至人無己虛而待物，神人無功仰體天心

讀經一：(依50:4-7)：上主的僕人
讀經二：(斐2:6-11)：貶抑自己聽命至死
福　音：(路22:14-23:56)：耶穌基督的受難始末
中國文化：寵辱不驚，看庭前花開花落；去留無意，任天上雲捲雲舒。
禍兮福之所倚，福兮禍之所伏。上善若水。

乘天地之正，御六氣之變，以遊無窮者，惡乎待哉？故至人無己，神人無功，聖人無名。

我主上主每天清晨喚醒我，使我像學徒一樣悉心聆教。他開啟了我的耳朵，我沒有抗拒，也沒有退避。人擊我背，我就迎之以背；拔我鬍鬚，我就迎之以腮；辱我唾我，我也沒有遮掩我的臉面。由於我主上主的支持，我不怕蒙羞；我面不改容，像一塊燧石，因為我知道我不會受辱。（依50:4-7）

依撒意亞先知在這裡所說的是「上主的僕人」。教會一直都把這上主的僕人當作是默西亞，也就是耶穌基督。今日的讀經清楚告訴我們，這個「上主的僕人」也要學習，他一生都在不斷的學習，學習承行天父的旨意，學習更貼近天父的旨意和要求去生活。

在他的學習中有兩個元素：一個是上主，另一個是他自己。是上主在呼喚他、喚醒他，但也是他在回應上主的呼喚，使他一生警醒、悉心受教。是上主開啟了他的耳朵，但也是他自願回應上主，打開自己的耳朵、敞開自己的心靈，讓上主佔據、讓上主引導；他努力要做到的是服從天父，絕不抗拒、絕不後退、絕不逃避。

他還把所學到的付諸行動，或者更好說，他邊行動、邊學習，邊學習、邊行動；在行動中學習、在學習中行動。

這個上主的僕人、我們的主耶穌基督，他學習的結果是空前絕後的，沒有任何人可以達到他的境界：他學到完全空虛自己，完全與他的天父心意相通，完全按天父的旨意生活。

保祿說：「耶穌基督雖具有天主的形體，但並沒有堅持與天主同等的地位，反而空虛自己，取了奴僕的形體，降生成人，與人相似，形態上完全與人一樣，謙抑自下，服從至死，死在十字架上。」(斐2:6-8)

耶穌本是天主。但他的一生，卻是由天主、到空虛、到奴僕、到謙抑、到服從、到死亡、到十字架的路。這是一條多麼偉大的方程式，這是一個多麼驚人的、不可思議的過程！這確是一個完全自空的過程，是絕對徹底的、毫無保留的自我倒空、掏空、挖空。

中國名著《菜根譚》有句名言：「寵辱不驚，看庭前花開花落；去留無意，任天上雲捲雲舒」，有人將它變為一副七言的對聯：「寵辱去留無驚意，庭前天上看花雲」，別有一番韻味。它告訴我們，人生中的寵、辱、去、留，不過都是如花、如草、如雲、如煙，並不值得太過執著和眷戀。這種把成敗得失都看得淡淡的人生，確是瀟灑，但這仍是含有一點點被動的和逆來順受的意味。

至於老子所謂的「禍兮福之所倚，福兮禍之所伏」，也不過是因為看透了世情，不以人生的禍福為意。「上主的僕人」則不單有老子那「上善若水」的完全可塑性，他的「迎」之以背、「迎」之以腮的大無畏精神，簡直就是對天主旨意的完全翕合，和絕對而快樂的主動配合。

莊子在他的《逍遙遊》中，有一段描寫偉大人物心胸的精彩說話：「乘天地之正，御六氣之變，以遊無窮者，惡乎待哉？故至人無己，神人無功，聖人無名。」

我們不知道莊子心中的至人、神人、聖人是誰，但耶穌基督卻可當之無愧。

他上體天父的心意，完全空虛自己以接納天父的絕對安排；他認識生命、進入生命、活出了最圓滿的生命，正是「乘天地之正」。他有最完全的天主性，也是一個最完全的人，他是人中之人，故能瀟灑地駕御「六氣」的變化，從容地面對人間的一切變幻和人生的各種遭遇。他不需要任何的憑藉和依傍，便可遨遊於天地之間，逍遙於無窮之境。

