Guarding the Mind and the Heart
守護心靈與思想
1. One Must Guard His Heart from Evil Thoughts More Than His Senses from Harmful Objects
1.比起感官不受有害物體的傷害，人們更應保護自己的心靈不受邪惡思想的傷害
Have you learned how to guard your external senses? Have you learned to guard also the internal and common sense of the imagination? Learn now also how to guard your heart from evil passions and thoughts.
你學會如何保護你的外在感官了嗎？你學會如何保護你的外在感官嗎？現在也學習如何保護你的心，遠離邪惡的激情和思想。
The heart is the mystical and hidden chamber of the mind or, in other words, the soul, as we said in the beginning. For, as St. Syngletike said, a ship can sink for two reasons: externally by the waves of the sea, or internally by the failure of the pumps.
正如我們在開頭所說的那樣，心是心靈神秘而隱密的房間，換句話說，也就是靈魂。正如聖桑格萊蒂克所說，一艘船沈沒有兩種原因：外部原因是海浪，內部原因是水泵失靈。
Thus the soul, too, can be harmed from without through physical things and from within through evil thoughts and desires that rise up in the heart.
因此，靈魂也會受到傷害，外在的傷害來自物質，內在的傷害來自於心中升起的邪惡念頭和慾望。
This is the reason we must guard our senses from hedonistic and harmful objects, as well as our heart from evil thoughts and passions. It is therefore necessary to be vigilant and to guard both, for both of these may become our downfall.
正因如此，我們必須保護自己的感官不受享樂主義和有害物品的侵擾，也必須保護自己的心靈不受邪惡思想和激情的侵擾。因此，我們必須提高警惕，同時防範這兩方面，因為這兩方面都可能成為我們的禍根。
However, one must be more vigilant to guard his heart from evil thoughts and passions than to guard his senses from external harmful influences.
然而，與保護感官不受外界有害影響相比，人們必須更加警覺地保護自己的內心不受邪惡思想和激情的影響。
For if we neglect our evil thoughts, they will become our downfall and perdition, much like the ship that suddenly finds itself sinking at a time of calm seas when the sailors are sleeping, because they neglected to man the pumps.
因為如果我們忽視了自己的惡念，它們就會成為我們的垮台和滅亡，就像一艘船在風平浪靜的時候突然發現自己沉沒了，而此時水手們都在睡覺，因為他們忽視了水泵。
We must therefore keep in mind that as the center of a wagon wheel has a certain number of spokes going out to the circumference of the circle and returning to the center where they meet, so also is the heart of man like a center where all the senses, all the powers of the body' and all the activities of the soul are united.
因此，我們必須牢記，就像車輪的中心有一定數量的輻條，這些輻條向圓週延伸，然後回到它們交匯的中心一樣，人的心臟也像一個中心，在這裡，所有的感官、身體的所有力量和靈魂的所有活動都結合在一起。
The heart is a center that has three aspects: It is a natural, a supernatural, and a para-natural center.
心臟是一個中心，有三個面向：它是自然中心、超自然中心和準自然中心。
你學會如何保護你的外在感官了嗎？你學會如何保護你的外在感官嗎？現在也學習如何保護你的心，遠離邪惡的激情和思想。
The heart is the mystical and hidden chamber of the mind or, in other words, the soul, as we said in the beginning. For, as St. Syngletike said, a ship can sink for two reasons: externally by the waves of the sea, or internally by the failure of the pumps.
正如我們在開頭所說的那樣，心是心靈神秘而隱密的房間，換句話說，也就是靈魂。正如聖桑格萊蒂克所說，一艘船沈沒有兩種原因：外部原因是海浪，內部原因是水泵失靈。
Thus the soul, too, can be harmed from without through physical things and from within through evil thoughts and desires that rise up in the heart.
因此，靈魂也會受到傷害，外在的傷害來自物質，內在的傷害來自於心中升起的邪惡念頭和慾望。
This is the reason we must guard our senses from hedonistic and harmful objects, as well as our heart from evil thoughts and passions. It is therefore necessary to be vigilant and to guard both, for both of these may become our downfall.
正因如此，我們必須保護自己的感官不受享樂主義和有害物品的侵擾，也必須保護自己的心靈不受邪惡思想和激情的侵擾。因此，我們必須提高警惕，同時防範這兩方面，因為這兩方面都可能成為我們的禍根。
However, one must be more vigilant to guard his heart from evil thoughts and passions than to guard his senses from external harmful influences.
然而，與保護感官不受外界有害影響相比，人們必須更加警覺地保護自己的內心不受邪惡思想和激情的影響。
For if we neglect our evil thoughts, they will become our downfall and perdition, much like the ship that suddenly finds itself sinking at a time of calm seas when the sailors are sleeping, because they neglected to man the pumps.
因為如果我們忽視了自己的惡念，它們就會成為我們的垮台和滅亡，就像一艘船在風平浪靜的時候突然發現自己沉沒了，而此時水手們都在睡覺，因為他們忽視了水泵。
We must therefore keep in mind that as the center of a wagon wheel has a certain number of spokes going out to the circumference of the circle and returning to the center where they meet, so also is the heart of man like a center where all the senses, all the powers of the body' and all the activities of the soul are united.
因此，我們必須牢記，就像車輪的中心有一定數量的輻條，這些輻條向圓週延伸，然後回到它們交匯的中心一樣，人的心臟也像一個中心，在這裡，所有的感官、身體的所有力量和靈魂的所有活動都結合在一起。
The heart is a center that has three aspects: It is a natural, a supernatural, and a para-natural center.
心臟是一個中心，有三個面向：它是自然中心、超自然中心和準自然中心。
2. Heart is a Natural Center, and the Essence of the Soul is found in the Heart
2.心是自然的中心，靈魂的本質存在於心中
The heart is a natural center.
心臟是天然的中心。
Of all the members of the body, it is the heart that is fashioned first. St. Basil said: "In the creation of animals the heart is the first to be founded by nature in accordance with the animal that must be analogous to it" [See note 1.]. Thus the physicians too are of the common opinion that the heart lies at the center of the chest with a slight inclination toward the left side.
在身體的所有肢體中，心臟會先成形。聖巴西爾說：「在創造動物的過程中，心臟是最先由大自然根據與之相似的動物而創造出來的"[見註 1.]。因此，醫生也普遍認為，心臟位於胸部中央，略微偏向左側。
Thus we can say that the heart, because of the sense itself and the central place where it is found, holds a key position in relation to the whole body. For this reason it is not
因此，我們可以說，由於感官本身及其所在的中心位置，心臟在整個身體中佔據關鍵位置。因此，它不是
only the first to be created of all the members, but it is also the last of the organs to die. The heart is the seat, the root, the beginning, and the source of all the physical energies of the bodygeneration, nurture, growth, life, sensation, emotion, desire, and the others.
心臟不僅是所有器官中最先產生的器官，也是最後死亡的器官。心臟是人體所有生理能量--生成、孕育、生長、生命、感覺、情緒、慾望和其他能量--的所在地、根源、開端和源頭。
Also the heart is the center of all the natural energies of the soul—thought, reason, and will.
同時，心臟也是靈魂所有自然能量--思想、理智和意志--的中心。
Therefore the essence of the soul as the inner form of the body may not be contained as if in a vessel, since it is bodiless; and yet the soul, as in an organ or carriage, is found at the very core of the heart and at the very core of the most sincere and most pure spirit that intercedes between the body and the mind.
因此，靈魂的本質作為身體的內在形式，不可能像容納在一個容器中那樣被容納，因為它是無體的；然而，靈魂就像容納在一個器官或車廂中一樣，存在於心臟的最核心處，存在於在身體和心靈之間進行交涉的最真誠、最純潔的精神的最核心處。
Thus the essence and the power of the mind, that is the soul, is not found in the brain as an organ.
因此，思想的本質和力量，也就是靈魂，並不存在於作為器官的大腦中。
Only the energy of the mind is found in the brain, as we said at first, (and never mind the newer physicists and metaphysicists who argue that the essence of the soul is found in the brain).
正如我們一開始所說的那樣，只有心靈的能量存在於大腦中，（不要理會那些認為靈魂的本質存在於大腦中的新物理學家和形而上學家）。
To say this is the same as to say that the soul of growth is not originally in the root of the tree but in the branch and the fruit. The teaching of Sacred Scripture and the holy Fathers is truer than the teaching of men.
這等於說，生長的靈魂原本不在樹根，而在樹枝和果實。聖經和教父的教導比人的教導更真實。
心臟是天然的中心。
Of all the members of the body, it is the heart that is fashioned first. St. Basil said: "In the creation of animals the heart is the first to be founded by nature in accordance with the animal that must be analogous to it" [See note 1.]. Thus the physicians too are of the common opinion that the heart lies at the center of the chest with a slight inclination toward the left side.
在身體的所有肢體中，心臟會先成形。聖巴西爾說：「在創造動物的過程中，心臟是最先由大自然根據與之相似的動物而創造出來的"[見註 1.]。因此，醫生也普遍認為，心臟位於胸部中央，略微偏向左側。
Thus we can say that the heart, because of the sense itself and the central place where it is found, holds a key position in relation to the whole body. For this reason it is not
因此，我們可以說，由於感官本身及其所在的中心位置，心臟在整個身體中佔據關鍵位置。因此，它不是
only the first to be created of all the members, but it is also the last of the organs to die. The heart is the seat, the root, the beginning, and the source of all the physical energies of the bodygeneration, nurture, growth, life, sensation, emotion, desire, and the others.
心臟不僅是所有器官中最先產生的器官，也是最後死亡的器官。心臟是人體所有生理能量--生成、孕育、生長、生命、感覺、情緒、慾望和其他能量--的所在地、根源、開端和源頭。
Also the heart is the center of all the natural energies of the soul—thought, reason, and will.
同時，心臟也是靈魂所有自然能量--思想、理智和意志--的中心。
Therefore the essence of the soul as the inner form of the body may not be contained as if in a vessel, since it is bodiless; and yet the soul, as in an organ or carriage, is found at the very core of the heart and at the very core of the most sincere and most pure spirit that intercedes between the body and the mind.
因此，靈魂的本質作為身體的內在形式，不可能像容納在一個容器中那樣被容納，因為它是無體的；然而，靈魂就像容納在一個器官或車廂中一樣，存在於心臟的最核心處，存在於在身體和心靈之間進行交涉的最真誠、最純潔的精神的最核心處。
Thus the essence and the power of the mind, that is the soul, is not found in the brain as an organ.
因此，思想的本質和力量，也就是靈魂，並不存在於作為器官的大腦中。
Only the energy of the mind is found in the brain, as we said at first, (and never mind the newer physicists and metaphysicists who argue that the essence of the soul is found in the brain).
正如我們一開始所說的那樣，只有心靈的能量存在於大腦中，（不要理會那些認為靈魂的本質存在於大腦中的新物理學家和形而上學家）。
To say this is the same as to say that the soul of growth is not originally in the root of the tree but in the branch and the fruit. The teaching of Sacred Scripture and the holy Fathers is truer than the teaching of men.
這等於說，生長的靈魂原本不在樹根，而在樹枝和果實。聖經和教父的教導比人的教導更真實。
One of the newer moral philosophers has expressed excellently this position of the heart: The heart as the first of the organs and root of life is also the organ of desire and the interpreter of passions and emotions, because of its marvelous activities.
一位較新的道德哲學家出色地表達了心的這一地位：心臟作為第一個器官和生命之根，同時也是慾望的器官和激情與情感的詮釋者，因為它有奇妙的活動。
The ocean has received from nature a moderate and appropriate flow, called high and low tide. providing a rest for the ocean as it flows back and forth, like a baby in a cradle.
海洋從大自然中獲得了適度和適當的流動，即漲潮和退潮。當海洋像搖籃中的嬰兒一樣來回流動時，它為海洋提供了一個休息的場所。
But if this ocean is blown by the cold north wind or by the warm south wind, it is no longer contained within itself, but comes and goes, sometimes rising high toward heaven and sometimes lowering itself to the abyss.
但是，如果這片海洋被寒冷的北風或溫暖的南風吹拂，它就不再被自己所容納，而是來來去去，時而高高升起，朝向天堂，時而低落到深淵。
The same divine providence has given to the heart a sort of perpetual and physical motion appropriate to the nature of man that is extended and contracted by innumerable measures to interchange the breathing and to distribute the vital spirits to the whole body.
同樣的神意賦予心臟一種適合人的本性的永恆的物理運動，它透過無數的措施延伸和收縮，以交換呼吸，並將生命的靈氣分配到全身。
Now, if the heart is troubled by the winds of passions, then by a paradoxical extension or contraction, changing the analogy of physical movement, it changes the emotions. The changes of the heart are as many as are the passions.
現在，如果心被激情之風所困擾，那麼透過矛盾的延伸或收縮，改變身體運動的類比，它就會改變情緒。心的變化與激情的變化一樣多。
It is obvious that the soul is moved first by thought and then the heart by the soul. The first is a physical movement, the second a moral one.
很明顯，靈魂首先被思想所感動，然後心靈被靈魂所感動。前者是身體運動，後者是道德運動。
It would be a most desirable sight to be able to look through a crystal and to see through the chest the movements of the heart as we see those of a clock. If the understanding accepts some subject as lovable, the heart as a whole extends itself and rushes forward to receive it.
如果能夠透過水晶，透過胸腔看到心臟的移動，就像我們看到時鐘的運動一樣，那將是最令人嚮往的景象。如果理解力接受了某個可愛的主題，整個心就會伸展開來，衝向前去接受它。
But if a subject is hated, the heart again is all contracted, drawn back, and appears to be going away. In utter joy the heart rejoices and jumps. In sadness and grief, the heart is withdrawn and apparently closed. In anger the heart is agitated and pumps the blood quickly.
但如果憎恨一個主題，心就會再次收縮、後退，似乎要離開。在極度喜悅時，心會歡欣雀躍。在悲傷和憂愁時，心會退縮，顯然是封閉的。憤怒時，心臟激動，血液快速流動。
In fear, it is choked, struggling, and trembling. The smallest part of the ship is the rudder, but every small movement of the rudder causes the whole ship to turn on a wide circle left or right. Similarly
在恐懼中，它窒息、掙扎、顫抖。船的最小部分是舵，但舵的每一個微小動作都會導致整艘船向左或向右轉過一個大圈。同樣
every small movement of the heart, situated at the center, can cause great movements throughout the periphery of the human body: those sweet smiles and tight embraces which one does in answer to a beloved friend; the expression of abhorrence and turning away from something that is undesirable and abominable; the clapping of hands and the jumping up and down when one is pleased; the expression of sighs and laments when one is grieved; the burning sensation in the face; the turning of the eyes and the biting of the teeth in anger; the cold paleness and the terror of fear-all of these are external results of the internal movements of the heart: small at the center but great at the outer perimeter.
位於中心的心臟的每一個微小動作，都會引起人體外圍的巨大變化：對摯愛的朋友報以甜美的微笑和緊緊的擁抱；對不可取和可憎的事物表示憎惡並轉過身去；高興時拍手叫好和上躥下跳；悲傷時表示嘆息和哀傷；臉上的灼熱感；憤怒時轉動眼睛和咬牙切齒；冷酷的蒼白和恐懼的驚恐--所有這些都是心的內部運動所產生的外部結果：中心小，外圍大。
一位較新的道德哲學家出色地表達了心的這一地位：心臟作為第一個器官和生命之根，同時也是慾望的器官和激情與情感的詮釋者，因為它有奇妙的活動。
The ocean has received from nature a moderate and appropriate flow, called high and low tide. providing a rest for the ocean as it flows back and forth, like a baby in a cradle.
海洋從大自然中獲得了適度和適當的流動，即漲潮和退潮。當海洋像搖籃中的嬰兒一樣來回流動時，它為海洋提供了一個休息的場所。
But if this ocean is blown by the cold north wind or by the warm south wind, it is no longer contained within itself, but comes and goes, sometimes rising high toward heaven and sometimes lowering itself to the abyss.
