133:0.1 (1468.1) WHEN preparing to leave Rome, Jesus said good-bye to none of his friends. The scribe of Damascus appeared in Rome without announcement and disappeared in like manner. It was a full year before those who knew and loved him gave up hope of seeing him again. Before the end of the second year small groups of those who had known him found themselves drawn together by their common interest in his teachings and through mutual memory of their good times with him. And these small groups of Stoics, Cynics, and mystery cultists continued to hold these irregular and informal meetings right up to the time of the appearance in Rome of the first preachers of the Christian religion.
133:0.1 (1468.1) 準備離開羅馬的時候，耶穌並未向任何朋友道別。這位大馬士革文士悄無聲息地出現在羅馬，然後以類似的方式悄然離去。過了整整一年之後，那些認識他、愛他的人才放棄了再次見到他的希望。在第二年結束之前，認識他之人所組成的小群體，因著對他教導的共同興趣，藉著彼此對與他在一起時的美好時光的回憶，自然而然走到了一起。在基督教的首批佈道者出現在羅馬之前，這些斯多葛派人、犬儒派人和秘教教徒組成的小群體，一直堅持舉辦這種不定期的非正式聚會。
133:0.2 (1468.2) Gonod and Ganid had purchased so many things in Alexandria and Rome that they sent all their belongings on ahead by pack train to Tarentum, while the three travelers walked leisurely across Italy over the great Appian Way. On this journey they encountered all sorts of human beings. Many noble Roman citizens and Greek colonists lived along this road, but already the progeny of great numbers of inferior slaves were beginning to make their appearance.
133:0.2 (1468.2) 戈納德和甘尼德在亞歷山卓和羅馬採購了許多東西，於是他們提前把所有行李都通過馱隊運往塔倫特姆，三位旅人則沿著壯闊的亞壁古道從容地徒步穿越義大利。在這次旅程中，他們遇到了各色各樣的人。在這條大道兩旁，住著許多羅馬貴族與希臘移民，但也開始出現大批底層奴隸的後裔。
133:0.3 (1468.3) One day while resting at lunch, about halfway to Tarentum, Ganid asked Jesus a direct question as to what he thought of India’s caste system. Said Jesus: “Though human beings differ in many ways, the one from another, before God and in the spiritual world all mortals stand on an equal footing. There are only two groups of mortals in the eyes of God: those who desire to do his will and those who do not. As the universe looks upon an inhabited world, it likewise discerns two great classes: those who know God and those who do not. Those who cannot know God are reckoned among the animals of any given realm. Mankind can appropriately be divided into many classes in accordance with differing qualifications, as they may be viewed physically, mentally, socially, vocationally, or morally, but as these different classes of mortals appear before the judgment bar of God, they stand on an equal footing; God is truly no respecter of persons. Although you cannot escape the recognition of differential human abilities and endowments in matters intellectual, social, and moral, you should make no such distinctions in the spiritual brotherhood of men when assembled for worship in the presence of God.”
133:0.3 (1468.3) 一天，行至距塔倫特姆還有大約一半路程、歇息用午飯的時候，甘尼德問了耶穌一個很直接的問題，問他對印度種姓制度怎麼看。耶穌說：「儘管人類在許多方面各不相同，但在神面前，在靈性世界中，所有凡人都處於平等的地位。在神眼中只有兩類凡人：一類是渴望履行他旨意的人，另一類是不願這麼做的人。當宇宙審視一個有居住者的世界時，同樣也分辨出兩大類：認識神的人，不認識神的人。那些沒有能力認知神的人，都被歸為任一特定界域內的動物之列。可以依照不同的資質將人類恰當劃分為許多類型，比如從身體、心智、社會、職業或道德等方面去看；但當這些不同類型的凡人現身於神的審判席前，他們便處於平等的地位；神確實是不偏待人的。雖然在智力、社會與道德等方面的事上，你無法忽視人類在能力與稟賦上的差異；但當人們聚集在神的臨在中崇拜時，在人類靈性的兄弟情誼中，你不應作這樣的區分。」
133:1.1 (1468.4) A very interesting incident occurred one afternoon by the roadside as they neared Tarentum. They observed a rough and bullying youth brutally attacking a smaller lad. Jesus hastened to the assistance of the assaulted youth, and when he had rescued him, he tightly held on to the offender until the smaller lad had made his escape. The moment Jesus released the little bully, Ganid pounced upon the boy and began soundly to thrash him, and to Ganid’s astonishment Jesus promptly interfered. After he had restrained Ganid and permitted the frightened boy to escape, the young man, as soon as he got his breath, excitedly exclaimed: “I cannot understand you, Teacher. If mercy requires that you rescue the smaller lad, does not justice demand the punishment of the larger and offending youth?” In answering, Jesus said:
133:1.1 (1468.4) 一天下午，在他們快到塔倫特姆的時候，在路旁發生了一件很有趣的事。他們看到一個粗暴強橫的年輕人野蠻地攻擊一個個頭更小的孩子。耶穌急忙上前向那個遭到毆打的少年施以援手；救出孩子以後，他仍緊抓住那個施暴者，直到個頭較小的那個孩子逃離。在耶穌放開小惡霸的那一刻，甘尼德撲向這個男孩，準備狠狠地揍他一頓；但令甘尼德吃驚的是，耶穌迅速上來阻止了他。在耶穌制止了甘尼德、讓那個受驚的男孩逃離後，這個年輕人剛緩過氣來就激動地大喊：「我無法理解你，老師。若仁慈要求你救下個頭較小的那個孩子，難道公道不要求懲罰個頭較大、施暴的那個年輕人嗎？」耶穌回答道：
133:1.2 (1469.1) “Ganid, it is true, you do not understand. Mercy ministry is always the work of the individual, but justice punishment is the function of the social, governmental, or universe administrative groups. As an individual I am beholden to show mercy; I must go to the rescue of the assaulted lad, and in all consistency I may employ sufficient force to restrain the aggressor. And that is just what I did. I achieved the deliverance of the assaulted lad; that was the end of mercy ministry. Then I forcibly detained the aggressor a sufficient length of time to enable the weaker party to the dispute to make his escape, after which I withdrew from the affair. I did not proceed to sit in judgment on the aggressor, thus to pass upon his motive—to adjudicate all that entered into his attack upon his fellow—and then undertake to execute the punishment which my mind might dictate as just recompense for his wrongdoing. Ganid, mercy may be lavish, but justice is precise. Cannot you discern that no two persons are likely to agree as to the punishment which would satisfy the demands of justice? One would impose forty lashes, another twenty, while still another would advise solitary confinement as a just punishment. Can you not see that on this world such responsibilities had better rest upon the group or be administered by chosen representatives of the group? In the universe, judgment is vested in those who fully know the antecedents of all wrongdoing as well as its motivation. In civilized society and in an organized universe the administration of justice presupposes the passing of just sentence consequent upon fair judgment, and such prerogatives are vested in the juridical groups of the worlds and in the all-knowing administrators of the higher universes of all creation.”
133:1.2 (1469.1) 「甘尼德，你確實沒明白。仁慈的事奉始終都屬於個人的工作，但公道的懲罰則是社會、政府或宇宙管理團體的職能。作為個體，我有義務體現仁慈；我必須上前去解救那個遭受毆打的孩子，相應地，我也可以動用足夠的武力去制止攻擊者。我也正是這麼做的。我成功解救了那個被毆打的男孩，仁慈事奉到這一步就結束了。隨後，我強行扣留了那個攻擊者足夠長的時間，讓較弱的一方能順利逃離，然後我就從此事件中抽身而退。我沒有進一步去審判攻擊者，從中判斷他的動機——判定所有致使他攻擊同伴的因素——然後著手執行我心目中可能認定的、對他做的壞事算是公正報應的懲罰。甘尼德，仁慈可以慷慨地給予，但公道是精確的。難道你看不出，對於怎麼懲罰才算滿足公正的要求這一點，絕不可能有兩人能意見一致嗎？一個人想要處以四十鞭笞，另一個想要處以二十，而還有一個人想要提議以單獨監禁作為一種公道的懲罰。難道你看不出，在這個世界上，這樣的職責最好交給團體或是由團體所選定的代表來管理嗎？在宇宙中，審判權歸於那些完全知道所有惡行的前因以及動機的人。在文明社會，在一個有組織的宇宙中，司法管理是以在公平審判的基礎上作出公正的判決為前題的；而這種專屬權利，屬於各個世界的司法團體以及一切造物之更高宇宙的全知管理者們。」
133:1.3 (1469.2) For days they talked about this problem of manifesting mercy and administering justice. And Ganid, at least to some extent, understood why Jesus would not engage in personal combat. But Ganid asked one last question, to which he never received a fully satisfactory answer; and that question was: “But, Teacher, if a stronger and ill-tempered creature should attack you and threaten to destroy you, what would you do? Would you make no effort to defend yourself?” Although Jesus could not fully and satisfactorily answer the lad’s question, inasmuch as he was not willing to disclose to him that he (Jesus) was living on earth as the exemplification of the Paradise Father’s love to an onlooking universe, he did say this much:
133:1.3 (1469.2) 那幾天他們談論了顯現仁慈與司法管理這個問題。至少在一定程度上，甘尼德理解了為何耶穌不參與個人爭鬥。不過甘尼德還是問了最後一個問題，在這個問題上，他尚未得到一個令他完全滿意的答覆；那個問題就是：「不過，老師，如果有一個更強壯、脾氣暴躁的傢伙攻擊你，並威脅要毀掉你，你會怎麼做？你會不作任何努力進行自衛嗎？」對於少年的提問，儘管耶穌無法作出圓滿的、令人滿意的回答——因為他不願向他透露，他（耶穌）活在世上要作為一個範例，向一個旁觀宇宙彰顯天堂父親的愛——但他的確說了這麼一番話：
133:1.4 (1469.3) “Ganid, I can well understand how some of these problems perplex you, and I will endeavor to answer your question. First, in all attacks which might be made upon my person, I would determine whether or not the aggressor was a son of God—my brother in the flesh—and if I thought such a creature did not possess moral judgment and spiritual reason, I would unhesitatingly defend myself to the full capacity of my powers of resistance, regardless of consequences to the attacker. But I would not thus assault a fellow man of sonship status, even in self-defense. That is, I would not punish him in advance and without judgment for his assault upon me. I would by every possible artifice seek to prevent and dissuade him from making such an attack and to mitigate it in case of my failure to abort it. Ganid, I have absolute confidence in my heavenly Father’s overcare; I am consecrated to doing the will of my Father in heaven. I do not believe that real harm can befall me; I do not believe that my lifework can really be jeopardized by anything my enemies might wish to visit upon me, and surely we have no violence to fear from our friends. I am absolutely assured that the entire universe is friendly to me—this all-powerful truth I insist on believing with a wholehearted trust in spite of all appearances to the contrary.”