他是至人、是神人、是聖人，因為他無己、無功、無名。無己，因為他忘我；無功，因為他心中沒有功名和事業；無名，因為他從不追求名譽和地位。

他空虛自己、順服生命，並以大無畏的精神，迎向生命中的一切。他達到了絕對的神貧、絕對的空虛，所以他能讓天父完全地、絕對地、無間地進入他的生命、佔有他的生命。

他的一生，就是他所說「神貧」的最佳註腳：「神貧的人是有福的，因為天國是他們的。」(瑪5:3)因為天主是他們的。

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至人无己虚而待物，神人无功仰体天心

读经一：(依50:4-7)：上主的仆人
读经二：(斐2:6-11)：贬抑自己听命至死
福　音：(路22:14-23:56)：耶稣基督的受难始末
中国文化：宠辱不惊，看庭前花開花落；去留无意，任天上云卷云舒。
祸兮福之所倚，福兮祸之所伏。上善若水。

乘天地之正，御六气之变，以游无穷者，恶乎待哉？故至人无己，神人无功，圣人无名。

我主上主每天清晨唤醒我，使我像学徒一样悉心聆教。他開启了我的耳朵，我没有抗拒，也没有退避。人击我背，我就迎之以背；拔我胡须，我就迎之以腮；辱我唾我，我也没有遮掩我的脸面。由於我主上主的支持，我不怕蒙羞；我面不改容，像一块燧石，因为我知道我不会受辱。（依50:4-7）

依撒意亚先知在这里所说的是「上主的仆人」。教会一直都把这上主的仆人当作是默西亚，也就是耶稣基督。今日的读经清楚告诉我们，这個「上主的仆人」也要学习，他一生都在不断的学习，学习承行天父的旨意，学习更贴近天父的旨意和要求去生活。

在他的学习中有两個元素：一個是上主，另一個是他自己。是上主在呼唤他、唤醒他，但也是他在回应上主的呼唤，使他一生警醒、悉心受教。是上主開启了他的耳朵，但也是他自願回应上主，打開自己的耳朵、敞開自己的心灵，让上主占据、让上主引导；他努力要做到的是服从天父，绝不抗拒、绝不后退、绝不逃避。

他还把所学到的付诸行动，或者更好说，他边行动、边学习，边学习、边行动；在行动中学习、在学习中行动。

这個上主的仆人、我们的主耶稣基督，他学习的结果是空前绝后的，没有任何人可以达到他的境界：他学到完全空虚自己，完全与他的天父心意相通，完全按天父的旨意生活。

保禄说：「耶稣基督虽具有天主的形体，但并没有坚持与天主同等的地位，反而空虚自己，取了奴仆的形体，降生成人，与人相似，形态上完全与人一样，谦抑自下，服从至死，死在十字架上。」(斐2:6-8)

耶稣本是天主。但他的一生，却是由天主、到空虚、到奴仆、到谦抑、到服从、到死亡、到十字架的路。这是一条多么伟大的方程式，这是一個多么惊人的、不可思议的過程！这确是一個完全自空的過程，是绝对彻底的、毫无保留的自我倒空、掏空、挖空。

中国名著《菜根谭》 有句名言：「宠辱不惊，看庭前花開花落；去留无意，任天上云卷云舒」，有人将它变为一副七言的对联：「宠辱去留无惊意，庭前天上看花云」，别有一番韵味。它告诉我们，人生中的宠、辱、去、留，不過都是如花、如草、如云、如烟，并不值得太過执著和眷恋。这种把成败得失都看得淡淡的人生，确是潇洒，但这仍是含有一点点被动的和逆来顺受的意味。

