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.
现在还剩下要我给出若干劝告，好使灵魂知道如何进入这感官之夜，并能这样做。为此必须知道，灵魂通常以两种方式进入这感官之夜：一种是主动的；另一种是被动的。主动的方式在于灵魂为进入其中，凭自己所能做、并实际去做的事；关于这一点，我们现在将在以下劝告中加以论述。被动的方式则是灵魂无所作为，而神在其中工作，灵魂仿佛只是承受者。关于这一点，我们将在第四卷中论述，届时我们将论到初学者。因为在那里，靠着神的恩惠，我们将按照初学者在这条路上容易有的许多不完美，给他们许多劝告，所以我在这里不花时间多作劝告。还有一个原因是，在这里给出这些劝告并不属于本处的任务，因为目前我们只是在论述这旅程为何被称为夜、它是怎样的夜，以及它有多少部分。不过，若我们在这里不给任何帮助或劝告，说明如何行走在这欲望之夜中，这一部分似乎就会不完整，也不如应有的有益；因此，我认为最好在这里简要列出应当遵循的道路；在接下来这夜的另外两个部分或原因的末尾，靠主的帮助，我也将照样去做。
It now remains for me to give certain counsels whereby the soul may know how to enter this night of sense and may be able so to do. To this end it must be known that the soul habitually enters this night of sense in two ways: the one is active; the other passive. The active way consists in that which the soul can do, and does, of itself, in order to enter therein, whereof we shall now treat in the counsels which follow. The passive way is that wherein the soul does nothing, and God works in it, and it remains, as it were, patient. Of this we shall treat in the fourth book, where we shall be treating of beginners. And because there, with the Divine favour, we shall give many counsels to beginners, according to the many imperfections which they are apt to have while on this road, I shall not spend time in giving many here. And this, too, because it belongs not to this place to give them, as at present we are treating only of the reasons for which this journey is called a night, and of what kind it is, and how many parts it has. But, as it seems that it would be incomplete, and less profitable than it should be, if we gave no help or counsel here for walking in this night of desires, I have thought well to set down briefly here the way which is to be followed: and I shall do the same at the end of each of the next two parts, or causes, of this night, whereof, with the help of the Lord, I have to treat.
2. 以下这些为胜过欲望的劝告，虽然简短而数量不多，但我相信它们既简洁，又同样有益而有效；因此，凡真诚愿意实践它们的人，就不需要其他劝告，而会发现一切都已包含在这些劝告中。
2. These counsels for the conquering of the desires, which now follow, albeit brief and few, I believe to be as profitable and efficacious as they are concise; so that one who sincerely desires to practice them will need no others, but will find them all included in these.
3. 第一，他应有一种习惯性的渴望〔这里用于「渴望」的词是 apetito，在前几章中一直用于感官的欲望（参上文第一章）。〕，要在基督所做的一切事上效法他，使自己符合他的生命；他必须默想这生命，好知道如何效法它，并在一切事上像基督那样行事。
3. First, let him have an habitual desire [The word used for desire is apetito, which has been used in the past chapters for desires of sense (cf. chap. I, above).] to imitate Christ in everything that he does, conforming himself to His life; upon which life he must meditate so that he may know how to imitate it, and to behave in all things as Christ would behave.
4. 第二，为了能把这事做好，凡呈现于感官的快乐，若不纯粹是为了神的尊荣和荣耀，就必须因爱耶稣基督而舍弃并完全拒绝；他在此生没有其他快乐，也不渴望任何其他快乐，只渴望遵行他父的旨意；他称这为他的肉和食物。〔约翰福音 iv, 34。〕我举这个例子。若有人面前出现聆听某些事物的快乐，而这些事物并不倾向于服事和尊荣神，他就不可渴望这种快乐，也不可渴望聆听它们；若他面前出现观看某些事物的快乐，而这些事物无助于他走向神，他就不可渴望这种快乐，也不可观看这些事物；若在交谈中或任何其他事上出现这样的快乐，他也当照样行。对于所有感官也同样如此，只要他能正当地避开所说的快乐；若他不能避开，那么，虽然这些事物可能呈现于他的感官，只要他不渴望拥有这种快乐，就足够了。这样，他就能克制自己的感官，使其脱离并倒空这种快乐，仿佛感官处在黑暗中一样。若他小心这样做，很快就会收获极大的益处。
4. Secondly, in order that he may be able to do this well, every pleasure that presents itself to the senses, if it be not purely for the honour and glory of God, must be renounced and completely rejected for the love of Jesus Christ, Who in this life had no other pleasure, neither desired any, than to do the will of His Father, which He called His meat and food. [St. John iv, 34.] I take this example. If there present itself to a man the pleasure of listening to things that tend not to the service and honour of God, let him not desire that pleasure, nor desire to listen to them; and if there present itself the pleasure of looking at things that help him not Godward, let him not desire the pleasure or look at these things; and if in conversation or in aught else soever such pleasure present itself, let him act likewise. And similarly with respect to all the senses, in so far as he can fairly avoid the pleasure in question; if he cannot, it suffices that, although these things may be present to his senses, he desires not to have this pleasure. And in this wise he will be able to mortify and void his senses of such pleasure, as though they were in darkness. If he takes care to do this, he will soon reap great profit.