但是，如果這片海洋被寒冷的北風或溫暖的南風吹拂，它就不再被自己所容納，而是來來去去，時而高高升起，朝向天堂，時而低落到深淵。
The same divine providence has given to the heart a sort of perpetual and physical motion appropriate to the nature of man that is extended and contracted by innumerable measures to interchange the breathing and to distribute the vital spirits to the whole body.
同樣的神意賦予心臟一種適合人的本性的永恆的物理運動，它透過無數的措施延伸和收縮，以交換呼吸，並將生命的靈氣分配到全身。
Now, if the heart is troubled by the winds of passions, then by a paradoxical extension or contraction, changing the analogy of physical movement, it changes the emotions. The changes of the heart are as many as are the passions.
現在，如果心被激情之風所困擾，那麼透過矛盾的延伸或收縮，改變身體運動的類比，它就會改變情緒。心的變化與激情的變化一樣多。
It is obvious that the soul is moved first by thought and then the heart by the soul. The first is a physical movement, the second a moral one.
很明顯，靈魂首先被思想所感動，然後心靈被靈魂所感動。前者是身體運動，後者是道德運動。
It would be a most desirable sight to be able to look through a crystal and to see through the chest the movements of the heart as we see those of a clock. If the understanding accepts some subject as lovable, the heart as a whole extends itself and rushes forward to receive it.
如果能夠透過水晶，透過胸腔看到心臟的移動，就像我們看到時鐘的運動一樣，那將是最令人嚮往的景象。如果理解力接受了某個可愛的主題，整個心就會伸展開來，衝向前去接受它。
But if a subject is hated, the heart again is all contracted, drawn back, and appears to be going away. In utter joy the heart rejoices and jumps. In sadness and grief, the heart is withdrawn and apparently closed. In anger the heart is agitated and pumps the blood quickly.
但如果憎恨一個主題，心就會再次收縮、後退，似乎要離開。在極度喜悅時，心會歡欣雀躍。在悲傷和憂愁時，心會退縮，顯然是封閉的。憤怒時，心臟激動，血液快速流動。
In fear, it is choked, struggling, and trembling. The smallest part of the ship is the rudder, but every small movement of the rudder causes the whole ship to turn on a wide circle left or right. Similarly
在恐懼中，它窒息、掙扎、顫抖。船的最小部分是舵，但舵的每一個微小動作都會導致整艘船向左或向右轉過一個大圈。同樣
every small movement of the heart, situated at the center, can cause great movements throughout the periphery of the human body: those sweet smiles and tight embraces which one does in answer to a beloved friend; the expression of abhorrence and turning away from something that is undesirable and abominable; the clapping of hands and the jumping up and down when one is pleased; the expression of sighs and laments when one is grieved; the burning sensation in the face; the turning of the eyes and the biting of the teeth in anger; the cold paleness and the terror of fear-all of these are external results of the internal movements of the heart: small at the center but great at the outer perimeter.
位於中心的心臟的每一個微小動作，都會引起人體外圍的巨大變化：對摯愛的朋友報以甜美的微笑和緊緊的擁抱；對不可取和可憎的事物表示憎惡並轉過身去；高興時拍手叫好和上躥下跳；悲傷時表示嘆息和哀傷；臉上的灼熱感；憤怒時轉動眼睛和咬牙切齒；冷酷的蒼白和恐懼的驚恐--所有這些都是心的內部運動所產生的外部結果：中心小，外圍大。
3. The Heart Is a Supernatural Center
3.心是超自然的中心
The heart is also a supernatural center. The supernatural grace of God which we have received through holy baptism is found in the heart-its seat and throne. Sacred Scripture is the first witness of this. For the Lord has said: "The kingdom of God is within you" (Lk 17:11).
心臟也是一個超自然的中心。我們透過聖洗所獲得的上帝超自然的恩典就在心上--它的位置和寶座。聖經是這一點的首要見證。因為主說"神的國就在你們心裡"（路 17:11）。
St. Paul said: "God's love has been poured into our hearts through the Holy Spirit which has been given to us" (Rom 5:5). Again he said: "God has sent the Spirit of his Son into our hearts, crying, 'Abba.' Father!' " (Gal 4:6).
聖保祿說「上帝的愛藉著賜給我們的聖靈澆灌在我們心裡」（羅 5:5）。他還說「上帝差遣祂兒子的靈進入我們心裡，喊著『阿爸。父啊！』」（加 4:6）。 "（加 4:6）。
Elsewhere he said: "That according to the riches of his glory he may grant you to be strengthened with might through his Spirit in the inner man, and that Christ may dwell in your hearts through faith" (Eph 3:16). The holy Fathers agree with the Holy Scripture.
他在其他地方說他說：「願他照自己豐盛的榮耀，藉著他的聖靈，使你們心裡剛強起來，叫基督因你們的信，住在你們心裡」（弗 3:16）。教父們同意聖經的觀點。
St. Macarios said: "The heart affects the whole organism, and as soon as grace enters the place of the heart, it rules over all the members and the thoughts, for the mind and all the thoughts of the soul are there.
聖馬卡里奧斯說"心臟影響整個機體，一旦恩典進入心臟的位置，它就會支配所有的肢體和思想，因為心靈和靈魂的所有思想都在那裡。
"2 St. Isaac wrote: "If you are pure, behold heaven is within you; and you will see in yourself the angels and their light and their Master with them." Elsewhere St. Isaac wrote: "Seek to enter into your inner chamber and you will see the heavenly chamber, they are one and the same.
"2聖以撒寫道："如果你是純潔的，天堂就在你裡面；你會在自己身上看到天使和他們的光芒，以及他們的主人。聖以撒在其他地方寫道：『尋求進入你的內室，你將看到天堂的內室，它們是一體的。
"
"
But at the hour of our rebirth in holy baptism, the devil is banished from our soul while grace enters."5 St. Gregory Palamas, interpreting a saying of St. Macarios: "It is necessary to look there to see if the grace of the Spirit has written any laws," asked, "Where is there?" And he answered: "In the leading organ, in the throne of grace where the mind and all the thoughts of the soul are present, in the heart, of course." This is the universal confession of all the Fathers and especially of the neptic Fathers.
聖格雷戈里-帕拉馬斯在解釋聖馬卡里奧斯的一句話時說："有必要看看聖靈的恩典是否寫下了任何法律："聖格利高里-帕拉馬斯在解釋聖馬卡里奧斯的一句話時說："有必要看看那裡，看看聖靈的恩典是否寫下了任何法律"，他問道："那裡在哪裡？他回答道他回答說："在領導器官裡，在恩典的寶座上，那裡有思想和靈魂的所有想法，當然，也在心裡"。這是所有教父，尤其是新教父的普遍懺悔。
心臟也是一個超自然的中心。我們透過聖洗所獲得的上帝超自然的恩典就在心上--它的位置和寶座。聖經是這一點的首要見證。因為主說"神的國就在你們心裡"（路 17:11）。
St. Paul said: "God's love has been poured into our hearts through the Holy Spirit which has been given to us" (Rom 5:5). Again he said: "God has sent the Spirit of his Son into our hearts, crying, 'Abba.' Father!' " (Gal 4:6).
聖保祿說「上帝的愛藉著賜給我們的聖靈澆灌在我們心裡」（羅 5:5）。他還說「上帝差遣祂兒子的靈進入我們心裡，喊著『阿爸。父啊！』」（加 4:6）。 "（加 4:6）。
Elsewhere he said: "That according to the riches of his glory he may grant you to be strengthened with might through his Spirit in the inner man, and that Christ may dwell in your hearts through faith" (Eph 3:16). The holy Fathers agree with the Holy Scripture.
他在其他地方說他說：「願他照自己豐盛的榮耀，藉著他的聖靈，使你們心裡剛強起來，叫基督因你們的信，住在你們心裡」（弗 3:16）。教父們同意聖經的觀點。
St. Macarios said: "The heart affects the whole organism, and as soon as grace enters the place of the heart, it rules over all the members and the thoughts, for the mind and all the thoughts of the soul are there.
聖馬卡里奧斯說"心臟影響整個機體，一旦恩典進入心臟的位置，它就會支配所有的肢體和思想，因為心靈和靈魂的所有思想都在那裡。
"2 St. Isaac wrote: "If you are pure, behold heaven is within you; and you will see in yourself the angels and their light and their Master with them." Elsewhere St. Isaac wrote: "Seek to enter into your inner chamber and you will see the heavenly chamber, they are one and the same.
"2聖以撒寫道："如果你是純潔的，天堂就在你裡面；你會在自己身上看到天使和他們的光芒，以及他們的主人。聖以撒在其他地方寫道：『尋求進入你的內室，你將看到天堂的內室，它們是一體的。
"
"
But at the hour of our rebirth in holy baptism, the devil is banished from our soul while grace enters."5 St. Gregory Palamas, interpreting a saying of St. Macarios: "It is necessary to look there to see if the grace of the Spirit has written any laws," asked, "Where is there?" And he answered: "In the leading organ, in the throne of grace where the mind and all the thoughts of the soul are present, in the heart, of course." This is the universal confession of all the Fathers and especially of the neptic Fathers.
聖格雷戈里-帕拉馬斯在解釋聖馬卡里奧斯的一句話時說："有必要看看聖靈的恩典是否寫下了任何法律："聖格利高里-帕拉馬斯在解釋聖馬卡里奧斯的一句話時說："有必要看看那裡，看看聖靈的恩典是否寫下了任何法律"，他問道："那裡在哪裡？他回答道他回答說："在領導器官裡，在恩典的寶座上，那裡有思想和靈魂的所有想法，當然，也在心裡"。這是所有教父，尤其是新教父的普遍懺悔。
4. The Heart Is a Para-natural Center
4.心臟是準自然中心
The heart is also a para-natural, that is, an unnatural center.
心臟也是一個準自然中心，即非自然中心。
All the unnatural passions, all the blasphemous, proud, shameful, and evil thoughts and all the evil passions, tendencies, appetites, attempts, and consents that we have come to receive from the things of the world are born in the heart and are to be found there.
所有不自然的激情，所有褻瀆、驕傲、可恥和邪惡的想法，以及所有邪惡的激情、傾向、食慾、企圖和我們從世間萬物中獲得的同意，都是在心中產生，並在那裡找到的。
All of these evils can cover over the divine grace which we received at Holy Baptism, much like the ashes covering the spark of fire, as St. Kallistos has noted.
正如聖卡利斯托斯（St. Kallistos）所指出的那樣，所有這些罪惡都會掩蓋我們在神聖洗禮中所接受的神聖恩典，就像灰燼掩蓋火星一樣。
There in the heart are the roots and origins of all the unnatural sins, which we have committed after Holy Baptism, through evil thoughts and deeds and which we even now do and desire to do.
我們在接受聖洗之後，透過邪惡的思想和行為犯下的所有非自然的罪孽，甚至我們現在正在做和想要做的罪孽，其根源和起源都在心中。
There in the heart is also Satan, even though he is not at its core (for divine grace is at the core as St. Diadochos said above).
心中也有撒旦，儘管他不是核心（因為如上文所述，神聖的恩典才是核心）。
Nevertheless, Satan is at the surface of the heart and simply around the heart, as again St. Diadochos has noted, smoking up the mind through the dampness of the body and the desires and pleasures of the flesh.
然而，撒旦就在心的表面，就在心的周圍，正如聖-迪亞多克所指出的那樣，透過身體的潮濕和肉體的慾望與享樂熏染心靈。
Thus he is able to project, through the inner reasoning that is naturally spoken in the heart, all the passionate and improper thoughts. This situation is confirmed by Sacred Scripture.
因此，他能夠透過內心自然流露的理智，投射出所有激情和不正當的想法。聖經》證實了這種情況。
The Creator of the hearts has taught us to know: "For out of the heart come evil thoughts, murder, adultery, fornication, theft, false witness, slander. These are what defile a man" (Mt 15:19).
心靈的創造者教導我們要知道"因為惡念、兇殺、姦淫、私通、偷盜、假見證、毀謗，都是從心裡發出來的。這就是污穢人的」（太 15:19）。
Again another passage: "When the unclean spirit has gone out of a man, he passes through waterless places seeking rest, but he finds none. Then he says, 'I will return to my house from which I came.' And when he comes, he finds it empty, swept, and put in order.
又是另一段話：『不潔淨的靈從人身上出來後，他經過無水的地方尋求安息，卻沒有找到。然後他說：『我要回到我的家裡去。』當他回來的時候，他發現房子是空的，被打掃得乾乾淨淨，井井有條。
Then he goes and brings with him seven other spirits more evil than himself, and they enter and dwell there; and the last state of that man becomes worse than the first" (Mt 12:43-45).
然後，他去帶七個比他更惡的鬼來，他們就進去住在那裡；那人末後的景況就比先前更壞了"（太 12:43-45）。
心臟也是一個準自然中心，即非自然中心。
All the unnatural passions, all the blasphemous, proud, shameful, and evil thoughts and all the evil passions, tendencies, appetites, attempts, and consents that we have come to receive from the things of the world are born in the heart and are to be found there.
所有不自然的激情，所有褻瀆、驕傲、可恥和邪惡的想法，以及所有邪惡的激情、傾向、食慾、企圖和我們從世間萬物中獲得的同意，都是在心中產生，並在那裡找到的。
All of these evils can cover over the divine grace which we received at Holy Baptism, much like the ashes covering the spark of fire, as St. Kallistos has noted.
正如聖卡利斯托斯（St. Kallistos）所指出的那樣，所有這些罪惡都會掩蓋我們在神聖洗禮中所接受的神聖恩典，就像灰燼掩蓋火星一樣。
There in the heart are the roots and origins of all the unnatural sins, which we have committed after Holy Baptism, through evil thoughts and deeds and which we even now do and desire to do.
我們在接受聖洗之後，透過邪惡的思想和行為犯下的所有非自然的罪孽，甚至我們現在正在做和想要做的罪孽，其根源和起源都在心中。
There in the heart is also Satan, even though he is not at its core (for divine grace is at the core as St. Diadochos said above).
心中也有撒旦，儘管他不是核心（因為如上文所述，神聖的恩典才是核心）。
Nevertheless, Satan is at the surface of the heart and simply around the heart, as again St. Diadochos has noted, smoking up the mind through the dampness of the body and the desires and pleasures of the flesh.
然而，撒旦就在心的表面，就在心的周圍，正如聖-迪亞多克所指出的那樣，透過身體的潮濕和肉體的慾望與享樂熏染心靈。
Thus he is able to project, through the inner reasoning that is naturally spoken in the heart, all the passionate and improper thoughts. This situation is confirmed by Sacred Scripture.
因此，他能夠透過內心自然流露的理智，投射出所有激情和不正當的想法。聖經》證實了這種情況。
The Creator of the hearts has taught us to know: "For out of the heart come evil thoughts, murder, adultery, fornication, theft, false witness, slander. These are what defile a man" (Mt 15:19).
心靈的創造者教導我們要知道"因為惡念、兇殺、姦淫、私通、偷盜、假見證、毀謗，都是從心裡發出來的。這就是污穢人的」（太 15:19）。
Again another passage: "When the unclean spirit has gone out of a man, he passes through waterless places seeking rest, but he finds none. Then he says, 'I will return to my house from which I came.' And when he comes, he finds it empty, swept, and put in order.
又是另一段話：『不潔淨的靈從人身上出來後，他經過無水的地方尋求安息，卻沒有找到。然後他說：『我要回到我的家裡去。』當他回來的時候，他發現房子是空的，被打掃得乾乾淨淨，井井有條。
Then he goes and brings with him seven other spirits more evil than himself, and they enter and dwell there; and the last state of that man becomes worse than the first" (Mt 12:43-45).
然後，他去帶七個比他更惡的鬼來，他們就進去住在那裡；那人末後的景況就比先前更壞了"（太 12:43-45）。
Do you hear? "They enter and dwell . . ." Where? In the heart, of course, in the inner man. The tradition of the holy Fathers confirms this word of Scripture.
