李开璇诗文全集

 ……As long as these prejudices prevail, the world of humanity will not have rest. For a period of six thousand years history informs us about the world of humanity. During these six thousand years the world of humanity has not been free from war, strife, murder and bloodthirstiness. In every period war has been waged in one country or another and that war was due to either religious prejudice, racial prejudice, political prejudice or patriotic prejudice. It has therefore been ascertained and proved that all prejudices are destructive of the human edifice. As long as these prejudices persist, the struggle for existence must remain dominant, and bloodthirstiness and rapacity continue. Therefore, even as was the case in the past, the world of humanity cannot be saved from the darkness of nature and cannot attain illumination except through the abandonment of prejudices and the acquisition of the morals of the Kingdom. ——Abdu’l-Baha.. ……只要这些偏见继续存在的一天，人类世界将永无宁日。6千年的历史告诉我们，人类世界从来不曾免于战乱、倾轧、屠杀

Consider the flowers of a garden, though differing in kind, color, form and shape, Yet, inasmuch as they are refreshed by the waters of one spring, revived by the breath of one wind, invigorated by the rays of one sun, this diversity increaseth their charm and addeth unto their beauty. How unpleasing to the eye if all the flowers and plants, — the leaves and blossoms, the fruits, the branches and the trees of that garden were all of the same shape and color! Diversity of hues, form and shape, enricheth and adorneth the garden, and heighteneth the effect thereof.  In like manner, when divers shades of thought, temperament and character, are brought together under the power and influence of one central agency, the beauty and glory of human perfection will be revealed and made manifest .Naught but the celestial potency of the Word of God, which ruleth and transcendeth the realities of all things, is capable of harmonizing the divergent thoughts sentiments, ideas, and convictions of the ch

 If a man sleep, it should not be for pleasure, but to rest the body in order to do better, to speak better, to explain more beautifully, to serve the servants of God and to prove the truths.  . . . some games are innocent, and if pursued for pastime cause no harm; but there is danger that pastime may degenerate into waste of time. Waste of time is not acceptable in the Cause of God, but recreation which may improve the bodily powers, as exercise, is desirable. ——Abdu’l-Baha... 睡觉是为了休息身体，好让我们做得更好，讲得更精彩，解释得更美妙，更好地服务上天的仆役们，给他们证实上天的真理。不应把睡眠当作享受来追求。   ……有些游戏是无辜的，为了消遣而玩玩并无害处。但危险的是，消遣可能变质为浪费时间。圣道不允许我们浪费时间。然而加强体能的休闲活动，如做运动，则是必需的。 ——阿博都-巴哈 # Do not be satisfied until each one with whom you are concerned is to you as a member of your family. Regard each one either as a father, or as a brother, or a sister, or as a mother, or as a child. If you can attain to this your difficulties will vanish; you will know what to do. ——Abdu’l-Baha...  对于你关心的人，每一个都不要轻易满足，努力关心他，直到他有如你家中的一员。每个都是你的父亲、兄弟、姐妹、母亲，或孩子。

External cleanliness, although it is but a physical thing, hath a great influence upon spirituality. Abdu’1-Baha. 外表的清洁虽然是外在事物，却能强而有力地影响精神。——阿博都-巴哈。 # When man in all conditions is pure and immaculate, he will become the centre of the reflection of the manifest  Light. In all his actions and conduct there must first be purity, then beauty and independence. The channel must be cleansed before it is filled with sweet water. The pure eye comprehendeth the sight and the meeting of God; the pure nostril inhaleth the perfumes of the rose garden of bounty; the pure heart becometh the mirror of the beauty of truth. This is why, in the heavenly Books, the divine counsels and commands have been compared to water. . . . cleanliness and sanctity, purity and delicacy exalt humanity and make the contingent beings progress. Even when applied to physical things, delicacy causeth the attainment of spirituality, as it is established in the Holy Scriptures. ——Abdu’l-Baha... 当人在各方面都纯洁、神圣，他就成为显现之光反照的中心。他所有

The food of the future will be fruit and grains. The time will come when meat will no longer be eaten. Medical science is only in its infancy, yet it has shown that our natural food is that which grows out of the ground. ——Abdu’l-Baha... 未来的食物是水果和谷类。将来必有一天人类不再需要吃肉。目前的医学尚处于非常的初期，但已可以说明人类的自然食物是从地上长出来的东西。——阿博都-巴哈。 # Fasting is a symbol. Fasting signifies abstinence from lust. Physical fasting is a symbol of that abstinence, and is a reminder: that is, just as a person abstains from physical appetites, he is to abstain from self-appetites and self-desires. But mere abstention from food has no effect on the spirit. It is only a symbol, a reminder. Otherwise it is of no importance. Fasting for this purpose does not mean entire abstinence from food. The golden rule as to food is, do not take too much or too little. Moderation is necessary. There is a sect in India who practice extreme abstinence, and gradually reduce their food until they exist on almost nothing. But their intelligence suffer

All men have been created to carry forward an ever-advancing civilization. ——Baha’u’llah.  人之所以被创造，是为了推动一个不断向前的文明。——巴哈欧拉。 # Noble  have I created thee, yet  thou hast abased thyself.  Rise then unto that for which thou wast created. ——Baha’u’llah. 我创造你是高贵的，你却自甘卑贱。起来吧，回到你本来被创造的地位上。——巴哈欧拉。 # Every  man of discernment, while walking upon the earth, feeleth indeed abashed, inasmuch as he is fully aware that the thing which is the source of his prosperity, his wealth, his might, his exaltation, his advancement and power is, as ordained by God, the very earth which is trodden beneath the feet of all men. There can be no doubt that whoever is cognizant of this truth, is cleansed and sanctified from all pride, arrogance and vainglory. ——Baha’u’llah. 凡是明辨是非的人当走在地球的表面，必然满心羞愧。因为他深知，他的荣华、财富、威望、晋升、权力，都是得到上天的命定，源自这片每个人踩在脚下的土地。任何人洞察了这个道理，必将清除、摆脱一切形式的傲慢、狂妄和虚荣。——巴哈欧拉。 # He should forgive the sinful, and never despise his low estate, for none knoweth what his own end shall be. ——Baha’u’llah. 原谅有罪的人，不要轻视

