of original beauty, original truth and original goodness.
如此, 其行動方可顯示出創造本然美、真、善之價值。


4.3 Love and Beauty, Good and Evil, Righteousness and Unrighteousness
（三）愛與美、善與惡、義與不義
4.3.1 Love and Beauty （１）愛與美
When two entities, discrete manifestations of God's dual characteristics,
由神分立的二性實體，
form a common base and seek to unite as the third object partner to God and establish a four position foundation, they will engage in give and take action.
造成相對基準並為了成為神的第三對象而合性一體化，並建立四位基台，他們將進行授受作用
In accomplishing this, the emotional force that the subject partner gives to the object partner is called love,
在授受作用之中，主體授給對象之情的力，稱為愛；
and the emotional force that the object partner returns to the subject partner is called beauty.
對象給予主體之情的力，稱為美。
The force of love is active, and the stimulation of beauty is passive.
所以，愛的力是主動的，美的刺激是被動的。

In the relationship between God and human beings,
在神與人之間的關係上,
God gives love as the subject partner and human beings return beauty as object partners.
神是愛的主體，人是美的對象；
In the relationship between a man and a woman,
在男女之間的關係上，
the man is the subject partner, giving love, while the woman is the object partner, returning beauty.
男子是給予愛的主體，而女子是回應美的對象；
In the universe, people are the subject partners who give love to the natural world,
在被造世界裡，人是給予萬物世界愛的主體，
and the natural world returns beauty as an object partner.
萬物世界是回報美的對象。
However, when the subject partner and object partner become completely one in harmony,
不過，當主體與對象渾然合為一體時，
love is found within beauty and beauty is found within love.
在美當中可以發現愛，在愛當中也可以發現美。
This is because when a subject partner and object partner become one in a circular movement,
這是因為當主體與對象在圓形運動中合成一體時，
the subject partner sometimes acts as an object partner, and the object partner sometimes acts as a subject partner.
主體可站在對象立場，對象亦可站在主體立場的緣故。
In interpersonal relationships,
就人際關係而言：
the beauty that a subordinate returns in response to the love of a superior is called loyalty,
對於長官的愛，下屬所回應的美，稱為忠；
and the beauty that children return in response to the love of their parents is called filial piety.
對於父母的愛，子女所回應的美，稱為孝；
The beauty that a wife returns in response to the love of her husband is called fidelity.
又對於丈夫的愛，妻子所回應的美，稱為烈。
The purpose of love and beauty is to enable two wholesome beings, springing forth from God,
愛與美的目的，是在於使當作神的實體被分立的兩性，
to establish the four position foundation and realize the purpose of creation.
造成四位基台，進而達成創造目的。
By sharing love and beauty with each other,
通過互相授受愛與美,
they join in harmonious oneness, becoming the third object partner to God.
他們渾然合為一體，成為神的第三對象，


Next, let us investigate the nature of God's love.
其次，我們來思考神愛的本質是什麼？
Had Adam and Eve attained perfection, each becoming a substantial object partner to God resembling one of His dual characteristics, they would have joined as husband and wife and raised children in a godly family.
如果當時亞當與夏娃達到完全, 各自當作神的二性性相而成為神的實體對象, 他們就已經建立屬神的家庭, 成為丈夫與妻子, 並且繁殖子女.
In so doing, they would have experienced three kinds of original love with their three object partners:
parental love, conjugal love and children's love.
藉此, 他們就能體會創造本然三對象的愛: 父母的愛、夫婦的愛、以及子女的愛,
(The love of the first object partner, the love of the second object partner, and the love of the third object partner.)
(第一對象的愛, 第二對象的愛, 第三對象的愛）
Only then would they complete the three object purpose and form the four position foundation.
那時, 他們就能成為完成三對象目的及建立起四位基台.
This would be the fulfillment of their purpose of creation.
而神的創造他們的目的即可完成。
God's love is the subject to the various kinds of love flowing through the four position foundation.
通過四位基台而流動的許多種類的愛之中，主體的愛正是神的愛。
Therefore, God's love is manifested through the various loves of the three object partners.
所以，神的愛是以三對象的愛顯現出來，
God's love is the underlying force which breathes life into the four position foundation.
神的愛是造成四位基台所需要之根本的力。
Accordingly, the four position foundation is the vessel of perfect beauty through which we can receive and enjoy the fullness of God's love.
因此，四位基台是使我們能夠完全領受並體會神的愛之器皿，
It is also the home of perfect joy and the wellspring of goodness.
它也是完全歡喜的本壘和良善的泉源.
Upon this ground, the purpose of creation is complete.
所以是完成創造目的，善的根本基台。

4.3.2 Good and Evil（２）善與惡
An act or the result of an act is considered good when it fulfills God's purpose of creation.
當行為或行為的結果成就神創造目的時, 稱之為善.
This takes place when a subject partner and object partner unite through the harmonious and spirited give and take of love and beauty, become the third object partner to God, and form the four position foundation.
而這樣的善發生於主體與對象不斷地授受愛與美，合性一體化，成為神的第三對象，造成四位基台時.
On the other hand, an act or its result is called evil when it violates God's purpose of creation by forming a four position foundation under the dominion of Satan.
以撒但為中心，造成四位基台，做出與神的創造目的相反的行為，或其行為的結果稱為惡。

For example, when an individual realizes God's first blessing and fulfills his true purpose,
舉例來說，完成神的第一祝福的個性體，當完成創造目的時，
the actions to this end are good and the individual is good.
造就此結果的行為以及此個性體，即稱為善。
These actions involve the free-flowing give and take of love and beauty between the mind and the body so that they unite in the way of God and form the individual four position foundation.
以神為中心，心與體各站在主體與對象的立場，不斷地授受愛與美，合性一體化，造成個人的四位基台，
When Adam and Eve achieve the second blessing by building a family that realizes God's purpose,
當亞當與夏娃建立創造目的完成的家庭，完成神的第二祝福時，
their actions to this end are good and the family they form is good.
他們建立如此家庭的行以及他們的家庭，即稱為善。
These actions include joining as a couple in the way of God through the harmonious and passionate sharing of love and beauty, bearing and raising children,
他們不斷地授受和諧而熱烈的愛與美而在神的愛中結為夫婦，生育子女，
and thus establishing the family four position foundation.
如此, 而建立起家庭的四位基台.
Moreover, when a perfect individual achieves the third blessing,
此外, 當一個個性完成的人完成第三祝福,
the actions to this end are good and all things that he nurtures are good.
造成這個結果的行為以及他所成就的所有事物，稱為善。
By relating with the natural world as his second self and by becoming completely one with it,
藉由把自然萬物當作第二的自我，使其站在對象的立場，並與其合一
a union is formed which becomes the third object partner to God,
就形成了合性體，成為神的第三對象，
thus constructing the four position foundation of dominion.
如此而造成主管的四位基台
Conversely, when a person forms a four position foundation under the bondage of Satan and realizes a purpose contrary to God's three blessings, this act or its result is called evil.
相反地, 以撒但為中心，造成四位基台，從事與神三大祝福目的相反之行為或其行為的結果，稱為惡。

