4. The Moral of Love

4. 愛的道德

1. All virtues are made of love
一切美德皆由愛而成

There is one moral, the love that springs forth from self-denial and blooms in deeds of beneficence.

真正的道德只有一種，那就是從捨己中湧出、並在善行中開花的愛。

The orthodox say, “This is good, that is bad; this is right, that is wrong”, but to a Sufi the source of all good deeds is love. Someone may say that this is the source of bad deeds also, but that is not so; it is lack of love.

持守正統觀念的人會說：「這是好的，那是壞的；這是對的，那是錯的。」然而對蘇菲而言，一切善行的源頭都是愛。有人也許會說，惡行同樣源自愛；但事實並非如此，惡行源於愛的缺乏。

Our virtues are made of love, and our sins are caused by lack of it. Love turns sins into virtues, and its lack makes virtues meaningless. Christ said when a woman was brought before Him accused of sin, “Her sins are forgiven, for she loved much.” Heaven is made so beautiful with love, and life becomes a hell through the lack of it. Love in reality creates harmony in one’s life on earth and peace in heaven.

我們的美德由愛而成，我們的罪則因缺乏愛而生。愛能使罪轉化為美德，而缺乏愛，甚至會使美德失去意義。當一名被指控有罪的女子被帶到基督面前時，基督說：「她的罪得赦免了，因為她愛得多。」天堂因愛而如此美麗，生命則因缺乏愛而成為地獄。愛真正帶來的，是人在世間生命中的和諧，以及天國中的安寧。

A nautch girl [a dancer] was once watching two funerals from her window, and she said to her lover, “The first of those two is a soul that has gone to heaven, the second is a soul that has gone to hell, I am sure.” He said, “How can you, a nautch girl, pretend to know a thing only a saint could know.” She said, “I know it by the simple fact that all the people who followed the first funeral had sad faces, and many had tears in their eyes; and all those who followed the second funeral had dry eyes and their faces were cheerful. The first proved that he loved and won the affection of so many, and therefore surely he was entitled to enter the heavens, and the next cannot have loved anybody, for no one grieved at his departure.”

有一次，一名印度舞女（nautch girl）從窗前看著兩支送葬隊伍，對她的愛人說：「我敢肯定，前一個人的靈魂去了天堂，後一個人的靈魂則去了地獄。」他說：「妳不過是一名舞女，怎麼能說自己知道只有聖者才能知道的事？」她回答：「我只憑一件很簡單的事就知道了。跟隨第一支送葬隊伍的人，個個面帶哀傷，許多人眼裡含著淚；跟隨第二支隊伍的人，眼睛卻都是乾的，臉上還帶著輕鬆的神情。第一個人顯然曾經愛人，也贏得了許多人的愛，因此他必定有資格進入天堂；而後一個人大概不曾愛過任何人，因為他的離去沒有使任何人悲傷。」

Therefore, as this world is a hell to the loveless, the same hell will become distinct in the next world. If the soul and heart are incapable of love even a man’s relations and nearest friends are strangers; he is indifferent to them, and dislikes their company.

因此，正如這個世界對沒有愛的人而言就是地獄，同樣的地獄到了另一個世界只會更加清楚地顯現。若一個人的靈魂與心沒有愛的能力，那麼即使是自己的親人與最親近的朋友，在他眼中也如同陌生人；他對他們淡漠，也不喜歡與他們相處。

2. Continuing to Love
持續去愛

It is easy to begin to love, and this everybody, more or less, does; but it is difficult to continue to love, because love opens the eyes of the lover to see through the beloved, though it closes the eyes of the lover to all else. First, the more the lover knows the beloved, the more he begins to see the defects as well as the merits, which naturally in the beginning of love casts the beloved down from the high pedestal on which the lover had put her.

開始去愛並不難，幾乎每個人或多或少都做得到；困難的是持續去愛。因為愛雖使愛者對其他一切閉上眼睛，卻也使他的眼睛逐漸向摯愛者本身敞開。首先，愛者愈了解摯愛者，就愈會看見對方的缺點，也看見優點；於是那位在愛情初始時被他安置在高臺之上的摯愛者，自然也會從那個高處落下來。

Another thing is that besides the attributes that attract the lovers to one another, there are inclinations in each which draw them asunder. The ego always plays a trick in bringing two hearts together and then separating them. Therefore in the world nearly everyone says, “I love”, or “I have loved”, but there are rare cases where love has been ever on the increase since it began. To a real lover it is an absurd thing to hear anyone say, “I have loved her, but now I love her no more.”

另一件事是，除了彼此吸引的特質之外，雙方也各自帶著某些會使彼此分離的傾向。受限自我總是在玩一個把戲：先把兩顆心帶到一起，然後再把它們分開。因此世上幾乎每個人都會說：「我愛。」或「我曾經愛過。」然而，從愛開始之後便不斷增長的情形卻十分少見。對一個真正的愛者來說，聽見有人說：「我曾經愛她，但現在不再愛她了。」是一件荒謬的事。

3. Selfish Love
自私的愛

Love must be absolutely free from selfishness, otherwise it does not produce proper illumination. If the fire has no flame it cannot give light, and smoke comes out of it, which is troublesome. Such is selfish love. Whether it be for man or for God it is fruitless, for though it appears to be love for another or love for God, it is in fact love for the self. Ideas that come to the mind of a lover such as, “If you will love me I will love you, but if you do not love me I will not love you either”, or “I love you as much as you love me”, and all such declarations are false pretensions of love.

愛必須完全沒有自私，否則便無法帶來真正的光啟。火若沒有火焰，就不能發光，只會冒出令人困擾的煙。自私的愛便是如此。無論這種愛是向著人還是向著神，它都不會結果，因為它表面上看來像是在愛另一個人或愛神，實際上愛的卻是自己。當愛者心裡出現這樣的念頭：「你若愛我，我就愛你；你若不愛我，我也不愛你。」或「你愛我多少，我就愛你多少。」這一類的話，全都是愛的虛假宣稱。

4. The Part of the Lover
愛者的位置

The part that a lover performs in life is much more difficult than that of the beloved. Tyranny on the part of the beloved is taken tolerantly and patiently by the lover as a natural thing in the path of love.

在生命中，愛者所承擔的角色遠比摯愛者困難。對於摯愛者的苛刻，愛者會以寬容與耐心承受，視之為愛之道路上自然會有的事。

There is a verse of Hafiz on resignation to the will of the beloved:

“I have broken my bowl of desire against the rock of the beloved’s will.
What may be done when my heart is won by the obstinate beloved,
who does her own will and casts aside the desire of the lover?”

