辯神主論

Piān Sîn-chú Lūn

文獻資訊

項目	資料
作者	Lí Chhah-lâi Lí Chhah-lâi
卷期	臺灣府城教會報
卷期	第40卷
日期	1888/10
頁數	68

白話字（原文數位化）

Piān Sîn-chú Lūn

1888.10 TĒ SÌ-CHA̍P TIUN p.68-69

(Sī Lí Chhah-lâi chò--ê.)

(Chiap chêng-tiuⁿ tē 63 bīn.)

Kè kuí-nā-ji̍t, hit nn̄g-ê siùⁿ-kang chiū koh saⁿ-kap lâi, kóng, Sian-siⁿ ah, goán ài koh lâi chhéng-kàu kuí-kù, thang mah?

Goá chiū ìn i kóng, Khí-kám, he sī chin hó. Tiong-iông ū kóng, “Sím-būn--chi, bêng-piān--chi;” chiok-kiàn hoān- sū tio̍h mn̄g, tio̍h piān, chiah oē bêng. Taⁿ jī uī siùⁿ-kang chhiáⁿ chē; khoàⁿ ài- beh koh gī-lūn sím-mi̍h?

In chi̍t-ê chiū kóng, Goán chêng-ji̍t tò-khì, koh teh saⁿ-kap siūⁿ, saⁿ-kap gī- lūn; phah-sǹg hit-ê hàu, chè, káⁿ m̄- thang hoè-bô; in-uī tuì kó͘-chá chiū ū. Chhin-chhiūⁿ Lūn-gú kóng, “Chè jû chāi, chè sîn jû sîn chāi;” ì-sù sī kóng, Lán nā ēng sêng-kèng ê sim, chiū chó͘- kong ê sîn oē lâi, chhin-chhiūⁿ kap lán tī-teh chi̍t-iūⁿ. Chiok-kiàn bô chè, chiū chó͘-kong ê sîn bô lâi; só͘-í goán siūⁿ tio̍h chè, m̄-thang bô chè.

Goá chiū kóng, Lūn-gú só͘ kóng hit- kù chè-sîn, sī chè goā-bīn ê kuí-sîn, m̄- sī chó͘-kong ê sîn. In-uī chó͘-kong ê sîn í-keng kui im-kan, boē-tit-thang in-uī lâng ê chè, chiū lâi iông-kan. Koh lūn kó͘-chá hit-ê chè, kap lán chit-sî ê chè, ì-sù bô-tâng; khoán-sit ia̍h bô chhin- chhiūⁿ. Lūn kó͘-chá ê chè, sī ēng Si, kap ēng Chú. Cháiⁿ-iūⁿ kóng sī ēng Si; chiū- sī chong-cho̍k tiong, kéng iú-bêng- bōng--ê chi̍t-ê; ia̍h tio̍h tông-sèng--ê, chiah oē ēng-tit; koh tio̍h ū tâng hiat- khì--ê, chiah oē choè--tit. án-ni hō͘ i chhēng-ho̍k, tiāⁿ-tiāⁿ chē tī tiong-ng, á- sī chhù ê tang-pak kak; tāi-seng chiàu- lé chè Chú, āu-lâi giâ Si tī chhù ê sai- lâm kak, chiah lâi chè--i. Ì-sù sī beh hō͘ i-ê kiáⁿ-sun uî-oá lâi siū in chó͘-kong uî- thoân ê kà-sī nā-tiāⁿ. Taⁿ hiān-sî ê chè, lóng bô chiàu lé, koh bô ēng Si lâi chè; chiok-kiàn goân-pún ê ì-sù, hoat-tō͘, lóng bô saⁿ-tâng. Só͘-í lâi chè, sī toā bô ha̍p tō-lí; toā bô ha̍p-lí, chiū-sī tek-choē thiⁿ, nā “tek-choē thiⁿ, chiū bô só͘-chāi thang kî-tó.” Só͘-í chè bô chiàu lé, m̄- ta̍t bô chè, iáu khah-hó; in-uī bô chè, boē tek-choē thiⁿ. Khoàⁿ Ông-sun-ká teh-mn̄g hit chi̍t-phiⁿ chiū chai.

