In that annihilating moment, it has no shadow.

在那湮滅的瞬間，它沒有影子。

According to legend, the renowned scholar Jalal al-Din Muhammad Rumi was giving a lecture when an older, disheveled man approached and asked him the meaning of his academic books.

據傳說，著名學者賈拉勒-丁-穆罕默德-魯米正在講課，一位衣衫不整的老人走過來，問他學術著作的含義。

Rumi didn't know it yet, but this question, and this man, would change his life.

魯米還不知道，但這個問題和這個人將改變他的一生。

Annoyed at the interruption, Rumi snapped,

魯米被打斷後惱羞成怒，厲聲喝道、

They are something that you do not understand.

它們是你不瞭解的東西。

Suddenly, the books caught fire.

突然，書本著火了。

The man looked back at the astounded Rumi and simply replied,

那人回頭看了看驚呆了的魯米，簡單地回答道、

You couldn't possibly understand.

你不可能理解。

The mysterious figure was Shams of Tabriz, a charismatic Sufi mystic who would transform Rumi's worldview.

這位神祕人物就是大不里士的沙姆斯，他是一位充滿魅力的蘇菲派神祕主義者，他將改變魯米的世界觀。

Rumi, inspired by Shams' teachings, would go on to become one of the world's most celebrated poets and mystical philosophers, whose cultural legacy looms large across Turkey and the Persian-speaking world.

魯米受到沙姆斯教誨的啟發，後來成為世界上最著名的詩人和神祕主義哲學家之一，他的文化遺產遍佈土耳其和波斯語世界。

Rumi was born in 1207 near the Afghan city of Balkh, and as a child, emigrated to Anatolia, where his father, a preacher and mystic, hoped to secure a more prestigious position.

魯米 1207 年出生於阿富汗巴爾赫市附近，小時候移居到安納托利亞，他的父親是一名傳教士和神祕主義者，希望在那裡獲得更有聲望的職位。

By the time of Shams' arrival, Rumi was a well-respected scholar of Islamic law in the town of Konya.

沙姆斯到來時，魯米已是科尼亞鎮一位備受尊敬的伊斯蘭法學者。

While he had been exposed to Sufism, the mystical path within Islam which focuses on experiencing God's love, he'd shown little interest in it.

雖然他曾接觸過蘇菲派，即伊斯蘭教中的神祕道路，其重點是體驗真主的愛，但他對此興趣不大。

But this changed in his late thirties, when Shams came into his life.

但這種情況在他三十多歲時發生了變化，因為沙姆斯闖進了他的生活。

The academic study of law and theology was no longer Rumi's central focus.

法律和神學的學術研究已不再是魯米的中心工作。

Rather, he saw them as candles guiding the way towards his ultimate goal, the reunification of his soul with God, through the experience of divine love.

相反，在他看來，這些都是指引他走向最終目標的燭光，即通過體驗神聖之愛，實現靈魂與上帝的團聚。

He wrote of this tension in his native Persian,

他用自己的波斯語寫下了這種緊張關係、

Love resides not in learning, not in knowledge, not in pages and books.

愛不在於學習，不在於知識，不在於書頁和書籍。

Wherever the debates of men may lead, that is not the lover's path.

無論人們的爭論指向何方，那都不是夫妻的道路。

While Sufism had been part of Islamic observance for centuries, the practices of some Sufis, from ecstatic dancing to composing poetry, were looked down upon by conservative religious elites.

雖然幾個世紀以來蘇菲主義一直是伊斯蘭教戒律的一部分，但一些蘇菲派的做法，從狂喜舞蹈到創作詩歌，都被保守的宗教精英所鄙視。

As Rumi increasingly embraced Sufism under Shams' influence, many of his earlier followers disapproved.

隨著魯米在沙姆斯的影響下越來越多地接受蘇非主義，他之前的許多追隨者都表示反對。

When Shams suddenly disappeared, suspicions arose that he'd been murdered.

沙姆斯突然失蹤後，人們懷疑他被謀殺了。

Rumi expressed his devastation through poetry.

魯米通過詩歌表達了他的悲痛欲絕。

He bathed us like a candle in his light, in thin air vanished, left us.

他的光芒像蠟燭一樣沐浴著我們，又憑空消失，離開了我們。

Rather than turning away from Sufism, Rumi became more devoted, participating in ritualized dancing and preaching the religion of love through lectures, poetry, and prose.

