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隱修會規·懺悔書與書信 第 24 章
拉丁文原文．10 節．此語言尚無詞彙資料
24:1
De fonte vivo Christo Jesu adeundo et potando. I. Quotidianae experientiae ratiocinationibus hu- manae vitae miseria collecta, ac divinis simul territi oraculis, temerarie licet, parvitatem ingenioli nostri in superioribus jam diu ostendimus; et licet forte superflua aliis videatur ista nostra loquacitas, a nobis tamen opportune nobis sermo ortus esse duci- tur: non enim tam alienam, quam propriam exci- tare conamur ignaviam; ac insuper quamvis minus perfectis sapientibus satisfecerit ista excogitata ex parte sapientia, incipientibus tamen, ac nostrae men- surae tepidis necessaria et satis apta videbitur. Quia quod nocet abscondi, quod nocet sileri, non expedit tegere, neque expedit tacere;
論當就近並飲於基督耶穌這活泉。一、我們既從每日經歷的推理中蒐集了人生的愁苦，同時又被神的諭言所震懾，雖屬冒昧，卻已在前面長久地顯出我們淺薄才智的微小；雖然這番饒舌在別人看來或許是多餘的，但我們卻認為這篇講論於我們自己是合時而生的：因為我們所要喚醒的，與其說是別人的懶惰，不如說是我們自己的懶惰；此外，雖然這部分構思出來的智慧，或可使智者中那些較不完全的人滿意，但對初學者，並對我們這等冷淡之輩，這卻顯為必要而相當合宜的。因為凡隱藏有害的、緘默有害的，就不宜遮蓋，也不宜緘默；
On approaching and drinking of the living fountain, Christ Jesus. I. With the misery of human life gathered from the reasonings of daily experience, and being at the same time terrified by the divine oracles, we have already, though rashly, long shown the smallness of our slender wit in the foregoing; and although perhaps this our talkativeness may seem to others superfluous, yet by us this discourse is reckoned to have arisen opportunely for ourselves: for we are striving to rouse not so much another's sloth as our own; and besides, although this wisdom devised in part may satisfy the less perfect among the wise, yet to beginners, and to those lukewarm of our own measure, it will seem necessary and fitting enough. For what it harms to be hidden, what it harms to be passed over in silence, it is not expedient to cover, nor expedient to keep silent;
24:2
inde enim melius nobis loqui visum est, quamlibet impolite, quam silere: etenim re vera tutius de istis, quam aut de frivolis aliis, aut de otiosis sermocinare judicavimus. Itaque adhuc, fratres charissimi, dictis nostris aures praebete, quasi aliquid necessarium audituri, et animi vestri sitim divini fontis undis de quo nunc dicere cupimus, refocillate, sed non exstinguite; bibite, sed non satiamini, jam enim vocat nos ad se Fons vivus, Fons vitae, et dicit: Qui sitit veniat ad me, et bibat (Joan. VII, 37). Quid bibatis, intelligite. Dicat vobis Isaias ( Leg. Jeremias), dicat vobis Fons ipse: Me autem dereliquerunt Fontem aquae vivae, dicit Dominus (Jer. II, 13).
因為由此我們覺得寧可說話，無論何等粗陋，總比緘默為佳：因為我們確實判斷，論這些事比論別的虛浮之事或閒事更為穩妥。所以至親愛的弟兄們，你們仍要側耳聽我們的話，如同將要聽見必要之事，並要用神聖泉源的水滋潤你們心靈的乾渴——這泉源就是我們如今所願論及的——但不要止住它；你們要喝，卻不要喝足，因為現今這活泉、這生命的泉源呼召我們就近祂，並說：人若渴了，可以到我這裡來喝（約七37）。你們要明白所要喝的是甚麼。願以賽亞（應作耶利米）告訴你們，願這泉源自己告訴你們：他們離棄了我這活水的泉源，這是耶和華說的（耶二13）。
for thence it seemed better to us to speak, however unpolished, than to keep silent: for indeed we have judged it safer to discourse of these things than either of other frivolous matters or of idle ones. And so still, most dear brethren, lend your ears to our words, as though about to hear something necessary, and refresh the thirst of your spirit with the waters of the divine fountain of which we now desire to speak, but do not quench it; drink, but be not sated, for now the living Fountain, the Fountain of life, calls us to himself, and says: Let him that thirsts come to me, and drink (John 7:37). Understand what you are to drink. Let Isaias (read: Jeremias) tell you, let the Fountain himself tell you: But they have forsaken me, the Fountain of living water, says the Lord (Jer. 2:13).
