辯神主論
Piān Sîn-chú Lūn
文獻資訊
| 項目 | 資料 |
|---|---|
| 作者 | Lí Kì-chè Lí Kì-chè |
| 卷期 | 臺灣府城教會報 |
| 卷期 | 第42卷 |
| 日期 | 1888/12 |
| 頁數 | 83 |
白話字（原文數位化）
Piān Sîn-chú Lūn
1888.12 TĒ SÌ-CHA̍P-JĪ TIUN p.83-86
(Sī Lí Kì-chè chò--ê.)
(Téng-bīn ìn chit 5-ê hō ê ì-sù, chiū-sī tī-chia ū chi̍t-chām bô ìn--lo̍h-khì. Pa̍t-uī nā ū chit-ê hō, iā sī án-ni.)
Lūn siat bo̍k-chú kap chè bo̍k-chú ê m̄-tio̍h. Taⁿ kó͘-chá lâng siat bo̍k-chú chè-sū, sui-bóng sī beh hō͘ lâng kì-liām, iáu-kú ia̍h sī m̄-tio̍h. In-uī chè-sū sī Siōng-tè só͘ siat, hō͘ lâng tit-tio̍h thang hiàn-chè lâi sio̍k choē. Lâng chí-ū thang chè tī Siōng-tè; nā ēng chit-ê lé-sò͘ khì chè thiⁿ-toē, kuí-sîn, bo̍k-chú, che sī chhiàm-koân lām-sám, put-chí tek-choē Siōng-tè. Koh ia̍h sī hoān-tio̍h Siōng-tè ê kài-lu̍t; Siōng-tè ê kài kóng, “Goá í- goā, m̄-thang ū pa̍t-ê Siōng-tè; bo̍k-tit tiau-khek ngó͘-siōng.” Lâng chhāi bo̍k- chú, sī hoān-tio̍h chit-ê kài. M̄-tān-nā án-ni, ia̍h sī hoān-tio̍h Tiong-kok ê kó͘- lé. Chiàu Tiong-kok ê kó͘-lé, to̍k-to̍k tio̍h Hông-tè kap chu-hô͘ chiah oē chhāi-tit bo̍k-chú, peh-sìⁿ-lâng lóng boē tit-thang chhāi bo̍k-chú, ia̍h boē tit- thang khí chó͘-biō. Koh Hông-tè chiah oē chè tit chhit-tāi ê chó͘, chu-hô͘ oē chè tit gō͘-tāi ê chó͘; peh-sìⁿ chí-ū oē tit-thang chè i ê pē-bú tiāⁿ-tiāⁿ.
Kàu Bêng-tiâu chiah koh tiāⁿ-tio̍h peh-sìⁿ ia̍h oē tit-thang chè kàu saⁿ-tāi ê chó͘, nā-sī chit-tia̍p ê peh-sìⁿ-lâng, chhiàm-koân khí chó͘-biō, chhāi bo̍k-chú, chè kàu kuí cha̍p tāi; che m̄-tān-nā sī bô chiàu tō-lí, ia̍h sī bô chiàu lé-sò͘. Koh lâng chhāi bo̍k-chú, hoán-tńg sī siat-to̍k--tio̍h chó͘-kong tiāⁿ-tiāⁿ. In-uī bo̍k-chú sī chhâ-pang, kap-choh-tiàm só͘ ēng chhiú siⁿ--ê; lâng chiong kuí-ê chîⁿ chhìn-chhái khì boé chi̍t-sian lâi, chiū hō-choè lán ê chó͘-kong. Siat-sú chó͘-kong oē chai, kiám m̄ put-chí toā siū- khì mah? Chhiáⁿ ēng phì-jū lâi kóng. Cheng-siⁿ pí chhiū-ba̍k sī khah kuì-khì; lâng lia̍h cheng-siⁿ choè lán ê chó͘-kong, chiū