【巴哈伊图书馆】
【巴布著作】
书信与劝诫文（致早期追随者）
编撰：合一博物馆
一、总论：原文语言与英译现状
Overall Note: Original Languages and State of English Translations
巴布的大部分书信、祈祷文与劝诫文，至今仍未有完整的英文译本出版。现有英文资料主要来自：
- 少量发表于学术期刊、研究论文或专著中的节选翻译
（如 Journal of Bahá’í Studies、Bahá’í Studies Bulletin、Lawson、Saiedi、MacEoin 等） - 极少数由巴哈伊出版社收入的段落（例如 Selections from the Writings of the Báb）
造成英译稀少的原因包括：
- 巴布启示的文本规模巨大（据估计超过一百万行），且多为即时口述启示，结构复杂。
- 许多原稿仍未完成学术性校勘与整理（critical edition）。
- 能够处理高度象征性的阿拉伯文/波斯文启示文体的学者人数极少。
- 巴布启示语言受到什叶派神秘主义和苏菲象征传统深刻影响，使翻译难度进一步提高。
因此，劝诫书信类作品几乎没有完整英译本。现阶段的英译，主要是学术著作中的节选翻译，用于说明教义或思想发展。
Overall Note: Original Languages and State of English Translations
Most of the Báb’s epistles, prayers and exhortatory writings have not yet been published in complete English translations. Existing English materials are largely:
- Partial translations embedded in academic articles and monographs
(e.g., in the Journal of Bahá’í Studies, Bahá’í Studies Bulletin, and works by Lawson, Saiedi, and MacEoin) - A small number of passages included in Bahá’í publications such as Selections from the Writings of the Báb
The vast majority of these texts still exist only in Arabic and Persian manuscripts, preserved in private collections, the Bahá’í World Centre Archives in Haifa, and in the personal holdings of individual scholars.
Reasons for this limited translation include:
- The immense volume of the Báb’s revelation—estimated at well over one million lines—much of it dictated as immediate revelation with complex structure.
- The lack of fully edited critical editions for many manuscripts.
- The small number of specialists capable of translating highly symbolic Arabic/Persian revelatory prose.
- The deep integration of Shi‘i mystical and Sufi symbolic language, which further complicates translation.
Consequently, very few exhortatory epistles exist in full English translation. Most available English versions are selective translations produced for scholarly analysis.
二、主要书信与劝诫文
Major Epistles and Letters of Counsel: Bilingual Academic Summaries
1. 《修行书简》 Risálah fī’l-Sulúk
《修行书简》（Risálah fī’l-Sulúk）是巴布早期伦理思想最具代表性的作品之一，属于“劝诫书信”体裁。书简围绕“神秘主义”（sulúk）与“内在转化”的主题，强调真诚、谦卑、独立探求与心灵净化。萨伊迪指出，该文本体现巴布“以伦理为启示语言基础”的原则，并展示出“从法理宗教向存在论灵性方向的根本转折”。¹ 罗森则认为，书简采用的语义结构与伊斯兰神秘主义的“象征脉络”相呼应，与伊津津（Izutsu）的概念场分析方法颇为契合。² 麦克勇则将其视为“启示前文献”（pre-declaration writings）中的关键作品，展示巴布从谢赫派传统逐步走向独立宗教启示的思想路径。³
The Risálah fī’l-Sulúk (“Treatise on Conduct”) is one of the Báb’s most important early ethical epistles, belonging to the genre of exhortatory letters. It focuses on “spiritual wayfaring” (sulúk) and inner transformation, emphasizing sincerity, humility, independent search, and purification of the heart. Nader Saiedi argues that the text reveals the Báb’s principle of grounding the language of revelation in ethics and marks a “decisive shift from a jurisprudential model of religion to an ontological spirituality centered on ethical transformation.”¹ Todd Lawson notes that its semantic and symbolic structures resonate with Islamic mystical traditions and parallel Toshihiko Izutsu’s conceptual-field analysis.² Denis MacEoin categorizes it as a key work in the Báb’s pre-declaration writings, illustrating the movement from Shaykhí influences toward an independent revelatory voice.³
学术注释 / Academic Notes
¹ Nader Saiedi, Gate of the Heart: Understanding the Writings of the Báb (Wilfrid Laurier University Press, 2008).
² Todd Lawson, “The Qur’anic Commentary of the Báb: The Transformation of Islamic Exegesis into Revelation,” Journal of Bahá’í Studies 2:4 (1990).
³ Denis MacEoin, Sources for Early Bábí Doctrine and History (Leiden: Brill, 1992).