哈菲茲有一首詩談到順服於摯愛者的意志：

「我已將盛著欲望的碗，
撞碎在摯愛者意志的磐石上。
我的心既已被那固執的摯愛者贏去，
她只依自己的意願而行，
將愛者的願望拋在一旁，
我又還能如何？」

This is the study of the lover and of the beloved’s nature, that the beloved will do what she desires, while the lover lives in love; the breaking of it is the lover’s death. Then the only way is resignation, either in the case of an earthly or of the divine Beloved.

這正顯示了愛者與摯愛者各自的本性：摯愛者會依自己的意願而行，而愛者則活在愛之中；一旦這份愛破碎，對愛者而言便如同死亡。因此，唯一的道路就是順服，無論面對的是世間的摯愛者，還是神聖的摯愛者。

The lover never can grudge or grumble about any injustice done to him, and every fault of the beloved he hides under his mantle, as a man in poverty would hide the patch on his garment. The lover takes care not to hurt the feelings of the beloved in anything he does; but as delicate as is the sense of precaution in him, even more delicate is the sensitiveness of the one who is beloved in vain.

愛者不會因自己受到任何不公平的對待而心懷怨懟或抱怨；摯愛者的每一個缺點，他都藏在自己的斗篷之下，就像貧窮的人會遮掩衣服上的補丁一樣。無論做什麼，愛者都小心不去傷害摯愛者的感受；然而，愛者如此細膩地處處留心，那個接受了這份愛、卻未必能回應它的人，其敏感有時甚至更加纖細。

5. Sins Against Love
對愛的五種過失

Though love is light it becomes darkness when its law is not understood. Just as water, which cleans all things, becomes mud when mixed with earth, so love, when not understood rightly and when directed wrongly, becomes a curse instead of bliss. There are five chief sins against love, which turn nectar into poison.

愛雖然是光，但當人不明白愛的法則時，它也會成為黑暗。水原本能洗淨萬物，一旦與泥土混合便成了泥漿；同樣地，愛若沒有被正確理解，又被引向錯誤的方向，就會從福分變成詛咒。有五種主要的過失會傷害愛，使甘露化為毒藥。

1. The first is when the lover deprives the beloved of freedom and happiness against her desire, because of his love;
   第一，是愛者因為自己的愛，違背摯愛者的意願，剝奪了對方的自由與幸福；
2. the next is when the lover gives way to a spirit of rivalry and jealousy or bitterness in love;
   第二，是愛者在愛中任由競爭、嫉妒或怨苦的心滋長；
3. thirdly, if the lover doubts, distrusts, and suspects the one whom he loves;
   第三，是愛者懷疑、不信任、猜忌自己所愛的人；
4. fourthly, if he shrinks from enduring all the sorrows, pains, troubles, difficulties, and sufferings that come in the path of love; and
   第四，是他退縮，不願承受愛之道路上所帶來的一切悲傷、痛苦、煩惱、困難與磨難；
5. finally, when the lover pursues his own will instead of complete resignation to the beloved’s wish.
   最後，是愛者追隨自己的意志，而不是完全順服於摯愛者的心願。

These are the natural failings of a loving heart. As maladies are natural to the physical body, as lack of health makes life miserable, so lack of love makes the heart wretched. Only the lover who avoids these faults benefits by love, and arrives safely at his destination.

這些都是一顆有愛之心自然可能犯下的過失。疾病是身體可能遭遇的事，而失去健康會使生命痛苦；同樣地，愛的缺乏也會使心陷入悲苦。唯有避開這些過失的愛者，才能真正從愛中受益，並安然抵達他的目的地。

6. The Service of Love
愛的服務

Love lies in service. Only that which is done, not for fame or name, nor for the appreciation or thanks of those for whom it is done, is love’s service.

愛存在於服務之中。唯有不是為了名聲，不是為了得到受助者的欣賞或感謝而做的事，才是愛的服務。

The lover shows kindness and beneficence to the beloved. He does whatever he can for the beloved in the way of help, service, sacrifice, kindness, or rescue, and hides it from the world and even from the beloved. If the beloved does anything for him he exaggerates it, idealizes it, makes it into a mountain from a molehill. He takes poison from the hands of the beloved as sugar, and love’s pain in the wound of his heart is his only joy. By magnifying and idealizing whatever the beloved does for him and by diminishing and forgetting whatever he himself does for the beloved, he first develops his own gratitude, which creates all goodness in his life.

愛者以仁慈與善意對待摯愛者。他盡自己所能，以幫助、服務、犧牲、善意或援助來為摯愛者付出，卻把這一切藏起來，不讓世人知道，甚至不讓摯愛者知道。倘若摯愛者為他做了一點什麼，他卻會把它放大、理想化，把小丘看成高山。他從摯愛者手中接過毒藥，也當作糖一般甘甜；而心中傷口所帶來的愛之痛，正是他唯一的喜悅。藉著放大並理想化摯愛者為自己所做的一切，同時縮小並忘記自己為摯愛者所做的一切，愛者首先培養出的便是感恩；而感恩會在他的生命中生出一切善。

Patience, sacrifice, resignation, strength, and steadfastness are needed in love, and ultimately nothing but hope, until one is united with the beloved. Sacrifice is needed in love to give all there is, wealth, possessions, body, heart, and soul; there remains no “I”, only “you”, until the “you” becomes the “I.” Where there is love there is patience, where there is no patience there is no love. The lover takes hope as the extract of love’s religion, for hope is the only thing that keeps the flame of life alight. Hope to the lover is the rope of safety in the sea. “Brahma collected honey from all things in life, and it was hope.”

愛需要耐心、犧牲、順服、力量與堅定，而到了最後，在與摯愛者合一之前，所剩下的只有希望。愛需要犧牲，要將自己所有的一切都交出去——財富、所有物、身體、心與靈魂；直到再也沒有「我」，只有「你」，最後連「你」也成為「我」。有愛的地方就有耐心；沒有耐心的地方，也就沒有愛。愛者把希望視為愛之宗教的精髓，因為唯有希望能使生命的火焰繼續燃燒。對愛者而言，希望就像大海中的救命繩索。「梵天從生命的一切事物中採集蜂蜜，而那蜂蜜就是希望。」

7. Separation
分離

Separation is needed according to nature’s law, although it is most painful. Where there are two hearts that are united in love, separation awaits them. Separation must be accepted.

依照自然的法則，分離是必需的，儘管它最令人痛苦。只要有兩顆心因愛而結合，分離就在前方等待著它們。分離必須被接受。

A Persian poet says,
“If I had known what pain separation gives in love I would never have allowed the light of love to be kindled in my heart.”

一位波斯詩人說：
「若我早知道愛中的分離會帶來何等痛苦，
我絕不會讓愛的光在心中燃起。」

God is jealous, as the Japanese say, of any other besides Himself. Whoever it may be that you love, it is this spirit of God in nature that separates sooner or later. This idea is symbolically expressed in an Indian story called Indra Sabha.