133:1.4 (1469.3) 「甘尼德，我很能理解這些問題中有一些何以令你感到困惑，而我也將盡力回答你的問題。首先，在所有可能加諸於我本人的攻擊中，我會確定攻擊者是否是一位神之子——我的肉身兄弟——而如果我認為這樣一個受造物不具備道德判斷力與靈性理解力，我會動用自己的抵抗力量毫不猶豫地盡全力自衛，無論那會對攻擊者產生什麽樣的後果。但我不會這樣攻擊一個具有神子身份的同胞，即便是出於自衛。也就是說，我不會因他攻擊我而不加判斷地先懲罰他。我會借助各種可能的手段，去嘗試防止、勸阻他作出這樣的攻擊；倘若無法中止攻擊，那就去減輕。甘尼德，我對我天父的總體眷顧有著絕對的信心，我已將自己奉獻給履行我天上父親的旨意。我不相信真實的傷害會降臨到我身上；我不相信我畢生的事業會因我的敵人欲加諸於我的任何事物而受到危害，更何況我們不必擔心來自朋友的暴力。我絕對確信，整個宇宙對我是友好的——這全能的真理，我堅持以全心全意的信任來相信，哪怕一切表象都看似恰恰相反。」
133:1.5 (1470.1) But Ganid was not fully satisfied. Many times they talked over these matters, and Jesus told him some of his boyhood experiences and also about Jacob the stone mason’s son. On learning how Jacob appointed himself to defend Jesus, Ganid said: “Oh, I begin to see! In the first place very seldom would any normal human being want to attack such a kindly person as you, and even if anyone should be so unthinking as to do such a thing, there is pretty sure to be near at hand some other mortal who will fly to your assistance, even as you always go to the rescue of any person you observe to be in distress. In my heart, Teacher, I agree with you, but in my head I still think that if I had been Jacob, I would have enjoyed punishing those rude fellows who presumed to attack you just because they thought you would not defend yourself. I presume you are fairly safe in your journey through life since you spend much of your time helping others and ministering to your fellows in distress—well, most likely there’ll always be someone on hand to defend you.” And Jesus replied: “That test has not yet come, Ganid, and when it does, we will have to abide by the Father’s will.” And that was about all the lad could get his teacher to say on this difficult subject of self-defense and nonresistance. On another occasion he did draw from Jesus the opinion that organized society had every right to employ force in the execution of its just mandates.
133:1.5 (1470.1) 但甘尼德並未感到完全滿意。他們多次談論這些問題，耶穌跟他講了自己童年的一些經歷，還講了石匠兒子雅各的故事。當得知雅各是如何給自己委以保護耶穌的責任時，甘尼德說道：「哦，我開始明白了！首先，很少有正常人會想要去攻擊像你這樣和善的人；就算真有人魯莽到去做這樣的事，肯定附近隨時會有其他某個凡人趕來幫你，正如你總是會去救你看到的任何一個身處困境的人。在心靈上，老師，我贊同你的看法；但在我頭腦中，我仍然認為，如果我是雅各，我會想要懲罰那些擅自攻擊你的粗野的傢伙，他們之所以這麼做，只是因為他們認為你不會進行自衛。我想，你在自己的人生旅程中會是相當安全的，因為你花大量的時間去幫助別人、照料處於困境中的同伴——好吧，大概率總會有人隨時準備保護你。」耶穌回答道：「考驗還未到來，甘尼德；當考驗到來，我們將必須遵從上父的旨意。」關於自衛和不抵抗這個棘手的話題，少年能讓他老師說的大概也就這些了。在另一次談話中，他的確從耶穌那裡得到了這樣一個觀點：有組織的社會，完全有權在執行其公正的命令時使用武力。
133:2.1 (1470.2) While tarrying at the ship landing, waiting for the boat to unload cargo, the travelers observed a man mistreating his wife. As was his custom, Jesus intervened in behalf of the person subjected to attack. He stepped up behind the irate husband and, tapping him gently on the shoulder, said: “My friend, may I speak with you in private for a moment?” The angry man was nonplused by such an approach and, after a moment of embarrassing hesitation, stammered out—“er—why—yes, what do you want with me?” When Jesus had led him to one side, he said: “My friend, I perceive that something terrible must have happened to you; I very much desire that you tell me what could happen to such a strong man to lead him to attack his wife, the mother of his children, and that right out here before all eyes. I am sure you must feel that you have some good reason for this assault. What did the woman do to deserve such treatment from her husband? As I look upon you, I think I discern in your face the love of justice if not the desire to show mercy. I venture to say that, if you found me out by the wayside, attacked by robbers, you would unhesitatingly rush to my rescue. I dare say you have done many such brave things in the course of your life. Now, my friend, tell me what is the matter? Did the woman do something wrong, or did you foolishly lose your head and thoughtlessly assault her?” It was not so much what he said that touched this man’s heart as the kindly look and the sympathetic smile which Jesus bestowed upon him at the conclusion of his remarks. Said the man: “I perceive you are a priest of the Cynics, and I am thankful you restrained me. My wife has done no great wrong; she is a good woman, but she irritates me by the manner in which she picks on me in public, and I lose my temper. I am sorry for my lack of self-control, and I promise to try to live up to my former pledge to one of your brothers who taught me the better way many years ago. I promise you.”
133:2.1 (1470.2) 在等候大船靠岸、等小船卸貨的時候，這幾位旅人看到一個男子虐待他的妻子。像往常一樣，耶穌出面維護遭受攻擊的那人。他走到發火的丈夫身後，輕拍他的肩膀，說道：「我的朋友，我能私下和你談一會兒嗎？」這個發怒的男子對這一靠近猝不及防，在一陣尷尬的猶豫後，結結巴巴說出——「呃——為什麼——好吧，你找我有什麼事？」 耶穌領他到一邊，然後說道：「我的朋友，我察覺到你一定是遇到了很糟糕的事；我非常希望你能告訴我，到底發生了什麽，才會讓這樣一個強壯的男人打自己的妻子——他孩子們的母親，而且是在眾目睽睽之下。我可以肯定，你一定覺得自己有充分的理由這樣打人。這位婦人是做了什麼，該受他丈夫如此對待？看著你時，我想我從你臉上看出了你對公道的熱愛，哪怕其中少了對體現仁慈的渴望。我敢說，倘若你看到我在路邊遭到盜賊攻擊，你會毫不猶豫趕來救我。我敢說，你這一路走來，一定做過許多這類英勇之事。現在，我的朋友，能告訴我是怎麼一回事嗎？是這位婦人做了錯事，還是你犯傻失了理智，沒頭沒腦地毆打她？」觸動這個男子心靈的，與其說是耶穌所說的話，不如說是耶穌說完這番話時投向他的和善眼神與體恤的微笑。男人說道：「我感覺你是一位犬儒派的祭司，感謝你攔住了我。我的妻子沒犯什麼大錯；她是一個好女人，但她老是當眾挑我毛病，這讓我很惱火，所以我發脾氣了。我很抱歉自己缺乏自制力，我保證盡力履行我之前對你們的一位兄弟許下的諾言，他在多年前曾教導過我更好的處事方式。我向你保證。」
133:2.2 (1471.1) And then, in bidding him farewell, Jesus said: “My brother, always remember that man has no rightful authority over woman unless the woman has willingly and voluntarily given him such authority. Your wife has engaged to go through life with you, to help you fight its battles, and to assume the far greater share of the burden of bearing and rearing your children; and in return for this special service it is only fair that she receive from you that special protection which man can give to woman as the partner who must carry, bear, and nurture the children. The loving care and consideration which a man is willing to bestow upon his wife and their children are the measure of that man’s attainment of the higher levels of creative and spiritual self-consciousness. Do you not know that men and women are partners with God in that they co-operate to create beings who grow up to possess themselves of the potential of immortal souls? The Father in heaven treats the Spirit Mother of the children of the universe as one equal to himself. It is Godlike to share your life and all that relates thereto on equal terms with the mother partner who so fully shares with you that divine experience of reproducing yourselves in the lives of your children. If you can only love your children as God loves you, you will love and cherish your wife as the Father in heaven honors and exalts the Infinite Spirit, the mother of all the spirit children of a vast universe.”
133:2.2 (1471.1) 然後，在向他道別時，耶穌說道：「我的兄弟，要始終銘記，男人對女人並沒有正當的權威，除非女人自願自發地給於他這樣的權威。你的妻子已許諾與你共度一生，助你應對人生的種種挑戰，並在生育和撫養孩子上承受著絕大部分的負擔；作為對這一特殊奉獻的回報，她理應從你那裡得到特殊保護——男人能給予作為他伴侶、必須經歷生兒育女的女人的保護，這樣才算公平。一個男人願意給予他妻兒的愛心照顧與體貼，是衡量這個男人是否達至更高層次的創造性與靈性自我意識的標尺。難道你不知，男人和女人是神的夥伴，因為他們共同協作創造出一個個生命，這些生命在成長中本身便擁有不朽靈魂的潛力？天上的父將宇宙子女的靈性之母視為與他自己平等的存在。這樣便是像神：以平等的方式與母性伴侶共享你的人生以及與之相關的一切，而她也與你充分共享在你們孩子的生命中重現你們自己的那種神性經驗。若你能像神愛你一樣愛你的孩子，你就會去愛、去珍視你的妻子，就像天上的父榮耀、讚美無限之靈那樣——無限之靈是廣袤宇宙中所有靈性子女的母親。」 Bai: 黃色螢光處請再確認。
133:2.3 (1471.2) As they went on board the boat, they looked back upon the scene of the teary-eyed couple standing in silent embrace. Having heard the latter half of Jesus’ message to the man, Gonod was all day occupied with meditations thereon, and he resolved to reorganize his home when he returned to India.
133:2.3 (1471.2) 他們登上船後，回頭便望見淚眼婆娑的夫妻倆默默擁立的場景。戈納德聽到了耶穌給那人所傳達信息的後半段，一整天都在沉思這番話，並下定決心，等回到印度後，要重新經營自己的家庭。
133:2.4 (1471.3) The journey to Nicopolis was pleasant but slow as the wind was not favorable. The three spent many hours recounting their experiences in Rome and reminiscing about all that had happened to them since they first met in Jerusalem. Ganid was becoming imbued with the spirit of personal ministry. He began work on the steward of the ship, but on the second day, when he got into deep religious water, he called on Joshua to help him out.
133:2.4 (1471.3) 前往尼哥波立的旅程十分愜意，但由於風向不利，航行得很慢。三人在一起暢談許久，細數他們在羅馬的種種經歷，一同回味自他們在耶路撒冷第一次相遇以來發生在他們身上的一切。甘尼德正逐漸被那種個人事奉的精神所感染。他開始從船上的乘務員開展工作；但在第二天，他遇到了宗教方面的棘手問題，就去向約書亞求助，請他幫忙解決。 Shenli：Nicopolis的譯法依照聖經，以方便讀者對照。
133:2.5 (1471.4) They spent several days at Nicopolis, the city which Augustus had founded some fifty years before as the “city of victory” in commemoration of the battle of Actium, this site being the land whereon he camped with his army before the battle. They lodged in the home of one Jeramy, a Greek proselyte of the Jewish faith, whom they had met on shipboard. The Apostle Paul spent all winter with the son of Jeramy in the same house in the course of his third missionary journey. From Nicopolis they sailed on the same boat for Corinth, the capital of the Roman province of Achaia.
