使用者:Zhaoziliang
第三章 BOOK THREE
應該想到，我們的生命日漸衰落，所剩日稀；還應該想到，即使長壽，我們是否能夠保留下足夠的理解力來了解事物，來保持沉思的力量以獲得有關神和人的知識。如果一個人開始走向衰老，他的排汗、營養、想象力和胃口以及其它類似的方面都還不會有問題；但自我奮鬥的力量，高遠而強烈的責任感，對所有表象的清晰洞察，對一個人是否應該離開人世的思考，以及其它類似的絕對需要受過訓練的理性參與的活動，已然銷聲匿跡。我們必須珍惜生命，不僅僅是因為我們每天都在走向死亡，也是因為我們對事物的觀念和對其的理解會首先喪失。 We ought to consider not only that our life is daily wasting away and a smaller part of it is left, but another thing also must be taken into the account, that if a man should live longer, it is quite uncertain whether the understanding will still continue sufficient for the comprehension of things, and retain the power of contemplation which strives to acquire the knowledge of the divine and the human. For if he shall begin to fall into dotage, perspiration and nutrition and imagination and appetite, and whatever else there is of the kind, will not fail; but the power of making use of ourselves, and filling up the measure of our duty, and clearly separating all appearances, and considering whether a man should now depart from life, and whatever else of the kind absolutely requires a disciplined reason, all this is already extinguished. We must make haste then, not only because we are daily nearer to death, but also because the conception of things and the understanding of them cease first.
我們也應該看到，即使那些模仿自然之物的事物中也包含一些令人愉悅的和誘人的東西，比如，麵包在烘烤時，表面的皮會裂開，這與麵包師技藝所要達到的目的正好相反，但其樣式在某種意義上是美的，以一種特別的方式刺激人們的胃口。再比如，當無花果完全成熟時，它會像打哈欠般裂開；當橄欖熟透了的時候會有一種特殊的美。而垂伏的谷穗，獅子的眉毛，從野豬嘴角流下的泡沫，還有很多其他類似的，如果人們分別考究，其實遠遠稱不上美，但由於它們也是自然之物的結果，是自然之物的裝飾，也愉悅了我們的心靈，所以也是美的；因此，當一個人對宇宙之物有所感觸，有深刻的洞察，那世間的一切對他來說在某種意義上都將是令人愉悅的。因此當他看到野獸齜牙咧嘴時，其所感受的樂趣絲毫不比觀看用想象創造的繪畫或雕塑差；在老婦老夫身上，他能發現成熟和舉止得體；對青年人誘人的魅力，他用無邪的眼欣賞；很多這樣的事物自我呈現，不是愉悅每一個人，而是愉悅那些對自然及其產物真正熟悉的人。 We ought to observe also that even the things which follow after the things which are produced according to nature contain something pleasing and attractive. For instance, when bread is baked some parts are split at the surface, and these parts which thus open, and have a certain fashion contrary to the purpose of the baker's art, are beautiful in a manner, and in a peculiar way excite a desire for eating. And again, figs, when they are quite ripe, gape open; and in the ripe olives the very circumstance of their being near to rottenness adds a peculiar beauty to the fruit. And the ears of corn bending down, and the lion's eyebrows, and the foam which flows from the mouth of wild boars, and many other things- though they are far from being beautiful, if a man should examine them severally- still, because they are consequent upon the things which are formed by nature, help to adorn them, and they please the mind; so that if a man should have a feeling and deeper insight with respect to the things which are produced in the universe, there is hardly one of those which follow by way of consequence which will not seem to him to be in a manner disposed so as to give pleasure. And so he will see even the real gaping jaws of wild beasts with no less pleasure than those which painters and sculptors show by imitation; and in an old woman and an old man he will be able to see a certain maturity and comeliness; and the attractive loveliness of young persons he will be able to look on with chaste eyes; and many such things will present themselves, not pleasing to every man, but to him only who has become truly familiar with nature and her works.
希波克拉底（Hippocrates）一生醫人無數，最終自己也得病死去；Chaldaei家族預言了很多人的死亡，這一命運最終也降臨到他們頭上；亞歷山大（Alexander），Pompeius和尤里斯•凱撒（Caius Caesar）一生毀城極多，在戰鬥中殺死騎兵步兵無數，最終他們也難逃一死；赫拉克利特（Heraclitus）對宇宙間的災難作了如此多的思考，但他溺水而亡，死時全身滿是淤泥；德謨克利特（Democritus）承受小人中傷；蘇格拉底則被小人所殺。這一切意味着什麼？你登上航船，揚帆遠行，拋錨登陸，下船，如果這意味着真得到達了另一生命，這裡，即使在這裡，諸神依然存在；但如果這意味着來到一個沒有感性的國度，那你將不再受痛苦與喜悅的擺布，不再成為軀殼的奴隸，軀殼的卑賤與服務於它的靈魂的高貴等同：後者是智性的和神性的，前者是凡塵的和墮落的。 Hippocrates after curing many diseases himself fell sick and died. The Chaldaei foretold the deaths of many, and then fate caught them too. Alexander, and Pompeius, and Caius Caesar, after so often completely destroying whole cities, and in battle cutting to pieces many ten thousands of cavalry and infantry, themselves too at last departed from life. Heraclitus, after so many speculations on the conflagration of the universe, was filled with water internally and died smeared all over with mud. And lice destroyed Democritus; and other lice killed Socrates. What means all this? Thou hast embarked, thou hast made the voyage, thou art come to shore; get out. If indeed to another life, there is no want of gods, not even there. But if to a state without sensation, thou wilt cease to be held by pains and pleasures, and to be a slave to the vessel, which is as much inferior as that which serves it is superior: for the one is intelligence and deity; the other is earth and corruption.