如日本人所說，神不容人把愛給予祂之外的任何存在。無論你所愛的是誰，自然中這股神的力量，遲早都會使彼此分離。這個觀念在一則名為《因陀羅宮廷》（Indra Sabha）的印度故事中，以象徵的方式表達出來。

A fairy, Sabzpari, who was one of the dancers of the court of Indra, the King of Heaven, was attracted by Prince Gulfam, a man on earth, while she was flying over his palace. Her servant, the black Deva, carried Gulfam at her desire from earth to heaven. Gulfam was at first most unhappy in the strange place, but then the love of Sabzpari attracted him so much that he lived in her love. Sabzpari had to be at the court of Indra every night to dance and entertain him, and as, in the love of Gulfam, she was absent a few times, everyone at the court wondered why she was not there. But her going every night to the court of Indra made Gulfam suspect that perhaps there might be someone else who was entertained by Sabzpari’s charms. He asked her about this many times, and every time she refused to tell him, until he became vexed and Sabzpari thought she could not hide it from him any longer.

有一位名叫薩布茲帕里（Sabzpari）的仙女，是天界之王因陀羅宮廷中的舞者之一。一次，她飛越人間一座宮殿時，被地上的王子古爾法姆（Gulfam）所吸引。依照她的願望，她的僕從黑色天神（Deva）便把古爾法姆從地上帶到天界。起初，古爾法姆在這陌生的地方十分不快樂，但後來薩布茲帕里的愛深深吸引了他，使他完全生活在她的愛中。薩布茲帕里每晚都必須前往因陀羅的宮廷跳舞娛悅他；但因為愛著古爾法姆，她有幾次沒有出席，宮廷中的人都納悶她為什麼沒來。然而，她每晚前往因陀羅宮廷這件事，又使古爾法姆懷疑：也許另有什麼人正在享受薩布茲帕里的迷人風采。他一再問她，她每次都拒絕回答，直到他終於惱怒起來，薩布茲帕里也覺得再也無法向他隱瞞。

On hearing her explanation Gulfam requested her to take him to the court of Indra. She said, “No man has ever been there, no man can ever go there, and if Indra should see thee it will at once end our sweet days of love and happiness. We shall surely be separated, and I know not what he will not do to thee.” Gulfam said, “No. It is a woman’s tale. Thou art perhaps in love with some Deva, and wishest to hide it by telling me a story.”

聽完她的解釋，古爾法姆要求她帶自己到因陀羅的宮廷。她說：「從來沒有凡人去過那裡，凡人也絕不能前往。如果因陀羅看見你，我們甜美的愛與幸福時光立刻就會結束。我們一定會被分開，而我甚至不知道他會如何處置你。」古爾法姆說：「不。這只是女人編的故事。妳也許愛上了某個天神（Deva），才編出這個故事來瞞我。」

She was most unhappy, finding herself in a helpless situation. Under the spell of the agony that his arrow-like words had produced in her heart she consented, without thinking, to take Gulfam to the court of Indra, saying to herself, “What will be, will be.”

她痛苦極了，發現自己陷入了無能為力的處境。他那如箭一般的話刺進她心裡，帶來的痛苦使她失去了思量，終於答應帶古爾法姆前往因陀羅的宮廷，心裡只想著：「該發生的，就讓它發生吧。」

Sabzpari took him to the court, hiding him behind the folds of her garment and wings which spread about her. The red Deva sensed the presence of a man in the court, and, looking all around, he found that Sabzpari was dancing most skillfully before Indra, hiding Gulfam behind her. He humbly brought him before Indra, the Lord of the Heavens, who was sitting on a throne with a glass of wine in his hand, his eyes red with the wine and his high being full of glory and grandeur.

薩布茲帕里帶他進入宮廷，把他藏在自己層層衣料與展開的雙翼後面。紅色天神（Deva）察覺宮廷中有凡人的氣息，四下察看，終於發現薩布茲帕里正以極其精妙的舞姿在因陀羅面前起舞，同時把古爾法姆藏在身後。紅色天神恭敬地將古爾法姆帶到天界之主因陀羅面前。因陀羅坐在寶座上，手中拿著一杯酒，雙眼因酒而泛紅，那崇高的存在充滿榮耀與威嚴。

When Indra saw that a man had been brought into the apex of the heavens he rose in great wrath and said to Sabzpari, “O shameless one, how darest thou bring a man into the summit of the heavens, where no earthly creature has ever been allowed to come?” The red Deva said, “It is her love for this earthly creature, my Lord, that has turned her faithless to the heavenly crown and made her fail in her duty at the supreme court of your Majesty.’

因陀羅看見一個凡人竟被帶到天界的最高處，勃然大怒，站起來對薩布茲帕里說：「無恥之人！妳怎敢把一個凡人帶到天界之巔？從來沒有任何地上的生靈獲准來到這裡！」紅色天神說：「吾主，正是她對這個地上生靈的愛，使她背離了天界的王冠，也使她怠忽了在陛下至高宮廷中的職責。」

Sabzpari said to Gulfam, “Seest thou, my darling beloved, what has befallen us through thy insistence?” Indra said, “Separate them at once, that they may no more speak a word to one another. Throw him back into the depths of the earth, and tear her wings off and keep her captive until the love of Gulfam is wiped from her heart. Then purify the polluted one from the five elements. Then only can she come again, if she be allowed by our favor, forgiveness, and mercy.”

薩布茲帕里對古爾法姆說：「我親愛的摯愛者，你看見了嗎？正因為你的堅持，我們如今遭遇了什麼。」因陀羅說：「立刻把他們分開，不許他們再彼此說一句話。把他扔回大地深處；拔去她的翅膀，把她囚禁起來，直到古爾法姆的愛從她心中完全抹去。然後，使這受染污者從五種元素中得到淨化。只有到了那時，若她得到我們的恩寵、寬恕與慈悲，才可以再次回來。」

The symbolism of this story tells us of the jealous God.

這個故事的象徵，向我們述說的是那位不容他愛的神。

• Indra has its origin in the word Andar or Antar, which means inner, the innermost spirit, which man idealizes as God the Almighty.
  
  Indra 一字源自 Andar 或 Antar，意思是「內在」、「最深處」；也就是人所理想化為全能之神的最內在之靈。

• The Peris are the souls that He created out of His own Being, whose dance in His praise, in His knowledge, in His presence, is the only thing He wants of them.
  
  佩里（Peris）是祂從自身存在中創造出的靈魂。祂唯一希望它們做的，就是在對祂的讚頌中、在對祂的認識中、在祂的臨在中起舞。

• The black Deva is the symbol of darkness, which in Sanskrit is called Tamas, under which the soul has built for itself house of earthly elements, the physical body. God has created the world out of darkness.
  
