(3) Since however, the virtue of manners is conversant with the passions, but of the passions pleasure and pain are supreme, it is evident that virtue does not consist in extirpating the passions of the soul, pleasure and pain, but in co-harmonizing them. For neither does health, which is a certain apt mixture of the powers of the body, consist in expelling the cold and the hot, the moist and the dry; but in these being [appropriately] mingled together. For it is as it were, a certain symmetry of these. Thus too, in music, concord does not consist in expelling the sharp and the flat; but when these are co-harmonized, then concord is produced, and dissonance is exterminated. In a similar manner, the hot and the cold, the moist and the dry, being harmoniously mingled together, health is produced, and disease destroyed.

But when anger, and desire are co-harmonized, the vices and the [other] passions are extirpated, and the virtues and manners are ingenerated. Deliberate choice however, in beautiful conduct, is the greatest peculiarity of the virtue of manners. For it is possible to use reason and power without virtue; but it is not possible to use deliberate choice without it. For deliberate choice indicates the dignity of manners. Hence also, the reasoning power subduing by force anger and desire, produces continence and endurance. And again, when the reasoning power is violently dethroned by the irrational parts, then incontinence and effeminacy are produced. Such dispositions however, of the soul as these, are half-perfect virtues, and half-perfect vices. For the reasoning power of the soul is [according to its natural subsistence] in a healthy, but the irrational parts are in a diseased condition.

And so far indeed, as anger and desire are governed and led by the rational part of the soul, continence and endurance become virtues; but so far as this is effected by violence, and not voluntarily, they become vices. For it is necessary that virtue should perform such things as are fit, not with pain, but with pleasure. Again, so far as anger and desire govern the reasoning power, effeminacy and incontinence are produced, which are certain vices. But so far, as they gratify the passions with pain, knowing that they are erroneous, in consequence of the eye of the soul being sane,—so far as this is the case, they are not vices. Hence, it is evident that virtue must necessarily perform what is fit voluntarily; that which is involuntary indeed, not being without pain and fear; and that which is voluntary, not subsisting without pleasure and delight.

(9) 'Confine yourself to simple statements of fact, shorn of all superfluous expression of feeling, and your risk will be small.' "In trials of skill, at first all is friendliness; but at last it is all antagonism. Skill is pushed too far. So on festive occasions, the drinking which is in the beginning orderly enough, degenerates into riot and disorder. Festivity is pushed too far. It is in fact the same with all things: they begin with good faith and end with contempt. From small beginnings come great endings. "Speech is like wind to wave. Action is liable to divergence from its true goal. By wind, waves are easily excited. Divergence from the true goal is fraught with danger. Thus angry feelings rise up without a cause. Specious words and dishonest arguments follow, as the wild random cries of an animal at the point of death. Both sides give way to passion. For where one party drives the other too much into a corner, resistance will always be provoked without apparent cause. And if the cause is not apparent, how much less will the ultimate effect be so? "Therefore it is said in the Fa-yen, 'Neither deviate from nor travel beyond your instructions. To pass the limit is to go to excess.' "To deviate from, or to travel beyond instructions, may imperil the negotiation. A settlement to be successful must be lasting. It is too late to change an evil settlement once made. "Therefore let yourself be carried along without fear, taking refuge in no alternative to preserve you from harm on either side. This is the utmost you can do. What need for considering your obligations? Better leave all to Destiny, difficult as this may be."

(10) He who looks at a house, visits the ancestral hall, and even the latrines. Thus every point is the subjective point of view. "Let us try to formulate this subjective point of view. It originates with life, and, with knowledge as its tutor, drifts into the admission of right and wrong. But one's own standard of right is the standard, and others have to adapt themselves to it. Men will die for this. Such people look upon the useful as appertaining to wisdom, the useless as appertaining to folly; upon success in life as honourable, upon failure as dishonourable. The subjective point of view is that of the present generation, who like the cicada and the young dove see things only from their own standpoint. "If a man treads upon a stranger's toe in the market-place, he apologises on the score of hurry. If an elder brother does this, he is quit with an exclamation of sympathy. And if a parent does so, nothing whatever is done. "Therefore it has been said, 'Perfect politeness is not artificial; perfect duty to one's neighbour is not a matter of calculation; perfect wisdom takes no thought; perfect charity recognises no ties; perfect trust requires no pledges.' "Discard the stimuli of purpose. Free the mind from disturbances. Get rid of entanglements to virtue. Pierce the obstructions to Tao. "Honours, wealth, distinction, power, fame, gain,—these six stimulate purpose. "Mien, carriage, beauty, arguments, influence, opinions,—these six disturb the mind. "Hate, ambition, joy, anger, sorrow, pleasure,—these six are entanglements to virtue. "Rejecting, adopting, receiving, giving, knowledge, ability,—these six are obstructions to Tao.

