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高隆班
隱修會規·懺悔書與書信 第 8 章
拉丁文原文．8 節．部分字詞可點開查義
8:1
De discretione. Discretio monachis quam sit necessaria multo- rum error ostendit; et aliquorum ruinae demonstrant: qui sine discretione incipientes, et absque modera- trice scientia degentes, vitam finire laudabilem non potuerunt. Quia sicut sine via tendentibus error eve- nit, ita sine discretione viventibus excessus in promp- tu est, qui semper virtutibus in medio inter utram- que nimietatem positis contrarius est. Cujus im- pactio periculi res est, dum juxta semitam discretio- nis directam inimici pravitatis offendicula ac diver- serum errorum scandala ponunt.
論分辨。分辨對修士何等必要，許多人的迷誤顯明了這一點，某些人的傾覆也證實了這一點：他們起初沒有分辨，又活得沒有那節制人的知識，便無法將一個可稱頌的生命善終。因為正如沒有路而行的人遭遇迷誤，照樣，沒有分辨而活的人也隨時面臨過度，而過度總是與居於兩極端之間的諸德相敵對。撞上這危險乃是真實之事，因為在分辨那筆直的小徑旁，邪惡的仇敵擺設了各樣迷誤的絆腳石與陷阱。
On discretion. How necessary discretion is to monks, the error of many shows, and the downfalls of some demonstrate: who, beginning without discretion and living without a moderating knowledge, were not able to bring a praiseworthy life to its end. For just as error befalls those who travel without a road, so excess is ready at hand for those who live without discretion, which is always contrary to the virtues set in the middle between either extreme. The collision with this peril is a real thing, since alongside the straight path of discretion the enemies of wickedness set the stumbling-blocks and scandals of various errors.
8:2
Orandus est igitur Deus, qui lumen verae discretionis largiatur ad illu- minationem hujus vitae, tenebris saeculi utrinque obscurissimis circumdatae; quo sui ad se sine errore veri adoratores possint has evadere tenebras. Discre- tio igitur a discernendo nomen accepit, eo quod ipsa in nobis discernit inter bona et mala, inter media quoque ac perrecta. Divisa namque sunt ab initio, sicut lux et tenebra, utraque, id est bona et mala, postquam mala per diabolum boni depravatione esse coeperunt; sed per Deum illuminantem prius, ac pos- tea dividentem. Inde Abel prius bona elegit, Cain vero impius a mala incidit.
因此必須懇求上帝賜下真實分辨的光，來光照這被世界四面最幽暗之陰影所環繞的生命；好叫祂真實的敬拜者能毫無迷誤地逃脫這些陰影、奔向祂。「分辨」（discretio）之名乃出於「辨別」（discernere），因為它在我們裡面辨別善與惡，也辨別居中之事與全備之事。因為從起初，善惡二者就如光與暗一樣被分開了，那是在惡藉著魔鬼、因敗壞善而開始存在之後；只是先藉著上帝光照，後藉著祂分開。因此亞伯首先揀選了善，而不敬虔的該隱卻陷入了惡。
God must therefore be entreated to bestow the light of true discretion for the illumination of this life, surrounded on every side by the most dark shadows of the world; so that his true worshippers may, without error, be able to escape these shadows toward him. Discretion, then, took its name from discerning, because it discerns in us between good and evil, and also between things middling and things perfect. For from the beginning both, that is, good and evil, were divided, like light and darkness, after evil things began to exist through the devil by the depraving of good; but through God first illuminating, and afterwards dividing. Hence Abel first chose good things, but the impious Cain fell into evil.
