中英双语版《沉思录》在线阅读朗读 - Book 12 （完结）
ALL those things at which thou wishest to arrive by a circuitous road, thou canst have now, if thou dost not refuse them to thyself. And this means, if thou wilt take no notice of all the past, and trust the future to providence, and direct the present only conformably to piety and justice. Conformably to piety, that thou mayest be content with the lot which is assigned to thee, for nature designed it for thee and thee for it. Conformably to justice, that thou mayest always speak the truth freely and without disguise, and do the things which are agreeable to law and according to the worth of each. And let neither another man's wickedness hinder thee, nor opinion nor voice, nor yet the sensations of the poor flesh which has grown about thee; for the passive part will look to this. If then, whatever the time may be when thou shalt be near to thy departure, neglecting everything else thou shalt respect only thy ruling faculty and the divinity within thee, and if thou shalt be afraid not because thou must some time cease to live, but if thou shalt fear never to have begun to live according to nature- then thou wilt be a man worthy of the universe which has produced thee, and thou wilt cease to be a stranger in thy native land, and to wonder at things which happen daily as if they were something unexpected, and to be dependent on this or that.
所有那些希望通过迂回的道路达到的事物，你现在就可以得到，只要你自己不拒绝它们。这 意味着，只要你丝毫不注意整个过去，把未来也信赖地交给神意，而仅仅使自己的现在符合 于虔诚和正义。符合虔诚就是说你可以满足于分配给你的命运，因为自然是为你分配的，你 是适合它的。符合正义就是说，你可以始终坦白、无掩饰地说出真理，根据每一事物的价值 与法一致的事情。决不要让别人的邪恶阻挠你，不要让意见或声音阻挠你，也不要让你可怜 的肉体的感觉阻挠你，因为那将由消极的部分来照管它。那么，如果你在临近死亡的不论什 么时刻，你都忽视别的一切而只尊重你的支配能力和你心中的神性；如果你的畏惧不是因为 你在某个时候必须结束生命，而是害怕你从未开始过合乎本性的生活，那么你将是一个配得 上产生你的宇宙的人，你将对于你的家乡来说不再是一个异乡人，不再好奇于那每日发生的 仿佛是未料到的事情，也不再依赖于这一或那一事物。
God sees the minds (ruling principles) of all men bared of the material vesture and rind and impurities. For with his intellectual part alone he touches the intelligence only which has flowed and been derived from himself into these bodies. And if thou also usest thyself to do this, thou wilt rid thyself of thy much trouble. For he who regards not the poor flesh which envelops him, surely will not trouble himself by looking after raiment and dwelling and fame and such like externals and show.
神注视所有人的去掉了质料、罩衣、外壳和杂物的心灵（支配原则）。因为他只用他的理智 部分来接触那只是从他自身获得并流入这些身体中的理智。如果你也使自己这样做，你将摆 脱你的许多苦恼。因为对那将他包裹的可怜身体不予关心的人，肯定不会因为追求衣服、居 室、名声以及类似的外表和装饰而苦恼。
The things are three of which thou art composed, a little body, a little breath (life), intelligence. Of these the first two are thine, so far as it is thy duty to take care of them; but the third alone is properly thine. Therefore if thou shalt separate from thyself, that is, from thy understanding, whatever others do or say, and whatever thou hast done or said thyself, and whatever future things trouble thee because they may happen, and whatever in the body which envelops thee or in the breath (life), which is by nature associated with the body, is attached to thee independent of thy will, and whatever the external circumfluent vortex whirls round, so that the intellectual power exempt from the things of fate can live pure and free by itself, doing what is just and accepting what happens and saying the truth: if thou wilt separate, I say, from this ruling faculty the things which are attached to it by the impressions of sense, and the things of time to come and of time that is past, and wilt make thyself like Empedocles' sphere,