lán tek-khak toā siū-khì; ia̍h lán ka-kī lia̍h chhâ-pang choè lán ê chó͘-kong, m̄-chai-kiò sī lêng-jio̍k chó͘-kong, che-sī toā chhò-gō͘. Chá ū chi̍t-chiah Tāi-Eng kok ê chûn khì ìn-tō͘ kok, chhàu-tú-khám ū chi̍t-chiah chiáu pe lâi, hioh tī uî téng; chûn-chú bóng ēng chhèng kā i phah--sí. Liâm-piⁿ ìn- tō͘ ê lâng lóng uî-luî lâi, m̄ pàng i soah. Chûn-chú mn̄g sī siáⁿ-sū; hia-ê lâng ìn kóng, “Lí tìⁿ m̄-chai, lí tú-á phah-sí ê chiáu sī goán ê chó͘-kong.” Chûn-chú ia̍h kiaⁿ, ia̍h hó chhiò; chiah siūⁿ chi̍t-ê kè ká-chià kóng, “Nā-sī án-ni, chiū goá bô m̄-tio̍h; goá tī goán kok ni̍h, goán chó͘ sí, khì pìⁿ choè hî, khit lín ê chó͘ teh khì chia̍h. Só͘-í goá ji̍p kàu chia, thoè-goán chó͘ pò siû; án-ni, lín chó͘ chia̍h goán ê chó͘, goá phah sí lín ê chó͘, kiám m̄ ha̍p-gî mah?” Hia-ê lâng bô oē thang ìn, chiah khì. Taⁿ m̄-chai Tiong- kok lâng khoàⁿ-kìⁿ chit-ê tāi-chì, phah- sǹg ìn-tō͘ lâng sī tio̍h á m̄-tio̍h. Goá phah-sǹg ta̍k-lâng lóng sī chhiò i chò gōng, nā-sī i sui-bóng sī gōng, iáu-kú sī lia̍h oa̍h chiáu choè i ê chó͘-kong; ia̍h lán koh sī lia̍h sí-sí ê chhiū-chhâ lâi choè lán ê chó͘-kong, m̄-chai pí ìn-tō͘ lâng khah tì-sek á-sī khah gōng?
Lūn bo̍k-chú tek-khak bô-iáⁿ ū sîn. Chiàu Sèng-chheh ê tō-lí, lâng chhut-sì Siōng-tè siúⁿ-sù i sîn-hûn; kàu sí chiū tio̍h hoán-pún, seng-khu iû-goân kui thô͘, sîn-hûn liâm-piⁿ kàu Siōng-tè tau siū sím-phoàⁿ; hó--ê éng-oán tiàm thian-tông, pháiⁿ--ê éng-oán kui toē-ga̍k; beh thái ū koh sím-mi̍h sîn-hûn lâi tiàm tī bo̍k-chú--ni̍h, iā-sī bōng--ni̍h? Chiū pún-kok ê keng-su iā kóng: “ Lâng sí chiū kui chiūⁿ thiⁿ, seng-khu kui toē; só͘-í hó sí choè chó͘-lo̍k.” Koh kóng: “oa̍h sī chhut-goā, sí sī tó--khì;” Taⁿ í-keng kóng tó-khì, chiū tek-khak bô koh lâi tiàm tī bo̍k-chú--ni̍h sī bêng. Koh Si-keng kóng: “Bûn-ông sí-liáu, khì tī Siōng-tè ê sin-piⁿ.” Tuì án-ni khoàⁿ, Tiong-kok ê chheh iā ū bêng-bêng kóng, lâng í-keng sí-liáu sîn-hûn bô koh ū tiàm tī sè-kan ê tāi-chì.