當他人並沒有把自己的思想奉獻給具有公共效用的目標時，不要把你殘餘的生命浪費到他們身上，因為你一旦有這樣的想法，你就失去了做很多其他事情的機會。這是一個怎樣的人，他為什麼說和正在說什麼，他在想什麼，他意圖何為等等這些都讓我們脫離了探究我們自身控制能力的目標，我們應該檢查自己一聯串思想中任何沒有目的和用處的東西，特別是那些過分好奇的情感和惡意的念頭；值得一個人花精力思索的應該是：當一個人突然問你正在想什麼？你能以最完美的坦誠立刻回答我在想的是何事；從回答中可以清楚地看出，你的內心單純而仁慈，是一個合格的群居動物，你對愉悅或肉體的享受完全漠視，也無敵意、嫉妒和猜疑，沒有任何當你說你正在想時會讓你臉紅的東西。對那些能夠做到這些的人和已經側身最優秀者行列的人，他們就像諸神的侍奉和臣僕一樣，也運用植身於他們之內的神性，這一神性讓人不受歡愉的玷污，不受痛苦的傷害，不為欺凌所辱，不對罪惡仁慈，而是最高貴戰鬥中的鬥士，不為激情俘獲，正義深及骨髓，對發生的一切和命中注定的所得欣然接受，出於普遍的利益，既非經常，但也非從不，想象他人所言所想所為。這就是人們應該做的惟一的事；人們要經常思考從事物的總體中分配於他的那一份，使自己的行為公平，說服自己承認自己的一份很不錯。每個人的份額惟他所有，他人無享；他還得牢記在心，每一個理性的動物都是他的親屬，關心每一個人是人的本性；人們所要堅持的不是所有人的意見，而僅僅是那些公認遵循自然生活的那些人的意見。對於那些不遵循自然生活的人，他要一直牢記在心，記住無論是在家還是外出，是白天還是夜晚他們是那一種類型的人，他們是幹什麼的，他們與什麼人一起過那種不純潔的生活。因此，他不會對來自這些人的讚美表示褒許，因為他們甚至對自己都不滿意。 Do not waste the remainder of thy life in thoughts about others, when thou dost not refer thy thoughts to some object of common utility. For thou losest the opportunity of doing something else when thou hast such thoughts as these, What is such a person doing, and why, and what is he saying, and what is he thinking of, and what is he contriving, and whatever else of the kind makes us wander away from the observation of our own ruling power. We ought then to check in the series of our thoughts everything that is without a purpose and useless, but most of all the over-curious feeling and the malignant; and a man should use himself to think of those things only about which if one should suddenly ask, What hast thou now in thy thoughts? With perfect openness thou mightest, immediately answer, This or That; so that from thy words it should be plain that everything in thee is simple and benevolent, and such as befits a social animal, and one that cares not for thoughts about pleasure or sensual enjoyments at all, nor has any rivalry or envy and suspicion, or anything else for which thou wouldst blush if thou shouldst say that thou hadst it in thy mind.For the man who is such and no longer delays being among the number of the best, is like a priest and minister of the gods, using too the deity which is planted within him, which makes the man uncontaminated by pleasure, unharmed by any pain, untouched by any insult, feeling no wrong, a fighter in the noblest fight, one who cannot be overpowered by any passion, dyed deep with justice, accepting with all his soul everything which happens and is assigned to him as his portion; and not often, nor yet without great necessity and for the general interest, imagining what another says, or does, or thinks. For it is only what belongs to himself that he makes the matter for his activity; and he constantly thinks of that which is allotted to himself out of the sum total of things, and he makes his own acts fair, and he is persuaded that his own portion is good. For the lot which is assigned to each man is carried along with him and carries him along with it. And he remembers also that every rational animal is his kinsman, and that to care for all men is according to man's nature; and a man should hold on to the opinion not of all, but of those only who confessedly live according to nature. But as to those who live not so, he always bears in mind what kind of men they are both at home and from home, both by night and by day, and what they are, and with what men they live an impure life. Accordingly, he does not value at all the praise which comes from such men, since they are not even satisfied with themselves.
心甘情願地工作，關心公共利益，審時度勢，專心致志；不要因為學習修辭而分心思考，不要作誇誇其談者，不要同時忙於過多事物。而且，讓你心中的神性護衛着這樣一個生靈，他果敢而成熟，投身政治，他是一個羅馬人，一個統治者，他身居其位，就像一個等待上天造喚其離去的人，隨時準備上路，既不需要誓言也不需要任何人的證詞。他也很快樂，不假外求，不要外在給與的寧靜。人必須自己挺立起來，而不由他人扶持。 Labour not unwillingly, nor without regard to the common interest, nor without due consideration, nor with distraction; nor let studied ornament set off thy thoughts, and be not either a man of many words, or busy about too many things. And further, let the deity which is in thee be the guardian of a living being, manly and of ripe age, and engaged in matter political, and a Roman, and a ruler, who has taken his post like a man waiting for the signal which summons him from life, and ready to go, having need neither of oath nor of any man's testimony. Be cheerful also, and seek not external help nor the tranquility which others give. A man then must stand erect, not be kept erect by others. 如果你發現人生中有什麼比正義、真理、節制、堅韌更美好,簡言之，比你得到的精神上的自我滿足更美好，並且與正確的理念相符，那就全身心地去追求吧，去享受你所發現的最好的事物。那神性深植你內心，把你的所有欲望都歸附於它自身，仔細地審視所有印象，而且如蘇格拉底所言，把其自身和感性的誘惑區分開來，把它自身歸附於諸神，關心人類，如果沒有什麼東西比得上神性更美好，如果你發現其他事情比起它來無不萎謝卑賤，那你就讓它擁有你的全部，因為如果你一旦偏離神性，那你以後就有可能對你本身具有的和你擁有的好的東西再次移心別戀；任何其他的事物，比如眾人的美譽、權力、享受歡樂等都不應該拿來和理性的、政治的和實踐的善相提並論。所有這些事物，即使它們看上去有一小部分已經融入了更好的事物中，也只能獲得一時的聲名，卻讓我們誤入歧途。所以，請直接而自由地選擇那更善者，跟隨它，不悔不怨。有人說有用者即是更善者，哦，如果那對作為理性生靈的我們有用，那就追隨它；但如果它僅僅對作為動物的我們有用，那就如我們上面所言，請你保持謹慎的判斷力：小心翼翼地使用正確的方法進行追問。 If thou findest in human life anything better than justice, truth, temperance, fortitude, and, in a word, anything better than thy own mind's self-satisfaction in the things which it enables thee to do according to right reason, and in the condition that is assigned to thee without thy own choice; if, I say, thou seest anything better than this, turn to it with all thy soul, and enjoy that which thou hast found to be the best. But if nothing appears to be better than the deity which is planted in thee, which has subjected to itself all thy appetites, and carefully examines all the impressions, and, as Socrates said, has detached itself from the persuasions of sense, and has submitted itself to the gods, and cares for mankind; if thou findest everything else smaller and of less value than this, give place to nothing else, for if thou dost once diverge and incline to it, thou wilt no longer without distraction be able to give the preference to that good thing which is thy proper possession and thy own; for it is not right that anything of any other kind, such as praise from the many, or power, or enjoyment of pleasure, should come into competition with that which is rationally and politically or practically good. All these things, even though they may seem to adapt themselves to the better things in a small degree, obtain the superiority all at once, and carry us away. But do thou, I say, simply and freely choose the better, and hold to it.- But that which is useful is the better.- Well then, if it is useful to thee as a rational being, keep to it; but if it is only useful to thee as an animal, say so, and maintain thy judgement without arrogance: only take care that thou makest the inquiry by a sure method. 不要把任何會強迫你打破誓言、喪失自尊、仇恨人類，猜疑、詛咒、行偽善和需要掩飾來滿足的欲望之類東西看成是對你有益的：那些熱愛智性和精靈勝過其他，崇拜自然的完美，行為無過失，從不抱怨的人，既不孤僻，也不需要過多的朋友，而且最主要的是，他既不迷戀死亡，也不逃避死亡；無論生命有多長壽或多短暫，他都會把靈魂約束於肉體之內，他一無牽掛：即使不得不即刻辭世而去，他也將坦然而往，仿佛去做一項可以以尊嚴和秩序的方式完成的事；整個人生中他只關心一件事：他的思想是否偏離了一個有智性的動物和一個公民社會成員的本分。 Never value anything as profitable to thyself which shall compel thee to break thy promise, to lose thy self-respect, to hate any man, to suspect, to curse, to act the hypocrite, to desire anything which needs walls and curtains: for he who has preferred to everything intelligence and daemon and the worship of its excellence, acts no tragic part, does not groan, will not need either solitude or much company; and, what is chief of all, he will live without either pursuing or flying from death; but whether for a longer or a shorter time he shall have the soul inclosed in the body, he cares not at all: for even if he must depart immediately, he will go as readily as if he were going to do anything else which can be done with decency and order; taking care of this only all through life, that his thoughts turn not away from anything which belongs to an intelligent animal and a member of a civil community. 在一個歷經磨鍊、擺脫罪惡的人的心靈里，你找不到腐敗的事物，沒有混雜，也沒有掩飾於內心的苦痛。當命運召喚他離去時，他的人生已是完整的，人們不會說他像一個戲沒演完就提前退場的演員，而且，在他心中沒有奴性，沒有做作，沒有什麼會引起責難，沒有什麼需要遮遮掩掩。