你聽到了嗎？ "他們進入並居住......"在哪裡？當然在心裡，在人的內心深處。教父們的傳統證實了聖經中的這句話。
St. Gregory the Theologian wrote in his Homily on Baptism and in his heroic elegies: "You came to me again, O deceiver, as you planned, grazing within the depths of my heart." St. Basil too wrote: "We must first of all consider it a blessing to be pure in thought.
神學家聖格雷戈里在他的《洗禮頌》 和他的英雄輓歌中寫道："欺騙者啊，你再次來到我身邊，就像你計劃的那樣，在我的內心深處遊蕩"。聖巴西爾也寫道：『我們必須先將思想純潔視為一種幸福。
The reason is that the root of the activities of the body is the will of the heart. For the sin of adultery begins to burn first in the soul of the hedonist and then the corruption of the body is brought about.
原因在於，身體活動的根源在於內心的意願。因為姦淫之罪首先在享樂主義者的靈魂中燃燒，然後帶來身體的墮落。
Therefore the Lord warned us that the things which defile us come from within. "7 St. John Chrysostom and generally all the Fathers agree in their interpretation of this passage from Scripture.
因此，主警告我們，玷污我們的東西來自內心。 "7 聖約翰-金口和所有教父對這段經文的解釋基本一致。
Especially significant is the comment of St. Macarios about guarding the heart: "Enter by controlling your thoughts into your mind that is a captive and a slave of sin; detect there him who is lower than mind and deeper than your
聖馬卡里奧斯關於守護心靈的評論尤其重要：「藉著控制你的思想，進入你那被罪惡俘虜和奴役的心靈；在那裡發現那比思想更低，比你更深的人。
你聽到了嗎？ "他們進入並居住......"在哪裡？當然在心裡，在人的內心深處。教父們的傳統證實了聖經中的這句話。
St. Gregory the Theologian wrote in his Homily on Baptism and in his heroic elegies: "You came to me again, O deceiver, as you planned, grazing within the depths of my heart." St. Basil too wrote: "We must first of all consider it a blessing to be pure in thought.
神學家聖格雷戈里在他的《洗禮頌》 和他的英雄輓歌中寫道："欺騙者啊，你再次來到我身邊，就像你計劃的那樣，在我的內心深處遊蕩"。聖巴西爾也寫道：『我們必須先將思想純潔視為一種幸福。
The reason is that the root of the activities of the body is the will of the heart. For the sin of adultery begins to burn first in the soul of the hedonist and then the corruption of the body is brought about.
原因在於，身體活動的根源在於內心的意願。因為姦淫之罪首先在享樂主義者的靈魂中燃燒，然後帶來身體的墮落。
Therefore the Lord warned us that the things which defile us come from within. "7 St. John Chrysostom and generally all the Fathers agree in their interpretation of this passage from Scripture.
因此，主警告我們，玷污我們的東西來自內心。 "7 聖約翰-金口和所有教父對這段經文的解釋基本一致。
Especially significant is the comment of St. Macarios about guarding the heart: "Enter by controlling your thoughts into your mind that is a captive and a slave of sin; detect there him who is lower than mind and deeper than your
聖馬卡里奧斯關於守護心靈的評論尤其重要：「藉著控制你的思想，進入你那被罪惡俘虜和奴役的心靈；在那裡發現那比思想更低，比你更深的人。
thoughts, in the so-called chambers of your soul; see there the cowering serpent that has brought
在你所謂的靈魂密室裡，你會看到那條蜷縮的毒蛇，它將你的思想
death to your most vital members. The heart is indeed an incomprehensible abyss. Only when you succeed in killing this demon in your heart can you dare to take pride in being pure before God. Otherwise, humble yourself as wanting and sinful and pray to God for your hidden sins."
你最重要的成員死亡。心靈的確是個難以理解的深淵。只有成功殺死心中的惡魔，你才敢在上帝面前以純潔為榮。否則，就謙卑地認為自己是匱乏的、有罪的，並為自己隱藏的罪孽向上帝祈禱"。
在你所謂的靈魂密室裡，你會看到那條蜷縮的毒蛇，它將你的思想
death to your most vital members. The heart is indeed an incomprehensible abyss. Only when you succeed in killing this demon in your heart can you dare to take pride in being pure before God. Otherwise, humble yourself as wanting and sinful and pray to God for your hidden sins."
你最重要的成員死亡。心靈的確是個難以理解的深淵。只有成功殺死心中的惡魔，你才敢在上帝面前以純潔為榮。否則，就謙卑地認為自己是匱乏的、有罪的，並為自己隱藏的罪孽向上帝祈禱"。
5. In What Way Does the Mind Return to the Heart and That This Return Is Not a Deception?
5.心靈以何種方式回歸心靈，這種回歸不是欺騙？
In addition to everything that has been said, let me also say that you must guard your mind, that is, the activity of the mind, and your heart. You know that every essential activity has a natural relation with the essence and power that activates it.
除了前面所說的一切，我還想說的是，你必須守護你的思想，也就是思想活動和你的心靈。要知道，每一種基本活動都與激活它的本質和力量有著天然的聯繫。
Naturally, it returns to it, is united to it, and finds rest in it. For this reason, you too, must do this because you have liberated the activity of your mind and of all the external things of the world by guarding your senses and your imagination, as we have already noted.
自然而然地，它就會回歸它，與它結合，並在其中找到安寧。因此，你也必須這樣做，因為你已經透過守護你的感官和想像力，解放了你的心靈活動和世界上所有的外在事物，正如我們已經指出的那樣。
Now it is necessary to return this activity to your own essence and power, that is, to return your mind to your heart, which is the organ (and the center) of the essence and power of the mind, and thus to review spiritually the whole of the inner man.
現在，有必要讓這種活動回歸到你自身的本質和力量，也就是讓你的思想回歸到你的內心，因為你的內心是思想的本質和力量的器官（也是中心），從而在精神上重新審視整個內在的人。
This return of the mind in the beginner is usually done, as the holy Fathers teach, with the bending of the head so that the chin is touching the chest. This spiritual meditation is referred to by St. Dionysios Areopagites, who mentions three forms: the direct, the spiral, and finally the circular, which alone is certain and without deception.
正如教父們所教導的那樣，初學者的這種心靈回歸通常是透過彎曲頭部使下巴觸及胸部來完成的。聖狄奧尼西奧斯-阿雷奧帕吉特（St. Dionysios Areopagites）提到了這種精神冥想，他提到了三種形式：直接冥想、螺旋冥想和圓週冥想，只有圓週冥想是確定的，沒有欺騙。
It is referred to as the circular meditation because as the periphery of the circle returns to itself and is united, so also in this circular movement the mind returns to itself and becomes one.
它之所以被稱為圓週運動，是因為圓週會回歸自身並合而為一，同樣，在這種圓週運動中，心靈也會回歸自身並合而為一。
St. Dionysios noted: "The movement of the soul is circular; leaving the externals, it enters into itself and unites its spiritual powers in a circular movement that provides a gift of truth." St. Basil also noted: "A mind that is not distracted toward the externals, nor is scattered by the senses to the world, returns to itself and through itself rises to the understanding of God.
聖狄奧尼修斯指出"靈魂的運動是循環往復的；離開外在，靈魂進入自身，在循環往復的運動中凝聚精神力量，提供真理的禮物"。聖巴西爾也指出聖巴西爾也指出：「心靈不被外在所干擾，也不被感官所驅散，而是回歸自身，並透過自身上升到對上帝的理解。
Spiral meditation occurs when the mind is illumined by divine knowledge, not entirely spiritually and apophatically, but rather intellectually and cataphatically, combining direct and some circular meditation.
螺旋式冥想發生在心靈被神聖知識照亮的時候，它不完全是精神性的和無意識的，而是智力性的和無意識的，結合了直接冥想和一些循環冥想。
Therefore, those who love to meditate without deception must occupy themselves more with the circular meditation of the mind, which is accomplished by the return of the mind to the heart and the spiritual prayer of the heart.
因此，喜歡無欺冥想的人必須更專注於心靈的循環冥想，透過心靈的回歸和心靈的靈性祈禱來完成。
The more this prayer is difficult and painful the more fruitful it becomes because it is free of deception.
這種禱告越是困難和痛苦，就越有成果，因為它沒有欺騙。
除了前面所說的一切，我還想說的是，你必須守護你的思想，也就是思想活動和你的心靈。要知道，每一種基本活動都與激活它的本質和力量有著天然的聯繫。
Naturally, it returns to it, is united to it, and finds rest in it. For this reason, you too, must do this because you have liberated the activity of your mind and of all the external things of the world by guarding your senses and your imagination, as we have already noted.
自然而然地，它就會回歸它，與它結合，並在其中找到安寧。因此，你也必須這樣做，因為你已經透過守護你的感官和想像力，解放了你的心靈活動和世界上所有的外在事物，正如我們已經指出的那樣。
Now it is necessary to return this activity to your own essence and power, that is, to return your mind to your heart, which is the organ (and the center) of the essence and power of the mind, and thus to review spiritually the whole of the inner man.
現在，有必要讓這種活動回歸到你自身的本質和力量，也就是讓你的思想回歸到你的內心，因為你的內心是思想的本質和力量的器官（也是中心），從而在精神上重新審視整個內在的人。
This return of the mind in the beginner is usually done, as the holy Fathers teach, with the bending of the head so that the chin is touching the chest. This spiritual meditation is referred to by St. Dionysios Areopagites, who mentions three forms: the direct, the spiral, and finally the circular, which alone is certain and without deception.
正如教父們所教導的那樣，初學者的這種心靈回歸通常是透過彎曲頭部使下巴觸及胸部來完成的。聖狄奧尼西奧斯-阿雷奧帕吉特（St. Dionysios Areopagites）提到了這種精神冥想，他提到了三種形式：直接冥想、螺旋冥想和圓週冥想，只有圓週冥想是確定的，沒有欺騙。
It is referred to as the circular meditation because as the periphery of the circle returns to itself and is united, so also in this circular movement the mind returns to itself and becomes one.
它之所以被稱為圓週運動，是因為圓週會回歸自身並合而為一，同樣，在這種圓週運動中，心靈也會回歸自身並合而為一。
St. Dionysios noted: "The movement of the soul is circular; leaving the externals, it enters into itself and unites its spiritual powers in a circular movement that provides a gift of truth." St. Basil also noted: "A mind that is not distracted toward the externals, nor is scattered by the senses to the world, returns to itself and through itself rises to the understanding of God.
聖狄奧尼修斯指出"靈魂的運動是循環往復的；離開外在，靈魂進入自身，在循環往復的運動中凝聚精神力量，提供真理的禮物"。聖巴西爾也指出聖巴西爾也指出：「心靈不被外在所干擾，也不被感官所驅散，而是回歸自身，並透過自身上升到對上帝的理解。
Spiral meditation occurs when the mind is illumined by divine knowledge, not entirely spiritually and apophatically, but rather intellectually and cataphatically, combining direct and some circular meditation.
螺旋式冥想發生在心靈被神聖知識照亮的時候，它不完全是精神性的和無意識的，而是智力性的和無意識的，結合了直接冥想和一些循環冥想。
Therefore, those who love to meditate without deception must occupy themselves more with the circular meditation of the mind, which is accomplished by the return of the mind to the heart and the spiritual prayer of the heart.
因此，喜歡無欺冥想的人必須更專注於心靈的循環冥想，透過心靈的回歸和心靈的靈性祈禱來完成。
The more this prayer is difficult and painful the more fruitful it becomes because it is free of deception.
這種禱告越是困難和痛苦，就越有成果，因為它沒有欺騙。
This is the most important, the most sublime activity of the mind.
這是最重要、最崇高的心靈活動。
This sublime meditation, this prayer of the heart, unites the mind with God; it purifies, illumines, and perfects the mind much more than all the algebra, all the physical and metaphysical and all the other sciences of secular philosophy.
這種崇高的冥想，這種心靈的祈禱，使心靈與上帝合一；它比所有代數、所有物理和形而上學以及世俗哲學的所有其他科學更能淨化、照亮和完善心靈。
This prayer of the heart makes man spiritual and a seer of God, but those other intellectual disciplines make him only a natural (
這種心靈的禱告使人成為屬靈的人，成為神的先見者，但其他的智力訓練卻只能使人成為屬血氣（
這是最重要、最崇高的心靈活動。
This sublime meditation, this prayer of the heart, unites the mind with God; it purifies, illumines, and perfects the mind much more than all the algebra, all the physical and metaphysical and all the other sciences of secular philosophy.
這種崇高的冥想，這種心靈的祈禱，使心靈與上帝合一；它比所有代數、所有物理和形而上學以及世俗哲學的所有其他科學更能淨化、照亮和完善心靈。
This prayer of the heart makes man spiritual and a seer of God, but those other intellectual disciplines make him only a natural (
這種心靈的禱告使人成為屬靈的人，成為神的先見者，但其他的智力訓練卻只能使人成為屬血氣（
Man is not made worthy of this purity and this illumination and perfection by simply meditating briefly in this circular way from the mind to the heart.
僅僅透過這種從頭腦到心靈的循環方式進行短暫的冥想，人是不配擁有這種純淨、這種照亮和完美的。
One must practice this prayer for a long time; it is only then that it reveals the ineffable mysteries of God, as St. Gregory Palamas wrote."12 Man must humble himself, retire in silence, and cut himself off from everything that will cause agitation and obstruction to his prayer.
人們必須長期進行這種祈禱，只有這樣，它才能揭示上帝不可言喻的奧秘，正如聖格里高利-帕拉馬斯所寫的："12 人必須謙卑自己，靜靜地退下來，與一切會使他的祈禱激動和受阻的事物斷絕關係。
But even then he must leave everything to God. If God considers it advantageous to offer spiritual graces, all well and good. But If not, we must continue to do our work, which is this return of the mind to the heart, this vigilance and this most spiritual prayer.
但即便如此，他也必須把一切交給上帝。如果上帝認為提供精神恩典是有益的，那麼一切都好。但如果不是這樣，我們就必須繼續做我們的工作，那就是讓思想回歸內心，保持警惕，進行最虔誠的祈禱。
We must be careful not to be overcome by a desire for spiritual gifts and allow deception to enter instead of truth. Above all one must keep even in this spiritual activity "a perfect measure" without excess or want.
我們必須小心，不要被對屬靈恩賜的渴望所征服，讓欺騙代替真理進入我們的內心。最重要的是，我們必須在這項屬靈活動中保持 "完全的度量"，不能過量，也不能缺乏。
僅僅透過這種從頭腦到心靈的循環方式進行短暫的冥想，人是不配擁有這種純淨、這種照亮和完美的。
One must practice this prayer for a long time; it is only then that it reveals the ineffable mysteries of God, as St. Gregory Palamas wrote."12 Man must humble himself, retire in silence, and cut himself off from everything that will cause agitation and obstruction to his prayer.
人們必須長期進行這種祈禱，只有這樣，它才能揭示上帝不可言喻的奧秘，正如聖格里高利-帕拉馬斯所寫的："12 人必須謙卑自己，靜靜地退下來，與一切會使他的祈禱激動和受阻的事物斷絕關係。
But even then he must leave everything to God. If God considers it advantageous to offer spiritual graces, all well and good. But If not, we must continue to do our work, which is this return of the mind to the heart, this vigilance and this most spiritual prayer.
但即便如此，他也必須把一切交給上帝。如果上帝認為提供精神恩典是有益的，那麼一切都好。但如果不是這樣，我們就必須繼續做我們的工作，那就是讓思想回歸內心，保持警惕，進行最虔誠的祈禱。
We must be careful not to be overcome by a desire for spiritual gifts and allow deception to enter instead of truth. Above all one must keep even in this spiritual activity "a perfect measure" without excess or want.