Koh lūn kó͘-chá ê chè, ta̍k tiâu-tē ū oāⁿ khoán. Só͘-í kàu Chiu-tiâu chiah ū hun-pia̍t chun-kuì pi-chiān ngó͘-téng ê chè; chiū-sī Thian-chú, Chu-hô͘, Tāi-hu, Tek-sū, Sū-sù, chí gō͘ téng-hō. Taⁿ lūn chí gō͘ téng-hō ê chè, chiū-sī Thian-chú kap Chu-hô͘, chiah oē kham-tit ēng Chú lâi chè--tit nā-tiāⁿ. Kî-û--ê, lóng boē ēng Chú lâi chè--tit; nā ēng Chú lâi chè, sī hoān-tio̍h chhiàm-koân ê choē. Hiān-sî ê lâng bô káng-kiù, káⁿ lām-sám ēng bo̍k-chú choè Chú lâi chè; si̍t-chāi bô hoat-tō͘ kàu-ke̍k; lūn choē-kò ia̍h sī chīn- tāng. Koh lūn chá Thian-chú ê chè, sī kàu chhit-tāi chiū soah, Chu-hô͘ kàu gō͘- tāi, Tāi-hu saⁿ-tāi, Tek-sū nn̄g-tāi, sió- koaⁿ kap peh-sìⁿ chi̍t-tāi nā-tiāⁿ; chiū-sī oē chè pē, boē chè chó͘-kong--tit. Khó- sioh chit-sî ê lâng loān-loān chè; si̍t-chāi toā poē lí. Chhin-chhiūⁿ án-ni lâi lūn, bô chè boē hoān-tio̍h put-hoat, poē-lí, chhiàm-koân chiah ê choē; kî-si̍t bô chè hoán-tńg khah hó. In-uī chè m̄-tio̍h, sǹg sī thiám-bī pa̍t-hō ê kuí-sîn; chhin- chhiūⁿ Khóng-chú kóng, “Hui kî kuí, jî chè chi, thiám iā.” Tong-kim ê lâng m̄-chai i-ê lām-sám chè sī toā m̄-tio̍h, hoán-tńg lâi hiâm goán thàn tō-lí ê lâng bô chè sī m̄-tio̍h, si̍t-chāi sī tò-péng kóng.

In chi̍t-ê chiū kóng, Nā beh chiàu án-ni lūn, chè, chin-chiàⁿ bô lō͘-ēng; bo̍k- chú ia̍h bián hàu. Chiū mn̄g hit-ê tē-jī-ê kóng, Chit-hō chheh lí ū bat khoàⁿ-kìⁿ á bô? Hit-ê tē-jī ê ìn i kóng, Khoàⁿ, ū bat khoàⁿ-kìⁿ; chóng-sī boē sím-mi̍h oē kì--tit.

Goá chiū kā in kóng, Kong-iông-toān, kap Guī-su-lé-chì, ū kì chīn bêng; Khó͘ Sīn, Tīⁿ Goân, koh Tīⁿ--sī sek chè-hoat, Khóng Eńg-ta̍t, Chhui Lêng-un, chiah- ê lâng lóng ū kóng-khí, liân Tāi-hu to boē ēng Chú lâi chè--tit; hô-hòng lán peh-sìⁿ-ka sio̍k tī bé-téng, thái-oē ēng bo̍k-chú choè Chú lâi chè--tit ah?

In chi̍t-ê chiū kóng, Goā ! tī-sî sian-siⁿ kàu chiah phok? Lán Tiong-kok ê chu- chheh iáu-kú pí goán khah-se̍k, ia̍h khah chai-iáⁿ; chin-á ū-phā. Koh chi̍t-ê kóng, Nā kàu oē chhut-lâi kóng-kàu, chin-á m̄-sī sió-khoá; èng tio̍h kù lâng jīm- khó-put-tó chiah oē ēng--tit.

Goá chiū kóng, Khí-kám, put-kò sī lia̍t-uī gâu o-ló nā-tiāⁿ. Chóng-sī lūn chit-chat hàu chè bo̍k-chú ê tāi-chì, goá khiok ū káng-kiù hit-ê kun-goân; só͘-í m̄-káⁿ chiông-sio̍k, lâi hoān-tio̍h put- hoat poē-lí chhiàm-koân ê choē; ia̍h boē ngó͘-ge̍k tek-choē Siōng-tè. In-uī bêng chai bo̍k-chú sī chhâ-thâu, m̄-sī pē-bú kong-má, tek-khak m̄-thang ho̍k-sāi kuī-pài, ia̍h m̄-thang lâu teh; ka-kī án-ni, ia̍h ài khǹg pa̍t-lâng tio̍h án-ni. In-uī ka-kī ài tit-tio̍h kiù, ia̍h ài pa̍t- lâng thang tit-tio̍h kiù; só͘-í khǹg lâng m̄-thang ū bo̍k-chú.