8:3
Dona Deus fecit cuncta quae creavit, mala vero diabolus superseminavit do- losa calliditate, ac subdola ambitionis intutae sua- sione. Quae sunt igitur bona illa? scilicet quae integra sunt ac incorrupta, sicut creata, permanserunt: quae solus creavit Deus, et praeparavit, juxta Apostolum (Ephes. II, 10), ut in illis ambulemus: quae sunt opera bono, in quibus in Christo Jesu creati sumus; boni- tas scilicet, integritas, pietas, justitia, veritas, mise- ricordia, charitas, pax salutaris, laetitia spiritalis, cum spiritus fructu. Haec omnia cum fructibus suis bona sunt:
上帝把祂所創造的萬物都造成美善的恩賜，但魔鬼卻以狡詐的詭計、並以毫無防備之野心那欺人的慫恿，撒上了惡的種子。那麼，那些善是什麼呢？就是那些如受造時一樣保持完整無玷之物：是上帝獨自創造並預備的，照著使徒所說（弗二10），叫我們行在其中：這些便是善工，我們在基督耶穌裡受造，原是為這些善工；即良善、純全、敬虔、公義、真理、憐憫、愛德、得救的平安、屬靈的喜樂，連同聖靈的果子。這一切連同其果子都是善的：
God made all things which he created as gifts, but the devil oversowed evil things by crafty guile and by the treacherous persuasion of unguarded ambition. What, then, are those good things? Namely, those which have remained whole and incorrupt, as they were created: which God alone created and prepared, according to the Apostle (Eph. 2:10), that we might walk in them: which are good works, in which we have been created in Christ Jesus; namely goodness, integrity, piety, justice, truth, mercy, charity, saving peace, spiritual joy, with the fruit of the Spirit. All these, with their fruits, are good:
8:4
his vero contraria mala sunt, scilicet ma- litia, corruptela, impietas, injustitia, mendacium, avaritia, odium, discordia, amaritudo, cum fructibus eorum multiplicibus qui ab eis nascuntur. Innumera- bilia enim sunt quae de utrisque contrariis, id est bonis et malis, procreantur. Quod autem declinat a bonitate condita et integritate, hoc primum malum est, ut est superbia malitiae primae; cui contra est piae bonitatis humilis existimatio, suum Creatorem agnoscentis et glorificantis; quod est rationabilis creaturae primum bonum. Sic et caetera per duplices sensim partes in immanem nominum silvam crevere.
但與這些相反的便是諸惡，即惡意、腐敗、不敬虔、不義、虛謊、貪婪、仇恨、紛爭、苦毒，連同從它們所生的繁多果子。因為從這兩種相反之物，即從善與惡，所衍生出來的乃是不可勝數。然而，凡偏離受造之良善與純全的，這便是頭一樣惡，如同那頭一惡意的驕傲；與之相反的，乃是敬虔良善之謙卑的自我看法，就是承認並榮耀牠造物主的那種看法；這乃是有理性受造之物頭一樣善。其餘的也照樣，藉著成雙的兩部分，漸漸長成一片名目繁多的廣大森林。
but contrary to these are evils, namely malice, corruption, impiety, injustice, lying, avarice, hatred, discord, bitterness, with their manifold fruits which are born from them. For innumerable are the things which are begotten from both contraries, that is, from goods and from evils. But whatever turns aside from created goodness and integrity, this is the first evil, as is the pride of the first malice; to which is opposed the humble esteem of pious goodness, acknowledging and glorifying its Creator; which is the first good of the rational creature. So too the rest, by twofold parts, have gradually grown into a vast forest of names.
8:5
Quae cum ita sint, tenenda sunt fortiter bona, Dei habentibus auxilium, quod semper orandum est per prospera et adversa; ne aut extollamur in prosperis in vanitatem, aut dejiciamur in adversis in despera- tionem. Ideo continendum ab utroque periculo, id est, ab omni nimietate per temperantiam gloriosam, et veram discretionem, quae Christianae humilitati adhaeret, et viam perfectionis veris Christi militibus ac Deum timentibus aperit. Discernendum scilicet semper est in dubiis recte, ac inter bona et mala ubique dividendum juste, sive inter utraque foris, sive intus inter corpus et animam, sive inter opera et mores, sive inter curam et quietem, sive inter publica et secreta.
既然如此，就必須靠上帝的幫助堅守善事，這幫助無論在順境逆境中都當常常祈求；免得我們或在順境中高傲自負落入虛榮，或在逆境中沮喪頹喪落入絕望。因此，必須藉著榮耀的節制與真實的分辨，避開兩種危險，即避開一切的過度；這分辨依附於基督徒的謙卑，並向基督真實的精兵和敬畏上帝的人敞開全備之路。就是說，在可疑之事上必須總是正確地辨別，並在各處公正地分別善惡——無論是外在於二者之間，或內在於身體與靈魂之間，或在工作與品行之間，或在勞苦與安息之間，或在公開與隱密之事之間。
Since this is so, good things must be firmly held, with God's help, which must always be prayed for through prosperity and adversity; lest either we be exalted in prosperity into vanity, or be cast down in adversity into despair. Therefore one must refrain from both perils, that is, from all excess, through glorious temperance and true discretion, which cleaves to Christian humility and opens the way of perfection to the true soldiers of Christ and to those who fear God. Namely, one must always discern rightly in doubtful matters, and everywhere divide justly between good and evil—whether between the two outwardly, or inwardly between body and soul, or between works and morals, or between care and rest, or between things public and things secret.