我們必須小心，不要被對屬靈恩賜的渴望所征服，讓欺騙代替真理進入我們的內心。最重要的是，我們必須在這項屬靈活動中保持 "完全的度量"，不能過量，也不能缺乏。
6. When the Mind is in the Heart it Must be Praying
6.當心靈在心中時，就必須禱告
When your mind is in the heart it should not simply be there.
當你的心在那裡時，它不應該只是在那裡。
Having discovered reason, that is, the inner reason of the heart through which we can reason intuitively to ourselves, composing, judging, analyzing, and reading whole books mystically, without ever saying a single word with the mouth, then, let the mind not say anything else except the short prayer of the heart: "Lord Jesus Christ Son of God, have mercy on me." But it is not enough to do this only: It is necessary also to overcome the willpower of the soul so that the prayer is said with all of your will and power and love.
在發現了理性，也就是內心的理性之後，我們可以透過它直觀地對自己進行推理，以神秘的方式進行創作、判斷、分析和閱讀整本書，而不需要用嘴說一個字，那麼，除了內心簡短的祈禱之外，讓心靈不要說其他任何話："上帝之子耶穌基督，請憐憫我"。但光是做到這一點是不夠的：還必須戰勝靈魂的意志力，這樣才能以你全部的意志、力量和愛來進行祈禱。
Let me say it more clearly.
讓我說得更清楚。
Let your inner understanding say only the Jesus Prayer; let your mind pay attention through its spiritual vision and hearing to the words of the prayer only and especially to the meaning of the words, without any forms or shapes and without imagining any other perceptible or intelligible thing internal or external, even if it is good.
讓你的內在理解只念耶穌禱文；讓你的心靈透過靈視和靈聽，只專注於禱文的字句，尤其是字句的含義，不要有任何形式或形狀，也不要想像任何其他內在或外在的可感知或可理解的事物，即使它是好的。
Because God transcends all beings both visible and invisible, the human mind seeking to be united with him through prayer must go out of all beings that are perceptible or intelligible in order to achieve this divine union.
因為上帝超越一切有形和無形的存在，所以想要透過祈禱與上帝結合的人類心靈必須走出一切可感知或可理解的存在，才能實現這種神聖的結合。
Therefore, as St. Neilos said: "While you are praying do not
因此，正如聖尼洛斯所說："當你祈禱時，不要
attempt to give shape to the divine, not allow any image to be impressed upon your mind, but approach the spiritual spiritually and you shall understand."13
不要試圖賦予神性形狀，不要讓任何形像印在你的腦海裡，而要從精神上接近靈性，你就會明白 "13。
當你的心在那裡時，它不應該只是在那裡。
Having discovered reason, that is, the inner reason of the heart through which we can reason intuitively to ourselves, composing, judging, analyzing, and reading whole books mystically, without ever saying a single word with the mouth, then, let the mind not say anything else except the short prayer of the heart: "Lord Jesus Christ Son of God, have mercy on me." But it is not enough to do this only: It is necessary also to overcome the willpower of the soul so that the prayer is said with all of your will and power and love.
在發現了理性，也就是內心的理性之後，我們可以透過它直觀地對自己進行推理，以神秘的方式進行創作、判斷、分析和閱讀整本書，而不需要用嘴說一個字，那麼，除了內心簡短的祈禱之外，讓心靈不要說其他任何話："上帝之子耶穌基督，請憐憫我"。但光是做到這一點是不夠的：還必須戰勝靈魂的意志力，這樣才能以你全部的意志、力量和愛來進行祈禱。
Let me say it more clearly.
讓我說得更清楚。
Let your inner understanding say only the Jesus Prayer; let your mind pay attention through its spiritual vision and hearing to the words of the prayer only and especially to the meaning of the words, without any forms or shapes and without imagining any other perceptible or intelligible thing internal or external, even if it is good.
讓你的內在理解只念耶穌禱文；讓你的心靈透過靈視和靈聽，只專注於禱文的字句，尤其是字句的含義，不要有任何形式或形狀，也不要想像任何其他內在或外在的可感知或可理解的事物，即使它是好的。
Because God transcends all beings both visible and invisible, the human mind seeking to be united with him through prayer must go out of all beings that are perceptible or intelligible in order to achieve this divine union.
因為上帝超越一切有形和無形的存在，所以想要透過祈禱與上帝結合的人類心靈必須走出一切可感知或可理解的存在，才能實現這種神聖的結合。
Therefore, as St. Neilos said: "While you are praying do not
因此，正如聖尼洛斯所說："當你祈禱時，不要
attempt to give shape to the divine, not allow any image to be impressed upon your mind, but approach the spiritual spiritually and you shall understand."13
不要試圖賦予神性形狀，不要讓任何形像印在你的腦海裡，而要從精神上接近靈性，你就會明白 "13。
At the same time have your will join itself through love to the same words of the prayer.
同時，讓你的意志透過愛與祈禱文中相同的話語結合。
Thus the mind, the inner reason, and your will-these three aspects of your soul-will be one and the one three, so that in this way man, who is an image of the Holy Trinity, is united with the prototype, as St. Gregory Palamas, that great teacher of spiritual prayer and vision, has taught us.
這樣，心靈、內在理智和你的意志--你靈魂的這三個面向--就會合而為一，三位一體，這樣，作為神聖三位一體形象的人就會與原型合而為一，正如偉大的靈性祈禱和幻象導師聖格里高利-帕拉馬斯教導我們的那樣。
"When the unity of the mind is made triune, while remaining unified, then it is attached to the divine principle of the triune monad and excludes every entry of deception, transcending thus the flesh, the world and the ruler of this world.
「當心靈的統一性成為三位一體，同時又保持統一性時，它就會依附於三位一體一元的神聖原則，排除一切欺騙，從而超越肉體、世界和這個世界的統治者。
同時，讓你的意志透過愛與祈禱文中相同的話語結合。
Thus the mind, the inner reason, and your will-these three aspects of your soul-will be one and the one three, so that in this way man, who is an image of the Holy Trinity, is united with the prototype, as St. Gregory Palamas, that great teacher of spiritual prayer and vision, has taught us.
這樣，心靈、內在理智和你的意志--你靈魂的這三個面向--就會合而為一，三位一體，這樣，作為神聖三位一體形象的人就會與原型合而為一，正如偉大的靈性祈禱和幻象導師聖格里高利-帕拉馬斯教導我們的那樣。
"When the unity of the mind is made triune, while remaining unified, then it is attached to the divine principle of the triune monad and excludes every entry of deception, transcending thus the flesh, the world and the ruler of this world.
「當心靈的統一性成為三位一體，同時又保持統一性時，它就會依附於三位一體一元的神聖原則，排除一切欺騙，從而超越肉體、世界和這個世界的統治者。
7. Why One Needs to Control His Breath in Prayer
7.為什麼禱告時需要控制呼吸
[NOTE: Today, the saints and contemporary holy gerondas do not give emphasis to controlled breathing for beginners in prayer but rather unceasing repetition, watchfulness, and repentance to characterize the life of one who prays.]
[註：今天，聖人和當代聖哲們並不強調初學者要控制呼吸，而是要不斷重複、警醒和懺悔，以此作為祈禱者生活的特徵。 ］
[註：今天，聖人和當代聖哲們並不強調初學者要控制呼吸，而是要不斷重複、警醒和懺悔，以此作為祈禱者生活的特徵。 ］
The mind, the activity of the mind, is used from a very early age to be scattered toward the external physical things of the world.
心靈，心靈的活動，從很小的時候就被用來分散到世界的外在物質事物。
For this reason when you say this sacred prayer do not breathe continually as is natural to our nature, but hold your breath until your inner consciousness has a chance to say the prayer once. Then let your breath out, as the holy Fathers have taught us.
因此，當你念誦這段神聖的禱文時，不要像我們的天性那樣持續呼吸，而是屏住呼吸，直到你的內在意識有機會念誦一遍禱文。然後，按照聖父們的教導呼氣。
By holding your breath even for this short interval the heart is pressed and troubled and feels pain for 'not receiving natural oxygen.
即使是短暫的屏住呼吸，心臟也會受到壓迫和困擾，並因 "無法獲得天然氧氣 "而感到疼痛。
The mind on the other hand is much more readily controlled to return to the heart, both because of the pain and suffering of the heart but also because of the pleasure that is created from this warm and vivid memory of God.
另一方面，心靈更容易被控製而回歸內心，這既是因為心靈的痛苦和煎熬，也是因為這種對上帝溫暖而生動的記憶所帶來的愉悅。
When God is remembered a pleasure and gladness is experienced by the one who remembers, as the psalmist said: "I remembered God and was made glad" (Ps 77:3-LXX).
當上帝被記念時，記念者就會體驗到快樂和喜悅，正如詩人所說的那樣："我記念上帝，就喜樂"（詩 77:3-LXX）。
Where there is a sense of pain and suffering there the mind is summoned to return, according to the philosopher Aristotle. By holding the breath, the usually hard and thick heart is somewhat refined and warmed through this slight suffering.
哲學家亞里斯多德認為，凡是有痛苦感的地方，心靈就會被召喚回來。透過屏氣凝神，平日堅硬厚重的心在這輕微的痛苦中得到了些許的錘鍊和溫暖。
Consequently it becomes soft, sensitive, humble, and more capable of contrition and tears. At the same time the mind becomes more refined and its activity is more refined, more clear and more capable of a supernatural illumination from God.
因此，它變得柔軟、敏感、謙卑，更懂得懺悔和流淚。同時，心靈也會變得更加精緻，其活動也會更加細膩、更加清晰，更能獲得來自上帝的超自然啟示。
When the breathing is interrupted, the heart feels pain. Through this pain the heart expels the poisonously baited hook of pleasure and sin, which had been previously swallowed, and thus you have the therapy of action and reaction, according to the physicians.
當呼吸中斷時，心臟會感到疼痛。透過這種疼痛，心臟會將先前吞下的快樂和罪惡的毒餌排出體外，這就是醫生所說的行動和反應療法。
This is why St. Mark said that "the memory of God is a pain to the heart [that is done] for the sake of piety; everyone who forgets
因此，聖馬可說：『對上帝的記憶是心靈的痛苦，[這樣做]是為了虔誠；每一個忘記
心靈，心靈的活動，從很小的時候就被用來分散到世界的外在物質事物。
For this reason when you say this sacred prayer do not breathe continually as is natural to our nature, but hold your breath until your inner consciousness has a chance to say the prayer once. Then let your breath out, as the holy Fathers have taught us.
因此，當你念誦這段神聖的禱文時，不要像我們的天性那樣持續呼吸，而是屏住呼吸，直到你的內在意識有機會念誦一遍禱文。然後，按照聖父們的教導呼氣。
By holding your breath even for this short interval the heart is pressed and troubled and feels pain for 'not receiving natural oxygen.
即使是短暫的屏住呼吸，心臟也會受到壓迫和困擾，並因 "無法獲得天然氧氣 "而感到疼痛。
The mind on the other hand is much more readily controlled to return to the heart, both because of the pain and suffering of the heart but also because of the pleasure that is created from this warm and vivid memory of God.
另一方面，心靈更容易被控製而回歸內心，這既是因為心靈的痛苦和煎熬，也是因為這種對上帝溫暖而生動的記憶所帶來的愉悅。
When God is remembered a pleasure and gladness is experienced by the one who remembers, as the psalmist said: "I remembered God and was made glad" (Ps 77:3-LXX).
當上帝被記念時，記念者就會體驗到快樂和喜悅，正如詩人所說的那樣："我記念上帝，就喜樂"（詩 77:3-LXX）。
Where there is a sense of pain and suffering there the mind is summoned to return, according to the philosopher Aristotle. By holding the breath, the usually hard and thick heart is somewhat refined and warmed through this slight suffering.
哲學家亞里斯多德認為，凡是有痛苦感的地方，心靈就會被召喚回來。透過屏氣凝神，平日堅硬厚重的心在這輕微的痛苦中得到了些許的錘鍊和溫暖。
Consequently it becomes soft, sensitive, humble, and more capable of contrition and tears. At the same time the mind becomes more refined and its activity is more refined, more clear and more capable of a supernatural illumination from God.
因此，它變得柔軟、敏感、謙卑，更懂得懺悔和流淚。同時，心靈也會變得更加精緻，其活動也會更加細膩、更加清晰，更能獲得來自上帝的超自然啟示。
When the breathing is interrupted, the heart feels pain. Through this pain the heart expels the poisonously baited hook of pleasure and sin, which had been previously swallowed, and thus you have the therapy of action and reaction, according to the physicians.
當呼吸中斷時，心臟會感到疼痛。透過這種疼痛，心臟會將先前吞下的快樂和罪惡的毒餌排出體外，這就是醫生所說的行動和反應療法。
This is why St. Mark said that "the memory of God is a pain to the heart [that is done] for the sake of piety; everyone who forgets
因此，聖馬可說：『對上帝的記憶是心靈的痛苦，[這樣做]是為了虔誠；每一個忘記
God experiences sweetness but remains unhealed."
上帝體驗到了甜美，但仍未痊癒"。
Thus man offers to God the whole of the visible and invisible creation of which he is the link and the arena of both, according to St. Gregory of Thessaloniki.
塞薩洛尼基的聖格里高利認為，人類將有形和無形的創造物都獻給了上帝，而祂是這兩者的紐帶和舞台。
Nevertheless, even these when they want to return the mind into the heart more earnestly (and especially at a time of war with thoughts and passions) and through this return to pray in a more unified way, they do this by controlling momentarily their breathing (cf.
然而，即使是這些人，當他們想更懇切地（尤其是在與思想和激情交戰的時候）將思想回歸內心，並透過這種回歸以更統一的方式祈禱時，他們也會透過暫時控制呼吸來做到這一點（參考
Such then in brief is the remarkable prayer of the heart of the holy Fathers, and if you desire to know more about it, read in the Philokalia the Homily of St. Nikephoros, the discourses of St. Gregory Palamas in defense of the Hesychasts, and the hundred chapters of Kallistos and Ignatios Xanthopoulos, as well as the writings of St. Gregory Sinaite.
如果你想了解更多，請閱讀《菲洛卡利亞》（Philokalia）中聖尼基福羅斯（St. Nikephoros）的頌歌、聖格列高里-帕拉馬斯（St. Gregory Palamas）為赫西卡斯特（Hesychasts）辯護的論述、卡利斯托斯（Kallistos）和伊格納提奧斯-桑索普洛斯（Ignatios Xanthopoulos）的百章，以及聖格列高里-西奈（St . Gregory Sinaite）的著作。
I advise you fervently then to preoccupy yourself with this prayer of the heart as a permanent and ceaseless activity together with the other seven-part service of prayer, which you read daily according to the ancient practice of the Church.
因此，我熱切地建議你們，將這種心靈的祈禱作為一項永久的、不間斷的活動，與你們按照教會的古老慣例每天閱讀的其他七部分祈禱文一起，集中精力。
In doing so you will be speaking in your heart through your inner consciousness the sweet name of Jesus that is so beloved by the people and by all. You will be contemplating Jesus through your mind. You will be desiring and loving Jesus through your will.
這樣，你就會透過你的內在意識，在心中默念耶穌的甜美名字，這個名字深受人們和所有人的喜愛。你將透過你的思想思考耶穌。你將透過你的意志渴求和愛耶穌。
You will be returning all the powers of your soul to Jesus and from him will be seeking mercy and contrition and humility.
你將把靈魂的所有力量歸還給耶穌，並從祂那裡尋求憐憫、懺悔和謙卑。
If however you are not always able to find time for this because of your concerns in the world and the many disturbances, you should at least set aside one or two hours especially at night when you can remove yourself to a quiet and dark place for this sacred and spiritual activity.
然而，如果你因為對世界的關注和許多幹擾而不能總是抽出時間來做這件事，你至少應該留出一到兩個小時，特別是在晚上，你可以把自己移到一個安靜和黑暗的地方，進行這項神聖的精神活動。
I assure you that you will enjoy many benefits from such prayer and will reap an abundant harvest. Listen now to what are, in brief, the fruits of this prayer of the heart.
