THE NINTH AND TENTH COMMANDMENTS : "Thou shalt not covet thy neighbour's house: neithershalt thou desire his wife, nor his servant, nor his hand-maid, nor his ox, nor his ass, nor anything thatis his."
第九第十诫命：不可贪你近人的房舍。不可贪恋你近人的妻子、仆人、婢女、牛驴及你近人的一切。
Importance Of Instruction On These Two Commandments
本两条诫命训导的重要性
It is to be observed, in the first place, that these two precepts, which were delivered last in order, furnish ageneral principle for the observance of all the rest. What is commanded in these two amounts to this, that if wewish to observe the preceding precepts of the law, we must be particularly careful not to covet. For he who doesnot covet, being content with what he has, will not desire what belongs to others, but will rejoice in theirprosperity, will give glory to the immortal God, will render Him boundless thanks, and will observe theSabbath, that is, will enjoy perpetual repose, and will respect his superiors. In fine, he will injure no man inword or deed or otherwise; for the root of all evil is concupiscence, which hurries its unhappy victims into everyspecies of crime and wickedness. Keeping these considerations in mind, the pastor should be more diligent inexplaining this Commandment, and the faithful more ready to hear (his instruction).
首先要解释，按顺序的最后两条诫命，提供了遵守其他诫命的一般性原则。包含在最后两条诫命的内容，如果我们愿意遵守之前的诫命，那么我们一定要特别注意不要贪情妄想。因为一个不贪情妄想的人，会满足他们现有的富足，给不朽的天主以荣耀和无尽的感激，遵守安息日，享受永恒的长眠，尊敬长上。他不用言行伤害任何人。因为一切邪恶的根就是贪欲，贪欲驱动可怜的受害者投身于各种犯罪和邪恶之事。要把这些思量记在脑中，牧者在解释本诫命时要更加勤勉，信友要更做好准备听牧者的教导。
Why These Two Commandments Are Explained Here Together
为什么两条诫命放在一起解释
We have united these two Commandments because, since their subject-matter is similar, they may be treatedtogether. However, the pastor may explain them either together or separately, according as he may deem it moreeffective for his exhortations and admonitions. If, however, he has undertaken the exposition of the Decalogue,he should point out in what these two Commandments are dissimilar; how one covetousness differs fromanother -- a difference noticed by St. Augustine, in his book of Questions on Exodus. The one covetousnesslooks only to utility and interest, the other to unlawful desire and criminal pleasure. He, for instance, who covetsa field or house, pursues profit rather than pleasure, while he who covets another man's wife yields to a desire ofpleasure, not of profit.
我们把这两条诫命放在一起是因为，他们的议题是相似的，可以同时处理。然而，牧者可以根据传教的需要，对两条诫命一起解释，也可以分开解释。如果他正在阐述十诫，他就应该指出，这两条诫命的不同之处，即两条诫命所指的贪恋之情的不同。圣奥斯定在《论出谷纪的问题》一书中对两者做了区别。一个贪情仅寻求效用和利益，另一个则寻求非法的渴望和罪恶的快感。例如，贪恋田地与房产，追求利润而不是快感，而贪恋他人妻子的则追求快感而非利益。
Necessity Of Promulgating These Two Commandments
宣告这两条诫命的必要性
The promulgation of these two Commandments was necessary for two reasons. The first is to explain the sixthand seventh Commandments. Reason alone shows that to prohibit adultery is also to prohibit the desire ofanother man's wife, because, were the desire lawful, its indulgence must be so too; nevertheless, many of theJews, blinded by sin, could not be induced to believe that such desires were prohibited by God. Nay, even afterthe Law had been promulgated and become known, many who professed themselves its interpreters, continuedin the same error, as we learn from these words of our Lord recorded in St. Matthew: You have heard that it wassaid to them of old: "Thou shalt not commit adultery," but I say to you, etc.