I have made death a messenger of joy  to thee. Wherefore doest thou grieve? I made the light to shed on thee its splendor. Why  dost thou veil thyself  therefrom?——Baha’u’llah. 我叫死亡作为你欢乐的使者，你还有什么好悲伤的呢？我叫光把你照耀得辉煌，你为何把自己遮蔽起来？——巴哈欧拉。 # The purpose of God in creating man hath been, and will ever be, to enable him to know his Creator and to attain His Presence. To this most excellent aim, this supreme objective, all the heavenly  Books and the divinely-revealed and weighty Scriptures unequivocally bear witness. ——Baha’u’llah. 上天造人的目的在于，而且总是，让他知晓他的创造者，以能达到祂的尊前。所有的圣书、天上的圣卷和重要的经典，都异口同声证实了这个最卓越的目标、最高超的宗旨。——巴哈欧拉。 # Love Me, that I may love thee. If thou lovest Me not, My love can in no wise reach thee. ——Baha’u’llah. 爱我，以致我能爱你。假如你不爱我，我的爱将无法传达给你。——巴哈欧拉。 #

The nature of the soul after death can never be described, nor is it meet and permissible to reveal its whole character to the eyes  of men. The Prophets and Messengers of God have been sent down for the sole purpose of guiding mankind to the straight Path of Truth. The purpose underlying their revelation hath been to educate all men that they may, at the hour of death, ascend, in the utmost purify and sanctity and with absolute detachment, to the throne of the Most High. . . . The world beyond is as different from this world as this world is different from that of the child while still in the womb of its mother. ——Baha’u’llah. 人死后，灵魂的性质是难于形容的。而且，也不适宜、亦不允许将它的性质全都揭示出来。上天遣派先知或圣人来到人间，纯粹是为了引导人们走上真理的直道，祂们的启示是为了教化众生，以致人们在死亡的时刻，能以极大的纯洁、神圣和超脱，飞升至最高者的殿座前……彼岸的世界有异于此世，正如孩子之前所处的胚胎世界和这个世界之间有所差别一样。——巴哈欧拉。 # This composition of atoms, which constitutes the body or mortal element of any created being, is temporary. When the power of attraction, which holds these atoms together, is withdrawn, the body,

Man  is, in reality, a spiritual being, and only when he lives in the spirit is he truly happy. ——Abdu’l-Baha... 人是一个灵性的实在。只有活在精神里，他才是真正快乐的。——阿博都-巴哈。 # The mind and spirit of man advance when he is tried by suffering. The more the ground is ploughed, the better the seed will grow, the better the harvest will be. Just as the plough furrows the earth deeply, purifying it of weeds and thistles, so suffering and tribulation free man from the petty affairs of this worldly life until he arrives at a state of complete detachment. His attitude in this world will be that of divine happiness. Man is, so to speak, unripe: the heat of the fire of suffering will mature him. Look back to the times past and you will find that the greatest men have suffered the most. ——Abdu’l-Baha... 人受到苦难的考验，而能增长心智和精神。泥土犁得愈多，种籽长得愈好，收获也愈丰。正如犁具深耕入土，把莠草和荆刺清除干净。苦难和伤痛也是如此，它使人摆脱尘世生活的繁琐俗物，直到完全超脱于这尘世的地步。他的现世生活将是一种神圣的快乐。因此可以说人是尚未成熟的，需用历炼之火使他成熟。回顾过去，我们发现，伟大的人物都是一些曾经受到重大考验的人。——阿博都-巴哈。 # Happiness for a Baha’i is having tests an

Should a man wish to adorn himself with the ornaments of the earth, to wear its apparels, or partake of the benefits it can bestow, no harm can befall him, if he alloweth nothing whatever to intervene between him and God, for God hath ordained every good thing, whether created in the heavens or in the earth, for such of His servants as truly believe in Him. Eat ye, 0 people, of the good things which God hath allowed .you, and deprive not .yourselves from His wondrous bounties. Render thanks and praise unto Him and be of them that are truly thankful. ——Baha’u’llah. 人若要以地球上的饰物点装自己，把世俗的华服穿在身上，或享受地球提供的种种物质好处，都是无妨的。只要他不让任何物质妨碍了他与上天之间的关系。上天已命定了每一样好的东西，不管创造在天国里，还是在地球上，让真正信仰祂的仆役们享用。噢，人们啊，享受上天允许祢食用的美食吧，别辜负了祂不可思议的恩宠。感谢祂，赞美祂，成为一位真正懂得感恩的人。——巴哈欧拉。 # If carried to excess, civilization will prove as prolific a source of evil as it had been of goodness when kept within the restraints of moderation…… All other things are subject to this same principle of moderation. ——Baha’u’llah. 文明一旦走入极端，就成为罪恶丛生的根源。当

In creation there is no evil; all is good. Certain qualities and natures innate in some men and apparently blameworthy are not so in reality. For example, from the beginning of his life  you may see in a nursing child the signs of desire, of anger, and of temper. Then, it may be said, good and evil are innate in the reality of man, and this is contrary to the pure goodness of nature and creation. The answer to this is that desire, which is to ask for something more, is a praiseworthy quality provided that it is used suitably. So, if a man has the desire to acquire science and knowledge, or to become compassionate, generous, and just, it is most praiseworthy. If he exercises his anger and wrath against the bloodthirsty tyrants  who are like ferocious beasts, it is very praisewort4y; but if he does not use these qualities in a right way, they are blameworthy. . . . It is the same with all the natural qualities of man, which constitute the capital of life; if they be used and displayed  i

In that state man withdraws himself from all outside objects; in that subjective mood he is immersed in the ocean of spiritual life and can unfold the secrets of things in themselves. To illustrate this, think of man as endowed with two kinds of sight; when the power of insight is being used the outward power of vision does not see. This faculty of meditation frees man from the animal nature, discerns the reality of things, puts man in touch with God. ——Abdu’l-Baha...   ……在那种（默思）状态下，人将自己从外界中抽离出来，在主观氛围内，沉湎于灵性生命的海洋，看到事物内在的奥秘。作为讲解，让我们想象一个人有两种视觉能力，一个内在视力，一个外在视力。当他使用内在视力时，外在视力就不能用了。默思这官能使人摆脱兽性，洞察事物的真相，让人接触到上天。——阿博都-巴哈。 # While man prays he sees himself  in the presence of God. ——Abdu’l-Baha... 当一个人祈祷时，他看见自己和上天在一起。——阿博都-巴哈。 # Prayer and fasting is the cause of awakening and mindfulness and is conducive to protection and preservation from tests. ——Abdu’l-Baha...  祈祷与斋戒能造就觉悟与清醒，有利于保护及考验。——阿博都-巴哈。 #