24:3
Dominus ergo ipse, Deus noster Jesus Christus, est Fons vitae, et ideo invitat nos ad se Fontem, ut illum bibamus. Bibit eum qui amat; bibit qui Dei verbo saliatur, qui satis diligit, satis desiderat; bibit qui sapientiae amore flagrat. Avide ergo nos gentes bibamus, quod Judaei dereliquerunt. De nobis enim cum gentibus forte dictum est: Praecidit in stupore mentis, capita potentium movebun- tur, nec ad adaperientes maxillas suas, quasi pauper edens, in absconso; et quasi de nobis quoque cum perfectis quibusque de quibus hoc scriptum est, diceretur.
所以主自己，我們的神耶穌基督，就是生命的泉源，因此祂邀請我們就近祂這泉源，叫我們得以飲祂。愛祂的人就飲祂；以神的話為滿足的人就飲，那足夠愛慕、足夠渴慕的人就飲；那因愛慕智慧而火熱的人就飲。所以我們外邦人要切切地飲那猶太人所離棄的。因為論到我們和外邦人，或許曾有話說：祂在心思的昏迷中剪除了；強者的頭要被搖動，他們也不張口，如同窮人暗中吃食；又彷彿論到我們和那些經上所寫的諸般全備之人，也是這樣說的。
The Lord himself, therefore, our God Jesus Christ, is the Fountain of life, and so he invites us to himself, the Fountain, that we may drink him. He drinks him who loves; he drinks who is satisfied with the word of God, who loves enough, who desires enough; he drinks who burns with the love of wisdom. Eagerly therefore let us Gentiles drink what the Jews forsook. For of us, with the Gentiles, perhaps it was said: He has cut off in the stupor of the mind, the heads of the mighty shall be moved, nor do they open their jaws, like a poor man eating in secret; and as if of us also, with all the perfect of whom this was written, it might be said.
24:4
Aperiamus (tanquam panem illum qui de coelo descendit, edendo) interioris hominis nostri maxillas, ut edaciter edamus, et quodammodo velociter, ne nos quis videat, quasi in absconso comedamus. Ut panem ergo edamus, ut fontem bibamus, eumdem Dominum nostrum Jesum Christum, qui seipsum, nobis quasi sumendum, panem dicit vivum, qui dat vitam huic mundo (Joan. VI, 33); seque similiter fontem demonstrans ait: Qui sitit, veniat ad me, et bibat (Joan. VII, 37). De quo fonte et Propheta dicit: Quoniam apud te est fons vitae (Psalm. XXXV, 10). II. Videte unde iste fons manat: inde enim unde et panis descendit;
讓我們張開我們裡面之人的口（彷彿藉著吃那從天降下的糧），叫我們可以貪婪地吃，並且彷彿迅速地吃，免得有人看見我們，如同暗中吃食。那麼為要吃這糧、為要飲這泉，就是我們同一位主耶穌基督——祂稱自己為活糧，彷彿要被我們取用，這糧將生命賜給這世界（約六33）；祂照樣顯出自己是泉源，說：人若渴了，可以到我這裡來喝（約七37）。論到這泉源，申言者也說：因為在你那裡有生命的源頭（詩三五10〔武加大〕）。二、你們要看這泉源從何處流出：正是從那糧降下之處；
Let us open (by eating, as it were, that bread which came down from heaven) the jaws of our inner man, that we may eat greedily and, in a manner, swiftly, lest anyone see us, eating as it were in secret. That we may eat the bread, then, that we may drink the fountain, even our same Lord Jesus Christ, who calls himself the living bread, as it were to be taken by us, which gives life to this world (John 6:33); and likewise showing himself the fountain he says: Let him that thirsts come to me, and drink (John 7:37). Of which fountain the Prophet also says: For with you is the fountain of life (Ps. 35:10 [Vulg.]). II. See whence this fountain flows: from there indeed whence the bread also came down;
24:5