有两个原因宣告这两条诫命。第一个是解释第六和第七诫命。靠理性就能推导出，禁止奸淫也包括对他人妻子的贪恋，因为如果这贪恋是合法的，那么满足这贪恋也必须是合法的。然而，许多犹太人被罪所盲目，不接受劝告说这贪恋也被天主禁止。甚至在本诫命被天主宣告后，许多号称自己是释法者的，依然陷入在之前的错误中，就像我主在玛窦福音中说：你们一向听说过：『不可奸淫！』我却对你们说，等等（玛窦5:28）。
The second reason (for the promulgation) of these two Commandments is that they distinctly and in expressterms prohibit some things of which the sixth and seventh Commandments do not contain an explicitprohibition. The seventh Commandment, for instance, forbids an unjust desire or endeavour to take whatbelongs to another; but this Commandment further prohibits even to covet it in any way, even though it could beacquired justly and lawfully, if we foresee that by such acquisition our neighbour would suffer some loss.
天主公开宣布这两条诫命的第二个原因是，这两条诫命包含了在第六第七诫里没有特别明确的禁令。比如第七诫命禁止对属于他人的东西有不正义的贪情，但是本诫命进一步的禁止甚至不能有非分之想，哪怕能正当的和合法的获取时，如果我们预见到这种获取会使我们的邻人遭受到某种损失。
These Two Commandments Teach God's Love For Us And Our Need Of Him
这两条诫命教导了天主对我们的爱，以及我们对天主的需要
But before we come to the exposition of the Commandments, the faithful are first to be informed that by thislaw we are taught not only to restrain our inordinate desires, but also to know the boundless love of Godtowards us.
在我们接下来解释本两条诫命之前，信友要首先知道，通过法律我们不仅要约束过度的贪情，还要知道天主对我们无穷的爱。
By the preceding Commandments God had, as it were, fenced us round with safeguards, securing us and oursagainst injury of every sort; but by the addition of these two Commandments, He intended chiefly to provideagainst the injuries which we might inflict on ourselves by the indulgence of inordinate desires, as would easilyhappen were we at liberty to covet all things indiscriminately. By this law then, which forbids to covet, God hasblunted in some degree the keenness of desire, which excites to every kind of evil, so that by reason of Hiscommand these desires are to some extent diminished, and we ourselves, freed from the annoying importunityof the passions, are enabled to devote more time to the performance of the numerous and important duties ofpiety and religion which we owe to God.
在之前的诫命中，天主给我们设置了安全护栏，保护我们不受伤害；但是在最后的这两条诫命，祂意图提供给我们保护，免受我们自己沉溺于过度的贪欲的伤害，因为我们很容易就不加分辨的贪恋所有的事情。借助这两条禁止贪恋的法律，天主钝化了贪欲的敏感度，这贪欲能激起各种邪恶。所以祂下诫命的原因就是在某种程度上降低这些贪欲，我们自己就能从激情造成的恼人反复纠缠中释放出来，能奉献更多的时间在我们欠天主的许多和重要的信仰虔信的职责上。
Nor is this the only lesson of instruction which we derive from these Commandments. They also teach us thatthe divine law is to be observed not only by the external performance of duties, but also by the internalconcurrence of the heart. Between divine and human laws, then, there is this difference, that human laws arefulfilled by an external compliance alone, whereas the laws of God, since He reads the heart, require purity ofheart, sincere and undefiled integrity of soul.
除此之外，我们还可以从这两条诫命中推导出来其他教导，即遵守神圣法律不仅要通过履行外在职责，也要经过内心的认同。在神圣法律和人类法律之间，是有差别的，人类法律只要满全了外在服从就就行，然而天主的法律却不同，因为天主祂能读心，要求心底纯洁，灵魂的真诚和诚实无玷。
The law of God, therefore, is a sort of mirror, in which we behold the corruption of our own nature; and hencethese words of the Apostle: I had not known concupiscence, if the law did not say: "Thou shalt not covet." 'Concupiscence, which is the fuel of sin, and which originated in sin, is always inherent in our fallen nature;from it we know that we are born in sin, and, therefore, do we humbly fly for assistance to Him, who alone canefface the stains of sin.
天主的法律因此是一种镜子，我们能看到其中我们内在本质的败坏。因此宗徒说：如果不是法律说：「不可贪恋！」我就不知道什么是贪情（罗马7:7）。贪情是罪的燃料，从罪中产生，永远的固有在我们堕落的本性中。从有贪情，我们知道我们出生于罪恶，因此，我们谦逊的寻求天主的帮助，只有祂才能擦除罪的污渍。
Two Parts Of These Commandments
诫命的两个部分
In common with the other Commandments, however, these two are partly mandatory, partly prohibitory.
