A NEW LIFE DAWNS FOR NEKHLUDOFF.
涅赫鲁多夫的新生活开始了。

Nekhludoff did not go to bed, but went up and down his room for a long time. —
涅赫鲁多夫没有上床睡觉，而是在房间里来回走动了很长时间。 —

His business with Katusha was at an end. He was not wanted, and this made him sad and ashamed. —
他与卡秋莎的事情已经结束了。他不被需要，这让他感到悲伤和羞愧。 —

His other business was not only unfinished, but troubled him more than ever and demanded his activity. —
他的另一项事业不仅没有完成，而且比以往任何时候都困扰着他，需要他的活动。 —

All this horrible evil that he had seen and learned to know lately, and especially to-day in that awful prison, this evil, which had killed that dear Kryltzoff, ruled and was triumphant, and he could foreseen possibility of conquering or even knowing how to conquer it. —
他最近看到和了解到的那些可怕的邪恶，特别是今天在那可怕的监狱里看到的那些邪恶，夺去了心爱的克里尔佐夫的生命，支配并获得了胜利，他能预见到征服甚至了解如何征服的可能性。 —

Those hundreds and thousands of degraded human beings locked up in the noisome prisons by indifferent generals, procureurs, inspectors, rose up in his imagination; —
被漠不关心的将军、检察官和检查员关押在肮脏的监狱里的数百甚至数千名堕落的人类在他的想象中站了起来； —

he remembered the strange, free old man accusing the officials, and therefore considered mad, and among the corpses the beautiful, waxen face of Kryltzoff, who had died in anger. —
他记起了那位奇怪而自由的老人在控告官员，因此被认为是疯了，以及在尸体中那位愤怒而美丽的克里尔佐夫的蜡像一样的脸孔。 —

And again the question as to whether he was mad or those who considered they were in their right minds while they committed all these deeds stood before him with renewed force and demanded an answer.
他再次思考，他是疯了呢，还是那些认为自己在明智的状态下却实施了所有这些行为的人是疯了，这个问题以全新的力量站在他面前，要求一个答案。

Tired of pacing up and down, tired of thinking, he sat down on the sofa near the lamp and mechanically opened the Testament which the Englishman had given him as a remembrance, and which he had thrown on the table when he emptied his pockets on coming in.
已经厌倦了来回踱步，厌倦了思考，他在灯下的沙发上坐了下来，机械地打开了英国人送给他作为纪念的《新约》，他进门时把口袋里的东西倾倒在桌子上时随意扔在了桌子上。

“It is said one can find an answer to everything here,” he thought, and opened the Testament at random and began reading Matt. xviii. —
“据说这里面可以找到一切的答案，”他想到，随意翻开《新约》，开始读马太福音第十八章。 —

1-4: “In that hour came the disciples unto Jesus, saying, Who then is greatest in the Kingdom of Heaven? —
1-4：“其时门徒进前来，问耶稣说：天国里谁是最大的呢？ —

And He called to Him a little child, and set him in the midst of them, and said, Verily I say unto you, Except ye turn and become as little children, ye shall in nowise enter into the Kingdom of Heaven. —
耶稣便叫一个小孩子来，使他站在他们中间，并说：我实在告诉你们，你们若不回转，变成像小孩子一样，断不得进天国。 —

Whosoever therefore shall humble himself as this little child the same is the greatest in the Kingdom of Heaven.”
所以，凡自己谦卑像这小孩子的，他在天国里就是最大的。”

“Yes, yes, that is true,” he said, remembering that he had known the peace and joy of life only when he had humbled himself.
“是的，是的，这是真实的，”他说道，记起只有当他谦卑时才知道生命的平和与喜悦。

“And whosoever shall receive one such little child in My name receiveth Me, but whoso shall cause one of these little ones to stumble, it is more profitable for him that a great millstone should be hanged about his neck and that he should be sunk in the depths of the sea.” —
“凡因我的名接待一个这样小孩子的，就是接待我； —

(Matt. xviii. 5, 6.)
但凡使这信我的一个小子跌倒的，倒不如把大磨石拴在这人的脖子上，丢在海里。”(马太福音十八章 5、6节)

