CHAPTER XIII.
OF THE SEVEN GIFTS OF THE HOLY GHOST AND HOW THE
MOST HOLY MARY MADE USE OF THEM.
第十三章
圣神的七恩以及至圣玛利亚如何使用它们。
599. The seven gifts of the Holy Ghost, according to the light given to me on this subject, seem to me to add something to the virtues to which they refer; and because they superadd to them, they must also differ from them, although they pursue the same object.
599. 根据在这个主题上赐给我的光照，圣神的七恩在我看来似乎为它们所指的德行上锦上添花；并且因为圣神七恩添加于德行之上，它们也必然与德行不同，尽管圣神七恩和德行追求相同的目标。
Every benefit conferred by the Lord can be called a gift flowing from his hand, although it may only be a natural benefit ; but here we do not speak of the gifts of God included in this wide sense of the word, not even of the infused virtues and gifts; for not all persons, who possess one or more virtues, have the gifts pertaining to those virtues, or at least they do not reach that degree of virtue that they can be called perfect gifts, such as those mentioned by Isaias and referred to by the doctors of the Church.
天主所赐的每一个恩惠，都可以说是从祂手中流出的恩赐，虽然恩赐可能只是一种天然的利益；但在这里我们不谈论包含在这个词的广义上的天主的恩赐，甚至也不谈论注入的德性和恩赐；因为并非所有拥有一种或多种德行的人都具备有与这些德行相关的恩赐，或者至少他们没有达到可以称为完美恩赐的德行程度，例如那些曾被依撒意亚和教会的圣师提到的。
Isaias says the Holy Ghost rested upon Christ our Lord (Is. 11, 2),enumerating seven graces, which commonly are called gifts of the Holy Ghost, namely: the spirit of wisdom and intellect, the spirit of counsel and fortitude, the spirit of science and piety, and the fear of God. These gifts were in the most holy soul of Christ, overflowing from the Divinity to which it was hypostatically united, just as the water is in the fountain, flowing from it and communicating itself to other places.
依撒意亚说圣神安息在我们的主基督身上（依撒意亚 11：2 –上主的神，智慧和聪敏的神，超见和刚毅的神，明达和敬畏上主的神将住在他内。），列举了七种恩宠，通常被称为圣神七恩，即：智慧和聪敏之神，超见和刚毅之神，知识和孝爱之神，以及敬畏上主之神。这些神恩在基督至圣的灵魂中，从神人结合的天主性中溢出，就像喷泉的水一样，从基督流出并传播到其他地方。
For we all partake of the waters of the Savior (Is. 12, 3), grace for grace, gift for gift (John 1, 16) ; and in Him are hidden the treasures of divine wisdom and science (Coloss. 2, 1).
因为我们都分享救主的泉源（依撒意亚 12：3 –你们要愉快地从救援的泉源里汲水。），恩宠上加恩宠，恩赐上加恩赐（若望福音 1:16 从他的满盈中，我们都领受了恩宠，而且恩宠上加恩宠。）； 在祂里面隐藏着天主的智慧和知识的宝藏（哥罗森书 2：3 因为在他内蕴藏着智慧和知识的一切宝藏。）。
600. The gifts of the Holy Ghost correspond to the virtues to which they are related. And although not all teachers agree in their doctrines about their correspondence, there can be no difference of opinion in regard to the end or purpose of these gifts, which is none else than to give a special kind of perfection to the faculties for the performance of exalted and heroic acts of virtue.
600. 神恩与其相关的德行相关联。 尽管并非所有导师在教导中同意这些关联，但对于这些神恩的目的，没有什么不同的意见，这无非是给予才能一种特殊的成全，以展示崇高和英勇的美德行为。
The excellence of these gifts must principally include and consist of some specially strong inspiration or influence of the Holy Ghost, which overcomes with greater efficacy the impediments and moves the free will with greater force, so that man be not remiss in his actions, but may proceed with great fortitude and with all perfection in those things to which that particular gift pertains.
这些神恩的卓越之处应该主要包括并由圣神的某种特别强烈的激励或感动组成，它以更大的效力克服障碍并以更大的力量推动自由意志，使人在他的行为中不致疏忽懈怠，而是可以以极大的毅力和尽善尽美地去做关于该特定神恩的事情。
All this the free will cannot attain without being illumined and sustained by a specially efficacious and powerful influence of the Holy Ghost, which impels him, sweetly and pleasingly (Sap. Wisdom 8, 1) to follow the enlightenment, and freely to execute and accomplish what the will under the efficacious influence of the Holy Ghost, undertakes (Rom. 8).
所有这一切，如果没有圣神特别有效和强大的感动的启发和支持，自由意志就无法实现，这种感动甜美而令人愉悦地（智慧篇 8：1–智慧施展威力，从地极直达地极，从容治理万物。）推动自由意志跟随启示，并自由地执行和完成在圣神有效感动下的意志所采取的行动（罗马书 8）。
Therefore, this impulse is called instinct of the Holy Ghost; for although the will acts freely and without compulsion, yet in these operations it is much like a voluntary instrument and seems to be one, because it acts less under the guidance of common prudence, as in other virtues, although it does not act with less intelligence or liberty.
因此，这种脉动称为圣神的本能；因为虽然意志自由行动而不受强迫，但在这些行动中，自由意志很像一种自愿的工具，行动与圣神似乎是一体，因为它不像在其他德行中那样在普通智德的指导下行动，尽管它不会以较少的智慧或自由方式行动。
601. I will try to make myself understood to a certain degree by referring to two different faculties of the will that are called into action in drawing the will to pursue virtue. The one is its own inclination or attraction toward the good, moving or stirring it in the same way as gravity causes the stone to fall or lightness makes the fire ascend toward its centre.