quia idem est qui Panis et Fons, Filius unicus, Deus noster Christus Dominus, quem semper esurire debemus; licet eum edamus amando, devoremus licet desiderando, adhuc eum quasi esurientes desideremus. Simili modo ut fontem, eum semper dilectionis nimietate, bibamus; eum semper desiderii plenitudine bibamus, et suavitate quadam ejus dulcedinis delectemur: dulcis enim et suavis Dominus: licet eum edamus, et bibamus; tamen semper esuriamus et sitiamus, quia cibus noster et potus, non totus unquam sumi potest et bibi; qui licet sumitur, non consumitur, licet bibitur, non adimitur, quia panis noster aeternus est, et Fons noster perennis est, fons noster dulcis est; unde dicit Propheta:
因為這同一位既是糧又是泉，就是那獨生子，我們的神基督主，我們應當常常飢渴慕祂；我們雖藉愛慕而吃祂、藉渴慕而吞祂，仍當如同飢餓的人渴慕祂。照樣，如同泉源，我們當以滿溢的愛常飲祂；當以滿足的渴慕常飲祂，並因祂甘美的某種甜蜜而歡喜：因為主是甘甜可口的；我們雖吃祂喝祂，卻仍要常常飢渴，因為我們的飲食永不能全然被吃盡喝盡；因為祂雖被取用，卻不被耗盡，雖被飲，卻不減少，因為我們的糧是永遠的，我們的泉是長存的，我們的泉是甘甜的；故此申言者說：
for the same is both Bread and Fountain, the only-begotten Son, our God Christ the Lord, for whom we ought ever to hunger; though we eat him by loving, though we devour him by desiring, let us still desire him as though hungering. In like manner, as a fountain, let us ever drink him with an excess of love; let us ever drink him with fulness of desire, and be delighted with a certain sweetness of his pleasantness: for sweet and pleasant is the Lord; though we eat and drink him, yet let us ever hunger and thirst, because our food and drink can never wholly be consumed and drunk up; for though he is taken, he is not consumed, though he is drunk, he is not diminished, for our bread is eternal, and our fountain is perennial, our fountain is sweet; whence the Prophet says:
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Qui sititis, ite ad Fontem (Isa. LV, 2); sitientium enim, non saturantium iste Fons; et ideo esurientes, quos alibi beatificavit, ad se vocat; quibus nunquam bibere satis sit, sed quanto plus hauserint, tanto plus sitient. Merito, fratres, Fons sapientiae Verbum Dei in excelsis (Eccli. I, 5) a nobis desiderandus, quaerendus, semper amandus sit, in quo sunt, juxta Apostoli dictum, omnes thesauri sapientiae et scientiae absconditi (Coloss. II, 3), quos haurire vocat qui sitiunt. Si sitis, bibe Fontem vitae; si esuris, ede Panem vitae. Beati, qui esuriunt hunc Panem, et sitiunt hunc Fontem; semper enim eden- tes et bibentes, adhuc edere et bibere desiderant.
你們口渴的，都當就近這泉源（賽五五1）；因為這是口渴之人的泉源，不是飽足之人的泉源；因此祂呼召那飢餓的人，就是祂在別處所稱為有福的人；對他們而言，飲永遠不夠，乃是汲取越多，就越發渴。弟兄們，智慧的泉源，那在至高之處的神的話（傳道經一5），理當被我們渴慕、尋求、常常愛慕，照使徒所說，一切智慧知識的寶藏，都藏在祂裡面（西二3），凡口渴的，祂都呼召來汲取。你若渴，就飲生命的泉源；你若餓，就吃生命的糧。飢慕這糧、渴慕這泉源的人有福了；因為他們雖不住地吃喝，仍渴想再吃再喝。
You that thirst, go to the Fountain (Isa. 55:1); for this is a Fountain of the thirsty, not of the sated; and therefore he calls to himself the hungry, whom elsewhere he blessed; for whom it can never suffice to drink, but the more they have drawn, the more they will thirst. Rightly, brethren, is the Fountain of wisdom, the Word of God on high (Sir. 1:5), to be desired by us, sought, ever loved, in whom, according to the Apostle's saying, are hidden all the treasures of wisdom and knowledge (Col. 2:3), which he who thirsts is called to draw. If you thirst, drink the Fountain of life; if you hunger, eat the Bread of life. Blessed are they who hunger for this Bread and thirst for this Fountain; for ever eating and drinking, they still desire to eat and drink.