Religion and science are the two wings upon which man’s intelligence can soar into the heights, with which the human soul can progress. It is not possible to fly with one wing alone! Should a man try to fly  with the wing of religion alone he would quickly fall into the quagmire of superstition, whilst on the other hand, with the wing of science alone he would also make no progress, but fall into the despairing slough of materialism. ——Abdu’l-Baha... 宗教与科学是人类的两边羽翼，人的智力藉此得以翱翔高飞，灵魂由此取得了进步。用一面翅膀来飞是不可能的！假如一个人只用宗教的翅膀飞翔，他将很快掉入迷信的深渊。另一方面，假如他只靠科学的翅膀来飞，也一样飞不动，而要坠入唯物主义的泥淖，彻底绝望。——阿博都-巴哈。 # Any religious belief which is not conformable with scientific proof and investigation is superstition, for true science is reason and reality, and religion is essentially reality and pure reason; therefore the two must correspond. Religious teaching which is at variance with science and reason is human invention and imagination unworthy of acceptance, for the antithesis and opposite of knowledge is superstition

God has given man the eye of investigation by which he may see and recognize truth. He has endowed man with ears that he may hear the message of reality and conferred upon him the gift of reason by which he may discover things for himself. This is his endowment and equipment for the investigation of reality. Man is not intended to see through the eyes of another, hear through another’s ears nor comprehend with another’s brain. Each human creature has individual endowment, power and responsibility in the creative plan of God. Therefore depend upon your own reason and judgment and adhere to the outcome of your own investigation; otherwise you will be utterly submerged in the sea of ignorance and deprived of all the bounties of God. ——Abdu’l-Baha.... 上天赋予人一双探索的眼睛，使他得以认知真相；祂也赐予人一对听取真相的耳朵，和一个让人自己发掘真相的礼物——理解力。这是天生的本能和工具，借助它的功能，人可以认识事物的真相。人不是生来要用别人的眼睛去看的，也不是用别人的耳朵去听的，亦不是用别人的头脑去想的。在上天创造的计划里，每一个人都有他独特的恩赐，有他独特的力量和独特的任务，因此他要仰赖自己的理解力和判断，坚持自己探索的成果。否则他将整个地沉溺在无知的海洋，无法得到上天的恩惠。——阿博都-巴哈。 # In order to f

Great indeed is this day! The allusions made to it in all the sacred Scriptures as the Day of God attest its greatness. The soul of every Prophet of God, of every Divine Messenger, hath thirsted for this wondrous Day. All the divers kindreds of the earth have, likewise yearned to attain it. ——Baha’u’llah. 宏哉此日！这所有圣典经文称为“上天的日子”的时代印证了自己的伟大。每一位上天的先知和圣使的灵魂，皆渴望见到这不可思议的年代。地上各种亲属也都引颈以待，希望来到这个年代。——巴哈欧拉。 # At one time it was passing through its stage of childhood, at another its period of youth, but now it has entered its long-predicted phase of maturity, the evidences of which are everywhere apparent. . . . Man must now become imbued with new virtues and powers, new moral standards, new capacities. . . . The gifts and blessings of the period of youth, although timely and sufficient during the adolescence of mankind, are now incapable of meeting the requirements of its maturity. ——Abdu’l-Baha. 有一个时期他度过了童年，另一个时期他是少年，现在他要进入期待良久的成年了。明显的征兆已到处可见……现今的人们需有新的品德、新的力量、新的道德准绳和新的能力。……少年时期的人类所得到的馈赠和祝福，对那时期的

  There can be no doubt whatever that the peoples of the world, of whatever race or religion, derive their inspiration from one heavenly Source, and are the subjects of one God. The difference between the ordinances under which they abide should be attributed to the varying requirements and exigencies of the age in which they were revealed. Baha’u’llah.  毫无疑问，全世界的民族，不管什么种族或宗教，都是从同一个天界的源头获取灵感，都是一个上天的子民。他们遵守的律法有所不同，是因为这些律法产生于不同的年代，圣人以当时的需要和迫切性做出启示。——巴哈欧拉。 # Religion should unite all hearts and cause wars and disputes to vanish from the face of the earth, give birth to spirituality, and bring 4fe and light to each heart. If religion becomes a cause of dislike, hatred and division, it were better to be without it, and to withdraw from such a religion would be a truly religious act. For it is clear that the purpose of a remedy is to cure; but the remedy should only aggravate the complaint it had better be left alone. Any religion which is not a cause of love and unity is no religion. ——Abdu

……He hath ordained that in every age and dispensation a pure and stainless Soul be made manifest in the kingdom of earth and heaven. . . . Through the Teachings of this Day Star of Truth every man will advance and develop until he attaineth  the station at which he can man fest all the potential forces with which his inmost true self hath been endowed. ——Baha’u’llah. ……祂命定了一个纯淨无瑕的灵魂，在每一个年代及天启期，显现于地上和天堂的王国……通过这真理之晨星的教义，人人得以前进和发展，将所有内在的、天赐的潜能显现出来，达到崇高的境界。——巴哈欧拉。 # Each divine Revelation is divided into two parts. The first part is essential and belongs to the eternal world. It is the exposition of divine truths and essential principles. It is the expression of the love of God. This is one in all the religions, unchangeable and immutable. The second part is not eternal; it deals with practical life, transactions and business, and changes according to the evolution of man and the requirements of the time of each Prophet……  According to the exigencies of the time, His Holiness Moses  reveal

If there were no man, the perfections of the spirit would not appear, and the light of the mind would not be resplendent in this world. This world would be like a body without a soul.  This world is also in the condition of a fruit-tree, and man is like the fruit; without fruit the tree would be useless. ——Abdu’l-Baha.... 假如没有人类，灵魂的善境将无法显现，心智的光芒也不会在世间璀灿。这世界将如一个没有灵魂的身体。可以用一棵果树来形容这世界，人是树上的果，要是不结果，这棵树就是没有用的树。——阿博都-巴哈。 # When the bo4y of man is perfected, physical  evolution comes to an end, since nature does not seek to build a higher form than that of man. But the evolution of the spirit continues until reason, the mental powers, and the emotional capacities are evolved in it. ——Abdu’I-Baha. 当肉体达到了完善的地步，人外在的演进便停止了，上天并不打算创造一种比人更高级的生物。但是灵魂的演进仍旧继续不断，这方面的进化包括理解力、心智和情绪的能力。——阿博都-巴哈。 #

Some things are subject to the free will of man, such as justice, equity, tyranny, and injustice, as well as all the good and evil actions; it is evident and clear that these actions are, for the most part, left to the will of man. But there are certain things to which man is forced and compelled: such as sleep, death, sickness, decline of power, injuries, and misfortunes; these are not subject to the will of man, and he is not responsible for them, for he is compelled to endure them. But in the choice of good and bad actions he is free, and he commits them according to his own will. ——Abdu’l-Baha....  有些事，如正义、平等、残暴和非正义，以及一切好和坏的行为，是以人的自由意志为转移的。显然这些行动绝大部分取决于个人的好恶。但有些事他是被迫承受的，如睡眠、死亡、疾病、衰弱、受伤和厄运。这些事不以他的意志为转移，他也不必为它负起责任，因为他被迫去忍受它。但是在好和坏的选择方面，他是自由的，他以自己的意志做出承担。 ——阿博都-巴哈。 #

