328# 肉体、眼目和其它感官的欲望，当与灵的欲望，即情感、渴望和快乐分离时，完全就像野兽的欲望，因而本身就是兽性的。但灵的情感是天使所拥有的那种情感，因此可被称为真正的人。因此，一个人越是沉溺于肉体的欲望，就越是动物和野兽；但一个人越是满足灵的渴望，就越是一个人和一位天使。肉体的欲望可以比作枯萎干巴的葡萄和野葡萄；而灵的情感可以比作多汁味美的葡萄，以及从葡萄中榨出的葡萄酒的味道。肉体的欲望也可以比作有驴、山羊和猪的马厩；而灵的情感可以比作有良种马、绵羊和羔羊的马厩。事实上，它们就像驴和马、山羊和绵羊，猪和羔羊一样不同，一般来说，就像渣滓和黄金、石灰和白银、珊瑚和红宝石一样不同，等等。欲望和行为就像血和肉，或火焰和油一样紧密相连；因为欲望在行为里面，就像来自肺的空气在呼吸或说话里面，或当船只航行时，风在帆上，或水在驱动机械、使它移动的轮子上一样。
十诫包含属于对神之爱的一切和属于对邻之爱的一切
328. 眼見的及其它感官等等肉體的私欲, 倘若與屬靈的欲求(也就是屬靈的喜愛,渴望和滿足)分割開時, 就與動物之欲無別, 本性上就是獸性了。靈的欲求是天人所擁有的, 為此他們被稱為真正的人。因此, 越是遷就於肉體的欲望, 人就越像動物,甚至野獸。越是屈從靈的欲望, 就越是人,甚至天人。
肉體的私欲好比烤幹的葡萄, 像野生的葡萄; 而靈的欲望好比多汁味美的葡萄, 醡酒香醇。
肉欲還好比飼養驢,山羊和豬的圈; 而靈欲則是純種良馬,綿羊和羊羔之圈。二者分別如同驢與馬, 又或山羊與綿羊, 豬與羊羔之別。它們之前的差別如同渣滓與黃金,石灰與白銀,珊瑚與紅寶石, 等等。
欲望與行為緊密相連, 如同血肉, 或者如同油與火。因為, 欲望在行為之中, 如同肺出之氣在氣息與言語之中; 或像船在航行中風吹帆行; 又或像水輪車之水, 使機械運作。
328. The cravings of the flesh - of the eyes and the other senses - when separated from the cravings of the spirit (meaning its feelings, desires, and pleasures) are identical to the cravings animals have. On their own, therefore, the cravings of the flesh are beastly. The desires of the spirit are what angels have; they are to be called desires that are truly human. Therefore the more we become addicted to the cravings of the flesh, the more of a beast and a wild animal we become; the more we give the desires of our spirit their due, the more of a human being and an angel we become.
The cravings of the flesh could be compared to grapes that have been parched and burnt or to wild grapes, while the desires of the spirit could be compared to juicy, flavorful grapes and to the taste of wine that has been pressed from them.
The cravings of the flesh are like stables that hold donkeys, goats, and pigs, while the desires of the spirit are like stables that hold thoroughbred horses, as well as sheep and lambs. In fact, the cravings of the flesh differ from the desires of the spirit the way a donkey differs from a horse, a goat from a sheep, and a pig from a lamb. They differ as much as slag and gold, lime and silver, coral and a ruby, and so on.
A craving and a deed are as closely connected as blood and flesh or oil and flame. The craving is in the deed the same way air from our lungs is in our breath and speech; or the wind is in the sail when we are sailing; or the water is in the waterwheel, causing the machinery to move and act.
328. The longings of the flesh, the eyes and the remaining senses, if separated from the longings, that is, the affections, desires and pleasures of the spirit, are exactly like the longings of animals, essentially bestial. But the affections of the spirit are such as the angels have, so that they can be called truly human. In so far therefore as anyone indulges the longings of the flesh, so far is he an animal and a wild beast; but in so far as anyone yields to the desires of the spirit, so far is he a human being and an angel. The longings of the flesh can be compared with dried up and parched grapes and with wild grapes; but the affections of the spirit with juicy and tasty grapes, and also with the taste of wine pressed from them. The longings of the flesh can be compared with stables containing asses, goats and pigs; but the affections of the spirit with stables containing thoroughbred horses, as well as sheep and lambs. The difference is like that between an ass and a horse, or between a goat and a sheep, a pig and a lamb 1 ; or in general terms between dross and gold, or between chalk and silver, coral and ruby, and so on. The longing and the deed cling together like blood and flesh, or like flame and oil. For the longing is in the deed, like the air from the lungs when it becomes breath and speech, or like the wind in a sail when a ship is sailing, or like water in a mill-wheel, which produces the movement and functioning of the machinery.