  黑色天神象徵黑暗，在梵文中稱為 Tamas；靈魂在這黑暗之下，以地上的元素為自己建造了一座居所，也就是物質身體。神從黑暗中創造了世界。

• Sabz means green, which is symbolical of water, the first element that formed substance, matter in other words.
  
  Sabz 的意思是「綠色」，象徵水；水是形成實質的第一種元素，也就是形成物質的第一種元素。

• Sabzpari means a soul drawn to the material body.
  
  Sabzpari 象徵被物質身體吸引的靈魂。

• When the soul involves itself in the earthly body, which Gulfam signifies, then the soul involved in the body becomes absorbed in earthly experiences, its love on earth, its joy on earth, and its comfort on earth.
  
  當靈魂投入古爾法姆所象徵的地上身體時，被身體包覆的靈魂便沉浸於地上的經驗之中——地上的愛、地上的喜悅，以及地上的安逸。

As the duty of the soul is forgotten by it, it being in the earthly pursuit, the red Deva, the power of destruction, who is constantly busy causing all change in nature by his power of destruction, then causes separation, death being the separation of body and soul. Still the soul, the dweller of the heavens, becomes wingless by the curse of the supreme Spirit and inclines earthward until it is purified from the five elements that constitute the lower world.

當靈魂投身於世間的追求，忘記了自己的職責時，象徵毀滅力量的紅色天神——那股藉由毀滅而不斷使自然產生變化的力量——便帶來分離，而死亡正是身體與靈魂的分離。於是，原本居於天界的靈魂，在至高之靈的咒令之下失去雙翼，傾向大地，直到它從構成較低世界的五種元素中得到淨化。

“Unless a man be born again of water and of the spirit, he shall in no wise enter into the kingdom of God”, one reads in the Bible.

《聖經》中寫道：「人若不是從水和靈重生，就絕不能進入神的國。」

It is only then that the soul rises above all earthly helpfulness and dances for ever before the most high Indra, the Lord of lords.

唯有到了那時，靈魂才超越一切世間的憑藉，永遠在至高的因陀羅——萬主之主——面前起舞。

8. The Pain of Love
愛的痛苦

The effect of love is pain; the love that has no pain is no love. The lover who has not gone through the agonies of love is not a lover, he claims love falsely. “What love is it that gives no pain? Even if one were crazy in love it is nothing.” The pain of love is the lover’s pleasure, his very life; the lack of pain is his death.

愛所帶來的結果是痛苦；沒有痛苦的愛，就不是愛。沒有經歷過愛之煎熬的愛者，並不是真正的愛者，他只是在虛假地宣稱自己愛。「不帶來痛苦的愛，又算什麼愛？即使為愛而瘋狂，也算不得什麼。」愛的痛苦是愛者的喜悅，是他的生命本身；沒有了這份痛苦，反而是他的死亡。

Amir, the Hindustani poet, says,
“Thou wilt remember me after I am dead,
O my pain in love,
for I have given thee place all through life in my tender heart,
and have fed thee with my flesh and blood.”

印度斯坦詩人阿米爾（Amir）說：
「啊，我愛中的痛苦，
在我死後，你仍會記得我；
因為我一生都讓你住在我柔軟的心中，
以我的血肉餵養你。」

Everybody can speak of love and claim to love, but to stand the test of love and to bear the pain in love is the achievement of some rare hero. The mere sight of love’s pain makes the coward run away from it. No soul would have taken this poison if it had not the taste of nectar.

每個人都可以談愛，也可以聲稱自己愛；但能經受愛的考驗、承擔愛中的痛苦，卻只有極少數勇者做得到。懦弱的人只要看見愛的痛苦，便會逃離。若這毒藥裡沒有甘露的滋味，也不會有任何靈魂願意飲下它。

He who loves because he cannot help it is the slave of love, but he who loves because it is his only joy is the king of love. He who, for the sake of love, loves someone who falls short of his ideal is the ruler of love; and he who can seal his heart full of love in spite of all attraction on the part of the beloved is the conqueror of love.

因為身不由己而愛的人，是愛的奴隸；因為愛本身就是他唯一的喜悅而去愛的人，才是愛之王。為了愛本身，即使對方不及自己的理想仍能去愛的人，是愛的主宰；而面對摯愛者的一切吸引，仍能把充滿愛的心封存其中而不受牽引的人，則是愛的征服者。

Those who have avoided love in life from fear of its pain have lost more than the lover, who by losing himself gains all. The loveless first lose all, until at last their self is also snatched away from their hands. The warmth of the lover’s atmosphere, the piercing effect of his voice, the appeal of his words, all come from the pain of his heart. The heart is not living until it has experienced pain. Man has not lived if he has lived and worked with his body and mind without heart. The soul is all light, but all darkness is caused by the death of the heart. Pain makes it alive. The same heart that was once full of bitterness, when purified by love becomes the source of all goodness; all deeds of kindness spring from it.

那些因害怕愛的痛苦而在生命中躲避愛的人，失去的遠比愛者更多；愛者失去自己，卻因此得到一切。沒有愛的人先是失去一切，直到最後，連他們緊握的自我也會從手中被奪走。愛者周遭的溫暖氣息、他聲音穿透人心的力量、他言語中的感染力，全都來自心中的痛。心若未曾經歷痛苦，就還沒有真正活過。一個人若只是用身體與頭腦生活、工作，卻沒有用心，那麼他還不曾真正活過。靈魂本是全然的光，而一切黑暗都源於心的死亡。痛苦使心活過來。同一顆曾經充滿苦澀的心，一旦被愛淨化，便會成為一切善的源泉；所有仁慈的行為都從中湧出。

9. Signs of the Lover
愛者的徵象

Rumi describes six signs of the lover: deep sigh, mild expression, moist eyes, eating little, speaking little, sleeping little, which all show the sign of pain in love.

賈拉魯丁・魯米描述了愛者的六種徵象：深深歎息、神情柔和、眼中含淚、少食、少言、少眠；這一切都顯示著愛中的痛。

Hafiz says,
“All bliss in my life has been the outcome of unceasing tears and continual sighs through the heart of night.”

哈菲茲說：
「我生命中所有的福樂，
都來自在深夜裡不止的淚水，
與一聲又一聲綿延的歎息。」

10. The Sorrow of the Lover
愛者的悲傷

The sorrow of the lover is continual, in the presence and in the absence of the beloved: in the presence for fear of the absence, and in absence in longing for the presence. According to the mystical view the pain of love is the dynamite that breaks up the heart, even if it be as hard as a rock. When this hardness that covers the light within is broken through, the streams of all bliss come forth as springs from the mountains.