601. 我将试着通过提及的两种不同的意志功能，来使自己在一定程度上得到理解，这两种功能在追求美德的意志时被召唤去行动。 一个是意志自己对善的倾向或吸引力，推动或激发意志，就像万有引力导致石头落下或光亮使火焰向中心上升一样。
This inclination of the will is increased more or less by the custom or habits of virtue (and the same is to be said in their degree about the habits of vice), for being drawn by love, the will moves freely and of its own accord. The other faculty is that of the intellect, which is an enlightenment in regard to virtue by which the will directs itself in determining its course of action, and this enlightenment is proportionate with the habits and the operations of the will.
这种意志倾向或多或少因美德的习惯或习性而有所增加（关于恶习的习气增加，在程度上也是如此），因为被爱所吸引，意志自由而自主地行动。另一种能力是聪敏的能力，它是意志在决定其行动过程中指导自已的德性的启迪，意志通过它来决定自己的行动方针，而这种启迪与意志的习性和运作是相称的。
For the ordinary acts, prudence and whatever deliberation it inspires, are sufficient ; but for the more exalted operations it requires a higher and a superior enlightenment and incitement, that of the Holy Ghost, such as is given by the seven gifts. Since charity and grace is a supernatural habit, which depends on the divine Will in the same way as the ray depends upon the sun, therefore charity is accompanied by a particular influence of the Divinity, by which it is moved to pursue the rest of the virtues and good habits of the will, and much more so, when this charity is re-enforced by the gifts of the Holy Ghost.
对于普通的行为，谨慎和它所带来的深思熟虑就足够了；但对于更崇高的行动，就需要更高、更卓越的启迪和激发，即圣神的启迪和激励，如七种神恩所赐的。 既然爱德和恩宠是一种超性的习惯，它依赖于天主的意志，就像光线依赖于太阳一样，因此爱德伴随着一种特殊的天主性的影响，被驱使去追求其余的德行和意志的良好习惯，而当这种爱德被圣神的神恩所加强时，更是如此。
602. Therefore it seems to me that I perceive in the gifts of the Holy Ghost a certain special enlightenment in which the intellect remains to a large extent merely passive as far as moving the will is concerned. In the will at the same time there is a certain perfection of its habits, which inclines it to most heroic acts in a manner far above the ordinary forces of virtuousness.
602. 因此，在我看来，我在圣神的恩赐中看到了某种特殊的启迪，在这种启迪中，智力在很大程度上仅仅是被动地调动意志。 同时，在意志中，意志的习惯也有一定的完善性，这使意志倾向于最英勇的行为，远超过一般的美德力量。
As the movements of a stone, if another impulse beside gravity is added, are much accelerated, so the impulse of the will toward virtue is stronger and more excellent, if it is acted upon by the gifts. The gift of wisdom communicates to the soul a certain kind of taste by which it can distinguish the divine from the human without error, throwing all its influence and weight in all things against those inclinations which arise from human ignorance and folly; this gift is related to charity.
就像石头的运动，如果加上重力以外的另一种冲力，就会大大加速一样，所以意志对德行冲力如果有神恩推动的话，就会更强大、更出色。“智慧的神恩”传达给灵魂某种鉴别力，通过这种鉴别，它可以毫无错误地区分天主性和人性，将其所有影响力和份量投入到所有事物中，以对抗因人类的无知和愚蠢而产生的倾向；这神恩与爱德有关。
The gift of intellect serves to penetrate into the understanding of divine things and gives a knowledge of them overwhelmingly superior to the ignorance and slowness of the natural intellect ; while that of science searches the most obscure mysteries and creates perfect teachers to oppose human ignorance ; these two gifts are related to faith. The gift of counsel guides, directs and restrains man within the rules of prudence in his inconsiderate activity. It is closely related to this its own virtue.
“聪敏的神恩”有助于深入理解神圣的事物，并使人们对这些事物的认识超越自然智力的无知和迟钝；而知识之恩再是探寻最隐蔽的奥秘，并且造就成全的的教师来对抗人类的无知；这两个神恩都与信德有关。超见的神恩在智德的规则内引导、指导和约束人的轻率行为。这与它自身的美德密切相关。
That of fortitude expels disorderly fear and gives strength to human weakness ; it is superadded to the cardinal virtue of that name. Piety makes the heart kind, takes away its hardness and softens it against its own impiety and stubborness; it is related to religion. The fear of God lovingly humiliates the soul in opposition to pride, and is allied to humility.
“刚毅的神恩”能驱除无序的恐惧，使人的软弱得到力量；它被添加到以刚毅为名的主要德行之上。“孝爱的神恩”使人心变得仁慈，去除人心的刚硬，软化人心并抵御自己的不虔诚和顽固；孝爱与修道有关。“敬畏上主的神恩”会慈爱地谦卑人的灵魂，以对抗骄傲，并与谦卑结盟。
603. In the most holy Mary were all the gifts of the Holy Ghost as in one who was undoubtedly capable of and entitled to them ; for She was the Mother of the divine Word, from whom the Holy Ghost, the Giver of them, proceeds. Moreover, since these gifts were to correspond to her dignity of Mother of God, it follows, that they were in Her in a measure proportionate to that dignity, and as different from that of all the rest of the creatures as her position of Mother of God excels that of ordinary creatures.