5. 为克制并平息四种自然情绪，即喜乐、盼望、惧怕和忧伤；这些情绪的和谐与平静会带来这些以及其他祝福；以下劝告最有帮助，功德甚大，并且是伟大德行的源头。
5. For the mortifying and calming of the four natural passions, which are joy, hope, fear and grief, from the concord and pacification whereof come these and other blessings, the counsels here following are of the greatest help, and of great merit, and the source of great virtues.
6. 要常常努力偏爱，不是最容易的，而是最困难的；
6. Strive always to prefer, not that which is easiest, but that which is most difficult;
不是最令人愉悦的，而是最令人不悦的；
Not that which is most delectable, but that which is most unpleasing;
不是给予最多快乐的，而宁可选择给予最少快乐的；
Not that which gives most pleasure, but rather that which gives least;
不是使人安息的，而是使人疲惫的；
Not that which is restful, but that which is wearisome;
不是安慰，而宁可选择无安慰；
Not that which is consolation, but rather that which is disconsolateness;
不是最大的，而是最小的；
Not that which is greatest, but that which is least;
不是最高贵、最珍贵的，而是最低下、最受轻视的；
Not that which is loftiest and most precious, but that which is lowest and most despised;
不是直译：「不是欲望任何事物」等。〕欲望任何事物，而是欲望无物；
Not that which is Lit., Not that which is to desire anything, etc.’] a desire for anything, but that which is a desire for nothing;
要这样努力，去寻求不是暂时事物中最好的，而是最坏的。
Strive to go about seeking not the best of temporal things, but the worst.
要这样努力，为基督的缘故，渴望就世界中的一切事物而言，进入完全的超脱、空无与贫穷。
Strive thus to desire to enter into complete detachment and emptiness and poverty, with respect to everything that is in the world, for Christ’s sake.
7. 灵魂应当全心拥抱这些行为，并努力使自己的意志屈服于此。因为，若它以心去实行这些事，就会很快在其中发现极大的喜乐和安慰，并且按秩序和分辨而行。
7. And it is meet that the soul embrace these acts with all its heart and strive to subdue its will thereto. For, if it perform them with its heart, it will very quickly come to find in them great delight and consolation, and to act with order and discretion.
8. 以上所说这些，若忠实付诸实践，已经完全足以进入感官之夜；但为求更完整，我们还要描述另一种操练，教导我们克制肉体的情欲、眼目的情欲和今生的骄傲；圣约翰说，〔约翰一书 ii, 16。〕这些是在世界中掌权的事物，其他一切欲望都由此而出。
8. These things that have been said, if they be faithfully put into practice, are quite sufficient for entrance into the night of sense; but, for greater completeness, we shall describe another kind of exercise which teaches us to mortify the concupiscence of the flesh and the concupiscence of the eyes, and the pride of life, which, says Saint John, [1 St. John ii, 16.] are the things that reign in the world, from which all the other desires proceed.
9. 第一，灵魂应努力行事以违逆自己，并愿意众人也这样对待自己。第二，它应努力说话以违逆自己，并愿意众人也这样对待自己。第三，它应努力谦卑地看待自己，以违逆自己，并愿意众人也这样对待自己。
9. First, let the soul strive to work in its own despite, and desire all to do so. Secondly, let it strive to speak in its own despite and desire all to do so. Third, let it strive to think humbly of itself, in its own despite, and desire all to do so.
