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（希腊文及英文主要来源：《赫拉克利特著作残篇》，广西师大出版社，2007）
一
大道虽恒，未闻者每不能知，与闻者亦每不能解。万物匹道，吾执其实而察之，然人之闻
吾言、观吾行者，犹莫能指万物之所是而辨之，茫茫然如未吾闻者也。其余则寤而罔其作，
如寐而忘其梦。
But of this account, which holds forever, people forever prove
uncomprehending, both before they have heard it and when once they have heard
it. For, although all things happen in accordance with this account, they are
like people without experience when they experience words and deeds such as I
set forth, distinguishing <as I do> each thing according to <its> real
constitution, i.e., pointing out how it is. The rest of mankind, however, fail
to be aware of what they do after they wake up just as they forget what they
do while asleep.
(τοῦ δὲ) λόγου τοῦδ' ἐόντος ἀεὶ ἀξύνετοι γίνονται ἄνθρωποι καὶ πρόσθεν ἢ
ἀκοῦσαι καὶ ἀκούσαντες τὸ πρῶτον· γινομένων γὰρ (πάντων) κατὰ τὸν λόγον τόνδε
ἀπείροισιν ἐοίκασι, πειρώμενοι καὶ ἐπέων καὶ ἔργων τοιούτων, ὁκοίων ἐγὼ
διηγεῦμαι κατὰ φύσιν διαιρέων ἕκαστον καὶ φράζων ὅκως ἔχει. τοὺς δὲ ἄλλους
ἀνθρώπους λανθάνει ὁκόσα ἐγερθέντες ποιοῦσιν, ὅκωσπερ ὁκόσα εὕδοντες
ἐπιλανθάνονται
二
…… 是故必也从乎大同。夫道，大同者也，而众忖之以已意。That is why one must
follow that which is <common> [i.e., universal. For 'common' means
'universal']. Though the account is common, the many live, however, as though
they had a private understanding.
三
日广一足。[The sun's] breadth is <that> of a human foot. （注云：此赫氏之刺也。）
四
以形之乐为乐者，如谓牛之乐于食薇。[Heraclitus said that, ] if happiness
consisted in the pleasures of the body, we should call oxen happy whenever
they come across bitter vetch to eat.
五
污于血而徒濯以血者，犹陷于涂而濯以涂者也。人见是行，必谓其狂，而况祷于尸者乎。
其人也，若夫既不知天，复不近王，徒与木石言者。
They vainly <try to> purify themselves with blood when they are defiled <with
it>! - <which is> as if one who had stepped into mud should <try to> wash
himself off with mud! He would be thought mad, were any man to notice him so
doing. Furthermore, they pray to these statues! - <which is> as though one
were to <try to> carry on a conversation with houses, without any recognition
of who gods and heroes <really> are.
六
日也者，日日新。The sun is [not only, as Heracalitus says,] new each day [but
forever continuously new].
七
万物成烟则鼻窍辨之。If everything that exists should become smoke, nostrils
would <still> distinguish <them>.
八
反者相合。和乐出于异（音）。万物生于争。（注云：争者，并作也）[Heraclitus said
that] what opposes unites, [and that the finest attunement stems from things
bearing in opposite directions, and that all things come about by strife].
τὸ ἀντίξουν συμφέρον [καὶ ἐκ τῶν διαφερόντων καλλίστην ἁρμοvίαν καὶ πάντα κατ᾽
ἔριν γίvεσθαι.
—— 亚里士多德《尼各马可伦理学》 Aristotle, Nicomachean Ethics 8.2.1155b4
九
驴其恶金乎。人之所好，异乎犬马。[For the pleasures of horse, dog, and man are
different things, according to Heraclitus, who says that] donkeys would prefer
refuse to gold.
十
圆缺（能）一聚也，聚散（能）一和也，和乱（能）一齐也。万物浑一，一生万物。
Things grasped together: things whole, things not whole; <something> being
brought together, <something> being separated; <something> consonant,
<something> dissonant. Out of all things <comes?> one thing, and out of one
thing all things.
十一
畜非鞭，不能牧。Every animal is driven to pasture with a blow, [as Heraclitus
says].