603. 在至圣玛利亚身上，有圣神的所有恩赐，毫无疑问，她有能力并有权获得这些神恩；因为她是天主圣言之母，圣神，这些神恩的赐予者，就是从圣言而来的。此外，由于这些神恩与至圣玛利亚作为天主之母的尊严相对应，因此，神恩在她内与这种尊严成正比，并且与其他所有受造物不同，正如至圣玛利亚作为天主之母的地位超越普通受造物一样。
This was necessary also because She enjoyed at the same time impeccability, while the other creatures stand in such a distant relation to the Holy Spirit, not only on account of their common sin, but on account of their place in creation, having no such proximity to the Holy Ghost. If these gifts existed in Christ, our Redeemer and Lord, as in their fountainhead, they were in Mary as in a lake or ocean, from whence they are distributed over all creation : for from her superabundance they overflow into the whole Church.
这也是必要的，因为至圣玛利亚同时享有着无罪性，而其他受造物与圣神保持如此遥远的关系，不仅因为其他受造物有共同的罪，而且因为他们在创造中的位置，没有如此接近到圣神。如果这些神恩存在于基督–我们的救赎者和我们的主–就像存在这些神恩的源头中，那么神恩存在于玛利亚内，就像存在湖中或海洋中一样，神恩从那里分布在所有受造物中：因为神恩从至圣玛利亚的盈余中溢出到整个教会中。
This is referred to by Solomon in the book of Proverbs, when Wisdom is made to say : that She builds for Herself a house on seven pillars, etc., and in it She prepares the table, mixes the wine, and invites the little ones and the uninstructed ones drawing and raising them up from their childhood to teach them prudence (Prov. 9, 1, 2). I will not stop to expatiate on this, but every Catholic knows, that most holy Mary was this magnificent mansion of the Most High, built up in strength and beauty on these seven pillars of the gifts, so that in this mystic palace might be held the banquet of the whole Church.
撒罗满在箴言书中提到了这一点，当智慧说：智慧建造自己的房屋在七根柱子上，并在其中准备饭桌，配制了美酒，并邀请小孩子和那些没有受过指导的人，从他们的童年开始就牵引和抚养他们，教导他们明智（箴言 9：1-5–智慧建造了房舍，雕琢了七根石柱，2宰杀了牲畜，配制了美酒，舖设了饭桌，3派出自己的使女，在城市高处呐喊：4「谁是无知的，请转身到这里来！」她对愚钝的人说：5「你们来，吃我的食粮，饮我配制的酒！」）。 我不会停止详细说明这一点，但是每一位天主教徒都知道，至圣玛利亚是至高者的宏伟住所，以力量和美丽建造在这七根神恩的柱子上，以便在这座奥秘的宫殿中举行整个教会的盛宴。
In Mary was prepared the table, at which all we uninstructed little ones, children of Adam, may become satiated with the activities and gifts of the Holy Ghost.
玛利亚为我们准备了餐桌，让我们所有未受教的小孩子，亚当的孩子们，都可以对圣神的活动和恩赐感到满足。
604. When speaking of these gifts as acquired by the discipline in the exercise of virtue and the conquest of the contrary vices, the first place must be assigned to fear of God. In regard to Christ, Isaias begins by mentioning the gift of wisdom, the highest one, because Christ received them as the Master and as the Head, and not as a disciple. In the same order we are to consider them in the most holy Mary, for in gifts She was made more similar to her most holy Son, than other creatures.
604. 当谈到这些因操练德行和克服恶习而获得的神恩时，“敬畏天主”必须被指定为第一位。关于基督，依撒意亚首先提到最高的智慧的神恩，因为基督作为师傅和元首接受这神恩，而不是作为门徒来接受。我们将按照同样的顺序在至圣的玛利亚身上考虑这些神恩，因为在神恩里，至圣玛利亚比其他受造物更像她至圣圣子。
The gift of wisdom confers a certain enlightenment, like a second taste, by which the intellect as it were tastes the hidden truth and searches into the highest and ultimate causes of things, while the will, with this same taste of truth in the highest good, distinguishes the real good from the apparent good without fail. For he is truly wise, who perceives without mistake the true good in order to taste of it, and who tastes it in perceiving it.
“智慧的神恩”带来某种启示，就像第二次品味一样，通过再次品味，“聪敏”可以品尝隐藏的真理并探索事物的最高和最终原因，而“意志”，在最高良善中也具有同样的真理品味，无误地将真正的善与表面的善区别开来。因为他是真正的智者，他为了品尝而毫无错误地感知真正的善，并且在感知中品尝它。
This taste of wisdom consists in rejoicing in the highest good by an intimate union of love, upon which follows the savouring and relishing of the particular good gained and realized by the exercise of the virtues inferior to love. Therefore he is not called wise, who merely perceives truth in a speculative manner, although he may find his delight in that pursuit: nor is he called wise, who practices virtue merely for the sake of obtaining a knowledge of it, and still less he who practices it for other reasons.