In the mind of one who is chastened and purified thou wilt find no corrupt matter, nor impurity, nor any sore skinned over. Nor is his life incomplete when fate overtakes him, as one may say of an actor who leaves the stage before ending and finishing the play. Besides, there is in him nothing servile, nor affected, nor too closely bound to other things, nor yet detached from other things, nothing worthy of blame, nothing which seeks a hiding-place. 尊重那能產生意見的才能，在靈魂中是否會存在任何與自然和理性生物構造相矛盾的任何意見完全依賴於這一才能，這一才能保證人們免予草率決斷，與人友善，服從諸神。 Reverence the faculty which produces opinion. On this faculty it entirely depends whether there shall exist in thy ruling part any opinion inconsistent with nature and the constitution of the rational animal. And this faculty promises freedom from hasty judgement, and friendship towards men, and obedience to the gods. 拋棄紛繁，抓住惟一，牢記於心：人只生存於現在，而現在只是一個無法分離的點，人生的其他部分要麼是過去，要麼完全不確定，人生苦短，所居立錐而已，死後的萬世英名依舊易朽，它只能依靠可憐的人類的延續來維持，而人生苦短，自知不暇，何及久遠。 Throwing away then all things, hold to these only which are few; and besides bear in mind that every man lives only this present time, which is an indivisible point, and that all the rest of his life is either past or it is uncertain. Short then is the time which every man lives, and small the nook of the earth where he lives; and short too the longest posthumous fame, and even this only continued by a succession of poor human beings, who will very soon die, and who know not even themselves, much less him who died long ago. 除了上面提到的，我再補充一點建議：把呈現於你的東西作一個定義和描述，以便清晰地分辨它外在的物質是什麼，它內在是什麼，它完整的整體是什麼，為你自己找出它恰當的名稱，以及由它構成的事物的名稱，它分解後的部分的名稱。對人生中向你呈現的事物進行系統的和真實的調查，觀察事物時總是同時洞察宇宙的本性，以及宇宙間運作的每一事物的用處，每一個別在何種價值上與整體相關，與作為最高等級城邦（其它城邦與最高城邦類似）公民的人相關；研究每一個別事物是什麼，由什麼構成，研究你所見事物在本性上能存在多久，對於這一事物我應該如何對待，是親切、剛毅、求真、誠實、儉樸、知足還是其他，這對提高我們的心靈善莫大焉。因此，每一刻人們都應該說：這來自於神；來自命運的安排與輪迴，如此類似於巧合和偶然；這來自同一的祖先，與我是同族和同伴，而根據他的本性並不能確定他是何者。對此我很清楚，因此我根據仁慈與正義的友誼自然法則對待他，同時對每一無關緊要的事物我都試圖確定它的價值。 To the aids which have been mentioned let this one still be added:- Make for thyself a definition or description of the thing which is presented to thee, so as to see distinctly what kind of a thing it is in its substance, in its nudity, in its complete entirety, and tell thyself its proper name, and the names of the things of which it has been compounded, and into which it will be resolved. For nothing is so productive of elevation of mind as to be able to examine methodically and truly every object which is presented to thee in life, and always to look at things so as to see at the same time what kind of universe this is, and what kind of use everything performs in it, and what value everything has with reference to the whole, and what with reference to man, who is a citizen of the highest city, of which all other cities are like families; what each thing is, and of what it is composed, and how long it is the nature of this thing to endure which now makes an impression on me, and what virtue I have need of with respect to it, such as gentleness, manliness, truth, fidelity, simplicity, contentment, and the rest. Wherefore, on every occasion a man should say: this comes from God; and this is according to the apportionment and spinning of the thread of destiny, and such-like coincidence and chance; and this is from one of the same stock, and a kinsman and partner, one who knows not however what is according to his nature. But I know; for this reason I behave towards him according to the natural law of fellowship with benevolence and justice. At the same time however in things indifferent I attempt to ascertain the value of each. 如果你從事前人留下的事業，那請真誠地、熱情地、堅定地服從正確的理性，不要讓任何事情誘惑你分心，保持你神聖部分的純潔，仿佛你要立刻將其歸還；如果你從事於此，請專心致志，無所畏懼，對當下根據自然而為心滿意足，在你說的每一句話里包含壯麗的真理，你將幸福生活，沒有人能夠阻止你。 If thou workest at that which is before thee, following right reason seriously, vigorously, calmly, without allowing anything else to distract thee, but keeping thy divine part pure, as if thou shouldst be bound to give it back immediately; if thou holdest to this, expecting nothing, fearing nothing, but satisfied with thy present activity according to nature, and with heroic truth in every word and sound which thou utterest, thou wilt live happy. And there is no man who is able to prevent this. 醫生總是隨身攜帶器械，以備不時之需，所以你也應該懂得一些法則，以理解神聖和人事，以做一切事，甚至最瑣屑的事，在做這些事時總是保持神聖與血肉的完美交融，因為你不會願意在做任何事的時候只涉及屬人的部分，而不涉及屬靈的部分，反之亦然。 As physicians have always their instruments and knives ready for cases which suddenly require their skill, so do thou have principles ready for the understanding of things divine and human, and for doing everything, even the smallest, with a recollection of the bond which unites the divine and human to one another. For neither wilt thou do anything well which pertains to man without at the same time having a reference to things divine; nor the contrary. 不再無目的地遊蕩；你既不讀自己的回憶錄，不看有關古羅馬希臘人的事跡，也不研究你過去收藏的書籍中的精品。如果你還在乎自己，還有力量行動，那趕快找回擺在你面前的目標，拋棄無用的空想，自我拯救吧。 No longer wander at hazard; for neither wilt thou read thy own memoirs, nor the acts of the ancient Romans and Hellenes, and the selections from books which thou wast reserving for thy old age. Hasten then to the end which thou hast before thee, and throwing away idle hopes, come to thy own aid, if thou carest at all for thyself, while it is in thy power. 偷竊、播種、購買、保持肅靜、弄明白應該做什麼，許多事情正是由這些詞賦予了意義，這不是肉眼的作用，而依靠心靈之眼。 They know not how many things are signified by the words stealing, sowing, buying, keeping quiet, seeing what ought to be done; for this is not effected by the eyes, but by another kind of vision. 身體、靈魂、智性：讓身體擁有感覺，讓靈魂產生欲望，讓智性遵從法則。依靠外表來獲得有關形式的印象，這是動物都能做的；被欲望之繩所牽引，這是野獸的行徑，是那些強暴婦女之人所為，是法拉利斯（Phalaris）和尼祿（Nero）之流所為；不信神的人，背叛祖國的人，關起門來搞陰謀詭計的人，他們也有選擇看上去合適的事物的智性。因此，如果世間其他事情與我上面提到的這些有共同之處的話，那對好人來說仍舊殘存一些特別的東西，他們對所發生的事知足長樂，對命運紡錘為他所紡的線坦然接受；他不玷污內置胸中的神聖，也不為雜多的影像所迷惑，而保持心靈的寧靜，服從自己的內心就像服從神一樣，從不撒謊，從不做違背正義的事情。如果所有人都拒絕相信他過着一種簡單、適度、知足長樂的生活，他不會對任何人發怒，也不會偏離導向人生目的的道路，為了達到這一目的，人們應該保持純潔、寧靜，準備好離去，完完全全心甘情願地接受命運的安排。 Body, soul, intelligence: to the body belong sensations, to the soul appetites, to the intelligence principles. To receive the impressions of forms by means of appearances belongs even to animals; to be pulled by the strings of desire belongs both to wild beasts and to men who have made themselves into women, and to a Phalaris and a Nero: and to have the intelligence that guides to the things which appear suitable belongs also to those who do not believe in the gods, and who betray their country, and do their impure deeds when they have shut the doors. If then everything else is common to all that I have mentioned, there remains that which is peculiar to the good man, to be pleased and content with what happens, and with the thread which is spun for him; and not to defile the divinity which is planted in his breast, nor disturb it by a crowd of images, but to preserve it tranquil, following it obediently as a god, neither saying anything contrary to the truth, nor doing anything contrary to justice. And if all men refuse to believe that he lives a simple, modest, and contented life, he is neither angry with any of them, nor does he deviate from the way which leads to the end of life, to which a man ought to come pure, tranquil, ready to depart, and without any compulsion perfectly reconciled to his lot. 第四章 BOOK FOUR
內在的法則當它符合自然時，所發生的事情對它具有如此的影響力，以致它能容易就使自己適應事物自身或呈現於它的事物，因為在特定的條件下，它不需要明確的物質基礎就能趨向其目的；它從對抗它的事物那裡獲得物質性的存在，就如火依靠投入其中的東西而得到為續，如果火勢過小，則可能熄滅，但當火勢強盛時，它就能很快適應堆積在上面的東西，燃燒它，通過這一物質使火焰越燒越旺。 That which rules within, when it is according to nature, is so affected with respect to the events which happen, that it always easily adapts itself to that which is and is presented to it. For it requires no definite material, but it moves towards its purpose, under certain conditions however; and it makes a material for itself out of that which opposes it, as fire lays hold of what falls into it, by which a small light would have been extinguished: but when the fire is strong, it soon appropriates to itself the matter which is heaped on it, and consumes it, and rises higher by means of this very material.