与其他诫命相同，分为强制的，和禁令的两个部分。
Negative Part
禁令部分
"Thou Shalt Not Covet"
汝不可贪恋
With regard to the prohibitory part, the pastor should explain what sort of concupiscence is prohibited by thislaw, lest some may think that which is not sinful to be sinful.
关于禁令部分，牧者应该解释
What Sort Of Concupiscence Is Not Forbidden
哪种贪情是不被禁止的
Such is the concupiscence of the spirit against the flesh; Or that which David so earnestly desired, namely, tolong after the justifications of God at all times.
就是用精神对抗肉体的贪情；如达味渴望的那种，就是说，对天主复义的无时无刻的渴望。
Concupiscence, then, is a certain commotion and impulse of the soul, urging men to the desire of pleasures,which they do not actually enjoy. As the other propensities of the soul are not always sinful, neither is theimpulse of concupiscence always vicious. It is not, for instance, sinful to desire food and drink; when cold, towish for warmth; when warm, to wish to become cool. This lawful species of concupiscence was implanted inus by the Author of nature; but in consequence of the sin of our first parents it passed the limits prescribed bynature and became so depraved that it frequently excites to the desire of those things which conflict with thespirit and reason.
贪情是灵魂的一种确定的骚动和冲动，驱使人们对快乐的渴望，但是这快乐并非是真正的享受。灵魂的其他倾向并不都是有罪的，贪情的冲动也不全都是邪恶的。例如，对食物饮品的渴望是无罪的；或者寒冷时渴望温暖；炎热时渴望凉爽等。贪情中的这些合法部分是大自然的创造者植栽于我们的。但是我们的元祖父母犯罪的后果，造成了贪情超过了自然的限定程度，变得如此败坏，以至于这贪情经常渴望那些对精神和理性造成冲突的事物。
However, if well regulated, and kept within proper bounds, it is often still the source of no slight advantage. Inthe first place, it leads us to supplicate God continually, and humbly to beg of Him those things which we mostearnestly desire. Prayer is the interpreter of our wishes; and if this lawful concupiscence did not exist within us,prayer would be far less frequent in the Church of God. It also makes us esteem the gifts of God more highly;for the more eagerly we desire anything, the dearer and more pleasing will be its possession to us. Finally, thegratification which we receive from the acquisition of the desired object increases the devotion of our gratitudeto God.
然而，如果能很好的管理，并控制在合理的范围内，贪情就会成为许多益处之源。首先，能使我们持续的祈求天主，谦卑的求祂我们最恳切的渴望。祈祷就是我们愿望的解释者；如果我们内不存在合法的贪情，那么祈祷就不会频繁的出现天主的教会内。贪情也能让我们更珍惜更尊重天主的礼物。因为，我们越渴望得到，我们得到以后就会越珍惜越喜爱。最后，我们愿望得到了满足，我们就会更虔诚的感谢天主。
If then it is sometimes lawful to covet, it must be conceded that not every species of concupiscence is forbidden.
如果有时候存在合法的妄想贪恋，就必须认为，并非每种贪情都是禁止的。
St. Paul, it is true, says that concupiscence is sin; but his words are to be understood in the same sense as thoseof Moses, whom he cites, as the Apostle himself declares when, in his Epistle to the Galatians he calls it theconcupiscence of the flesh for he says: Walk in the spirit, and you shall not fulfil the lusts of the flesh.
圣保禄宗徒的确说过，贪情是罪；但是理解这句话与理解梅瑟说的是一样的，宗徒在给迦拉达教会的书信中，论到了本性的贪情，说：你们若随圣神的引导行事，就决不会去满足本性的私欲（迦拉达5:16）。
Hence that natural, well-regulated concupiscence which does not go beyond its proper limits, is not prohibited;still less do these Commandments forbid that spiritual desire of the virtuous mind, which prompts us to long forthose things that war against the flesh, for the Sacred Scriptures themselves exhort us to such a desire: Covet yemy words, Come over to me all ye that desire me.
