12. Chhiū-á
Góa jīn-ûi, chhiū-á sī siōng chhim-ji̍p ê kóng-tō-chiá. In seⁿ kui-tīn, kui-kûn, tī sim-lîm, chhiū-nâ ê sî, góa chun-kèng in. Sīm-chì in ko͘-to̍k khiā-khí ê sî, góa koh-khah chun-kèng in. In tō ná ko͘-toaⁿ ê lâng. Bô chhiūⁿ in-ūi ū siáⁿ jio̍k-tiám lī-sè ê ún-ki-chiá, sī ná chhiūⁿ úi-tāi, to̍k-li̍p ê lâng, ná chhiūⁿ Beethoven /be.thó.fn/ kap Nietzsche /ní.chhe/. Tī in siōng koân ê tōa oe, sè-kài si-si-sō-sō, in ê kin tèng tī bô-hān ê thô͘-té; m̄-koh in bē sit-khì ka-tī, in iōng ka-tī ê sèⁿ-miā chīn-la̍t phah-piàⁿ, chí ūi chi̍t-hāng: i-chiàu ka-tī ê kui-lu̍t si̍t-hiān ka-tī, kiàn-li̍p ka-tī ê hêng-thé, piáu-hiān ka-tī. Bô siáⁿ sī pí chi̍t châng súi koh ióng ê chhiū-á koh-khah sîn-sèng, sī koh-khah hó ê bô͘-hoān. Tng chhiū-á hông chhò-tó, pho̍k-lō͘ i tì-miā ê khang-chhùi tī ji̍t-thâu ē-bīn ê sî, lán ē-tàng ùi i bêng-hián kì-lo̍k tī chhiū-kho͘ ê chhiat-bīn tha̍k i choân-pō͘ ê le̍k-sú: tī i ê nî-lûn tiong-si̍t siá chhut tio̍h i ê pa-hûn, só͘-ū ê phah-piàⁿ, só͘-ū ê siū-khó͘, só͘-ū ê pēⁿ-thiàⁿ, só͘-ū ê khoài-lo̍k kap heng-ōng, pháiⁿ nî-tang kap hó nî-tang, cho-siū ê táⁿ-kek, lún--kòe ê hong-hō͘. Ta̍k-ê chng-kha gín-á lóng chai, siōng kian-kiông kap siōng ko-kùi ê chhâ lóng ū siōng e̍h ê nî-lûn, tī koân-soaⁿ hiám-ok ê só͘-chāi, chiah ē seng-tióng siōng nāi-chhau, siōng ióng-kiāⁿ, siōng lí-sióng ê chhiū-á.
Chhiū-á sī sîn-biō. Siáng chai án-chóaⁿ kap in kóng-ōe, án-chóaⁿ thiaⁿ in ê ōe, tō ē o̍h tio̍h chin-lí. In soan-iông ê m̄-sī ha̍k-si̍p kap kàu-tiâu, in bô siū tio̍h te̍k-sû hāng-bo̍k ê hān-chè, in soan-iông sèⁿ-miā ê kó͘-chá kui-lu̍t.
Chhiū-á kóng: Góa lāi-bīn ū chí, ū hóe-chhéng, ū su-sióng, góa sī lâi-chū éng-seng ê sèⁿ-miā. Éng-hêng ê lāu-bú hō͘ góa ê chhì-thàm kap hong-hiám sī te̍k-iú ê, góa phôe-hu ê hêng-sek kap bûn-lō͘ te̍k-iú, góa ki-hio̍h ê sió-sió iô-tāng, góa chhiū-phôe ê sió-sió pa-hûn lóng sī te̍k-iú. Tī góa sió-sió te̍k-pia̍t ê sè-chiat, góa chō-sêng kap hián-sī éng-hêng.
Chhiū-á kóng: Góa ū kian-kiông ê sìn-sim. Góa m̄-chai góa ê chó͘-sian, góa m̄-chai múi-nî ùi góa chhut-khì ê chhian-bān kiáⁿ-sun. Góa ùi chéng-chí ê sîn-pì chhut-seng, oa̍h kàu chòe-āu, kî-thaⁿ góa lóng put-koán. Góa sìn góa ê lāi-bīn ū Sîn. Góa sìn góa ê kang-chok sîn-sèng. In-ūi sìn, góa oa̍h tio̍h.
Tng lán siū tio̍h táⁿ-kek, bô hoat-tō͘ koh oa̍h--lo̍h-khì, chhiū-á ū ōe boeh kā lán kóng: Léng-chēng! Léng-chēng! Khòaⁿ góa! Seng-oa̍h bô kán-tan, seng-oa̍h mā bô kan-lân. He lóng sī iù-tī ê siūⁿ-hoat. Hō͘ Sîn tī lí lāi-bīn kóng-ōe, lí ê su-sióng tō ē an-chēng. Lí put-an, in-ūi lí ê lō͘ lī-khui lāu-bú, lī-khui chhù. M̄-koh múi chi̍t pō͘, múi chi̍t kang koh chhōa lí tńg-lâi lāu-bú chia. Chhù m̄-sī tī chia a̍h-sī hia. Chhù tī lí lāi-bīn, chhù kin-pún bô tī pa̍t-ūi.