不要讓行為失去目標，除了完美的製作法則，不要服從其他。 Let no act be done without a purpose, nor otherwise than according to the perfect principles of art.
人們為自己尋找隱退之路，隱居鄉間、海灘或山林，對此你也常常非常羨慕，但這樣想法全然是絕大部分人共有的，因為是否應該選擇急流勇退完全在你的能力控制範圍之內；一個人無論選擇隱退還是進入自己的靈魂，他們擺脫麻煩而獲得的寧靜或者自由，在他特別懷有這樣的念頭：他可以通過對隱退和進入靈魂的觀察從而獲得完美的寧靜時，並無差別，我確信寧靜不是別的，而是心靈的良好秩序。經常讓自己隱退一下吧，時常更新自己；讓你的法則簡單而根本，當你想重現這些法則時，它們足夠勝任完全地潔淨靈魂的任務，驅除你對命運回報的不滿。你對何不滿？對人的惡？回憶一下下面的觀點：理性的動物為彼此而存在，忍耐是正義的一個部分，人們在不知不覺中犯錯。思考一下，有多少人由於相互的敵意、懷疑、仇恨、爭鬥而喪失性命，化為灰燼，最終歸於沉默。——你可能對分與你的宇宙中的那一份並不滿足。——那請你回憶一下下面兩種選擇：存在神意或者原子，原子導致事物偶然發生；或者回想一下那已經被證明了的論斷：世界是一個政治共同體；最終歸於消亡。——也許肉身將始終控制着你。——那請更深一步地思考，無論是採用平和的還是激烈的方式，當心靈一旦從肉身中解脫出來並發現自己的力量，它不再與肉身糾纏，對你的所聞和喜怒哀樂重加思考，最終歸於平靜。——也許追逐虛榮的欲望還在折磨你——看，萬事如何轉頭即被遺忘，每一個當下中無限的時間呈現出何等的混亂，名譽如糞土，假意奉承者如牆頭草，趨炎附勢，我們宛如井底之蛙，一切都將歸於虛無。整個大地只是一個點，你蝸居其中，何其微渺，其內有何值得稱頌，什麼人會對你高聲讚美？ Men seek retreats for themselves, houses in the country, sea-shores, and mountains; and thou too art wont to desire such things very much. But this is altogether a mark of the most common sort of men, for it is in thy power whenever thou shalt choose to retire into thyself. For nowhere either with more quiet or more freedom from trouble does a man retire than into his own soul, particularly when he has within him such thoughts that by looking into them he is immediately in perfect tranquility; and I affirm that tranquility is nothing else than the good ordering of the mind. Constantly then give to thyself this retreat, and renew thyself; and let thy principles be brief and fundamental, which, as soon as thou shalt recur to them, will be sufficient to cleanse the soul completely, and to send thee back free from all discontent with the things to which thou returnest. For with what art thou discontented? With the badness of men? Recall to thy mind this conclusion, that rational animals exist for one another, and that to endure is a part of justice, and that men do wrong involuntarily; and consider how many already, after mutual enmity, suspicion, hatred, and fighting, have been stretched dead, reduced to ashes; and be quiet at last.- But perhaps thou art dissatisfied with that which is assigned to thee out of the universe.- Recall to thy recollection this alternative; either there is providence or atoms, fortuitous concurrence of things; or remember the arguments by which it has been proved that the world is a kind of political community, and be quiet at last.- But perhaps corporeal things will still fasten upon thee.- Consider then further that the mind mingles not with the breath, whether moving gently or violently, when it has once drawn itself apart and discovered its own power, and think also of all that thou hast heard and assented to about pain and pleasure, and be quiet at last.- But perhaps the desire of the thing called fame will torment thee.- See how soon everything is forgotten, and look at the chaos of infinite time on each side of the present, and the emptiness of applause, and the changeableness and want of judgement in those who pretend to give praise, and the narrowness of the space within which it is circumscribed, and be quiet at last. For the whole earth is a point, and how small a nook in it is this thy dwelling, and how few are there in it, and what kind of people are they who will praise thee.