因此，自然的，良好有序的贪情不超过其合理的限度，是不被禁止的；诫命更不会禁止对美德的精神渴求，这渴求能帮助我们对抗肉身欲求，因为圣经教导我们追求这种精神渴求：珍爱我的话，如此，你们必深受教益（智慧篇6:11）。凡渴望我的，请到我这里来（德训篇24:26）。
What Sort Of Concupiscence Is Here Prohibited
什么样的贪情被禁止
It is not, then, the mere power of desire, which can move either to a good or a bad object that is prohibited bythese Commandments; it is the indulgence of evil desire, which is called the concupiscence of the flesh, and thefuel of sin, and which when accompanied by the consent of the will, is always sinful. Therefore only thatcovetousness is forbidden which the Apostle calls the concupiscence of the flesh, that is to say, those motions ofdesire which are contrary to the dictates of reason and outstep the limits prescribed by God.
本两条诫命并非禁止欲望的能力，这能力可以驱使人向好或者向坏；而是禁止沉溺于邪恶的欲望，被称为肉身的贪欲和罪之燃料，由意志所同意，这是有罪的。因此，只有对那种宗徒称为本性私欲的贪恋才被禁止，就是指那些反对理性的控制，超过天主设立界限的贪欲。
Two Kinds Of Sinful Concupiscence
两种有罪的贪情
This kind of covetousness is condemned, either because it desires what is evil, such as adultery, drunkenness,murder, and such heinous crimes, of which the Apostle says: Let us not covet evil things, as they also coveted;or because, although the objects may not be bad in themselves, yet there is some other reason which makes itwrong to desire them, as when, for instance, God or His Church prohibit their possession; for it is not permittedus to desire these things which it is altogether unlawful to possess. Such were, in the Old Law, the gold andsilver from which idols were made, and which the Lord in Deuteronomy forbade anyone to covetAnother reason why this sort of vicious desire is condemned is that it has for its object that which belongs toanother, such as a house, maid-servant, field, wife, ox, ass and many other things, all of which the law of Godforbids us to covet, simply because they belong to another. The desire of such things, when consented to, iscriminal, and is numbered among the most grievous sins. For sin is committed the moment the soul, yielding tothe impulse of corrupt desires, is pleased with evil things, and either consents to, or does not resist them, as St.James, pointing out the beginning and progress of sin, teaches when he says: Every man is tempted by his ownconcupiscence, being drawn away and allured; then, when concupiscence hath conceived, it bringeth forth sin;but sin, when it is completed, begetteth death.
有两种贪情是被谴责的，不仅因为所贪求的是邪恶，如奸淫，酗酒，谋杀等十恶不赦的罪行，宗徒论说:我们也不可淫乱，就如他们中有些人淫乱过（格前10:8）；还因为，尽管所贪求的目标本身并不坏，但是由于其他原因造成的错误，例如，天主或教会禁止占有时，因为不允许我们渴望那些完全不合法的占有。比如在旧约中，来自制造偶像的金银，如在申命纪中上主禁止的。谴责这种可恶的贪情还有一个原因是，其贪求的目标是属于他人的东西，如房子，仆人，田地，妻子，牛驴等。天主的法律禁止我们贪求的原因很简单，属于他人。如果出于意愿的认同，对这些东西的贪恋是有罪的，别列入最严重的罪行之中。因为，罪的实施，就在灵魂屈服于败坏的冲动那一瞬间，即对邪恶的事物产生愉悦，并且认同，或者不拒绝。如同圣雅各伯在指出罪的开始和发展时，说：每个人受诱惑，都是为自己的私欲所勾引，所饵诱；然后，私欲怀孕，便产生罪恶；罪恶完成之后，遂生出死亡来（雅各伯1:14）。
When, therefore, the Law says: Thou shalt not covet, it means that we are not to desire those things whichbelong to others. A thirst for what belongs to others is intense and insatiable; for it is written: A covetous manshall not be satisfied with money; and of such a one Isaias says: Woe to you that join house to house, and layfield to field.
因此，当法律说：汝不可妄想。意思是说，我们不能渴望那些属于别人的东西。渴望得到别人的东西是强烈并无法满足的；因为经上说：贪求的，钱不能使他满足（训道篇5:10）；依撒意亚先知论说：祸哉，你们这些使房屋毗连房屋，田地接连田地（依5:8）。
The Various Objects We Are Forbidden To Covet
禁止我们妄想的各种目标
But a distinct explanation of each of the words (in which this Commandment is expressed) will make it easier tounderstand the deformity and grievousness of this sin.