十二
一河之水，涉而每异。As they step into the same rivers, different and <still>
different waters flow upon them.
十三
豕之好浊，甚于清波。Pigs enjoy filth more than they do pure water.
十四
[以弗所赫拉克利特氏示兆于何人？ ]夜游者、巫卜者、祀酒神者、行秘仪者也。 [此四者
赫氏怖之以身后事而兆之以火。 ]盖其所行，乱仪礼也。
[For whom does Heraclitus of Ephesus prophesy? For] night-wandering wizards,
Bacchants, Lenaeans, initiates. [These are the ones he threatens with things
that come after death; for these he prophesies fire. For] the initiation-rites
accepted among mankind they perform(are initiated into?) in an impious manner.
[τίσι δὴ μαντεύεται Ἡράκλειτο ϛ ὁ Ἐφέσιος;] vυκτιπόλοις, μάγοις, βάκχοις,
λήvαις, μύσταις· [τούτοις ἀπειλεῖ τὰ μετὰ θάνατον, τούτοις μαντεύεται τὸ πῦρ·]
τὰ γὰρ νομιζόμενα κατ᾽ ἀνθρώπους μυστήρια ἀνιερωστὶ μυοῦνται.
—— 亚历山太的革利免《对异教徒的劝勉》 Clement, the Protrepticus, 22.2
十五
祀酒神者，游吟其私，苟非其祀，其腆谁及？死神其颂，酒神其祀，彼所颂祀，何异之有！
If it were not in Dionysus’ honour that they make a procession and sing a hymn
to <the> shameful parts, their deed would be a most shameful one. But Hades
and Dionysus, for whom they rave and celebrate the festival of the Lenaea, are
<one and> the same!
εἰ μὴ γὰρ Διονύσῳ πομπὴν ἐποιοῦντο καὶ ὕμνεον ᾆσμα αἰδοίοισιν, ἀναιδέστατα
εἴργασται· ὡυτὸς δὲ Ἅιδης καὶ Διόνυσος, ὅτεῳ μαίvοvται καὶ ληναΐζουσιν.
十六
天听不息，何所遁也。How would one escape the notice of that which never sets?
十七
不识所遇，不察所历，而自以为知之者，众矣。
Many people do not “understand the sorts of thing they encounter”! Nor do they
recognize them <even> after they have had experience <of them> - though they
themselves think <they recognize them>.
十八
不期之事，难察难与，故期不期以察焉。
If <he> doesn’t expect <the> unexpected, <he> will not discover <it>; for <it>
is difficult to discover and intractable.
十九
无所不信者，既不知听，复不知言也。
[Reproving certain people for their credulousness, Heraclitus says:] <They
are> people who do not know how to listen or how to speak.
二十
既生矣，惟安于生而应其劫也。又遗嗣，复历劫也。
[Heraclitus at any rate is clearly abusing birth on those occasions when he
says:] Once born, they consent to live and face their fate[s] [or rather:
“fall asleep”], and leave behind them children to become <in their turn
subject to their particular> fate[s].
[Ἡράκλειτος γοῦν κακίζων φαίνεται τὴν γένεσιν, ἐπειδὰν φῇ·] γενόμενοι （被生的）
ζώειν（生活） ἐθέλουσι （愿意） μόρους （将命运） τ᾽ ἔχειν （拥有） , [μᾶλλον
δὲ ἀναπαύεσθαι,] καὶ 8παῖδας （将孩子） καταλείπουσι （留下） μόρους（将命运）
γενέσθαι（成为） .
二十一
寤之所见，惟死也；寐之所见，惟眠也。（ “眠” 或作“梦 ”，或作“ 生”）
[Even Heraclitus does not call birth death, when he says:] Death is those
things we see once we are awake; sleep those things <we see> while we are
sleeping.
[οὐχὶ καὶ Ἡράκλειτος θάνατον τὴν γένεσιν καλεῖ ... ἐν οἷς φησι·] θάνατός（死）
ἐστιν（是） ὁκόσα （多如……的） ἐγερθέντες （醒来时） ὁρέομεν （我们看见） ,
ὁκόσα（多如 ……的） δὲ εὕδοντες （睡觉时） ὕπνος （沉睡） .
To be continued...
