"Oft, as I drink of that celestial rill,"
I cry'd, "I find my thirst increasing still;
Its copious draughts but more inflame my soul
In search of heav'nly truth."
[tr. Boyd (1802), st. 13]

“Now lack I satisfaction more,” said I,
“Than if thou hadst been silent at the first,
And doubt more gathers on my lab’ring thought."
[tr. Cary (1814)]

"Less satisfied am I than what I was,"
I said, "than if I still had held my peace;
And in my mind still more the doubts increase."
[tr. Bannerman (1850)]

"I am more hungering to be satisfied,"
I said, "than if I had before been silent,
And more of doubt within my mind I gather."
[tr. Longfellow (1867)]

"I am more fasting from being satisfied," said I, "than if I had before held my peace, and I unite more doubt in my mind."
[tr. Butler (1885)]

"Through being contented, I do hunger more
Than if thou first hadst silent been," I said,
"And in my mind I gather doubt galore."
[tr. Minchin (1885)]

“I am more hungering to be contented,” said I, “than if I had at first been silent, and more of doubt I assemble in my mind.
[tr. Norton (1892)]

"I am more fasting from being satisfied," said I, "than if I had kept silent at first, and more perplexity I amass in my mind."
[tr. Okey (1901)]

"I am more hungry for satisfaction" I said "than if I had been silent before and my mind is more filled with perplexity."
[tr. Sinclair (1939)]

"From being satisfied I fast not less
But more," said I, "than had I question spared,
And in my mind doubt doth the more increase."
[tr. Binyon (1943)]

"I am left hungier being thus fed,
and my mind is more in doubt being thus answered,
than if I had not asked at all," I said.
[tr. Ciardi (1961)]

"I am more hungering to be satisfied," I said, "than if I had at first been silent, and more of doubt do I assemble in my mind."
[tr. Singleton (1973)]

"I hunger more for satisfaction now,”
I said, “than when I held my tongue before,
and new perplexities come to my mind."
[tr. Musa (1981)]

"I am the more starved of satisfaction,"
I said, "than if I had said nothing just now,
And more doubt collects in my mind."
[tr. Sisson (1981)]

“I am more hungry now for satisfaction"
I said, "than if I'd held my tongue before;
I host a deeper doubt within my mind."
[tr. Mandelbaum (1982)]

“I am hungrier to be contented,” I said, “than if you had been silent earlier, and I am gathering more doubt in my mind."
[tr. Durling (2003)]

I said: "I am hungrier by being fed than if I had kept silent from the start, and I have added more confusion to my mind."
[tr. Kline (2002)]

"I hunger more for satisfaction now
than if," I said, "you'd not said anything.
I gather in my mind still greater doubt."
[tr. Kirkpatrick (2007)]

"I am more starved for answers," I said,
"'than if before I had kept silent,
since now my mind is filled with greater doubt."
[tr. Hollander/Hollander (2007)]

"My hunger for knowledge is now less satisfied,"
I said, "than if I had never asked the question,
And the more doubt collects in my troubled mind."
[tr. Raffel (2010)]

He, that permits his Fancy thus to stray.
With every lure, will rarely find his way
To that great end, to which his soul is bent:
For gath'ring fancies warp the steady light
Of Reason's beam, and leave her whelm'd in night,
For ever baffled of her first intent.
[tr. Boyd (1802), st. 3]

He, in whose bosom thought on thought shoots out,
Still of his aim is wide, in that the one
Sicklies and wastes to nought the other’s strength.
[tr. Cary (1814)]

He in whose bosom thought springs up to thought,
Destroys himself the figures of his loom --
The birth of one prepares the others's tomb.
[tr. Bannerman (1850)]

For evermore the man in whom is springing
Thought upon thought, removes from him the mark,
Because the force of one the other weakens.
[tr. Longfellow (1867)]

For ever the man, in whom thought wells up over thought, removes far from himself his mark, because the rush of the second slackens the first.
[tr. Butler (1885)]

Always the man in whom new thought doth grow
On previous thought, from his true course doth roam,
Because the one doth flag the other's glow.
[tr. Minchin (1885)]

For always the man in whom thought on thought wells up removes from himself his aim, for the force of one weakens the other.
[tr. Norton (1892)]

For ever the man in whom thought wells up on thought, sets back his mark, because the one saps the force of the other.
[tr. Okey (1901)]

For always he in whom thought overtakes
The former thought, his goal less clearly sees.
Because the one the other must relax.
[tr. Binyon (1943)]

He aims beside the mark whose fancies bubble
One on another, driving back and drumming
Each other out, so that his eye sees double.
[tr. Sayers (1955)]

For when a man lets his attention range
toward every wisp, he loses true direction,
sapping his mind's force with continual change.
[tr. Ciardi (1961)]

For always the man in whom thought wells
up on thought sets back his mark,
for one thought weakens the force of the other.
[tr. Singleton (1973)]

The man who lets his thoughts be turned aside
by one thing or another, will lose sight
of his true goal, his mind sapped of its strength.
[tr. Musa (1981)]

Because the man in whom thoughts bubble up
One after the other, goes wide of the mark,
Because one thought weakens the force of another.
[tr. Sisson (1981)]