Koh ēng hiān-sî ê lâng só͘ tuì-tiōng-- ê, lâi kan-chèng in. Chhin-chhiūⁿ choè kong-tek ê tāi-chì, sī kóng, “Lâng lóng ū choē, sí tio̍h lo̍h tē-ge̍k; só͘-í chhiáⁿ hê-siūⁿ lâi choè kong-tek, phah tē-ge̍k, chhiau-tō͘ i-ê chó͘-kong khì chhut-sì.” Taⁿ í-keng kóng i-ê chó͘-kong tī tē-ge̍k-- ni̍h, chiū cháiⁿ-iūⁿ koh kóng ū tiàm tī bo̍k-chú--ni̍h? Í-keng chhiau-tō͘ i khì chhut-sì, chiū cháiⁿ-iūⁿ iáu-kú tī chó͘- biō--ni̍h teh chè-sū? Che lóng sī ka-kī saⁿ mâu-tún ê tāi-chì, sī lâng lóng bô siūⁿ, lām-sám gōng-gōng choè tiāⁿ-tiāⁿ. Ū lâng kóng, “Lâng ū saⁿ-tiâu sîn-hûn, chi̍t-tiâu tī bōng--ni̍h, chi̍t-tiâu tī bo̍k- chú--ni̍h, chi̍t-tiâu khì chhut-sì.” Nā-sī che sī Hu̍t-kàu lām-sám ê oē, Tiong-kok ê keng-tián lóng bô kóng, tek-khak sī bô iáⁿ ê tāi-chì. Taⁿ goá beh piān-lūn. Siat-sú lâng nā chin-chiàⁿ ū saⁿ-tiâu sîn- hûn, chiū siⁿ-chêng tek-khak toā boē pêng-an, ia̍h sí-āu tek-khak toā saⁿ-chiⁿ. In-uī lâng teh choè tāi-chì, sī sîn-hûn teh chú-ì; taⁿ ta̍k lâng nā ū saⁿ-tiâu ê sîn-hûn, chiū tâng-sî chi̍t-tiâu chú-ì beh khùn, chi̍t-tiâu chú-ì beh thit-thô, chi̍t tiâu chú-ì beh chia̍h; taⁿ beh cháiⁿ-iūⁿ? Siat-sú sí nā ū saⁿ-tiâu sîn-hûn, chiū tah-lo̍h chi̍t-tiâu beh khì tâi tī bōng-lāi, tah-lo̍h chi̍t-tiâu beh khì siū tē-ge̍k ê hêng-hoa̍t? Tek-khak sī saⁿ-chiⁿ beh khì toà tī bo̍k-chú--ni̍h, khah hù-kuì. Chit-hō kàu-ke̍k bô lí ê oē, lâng iáu-kú khì sìn--i, si̍t-chāi sī khó-sioh.
＊ ＊ ＊ ＊ ＊
Sè-sio̍k ê lâng siông-siông kiaⁿ nā-bô chhāi bo̍k-chú, bô chè-sū, chiū oē hō͘ chó͘-kong khiàn-chek, só͘-í goá ài koh gī- lūn chit chat. Taⁿ thiⁿ-toē bān hāng mi̍h lóng-sī Siōng-tè chiáng-koán--ê, lâng ê sí, oa̍h, chai-ē, hok-khì, ia̍h lóng-sī Siōng-tè só͘ liāu-lí--ê; nā m̄-sī Siōng-tè ê chí-ì, chiū bô chi̍t-hāng mi̍h oē hō͘ lâng ê chai-ē, á-sī hok-khì. Hô-hòng chó͘-kong í-keng sí, i-ê sîn-hûn éng-oán khì tī i só͘ eng-kai tiàm ê só͘-chāi, beh thài-thó oē koh lâi kàng chai-ē, á-sī hok-khì? Chit-ê lí sī put-chí bêng. Chhì-khoàⁿ thiⁿ-ē bān-kok, hia-ê bô chè kuí-sîn, to̍k-to̍k ho̍k-sāi Siōng-tè--ê, hia-ê kok sī khah heng-ōng, lâng ia̍h khah châi-tiāu; ia̍h pài kuí-sîn--ê, i-ê kok sī khah soe-lám, lâng ia̍h khah gû- chhún. Tuì án-ni khoàⁿ chiū thang chai chè-sū m̄-nā bô lī-ek, sī hoán-tńg ū sún- hāi. Goá siông-siông khoàⁿ-kìⁿ sòng- hiong ê lâng, nā kàu kī-sîn chè-sū ê sî, chiū peh-sim hoân-ló; siūⁿ nā beh hàu, chīn bô chîⁿ, nā m̄ hàu, chiū kiaⁿ-liáu oē hō͘ chó͘-kong khiàn-chek. Bô-tâ-tit- oâ, chiū tǹg saⁿ, chioh lāi, lâi boé hiuⁿ-chek, pān chè-mi̍h, tì-kàu ná sòng-hiong, ná kan-khó͘. Siat-sú i-ê chó͘-kong nā ū siàⁿ, chiū cháiⁿ-iūⁿ kàu chiah put-chêng put-gī, beh chia̍h i-ê chè-sū, ia̍h lóng-bô pó-pì--i? Koh khah kî-koài--ê, sè-sio̍k ū chi̍t-hō ê bô-sû-tân; ia̍h ū lâng hō- choè chèng-kong-má-sû; tāi-seng lóng ū kiáⁿ-sun thang hàu, āu-lâi bô lâng, chiah hō͘ lâng chhiáⁿ lâi hiat tī bô-sû- tân--ni̍h; chiū lâng iáu-kú jia̍t-sim teh- kèng-hōng, m̄-chai i siōng-chhiáⁿ boē oē pó-pì i-ê kiáⁿ-sun, hō͘ i-ê kiáⁿ-sun sí kàu bô lâng, hô-hòng beh thái-oē pó-pì pa̍t- lâng? Che sī lâng chin gōng kàu ke̍k. Tuì án-ni khoàⁿ chè-sū boē-oē tit-tio̍h hok-khì sī hun-bêng.