24:7
Dulce enim nimis est, quod semper editur et bibitur, et semper esuritur et sititur, semper gustatur et semper desideratur; unde rex propheta dicit: Gu- state et videte, quam dulcis est, quam suavis est Dominus (Psalm. XXXIII, 9). Propterea, fratres, vocationem hanc sequamur, qua ad vitae Fontem vocamur a Vita, qui est Fons, non solum aquae vivae, sed et Fons aeternae vitae, Fons lucis, idem ct Fons luminis: ab illo enim haec omnia sunt, sapientia, vita, lux aeterna. Auctor vitae, Fons vitae est, lucis creator, Fons luminis est:
因為那常被吃喝、常被飢渴、常被嘗、常被渴慕的，乃是極其甘甜的；故此那為王的申言者說：你們要嘗嘗主恩的滋味，便知道祂是何等甘甜、何等可口（詩三三9〔武加大〕）。所以弟兄們，讓我們跟從這呼召，藉此我們被那生命呼召到生命的泉源；祂不僅是活水的泉源，也是永生的泉源、光的泉源，照樣也是光照的泉源：因為這一切——智慧、生命、永遠的光——都是從祂而出。生命的創始者就是生命的泉源，光的創造者就是光照的泉源；
For exceedingly sweet is that which is ever eaten and drunk, and ever hungered and thirsted for, ever tasted and ever desired; whence the royal prophet says: Taste and see how sweet, how pleasant is the Lord (Ps. 33:9 [Vulg.]). Therefore, brethren, let us follow this calling, whereby we are called to the Fountain of life by Life, who is the Fountain not only of living water, but also the Fountain of eternal life, the Fountain of light, the same also the Fountain of illumination: for from him are all these things, wisdom, life, eternal light. The author of life is the Fountain of life; the creator of light is the Fountain of illumination;
24:8
et ideo contemptis his quae viden- tur, transcenso [ Forte transcensu] in superioribus coelorum, Fontem luminis, Fontem vitae, Fontem aquae vivae, ut rationabiles et sagacissimi pisces quaeramus, ut bibamus aquam vivam et salientem in vitam aeternam ( Joan. IV, 14). III. Utinam me illuc dignares adsciscere ad ilium Fontem, Deus misericors, pie Domine, ut ibi et ego cum sitientibus tuis vivam undam vivi Fontis aquae vivae biberem, cujus nimia dulcedine delectatus sursum semper ei haererem et dicerem: Quam dulcis est Fons aquae vivae, cujus non deficit aqua saliens in vitam aeternam ( Ibid.)! O Domine, tu es ipse iste Fons semper et semper desiderandus, [ Fort. add.