（希腊文及英文主要来源：《赫拉克利特著作残篇》，广西师大出版社，2007）
一
大道虽恒，未闻者每不能知，与闻者亦每不能解。万物匹道，吾执其实而察之，然人之闻
吾言、观吾行者，犹莫能指万物之所是而辨之，茫茫然如未吾闻者也。其余则寤而罔其作，
如寐而忘其梦。
But of this account, which holds forever, people forever prove
uncomprehending, both before they have heard it and when once they have heard
it. For, although all things happen in accordance with this account, they are
like people without experience when they experience words and deeds such as I
set forth, distinguishing <as I do> each thing according to <its> real
constitution, i.e., pointing out how it is. The rest of mankind, however, fail
to be aware of what they do after they wake up just as they forget what they
do while asleep.
(τοῦ δὲ) λόγου τοῦδ' ἐόντος ἀεὶ ἀξύνετοι γίνονται ἄνθρωποι καὶ πρόσθεν ἢ
ἀκοῦσαι καὶ ἀκούσαντες τὸ πρῶτον· γινομένων γὰρ (πάντων) κατὰ τὸν λόγον τόνδε
ἀπείροισιν ἐοίκασι, πειρώμενοι καὶ ἐπέων καὶ ἔργων τοιούτων, ὁκοίων ἐγὼ
διηγεῦμαι κατὰ φύσιν διαιρέων ἕκαστον καὶ φράζων ὅκως ἔχει. τοὺς δὲ ἄλλους
ἀνθρώπους λανθάνει ὁκόσα ἐγερθέντες ποιοῦσιν, ὅκωσπερ ὁκόσα εὕδοντες
ἐπιλανθάνονται
二
…… 是故必也从乎大同。夫道，大同者也，而众忖之以已意。That is why one must
follow that which is <common> [i.e., universal. For 'common' means
'universal']. Though the account is common, the many live, however, as though
they had a private understanding.
三
日广一足。[The sun's] breadth is <that> of a human foot. （注云：此赫氏之刺也。）
四
以形之乐为乐者，如谓牛之乐于食薇。[Heraclitus said that, ] if happiness
consisted in the pleasures of the body, we should call oxen happy whenever
they come across bitter vetch to eat.
五
污于血而徒濯以血者，犹陷于涂而濯以涂者也。人见是行，必谓其狂，而况祷于尸者乎。
其人也，若夫既不知天，复不近王，徒与木石言者。
They vainly <try to> purify themselves with blood when they are defiled <with
it>! - <which is> as if one who had stepped into mud should <try to> wash
himself off with mud! He would be thought mad, were any man to notice him so
doing. Furthermore, they pray to these statues! - <which is> as though one
were to <try to> carry on a conversation with houses, without any recognition
of who gods and heroes <really> are.
六
日也者，日日新。The sun is [not only, as Heracalitus says,] new each day [but
forever continuously new].
七
万物成烟则鼻窍辨之。If everything that exists should become smoke, nostrils
would <still> distinguish <them>.
八
反者相合。和乐出于异（音）。万物生于争。（注云：争者，并作也）[Heraclitus said
that] what opposes unites, [and that the finest attunement stems from things
bearing in opposite directions, and that all things come about by strife].
τὸ ἀντίξουν συμφέρον [καὶ ἐκ τῶν διαφερόντων καλλίστην ἁρμοvίαν καὶ πάντα κατ᾽
ἔριν γίvεσθαι.
—— 亚里士多德《尼各马可伦理学》 Aristotle, Nicomachean Ethics 8.2.1155b4
九
驴其恶金乎。人之所好，异乎犬马。[For the pleasures of horse, dog, and man are
different things, according to Heraclitus, who says that] donkeys would prefer
refuse to gold.
十
圆缺（能）一聚也，聚散（能）一和也，和乱（能）一齐也。万物浑一，一生万物。
Things grasped together: things whole, things not whole; <something> being
brought together, <something> being separated; <something> consonant,
<something> dissonant. Out of all things <comes?> one thing, and out of one
thing all things.
十一
畜非鞭，不能牧。Every animal is driven to pasture with a blow, [as Heraclitus
says].