我向你保證，你將從這樣的禱告中享受到許多益處，收穫豐富。現在，請聽我簡述這心靈禱告的果實。
上帝體驗到了甜美，但仍未痊癒"。
Thus man offers to God the whole of the visible and invisible creation of which he is the link and the arena of both, according to St. Gregory of Thessaloniki.
塞薩洛尼基的聖格里高利認為，人類將有形和無形的創造物都獻給了上帝，而祂是這兩者的紐帶和舞台。
Nevertheless, even these when they want to return the mind into the heart more earnestly (and especially at a time of war with thoughts and passions) and through this return to pray in a more unified way, they do this by controlling momentarily their breathing (cf.
然而，即使是這些人，當他們想更懇切地（尤其是在與思想和激情交戰的時候）將思想回歸內心，並透過這種回歸以更統一的方式祈禱時，他們也會透過暫時控制呼吸來做到這一點（參考
Such then in brief is the remarkable prayer of the heart of the holy Fathers, and if you desire to know more about it, read in the Philokalia the Homily of St. Nikephoros, the discourses of St. Gregory Palamas in defense of the Hesychasts, and the hundred chapters of Kallistos and Ignatios Xanthopoulos, as well as the writings of St. Gregory Sinaite.
如果你想了解更多，請閱讀《菲洛卡利亞》（Philokalia）中聖尼基福羅斯（St. Nikephoros）的頌歌、聖格列高里-帕拉馬斯（St. Gregory Palamas）為赫西卡斯特（Hesychasts）辯護的論述、卡利斯托斯（Kallistos）和伊格納提奧斯-桑索普洛斯（Ignatios Xanthopoulos）的百章，以及聖格列高里-西奈（St . Gregory Sinaite）的著作。
I advise you fervently then to preoccupy yourself with this prayer of the heart as a permanent and ceaseless activity together with the other seven-part service of prayer, which you read daily according to the ancient practice of the Church.
因此，我熱切地建議你們，將這種心靈的祈禱作為一項永久的、不間斷的活動，與你們按照教會的古老慣例每天閱讀的其他七部分祈禱文一起，集中精力。
In doing so you will be speaking in your heart through your inner consciousness the sweet name of Jesus that is so beloved by the people and by all. You will be contemplating Jesus through your mind. You will be desiring and loving Jesus through your will.
這樣，你就會透過你的內在意識，在心中默念耶穌的甜美名字，這個名字深受人們和所有人的喜愛。你將透過你的思想思考耶穌。你將透過你的意志渴求和愛耶穌。
You will be returning all the powers of your soul to Jesus and from him will be seeking mercy and contrition and humility.
你將把靈魂的所有力量歸還給耶穌，並從祂那裡尋求憐憫、懺悔和謙卑。
If however you are not always able to find time for this because of your concerns in the world and the many disturbances, you should at least set aside one or two hours especially at night when you can remove yourself to a quiet and dark place for this sacred and spiritual activity.
然而，如果你因為對世界的關注和許多幹擾而不能總是抽出時間來做這件事，你至少應該留出一到兩個小時，特別是在晚上，你可以把自己移到一個安靜和黑暗的地方，進行這項神聖的精神活動。
I assure you that you will enjoy many benefits from such prayer and will reap an abundant harvest. Listen now to what are, in brief, the fruits of this prayer of the heart.
我向你保證，你將從這樣的禱告中享受到許多益處，收穫豐富。現在，請聽我簡述這心靈禱告的果實。
8. The Fruits of Spiritual Prayer
8.屬靈禱告的果實
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These are the fruits of this spiritual work, when the mind becomes accustomed to remaining in the heart and away from the beautiful things of this world, avoiding and hating the physical pleasures of the senses.
當心靈習慣留在心中，遠離世間的美好事物，避免和厭惡感官的物質享受時，這些就是這種精神工作的成果。
St. Diadochos said: "He who remains always in his heart avoids all the beautiful things of the world, and living in the spirit he cannot experience the desires of the
聖迪亞多克斯說"永遠活在心中的人，會避開世間一切美好的事物，而活在精神上的人，則無法體驗人的慾望。
flesh.Similarly, such a person also avoids the delusion of the imagination that activates evil and shameful thoughts.
肉體。同樣，這樣的人也會避免妄想，因為妄想會啟動邪惡和可恥的念頭。
By lowering quietly his activity, bare and refined, down to the inner consciousness of the heart, he dismantles every heavy idol or image of the imagination, on account of the narrowness of the place of the heart, just as the serpent sheds his old skin when it passes through a narrow passage.
由於心靈空間的狹窄，他悄無聲息地將自己赤裸而精緻的活動降到內心的意識中，從而拆除了每一個沉重的偶像或想像中的形象，就像蛇通過狹窄的通道時脫掉了舊皮一樣。
In fact when the mind becomes accustomed to remaining in the heart, it not only loves to close the door of its cell and to remain quietly; it not only loves to close the door of its mouth and remain silently; it also uses its authority to close even the door of the inner consciousness so that it does not permit evil spirits and devils to speak through it those evil and sinful thoughts that they do desire to impose upon us.
事實上，當心靈習慣於呆在心裡時，它不僅喜歡關上牢房的門，靜靜地呆在那裡；不僅喜歡關上嘴巴的門，靜靜地呆在那裡；它還利用自己的權威，甚至關上內在意識的門，不讓邪靈和魔鬼透過它說出那些它們想強加給我們的邪惡和罪惡的想法。
For it is through such evil thoughts that man becomes impure before God, who discerns the hearts and inner life of men. Thus St. John Climacos wrote: "Close the cell door to the body, the door of the tongue to talking and the inner gate to the evil spirits."
因為正是因為這種邪惡的思想，人在上帝面前變得不純潔，而上帝能洞察人的心靈和內心世界。因此，聖約翰-克萊馬科斯寫道：「關閉身體的牢門，關閉說話的舌門，關閉邪靈的內門」。 -
When the mind enters the heart and sees there spiritually with the eyes of the soul the ugly and shameful form with which it is covered, and the despicable mask it has put on from the improper visions which it has looked upon, and the shameful hearing which it has heard and simply from the baser activity of the senses and the world, then it acquires humility, sorrow, and tears.
當心靈進入內心，用靈魂的眼睛從精神上看到自己被醜陋和可恥的外表所覆蓋，看到自己從不妥的幻像中戴上的卑鄙的面具，看到自己從感官和世界的卑鄙活動當中聽到的可恥的聲音時，它就會變得謙卑、悲傷和流淚。
And as St. Mark noted, how can one not be so humbled after seeing the whole place of his heart so darkened and clouded with a thick and deep darkness brought about by the sins committed by word, deed, and thought?" How can the poor man not grieve and be sad, seeing his consciousness so filled with pride and with so many irrational, blasphemous, and satanic thoughts?
正如聖馬可所指出的，當一個人看到自己的整個心靈被言行和思想所犯下的罪孽所蒙蔽，蒙上了厚厚的、深深的黑暗，他怎能不如此謙卑呢？看到自己的意識如此充滿傲慢，如此多非理性、褻瀆神明和撒旦的想法，可憐的人怎能不悲傷和難過？
How can he not shed tears, the miserable one, seeing his soul or will so captivated by so many shameful and evil thoughts and by so many undisciplined passions against the neighbor? And, in a word, how can he not feel contrition and shed tears of blood?
悲慘的人，看到自己的靈魂或意志被如此多可恥和邪惡的念頭所迷惑，被如此多對鄰居的無節制的激情所俘虜，怎能不流淚？總之，他怎能不懺悔，怎能不流下血淚？
Or how can he not in his misery cry out to Jesus to show mercy upon him and to heal him? Does he not see his heart enslaved and tied down by so many passions? Is it not hardened by a rocklike insensitivity and by so many wounds?
在他的痛苦中，他怎能不呼求耶穌憐憫他，醫治他？難道他沒有看到自己的心被如此多的激情所奴役和束縛嗎？難道他的心沒有被磐石般的麻木和無數的創傷所堅硬嗎？
Does he not see the whole inner man, not as the temple of God and of grace, but as a den of thieves and a workshop of sin and the devils?
難道他沒有看到整個內心不是上帝和恩典的殿堂，而是賊窩、罪惡和魔鬼的作坊嗎？
Therefore through this humiliation, this sorrow and tears, God shows compassion for him and comforts him from the onslaught of the passions and liberates him from the attacks of devils and devilish thoughts.
因此，透過這種羞辱、悲傷和眼淚，上帝對他表示了憐憫，安慰他免受激情的侵襲，使他擺脫魔鬼和魔鬼思想的攻擊。 -
This return of the mind to the heart and its firm abode there to contemplate and to guard itself in maintaining spiritual prayer becomes a clear mirror, as St. Kallistos said, for the mind to see therein the evil tendencies of his heart, the evil movements of his thoughts, the attacks and robberies and ambushes of the evil spirits.
正如聖卡利斯托斯所言，心靈回歸內心，在那裡堅定地沉思，在保持靈性的祈禱中守護自己，成為一面明鏡，讓心靈從中看到內心的邪惡傾向，看到思想的邪惡運動，看到邪靈的攻擊、搶劫和埋伏。
There man can simply see all his faults, even the most
在那裡，人們可以簡單地看到自己的所有缺點，甚至是最
insignificant. Thus he can call upon Jesus to help him, to forgive him; he repents, he grieves, he prostrates himself, he adds sorrow to sorrow, humility to humility, and does everything he possibly can to correct himself and to sin no more.
因此，他可以呼求耶穌幫助他，寬恕他；他懺悔，他悲傷，他俯伏在地，在悲傷中增加悲傷，在謙卑中增加謙卑，盡一切可能改正自己和他人。因此，他可以呼求耶穌幫助他，寬恕他；他懺悔，他悲傷，他俯伏在地，在悲傷中增加悲傷，在謙卑中增加謙卑，盡一切可能改正自己，不再犯罪。
This is the reason why St. John Climacos wrote about this type of prayer: "Your prayer will reveal to you your [spiritual] condition, for it is called the mirror of the monks by the theologians.".21
正因為如此，聖約翰-克萊馬科斯在書中寫到了這種祈禱方式："你的祈禱會向你揭示你的[精神]狀況，因為它被神學家稱為修道士的鏡子"。 -
Another fruit is the purity of nature and through this purity of nature the given supernatural activity of divine grace of the Holy Spirit.
另一個果實是純潔的天性，以及透過這種純潔的天性，聖靈的神恩所賦予的超自然活動。
For as the holy Fathers discovered natural organs, manners, and methods in the use of fasting, of vigils, of sleeping on the ground, of prostrations, of obeisances, of self-control and the rest of the deprivations and hardships imposed upon the body, in order to purify the human nature from the passions which entered it against nature, they also by the same token discovered this natural method of returning the mind to the heart in order to purify somewhat more readily and more quickly the mind and the heart.
正如聖父們發現了齋戒、守夜、睡在地上、匍匐、跪拜、自我克制等自然器官、禮儀和方法，以及施加在身體上的其他剝奪和苦難，以淨化人性中違背自然的激情，同樣，他們也發現了這種讓心靈回歸心靈的自然方法，以便更容易、更迅速地淨化心靈和思想。
These, of course, are not only the most important organs of man, but also the most vulnerable to evil and capable of attracting all the other members of the body to sin.
當然，這些器官不僅是人類最重要的器官，也是最容易受到邪惡影響的器官，能夠吸引身體的其他成員犯罪。
Thus through the mind and the heart the human nature as a whole is purified of the evil passions and made capable of receiving the supernatural grace and activity of God.
因此，透過思想和心靈，人性作為一個整體得到了淨化，擺脫了邪惡的激情，能夠接受上帝超自然的恩典和活動。
This method of prayer purifies our nature faster, because the very work and the subject matter with which it is preoccupied is the first, catholic, and most comprehensive commandment of all: for man to love God with all of his soul, all of his heart, all of his power, and all of his mind.
這種禱告方法能更快地淨化我們的本性，因為它所關注的工作和主題本身就是第一條、天主教的、最全面的誡命：人要盡心、盡性、盡力、盡意地愛上帝。
Through this commandment especially, (but through the others also) man receives the supernatural grace of God.
特別是透過這條誡命（但也透過其他誡命），人類獲得了上帝的超自然恩典。
In guarding the heart and keeping it pure, one can also keep all the divine commandments of Christ. For in truth this is how it is.
守護心靈，保持純潔，也能遵守基督的所有神聖誡命。因為事實就是如此。
The guarding of the mind and the heart and the spiritual prayer of the heart that is thus made possible has as its subject matter the commandment to love God. But by virtue of the power of this one commandment all of the other commandments are also included and fulfilled.
對思想和心靈的守護，以及由此實現的心靈的屬靈禱告，都以愛上帝的誡命為主題。但由於這一條誡命的力量，其他所有誡命也都包含在內並得以實現。
This is why the Lord said: "If you love me, you will keep my commandments" (John 14:15).
這就是主說「你們若愛我，就必遵守我的命令」（約翰福音 14：15）。
It is obvious that because the commandment to love God is the first, the most universal, and the most comprehensive, he who keeps it well will also keep all the other commandments included in it.
很明顯，因為愛上帝的誡命是第一條、最普遍、最全面的誡命，所以遵守好這條誡命的人也會遵守其中包含的所有其他誡命。
For in the love of God is also included the love of neighbor: "He who loves God should love his brother, also" (1 John 4:21).
因為愛上帝也包括愛鄰舍：「愛上帝的，也當愛自己的弟兄」（《約翰一書》4:21）。
Again, in the love of neighbor all the other more particular commandments are included and recapitulated, as St. Paul wrote: "Owe no one anything, except to love one another; for he who loves his neighbor has fulfilled the law.
正如聖保祿所寫：『除了彼此相愛，誰也不虧欠誰；因為愛鄰舍的，就是成全了律法。
The commandments 'You shall not commit adultery, you shall not kill, you shall not steal, you shall not covet,' and any other commandments, are summed up in this sentence, 'You shall
不可姦淫、不可殺人、不可偷盜、不可貪婪 "等誡命，以及其他誡命，都可以用這句話來概括："你應當
love your neighbor as yourself " (Rom 13:8-9). Even though there are many commandments, they are all recapitulated in the one word to love the Lord God with all of your strength and your neighbor as yourself.
愛人如己"（羅 13:8-9）。儘管有許多誡命，但它們都概括在 "盡全力愛主上帝，愛人如己 "這一句話中。
He who struggles and keeps this word of God also keeps all the other commandments of God.
努力遵守上帝這句話的人，也就遵守了上帝所有其他的誡命。
守護心靈，保持純潔，也能遵守基督的所有神聖誡命。因為事實就是如此。
The guarding of the mind and the heart and the spiritual prayer of the heart that is thus made possible has as its subject matter the commandment to love God. But by virtue of the power of this one commandment all of the other commandments are also included and fulfilled.
對思想和心靈的守護，以及由此實現的心靈的屬靈禱告，都以愛上帝的誡命為主題。但由於這一條誡命的力量，其他所有誡命也都包含在內並得以實現。
This is why the Lord said: "If you love me, you will keep my commandments" (John 14:15).
這就是主說「你們若愛我，就必遵守我的命令」（約翰福音 14：15）。
It is obvious that because the commandment to love God is the first, the most universal, and the most comprehensive, he who keeps it well will also keep all the other commandments included in it.
很明顯，因為愛上帝的誡命是第一條、最普遍、最全面的誡命，所以遵守好這條誡命的人也會遵守其中包含的所有其他誡命。
For in the love of God is also included the love of neighbor: "He who loves God should love his brother, also" (1 John 4:21).
因為愛上帝也包括愛鄰舍：「愛上帝的，也當愛自己的弟兄」（《約翰一書》4:21）。
Again, in the love of neighbor all the other more particular commandments are included and recapitulated, as St. Paul wrote: "Owe no one anything, except to love one another; for he who loves his neighbor has fulfilled the law.