你是由三种东西组成的，一个小小的身体，一点微弱的呼吸（生命），还有理智。前两种东 西属于你是仅就照管它们是你的义务而言；而只有第三种东西才真正是你的。因此，如果你 是自己，也就是说使你的理智同这些事情分开－即不管别人做或说了什么，不管你自己做或 说了什么，不管将来可能发生什么事情使你苦恼，不管在将你包裹的身体中，或者在天生与 身体结合在一起的呼吸（生命）中，有什么东西违背你的意志而附着于你，不管那外部缠绕 的事物旋涡是如何旋转，为了使免除了命运束缚的理智力自身能纯粹和自由地活动，那么去 做正当的事，接受发生的事和诵出真理吧，我说，如果你使这种支配能力脱离开那些通过感 官印象而附着于它的事物，脱离开那些未来的和过去的事物，你就将使自己像恩培多克勒的 球体一样：
All round, and in its joyous rest reposing; and if thou shalt strive to live only what is really thy life, that is, the present- then thou wilt be able to pass that portion of life which remains for thee up to the time of thy death, free from perturbations, nobly, and obedient to thy own daemon (to the god that is within thee). "
浑圆无缺，在它欢乐的静止中安息，" 如果你仅仅努力过好那真正属于你的生活即现在的 生活，那么你就能这样度过你所剩的那一部分生命直到你去世：不受烦扰、高贵、顺从你自 己的神（即在你内心的神）。
I have often wondered how it is that every man loves himself more than all the rest of men, but yet sets less value on his own opinion of himself than on the opinion of others. If then a god or a wise teacher should present himself to a man and bid him to think of nothing and to design nothing which he would not express as soon as he conceived it, he could not endure it even for a single day. So much more respect have we to what our neighbours shall think of us than to what we shall think of ourselves.
我常常觉得这是多么奇怪啊：每个人爱自己都超过爱所有其他人，但他重视别人关于他自己 的意见，却更甚于重视自己关于自己的意见。那么如果一个神或一个明智的教师竟然来到一 个人面前，命令他只是思考和计划那些他是一旦想到就要说出来的念头，那他甚至一天也不 能忍受。所以我们对我们的邻人将怎样想我们，比我们将怎样想自己要重视得多。
How can it be that the gods after having arranged all things well and benevolently for mankind, have overlooked this alone, that some men and very good men, and men who, as we may say, have had most communion with the divinity, and through pious acts and religious observances have been most intimate with the divinity, when they have once died should never exist again, but should be completely extinguished?
这怎么可能呢，对人类仁慈的神灵在把所有事物安排好之后，单单忽视了这一件事：即某些 很好的人，我们可以说，某些与神意最相通的人，通过他们虔诚的行为和严格的服从而与神 意最亲近的人，当他们一旦辞世，却绝不会再存在，而是完全地消失？
But if this is so, be assured that if it ought to have been otherwise, the gods would have done it. For if it were just, it would also be possible; and if it were according to nature, nature would have had it so. But because it is not so, if in fact it is not so, be thou convinced that it ought not to have been so:- for thou seest even of thyself that in this inquiry thou art disputing with the diety; and we should not thus dispute with the gods, unless they were most excellent and most just;- but if this is so, they would not have allowed anything in the ordering of the universe to be neglected unjustly and irrationally.
但如果事实上正是这样，那么你要相信如果不应当这样，神灵本来是不会这样做的。因为凡 正当的事情也都是可能的；凡符合自然的事情，自然也就会使它产生。但因为这事并不是正 当和符合自然的，如果事实上也确不是这样，你就要深信它不应当是这样了。－因为你看到， 甚至你自己也是在这种探究中与神争论，我们不应当如此与神争论，除非他们是太优秀和太 公正了（以致容忍我们）。－但如果是这样，他们将不允许宇宙秩序中的任何事物被不公正 和没道理地忽视。
Practise thyself even in the things which thou despairest of accomplishing. For even the left hand, which is ineffectual for all other things for want of practice, holds the bridle more vigorously than the right hand; for it has been practised in this.
Consider in what condition both in body and soul a man should be when he is overtaken by death; and consider the shortness of life, the boundless abyss of time past and future, the feebleness of all matter.
Contemplate the formative principles (forms) of things bare of their coverings; the purposes of actions; consider what pain is, what pleasure is, and death, and fame; who is to himself the cause of his uneasiness; how no man is hindered by another; that everything is opinion.
