常年期第四主日

力不可終恃，才不可終恃

讀經一：(索2:3;3:12-13)：天主要保留卑微貧苦的子民
讀經二：(格前1:26-31)：天主召選了世上軟弱的來羞辱那剛強的
福　音：(瑪5:1-12)：山中聖訓之：真福八端
中國文化： 物物而不物於物。 力不可終恃，才不可終恃。
少年不識愁滋味，愛上層樓；愛上層樓，為賦新詞強說愁。
十五志於學，三十而立，四十而不惑，五十而知天命。

神貧的人是有福的，因為天國是他們的。(瑪5:3)

神貧有很多種境界和層次。首先是指簡樸的生活，不被物質控制。如莊子所說的：「物物而不物於物」。意即我們可以用物但不被物件所用、所控制。

神貧亦代表我們懂得欣賞及享受所擁有的一切，同時不必用貪婪的眼光去注視我們所沒有的。神貧精神使我們在缺乏時仍內心坦然、安貧樂道。

神貧有時亦代表一些人故意去選擇貧窮，度一種簡單而貧窮的生活。在教會中，我們有時會看到一些達官貴人，以金枝玉葉的身份，拋棄一切，進入修院，度神貧甚至實貧的修道生活。這些都是神貧。

神貧也是一種精神狀態。有一次，莊子在一王侯面前走過，這位王侯說：「莊先生，為什麼你的樣子是這樣的委靡難看呢！」莊子說：「我並不委靡難看，我不過是貧窮而已。我缺少的是一些外在的物質，但我擁有的卻是生命中無限活潑的天機。」

以上都是神貧的不同境界，但神貧的最深意義卻是「自空」的精神。

有一次，孔子很不開心。其他弟子們見到老師不開心，都不知所措，大弟子顏回卻拿起琴，坐在孔子房門前彈奏起來。孔子聽到琴音，便叫顏回入內問他：「你為何這樣開心呢？」顏回答說：「老師，我們也很想知道你為何不開心？」孔子請顏回先回答。

顏回說：「老師，我以前曾聽過你的教訓，做人要樂天知命，不必憂心。」

孔子說：「對！樂天知命、不必憂心，這確是我以前曾說過的。但我今天要補充一下。我年青時，修詩書、正禮樂，我努力做這一切，目的是要治天下、遺來世，把天下治理好，讓千秋萬代的人，都能生活得開心。但我的痛苦經驗是：我做過官，治理過魯國，卻成就不大。我不能在有生之年，治好一個小小的魯國，卻奢言要治好天下，留存萬世。這不是一個天大的笑話嗎！

所以，我雖然樂天知命，亦有一種很大的憂心。我憂心的是我能做好自己，不能幫助別人；只能做到小範圍內的事，不能做到大範圍內的事；在有生之年做到一點點的小事，卻不能做到在身後想建立的功業。」

孔子的這種體驗，便是他所說的「五十而知天命」。當他回顧自己的過去時，他說自己的生命歷程是：「十五致於學，三十而立，四十而不惑，五十而知天命。」天命就是限制，限制就是一個人深深的感到自己的有限。這種「有限」的感覺，就是神貧的感覺。

我們是什麼？我們只是一無所有。無論我們是誰，都總有不可為、不能為，或為而無所成的時候。

辛棄疾寫過一首《醜奴兒》，用另一輕鬆的手法去描繪上面的這種「有限」的感覺。他說：「少年不識愁滋味，愛上層樓；愛上層樓，為賦新詞強說愁。如今識盡愁滋味，欲說還休；欲說還休，卻道天涼好個秋。」意思是，我青年時喜歡跑上高樓吟詩作對，多麼的意氣風發。如今老了，歷盡滄桑，惹盡閑愁，我有許多話要說，但又從何說起呢？我能說什麼？不如說：「天氣真好啊！」

孔子和辛棄疾都不是消極的人，他們是經歷了生命的高峰後而悟到的應有的收歛、含蓄、隱退、謙虛。他們經驗到人確是「力不可終恃，才不可終恃」；他們不再自以為是，不再自我中心。這就是神貧。

神貧的人看得很清楚，在上主面前、在宇宙內、在歷史長河中，自己所處的地位。我們確有可為的地方，但卻有更多的不可為。我們有能力做一些事，卻有更多未能做的事。

當我們謙虛、自空、完全委托在天主手中時，我們會經驗到，「天國是他們的」有什麼意義。那時，天主便會進入我們的生命中，取代我們的生命，完成我們的生命，充實我們的生命。天主的力量於是成為我們的力量，天主成了我們的一切。

神貧的人是有福的，因為天國是他們的；謙虛的人是有福的，因為天主是他們的；感到自己一無所有、一無所能的人是有福的，因為天主的能力就要成為他們的能力。

天父，求你幫助我們完全空虛自己，為使你完全佔有我們的心及我們的生命！

常年期第四主日

力不可终恃，才不可终恃

读经一：(索2:3;3:12-13)：天主要保留卑微贫苦的子民
读经二：(格前1:26-31)：天主召选了世上软弱的来羞辱那刚强的
福　音：(玛5:1-12)：山中圣训之：真福八端
中国文化： 物物而不物於物。力不可终恃，才不可终恃。
少年不识愁滋味，爱上层楼；爱上层楼，为赋新词强说愁。
十五志於学，三十而立，四十而不惑，五十而知天命。