这种智慧的滋味在于通过爱的亲密结合而在至善中欢欣鼓舞，在这种结合之后，我们会品味和享受通过操练次于爱德的德行而获得和实现的特殊之善。因此，那些仅仅以思索的方式感知真理的人不能称为智者，尽管他可能会在这种追求中找到乐趣；他也不能被称为明智的人，因为他仅仅为了获得知识而操练德行，更不用说他出于其他原因操练它。
But he, that perceives the highest and the true good, and in it and for it also the minor truths, and who, on account of the relish of this truth, acts with a sincere and unitive love of that good, is the one who will be truly wise. This perception or knowledge is supplied to wisdom by the gift of intellect, which precedes and accompanies it, and which consists in an intimate penetration into the divine truths, and in the perception of all that can be reduced and pave the way toward them; for the Spirit searches the profound things of God, as the Apostle says (I Cor. 2, 10).
但是，如果一个人能觉察到最高的、真正的善，也能感知到其中较小的真理，由于对这个较小真理的喜爱，并以一种真诚和统一的爱行动，他就是真正有智慧的人。这种感知或知识是由聪敏的神恩提供给智慧的，这聪敏的神恩先于智慧并伴随着智慧，它包含对神圣真理的深入洞察，以及对一切事物的减化，并为通往真理铺平通路；因为正如宗徒所说，圣神会洞察天主深奥的事（格前 2：10 –可是天主藉著圣神将这一切启示给我们了，因为圣神洞察一切，就连天主的深奥事理他也洞悉。）。
605. This same spirit will be necessary in order to understand and in order to explain to a certain extent the gifts of wisdom and intellect possessed by Mary, the Empress of heaven. The impetus of the river, which was withheld by the highest Goodness for so many eternal ages, rejoiced this City of God by its flow, and through inhabitation of the Onlybegotten of the Father and Herself, completely filled her most holy soul; so that it seemed, (according to our way of speaking), as if the infinite oceans of the Divinity were drained into this sea of wisdom as soon as She was capable of invoking the Spirit of wisdom.
605. 为了在一定程度上理解和解释天堂元后玛利亚所拥有的智慧和才智，智慧的圣神是必不可少的。圣神河流的原动力， 被至善天主保留了这么多永恒的时代，它的流动使这座天主之城欢欣鼓舞，并通过天父的独生子和元后自己的居住，完全充满了元后至圣的灵魂； 所以看起来，（按照我们的说法），仿佛只要元后能够呼求智慧之圣神，天主性的无限海洋就会被引入这片智慧之海。
And in order that She might invoke Him, He came to Her, that She might learn wisdom without guile and communicate it without envy (Wisdom 7,13). This She also did; for by means of her wisdom, the light of the world, the eternal incarnate Word manifested Itself to the world, This most wise Virgin knew in her wisdom the arrangement of the whole world and the powers of the elements (Wisdom 7, 17), the beginning, the middle, and the end of time with its mutations,the course of the stars, the natures of the animals, the fury of the wild beasts, the powers of the winds, the dispositions and thoughts of men, the virtues of plants, herbs, trees, fruits and roots, the hidden and occult things beyond all thoughts of men, the mysterious ways of the Most High : all this Mary, our Queen, knew and She delighted in it through the wisdom, which She drew from its original fountain and which was embodied in all her thoughts.
并且为了元后可以呼求智慧之圣神，智慧之圣神临到她身上，她可以学习没有诡诈的智慧，并且豪爽地分施与人（智慧7：13 –我诚心地学习了，我也豪爽地分施与人，我绝不隐藏智慧的财富。）。 元后也是这样行的； 因为借着她的智慧，世界之光，永恒的降生成人的圣言向世人显现，这位最智慧的贞女在她的智慧中知道整个世界的构造和元素的能量（智慧7：17 –是他把所有事物的正确知识赐给了我，使我明了世界的构造，和元素的能量，）， 时间的开始、中间和结束及其突变，星辰的轨迹，动物的本性，野兽的狂暴，风的威力，人的性情和思想，植物、草本、树木、果实和根的功效，超越人类的所有思想的隐藏和神秘的事物，至高者的奥秘的方式：我们的元后玛利亚知道所有这一切，她从智慧的源泉中汲取智慧，并以智慧为乐，这智慧体现在她所有的思想中。
606. Thence did She receive that vapor of the power of God and the bright emanation of his pure charity, which made Her immaculate and preserved Her from the pollution, which stains the soul ; and on this account She remained a mirror without blur reflecting the Majesty of God. Thence did She draw the spirit of intelligence, be longing to wisdom, a spirit holy, single, manifold, subtle, eloquent, active,undefiled, sure, sweet, loving the good without impediment, beneficent, gentle, kind, steadfast, assured, secure, having all power, overseeing all things and understanding all things with clearness and with a subtlety reaching from one end to the other (Wisdom 7,22).
606. 从那时起，她接受了天主大能的热量和天主纯洁慈爱的光芒，这使她变得完美无瑕，并保护了她免受灵魂的污染； 因此，她是一面镜子，清晰无尘地映射出了上主的尊威。 于是她汲取了聪敏之神，渴望智慧，一种圣洁之神，唯一的，多样的，微妙的，雄辩的，积极的，纯洁的，确实的，甘饴的，没有障碍的热爱良善，仁慈的，温柔的，善良的，坚定的，确信的，安全的，拥有一切权柄，鉴察一切，清楚而微妙地从一端到另一端了解一切事物（智慧7：22 –在她内的神，原是聪明的，至圣的，唯一的，多样的，微妙的，敏捷的，精明的，无玷的，率直的，不受损害的，好善的，锐敏的，)。
All these qualities, which the wise man mentions as belonging to the Spirit of Wisdom, were in a singularly perfect manner the property of Mary most holy, secondary only to the manner in which they were possessed by her Onlybegotten. Together with wisdom came to Her all good (Wisdom 7, 11) and in all her works She was led on by these high gifts of wisdom and intellect.
