1. Lūn Saⁿ-chióng Piàn-hêng | 論三種變形

Zarathustra ê Káng-lūn

Tē-it Phiⁿ

1. Lūn Saⁿ-chióng Piàn-hêng

Góa lâi kā lín kái-soeh cheng-sîn ê saⁿ-chióng piàn-hêng: cheng-sîn piàn lo̍k-tô, lo̍k-tô piàn sai, sai chòe-āu piàn gín-á.

Cheng-sîn ū chē-chē tāng mi̍h, taⁿ-tāng ê cheng-sîn lāi-bīn tòa chun-kèng: in-ūi i ê ióng-chòng kî-thāi tāng hām siōng tāng ê mi̍h-kiāⁿ.

Tāng sī siáⁿ-mi̍h? taⁿ-tāng ê cheng-sîn án-ne mn̄g; jiân-āu i ná-chhiūⁿ lo̍k-tô án-ne kūi lo̍h-lâi, boeh-ài cha̍p-chiok ê tāng-tàⁿ.

Siōng-tāng ê mi̍h-kiāⁿ sī siáⁿ, lia̍t-ūi eng-hiông ah? taⁿ-tāng ê cheng-sîn án-ne mn̄g, iā-tō-sī góa taⁿ ē-khí koh tī góa ê ióng-chòng lāi-bīn kám-kak hoaⁿ-hí.

Kám m̄-sī án-ne: Chò-chiān ka-tī, án-ne lâi bú-jio̍k ka-tī ê chun-giâm? Hián-chhut ka-tī ê gû-gōng, án-ne lâi thí-chhiò ka-tī ê tì-hūi?

A̍h sī án-ne: Tī khèng-chiok sèng-lī ê sî, hòng-khì lán só͘ tui-kiû ê? Peh-chiūⁿ koân-soaⁿ khì ín-iú ín-iú chiá?

A̍h sī án-ne: Chia̍h tì-sek ê kó hām chháu, koh ūi-tio̍h chin-lí jím-siū lêng-hûn ê iau-ki?

A̍h sī án-ne: Phòa-pēⁿ koh m̄ chiap-la̍p an-ùi chiá, koh khì kap éng-oán thiaⁿ bē-tio̍h lí ê iau-kiû ê chhàu-hīⁿ-lâng chò pêng-iú?

A̍h sī án-ne: Chin-lí ê chúi, khah chhàu mā ji̍p-khì, koh bē khì-hiâm léng kap-á hām sio chiuⁿ-chî.

A̍h sī án-ne: Ài-tio̍h khòaⁿ-khin lán ê lâng, koh chhun-chhiú hō͘ boeh heh-kiaⁿ lán ê mô͘-kúi?

Taⁿ-tāng ê cheng-sîn kā it-chhè siōng-tāng ê mi̍h-kiāⁿ taⁿ khí-lâi: tō ná-chhiūⁿ lo̍k-tô taⁿ-tàⁿ sûi kóaⁿ-kín ji̍p hong-iá án-ne, cheng-sîn mā kóaⁿ-kín ji̍p hong-iá.

M̄-koh tī siōng ko͘-toaⁿ ê hong-iá hoat-seng tē-jī pái ê piàn-hêng: tī chia, lo̍k-tô piàn-chò sai; i boeh tit-tio̍h chū-iû, koh thóng-tī i ka-tī ê hong-iá.

Tī chia, i boeh chhōe chòe-āu ê Chú: i boeh kap i tùi-te̍k, koh tùi-te̍k i chòe-āu ê Sîn; ūi-tio̍h sèng-lī, i boeh kap tōa-liông chhia-piàⁿ.

Cheng-sîn m̄-goān koh kā kiò-chò Chú hām Sîn ê hit-bóe tōa-liông sī siáⁿ-mi̍h? Tōa-liông kiò-chò "Lí-thio̍h. M̄-koh sai ê cheng-sîn kóng, "Góa-boeh."

"Lí-tio̍h," ... chi̍t-chiah kui-sin lîn-phìⁿ ê tōng-bu̍t ... kim-kong siám-siám, tó tī lō͘ ni̍h; múi chi̍t-tè lîn-phìⁿ lóng siám-kng, "Lí tio̍h!"

Kúi chheng nî ê kè-ta̍t siám-sih tī hiah-ê lîn-phìⁿ, chū án-ne siōng kiông-tāi ê liông kóng: "It-chhè bān-bu̍t ê kè-ta̍t ... tī góa ê sin-khu siám-sih.