  In man there are two natures; his spiritual or higher nature and his material or lower nature. in one he approaches God, in the other he lives for the world alone. Signs of both these natures are to be found in man. In his material aspect he expresses untruth, cruelty and injustice; all these are the outcome of his lower nature. The attributes of his divine nature are shown forth in love, mercy, kindness, truth and justice, one and all being expressions of his higher nature. Every good habit, every  noble quality belongs to man’s spiritual nature, whereas all his imperfections and sinful actions are born of his material nature. ——Abdu’l-Baha.... 人有两种本性，一种是精神的、高尚的本性；另一种是物质的、低级的本性。一方面他朝上天挺进，另一方面他独自活在这个世界上。这两种天性都在人的身上显露出来。在物质方面他表现出欺诈、残暴、偏私，这是由他低级的一面生发出来的品性。精神方面的品质有爱心、仁慈、善良、真诚和公正，出自他高尚的一面。每一个好习惯、高尚的品行都是精神的属性，而一切缺点和恶行皆源自物质的本性。 ——阿博都-巴哈 #

 ……European philosophers, . . . say  that the principal  method of gaining knowledge is through the senses; they consider it supreme, although it is imperfect, for it commits errors. For example, the greatest of the senses is the power of sight. The sight sees the mirage as water, and it sees images reflected in mirrors as real and existent; large bodies which are distant appear to be small, and a whirling point appears as a circle. . . . Therefore we cannot trust it.  ……ancient philosophers . . proved things by reason, and held firmly  to logical proofs, all their arguments are arguments of reason. Notwithstanding this, they  differed greatly, and their opinions were contradictory. They even changed their views; that is to say, during twenty years they would prove the existence of a thing by logical arguments, and afterwards they would deny it by logical arguments. So much so, that Plato at first logically proved the immobility of the earth and the movement of the sun; later by logica

  It is a self-evident fact that phenomenal existence can never grasp nor comprehend the ancient and essential reality. Utter weakness cannot understand absolute strength. When we view the world of creation we discover differences in degree which make it impossible for the lower to comprehend the higher. For  example, the mineral kingdom, no matter how much it may advance can never comprehend the phenomena of the vegetable kingdom. Whatever development the vegetable may attain, it can have no message from nor come in touch with the kingdom of the animal. However perfect may be the growth of a tree it cannot realize the sensation of sight, hearing, smell, taste and touch; these are beyond its limitation. Although it is the possessor of existence in the world of creation, a tree nevertheless has no knowledge of the superior degree of the animal kingdom. Likewise no matter how great the advancement of the animal it can have no idea of the human plane; no knowledge of intellect and spirit.

  It is certain that this world of existence, this endless universe, has neither beginning nor end. Yes, it may be that one of the parts of the universe, one of the globes, for example, may come into existence, or may be disintegrated, but the other endless globes are still existing, the universe would not be disordered nor destroyed; on the contrary, existence is eternal and perpetual. As each globe has a beginning, necessarily it has an end, because every  composition, collective or particular, must of necessity be decomposed; the only difference is that some are quickly decomposed and others more slowly, but it is impossible that a composed thing should not eventually be decomposed. ——Abdu’l-Baha.... .....这存在的世界、这无涯的宇宙肯定是无始无终的。可能宇宙的一部分，或众多天体中的一个，形成了，或消失了。但是其他无边无际的天体依然存在。宇宙不会因此而混乱，或遭毁灭。刚好相反，存在是永恒、永久的。既然每一个天体都有开端，必然也有终结。因为任何一项组合，不管是集体还是个体，最终都必须分解。不同只在于有的快，有的慢。然而凡是结合的物体，不可能永远不解体。——阿博都-巴哈。 # Now, formation is of three kinds and of three kinds only: accidental, necessary and voluntary. T

Just as the animal is more noble than the vegetable and mineral, so man is superior to the animal. The animal is bereft of ideality; that is to say, it is a captive of the world of nature and not in touch with that which lies within and beyond nature; it is without spiritual susceptibilities, deprived of the attractions of consciousness, unconscious of the world of God and incapable of deviating from the law of nature. It is different with man. Man is possessed of the emanations of consciousness; he has perception, ideality and is capable of discovering the mysteries of the universe. All the industries, inventions and facilities surrounding our daily 4fe were at one time hidden secrets of nature . . . According to nature’s laws they should have remained latent and hidden, but man having transcended those laws, discovered these mysteries and brought them out of the plane of the invisible into the realms of the known and visible. ——Abdu’l-Baha.... 正如动物比植物和矿物高级，人则是在动物之上。动物缺乏理性，换句话说，它是自然的俘

Love is the most great law that ruleth this mighty and heavenly cycle, the unique power that bindeth together the divers elements of this material world, the supreme magnetic force that directs the movements of the spheres in the celestial realms. ——Abdu’l-Baha... 爱是统辖这个宏伟的、天界的循环最伟大的定律，它是结合物质世界不同分子之间唯一的力量，也是主导天体运动的超级磁力。——阿博都-巴哈。 #