智者提到的所有这些品质都属于智慧之神，以一种极其完美的方式，为至圣玛利亚所拥有，仅次于她的独生子拥有的方式。与智慧一起，一切美好（智慧 7：11 –的确，一切美物都伴她而来，在她手中握有数不清的财富。）都临到她，在她所有的工作中，她由这些智慧和聪敏的崇高的神恩引领。
By them She was governed in the exercise of all the rest of her virtues, being as it were saturated with this incomparable wisdom.
在她所有其他圣德的操练中，她被这些神恩所支配，她的其他美德都被这种无论伦比的智慧所充满。
607. Something has already been said of Her other gifts, when speaking of the gifts in general; but since all that we can understand and say is so far beneath that which is really to be found in this mystical city of Mary,there always remains much to add. The gift of counsel, in the order given by Isaias, follows that of the intellect ; it consists in a supernatural illumination, by which the Holy Ghost touches the interior, enlightening it beyond all human and ordinary intelligence and thereby inclining the soul to choose all that is most profitable, most decent and just, and to reject all that is of the contrary kind.
607. 在谈到一般的恩赐时，已经谈到了她的其他恩赐；但是，由于我们所能理解和所说的一切，都远低于在这座奥秘的玛利亚圣城中真正能找到的东西，所以总有很多东西要补充。 “超见之恩”，按照依撒意亚的顺序，跟在聪敏之恩后面； 它包含在超性的光中，通过这种光照，圣神触及人心内部，光照人心超越所有人类和普通的智力，从而使灵魂倾向于选择最有益处、最合宜和公正的一切，并拒绝一切与之相反的事物。
It leads back the will by the immaculate and eternal laws of God to the standard of one single love, conforming it to perfect desire of the highest Good. Thus divinely instructed, the creature lays aside the multitude of the diverse inclinations, and the foreign and the inferior affections and movements that may retard or hinder the human heart from listening to or following the divine impulses and counsels, or that may prevent man from conforming to the living example of Christ our Lord, who in highest council has said to the eternal Father: “Not my will be done, but thine.”(Matth. 26, 39).
“超见之恩”通过天主完美无瑕的永恒的法则将意志带回到一个爱的标准，使其符合至善天主的完美愿望。受天主如此教导，受造物将各种不同的意向、外来的、低等的情感和活动搁置一旁，这些情感和活动可能会防碍或阻止人心聆听或遵循天主的鼓励和建议，或使人不能效法我们的主基督的活榜样，祂在最高天庭中对永恒的父说：「不要照我，而要照你所愿意的。」（玛窦福音 26：39）。
608. The gift of fortitude is the participation of influence of a divine virtue, which the Holy Ghost communicates to the created will, in order that it may be happily encouraged to raise itself above all that is passing and all that is wont to inspire human weakness with fear in temptations, sorrows, tribulations and adversities.
608. “刚毅的神恩” 是神圣德行影响的参与，圣神将这种德行传达给受造的意志，以便可以愉快地鼓励意志，超越一切容易消逝的以及习惯于在诱惑、悲伤、磨难和逆境中因恐惧而激发人类弱点的事物。
Overcoming and vanquishing them all, the will acquires and maintains in itself all that is most arduous and excellent in virtue; it transcends and surpasses all the virtues, graces, spiritual and interior exaltations, revelations, sensible ecstasies of love ; no matter of what degree and excellence, it leaves all behind and soars upward in divine flight, until it reaches the highest and the most intimate union with the supreme Good after which it longed with the most ardent desire. Then in truth flows the sweetness from strength (Judges 14, 14), having conquered all things in Him that strengthened it (Philip. 4, 13).
“刚毅的神恩”克服和战胜了软弱的事物，意志就获得并保持了所有最艰巨和卓越的德行；它超越了所有美德、恩宠、属灵和内在的提升、启示、有愛且理智的神魂超拔；无论何等的程度和卓越，意志都会抛开一切，在神圣的飞行中向上翱翔，直到达到它以最热切的愿望所渴望的最高的善的最高和最亲密的结合。然后在真理中从力量流出甘甜（ 民长纪14：14 –他向他们说：「食者生出食品，强者生出甘甜。」），在那坚固意志的主里面克服了一切障碍。（斐理伯书 4：13 –我赖加强我力量的那位，能应付一切。）。
The gift of science is an intelligent and unerring knowledge of what must be believed and done in regard to the virtues, and it differs from counsel, in so far as science selects, while counsel decides; science forms a correct judgment and counsel makes the wise choice. Science differs also from intelligence, because intelligence penetrates into the divine truths of faith and virtues by means of a simple in tuition, while science knows authoritatively all that can be deduced from the principles of faith, conforming the outward operations of the faculties to the perfection of the virtues and being as it were the mother and the root of discretion.
“知识的神恩”是对关于德行必须相信什么和做什么的聪明而准确的知识，它与超见之恩的不同之处在于知识之恩选择，而超见之恩决定；知识之恩形成正确的判断，超见之恩作出明智的选择。知识之恩也不同于聪敏之恩，因为聪敏之恩通过简单的教导渗透到信德和德行的神圣真理中，而知识之恩权威地知道所有可以从信仰的原则中推导出来的东西，使官能的外在运作达到德行的成全，可以说知识之恩是辨别力之母，也是辨别力之根。
609. The gift of piety is a divine virtue or influence by which the Holy Ghost softens, or as it were smoothens or melts the human will, moving it to embrace all that pertains to the service of the Most High and to the welfare of the neighbor. By means of this softening and sweet mildness of the mind, our will is ever ready, and our memory always attentive, so that in all times and places and circumstances we are ready to praise, bless, thank and honor the highest Good; and likewise we are moved to act with a tender and loving compassion toward creatures, without failing them in their troubles and necessities.
