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.
既然我们这部著作的意图，是借着这些属灵善物引导灵，直到灵魂与神的神性联合，那么我和读者都应当格外留心思考这一事项。因为在谈论第六类善物时，我们必须论及属灵善物；这些善物对于达到这一目的最有助益。因为有些人由于缺乏知识，只按感官来使用属灵事物，而让灵空虚，这完全是确定的，也是很常发生的事。〔直译：「事物」。〕几乎没有人的灵不在相当程度上被感官的甘甜所败坏；因为若水在到达灵以前就被喝尽，灵就会变得干枯而贫瘠。
Since the intention of this work of ours is to lead the spirit through these good things of the spirit even to the Divine union of the soul with God, it will not behove both myself and the reader to give our consideration to this matter with particular care. For, in speaking of this sixth kind of good, we have to treat of the good things of the spirit, which are those that are of the greatest service to this end. For it is quite certain, and quite an ordinary occurrence, [Lit., thing.’] that some persons, because of their lack of knowledge, make use of spiritual things with respect only to sense, and leave the spirit empty. There will scarcely be anyone whose spirit is not to a considerable degree corrupted by sweetness of sense; since, if the water be drunk up before it reaches the spirit, the latter becomes dry and barren.
2. 那么，进入这一事项，我说，我所谓属灵善物，是指一切在神的事上、在灵魂与神的交往中影响并帮助灵魂的事物，以及神向灵魂的交通。
2. Coming to this matter, then, I say that by good things of the spirit I understand all those that influence and aid the soul in Divine things and in its intercourse with God, and the communications of God to the soul.
3. 首先在这些最高种类的善物之间作一划分，我说，属灵善物有两类：一类是可悦的，另一类是痛苦的。这两类各自又有两种方式；因为可悦的一类包括清楚且被明确理解的事物，也包括不能被清楚或明确理解的事物。同样，痛苦的一类也可能包括清楚明确的事物，或黑暗混杂的事物。
3. Beginning by making a division between these supreme kinds of good, I say that good things of the spirit are of two kinds: the one kind is delectable and the other painful. And each of these kinds is likewise of two manners; for the delectable kind consists of clear things that are distinctly understood, and also of things that are not understood clearly or distinctly. The painful kind, likewise, may be of clear and distinct things, or of things dark and confused.
4. 在所有这些之间，我们也可以按灵魂的官能作出区分。因为有些属灵善物属于知识，因而关乎理智；另一些属于情感，因而关乎意志；还有另一些，因其具有想象性质，便关乎记忆。
4. Between all these we may likewise make distinctions with respect to the faculties of the soul. For some kinds of spiritual good, being of knowledge, pertain to the understanding; others, being of affection, pertain to the will; and others, inasmuch as they are imaginary, pertain to the memory.
5. 我们将把那些痛苦的善物留待以后考察，因为它们属于被动之夜；在论及被动之夜时，我们必须谈到它们。同样，我们也将把那些我们称为混杂而不明确之事的可悦福分留待以后处理，因为它们属于那种普遍、混杂而爱的认识；灵魂与神的联合正是在其中实现的。我们在第二卷曾略过这一点，推迟到以后再处理，〔尽管有这个承诺，这位圣人后来并未像他这里的措辞所暗示的那样详尽回到这个主题。〕也就是在我们对理智的领会作划分时。我们现在要在这里谈论那些属于清楚明确之事的可悦福分。
5. We shall leave for later consideration those good things that are painful, since they pertain to the passive night, in treating of which we shall have to speak of them; and likewise the delectable blessings which we described as being of things confused and not distinct, of which we shall treat hereafter, since they pertain to that general, confused and loving knowledge wherein is effected the union of the soul with God, and which we passed over in the second book, deferring it so that we might treat of it later [In spite of this promise, the Saint does not return to this subject at such length as his language here would suggest.] when we should make a division between the apprehensions of the understanding. We shall speak here and now of those delectable blessings which are of things clear and distinct.