(25) Jesus said, "Love your brother like your soul, guard him like the pupil of your eye."

(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.

(36) And if either of you deviseth evil against his brother, know that from henceforth every one that deviseth evil against his brother will fall into his hand, and will be rooted out of the land of the living, and his seed will be destroyed from under heaven.

(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.

(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.

(10) ¶Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican.

(3) Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.

(5) Should practise causeless (nirvanic) kindness which prevents creativeness; Should practice unheated kindness which puts an end to klesa (troubles and causes of troubles);

(42) O ye Compassionate Ones, defend (so-and-so) who is defenseless. Protect him who is unprotected. Be his forces and his kinsmen. Protect [him] from the great gloom of the Bardo. Turn him from the red [or storm] wind of Karma. Turn him from the great awe and terror of the Lords of Death. Save him from the long narrow passage-way of the Bardo.

(166) Let no one forget his own duty for the sake of another's, however great; let a man, after he has discerned his own duty, be always attentive to his duty.

(43) Not a mother, not a father will do so much, nor any other relative; a well-directed mind will do us greater service.

(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.

(29) Do not put maliciousness in your judgment, for every malicious man harms his heart. For only a foolish man is wont to his destruction, but a wise man knows his way.

(23) No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house.

(36) And that each will love his brother with affection and righteousness, and that neither will desire evil against his brother from henceforth for ever all the days of your life, so that ye may prosper in all your deeds and not be destroyed.

(4) Listen, my son, to my advice! Do not show your back to enemies and flee, but rather, pursue them as a strong one. Be not an animal, with men pursuing you; but rather, be a man, with you pursuing the evil wild beasts, lest somehow they become victorious over you and trample upon you as on a dead man, and you perish due to their wickedness.

(158) Let each man direct himself first to what is proper, then let him teach others; thus a wise man will not suffer.

(27) An evil disposition is the disease of the soul; but injustice and impiety are the death of it.

Use all men in such a way, as if you were the common curator of all things after God.

(365) Let him not despise what he has received, nor ever envy others: a mendicant who envies others does not obtain peace of mind.

(33) As a fletcher makes straight his arrow, a wise man makes straight his trembling and unsteady thought, which is difficult to guard, difficult to hold back.