10. 为结束这些劝告和规则，适宜在这里列出写在《登山图》中的那些诗句；《登山图》就是本书开头的图像，这些诗句乃是登山的指示，并借此达到联合的顶峰。因为，虽然那里所说的诚然是属灵而内在的事，但也同样涉及按感性和外在事物而言的不完美之灵；这可从成全之路两旁的两条道路看出。我们在这里将按这种方式并依这种意义来理解这些诗句；也就是说，按感性的方面来理解。以后，在这夜的第二部分中，它们将按属灵的方面来理解。不过，这位圣人后来并未再提到这些诗句。下文所循的次序为 Alc. 的次序，与图中所循次序略有不同。
10. To conclude these counsels and rules, it will be fitting to set down here those lines which are written in the Ascent of the Mount, which is the figure that is at the beginning of this book; the which lines are instructions for ascending to it, and thus reaching the summit of union. For, although it is true that that which is there spoken of is spiritual and interior, there is reference likewise to the spirit of imperfection according to sensual and exterior things, as may be seen by the two roads which are on either side of the path of perfection. It is in this way and according to this sense that we shall understand them here; that is to say, according to that which is sensual. Afterwards, in the second part of this night, they will be understood according to that which is spiritual. The Saint does not, however, allude to these lines again. The order followed below is that of Alc., which differs somewhat from that followed in the diagram.
11. 这些诗句如下：
11. The lines are these:
为达到在一切中有快乐，
In order to arrive at having pleasure in everything,
要渴望在无物中有快乐。
Desire to have pleasure in nothing.
为达到拥有一切，
In order to arrive at possessing everything,
要渴望一无所有。
Desire to possess nothing.
为达到成为一切，
In order to arrive at being everything,
要渴望成为无有。
Desire to be nothing.
为达到认识一切，
In order to arrive at knowing everything,
要渴望一无所知。〔这一行同本段第 6、8 行一样，更直译为：「要渴望不在任何事物中拥有（成为、认识）任何事物。」它比第 2 行语气更强。〕
Desire to know nothing. [This line, like ll. 6, 8 of the paragraph, reads more literally: Desire not to possess (be, know) anything in anything.’ It is more emphatic than l. 2.]
为达到你所无快乐之处，
In order to arrive at that wherein thou hast no pleasure,
你必须走一条你无快乐之路。
Thou must go by a way wherein thou hast no pleasure.
为达到你所不知道之处，
In order to arrive at that which thou knowest not,
你必须走一条你不知道的路。
Thou must go by a way that thou knowest not.
为达到你所未拥有之物，
In order to arrive at that which thou possessest not,
你必须走一条你未拥有的路。
Thou must go by a way that thou possessest not.
为达到你所不是之境，
In order to arrive at that which thou art not,
你必须经过你所不是之处。
Thou must go through that which thou art not.
12. 当你的心思停留在任何事物上时，
12. When thy mind dwells upon anything,
你就停止把自己投向那一切。因为，为了从一切通往那一切，你必须在一切上完全〔这里有一个重复，只有译作「全全地」才能表示。下一副对句亦然。〕否定自己。当你达到完全拥有它时，你必须拥有它而不欲求任何事物。因为，若你在拥有一切时还想要任何事物，〔直译：「在一切中有任何事物」。〕你就没有纯粹在神内拥有你的宝藏。
Thou art ceasing to cast thyself upon the All. For, in order to pass from the all to the All, Thou hast to deny thyself wholly [There is a repetition here which could only be indicated by translating all-ly.’ So, too, in the next couplet.] in all. And, when thou comest to possess it wholly, Thou must possess it without desiring anything. For, if thou wilt have anything in having all, [Lit. anything in all.’] Thou hast not thy treasure purely in God.
13. 在这种超脱中，属灵的灵魂找到自己的宁静与安息；因为既然它不贪求任何事物，它被高举时没有任何事物使它疲惫，被降卑时也没有任何事物压迫它，因为它处在自己谦卑的中心；但当它贪求任何事物时，就在那一刻变得疲惫。
13. In this detachment the spiritual soul finds its quiet and repose; for, since it covets nothing, nothing wearies it when it is lifted up, and nothing oppresses it when it is cast down, because it is in the centre of its humility; but when it covets anything, at that very moment it becomes wearied.