(1) Another mode also of erudition is transmitted to us, which was effected through Pythagoric precepts, and sentences which extended to human life and human opinions; a few of which out of many I shall narrate. One of these therefore contains an exhortation to remove contention and strife from true friendship, and especially from all friendship, if possible. But if this is not possible, at least to expel it from paternal friendship, and universally from that which subsists with elders and benefactors. For to contend pervicaciously with such as these, anger or some other similar passion intervening, is not to preserve, [but destroy] the existing friendship. But they say it is necessary that the smallest lacerations and ulcerations should take place in friendships.

And that this will be effected, if both the friends know how to yield and subdue their anger, and especially the younger of the two, and who belongs to some one of the above-mentioned orders. They likewise thought it necessary that the corrections and admonitions which they called pædartases , and which the elder employed towards the younger, should be made with much suavity of manners and great caution; and also that much solicitude and appropriation should be exhibited in admonitions. For thus the admonition will become decorous and beneficial. They likewise say that faith should never be separated from friendship, neither seriously nor in jest. For it is no longer easy for the existing friendship to remain in a sane condition, when falsehood once insinuates itself into the manners of those who assert themselves to be friends.

And again they say, that friendship is not to be rejected on account of misfortune, or any other imbecility which happens to human life; but that the only laudable rejection of a friend and of friendship, is that which takes place through great and incurable vice. Such therefore was the form of correction with the Pythagoreans through sentences, and which extended to all the virtues, and to the whole of life.

(5) "Dear me!" said the old man in a vexed tone, "How slow of perception you are. "There was once a man who was so afraid of his shadow and so disliked his own footsteps that he determined to run away from them. But the oftener he raised his feet the more footsteps he made, and though he ran very hard his shadow never left him. From this he inferred that he went too slowly, and ran as hard as he could without resting, the consequence being that his strength broke down and he died. He was not aware that by going into the shade he would have got rid of his shadow, and that by keeping still he would have put an end to his footsteps. Fool that he was! "Now you occupy yourself with charity and duty to one's neighbour. You examine into the distinction of like and unlike, the changes of motion and rest, the canons of giving and receiving, the emotions of love and hate, and the restraint of joy and anger. Yet you cannot avoid the calamities you speak of. "Reverently care for your body. Carefully pre serve your natural purity. Leave externals to others. Then you will not be involved. But as it is, instead of improving yourself you are trying to improve other people. Surely this is dealing with the external." "Then may I enquire," said Confucius in a tone of distress, "what is the original purity?" "Our original purity," replied the fisherman, "is the perfection of truth unalloyed. Without this, we cannot influence others. Hence, those who weep to order, though they mourn, do not grieve. Those who assume anger, though violent, do not inspire awe. Those who affect friendship, though they smile, are not in unison."

(7) "There are five sources of injury to virtue. Of these, that which aims at virtue is the chief. What is it to aim at virtue? Why a man who aims at virtue practises what he approves and condemns what he does not practise. "There are eight causes of failure, three certain elements of success. There are six sources of strength and weakness. "Beauty, a long beard, size, height, robustness, grace, courage, daring,—these eight, in which men surpass their fellows, are therefore passports to failure. "Modesty, compliance, humility,—these three are sure roads to success. "Wisdom manifests itself in the external. Courage makes itself many enemies. Charity and duty towards one's neighbour incur many reproaches. "To him who can penetrate the mystery of life, all things are revealed. He who can estimate wisdom at its true value, is wise. He who comprehends the Greater Destiny, becomes himself part of it. He who comprehends the Lesser Destiny, resigns himself to the inevitable."

(3) The wise man should not disturb and confuse the minds of the ignorant attached to action. By performing all actions with yogic equanimity, they should make the ignorant do accordingly.

(23) By perfectly concentrated Meditation on sympathy, compassion and kindness, is gained the power of interior union with others.