愛者的悲傷從不中斷，無論摯愛者在場或不在場都是如此：在場時，他害怕分離；不在場時，他又渴望相聚。依照祕士的觀點，愛的痛苦就像炸藥，能炸開人的心，即使那顆心堅硬如岩石。當覆蓋著內在之光的堅硬外殼被擊破時，一切福樂便像山中的泉水一般湧流而出。

The pain of love becomes in time the life of the lover; the soreness of the wound of his heart affords him a joy that nothing else can give. The heart aflame becomes the torch on the path of the lover, which lightens his way that leads him to his destination. The pleasures of life are blinding, it is love alone that clears the rust from the heart, the mirror of the soul.

久而久之，愛的痛苦成了愛者的生命；心中傷口的疼痛，帶給他一種任何其他事物都無法給予的喜悅。燃燒的心成為愛者道路上的火炬，照亮通往目的地的道路。生命中的享樂使人盲目；唯有愛能拭去心上的鏽垢，而心正是靈魂的鏡子。

Once a slave-girl, making the bed of a Badishah, felt a wish to experience how it would feel to rest in this royal bed. The great heat of the sun, the breeze coming through the windows in this regal bedroom, the flowers and perfumes sprinkled on the ground, the beautiful fragrance of the incense burning, made her so comfortable that she fell asleep as soon as she leaned against a cushion on this bed. She fell as fast asleep as if she were in the embrace of death. But presently the king and queen came, and they were astonished at the boldness and impudence of this slave-girl. The Badishah woke her with a stroke of a whip, and one or two more strokes followed after, in order to free the queen from all suspicions.

有一次，一名女奴正在替一位君王（Badishah）整理床鋪，忽然很想知道，躺在這張王室的床上究竟是什麼感覺。烈日的暑氣、從王室寢宮窗戶吹進來的微風、灑在地上的花朵與香水，以及燃燒香料所散發的美好香氣，使她感到無比舒適；她才剛倚上床榻的靠枕，便睡著了，而且睡得極沉，彷彿被死亡擁入懷中。不久，國王與王后來了，看見這名女奴如此大膽無禮，都驚訝不已。君王揮鞭一下把她打醒，接著又抽了一兩下，也好讓王后完全不再有所疑心。

The slave-girl got up in terror, and cried aloud, but it all ended in a smile. Her smile created more curiosity in the minds of the king and queen than her fault had done. They asked what made her smile. She said, “I smiled at the thought that the comfort and joy of this bed gave me an inclination to experience its pleasure for a moment, the penalty of which is given me as these blows, and I wonder, as you have experienced the pleasure of this comfortable bed all your life, what penalty you will have to pay for this to God, the King of all kings.”

女奴驚恐地起身，大聲哭叫，可最後卻笑了起來。她的微笑引起國王與王后更大的好奇，甚至比她方才的過錯更令他們在意。他們問她為什麼笑。她回答：「我笑，是因為想到這張床的舒適與享受，只讓我一時想嘗一嘗它的快樂，我便為此挨了這幾鞭。我不禁想到，你們一生都享受著這張舒適床榻的快樂，那麼有一天，在萬王之王的神面前，你們又要為此付出什麼代價呢？」

The nature of life is such that every little pleasure costs incomparably greater pain. The lover, therefore, has collected all pain that is the current coin, and his path will be smoother through life’s journey from earth to heaven. There he will be rich when all others will be found poor.

生命的本性就是如此：每一點小小的享樂，都要付出無可相比的更大痛苦。因此，愛者收集了所有的痛苦，把它們當作通行的貨幣；於是，在從大地走向天界的生命旅程中，他的道路反而會更加平坦。到了那裡，當其他人都顯得貧乏時，他卻會成為富有的人。

11. Images of the Nature of Love
愛之本性的意象

The imagery of the Sufi poets portrays the nature of love, lover, and beloved with such a delicacy of metaphor, complexity, and convention in its expression that their poetry makes a true picture of human nature.

蘇菲詩人以極其細膩的隱喻、繁複的層次與傳統的詩歌語彙，描繪愛、愛者與摯愛者的本性，因此他們的詩真正呈現出一幅人性的圖景。

• The lover is always imagined to be the victim of the tyranny of the cold-hearted and vain beloved, who gives no heed, revels with his rivals, pays no attention to his sufferings, gives no hearing to his appeal, and when she responds, responds so little that instead of being cured the malady is increased.
  
  愛者總被想像為冷酷而驕矜的摯愛者之苛刻所折磨的受害者。摯愛者對他毫不理會，與他的情敵歡聚，不顧他的痛苦，也不聽他的懇求；即使有所回應，也只是極少的一點，以致他的病非但沒有痊癒，反而更加嚴重。

• The lover holds his unruly heart for mercy before the beloved, taking it on his palms. He places his heart at the feet of the beloved, who coldly treads upon it, while he is crying, “Gently, beloved, gently! It is my heart, it is my heart.”
  
  愛者把自己不受控制的心捧在手掌上，帶到摯愛者面前求憐憫。他把心放在摯愛者腳下，摯愛者卻冷冷地踩上去，而他只能喊著：「輕一點，摯愛者，輕一點！那是我的心，是我的心啊！」

• The heart of the lover sheds tears of blood.
  
  愛者的心流下血淚。

• The lover presses his heart, keeping it from running away to where the beloved is.
  
  愛者緊緊按住自己的心，不讓它奔向摯愛者所在之處。

• The lover complains of his heart being so faithless as to have left him and gone to the beloved.
  
  愛者埋怨自己的心如此不忠，竟離開了他，跑到摯愛者那裡去了。

• The lover begs of the beloved to give his heart back if it be of no use.
  
  愛者央求摯愛者：若這顆心對你沒有用，就請把它還給我。

• The abode of the heart is in the curls of the beloved.
  
  心的居所就在摯愛者的鬈髮之中。

• The lover is restless, uneasy, and unhappy in the agonies of separation. Nights pass, days pass, all things change but the pain of the lover. The pain of love is his only companion through the nights of separation.
  
  愛者在分離的煎熬中坐立不安、心緒不寧而悲苦。夜晚過去，白日過去，一切都在改變，唯有愛者的痛不變。在分離的漫漫長夜裡，愛的痛苦是他唯一的伴侶。

• The lover asks the weary night of separation, “Where wilt thou be when I am dead?” The lover expects the coming of death before the coming of the beloved. He begs of the beloved to show herself to him once before he dies.
  
  愛者問那漫長疲憊的分離之夜：「等我死後，你又會在哪裡？」愛者預料死亡會比摯愛者更早來臨，因此懇求摯愛者，在自己死前至少再讓他見上一面。

• He prays the beloved to visit his tomb, if not for love, at least for appearances’ sake.
  
  他祈求摯愛者到自己的墳前來，即使不是出於愛，至少也為了在人前做個樣子。

• The lover only wishes the beloved to understand him, to know how much he loves and what sufferings he is going through.
  