4.3.3 Righteousness and Unrighteousness
（３）義與不義
Righteousness refers to that quality in a person which leads him to pursue goodness and further its purpose.
在成就善目的之過程中，對善目的有助益的生活要素稱為義，
Unrighteousness refers to that quality in a person which leads him to pursue evil and further its satanic purpose.
在成就惡（撒但）目的過程中，助長惡目的的生活要素稱為不義。
A righteous life is absolutely necessary for the attainment of goodness.
所以，為了成就善目的，必須過義的生活.

Ch1-3(創造目的)

第一章 創造原理
Chapter 1 The Principle of Creation

Section 3 The Purpose of Creation第三節 創造目的

3.1 The Purpose of the Creation of the Universe（一）創造被造世界的目的

It is recorded in the Bible that after God completed each day of creation, He saw that it was good.14(Gen. 1:4-31)CEV|KJ|NI
每一被造物創造完了後，神看著是善的，
This suggests that God wanted His creations to be object partners embodying goodness that He might take delight in them.
由此可知道神對自己所創造的被造物，盼望他們成為善的對象。神如此盼望被造物成為善的對象，乃是為了想看著他們而獲得歡喜。
How can the creation give God the greatest joy?
那麼，被造物如何才能成為神最歡喜的？
God created human beings as the final step in creating the universe.
神在創造宇宙的最後一步創造了人類
He created them in His image, in the likeness of His internal nature and external form,
祂以祂的形象，按照自己的性相與形狀而創造了人類,
and gave them sensibility to all feelings and emotions because it was His intention to share joy with them.
讓人類具有喜怒哀樂等各種感性的，因為祂想要和他們分享祂的喜悅。
After their creation, God blessed Adam and Eve:
神創造亞當與夏娃之後，就祝福他們:
Be fruitful and multiply, and fill the earth and subdue it;
要生育，要繁殖，要遍滿地面, 要治理(主管)萬物;
and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earth. -Gen. 1:28CEV|KJ|NI
要管理海中的魚, 空中的飛鳥, 以及地上所有一切的活物
These are the three great blessings:
這就是三大祝福.
to be fruitful (mature and ready to bear fruit),
要人格完全(身心成熟而準備結出果實)
multiply
要繁殖(生育子女)
and have dominion over the creation.
管理/統治所有的創造物. (主管萬物)
Had Adam and Eve obeyed this divine mandate and built the Kingdom of Heaven,
如果那時候亞當和夏娃遵守神的命令並且建設神的王國
there is no doubt that God would have felt the greatest joy as His sons and daughters rejoiced in the world of His ideal.
無疑地, 神就會因為祂的兒子和女兒活在他的理想世界而感受到最大的喜悅.

How can God's three great blessings be fulfilled?
那麼，如何才能完成神的三大祝福呢？
They can be realized only when the four position foundation, which is the fundamental foundation of creation, has been established.
那只有在成就創造之根本基台，即四位基台的基礎上方能完成。
The three great blessings are fulfilled when the whole creation, including human beings, completes the four position foundation with God as the center.
神創造被造世界的目的，是在於以人為首的所有被造物，皆以神為中心來完成四位基台，成就三大祝福This is the Kingdom of Heaven, where ultimate goodness is realized and God feels the greatest joy. This is, in fact, the very purpose for which God created the universe.
造成天國，完成善的目的，如此，神看著這一切來獲得喜悅。

The ultimate purpose of the universe, with human beings at its center, is to return joy to God.
所以，以人為中心的被造世界，其存在目的即在於使神喜悅。
All entities have dual purposes. As was explained earlier, every entity has dual centers of movement,
而一切的存在都是持有雙重目的之聯體。在前文已論及，每一個個體有雙重的運轉的中心.
one of internal nature and another of external form.
一個是性相的, 另一個是形狀的.
These centers pursue corresponding purposes - for the sake of the whole and for the sake of the individual - whose relationship is the same as that between internal nature and external form.
其中心所指向的目的，亦有性相的與形狀的兩種，而且他們之間的關係與性相形狀之間的關係相同。性相的目的是為全體而存在，形狀的目的是為其自體而存在，
These dual purposes relate to each other as cause and result, internal and external, subject partner and object partner.
一切存在的中心，有性相的與形狀的兩種，因此，因此，前者與後者之間，有原因與結果，內與外，主體與對象的關係。
In God's ideal, there cannot be any individual purpose which does not support the whole purpose,
在神的理想中, 不可能有不支持全體目的的個體目的.
nor can there be any whole purpose that does not guarantee the interests of the individual.
也不可能有無法保障個體目的的全體的目的。
The infinite variety of beings in the universe form one vast organic body interwoven by these dual purposes.
因此，森羅萬象的被造物，就是一個以雙重目的互相連結的廣大有機體。

3.2 Good Object Partners for the Joy of God（二）神所歡喜的善對象
To understand more precisely the issues concerning God's purpose of creation, let us first examine how joy is produced.
為了更詳細明瞭關於神創造目的之問題，必須先知道，在何種狀態下，我們才會產生喜悅的問題。
Joy is not produced by an individual alone.
喜悅並非獨自產生的。
Joy arises when we have an object partner in which our internal nature and external form are reflected and developed.
如果有按照自己性相與形狀展開的對象，當能夠從對象而來的刺激，相對地感覺自體的性相與形狀時，才會產生歡喜。
Our object partner helps us to feel our own internal nature and external form through the stimulation it gives.
我們的對象經由給予我們刺激而幫助我們感受到自己的性相與形狀.
This object partner may be intangible or it may be substantial.
這對象可能是無形或實體的
For example, an artist's object partner may be an idea in his mind, or the finished painting or sculpture which
substantiates that idea.
舉一例說，作家的對象可能是他心中的構想，或者是將構想實體化成為繪畫或彫刻等作品,
When he visualizes his idea or beholds his work,
當他把構想化為可見的作品後,
he is stimulated to feel his own internal nature and external form reflected in it and feels joy and satisfaction.
他從對象而來的刺激，相對地感覺自己的性相與形狀時, 而感覺到喜悅和滿意。
When his idea alone is the object partner, it is not as stimulating, nor is the joy that it brings as profound, as that from a finished work.
當構想自體位於對象時，從它來的刺激是非實體的，因此，由它來的歡喜亦不能成為實體的。
This nature of human beings originates in God's nature.
人如此稟性都是源自於神的。
In like manner, God feels the fullness of joy when He is stimulated by His substantial object partners to feel His original internal nature and original external form through them.
我們可知神亦是通過從實體對象來的刺激，相對地感覺本身的本性相與本形狀時，才充滿歡喜。

