DioLiu/Test1 · Datasets at Hugging Face

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opposed to justice; but I see a virtue which is opposed to love of
pleasure, and that is temperance.

If thou takest away thy opinion about that which appears to give thee
pain, thou thyself standest in perfect security.- Who is this self?-
The reason.- But I am not reason.- Be it so. Let then the reason itself
not trouble itself. But if any other part of thee suffers, let it
have its own opinion about itself.

Hindrance to the perceptions of sense is an evil to the animal nature.
Hindrance to the movements (desires) is equally an evil to the animal
nature. And something else also is equally an impediment and an evil
to the constitution of plants. So then that which is a hindrance to
the intelligence is an evil to the intelligent nature. Apply all these
things then to thyself. Does pain or sensuous pleasure affect thee?
The senses will look to that.- Has any obstacle opposed thee in thy
efforts towards an object? if indeed thou wast making this effort
absolutely (unconditionally, or without any reservation), certainly
this obstacle is an evil to thee considered as a rational animal.
But if thou takest into consideration the usual course of things,
thou hast not yet been injured nor even impeded. The things however
which are proper to the understanding no other man is used to impede,
for neither fire, nor iron, nor tyrant, nor abuse, touches it in any
way. When it has been made a sphere, it continues a sphere.

It is not fit that I should give myself pain, for I have never intentionally
given pain even to another.

Different things delight different people. But it is my delight to
keep the ruling faculty sound without turning away either from any
man or from any of the things which happen to men, but looking at
and receiving all with welcome eyes and using everything according
to its value.

See that thou secure this present time to thyself: for those who rather
pursue posthumous fame do consider that the men of after time will
be exactly such as these whom they cannot bear now; and both are mortal.
And what is it in any way to thee if these men of after time utter
this or that sound, or have this or that opinion about thee?

Take me and cast me where thou wilt; for there I shall keep my divine
part tranquil, that is, content, if it can feel and act conformably
to its proper constitution. Is this change of place sufficient reason
why my soul should be unhappy and worse than it was, depressed, expanded,
shrinking, affrighted? And what wilt thou find which is sufficient
reason for this?

Nothing can happen to any man which is not a human accident, nor to
an ox which is not according to the nature of an ox, nor to a vine
which is not according to the nature of a vine, nor to a stone which
is not proper to a stone. If then there happens to each thing both
what is usual and natural, why shouldst thou complain? For the common
nature brings nothing which may not be borne by thee.

If thou art pained by any external thing, it is not this thing that
disturbs thee, but thy own judgement about it. And it is in thy power
to wipe out this judgement now. But if anything in thy own disposition
gives thee pain, who hinders thee from correcting thy opinion? And
even if thou art pained because thou art not doing some particular
thing which seems to thee to be right, why dost thou not rather act
than complain?- But some insuperable obstacle is in the way?- Do not
be grieved then, for the cause of its not being done depends not on
thee.- But it is not worth while to live if this cannot be done.-
Take thy departure then from life contentedly, just as he dies who
is in full activity, and well pleased too with the things which are
obstacles.

Remember that the ruling faculty is invincible, when self-collected
it is satisfied with itself, if it does nothing which it does not
choose to do, even if it resist from mere obstinacy. What then will
it be when it forms a judgement about anything aided by reason and
deliberately? Therefore the mind which is free from passions is a
citadel, for man has nothing more secure to which he can fly for,
refuge and for the future be inexpugnable. He then who has not seen
this is an ignorant man; but he who has seen it and does not fly to
this refuge is unhappy.

Say nothing more to thyself than what the first appearances report.
Suppose that it has been reported to thee that a certain person speaks
ill of thee. This has been reported; but that thou hast been injured,
that has not been reported. I see that my child is sick. I do see;
but that he is in danger, I do not see. Thus then always abide by
the first appearances, and add nothing thyself from within, and then
nothing happens to thee. Or rather add something, like a man who knows
everything that happens in the world.

A cucumber is bitter.- Throw it away.- There are briars in the road.-
Turn aside from them.- This is enough. Do not add, And why were such
things made in the world? For thou wilt be ridiculed by a man who
is acquainted with nature, as thou wouldst be ridiculed by a carpenter
and shoemaker if thou didst find fault because thou seest in their
workshop shavings and cuttings from the things which they make. And
yet they have places into which they can throw these shavings and
cuttings, and the universal nature has no external space; but the
wondrous part of her art is that though she has circumscribed herself,
everything within her which appears to decay and to grow old and to
be useless she changes into herself, and again makes other new things
from these very same, so that she requires neither substance from
without nor wants a place into which she may cast that which decays.
She is content then with her own space, and her own matter and her

opposed to justice; but I see a virtue which is opposed to love of

pleasure, and that is temperance.