Lūn sìn Chú ê lâng, i-ê chó͘-kong í- keng sí, taⁿ tio̍h cháiⁿ-iūⁿ, chiah boē-oē hō͘ sè-sio̍k lâng huí-pòng? Chiàu goá phah-sǹg, chó͘-kong pē-bú kì-jiân sí, sǹg-sī sè-kan ê tāi-chì í-keng bêng-pe̍k; lán choè kiáⁿ-sun ê pún-hūn ia̍h bêng- pe̍k, boē-oē koh ēng sím-mi̍h mi̍h lâi ho̍k-sāi--ê, hō͘ i tit-tio̍h lī-ek. To̍k-to̍k tī siⁿ-chêng ê sî, tio̍h pí sè-sio̍k lâng ka- pē iú-hàu. Sui-bóng lâng lām-sám huí- pòng, sī bô iàu-kín; nā-sī thé-thiap i-ê chêng, ǹg-bāng khah oē ín-chhoā i, chiū tio̍h chhin-chhiūⁿ Pó-lô kóng, “Tī hoat-goā ê lâng, goá o̍h--i lâi kiù hoat- goā ê lâng;” iáu-kú o̍h in chhāi bo̍k- chú lâi chè-sū, che tek-khak m̄-thang. Chóng-sī ia̍h ū nn̄g-hāng ê hoat-tō͘ thang hián-bêng lán ia̍h ū tuì-tiōng chó͘-kong, hō͘ in khah bô oē thang huí- pòng. Chi̍t-hāng, chiū-sī chiò pē-bú ê siōng, á-sī uī siáu-éng, ēng choá lâi pè, kuì tī thiaⁿ-lāi, hō͘ āu-tāi ê kiáⁿ-sun tit-tio̍h thang khoàⁿ-kìⁿ lâi siàu-liām. Nā-sī ta̍k-nî kàu i kè-sì ê ji̍t, chiū ke-lāi ê sī-toā-lâng tio̍h chū-chi̍p i-ê kiáⁿ-sun, chiong chó͘-kong ê siōng hō͘ in khoàⁿ, chiong chó͘-kong ê só͘-kiâⁿ kā in kóng; che ia̍h thang choè siàu-liām chó͘-kong chi̍t-hāng ê hoat-tō͘. Chóng-sī chit- hāng bô put-chí ún-tàng; in-uī kiaⁿ- liáu āu-lâi ê kiáⁿ-sun bô chiàu tō-lí, chiū khì ho̍k-sāi chit ê siōng.
Tē-jī hāng; chiū-sī hiān-sî Tiong-kok í-keng ū cho̍k-phó͘ ê hoat-tō͘; sìn Chú ê lâng ta̍k-ke thang ka-kī siat chi̍t pún cho̍k-phó͘, siông-sè kì chó͘-kong siⁿ- chêng ê iông-māu, kiâⁿ-choè, chhut-sì tī sím-mi̍h sî, sí tī sím-mi̍h sî, bâi-chòng tī sím-mi̍h só͘-chāi. Ta̍k-nî kàu i kè-óng ê ji̍t, ke-lāi ê sī-toā-lâng chiū chū-chi̍p i-ê kiáⁿ-sun, tāi-seng choè lé-pài, ho̍k-sāi Siōng-tè bêng-pe̍k, chiah tha̍k cho̍k- phó͘ hō͘ i-ê kiáⁿ-sun thiaⁿ.
