攀登加尔默罗山

与 Ascent of Mount Carmel 对照
圣十字若望
攀登加尔默罗山
Ascent of Mount Carmel
电子版序言
Preface to the Electronic Edition
译者第一版序言
Translator's Preface to the First Edition
译者第二版序言
Translator's Preface to the Second Edition
主要缩写
Principal Abbreviations
圣十字若望生平概述
An Outline of the Life of St. John of the Cross
圣十字若望著作总导言
General Introduction to the Works of St. John of the Cross
导言
Introduction
手稿
The Manuscripts
攀登加尔默罗山
Ascent of Mount Carmel
要旨
Argument
诗节
Stanzas
序言
Prologue
第一卷
Book the First
第一章：列出第一节诗。按照人的两个部分，即较低部分与较高部分，描述属灵人所经过的两种不同黑夜。阐释随后这节诗。
Chapter I: Sets down the first stanza. Describes two different nights through which spiritual persons pass, according to the two parts of man, the lower and the higher. Expounds the stanza which follows.
第二章：解释灵魂说自己在通往联合之路上所经过的这黑夜的性质。
Chapter II: Explains the nature of this dark night through which the soul says that it has passed on the road to union.
第三章
Chapter III
第四章：其中说明，为使灵魂走向与神联合，真正经过这感官的黑夜，即欲望的克制，是多么必要。
Chapter IV: Wherein is declared how necessary it is for the soul truly to pass through this dark night of sense, which is mortification of desire, in order that it may journey to union with God.
第五章：其中处理并继续前述主题，并借圣经中的段落和预表，说明灵魂为走向神，经过在一切事物中克制欲望的这黑夜是多么必要。
Chapter V: Wherein the aforementioned subject is treated and continued, and it is shown by passages and figures from Holy Scripture how necessary it is for the soul to journey to God through this dark night of the mortification of desire in all things.
第六章：其中论欲望在灵魂中造成的两种严重恶，一种是剥夺性的，另一种是正面的。
Chapter VI: Wherein are treated two serious evils caused in the soul by the desires, the one evil being privative and the other positive.
第七章：其中显示欲望如何折磨灵魂。这同样由比较和引文证明。
Chapter VII: Wherein is shown how the desires torment the soul. This is proved likewise by comparison and quotations.
第八章：其中显示欲望如何使灵魂昏暗并瞎眼。
Chapter VIII: Wherein is shown how the desires darken and blind the soul.
第九章：其中描述欲望如何污秽灵魂。这由比较和圣经引文证明。
Chapter IX: Wherein is described how the desires defile the soul. This is proved by comparisons and quotations from Holy Scripture.
第十章：其中描述欲望如何使灵魂在德行上软弱，并使它冷淡。
Chapter X: Wherein is described how the desires weaken the soul in virtue and make it lukewarm.
第十一章：其中证明，愿意达到与神联合的灵魂，必须脱离欲望，无论这些欲望多么轻微。
Chapter XI: Wherein it is proved necessary that the soul that would attain to Divine union should be free from desires, however slight they be.
第十二章：其中论对另一个问题的回答，解释哪些欲望足以在灵魂中造成前述诸恶。
Chapter XII: Which treats of the answer to another question, explaining what the desires are that suffice to cause the evils aforementioned in the soul.
第十三章：其中描述灵魂为进入这感官之夜所必须遵循的方式与道路。
Chapter XIII: Wherein is described the manner and way which the soul must follow in order to enter this night of sense.
第十四章：其中阐释诗节第二行。
Chapter XIV: Wherein is expounded the second line of the stanza.
第十五章：其中阐释前述诗节的其余几行。
Chapter XV: Wherein are expounded the remaining lines of the aforementioned stanza.
第二卷：论攀登加尔默罗山
Book the Second: Of the Ascent of Mt. Carmel
第一章
Chapter I
第二章：开始论述这夜的第二部分或原因，即信心。以两个论证证明它如何比第一和第三部分更黑暗。
Chapter II: Which begins to treat of the second part or cause of this night, which is faith. Proves by two arguments how it is darker than the first and than the third.
第三章
Chapter III
第四章：概论灵魂本身所能做到的范围内，也必须处于黑暗中，目的是使它能有效地由信心引导，达到最高的默观。
Chapter IV: Treats in general of how the soul likewise must be in darkness, in so far as this rests with itself, to the end that it may be effectively guided by faith to the highest contemplation.
第五章：其中描述灵魂与神联合是什么意思。并给出一个比较。
Chapter V: Wherein is described what is meant by union of the soul with God. A comparison is given.