Hông-hun sî thiaⁿ chhiū siaⁿ sa-sa kiò, liû-lōng ê ǹg-bāng liah-phòa góa ê sim-koaⁿ. Lí nā kú-kú tiām-tiām thiaⁿ he, chit ê ǹg-bāng tō ē hián-sī i ê kin-pún, i ê ì-gī. He m̄-sī ūi tio̍h cháu-phiah khó͘-lān, sui-bóng ná-chhiūⁿ sī án-ne. He ǹg-bāng ê sī chhù, sī lāu-bú ê kì-tî, sī sèⁿ-miā ê sin ê ì-gī. He chhōa lán tńg chhù. Ta̍k tiâu lō͘ lóng kiâⁿ hiòng chhù, múi chi̍t pō͘ lóng sī seⁿ, múi chi̍t pō͘ lóng sī sí, múi chi̍t ê bōng lóng sī lāu-bú.
Án-ne, tng lán tī iù-tī ê siūⁿ-hoat thâu-chêng khiā bē chū-chāi, tī hông-hun sî chhiū-á sa-sa kiò. Chhiū-á siūⁿ khah tn̂g, khùi khah tn̂g, khah pêng-chēng, tō ná-chhiūⁿ in ê sèⁿ-miā pí lán khah tn̂g. Chí-iàu lán bô thiaⁿ in, in lóng pí lán khah khiáu. M̄-koh, lán nā o̍h ē-hiáu thiaⁿ chhiū-á, lán ê su-sióng tō ē tit tio̍h bô-pí ê hoaⁿ-hí. M̄-koán siáng o̍h ē-hiáu thiaⁿ chhiū-á, tō bē koh siūⁿ boeh chò chhiū-á. Tî liáu chò ka-tī, i siáⁿ to bô ài chò. He tō sī tńg-chhù. He tō sī hēng-hok.
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12. 樹仔
我認為, 樹仔是上深入 ê 講道者. In 生規陣, 規群, tī 森林, 樹林 ê 時, 我尊敬 in. 甚至 in 孤獨徛起 ê 時, 我 koh 較尊敬 in. In tō ná 孤單 ê 人. 無像因為有啥弱點離世 ê 隱居者, 是 ná 像偉大, 獨立 ê 人, ná 像 Beethoven /be.thó.fn/ kap Nietzsche /ní.chhe/. Tī in 上懸 ê 大椏, 世界 si-si-sō-sō, in ê 根釘 tī 無限 ê 塗底; 毋過 in 袂失去家己, in 用家己 ê 性命盡力打拚, 只為一項: 依照家己 ê 規律實現家己, 建立家己 ê 形體, 表現家己. 無啥是比一叢媠 koh 勇 ê 樹仔 koh 較神聖, 是 koh 較好 ê 模範. 當樹仔 hông 剉倒, 曝露伊致命 ê 空喙 tī 日頭下面 ê 時, 咱 ē-tàng ùi 伊明顯記錄 tī 樹箍 ê 切面讀伊全部 ê 歷史: tī 伊 ê 年輪忠實寫出著伊 ê 疤痕, 所有 ê 打拚, 所有 ê 受苦, 所有 ê 病疼, 所有 ê 快樂 kap 興旺, 歹年冬 kap 好年冬, 遭受 ê 打擊, 忍過 ê 風雨. 逐个庄跤囡仔 lóng 知, 上堅強 kap 上高貴 ê 柴 lóng 有上狹 ê 年輪, tī 懸山險惡 ê 所在, 才會生長上耐操, 上勇健, 上理想 ê 樹仔.
樹仔是神廟. Siáng 知按怎 kap in 講話, 按怎聽 in ê 話, tō 會學著真理. In 宣揚 ê 毋是學習 kap 教條, in 無受著特殊項目 ê 限制, in 宣揚性命 ê 古早規律.
樹仔講: 我內面有子, 有火種, 有思想, 我是來自永生 ê 性命. 永恆 ê 老母予我 ê 試探 kap 風險是特有 ê, 我皮膚 ê 形式 kap 紋路特有, 我枝葉 ê 小小搖動, 我樹皮 ê 小小疤痕 lóng 是特有. Tī 我小小特別 ê 細節, 我造成 kap 顯示永恆.
樹仔講: 我有堅強 ê 信心. 我毋知我 ê 祖先, 我毋知每年 ùi 我出去 ê 千萬囝孫. 我 ùi 種子 ê 神祕出生, 活到最後, 其他我 lóng 不管. 我信我 ê 內面有神. 我信我 ê 工作神聖. 因為信, 我活著.