133:2.5 (1471.4) 他們在尼哥波立待了幾天。這座城市，是奧古斯都在五十多年前將其作為“勝利之城”建立起來的，為的是紀念亞克興戰役，此地正是他在這場戰役前帶著他的軍隊安營之地。他們住在一個名叫傑雷米的人家中，傑雷米是一個改信猶太教的希臘人，是他們在船上遇到的。使徒保羅曾在他第三次傳教旅程中與傑雷米的兒子在同一幢房子中一起度過了整個冬天。他們從尼哥波立搭乘同一艘船前往羅馬行省亞該亞的首府哥林多。 L： 為何不直接採用新約聖經中的譯法“哥林多“，我的建議，在沒有特殊原因和误解下，儘量採用大家熟悉的聖經譯文。對於聖經中的內容，使用“哥林多”會比較恰當和正確，因為這樣可以和聖經中的其他譯法一致。而在其他歷史或地理上下文中，“科林斯”也是一個常見的譯名。 Bai: “科林斯”和“哥林多”這兩個翻譯都是指同一個城市——Corinth。一般來說，”科林斯” 是從英文直譯過來的地名，而“哥林多”則是根據聖經中的中文翻譯而來的。此處是在講述一個地名，我建議比照簡體翻譯，使用科林斯，但加入備註。
133:3.1 (1471.5) By the time they reached Corinth, Ganid was becoming very much interested in the Jewish religion, and so it was not strange that, one day as they passed the synagogue and saw the people going in, he requested Jesus to take him to the service. That day they heard a learned rabbi discourse on the “Destiny of Israel,” and after the service they met one Crispus, the chief ruler of this synagogue. Many times they went back to the synagogue services, but chiefly to meet Crispus. Ganid grew to be very fond of Crispus, his wife, and their family of five children. He much enjoyed observing how a Jew conducted his family life.
133:3.1 (1471.5) 到他們抵達哥林多時，甘尼德已對猶太教產生了極大的興趣，因此，當他們有一天路過猶太教會堂、看到人們正往裡走時，他請求耶穌帶他去參加禮拜，也就不足為奇了。那天，他們聽到一位博學的拉比講述「以色列的天命」；在禮拜後，他們遇到了這座會堂的主管基利司布。他們多次重返這個猶太教會堂參加禮拜，但主要是去見基利司布。甘尼德非常喜歡基利司布、他的妻子和他們家的五個孩子。他很喜歡觀察一個猶太人的家庭生活是怎麼過的。
133:3.2 (1472.1) While Ganid studied family life, Jesus was teaching Crispus the better ways of religious living. Jesus held more than twenty sessions with this forward-looking Jew; and it is not surprising, years afterward, when Paul was preaching in this very synagogue, and when the Jews had rejected his message and had voted to forbid his further preaching in the synagogue, and when he then went to the gentiles, that Crispus with his entire family embraced the new religion, and that he became one of the chief supports of the Christian church which Paul subsequently organized at Corinth.
133:3.2 (1472.1) 在甘尼德研究家庭生活之際，耶穌在向基利司布教導更好的宗教生活方式。耶穌與這位富有遠見的猶太人進行了二十多次的交流。多年以後，當時保羅在這同一猶太教會堂傳道，而猶太人拒絕了他所傳達的訊息，並投票禁止他在這個會堂繼續佈道，他隨後去了外邦人那裡，在這種情形下，基利司布和他全家人仍然接納了新宗教，並且他還成為保羅後來在哥林多組織的基督教教會的核心支柱之一，也就不足為奇了。
133:3.3 (1472.2) During the eighteen months Paul preached in Corinth, being later joined by Silas and Timothy, he met many others who had been taught by the “Jewish tutor of the son of an Indian merchant.”
133:3.3 (1472.2) 保羅在哥林多傳道的十八個月裡（後來西拉和提摩太也加入了），遇到了許多其他曾受「印度商人之子的猶太教師」教導的人。
133:3.4 (1472.3) At Corinth they met people of every race hailing from three continents. Next to Alexandria and Rome, it was the most cosmopolitan city of the Mediterranean empire. There was much to attract one’s attention in this city, and Ganid never grew weary of visiting the citadel which stood almost two thousand feet above the sea. He also spent a great deal of his spare time about the synagogue and in the home of Crispus. He was at first shocked, and later on charmed, by the status of woman in the Jewish home; it was a revelation to this young Indian.
133:3.4 (1472.3) 在哥林多，他們遇到了來自三大洲各個民族的人。哥林多是地中海帝國僅次於亞歷山卓和羅馬的最為世界性的城市。這個城市有許多引人注目的地方；甘尼德每次都興致勃勃地遊覽矗立在海拔近610米高處的衛城，樂此不疲。閒暇時間，他很多時候都去猶太教會堂周邊和基利司布家中。起初他對女性在猶太人家庭中的地位感到震驚，但後來卻被深深吸引了；對這個年輕的印度人而言，這是一種啟示。
133:3.5 (1472.4) Jesus and Ganid were often guests in another Jewish home, that of Justus, a devout merchant, who lived alongside the synagogue. And many times, subsequently, when the Apostle Paul sojourned in this home, did he listen to the recounting of these visits with the Indian lad and his Jewish tutor, while both Paul and Justus wondered whatever became of such a wise and brilliant Hebrew teacher.
133:3.5 (1472.4) 耶穌和甘尼德還經常是另一個猶太人家中的座上賓，此人名叫猶士都，是一位信仰虔誠的商人，就住在猶太教會堂旁邊。後來，使徒保羅暫住在猶士都家中時，的確多次聽人說起這個印度少年和他的猶太教師來訪之事，當時保羅和猶士都兩人都很好奇這樣一位睿智而又才華橫溢的希伯來老師後來怎樣了。
133:3.6 (1472.5) When in Rome, Ganid observed that Jesus refused to accompany them to the public baths. Several times afterward the young man sought to induce Jesus further to express himself in regard to the relations of the sexes. Though he would answer the lad’s questions, he never seemed disposed to discuss these subjects at great length. One evening as they strolled about Corinth out near where the wall of the citadel ran down to the sea, they were accosted by two public women. Ganid had imbibed the idea, and rightly, that Jesus was a man of high ideals, and that he abhorred everything which partook of uncleanness or savored of evil; accordingly he spoke sharply to these women and rudely motioned them away. When Jesus saw this, he said to Ganid: “You mean well, but you should not presume thus to speak to the children of God, even though they chance to be his erring children. Who are we that we should sit in judgment on these women? Do you happen to know all of the circumstances which led them to resort to such methods of obtaining a livelihood? Stop here with me while we talk about these matters.” The courtesans were astonished at what he said even more than was Ganid.
133:3.6 (1472.5) 在羅馬時，甘尼德留意到耶穌拒絕陪他們去公共浴場。之後這個年輕人多次試圖引耶穌進一步表達他本人對兩性關係的看法。儘管他會回答這孩子的問題，但似乎從不願意就這些話題展開長篇的討論。一天晚上，他們在哥林多城外閒逛，走到了衛城城牆延伸入海的地方，此時有兩個妓女上前來搭訕。甘尼德已吸收了這一觀念（他這麼想是正確的）：耶穌是一個有著崇高理想的人，他厭惡一切不潔或帶有邪惡氣息的事物。於是，他嚴厲地呵斥這兩名女子，並粗魯地揮手趕她們走。耶穌見此對甘尼德說：「你的用意是好的，但你不應冒昧地對神的孩子這樣講話，哪怕她們碰巧是他犯錯的孩子。我們是以什麼身份去審判這兩名女子呢？你是否碰巧知道導致她們以這種方式謀生的一切境況呢？陪我在這裡待一會兒，我們來好好聊聊這些事吧。」對於他所說的，這兩個妓女甚至比甘尼德更為吃驚。
133:3.7 (1472.6) As they stood there in the moonlight, Jesus went on to say: “There lives within every human mind a divine spirit, the gift of the Father in heaven. This good spirit ever strives to lead us to God, to help us to find God and to know God; but also within mortals there are many natural physical tendencies which the Creator put there to serve the well-being of the individual and the race. Now, oftentimes, men and women become confused in their efforts to understand themselves and to grapple with the manifold difficulties of making a living in a world so largely dominated by selfishness and sin. I perceive, Ganid, that neither of these women is willfully wicked. I can tell by their faces that they have experienced much sorrow; they have suffered much at the hands of an apparently cruel fate; they have not intentionally chosen this sort of life; they have, in discouragement bordering on despair, surrendered to the pressure of the hour and accepted this distasteful means of obtaining a livelihood as the best way out of a situation that to them appeared hopeless. Ganid, some people are really wicked at heart; they deliberately choose to do mean things, but, tell me, as you look into these now tear-stained faces, do you see anything bad or wicked?” And as Jesus paused for his reply, Ganid’s voice choked up as he stammered out his answer: “No, Teacher, I do not. And I apologize for my rudeness to them—I crave their forgiveness.” Then said Jesus: “And I bespeak for them that they have forgiven you as I speak for my Father in heaven that he has forgiven them. Now all of you come with me to a friend’s house where we will seek refreshment and plan for the new and better life ahead.” Up to this time the amazed women had not uttered a word; they looked at each other and silently followed as the men led the way.
133:3.7 (1472.6) 他們站在月光下，耶穌繼續說道：「每個人心智中都住著一個神性的靈，那是天父的恩賜。這良善的靈永遠盡力引導我們走向神，幫助我們尋見神、認識神；但凡人身上也有許多天然的生理性傾向，是造物主為使個體與種族能安然生存而安置在那裡的。如今，在一個很大程度上由自私與罪惡支配的世界上，男男女女們常常在努力瞭解自身、奮力應對謀生中的各種困難時陷入迷茫。甘尼德，我察覺到這兩名女子都不是故意道德敗壞。我可以從她們的面容看出她們曾經歷了許多痛苦；她們飽經風霜，遭受到看起來很殘忍的命運的折磨；她們並非有意選擇這種生活；在近乎絕望的沮喪中，她們屈從於當時的壓力，接受了這種令人厭惡的謀生手段，把它當作擺脫在她們看來已無望之處境的最佳途徑。甘尼德，有些人真的是內心很邪惡，他們蓄意選擇去做卑鄙之事；但是，告訴我，當你看著這淚痕斑斑的面容時，有看到任何下劣、邪惡的東西嗎？」 在耶穌停下來等他回答時，甘尼德的聲音已哽咽了，他結結巴巴地回答：「沒有，老師，我沒有看到。我為自己對她們的粗魯道歉——我懇求她們的原諒。」然後耶穌說道：「我替她們說，她們已原諒了你，正如我替我天上的父說，他已原諒了她們。現在，你們都與我一起去一位朋友家吧，我們要在那裡歇息片刻，並為前方嶄新的、更好的生活做些籌劃。」直到這時，這兩位驚愕不已的女子都未說過一個字；兩位男子領路，她們彼此對視了一眼，然後默默地跟在身後。
133:3.8 (1473.1) Imagine the surprise of Justus’ wife when, at this late hour, Jesus appeared with Ganid and these two strangers, saying: “You will forgive us for coming at this hour, but Ganid and I desire a bite to eat, and we would share it with these our new-found friends, who are also in need of nourishment; and besides all this, we come to you with the thought that you will be interested in counseling with us as to the best way to help these women get a new start in life. They can tell you their story, but I surmise they have had much trouble, and their very presence here in your house testifies how earnestly they crave to know good people, and how willingly they will embrace the opportunity to show all the world—and even the angels of heaven—what brave and noble women they can become.”