"It-chhè ê kè-ta̍t lóng í-keng chhòng-chō, á it-chhè chhòng-chō ê kè-ta̍t ... iû góa tāi-piáu. Kóng si̍t-chāi, bô eng-kai koh ū ‘Góa boeh’," Liông án-ne kóng.

Góa ê hiaⁿ-tī ah, thái-thó ū su-iàu cheng-sîn ê sai? Sī án-chóaⁿ he hòng-khì koh chun-kèng ê taⁿ-tāng tōng-bu̍t iáu bô-kàu?

Chhòng-chō sin ê kè-ta̍t ... he, sīm-chì sai mā chò bē-kàu: m̄-koh, ūi ka-tī chhòng-chō chū-iû, thang-hó khì chò sin ê chhòng-chō ... che, sai ê khùi-la̍t chò ē-kàu.

Ūi ka-tī chhòng-chō chū-iû, koh sīm-chì tùi gī-bū thê-chhut sîn-sèng ê Hóⁿ-tēng: góa ê hiaⁿ-tī ah, chò che, tō su-iàu sai.

Tit-tio̍h sin kè-ta̍t ê khoân-lī ... he sī taⁿ-tāng koh chun-kèng ê cheng-sîn siōng khó-phà ê toa̍t-chhú. Kóng si̍t-chāi, tùi chit-chióng cheng-sîn lâi kóng, che sī chhiúⁿ-toa̍t, he sī béng-siù ê khang-khòe.

Kā tòng-chò siōng sîn-sèng, i bat ài "Lí-tio̍h": taⁿ i pī-pek sīm-chì tī siōng sîn-sèng ê mi̍h-kiāⁿ lāi-bīn chhōe hoàn-kak, chhōe chhìn-chhái, hó-thang ùi i ê ài lâi lia̍h-tio̍h chū-iû: su-iàu sai lâi si̍t-hiān chit-chióng toa̍t-chhú.

M̄-koh, chhiáⁿ-mn̄g, hiaⁿ-tī ah, sīm-chì sai bô hoat-tō͘ chò ê tāi-chì, gín-á ē-tàng chhòng-siáⁿ? Sī án-chóaⁿ béng-siù sai iáu-sī tio̍h piàn-chò gín-á?

Gín-á thian-chin, kín bē-kì-tit, sī sin ê khai-sí, sin ê iû-hì, sī chū-choán ê lián-á, sī khí-chho͘ ê tōng-chok, sī sîn-sèng ê khéng-tēng.

Sī lah, hiaⁿ-tī ah, ūi tio̍h chhòng-chō ê iû-hì, sèⁿ-miā su-iàu sîn-sèng ê khéng-tēng: cheng-sîn taⁿ tit-boeh ū i ka-tī ê ì-chì; sit-lo̍h sè-kài--ê, iâⁿ tio̍h i ka-tī ê sè-kài.

Góa í-keng kā lín kái-soeh cheng-sîn ê saⁿ-chióng piàn-hêng: cheng-sîn án-chóaⁿ piàn-chò lo̍k-tô, lo̍k-tô piàn-chò sai, chòe-āu sai piàn-chò gín-á. ... 

Zarathustra án-ne kóng. Tī hit-sî, i tòa tī kiò-chò Chhái-sek Gû ê siâⁿ-tìn.

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Zarathustra ê 講論

第一篇

1. 論三種變形

我來 kā 恁解說精神 ê 三種變形: 精神變駱駝, 駱駝變獅, 獅最後變囡仔.

精神有濟濟重 mi̍h, 擔重 ê 精神內面蹛尊敬: 因為伊 ê 勇壯期待重 hām 上重 ê 物件.

重是啥物? 擔重 ê 精神 án-ne 問; 然後伊 ná 像駱駝 án-ne 跪落來, 欲愛十足 ê 重擔.

上重 ê 物件是啥, 列位英雄 ah? 擔重 ê 精神 án-ne 問, 也 tō 是我擔 ē 起 koh tī 我 ê 勇壯內面感覺歡喜.

敢毋是 án-ne: 做賤 ka-tī, án-ne 來侮辱 ka-tī ê 尊嚴? 顯出 ka-tī ê 愚戇, án-ne 來恥笑 ka-tī ê 智慧?

A̍h 是 án-ne: Tī 慶祝勝利 ê 時, 放棄咱所追求 ê? Peh-chiūⁿ 懸山去引誘引誘者?

