於此吾人更有何說？將謂法即罪乎？無是理也！法非罪、乃所以燭吾之罪耳。法若不曰「毋淫、」則吾將不知淫之為淫矣。

这样，我们可说什么呢？律法是罪吗？断乎不是！只是非因律法，我就不知何为罪。非律法说“不可起贪心”，我就不知何为贪心。

这样，我们要怎么说呢？律法是罪吗？绝对不是！但是，若不是藉着律法，我就不知何为罪；若不是律法说“不可贪心”，我就不知何为贪心。

这样，我们要怎么说呢？律法是罪吗？绝对不是！但是，若不是藉着律法，我就不知何为罪；若不是律法说“不可贪心”，我就不知何为贪心。

那么，我们可以说律法本身是罪吗？当然不是！没有律法，我们就不知道什么是罪。律法若不说“不可贪心”，我就不知道什么是贪心。

这样，我们可以说什么呢？难道律法是罪吗？绝对不是。不过，如果不是藉着律法，我就不知道什么是罪；如果不是律法说“不可贪心”，我就不知道什么是贪心。

那么，我们要怎么说呢？难道律法是罪吗？绝对不是！然而，要不是藉着律法，我就不知道什么是罪。如果律法没有说“不可贪心”，我就不知道什么是贪心；

這樣，我們可說甚麼呢？律法是罪嗎？斷乎不是！只是非因律法，我就不知何為罪。非律法說「不可起貪心」，我就不知何為貪心。

這樣，我們要怎麼說呢？律法是罪嗎？絕對不是！但是，若不是藉着律法，我就不知何為罪；若不是律法說「不可貪心」，我就不知何為貪心。

這樣，我們要怎麼說呢？律法是罪嗎？絕對不是！但是，若不是藉着律法，我就不知何為罪；若不是律法說「不可貪心」，我就不知何為貪心。

那麼，我們可以說律法本身是罪嗎？當然不是！沒有律法，我們就不知道什麼是罪。律法若不說「不可貪心」，我就不知道什麼是貪心。

這樣，我們可以說甚麼呢？難道律法是罪嗎？絕對不是。不過，如果不是藉著律法，我就不知道甚麼是罪；如果不是律法說“不可貪心”，我就不知道甚麼是貪心。

這樣，我們可怎麼說呢？律法是罪麼？斷乎不是。不過、若不是由於律法，我就不知道罪是甚麼。若不是律法說：「你不可貪慾」，我就不知道貪慾是甚麼。

那麼，我們要怎麼說呢？難道律法是罪嗎？絕對不是！然而，要不是藉著律法，我就不知道什麼是罪。如果律法沒有說「不可貪心」，我就不知道什麼是貪心；

然則將何言耶、律豈罪乎、非也、非由律則我未嘗知罪、如律不言毋欲、則我不知欲、

然則何以言之、律法豈惡之因乎、曰、不然、非法無以見惡、蓋律法不禁欲、吾末由識欲、

然則何言、律法即罪乎、非也、然非由律法、我不識罪、律法若不云勿貪、則我不識貪、

What shall we say, then? Is the law sinful? Certainly not! Nevertheless, I would not have known what sin was had it not been for the law. For I would not have known what coveting really was if the law had not said,“ You shall not covet.”

What should we say then? That the law is sinful? Not at all! Yet I wouldn’t have known what sin was unless the law had told me. The law says,“ Do not want what belongs to other people.”( Exodus 20:17; Deuteronomy 5:21) If the law hadn’t said that, I would not have known what it was like to want what belongs to others.

What then shall we say? That the law is sin? By no means! Yet if it had not been for the law, I would not have known sin. For I would not have known what it is to covet if the law had not said,“ You shall not covet.”

Well then, am I suggesting that the law of God is sinful? Of course not! In fact, it was the law that showed me my sin. I would never have known that coveting is wrong if the law had not said,“ You must not covet.”

What should we say then? Is the law sin? Absolutely not! But I would not have known sin if it were not for the law. For example, I would not have known what it is to covet if the law had not said, Do not covet.

What shall we say then? Is the Law sin? Far from it! On the contrary, I would not have come to know sin except through the Law; for I would not have known about coveting if the Law had not said,“ You shall not covet.”

What shall we say then? Is the law sin? Certainly not! On the contrary, I would not have known sin except through the law. For I would not have known covetousness unless the law had said,“ You shall not covet.”

What shall we say then? Is the law sin? God forbid. Howbeit, I had not known sin, except through the law: for I had not known coveting, except the law had said, Thou shalt not covet:

What should we say then? Is the law sin? Absolutely not! On the contrary, I would not have known sin if it were not for the law. For example, I would not have known what it is to covet if the law had not said, Do not covet.

What shall we say then?[ Is] the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.

What shall we say then? Is the law sin? Absolutely not! Certainly, I would not have known sin except through the law. For indeed I would not have known what it means to desire something belonging to someone else if the law had not said,“ Do not covet.”

What shall we say then? Is the law sin? May it never be! However, I wouldn’t have known sin, except through the law. For I wouldn’t have known coveting, unless the law had said,“ You shall not covet.”

蓋徒恃遵行律法、無人能稱義於天主之前；惟因法而知罪耳。

雖然、罪乃乘虛而入、即因其誡命而攪亂吾心、於以引起諸般淫慾。故無法則罪亦不至如此活躍耳。

夫法者、刑戮之器也；法之不存、何犯之有。

死亡之毒螫、罪孽也；而罪孽之威權、律法也。

『毋犯奸淫、毋殺人、毋偷盜、毋妄證、毋貪人之所有、』以及其他誡律、一言以蔽之、亦曰愛人如己而已。

天行一何健。六合任翱翔。普照無私曲。萬物被其光。妙法洵全美。我魂得歸依。靈證洵萬確。童蒙識玄機。玉律豈有瑕。祇守心自怡。聖典何皎潔。悅目驚新奇。天威分明在。萬古永不移。神斷剖黑白。陰隲定是非。價值邁金石。滋味勝蜜飴。小子知趨避。福祿盡在茲。

曰：若人之不義、適足彰天主之義、則就人情言之、吾將何說、豈主之譴怒為不義乎？

至於奸非浮穢貪婪之事、非聖徒所可道也。

豈善且美者、適足以促予之死耶？無是理也！致死之因、惟罪而已。正惟其能使善且美者、轉成致死之具、此罪之所以為罪也。在誡命之明鑒中、罪之醜態畢露矣。

因謂眾曰：『爾其慎之、摒絕一切貪婪、人之生命、不在其產業之富裕也。』

第吾語爾、見婦人而懷邪念、心中已犯姦非矣。

即就吾祖亞伯漢而論、若祇憑其本身之智力、亦何所得乎？

吾未嘗貪圖他人之金銀衣服；

當吾人尚在肉身之權下、吾人之四肢百體、在在受罪惡之牽引。此罪惡者、生於情慾、滋於律法、終則致死亡之果者也。

毋戀世俗世物；人若戀世、安得有愛慕天父之情、存乎其心。蓋世間所有、不外物欲聲色、榮華富貴。凡此皆非本乎天父、乃本乎人世。

故應將一切卑污之心事、置諸死地，凡淫亂、卑污、邪情、惡慾、貪孌、莫非崇拜偶像之變相、

切勿縱情恣慾、如異邦不識天主者所為也、凡因縱情、

蓋罪乘隙而入、利用誡命、以陷我於惑、而成我之戮。

雖然、吾人既不隸於法而隸於恩矣、將恃恩而重蹈罪孽乎？無是理也！