133:3.8 (1473.1) 想像一下猶士都妻子當時的驚詫：在這麼晚的時候，耶穌帶著甘尼德和這兩個陌生人一起出現，說道：「這時候來打擾，還望你寬恕。不過甘尼德和我想要點吃的，並且我們想與這兩位新朋友一起分享，她們也需要食物滋養；除此之外，我們之所以來找你，是想著你會樂意與我們一起商量，看怎麼以最好的方式幫助這兩位女子重新開始一種新生活。她們可以向你講述她們的故事，但我猜測她們曾吃過很多苦，她們來到你家，這證明了她們多麼真誠地渴望認識良善的人，多麼願意抓住這個機會，向全世界——乃至天上的天使們——展示， 她們能夠成為多麼勇敢、高尚的女子。」 Bai: 黃色螢光處有較多修正，請再確認。
133:3.9 (1473.2) When Martha, Justus’ wife, had spread the food on the table, Jesus, taking unexpected leave of them, said: “As it is getting late, and since the young man’s father will be awaiting us, we pray to be excused while we leave you here together—three women—the beloved children of the Most High. And I will pray for your spiritual guidance while you make plans for a new and better life on earth and eternal life in the great beyond.”
133:3.9 (1473.2) 當猶士都的妻子馬大將食物擺上桌時，耶穌出人意料地向她們告辭，說道：「時間不早了，而且這個年輕人的父親會等我們，請允許我們先行告退，留下你們三位女士——至高者鍾愛的孩子——在這兒。在你們規劃世間更好的嶄新人生和來世永恆生命時，我會為你們祈禱，祈禱你們得著靈性指引。」
133:3.10 (1473.3) Thus did Jesus and Ganid take leave of the women. So far the two courtesans had said nothing; likewise was Ganid speechless. And for a few moments so was Martha, but presently she rose to the occasion and did everything for these strangers that Jesus had hoped for. The elder of these two women died a short time thereafter, with bright hopes of eternal survival, and the younger woman worked at Justus’ place of business and later became a lifelong member of the first Christian church in Corinth.
133:3.10 (1473.3) 耶穌和甘尼德就這樣辭別了幾位女士。這兩位風塵女子到那時為止一直默默無語，甘尼德也同樣說不出話來。馬大也是好一會兒說不出話來，但很快她便應付自如，為這兩個陌生人做了耶穌所期望的每樣事情。這兩名女子中較年長的那位在此後不久便去世了，走時滿懷永生的光明希望；較年輕的那名女子去了猶士都的店裡工作，後來成為哥林多第一個基督教會的終身會員。
133:3.11 (1473.4) Several times in the home of Crispus, Jesus and Ganid met one Gaius, who subsequently became a loyal supporter of Paul. During these two months in Corinth they held intimate conversations with scores of worth-while individuals, and as a result of all these apparently casual contacts more than half of the individuals so affected became members of the subsequent Christian community.
133:3.11 (1473.4) 在基利司布家中，耶穌和甘尼德有好幾次都遇見一個名叫該猶的人，他後來成為保羅的忠誠支持者。在哥林多的兩個月裡，他們與許多值得交往的人進行過密切的交談，這些看上去偶然的接觸所帶來的結果是，這樣受影響的人中，有超過一半成為後來基督教社團的成員。
133:3.12 (1473.5) When Paul first went to Corinth, he had not intended to make a prolonged visit. But he did not know how well the Jewish tutor had prepared the way for his labors. And further, he discovered that great interest had already been aroused by Aquila and Priscilla, Aquila being one of the Cynics with whom Jesus had come in contact when in Rome. This couple were Jewish refugees from Rome, and they quickly embraced Paul’s teachings. He lived with them and worked with them, for they were also tentmakers. It was because of these circumstances that Paul prolonged his stay in Corinth.
133:3.12 (1473.5) 保羅第一次去哥林多時，並未打算久留。但他不知道，這位猶太導師已為他的工作鋪好了路。而且他還發現，亞居拉和百基拉已激起了人們極大的興趣——亞居拉是耶穌在羅馬時接觸過的犬儒主義者之一。這對夫婦是從羅馬逃難來的猶太人，他們很快就接受了保羅的教導。他與他們住在一起，與他們一起工作，因為他們還是製作帳篷的。正是由於這些機緣巧合，保羅延長了他在哥林多的停留時間。
133:4.1 (1474.1) Jesus and Ganid had many more interesting experiences in Corinth. They had close converse with a great number of persons who greatly profited by the instruction received from Jesus.
133:4.1 (1474.1) 在哥林多，耶穌和甘尼德還有許多更有趣的經歷。他們與許多人有過密切交談，這些人都從耶穌的教導中深受其益。
133:4.2 (1474.2) The miller he taught about grinding up the grains of truth in the mill of living experience so as to render the difficult things of divine life readily receivable by even the weak and feeble among one’s fellow mortals. Said Jesus: “Give the milk of truth to those who are babes in spiritual perception. In your living and loving ministry serve spiritual food in attractive form and suited to the capacity of receptivity of each of your inquirers.”
133:4.2 (1474.2) 他教導那位磨坊主：真理的谷粒要在生活經驗的磨粉機中碾磨成粉，從而使神性生命中的磨難，變得哪怕是一個人凡人同伴中的軟弱無力者也能輕易領受。耶穌說道：「要把真理的乳汁喂給那些在靈性感知上還是嬰兒的人。在你鮮活而又充滿愛的事奉中，要以引人入勝的方式，並適配每個問詢者的領受能力，來提供屬靈的食糧。」
133:4.3 (1474.3) To the Roman centurion he said: “Render unto Caesar the things which are Caesar’s and unto God the things which are God’s. The sincere service of God and the loyal service of Caesar do not conflict unless Caesar should presume to arrogate to himself that homage which alone can be claimed by Deity. Loyalty to God, if you should come to know him, would render you all the more loyal and faithful in your devotion to a worthy emperor.”
133:4.3 (1474.3) 對那位羅馬百夫長，他說道：「凱撒的物當歸給凱撒，神的物當歸給神。對神的真誠服務與對凱撒的忠誠服務，這兩者並不衝突，除非凱撒妄自尊大，篡取那唯獨神靈才能要求的尊崇。若你能認識神，那麼對神的忠誠，會讓你在效忠一個值得尊敬的皇帝時更加忠誠與忠實。」
133:4.4 (1474.4) To the earnest leader of the Mithraic cult he said: “You do well to seek for a religion of eternal salvation, but you err to go in quest of such a glorious truth among man-made mysteries and human philosophies. Know you not that the mystery of eternal salvation dwells within your own soul? Do you not know that the God of heaven has sent his spirit to live within you, and that this spirit will lead all truth-loving and God-serving mortals out of this life and through the portals of death up to the eternal heights of light where God waits to receive his children? And never forget: You who know God are the sons of God if you truly yearn to be like him.”
133:4.4 (1474.4) 對那位真摯的密特拉教領袖，他說道：「尋求一種永恆救贖的宗教，這一點你做得很好；但在有一點上你錯了，那就是在人為的神秘事物與人類哲學中尋求這樣一種榮耀的真理。你難道不知，永恆救贖的奧秘就居住在你自己的靈魂裡？你難道不知，天上的神已差遣他的靈住在你內，且這靈將引領所有熱愛真理、服事神的凡人，脫離現世這種生命狀態、穿過死亡門戶、直至永恆的光之高地——神正是在那裡等待迎接他的子女？而且永遠不要忘記：你們這些認識神的人，若真正渴望像他，就是神之子。」
133:4.5 (1474.5) To the Epicurean teacher he said: “You do well to choose the best and esteem the good, but are you wise when you fail to discern the greater things of mortal life which are embodied in the spirit realms derived from the realization of the presence of God in the human heart? The great thing in all human experience is the realization of knowing the God whose spirit lives within you and seeks to lead you forth on that long and almost endless journey of attaining the personal presence of our common Father, the God of all creation, the Lord of universes.”
133:4.5 (1474.5) 對那位伊壁鳩魯派老師，他說道：「擇取最佳的，敬重良善的，這一點你做得很好；但若你未能洞察凡人生命中更偉大之事——它們體現在來自人類內心體悟到神之臨在的靈性領域，這樣是否明智？一切人類體驗中的那偉大之事，便是真正認識神，而神的靈就住在你內，它尋求引領你踏上那條漫長而近乎無盡的旅程，使你達至我們共同的上父—— 一切造物之神、諸宇宙之主——的親身臨在中。」
133:4.6 (1474.6) To the Greek contractor and builder he said: “My friend, as you build the material structures of men, grow a spiritual character in the similitude of the divine spirit within your soul. Do not let your achievement as a temporal builder outrun your attainment as a spiritual son of the kingdom of heaven. While you build the mansions of time for another, neglect not to secure your title to the mansions of eternity for yourself. Ever remember, there is a city whose foundations are righteousness and truth, and whose builder and maker is God.”
133:4.6 (1474.6) 對那位希臘承包商兼建築商，他說道：「我的朋友，當你在建造人類的物質建築物時，要依照你靈魂內神性之靈的樣式，讓你的靈性品格成長。不要讓你作為一個世間建築商的成就，越過你作為天國屬靈之子的成就。當你為他人建造時間性的住宅時，不要忘了為自己確保永恆宅廈的所有權。永遠記住，有一座城，它的根基是公義與真理，它的建造者與締造者是神。」
133:4.7 (1474.7) To the Roman judge he said: “As you judge men, remember that you yourself will also some day come to judgment before the bar of the Rulers of a universe. Judge justly, even mercifully, even as you shall some day thus crave merciful consideration at the hands of the Supreme Arbiter. Judge as you would be judged under similar circumstances, thus being guided by the spirit of the law as well as by its letter. And even as you accord justice dominated by fairness in the light of the need of those who are brought before you, so shall you have the right to expect justice tempered by mercy when you sometime stand before the Judge of all the earth.”
133:4.7 (1474.7) 對那位羅馬法官，他說道：「當你審判人的時候，要記住，你自己有一天也會在一個宇宙的諸統治者的審判台前接受審判。審判要公正、甚至仁慈，正如他日在至高仲裁者面前你也會如此祈求仁慈的考量。你期望在類似情況下怎樣被審判，便怎樣去審判人，如此，你便既遵循了律法的精神，又遵循了其條文。正如你考慮那些被帶到你面前之人的需求、給予受公平所主導的公道，當有朝一日你站在全地的審判者面前時，你也有權期待一份調和了仁慈的公道。」
133:4.8 (1475.1) To the mistress of the Greek inn he said: “Minister your hospitality as one who entertains the children of the Most High. Elevate the drudgery of your daily toil to the high levels of a fine art through the increasing realization that you minister to God in the persons whom he indwells by his spirit which has descended to live within the hearts of men, thereby seeking to transform their minds and lead their souls to the knowledge of the Paradise Father of all these bestowed gifts of the divine spirit.”