正如聖保祿所寫：『除了彼此相愛，誰也不虧欠誰；因為愛鄰舍的，就是成全了律法。
The commandments 'You shall not commit adultery, you shall not kill, you shall not steal, you shall not covet,' and any other commandments, are summed up in this sentence, 'You shall
不可姦淫、不可殺人、不可偷盜、不可貪婪 "等誡命，以及其他誡命，都可以用這句話來概括："你應當
love your neighbor as yourself " (Rom 13:8-9). Even though there are many commandments, they are all recapitulated in the one word to love the Lord God with all of your strength and your neighbor as yourself.
愛人如己"（羅 13:8-9）。儘管有許多誡命，但它們都概括在 "盡全力愛主上帝，愛人如己 "這一句話中。
He who struggles and keeps this word of God also keeps all the other commandments of God.
努力遵守上帝這句話的人，也就遵守了上帝所有其他的誡命。
- When the mind of a person becomes accustomed to entering the heart, to converse with his inner consciousness and to find his will and to contemplate upon himself and all his activities, it does not remain without joy and gladness.
當一個人的心靈習慣於進入內心，與內心的意識對話，找到自己的意願，思考自己和自己的一切活動時，它就不會沒有喜悅和快樂。
Thus, as when a person who has been away from home rejoices to return and to see his wife and his children, so also the mind rejoices to return to the heart.
因此，就像一個離家在外的人歡喜歸來，見到妻子和孩子一樣，心靈也歡喜回歸內心。
Leaving all the other benefits and the supernatural gifts which a person receives from this spiritual return of the mind to the heart and the prayer of the heart, I come now directly to the main purpose and say this only: Dearest friend, through this spiritual prayer of the heart you can guard your mind and your heart, if not completely pure and dispassionate-for this is very difficult to achieve in the world-[not to mention that this is also difficult in the desert and in silence because of the evil and the laxity of our generation, as St. John Climacos noted] at least you can guard them to be in the least passionate and as much as possible pure.
撇開人從這種心靈的靈性回歸和心靈的禱告中獲得的所有其他益處和超自然的恩賜不談，我現在直接談主要目的，只說這一點：親愛的朋友，透過這種心靈的靈性祈禱，你可以守護你的思想和心靈，即使不能完全純潔和冷靜--這在世上是很難做到的--[更何況，由於我們這一代人的邪惡和鬆懈，這在沙漠中和寂靜中也是很難做到的，正如聖約翰-克萊馬科斯所指出的那樣]，至少你可以守護它們，使它們至少是熱情的，盡可能是純潔的。
God has given us such a commandment to guard our heart from the evil passions and the evil thoughts which rise in our mind. "Take heed lest there be a base thought in your heart" (Dt 15:9).
上帝給了我們這樣一條誡命，來守護我們的心，使我們遠離邪惡的激情和心中升起的邪惡念頭。 「你們要謹慎，免得心裡有卑鄙的念頭」（申 15:9）。
Solomon also wrote: "Keep your heart with all vigilance; for from it flow the springs of life" (Prv 4:2 3).
所羅門也寫道：「你要警醒保守你的心；因為生命的泉源都是從心流出的」（箴 4:2 3）。
9. Why We Must Guard Our Heart
9.為什麼我們必須守護我們的心靈
Why does Solomon insist with such great emphasis: "Keep your heart with all vigilance." As we said, the heart is the center of all the senses.
所羅門為何如此強調"要警醒保守你的心"正如我們所說，心是所有感官的中心。
(These senses considered externally are five and different, but considered internally in the heart the five become one unified sense, according to St. Diadochos.
(從外部看，這些感官是五種不同的感官，但從內心看，這五種感官就變成了一種統一的感官。
It is therefore difficult, rather impossible, for this heart to be cleansed unless all the other senses and powers of the soul (and body) are cleansed.
因此，除非靈魂（和身體）的所有其他感官和能力都得到淨化，否則這顆心很難，甚至不可能得到淨化。
For if one sense only or one power of the soul is polluted, the pollution is sent directly to the heart, just as each spoke in a wheel goes directly to the center.
因為如果只有一種感官或靈魂的一種力量受到污染，這種污染就會直接傳到心臟，就像車輪上的每個輻條直接傳到中心一樣。
When the heart is polluted, the pollution is transmitted and divided into all the other senses and powers of the soul, as the wise St. Gregory Palamas has noted in his treatise on prayer.
正如睿智的聖格雷戈里-帕拉馬斯在他的祈禱論著中所指出的那樣，當心靈受到污染時，這種污染就會傳遞和分化到靈魂的所有其他感官和能力中。
St. Isaac has taught us that, while the mind is easily cleansed, it can also be easily polluted; the heart however as it is cleansed
聖伊薩克教導我們，雖然心靈很容易被淨化，但它也容易被污染。
with great difficulty it is also difficult to be polluted: "The purity of the mind is one thing, but another of the heart.
也很難被污染：『思想的純潔是一回事，心靈的純潔又是另一回事。
The mind is one of the senses of the soul, and if one attempts diligently to study Sacred Scripture or to struggle a little in fasting and vigils, his mind will be cleansed. . . . But since it is easily cleansed it is also easily polluted.
心靈是靈魂的感官之一，如果一個人努力研讀聖經，或在禁食和守夜中稍作掙扎，他的心靈就會得到淨化。 . . .但是，既然心靈很容易被淨化，它也很容易被污染。
The heart contains and holds the inner senses and is the root. If the root is holy so are the branches holy. That is, if the heart is purified, it is obvious that all the senses will also be pure. Once the heart is purified, it is not easily polluted again by small things.
心包含並容納內在的感官，是根。如果根是聖潔的，那麼枝也是聖潔的。也就是說，如果心靈得到了淨化，那麼所有的感官顯然也會被淨化。心一旦淨化，就不會再輕易被小事污染。
For as the antlers of deer or other chemical substances when burned can cause snakes to flee from a place, so also must the guarding of the heart banish evil thoughts and passions from it by the fragrant incense of spiritual prayer.
就像鹿角或其他化學物質燃燒後能使蛇逃離一個地方一樣，心靈的守護也必須透過靈性禱告的馨香來驅逐心中的惡念和激情。
St. Syngletike reminded us of this constant vigilance: "It is necessary constantly to clean out the house and to see that nothing harmful to the soul penetrates into the chambers of the soul, by censing these places with the divine incense of prayer.
聖桑格萊蒂克提醒我們要時刻保持警惕："有必要不斷清理房屋，用神聖的祈禱之香熏陶靈魂之室，確保沒有任何對靈魂有害的東西進入靈魂之室。
For as poisonous creatures are sent away by certain other strong poisons, so also are evil thoughts banished by prayer and fasting. '”4
就像毒物會被其他劇毒驅走一樣，邪念也會被禱告和禁食驅逐。 '"4
所羅門為何如此強調"要警醒保守你的心"正如我們所說，心是所有感官的中心。
(These senses considered externally are five and different, but considered internally in the heart the five become one unified sense, according to St. Diadochos.
(從外部看，這些感官是五種不同的感官，但從內心看，這五種感官就變成了一種統一的感官。
It is therefore difficult, rather impossible, for this heart to be cleansed unless all the other senses and powers of the soul (and body) are cleansed.
因此，除非靈魂（和身體）的所有其他感官和能力都得到淨化，否則這顆心很難，甚至不可能得到淨化。
For if one sense only or one power of the soul is polluted, the pollution is sent directly to the heart, just as each spoke in a wheel goes directly to the center.
因為如果只有一種感官或靈魂的一種力量受到污染，這種污染就會直接傳到心臟，就像車輪上的每個輻條直接傳到中心一樣。
When the heart is polluted, the pollution is transmitted and divided into all the other senses and powers of the soul, as the wise St. Gregory Palamas has noted in his treatise on prayer.
正如睿智的聖格雷戈里-帕拉馬斯在他的祈禱論著中所指出的那樣，當心靈受到污染時，這種污染就會傳遞和分化到靈魂的所有其他感官和能力中。
St. Isaac has taught us that, while the mind is easily cleansed, it can also be easily polluted; the heart however as it is cleansed
聖伊薩克教導我們，雖然心靈很容易被淨化，但它也容易被污染。
with great difficulty it is also difficult to be polluted: "The purity of the mind is one thing, but another of the heart.
也很難被污染：『思想的純潔是一回事，心靈的純潔又是另一回事。
The mind is one of the senses of the soul, and if one attempts diligently to study Sacred Scripture or to struggle a little in fasting and vigils, his mind will be cleansed. . . . But since it is easily cleansed it is also easily polluted.
心靈是靈魂的感官之一，如果一個人努力研讀聖經，或在禁食和守夜中稍作掙扎，他的心靈就會得到淨化。 . . .但是，既然心靈很容易被淨化，它也很容易被污染。
The heart contains and holds the inner senses and is the root. If the root is holy so are the branches holy. That is, if the heart is purified, it is obvious that all the senses will also be pure. Once the heart is purified, it is not easily polluted again by small things.
心包含並容納內在的感官，是根。如果根是聖潔的，那麼枝也是聖潔的。也就是說，如果心靈得到了淨化，那麼所有的感官顯然也會被淨化。心一旦淨化，就不會再輕易被小事污染。
For as the antlers of deer or other chemical substances when burned can cause snakes to flee from a place, so also must the guarding of the heart banish evil thoughts and passions from it by the fragrant incense of spiritual prayer.
就像鹿角或其他化學物質燃燒後能使蛇逃離一個地方一樣，心靈的守護也必須透過靈性禱告的馨香來驅逐心中的惡念和激情。
St. Syngletike reminded us of this constant vigilance: "It is necessary constantly to clean out the house and to see that nothing harmful to the soul penetrates into the chambers of the soul, by censing these places with the divine incense of prayer.
聖桑格萊蒂克提醒我們要時刻保持警惕："有必要不斷清理房屋，用神聖的祈禱之香熏陶靈魂之室，確保沒有任何對靈魂有害的東西進入靈魂之室。
For as poisonous creatures are sent away by certain other strong poisons, so also are evil thoughts banished by prayer and fasting. '”4
就像毒物會被其他劇毒驅走一樣，邪念也會被禱告和禁食驅逐。 '"4
10. Through Spiritual Prayer We Find the Hidden Grace in the Heart
10.透過靈修禱告，我們找到隱藏在心中的恩典
If you guard your heart to be pure, knowing, as we said, that it is the center of the supernatural, the natural, and the unnatural, it is obvious that through this guarding of the heart you will also guard there the good things and virtues of nature.
正如我們所說，如果你知道自己的心是超自然、自然和非自然之物的中心，那麼，顯然，透過對心的守護，你也會在那裡守護自然的美好事物和美德。
Also you will obviously protect yourself from other unnatural and evil influences. In time and with the help of sweetest Jesus who will be constantly remembered and found in your heart, you will rise up to the level of the supernatural.
同時，你也會明顯地保護自己免受其他非自然和邪惡的影響。隨著時間的推移，在最可愛的耶穌的幫助下，你將上升到超自然的水平。
By rising up through this spiritual work and by removing the dirt and the ashes of evil passions and thoughts and superstitions from your heart, which contains within itself the covered spark of the supernatural grace of God, you will also find this very spark which Christ came to light upon the earth of the heart.
透過這項屬靈工作的提升，藉由清除你心中邪惡激情、思想和迷信的污垢和灰燼，你也會發現這正是基督來照亮心靈大地的火花。
And when you do discover this most precious spark in your heart you will experience an ineffable joy and this joy will cause you to shed tears of great sweetness.
當你發現自己心中最珍貴的火花時，你會體驗到一種無法言喻的喜悅，這種喜悅會讓你流下甜蜜的眼淚。
Afterward, by placing over this spark as kindling the work of the life-giving commandments of the Lord and the various other acquired virtues, and by blowing upon them with fervent willingness and love, you will light up a strange and supernatural fire in your heart.
之後，將賜予生命的主的誡命和其他後天習得的各種美德作為火種點燃，並以熱切的意願和愛心吹拂它們，你就會在心中燃起奇異而超自然的火焰。
Rather it will be JESUS whom you remember who will light this fire, and who will burn up with His warmth the evil passions and the demons that attack you, banish the insults of evil thoughts, and sweeten the whole inner
相反，你所記念的耶穌才是點燃這把火的人，他將用自己的溫暖燒毀邪惡的激情和攻擊你的魔鬼，驅逐邪惡思想的侮辱，並使整個內心變得甜美。
disposition of your heart—granting you joy, peace, love for God, and love for your neighbor. "A devouring fire is the Lord your God" (Dt. 9:3), who destroys matter and evil habits, who enlightens your mind with his light and fills it with the light of knowledge and discretion.
祂使你的心充滿喜樂、平安、對上帝的愛、對鄰舍的愛。 「耶和華你的神是烈火」（申 9:3），他毀滅物質和惡習，用他的光照亮你的心靈，用知識和智慧的光充滿你的心靈。
Thus through this spiritual work you will establish the whole of your inner self to be a temple and a dwelling place of the Holy Spirit, while your heart especially will be a holy altar, a sacred sanctuary.
因此，透過這項靈修工作，你將把整個內在自我打造成為聖靈的殿堂和居所，而你的心尤其將成為神聖的祭壇和聖所。
Your mind, moreover, will be a priest; your will and disposition will be a sacrifice; your prayer of the heart to God will be an offering of spiritual fragrance, as St. Basil used to say.
此外，你的心靈將成為祭司；你的意志和性情將成為祭品；你對上帝的心靈祈禱將成為精神馨香的祭品，正如聖巴西爾常說的那樣。
May our most beloved Jesus make us worthy of such graces-first all those who read this book of spiritual counsels and finally the one who is writing it.
願我們最敬愛的耶穌讓我們配得上這樣的恩典--首先是所有閱讀這本《心靈箴言》的人，最後是書寫這本書的人。
正如我們所說，如果你知道自己的心是超自然、自然和非自然之物的中心，那麼，顯然，透過對心的守護，你也會在那裡守護自然的美好事物和美德。
Also you will obviously protect yourself from other unnatural and evil influences. In time and with the help of sweetest Jesus who will be constantly remembered and found in your heart, you will rise up to the level of the supernatural.
同時，你也會明顯地保護自己免受其他非自然和邪惡的影響。隨著時間的推移，在最可愛的耶穌的幫助下，你將上升到超自然的水平。
By rising up through this spiritual work and by removing the dirt and the ashes of evil passions and thoughts and superstitions from your heart, which contains within itself the covered spark of the supernatural grace of God, you will also find this very spark which Christ came to light upon the earth of the heart.
透過這項屬靈工作的提升，藉由清除你心中邪惡激情、思想和迷信的污垢和灰燼，你也會發現這正是基督來照亮心靈大地的火花。
And when you do discover this most precious spark in your heart you will experience an ineffable joy and this joy will cause you to shed tears of great sweetness.
當你發現自己心中最珍貴的火花時，你會體驗到一種無法言喻的喜悅，這種喜悅會讓你流下甜蜜的眼淚。
Afterward, by placing over this spark as kindling the work of the life-giving commandments of the Lord and the various other acquired virtues, and by blowing upon them with fervent willingness and love, you will light up a strange and supernatural fire in your heart.
之後，將賜予生命的主的誡命和其他後天習得的各種美德作為火種點燃，並以熱切的意願和愛心吹拂它們，你就會在心中燃起奇異而超自然的火焰。
Rather it will be JESUS whom you remember who will light this fire, and who will burn up with His warmth the evil passions and the demons that attack you, banish the insults of evil thoughts, and sweeten the whole inner
相反，你所記念的耶穌才是點燃這把火的人，他將用自己的溫暖燒毀邪惡的激情和攻擊你的魔鬼，驅逐邪惡思想的侮辱，並使整個內心變得甜美。
disposition of your heart—granting you joy, peace, love for God, and love for your neighbor. "A devouring fire is the Lord your God" (Dt. 9:3), who destroys matter and evil habits, who enlightens your mind with his light and fills it with the light of knowledge and discretion.