It was explained earlier that when the Kingdom of Heaven is realized - through the fulfillment of the three great blessings and the establishment of the four position foundation - it becomes the good object partner that gives joy to God.
我們已經說明過, 在四位基台的基礎上，實現基於三大祝福的天國，這就是神感覺歡喜的善對象，。
Let us investigate how the Kingdom becomes God's good object partner.
我們再來思考它如何成為神所歡喜的善對象之問題。
The key to God's first blessing is the perfection of individual character.
神的第一祝福是個性完成。
An individual's mind and body are discrete projections and object partners of God's dual characteristics.
當作神二性性相之對象被分立的心與體，
In order for an individual to perfect his character, he must form a four position foundation within himself whereby his mind and body become one through give and take action with God as their center.
人如果要完成個性，必須經由授受作用，合性一體化，在他自體內，造成以神為中心之個體的四位基台。
Such individuals become the temples of God,15(I Cor. 3:16)CEV|KJ|NIachieve complete oneness with Him,16(John 14:20)CEV|KJ|NI and acquire a divine nature.
這樣的個體，即成為神的殿（林前三．１６），與神成為一體（約十四．２０），因而持有神性，
They experience the Heart of God as if it were their own. Hence, they understand His Will and live fully attuned to it.
他們能體會神的心情就好像神是他們自己一樣. 因此, 他們了解神的旨意，並按照其旨意生活。
When a person abides in the state of individual perfection, he lives as the substantial object partner to his mind.
如此完成個性的人，他會以他的心的實體對象的立場來生活,
Because the center of his mind is God, he also lives as the substantial object partner to God.
因為他的心的中心是神, 所以他也是以神的實體對象的立場來生活。
Both the mind and God rejoice as they experience their internal nature and external form through the stimulation which their object partners give them.
其心與神都將從此實體對象來的刺激，相對地感覺其自體的性相與形狀，因而能充滿歡喜。
Accordingly, when people realize God's first blessing,
當人完成第一祝福時，
they become God's beloved who inspire Him with joy.
即成為令神喜悅的善對象，
Sharing all the feelings of God as their own, they would never commit any sinful acts that would cause God grief.
如此個性完成的人，能夠立即將神的喜怒哀樂當作自己的來感覺，無法做出使神悲哀的犯罪行為，
This means they would never fall.
也就是說他們絕對不會陷於墮落。

God's second blessing was to be fulfilled by Adam and Eve after they had achieved individual perfection as object partners to God, each manifesting an aspect of God's dual characteristics.
神的第二祝福本來是要由當作神的二性性相，各自成為個性完成之實體對象被分立的亞當與夏娃來完成
In order to construct the four position foundation in their family, Adam and Eve should have joined in loving oneness as husband and wife and raised children.
為了要在他們的家庭中建立四位基台, 亞當和夏娃，必須結為夫婦，合性一體化來繁殖子女，
This would have been the fulfillment of the second blessing.
這就是那時將要完成的第二祝福. (但是亞當夏娃卻沒有完成)
A family or society that has formed the four position foundation in line with God's ideal is patterned after the image of a perfect individual.
這神為中心造成四位基台的家庭或社會，將相似於個性完成之一個人的樣貌，
It thus becomes the substantial object partner to the individual who lives in oneness with God,
這是以神為中心之人的實體對象，
and consequently, it also becomes the substantial object partner to God.
同時也必然是神的實體對象。
When each perceives in this family or community the manifestation of his own internal nature and external form.
當每一個個體從家庭或社會，相對地感覺自體的性相與形狀，
the individual feels joy, and likewise God feels joy.
個體感受到喜悅, 同樣地, 神也會感受到喜悅.
When God's second blessing is fulfilled, this family or community also becomes a good object partner giving joy to God.
所以，如果完成神的第二祝福，此家庭或社會亦將成為令神喜悅的善對象。

Before we examine how a person upon attaining the third blessing establishes a good object partner giving joy to God,
在檢視一個完成第三祝福的人是如何成為善對象使神喜悅之前,
we must first investigate the relationship between human beings and the creation from the viewpoint of internal
nature and external form.
我們必須先從性相與形狀的觀點來研究人與萬物世界的關係。
Prior to creating human beings, God created the natural world by expressing partial reflections of the internal nature
and external form He had conceived for human beings.
在創造人以前，神先把未來要創造人的性相與形狀，形象地展開，創造萬物世界。
Consequently, a human being contains within himself the sum total of the essences of all things.
所以，人即成為萬物世界的總合實體相，
This is the reason he is called the microcosm of the cosmos.
將人稱為小宇宙，理由即在此。
When God created living things, He began with creatures of a lower order.
神是從創造低等動物開始, 創造生物,
Over the course of time, He created animals of a higher order with more complex biological functions,
逐漸創造機能複雜的高等動物，
culminating with human beings at the highest level.
最後創造持有最高級機能存在的人。
Therefore, human beings contain all the elements, structures and qualities found in animals.
所以，人具備一切從動物身上可以發現之元素、構造、性質。
For example, human vocal cords are so versatile that they can imitate virtually any animal sound.
例如, 人的聲帶能夠生動地模仿任何動物的聲音。
Because the human body contains all the beautiful curves and lines of the creation,
因為人又具備任何被造物形狀與線條之美，
an artist hones his skills by drawing nude models.
所以畫家把人的裸體當作模特兒鑽研畫法。