  愛者只希望摯愛者能理解自己，知道自己愛得多深，也知道自己正經歷何等痛苦。

• The lover wishes constantly that either the beloved would come to him or he might be called to the beloved; even the sight of the messenger of love makes the beloved cross.
  
  愛者不斷盼望，不是摯愛者來到他身邊，就是自己被召到摯愛者那裡；然而，摯愛者甚至只要看見傳遞愛意的使者，都會感到不悅。

• The good and ill of the world is nought to the lover.
  
  世間的好壞，對愛者而言都算不得什麼。

• The lover complains of being robbed of ease, patience, and peace, and of having lost his religion, morals, and God.
  
  愛者抱怨自己被奪去了安逸、耐心與安寧，甚至失去了自己的宗教、道德與神。

• The lover is seen without hat and shoes, and regarded as crazy by his friends.
  
  人們看見愛者連帽子和鞋子都沒有，而他的朋友都把他當成瘋子。

• He tears his garment in the agony of pain.
  
  他在痛苦的煎熬中撕裂自己的衣服。

• He is tied in chains for his madness.
  
  他因瘋狂而被鎖上鐵鍊。

• He has lost honor before all.
  
  他在眾人面前失去了所有顏面。

• The wound in his heart is as a rose to the lover, the soreness in it is its bloom.
  
  對愛者而言，心中的傷口就像一朵玫瑰，而傷口的疼痛正是它盛開的花朵。

• He weeps in order to sprinkle salt water upon it to make it smart, that he may fully enjoy the sweet agony.
  
  他哭泣，好讓鹹澀的淚水灑在傷口上，使它更加刺痛，好讓自己充分享受那甜美的煎熬。

• The lover is jealous of the attentions his rivals bestow on his beloved.
  
  愛者嫉妒情敵對摯愛者所獻上的殷勤。

• When the lover tells the story of love to his companions of love they all begin to weep with him.
  
  當愛者向同在愛中的伙伴述說自己的愛情故事時，他們便一起陪著他落淚。

• The lover kisses the ground where the beloved walks. He envies the privilege of the beloved’s shoes.
  
  愛者親吻摯愛者走過的土地，甚至羨慕摯愛者的鞋能擁有如此親近她的福分。

• The lover spreads his carpet at the gate of the beloved.
  
  愛者把自己的毯子鋪在摯愛者的門前。

• The eyebrows of the beloved are the Mehrab, the archway in the mosque.
  
  摯愛者的雙眉，就是米哈拉布（Mehrab），清真寺中指向聖城方向的拱形壁龕。

• The patch on the cheeks of the beloved is the magic spot that reveals to him the secrets of heaven and earth.
  
  摯愛者臉頰上的美人痣，是一個神奇的所在，向他揭示天地的祕密。

• The dust under the feet of the beloved is to him as the sacred earth of Ka’ba.
  
  摯愛者腳下的塵土，對他而言就如同克爾白的神聖土地。

• The face of the beloved is the open Qur’an, and he reads Alif, the first and symbolical letter of Allah’s name, in the straight features of the beloved.
  
  摯愛者的臉龐就像一本展開的《古蘭經》；在摯愛者筆直端正的容貌中，他讀出了 Alif——神之名第一個、也具有象徵意義的字母。

• The lover drinks Kouthar, wine, out of the eyes of the beloved; her overflowing glance intoxicates him.
  
  愛者從摯愛者的雙眼中飲下考薩爾（Kouthar）之酒；她滿溢的目光使他沉醉。

• The sound of the beloved’s anklets makes him alive.
  
  摯愛者腳鈴的聲音使他活了過來。

• The lover is satisfied to see the beloved even in the dream, if not in the waking state.
  
  若清醒時見不到摯愛者，愛者即使只在夢中看見她也已滿足。

• When the lover speaks of dying the beloved disbelieves him.
  
  當愛者說自己將要死去時，摯愛者並不相信。

• The lover is so wasted that even Munkir and Nakir, the recording angels cannot trace him in his grave.
  
  愛者已消瘦憔悴到如此地步，就連記錄人的天使蒙克爾與奈基爾（Munkir and Nakir），都無法在墳墓中找到他。

• Fear of the lover’s approach makes the beloved gather up the train of her garment and lift it when walking past his grave, lest the lover’s hand may reach it.
  
  摯愛者走過愛者的墳墓時，仍怕他靠近，於是提起拖在身後的衣襬，唯恐愛者的手還會伸出來碰到它。

• With the deep sigh of the lover heaven and earth shake.
  
  愛者一聲深深的歎息，使天地為之震動。

• His tears in the thought of the fair one turn into flowers as they touch the ground.
  
  他思念那美麗的摯愛者時所流下的淚，一落到地上便化作花朵。

• Pain is his comrade in the heart of night, and death is his companion through the journey of life.
  
  在深夜裡，痛苦是他的伙伴；在生命旅程中，死亡是他的同行者。

• He plans and imagines a thousand things to tell to the beloved, of his longing, his pain, praise, and love; but when he sees the beloved he is spellbound, his tongue motionless and his lips sealed, his eyes engaged in the vision of the desired one.
  
  他反覆思量、想像著千言萬語，準備向摯愛者訴說自己的渴望、痛苦、讚美與愛；然而一旦真的看見摯愛者，他便像中了魔法一般，舌頭動彈不得，雙唇緊閉，雙眼只專注於眼前那位朝思暮想的人。

12. The Joy of the Lover
愛者的喜悅

Joy in the real sense of the word is known to the lover alone. The loveless know it by name, not in reality. It is like the difference between a rock and man. Man, with all life’s struggles and difficulties, would rather live as a man than become a rock, which no struggle or difficulty can ever touch; for even with struggles and difficulties the joy of living is immense. With all the pains and sorrows that the lover has to meet with in love, his joy in love is unimaginable, for love is life, and its lack is death.

真正意義上的喜悅，只有愛者才知道。沒有愛的人只知道「喜悅」這個名字，卻不知道它的真實滋味。這就像岩石與人的差別。人即使必須面對生命中的一切掙扎與困難，也寧可活著做人，而不願變成一塊任何掙扎與困難都觸及不了的岩石；因為即使有種種掙扎與困難，活著本身的喜悅仍然無比巨大。同樣地，愛者雖然必須在愛中經歷一切痛苦與悲傷，他從愛中得到的喜悅仍是難以想像的，因為愛就是生命，而缺乏愛便是死亡。

“Angels would give up their free dwelling in the heavens if they knew the joy when love springs up in youth.”

「如果天使知道愛在青春中萌生時的喜悅，他們甚至願意放棄自己在天界自在的居所。」

13. Two Objects of Love
愛的兩種對象

There are two worthy objects of love: on the lower plane man, and on the higher God. Every person in the world first learns to love in the lower plane. As soon as the infant opens its eyes it loves whatever its eyes see, whatever seems to it beautiful. Later there comes the love for what is permanent, for what is unchanging, which leads to the ideal of God. But then the man is already fixed in such a difficult position in life that there is a struggle between the one and the other. The idol pulls from one side and the ideal draws from the other side, and it is only the rare one who rises above this difficulty.