8:6
Mala itaque cavenda sunt simili- ter, superbia, invidia, mendacium, corruptela, im- pietas, mala morum, transgressio, gula, fornicatio, cupiditas, ira, tristitia, instabilitas, vana gloria, ela- tio, detractio. Bona quoque virtutum sectanda sunt: humilitas, benignitas, puritas, obedientia, abstinentia, castitas, largitas, patientia, laetitia, stabilitas, fer- vor, impigritia, vigilantia, taciturnitas; quae per for- titudinem sufferentem, et temperantiam moderan- tem, quasi in quadam ponderatrice discretionis sta- tera statuenda in actu sunt operis assueti, pro captu conatus nostri sufficientia ubique quaerentibus.
因此，諸惡同樣必須防備：驕傲、嫉妒、虛謊、腐敗、不敬虔、敗壞的品行、過犯、貪食、淫亂、貪欲、忿怒、憂愁、反覆無常、虛榮、自高、毀謗。諸善、即諸德，也必須追求：謙卑、仁慈、純潔、順服、節欲、貞潔、慷慨、忍耐、喜樂、堅定、熱忱、勤勉、儆醒、寡言；這些，藉著忍耐的剛毅與調節的節制，彷彿放在分辨那衡量的天平上，必須被置於慣常工作的行動之中，由那些照我們努力的限度而處處尋求足夠之人去實行。
Evils, therefore, must likewise be guarded against: pride, envy, lying, corruption, impiety, evil morals, transgression, gluttony, fornication, covetousness, anger, sadness, instability, vainglory, conceit, detraction. Good things too, that is, the virtues, must be pursued: humility, kindness, purity, obedience, abstinence, chastity, generosity, patience, gladness, stability, fervor, diligence, vigilance, taciturnity; which, through enduring fortitude and moderating temperance, as if on a certain balancing scale of discretion, must be set in the act of accustomed work, by those who seek sufficiency everywhere according to the measure of our endeavor.
8:7
Nam cui sufficientia non sufficiunt, excessisse discretionis modum nulli dubium est: et quidquid ipsum modum excesserit, vitium esse manifestum est. Igitur inter parvum et nimium rationabilis est in medio mensura, revocans semper ab omni utrinque superfluo, in omni(??)re posita, certum ubique necessitatis procu- rans, ac irrationabile superfluae voluntatis declinans. Et haec mensura verae discretionis, omnes nostros pondere trutinans justo actus, nequaquam nos de- viare ab justo permittet; neque si illam vice ducis per directum semper sequamur errorem pati. Dum enim de utraque parte semper est continendum, juxta illud dictum: Continete vos a dextris et sinistris (Deut. V, 32; II Cor. VI, 7):
因為凡不以足夠為滿足的人，他已超越了分辨的限度，這對任何人都無可置疑：而凡超越那限度的，顯然就是惡。因此，在太少與太多之間，居中有一合理的尺度，總是把人從兩邊一切多餘之物喚回，安置於每一件事上，處處保障那確實出於需用的，並避開多餘意志中那不合理的成分。這真實分辨的尺度，以公正的砝碼衡量我們一切的行為，斷不容我們偏離公義；倘若我們總是把它當作領路者、循直路跟隨它，也斷不容我們遭受迷誤。因為既然必須總是在兩邊約束自己，照著那句話：「你們要約束自己，不偏左右」（申五32；林後六7）：
For whoever is not satisfied with sufficiency, it is doubtful to no one that he has exceeded the measure of discretion: and whatever exceeds that measure, it is manifest to be a vice. Therefore between too little and too much there is a reasonable measure in the middle, always recalling from all that is superfluous on either side, set in every matter, everywhere securing what is certainly of necessity, and turning aside the irrational element of superfluous will. And this measure of true discretion, weighing all our acts with just weight, will in no way permit us to deviate from the just; nor, if we follow it straightforwardly always as a leader, to suffer error. For since one must always restrain oneself on either side, according to that saying: 'Restrain yourselves on the right hand and on the left' (Deut. 5:32; 2 Cor. 6:7):
8:8
in directum semper per discretionem tendendum est; id est, per lumen Dei, dicentibus saepius, atque Psalmistae victoris ver- siculum cantantibus: Deus meus, illumina tenebras meas, quoniam in te eripiar a tentatione (Psal. XVII, 29, 30). Tentatio enim est vita hominis super terram (Job. VII, 1).
就必須藉著分辨總是筆直向前邁進；即藉著上帝的光，常常述說、並歌唱那得勝詩人的詩句：「我的上帝啊，求你照亮我的黑暗，因為在你裡面我必脫離試探」（詩十八28-29）。因為人在世上的生活乃是一場試探（伯七1）。
one must always press straight forward through discretion; that is, through the light of God, often saying, and chanting the verse of the victorious Psalmist: 'My God, enlighten my darkness, for in you I shall be delivered from temptation' (Ps. 18:28-29). For the life of man upon earth is a temptation (Job 7:1).