漢羅（Ùi原文改寫）
辯神主論
1888.12 第四十二張 p.83-86
(是Lí Kì-chè做--ê.)
（頂面印這5個號ê意思，就是tī-chia有一chām無印--落去。別位若有這個號，也是án-ni。）
論設木主kap祭木主ê m̄著。今古早人設木主祭祀，雖罔是beh hō͘人紀念，iáu-kú也是m̄著。因為祭祀是上帝所設，hō͘人得著thang獻祭來續罪。人只有thang祭tī上帝；若用這個禮數去祭天地、鬼神、木主，che是僭權 濫糝，不止得罪上帝。Koh也是犯著上帝ê戒律；上帝ê 戒講，「我以外，m̄-thang有別ê上帝；莫得雕刻偶像。」 人chhāi木主，是犯著這個戒。M̄ 但若án-ni，也是犯著中國ê古禮。照中國ê古禮，獨獨著皇帝kap諸侯chiah會chhāi得木主，百姓人攏boē tit-thang chhāi木主，也boē得thang起祖廟。Koh皇帝chiah會祭tit 7代ê祖，諸侯會祭tit 5代ê祖，百姓只有會tit thang祭伊ê父母tiāⁿ-tiāⁿ。
到明朝chiah koh定著百姓也會得thang祭到3代ê祖，若是chit-tia̍p ê百姓人，僭權起祖廟，chhāi木主，祭到幾十代；Che m̄ 但若是無照道理，也是無照禮數。Koh人chhāi木主，反轉是褻瀆--著祖公tiāⁿ-tiāⁿ。因為木主是柴枋，kap作店 所用手生--ê；人將幾個錢chhìn-chhái去買一仙來，就號做咱ê祖公。設使祖公會知，敢 m̄不止大受氣mah？請用譬諭來講。精牲比樹木是較貴氣；人掠精牲做咱ê祖公，就咱的確大受氣；亦咱家己掠柴枋做咱ê祖公，m̄知叫是凌辱祖公，這是大錯誤。早有一隻大英國ê船去印度國，湊抵崁有一隻鳥飛來，hioh tī 桅頂；船主罔用銃kā伊扑--死。Liâm-piⁿ印度ê人攏圍擂 來，m̄放伊煞。船主問是啥事；hiah-ê人應講，「你tìⁿ m̄知，你抵仔扑死ê鳥是阮ê祖公。」 船主也驚，也好笑；才想一個計假借講，「若是án-ni，就我無m̄著；我tī阮國ni̍h，阮祖死，去變做魚，乞lín ê祖teh去食。所以我入到chia，替阮祖報仇；án-ni，lín祖食阮ê祖，我扑死lín ê祖，敢 m̄合宜嗎？」Hia-ê人無話thang應，chiah去。今m̄知中國人看見這個代誌，扑算印度人是著抑m̄著。我扑算逐人攏是笑伊做憨，但是伊雖罔是憨，iáu-kú是掠活鳥做伊ê祖公；也咱koh是掠死死ê樹柴來做咱ê祖公，m̄知比印度人較智識抑是較憨？
論木主的確無影有神。照聖冊ê道理，人出世上帝賞賜伊神魂；到死就著返本，身軀猶原歸土，神魂liâm-piⁿ到上帝兜受審判；好--ê永遠tiàm天堂，歹--ê永遠歸地獄；beh thái有koh甚物神魂來tiàm tī木主--ni̍h，抑是墓--ni̍h？就本國ê經書也講：「人死就歸上天，身軀歸地；所以好死做祖祿。」 Koh講：「活是出外，死是倒--去；」今已經講倒--去，就的確無koh來tiàm tī木主--ni̍h是明。Koh詩經講：「文王死了，去tī上帝ê身邊。」 Tuì án-ni看，中國ê冊也有明明講，人已經死了神魂無koh有tiàm tī世間ê代誌。