“What is this for, ‘Whosoever shall receive?’ Receive where? And what does ‘in my name’ mean?” —
“这是什么意思，‘凡因我的名接待’？在哪里接待？‘接待’又意味着什么？” —

he asked, feeling that these words did not tell him anything. —
他问道，感觉到这些话并没有告诉他任何东西。 —

“And why ‘the millstone round his neck and the depths of the sea?’ No, that is not it: —
“为什么 ‘在他颈上加上一个磨石，丢在海的深处?’ 不，那不是; —

it is not clear,” and he remembered how more than once in his life he had taken to reading the Gospels, and how want of clearness in these passages had repulsed him. —
“这并不清楚,” 他记得自己生命中不止一次地读过福音书，而这些段落的不清楚性曾经让他望而却步。 —

He went on to read the seventh, eighth, ninth, and tenth verses about the occasions of stumbling, and that they must come, and about punishment by casting men into hell fire, and some kind of angels who see the face of the Father in Heaven. —
他继续阅读关于使人绊倒的场合，以及它们必然发生，以及通过将人投入地狱之火来处罚，以及一种能看见天父面目的天使。 —

“What a pity that this is so incoherent,” he thought, “yet one feels that there is something good in it.”
“真可惜这里这么不连贯,” 他想，”然而你能感受到其中有一些好的东西。”

“For the Son of Man came to save that which was lost,” he continued to read.
“因为人子来了，要拯救丧亡的人,” 他继续阅读。

“How think ye? If any man have a hundred sheep and one of them go astray, doth he not leave the ninety and nine and go into the mountains and seek that which goeth astray? —
“你们以为怎么样? 若一个人有一百只羊，其中一只走迷了路，他岂不撇下那九十九只在山上，去找那迷路的吗? —

And if so be that he find it, verily I say unto you, he rejoiceth over it more than over the ninety and nine which have not gone astray.
宴会他找着了，我实在告诉你，他为这只迷路的，比为那没有迷路的九十九只更欢喜。”

“Even so it is not the will of your Father which is in Heaven that one of these little ones should perish.”
“然而在天上的父的意旨并不是让这些小孩中的一个灭亡。”

“Yes, it is not the will of the Father that they should perish, and here they are perishing by hundreds and thousands. —
“是的，天父的意志并非让他们灭亡，但这里却有数百上千人正在失去生命。” —

And there is no possibility of saving them,” he thought.
“而且没有办法拯救他们,” 他想到。

“Then came Peter and said to him, How oft shall my brother offend me and I forgive him? —
“彼得来对他说，我兄弟得罪我，我当饶恕他几次呢？直到七次吗？耶稣对他说，不是到七次，乃是到七十个七次。 —

Until seven times? Jesus saith unto him, I say not unto thee until seven times, but until seventy times seven.
“因此天国好像一个王，要和他的仆人算账。

“Therefore is the Kingdom of Heaven likened unto a certain king which made a reckoning with his servants. —
“他算起账来，有一个欠他一万他连。 —

And when he had begun to reckon, one was brought unto him which owed him ten thousand talents. —
“有人带了一个往王面前来，欠他一万他连。” —

But forasmuch as he had not wherewith to pay, his lord commanded him to be sold, and his wife and children, and all that he had, and payment to be made. —
但因为他没有足够的钱还债，他的主人吩咐把他和他的妻子、儿女，以及所有所有的都卖了还债。 —

The servant therefore fell down and worshipped him, saying, Lord, have patience with me; —
于是仆人俯伏拜他说：“主啊，请宽容我， —

I will pay thee all. And the lord of that servant, being moved with compassion, released him and forgave him the debt. —
我必还清。” 他的主人便动了慈心，释放了他，并赦免了他的债。 —

But that servant went out, and found one of his fellow-servants which owed him a hundred pence; —
但那仆人出去，遇见另一位欠他一百个银钱的同伴； —

and he laid hold on him and took him by the throat, saying, Pay what thou owest. —
他便抓住他掐住他的脖子说：“还债吧。” —

So his fellow-servant fell down and besought him, saying, Have patience with me and I will pay thee. And he would not, but went and cast him into prison till he should pay that which was due. —
于是那位同伴俯伏求他说：“请宽容我，我必还清。” 但他不肯，反而把他丢在监狱里，等他还清债。 —