Although human beings and plants have different structures and functions,
人與植物相比，其構造與機能雖有差異，
they are similar in that they both are composed of cells.
但皆由細胞組成，這點是相同的。
All the elements, structures and characteristics of plants can be found in human beings.
而人具備所有植物的構造與要素及其素性。
For example, a plant's leaf corresponds to the human lung in appearance and function.
例如，植物的葉，由其樣貌與機能來看，即相當於人的肺；
As leaves absorb carbon dioxide from the atmosphere, the human lung absorbs oxygen.
如同樹葉從大氣中吸收二氧化碳，肺即吸收氧氣；
Branches and stems of plants correspond to the human circulatory system, which distributes nourishment to the entire body; 植物的幹與枝相當於人的心臟，把營養素供給全體；
the xylem and phloem correspond to human arteries and veins.
植物的篩管與導管的形態與機能，就相當於人的動脈與靜脈。
The roots of a plant correspond to the human stomach and intestines, which absorb nutrients.
而植物的根相當於人的胃腸，攝取營養素；
Human beings were fashioned from clay, water and air;
人是以水、土與空氣被創造的，
consequently they contain elements of the mineral kingdom.
所以，也持有礦物質的要素。
Moreover, the earth displays a similarity to the structure of the human body:
此外, 地球也展現出與人體相似的構造。
the earth's crust is covered with plants, its underground waterways exist inside the substrata,
地球具有以植物包覆的地殼，地層內部有地下泉，
and beneath it all lies a molten core surrounded by a rocky mantle.
再其下部有以岩層包覆的熔岩層，
This resembles the structure of the human body,
這與人體構造很相似，
which has skin covered with hair, blood vessels running inside the musculature, and marrow lying deeper still within the bones.
具有胎毛包覆的皮膚，在筋肉內部有血管，在其下面有骨骼，以骨骼包覆的骨髓等。

The meaning of God's third blessing is the perfection of a human being's dominion over the natural world.
神的第三祝福意味著人對萬物世界主管性的完成。
To fulfill this blessing, the four position foundation of dominion must be established centered on God.
人要成就祝福，必須建立以神為中心之主管的四位基台。
Human beings and the natural world, which are the substantial object partners of God at the level of image and symbol respectively, must share love and beauty to become completely one.17(cf. Creation 5.2.3)
作為神的形象實體對象的人與其象徵實體對象的萬物世界，必須互相授受愛與美，合性一體化.
The natural world is an object partner which exhibits human internal nature and external form in diverse ways.
萬物世界是把人的性相與形狀，以實體展開的對象。
Hence, ideal human beings receive stimulation from the world of nature.
所以，以神為中心的人，可從其實體對象之萬物世界獲得的刺激，
Sensing their own internal nature and external form displayed throughout the creation, they feel immense joy.
感覺自體的遍佈於被造世界的性相與形狀而獲得喜悅。
God also delights when He experiences the stimulation of His original internal nature and original external form from the universe;
當神也經驗到由祂的本性狀與本形狀而來的刺激時, 神也會感到喜悅.
this is possible when it becomes His third object partner through the harmonious union of human beings and the natural world.
神是從人與萬物世界合性一體化之神第三對象的被造世界，相對地感覺對而能陶醉於歡喜中。
Therefore, when human beings realize God's third blessing, the entire universe becomes yet another good object partner giving joy to God.
因此, 當人類完成第三祝福，整個宇宙即成為另一個善對象使神歡喜的善對象。
Had God's purpose of creation been realized in this way,
假如神的創造目的就這樣完成的話，
an ideal world without even a trace of sin would have been established on the earth.
那麼就會在在地上實現了連罪的影子都看不到的理想世界，
We call this world the Kingdom of Heaven on earth.
我們將此世界稱為地上天國。
When life in the Kingdom of Heaven on earth comes to a close,
當人在地上天國的生命結束時,
people are to enter the spirit world and naturally enjoy eternal life in the Kingdom of Heaven there.
會自然而然地進入到靈界過天上天國的生活。
Based on the discussion thus far, we can understand that the Kingdom of Heaven resembles a person who has achieved individual perfection, taking after God's original internal nature and external form.
總括上述已說明的一切事實，我們即可明瞭，天國就是相似於按照神本性相與本形狀，完成個性的一個人的世界。
In an individual, the mind's command is transmitted to the whole body through the central nervous system,
causing the body to act with one purpose.
以人為例，心的命令將經過中樞神經，傳達到四肢五體，人體即指向著一個目的，或動或靜，
Likewise, in the Kingdom of Heaven, God's direction will be conveyed to all His children through the True Parents of humankind, guiding everyone to live as one.
同樣地，在天國，神的命令將經過人類的真父母，傳達到所有子女們，全體皆指向一個目的或動或靜。

Ch1-2-4&5(神的遍在性&生理體的繁殖)

第一章 創造原理
Chapter 1 The Principle of Creation

第二節 萬有原力與授受作用及四位基台
Section 2 Universal Prime Energy, Give and Take Action, and the Four Position Foundation

（四）神的遍在性2.4 The Omnipresence of God
如前文所述，我們明白，基於正分合作用，完成三對象目的之四位基台，將以神為中心做球形運動，與神合為一體，
We have learned that the four position foundation, built upon the three object purpose through the origin-division-union action, proceeds in spherical movement around God and becomes one with God.
而成為神能運行的一切存在，或其存在所需之一切力的根本基台。
This is the fundamental foundation for all beings to receive God's governance and be provided with all the powers necessary for life.
然而，在創造目的完成的世界裡，
In a world where God's purpose of creation has been fulfilled,
當作神本性相與本形狀實體的所有個性體，都作如此的球形運動，並將造成神能運行的根本基台。如此，all individual beings embody God's original internal nature and original external form and initiate spherical movements to build the foundation for God's governance.
神將遍在於一切被造物中。
God is thus omnipresent.