对本诫命字词的逐一解释，就能使人更容易理解这个罪的畸形和严重性。
Thy Neighbour’s House
邻人的房屋
The pastor, therefore, should teach that by the word house is to be understood not only the habitation in whichwe dwell, but all our property, as we know from the usage and custom of the sacred writers. Thus when it issaid in Exodus that the Lord built houses for the midwives, the meaning is that He improved their condition andmeans.
牧者应教导，此处房屋不能仅仅被理解为我们居住的场所，而且所有的财产，这是我们从圣经里的用法和习惯中所知道的。因此，出谷纪说，上主为接生婆建造房屋，这意思是说祂改善了她们的生活条件和财务状况。
From this interpretation, therefore, we perceive, that we are forbidden to indulge an eager desire of riches, or toenvy others their wealth, or power, or rank; but, on the contrary, we are directed to be content with our owncondition, whether it be high or low. Furthermore, it is forbidden to desire the glory of others since glory also iscomprised under the word house.
从这个解释，我们理解，禁止陷入对财产的渴望中，或者嫉妒他人的财富、权力和地位；但是，相反的是，我们要满足于我们的现状，无论高低。进一步的，禁止渴望他人的荣耀，在这里荣耀由房屋这个词构成。
"Nor His Ox, Nor His Ass'
也不可贪恋他的牛驴
The words that follow, nor his ox, nor his ass, teach us that not only is it unlawful to desire things of greatervalue, such as a house, rank, glory, because they belong to others; but also things of little value, whatever theymay be, animate or inanimate.
接下来的“也不可贪恋他的牛驴”，教导我们，不仅不许贪妄他人的较大价值的东西，如房屋、地位，荣耀；就连小价值的东西也不可，无论是有生命的还是无生命的。
"Nor His Servant
也不可贪恋他的仆人
The words, nor his servant, come next, and include captives as well as other slaves whom it is no more lawful tocovet than the other property of our neighbour. With regard to the free who serve voluntarily either for wages,or out of affection or respect, it is unlawful, by words, or hopes, or promises, or rewards to bribe or solicit them,under any pretext whatever, to leave those to whose service they have freely engaged themselves; nay more, if,before the period of their contract has expired, they leave their employers, they are to be admonished, on theauthority of this Commandment, to return to them by all means.
他的仆人包括俘虏和奴隶，与邻人的财产一样，也不可妄想得到。对于服务邻人的志愿者和雇工，在他们的服务合约到期之前，不能用任何的借口，用许诺，言语，希望，报酬，贿赂或恳求他们离开。牧者应教导要用任何办法归还他们。
"Thy Neighbour's"
你的邻人的
The word neighbour is mentioned in this Commandment to mark the wickedness of those who habitually covetthe lands, houses and the like, which lie in their immediate vicinity; for neighbourhood, which should make forfriendship, is transformed by covetousness from a source of love into a cause of hatred.
本诫命中所指的“近人的”，是指紧挨着的邻居；因为邻里乡亲应该建立友谊，但却被贪妄变成憎恨。
Goods For Sale Not Included Under This Prohibition
待售货物不包括在本禁令中
But this Commandment is by no means transgressed by those who desire to purchase or have actuallypurchased, at a fair price, from a neighbour, the goods which he has for sale. Instead of doing him an injury,they, on the contrary, very much assist their neighbour, because to him the money will be much moreconvenient and useful than the goods he sells.
但是邻居之间意愿或已经达成相互公平购买交易，无论如何也不违反本诫命。这交易不仅不是伤害，反而是相互帮助。因为对他而言，这钱比所售之货物更方便和有用。
"His Wife"
他的妻子
The Commandment which forbids us to covet the goods of our neighbour, is followed by another, which forbidsus to covet our neighbour’s wife -- a law that prohibits not only the adulterer's criminal desire of his neighbour’swife, but even the wish to marry her. For of old when a bill of divorce was permitted, it might easily happen,that she who was put away by one husband might be married to another. But the Lord forbade the desire ofanother's wife lest husbands might be induced to abandon their wives, or wives conduct themselves with suchbad temper towards their husbands as to make it necessary to send them away.