133:4.8 (1474.1) 對那位希臘客棧的女店主，他說道：「要像招待至高者的子女那樣款待你的客人。要把你日常勞作的苦差事提升到一門藝術的高層次；為此，你需日益深切地體悟，你在事奉眾人心中的神，因神讓他的靈住在這些人內，這靈降下來住在眾人的心中，藉此尋求改變他們的心智，引領他們的靈魂去認識天堂父親——神性之靈那一切恩賜的源頭。」
133:4.9 (1475.2) Jesus had many visits with a Chinese merchant. In saying good-bye, he admonished him: “Worship only God, who is your true spirit ancestor. Remember that the Father’s spirit ever lives within you and always points your soul-direction heavenward. If you follow the unconscious leadings of this immortal spirit, you are certain to continue on in the uplifted way of finding God. And when you do attain the Father in heaven, it will be because by seeking him you have become more and more like him. And so farewell, Chang, but only for a season, for we shall meet again in the worlds of light where the Father of spirit souls has provided many delightful stopping-places for those who are Paradise-bound.”
133:4.9 (1474.2) 耶穌曾與一位中國商人有過多次交談。臨別時，耶穌勸誡他道：「要單只崇拜神，他是你真正的靈性先祖。請銘記，上父的靈永遠住在你內，且一直將你靈魂的方向指向天國。若你跟隨這不朽之靈那無形的引領，你必定會在這條尋見神的上升之路上不斷前行。當你的確達至天上的父面前，你已因一路尋他而變得越來越像他。再會了，張先生；但這只是暫別，因為我們將會在光的諸世界裡重逢，在那裡，眾靈性靈魂的上父已為那些奔赴天堂之人預備了許多宜人的歇息之所。」
133:4.10 (1475.3) To the traveler from Britain he said: “My brother, I perceive you are seeking for truth, and I suggest that the spirit of the Father of all truth may chance to dwell within you. Did you ever sincerely endeavor to talk with the spirit of your own soul? Such a thing is indeed difficult and seldom yields consciousness of success; but every honest attempt of the material mind to communicate with its indwelling spirit meets with certain success, notwithstanding that the majority of all such magnificent human experiences must long remain as superconscious registrations in the souls of such God-knowing mortals.”
133:4.10 (1474.3) 對那個來自不列顛的旅行者，他說道：「我的兄弟，我注意到你在尋求真理，我想說，萬般真理之父的靈或許就居於你內。你是否曾真誠地努力與自己靈魂中的靈交談？這的確很難，而且機少能在意識層面覺察到成功；但物質心智每一次誠實地嘗試與其內住的靈交流，都會收穫一定的成功，儘管在認識神的凡人的靈魂中，絕大多數這種令人印象深刻的人類體驗，必然在很長時間裡是作為超意識記錄而存在的。」
133:4.11 (1475.4) To the runaway lad Jesus said: “Remember, there are two things you cannot run away from—God and yourself. Wherever you may go, you take with you yourself and the spirit of the heavenly Father which lives within your heart. My son, stop trying to deceive yourself; settle down to the courageous practice of facing the facts of life; lay firm hold on the assurances of sonship with God and the certainty of eternal life, as I have instructed you. From this day on purpose to be a real man, a man determined to face life bravely and intelligently.”
133:4.11 (1474.4) 對那個離家出走的少年，耶穌說道：「要記住，有兩樣東西你是無法逃離的——神與你自己。無論你走到哪裡，都會帶著你自己和住在你心中的天父的靈。我的孩子，不要再試圖自欺了；安頓下來，勇敢地面對生命中的諸多現實；正如我所教導你的，要牢牢緊握這兩樣保證：確保神之子的身份與永生的確定。從今日起，立志成為一個真正的男人，一個下定決心要勇敢、明智地面對生活的男人。」
133:4.12 (1475.5) To the condemned criminal he said at the last hour: “My brother, you have fallen on evil times. You lost your way; you became entangled in the meshes of crime. From talking to you, I well know you did not plan to do the thing which is about to cost you your temporal life. But you did do this evil, and your fellows have adjudged you guilty; they have determined that you shall die. You or I may not deny the state this right of self-defense in the manner of its own choosing. There seems to be no way of humanly escaping the penalty of your wrongdoing. Your fellows must judge you by what you did, but there is a Judge to whom you may appeal for forgiveness, and who will judge you by your real motives and better intentions. You need not fear to meet the judgment of God if your repentance is genuine and your faith sincere. The fact that your error carries with it the death penalty imposed by man does not prejudice the chance of your soul to obtain justice and enjoy mercy before the heavenly courts.”
133:4.12 (1474.5) 對那個被判死刑的罪犯，耶穌在最後的時刻說道：「我的兄弟，你生逢惡世。你迷了路，逐漸被犯罪的羅網纏身。從與你的交談中，我清楚地知道，你並不曾籌劃要做這件令你付出自己世間生命的事。但你的確做了這件惡事，你的同胞已判你有罪，他們已決定你必須死。你我或許都無法不接受這個國家有以它自己選擇的方式進行自衛的權利。似乎人力已無法使你逃脫對你罪行的懲罰。你的同胞必須根據你所行之事來審判你；但有這樣一位法官：你可以向他祈求寬恕，並且他會根據你的真實動機與向好的意圖來審判你。只要你的懺悔是真心的，你的信仰是真誠的，便無需畏懼面對神的審判。你雖因犯錯而招致人判你死刑，但這無損你靈魂在天國的法庭上得到公道、享有仁慈的機會。」
133:4.13 (1476.1) Jesus enjoyed many intimate talks with a large number of hungry souls, too many to find a place in this record. The three travelers enjoyed their sojourn in Corinth. Excepting Athens, which was more renowned as an educational center, Corinth was the most important city in Greece during these Roman times, and their two months’ stay in this thriving commercial center afforded opportunity for all three of them to gain much valuable experience. Their sojourn in this city was one of the most interesting of all their stops on the way back from Rome.
133:4.13 (1476.1) 耶穌與許許多多饑渴的靈魂進行過許多密切的交談，人數實在太多，無法一一載入本書。三位旅人在哥林多的旅居十分愉快。在這羅馬時期的希臘，除了以教育中心聞名的雅典以外，哥林多便是希臘最為重要的城市。他們在這個繁榮的商業中心停留了兩個月，這給他們三人提供了機會，去獲得許多寶貴的經驗。在這座城市的這段旅居，是他們自羅馬返回途中最為引人入勝的停歇時光之一。
133:4.14 (1476.2) Gonod had many interests in Corinth, but finally his business was finished, and they prepared to sail for Athens. They traveled on a small boat which could be carried overland on a land track from one of Corinth’s harbors to the other, a distance of ten miles.
133:4.14 (1476.2) 戈納德在哥林多有許多生意上的事要處理，但最後終於都辦好了，他們準備乘船前往雅典。他們乘坐一艘小船，這艘船可以從哥林多的一個港口經由陸路被拖運至另一個港口，全程大約十六公里。
133:5.1 (1476.3) They shortly arrived at the olden center of Greek science and learning, and Ganid was thrilled with the thought of being in Athens, of being in Greece, the cultural center of the onetime Alexandrian empire, which had extended its borders even to his own land of India. There was little business to transact; so Gonod spent most of his time with Jesus and Ganid, visiting the many points of interest and listening to the interesting discussions of the lad and his versatile teacher.
133:5.1 (1476.3) 他們很快就抵達了這個古老的希臘科學與學術中心。一想到自己身處雅典，身處作為昔日亞歷山大帝國文化中心的希臘——這個帝國曾將其邊境線延伸至他的鄉土印度，甘尼德就激動不已。戈納德幾乎沒有生意上的事要處理，因此他大部分時間都與耶穌和甘尼德在一起，陪他倆遊覽眾多名勝古蹟，傾聽少年與他博學多才的老師之間有趣的討論。
133:5.2 (1476.4) A great university still thrived in Athens, and the trio made frequent visits to its halls of learning. Jesus and Ganid had thoroughly discussed the teachings of Plato when they attended the lectures in the museum at Alexandria. They all enjoyed the art of Greece, examples of which were still to be found here and there about the city.
133:5.2 (1476.4) 雅典仍有一所極好的大學在蓬勃發展，這三人組頻頻造訪這座學府的各個講學大廳。耶穌與甘尼德昔日在亞歷山卓的博物館參加各個講座時，曾仔細探討過柏拉圖的學說。他們都很喜歡希臘藝術，在這座城市裡，處處可見這類藝術作品。
133:5.3 (1476.5) Both the father and the son greatly enjoyed the discussion on science which Jesus had at their inn one evening with a Greek philosopher. After this pedant had talked for almost three hours, and when he had finished his discourse, Jesus, in terms of modern thought, said:
133:5.3 (1476.5) 父子倆都非常喜歡耶穌一天晚上在客棧與一位希臘哲學家關於科學的討論。這位學究講了近三小時，在他終於結束自己的論述後，耶穌說道（用現代思想的術語）：
133:5.4 (1476.6) Scientists may some day measure the energy, or force manifestations, of gravitation, light, and electricity, but these same scientists can never (scientifically) tell you what these universe phenomena are. Science deals with physical-energy activities; religion deals with eternal values. True philosophy grows out of the wisdom which does its best to correlate these quantitative and qualitative observations. There always exists the danger that the purely physical scientist may become afflicted with mathematical pride and statistical egotism, not to mention spiritual blindness.
133:5.4 (1476.6) 科學家或許有朝一日能測量引力、光、電等的能量或力的表現形式，但這些科學家永遠都無法（從科學上）告訴你，這些宇宙現象究竟是什麼。科學研究的是物理能量的活動；宗教探討的是永恆的價值。真正的哲學，是從一種智慧中發展而來的，這種智慧盡力將定量與定性的觀察結果融會貫通。始終存在著這樣一種危險因素：純物理科學家可能會逐漸患上「數學上的驕傲」與「統計學上的自負」，更不用說「靈性上的目盲」了。
133:5.5 (1476.7) Logic is valid in the material world, and mathematics is reliable when limited in its application to physical things; but neither is to be regarded as wholly dependable or infallible when applied to life problems. Life embraces phenomena which are not wholly material. Arithmetic says that, if one man could shear a sheep in ten minutes, ten men could shear it in one minute. That is sound mathematics, but it is not true, for the ten men could not so do it; they would get in one another’s way so badly that the work would be greatly delayed.
133:5.5 (1476.7) 邏輯在物質世界中是有效的，數學在物理事物的應用範圍內也是可靠的；但當應用到人生難題上時，這兩者都不應被視為完全可靠或絕對正確。人生包含許多非完全物質性的現象。算術上說，如果一個人剪一隻羊的羊毛要十分鐘，那麼十個人就能一分鐘剪好一隻羊。那在數學上無懈可擊，但事實上並非如此，因為十個人做不到這樣；他們會彼此妨礙，以致大大延誤工作進度。
133:5.6 (1477.1) Mathematics asserts that, if one person stands for a certain unit of intellectual and moral value, ten persons would stand for ten times this value. But in dealing with human personality it would be nearer the truth to say that such a personality association is a sum equal to the square of the number of personalities concerned in the equation rather than the simple arithmetical sum. A social group of human beings in co-ordinated working harmony stands for a force far greater than the simple sum of its parts.
133:5.6 (1477.1) 數學斷言，如果一個人代表某個單位的智力與道德值，那麼十個人就代表十倍於此數值。但在涉及人類人格時，更接近事實的說法或許是：這種人格的關聯度，其總和等於該方程式中所涉及人格數量的平方，而不是簡單的算術相加。一個協調運作的人類社會群體，它所代表的影響力遠遠大於各部分簡單相加的總和。
133:5.7 (1477.2) Quantity may be identified as a fact, thus becoming a scientific uniformity. Quality, being a matter of mind interpretation, represents an estimate of values, and must, therefore, remain an experience of the individual. When both science and religion become less dogmatic and more tolerant of criticism, philosophy will then begin to achieve unity in the intelligent comprehension of the universe.
