《与神对话》对基本问题的阐述 英汉对照

说明：蓝色代表王季庆译本，绿色代表李继宏译本

In the beginning, that which Is is all there was, and there was nothing else.

Yet All That Is could not know itself—because All That Is is all there was, and

there was nothing else. And so, All That Is. . .was not. For in the absence of

something else, All That Is, is not.

在一开始，只有本是(Is)存在，没有任何其他的东西。然而，一切万有(All That

Is)无法认识他自己——因为一切万有是所有的一切，而没有任何其他的东西。因此，一切万有……是不在的。因为在没有其他东西的时候，一切万有也就不在。

最早的时候，宇宙只有太极，没有别的东西。然而太极当时无法认识其自身——因为太极便是一切，宇宙中没有其他东西。所以呢，太极……便是太虚。因为在浑沌的状态之中，太极就是太虚。

This is the great Is/Not Is to which mystics have referred from the beginning

of time.

这就是自古以来，神秘主义者一直提到的了不起的“在”或“不在”(Is\Not

is)。

这种重要的太极/太虚在各种神话中被用来指称时间的起源。

Now All That Is knew it was all there was—but this was not enough, for it

could only know its utter magnificence conceptually, not experientially. Yet the

experience of itself is that for which it longed, for it wanted to know what it felt

like to be so magnificent. Still, this was impossible, because the very term

"magnificent" is a relative term. All That Is could not know what it felt like to be

magnificent unless that which is not showed up. In the absence of that which is

not, that which IS, is not.

且说，一切万有知道他是那时所有的一切——但这并不够，因为他只能在观念上明白其绝对的庄严华丽，而非在经验上。然而他渴望的是经验他自己， 因为他想明白，做为这样庄严华丽的存在是什么样的感受。但是，这是不可能的，因为“庄严华丽”这字眼本身是个相对的说法。唯有他不是的什么东西显现出来，一切万有才可能明白做为“庄严华丽”的存在到底是怎样的感觉。当他不是的什么缺席时，他是的什么是不在的。

那时太极认识到它是宇宙中的一切——但这还不够，因为它对自身的伟大的认识是概念性的，不是经验性的。然而，对其自身的经验是它渴望得到的，因为

它想知道，如此伟大的感觉到底是怎么样的。尽管如此，这仍然是不可能的，因为“伟大”这个词汇恰恰是个相对的词汇。太极将无法认识伟大的感觉，除非太虚出现。在浑沌的状态之中，太极就是太虚。

The one thing that All That Is knew is that there was nothing else. And so It

could, and would, never know Itself from a reference point outside of Itself.

Such a point did not exist. Only one reference point existed, and that was the

single place within. The "Is-Not Is." The Am-Not Am.

“一切万有”唯一明白的是，那儿并没有别的东西。因为他永远无法、永远不会由外在，以他自己(？？)的一个参考点去认识他自己。因为这样的一个点并不存在。存在的唯一一个参考点就是内在的唯一一点——那“在——不在”(Is\Not

Is)、是——不是(Am\Not Am)。

太极已经认识到，宇宙中除了它，没有别的东西。所以它没办法也不可能从其外的某个参照点来认识其自身。这样的参照点并不存在。惟有一种参照点是存在的，那便是其内部的空间。那种“太极-太虚”的意识。那种“我-非我”的意识。

Still, the All of Everything chose to know Itself experientially.

但是“一切万有”仍选择要从经验上认识他自己。

太极仍然执意要经验地认识其自身。

This energy—this pure, unseen, unheard, unobserved, and therefore

unknown-by-anyone-else energy—chose to experience Itself as the utter

magnificence It was. In order to do this, It realized It would have to use a

reference point within.

这个能量——这个纯粹、不可见、不可闻、不可观察，因而不为任何别人所知的能量——想要去体验他自己本是的绝对庄严华丽。为了要这样做，他了悟自己必须用一个在内的参考点。

这种能量——这种无形、无声、无色从而无人知晓的纯粹能量——执意要通过经验来认识其自身至高无上的伟大。它明白，要达到这个目标，它必须使用内部的参照点。

It reasoned, quite correctly, that any portion of Itself would necessarily have

to be less than the whole, and that if It thus simply divided Itself into portions,

each portion, being less than the whole, could look back on the rest of Itself

and see magnificence.

他十分正确地推理，他的任何部分都必得比全体要少。只要简单地将他自己分割成许多部分，每个部分都比全体要少，就可以往回看他自己的其余部分，也就看到了庄严华丽。

它非常正确地推断出，它本身的各个部分必定小于整体，所以它只要分裂成各个部分，比整体小的每个部分便能看到其他部分，从而看到它的伟大。

And so All That Is divided Itself—becoming, in one glorious moment, that

which is this, and that which is that. For the first time, this and that existed,

quite apart from each other. And still, both existed simultaneously. As did all

that was neither.

因此， “一切万有”分割他自己——在一个光荣的瞬间，他变成了这个及那个。这个和那个头一回彼此分开的存在。但两者仍然是同时存在，两者皆非的所有其他一切也一样同时存在。

所以太极自我分裂——在那辉煌的时刻，变成了阴和阳（亦即此和彼）。阴和阳第一次出现了，彼此分离。然而它们又同时存在。并存的还有非阴非阳。

Thus, three elements suddenly existed: that which is here. That which is

there. And that which is neither here nor there—but which must exist for here

and there to exist.

因此，有三个成分突然存在了：在这儿的东西。在那儿的东西。以及既不在这儿也不在那儿的东西——为了要这儿和那儿存在而必须存在的东西。

三种要素因而突然出现：第一种是阴。第二种是阳。第三种是非阴非阳——但它是阴和阳存在的必要条件。

It is the nothing which holds the everything. It is the non-space which holds

the space. It is the all which holds the parts.

是“无”(the nothing)支持着“有”(everything)。是“非空间”支持着“空间”。是“全体”支持着“部分”。

太极便是生有之无，生实之虚，生小之大。

Now this nothing which holds the everything is what some people call God.

Yet that is not accurate, either, for it suggests that there is something God is

not— namely, everything that is not "nothing." But I am All Things—seen and

unseen—so this description of Me as the Great Unseen—the No-Thing, or the

Space Between, an essentially Eastern mystical definition of God, is no more

accurate than the essentially Western practical description of God as all that is

seen. Those who believe that God is All That Is and All That Is Not, are those

whose understanding is correct.

且说，这个支持着每件东西的“无”，是有些人称为的“神”。然而，这是不正确的，因为它也暗示了有些不是“神”的东西——也就是说一切非“无”的东西。但我是一切东西(All Things)——可见与不可见的——所以描写我为伟大的不可见——“无”(No-Thing)或“空”(the Space Between)，在本质上就是东方神秘主意对“神”的一个定义，并不比本质上西方对“神”的实际定义为“所有可见的”更为正确。那些相信“神是一切有及一切无”的人，才是那些有正确了解的人。