609. 孝爱的神恩是一种神圣的德行或影响，通过它圣神软化了人的意志，或者说是调和或融化人的意志，推动意志去拥抱一切与服务至高者和近人的福祉有关的事物。借着心灵的这种柔软和甘甜的温和，我们的意志永远准备好，我们的记忆永远专注，所以我们在任何时间、地点和情况下都准备好赞美、祝福、感谢和光荣至善天主； 同样，我们被感动以温柔和慈爱的方式对待受造物，而不会让他们在烦恼和需要中失望。
This gift is not hindered, when it meets envy and it overlooks hate, avarice, and spurns weakness, or littleness of mind; for it causes in man a strong and delightful inclination by which it proceeds sweetly and lovingly to fulfill all the works of the love of God and the neighbor, making him benevolent, ready to do a service, kind and diligent. On that account the Apostle says, that the exercise of piety is useful for all things (I Tim. 4, 8) and that it has the promise of eternal life, being a most noble instrument of charity.
这种孝爱的恩赐不会受到阻碍，当它遇到嫉妒时，它会忽视仇恨、贪婪，並拒绝软弱或心胸狭窄；因为孝爱的恩赐使人产生一种强烈而令人愉快的倾向，通过这种倾向，人亲切而充满爱心地完成对天主和邻人的爱的所有工作，使他仁慈，随时准备服务，善良而勤奋。 因此，宗徒说，操练虔诚在各方面都有益处（弟茂德前书 4：8 –因为身体的操练益处不多，惟独虔敬在各方面都有益处，），它有永生的应许，是最崇高的爱德工具。
610. In the last place comes the gift of fear, so highly praised, exalted and recommended in many places of the holy Scriptures and by the holy teachers, as the foundation of Christian perfection and as the beginning of true wisdom; for the fear of God before all other things resists, banishes and destroys the arrogant foolishness of men.
610. 最后是 “敬畏的神恩” ，这神恩在圣经的许多地方，被圣师们高度赞扬、高举和推荐，作为基督徒成全的基础和真正智慧的开端； 因为敬畏天主，胜过一切，能抵挡、驱逐和摧毁人的狂妄自大。
This important gift consists in a loving heedfulness and a most noble modesty and restraint, by which the soul withdraws within itself making it conscious of its own lowly condition, comparing its lowliness with the supreme majesty and greatness of God, not attending merely to its own sentiments, preventing it to be wise in its own conceit, and thus rilling it with awe, as the Apostle teaches(Rom. 11, 21).
这个重要的神恩由一种细致的爱和一种最高贵的谦虚和克制组成，通过这种方式，灵魂暗自谦下，意识到自己的卑微状况，将自己的卑微与上主至高无上的威严和伟大进行比较，而不仅仅是关注自己的情绪，阻止它在自己的自负中自作聪明，从而使它被天主的威严所震慑，正如使徒所教导的（罗马书 11：22 –不错，他们因了不信而被折下来，你要因着信，才站得住。你决不可心高气傲，反应恐惧，）。
This gift of fear has its different degrees ; in the beginning it is called initial, and afterwards it becomes filial fear ; for first the soul commences to flee from guilt, as contrary to the highest Good ; and then it proceeds still farther in its self abasement and self contempt, comparing its own littleness with God s majesty, its ignorance with his wisdom, its poverty with his infinite riches.
这种敬畏的神恩有其不同的程度；始称为起始的敬畏，后来成为孝爱的敬畏；首先，灵魂开始避免罪恶，因为这与至善的天主背道而驰；然后它在自我贬抑和自卑中更进一步，把自己的渺小与上主的尊威作比较，把自己的无知与上主的智慧作比较，把自己的贫乏与上主无限的丰盈作比较。
Thus, finding itself in all things dependent on God s divine will, it humiliates and subjects itself beneath all creatures for the sake of God, acting toward Him and towards them with a sincere love. It finally reaches the perfection of the sons of God and arrives at the intimate union of its powers with the Father, the Son and the Holy Ghost.
因此，敬畏的神恩发现自己在所有事物中都依赖于天主的神圣旨意，为了天主的缘故，它谦卑和屈服于所有受造物之下，以真诚的爱对待天主和受造物。它最终达到了天主之子的成全境界，并达到了与天主圣父、圣子和圣神的力量的亲密结合。
611. If I should dilate still more in the explanation of the gifts of the Holy Ghost, I would far exceed the limits which I have set, and I would have to extend disproportionately this discourse: that which I have said of these gifts seems to me sufficient for the understanding of their nature and their qualities.
611. 如果我在解释天主圣神恩赐的方面再多作展开，我将远远超出我所设定的篇幅界限，那么我就不得不也要成比例地扩展这个论述，但在我看来，我关于这些恩赐所讲的这些，足以让人们了解它们的本质和品质。
This understanding will enable us properly to consider, how these gifts of the Holy Ghost were possessed by the sovereign Queen of heaven not only in an ordinarily sufficient degree, such as is commonly possessed by other saints ; but that they were in this Lady in such an excellent and privileged a degree, as would not fall to the lot of the saints, nor be proper to anyone inferior to Her in sanctity.