（五）生理體的繁殖
2.5 The Multiplication of Life
生理體為了要存續，必須繁殖，
For living things to propagate their kind they must reproduce,
並且其繁殖是由授受作用結果的正分合作用來達成。
and this multiplication takes place through origin-division-union action which is built upon good interactions.
舉例來說，植物是由花的種子產生雄蕊與雌蕊，
For example, in plants, seeds develop into flowers with stamens and pistils;
並由雄蕊與雌蕊的授受作用，再結出種子繁殖。
through pollination they produce their seed and propagate their kind.
在動物界，即由其雄與雌成長後，互相行授受作用，生產繁殖子代。
Male and female animals mature, engage in courtship, mate and bear offspring.
而動植物的一切細胞分裂，也是經過授受作用而引起的。
All cells in animals and plants divide through give and take action.
當體按照心的意願實踐；
When the body acts according to the will of the mind,
體與心做授受作用時，這個個體將過著目的性的生活,
and the mind and body thus engage in give and take action, the individual will live a purposeful life.
而這個個體也將吸引志趣相同的人(同志),
This individual will then attract like-minded people.
當同志間互相活潑地授受，即繁殖更多同志。
As these companions work together productively, their group will grow.
由此方面來看，被造世界可視為由無形神的本性狀與本形相，以創造目的為中心做授受作用，而實體地展開繁殖的。
It may be said that the universe is formed by the multiplication of myriad substantial manifestations of God's original internal nature and original external form through their give and take action in the pursuit of the purpose of creation.

（六）所有存在皆成為二性性相的理由
2.6 The Reason All Beings Are Composed of Dual Characteristics
任何被造物，為了存在都需要某種力，
For any being to exist, energy is required,
而力是唯有經過授受作用才能產生。
and energy can be produced only through give and take action.
然而，任何單獨的被造物，是無法做授受作用的。
However, nothing can reciprocate without a partner.
因此，為了要產生為存在所需的力，
To generate the forces necessary for existence,
任何存在必須以能夠做授受作用的主體與對象之二性性相存在。
a being must contain dual characteristics, a subject partner and an object partner, which can engage in give and take action.
直線上的運動，無法永遠持續，
A movement in a straight line cannot be sustained forever.
所以，任何存在，為了持有永遠性，都必須作回轉運動；
For anything to have an eternal nature it must move in a circle;
對任何一種圓形運動而言, 主體與對象之間的授受作用是必須的。
give and take action between a subject partner and an object partner is necessary for any circular motion.
甚至對神而言也是一樣, 神為了持有永遠性，便以二性性相臨在，
This is true even for God; having dual characteristics allows Him to live eternally.
而神永遠對象的被造物為了持有永遠性，
In order for God's creation to resemble His eternal nature and be His eternal object partner,
也必須以相似於神的二性性相存在，
it likewise must be composed of dual characteristics.
同樣地, 時間也靠著週期性的輪迴來維持永遠性。
Similarly, time maintains its perpetuity through its periodic cycles.

Ch1-2-3(正分合&三對象&四位基台)

第一章 創造原理Chapter 1 The Principle of Creation

第二節 萬有原力與授受作用及四位基台
Section 2 Universal Prime Energy, Give and Take Action, and the Four Position Foundation
2.3 The Four Position Foundation Which Realizes the Three Object Purpose through Origin-Division-Union Action

（三）基於正分合作用完成三對象目的之四位基台
2.3.1 Origin-Division-Union Action（１）正分合作用

由於萬有原力，神自體內的二性性相，如造成相對基準做授受作用，
The process of God's creation begins when the dual characteristics within God form a common base through the prompting of His universal prime energy.
此授受作用的力即引起繁殖作用
As they engage in give and take action, they generate a force which engenders multiplication.
而以神為中心，分立出二性性相的實體對象。
This force projects the dual characteristics into discrete substantial object partners, each relating to God as its center.
此被分立的主體與對象，如再由萬有原力造成相對基準，做授受作用，
These object partners to God then assume the position of subject partner and object partner to each other as they are prompted by the universal prime energy to form a common base and engage in give and take action.
又互相合性一體化，成為神的另一對象。
They then join together in one harmonious union to form a new object partner to God.
如此，以神為正，由祂分立，再合性一體化的作用，稱為正分合作用。
This whole process - in which out of God, the Origin, two entities are separately manifested and reunited in oneness - is called origin-division-union action.


2.3.2 The Three Object Purpose（２）三對象目的
基於正分合作用，以正為中心，被分立成為二性實體對象的主體、對象與其合性體，
As a result of origin-division-union action, four positions are formed: the origin at the center, the subject partner and the object partner (distinct substantial object partners to the origin in the pattern of its dual characteristics), and their union.
各自站在主體的立場，把其餘別者當作對象，造成三對象基準。
Any one of the four positions may assume the position of subject partner and engage the other three as its object partners, forming a communion of three object partners.
而且，彼此之間如果互相授受作用，即是以其主體為中心，各自完成三對象目的。
When each of the four then acts as the subject partner and enters into give and take with the other three revolving around it, they fulfill the three object purpose.

2.3.3 The Four Position Foundation（３）四位基台

基於正分合作用，以正為中心，立為二性實體對象的主體與對象，
When through origin-division-union action, the origin, the subject partner and object partner projected from the origin, 與其合性體各自完成三對象目的，即造成四位基台。
and their union all fulfill the three object purpose, the four position foundation is established.
四位基台為四數的根本，
The four position foundation is the root of the number four.
並且是完成三對象目的之結果，所以，亦是三數的根本。
It is also the root of the number three, because it is the fulfillment of the three object purpose.
同時，四位基台是基於正分合作用，經過神、夫婦、子女三階段完成的, 所以是三階段的根本。
The four position foundation is realized by God, husband and wife, and children; they complete the three stages of origin-division-union action. Hence, the four position foundation is the root of the principle of three stages.
此外, 四位基台以各位格為中心，各有三對象，以完成三對象目的
Furthermore, each of the four positions in the four position foundation takes on three object partners in fulfilling the three object purpose.
總合起來，即成為十二對象，所以亦為十二數的根本。
In total there are twelve object partners; hence, it is the root of the number twelve.
四位基台是完成創造目的之善的根本基台，
The four position foundation is the fundamental foundation of goodness. It is the realization of God's purpose of creation.
是神能運行的一切存在，及其存在所需之一切力的根本基台。
It is the fundamental foundation for the life of all beings, providing all the forces necessary for their existence and enabling God to abide in them.
因此，四位基台就成為神永遠的創造目的。
Therefore, the four position foundation is God's eternal purpose of creation.