(āu-tiuⁿ beh ìn bêng-pe̍k.)

漢羅（Ùi原文改寫）

辯神主論

1888.10 第四十張 p.68-69

(是Lí Chhah-lâi做--ê.)

(接前張第63面。)

過幾若日，hit兩個相公就koh相kap來，講，先生ah，阮ài-koh來請教幾句，thang mah？

我就應伊講，豈敢，he 是真好。中庸有講，「審問--之，明辯--之；」足見凡事著問、著辯，才會明。今二位相公請坐；看ài beh koh議論甚物？

In一個就講，阮前日倒去，koh teh相kap想，相kap議論；扑算hit個孝、祭，敢m̄-thang廢無；因為tuì古早就有。親像論語講，「祭如在，祭神如神在；」意思是講：咱若用誠敬ê心，就祖公ê神會來，親像kap咱tī-teh一樣。足見無祭，就祖公ê神無來；所以阮想著祭，m̄-thang無祭。

我就講，論語所講hit句祭神，是祭外面ê鬼神，m̄是祖公ê神。因為祖公ê神已經歸陰間，boē得thang因為人ê祭，就來陽間。Koh論古早hit個祭，kap咱這時ê祭，意思無同；款式亦無親像。論古早ê祭，是用尸，kap用主。怎樣講是用尸；就是宗族中，揀有名望--ê一個；也著同姓--ê，才會用得；koh著有同血氣--ê，chiah會做--得。án-ni hō͘伊穿服，定定坐tī中央，抑是厝ê東北角；代先照禮祭主，後來舉詩tī厝ê西南角，才來祭--伊。意思是beh hō͘伊ê子孫圍倚來受in祖公遺傳ê教示nā-tiāⁿ。今現時ê祭，攏無照禮，koh無用詩來祭；足見原本ê意思、法度，攏無相同。所以來祭，是大無合道理；大無合理，就是得罪天，若「得罪天，就無所在thang祈禱。」 所以祭無照禮，m̄值無祭，iáu較好；因為無祭，boē得罪天。看王孫賈teh問hit 一篇就知。

Koh論古早ê祭，逐朝代有換款。所以到周朝chiah有分別尊貴卑賤五等ê祭；就是天子、諸侯、大夫、德士、士庶，這5等號。今論這5等號ê祭，就是天子kap諸侯，才會堪得用主來祭--得nā-tiāⁿ。其餘--ê，攏boē用主來祭--得；若用主來祭，是犯著僭權 ê罪。現時ê人無講究，敢lām-sám用木主做主來祭；實在無法度夠極 ；論罪過也是盡重。Koh論早天子ê祭，是到7代就煞，諸侯到5代，大夫3代，德士兩代，小官kap百姓一代nā-tiāⁿ；就是會祭父，boē祭祖公--得。可惜這時ê人亂亂祭；實在大背理。親像án-ni來論，無祭boē犯著不法，背理，僭權chiah ê罪；其實無祭反轉較好。因為祭m̄著，算是諂媚別號ê鬼神；親像孔子講，「非其鬼，而祭之，諂也。」 當今ê人m̄知伊ê lām-sám祭是大m̄著，反轉來嫌阮趁道理ê人無祭是m̄著，實在是倒反講。

In一個就講，若beh照án-ni論，祭，真正無路用；木主也免孝。就問hit個第2個講，這號冊你有bat看見抑無？Hit個第2個應伊講，看，有bat看見；總是boē甚物會記--tit。

我就kā in講，公羊傳，kap魏書禮誌，有記盡明；許慎、鄭原，koh鄭--氏識祭法，孔永達、崔能溫，chiah-ê人攏有講起，連大夫都boē用主來祭--得；何況咱百姓家屬tī尾等，thái-oē用木主做主來祭--得ah？

In一個就講，Goā！Tī時 先生到才博？ 咱中國ê書冊iáu-kú比阮較熟，也較知影；真á ū-phā。Koh一個講，若到會出來講教，真仔m̄是小可；應著據人認考不倒才會用--得。

我就講，豈敢，不過是列位gâu o-ló nā-tiāⁿ。總是論這節孝祭木主ê代誌，我卻有講究hit個根源；所以m̄敢從俗，來犯著不法背理僭權ê罪；也boē忤逆得罪上帝。因為明知木主是柴頭，m̄是父母公媽，的確m̄-thang服侍跪拜，也m̄-thang留teh；家己án-ni，也ài勸別人著án-ni。因為家己ài得著救，也ài別人thang得著救；所以勸人m̄-thang有木主。

(後張beh印明白。)