(4) "By sceptre-bearing Here, whose eye surveys Olympus, I have a rusty closet for tongues," says Poetry. Aeschylus also says: "But, I, too, have a key as a guard on my tongue." Again Pythagoras commanded, "When the pot is lifted off the fire, not to leave its mark in the ashes, but to scatter them;" and "people on getting up from bed, to shake the bed-clothes." For he intimated that it was necessary not only to efface the mark, but not to leave even a trace of anger; and that on its ceasing to boil, it was to be composed, and all memory of injury to be wiped out. "And let not the sun," says the Scripture, "go down upon your wrath." And he that said, "Thou shall not desire," took away all memory of wrong; for wrath is found to be the impulse of concupiscence in a mild soul, especially seeking irrational revenge. In the same way "the bed is ordered to be shaken up," so that there may be no recollection of effusion in sleep, or sleep in the day-time; nor, besides, of pleasure during the night. And he intimated that the vision of the dark ought to be dissipated speedily by the light of truth. "Be angry, and sin not," says David, teaching us that we ought not to assent to the impression, and not to follow it up by action, and so confirm wrath.

(17) Words that do not give offence and that are truthful, pleasant, and beneficial, and also the regular recitation of the Vedas— these are said to be the austerity of speech.

(6) Say I am angered not against the instrument — the stick or whatso it may be — but against him who moves it. But he is moved by hatred; it is better then for me to hate hatred. I myself in former times have wrought the same suffering for other creatures; then I deserve this for having done hurt to living beings. The cause of my suffering is twofold — my enemy's sword and my body. He has taken the sword, I the body; with which shall I be angry? What I have got is an ulcer in the shape of a body, unable to bear the touch; and thus tortured in the blindness of desire, with what shall I be wroth? I seek not suffering, yet in my folly seek the cause of suffering; since my pain comes from my own offence, why shall I be wroth with another? The forest whose leaves are swords, the birds of hell, spring from my own works; with whom then shall I be wroth? They who do me hurt are moved thereto by my works, and thence they fall into hell; surely it is I that undo them! Thanks to them, my guilt through much patience fades away; thanks to me, they go to the long agonies of hell. It is I who do them hurt, they who do me kindness; base-spirited fellow, wherefore this absurd anger? If I fall not into hell, it will be by the merit of my spirit; what matter is it to them that I save myself? If I should return them evil for evil, they would not be saved thereby; my progress would be wrecked; and these poor creatures would be lost.

(2) 'For if one says anything unbecoming to a father, mother, brother, sister, tutor or Brâhmana, then people say, Shame on thee! thou hast offended thy father, mother, brother, sister, tutor, or a Brâhmana.

(9) Thou bearest with the unkindly when their un- kindness touches others, and bearest not with the caviller who touches on the growth of thy vices!

(10) It is unmeet for me to hate them that destroy or revile images, sanctuaries, or the Good Law; for the Enlightened and their company thereby take no hurt. If men wrong thy dear ones, masters, brothers, and the rest, know as before that outer forces are working, and restrain thy wrath. Whether it be wrought by a thing with or without thought, suffering is assured to living beings; it is found in whatever has thought; then bear with it. Some in their blindness do wrong, others in their blindness are wroth with them; whom of these may we call blameless, or whom guilty? Why hast thou of old done so that thou art thus afflicted now by others?

(18) This is never to be spoken by you to one who is devoid of austerity, nor to one who is not devoted, nor to one who does not do service, nor to one who speaks ill of me.

(25) Let it be more eligible to you to throw a stone in vain, than to utter an idle word. Pythagoras. Stob. p. 215.

(5) In heedlessness, wrath, or lust for women and other things beyond their reach, men bring themselves into distress from thorns, lack of food, and the like. Some destroy themselves by hanging, springing down from a height, taking poison or unwholesome measure of food, or doing unrighteousness. Since under the sway of the passions they harm thus their own persons, which they love, how can they spare the bodies of others? Maddened by passions, striving for their own destruction, there can be only pity for them; how should we be angered? If it is the nature of fools to hurt their fellows, it is as wrong for me to feel anger against them as it is to be wroth with the fire which naturally burns me; and if again it is a passing frailty, and creatures are upright of nature, then it is as wrong to be angered against them as against the air when smoke fills it.

(96) Woe to you who requite your neighbour with evil; For ye shall be requited according to your works.

(25) ¶Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: but I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee turn not thou away.

(8) " I hate him who speaks to my blame, for he brings creatures to destruction " — then why art thou not angry against him who rails at others?