紧跟着禁止我们贪妄邻居的财物这条诫命的，是禁止我们贪妄邻人的妻子。这禁令不仅禁止对邻人妻子的奸淫渴望，也禁止结婚的想法。因为在旧法律允许休书的时候，这情况很容易发生，被丈夫休掉的妇人有可能被他人娶走。但是上主禁止对他人妻子的贪妄，以免丈夫们被唆使抛弃妻子们，或者妻子对丈夫使坏脾气期望自己被撵走。
But now this sin is more grievous because the wife, although separated from her husband, cannot be taken inmarriage by another until the husband's death. He, therefore, who covets another man's wife will easily fall fromthis into another desire, for he will wish either the death of the husband or the commission of adultery.
由于妻子尽管与丈夫分开住，但是不能与其他人结婚，除非丈夫死亡。所以那贪妄他人妻子的，就很轻易的陷入了新一个贪妄，即希望丈夫死亡或者与他妻子行奸淫。
The same principle holds good with regard to women who have been betrothed to another. To covet them is alsounlawful; and whoever strives to break their engagement violates one of the most holy of promises.
同样的原则，贪妄已经订婚的妇人也是一样的犯罪，试图拆散他们的订婚的人就违反了最神圣的承诺。
And if to covet the wedded wife of another is entirely unlawful, it is on no account right to desire in- marriagethe virgin who is consecrated to religion and to the service of God. But should anyone desire in marriage amarried woman whom he thinks to be single, and whom he would not wish to marry if he knew she had ahusband living, certainly he does not violate this Commandment. Pharaoh and Abimelech, as the Scriptureinforms us, were betrayed into this error; they wished to marry Sarah, supposing her to be unmarried, and to bethe sister, not the wife of Abraham.
贪妄已婚妇人是全然非法，没有任何权利贪妄与已经领了修道誓愿的童贞女结婚。但是在不知道对方已婚且丈夫尚在，若知道则无意愿结婚，如果表达结婚意愿则当然不违反本诫命。圣经中，法郎和革辣尔王阿彼默肋客都曾犯此错误，他们想娶撒拉，以为她是未婚，是亚巴郎的妹妹而非妻子。
Positive Part
肯定的部分
Detachment From Riches Enjoined
命令我们远离财富
In order to make known the remedies calculated to overcome the vice of covetousness, the pastor should explainthe positive part of the Commandment, which consists in this, that if riches abound, we set not our hearts uponthem, that we be prepared to sacrifice them for the sake of piety and religion, that we contribute cheerfullytowards the relief of the poor, and that, if we ourselves are poor, we bear our poverty with patience and joy.
如何治疗贪欲，牧者应解释本诫命的肯定部分，如果我们的财富很丰富，但不把心放在财富上，为了虔诚和信仰时刻准备牺牲这些财富，且愉快的把财富捐给穷人；如果我们很穷，我们就耐心和欢乐的忍受贫穷。
And, indeed, if we are generous with our own goods, we shall extinguish (in our own hearts) the desire of whatbelongs to another.
实际上，如果我们对我们的财富很慷慨，我们在内心就断绝了对他人财富的渴望。
Concerning the praises of poverty and the contempt of riches, the pastor will find little difficulty in collectingabundant matter for the instruction of the faithful from the Sacred Scriptures and the works of the Fathers.
关于赞美贫穷和蔑视财富，牧者可以毫不费力的在圣经中和圣父的著作中找到大量的相关材料来教导信友。
The Desire Of Heavenly And Spiritual Things Enjoined
命令我们追求天堂性和精神性事物
Likewise this Commandment requires us to desire, with all the ardour and all the earnestness of our souls, theconsummation, not of our own wishes, but of the holy will of God, as it is expressed in the Lord's Prayer. Nowit is His will that we be made eminent in holiness; that we preserve our souls pure and undefiled; that wepractice those duties of mind and spirit which are opposed to sensuality; that we subdue our unruly appetites,and enter, under the guidance of reason and of the spirit, upon a virtuous course of life; and finally that we holdunder restraint those senses in particular which supply matter to the passions.
类似的，本诫命要求我们灵魂用全力和最诚挚的渴望来追求天国，这不是我们自己的愿望，而是天主的愿望，就像在天主经里说的。是天主愿望我们光荣成圣，即我们保护我们的灵魂纯洁和无染；即我们履行思想和精神的对抗感官的职责；即我们降伏我们难以控制的生理欲望，服从理性和精神的指导，度过有德行的生活；即我们最后约束住能燃起激情的感觉。
Thoughts which Help one to Keep these Commandments
能帮助我们守住本诫命的一些想法
In order to extinguish the fire of passion, it will be found most efficacious to place before our eyes the evilconsequences of its indulgence.