  (接上一篇：守基阿芬第） 圣护安葬后不久，众圣辅聚集于海法，他们发现圣护并没有委任他的继承人。##21到了1960年，过渡时期的贪权事件又来考验这个宗教。一位圣辅，当时很老了，自认应当被任命为第二位圣辅。其他圣辅以爱心回应他的要求，然而这位老者不但不收回成命，还四出招兵买马，寻求支持以达目的，这就犯上了巴哈伊所不可犯的严重错误——搞帮派分裂。其他圣辅没有选择的余地，唯有将他逐出信仰。这个插曲再一次说明，没有人可以分裂巴哈伊团体，即使是最显要的信徒，将这些人物开除，反而使大家更团结地一致奔赴共同的目标。 众圣辅负起了完成“十年运动”的重任，在接下来的6年里，巴哈伊团体接二连三完成了目标。到了1963年，所有“十年运动”的目标都已一一达成。那年4月，全球56个总灵理会聚首海法，选出了第一届世界正义院，一个尚在胚胎里的世界政府于是宣告诞生了。这的确是一件非常重大的历史事件，然而只有少之又少的人明白其中的意义。过了一周，世界各地6千名巴哈伊聚首伦敦，举行了第一届世界大会，刚好配合巴哈欧拉宣布自己为这个时代上天的显圣者100周年纪念。这是一个划时代的大事，是世界人民真正的第一次大会，参与者反映了人类的多元性：穷人、富人、知识分子、文盲、褐色、白色、黑色、黄色、等等，不一而足，这不是一个政治人物或专业人士或特权阶级的集会。 伴随这些光辉的事件，我必须伤心地报告，60年代的世界，迫害巴哈伊的事件仍一再发生，尤其在伊拉克、埃及和摩洛哥，都是些没有受到挑衅之下进行的懦夫行为、政治斗争下的副产品，没有涉足政治的巴哈伊蒙受池鱼之殃，无端端成为政治斗争的牺牲品。 世界正义院上任一年后，拟出了“九年计划”，作为“十年运动”的延续。这项计划订下了多个目标，以配合成长中的社区，逐渐复杂化的需要，其中包括增加52个总灵理会。另一个目标是增加巴哈伊出版法人机构的数目，从8个增至12个。又有一个目标是增建两座灵曦堂，一个在巴拿马——世界交通的一个重要枢纽——另一个在德黑兰。世界正义院追随圣护的脚步，跟世界每一个地方的社区保持着频密的通讯，经常在函中提醒教友们，世界现有的制度正在分崩离析，因而每一位巴哈伊都肩负建设新世界秩序的重任，需要争分夺秒，全力以赴。 1967年配合纪念巴哈欧拉给各国君王致函100周年庆，世界正义院推动了一项运动，将巴哈欧拉的宣示印成册子，大量呈交给处理公共事务的官员，包括地方

（接上一篇：阿博都巴哈） 阿博都-巴哈在祂的遗嘱中写道，将来巴哈伊教将由世界正义院和圣护两个机构联合引导，圣护有诠释巴哈伊圣文的权利，是世界正义院的永久主席，而且必须来自巴哈欧拉的家族。然而圣护并非自动传承，每一位圣护必须在生前委任他的继承人，而且只可委任一位具有典范性的人物。 “被委任者须有超脱世俗的精神，必须是纯洁之精髓，必须敬畏上天、拥有知识、智慧和学问。”#11 阿博都-巴哈委任祂的外长孙守基•阿芬第（祂大女儿的长子——译者。）为祂的继承人。阿博都-巴哈去世时，守基•阿芬第只有24岁，正在牛津大学唸书，他从小十分亲近阿博都-巴哈，死讯传来，他无比震撼。知道受委为圣护后，他的震撼又多一重，因为他知道那个职位的责任之大非比寻常。这时的他只有一个雄心，就是将巴哈伊的圣作译为英文。 在丧失外祖父的悲痛之余他又备感职位的沉重，有几位家庭成员起初干预他的工作，后来不顾信仰的利益，拂袖而去。守基•阿芬第承受这些考验有好几年之久，幸而阿博都-巴哈的妹妹巴希叶•哈努姆坚决地支持着他。巴希叶•哈努姆于1932年去世后，守基•阿芬第的妻子鲁希叶•拉巴尼是他的巨大精神支柱，他们于1937年结婚。 为了舒缓工作的压力，圣护每年离开海法数月，前往中欧的山区，独自在林木间徜徉或做运动。他的山区之旅非常简朴，停留在最便宜的酒店，搭乘三等火车。 圣护的第一项主要任务是按照巴哈欧拉和阿博都-巴哈的指导，建立全球巴哈伊教务管理体制。有了相当数量的总灵理会之后，将来就可由这些总灵理会选出世界正义院。在阿博都-巴哈主政期间，已有多个雏形的巴哈伊地方社区，守基•阿芬第按部就班，稳健地提升它们，把它们联系成一个世界体系。20世纪20年代及30年代初，在守基阿芬第的监督下，陆续选出了爱尔兰、德国、印度、埃及、美国、加拿大、波斯及澳洲的总灵理会。美国巴哈伊在这过程中给予圣护许多协助，如草拟灵理会的章程蓝本、成立委员会处理不同的事项、注册灵理会为商业团体，以便能够拥有资产，以及获取官方承认巴哈伊圣日、结婚、离婚及殡葬等。都是些平常的工作，但体现了巴哈伊的精神，唯有如此亦步亦趋，从基本开始，长年累月地改进和蜕变，方可建立一个新的世界文明。圣护与世界各地的巴哈伊社区有频密的书信往来，并通过教友访问海法，获知声息。他给予他们鼓励、赞美和劝诫，致力于塑造世界家庭的归属感和亲密感。他告诉他们，不管人数多么稀少，眼前的挑

阿博都-巴哈 （接上一篇：巴哈欧拉） 巴哈欧拉去世时，阿博都-巴哈48岁，祂生于1844年5月23日，巴孛向穆拉•侯赛因宣告自己为上天的显圣者的同一个晚上。祂小时遇到许多伟大的巴比英雄，目睹疯狂的迫害如何暴风雨般落在他们身上，这些英雄又以如何潇洒的态度看待一切。祂亲眼看见祂的父亲被羁押在那个叫西亚查尔的黑牢里。祂是个健壮的青年，闲暇时喜欢骑马逍遥，然而祂的灵性领悟能力非常惊人，早在巴哈欧拉宣示之前多年，阿博都-巴哈已能下意识地知道祂父亲的伟大地位，并且第一个宣布确认及服从于巴哈欧拉。 阿博都-巴哈一直是祂父亲的好帮手，尤其在他们到了阿德里安堡之后，祂把处理社区事务的担子都挑在自己肩上，减轻了巴哈欧拉不少的工作，使巴哈欧拉不必为日常事务劳累，无疑也保护了巴哈欧拉。到了阿卡，阿博都-巴哈和当地的非巴哈伊人士建立了非常良好的关系，包括宗教团体和地方名流。其中一位是奥斯曼帝国前首相迈扎特•帕夏，（氏任首相期间，曾于1876年影响苏丹采用开明的宪法，然而只维持了一段短期。）阿博都-巴哈每天处理很多函件，尚能抽空写了一本信仰的简史，题为《一位旅者的叙述》，此书后来译为英文，由布朗教授在西方出版。（1891年）。这之前，于1875年，阿博都-巴哈给波斯政府写了一篇很长的文告，题为《文明的神秘力量》，##16劝告他们必须做出改革，以建立社会的公正。 阿博都-巴哈以极大的善意和细致的关怀处理各种人事关系，人们都非常敬爱祂，许多初时对巴哈伊含有敌意的人，包括一些阿卡的政府官员，后来都被祂伟大的爱所感化。巴哈欧拉说，阿博都-巴哈活出了完美的巴哈伊典范，是所有人学习的榜样。在巴哈欧拉生前，阿博都-巴哈被称为阿巴斯•埃芬迪，或称“教长”。1892年巴哈欧拉去世后，阿博都-巴哈就用了这个现在的名字，它是“荣耀者的仆人”之意。祂要表示自己不同于巴哈欧拉和巴孛，是凡人而非先知。 巴孛和巴哈欧拉生前，都希望看到巴哈伊教能够传扬到欧洲，但是巴哈欧拉去世时，巴哈伊教只局限于波斯、印度、缅甸、俄罗斯南部、奥斯曼帝国、埃及及苏丹这些东方国家。阿博都-巴哈领导巴哈伊社群之后，以实现巴孛和巴哈欧拉的心愿为己任，祂的父亲去世不久，祂就开始筹备西方之行。1892年末，易卜拉欣•凯路拉，一位基督教黎巴嫩背景的巴哈伊医生，旅行美国各地，向民众讲解这新兴的宗教。新教义的切合时宜、清新脱俗的内容和迷人的理性，对民众很有吸引