A̍h 是 án-ne: 食智識 ê 果 hām 草, koh 為著真理忍受靈魂 ê 枵饑?

A̍h 是 án-ne: 破病 koh 毋接納安慰者, koh 去 kap 永遠聽袂著你 ê 要求 ê 臭耳聾做朋友?

A̍h 是 án-ne: 真理 ê 水, khah 臭 mā 入去, koh 袂棄嫌冷蛤仔 hām 燒 chiuⁿ-chî.

A̍h 是 án-ne: 愛著看輕咱 ê 人, koh 伸手予欲嚇驚咱 ê 魔鬼?

擔重 ê 精神 kā 一切上重 ê 物件擔起來: tō ná 像駱駝擔 tàⁿ sûi 趕緊入荒野 án-ne, 精神 mā 趕緊入荒野.

M̄-koh tī 上孤單 ê 荒野發生第二擺 ê 變形: tī chia, 駱駝變做獅; 伊欲得著自由, koh 統治伊 ka-tī ê 荒野.

Tī chia, 伊欲揣最後 ê 主: 伊欲 kap 伊對敵, koh 對敵伊最後 ê 神; 為著勝利, 伊欲 kap 大龍捙拚.

精神毋願 koh kā 叫做主 hām 神 ê 彼尾大龍是啥物? 大龍叫做 "你 thio̍h. M̄-koh 獅 ê 精神講, "我欲."

"你 tio̍h," ... 一隻規身鱗片 ê 動物 ... 金光閃閃, 倒 tī 路 ni̍h; 每一塊鱗片 lóng 閃光, "你 tio̍h!"

幾千年 ê 價值閃爍 tī hiah-ê 鱗片, 自 án-ne 上強大 ê 龍講: "一切萬物 ê 價值 ... tī 我 ê 身軀閃爍.

"一切 ê 價值 lóng 已經創造, á 一切創造 ê 價值 ... 由我代表. 講實在, 無應該 koh 有 ‘我欲’," 龍 án-ne 講.

我 ê 兄弟 ah, thái-thó 有需要精神 ê 獅? 是按怎 he 放棄 koh 尊敬 ê 擔重動物猶無夠?

創造新 ê 價值 ... he, 甚至獅 mā 做袂到: m̄-koh, 為 ka-tī 創造自由, 通好去做新 ê 創造 ... che, 獅 ê 氣力做 ē 到.

為 ka-tī 創造自由, koh 甚至 tùi 義務提出神聖 ê 否定: 我 ê 兄弟 ah, 做 che, tō 需要獅.

得著新價值 ê 權利 ... he 是擔重 koh 尊敬 ê 精神 siōng 可怕 ê 奪取. 講實在, tùi 這種精神來講, che 是搶奪, he 是猛獸 ê 工課.

Kā 當做上神聖, 伊 bat 愛 "你 tio̍h": 今伊被迫甚至 tī 上神聖 ê 物件內面揣幻覺, 揣凊彩, hó-thang ùi 伊 ê 愛來掠著自由: 需要獅來實現這種奪取.

M̄-koh, 請問, 兄弟 ah, 甚至獅無法度做 ê 代誌, 囡仔 ē-tàng 創啥? 是按怎猛獸獅猶是 tio̍h 變做囡仔?

囡仔天真, 緊袂記得, 是新 ê 開始, 新 ê 遊戲, 是自轉 ê 輪仔, 是起初 ê 動作, 是神聖 ê 肯定.

是 lah, 兄弟 ah, 為著創造 ê 遊戲, 性命需要神聖 ê 肯定: 精神今得欲有伊 ka-tī ê 意志; 失落世界 ê, 贏著伊 ka-tī ê 世界.

我已經 kā 恁解說精神 ê 三種變形: 精神按怎變做駱駝, 駱駝變做獅, 最後獅變做囡仔. ... 

Zarathustra án-ne 講. Tī 彼時, 伊蹛 tī 叫做彩色牛 ê 城鎮.

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Zarathustra's Discourses

Part One

1. The Three Metamorphoses

Three metamorphoses of the spirit do I designate to you: now the spirit becometh a camel, the camel a lion, and the lion at last a child.

Many heavy things are there for the spirit, the strong load-bearing spirit in which the reverence dwelleth: for the heavy and the heaviest longeth its strength.

What is heavy? so asketh the load-bearing spirit; then kneeleth it down like the camel, and wanteth to be well laden.