(1) ALL the righteousness, the charity, the worship of the Blessed, that have been wrought in thousands of aeons, are destroyed by ill-will. There is no guilt equal to hatred, no mortification equal to long-suffering; and therefore one should diligently practise patience in divers ways. While the arrow of hate is in the heart, none can have a peaceful mind in equipoise, or feel the joy of kindliness, none can win sleep or calm. They whom a master cursed with an evil spirit honours with wealth and favours, and who dwell under his protection, seek nevertheless to destroy him. Even his friends are in terror of him. His gifts win for him no service. In short, there is no way for a passionate man to find happiness. He who stoutly fights against wrath, the enemy that brings these and other sorrows, wins joy in this world and beyond. Nourished by discontent, hatred grows swollen and destroys me; and discontent springs from doing unpleasing works or^from^the baffling of desire. Then I will cut off the nourishment of my enemy, for this foeman's sole purpose is to slay me. My cheerfulness shall not be disturbed, even by the most untoward events; discontent works no good, and only destroys merit. What profits discontent if there is a remedy; and what profits it if there is none? We shrink from sorrow, defeat, rude speech, and dishonour for ourselves and our friends, and from the opposite of these for our enemy. Happiness is hard to win, pain comes readily; there is no escape from life save by pain; then be firm, 0 my spirit! The Karnatas, the " little children of Durga," suffer the agonies of burning and maiming in a vain hope of salvation; why then shall I be fainthearted? There is nothing which practice cannot make easy; so by practice in slight sufferings we learn to bear great pains. Flies, stinging creatures, gnats, hunger, thirst, and other like pains, fierce itch and other like miseries — lookest thou upon these as profitless? Before cold, heat, rain, wind, travel, sickness, bondage, and blows be not tender and delicate, else thy anguish will increase. Some there are who at the sight of their own blood become exceedingly valorous, and some at sight of others' blood fall into faintness. This comes about through firmness and feebleness of spirit; then he who is unconquerable by pain will overcome suffering. Even in pain the wise man will not let the calm of his spirit be disturbed; for he is at war with the Passions, and in war suffering abounds. They who overcome their foes by presenting their bosoms to the enemy's blows are " victors," " heroes "; the rest are " slayers of the slain."

(179) What you do not want to happen to you, do not do it yourself either.

(16) ¶Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: but I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.

(6) "To win the flowers of fair renown from men, Be not induced to speak aught more than right."

(343) Do not provoke the anger of a mob. Know, then, what is fitting for the fortunate man to do.

(14) If some find delight in praising one of high worth, why, 0 my spirit, dost thou not rejoice likewise in praising him? Such joy will bring thee no blame; it will be a fountain of happiness; it is not forbidden by men of worth; it is the noblest way to win over thy fellows. If thou art not pleased because he [who praises] is glad, then thou wouldst forbid such things as payment for service, and seen and unseen rewards alike perish. Thou art willing for thy neighbour to be glad when he praises thy worth; but thou art loth to be thyself glad when another's worth is praised. Thou hast framed the Thought of Enlightenment in desire to make all creatures happy: then why now art thou wroth with creatures who of themselves find happiness? Forsooth thou wouldst have all beings become Buddhas, and worthy of the three worlds' worship; then why art thou vexed to see their brief honours? He who nurtures them that thou shouldst nurture gives to thee; yet when thou findest one that feeds thy household, thou art wroth, not glad! He that desires the enlightenment of living beings desires all good for them; but whence can one have the Thought of Enlightenment who is angered at another's good fortune? If the gift comes not to thy neighbour, it stays in the house of the offerer; in no wise does it fall to thee: what matter to thee whether it be given or no? Shall he check his righteousness, the kindness of others, or his own worth? shall he not take what is given? say, art thou not angered in every case? Not only wilt thou not grieve for thine own sins, but thou darest to be jealous of the righteous. If sorrow could befall thine enemy at thy pleasure, what would come of it? Thy mere ill-will cannot bring forth an issue without a cause; but if it were accomplished by thy wish, what happiness wouldst thou have in his grief? The issue then would be more harmful to thee than aught else.

(22) If I have spoken evil, bear witness to the evil: but if well, why smitest thou me?

(7) In no place and by naught can the mind be destroyed, for it is unembodied; but from imaginations clinging to the body it suffers with the body's hurt. Discomfiture, rude speech, dishonour, all these things harm not the body; then why art thou wroth, 0 my spirit? Can the ill-will of others towards me touch me in this life or in births to come, that I should mislike it? Haply I may mislike it because it hinders me from gaining alms; but then the alms that I get will vanish here, my guilt will stay with me for ever. Better for me to die this same day than to live long in sin, for however long I stay, the same death-agony awaits me. One man in dreams enjoys a hundred years of bliss, and awakes; another is happy for an hour, and awakes; surely the pleasure of both, when they wake, is alike ended. And so it is at the time of death with the long-lived and the short-lived. Though I may get many gifts, and long enjoy my pleasures, I shall depart empty-handed and naked, as if stripped by robbers. " By my gains I may live to wipe out my sin and do righteousness " — ay, but he who is angry for the sake of gain wipes out his righteousness and does sin. If that for which I live is lost, what profits life itself which is spent wholly in ungodliness?