第六章：其中描述三种超性德行如何成全灵魂的三种能力，以及上述德行如何在这些能力中产生空无和黑暗。
Chapter VI: Wherein is described how it is the three theological virtues that perfect the three faculties of the soul, and how the said virtues produce emptiness and darkness within them.
第七章：其中描述通向永生的道路何等狭窄，以及愿意行走其中的人必须何等完全地超脱并卸去累赘。我们开始谈论理智的超脱。
Chapter VII: Wherein is described how strait is the way that leads to eternal life and how completely detached and disencumbered must be those that will walk in it. We begin to speak of the detachment of the understanding.
第八章：概括说明任何受造物以及任何能被理智理解的知识，都不能作为与神之神性联合的近因方法。
Chapter VIII: Which describes in a general way how no creature and no knowledge that can be comprehended by the understanding can serve as a proximate means of Divine union with God.
第九章
Chapter IX
第十章：其中区分一切能由理智理解的领悟和知识类型。
Chapter X: Wherein distinction is made between all apprehensions and types of knowledge which can be comprehended by the understanding.
第十一章：论由超自然地呈现于外在身体感官之物而来的理智领悟，可能造成的阻碍与损害；以及灵魂在其中应当如何行事。
Chapter XI: Of the hindrance and harm that may be caused by apprehensions of the understanding which proceed from that which is supernaturally represented to the outward bodily senses; and how the soul is to conduct itself therein.
第十二章：论自然的想象性领悟。描述其性质，并证明它们不能作为达到与神联合的相称方法。说明不能从它们超脱所产生的损害。
Chapter XII: Which treats of natural imaginary apprehensions. Describes their nature and proves that they cannot be a proportionate means of attainment to union with God. Shows the harm which results from inability to detach oneself from them.
第十三章：其中列出属灵人在自己里面会发现的征兆，借此可以知道在什么时节他应当离开默想和推理，并进入默观状态。
Chapter XIII: Wherein are set down the signs which the spiritual person will find in himself whereby he may know at what season it behoves him to leave meditation and reasoning and pass to the state of contemplation.
第十四章：其中证明这些征兆的适切性，并说明为什么关于它们所说的话对于进步是必要的。
Chapter XIV: Wherein is proved the fitness of these signs, and the reason is given why that which has been said in speaking of them is necessary to progress.
第十五章：其中解释，为什么有时对于开始进入这种默观概括知识的进阶者而言，运用自然推理和自然诸能力的工作是好的。
Chapter XV: Wherein is explained how it is sometimes well for progressives who are beginning to enter upon this general knowledge of contemplation to make use of natural reasoning and the work of the natural faculties.
第十六章：论以超自然方式呈现于幻想力中的想象性领悟。说明它们如何不能作为灵魂达到与神联合的近因方法。
Chapter XVI: Which treats of the imaginary apprehensions that are supernaturally represented in the fancy. Describing how they cannot serve the soul as a proximate means to union with God.
第十七章：其中描述神借感官把属灵祝福传达给灵魂时的目的和方式。并回答前面提到的问题。
Chapter XVII: Wherein is described the purpose and manner of God in His communication of spiritual blessings to the soul by means of the senses. Herein is answered the question which has been referred to.
第十八章：论某些属灵导师在指导灵魂时，若对上述异象不采用良好方法，可能给灵魂造成的损害。也说明这些异象即使出于神，仍可能造成欺骗。
Chapter XVIII: Which treats of the harm that certain spiritual masters may do to souls when they direct them not by a good method with respect to the visions aforementioned. Describes also how these visions may cause deception even though they be of God.
第十九章：其中阐明并证明，出于神的异象和话语虽然是真实的，我们仍可能在它们上受欺骗。这一点由圣经引文加以证明。
Chapter XIX: Wherein is expounded and proved how, although visions and locutions which come from God are true, we may be deceived about them. This is proved by quotations from Divine Scripture.
第二十章：其中借圣经段落证明，神的言语和话语虽总是真实的，却并不总是建立在稳定的原因上。
Chapter XX: Wherein is proved by passages from Scripture how the sayings and words of God, though always true, do not always rest upon stable causes.
第二十一章：其中解释，虽然神有时回应向他所献的祈求，他却并不喜悦我们使用这类方法。也说明，虽然他俯就我们并回应我们，他却常常发怒。
Chapter XXI: Wherein is explained how at times, although God answers the prayers that are addressed to Him, He is not pleased that we should use such methods. It is also shown how, although He condescend to us and answer us, He is oftentimes wroth.