  （接上一篇：巴孛） 屠杀巴比的事件终于渐渐沉寂，生存的巴比志气消沉，好比耶稣死后的基督徒，茫然不知所措。巴孛的遗作散落各地，没有收集成册，一些失散了，大多数巴比对祂的教义了解有限。领袖之中只有巴哈欧拉一人仅存，当局找不到任何线索可以把祂和巴比“起义”事件直接牵连在一起。首相十分敬佩巴哈欧拉的能力，觉得如果没有给祂一些事做，祂将恢复巴比的精神，于是提议祂担任一个官职。巴哈欧拉拒绝了这个献议，首相就请祂离开波斯。巴哈欧拉于是在1851年6月离国，移居伊拉克的卡尔巴拉。在那里祂继续协助和鼓励当地的巴比。 沙王的母亲为了报复米尔扎•塔基汗干预王室分赃国家财富，于1852年初，成功把他推下台，并将他逐出朝廷，软禁于他在芬的家中。王太后意犹未尽，不多久，一个王室的代理人，在公共澡堂将这个巴比最凶残、最狡黠的刽子手残酷地杀了。 新首相米尔扎•阿迦汗是巴哈欧拉的旧雨和同乡，这位仁兄原是一名朝廷部长，曾参与倒米尔扎•塔基汗的计谋，也反对前首相屠杀巴比。上任后马上写了封信给巴哈欧拉，以妥协的口吻请祂回返德黑兰。巴哈欧拉于是回到德黑兰，经常出现在首相弟弟的家里。不久，发生了一件事：有两名巴比，深受巴孛被枪毙的事件刺激，有点神志不清，于1852年8月15日早晨，趁沙王骑马晨行之际，开枪伏击沙王。他们的行动没有周详的策划，所用的枪不足于致人于死地，一切草率进行，也彻底失败。沙王受了轻伤，却大为震惊，下令将一名嫌犯当场处死，另一名嫌犯不久也给杀了。王太后却仍不满意，坚持要以更严厉的行动惩治巴比。 巴哈欧拉听到消息，立刻动身前往会见王室。那时祂在首相弟弟的家里，主人和其他的朋友担心祂的安危，极力劝阻，祂却执意前往。他们的担心果然成了事实，祂一到宫廷，就给兵士逮住，令赤着脚，脱掉帽，在夏日炎热的艳阳下，步行数英哩，从德黑兰走到郊外的旧城。一路上，忿怒的暴民不断向祂抛掷石头、殴打祂。到了旧城，祂被扣上刑具，抛入一个叫西亚查尔的地牢里。这地牢又叫黑坑，本来是个给公共浴池输水的贮水池，已废弃，极为龌龊，空气的污浊无以复加。狭小的空间内关押了大约150名重犯，犯人每天只得一点儿食物和水，仅够生存。一条沉重的铁链锁住了巴哈欧拉的颈项，这刑具的重压在祂颈间留下了永远的伤。在如此恶劣的情况下，巴哈欧拉仍然带领其他同被关押的巴比，高声朗诵祷文。 朝廷里的中间派惧于王太后的淫威，对报复行动都不敢吭声。波斯境内的

巴哈伊信仰的缘起与发展简述 李开璇译自John Huddleston 所著的The Earth Is But One Country 旧版 巴孛 巴哈欧拉诞生于波斯，很多巴哈伊教的早期事件也发生在波斯。##1波斯（现今伊朗——译者）北望俄罗斯、里海，东接阿富汗、巴基斯坦，南濒波斯湾，西临伊拉克、土耳其。面积大约63万平方英哩，等于法国的3倍，略大于阿拉斯加。波斯大部分地区是半干旱高原、山脉和沙漠，里海沿岸亚热带气候，土地肥沃，波斯湾地区非常炎热。 今天波斯人口超过3千万，（2011年伊朗人口接近7千500万——译者），在巴哈欧拉时期不及1千万，主要集中在首都德黑兰及附近地区、南部里海沿岸地带和西北部阿瑟拜彊省。大部分人有欧印及阿拉伯混合血统，信奉什叶派伊斯兰教。##2少数民族包括西南部卡斯卡族、波得雅里族及库尔德族，信奉逊尼派伊斯兰教者众。另一部分少数民族阿米尼亚人和亚述人大多信奉基督教和犹太教，小部分信奉琐罗亚斯德教。 波斯历史悠久而独特，公元前6世纪阿契美尼德人统一了波斯，征服了巴比伦、亚述及埃及，也就是今天叫“中东”一带的地区，甚至进入欧洲。阿契米尼德人有辉煌的一面，能容忍地方文化和民族宗教信仰。他们允许犹太人从放逐地巴比伦返回耶路撒冷，并开凿了第一道苏伊士运河。 公元前1世纪，帕提亚于衰败的波斯掀起了一场复兴运动，振兴了国势，竟把强大的入侵者罗马人打得落花流水。其中一场在卡喜的战役（公元前53年），罗马帝国蒙受前所未有的败仗，虽然国力正值最强盛的时候。公元3世纪波斯进入萨珊王朝，另一个辉煌的朝代。七世纪以后阿拉伯人统治了波斯，伊斯兰教取代琐罗亚斯德教成为第一大教。这期间波斯人取得了非常高的成就，其诗歌、手工艺品、和建筑之美达到当时世界的最高峰。 13世纪，成吉斯汗侵入波斯；14世纪，帖木尔又再将它蹂躏一次，波斯的辉煌于是注上了休止符。到了16世纪，波斯进入了萨非王朝，第一任沙王阿巴斯立什叶派为国教，稍微恢复了一点儿国法。之后，波斯社会迅速倒退，唯在18世纪纳迪尔沙在位期间占领印度北部，算是昙花一现的光荣。 从19世纪以降，波斯文明陷入了非常的低水平，执政的卡扎尔王朝的沙王们，以暴力和阴谋诡计维持政权，王亲国戚包办了所有重要职位，贿赂贪污之风无孔不入，俨然自成一个系统。土匪横行，劫掠之风炽盛，平民百姓却没有什么法律保障；文明滑落，无力抗御西风的吹入；文盲比比皆