2.3.4 The Mode of Existence of the Four Position Foundation（４）四位基台的存在樣相
凡是基於正分合作用，形成三對象目的，並完成四位基台的任何存在，都做圓形或球形運動，
All beings which have completed the four position foundation by fulfilling the three object purpose through origin-division-union action move in circular (elliptical) or spherical paths.
而成為立體性存在。讓我們來察看其理由。
As a result, they exist in three dimensions. Let us now investigate the reason for this.
基於正分合作用，將由神的二性性相分立成為其實體對象的主體與對象。
Through origin-division-union action, the dual characteristics of God are projected to form two distinct and substantial object partners, which interact with each other as subject partner and object partner.
對象與主體相應造成相對基準，則其對象即以主體為中心，互相交換授的力（離心力）與受的力（向心力）做授受作用。
The object partner responds to the subject partner to form a common base and begins give and take action around the subject partner. As they are held in balance by the force of giving (centrifugal) and the force of receiving (centripetal),
主體與對象做授受作用時，對象即以主體為中心回轉，作圓形運動而合性一體化。
the object partner revolves around the subject partner in a circular motion, and thus they become harmonious and unified.
根據同樣原理，其主體成為神的對象，以神為中心回轉，而與神合性一體化，
In the same manner, the subject partner becomes an object partner to God, revolving around God and thus attaining oneness with Him.
並且其對象又與此主體合成一體化，
When the object partner becomes completely one with its subject partner,
這時，此合成體才成為相似於神二性性相的實體對象。
their union can stand before God as a new object partner resembling His dual characteristics.
如此，其對象與其主體合性一體化，才能成為神的對象。
Moreover, the way for any object partner to stand as an object partner before God is by making oneness with its subject partner.
並且，這實體對象的主體與對象，又各由二性性相構成，
In this union of subject partner and object partner, the subject partner and object partner are themselves composed of dual characteristics;
他們亦按授受作用的原理，各自做圓形運動。
these, by the same principle of give and take action, carry on their own circular motions.
由於此實體對象各自不斷做運動的主體與對象之間，又通過授受作用來做圓形運動，
Thus, we see circular motions of give and take action within both the subject partner and object partner,

which are simultaneously engaged in the greater circular motion within their union.
雖然這圓形運動即按照引起這運動的主體與對象自體的特殊運動樣相，有時只在同一平面的軌道運動，
Although there are moments when the two levels of circular motion among subject partners and object partners may happen to have orbits on the same plane,
但一般而論，是以主體為中心，不斷地變化其圓形運動軌道的角度回轉，
in general, because the angle of revolution around the subject partner is constantly changing,
所以，這運動就變成球形運動。
this circular movement becomes a spherical movement.
總之, 完成四位基台的存在都做圓形或球形運動，因此，其存在樣相也總是立體的。
In short, all beings which have completed the four position foundation carry on circular and spherical movement,
and hence their mode of existence always becomes three-dimensional.

讓我們以太陽系為例來說明。
Let us take the solar system as an example.
以太陽為主體的所有行星，都成為太陽的對象，
The planets, standing as object partners to the sun,
每一個行星與它造成相對基準, 藉著離心力與向心力做授受作用，
each form a common base and engage in give and take action with the sun through centripetal and centrifugal forces.
它們都以太陽為中心做公轉的圓形運動。做此圓形運動的太陽與行星，合性一體化而構成太陽系。
Revolving around the sun in elliptical orbits, the sun and planets attain harmony and oneness and form the solar system.
同時, 二性性相複合體的地球也繞著自己的軸線自轉，
At the same time the planet Earth, as a composite body of dual characteristics, rotates on its own axis.
不僅由於太陽或是以太陽為中心的其它行星亦為二性性相的複合體，因此，它們也不斷地自轉。
This is also true of the sun and the rest of the planets; they are in continuous rotation on their own axes, because they too are composite bodies of dual characteristics.
自轉的太陽與行星之間的授受作用所造成之太陽系圓形運動，並非經常在同一平面軌道上回轉，
The orbits caused by give and take action in the solar system do not occupy exactly the same plane.
乃是以太陽為中心，不斷地改變其軌道角度回轉，
Rather, due to the varied angles of their orbits and rotations,
太陽系遂做球形運動而成為立體性存在。
the solar system exhibits spherical motion in three dimensions.
同樣地, 所有天體都做圓形或球形運動而以立體存在著。
Likewise, all heavenly bodies exist in three dimensions by virtue of their circular and spherical movements.
由無數這種天體互相做授受作用，
When the countless heavenly bodies carry on give and take action with each other,
合性一體化而形成的宇宙，
they form one body and thereby give structure to the universe.
當然亦基於同樣原理，行球形運動而成為立體性存在。
The universe exists in three dimensions as, governed by the same principle, its elements engage in spherical movements.
形成原子的電子，與質子造成相對基準，以質子為中心做授受作用時，互相間就引起圓形運動而合性一體化形成原子。
When an electron forms a common base with a proton and engages in give and take action,
it revolves around the proton in a circular motion. Thus, they unite and form an atom (Hydrogen).
質子與電子亦各別由二性性相構成，各自不斷地運動，
The electron and the proton are themselves composed of dual characteristics that cause them to spin in continuous rotation.
所以，質子與電子之間授受作用所造成的圓形運動，亦非僅在同一平面軌道上回轉，而是以質子為中心，不斷地改變其角度回轉，所以，這運動遂成為球形運動。
Therefore, the circular motion arising from the give and take action between the proton and electron is not limited to an orbit on one plane but, by continuously altering its angle of revolution, creates a spherical movement.
原子就是行此球形運動而成立體性存在。
Through spherical movement the atom thus exists in three dimensions.
同樣地, 藉著電力出現在陰陽兩極的磁力線，亦按同樣原理作球形運動。
By the same token, the magnetic force between positive and negative poles causes electrically charged particles to precess in spherical movement.
我們再以人為例來思考。
Let us consider the example of human beings.
倘若體成為心的對象，與心造成相對基準做授受作用，
As the object partner to the mind, the body establishes a common base with the mind and engages in give and take action with it.
那麼，體即以心為中心，做圓形運動而合性一體化。
Figuratively speaking, the body then revolves about the mind and attains complete oneness with it.
假若心成為神的對象，以神為中心回轉，
If and when the mind stands as an object partner before God and revolves around Him,
與神合性一體化，體與心合性一體化，
resonating in oneness with Him, and when the body becomes one with this mind,
那麼，此個體即成為相似於神二性性相的實體對象，
the individual will resemble God's dual characteristics and thus stand as God's embodied object partner.
成為完成創造目的之人。
Thereupon, the person fulfills the purpose of creation.
體與心亦各由二性性相構成，
The mind and body are also each composed of dual characteristics,
其自體各自不斷地做運動，
so they carry on continuous movement within themselves.
所以，體與心之間，授受作用所引起的圓形運動，將以神為中心，不斷改變其角度回轉，而成為球形運動。
Thus, the circular movement produced through the give and take dynamic between mind and body ceaselessly alters the angle of revolution around God and becomes spherical.
完成創造目的之人，就是以神為中心，經常過球形運動生活的立體性存在，
People who have realized the purpose of creation exist as three-dimensional beings who always lead their lives in spherical relationships centered on God.
所以，其結果，連無形世界也可以主管。
This is how they can attain mastery even over the incorporeal world.11(cf. Creation 6.2)
如此，主體與對象授受之平面迴路的圓形運動，再以立體迴路變成球形運動時，
When the circular movement of the subject partner and the object partner on a single plane becomes a spherical movement in a three-dimensional orbit,
創造造化的妙趣即被展開。
the dynamism and creativity of the universe unfolds.
即按其迴路的距離、樣相、狀態、方向、角度或者其各授受力速度的差別等，展現千態萬象的造化美。
Variations in each orbit's distance, shape, state, direction, angle, force and velocity are manifest as the beauty of creation in its infinite variety.
因為一切存在都具備性相與形狀，
Just as all beings have internal nature and external form,
其球形運動亦具有性相與形狀兩面。
there is a type of spherical motion that corresponds to internal nature and a type that corresponds to external form.
其運動的中心亦有性相的中心與形狀的中心。
Likewise, there is a center of motion that corresponds to internal nature and a center that corresponds to external form. 並且，前者與後者之間持有與性相形狀之間相同的關係。
These two centers have the same relationship as that between internal nature and external form.
這球形運動的窮極中心到底是什麼？
What is the ultimate center of all these spherical movements?
當作神二性性相之象徵性實體對象而被創造的被造物，其中心是人；
Human beings are the center of all created things, which are embodied object partners to God's dual characteristics in symbol.
而當作神形象實體對象而被創造的人，其中心為神，
God is the center of human beings, who are created as His embodied object partners in image.
因此，被造世界球形運動之窮極中心為神。
Consequently, the ultimate center of all spherical movements in the universe is God.