133:5.7 (1477.2) 數量可被視為一種事實，從而成為一種科學上的統一。品質，作為一種心智解讀的產物，代表了對多元價值的一種評估，因此，必然只能是個人的一種體驗。只有當科學與宗教都變得不那麼教條、能更多地包容批評時，哲學才會開始在對宇宙的明智理解領悟過程中達到一體性。
133:5.8 (1477.3) There is unity in the cosmic universe if you could only discern its workings in actuality. The real universe is friendly to every child of the eternal God. The real problem is: How can the finite mind of man achieve a logical, true, and corresponding unity of thought? This universe-knowing state of mind can be had only by conceiving that the quantitative fact and the qualitative value have a common causation in the Paradise Father. Such a conception of reality yields a broader insight into the purposeful unity of universe phenomena; it even reveals a spiritual goal of progressive personality achievement. And this is a concept of unity which can sense the unchanging background of a living universe of continually changing impersonal relations and evolving personal relationships.
133:5.8 (1477.3) 要是你能洞察宇宙運作的實際情況，便能察覺宇宙中的一體性。真實的宇宙對永恆之神的每個孩子都是友善的。真正的問題是：人的有限心智，要如何達到邏輯上的、真正的、相對應的思想一體性？這種瞭知宇宙的心智狀態，唯有透過設想定量事實與定性價值在天堂父親那裡有著共同的起因，方能獲得。這種對實相的觀念，使人對各種宇宙現象中有目的的一體性產生更廣闊的洞見；這種觀念甚至揭示了漸進人格成就的一個靈性目標。這是一種一體性觀念，它能感知到一個鮮活宇宙不變的背景—— 一個有著持續變化的非人格性關聯與不斷演進的人格性關係的鮮活宇宙。
133:5.9 (1477.4) Matter and spirit and the state intervening between them are three interrelated and interassociated levels of the true unity of the real universe. Regardless of how divergent the universe phenomena of fact and value may appear to be, they are, after all, unified in the Supreme.
133:5.9 (1477.4) 物質、靈性，以及介於兩者之間的狀態，是真實宇宙中真正一體性的三個相互關聯、相互結合的層次。無論事實與價值所呈現的宇宙現象看上去多麼不同，它們終究會在至上者中合一。
133:5.10 (1477.5) Reality of material existence attaches to unrecognized energy as well as to visible matter. When the energies of the universe are so slowed down that they acquire the requisite degree of motion, then, under favorable conditions, these same energies become mass. And forget not, the mind which can alone perceive the presence of apparent realities is itself also real. And the fundamental cause of this universe of energy-mass, mind, and spirit, is eternal—it exists and consists in the nature and reactions of the Universal Father and his absolute co-ordinates.
133:5.10 (1477.5) 物質性存在的實相，既依附於未被認識的能量，也依附於可見的物質。當宇宙中的能量減緩至獲得所需的運動程度時，在有利條件下，同樣的這些能量就變為質量。而且不要忘記，能獨立察覺外在實相之存在的心智，它本身也是真實的。這個由能量-質量、心智與靈性構成的宇宙，其根本起因是永恆的——這起因存在於萬有之父及其絕對協同者的本質與反應中，且正在於此。
133:5.11 (1477.6) They were all more than astounded at the words of Jesus, and when the Greek took leave of them, he said: “At last my eyes have beheld a Jew who thinks something besides racial superiority and talks something besides religion.” And they retired for the night.
133:5.11 (1477.6) 眾人聽了耶穌的話都大為震驚。那個希臘人在向他們告辭時說道：「我終於見到了一位除了種族優越感之外還想別的、除了宗教之外還談論其他東西的猶太人。」隨後眾人便各自回房歇息。
133:5.12 (1477.7) The sojourn in Athens was pleasant and profitable, but it was not particularly fruitful in its human contacts. Too many of the Athenians of that day were either intellectually proud of their reputation of another day or mentally stupid and ignorant, being the offspring of the inferior slaves of those earlier periods when there was glory in Greece and wisdom in the minds of its people. Even then, there were still many keen minds to be found among the citizens of Athens.
133:5.12 (1477.7) 在雅典的旅居令人愉悅而又頗多受益，但在與當地人的交往方面卻算不上特別有收穫。當時的雅典人，有太多人要麼因自己昔日的聲望而在智性上傲慢自大，要麼心智愚頓無知——那些希臘早期時代底層奴隸的後裔，那時的希臘充滿榮耀，人民富有智慧。即便如此，在雅典公民當中，依然能找到許多思想敏捷的頭腦。 Bai: 黃色螢光處有較多修正，請再確認。
133:6.1 (1477.8) On leaving Athens, the travelers went by way of Troas to Ephesus, the capital of the Roman province of Asia. They made many trips out to the famous temple of Artemis of the Ephesians, about two miles from the city. Artemis was the most famous goddess of all Asia Minor and a perpetuation of the still earlier mother goddess of ancient Anatolian times. The crude idol exhibited in the enormous temple dedicated to her worship was reputed to have fallen from heaven. Not all of Ganid’s early training to respect images as symbols of divinity had been eradicated, and he thought it best to purchase a little silver shrine in honor of this fertility goddess of Asia Minor. That night they talked at great length about the worship of things made with human hands.
133:6.1 (1477.8) 離開雅典後，三位旅行者取道特羅亞，前往亞細亞羅馬行省的首府以弗所。他們多次出行，前往以弗所人那著名的亞底米神廟，神廟距離市區三公里多一點。亞底米是整個小亞細亞最著名的女神，也是古安納托利亞時代更早期母神的延續。展示在專門用來崇拜她的巨大神殿中的粗糙神像，據說是從天而降。甘尼德早先所受的將形像視為神性象徵來尊重的這種訓練，尚未完全根除，他認為最好是買一個銀質小神龕來紀念這位小亞細亞的生育女神。那天晚上，他們就「對人造之物的崇拜」這一話題，進行了深入的長談。 Bai: Artemis，簡體版常見翻譯為阿耳忒彌斯、阿爾忒彌斯，繁體版則通常翻譯為阿提米絲、阿爾泰美斯，《聖經》則翻成 亞底米。——>Shenli，採用聖經譯法，優先方便讀者對應聖經故事，希臘、羅馬神話靠後。
133:6.2 (1478.1) On the third day of their stay they walked down by the river to observe the dredging of the harbor’s mouth. At noon they talked with a young Phoenician who was homesick and much discouraged; but most of all he was envious of a certain young man who had received promotion over his head. Jesus spoke comforting words to him and quoted the olden Hebrew proverb: “A man’s gift makes room for him and brings him before great men.”
133:6.2 (1478.1) 在那裡待的第三天，他們順著地勢往下走，來到河邊觀察港口的疏浚情況。中午時分，他們與一個年輕的腓尼基人交談，這個年輕人思鄉心切，灰心喪氣；但最重要的一點是，他嫉妒某個得到晉升、壓他一頭的年輕人。耶穌出言安慰他，並引用了這句古希伯來箴言：「人的禮物為他開路，引他到高位的人面前。」 Shenli：最後一句箴言翻譯依《聖經》CUV Proverbs 18:16
133:6.3 (1478.2) Of all the large cities they visited on this tour of the Mediterranean, they here accomplished the least of value to the subsequent work of the Christian missionaries. Christianity secured its start in Ephesus largely through the efforts of Paul, who resided here more than two years, making tents for a living and conducting lectures on religion and philosophy each night in the main audience chamber of the school of Tyrannus.
133:6.3 (1478.2) 在這次地中海之行期間所造訪的所有大城市中，對日後基督教傳教士的工作而言，他們在此地實現的價值最小。基督教得以在以弗所開創起來，很大程度上是憑藉保羅的努力，他在這裡住了兩年多，靠製作帳篷為生，每天晚上都在推喇奴學院的主講堂裡主持關於宗教、哲學的講座。 Bai: main audience chamber，翻譯為覲見室似乎太正式，一般是在皇室中才這樣翻譯，此處建議翻譯為 主講室。給我自己的備註: Tyrannus在聖經的使徒行傳(19:9)中提到，聖經的翻譯為 推喇奴 或 特拉諾斯 (https://cnbible.com/acts/19.9.htm )
133:6.4 (1478.3) There was a progressive thinker connected with this local school of philosophy, and Jesus had several profitable sessions with him. In the course of these talks Jesus had repeatedly used the word “soul.” This learned Greek finally asked him what he meant by “soul,” and he replied:
133:6.4 (1478.3) 有一個思想前衛的人，他與這所地方哲學學院有聯繫，耶穌與他有過幾次很有成果的交談。在這幾次的交談過程中，耶穌反覆使用了「靈魂」一詞。這位博學的希臘人最後問他，他所說的「靈魂」是何意。耶穌回答道：
133:6.5 (1478.4) “The soul is the self-reflective, truth-discerning, and spirit-perceiving part of man which forever elevates the human being above the level of the animal world. Self-consciousness, in and of itself, is not the soul. Moral self-consciousness is true human self-realization and constitutes the foundation of the human soul, and the soul is that part of man which represents the potential survival value of human experience. Moral choice and spiritual attainment, the ability to know God and the urge to be like him, are the characteristics of the soul. The soul of man cannot exist apart from moral thinking and spiritual activity. A stagnant soul is a dying soul. But the soul of man is distinct from the divine spirit which dwells within the mind. The divine spirit arrives simultaneously with the first moral activity of the human mind, and that is the occasion of the birth of the soul.
133:6.5 (1478.4) 「靈魂是人自我反思、辨識真理和察覺靈性的那一部分，它永遠將人類提升至動物世界的層次之上。自我意識，本質上本身並不是靈魂。道德自我意識，是真正的人類自我實現，它構成了人類靈魂的基礎；靈魂是代表著人類經驗中潛在續存價值的那一部分。道德選擇與靈性達成，認識神的能力與想要像他的驅策力，這些都是靈魂的特徵。人的靈魂無法脫離道德思考與靈性活動而存在。停滯的靈魂是瀕死的靈魂。不過，人的靈魂不同於居住在心智內的神性之靈。神性之靈伴隨著人類心智的第一個道德活動而到來，那便是靈魂誕生的時刻。 Bai: the ability to know God and the urge to be like him. 原翻譯是 “知神的能力和像他一樣的驅策”，此句因為有人提及不易懂，在經過校讀群組多方討論，最後我採用了述鑫的建議：「認識神的能力與效法他的驅策力」。群組中其他人的建議如後，一併供參考: 知神的能力和像神的驅動力、知神的能力和像神的渴望、知神的能力和渴望像神一樣。——>Shenli：like God與God-like一般都譯為「像神」，用來形容孩子像自己的父親，「像」比「相似」、「像⋯⋯一樣」、「效法」更親近，就好像人們對一個出色的孩子說「你很像你父親」，包含本質、屬性、能力等全方位的像。
133:6.6 (1478.5) “The saving or losing of a soul has to do with whether or not the moral consciousness attains survival status through eternal alliance with its associated immortal spirit endowment. Salvation is the spiritualization of the self-realization of the moral consciousness, which thereby becomes possessed of survival value. All forms of soul conflict consist in the lack of harmony between the moral, or spiritual, self-consciousness and the purely intellectual self-consciousness.