The man in whom thought thrusts ahead of thought
allows the goal he’s set to move far off --
the force of one thought saps the other’s force.
[tr. Mandelbaum (1982)]

For always the man in whom one care sprouts above the other makes his target more distant, because the impulse of the one weakens the other.
[tr. Durling (2003)]

Since the man, in whom thought rises on thought, sets himself back, because the force of the one weakens the other.
[tr. Kline (2002)]

When thought is bred too rampantly from thought,
then, of himself, a man will miss the mark.
Each mental thrust debilitates the first.
[tr. Kirkpatrick (2007)]

For any man who lets one thought --
and then another -- take him over
will soon lose track of his first goal.
[tr. Hollander/Hollander (2007)]

A man whose mind is distracted lets thought after thought
Keep him from getting where he wants to go:
They hammer each other down; nothing can grow.
[tr. Raffel (2010)]

One and the same thing, hath its good day, and its bad. Examine it on the fairest side. We must not give the contrary reines to good and evil.
[Flesher ed. (1685)]

The same thing looks quite different in another light; look at it therefore on its best side and do not exchange good for evil.
[tr. Jacobs (1892)]

For one and the same thing has very different faces, as seen in different lights; look upon it in its happiest light, and do not get the controls mixed, as to what is good and what is bad.
[tr. Fischer (1937)]

For falsehoods lie so close to truths, and "appearances" which cannot be perceived to those which can, [...] that the man of wisdom ought not to trust himself on such hazardous ground.
[tr. Reid (1874)]

False and true, and innapprehensible and apprehensible are so close to each other, [...] that the wise person shouldn't commit himself to such a precarious position.
[tr. Brittain (2005)]

So near is falsehood to truth that a wise man would do well not to trust himself on the narrow edge.
[Source]

Misunderstandings and neglect create more confusion in this world than trickery and malice. At any rate, the last two are certainly much less frequent.
[tr. Mayor / Brogan]

What then is time? If no one asks me, I know: if I wish to explain it to one that asketh, I know not.
[tr. Pusey (1838)]

What then is time? If no one asks me, I know; if I wish to explain it to one that asketh, I know not.
[ed. Shedd (1860)]

What, then, is time? If no one ask of me, I know; if I wish to explain to him who asks, I know not.
[tr. Pilkington (1876)]

What then is time? If no one asks me, I know; if I want to explain it to a questioner, I do not know.
[tr. Sheed (1943)]

What, then, is time? If no one asks me, I know what it is. If I wish to explain it to him who asks me, I do not know.
[tr. Outler (1955)]

What, then, is time? If no one asks me, I know; if I want to explain it to someone who does ask me, I do not know.
[tr. Ryan (1960)]

What then is time? I know what it is if no one asks me what it is; but if I want to explain it to someone who has asked me, I find that I do not know.
[tr. Warner (1963)]

For a morning's anger to disregard one's own life, and involve that of his parents; -- is not this a case of delusion?
[tr. Legge (1861)]

And as to illusions, is not one morning's fit of anger, causing a man to forget himself, and even involving the consequences those who are near and dear to him -- is not that an illusion?
[tr. Jennings (1895)]

If a man allows himself to lose his temper and forget himself of a morning, in such a way as to become careless for the safety of is own person and for the safety of his parents and friends: -- is that not a case of a great delusion in life?
[tr. Ku Hung-Ming (1898)]

For a morning's anger to forget his own safety and involve that of his relatives, is not this irrational?
[tr. Soothill (1910)]

For one morning’s temper to jeopard one's life and even that of one's relatives, isn’t that hallucination?
[tr. Pound (1933)]

Because of a morning's blind rage to forget one's own safety and even endanger one's kith and kin, is that not a case of divided mind?
[tr. Waley (1938)]

In a moment’s burst of anger to forget oneself and one’s family. Wouldn’t this be utter confusion?
[tr. Ware (1950)]

To let a sudden fit of anger make you forget the safety of your own person or even that of your parents, is that not misguided judgment?
[tr. Lau (1979)]

To be oblivious of one's own person and even of one's own parents all because of a morning's anger -- is this not a confusion?
[tr. Dawson (1993)]

To endanger oneself and one's kin in a sudden fit of anger: is this not an instance of incoherence?
[tr. Leys (1997)]

In a fit of rage, you forget yourself and even your parents -- is that not delusion?
[tr. Huang (1997)]

If one has any anger so that one forgets one's pro0per behavior to take the anger upon the relatives, is not one confused?
[tr. Cai/Yu (1998), #307]

In a moment of rage to forget not only one's own person but even one's parents -- is this not being in a quandary?
[tr. Ames/Rosemont (1998)]

For the anger of a morning, to forget one's self and even one's kin, is that not a contradiction?
[tr. Brooks/Brooks (1998)]

To endanger yourself and your family, all in a morning's blind rage -- is that not delusion?
[tr. Hinton (1998)]

To forget yourself in a moment of anger and thereby bring ruin upon both you and your family -- is this not an example of confusion?
[tr. Slingerland (2003)]

Because of one morning's anger, to forget your own safety and even endanger those close to you -- this is faulty thinking, isn't it?
[tr. Watson (2007)]

If you act out of animus with the consequence of hurting yourelf and yoru loved ones, is that an example of delusion?
[tr. Li (2020)]