至於老子所谓的「祸兮福之所倚，福兮祸之所伏」，也不過是因为看透了世情，不以人生的祸福为意。「上主的仆人」则不单有老子那「上善若水」的完全可塑性，他的「迎」之以背、「迎」之以腮的大无畏精神，简直就是对天主旨意的完全翕合，和绝对而快乐的主动配合。

庄子在他的《逍遥游》 中，有一段描写伟大人物心胸的精彩说话：「乘天地之正，御六气之变，以游无穷者，恶乎待哉？故至人无己，神人无功，圣人无名。」

我们不知道庄子心中的至人、神人、圣人是谁，但耶稣基督却可当之无愧。

他上体天父的心意，完全空虚自己以接纳天父的绝对安排；他认识生命、进入生命、活出了最圆满的生命，正是「乘天地之正」。他有最完全的天主性，也是一個最完全的人，他是人中之人，故能潇洒地驾御「六气」的变化，从容地面对人间的一切变幻和人生的各种遭遇。他不需要任何的凭藉和依傍，便可遨游於天地之间，逍遥於无穷之境。

他是至人、是神人、是圣人，因为他无己、无功、无名。无己，因为他忘我；无功，因为他心中没有功名和事业；无名，因为他从不追求名誉和地位。

他空虚自己、顺服生命，并以大无畏的精神，迎向生命中的一切。他达到了绝对的神贫、绝对的空虚，所以他能让天父完全地、绝对地、无间地进入他的生命、占有他的生命。

他的一生，就是他所说「神贫」的最佳注脚：「神贫的人是有福的，因为天国是他们的。」(玛5:3)因为天主是他们的。

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Passion Sunday

Human Beings in their Highest Form are Selfless
The Holiest are not Interested in Merit but in Following the Will of Heaven

First Reading (Is 50: 4-7): The Servant of the Lord
Second Reading (Phil 2: 6-11): He humbled himself becoming obedient even unto death
Gospel (Mk 14: 1-15: 47): Passion and Death of Jesus Christ
Chinese Classics:
-“Honor or disgrace does not alarm. At the front of the courtyard see the flowers bloom and fall. Uninterested in going or staying, up in the sky let the clouds roll and unroll.”(1)
-“It is upon bad fortune that good fortune leans, upon good fortune that bad fortune rests.”(2)
–“The highest good is like that of water.”( 3)
-“Suppose someone rides on the true course of heaven and earth, and harnesses the changes of the six vital elements (yin, yang, wind, rain, darkness ,light), to travel in the infinite. On what else is there for him to expect? Therefore it is said, ‘The perfect man cares not for Self, the holy man cares not for merit, the sage cares not for renown.”(4)”

“Morning by morning the Lord God wakens my ear to listen as those who are taught. The Lord God has opened my ear, and I was not rebellious. I did not turn backwards. I gave my back to those who struck me and my cheeks to those who pulled out the beard; I did not hide my face from insult and spitting. The Lord God helps me; therefore I have not been disgraced; therefore I have set my face like flint, and I know that I shall not be put to shame.) (Is 50: 4-7)

In this passage the prophet Isaiah is talking about the “Servant of the Lord.” The Church has always said that the Servant of the Lord is the Messiah, that is, Jesus Christ. In today's Scripture reading we are told that this servant also needed to learn and continue to learn throughout his life, learn how to submit to the Father's will and conform his life ever more perfectly to God the Father’s will and demands.

There are two elements in the Servant's learning process: one, the Lord, and the other, the Servant himself. God was calling him, awakening him, also he must respond to God's call so that he would always be alert and ready to learn. God opened the Servant's ears and he must willingly respond to God, opening his ears, heart and soul to allow God to touch him and lead him. What the Servant must try to do with all his strength was to obey God with absolutely no resistance, retreat or escape.

The Servant (Jesus Christ) also carried out in action what he had learned, or more precisely, he learned and put into practice at the same time. He acted and learned, learned and acted, continued to learn through practice and while practicing continued to learn.