祂使你的心充滿喜樂、平安、對上帝的愛、對鄰舍的愛。 「耶和華你的神是烈火」（申 9:3），他毀滅物質和惡習，用他的光照亮你的心靈，用知識和智慧的光充滿你的心靈。
Thus through this spiritual work you will establish the whole of your inner self to be a temple and a dwelling place of the Holy Spirit, while your heart especially will be a holy altar, a sacred sanctuary.
因此，透過這項靈修工作，你將把整個內在自我打造成為聖靈的殿堂和居所，而你的心尤其將成為神聖的祭壇和聖所。
Your mind, moreover, will be a priest; your will and disposition will be a sacrifice; your prayer of the heart to God will be an offering of spiritual fragrance, as St. Basil used to say.
此外，你的心靈將成為祭司；你的意志和性情將成為祭品；你對上帝的心靈祈禱將成為精神馨香的祭品，正如聖巴西爾常說的那樣。
May our most beloved Jesus make us worthy of such graces-first all those who read this book of spiritual counsels and finally the one who is writing it.
願我們最敬愛的耶穌讓我們配得上這樣的恩典--首先是所有閱讀這本《心靈箴言》的人，最後是書寫這本書的人。
This is why again I beseech you not to neglect this beneficial to the soul and salutary work. Abandon constantly going out and the much companionship and the untimely conversations.
因此，我再次懇求你們不要忽視這項有益於靈魂和有益的工作。放棄經常外出，放棄過多的陪伴和不合時宜的交談。
Remain quietly in your home and preoccupy yourself with this return of your mind to your heart, as St. Isaac has instructed us.
靜靜地待在家裡，按照聖以撒的指示，專心致志地將思想回歸內心。
"We must insist and persist monastically and with simplicity toward our inner self where there are neither impressions of thoughts nor visions of composite things.
「我們必須一心一意地堅持不懈，簡簡單單地走向我們的內心，那裡既沒有思想的印象，也沒有綜合事物的幻象。
Banish out of this holy temple every evil passion and thought, as the Lord banished out of the sacred temple of God all the sacrilegious merchants. Such passions and evil thoughts pollute the heart and the temple of God in the heart and deprive us of the grace of God.
將一切邪惡的激情和思想驅逐出這神聖的聖殿，就像主將一切褻瀆上帝的商人驅逐出神聖的聖殿一樣。這些激情和邪惡的思想會污染我們的心靈和心中上帝的聖殿，使我們失去上帝的恩典。
因此，我再次懇求你們不要忽視這項有益於靈魂和有益的工作。放棄經常外出，放棄過多的陪伴和不合時宜的交談。
Remain quietly in your home and preoccupy yourself with this return of your mind to your heart, as St. Isaac has instructed us.
靜靜地待在家裡，按照聖以撒的指示，專心致志地將思想回歸內心。
"We must insist and persist monastically and with simplicity toward our inner self where there are neither impressions of thoughts nor visions of composite things.
「我們必須一心一意地堅持不懈，簡簡單單地走向我們的內心，那裡既沒有思想的印象，也沒有綜合事物的幻象。
Banish out of this holy temple every evil passion and thought, as the Lord banished out of the sacred temple of God all the sacrilegious merchants. Such passions and evil thoughts pollute the heart and the temple of God in the heart and deprive us of the grace of God.
將一切邪惡的激情和思想驅逐出這神聖的聖殿，就像主將一切褻瀆上帝的商人驅逐出神聖的聖殿一樣。這些激情和邪惡的思想會污染我們的心靈和心中上帝的聖殿，使我們失去上帝的恩典。
As Solomon said: "For perverse thoughts separate men from God" (Wis 1:3). And again, "The thoughts of the wicked are an abomination to the Lord" (Prv 15:26).
正如所羅門所說"因為悖逆的思想使人與神隔絕"（智 1:3）。同樣，"惡人的思想為耶和華所憎惡"（箴 15:26）。
The Lord himself alluded to this when he expelled the merchants from the temple: "My house shall be called a place of prayer; but you make it a den of robbers" (Mt 21:13).
當主把商人趕出聖殿時，他自己也暗示了這一點：「我的殿必稱為禱告的地方，你們卻使它成為強盜的巢穴」（太 21:13）。
No doubt you will have to make a certain amount of effort in the beginning, but afterward when you become used to it and taste of the spiritual sweetness you will receive great comfort.
毫無疑問，一開始你必須付出一定的努力，但當你習慣了這種努力，嚐到了精神上的甜頭，你就會得到極大的安慰。
正如所羅門所說"因為悖逆的思想使人與神隔絕"（智 1:3）。同樣，"惡人的思想為耶和華所憎惡"（箴 15:26）。
The Lord himself alluded to this when he expelled the merchants from the temple: "My house shall be called a place of prayer; but you make it a den of robbers" (Mt 21:13).
當主把商人趕出聖殿時，他自己也暗示了這一點：「我的殿必稱為禱告的地方，你們卻使它成為強盜的巢穴」（太 21:13）。
No doubt you will have to make a certain amount of effort in the beginning, but afterward when you become used to it and taste of the spiritual sweetness you will receive great comfort.
毫無疑問，一開始你必須付出一定的努力，但當你習慣了這種努力，嚐到了精神上的甜頭，你就會得到極大的安慰。
11. The Mind Has the Natural Attribute to Find Rest in the Heart
11.心靈具有在心中尋求安寧的自然屬性
Everybody finds calm and rest at their center.
每個人都能在自己的中心找到平靜和安寧。
As snails find rest within their crusty shell, as octopus in their chamber, as four-footed land animals in their dens, and as birds in their nests, so also with man, whose mind has the natural attribute to be calm, to find rest and to be in peace when it enters the heart and the inner man.
就像蝸牛在甲殼中安息，章魚在腔室中安息，四足陸生動物在巢穴中安息，鳥兒在巢穴中安息一樣，人也是如此，當心靈進入人的內心時，人的心靈具有平靜、安息和安寧的自然屬性。
Man too has the body as a region and a dwelling, and the heart as its own center and room for resting. St. Isaac called the heart "the house of
人的身體也是一個區域和居所，而心則是自己的中心和休息的空間。聖以撒稱心臟為 "人的房子"。
understanding.
理解。
My Jesus save me!" and is thus liberated. St. John Climacos said: "The name of Jesus, chastises enemies" and "Let the memory of Jesus be united with every breathing and then you will know the benefit of silence.
我的耶穌救救我！ "他因此獲得了解脫。聖約翰-克萊馬科斯說過"耶穌之名，懲罰敵人"，"讓耶穌的記憶與每一次呼吸結合起來，你就會知道沉默的好處。
This is why St. Macarios also noted; "For as it is not possible for the eye to see without light and for speech to be made without a tongue, or for hearing to take place Without an ear, so also it is not possible without Christ to be saved and to enter the kingdom of heaven.
這就是為什麼聖馬卡里奧斯也指出："因為沒有光，眼睛就不可能看見；沒有舌頭，就不可能說話；沒有耳朵，就不可能聽見；同樣，沒有基督，就不可能得救和進入天國。 ，就能在上帝面前懺悔。
This is why St. Isaac said: "A man who comes to know the extent of his illness has also attained the perfection of humility."29 Without this guarding of the mind and of the heart, it is impossible to know when one is mistaken either by words or by thoughts.
這就是為什麼聖伊薩克說"29如果沒有這種對思想和心靈的保護，就不可能知道自己在言語或思想上犯了什麼錯誤。
Also one will often fall into sin, into serious sins, but will not be sensitive to it. Consequently, he does not grieve for such sins and does not repent. A certain Father was right when he said that he who examines carefully his thoughts will also keep the commandments of God.
此外，一個人經常陷入罪中，陷入嚴重的罪中，但卻不會對其敏感。因此，他不會為這些罪而悲傷，也不會悔改。有一位父親說得很對，仔細檢視自己思想的人也會遵守上帝的誡命。
St. Isaac said: "Man's victory and his loss, his treasure and his understanding and everything that has to do with an ascetic are all together in his thoughts and can take place with a small gesture.
聖伊薩克說過"人的勝利和失敗、他的財富和他的理解以及與苦行僧有關的一切，都在他的思想中，都可以在一個小小的動作中發生。
每個人都能在自己的中心找到平靜和安寧。
As snails find rest within their crusty shell, as octopus in their chamber, as four-footed land animals in their dens, and as birds in their nests, so also with man, whose mind has the natural attribute to be calm, to find rest and to be in peace when it enters the heart and the inner man.
就像蝸牛在甲殼中安息，章魚在腔室中安息，四足陸生動物在巢穴中安息，鳥兒在巢穴中安息一樣，人也是如此，當心靈進入人的內心時，人的心靈具有平靜、安息和安寧的自然屬性。
Man too has the body as a region and a dwelling, and the heart as its own center and room for resting. St. Isaac called the heart "the house of
人的身體也是一個區域和居所，而心則是自己的中心和休息的空間。聖以撒稱心臟為 "人的房子"。
understanding.
理解。
My Jesus save me!" and is thus liberated. St. John Climacos said: "The name of Jesus, chastises enemies" and "Let the memory of Jesus be united with every breathing and then you will know the benefit of silence.
我的耶穌救救我！ "他因此獲得了解脫。聖約翰-克萊馬科斯說過"耶穌之名，懲罰敵人"，"讓耶穌的記憶與每一次呼吸結合起來，你就會知道沉默的好處。
This is why St. Macarios also noted; "For as it is not possible for the eye to see without light and for speech to be made without a tongue, or for hearing to take place Without an ear, so also it is not possible without Christ to be saved and to enter the kingdom of heaven.
這就是為什麼聖馬卡里奧斯也指出："因為沒有光，眼睛就不可能看見；沒有舌頭，就不可能說話；沒有耳朵，就不可能聽見；同樣，沒有基督，就不可能得救和進入天國。 ，就能在上帝面前懺悔。
This is why St. Isaac said: "A man who comes to know the extent of his illness has also attained the perfection of humility."29 Without this guarding of the mind and of the heart, it is impossible to know when one is mistaken either by words or by thoughts.
這就是為什麼聖伊薩克說"29如果沒有這種對思想和心靈的保護，就不可能知道自己在言語或思想上犯了什麼錯誤。
Also one will often fall into sin, into serious sins, but will not be sensitive to it. Consequently, he does not grieve for such sins and does not repent. A certain Father was right when he said that he who examines carefully his thoughts will also keep the commandments of God.
此外，一個人經常陷入罪中，陷入嚴重的罪中，但卻不會對其敏感。因此，他不會為這些罪而悲傷，也不會悔改。有一位父親說得很對，仔細檢視自己思想的人也會遵守上帝的誡命。
St. Isaac said: "Man's victory and his loss, his treasure and his understanding and everything that has to do with an ascetic are all together in his thoughts and can take place with a small gesture.
聖伊薩克說過"人的勝利和失敗、他的財富和他的理解以及與苦行僧有關的一切，都在他的思想中，都可以在一個小小的動作中發生。
12. The Perpetual Memory of the Name of Jesus Cultivates Our Love for Him
12.永記耶穌之名，培養我們對祂的愛
Let me again for a third time beseech you to have Jesus as the sweet contemplation of your heart; let Jesus be the preoccupation of your tongue; let Jesus be the honorable shape and idea in your mind. In brief, let Jesus be your breath and never grow tired of calling upon Jesus.
讓我第三次懇求你，讓耶穌成為你心中甜蜜的思念；讓耶穌成為你口中的渴慕；讓耶穌成為你心中尊貴的形象和意念。簡而言之，讓耶穌成為你的呼吸，永不厭倦地呼喚耶穌。
From such a perpetual and most sweet memory of Jesus, those great theological virtues-faith, hope and love-will grow and mature and become great trees in your heart.
從這種對耶穌永恆和最甜蜜的記憶中，那些偉大的神學美德--信仰、希望和愛--將在你心中成長、成熟，成為參天大樹。
Know that when a lover is far from his beloved there is no other consolation for him but to constantly remember the name of the beloved person.
要知道，當愛人遠離他的愛人時，除了不斷地記住愛人的名字，他別無其他安慰。
When Emperor Leo the wise was banished from Constantinople, his mother found some consolation in repeating his name constantly: "My Leo, my Leo, my son." She spoke these words so often that the parrot who heard them learned to repeat them. Thus the soul that
當賢明的利奧皇帝被放逐出君士坦丁堡時他的母親不斷重複他的名字從中得到了些許安慰"我的利奧，我的利奧，我的兒子"她經常說這些話，以至於聽到這些話的鸚鵡也學會了重複。因此，他的靈魂
loves Jesus but cannot see and enjoy him because he is in heaven and not present cannot be consoled in any other manner except by constant remembrances of his holy name, calling him always with love and tears and pain of heart: "My Jesus, my beloved Jesus!" This is why St. Isaac told us: "When the mind is moved to remember God, the heart is directly moved in love and the eyes produce many tears.
愛耶穌卻因為他在天堂而不能見到他、享受他的人，除了不斷懷念他的聖名，用愛和淚水以及內心的痛苦呼喚他之外，無法用任何其他方式得到安慰："我的耶穌，我親愛的耶穌！」這就是為什麼聖以撒告訴我們：」當思想被感動去緬懷上帝時，心靈會直接被愛所感動，眼睛會流出許多淚水。
It is the habit of love to shed tears when remembering the beloved person.
在懷念所愛的人時流淚是愛的習慣。
What is more blessed, what is more happy, what is more sweet than to contemplate always the most glorious, the most pleasant, and the most beloved name of Jesus Christ, through Whom anything anyone asks of the Father and of him himself one receives without fail?
有什麼比常常思念耶穌基督那最榮耀、最悅耳、最受人愛戴的聖名更有福、更幸福、更甜蜜呢？
"Whatever you ask the Father in my name, he may give it to you" (John 15:16). And again, "Whatever you ask in my name, I will do it, that the Father may be glorified in the Son" (John 14:13).
「你們奉我的名，無論向父求什麼，祂就賜給你們」（約翰福音 15：16）。又說：「你們奉我的名，無論求什麼，我必成就，叫父因兒子得榮耀」（約翰福音 14：13）。
What other thought and recollection is more graceful and divine than the thought and recollection of the salutary, divine, and fearful name of Jesus Christ, the Son of God, whose name is above every name and before whom every knee shall bow?
耶穌基督是上帝的兒子，祂的名高於萬名，萬膝必在祂面前跪拜，還有什麼思想和回憶能比耶穌基督那有益的、神聖的、令人敬畏的名字更優雅、更神聖呢？
St. Paul said: "Therefore God has highly exalted him and bestowed on him the name which is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory Of God the Father" (Phil 2:9-11).
聖保羅說"所以神將他升為至高，又賜給他那超乎萬名之上的名，叫一切在天上的、地上的、地底下的，因耶穌的名無不屈膝，無不口稱耶穌基督為主，榮耀歸與父神」（腓2:9-11）。
讓我第三次懇求你，讓耶穌成為你心中甜蜜的思念；讓耶穌成為你口中的渴慕；讓耶穌成為你心中尊貴的形象和意念。簡而言之，讓耶穌成為你的呼吸，永不厭倦地呼喚耶穌。
From such a perpetual and most sweet memory of Jesus, those great theological virtues-faith, hope and love-will grow and mature and become great trees in your heart.
從這種對耶穌永恆和最甜蜜的記憶中，那些偉大的神學美德--信仰、希望和愛--將在你心中成長、成熟，成為參天大樹。
Know that when a lover is far from his beloved there is no other consolation for him but to constantly remember the name of the beloved person.
要知道，當愛人遠離他的愛人時，除了不斷地記住愛人的名字，他別無其他安慰。
When Emperor Leo the wise was banished from Constantinople, his mother found some consolation in repeating his name constantly: "My Leo, my Leo, my son." She spoke these words so often that the parrot who heard them learned to repeat them. Thus the soul that
當賢明的利奧皇帝被放逐出君士坦丁堡時他的母親不斷重複他的名字從中得到了些許安慰"我的利奧，我的利奧，我的兒子"她經常說這些話，以至於聽到這些話的鸚鵡也學會了重複。因此，他的靈魂
loves Jesus but cannot see and enjoy him because he is in heaven and not present cannot be consoled in any other manner except by constant remembrances of his holy name, calling him always with love and tears and pain of heart: "My Jesus, my beloved Jesus!" This is why St. Isaac told us: "When the mind is moved to remember God, the heart is directly moved in love and the eyes produce many tears.