为了扑灭激情的火焰，最有效的办法是把沉溺在邪恶中的后果放在我们的眼前。
Among those evils the first is that by obedience to the impulse of passion, sin gains uncontrolled sway over thesoul; hence the Apostle warns us: Let not sin, therefore, reign in your mortal body, so as to obey the luststhereof. Just as resistance to the passions destroys the power of sin, so indulgence of the passions expels Godfrom His kingdom and introduces sin in His place.
在这些邪恶中，第一位的就是服从激情的冲动，罪恶造成了灵魂的不受控制的倾斜；因此宗徒警告我们：所以不要让罪恶在你们必死的身体上为王，致令你们顺从它的情欲（罗马书6:12）。抵制激情就能摧毁罪的能力，沉溺在激情中却能把天主从祂的王国中驱赶出去，而把罪恶领进属于祂的地方。
Again, concupiscence, as St. James teaches, is the source from which flows very sin. Likewise St. John says:All that is in the world is the concupiscence of the mesh, the concupiscence of the eyes, and the pride of life.
第二位的，如同圣雅各伯教导我们，贪情是一切罪的源泉。圣若望也说过：原来世界上的一切：肉身的贪欲，眼目的贪欲，以及人生的骄奢，都不是出于父，而是出于世界（若望一书2:16）。
A third evil of sensuality is that it darkens the understanding. Blinded by passion man comes to regard whateverhe desires as lawful and even laudable.
肉欲的第三邪恶，就是对理解力的败坏。被激情致盲的人，认为只要是他渴望的，就是合法的，甚至是值得称赞的。
Finally, concupiscence stifles the seed of the divine word, sown in our souls by God, the great husband man.
最后，贪情扼杀天主话语的种子，这种子由天主，人类的伟大丈夫，撒播在我们的灵魂里。
Some, it is written in St. Mark, are sown among thorns; these are they who hear the word, and the cares of theworld, and the deceitfulness of riches, and the lust after other things, entering in, choke the word, and it is madefruitless.
圣马尔谷写道，还有那撒在荆棘中的，是指人听了这「话」后，世俗的焦虑，财富的迷惑，以及其他的贪欲进来，把「话」蒙住了，结不出果实（马尔谷4:19）。
Chief Ways in which These two Commandments are Violated
违反本两条诫命的最主要的方式
They who, more than others, are the slaves of concupiscence, the pastor should exhort with greater earnestnessto observe this Commandment. Such are the following: those who are addicted to improper amusements, or whoare immoderately given to recreation; merchants, who wish for scarcity, and who cannot bear that other buyersor sellers hinder them from selling at a higher or buying at a lower rate; those who wish to see their neighbourreduced to want in order that they themselves may profit in buying or selling; soldiers who thirst for war, inorder to enrich themselves with plunder; physicians, who wish for the spread of disease; lawyers, who areanxious for a great number of-cases and litigations; and artisans who, through greed for gain, wish for a scarcityof the necessaries of life in order that they may increase their profits.
比起其他，牧者更应对那些称为肉欲的奴隶的人格外诚恳的训导，以遵守本诫命。比如：沉溺于不恰当娱乐的，或者以不端正行为消遣的；囤积居奇的商人，以及不能容忍其他人阻碍自己卖高价或低价进货的；或者希望看到自己的邻居陷入短缺，以便他们自己能够谋求利润的；渴望战争的士兵们，盼望获取战利品发财的；医生希望疾病传播的；律师渴望冲突和更多案子的；手艺人希望生活必需品的稀缺以赚取利润的。
They too, sin gravely against this Commandment, who, because they are envious of the praise and glory won byothers, strive to tarnish in some degree their fame, particularly if they themselves are idle and worthlesscharacters; for fame and glory are the reward of virtue and industry, not of indolence and laziness.
还有一类人也严重的违反了本诫命，那些对别人的光荣和赞扬感到嫉妒，试图中伤他们的声誉，特别是他们自己整日无所事事，游手好闲的。因为光荣和名誉是美德和勤劳的回报，而不是懒惰和懒散的回报。