第二十二章：其中解决一个难题——即为什么在恩典律法之下，不像在旧律法之下那样，可以借超自然方法向神求问任何事。此解答由圣保罗的一段话加以证明。
Chapter XXII: Wherein is solved a difficulty -- namely, why it is not lawful, under the law of grace, to ask anything of God by supernatural means, as it was under the old law. This solution is proved by a passage from Saint Paul.
第二十三章：开始论述以纯属灵方式临于悟性的领受，并描述其性质。
Chapter XXIII: Which begins to treat of the apprehensions of the understanding that come in a purely spiritual way, and describes their nature.
第二十四章：论述以超自然方式而来的两种属灵异象。
Chapter XXIV: Which treats of two kinds of spiritual vision that come supernaturally.
第二十五章：论述启示，描述其性质并加以区分。
Chapter XXV: Which treats of revelations, describing their nature and making a distinction between them.
第二十六章：论述悟性中对赤裸真理的直观，说明它们如何分为两种，以及灵魂应如何对待它们。
Chapter XXVI: Which treats of the intuition of naked truths in the understanding, explaining how they are of two kinds and how the soul is to conduct itself with respect to them.
第二十七章：论述第二种启示，即隐藏秘密的揭示。说明这些启示如何能帮助灵魂走向与神联合，又如何可能成为阻碍；以及魔鬼如何能在此事上大大欺骗灵魂。
Chapter XXVII: Which treats of the second kind of revelation, namely, the disclosure of hidden secrets. Describes the way in which these may assist the soul toward union with God, and the way in which they may be a hindrance; and how the devil may deceive the soul greatly in this matter.
第二十八章：论述可能以超自然方式临到灵的内在话语。说明它们有哪些种类。
Chapter XXVIII: Which treats of interior locutions that may come to the spirit supernaturally. Says of what kinds they are.
第二十九章：论述第一种话语，即收敛的灵有时在自身内形成的话语。描述其原因，以及其中可能有的益处和害处。
Chapter XXIX: Which treats of the first kind of words that the recollected spirit sometimes forms within itself. Describes the cause of these and the profit and the harm which there may be in them.
第三十章：论述以形式方式借超自然方法临到灵的内在话语。警告读者它们可能造成的损害，以及为使灵魂不被它们欺骗而必须有的谨慎。
Chapter XXX: Which treats of the interior words that come to the spirit formally by supernatural means. Warns the reader of the harm which they may do and of the caution that is necessary in order that the soul may not be deceived by them.
第三十一章：论述内在临到灵的实体话语。描述它们与形式话语之间的差异，以及它们带来的益处，和灵魂对于它们必须保持的顺服与敬重。
Chapter XXXI: Which treats of the substantial words that come interiorly to the spirit. Describes the difference between them and formal words, and the profit which they bring and the resignation and respect which the soul must observe with regard to them.
第三十二章：论述悟性从内在感受所领受的领受，这些感受以超自然方式临到灵魂。描述其原因，以及灵魂必须如何行事，使它们不阻碍其通往与神联合的道路。
Chapter XXXII: Which treats of the apprehensions received by the understanding from interior feelings which come supernaturally to the soul. Describes their cause, and the manner wherein the soul must conduct itself so that they may not obstruct its road to union with God.
第三卷
Book the Third
第一章
Chapter I
第二章：论述记忆的自然领受，并描述灵魂必须如何被倒空这些领受，才能按照这一官能达到与神联合。
Chapter II: Which treats of the natural apprehensions of the memory and describes how the soul must be voided of them in order to be able to attain to union with God according to this faculty.
第三章：描述当灵魂在记忆的知识和反思方面不进入黑暗时临到灵魂的三种恶。此处描述第一种。
Chapter III: Wherein are described three kinds of evil which come to the soul when it enters not into darkness with respect to knowledge and reflections in the memory. Herein is described the first.
第四章：论第二种恶，即魔鬼可能借记忆的自然领受而带给灵魂的恶。
Chapter IV: Which treats of the second kind of evil that may come to the soul from the devil by way of the natural apprehensions of the memory.
第五章：论第三种恶，即借记忆的明确自然知识临到灵魂的恶。
Chapter V: Of the third evil which comes to the soul by way of the distinct natural knowledge or the memory.
第六章：论灵魂因忘却并倒空它在记忆方面以自然方式所能有的一切思想和知识而获得的益处。
Chapter VI: Of the benefits which come to the soul from forgetfulness and emptiness of all thoughts and knowledge which it may have in a natural way with respect to the memory.