这种理解将使我们能够正确地思考，至尊元后如何拥有这些圣神的恩赐，不仅在平常足够的程度上，如其他圣徒通常拥有的那样；而且这些神恩在圣母身上有着如此卓越和优秀的程度，这些不会落在大多数圣徒身上，也不适合任何在圣洁方面不如她的人。
Having then understood, in what holy fear, piety, fortitude, science and counsel consist and in how far they are gifts of the Holy Ghost,let the human estimation and angelic understanding dilate, let them soar in thought to the noblest, the most excellent, the most perfect and the most divine: greater than all this, and above whatever else creatures in their entirety can conceive, will be the gifts of Mary, and the lowest of the perfections of Mary will scarcely be within reach of the highest that can enter the thoughts of man ; just as in the same manner the highest perfections of our Lady and Queen attain only in a certain sense the lowest of Christ and the Divinity.
既然理解了神圣的敬畏、孝爱、刚毅、知识和超见的神恩，这些圣神的恩赐在多么深远的程度上是圣神给予玛利亚的恩赐，就让人类的判断和天使般的理解扩展，让这些恩赐在思想上翱翔于最崇高、最优秀的，最成全和最神圣的人中：比这一切更伟大的，在他们整体所能想象的任何其他受造物之上，将是玛利亚的神恩，而人的最高的思想几乎都无法达到玛利亚的最低的完美；正如以同样的方式，我们的母后的最高成全只能在某种意义上达到基督和天主性的最低成全。
INSTRUCTION VOUCHSAFED BY MARY THE MOST HOLY QUEEN.
至圣元后玛利亚提供的指示
612. My daughter, these most noble and excellent gifts of the Holy Ghost, which thou hast come to understand, are the emanations of the Divinity communicating themselves to and transforming the holy souls: on their own part they do not admit of any limitation but only on the part of the subject upon which they act.
612. 女儿啊，你所领悟到圣神这些最崇高和卓越的恩赐，是天主性的散发，与圣洁的灵魂交流并转化成为他们的一部分；这些神恩本身没有任何限制，但仅在神恩作为的受体上（因人的軟弱会受到限制）。
If the creatures would empty their hearts of earthly love and affections, although their heart is limited, they would participate without measure in the torrent of the infinite Godhead through the inestimable gifts of the Holy Ghost. The virtues purify the creature from the ugliness and guilt of its vices, and thereby they begin to restore the disconcerted order of its faculties, which was first lost by original sin and afterwards increased by actual sins; they add beauty to the soul, strength and joy in doing good.
如果受造物愿意将内心里尘世的爱和情感清空，尽管他们的心灵是有限的，但他们会通过圣神的无价恩赐毫无限制地参与到无限天主性的洪流中。德行使受造物从邪恶的丑陋和过失中净化，从而开始恢复其混乱官能的秩序，这种秩序首先因原罪而丧失，然后因罪行而增加；德行在行善中为灵魂增添美善、力量和喜乐。
But the gifts of the Holy Ghost raise these same virtues to a sublime perfection, adornment and beauty, by which they dispose, beautify and fill the soul with graces and introduce it to the chamber of its Spouse, where it remains united with the Divinity in a spiritual bond of eternal peace.
但圣神的恩赐，将这些德行提升至崇高的完美、装饰得更美丽，这些神恩以圣神的旨意处置万物、美化和充满灵魂，并将灵魂引入净配的房间，在那里，她与天主以永恒和平的精神纽带结合。
From this most blessed condition it proceeds faithfully and truthfully to the practice of heroic virtues ; and laden with them it returns to the same source from which it issued forth, namely God himself. In his shadow it rests and is satiated, freed from the impetuous fury of the passions and their disorderly appetites. Such a happiness however is the lot of few, and only by experience can it actually be known, who does attain it.
从这个最荣福的状态开始，灵魂忠实而真心地进行英豪之德的操练；并满载着英豪之德返回到灵魂发出的同一个源头，即天主自己。在天主的荫庇下，灵魂安息并得到满足，摆脱了冲动的狂暴和无序的欲望。然而，这样的幸福只有少数人获得，且只有通过经验才能真正知道谁获得了英豪之德。
613. Take heed therefore, my dearest, and study profoundly how thou canst ascend to the height of these gifts ; for it is the will of the Lord and mine, that thou ascend higher up as a guest in the feast (Luc. 14, 10) which is prepared for thee in all the sweetness of his blessed gifts (Ps. 20, 4) and to which thou hast been invited for this very purpose by this excess of liberality.
613. 因此，亲爱的，请注意，并深入研究如何提升这些神恩的高度； 因为这是主和我的旨意，在盛宴中（路加福音 14：10–你几时被请应去坐末席，等那请你的人走来给你说：朋友，请上坐罢！那时，在你同席的众人面前，你才有光彩。）作为客人被提升到更高的地方，这是为你准备的所有真福神恩的甘饴（圣咏20：4–愿他追念你的一切祭献，愿他悦纳你的全燔祭献！）而正是出于这个目的，你被这种丰盈的慷慨所邀请。
Remember that there are only two ways to eternity : the one, which leads to eternal death by contempt of virtue and ignorance of the Divinity; the other, which leads to eternal life by the profitable knowledge of the Most High ; for this is eternal life (Jno. 17, 3), that men know the way to Him and to his Onlybegotten, whom He sent into the world.