所以，讓我們藐視那看得見的事物，越過諸天的上界，如同有理性、極精明的魚，尋求光的泉源、生命的泉源、活水的泉源，使我們得以飲那湧到永生的活水（約四14）。三、慈悲的神、慈愛的主啊，但願你樂意接我到那裡，到那泉源去，使我也得以與那些渴慕你的人在那裡同飲那活水活泉的活流，因祂無比的甘甜而歡喜，常在高處貼近祂，並說：那活水的泉源是何等甘甜，祂那湧到永生的水永不枯竭（同上）！主啊，你自己就是那位永永遠遠當被渴慕的泉源，〔或加：
and therefore, despising those things which are seen, having crossed into the higher places of the heavens, let us, like rational and most sagacious fishes, seek the Fountain of light, the Fountain of life, the Fountain of living water, that we may drink the living water springing up into eternal life (John 4:14). III. Would that you might deign to receive me thither, to that Fountain, O merciful God, loving Lord, that there I too, with those who thirst for you, might drink the living wave of the living Fountain of living water, by whose exceeding sweetness delighted I might ever cleave to him on high and say: How sweet is the Fountain of living water, whose water springing up into eternal life does not fail (ibid.)! O Lord, you yourself are that Fountain ever and ever to be desired, [perhaps add:
24:9
vox bibendus] semper licet semper hauriendus. Nobis semper da, Domine Christe, hanc aquam (Ibid., 15), ut sit in nobis quoque Fons aquae vivae et salientis in vitam aeternam. Magna quidem posco, quis nesciat? Sed tu, Rex gloriae, magna donare nosti et magna promisisti: nihil te majus, et te nobis donasti, te pro nobis dedisli. Unde te rogamus, ut sciamus quod amamus, quia nihil aliud praeter te nobis dari postu- lamus: tu es enim omnia nostra, vita nostra, lux nostra, salus nostra, cibus noster, potus noster, Deus noster. Inspira corda nostra, rogo, Jesu noster, illa tui Spiritus aura, et vulnera nostras tua charitate animas, ut possit uniuscujusque nostrum anima in veritate dicere:
可被飲〕，永遠當被汲取。主基督啊，求你常將這水賜給我們（同上15），使這水在我們裡面也成為湧到永生的活水的泉源。我所求的確是大事，誰不知道呢？然而你這榮耀的王，知道如何賜下大事，也已應許了大事：沒有甚麼比你更大，而你已將你自己賜給了我們，你已為我們捨了你自己。故此我們求你，使我們知道所愛的是甚麼，因為除你以外，我們別無所求賜給我們：因為你是我們的一切、我們的生命、我們的光、我們的救恩、我們的食物、我們的飲料、我們的神。我們的耶穌，我求你，求你以你那靈的氣息吹在我們心上，並用你的愛刺傷我們的魂，使我們各人的魂得以真實地說：
to be drunk] ever though ever to be drawn from. Give us ever, Lord Christ, this water (ibid. 15), that it may be in us also a Fountain of water living and springing up into eternal life. I ask great things indeed, who knows it not? But you, King of glory, know how to give great things and have promised great things: nothing is greater than you, and you have given us yourself, you have given yourself for us. Whence we ask you, that we may know what we love, since we ask nothing to be given us besides you: for you are our all, our life, our light, our salvation, our food, our drink, our God. Breathe upon our hearts, I beg, our Jesus, with that breath of your Spirit, and wound our souls with your charity, that the soul of each one of us may be able truly to say:
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Indica mihi quem dilexit anima mea (Cant. I, 6), quoniam vulnerata charitate ego sum. Opto illa vulnera in me sint, Domine. Beata talis anima, quae. charitate sic vulneratur: talis Fontem quaerit, talis bibit, semper tamen sitit bibendo, sem- per haurit desiderando, quem semper bibit sitiendo; sic semper quaerit amando, quae sanatur vulnerando; quo salutari vulnere animae nostrae interiora Deus et Dominus noster Jesus Christus, pius ille salutarisque medicus vulnerare dignetur, cui cum Patre et cum Spiritu sancto unitas est in saecula saeculo- rum. Amen.
求你將我心所愛的指示我（歌一6〔武加大〕），因為我是為愛所傷。主啊，我切望那些傷痕在我裡面。這樣的魂有福了，就是這樣被愛所傷的魂：這樣的人尋求泉源，這樣的人飲，卻在飲時仍渴，在渴慕時仍汲，飲那他所常渴慕的；他就這樣在愛中尋求，並藉著受傷而得醫治；願神並我們的主耶穌基督，那慈愛而施救的醫生，以這得救的傷痕，樂意刺傷我們魂的內裡；祂與父並與聖靈，乃是一，直到世世代代。阿們。
Show me him whom my soul has loved (Cant. 1:6 [Vulg.]), for I am wounded with charity. I long, Lord, that those wounds be in me. Blessed is such a soul, which is thus wounded with charity: such a one seeks the Fountain, such a one drinks, yet ever thirsts in drinking, ever draws in desiring, drinking him whom it ever thirsts for; thus it ever seeks in loving, which is healed by being wounded; with which saving wound may God and our Lord Jesus Christ, that loving and saving physician, deign to wound the inward parts of our souls, who with the Father and with the Holy Spirit is one unto the ages of ages. Amen.