剥去事物的外壳而沉思它们的形成的原则（形式），沉思行为的目的，考虑什么是痛苦；什 么是快乐；什么是死亡；什么是名声；对他自己来说，谁是他不安的原因；为什么一个人不 可能被另一个人阻碍；考虑一切都是意见。
In the application of thy principles thou must be like the pancratiast, not like the gladiator; for the gladiator lets fall the sword which he uses and is killed; but the other always has his hand, and needs to do nothing else than use it.
See what things are in themselves, dividing them into matter, form and purpose.
What a power man has to do nothing except what God will approve, and to accept all that God may give him.
With respect to that which happens conformably to nature, we ought to blame neither gods, for they do nothing wrong either voluntarily or involuntarily, nor men, for they do nothing wrong except involuntarily. Consequently we should blame nobody.
How ridiculous and what a stranger he is who is surprised at anything which happens in life. 对生活中发生的事情感到奇怪的人是多么要笑和奇怪啊！
Either there is a fatal necessity and invincible order, or a kind Providence, or a confusion without a purpose and without a director (Book IV). If then there is an invincible necessity, why dost thou resist? But if there is a Providence which allows itself to be propitiated, make thyself worthy of the help of the divinity. But if there is a confusion without governor, be content that in such a tempest thou hast in thyself a certain ruling intelligence. And even if the tempest carry thee away, let it carry away the poor flesh, the poor breath, everything else; for the intelligence at least it will -119- not carry away.
或者是有一种命定的必然性和不可更改的秩序；或者是有一种和善的神意；或者是有一种无 目的、无指导的混乱（卷四，第27 段）。那么，如果有一种不可改变的必然性，你为什么还 要抵抗呢？而如果有一愿意接受好意的神，那么使你自己配得上神的帮助吧。但如果存在一 种没有统治者的混乱，那么满足于你在这种动乱中自身有一种支配的理性吧。即使这动乱把 你带走，让它带走可怜的肉体、可怜的呼吸和别的一切，至少理智它是带不走的。
Does the light of the lamp shine without losing its splendour until it is extinguished; and shall the truth which is in thee and justice and temperance be extinguished before thy death?
When a man has presented the appearance of having done wrong, say, How then do I know if this is a wrongful act? And even if he has done wrong, how do I know that he has not condemned himself? and so this is like tearing his own face. Consider that he, who would not have the bad man do wrong, is like the man who would not have the fig-tree to bear juice in the figs and infants to cry and the horse to neigh, and whatever else must of necessity be. For what must a man do who has such a character? If then thou art irritable, cure this man's disposition.
当一个人表现得像是在做什么恶事的时候，我怎么知道这就一定是一件恶事呢？即使他的确 做了恶事，我又怎么知道他没有责备过他自己呢？因为这就像破坏他自己的面容。想想那不 让恶人做恶事的人，他就像不许无花果树结果，不准婴儿哭啼马嘶叫，不准别的必然出现的 事物出现的人一样。一个有这种品质的人为什么必须这样做呢？那么如果你是易怒的，纠正 你的气质吧。 If it is not right, do not do it: if it is not true, do not say it. For let thy efforts be- 如果这是不对的，不要做它，如果这是不真的，不要谈它。因为你要这样努力.
In everything always observe what the thing is which produces for thee an appearance, and resolve it by dividing it into the formal, the material, the purpose, and the time within which it must end.
Perceive at last that thou hast in thee something better and more divine than the things which cause the various affects, and as it were pull thee by the strings. What is there now in my mind? Is it fear, or suspicion, or desire, or anything of the kind?
First, do nothing inconsiderately, nor without a purpose. Second, make thy acts refer to nothing else than to a social end.
Consider that before long thou wilt be nobody and nowhere, nor will any of the things exist which thou now seest, nor any of those who are now living. For all things are formed by nature to change and be turned and to perish in order that other things in continuous succession may exist.
考虑不久以前你还没有身体、无踪无影，你现在看到的一些事物，现在生活的一些人也不存 在。因为所有事物按其本性是天生要变化、扭转和衰朽的，以便在连续的系列中的别的事物 可以出现。
Consider that everything is opinion, and opinion is in thy power. Take away then, when thou choosest, thy opinion, and like a mariner, who has doubled the promontory, thou wilt find calm, everything stable, and a waveless bay.