愛耶穌卻因為他在天堂而不能見到他、享受他的人，除了不斷懷念他的聖名，用愛和淚水以及內心的痛苦呼喚他之外，無法用任何其他方式得到安慰："我的耶穌，我親愛的耶穌！」這就是為什麼聖以撒告訴我們：」當思想被感動去緬懷上帝時，心靈會直接被愛所感動，眼睛會流出許多淚水。
It is the habit of love to shed tears when remembering the beloved person.
在懷念所愛的人時流淚是愛的習慣。
What is more blessed, what is more happy, what is more sweet than to contemplate always the most glorious, the most pleasant, and the most beloved name of Jesus Christ, through Whom anything anyone asks of the Father and of him himself one receives without fail?
有什麼比常常思念耶穌基督那最榮耀、最悅耳、最受人愛戴的聖名更有福、更幸福、更甜蜜呢？
"Whatever you ask the Father in my name, he may give it to you" (John 15:16). And again, "Whatever you ask in my name, I will do it, that the Father may be glorified in the Son" (John 14:13).
「你們奉我的名，無論向父求什麼，祂就賜給你們」（約翰福音 15：16）。又說：「你們奉我的名，無論求什麼，我必成就，叫父因兒子得榮耀」（約翰福音 14：13）。
What other thought and recollection is more graceful and divine than the thought and recollection of the salutary, divine, and fearful name of Jesus Christ, the Son of God, whose name is above every name and before whom every knee shall bow?
耶穌基督是上帝的兒子，祂的名高於萬名，萬膝必在祂面前跪拜，還有什麼思想和回憶能比耶穌基督那有益的、神聖的、令人敬畏的名字更優雅、更神聖呢？
St. Paul said: "Therefore God has highly exalted him and bestowed on him the name which is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory Of God the Father" (Phil 2:9-11).
聖保羅說"所以神將他升為至高，又賜給他那超乎萬名之上的名，叫一切在天上的、地上的、地底下的，因耶穌的名無不屈膝，無不口稱耶穌基督為主，榮耀歸與父神」（腓2:9-11）。
I have said these things to you out of the abundant love which I have for your salvation.
我對你們說這些話，是出於我對你們得救的滿滿的愛。
All of these things, like a parrot, I have learned well out of the sacred books of the God-inspired Fathers and have heard through the living voice of certain spiritual fathers who have in part experienced these things.
所有這些事情，我都像鸚鵡學舌一樣，從上帝啟示的教父們的聖書中學到了很多，也透過某些精神教父的活生生的聲音聽到了，他們部分地經歷過這些事情。
Because of my own laxity and my passions, I have not been able to learn any of these things through my own experience
由於我自己的鬆懈和激情，我沒能透過自己的經歷學到這些東西
我對你們說這些話，是出於我對你們得救的滿滿的愛。
All of these things, like a parrot, I have learned well out of the sacred books of the God-inspired Fathers and have heard through the living voice of certain spiritual fathers who have in part experienced these things.
所有這些事情，我都像鸚鵡學舌一樣，從上帝啟示的教父們的聖書中學到了很多，也透過某些精神教父的活生生的聲音聽到了，他們部分地經歷過這些事情。
Because of my own laxity and my passions, I have not been able to learn any of these things through my own experience
由於我自己的鬆懈和激情，我沒能透過自己的經歷學到這些東西
13. It Is Very Appropriate to Teach Those Who Are in the World about Spiritual Prayer
13.向世人傳授屬靈禱告非常合適
Yes, I am aware that some may criticize me for writing to a person living in the world about those things that are appropriate for monks living outside the world.
是的，我知道有些人可能會批評我給一個生活在世俗中的人寫那些適合生活在世俗之外的僧侶的東西。
But if these persons are justified or not in criticizing me, I will keep silent and say only that indeed I have done it. I have done this, first, because of my great love for your salvation. For it is characteristic of friends to reveal to each other their secrets.
但如果這些人批評我有理或無理，我會保持沉默，只說我確實這麼做了。我這樣做，首先是因為我對你們得救的摯愛。因為朋友之間互相透露秘密是很正常的。
"I have called you friends, for all that I have heard from my Father I have made known to you" (John 15:15).
「我稱你們為朋友，因為我從我父所聽見的，都已經告訴你們了」（約翰福音 15：15）。
God is not a body, and does not delight in worship offerings made to him through the body (even though God's worshipers who have a material body are obliged to worship God with bodily worship); God is spirit and mind and of all the spirits and
上帝不是軀體，也不喜悅透過軀體向祂獻上的敬拜祭品（儘管擁有物質軀體的上帝的敬拜者有義務用軀體敬拜上帝）；上帝是精神和心靈，是萬靈和萬物之靈。
minds he is the first. Therefore God delights more in the worship offered to him through the mind and the spirit because they are more akin to his nature. "Every creature loves its like" (Sirach 13:15).
心靈是第一位的。因此，上帝更喜歡透過心靈和精神來敬拜他，因為它們更接近他的本性。 「萬物皆愛其類"（《西拉記》13:15）。
The Son of God taught us this truth when he said: "The true worshipers will worship the Father in spirit and truth, for such the Father seeks to worship him. God is spirit, and those who worship him must worship in spirit and truth" (John 4:23-24).
上帝之子教導我們這個真理，他說：『真正拜父的，要用心靈和誠實拜他，因為父要人這樣拜他。上帝是靈，拜他的必須用心靈和誠實拜他」（約翰福音4：23-24）。
Such spiritual and true worship is especially carried out through the spiritual prayer of the heart.
這種屬靈和真正的敬拜尤其是透過心靈的禱告來實現的。
是的，我知道有些人可能會批評我給一個生活在世俗中的人寫那些適合生活在世俗之外的僧侶的東西。
But if these persons are justified or not in criticizing me, I will keep silent and say only that indeed I have done it. I have done this, first, because of my great love for your salvation. For it is characteristic of friends to reveal to each other their secrets.
但如果這些人批評我有理或無理，我會保持沉默，只說我確實這麼做了。我這樣做，首先是因為我對你們得救的摯愛。因為朋友之間互相透露秘密是很正常的。
"I have called you friends, for all that I have heard from my Father I have made known to you" (John 15:15).
「我稱你們為朋友，因為我從我父所聽見的，都已經告訴你們了」（約翰福音 15：15）。
God is not a body, and does not delight in worship offerings made to him through the body (even though God's worshipers who have a material body are obliged to worship God with bodily worship); God is spirit and mind and of all the spirits and
上帝不是軀體，也不喜悅透過軀體向祂獻上的敬拜祭品（儘管擁有物質軀體的上帝的敬拜者有義務用軀體敬拜上帝）；上帝是精神和心靈，是萬靈和萬物之靈。
minds he is the first. Therefore God delights more in the worship offered to him through the mind and the spirit because they are more akin to his nature. "Every creature loves its like" (Sirach 13:15).
心靈是第一位的。因此，上帝更喜歡透過心靈和精神來敬拜他，因為它們更接近他的本性。 「萬物皆愛其類"（《西拉記》13:15）。
The Son of God taught us this truth when he said: "The true worshipers will worship the Father in spirit and truth, for such the Father seeks to worship him. God is spirit, and those who worship him must worship in spirit and truth" (John 4:23-24).
上帝之子教導我們這個真理，他說：『真正拜父的，要用心靈和誠實拜他，因為父要人這樣拜他。上帝是靈，拜他的必須用心靈和誠實拜他」（約翰福音4：23-24）。
Such spiritual and true worship is especially carried out through the spiritual prayer of the heart.
這種屬靈和真正的敬拜尤其是透過心靈的禱告來實現的。
St. Paul too has given a direction to all the Christians without exception to "pray without ceasing" (1 Thessalonians 5:17).
聖保祿也指示所有基督徒要 "不住地禱告"（帖撒羅尼迦前書 5：17）。
According to St. Basil and St. John Chrysostom this constant prayer is best achieved through the prayer of the heart that can be activated anytime, anywhere, and during all forms of activity.
根據聖巴西爾和聖約翰-金口的觀點，這種持續的祈禱最好透過心靈祈禱來實現，心靈祈禱可以隨時隨地在各種形式的活動中啟動。
Again St. Paul has directed Timothy to remember Jesus Christ: "Remember Jesus Christ, risen from the dead" (2 Timothy 2:2). St. Gregory the Theologian said: "It is more important to remember God than to breathe."
聖保祿再次指示提摩太要記念耶穌基督：「記念從死裡復活的耶穌基督」（提摩太後書 2：2）。神學家聖格里高利說：「記得上帝比呼吸更重要」。
聖保祿也指示所有基督徒要 "不住地禱告"（帖撒羅尼迦前書 5：17）。
According to St. Basil and St. John Chrysostom this constant prayer is best achieved through the prayer of the heart that can be activated anytime, anywhere, and during all forms of activity.
根據聖巴西爾和聖約翰-金口的觀點，這種持續的祈禱最好透過心靈祈禱來實現，心靈祈禱可以隨時隨地在各種形式的活動中啟動。
Again St. Paul has directed Timothy to remember Jesus Christ: "Remember Jesus Christ, risen from the dead" (2 Timothy 2:2). St. Gregory the Theologian said: "It is more important to remember God than to breathe."
聖保祿再次指示提摩太要記念耶穌基督：「記念從死裡復活的耶穌基督」（提摩太後書 2：2）。神學家聖格里高利說：「記得上帝比呼吸更重要」。
St. Gregory Sinaite did not teach the art of spiritual prayer only to the monks of the Holy Mountain, but beginning from the mountain he travelled and taught all the people all the way into Blachia.
聖格雷戈里-西奈並不是只向聖山的僧侶們傳授心靈祈禱的藝術，而是從聖山開始，一路向布拉奇亞的所有人傳授。
St. Gregory Palamas too in many of his homilies encouraged all the Christians to pray spiritually in the heart.
聖格雷戈里-帕拉馬斯也在他的許多講道中鼓勵所有基督徒進行心靈祈禱。
He even devoted an entire treatise which he sent to John and Theodore, the philosophers who were in the world, and in which he revealed to them all the mysteries of this sacred prayer and purification.
他甚至特別寫了一篇論文，寄給了當時的哲學家約翰和西奧多，向他們揭示了這種神聖的祈禱和淨化的所有奧秘。
St. Diadochos said that the devil does not like to see people learn and believe, for he is in the heart and from there he attacks them. However, he just loves to make them think that he attacks them from the outside.
聖 Diadochos 說，魔鬼不喜歡看到人們學習和相信，因為他就在人們的心裡，並從那裡攻擊他們。然而，他只是喜歡讓人們以為他是從外部攻擊他們的。
Therefore most persons, and oftentimes highly educated persons, do not realize that these thoughts come to them from within-from the heart-and not from the head or some other place, as they think.
因此，大多數人，有時是受過高等教育的人，並沒有意識到這些思想來自內心--來自內心，而不是像他們所想的那樣，來自頭腦或其他地方。
Thus by not learning the truth they are unable to attack him through the contemplation of Jesus Christ in the heart. This then is the reason why I have explained to you the deceptive ways of the devil, so that you may know and fight against him through prayer of the heart.
因此，由於不了解真相，他們就無法透過在心中默想耶穌基督來攻擊祂。這就是我為什麼要向你們解釋魔鬼的欺騙手段，好讓你們知道，並透過心靈的禱告來對抗他。
聖格雷戈里-西奈並不是只向聖山的僧侶們傳授心靈祈禱的藝術，而是從聖山開始，一路向布拉奇亞的所有人傳授。
St. Gregory Palamas too in many of his homilies encouraged all the Christians to pray spiritually in the heart.
聖格雷戈里-帕拉馬斯也在他的許多講道中鼓勵所有基督徒進行心靈祈禱。
He even devoted an entire treatise which he sent to John and Theodore, the philosophers who were in the world, and in which he revealed to them all the mysteries of this sacred prayer and purification.
他甚至特別寫了一篇論文，寄給了當時的哲學家約翰和西奧多，向他們揭示了這種神聖的祈禱和淨化的所有奧秘。
St. Diadochos said that the devil does not like to see people learn and believe, for he is in the heart and from there he attacks them. However, he just loves to make them think that he attacks them from the outside.
聖 Diadochos 說，魔鬼不喜歡看到人們學習和相信，因為他就在人們的心裡，並從那裡攻擊他們。然而，他只是喜歡讓人們以為他是從外部攻擊他們的。
Therefore most persons, and oftentimes highly educated persons, do not realize that these thoughts come to them from within-from the heart-and not from the head or some other place, as they think.
因此，大多數人，有時是受過高等教育的人，並沒有意識到這些思想來自內心--來自內心，而不是像他們所想的那樣，來自頭腦或其他地方。
Thus by not learning the truth they are unable to attack him through the contemplation of Jesus Christ in the heart. This then is the reason why I have explained to you the deceptive ways of the devil, so that you may know and fight against him through prayer of the heart.
因此，由於不了解真相，他們就無法透過在心中默想耶穌基督來攻擊祂。這就是我為什麼要向你們解釋魔鬼的欺騙手段，好讓你們知道，並透過心靈的禱告來對抗他。
Notes 說明
-
Commentary on Psalm 1.
詩篇 1》註釋 -
Homily 15 . 講道 15 .
-
Homily 44 . 講道 44 .
-
Homily 30 . 講道 30 .
-
St. Diadochos, ch. 76 .
聖 Diadochos》，第 76 章 .
-
Commentary on Psalm 1.
詩篇 1》註釋 -
On Guarding the Heart, ch. 1 .
論守護心靈》，第 1 章 . -
Divine Names, ch. 4.
神名》，第 4 章。 -
Epistle 1 . 書信 1 .
-
In one of his letters to Barlaam.
在他寫給 Barlaam 的一封信中 -
On Prayer, ch. 2.
論祈禱》，第 2 章。 -
St. Neilos, ch. 67.
聖尼羅河》，第 67 章。 -
On Prayer, ch. 2 .
論祈禱》，第 2 章。 -
On Those Who Think They Are justified by Works, ch. 1.
論那些自以為靠行為稱義的人，第 1 章。 -
Ibid. 同上。
-
Quoted in the Life of Peter.
引自《彼得生平》。 -
St. Diadochos, ch. 57.
聖 Diadochos》，第 57 章。 -
The Ladder of Divine Ascent, Homily 27.
天國的階梯》，第 27 節。
20- On Those Who Think They Are Justified by Works, ch. 1.
20- 《論自以為靠行為稱義的人》，第 1 章。
20- 《論自以為靠行為稱義的人》，第 1 章。
-
The Ladder of Divine Ascent, Homily 28.
天國的階梯》，第 28 講。 -
St. Diadochos, ch. 24.
聖 Diadochos》，第 24 章。 -
St Isaac, ch. 83 .
聖以撒，第 83 章 . -
Biography of St. Syngletike
聖桑格萊蒂克傳記 -
St. Isaac, Epistle 4
聖以撒，第 4 封書信 -
St Isaac Homily 69
聖以撒講道集 69 -
St John Climacos, The Ladder, Homily 27
聖約翰-克萊馬科斯，《天梯》，第 27 節講道 -
St. Macarios, Homily 3, ch. 4
聖馬卡里奧斯，頌歌 3，第 4 章 -
St Isaac Homily 73
聖以撒講道集 73 -
St. Isaac Homily54 聖以撒講道集54
-
St Isaac Homily 85
聖以撒講道集 85 -
Against Eunomios 反對歐諾米歐斯
-
See more about this subject in the introduction and at the end of the Philokalia.
有關這一主題的更多信息，請參閱《菲洛卡利亞》的導言和結尾。