《上天的诗篇》为巴哈伊祷文和书简合集，广泛运用在巴哈伊集会及私人祷告，其作者不是普通人物，而是完全依照天意行事的现代圣人巴哈欧拉、巴孛和阿博都巴哈，流传很广。 中文版是根据马来西亚巴哈伊总会编辑的The Verses Of God, A Selection of Baha'i Prayers and Tablets，由李开璇翻译，许光旺校对，由马来西亚巴哈伊总会属下巴哈伊出版信托委员会出版，第一版3000本于1992年出版，益新印务有限公司承印。 第二版于2005年出版，协成印务公司承印。印1000本也几乎售罄。 封面设计保留，为马来西亚第一位巴哈伊信徒袁其良先生的美术作品。有意购买者可联络以下机构： Baha'i Publishing Trust Committee Spiritual Assembly of the Baha'is of Malaysia,  https://www.bahai.org.my 这里的文章增加了英文原文，可对照阅读，本人作为中文译者，欢迎各位先进提供意见，以加强本书翻译的素质。全文可在《书：上天的诗篇》的目录下查阅，为纸庄本的另一个选择。这里的译文也改进了纸版本的一些错误，修饰了文句，提升了水平，然而远远不算完美。圣文翻译毕竟不是一个人单独之力可以胜任的，我很荣幸有机会做这件事，也请各位先进多多指教。 #

荣月      巴哈伊月历第1月（公历3月21日－4月8日） 华月      巴哈伊月历第2月（公历4月9日－4月27日） 美月      巴哈伊月历第3月（公历4月28日－5月16日） 耀月      巴哈伊月历第4月（公历5月17日－6月4日） 光月      巴哈伊月历第5月（公历6月5日－6月23日） 恩月      巴哈伊月历第6月（公历6月24日－7月12日） 言月      巴哈伊月历第7月（公历7月13日－7月31日） 全月      巴哈伊月历第8月（公历8月1日－8月19日） 名月      巴哈伊月历第9月（公历8月20日－9月7日） 力月      巴哈伊月历第10月（公历9月8日－9月26日） 志月      巴哈伊月历第11月（公历9月27日－10月15日） 知月      巴哈伊月历第12月（公历10月16日－11月3日） 权月      巴哈伊月历第13月（公历11月4日－11月22日） 宣月      巴哈伊月历第14月（公历11月23日－12月11日） 问月      巴哈伊月历第15月（公历12月12日－12月30日） 尊月      巴哈伊月历第16月（公历12月31日－1月18日） 治月      巴哈伊月历第17月（公历1月19日－2月6日） 统月      巴哈伊月历第18月（公历2月7日－2月25日） 崇月      巴哈伊月历第19月（公历3月2日－3月20日） 闰日落于每年2月26日至3月1日之间。 一年里有9天为圣日，这些日子巴哈伊休假庆祝之。其中7天为欢庆之日，另外2天分别是巴孛殉道日和巴哈欧拉升天日。 3月21日：巴哈伊新年，为期19天的斋戒月于此日结束。此时正值春分。 4月21日，29日及5月2日：这3天是巴哈伊历的重要日子，纪念巴哈欧拉于1863年在巴格达里兹万花园，向信徒们宣布祂的使命。 5月23日：巴孛宣教日。（1844年） 5月29日：巴哈欧拉升天日。（1892年） 7月9日：巴孛殉教日。（1850年） 10月20日：巴孛诞辰。（1819年） 11月12日：巴哈欧拉诞辰。（1817年） 巴哈伊新年又叫诺鲁孜节，阿博都-巴哈说：  “这一天，上天的朋友们应当留下一些人道的物件，或理想的小品，给全人类，而不是只给巴哈伊朋友而己。” 巴哈伊也庆祝以下两个节日，但是无须请假致庆。 11月26日：圣约日：纪念

第1个步骤：祈祷并默想有关问题。最好使用天启的祷文，因为天启的祷文有最大的力量。祈祷完毕，静默数分钟，在静默中冥想。 第2个步骤：获得某个决定时，捉住它，这决定通常在默想中出现。它可能看来全无实现的希望，然而，只要感觉它是祈祷的一个回应，是有关问题的解决方案，就抓住它，然后立刻采取下一个步骤。 第3个步骤：下定决心把决定贯彻到底。许多人在这里失败了，以其将决定变成决心，他们只把它当作一个希望，或一个含糊的期待。有力决心之后，马上采取下一个步骤。 第4个步骤：坚信一种力量将流灌全身，正确的道路将会出现，门径将为你打开，你将获得正确的思想、信息、原则或书本。要有信心正确的事物将会出现协助你。祈祷之后，采取第5个步骤。 第5个步骤：仿佛你的祷告已全都获得了回应，以那样的心态，不倦地、不停地行动，似有无穷的力量推动着你。当这样行动时，你将成为一块磁铁，吸引更多的力量，以致你整个身心成为一个天界的力量流窜的管道，通畅无阻。 许多人祈祷之后，没有在第一个步骤的下半部停留。有些人在默想时获得了决定，但没有捉住它。只有极小部分的人有决心将决定贯彻到底，更少人相信正确的事物将会出现给予协助。然而，能够当祈祷已经获得了答案，从而锲而不舍地依照它的指引行动的人又有几个？所谓“比祈祷之力更大的力量，是吟诵祷文时的精神”，而比吟诵祷文时的精神更大的力量，是实践这精神的力量。 ——守基‧阿芬第 (上述5个步骤是敬爱的圣护向一名教友讲述如何通过祈祷解决问题时的建议，它属于“朝圣者手札”之类的记叙，因此没有权威性。然而他讲的十分清楚，很有帮助，教友们可不要失去了这么好的东西。) DYNAMICS OF PRAYER FOR  SOLVING PROBLEMS  1st step：  Pray and meditate about it. Use the prayers of the Manifestations as they have the greatest power. Then remain in the silence of contemplation for a few minutes.  2nd step：  Arrive at a decision and hold this. This decision is usually born during the contemplati