(55) Thou knowest very well that thou shouldst deal well and friendly with thy neighbour; also thou knowest well that thou shouldst not vilify thy own life, that is, thou shouldst not bemire and defile thy own body and soul, and lay open their shame.

(2) These men, then, exhorted others to remove from true friendship, contest and contention, and if possible, indeed, from all friendship; but if not, at least from that which is parental, and universally from that which pertains to seniors and benefactors. For to strive or contend with such as these, in consequence of anger intervening, or some other such-like passion, is not the salvation of the existing friendship. But they said it is requisite that there should be the least possible scars and ulcers in friendships; and that this will be the case, if those that are friends know how to soften and subdue anger. If both indeed know this, or rather the younger of the two, and who ranks in some one of the above-mentioned orders [their friendship will be more easily preserved].

They also were of opinion, that corrections and admonitions, which they called pædartases , should take place from the elder to the younger with much suavity and caution; and likewise, that much sedulous and appropriate attention should be manifested in admonitions. For thus they will be decorous and beneficial. They also said, that confidence should never be separated from friendship, neither seriously nor even in jest. For it is no longer easy for the existing friendship to be in a sane condition, when falsehood once insinuates itself into the manners of those that acknowledge themselves to be friends. Again, according to them, friendship should not be abandoned on account of misfortune, or any other imbecility to which human life is incident; but they said, that the only approvable rejection of a friend and friendship, is that which arises from great and incorrigible vice.

Likewise, that hatred should not be voluntarily entertained against those who are not perfectly bad; but that if it is once formed, it should be generously and strenuously retained, unless the object of it changes his manners, so as to become a better man. That the hostility also should not consist in words, but in deeds; And that this war is legitimate and holy, when it is conducted in such a way as it becomes one man to contend with another.

(42) O ye Compassionate Ones, let not the force of your compassion be weak; but aid him. Let him not go into misery [or the miserable states of existence]. Forget not your ancient vows; and let not the force of your compassion be weak.

(2) When one sets out to carry out one's decision, care must be taken to see that everything can proceed in a comfortable, easy manner. Too much must not be demanded of the heart. One must be careful that, quite automatically, heart and power correspond to one another. Only then can a state of quietness be attained. During this quiet state the right conditions and the right place must be provided. One must not sit down (to meditate) in the midst of frivolous affairs. That is to say, one must not have any vacuities in the mind. All entanglements must be put aside and one must be supreme and independent. Nor must the thoughts be directed toward the right procedure. If too much trouble is taken there

(2) Therefore every addition to or deviation from nature belongs not to the ultimate perfection of all. He who would attain to such perfection never loses sight of the natural conditions of his existence. With him the joined is not united, nor the separated apart, nor the long in excess, nor the short wanting. For just as a duck's legs, though short, cannot be lengthened without pain to the duck, and a crane's legs, though long, cannot be shortened without misery to the crane, so that which is long in man's moral nature cannot be cut off, nor that which is short be lengthened. All sorrow is thus avoided. Intentional charity and intentional duty to one's neighbour are surely not included in our moral nature. Yet what sorrow these have involved. Divide your joined toes and you will howl: bite off your extra finger and you will scream. In one case there is too much, in the other too little; but the sorrow is the same. And the charitable of the age go about sorrowing over the ills of the age, while the non-charitable cut through the natural conditions of things in their greed after place and wealth. Surely then intentional charity and duty to one's neighbour are not included in our moral nature. Yet from the time of the Three Dynasties downwards what a fuss has been made about them! Those who cannot make perfect without arc, line, compasses, and square, injure the natural constitu tion of things. Those who require cords to bind and glue to stick, interfere with the natural functions of things. And those who seek to satisfy the mind of man by hampering with ceremonies and music and preaching charity and duty to one's neighbour, thereby destroy the intrinsicality of things.

(1) “Moreover, Subhuti, an enlightened disciple ought to act spontaneously in the exercise of charity, uninfluenced by sensuous phenomena such as sound, odour, taste, touch, or Law. Subhuti, it is imperative that an enlightened disciple, in the exercise of charity, should act independently of phenomena. And why? Because, acting without regard to illusive forms of phenomena, he will realise in the exercise of charity, a merit inestimable and immeasurable.”