讓我們對此事做更具體的考察。
Let us consider this further.
在神所有實體對象所具備的主體與對象之間，
Every object partner to God contains a subject partner and an object partner within itself.
由於對象的中心在於主體，因此，主體與對象之合性體的中心亦應當在於主體。
The center of their relationship is the subject partner, so the center of the union between subject partner and object partner is also the subject partner.
但是，主體的窮極中心為神，因此，其合性體的窮極中心亦應為神。
Since God is the center of the subject partner, He is also the ultimate center of the union.
當神的三對象造成相對基準，
As discussed above, the three substantial object partners to God (subject partner, object partner, union) also form common bases with each other.
並且此三個中心皆以神為中心合一，做授受作用，
As each of the three takes the central position, and becomes one with the others through give and take action with God as their ultimate center,
而完成三對象目的時，四位基台才能完成。
they fulfill the three object purpose and establish the four position foundation.
因此，四位基台的窮極中心為神。
Accordingly, the ultimate center of the four position foundation is God.

如此，稱此完成四位基台的各個被造物為個性真理體。
All things that have established four position foundations in this manner are individual embodiments of truth.
不過，在上面已述及，此個性真理體大別分為形象的個性真理體（人）與象徵的個性真理體（人以外的被造物）。
As mentioned before, individual embodiments of truth are divided broadly into individual embodiments of truth in image (human beings) and individual embodiments of truth in symbol (the rest of the creation).
被造世界是由無數個性真理體所構成的，
The universe is composed of countless individual embodiments of truth,
而由低級的到高級的，作階段性的秩序井然地互相連結。
mutually related to each other in good order from those of the lowest level to those of the highest level.
其中，人是以最高級的個性真理體存在。
Among them all, human beings occupy the highest level.
並且各個性真理體皆做球形運動，
Individual embodiments of truth revolve spherically around each other,
低級的個性真理體將成為更高級個性真理體的對象，
with those of a lower level acting as object partners to those of a higher level.
所以，此對象之球形運動的中心，是比它高一級的並成為其主體的個性真理體。
Thus, the center of any spherical movement is an individual embodiment of truth of a higher level which acts as the subject partner.
如此，無數象徵性個性真理體的中心，是由低級向著更高級逐漸往上連結，
The centers of the countless symbolic individual embodiments of truth are interconnected from the lowest to the highest.
而其最高極的中心，就是形象的個性真理體─人。
The highest centers are human beings, who are individual embodiments of truth in image.

再進一步，詳細地思考此問題。
Let us examine the centrality of human beings.
今日科學認為基本粒子為物質的最低單位，而基本粒子是由能量構成的。
Science holds that elementary particles are the most basic building blocks of matter and explains that they are composed of energy.
在此，假如我們對構成物質世界各階段之個性真理體的存在目的做不同次元的觀察，
Considering the purpose of existence of the individual embodiments of truth that make up the material universe at different levels,
那麼，我們就可以明白，能量是為了形成基本粒子，
we can surmise: energy exists in order to form particles,
基本粒子是為了構成原子，
particles exist to form atoms,
原子是為了構成分子，
atoms to form molecules,
分子是為了形成物質，
molecules to form matter,
一切物質是為了構成宇宙森羅萬象的個體各別存在著。
and matter exists for the creation of all the individual entities in the universe.
同樣地，能量的運動目的為基本粒子，
Likewise, the activity of energy is for the purpose of forming particles,
基本粒子的目的為原子，
the activity of particles is for atoms,
原子的目的為分子，
the activity of atoms is for molecules,
分子的目的為物質，
the activity of molecules is for matter,
一切物質的目的是為了形成宇宙。
and the activity of matter is for the purpose of constructing the universe.
那麼，宇宙是為何而存在？並且其中心為何？
What is the purpose of the universe? What is its center?
對於兩個問題, 除了人, 沒有別的答案。
The answer to both questions is none other than human beings.
這就是為什麼神創造人以後，對人說要主管被造世界（創一．２８）。
This is why God, after creating human beings, commanded them to have dominion over the universe.12(Gen. 1:28)CEV|KJ|NI

倘若被造世界裡，沒有人的存在，這被造世界就好像變成沒有參觀者的博物館。
If there were no people to appreciate the universe, then it could be likened to a museum without any visitors.
博物館內的所有陳列品，只有當有人欣賞、愛好並因為它們而快樂的時候，它們才能獲得被當作歷史性遺物存在的真正的價值.
The articles on display in a museum attain their true value and are cherished as historical relics only when there are people who appreciate, love and take delight in them.
它們(陳列品)與人的關係賦予了它們存在的價值.
Their relationship with human beings gives value to their existence.
倘若沒有人欣賞它們，它們到底有何存在意義？
If there were no one to appreciate them, then what meaning would their existence have?
以人為中心的被造世界，與此情況毫無差別。
The same holds true for the universe, whose lords are human beings.