If thou takest away thy opinion about that which appears to give thee

pain, thou thyself standest in perfect security.- Who is this self?-

The reason.- But I am not reason.- Be it so. Let then the reason itself

not trouble itself. But if any other part of thee suffers, let it

have its own opinion about itself.

Hindrance to the perceptions of sense is an evil to the animal nature.

Hindrance to the movements (desires) is equally an evil to the animal

nature. And something else also is equally an impediment and an evil

to the constitution of plants. So then that which is a hindrance to

the intelligence is an evil to the intelligent nature. Apply all these

things then to thyself. Does pain or sensuous pleasure affect thee?

The senses will look to that.- Has any obstacle opposed thee in thy

efforts towards an object? if indeed thou wast making this effort

absolutely (unconditionally, or without any reservation), certainly

this obstacle is an evil to thee considered as a rational animal.

But if thou takest into consideration the usual course of things,

thou hast not yet been injured nor even impeded. The things however

which are proper to the understanding no other man is used to impede,

for neither fire, nor iron, nor tyrant, nor abuse, touches it in any

way. When it has been made a sphere, it continues a sphere.

It is not fit that I should give myself pain, for I have never intentionally

given pain even to another.

Different things delight different people. But it is my delight to

keep the ruling faculty sound without turning away either from any

man or from any of the things which happen to men, but looking at

and receiving all with welcome eyes and using everything according

to its value.

See that thou secure this present time to thyself: for those who rather

pursue posthumous fame do consider that the men of after time will

be exactly such as these whom they cannot bear now; and both are mortal.

And what is it in any way to thee if these men of after time utter

this or that sound, or have this or that opinion about thee?

Take me and cast me where thou wilt; for there I shall keep my divine

part tranquil, that is, content, if it can feel and act conformably

to its proper constitution. Is this change of place sufficient reason

why my soul should be unhappy and worse than it was, depressed, expanded,

shrinking, affrighted? And what wilt thou find which is sufficient

reason for this?

Nothing can happen to any man which is not a human accident, nor to

an ox which is not according to the nature of an ox, nor to a vine

which is not according to the nature of a vine, nor to a stone which

is not proper to a stone. If then there happens to each thing both

what is usual and natural, why shouldst thou complain? For the common

nature brings nothing which may not be borne by thee.

If thou art pained by any external thing, it is not this thing that

disturbs thee, but thy own judgement about it. And it is in thy power

to wipe out this judgement now. But if anything in thy own disposition

gives thee pain, who hinders thee from correcting thy opinion? And

even if thou art pained because thou art not doing some particular

thing which seems to thee to be right, why dost thou not rather act

than complain?- But some insuperable obstacle is in the way?- Do not

be grieved then, for the cause of its not being done depends not on

thee.- But it is not worth while to live if this cannot be done.-

Take thy departure then from life contentedly, just as he dies who

is in full activity, and well pleased too with the things which are

obstacles.

Remember that the ruling faculty is invincible, when self-collected

it is satisfied with itself, if it does nothing which it does not

choose to do, even if it resist from mere obstinacy. What then will

it be when it forms a judgement about anything aided by reason and

deliberately? Therefore the mind which is free from passions is a

citadel, for man has nothing more secure to which he can fly for,

refuge and for the future be inexpugnable. He then who has not seen

this is an ignorant man; but he who has seen it and does not fly to

this refuge is unhappy.

Say nothing more to thyself than what the first appearances report.

Suppose that it has been reported to thee that a certain person speaks

ill of thee. This has been reported; but that thou hast been injured,

that has not been reported. I see that my child is sick. I do see;

but that he is in danger, I do not see. Thus then always abide by

the first appearances, and add nothing thyself from within, and then

nothing happens to thee. Or rather add something, like a man who knows

everything that happens in the world.

A cucumber is bitter.- Throw it away.- There are briars in the road.-

Turn aside from them.- This is enough. Do not add, And why were such

things made in the world? For thou wilt be ridiculed by a man who

is acquainted with nature, as thou wouldst be ridiculed by a carpenter

and shoemaker if thou didst find fault because thou seest in their

workshop shavings and cuttings from the things which they make. And

yet they have places into which they can throw these shavings and

cuttings, and the universal nature has no external space; but the

wondrous part of her art is that though she has circumscribed herself,

everything within her which appears to decay and to grow old and to

be useless she changes into herself, and again makes other new things

from these very same, so that she requires neither substance from

without nor wants a place into which she may cast that which decays.

She is content then with her own space, and her own matter and her