魯米非但沒有遠離蘇非主義，反而更加虔誠，他參加儀式化的舞蹈，並通過演講、詩歌和散文宣揚愛的宗教。

And while Shams would never return, Rumi continued to share his teachings, seeing himself as the moon, reflecting the light of Shams' sun.

雖然沙姆斯一去不復返，但魯米繼續分享他的教誨，將自己視為月亮，反射著沙姆斯太陽的光芒。

While in his mystical states, he composed the Divan-i-Shams, a sprawling collection of lyrical poems that included many of the sayings for which he is famous today.

在神祕狀態下，他創作了《沙姆斯聖歌》（Divan-i-Shams），這是一部龐大的抒情詩集，其中包括許多他今天聞名於世的格言。

The work expresses intense feelings of love and longing, not only for his vanished mentor, but for the divine creator.

作品表達了強烈的愛和渴望之情，不僅是對消失的導師，也是對神聖的造物主。

Over time, Rumi's poetry matured.

隨著時間的推移，魯米的詩歌逐漸成熟。

He no longer saw himself as a reflection of Shams, but as a beacon of light on his own.

他不再將自己視為沙姆斯的影子，而是將自己視為一盞明燈。

In his early fifties, Rumi wrote Masnavi, which shifts from ecstatic expressions of divine love to verses that guide others to discover it for themselves.

魯米在 50 歲出頭時寫下了《馬斯納維》，從對神愛的狂喜表達轉變為引導他人自己發現神愛的詩句。

The poems are complex and layered, incorporating ideas, stories, and quotes from Islamic religious texts, Arabic and Persian literature, and earlier Sufi writings and poetry.

這些詩歌內容複雜，層次分明，融合了伊斯蘭宗教經文、阿拉伯語和波斯語文學以及早期蘇菲著作和詩歌中的觀點、故事和引文。

In one story, he invokes the well-known characters of Leila and the love-crazed Majnun.

在一個故事中，他引用了眾所周知的人物萊拉和為愛痴狂的馬吉農。

In Rumi's version, the king, hearing Majnun's musings on Leila's unsurpassed beauty, demands to see her.

在魯米的版本中，國王聽了馬吉農對萊拉無與倫比的美貌的遐想後，要求見她一面。

But when Leila arrives, he's confused, as her beauty pales in comparison to Majnun's praises.

但是，當萊拉到來時，他感到很困惑，因為她的美貌與馬吉農的讚美相比，簡直不值一提。

To this, Leila replies,

對此，萊拉回答道、

I am Leila.

我是萊拉

The problem is you are not Majnun.

問題是你不是馬吉農。

For Rumi, experiencing love meant opening his heart to all of God's creation, looking at everything and everyone, like Majnun gazing upon Leila.

對魯米來說，體驗愛意味著向上帝創造的一切敞開心扉，像馬吉農凝視蕾拉一樣，注視著一切和每一個人。

In this way, he saw romantic love as an expression, on a smaller scale, of divine love.

是以，他認為浪漫之愛是神聖之愛在較小範圍內的表達。

Following Rumi's death, the Mevlevi Sufi Order was established around his teachings and still exists in Turkey today.

魯米去世後，圍繞他的教義成立了梅夫勒維蘇菲教團，該教團至今仍存在於土耳其。

His poems and other writings were copied and dispersed across the Islamic world, inspiring and shaping Persian poetry before being introduced to the West in the 19th century.

他的詩歌和其他著作被複制並流傳到整個伊斯蘭世界，啟發並塑造了波斯詩歌，隨後於 19 世紀傳入西方。

For generations, his works have been read and reread, translated and reinterpreted, drawing admirers from around the world.

幾代人以來，他的作品被閱讀和重讀、翻譯和重新詮釋，吸引著世界各地的崇拜者。

While Rumi's words reflect his specific historical context and Islamic worldview, for many, his message feels universal.

雖然魯米的話語反映了他特定的歷史背景和伊斯蘭世界觀，但對許多人來說，他的資訊具有普遍性。

If you have lost heart in the path of love, flee to me without delay.

如果你在愛的道路上迷失了方向，請立即逃到我這裡來。

I am a fortress, invincible.

我是一座堡壘，所向披靡。

Though scientists, psychologists, and philosophers have countless theories on why we love, poets are particularly adept at capturing the experience.

儘管科學家、心理學家和哲學家對我們為何相愛有著無數的理論，但詩人卻特別善於捕捉這種體驗。