2. 《致贾法尔书简》 Sahífih-yi-Ja‘fariyyih
《致贾法尔书简》（Sahífih-yi-Ja‘fariyyih）是一篇兼具神学阐释与劝诫性质的早期作品，由巴布回应慕道者贾法尔的提问而成。在这封书信中，巴布以象征性与灵性化的方式重新诠释什叶派的关键教义，尤其是伊玛目的地位。祂不再将伊玛目视为单一历史人物，而是视为神圣属性的原型，其真正的认知来自心灵洞察，而非传统模仿。萨伊迪指出，此书信体现巴布“以启示为中心，重新编排既有神学范畴”的策略。¹ 罗森认为，该文本展现出类似苏菲诠释学的语义重组模式，使《古兰经》与伊玛目学的范畴成为即时启示的载体。² 麦克勇则将其定位为从释经活动迈向独立启示阶段的重要文献。³
The Sahífih-yi-Ja‘fariyyih is an early theological and exhortatory epistle in which the Báb responds to questions posed by a seeker named Ja‘far. In this work, the Báb reinterprets key Shi‘i doctrines—especially the station of the Imams—through a symbolic and spiritual lens. Rather than viewing the Imams merely as historical figures, he presents them as archetypes of divine attributes whose true recognition occurs inwardly, through spiritual insight rather than imitation. According to Saiedi, the epistle exemplifies the Báb’s strategy of “reorganizing inherited theological structures into new constellations of meaning based on revelation.”¹ Lawson notes that the text displays patterns of semantic restructuring akin to Sufi hermeneutics, transforming Qur’ānic and imamological categories into vehicles of immediate revelation.² MacEoin situates this epistle in the transitional phase between exegetical activity and the emergence of a fully independent revelatory voice.³
学术注释/ Academic Notes
¹ Saiedi, Gate of the Heart, pp. 145–162.
² Lawson, “Qur’anic Commentary of the Báb,” JBS 2:4 (1990).
³ MacEoin, Sources for Early Bábí Doctrine and History, pp. 54–67.
3. 《正义书简》 Sahífih-yi-‘Adlíyyih
《正义书简》（Sahífih-yi-‘Adlíyyih）将“正义”呈现为伦理美德与认识论原则的双重范畴。巴布将正义定义为“以己眼观、以己知知”，强调独立思考与摆脱偏见，并将之视为社会和谐与个人诚信的基础。正义不仅是道德行动的规范，更是通往真理与神圣秩序的认知方式。萨伊迪认为，此书信显示巴布逐步建立“以伦理为基础的宗教本体论”。¹ 罗森则从符号学角度指出，正义在巴布文本中是一种“结构性同构”（isomorphism），在神圣秩序与人类德性之间建立平行关系。² 麦克勇将之归类为早期社群建设文献，对巴比伦理体系具有奠基意义。³
The Sahífih-yi-‘Adlíyyih articulates a dual conception of justice as both an ethical virtue and an epistemological discipline. The Báb defines justice as the capacity to see with one’s own eyes and to know with one’s own knowledge, thereby linking moral action with the independent investigation of truth. Justice becomes the foundation of social harmony, personal integrity, and obedience to the divine will. Saiedi interprets this text as evidence of the Báb’s move toward an ethically grounded religious ontology.¹ Lawson reads justice here as a symbolic isomorphism that connects divine order with human moral cognition.² MacEoin situates the epistle among the Báb’s earliest communal documents aimed at shaping the emerging Bábí moral order.³
学术注释/ Academic Notes
¹ Saiedi, Gate of the Heart, pp. 163–174.
² Lawson, JBS 2:4.
³ MacEoin, Sources, p. 75.
4. 《祈祷书简》 Du‘ā’-i-Sahífih（多篇）
《祈祷书简》（Du‘ā’-i-Sahífih）由多篇祈祷体书信组成，同时具备灵性训练与启示性的双重功能。巴布在其中示范如何通过祈祷参与神圣自我显现，使祈祷成为灵性净化与依靠神的途径。这些文本培养信徒的谦卑、信赖、坚忍与内在超脱。萨伊迪指出，在巴布的启示中，祈祷成为“存在论的行动”，即启示展开的方式之一。¹ 罗森强调其象征与诗性特质，并指出巴布如何革新《古兰经》中的祈祷文体。² 麦克勇将其视为巴布灵修文集的重要组成，对塑造早期信徒的内在生活有深远影响。³
The Du‘ā’-i-Sahífih consists of devotional epistles that function both as prayers and as pedagogical texts for interior purification. The Báb models a style of supplication in which the believer participates in divine self-disclosure. These writings cultivate reliance on God, humility, detachment, and steadfastness in times of trial. Saiedi sees these texts as evidence that, in the Báb’s revelation, prayer becomes “an ontological act” through which revelation itself unfolds.¹ Lawson emphasizes the poetic and symbolic register of these prayers and their role in transforming Qur’ānic supplicatory forms.² MacEoin classifies them as crucial elements of the Báb’s devotional corpus, profoundly shaping the inner life of early believers.³
学术注释/ Academic Notes
¹ Saiedi, pp. 201–214.