那隻剩下這個了：記住隱退回你自己的內心，最主要的是不要誤導或讓你自己過度勞累，要保持自由，看待事情要像一個男人，一個人，一個公民，一個凡人。面對諸多事物，做你應該做的，其他的任其自在，這種事情有兩類：一類是不涉及靈魂的事情，因為它們是外在的，不可能改變靈魂，我們心靈的動搖只來自內在的意見；另一類是你發現瞬息萬變，眨眼即不復存在的所有事物，要經常牢記在心，你已經目睹了多少這樣的變化，宇宙既是變化：生命既是意見。 This then remains: Remember to retire into this little territory of thy own, and above all do not distract or strain thyself, but be free, and look at things as a man, as a human being, as a citizen, as a mortal. But among the things readiest to thy hand to which thou shalt turn, let there be these, which are two. One is that things do not touch the soul, for they are external and remain immovable; but our perturbations come only from the opinion which is within. The other is that all these things, which thou seest, change immediately and will no longer be; and constantly bear in mind how many of these changes thou hast already witnessed. The universe is transformation: life is opinion. 說到我們是理性的存在，那如果我們的智性部分是公共的，那理性也應該是公共的；如果這一說法成立，那命令我們去做什麼和不去做什麼的理性也是公共的；如果這一說法成立，那也就存在公共的法律；如果這一說法成立，我們就是平等的公民；如果這一說法成立，我們就是某種政治共同體的成員；如果這一說法成立，世界在某種意義上就是一個國家。那麼整個人類是哪一種公共政治共同體的成員？由此出發，我們的智性能力、推理能力和制定法律的能力也來自這一公共政治共同體；否則它們來自何處？正如我的肉身部分來自賦予我的某種塵世元素，其中的濕性來自一些元素，而熱性和火性來自另一些特定的元素（沒有事物產生於虛無，正如虛無總要返歸虛無），因此人的智性部分也有一個來源。 If our intellectual part is common, the reason also, in respect of which we are rational beings, is common: if this is so, common also is the reason which commands us what to do, and what not to do; if this is so, there is a common law also; if this is so, we are fellow-citizens; if this is so, we are members of some political community; if this is so, the world is in a manner a state. For of what other common political community will any one say that the whole human race are members? And from thence, from this common political community comes also our very intellectual faculty and reasoning faculty and our capacity for law; or whence do they come? For as my earthly part is a portion given to me from certain earth, and that which is watery from another element, and that which is hot and fiery from some peculiar source (for nothing comes out of that which is nothing, as nothing also returns to non-existence), so also the intellectual part comes from some source. 死亡正如新生，是自然的奧秘；由同樣的元素合成，又分解為同樣的元素；這件事任何人都完全不應該感到羞恥，因為它並不與理性動物的本性相矛盾，也不與我們國體的理性相矛盾。 Death is such as generation is, a mystery of nature; a composition out of the same elements, and a decomposition into the same; and altogether not a thing of which any man should be ashamed, for it is not contrary to the nature of a reasonable animal, and not contrary to the reason of our constitution. 一些事應該由某些人來做，這很自然，有其必然性；如果一個人沒有這種能力，他就不可能讓無花果樹結果。但無論如何請記住，在很短的時間裡，你和他都會死去，你們的聲名也會隨之煙消雲散。 It is natural that these things should be done by such persons, it is a matter of necessity; and if a man will not have it so, he will not allow the fig-tree to have juice. But by all means bear this in mind, that within a very short time both thou and he will be dead; and soon not even your names will be left behind. 放棄你的意見，那就將沒有這樣的抱怨：「我被傷害了。」放棄這樣的抱怨：「我被傷害了。」那傷害也隨之而去。 Take away thy opinion, and then there is taken away the complaint, "I have been harmed." Take away the complaint, "I have been harmed," and the harm is taken away. 不會讓一個人比以前變得更壞的東西，也不會讓他的生活變得更糟糕，也不會對他的內心和外在造成傷害。 That which does not make a man worse than he was, also does not make his life worse, nor does it harm him either from without or from within. 普遍有用的事物的本性被強迫如此行事。 The nature of that which is universally useful has been compelled to do this. 思考一下，所有發生的事情，都是公平發生的，如果你仔細觀察，你會發現確實如此。我說的不僅僅是事物系列的整體，也涉及何謂公平，仿佛有人為每一個別事物賦予其價值。繼續你的觀察，你所做的一切，都與此相協，即人為善，在某種意義上人被恰當地理解為善的。在你的所有行為中保持這一點吧。 Consider that everything which happens, happens justly, and if thou observest carefully, thou wilt find it to be so. I do not say only with respect to the continuity of the series of things, but with respect to what is just, and as if it were done by one who assigns to each thing its value. Observe then as thou hast begun; and whatever thou doest, do it in conjunction with this, the being good, and in the sense in which a man is properly understood to be good. Keep to this in every action. 對事物不要抱有對你作惡的那些人一樣的意見，也不要和他們希望你具有的一樣，而要真實地看待它們。 Do not have such an opinion of things as he has who does thee wrong, or such as he wishes thee to have, but look at them as they are in truth. 一個人心中總要隨時牢記兩條規則：其一，人們應該僅僅只做由統治和立法才能所體現的理性允許作的事；其二、如果有人即刻糾正了你的錯誤，否定了你的意見，那就改變你的意見吧。但這一改變必須產生於特定的理由，比如出自正義和公共利益等等，而不能僅僅因為高興或者這樣做會帶來名譽。 A man should always have these two rules in readiness; the one, to do only whatever the reason of the ruling and legislating faculty may suggest for the use of men; the other, to change thy opinion, if there is any one at hand who sets thee right and moves thee from any opinion. But this change of opinion must proceed only from a certain persuasion, as of what is just or of common advantage, and the like, not because it appears pleasant or brings reputation. 你有理性嗎？有的。——那你為何不使用它？如果理性擔負起自己的職責，你還有什麼別的要求？ Hast thou reason? I have.- Why then dost not thou use it? For if this does its own work, what else dost thou wish? 你只是作為部分而存在，因此你應該消失在製造了你的那個整體中，但你將遵從宇宙的生產原則，通過轉變又一次獲得新生。 Thou hast existed as a part. Thou shalt disappear in that which produced thee; but rather thou shalt be received back into its seminal principle by transmutation. 很多乳香放在同一祭壇上：有的在前，有的在後，但毫無區別。 Many grains of frankincense on the same altar: one falls before, another falls after; but it makes no difference. 如果你願意回歸原則和對理性的崇拜，那在十天時間裡，對那些現在是畜牲和猿類的人來說，你看上去將和神一樣。 Within ten days thou wilt seem a god to those to whom thou art now a beast and an ape, if thou wilt return to thy principles and the worship of reason. 別做那樣的舉動，仿佛你可以活一萬歲，死亡在你頭上盤旋。當你活着的時候，當你力所能及的時候，為善吧。 Do not act as if thou wert going to live ten thousand years. Death hangs over thee. While thou livest, while it is in thy power, be good. 不去窺視鄰居說什麼、做什麼、想什麼，而僅僅只關注自身的人，避免了多少的麻煩，這樣的行為既正義又純潔；或者正如阿加芬(Agathon)所言，不要環顧那些道德敗壞者，勇往直前，目無旁騖。 How much trouble he avoids who does not look to see what his neighbour says or does or thinks, but only to what he does himself, that it may be just and pure; or as Agathon says, look not round at the depraved morals of others, but run straight along the line without deviating from it. 對死後的聲名抱有強烈欲望的人，沒有想到那些記住他的人自己也將很快死去；當名聲是通過愚蠢地崇拜並最終要毀滅的人來傳播時，傳播者的後代亦要死亡，一切記住你的人都要死去。但假設記住你的是不朽的，這對你意味着什麼？我可以說它將不再消失，而將永存？讚揚如果沒有用處還有什麼意義？