神贫的人是有福的，因为天国是他们的。(玛5:3)

神贫有很多种境界和层次。首先是指简朴的生活，不被物质控制。如庄子所说的：「物物而不物於物」。意即我们可以用物但不被物件所用、所控制。

神贫亦代表我们懂得欣赏及享受所拥有的一切，同時不必用贪婪的眼光去注视我们所没有的。神贫精神使我们在缺乏時仍内心坦然、安贫乐道。

神贫有時亦代表一些人故意去选择贫穷，度一种简单而贫穷的生活。在教会中，我们有時会看到一些达官贵人，以金枝玉叶的身份，抛弃一切，进入修院，度神贫甚至实贫的修道生活。这些都是神贫。

神贫也是一种精神状态。有一次，庄子在一王侯面前走過，这位王侯说：「庄先生，为什么你的样子是这样的委靡难看呢！」庄子说：「我并不委靡难看，我不過是贫穷而已。我缺少的是一些外在的物质，但我拥有的却是生命中无限活泼的天机。」

以上都是神贫的不同境界，但神贫的最深意义却是「自空」的精神。

有一次，孔子很不開心。其他弟子们见到老师不開心，都不知所措，大弟子颜回却拿起琴，坐在孔子房门前弹奏起来。孔子听到琴音，便叫颜回入内問他：「你为何这样開心呢？」颜回答说：「老师，我们也很想知道你为何不開心？」孔子请颜回先回答。

颜回说：「老师，我以前曾听過你的教训，做人要乐天知命，不必忧心。」

孔子说：「对！乐天知命、不必忧心，这确是我以前曾说過的。但我今天要补充一下。我年青時，修诗书、正礼乐，我努力做这一切，目的是要治天下、遗来世，把天下治理好，让千秋万代的人，都能生活得開心。但我的痛苦经验是：我做過官，治理過鲁国，却成就不大。我不能在有生之年，治好一個小小的鲁国，却奢言要治好天下，留存万世。这不是一個天大的笑话吗！

所以，我虽然乐天知命，亦有一种很大的忧心。我忧心的是我能做好自己，不能帮助别人；只能做到小范围内的事，不能做到大范围内的事；在有生之年做到一点点的小事，却不能做到在身后想建立的功业。」

孔子的这种体验，便是他所说的「五十而知天命」。当他回顾自己的過去時，他说自己的生命历程是：「十五致於学，三十而立，四十而不惑，五十而知天命。」天命就是限制，限制就是一個人深深的感到自己的有限。这种「有限」的感觉，就是神贫的感觉。

我们是什么？我们只是一无所有。无论我们是谁，都总有不可为、不能为，或为而无所成的時候。

辛弃疾写過一首《丑奴儿》 ，用另一轻松的手法去描绘上面的这种「有限」的感觉。他说：「少年不识愁滋味，爱上层楼；爱上层楼，为赋新词强说愁。如今识尽愁滋味，欲说还休；欲说还休，却道天凉好個秋。」意思是，我青年時喜欢跑上高楼吟诗作对，多么的意气风发。如今老了，历尽沧桑，惹尽闲愁，我有许多话要说，但又从何说起呢？我能说什么？不如说：「天气真好啊！」

孔子和辛弃疾都不是消极的人，他们是经历了生命的高峰后而悟到的应有的收歛、含蓄、隐退、谦虚。他们经验到人确是「力不可终恃，才不可终恃」；他们不再自以为是，不再自我中心。这就是神贫。

神贫的人看得很清楚，在上主面前、在宇宙内、在历史长河中，自己所处的地位。我们确有可为的地方，但却有更多的不可为。我们有能力做一些事，却有更多未能做的事。

当我们谦虚、自空、完全委托在天主手中時，我们会经验到，「天国是他们的」有什么意义。那時，天主便会进入我们的生命中，取代我们的生命，完成我们的生命，充实我们的生命。天主的力量於是成为我们的力量，天主成了我们的一切。

神贫的人是有福的，因为天国是他们的；谦虚的人是有福的，因为天主是他们的；感到自己一无所有、一无所能的人是有福的，因为天主的能力就要成为他们的能力。

天父，求你帮助我们完全空虚自己，为使你完全占有我们的心及我们的生命！

FOURTH SUNDAY IN ORDINARY TIME

Neither strength nor brains last forever

First Reading (Zeph 2:3; 3:12-13) : God will preserve the lowly and humble people.
Second Reading (1 Cor 1:26-31 ) :God chooses the weak of the world to confound the wise
Gospel ( Mt 5:1-12) : Teaching on the Mountain :the Eight Beatitudes
Chinese Classics:
“He who knows how to control everything is himself not to be controlled by anything.”(1)
“Strength does not last forever, And neither does ability.” (2)
“In youth, ere grief to me was known, I loved to climb on high; I loved to climb on high, In many a laboured way, Grief would I there portray.” (3)
“At fifteen, I had my mind bent on learning. At thirty, I stood firm. At forty, I had no doubts. At fifty, I knew the limitation of life that is decreed by Heaven.” (4)

‘Blessed are the poor in spirit, for theirs is the kingdom of heaven. (Mt 5:3)

There are many states and levels of poverty of spirit. First, it refers to a life of simplicity, a life not controlled by material things. It is what Zhuang Zi meant by “He who knows how to control everything is himself not to be controlled by anything.”(1) It means we can use things but not be used or controlled by them.

