“你们要紧紧抓住雅洁这条组带，切莫让衣衫上有看得见任何污色。这是其圣化超越任何雅洁给你们的训谕。” （巴哈欧拉，《亚格达斯经》，74 韵文，33-34 页）
“Cleave ye unto the cord of refinement with such tenacity as to allow no trace of dirt to be seen upon your garments. Such is the injunction of One Who is sanctified above all refinement.” (Revealed by Baha’u’llah, “The Kitab-i-Aqdas”, Verse 74, p. 46)
一个画家的画,一个音乐家的音乐,诗人的诗歌和笔者的写作---各自是一件艺术品和精细的创造---扩展地反映它艺术家与创造者的技能与原来的典雅，滋养美容和授给完美与优雅。同样，一个人的内在纯洁和高雅，时常发生的态度与个人的品性，他外在的清洗与整洁普通，虽然都在不同的程度和有差异地，表示他的内在情况和品格、想法的方向和感情状态的健康与丰富、个人的特点和他长大的环境与所习惯的素质。虽然我们个人外面的清洁和整齐的情况经常会被认为一种简单的并不太重要的事，又朴素、不声不响的，还有更糟的能被解释而翻译为不足道的复杂化；相反，那样物理性和精神上的状况就本身表示力地说明人如何尊敬、关心和联系自己和其之所周围的环境、亲属与所有其他的人。深刻地观察在上又下面摘录的各自选集之内提出的“高雅”、“雅洁”，可见这字词含意多的概念，意味广泛的精神和物质的含义；比如，有礼貌和有教养、圣洁和纯洁、文雅和情切以及精细、宽大与精美和优雅。 优秀地发展这些都构成人类高尚与美德的集合，根据建立适合的生活模式并把自己在一个循序渐进的道路 上结合----就应成为真正文明生活的艺术！
A painter’s painting, a musician’s melody, the poet’s poem and the writer’s work—each being a work of art and a fine creation—is a reflection and an extension of the one who produces such pristine elegance, nourishing beauty and imparting perfection and grace. Likewise, one’s inner purity and refinement, frequented attitudes and personal demeanour, and his and her outward cleanliness and neatness all, however in diverse measures and ways, manifest and speak of one’s inner wealth and quality of character, the direction of thoughts and the richness of emotional state, personal traits and up-bringing, his and her social environment, inherited habits and acquired interests, and more. However often one’s outward cleanliness and tidy organization may seem just a simple trait, at times having been even quietly undermined, or worse to have been criticized as rigidity, personal disorder, and a vain sophistication perhaps, a meticulous refinement and refreshing state of physical and spiritual being itself eloquently indicates that how one esteems and cares, respects and relates to oneself and one’s nobility as a human being worthy of true attention, to one’s immediate surroundings and environment, and to every other person whom she and he meets and interacts with every day on the life-path. Reflecting deeper on the word “refinement” and its implications in the Quotation below, one realizes that it profoundly contains importantly broad spiritual and material meanings; such as, politeness and civility, sanctity and purity, elegance and delicacy, gentleness and gracefulness, graciousness and magnanimity—each being a sterling characteristic and splendid virtue. To develop in ourselves these wonderful qualities, which constitute a choicest collection of human and moral excellence, establishes a life pattern and engages one on a progressive path which ought to be rightfully called the art of the true civilized living!
“首先，清洁；然后，清洗与新鲜、洁净和独立的精神应该构成人类生活的方式与标准。先必要清洗河流的河床；然后，导致而使泔水在河床流入。我的意思是，在生活的每一个方面，纯洁与圣洁、清洗和高雅，颂扬人地位的条件和促进人内在情况的发展。同样在物理领域也清洁和清洗将有助于灵性，依照圣典明确地阐述。 虽然身体的清洗是物理性的， 但是于精神上生活的洁净有力量强大的影响。”
（阿博都.巴哈，《阿博都.巴哈写作选集》，146 页）
"First in a human being's way of life must be purity, then freshness, cleanliness, and independence of spirit. First must the stream bed be cleansed; then, may the sweet river waters be led into it... My meaning is this, that in every aspect of life, purity and holiness, cleanliness and refinement, exalt the human condition and further the development of man's inner reality. Even in the physical realm, cleanliness will conduce to spirituality, as the Holy Writings clearly state. And although bodily cleanliness is a physical thing, it hath, nevertheless, a powerful influence on the life of the spirit."
("Selections from the Writings of `Abdu'l-Baha", p. 146)
“你们进食的时候，注意不可将手伸进大盘子与碗盘里的食物中。你们要采纳最符合雅洁标准的习俗。诚然，他[上苍的创造者]想在你们身上看见优雅的举止，正如在他伟大而至为壮丽的王国之乐园里的居民一样。在任何情况下都要坚持雅洁，这样，你们就能做到不让自己的眼睛欢看令你们自己和乐园的居民都厌恶反感的东西。” （巴哈欧拉，《亚格达斯经》，46 韵文，27 页）
“Take heed lest, when partaking of food, ye plunge your hands into the contents of bowls and platters. Adopt ye such usages as are most in keeping with refinement. He, verily, desireth to see in you the manners of the inmates of Paradise in His mighty and most sublime Kingdom. Hold ye fast unto refinement under all conditions, that your eyes may be preserved from beholding what is repugnant both to your own selves and to the dwellers of Paradise.” (Revealed by Baha’u’llah, “The Kitab-i-Aqdas”, Verse 46, p. 36)
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