第七章：论记忆的第二种领受，即想象的领受，以及超自然知识。
Chapter VII: Which treats or the second kind or apprehension of the memory -- namely, imaginary apprehensions -- and of supernatural knowledge.
第八章：论灵魂若反思超自然事物的知识，可能由此在灵魂中造成的恶。说明这些恶有多少种。
Chapter VIII: Of the evils which may be caused in the soul by the knowledge of supernatural things, if it reflect upon them. Says how many these evils are.
第九章：论第二种恶，即陷入自重与虚妄僭妄的危险。
Chapter IX: Of the second kind of evil, which is the peril of falling into self-esteem and vain presumption.
第十章：论第三种恶，即可能由魔鬼借记忆的想象领受临到灵魂的恶。
Chapter X: Of the third evil that may come to the soul from the devil, through the imaginary apprehensions of the memory.
第十一章：论第四种恶，即从记忆明确的超自然领受临到灵魂的恶，也就是它对联合所造成的阻碍。
Chapter XI: Of the fourth evil that comes to the soul from the distinct supernatural apprehensions of the memory, which is the hindrance that it interposes to union.
第十二章：论第五种恶，即可能在超自然的想象形式和领受中临到灵魂的恶，也就是对神作出低下而不合宜的判断。
Chapter XII: Of the fifth evil that may come to the soul in supernatural imaginary forms and apprehensions, which is a low and unseemly judgment or God.
第十三章：论灵魂借从自己里面驱逐想象的领受而得到的益处。本章回答某一反对意见，并说明想象的、自然的与超自然的领受之间存在的区别。
Chapter XIII: Of the benefits which the soul receives through banishing from itself the apprehensions of the imagination. This chapter answers a certain objection and explains a difference which exists between apprehensions that are imaginary, natural and supernatural.
第十四章：论属灵知识，就其可能涉及记忆而言。
Chapter XIV: Which treats of spiritual knowledge in so far as it may concern the memory.
第十五章：列出属灵之人对于这一官能必须治理自己的通用方法。
Chapter XV: Which sets down the general method whereby the spiritual person must govern himself with respect to this sense.
第十六章：开始论意志的黑夜。区分意志的情感。
Chapter XVI: Which begins to treat of the dark night of the will. Makes a division between the affections of the will.
第十七章：开始论意志的第一种情感。描述喜乐的性质，并区分意志能够在其中喜乐的事物。
Chapter XVII: Which begins to treat of the first affections of the will. Describes the nature of joy and makes a distinction between the things in which the will can rejoice.
第十八章：论关于暂时福分的喜乐。说明在这些福分中的喜乐必须如何导向神。
Chapter XVIII: Which treats of joy with respect to temporal blessings. Describes how joy in them must be directed to God.
第十九章：论当灵魂把自己的喜乐安放在暂时福分上时，可能临到灵魂的恶。
Chapter XIX: Of the evils that may befall the soul when it sets its rejoicing upon temporal blessings.
第二十章：论灵魂从暂时事物中撤回自己的喜乐而获得的益处。
Chapter XX: Of the benefits that come to the soul from its withdrawal of joy from temporal things.
第二十一章：说明把意志的喜乐安放在自然善物上是何等虚空，以及灵魂必须如何借这些善物把自己导向神。
Chapter XXI: Which describes how it is vanity to set the rejoicing of the will upon the good things of nature, and how the soul must direct itself, by means of them, to God.
第二十二章：论当灵魂把其意志的喜乐安放在自然善物上时，临到灵魂的恶。
Chapter XXII: Of the evils which come to the soul when it sets the rejoicing of its will upon the good things of nature.
第二十三章：论灵魂不把自己的喜乐安放在自然善物上时所领受的益处。
Chapter XXIII: Of the benefits which the soul receives from not setting its rejoicing upon the good things of nature.
第二十四章：论意志可把喜乐之情安放其上的第三类善物；这一类属于感官。本章说明这些善物是什么，有多少种，以及意志应如何借此被引向神，并从这种喜乐中得到洁净。
Chapter XXIV: Which treats of the third kind of good thing whereon the will may set the affection of rejoicing, which kind pertains to sense. Indicates what these good things are and of how many kinds, and how the will has to be directed to God and purged of this rejoicing.
第二十五章：论灵魂欲把自己意志的喜乐安放在感官善物上时所遭受的恶。
Chapter XXV: Which treats of the evils that afflict the soul when it desires to set the rejoicing of its will upon the good things of sense.