133:6.6 (1478.5) 「靈魂的得救或失去，與此有關：道德意識是否藉由與其關聯不朽之靈的賦予的永恆結合，而達至續存狀態。救贖便是對道德意識之自我實現的靈性化，這種靈性化從而開始具有續存價值。一切形式的靈魂衝突，都在於道德的或是靈性的自我意識，與純智性的自我意識之間，缺乏協調契合。 Bai: 這樣修改如何? 所有形式的靈魂衝突在於道德或靈性自我意識與純智性的自我意識之間的不和諧。
133:6.7 (1478.6) “The human soul, when matured, ennobled, and spiritualized, approaches the heavenly status in that it comes near to being an entity intervening between the material and the spiritual, the material self and the divine spirit. The evolving soul of a human being is difficult of description and more difficult of demonstration because it is not discoverable by the methods of either material investigation or spiritual proving. Material science cannot demonstrate the existence of a soul, neither can pure spirit-testing. Notwithstanding the failure of both material science and spiritual standards to discover the existence of the human soul, every morally conscious mortal knows of the existence of his soul as a real and actual personal experience.”
133:6.7 (1478.6) 「人類靈魂，當它變得成熟、高尚、靈性化，便接近天國的狀態，因為這接近於一種介於物質性與靈性、物質性自我與神性之靈之間的實體。一個人演進中的靈魂，很難描述，更難以證明，因為無法用物質性調查研究或靈性驗證等方法去發現它。無論是物質性科學，還是純靈性測試，都無法證明靈魂的存在。儘管物質科學與靈性標準在探尋人類靈魂的存在方面皆吿失敗，但每一個具有道德意識的凡人都知道自己靈魂的存在——作為一種真實的、現實存在的個人體驗。」
133:7.1 (1479.1) Shortly the travelers set sail for Cyprus, stopping at Rhodes. They enjoyed the long water voyage and arrived at their island destination much rested in body and refreshed in spirit.
133:7.1 (1479.1) 三位旅行者不久便啟航前往賽普勒斯，途中在羅得島稍作停留。他們很享受這段漫長的水上航行，最後抵達了島嶼目的地，身體得到了極好的休息，精神面貌煥然一新。
133:7.2 (1479.2) It was their plan to enjoy a period of real rest and play on this visit to Cyprus as their tour of the Mediterranean was drawing to a close. They landed at Paphos and at once began the assembly of supplies for their sojourn of several weeks in the near-by mountains. On the third day after their arrival they started for the hills with their well-loaded pack animals.
133:7.2 (1479.2) 按照计划，趁著他們的地中海之行即將結束，他們打算在賽普勒斯享受一段真正休息、玩樂的時光。他們在帕福斯登岸，並立即開始籌備物資，以供他們在附近山裡待幾個星期。抵達後的第三天，他們便帶著滿載的馱獸向山裡出發。 Bai: 這樣修正如何? 立刻開始為他們在附近山區數週的逗留準備補給物資。
133:7.3 (1479.3) For two weeks the trio greatly enjoyed themselves, and then, without warning, young Ganid was suddenly taken grievously ill. For two weeks he suffered from a raging fever, oftentimes becoming delirious; both Jesus and Gonod were kept busy attending the sick boy. Jesus skillfully and tenderly cared for the lad, and the father was amazed by both the gentleness and adeptness manifested in all his ministry to the afflicted youth. They were far from human habitations, and the boy was too ill to be moved; so they prepared as best they could to nurse him back to health right there in the mountains.
133:7.3 (1479.3) 三人痛痛快快地玩了兩個星期，然後，毫無徵兆地，年輕的甘尼德突然病倒了，而且病情嚴重。他連續兩週高燒不退，時常變得神志不清；耶穌和戈納德都忙著照料生病的男孩。耶穌熟練而又體貼地照料這個少年；對於他在照料受病苦的年輕人時所表現出來的溫柔與熟練，這位父親感到很是驚訝。他們身處遠離人煙的地方，而男孩又病得太重，無法挪動；因此他們就在山裡就地取材，做好一切能做的準備，悉心照料他，讓他恢復健康。
133:7.4 (1479.4) During Ganid’s convalescence of three weeks Jesus told him many interesting things about nature and her various moods. And what fun they had as they wandered over the mountains, the boy asking questions, Jesus answering them, and the father marveling at the whole performance.
133:7.4 (1479.4) 在甘尼德為期三週的康復期間，耶穌給他講了許多關於大自然及其千姿百態的趣事。他們在山間漫步，男孩問著各種問題，耶穌回答著，而這位父親看著這一切驚嘆不已：真是意趣盎然，樂在其中。
133:7.5 (1479.5) The last week of their sojourn in the mountains Jesus and Ganid had a long talk on the functions of the human mind. After several hours of discussion the lad asked this question: “But, Teacher, what do you mean when you say that man experiences a higher form of self-consciousness than do the higher animals?” And as restated in modern phraseology, Jesus answered:
133:7.5 (1479.5) 他們滯留山中的最後一週，耶穌和甘尼德對人類心智的職能這一話題進行了一番長談。經過幾個小時的討論後，少年問了這樣一個問題：「但是，老師，你說，相較於高等動物，人類體驗到了一種更高形式的自我意識，這是什麼意思？」 若以現代用語重述，耶穌是這樣回答的：
133:7.6 (1479.6) My son, I have already told you much about the mind of man and the divine spirit that lives therein, but now let me emphasize that self-consciousness is a reality. When any animal becomes self-conscious, it becomes a primitive man. Such an attainment results from a co-ordination of function between impersonal energy and spirit-conceiving mind, and it is this phenomenon which warrants the bestowal of an absolute focal point for the human personality, the spirit of the Father in heaven.
133:7.6 (1479.6) 我的孩子，關於人類心智以及住在其中的神性之靈，我已跟你講述了許多；但現在，我要強調一下：自我意識是一種實相。任何動物，一旦產生自我意識，它便成為一個原始人。這樣一種達成，是非人格性能量與孕育靈性的心智之間的職能協調所帶來的；而正是這一現象，確保了天父的靈作為人類人格的絕對聚焦點而被贈予。
133:7.7 (1479.7) Ideas are not simply a record of sensations; ideas are sensations plus the reflective interpretations of the personal self; and the self is more than the sum of one’s sensations. There begins to be something of an approach to unity in an evolving selfhood, and that unity is derived from the indwelling presence of a part of absolute unity which spiritually activates such a self-conscious animal-origin mind.
133:7.7 (1479.7) 想法並非只是對感官感覺的記錄；想法是感覺加上人格性自我的反思性闡釋；而自我遠不止是一個人各種感覺的總和。在一個不斷演進的自我性中，開始出現一種趨向一體性的東西；而那種一體性，來自絕對統一體的一個片段的內住臨在，這種臨在激活了這樣一種具有自我意識且動物起源的心智在靈性上的能力。 Bai: idea(s)是否還是應該比照簡體版，翻譯成想法?
133:7.8 (1479.8) No mere animal could possess a time self-consciousness. Animals possess a physiological co-ordination of associated sensation-recognition and memory thereof, but none experience a meaningful recognition of sensation or exhibit a purposeful association of these combined physical experiences such as is manifested in the conclusions of intelligent and reflective human interpretations. And this fact of self-conscious existence, associated with the reality of his subsequent spiritual experience, constitutes man a potential son of the universe and foreshadows his eventual attainment of the Supreme Unity of the universe.
133:7.8 (1479.8) 任何純粹的動物都無法擁有時間性自我意識。動物能在相關聯的感覺-認知以及對這種認知的記憶上，進行生理性協調；但沒有任何動物能對感官體驗產生具有意涵的認知，或對這些組合的物理體驗展現出有目的的關聯；而這一切，都體現在人類智能的反思性闡釋的結論之中。自我意識之存在這一事實，加上人的後續靈性體驗的實相，使人成為宇宙中一個潛在的神子，也預示著他對宇宙至高一體性的最終達成。
133:7.9 (1480.1) Neither is the human self merely the sum of the successive states of consciousness. Without the effective functioning of a consciousness sorter and associator there would not exist sufficient unity to warrant the designation of a selfhood. Such an ununified mind could hardly attain conscious levels of human status. If the associations of consciousness were just an accident, the minds of all men would then exhibit the uncontrolled and random associations of certain phases of mental madness.
133:7.9 (1480.1) 人類自我，絕非只是連續意識狀態的總和。若沒有意識的分類與關聯機制的有效運作，就不會存在足夠的一體性來確保「自我」這一稱謂。這樣一種未整合的心智，幾乎不可能達至作為人類應有的意識層次。倘若意識的種種關聯只是出於偶然，那麼所有人的心智，都會呈現出某方面心智失常而產生的失控且隨機性的關聯。 V：there would not exist sufficient unity to warrant the designation of a selfhood.這句話不知在講什麽。其實整段都很難理解。 Bai: consciousness sorter and associator翻譯成意識分類者與關聯者，感覺好像人的內在住了這樣的“人”? 翻譯成意識分類器與關聯器又太機械化，如果翻譯成意識分類與關聯功能? 剛好也和functioning相呼應
133:7.10 (1480.2) A human mind, built up solely out of the consciousness of physical sensations, could never attain spiritual levels; this kind of material mind would be utterly lacking in a sense of moral values and would be without a guiding sense of spiritual dominance which is so essential to achieving harmonious personality unity in time, and which is inseparable from personality survival in eternity.
133:7.10 (1480.2) 人類的心智，如果是單以對身體感覺的意識構建而成的，那麼它永遠都無法達到靈性層次；這種物質性心智，道德價值觀念完全缺失，也沒有靈性主導的引導感，而這種引導感，對於在時間中實現協調的人格一體性至關重要，同時還與人格在永恆中續存密不可分。
133:7.11 (1480.3) The human mind early begins to manifest qualities which are supermaterial; the truly reflective human intellect is not altogether bound by the limits of time. That individuals so differ in their life performances indicates, not only the varying endowments of heredity and the different influences of the environment, but also the degree of unification with the indwelling spirit of the Father which has been achieved by the self, the measure of the identification of the one with the other.
133:7.11 (1480.3) 人類的心智很早便開始顯現出種種超物質的品質；真正反思性的人類智力，並不完全囿於時間限度。個體在生命表現上如此不同，這不僅反映出多樣化的遺傳稟賦與不同的環境影響，也反映出自我所達成的、與上父所贈內住之靈的合一化程度——自我與內住之靈兩者之間的認同度。 Bai: 這樣修正如何? 個人在其生活表現上的差異，不僅反映出遺傳禀賦和環境影響的差異，還反映出自我與內駐天父之靈統合程度的不同，即一者與另一者之間的認同程度。
133:7.12 (1480.4) The human mind does not well stand the conflict of double allegiance. It is a severe strain on the soul to undergo the experience of an effort to serve both good and evil. The supremely happy and efficiently unified mind is the one wholly dedicated to the doing of the will of the Father in heaven. Unresolved conflicts destroy unity and may terminate in mind disruption. But the survival character of a soul is not fostered by attempting to secure peace of mind at any price, by the surrender of noble aspirations, and by the compromise of spiritual ideals; rather is such peace attained by the stalwart assertion of the triumph of that which is true, and this victory is achieved in the overcoming of evil with the potent force of good.