The consequence of this ongoing learning of the Servant of the Lord, our Lord Jesus Christ, was that he emptied himself to a degree far beyond what anyone else could do. He learned to the point that he emptied himself entirely, molding himself completely according to the mind and heart of his Father, living in full accord to the Father's will.

Paul said, “Christ Jesus, who, though he was in the form of God, did not regard equality with God as something to be exploited, but emptied himself, taking the form of a slave, being born in human likeness. And being found in human form, he humbled himself and became obedient to the point of death – even death on a cross.” (Phil 2: 6-8)

Jesus truly is God. His life proceeded from his God-head to emptying himself, to becoming a slave, to humbling himself, to obedience, to death, even to death on the cross. What a magnificent equation, what an amazing, almost unbelievable process! It was truly a process of radical self-emptying, with nothing of self remaining.

There is a saying in the well-known Chinese work, 'Zen of Vegetable Roots': “Honor or disgrace does not alarm.' At the front courtyard see the flowers bloom and fall. Uninterested in going or staying behind, up in the sky let the clouds roll and unroll.” (1) Someone re-wrote it into a seven-syllable couplet: “Unmoved by the staying and going of honor or disgrace, watch the flowers and clouds in the front courtyard.” This gives it a different tone and flavor. The saying tells us that honor, disgrace, staying or remaining behind, are nothing more than flowers, grass, clouds and smoke. We should not take them seriously, or be unwilling to part with them. Such a viewpoint, taking success and failure, gain and loss, so lightly, is soothing, but there is a touch of passivity in its acceptance of adversity.

Lao Zi believed that “it is upon bad fortune that good fortune leans, upon good fortune that bad fortune rests.(2) “The highest good is like that of water.”(3) He saw through the material world and did not take good fortune and ill luck in life very seriously. Being 'the Servant of the Lord' is more than modeling oneself on Lao Zi's “The highest good is like that of water” or meeting adversity fearlessly with one's back or one's cheeks. It is giving oneself over completely to God's designs, willingly and joyfully accommodating one's entire life to God.

In Zhuang Zi's “Let Fancy Roam” there is an excellent description of the broad-mindedness of a great man. “Suppose someone rides on the true course of heaven and earth and harnesses the changes of the six vital elements (yin, yang, wind, rain, darkness, light) to travel in the infinite. On what else is there for him to expect? Therefore, as the saying goes, ‘The perfect man cares not for self, the holy man cares not for merit, the sage cares not for renown.’(4)

We have no idea who Zhuang Zi's selfless or holy man or sage, was. But Jesus Christ certainly merits this description.

He lived according to God's will, opening himself completely to accept God's plan. He knew about life, entered into human life, and lived it to the full. This surely was “Riding on the true course of heaven and earth.” He was fully divine and fully human, and was the most perfect among all human beings. Therefore he could make use of the changes of 'the six vital elements' (Yin, Yang, Wind, Rain, Darkness, Light) to meet all the uncertainties and confrontations of this life. He did not need to rely on anything else to roam about heaven and earth, and 'travel in the infinite.'

He was the selfless man, the holy man, the sage, because he had no self, no merit, no renown. No self because he was totally forgetful of self; no merit because he had no rank or occupation; no renown, because he did not seek reputation or position.

He emptied himself to live life to the full, facing life without fear, accepting all that life brought. He achieved perfect poverty of spirit, perfect selflessness. Therefore he was able to let his Father consume him into God's own life, fully, completely and without limit.

Jesus' life is the best example of what he called 'being poor in spirit.' “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” (Mt 5: 3). Because God himself is theirs.

(1)寵辱不驚，看庭前花開花落；去留無意，任天上雲捲雲舒。
(2)禍兮福之所倚，福兮禍之所伏。
(3)上善若水。
(4)乘天地之正，御六氣之變，以遊無窮者，惡乎待哉？ 故至人無己，神人無功，聖人無名。