你現在無理地拒絕了自然的賜予，而依附到其他東西上…… He who has a vehement desire for posthumous fame does not consider that every one of those who remember him will himself also die very soon; then again also they who have succeeded them, until the whole remembrance shall have been extinguished as it is transmitted through men who foolishly admire and perish. But suppose that those who will remember are even immortal, and that the remembrance will be immortal, what then is this to thee? And I say not what is it to the dead, but what is it to the living? What is praise except indeed so far as it has a certain utility? For thou now rejectest unseasonably the gift of nature, clinging to something else... 真正的美麗者其自身美麗，美的原因只來自它自身，外在的稱讚並不構成其自身。人們對事物的稱讚不會讓它變得更好，也不會讓它變得更壞。我確信這對鄉巴佬所謂美的事物，比如物質的東西或手工製品也是有效的。真正美麗者不需要其他，除了法律，真理和仁慈或謙虛。什麼東西是由於被人稱讚而變得美麗？什麼東西是由於被人詆毀而變得醜陋？如果人們不稱讚一塊綠寶石，就會讓它變差嗎？那麼黃金、象牙、紫寶石、七弦琴、小刀、鮮花、灌木呢？ Everything which is in any way beautiful is beautiful in itself, and terminates in itself, not having praise as part of itself. Neither worse then nor better is a thing made by being praised. I affirm this also of the things which are called beautiful by the vulgar, for example, material things and works of art. That which is really beautiful has no need of anything; not more than law, not more than truth, not more than benevolence or modesty. Which of these things is beautiful because it is praised, or spoiled by being blamed? Is such a thing as an emerald made worse than it was, if it is not praised? Or gold, ivory, purple, a lyre, a little knife, a flower, a shrub? 如果靈魂繼續存在，空氣是如何永久包容他們的？——土地是如何保存那些如此久遠以前就被埋葬的屍體？這些屍體保留一段時間後就發生變化，不管它變成什麼，它們分解了，為其他死屍留出空間；因此進入空氣的靈魂在保留一段時間後也變化擴散了，被納入宇宙的繁衍智能，比如成為自然中的火性，正是依靠這種方式為進入空氣的新靈魂留出空間。這就是人們對靈魂繼續存在這一假說可能給出的答案。但我們不止要關注被埋葬的屍體的數量，還得關注每天被我們和其他動物吃掉的動物的數量，葬身於其天敵腹中的動物的數量如此之大，難於想象!但大地依然接納了它們，因為它們的屍體轉化為血、空氣或火元素了。 If souls continue to exist, how does the air contain them from eternity?- But how does the earth contain the bodies of those who have been buried from time so remote? For as here the mutation of these bodies after a certain continuance, whatever it may be, and their dissolution make room for other dead bodies; so the souls which are removed into the air after subsisting for some time are transmuted and diffused, and assume a fiery nature by being received into the seminal intelligence of the universe, and in this way make room for the fresh souls which come to dwell there. And this is the answer which a man might give on the hypothesis of souls continuing to exist. But we must not only think of the number of bodies which are thus buried, but also of the number of animals which are daily eaten by us and the other animals. For what a number is consumed, and thus in a manner buried in the bodies of those who feed on them! And nevertheless this earth receives them by reason of the changes of these bodies into blood, and the transformations into the aerial or the fiery element. 何謂對這類事物究根問底，探求真理？就是把事物分為質料和形式因。 What is the investigation into the truth in this matter? The division into that which is material and that which is the cause of form, the formal. 不要無頭緒地亂忙，每一行動都要服從正義，對產生的每一印象都保持理解和領悟。 Do not be whirled about, but in every movement have respect to justice, and on the occasion of every impression maintain the faculty of comprehension or understanding. 哦，宇宙，與你和諧者，同樣與我和諧。對你適時者，對我也正合時。你四時輪迴，季有所產，賜福於我，噢，自然，萬物由你而生，你孕育萬物，萬物復歸於你。詩人吟唱道，親愛的雅典；你會吟唱，親愛的天城？哲人教導，如想安寧，切勿多事。——但是想一想，下面的說法是否更有道理？做必做的，如有需要，人按其自然的群居需要而為，這為人帶來安寧，不僅由於為善，更由於無為。我們所說所為絕大部分都無必要，如果人們能不做無必要之事，那就會有更多的閒暇，更少的不安。因此在做任何事情之前，人們都應該問問自己：這是一件無必要的事嗎？人們不但應該去除無必要之事，而且要去除無必要之思，因為這樣的話，無必要的行為也就不會再次發生。 Everything harmonizes with me, which is harmonious to thee, O Universe. Nothing for me is too early nor too late, which is in due time for thee. Everything is fruit to me which thy seasons bring, O Nature: from thee are all things, in thee are all things, to thee all things return. The poet says, Dear city of Cecrops; and wilt not thou say, Dear city of Zeus? Occupy thyself with few things, says the philosopher, if thou wouldst be tranquil.- But consider if it would not be better to say, Do what is necessary, and whatever the reason of the animal which is naturally social requires, and as it requires. For this brings not only the tranquility which comes from doing well, but also that which comes from doing few things. For the greatest part of what we say and do being unnecessary, if a man takes this away, he will have more leisure and less uneasiness. Accordingly on every occasion a man should ask himself, Is this one of the unnecessary things? Now a man should take away not only unnecessary acts, but also, unnecessary thoughts, for thus superfluous acts will not follow after. 嘗試善人的生活如何適合於你，這種人對由整一中分配與他的心滿意足，對自己的正義行為和仁慈舉動心滿意足。 Try how the life of the good man suits thee, the life of him who is satisfied with his portion out of the whole, and satisfied with his own just acts and benevolent disposition. 你看到那些事情了嗎？那你也看看這些。不要煩擾你自己，保持全然的質樸，有人犯錯？那是他自己犯錯，有什麼事情降臨到你頭上？噢；從一開始，來自宇宙，降臨於你身上的，都是分配與你，命中注定的。一句話，你生也有涯，你必須用理性和正義造福當下。當你閒暇時，保持清醒。 Hast thou seen those things? Look also at these. Do not disturb thyself. Make thyself all simplicity. Does any one do wrong? It is to himself that he does the wrong. Has anything happened to thee? Well; out of the universe from the beginning everything which happens has been apportioned and spun out to thee. In a word, thy life is short. Thou must turn to profit the present by the aid of reason and justice. Be sober in thy relaxation. 無論宇宙是井然有序還是渾沌一團，它還是宇宙，但當宇宙混亂不堪時，你內心能夠保持清明？當所有事物都如此隔絕、消散和富有同情時，你也同樣。 Either it is a well-arranged universe or a chaos huddled together, but still a universe. But can a certain order subsist in thee, and disorder in the All? And this too when all things are so separated and diffused and sympathetic. 憂鬱的、柔弱的、固執的、獸性的、不成熟的、動物式的、愚蠢的、偽裝的、粗鄙的、欺詐的、殘暴的，形形色色的人。 A black character, a womanish character, a stubborn character, bestial, childish, animal, stupid, counterfeit, scurrilous, fraudulent, tyrannical. 不知道宇宙中有何物的，對宇宙他是一個陌生人；不知道宇宙中發生什麼的，也是如此。他是一個逃跑者，逃離社會理性；他是個瞎子，閉上理解之眼；他是一個貧者，依賴他人，沒有從自身獲得生活所需的所有。他是宇宙中的一塊膿瘡，由於對所發生的事不愉快，他就從我們公共的本性之理性上撤離，與之決裂，同樣的自然，既製造了這些不快，也創造了你；他是一條裂痕，與國家隔絕，他作為一個理性動物，卻把自己的靈魂與理性動物分裂。 If he is a stranger to the universe who does not know what is in it, no less is he a stranger who does not know what is going on in it. He is a runaway, who flies from social reason; he is blind, who shuts the eyes of the understanding; he is poor, who has need of another, and has not from himself all things which are useful for life. He is an abscess on the universe who withdraws and separates himself from the reason of our common nature through being displeased with the things which happen, for the same nature produces this, and has produced thee too: he is a piece rent asunder from the state, who tears his own soul from that of reasonable animals, which is one. 