So when his fellow-servants saw what was done, they were exceeding sorry, and came and told unto their lord all that was done. —
当其他仆人看到所发生的事，他们非常难过，便去告诉他们的主人所发生的一切。 —

Then his lord called him unto him and saith to him, Thou wicked servant, I forgave thee all that debt because thou besought me; —
于是他的主人召他来对他说：“你这恶仆啊，我因为你求我就赦免了你所有的债， —

shouldst not thou also have mercy on thy fellow-servant as I had mercy on thee?”
你岂不该怜悯你的同伴，如同我怜悯了你一样吗？”

“And is this all?” Nekhludoff suddenly exclaimed aloud, and the inner voice of the whole of his being said, “Yes, it is all.” —
“这就是全部？”，涅赫卢多夫忽然大声说道，他内心的声音说：“是的，就是全部。” —

And it happened to Nekhludoff, as it often happens to men who are living a spiritual life. —
这就发生在涅赫卢多夫身上，正如经常发生在过着属灵生活的人身上。 —

The thought that seemed strange at first and paradoxical or even to be only a joke, being confirmed more and more often by life’s experience, suddenly appeared as the simplest, truest certainty. —
一开始听起来奇怪、矛盾甚至只是一个笑话的想法，在生活的经历中越来越经常地得到证实，突然变得如此简单、真实的确定。 —

In this way the idea that the only certain means of salvation from the terrible evil from which men were suffering was that they should always acknowledge themselves to be sinning against God, and therefore unable to punish or correct others, because they were dear to Him. It became clear to him that all the dreadful evil he had been witnessing in prisons and jails and the quiet self-satisfaction of the perpetrators of this evil were the consequences of men trying to do what was impossible; —
就这样，认识到唯一确定的拯救方法，摆脱那可怕的罪恶之中，是要始终承认自己是得罪神的，因此不能惩罚或纠正别人，因为他们是神所宠爱的。他明白了所有他在监狱和牢狱中目睹的可怕罪行以及行凶者的安于现状，都是因为人们试图做不可能的事； —

trying to correct evil while being evil themselves; —
恶人们试图纠正其他恶人，却本身也是邪恶的； —

vicious men were trying to correct other vicious men, and thought they could do it by using mechanical means, and the only consequence of all this was that the needs and the cupidity of some men induced them to take up this so-called punishment and correction as a profession, and have themselves become utterly corrupt, and go on unceasingly depraving those whom they torment. —
邪恶的人试图纠正其他邪恶的人，以为可以通过机械手段来做到，而所有这一切的后果只是满足一些人的需求和贪婪，导致他们将这所谓的惩罚和纠正作为一种职业，使自己变得极度腐败，并继续不停地堕落那些被他们折磨的人。 —

Now he saw clearly what all the terrors he had seen came from, and what ought to be done to put a stop to them. —
现在他清楚地看到，他所见到的所有恐怖是从哪里来的，以及应该采取什么样的措施来制止它们。 —

The answer he could not find was the same that Christ gave to Peter. It was that we should forgive always an infinite number of times because there are no men who have not sinned themselves, and therefore none can punish or correct others.
他找不到的答案与基督对彼得的回答是相同的。那就是我们应该无限次数地宽恕，因为没有人没有犯罪过，因此没有人可以惩罚或纠正别人。

“But surely it cannot he so simple,” thought Nekhludoff, and yet he saw with certainty, strange as it had seemed at first, that it was not only a theoretical but also a practical solution of the question. —
“但肯定不会这么简单吧,” 尼哈盧多夫想到，然而他确信地看到，展现在他面前的不仅是一个理论上的解决方案，而且也是一个实际问题的解决方案。 —

The usual objection, “What is one to do with the evil doers? Surely not let them go unpunished?” —
通常的反对意见，”那么对于罪犯该怎么办？当然不可能让他们逍遥法外？” —

no longer confused him. This objection might have a meaning if it were proved that punishment lessened crime, or improved the criminal, but when the contrary was proved, and it was evident that it was not in people’s power to correct each other, the only reasonable thing to do is to leave off doing the things which are not only useless, but harmful, immoral and cruel.
不再使他困惑。如果能证明惩罚会减少犯罪，或者改善罪犯的情况，这个反对意见也许有道理，但当事实证明相反，明显人无力纠正彼此时，唯一合理的做法就是停止那些不但毫无用处，而且有害、不道德和残酷的行为。