當咱受著打擊, 無法度 koh 活落去, 樹仔有話欲 kā 咱講: 冷靜! 冷靜! 看我! 生活無簡單, 生活 mā 無艱難. 彼 lóng 是幼稚 ê 想法. 予神 tī 你內面講話, 你 ê 思想 tō 會安靜. 你不安, 因為你 ê 路離開老母, 離開厝. M̄-koh 每一步, 每一工 koh chhōa 你轉來老母遮. 厝毋是 tī 遮抑是遐. 厝 tī 你內面, 厝根本無 tī 別位.
黃昏時聽樹聲 sa-sa 叫, 流浪 ê ǹg 望裂破我 ê 心肝. 你若久久恬恬聽彼, 這个 ǹg 望 tō 會顯示伊 ê 根本, 伊 ê 意義. 彼毋是為著走避苦難, 雖罔 ná 像是 án-ne. 彼 ǹg 望 ê 是厝, 是老母 ê 記持, 是性命 ê 新 ê 意義. 彼 chhōa 咱轉厝. 逐條路 lóng 行向厝, 每一步 lóng 是生, 每一步 lóng 是死, 每一个墓 lóng 是老母.
Án-ne, 當咱 tī 幼稚 ê 想法頭前徛袂自在, tī 黃昏時樹仔 sa-sa 叫. 樹仔想較長, 氣較長, 較平靜, tō ná 像 in ê 性命比咱較長. 只要咱無聽 in, in lóng 比咱較巧. 毋過, 咱若學 ē-hiáu 聽樹仔, 咱 ê 思想 tō 會得著無比 ê 歡喜. 毋管 siáng 學 ē-hiáu 聽樹仔, tō 袂 koh 想欲做樹仔. 除了做家己, 伊啥 to 無愛做. 彼 tō 是轉厝. 彼 tō 是幸福.
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12. Trees
For me, trees have always been the most penetrating preachers. I revere them when they live in tribes and fiamilies, in forests and groves. And even more I revere them when they stand alone. They are like lonely persons. Not like hermits who have stolen away out of some weakness, but like great, solitary men, like Beethoven and Nietzsche. In their highest boughs the world rustles, their roots rest in infinity; but they do not lose themselves there, they stuggle with all the force of their lives for one thing only: to fulfill themselves according to their own laws, to build up their own form, to represent themselves. Nothing is holier, nothing is more exemplary than a beautiful, strong tree. When a tree is cut down and reveals its naked death-wound to the sun, one can read its whole history in the luminous, inscribed disk of its trunk: in the rings of its years, its scars, all the struggle, all the suffering, all the sickness, all the happiness and prosperity stand truly written, the narrow years and the luxurious years, the attacks withstood, the storms endured. And every young farmboy knows that the hardest and noblest wood has the narrowest rings, that high on the mountains and in continuing danger the most indestructible, the strongest, the ideal trees grow.
Trees are sanctuaries. Whoever knows how to speak to them, whoever knows how to listen to them, can learn the truth. They do not preach learning and precepts, they preach, undeterred by particulars, the ancient law of life.
A tree says: A kernel is hidden in me, a spark, a thought, I am life from eternal life. The attempt and the risk that the eternal mother took with me is unique, unique the form and veins of my skin, unique the smallest play of leaves in my branches and the smallest scar on my bark. I was made to form and reveal the eternal in my smallest special detail.
A tree says: My strength is trust. I know nothing about my fathers, I know nothing about the thousand children that every year spring out of me. I live out the secret of my seed to the very end, and I care for nothing else. I trust that God is in me. I trust that my labor is holy. Out of this trust I live.
When we are stricken and cannot bear our lives any longer, then a tree has something to say to us: Be still! Be still! Look at me! Life is not easy, life is not difficult. Those are childish thoughts. Let God speak within you, and your thoughts will grow silent. You are anxious because your path leads away from mother and home. But every step and every day lead you back again to the mother. Home is neither here nor there. Home is within you, or home is nowhere at all.
A longing to wander tears my heart when I hear trees rustling in the wind at evening. If one listens to them silently for a long time, this longing reveals its kernel, its meaning. It is not so much a matter of escaping from one's suffering, though it may seem to be so. It is a longing for home, for a memory of the mother, for new metaphors for life. It leads home. Every path leads homeward, every step is birth, every step is death, every grave is mother.
So the tree rustles in the evening, when we stand uneasy before our own childish thoughts. Trees have long thoughts, long-breathing and restful, just as they have longer lifes than ours. They are wiser than we are, as long as we do not listen to them. But when we have learned how to listen to trees, then our thoughts achieve an incomparable joy. Whoever has learned how to listen to trees no longer wants to be a tree. He wants to be nothing except what he is. That is home. That is happiness.
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