当一个人传达祂造成上天指引的黎明放曙之讯息时，要像风那样自在不羁。想想风吧，它是多么的忠于上天的旨意，向大地的每一个角落吹拂；不管是人烟稠密的地方，还是阒无人烟的野外；荒凉萧索不会叫它哀伤，繁华熙攘它也不觉宠幸。它只是依照它的创造者的吩咐，向四面八方吹送。每一位自称是唯一真神的钟爱者也不外如此，他必须集中精神在上天信仰的基本上并将它弘扬；他必须全然为了上天的缘故而弘扬祂的讯息，并以同样的精神看待他的话语在听众的心中激起的反响。凡是相信和接受这个指示的人，必定得到酬报；而拂逆它的人，他的报酬不过是他的惩罚。  ——巴哈欧拉 Be unrestrained as the wind, while carrying the Message of Him Who hath caused the Dawn of Divine Guidance to break. Consider, how the wind, faithful to that which God hath ordained, bloweth upon all the regions of the earth, be they inhabited or desolate. Neither the sight of desolation, nor the evidences of prosperity, can either pain or please it. It bloweth in every direction, as bidden by its Creator. So should be every one that claimeth to be a lover of the one true God. It behoveth him to fix his gaze upon the fundamentals of His Faith, and to labor diligently for its propagation. Wholly for the sake of God he should proclaim His Message, and with that same spirit accept whatever response his words may evoke in his hear

（这篇书简一般上在阿博都-巴哈的陵墓前朗诵，但也可以私底下吟咏。阿博都-巴哈说： 当一个仆役以谦卑而热烈的心情阅读这篇书简，欢乐和愉悦将君临他的心中，甚至有如面对面与祂相会。） 祂是那完全荣耀者！ 我的上天啊，我的上天！我热泪盈眶，谦卑地向祢高举祈求的双手，脸儿埋在祢门槛的尘土里，这是比饱学之士的学问和那些祢的赞美者的颂词还要高超的尘土。请祢和蔼地，以祢慈悲的眼睛，望着祢的仆人，他在祢的门前谦卑而低下，浸淫在祢永远恩惠的海洋里。 主啊！他是祢的一个可怜低下的仆役，被祢陶醉，向祢哀求。他是祢手里的一个俘虏，热切地向祢祷告，信任祢，在祢面前留着热泪，向祢召唤，央求祢说： 主啊！我的上天！请赐以我祢的恩惠，好让我服务祢的仆役们；坚定我在祢的服务上；以祢神圣的殿堂照射出来的崇敬之光，和祢壮丽王国的祷文，照亮我的眉头；协助我在祢天上大门的进口处忘却自我，帮助我在祢神圣的畛域内摆脱一切羁绊。主啊！让我畅饮无我的圣杯，披上无我的衣袍，浸泳在无我的海洋；造就我成为祢钟爱者的道上的一粒尘土，允许我在祢的大道上，为祢的选民的步履踩得神圣的土地献出我的灵魂，最高处的荣耀之主啊！ 在黎明，在夜晚，祢的仆役以这祷文向祢呼唤，上天啊！完成他心中的意愿吧；照亮他的心，畅快他的胸臆，点亮他的心灯，使他得以服务祢的道，并服务祢的仆役们。 祢是降赐者、同情者、普施者、亲切者、慈悲者、悲悯者。 ——阿博都-巴哈 Tablet of Visitation of ‘Abdu’l-Bahá (This prayer, revealed by ‘Abdu’l-Bahá, is read at His Shrine.  It is also used in private prayer.) Whoso reciteth this prayer with lowliness and fervor will bring gladness and joy to the heart of this Servant; it will be even as meeting Him face to face. He is the All-Glorious! O God, my God!  Lowly and tearful, I raise my suppliant hands to Thee and cover my fac

（这篇书简在巴哈欧拉和巴孛的陵墓前朗读，但也常常作为祂们的周年纪念祷文。） 啊！祢庄严的显圣者、永恒的君王、天地万物之主！那发端自祢壮丽之本体之赞颂和照自祢无与伦比之圣美之荣光，皆归向于祢。我见证，上天的威权和他的统治，上天的宏伟和壮丽，都由祢显现出来了，而太古之辉的晨星，照耀着祢不可更易的命谕之天堂；不可见之美，从祢创造之天边发着亮光。我要见证，祢的笔轻轻一挥，祢的命令“成”便实现了，而上天的秘密泄露了，而一切物体被创造出来了，所有的天启降世了。 我要进一步见证，通过祢的美，那位受崇拜者的美得以显现出来；通过祢的面容，我们看到了那位挚爱者的面容；通过祢的一个字，所有创造物的位置便决定了——献身于祢的升登荣耀的巅峰，不信者坠落深渊之底。 我见证，凡是认识祢的人，也认识了上天；凡是抵达祢尊前的人，也来到了上天的尊前。因此，那些信仰了祢，相信祢的征兆，在祢的威权前面谦卑，以能够见到祢为荣，并获得祢的意愿之好感，围绕着祢，站在祢的王座前的人们，得到巨大的幸福；那些冒犯了祢，拒绝了祢，否定了祢的征兆，排斥了祢的权威，起来对抗祢，在祢面前傲慢，质疑祢的明证，逃避祢的统治，并且由祢命令的手指，将其名刻在祢神圣的书简上的异端者之人们，将面对惨祸。 我的上天啊！我的挚爱，以祢慈悲和仁爱的右手，将祢恩惠的神圣气息扫落我的身上，以致我被祂牵引，超脱于自我和这个世界，来到祢临近和现身的殿堂。祢有能力做祢喜欢的事。祢，诚然，超越一切物体。 祢这上天的圣美啊！人们给予上天的赞美、荣耀和荣光，和对祂的记忆，都落在祢身上。我见证，创造的眼睛从未凝视一个如祢这样的被错待者。祢生命中的每一个日子，都沉浸在苦难的海洋里。有一个时候，祢被铁链和镣铐紧锁，另一个时候敌人的利剑在祢身边飘忽。尽管如此，祢还是嘱咐所有的人，遵守那位无所不知者和智慧圆满者通过祢所启示的命谕。 但愿我将我的生命奉献给祢，为祢的错待之苦做出牺牲；但愿我以我的灵魂，抵赎祢遭遇一生的横虐。我祈求上天通过祢，和那些脸上照射着祢面容之光华，并由于爱祢，而遵守祢一切吩咐的人们，撕下那层阻隔在祢和祢的造物者之间的面纱，提供他们种种有益今生和来世的事物。祢，诚然，是全能者、最崇高者、完全荣耀者、永远的宽恕者、最悲悯者。 主啊！我的上天，祝福那位神圣的指路莲和祂叶子、粗干和细枝、茎和芽，使祂跟祢最卓越的名号、最庄严的品德一样长久；保护祂免于遭受肇事