一者是不穿束腰長袍的哲學家，一者是不拿書的哲人；這裡還有一個半裸的：他說，我沒有麵包，但堅持理性。——我不從學習中獲得自己生活的方法，我堅守自己的理性。 The one is a philosopher without a tunic, and the other without a book: here is another half naked: Bread I have not, he says, and I abide by reason.- And I do not get the means of living out of my learning, and I abide by my reason. 熱愛你曾學過的技藝吧，並對之表示滿意，儘管可能很貧乏；向那些把自己所有的整個靈魂託付與諸神的人一樣度過你的餘生，即不做暴君，也不做他人的奴隸。 Love the art, poor as it may be, which thou hast learned, and be content with it; and pass through the rest of life like one who has intrusted to the gods with his whole soul all that he has, making thyself neither the tyrant nor the slave of any man. 以維斯西巴安大帝(Vespasian)時代為例，思考一下，你將會看到，人們結婚、生子、生病、病危、戰爭、宴樂、買賣、耕種、諂媚、頑固地傲慢自大、猜疑、搞陰謀、希望害死某人、對現實抱怨不止、戀愛、積累財富、希望成為執政官、由國王一般的權力，所有這一切，然而，現在這些人都已死去。再回到圖拉真（Trajan）時代，一切依然如此，他們的生命也早已結束。同樣的，過去的每一刻時光和整個世界的歷史，眼看那多少的辛勞之後一切都那麼快地衰落，分解為塵埃。但是你首先要思考的是那些人，他們自己偏離而忙碌於無益之事，拒絕去做根據其本性應該做的事，而且固執己見，心滿意足。這裡要記住的是：精力的分配要有價值且比例適當，如果你專注雞蟲小事，將不可能勝任大事，自己也會對自己不滿。 Consider, for example, the times of Vespasian. Thou wilt see all these things, people marrying, bringing up children, sick, dying, warring, feasting, trafficking, cultivating the ground, flattering, obstinately arrogant, suspecting, plotting, wishing for some to die, grumbling about the present, loving, heaping up treasure, desiring counsulship, kingly power. Well then, that life of these people no longer exists at all. Again, remove to the times of Trajan. Again, all is the same. Their life too is gone. In like manner view also the other epochs of time and of whole nations, and see how many after great efforts soon fell and were resolved into the elements. But chiefly thou shouldst think of those whom thou hast thyself known distracting themselves about idle things, neglecting to do what was in accordance with their proper constitution, and to hold firmly to this and to be content with it. And herein it is necessary to remember that the attention given to everything has its proper value and proportion. For thus thou wilt not be dissatisfied, if thou appliest thyself to smaller matters no further than is fit. 曾經熟悉的詞句現在變得陳腐了，那些顯赫一時的名字也如此，卡米勒斯(Camillus)、（Caeso）、 Volesus、利奧納圖斯（Leonnatus）,以及稍後的西庇阿（Scipio）和加圖（Cato）, 然後是奧古斯都（Augustus）,還有艾德里安（Hadrian）和（Antoninus）。所有一切隨風而逝，成為故事，安葬了他們，一切也就完全湮沒。這裡我說的是那些曾經如太陽般光輝萬丈的人物，對於其餘，他們一斷氣，屍骨未寒，已經沒人再提起他們。那麼，總結一下，什麼是永恆的紀念？沒有這回事。那我們深重的痛苦應該置於何處？只有一件事，思想的正義，行為的合群，不撒謊，歡喜地接受所發生的一切的秉性，把這看成必然，看成慣例，看成是對同一種類原則和來源的遵從。 The words which were formerly familiar are now antiquated: so also the names of those who were famed of old, are now in a manner antiquated, Camillus, Caeso, Volesus, Leonnatus, and a little after also Scipio and Cato, then Augustus, then also Hadrian and Antoninus. For all things soon pass away and become a mere tale, and complete oblivion soon buries them. And I say this of those who have shone in a wondrous way. For the rest, as soon as they have breathed out their breath, they are gone, and no man speaks of them. And, to conclude the matter, what is even an eternal remembrance? A mere nothing. What then is that about which we ought to employ our serious pains? This one thing, thoughts just, and acts social, and words which never lie, and a disposition which gladly accepts all that happens, as necessary, as usual, as flowing from a principle and source of the same kind. 心甘情願地服從克洛索吧，命運三女神之一，讓她按其所願紡織你的命運之線。 Willingly give thyself up to Clotho, one of the Fates, allowing her to spin thy thread into whatever things she pleases. 萬事如過眼煙雲，瞻仰者和被瞻仰者皆如此。 Everything is only for a day, both that which remembers and that which is remembered. 經常洞察萬物皆由變化而生，習慣承認宇宙的本性最熱衷的不過是變化事物之所是，並創造和它們一樣的新事物。因為存在的事物在某種意義上就是即將產生的事物的種子，但你只把播撒進土地和子宮的稱為種子，這一觀念非常粗俗。 Observe constantly that all things take place by change, and accustom thyself to consider that the nature of the Universe loves nothing so much as to change the things which are and to make new things like them. For everything that exists is in a manner the seed of that which will be. But thou art thinking only of seeds which are cast into the earth or into a womb: but this is a very vulgar notion. 你將很快死去，但你不純樸，內心充滿動搖，並非沒有可能為外物所傷害，沒有仁慈地對待所有人，沒有把智慧僅僅用於正義的行為。 Thou wilt soon die, and thou art not yet simple, not free from perturbations, nor without suspicion of being hurt by external things, nor kindly disposed towards all; nor dost thou yet place wisdom only in acting justly. 明察人們的支配原則，即使是那些智者的，看看他們逃避什麼，追求什麼。 Examine men's ruling principles, even those of the wise, what kind of things they avoid, and what kind they pursue. 你的罪過與他人的支配原則無關，也與你延續的軀殼無關。那罪過在哪？它在你體內，讓你堅持產生罪惡的觀念。只要讓這一力量不再形成這樣的觀念，那就萬事大吉。如果最接近於它的可憐的軀體正在燃燒，充滿了齷齪和腐物，那麼讓對這些事物的形成意見的那個部分保持安靜吧，也就是說，讓它做出這樣的判斷，平等地發生於好人和壞人頭上的事無所謂好壞，因為平等地發生於遵從自然而生活的人和不遵從自然而生活的人頭上的事，既不有違自然，也不順應自然。 What is evil to thee does not subsist in the ruling principle of another; nor yet in any turning and mutation of thy corporeal covering. Where is it then? It is in that part of thee in which subsists the power of forming opinions about evils. Let this power then not form such opinions, and all is well. And if that which is nearest to it, the poor body, is burnt, filled with matter and rottenness, nevertheless let the part which forms opinions about these things be quiet, that is, let it judge that nothing is either bad or good which can happen equally to the bad man and the good. For that which happens equally to him who lives contrary to nature and to him who lives according to nature, is neither according to nature nor contrary to nature. 始終把宇宙看成一個活生生的生命，有軀體，有靈魂；洞察所有事物如何指向同一觀念，指向活生生的宇宙的觀念；洞察所有事物如何跟隨一個動作起舞；洞察所有事物如何與所有存在事物互為因果；洞察命運之線和宇宙網絡的不斷延展。 Constantly regard the universe as one living being, having one substance and one soul; and observe how all things have reference to one perception, the perception of this one living being; and how all things act with one movement; and how all things are the cooperating causes of all things which exist; observe too the continuous spinning of the thread and the contexture of the web. 正如埃皮克提圖曾經所言，你只不過是一個軀殼包裹着的小小靈魂。 Thou art a little soul bearing about a corpse, as Epictetus used to say. 事物經歷變化並無罪惡，由變化而保持存在也無善可言。 It is no evil for things to undergo change, and no good for things to subsist in consequence of change. 時間是一條河，一條激流，流淌的是發生了的事物；一旦事物呈現人眼，它即被帶走，由另一事物替代它的位置，很快，這一事物也被帶走。 Time is like a river made up of the events which happen, and a violent stream; for as soon as a thing has been seen, it is carried away, and another comes in its place, and this will be carried away too. 