愛有兩種值得去愛的對象：在較低的層次是人，在較高的層次是神。世上的每一個人，都先在較低的層次學習愛。嬰兒一睜開眼睛，便開始愛眼睛所見的一切、愛一切在他看來美麗的事物。後來，人開始愛那永恆不變之物，而這會引向神的理想。然而到了這時，人通常已經深深置身於生命的複雜處境之中，於是兩者之間便產生拉扯：一邊受到偶像的牽引，另一邊又受到理想的召喚；只有極少數人能超越這個困境。

This is explained in the life of Surdas, a very great musician and poet of India. He was deeply in love with a singer and took delight in seeing her. His fondness so increased that he could not live a single day without her. Once there was a heavy rainfall which continued for weeks and the country towns were all flooded. There was no means of getting about, the roads were impassible, but nothing would prevent Surdas from seeing his beloved at the promised time.

印度偉大的音樂家與詩人蘇爾達斯（Surdas）的一生，正說明了這件事。他深深愛著一名歌者，只要能見到她便感到喜悅。他的眷戀日益加深，到了沒有她便一天也無法生活的地步。有一次，大雨連續下了好幾個星期，各處鄉鎮都遭到淹水。道路完全無法通行，也沒有任何交通方式，但沒有任何事能阻止蘇爾達斯在約好的時間前去見他的摯愛者。

He set out through the heavy rain, but on the way there was a river which was in flood and unfordable. There was no boat in sight. Surdas therefore jumped into the river and tried to swim. The rough waves of the river buffeted him, raised him up and threw him down as if from mountains to the abyss. Fortunately he was thrown against a corpse, of which, taking it to be a log of wood, he seized hold, and he clung to it and arrived in the end, after a great struggle, at the cottage of his beloved.

他冒著大雨出發，途中卻遇到一條暴漲的河流，根本無法涉水而過，也看不見任何船隻。於是蘇爾達斯跳進河裡，試著游過去。洶湧的波浪不斷衝擊他，一會兒把他高高托起，一會兒又把他拋下，彷彿從山巔墜入深淵。幸運的是，他被浪沖到一具屍體旁。他以為那是一截木頭，便一把抓住，緊緊攀附著它；歷經極大掙扎之後，終於來到摯愛者的小屋。

He found the doors locked. It was late at night and any noise would have roused the whole neighborhood. Therefore he tried to climb up the house and enter through the upper window. He took hold of a cobra, which seemed like a rope hanging, thinking that it had perhaps been put there on purpose for him by his beloved.

他發現門已經鎖上。當時夜已深了，任何聲響都會驚醒整個鄰里，因此他試著爬上房子，從樓上的窗戶進去。他抓住一條看來像是垂下來的繩索的眼鏡蛇，還以為那也許是摯愛者特意為他放在那裡的。

When she saw him she was amazed. She could not understand how he had managed to come, and the impression that his love made on her was greater than ever. She was as if inspired by his love. He was raised in her ideal from a man to an angel, especially when she discovered that he had taken a corpse for a log of wood and the cobra, the enemy of man, for a rope of safety. She saw how death is slain by the lover.

她看見他時驚訝不已，完全無法理解他究竟是怎麼來到這裡的。他的愛在她心中留下了前所未有的深刻印象，彷彿他的愛啟發了她。在她心目中，他從一個凡人被提升為天使；尤其當她發現，他竟把一具屍體當成木頭，把人所畏懼的眼鏡蛇當成救命的繩索時，她更看見了愛者如何戰勝死亡。

She said to him, “O man, thy love is higher than the average man’s love, and if only it could be for God, the supreme Deity, how great a bliss it would be! Rise, then, above the love of form and matter, and direct thy love to the spirit of God.” He took her advice like a simple child, and left her with heavy heart and wandered from that time onward in the forests of India.

她對他說：「啊，你的愛遠遠超過一般人的愛；如果這份愛能給予神、給予至高的神性，那會是何等巨大的福樂！所以，超越對形體與物質的愛吧，把你的愛轉向神的靈。」他像一個單純的孩子一般接受了她的勸告，帶著沉重的心離開她，從此開始在印度的森林中流浪。

For many years he roamed in the forests, repeating the name of the divine Beloved and seeking refuge in His arms. He visited the sacred places, the places of pilgrimage, and by chance reached the bank of a sacred river where the women of the city came every morning at sunrise to fill their pitchers with the sacred water. Surdas, sitting there in the thought of God, was struck by the beauty and charm of one among them. His heart, being a torch, did not take long to light. He followed this woman. When she entered her house she told her husband, “Some sage saw me at the river and has followed me to the house and he is still standing outside.” The thoughtful husband went out immediately and saw this man with the face of a sage and spiritual dignity shed around him.

許多年裡，他在森林中四處漂泊，不斷念著神聖摯愛者的名，尋求在祂懷中的庇護。他走訪各處聖地與朝聖之所，偶然來到一條聖河岸邊；每天日出時，城裡的婦女都會來到這裡，用水罐盛取聖河之水。蘇爾達斯坐在岸邊思念著神，卻被其中一名女子的美貌與魅力所震動。他的心原本就是一支火炬，很快便又燃起了火。他跟著這名女子而去。女子進入家門後，對丈夫說：「有一位聖哲在河邊看見了我，一路跟著我回到家，現在還站在外面。」她善解人意的丈夫立刻走出去，看見一個有著聖哲容貌、周身散發靈性尊嚴的人。

He said, “O Maharaj, what has made thee tarry here? Is there anything that I can do for thee?” Surdas said, “Who was the woman who entered this house?” He said, “She is my wife, and she and I are both at the service of sages.” Surdas said, “Pray ask her to come, O blessed one, that I may see her once more.” And when she came out he looked at her once and said, “O Mother, pray bring me two pins.” And when she brought them to him he bowed to her charm and beauty once more and thrust the pins into his eyes, saying, “O my eyes, ye will nevermore see and be tempted by earthly beauty and cast me down from heaven to earth.”

他說：「尊者（Maharaj）啊，是什麼使您停留在這裡？有什麼是我能為您做的嗎？」蘇爾達斯問：「剛才走進這間屋子的女子是誰？」他回答：「她是我的妻子。我與她都願意為聖哲服務。」蘇爾達斯說：「有福的人啊，請你請她出來，讓我再看她一眼。」她出來之後，他看了她一眼，說：「母親啊，請替我拿兩根針來。」她把針拿來後，他再次向她的魅力與美麗致敬，隨即將兩根針刺入自己的雙眼，說：「啊，我的雙眼，你們從此再也看不見世間的美，也不能再受它誘惑，把我從天界拉回大地。」

[譯註] 印度宗教語境中，修行者有時以「母親」尊稱女性，亦帶有超越男女欲望、以敬意看待對方的意味。

Then he was blind for the rest of his life, and his songs of the divine ideal are still alive and are sung by the God-loving people in India, and if any Hindu is blind, people call him Surdas, which he takes as a term of honor and respect.