Koh用現時ê人所tuì重--ê，來干證in。親像做功德ê代誌，是講，「人攏有罪，死著落地獄；所以請和尚來做功德，扑地獄，超渡伊ê祖公去出世。」今已經講伊ê祖公tī地獄--ni̍h，就怎樣koh講有tiàm tī木主--ni̍h？已經超渡伊去出世，就怎樣iáu-kú tī祖廟--ni̍h teh祭祀？ Che攏是家己相矛盾ê代誌，是人攏無想，lām-sám憨憨做tiāⁿ-tiāⁿ。有人講，「人有3條神魂，一條tī墓--ni̍h，一條tī木主--ni̍h，一條去出世。」 若是che是佛教lām-sám ê話，中國ê經典攏無講，的確是無影ê代誌。今我beh辯論。設使人若真正有三條神魂，就生前的確大boē平安，也死後的確大相爭。因為人teh做代誌，是神魂teh主意；今逐人若有三條ê神魂，就同時一條主意beh睏，一條主意beh thit-thô，一條主意beh食；今beh怎樣？設使死若有3條神魂，就佗落 一條beh去埋tī墓內，佗落一條beh去受地獄ê刑罰？的確是相爭beh去toà tī木主--ni̍h，較富貴。這號到極無理ê話，人iáu-kú去信--伊，實在是可惜。
世俗ê人常常驚若無chhāi木主、無祭祀，就會hō͘祖公譴責，所以我ài koh議論這節。今天地萬項物攏是上帝掌管--ê，人ê死、活、災厄、福氣，抑攏是上帝所料理--ê；若m̄是上帝ê旨意，就無一項物會hō͘人ê災厄，抑是福氣。何況祖公已經死，伊ê神魂永遠去tī伊所應該tiàm ê所在，beh thài-thó 會koh來降災禍，抑是福氣？這個你是不止明。試看天下萬國，hia-ê無祭鬼神，獨獨服事上帝--ê，hia-ê國是較興旺，人也較才調；亦拜鬼神--ê，伊ê國是較衰lám，人也較愚蠢。Tuì án-ni看就thang知祭祀m̄ 但無利益，是反轉有損害。我常常看見散hiong ê人，若到忌辰祭祀ê時，就百心煩惱；想若beh孝，盡無錢，若m̄孝，就驚了會hō͘祖公譴責。無tâ得 oâ，就當衫、借利，來買香燭，辦祭物，致到那散hiong、那艱苦。設使伊ê祖公若有聖，就怎樣到chiah不情不義，beh食伊ê祭祀，亦攏無保庇--伊？ Koh較奇怪--ê，世俗有一號ê無祠壇；亦有人號做眾公媽祠；代先攏有子孫thang孝，後來無人，chiah hō͘人請來hiat tī無祠壇--ni̍h；就人iáu-kú熱心teh敬奉，m̄知伊尚且boē會保庇伊ê子孫，hō͘伊ê子孫死到無人，何況beh thái會保庇別人？Che是人真憨到極。Tuì án-ni看祭祀boē會得著福氣是分明。
論信主ê人，伊ê祖公已經死，今著怎樣，chiah boē會hō͘世俗人毀謗？照我扑算，祖公父母既然死，算是世間ê代誌已經明白；咱做子孫ê本份亦明白，boē會koh用甚物物來服事--ê，hō͘伊得著利益。獨獨tī生前ê時，著比世俗人加倍有孝。雖罔人lām-sám毀謗，是無要緊；若是體貼伊ê情，向望較會引chhoā伊，就著親像保羅講，「Tī法外ê人，我學--伊來救法外ê人；」iáu-kú學in chhāi木主來祭祀，che的確m̄-thang。總是亦有兩項ê法度thang顯明咱也有tuì重祖公，hō͘ in較無會thang毀謗。一項，就是照父母ê像，抑是畫肖影，用紙來褙，掛tī廳內，hō͘後代ê子孫得著thang看見來數念。若是逐年到伊過世ê日，就家內ê序大人著聚集伊ê子孫，將祖公ê像hō͘ in看，將祖公ê所行 kā in講；che亦thang做數念祖公一項ê法度。總是這項無不止穩當；因為驚了後來ê子孫無照道理，就去服事這ê像。
第2項；就是現時中國已經有族譜ê法度；信主ê人逐家thang家己設一本族譜，詳細記祖公生前ê容貌，行做，出世tī甚物時，死tī甚物時，埋葬tī甚物所在。逐年到伊過往ê日，家內ê序大人就聚集伊ê子孫，代先做禮拜，服事上帝明白，chiah讀族譜hō͘伊ê子孫聽。