Any one activity whatever it may be, when it has ceased at its proper time, suffers no evil because it has ceased; nor he who has done this act, does he suffer any evil for this reason that the act has ceased. In like manner then the whole which consists of all the acts, which is our life, if it cease at its proper time, suffers no evil for this reason that it has ceased; nor he who has terminated this series at the proper time, has he been ill dealt with. But the proper time and the limit nature fixes, sometimes as in old age the peculiar nature of man, but always the universal nature, by the change of whose parts the whole universe continues ever young and perfect. And everything which is useful to the universal is always good and in season. Therefore the termination of life for every man is no evil, because neither is it shameful, since it is both independent of the will and not opposed to the general interest, but it is good, since it is seasonable and profitable to and congruent with the universal. For thus too he is moved by the deity who is moved in the same manner with the deity and moved towards the same things in his mind.
任何一种活动，无论它可能是什么，当它在它恰当的时间停止时，它并非遭受到不幸，因为 它已停止了；做出这一活动的人也并非遭受到不幸，因为这一活动已经停止。那么同样，由 所有这种行为组成的整体，亦即我们的生命，如果它在恰当的时候停止，因为它已经停止， 所以也并非遇受到不幸。如果一个受到虐待的人在恰当的时候结束这一过程，他也就没有受 到痛苦。而恰当的时间和界限是由本性来确定的，有时像年迈而终的事情是由人的特别本性 来确定，但通过其部分的变化使整个宇宙总是保持青春和完美，则总是由宇宙的本性来决定 的。对于宇宙有用的一切始终是好的和合乎时宜的。因此生命的终结对每个人都不是恶，因 为它绝不是耻辱，这是由于它不依赖于意志也不对立于普遍利益，而且这还是件好事，因为 它对宇宙来说是合乎时宜的和有利的，是跟宇宙一致的。因为，那在他心里和神以同样的方 式运动，朝着同样的事物的人，他也是在被神推动。
These three principles thou must have in readiness. In the things which thou doest do nothing either inconsiderately or otherwise than as justice herself would act; but with respect to what may happen to thee from without, consider that it happens either by chance or according to Providence, and thou must neither blame chance nor accuse Providence. Second, consider what every being is from the seed to the time of its receiving a soul, and from the reception of a soul to the giving back of the same, and of what things every being is compounded and into what things it is resolved. Third, if thou shouldst suddenly be raised up above the earth, and shouldst look down on human things, and observe the variety of them how great it is, and at the same time also shouldst see at a glance how great is the number of beings who dwell around in the air and the aether, consider that -121- as often as thou shouldst be raised up, thou wouldst see the same things, sameness of form and shortness of duration. Are these things to be proud of?
你必须预备好这三条原则。一是在我做的事情里，不要做任何或者是不加考虑，或者是违背 正义的事情，而对于那可能从外部对你发生的事情，考虑它或者是偶然或者是按照神意发生 的，你决不能谴责这偶然或神意。第二，考虑每一存在从种子到它接受一个灵魂这段时间里 是什么；从接受灵魂到给回灵魂这段时间里又是什么；考虑每一存在是由什么东西构成的， 它又分解成什么东西。第三，如果你竟然突然被提升到大地之上，你应当俯视人类，观察他 们的差别有多大，同时也瞥一眼居于四周空气和以太中的存在有多少；经常像你被提升那样 思考，你就将看到同样的事物、形式的相同和持续的短暂。难道这些事物值得骄傲吗？
Cast away opinion: thou art saved. Who then hinders thee from casting it away?
When thou art troubled about anything, thou hast forgotten this, that all things happen according to the universal nature; and forgotten this, that a man's wrongful act is nothing to thee; and further thou hast forgotten this, that everything which happens, always happened so and will happen so, and now happens so everywhere; forgotten this too, how close is the kinship between a man and the whole human race, for it is a community, not of a little blood or seed, but of intelligence. And thou hast forgotten this too, that every man's intelligence is a god, and is an efflux of the deity; and forgotten this, that nothing is a man's own, but that his child and his body and his very soul came from the deity; forgotten this, that everything is opinion; and lastly thou hast forgotten that every man lives the present time only, and loses only this.