當有人類討論形成被造物之一切物質的根本與其性格，並且當他們去區別和分類動植物，水陸萬象以及天空中所有的星座時，被造物彼此之間才能互相結合，有合一目的之關係。
The diverse things in creation enter into mutual relationships with a common purpose when human beings discover the source and nature of matter, and when they identify and classify plants and animals of the water, land and air, and all the stars in the sky.
當他們(物質)被人的肉體吸收，變成維持其生理機能的要素，而森羅萬象成為使人建立安樂生活環境所需的材料時, 他們的共同目的就完成了。
Their common purpose is realized when they are assimilated into the human body as elements essential for people to maintain their physiological functions, and when they participate in the construction of a comfortable living environment for people.
這些都是將人當作被造世界之形狀中心時所持有的關係，
In these and other ways, human beings stand as the center of the created universe in terms of its external form.
此外，還有將人當作性相中心時的關係。
In addition, people relate to the universe from their position as the internal center.
倘若稱前者為肉的關係，那麼，後者即為精神的或靈的關係。
While the relationships discussed above are physical relationships, here we consider mental or spiritual relationships.
由物質構成的人，其生理機能能夠完全共鳴於心的情(感情)知(知性)意(意志)，
The human body, though consisting of matter, fully responds physiologically to the emotion, intellect and will of the human mind.
這亦證實物質也具有能與形成物質的性相的情知意共鳴的要素，
This demonstrates that matter has within itself elements which resonate with emotion, intellect and will - elements which constitute the internal nature of matter.
這也就是為什麼，森羅萬象皆成為人類情知意的感應體，雖然其程度各有差別。
This is the reason all things in the universe respond to human emotion, intellect and will, albeit to different degrees.
我們能陶醉於自然界的美，能體驗與其渾然一體的神祕境界，
We become intoxicated with the beauty of the natural world and experience the rapture of mystical union.
我們可以體驗, 這都是因為人是被造物的性相中心之緣故。
We experience this because we are the center of the internal natures of all things in the natural world.
人是如此被當作被造世界的中心而創造的，
Human beings are thus created as the center of the universe,
所以，神與人合性一體化的位置，就成為天宙中心的位置。
and the place where God and human beings become completely one is the center of the cosmos.


我們再從另一方面來討論人是天宙之中心的問題。
Let us discuss from another viewpoint how human beings are the center of the cosmos,
無形與有形兩個世界總稱為天宙，
which is composed of both the spirit world and the physical world.
人就是總合天宙的實體相。
Every human being embodies all the elements in the cosmos.
然而，依照前面所述的，即可知形成天宙的一切被造物皆可分為主體與對象。
Yet, as we discussed earlier, everything in the cosmos can be divided broadly into subject partners and object partners.
當作人類始祖被創造的亞當，一旦完成，他將成為被造物一切存在所具備之主體部份的總和實體相；
Had Adam, the first human ancestor, reached perfection, he would have embodied all the subject elements in the things of creation.
假使夏娃完成了，她將成為被造物一切存在所具備之對象部份的總合實體相。
Had Eve attained perfection, she would have embodied all the object elements in the things of creation.
神是要使人主管被造世界而創造人的，
God created Adam and Eve to have dominion over the natural world.
假使亞當與夏娃一起成長，亞當將當作一切主體的國王完成，夏娃也當作一切對象的皇后完成，
Growing together toward perfection, Adam was to become the king of all the subject elements in creation and Eve was to become the queen of all the object elements.
假如他們當時結成夫婦合為一體，
If they had then become one as husband and wife,
他們當時就會成為由主體與對象構成之被造世界全體的主管中心體。
they would have become the center that could rule the entire universe consisting of subject partners and object partners.

人是當作天宙和動的中心被創造的，
Human beings are created to be the center of harmony of the whole cosmos.
所以，唯有當一切被造物之二性性相實體中心體的亞當與夏娃完成後，結為夫婦，彼此和動成為一體時，被創造為二性性相的全天宙才會產生和動。
If Adam and Eve had attained perfection and united as husband and wife, it would have meant the joining into oneness of the two centers of the dual characteristics of all beings. Had Adam and Eve moved together in harmony and attained oneness, the whole cosmos with its dual characteristics would have danced in harmony.
而亞當與夏娃以完成的夫婦合成一體的位置，正是給予愛之主體的神與回報美之對象的人一體化之處，
The place where Adam and Eve become perfectly one in heart and body as husband and wife is also the place where God, the subject partner giving love, and human beings, the object partners returning beauty, become united.
這就是完成創造目的之善的中心位置。
This is the center of goodness where the purpose of creation is fulfilled.
在此，父母立場的神才能臨在於當作子女完成的人，得以永遠安息。
Here God, our Parent, draws near and abides within His perfected children and rests peacefully for eternity.
這善的中心是神永遠之愛的對象，所以，神將由此感受到永恒喜悅的刺激。
This center of goodness is the object partner to God's eternal love, where God can be stimulated with joy for eternity.
這是實體完成神的聖言的地方.
This is the place where the Word of God is incarnated and brought to fulfillment.
是真理的中心，亦成為引導所有人指向創造目的之本心的中心。
It is the center of truth and the center of the original mind which guides us to pursue the purpose of creation.
總結來說, 被造世界將以完成的人，以神為中心結為夫婦，所造成的四位基台為中心，作合目的之球形運動。
Consequently, the entire universe will perform a spherical movement with a unified purpose when it is founded on the four position foundation established by a perfected man and woman who join as husband and wife centered on God.
悲慘的是, 被造世界因人陷於墮落而喪失此中心，
Tragically, the universe lost its center when human beings fell.
這就是為什麼保羅感嘆說: 萬物亦切望等候神的眾子.（羅八．１９～２２）。
This is why St. Paul wrote that the creation has been groaning in travail while longing for the children of God.13(Rom. 8:19-22)CEV|KJ|NI
也就是說, 萬物等待著復歸創造本然的人們顯出來，成為他們的中心
Creation awaits the people who have restored their original nature to appear and become its center.