请记住，永恒只有两种方式：一种是因蔑视德行和对天主的无知而导致永恒的死亡； 另一个，通过至高者有益的知识导向永生；（若望福音 17：3 –永生就是：认识你，唯一的真天主，和你所派遣来的耶稣基督。），人们认识通往天主父和祂的派遣到世界上的独生子的道路。
The way of death is trodden by innumerable wicked ones (Eccles. 1, 14), who are unaware of their own ignorance,presumption and insipid pride. To those, whom his mercy calls to his admirable light (1 Pet. 2,9), and whom He engenders anew as sons of light, God gives by this regeneration a new being in faith, hope and charity, making them his own and heirs of an eternal and godlike fruition. Having been made sons they are endowed with the virtues accompanying the first justification, in order that as sons of light, they may perform corresponding works of light ; and over and above they receive the gifts of the Holy Ghost.
无数恶人行走在死亡道路上（训道篇1：15 –弯曲的，不能使之正直，亏缺的，实在不可胜数。），他们不知道自己的无知、妄自尊大和乏味的骄傲。天主的仁慈召叫他们进入祂的令人钦佩的光中， (伯多禄前书 2：9 –至于你们，你们却是特选的种族，王家的司祭，圣洁的国民，属于主的民族，为叫你们宣扬那由黑暗中召叫你们，进入他奇妙之光者的荣耀。) 并且天主再造他们重新为光明之子，天主通过这种重生以信德，望德和爱德的赋予一个新人，使他们成为属于天主自己的和永生的后嗣和相似天主的成果。成为儿子后，他们被赋予了伴随首先成义而来的德行，以便作为光明之子，他们可以执行相应的光明工作； 除此之外，他们还领受了圣神的恩赐。
And just as the material sun denies its light and warmth to nothing that is capable and fit for its influence, so also the divine Wisdom, emitting its voice on the high mountains, on the royal highway and in the most hidden paths, invites and calls out to all, and hides itself or denies itself to no one (Prov. 8,1). But the foolishness of men makes them stupid and deaf, their impious malice makes them scoffers, and their unbelieving turns them away from God, whose Wisdom finds no place in the malevolent heart (Wisdom 1, 4), nor in a body subject to sin.
正如物质的太阳不拒绝赐与任何能够接受它的光和温暧的东西，让他们享有它的光和热一样，天主的智慧也是如此，在高岗、通衢大道和最隐蔽的道路上发出声音，邀请和召唤所有人，并不向任何人隐藏或否认自己（箴言 8：1－2智慧不是在呼唤，明智不是在发出她的呼声吗﹖她站在高岗上，站在通衢大道上）。 但是人的愚蠢使他们变得愚昧和耳聋，他们不敬的恶意使他们成为嘲笑者，他们不信的刚愎使他们远离天主，天主的智慧在邪恶的心中找不到位置（智慧篇1：4 因为，智慧不进入存心不良的灵魂里，也不住在一个屈服于罪恶的身体内。），也不住在屈服于罪恶的身体内。
614. Thou however, my daughter, remember thy promises, thy vocation and thy aspirations; for the tongue which lies to God, is an abominable murderer of the soul (Wisdom 1, 11, 12) : see that thou do not pursue death in the error of this life, nor draw upon thyself ruin by the work of thy hands (Cant. 2, 4), as by divine light, thou hast seen the sons of darkness do. Fear the powerful God and Lord with an humble and a well-ordered fear, and in all thy works be governed by that Master.
614. 然而，我的女儿，你要记住你的承诺、你的使命和你的抱负；因为对天主说谎的舌头是可憎的灵魂杀手（智慧篇1：11, 12–所以，你们要谨防无益的怨言，禁止口舌，别说毁谤的话；因为暗中的言语，决不会空空过去；说谎的口舌，必杀害灵魂。不要因生活堕落而自招丧亡，也不要因你们双手的作为而自取灭亡）：注意不要在今生的错误中追赶死亡，也不要因你手的工作而自我毁灭（ 雅歌 2：4 –他引我进入酒室，他插在我身上的旗帜是爱情），正如通过神圣之光，你已经看到了黑暗之子所做的。以谦卑和有序的敬畏，敬畏大能的上主和天主，并在你的所有工作中受到那位主的管理。
Make thy heart gentle, yielding and docile to discipline and works of piety. Judge of things according to the true value of virtue and vice. Animate thyself with an invincible fortitude to strive after the most arduous and exalted, and to endure the most adverse and exacting labors.By discretion choose the means for attaining to these results.
使你的心温柔，顺从并驯服纪律和虔诚的工作。根据德行和恶行的真正价值来判断事物。以不可战胜的毅力激励自己去追求最艰巨和崇高的工作，并忍受最不利和最苛刻的工作。慎重地选择实现这些结果的方法。
Give way to the force of the divine light, by which thou canst transcend all sensible things, rise to the highest knowledge of the hidden secrets of divine wisdom and distinguish between the things of the new and of the old man. Then wilt thou be made capable of partaking of this wisdom; for then thou wilt enter into the wine-cellar of thy Spouse and be inebriated with his love, and his eternal charity will be well ordered in thee.
让位给天主之光的力量，通过天主之光的力量你可以超越一切可感知的事物，上升到天主智慧隐藏秘密的最高知识，并区分新人和旧人的事物。 那么你将能够分享这种智慧；因为那时你将进入你净配的酒窖，陶醉在祂的爱中，祂永恒的慈爱将在你身上井然有序。