第二十六章：论在感官事物的喜乐上舍己给灵魂带来的益处；这些益处有属灵的，也有暂时的。
Chapter XXVI: Of the benefits that come to the soul from self-denial in rejoicing as to things of sense, which benefits are spiritual and temporal.
第二十七章：开始论第四类善物——即道德善。说明其内容，并说明意志在其中喜乐以何种方式为合法。
Chapter XXVII: Which begins to treat of the fourth kind of good -- namely, the moral. Describes wherein this consists, and in what manner joy of the will therein is lawful.
第二十八章：论人若把自己意志的喜乐安放在道德善上，可能陷入的七种恶。
Chapter XXVIII: Of seven evils into which a man may fall if he set the rejoicing of his will upon moral good.
第二十九章：论灵魂从道德善中撤回自己的喜乐所获得的益处。
Chapter XXIX: Of the benefits which come to the soul through the withdrawal of its rejoicing from moral good.
第三十章：开始论意志可以在其中喜乐的第五类善物，即超自然善物。说明这些超自然善物的性质，它们如何有别于属灵善物，以及其中的喜乐应如何被引向神。
Chapter XXX: Which begins to treat of the fifth kind of good wherein the will may rejoice, which is the supernatural. Describes the nature of these supernatural good things, and how they are distinguished from the spiritual, and how joy in them is to be directed to God.
第三十一章：论灵魂把意志的喜乐安放在这一类善物上时所遭遇的恶。
Chapter XXXI: Of the evils which come to the soul when it sets the rejoicing of the will upon this kind of good.
第三十二章：论弃绝在超自然恩典之事中的喜乐所获得的两项益处。
Chapter XXXII: Of two benefits which are derived from the renunciation of rejoicing in the matter of the supernatural graces.
第三十三章：开始论灵魂可以在其中喜乐的第六类善物。说明其性质，并在此标题下作第一种划分。
Chapter XXXIII: Which begins to treat of the sixth kind of good wherein the soul may rejoice. Describes its nature and makes the first division under this head.
第三十四章：论那些能由理智和记忆明确领会的属灵善物。说明意志在其中喜乐时应如何行事。
Chapter XXXIV: Of those good things of the spirit which can be distinctly apprehended by the understanding and the memory. Describes how the will is to behave in the matter of rejoicing in them.
第三十五章：论那些能由意志明确领会的可悦属灵善物。说明这些善物的种类。
Chapter XXXV: Of the delectable spiritual good things which can be distinctly apprehended by the will. Describes the kinds of these.
第三十六章：继续论圣像，并说明某些人对于圣像所有的无知。
Chapter XXXVI: Which continues to treat of images, and describes the ignorance which certain persons have with respect to them.
第三十七章：论意志的喜乐必须如何借圣像被引向神，使灵魂不因它们走入歧途，也不被它们妨碍。
Chapter XXXVII: Of how the rejoicing of the will must be directed, by way of the images, to God, so that the soul may not go astray because of them or be hindered by them.
第三十八章：继续说明动因的善物。论祈祷所和专用于祷告的地方。
Chapter XXXVIII: Continues to describe motive good. Speaks of oratories and places dedicated to prayer.
第三十九章：论应如何使用祈祷所和教堂，以便把灵引向神。
Chapter XXXIX: Of the way in which oratories and churches should be used, in order to direct the spirit to God.
第四十章：继续按前文所说，把灵引向内在收敛。
Chapter XL: Which continues to direct the spirit to interior recollection with reference to what has been said.
第四十一章：论那些以上述方式沉溺于可感对象的快乐并常去虔敬场所的人所陷入的某些恶。
Chapter XLI: Of certain evils into which those persons fall who give themselves to pleasure in sensible objects and who frequent places of devotion in the way that has been described.
第四十二章：论三种不同的虔敬场所，以及意志应如何对待它们。
Chapter XLII: Of three different kinds of place for devotion and of how the will should conduct itself with regard to them.
第四十三章：论许多人所用的其他祷告动因——即各种各样的礼仪。
Chapter XLIII: Which treats of other motives for prayer that many persons use -- namely, a great variety of ceremonies.
第四十四章：论意志的喜乐和力量必须如何借这些灵修被引向神。
Chapter XLIV: Of the manner wherein the rejoicing and strength of the will must be directed to God through these devotions.
第四十五章：论第二类明确善物；意志可在其中虚妄喜乐。
Chapter XLV: Which treats of the second kind of distinct good, wherein the will may rejoice vainly.
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