For many centuries people who were considered criminals have been tortured. —
几个世纪以来，一直在摧残被视为罪犯的人。 —

Well, and have they ceased to exist? No; —
那么，他们已经消失了吗？没有； —

their numbers have been increased not alone by the criminals corrupted by punishment but also by those lawful criminals, the judges, procureurs, magistrates and jailers, who judge and punish men. —
他们的数量增加了，不仅是由于受惩罚而变坏的罪犯，而且还有那些合法的罪犯，法官，检察官，法官和狱卒，裁判和惩罚别人的人。 —

Nekhludoff now understood that society and order in general exists not because of these lawful criminals who judge and punish others, but because in spite of men being thus depraved, they still pity and love one another.
尼哈盧多夫现在明白，社会和秩序之所以存在，不是因为这些判决和惩罚他人的合法罪犯，而是因为尽管人们如此堕落，他们仍怜悯并爱着彼此。

In hopes of finding a confirmation of this thought in the Gospel, Nekhludoff began reading it from the beginning. —
希望在福音书中找到这种思想的证实，尼哈盧多夫开始从头开始阅读。 —

When he had read the Sermon on the Mount, which had always touched him, he saw in it for the first time to-day not beautiful abstract thoughts, setting forth for the most part exaggerated and impossible demands, but simple, clear, practical laws. —
当他读到他一直深受感动的登山宝训时，今天他第一次看到的不再是美丽的抽象思想，大部分是夸大和不可能实现的要求，而是简单、清晰、实用的法律。 —

If these laws were carried out in practice (and this was quite possible) they would establish perfectly new and surprising conditions of social life, in which the violence that filled Nekhludoff with such indignation would cease of itself. —
如果这些法律在实践中得以执行（这是完全可能的），它们将建立完全新颖和惊人的社会生活条件，其中让尼哈盧多夫感到愤慨的暴力将自行消失。 —

Not only this, but the greatest blessing that is obtainable to men, the Kingdom of Heaven on Earth would he established. —
不仅如此，人们可获得的最大福祉，也就是天国，将在地球上建立。 —

There were five of these laws.
这些法律有五条。

The first (Matt. v. 21-26), that man should not only do no murder, but not even be angry with his brother, should not consider any one worthless: —
第一条（太 5:21-26）是，人不仅不可杀人，甚至不可与兄弟生气；不要认为任何人不值得。 —

“Raca,” and if he has quarrelled with any one he should make it up with him before bringing his gift to God–i.e., before praying.
“若有人与他人争执，他应先与对方和解，然后再向上帝献礼——即在祈祷前。”

The second (Matt. v. 27-32), that man should not only not commit adultery but should not even seek for enjoyment in a woman’s beauty, and if he has once come together with a woman he should never be faithless to her.
第二则（马太福音第五章 27-32节），人不仅不可通奸，也不可对女人的美丽产生欲望，一旦与女子有染，就不可对她不忠。

The third (Matt. 33-37), that man should never bind himself by oath.
第三则（马太福音33-37节），人不可轻易发誓。

The fourth (Matt. 38-42), that man should not only not demand an eye for an eye, but when struck on one cheek should hold out the other, should forgive an offence and bear it humbly, and never refuse the service others demand of him.
第四则（马太福音38-42节），人不仅不可以眼还眼，被打在一边脸上时应伸出另一边脸，宽恕过错并谦卑忍耐，永不拒绝他人需求。

The fifth (Matt. 43-48), that man should not only not hate his enemy and not fight him, but love him, help him, serve him.
第五则（马太福音43-48节），人不仅不可恨恶敌人、不可与之争斗，还要爱他，帮助他，为他服务。

Nekhludoff sat staring at the lamp and his heart stood still. —
尼赫鲁多夫呆呆地盯着灯，心里一阵悸动。 —