What is the heaviest things, ye heroes? asketh the load-bearing spirit, that I may take it upon me and rejoice in my strength.

Is it not this: To humiliate oneself in order to mortify one's pride? To exhibit one's folly in order to mock at one's wisdom?

Or is it this: To desert our cause when it celebrateth its triumph? To ascend high mountains to tempt the tempter?

Or is it this: To feed on the acorns and grass of knowledge, and for the sake of truth to suffer hunger of soul?

Or is it this: To be sick and dismiss comforters, and make friends of the deaf, who never hear thy requests?

Or is it this: To go into foul water when it is the water of truth, and not disclaim cold frogs and hot toads?

Or is it this: To love those who despise us, and to give one's hand to the phantom when it is going to frighten us?

All these heaviest things the load-bearing spirit taketh upon itself: and like the camel, which, when laden, hasteneth into the wilderness, so hasteneth the spirit into its wilderness.

But in the loneliest wilderness happeneth the second metamorphosis: here the spirit becometh a lion; freedom will it capture, and lordship in its own wilderness.

Its last Lord it here seeketh: hostile will it be to him, and to its last God; for victory will it struggle with the great dragon.

What is the great dragon which the spirit is no longer inclined to call Lord and God? "Thou-shalt," is the great dragon called. But the spirit of the lion saith, "I will."

"Thou-shalt," lieth in its path, sparkling with gold—a scale-covered beast; and on every scale glittereth golden, "Thou shalt!"

The values of a thousand years glitter on those scales, and thus speaketh the mightiest of all dragons: "All the values of things—glitter on me.

All values have already been created, and all created values—do I represent. Verily, there shall be no 'I will' any more." Thus speaketh the dragon.

My brethren, wherefore is there need of the lion in the spirit? Why sufficeth not the beast of burden, which renounceth and is reverent?

To create new values—that, even the lion cannot yet accomplish: but to create itself freedom for new creating—that can the might of the lion do.

To create itself freedom, and give a holy Nay even unto duty: for that, my brethren, there is no* need [there is need] of the lion.

To assume the ride* into [the right to] new values—that is the most formidable assumption for a load-bearing and reverent spirit. Verily, unto such a spirit it is preying, and the work of a beast of prey.

As its holiest, it once loved "Thou-shalt": now it is forced to find illusion and arbitrariness even in the holiest things, that it may capture freedom from its love: the lion is needed for this capture.

But tell me, my brethren, what the child can do, which even the lion could not do? Why hath the preying lion still to become a child?

Innocence is the child, and forgetfulness, and a new beginning, a game, a self-rolling wheel, a first movement, a holy Yea.

Aye, for the game of creating, my brethren, there is needed a holy Yea unto life: its own will, willeth now the spirit; his own world winneth the world's outcast.

Three metamorphoses of the spirit have I designated to you: how the spirit became a camel, the camel a lion, and the lion at last a child.—

Thus spake Zarathustra. And at that time he abode in the town which is called The Pied Cow.

**This passage from "Thus Spoke Zarathustra" by Friedrich Nietzsche explores the three stages of a human spirit's development.

Stage 1: The Camel - The Burden Bearer

The spirit starts as a camel, strong and willing to bear heavy burdens. It seeks reverence and desires to be laden with tasks and responsibilities. It finds value in fulfilling obligations and enduring hardship. This stage represents obedience to external values and societal expectations.

Stage 2: The Lion - The Rebel

The camel eventually becomes a lion, seeking freedom and autonomy. It challenges established values and authorities, symbolized by the "great dragon" which represents the "Thou Shalt" of established rules and expectations. The lion strives to create its own values and carve its own path, even if it means rejecting the past and defying societal norms.

Stage 3: The Child - The Creator

Even the lion is not the ultimate stage. It evolves into a child, representing innocence, forgetfulness, and a new beginning. The child embodies creativity and the will to create new values independent of past constraints. It finds joy in the act of creation and embraces a playful, open-minded approach to life.

The Need for Each Stage:

The text explores the significance of each stage in the spirit's journey. The camel's ability to bear burdens lays the groundwork for the lion's rebellion by enabling it to endure the challenges of defying existing norms. The lion's courage to question and break free is necessary for the child to create something entirely new.

Overall, the passage emphasizes the importance of personal transformation and continuous evolution. It argues that true self-actualization requires overcoming external pressures, questioning existing values, and ultimately embracing creativity and the joy of creation.**

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