(2) downwards, men have done nothing but struggle over rewards and punishments,—what possible leisure can they have had for adapting themselves to the natural conditions of their existence? Besides, over-refinement of vision leads to debauchery in colour; over-refinement of hearing leads to debauchery in sound; over-refinement of charity leads to confusion in virtue; over-refinement of duty towards one's neighbour leads to perversion of principle; over-refinement of ceremonial leads to divergence from the true object; over-refinement of music leads to lewdness of thought; over-refinement of wisdom leads to an extension of mechanical art; and over-refinement of shrewdness leads to an extension of vice. If people adapt themselves to the natural conditions of existence, the above eight may be or may not be; it matters not. But if people do not adapt themselves to the natural conditions of existence, then these eight become hindrances and spoilers, and throw the world into confusion. In spite of this, the world reverences and cherishes them, thereby greatly increasing the sum of human error. And not as a passing fashion, but with admonitions in words, with humility in prostrations, and with the stimulus of music and song. What then is left for me? Therefore, for the perfect man who is unavoidably summoned to power over his fellows, there is naught like Inaction. By means of inaction he will be able to adapt himself to the natural conditions of existence. And so it is that he who respects the State as his own body is fit to support it, and he who loves the State as his own body, is fit to govern it.

(1) The principles of all virtue are three; knowledge, power, and deliberate choice. And knowledge indeed, is that by which we contemplate and form a judgment of things; power is as it were a certain strength of the nature from which we derive our subsistence, and is that which gives stability to our actions; and deliberate choice is as it were certain hands of the soul by which we are impelled to, and lay hold on the objects of our choice. The order of the soul also subsists as follows: One part of it is the reasoning power, another part is anger, and another is desire. And the reasoning power indeed, is that which has dominion over knowledge; anger is that which rules over the ardent impulses of the soul; and desire is that which willingly rules over appetite.

When therefore, these three pass into one, so as to exhibit one co-adaptation, then virtue and concord are produced in the soul; but when they are seditious, and divulsed from each other, then vice and discord are generated in the soul. And when the reasoning power prevails over the irrational parts of the soul, then endurance and continence are produced; endurance indeed, in the retention of pains; but continence in the abstinence from pleasures. But when the irrational parts of the soul prevail over the reasoning power, then effeminacy and incontinence are produced; effeminacy indeed, in flying from pain; but incontinence, in the being vanquished by pleasures. When however, the better part of the soul governs, but the less excellent part is governed; and the former leads, but the latter follows, and both consent, and are concordant with each other, then virtue and every good are generated in the whole soul.

When likewise the appetitive follows the reasoning part of the soul, then temperance is produced; but when this is the case with the irascible part, fortitude is produced; and when it takes place in all the parts of the soul, then justice is the result. For justice is that which separates all the vices and all the virtues of the soul from each other. And justice is a certain established order of the apt conjunction of the parts of the soul, and perfect and supreme virtue. For every good is contained in this; but the other goods of the soul cannot subsist without this. Hence justice possesses great strength both among Gods and men. For this virtue contains the bond by which the whole and the universe are held together, and also by which Gods and men are connected.

Justice therefore, is said to be Themis among the celestial, but Dice among the terrestrial Gods; and Law among men. These assertions however, are indications and symbols, that justice is the supreme virtue. Hence virtue, when it consists in contemplating and judging, is called prudence; when in sustaining things of a dreadful nature, it is denominated fortitude; when in restraining pleasure, temperance; and when in abstaining from gain, and from injuring our neighbours, justice.

(292) What ought to be done is neglected, what ought not to be done is done; the desires of unruly, thoughtless people are always increasing.

(33) By sympathy with the happy, compassion for the sorrowful, delight in the holy, disregard of the unholy, the psychic nature moves to gracious peace.

(6) We are taught that there are three kinds of friendship: and that of these the first and the best is that which results from virtue, for the love that is founded on reason is firm; that the second and intermediate is by way of recompense, and is social, liberal, and useful for life; for the friendship which is the result of favour is mutual.

(3) They likewise said, that we should never, to the utmost of our power, become the cause of dissension; but that we should as much as possible avoid the source of it. That in the friendship also, which is intended to be pure, the greater part of the things pertaining to it ought to be definite and legitimate. And that these should be properly distinguished, and should not be casual; and moreover, that we should be careful that our conversation may never be negligently and casually performed, but with modesty, benevolence, and good order. Also, that no passion, such as desire, or anger, be rashly excited, and in a bad and erroneous manner. And the same thing must be said of the remaining passions and dispositions.