十二
一河之水，涉而每异。As they step into the same rivers, different and <still>
different waters flow upon them.
十三
豕之好浊，甚于清波。Pigs enjoy filth more than they do pure water.
十四
[以弗所赫拉克利特氏示兆于何人？ ]夜游者、巫卜者、祀酒神者、行秘仪者也。 [此四者
赫氏怖之以身后事而兆之以火。 ]盖其所行，乱仪礼也。
[For whom does Heraclitus of Ephesus prophesy? For] night-wandering wizards,
Bacchants, Lenaeans, initiates. [These are the ones he threatens with things
that come after death; for these he prophesies fire. For] the initiation-rites
accepted among mankind they perform(are initiated into?) in an impious manner.
[τίσι δὴ μαντεύεται Ἡράκλειτο ϛ ὁ Ἐφέσιος;] vυκτιπόλοις, μάγοις, βάκχοις,
λήvαις, μύσταις· [τούτοις ἀπειλεῖ τὰ μετὰ θάνατον, τούτοις μαντεύεται τὸ πῦρ·]
τὰ γὰρ νομιζόμενα κατ᾽ ἀνθρώπους μυστήρια ἀνιερωστὶ μυοῦνται.
—— 亚历山太的革利免《对异教徒的劝勉》 Clement, the Protrepticus, 22.2
十五
祀酒神者，游吟其私，苟非其祀，其腆谁及？死神其颂，酒神其祀，彼所颂祀，何异之有！
If it were not in Dionysus’ honour that they make a procession and sing a hymn
to <the> shameful parts, their deed would be a most shameful one. But Hades
and Dionysus, for whom they rave and celebrate the festival of the Lenaea, are
<one and> the same!
εἰ μὴ γὰρ Διονύσῳ πομπὴν ἐποιοῦντο καὶ ὕμνεον ᾆσμα αἰδοίοισιν, ἀναιδέστατα
εἴργασται· ὡυτὸς δὲ Ἅιδης καὶ Διόνυσος, ὅτεῳ μαίvοvται καὶ ληναΐζουσιν.
十六
天听不息，何所遁也。How would one escape the notice of that which never sets?
十七
不识所遇，不察所历，而自以为知之者，众矣。
Many people do not “understand the sorts of thing they encounter”! Nor do they
recognize them <even> after they have had experience <of them> - though they
themselves think <they recognize them>.
十八
不期之事，难察难与，故期不期以察焉。
If <he> doesn’t expect <the> unexpected, <he> will not discover <it>; for <it>
is difficult to discover and intractable.
十九
无所不信者，既不知听，复不知言也。
[Reproving certain people for their credulousness, Heraclitus says:] <They
are> people who do not know how to listen or how to speak.
二十
既生矣，惟安于生而应其劫也。又遗嗣，复历劫也。
[Heraclitus at any rate is clearly abusing birth on those occasions when he
says:] Once born, they consent to live and face their fate[s] [or rather:
“fall asleep”], and leave behind them children to become <in their turn
subject to their particular> fate[s].
[Ἡράκλειτος γοῦν κακίζων φαίνεται τὴν γένεσιν, ἐπειδὰν φῇ·] γενόμενοι （被生的）
ζώειν（生活） ἐθέλουσι （愿意） μόρους （将命运） τ᾽ ἔχειν （拥有） , [μᾶλλον
δὲ ἀναπαύεσθαι,] καὶ 8παῖδας （将孩子） καταλείπουσι （留下） μόρους（将命运）
γενέσθαι（成为） .
二十一
寤之所见，惟死也；寐之所见，惟眠也。（ “眠” 或作“梦 ”，或作“ 生”）
[Even Heraclitus does not call birth death, when he says:] Death is those
things we see once we are awake; sleep those things <we see> while we are
sleeping.
[οὐχὶ καὶ Ἡράκλειτος θάνατον τὴν γένεσιν καλεῖ ... ἐν οἷς φησι·] θάνατός（死）
ἐστιν（是） ὁκόσα （多如……的） ἐγερθέντες （醒来时） ὁρέομεν （我们看见） ,
ὁκόσα（多如 ……的） δὲ εὕδοντες （睡觉时） ὕπνος （沉睡） .
To be continued...
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