Recalling the monstrous confusion of the life we lead, he distinctly saw what that life could be if men were brought up to obey these rules, and rapture such as he had long not felt filled his soul, just as if after long days of weariness and suffering he had suddenly found ease and freedom.
他回忆起我们生活中的混乱，清晰地看到如果人们受到这些规则的教育，那生活可以是什么样，获得了长久以来的极度愉悦，仿佛在长久的疲惫和痛苦之后突然找到了轻松和自由。

He did not sleep all night, and as it happens to many and many a man who reads the Gospels he understood for the first time the full meaning of the words read so often before but passed by unnoticed. —
他整夜未眠，正如许多读圣经的人所遭遇的，他第一次理解了这些经文常常读却忽略的完整含义。 —

He imbibed all these necessary, important and joyful revelations as a sponge imbibes water. —
他像海绵吸水一样吸收了所有这些必要、重要且令人愉悦的启示。 —

And all he read seemed so familiar and seemed to confirm, to form into a conception, what he had known long ago, but had never realised and never quite believed. —
他读过的所有内容都显得如此熟悉，似乎证实了，将其形成为一个概念，这是他早已知道但从未意识到并且从未完全相信的。 —

Now he realised and believed it, and not only realised and believed that if men would obey these laws they would obtain the highest blessing they can attain to, he also realised and believed that the only duty of every man is to fulfil these laws; —
现在他意识到并相信了，他不仅意识到并相信了如果人们遵守这些法则，他们将获得他们能够达到的最高祝福，他也意识到并相信了每个人的唯一责任是履行这些法则； —

that in this lies the only reasonable meaning of life, that every stepping aside from these laws is a mistake which is immediately followed by retribution. —
在这里蕴含着生命的唯一合理意义，每一次偏离这些法则都会是一个错误，随之而来的是惩罚。 —

This flowed from the whole of the teaching, and was most strongly and clearly illustrated in the parable of the vineyard.
这源自整个教导，并在葡萄园的比喻中得到了最强烈和清晰的阐释。

The husbandman imagined that the vineyard in which they were sent to work for their master was their own, that all that was in was made for them, and that their business was to enjoy life in this vineyard, forgetting the Master and killing all those who reminded them of his existence. —
园丁们想象他们被派去为主人工作的葡萄园是他们自己的，那里的一切都是为他们所做的，他们的任务就是在这个葡萄园里享乐，忘记了主人，并杀死了提醒他们存在的所有人。 —

“Are we do not doing the same,” Nekhludoff thought, “when we imagine ourselves to be masters of our lives, and that life is given us for enjoyment? —
“我们是否也一样？” 尼赫鲁多夫想，“当我们想象自己是生命的主宰，认为生命是为我们所赐，且我们的使命就是在这个葡萄园中享乐时？” —

This evidently is an incongruity. We were sent here by some one’s will and for some reason. —
这显然是一个不协调之处。我们被某人的意志送到这里，出于某种原因。 —

And we have concluded that we live only for our own joy, and of course we feel unhappy as labourers do when not fulfilling their Master’s orders. —
而我们得出结论，我们生活只为了自己的快乐，当然感到不快乐，就像工人们不遵循主人的命令时一样。 —

The Master’s will is expressed in these commandments. —
主人的意志在这些诫命中得以体现。 —

If men will only fulfil these laws, the Kingdom of Heaven will be established on earth, and men will receive the greatest good that they can attain to.
如果人们只遵循这些法律，天国将在地上建立，人们将获得他们能够获得的最大的幸福。

”‘Seek ye first the Kingdom and His righteousness, and all these things shall be added unto you.’
“首先寻求天国和祂的义，这一切都必加给你们了。

“And so here it is, the business of my life. Scarcely have I finished one and another has commenced.” —
“所以这就是我的生活事业。几乎我刚完成一个，另一个就开始了。 —

And a perfectly new life dawned that night for Nekhludoff, not because he had entered into new conditions of life, but because everything he did after that night had a new and quite different significance than before. —
对涅赫卢多夫来说，那个夜晚，一个全新的生活开始了，不是因为他进入了新的生活状态，而是因为那个晚上之后他所做的一切都具有了一种新的、完全不同的意义。 —

How this new period of his life will end time alone will prove.
这段新生活阶段将以什么样的结局告终，只有时间会证明。

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