To be poor in spirit also means to know how to appreciate and enjoy everything, not to be greedy about what we do not have. It means to live contentedly and at ease when we lack something.

Sometimes people purposely choose to be poor in spirit and lead a simple and poor life. In the Church we sometimes see rich, important people who give up a royal identity, wealth and everything to lead a monastic life and become materially poor as well as poor in spirit. That too is to be poor in spirit.

Poverty of spirit is also a state of mind. Once Zhuang Zi met a prince who said to him, “Chuang, sir, Why do you look so dispirited and depressed” Zhuang Zi replied, “I am not dispirited and depressed. I am only poor. What I lack are some external material possessions. But I possess a life full of energy which comes from above.”

The above are some states of poverty of spirit. But the deepest meaning of being poor in spirit is a spirit of “emptying oneself”.

One time Confucius was very unhappy. Seeing this his students did not know what to do. Confucius' most talented student, Yan Hui, picked up a stringed instrument and played it at the door of Confucius' room. When Confucius heard the music he called Yan Hui in and questioned him, “Why are you so happy?” Yan Huii answered, “Master, we also want to know why you are so unhappy.” But Confucius wanted Yan Hui to answer first.

Yan Hui said, “Master, I remember one of the lessons I learned from you: We should be content with one's lot and should not worry.”

Confucius said, “ Correct! To be content with one's lot and do not worry. Truly that is what I said before. But today I have something to add to it. When I was young, I revised the Book of Poetry and amended the books of Rites and Music. I worked hard on all this. My aim was to rule the world and leave a legacy to posterity so that the world could be ruled properly and generations after generations could live happily. But my painful experience of being a statesman and ruling the state of Lu was that I did not achieve very much at all. If during my lifetime I could not rule the small state of Lu very well, how could I engage in extravagant talk about ruling the world for all eternity?. Is that not foolish boasting?

Therefore, even though I am content with my lot, I have this great worry. I am worried that I can do my own share well but I cannot help others. I can only fare well on a small scale but not on a large scale. I can accomplish bits and pieces in my lifetime but I have no outstanding achievement to leave for future generations after my death.”

When Confucius said, “At fifty, I knew the limitation of life that is decreed by Heaven,” he was referring to his understanding of his limitations. Looking back at the past, he summed up his life history: “At fifteen, I had my mind bent on learning. At thirty, I stood firm. At forty, I had no doubts. At fifty, I knew the limitation of life that is decreed by Heaven.”(4) The decrees of Heaven were limitations – and one could feel deeply one's own limitations. This feeling of being limited is the feeling of being poor in spirit.

What are we? We have nothing of ourselves. No matter who we are, there are times when we may not or cannot do anything, or accomplish anything at all.

Xin Qiji described the above feeling of limitation in a light-hearted way in his poem, “The Ugly Slave Boy”. He said,: “In youth, ere grief to me was known, I loved to climb on high; I loved to climb on high, In many a laboured way, Grief would I there portray. But now with grief familiar grown, Slower to speak am I; Slower to speak am I, At most, I pause and say, ‘What a fine autumn day.’”(3) In his youth, Xin Qiji liked running up tall buildings and write poetry about grief. He was in high spirits. But now in his old age, having experienced changes and grief in the world, there was much to say but where could he begin? What could he say? Why not simply say, “What nice weather!”

Confucius and Xin Qiji were not being pessimistic. They had reached the peak of their lives and came to realize that one should learn to restrain oneself in actions as well as in words, retreat, be humble. Their experiences taught them that “Strength does not last forever, And neither do brains.”(2) They were no longer self-centred or assumed that they were always right. That is poverty of spirit.

The poor in spirit see their position very clearly, before God, in the universe and in the tide of history. Truly there are things we can do, yet there are many more things about which we can do nothing. We have the ability to do some things, but there are even more things we cannot do.

When we are humble and empty of self and when we entrusted ourselves to God totally, we will experience what it means by “the kingdom of heaven is theirs”. God will enter our lives, and take over our lives, complete our lives, and fulfil our lives. God’s strength will then become our strength, and God shall become our everything.

Happy are the poor in spirit for the kingdom of heaven is theirs. Happy are the humble for God will be theirs. Happy are those who feel they have nothing and can do nothing, because God's strength will become their strength.

Dear Father, help us empty ourselves entirely so that you can take over our hearts and our lives entirely.

(1)物物而不物於物。
(2)力不可終恃，才不可終恃。
(3)少年不識愁滋味，愛上層樓；愛上層樓，為賦新詞強說愁。
(4)十五志於學，三十而立，四十而不惑，五十而知天命。