133:7.12 (1480.4) 人類的心智很難承受雙面效忠所帶來的衝突。去經歷一種侍善又侍惡的艱難嘗試，這是加諸於靈魂的一種極度緊繃。無上快樂、有效合一的心智是這樣的心智：它完全投身於履行天父的旨意。未解決的衝突會破壞一體性，且可能導致心智最終分裂。但靈魂續存品格的培養，靠的不是努力以任何代價獲得頭腦的平靜、放棄崇高的抱負或是靈性理想的讓步；相反，這種平靜是通過堅定主張真理必勝而實現的，這一勝利是以善的強大力量戰勝惡而取得的。
133:7.13 (1480.5) The next day they departed for Salamis, where they embarked for Antioch on the Syrian coast.
133:7.13 (1480.5) 第二天，他們動身前往薩拉米斯，從那裡乘船前往敘利亞海岸的安提阿。
133:8.1 (1480.6) Antioch was the capital of the Roman province of Syria, and here the imperial governor had his residence. Antioch had half a million inhabitants; it was the third city of the empire in size and the first in wickedness and flagrant immorality. Gonod had considerable business to transact; so Jesus and Ganid were much by themselves. They visited everything about this polyglot city except the grove of Daphne. Gonod and Ganid visited this notorious shrine of shame, but Jesus declined to accompany them. Such scenes were not so shocking to Indians, but they were repellent to an idealistic Hebrew.
133:8.1 (1480.6) 安提阿是羅馬敘利亞行省的首府，帝國總督的官邸便設在此地。安提阿有五十萬居民；在規模上它是帝國第三大城市，但在邪惡與公然道德敗壞方面卻高居榜首。戈納德有相當多的業務要處理，因此耶穌和甘尼德兩人常常自己安排活動。他們走訪了這座多語言城市的各個角落，唯獨沒去達芙妮樹林。戈納德和甘尼德去了這個聲名狼藉的恥辱神殿，但耶穌拒絕同行。這類場景，對印度人而言並不那麼令人震驚，但對一個理想主義的希伯來人而言卻是極為令人厭惡的。 Bai註: 在耶穌的年代，「達芙妮的樹林」（Grove of Daphne）位於敘利亞的安提阿（現今土耳其的安塔基亞）附近，這個地方因為不道德和放蕩而臭名昭著。這裡是一個受歡迎的遊樂勝地，人們在此進行各種放蕩和非法活動。這座聖所奉獻給阿波羅神，同時也為罪犯和逃犯提供庇護，進一步加深了它不光彩的名聲。這個地方經常被用來象徵道德的腐敗，「Daphnici mores」（達芙妮的道德）成為了放蕩行為的俗語。https://www.biblicalcyclopedia.com/D/daphne.html
133:8.2 (1480.7) Jesus became sober and reflective as he drew nearer Palestine and the end of their journey. He visited with few people in Antioch; he seldom went about in the city. After much questioning as to why his teacher manifested so little interest in Antioch, Ganid finally induced Jesus to say: “This city is not far from Palestine; maybe I shall come back here sometime.”
133:8.2 (1480.7) 隨著逐漸靠近巴勒斯坦、旅程即將結束，耶穌變得沉靜，常常陷入深思。在安提阿期間，他很少與人聊天，也很少在城裡四處走動。甘尼德多次問他老師為何對安提阿表現得如此興趣缺缺，在他的反覆追問下，最後耶穌說道：「這個城市離巴勒斯坦不遠，或許日後我會再來這裡。」
133:8.3 (1481.1) Ganid had a very interesting experience in Antioch. This young man had proved himself an apt pupil and already had begun to make practical use of some of Jesus’ teachings. There was a certain Indian connected with his father’s business in Antioch who had become so unpleasant and disgruntled that his dismissal had been considered. When Ganid heard this, he betook himself to his father’s place of business and held a long conference with his fellow countryman. This man felt he had been put at the wrong job. Ganid told him about the Father in heaven and in many ways expanded his views of religion. But of all that Ganid said, the quotation of a Hebrew proverb did the most good, and that word of wisdom was: “Whatsoever your hand finds to do, do that with all your might.”
133:8.3 (1481.1) 甘尼德在安提阿有一段非常有趣的經歷。這個年輕人早已證明自己是一個悟性極高的學生，並已開始將耶穌的某些教導付諸實施。他父親在安提阿有個印度籍員工，此人變得如此乖戾、滿腹牢騷，以至於商行曾考慮將他解雇。甘尼德得知此事後，便親自前往他父親的商行，與他的這位同鄉進行了一番長談。這個人覺得自己被安排錯了崗位。甘尼德跟他講了天上的父，並以多種方式詳細闡述了自己對宗教的看法。但在甘尼德所說的所有話中，引用的一句希伯來箴言起了最大的作用，那句充滿智慧的話語是：「凡你手所當做的事，要盡力去做。」 Bai註: “Whatsoever your hand finds to do, do that with all your might. 凡你手所當做的，要盡你全力去做。”這句話見《聖經》《傳道書Ecclesiastes》9:10——>Shenli：引文依CUV
133:8.4 (1481.2) After preparing their luggage for the camel caravan, they passed on down to Sidon and thence over to Damascus, and after three days they made ready for the long trek across the desert sands.
133:8.4 (1481.2) 準備好交給駱駝商隊運送的行李後，他們繼續南下前往西頓，然後從那裡前往大馬士革。三天之後，他們整裝待發，準備開始這段穿越沙漠的長途跋涉。
133:9.1 (1481.3) The caravan trip across the desert was not a new experience for these much-traveled men. After Ganid had watched his teacher help with the loading of their twenty camels and observed him volunteer to drive their own animal, he exclaimed, “Teacher, is there anything that you cannot do?” Jesus only smiled, saying, “The teacher surely is not without honor in the eyes of a diligent pupil.” And so they set forth for the ancient city of Ur.
133:9.1 (1481.3) 穿越沙漠的商隊旅行，對經常出門在外行走的人而言並不算新鮮事。甘尼德看著他的老師幫大家裝載他們那二十頭駱駝的貨物，又見他主動請纓駕馭他們自己的馱獸，不禁喊道：「老師，還有什麼是你不會的？」耶穌只是微微一笑，說道:「在一個勤勉的學生眼中，老師自然是尊榮加身。」於是，他們啟程前往古城吾珥。 Bai: 雖然翻譯成老師肯定是榮譽的比較順，但英文是The teacher surely is not without honor，我不清楚耶穌為何不直接說The teacher surely is with honor? 建議還是依照英文來翻譯: 老師確實不是沒有榮譽的。 Shenli：耶穌有一句名言，Matthew 13:57 「A prophet is not without honor, save in his own country, and in his own house.」大 凡 先 知 ， 除 了 本 地 本 家 之 外 ， 沒 有 不 被 人 尊 敬 的 。僅作參考，並不套用。Ur採用《聖經》譯法「吾珥」。
133:9.2 (1481.4) Jesus was much interested in the early history of Ur, the birthplace of Abraham, and he was equally fascinated with the ruins and traditions of Susa, so much so that Gonod and Ganid extended their stay in these parts three weeks in order to afford Jesus more time to conduct his investigations and also to provide the better opportunity to persuade him to go back to India with them.
133:9.2 (1481.4) 耶穌對亞伯拉罕的出生地吾珥的早期歷史十分感興趣，對蘇薩的廢墟與傳說也同樣很著迷，因此，戈納德和甘尼德在這些地方多停留了三週，好讓耶穌有更多的時間進行考查，也為了創造更好的機會勸說他隨他們一同回印度。
133:9.3 (1481.5) It was at Ur that Ganid had a long talk with Jesus regarding the difference between knowledge, wisdom, and truth. And he was greatly charmed with the saying of the Hebrew wise man: “Wisdom is the principal thing; therefore get wisdom. With all your quest for knowledge, get understanding. Exalt wisdom and she will promote you. She will bring you to honor if you will but embrace her.”
133:9.3 (1481.5) 正是在吾珥，甘尼德與耶穌就知識、智慧與真理之間的區別進行了一番長談。他對這樣一段希伯來智者的格言十分著迷：「智慧為首；所以，要得智慧。用你一切對知識的探尋，去換智慧。高舉智慧，她就使你提升。擁抱智慧，她就使你尊榮。」
133:9.4 (1481.6) At last the day came for the separation. They were all brave, especially the lad, but it was a trying ordeal. They were tearful of eye but courageous of heart. In bidding his teacher farewell, Ganid said: “Farewell, Teacher, but not forever. When I come again to Damascus, I will look for you. I love you, for I think the Father in heaven must be something like you; at least I know you are much like what you have told me about him. I will remember your teaching, but most of all, I will never forget you.” Said the father, “Farewell to a great teacher, one who has made us better and helped us to know God.” And Jesus replied, “Peace be upon you, and may the blessing of the Father in heaven ever abide with you.” And Jesus stood on the shore and watched as the small boat carried them out to their anchored ship. Thus the Master left his friends from India at Charax, never to see them again in this world; nor were they, in this world, ever to know that the man who later appeared as Jesus of Nazareth was this same friend they had just taken leave of—Joshua their teacher.
133:9.4 (1481.6) 分別的日子終於還是到來了。他們都很堅強，尤其是這少年，但這依然是一場令人煎熬的嚴峻考驗。他們眼中含淚，心中卻滿懷勇氣。在向老師告別時，甘尼德說道：「別了，老師，但不是永別。等我再來大馬士革時，我會去找你。我愛你，因為我想天上的父必定就像你這樣；至少我知道，你與你向我講述的他很像。我會銘記你的教誨，但最重要的是，我永遠不會忘記你。」 這位父親說道：「向一位偉大的老師道別，是你讓我們變得更好，而且還幫助我們去認識神。」 耶穌回答道：「願你們平安，願天父的福佑永遠與你們同在。」 耶穌站在岸邊，目送小船載著他們駛向停泊的大船。就這樣，主在查拉克斯與他來自印度的朋友分別，於此世界再未相見；在這個世界，他們也從不知道，後來以拿撒勒人耶穌現身的人，正是他們剛剛作別的這位朋友——他們的老師約書亞。
133:9.5 (1481.7) In India, Ganid grew up to become an influential man, a worthy successor of his eminent father, and he spread abroad many of the noble truths which he had learned from Jesus, his beloved teacher. Later on in life, when Ganid heard of the strange teacher in Palestine who terminated his career on a cross, though he recognized the similarity between the gospel of this Son of Man and the teachings of his Jewish tutor, it never occurred to him that these two were actually the same person.
133:9.5 (1481.7) 在印度，甘尼德長大成為了一個頗有影響力的人，成為了他傑出父親的合格接班人，並且他還將從他摯愛的老師耶穌那裡學到的許多崇高真理廣泛傳揚。後來，當甘尼德聽聞在巴勒斯坦有一位在十字架上結束其一生的奇異老師時，儘管他辨別出這位人子的福音與他猶太老師的教導之間的相似性，但他從未想過這兩人實際上是同一個人。
133:9.6 (1482.1) Thus ended that chapter in the life of the Son of Man which might be termed: The mission of Joshua the teacher.
133:9.6 (1482.1) 就這樣，人子一生中的那一篇章落幕，可稱之為：老師約書亞的使命。