Footnotes:
1. The Latin has 'a lamb and a pig'.
328. The lusts of the flesh, the eye, and the other senses, separated from the lusts, that is, from the affections, the desires, and the delights of the spirit, are wholly like the lusts of beasts, and consequently are in themselves beastlike. But the affections of the spirit are such as angels have, and therefore are to be called truly human. For this reason, so far as anyone indulges the lusts of the flesh, he is a beast and a wild beast; but so far as one satisfies the desires of the spirit, he is a man and an angel. The lusts of the flesh may be compared to shriveled and dried up grapes and to wild grapes; but the affections of the spirit to juicy and delicious grapes, and also to the taste of the wine that is pressed from them. The lusts of the flesh may be compared to stables where there are asses, goats, and swine; but the affections of the spirit to stables where there are noble horses, and sheep and lambs; and they differ as an ass and a horse, a goat and a sheep, a lamb and a pig; in general, as dross and gold, as limestone and silver, as coral and rubies, and so on. Lust and the deed are connected like blood and flesh, or like flame and oil; for lust is within the deed, as air from the lungs is in breathing or in speaking, or as wind in the sail when the vessel is in motion, or as water on the wheel that gives motion and action to machinery.
328. The lusts of the flesh, of the eyes, and of the other senses, when separated from the lusts, that is, from the affections, desires and delights of the spirit, are precisely like the lusts of the beasts, and are, therefore, in themselves bestial. The affections of the spirit, however, are like those of the angels, and thus may be called truly human. So far, therefore, as any one indulges in the lusts of the flesh, he is a beast and a wild animal; but so far as he takes delight in the desires of the spirit, he is a man and an angel. The lusts of the flesh may be compared to parched and withered grapes, and to wild grapes; but the affections of the spirit, to juicy and delicious grapes, and to the taste of the wine pressed from them. The lusts of the flesh may also be compared to stables where there are asses, goats and swine; but the affections of the spirit, to stables where there are high bred horses, and also sheep and lambs. They, indeed, differ as an ass from a horse, a goat from a sheep, and a pig from a lamb; in general, as dross differs from gold, limestone from silver, coral from a ruby, and so on. Lust and act cohere like blood and flesh, or like flame and oil; for lust is within the act as air from the lungs is present in breathing and in speech; as wind is in the sail when the ship is in motion, and as water is in the water-wheel when it imparts motion and action to the machine.
328. Concupiscentiae carnis, oculorum, et reliquorum sensuum, separatae a 1 concupiscentiis, hoc est, affectionibus, desideriis et jucundis spiritus, sunt prorsus similes concupiscentiis bestiarum, quare in se sunt ferinae; at affectiones Spiritus sunt quales Angelis sunt, et inde dicendae vere Humanae; quapropter quantum quis concupiscentiis carnis indulget, tantum est bestia et fera, at quantum quis desideriis spiritus litat, tantum est homo et Angelus. Concupiscentiae Carnis comparari possunt cum torridis et ambustis uvis et cum labruscis, at affectiones Spiritus cum uvis succulentis et sapidis, et quoque cum gustu vini ab illis expressi. Concupiscentiae carnis comparari possunt cum stabulis in quibus sunt asini, hirci et sues, et affectiones spiritus cum stabulis, in quibus sunt generosi equi, et quoque oves et agni; differunt etiam sicut asinus et equus, ac sicut hircus ac ovis et agnus et sus, in genere sicut scoria et aurum, et sicut calx et argentum, sicut corallium et rubinus, et sic porro. Concupiscentia et factum cohaerent sicut sanguis et caro, sicut flamma et oleum, est enim concupiscentia in facto sicut aer ex pulmone dum fit respiratio et loquela, et sicut ventus in velo dum perstat navigatio, et sicut aqua in rota, ex qua motus et actio machinae.
Footnotes:
1. Prima editio: a a.