(123) Let a man avoid evil deeds, as a merchant, if he has few companions and carries much wealth, avoids a dangerous road; as a man who loves life avoids poison.

(6) Let a man be lifted up by his own self; let him not lower himself; for he himself is his friend, and he himself is his enemy.

(9) It is better to leave a vessel unfilled, than to attempt to carry it when it is full. If you keep feeling a point that has been sharpened, the point cannot long preserve its sharpness. When gold and jade fill the hall, their possessor cannot keep them safe. When wealth and honours lead to arrogancy, this brings its evil on itself. When the work is done, and one's name is becoming distinguished, to withdraw into obscurity is the way of Heaven.

(155) Men who have not observed proper discipline, and have not gained treasure in their youth, perish like old herons in a lake without fish.

(32) Those that do not punish bad men, wish that good men may be injured. Pythagoras. Stob. p. 321.

It is not possible for a horse to be governed without a bridle, or riches without prudence. Pythagoras. Stob. p. 513.

(64) That which is at rest is easily kept hold of; before a thing has given indications of its presence, it is easy to take measures against it; that which is brittle is easily broken; that which is very small is easily dispersed. Action should be taken before a thing has made its appearance; order should be secured before disorder has begun. The tree which fills the arms grew from the tiniest sprout; the tower of nine storeys rose from a (small) heap of earth; the journey of a thousand li commenced with a single step. He who acts (with an ulterior purpose) does harm; he who takes hold of a thing (in the same way) loses his hold. The sage does not act (so), and therefore does no harm; he does not lay hold (so), and therefore does not lose his bold. (But) people in their conduct of affairs are constantly ruining them when they are on the eve of success. If they were careful at the end, as (they should be) at the beginning, they would not so ruin them. Therefore the sage desires what (other men) do not desire, and does not prize things difficult to get; he learns what (other men) do not learn, and turns back to what the multitude of men have passed by. Thus he helps the natural development of all things, and does not dare to act (with an ulterior purpose of his own).

(10) Men are deprived of what is good unwillingly. Nevertheless they are deprived either by being deceived or beguiled, or by being compelled and not believing.

(1) I say then that the good man is one who uses in a beautiful manner great things and opportunities. He likewise is able to bear well both prosperity and adversity. In beautiful and honorable circumstances also, he becomes worthy of the condition in which he is placed; and when his fortune is changed, receives it in a proper manner. In short, on all occasions, he contends well from contingencies that may arise. Nor does he only thus prepare himself [for whatever may happen], but likewise those who confide in and contend together with him.

(5) Nor must a man be led astray by the ten thousand ensnarements. This happens if, after the quiet state has begun, one after another all sorts of ties suddenly appear. One wants to break through them and cannot; one follows them, and feels relieved by this. This means the master has become a servant. If a man tarries in this state long he enters the world of illusory desires.

(76) Man at his birth is supple and weak; at his death, firm and strong. (So it is with) all things. Trees and plants, in their early growth, are soft and brittle; at their death, dry and withered. Thus it is that firmness and strength are the concomitants of death; softness and weakness, the concomitants of life. Hence he who (relies on) the strength of his forces does not conquer; and a tree which is strong will fill the out-stretched arms, (and thereby invites the feller.) Therefore the place of what is firm and strong is below, and that of what is soft and weak is above.

(116) If a man would hasten towards the good, he should keep his thought away from evil; if a man does what is good slothfully, his mind delights in evil.

(355) Pleasures destroy the foolish, if they look not for the other shore; the foolish by his thirst for pleasures destroys himself, as if he were his own enemy.

(253) If a man looks after the faults of others, and is always inclined to be offended, his own passions will grow, and he is far from the destruction of passions.

(240) As the impurity which springs from the iron, when it springs from it, destroys it; thus do a transgressor's own works lead him to the evil path.

(35) Jesus said, "It is not possible for anyone to enter the house of a strong man and take it by force unless he binds his hands; then he will (be able to) ransack his house."

(7) Hence it is more difficult to bear prosperity in a becoming manner than adversity. For all men when they continue in adversity, are seen for the most part to be moderate and orderly in their manners; but in prosperity they are brave, magnificent, and magnanimous [when they bear it in a becoming manner]. For adversity has the power of contracting and depressing the soul; but prosperity, on the contrary, elevates and expands it. Hence all those that are unfortunate, are in their manners cautious and prudent; but those that are fortunate are insolent and confident. But the boundary of prosperity, is that which a good man would deliberately choose to co-operate with him in his own proper actions; just as the [proper] magnitude of a ship, and the [proper] magnitude of a rudder, are such as will enable a good pilot to sail over a great extent of sea, and to accomplish a great voyage. An excess of prosperity, however, is not naturally adapted to be vanquished by, but to vanquish the soul. For as a [very] splendid light causes an obscuration of sight in the eyes; thus also excessive prosperity darkens the intellect of the soul. And thus much may suffice concerning prosperity.

(159) If a man make himself as he teaches others to be, then, being himself well subdued, he may subdue (others); one's own self is indeed difficult to subdue.

(157) If a man hold himself dear, let him watch himself carefully; during one at least out of the three watches a wise man should be watchful.

(322) If someone brings the wise man out of the body wickedly, he rather does what is good for him, for he has been released from bonds.

(133) Do not speak harshly to anybody; those who are spoken to will answer thee in the same way. Angry speech is painful, blows for blows will touch thee.