当你因为什么事苦恼时，你忘记了这一点：所有事物都是按照宇宙的本性发生的；你忘记了： 一个人的邪恶行为接触不到你；你还忘记了：现在发生的一切如此发生，将来也如此发生， 现在也在各个地方如此发生；你也忘记了：一个人和整个人类之间的亲缘关系是多么紧密， 因为这是一种共有，不是一点点血或种子的共有，而是理智的共有。你还忘记了：每个人的 理智都是一个神，都是神性的一种流溢；你忘记了：没有什么东西是人自己的，他的孩子、 他的身体以至他的灵魂都是来自神的；你也忘记了：一切都是意见；最后你还忘记了：每个 人都仅仅生活在现在，丧失的也只是现在。
Constantly bring to thy recollection those who have complained greatly about anything, those who have been most conspicuous by the greatest fame or misfortunes or enmities or fortunes of any kind: then think where are they all now? Smoke and ash and a tale, or not even a tale. And let there be present to thy mind also everything of this sort, how Fabius Catullinus lived in the country, and Lucius Lupus in his gardens, and Stertinius at Baiae, and Tiberius at Capreae and Velius Rufus (or Rufus at Velia); and in fine think of the eager pursuit of anything conjoined with pride; and how worthless everything is after which men violently strain; and how much more philosophical it is for a man in the opportunities presented to him to show himself just , temperate , all simplicity: for the pride which is proud of its want of pride is the most intolerable of all.
不断地回忆那些经常诉苦的人，那些由于最大的名声或最大的不幸，或仇恨，或任何一种最 大幸运而非常引人注目的人，然后想想他们现在到哪里去了呢？他们已化为尘土的传说，甚 至连传说也够不上。让这一类事情也都出现在你的心里，曾住在乡村别墅的法比阿斯．卡特 利卢斯现在怎样了，在他的花园里的卢修斯．卢柏斯、在拜依阿的斯德丁尼阿斯、在卡帕里 的第比留斯和维留斯．鲁弗斯（或维利亚的鲁弗斯）现在怎么样了。若好好想想对所有人们 引以为骄傲的事物的热烈追求，人们竭力追逐的一切是多么无价值啊，而对一个人来说，在提供给他的机会中展示出自己的正直、节制，忠实于神，并且非常朴实地这样做是多么贤明 啊！而为最不值得骄傲的事情骄傲则是所有事情中最难堪的。
To those who ask, Where hast thou seen the gods,or how dost thou comprehend that they exist and so worshipest them,i answer , in the first place,they may be seen even with the eyes; in the second place, neither have i seen even my own soul, and yet i honor it. Thus then with respect to the gods, from what i constantly experience of their power, from this i comprehend that they exist, and i venerate them.
有些人问：你在哪儿见过神？或你怎么知道他们存在并如此崇拜他们呢？对于他们， 我回答说，首先，他们甚至可以用肉眼看见； 其次，我甚至没见过我自己的灵魂，但还 是尊重它。那么对于神，我是从我对他们力量的不断体验中领悟到他们存在并崇拜他们的。
The safety of life is this, to examine everything all through, what it is itself, that is its material, what the formal part; with all thy soul to do justice and to say the truth. What remains, except to enjoy life by joining one good thing to another so as not to leave even the smallest intervals between?
命的保障在于：彻底地考察一切事物；它本身是什么，它的质料是什么，它的形 式是什么；以你的全部灵魂去行正义，诵真理。我们除了通过把一件好事跟另一件好事联系 起来，以致中间不留下哪怕最小的空隙来享受生命之外，还有什么别的办法呢？
There is one light of the sun, though it is interrupted by walls, mountains, and other things infinite. There is one common substance, thought it is distributed among countless bodies which have their several qualities. There is one soul , though it is distributed among infinite natures and individual circumscriptions or individuals. There is one intelligent soul,though it seems to be divided. Now in the things which have been mentioned , all the other parts, such as those which are air and matter, are without sensation and have no fellowship: and yet even these parts the intelligent principle holds together and gravitation towards the same. But intellect in a peculiar manner tends to that which is of the same skin, and combines with it, and the feeling for communion is not interrupted.