我們熟悉發生的每一件事情，就如熟悉春天的玫瑰，秋天的果實；對那些讓傻瓜歡天喜地或惆悵滿腹的死亡、誹謗、背叛等等，也是如此。 Everything which happens is as familiar and well known as the rose in spring and the fruit in summer; for such is disease, and death, and calumny, and treachery, and whatever else delights fools or vexes them. 隨後而來的一系列事物總是與已經失去東西相適應；因為這個系列並非一堆雜亂事物的列舉，只有外在的秩序，而是有理性的關聯：正如所有存在的事物被和諧地安排在一起一樣，呈現於世界的事物不但表現出前後的順序，相互間還有奇妙的關係。 In the series of things those which follow are always aptly fitted to those which have gone before; for this series is not like a mere enumeration of disjointed things, which has only a necessary sequence, but it is a rational connection: and as all existing things are arranged together harmoniously, so the things which come into existence exhibit no mere succession, but a certain wonderful relationship. 始終記住赫拉柯利特的名言：土死成水，水死成空氣，空氣死成火，反之亦然。想想那種人，他忘卻了人生的目的，想想那些人，他們與最經常在一起說話的人爭論支配宇宙的理性，以及他們每天遇到但卻陌生的東西：我們的言行不能像睡着了一樣，即使在睡夢中我們也仿佛在言說、行為；我們不應該像兒童一樣，承襲家教，不思而言行。 Always remember the saying of Heraclitus, that the death of earth is to become water, and the death of water is to become air, and the death of air is to become fire, and reversely. And think too of him who forgets whither the way leads, and that men quarrel with that with which they are most constantly in communion, the reason which governs the universe; and the things which daily meet with seem to them strange: and consider that we ought not to act and speak as if we were asleep, for even in sleep we seem to act and speak; and that we ought not, like children who learn from their parents, simply to act and speak as we have been taught. 如果有神告訴你，明天，或者後天你肯定將死去，你將不會在意到底是後天還是明天，除非你的精神狀態處於最卑鄙的境界，因為有什麼差別呢？——所以，即使你能富貴長壽，這又有什麼了不起？ If any god told thee that thou shalt die to-morrow, or certainly on the day after to-morrow, thou wouldst not care much whether it was on the third day or on the morrow, unless thou wast in the highest degree mean-spirited- for how small is the difference?- So think it no great thing to die after as many years as thou canst name rather than to-morrow. 經常想一想，有多少醫生，在他們時常面對病人束手無策之後，自己也死去；有多少占星家，在以巨大的自負預言他人之死後，自己也死去；有多少哲學家，在無休止地探討死亡和不朽之後，也同樣死去；有多少英雄，屠殺千百人，仍難逃一死；有多少暴君，狂妄自大，草芥人命，仿佛他們是不朽者，也一樣死去；還有多少城市銷聲匿跡，比如赫利斯（Helice） 、龐貝（Pompeii）和赫庫蘭尼姆（Herculaneum），數不勝數。把你所知道的人也加到這裡吧，一個接一個。埋葬他人者，他人葬之，一切不過百馬過隙。總之，時刻洞察，人事白雲蒼狗，了無價值，昨日的黃毛小兒明天可能就是一具乾屍或一缽塵土，順應自然，度過短暫的人生，在人生之旅結束時心無不滿，就仿佛成熟的橄欖，從枝頭垂落，對生產了它的自然，心懷感激，對它安生的樹枝，道聲感謝。 Think continually how many physicians are dead after often contracting their eyebrows over the sick; and how many astrologers after predicting with great pretensions the deaths of others; and how many philosophers after endless discourses on death or immortality; how many heroes after killing thousands; and how many tyrants who have used their power over men's lives with terrible insolence as if they were immortal; and how many cities are entirely dead, so to speak, Helice and Pompeii and Herculaneum, and others innumerable. Add to the reckoning all whom thou hast known, one after another. One man after burying another has been laid out dead, and another buries him: and all this in a short time. To conclude, always observe how ephemeral and worthless human things are, and what was yesterday a little mucus to-morrow will be a mummy or ashes. Pass then through this little space of time conformably to nature, and end thy journey in content, just as an olive falls off when it is ripe, blessing nature who produced it, and thanking the tree on which it grew. 像海角一樣，海浪不斷扑打，但它傲然挺立，馴服周圍狂暴的海水。 Be like the promontory against which the waves continually break, but it stands firm and tames the fury of the water around it. 我不幸福，因為這些發生在我身上。——並非如此。我很幸福，儘管這些發生在我身上，因為我繼續免除了痛苦的折磨，沒有被當下碾碎，也沒有對未來恐懼。這樣的事情可能發生的每個人頭上，但不是每個人在這種時候都能免除痛苦。那麼為何說比這更大的不幸是一種幸運？你總是把這稱為人的不幸？這不是人偏離其本性的結果？當一件事物與人的本性的意願並不違背時，在你眼中這件事是對人的本性的偏離？噢，你熟知自然的意志。是否所發生的事阻止你行正義、寬宏、節制、謹慎和安全來對抗輕率的意見和謬誤？是否所發生的事表明，人的本性所獲得的一切皆是其自有，以此阻止你行謙虛、自由，還有其他一切？那麼在任何讓你困惑是否應該使用這一原則的時候都回想起：這不是不幸，高貴地忍受它即大幸。 Unhappy am I because this has happened to me.- Not so, but happy am I, though this has happened to me, because I continue free from pain, neither crushed by the present nor fearing the future. For such a thing as this might have happened to every man; but every man would not have continued free from pain on such an occasion. Why then is that rather a misfortune than this a good fortune? And dost thou in all cases call that a man's misfortune, which is not a deviation from man's nature? And does a thing seem to thee to be a deviation from man's nature, when it is not contrary to the will of man's nature? Well, thou knowest the will of nature. Will then this which has happened prevent thee from being just, magnanimous, temperate, prudent, secure against inconsiderate opinions and falsehood; will it prevent thee from having modesty, freedom, and everything else, by the presence of which man's nature obtains all that is its own? Remember too on every occasion which leads thee to vexation to apply this principle: not that this is a misfortune, but that to bear it nobly is good fortune. 來審視一下那些頑強地執着於生的人，這對我們鄙視死亡不無益處，儘管鄙陋。他們比早逝了的人獲得了更多的什麼？Cadicianus,費比烏斯（Fabius）, 尤利安（Julianus）, 雷比達（Lepidus），還有其他名人們，他們躺在某處自己的墳墓里，他們埋葬了很多人，最終也埋葬了自己。儘管生與死的間隙如此短暫，但想一想，伴隨我們艱辛度過這一短暫時光的，有多少磨難，遭遇的是什麼樣的人，憑藉的是怎樣脆弱的軀體。生命毫無價值，其後無限，其前亦然，還有那無垠的空間，面對這一無限，苟延三日和長命百歲有何區別？ It is a vulgar, but still a useful help towards contempt of death, to pass in review those who have tenaciously stuck to life. What more then have they gained than those who have died early? Certainly they lie in their tombs somewhere at last, Cadicianus, Fabius, Julianus, Lepidus, or any one else like them, who have carried out many to be buried, and then were carried out themselves. Altogether the interval is small between birth and death; and consider with how much trouble, and in company with what sort of people and in what a feeble body this interval is laboriously passed. Do not then consider life a thing of any value. For look to the immensity of time behind thee, and to the time which is before thee, another boundless space. In this infinity then what is the difference between him who lives three days and him who lives three generations? 始終走捷徑，走捷徑是自然之舉：一言一行要與最正當的理性相適應，這一目的把人從麻煩、戰爭以及所有詭計、炫耀中解脫出來。 Always run to the short way; and the short way is the natural: accordingly say and do everything in conformity with the soundest reason. For such a purpose frees a man from trouble, and warfare, and all artifice and ostentatious display.