此後，他終其一生都失去了視力；然而他歌頌神聖理想的歌曲至今仍流傳著，由印度愛神的人們傳唱。若有一位印度教徒失明，人們有時便稱他為「蘇爾達斯」，而他也會把這個稱呼視為一種榮耀與尊敬。

“Though I have loved only one, yet it is eternal”, says Mohi. There can be love only where there is one object before us, not many; where there are many there can be no devotion. “When in the place of one there are two, the peculiarity of the one is lost. It is for this reason that I did not allow the portrait of my beloved to be made.”

莫希（Mohi）說：「雖然我只愛過一位，但這份愛卻是永恆的。」只有當我們面前有唯一的愛之對象，而不是許多對象時，真正的愛才可能存在；若有許多對象，就不會有全心的奉獻。「當原本唯一的位置上出現了兩個，那個『唯一』的獨特性便消失了。正因如此，我從不允許人為我的摯愛者畫像。」

That one is God, the formless and even nameless, the eternal, who is with us and will remain for ever.

那唯一者就是神——無形，甚至無名；祂是永恆者，與我們同在，也將永遠存在。

Love for one person, to whatever depth it may have reached, is limited; perfection of love lies in its vastness. “The tendency of love is to expand, even from one atom to the whole universe, from a single earthly beloved to God.”

對一個人的愛，無論能達到多深，仍然是有限的；愛的圓滿在於它的廣大。「愛的本性就是不斷擴展，從一個原子擴展到整個宇宙，從一位世間的摯愛者擴展到神。」

When love is for the human being it is primitive and incomplete, and yet it is needed to begin with. He can never say, “I love God”, who has no love for his fellow-man. But when love attains its culmination in God, it reaches its perfection.

當愛指向人時，它仍處於初始而未完成的狀態；然而，愛必須從這裡開始。一個不愛自己同胞的人，永遠不能真正說：「我愛神。」但當愛最終在神之中達到頂點時，它便抵達了圓滿。

14. Love Creates Love
愛生出愛

Love creates love in man and even more with God. It is the nature of love. If you love God, God sends His love evermore upon you. If you seek Him by night, He will follow you by day; wherever you are, in your affairs, in your business transactions, the help, the protection and the presence of the Divine will follow you.

愛會在人心中生出愛，而在神那裡更是如此。這正是愛的本性。你若愛神，神便不斷將祂的愛傾注於你。你若在夜裡尋求祂，祂便在白日跟隨你；無論你身在何處，無論是在日常事務之中，還是在商業往來之中，神聖的幫助、護佑與臨在都會跟隨著你。

The expression of love lies in silent admiration, contemplation, service, attention to please the beloved, and precaution to avoid the beloved’s displeasure. These expressions of love on the part of the lover win the favor of the beloved, whose vanity otherwise cannot easily be satisfied; and the favor of the beloved is the only aim of the lover, nor is any cost too great a price for it.

愛的表達，在於無聲的欣賞、凝思、服務，留心如何使摯愛者歡喜，也謹慎避免使摯愛者不悅。愛者藉著這些方式表達愛，贏得摯愛者的歡心；因為若非如此，摯愛者的自負並不容易得到滿足。而得到摯愛者的歡心，正是愛者唯一的目的，為此付出任何代價都不算太高。

The nature of beauty is that it is unconscious of the value of its being. It is the idealization of the lover which makes beauty precious, and it is the attention of the lover which produces indifference in the beautiful, a realization of being superior, and the idea, “I am even more wonderful than I am thought to be.” When the vanity of an earthly beauty is thus satisfied by admiration, how much more should the vanity of the beauty of the heavens be satisfied by His glorification, who is the real beauty and alone deserves all praise.

美的本性，是它並不自覺自身存在的價值。正是愛者的理想化，使美變得珍貴；也正是愛者的殷勤，使美麗之人產生淡漠，開始感到自己高人一等，並生起這樣的念頭：「我甚至比別人所想的還要美好。」如果世間之美的自負尚且能因人的讚賞而得到滿足，那麼天界之美——那真正的美、唯一值得一切讚頌的祂——又何嘗不應因人對祂的榮耀與讚美而得到滿足？

It is the absence of realization on man’s part that makes him forget His beauty in all and recognize each beauty separately, liking one and disliking another. To the sight of the seer, from the least fraction of beauty to the absolute beauty of nature, all becomes as one single immanence of the divine Beloved.

正因人缺乏領悟，才會忘記萬物之中都有祂的美，只把每一種美分別看待，喜歡這一個、厭惡另一個。但在先見者的眼中，從最微小的一點美，到自然中絕對的美，一切都成了神聖摯愛者同一個遍在的顯現。

It is told that God said to the Prophet, “O Mohammed, if We had not created thee We would not have created the whole universe.”

相傳神曾對先知說：「穆罕默德啊，如果我們沒有創造你，我們也不會創造整個宇宙。」

What, in reality, does it mean? It means that the heavenly beauty, the beauty of the whole Being, loved, recognized and glorified by the divine lover, moved to a perfect satisfaction, says from within, “Well done, thou hast loved Me completely. If it were not for thee, O admirer of my whole Being, I would not have made this universe, where my creatures love and admire one part of my Being on the surface, and my whole beauty is veiled from their sight.”

這究竟意味著什麼？它的意思是：天界之美，也就是整個存在之美，被神聖的愛者所愛、所認出、所榮耀，因而達到完全的滿足，並從內在說道：「很好，你已完整地愛了我。若不是為了你——這位欣賞我整個存在的人——我不會創造這個宇宙。在這宇宙裡，我的受造物只愛著、欣賞著我存在表面上的某一部分，而我完整的美仍被遮蔽在他們的視線之外。」

In other words, the divine Beloved says, “I have no admirer, though I am standing adorned. Some admire my bracelets, others admire my earrings, some admire my necklace, some admire my anklets, but I would give my hand to him and consider that for him I have adorned myself, who would understand and glorify my Being to the fullest extent, wherein lies my satisfaction.”

換句話說，神聖的摯愛者說：「我盛裝站在這裡，卻沒有一個真正欣賞我的人。有人欣賞我的手鐲，有人欣賞我的耳環，有人欣賞我的項鍊，也有人欣賞我的腳環；但若有一個人能完整地理解並榮耀我的整個存在，我便願意把手交給他，並且認為自己這一身裝扮正是為他而穿戴的。因為我的滿足，就在於此。」

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