² Lawson, JBS 1990.
³ MacEoin, Sources, pp. 120–135.
5. 致穆拉·侯赛因、库都斯、塔希丽等人的书信
这些写给穆拉·侯赛因、库都斯、塔希丽等主要门徒的书信，展现了巴布作为灵性导师的角色。它们结合劝诫、肯定与象征性使命赋予，强调勇气、纯洁、牺牲与坚定等理想，从而塑造早期巴比群体的精神核心。萨伊迪认为，这些文本体现巴布“以启示重塑社群身份”的努力。¹ 罗森 指出，其修辞建构出象征性的灵性秩序与等级结构。² 麦克勇则强调，这些书信是理解“十八活字母”（Letters of the Living）使命与地位的重要一手史料。³
Epistles to Mullá Husayn, Quddús, Ṭáhirih and Other Leading Disciples
These epistles to leading disciples—including Mullá Husayn, Quddús, and Ṭáhirih—demonstrate the Báb’s role as spiritual mentor. They combine exhortation, affirmation, and symbolic commissioning. The letters articulate ideals of courage, purity, self-sacrifice, and unwavering devotion, thereby shaping the spiritual ethos of the nascent community. Saiedi identifies these texts as part of the Báb’s effort to “reconstitute communal identity through revelation.”¹ Lawson remarks on their symbolic rhetoric, which constructs hierarchical and spiritual archetypes among the early believers.² MacEoin notes their historiographical significance for defining the station and mission of the Letters of the Living.³
学术注释/ Academic Notes
¹ Saiedi, pp. 230–249.
² Lawson, various studies in Bahá’í Studies Bulletin.
³ MacEoin, PhD diss., Cambridge University, 1979.
6. 经注型书信 Tafsír-style Epistles
经注型书信以《古兰经》的经文乃至单个字母为对象，进行象征性阐释，并伴随对收信人的灵性劝勉，从而实现从“释经”到“启示”的转化。巴布引导读者超越字面形式，通过内在领悟进入经文的神圣现实。萨伊迪指出，此类文本体现“释经成为启示”的关键时刻。¹ 罗森将其视为语义场重构的典范，呼应伊津津的理论框架，展示巴布如何重新定义《古兰经》的语义脉络。² 麦克勇认为，这些作品是巴布启示语言发展最具原创性的阶段之一，并为《巴扬经》的教义体系奠定基础。³
These epistles offer symbolic interpretations of Qur’ānic verses or even isolated letters, merging scriptural commentary with exhortation and transforming exegesis into an act of revelation. The reader is urged to move beyond literal forms and to perceive spiritual meanings through inner receptivity. Saiedi argues that such writings embody “the moment when exegesis becomes revelation,” as the interpretive act itself is revealed text.¹ Lawson identifies them as classic instances of semantic-field reconstruction, echoing Izutsu’s theoretical framework and showing how the Báb redefines Qur’ānic meanings.² MacEoin views these works as pivotal for the development of the Báb’s revelatory voice and for the doctrinal system later articulated in the Bayán.³
学术注释/ Academic Notes
¹ Saiedi, pp. 260–278.
² Lawson, JBS 1990.
³ MacEoin, Sources, pp. 140–170.
7. 短篇伦理与日常劝诫书信
这些篇幅短小的书信涵盖商业诚信、求学态度、家庭责任与逆境忍耐等主题，将日常伦理实践视为启示语言的延伸，而非与宗教无关的世俗领域。萨伊迪认为，这些文本展示了“伦理实践即启示”的理念，使日常行为成为彰显神圣属性的场域。¹ 罗森指出，它们在修辞上大量借鉴《古兰经》的劝诫文体，形成强烈的互文性。² 麦克勇则将其视为理解巴比社群伦理与纪律形成的重要文本。³
Short Ethical and Practical Letters
These short letters offer practical moral guidance on commercial honesty, humility in learning, kindness within family life, and patience in adversity. They reveal the Báb’s vision of ethical life as an extension of divine revelation rather than as a merely secular sphere. Saiedi interprets them as demonstrations of “ethical praxis as a mode of revelation,” whereby daily conduct becomes a site for manifesting divine attributes.¹ Lawson notes their intertextual echoes with Qur’ānic moral exhortations and their adoption of Qur’ānic rhetorical strategies.² MacEoin regards them as essential documents for understanding the formation of Bábí communal ethics and social discipline.³
学术注释/ Academic Notes
¹ Saiedi, pp. 300–310.
² Lawson, in various analyses of Bábí ethical discourse.
³ MacEoin, Sources, p. 185.
（13/12/2025）
萬物合一的時代！WE ARE ONE！ 
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