有一阳光，虽然它被墙壁、山峰和无数别的东西隔断。有一共同的实体，虽然它分 布在无数的本性和个别的限制物（或个体）之中。有一理智的灵魂，虽然它看来也被划分了。 那么，在刚刚提到的这些事物中，所有别的部分－像那些大气的和物质的部分－是没有感觉 没有情谊的，但理性本原甚至把这些部分也结合到一起，吸引为同一。至于理智，则是以一 种特殊方式趋向于它的同类的，它与之结合，这种相通的感是割不断的。
What dost thou wish -- to continue to exist ? well , dost thou wish to have sensation, movement,growth , and then again to cease to grow,to use thy speech,to think? What is there of all these things which seems to thee worth desiring? But if it is easy to set little value on all these things, turn to that which remains, which is to follow reason and God. But it is inconsistent with honoring reason an God to be troubled because by death a man will be deprived of the other things.
你希望什么？继续存在吗？好，你希望有感觉吗？希望有运动和生长？然后再停止 生长？希望谈话？思考？所有这些事情在你看来有什么值得欲望呢？但如果低估所有这些 事物的价值是容易的，转向剩下的事情，那就是遵从理性和神。但因上述事情苦恼是与尊重 理性和神不一致的，因为死亡将从一个人那里夺走别的东西。
How small a part of the boundless and unfathomable time is assigned to every man, for it is very soon swallowed up in the eternal! And how small a part of the whole substance ; and how small a part of the universal soul; and on what a small clod of the whole earth thou creepest! Reflecting on all this , consider nothing to be great, except to act as thy nature leads thee,and to endure that which the common nature brings.
分给每个人的是无尽的、不可测的时间中多么少的一部分！它立刻就被永恒吞噬了。 还有，分给每个人的是整个实体的多么小的一部分！是普遍灵魂的多么小的一部分！你匍匐 在上面的是整个大地多么小的一块土壤！想到这一切，就要认定：除了按照你的本性引导你 的去做，以及忍受共同本性带给你的东西之外，就没有伟大的事情了。
How does the ruling faculty make us of itself ? For all lies in this. But everything else, whether it is in the power of thy will or not, is only lifeless ashes and smoke.
This reflection is most adapted to move us to contempt of death, that even those who think pleasure to be a good and pain an evil still have despised it.
The man to whom that only is good which comes in due season, and to whom it is the same thing whether he has done more or fewer acts conformable to right reason, and to whom it makes no difference whether he contemplates the world for a longer or a shorter time, for this man neither is death a terrible thing.
一个人，如果对于他只有那在适当时机来临的才是善，那么，对于他，做出较多或 较少的合乎正当理性的行为乃是同样的，对于他，有较长或较短时间来沉思这个世界并没有 什么不同－对于这个人，死亡也就不是一件可怕的事情了。
Man, thou hast been a citizen in this great state the world; what difference does it make to thee whether for five years or three? for that which is conformable to the laws is just for all. Where is the hardship then, if no tyrant nor yet an unjust judge sends thee away from the state, but nature , who brought thee into it ? The same as if a praetor who has employed an actor dismisses him from the stage.-- "But i have not finished the five acts,but only three of them." -- Thou sayest well , but in life the three acts are the whole drama; for what shall be a complete drama is determined by him who was once one cause of its composition, and now of its dissolution: but thou art the cause of neither. Depart then satisfied , for he also who releases thee is satisfied.
人啊，你一直是这个伟大国家（世界）里的一个公民，五年（或三年）会对你有什 么不同呢？因为与法相合的事情对一切都是公正的。如果没有暴君也没有不公正的法官把你 从国家中打发走，把你打发走的只是送你进来的自然，那么这又有什么困苦可言呢？这正像 一个执法官曾雇用一名演员，现在把他辞退让他主离开舞台一样。－"可是我还没有演完五 幕，而只演了三幕，"－你说得对，但是在人生中三幕就是全剧，因为怎样才是一也完全的 戏剧，这决定于那个先前曾是构成这个戏的原因，现在又是解散这出戏的原因的人，可是你 却两方面的原因都不是。那么满意地退场吧，因为那解除你职责的人也是满意的。