萬物合一的時代！WE ARE ONE！

Writings and Teachings of the Ba’b

作者：纳德-萨伊迪博士（by Dr. Nader Saiedi）

译者：苏英芬

巴布的另一个伦理教导是在经济和行业领域进行灵性重建的必要性。祂命令人们必须以最高完美的状态执行经济和行业工作。当一个人在个人水平上以最高的完美状态参与生产性劳动时，他就是在表现出上帝的形象。（《圣名之书》627页）

因此，人类的神圣和灵性特质必须在社会生活的最“物质化”层面上表现出来，也就是表现在经济和工作领域里。在一切事物中追求精炼与美化是不可分割的。美化这个世界是必要的，正如祂所说的，在《巴扬经》中没有比精益求精的原则更需要强调的敕令。（《波斯文巴扬经》6:3）

Another ethical teaching of the Bab is the necessity of a spiritual reconstruction in the realm of the economy and industry. He commands that one has to perform his economic and industrial work in the utmost state of perfection. When one engages in productive labor in the highest state of perfection possible at one’s level, one is acting as the image of God. (Kitab al-Asma’ 627)

The sacred and spiritual character of humans, therefore, must manifest itself at the most ‘materialistic’ level of social life, namely in the realm of economics and work. This seeking of excellence in work is inseparable from the imperative of refinement and beautification in all things. It is necessary to beautify the world for, as he says, no ordinance is more emphasized in the Bayan than the binding principle of refinement. (Persian Bayan 6:3)

F. 预期中的应许者

在巴布后期的著作中，最常被讨论和强调的事乃是下一个上帝之显示者的到来，与所有巴比教徒必须承认这位应许者的交代。这位应许者通常被称为即将是上帝之显示者，有时也称为巴哈欧拉（上帝之荣耀）。虽然巴布并未将应许者的启示限制在任何预定的规则内，但祂有时提及“第九年”作为应许者启示的时间。（萨伊迪，《门》第344-357）

虽然巴布任命米尔扎·叶海亚·阿扎尔（Mirza Yahya Azal）在祂之后成为祂社区的名义领袖，但祂频繁强调当应许者显现时，所有巴比教徒，包括他们的任何领袖，全都恢复众生平等。（《波斯文巴扬经》，2:3）

在那一刻，没有人是信徒，更不用说领袖了。任何承认应许者的人就是信徒，任何背离祂的人就是非信徒。任何巴比领袖的权威仅限于维持到应许者现身之前的时间。（致穆拉·巴基尔函）

F. Expectation of the Promised One Perhaps the most frequently-discussed and emphasized idea in the later writings of the Bab is the advent of the next Manifestation of God and the imperative that all the followers of the Bab must recognize him. This promised One is usually called He Whom God shall make manifest, and sometimes as Baha’u’llah (the Glory of God). While he does not limit the revelation of the Promised One to any predetermined rule, he sometimes mentions the year nine as the time of his revelation. (Saiedi, Gate of the Heart 344-357)

Although the Bab appoints Mirza Yahya Azal as the nominal leader of his community after himself, he frequently emphasizes that when the Promised One appears all the Babis, including any of their leaders, become equal. (Persian Bayan 2:3)

At that moment no one is a believer let alone a leader. Anyone who recognizes the Promised One becomes a believer and anyone who turns away from him is a non-believer. The authority of any Babi leader is confined to the time prior to the revelation of the Promised One. (Tablet to Mulla Baqir)

“上帝即将显示其身者”这一概念成为巴布著作中两个重要而新颖的观念之契机。首先，祂重新阐释了千禧年预期的文化。例如，什叶派的千禧年文化强调了一个神奇的文化，即真正的应许者会按照所有预定的传统显现，而且首先会被教士们认得出来，而普通百姓则应该尾随教士们追认，因此，凡对“假宣称者”的迫害、仇恨和杀害都是被激烈强调的。

巴布颠覆了所有这些观念。应许者会拒绝传统，神职人员会第一个反对祂，每个人都应独立负责认出祂，而且任何宣称者都不应受到伤害或侮辱。巴布说，即使一个宣称者不是真正的应许者，但他将自己皈依于那受钟爱者的上帝，这个起码的事实也要让人们同样地爱他。等待的文化因此变成了宗教宽容的文化。（《波斯文巴扬经》4:4，6:8）

The concept of Him Whom God shall make manifest becomes the occasion for two important novel ideas in the writings of the Bab. First, he reinterprets the culture of millenarian expectation. The Shi’i millenarian culture, for example, emphasizes a magical culture in which the true Promised One appears in accordance with all pre-determined traditions, making him first recognizable to the clerics, where the ordinary people should follow the clerics, and therefore, persecution, hatred and killing of a “false claimant” is strongly emphasized.

The Bab turns all these ideas upside down. The Promised One rejects traditions, the clerics are the first to oppose him, everyone is independently responsible for recognizing him, and no claimant should be harmed or insulted. The Bab says that even if a claimant is not the real Promised One, but the mere fact that he has attributed himself to the Beloved, requires loving him as well. Culture of awaiting turns into a culture of religious tolerance. (Persian Bayan 4:4, 6:8)

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（资料来源 Source: https://user-hrqc9mo.cld.bz/Writings-and-Teachings-of-the-Bab）

（15/10/23）