(4) Who sees action in inaction and inaction in action, he is the wise man, the yogi, the doer of all actions among men.

(4) 'Wide apart and leading to different points are these two, ignorance, and what is known as wisdom. I believe Nakiketas to be one who desires knowledge, for even many pleasures did not tear thee away.'

(176) A wise man is a doer of good works after God.

(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.

(1) The marks of the wise man, of the half wise, and of the fool. The wise man is he who possesses a torch of his own; That leader is his own director and light; He is his own protector; do ye also seek protection The second, he, namely, who is half wise, He clings to the wise man like a blind man to his guide, So as to become possessed of the wise man's sight. But the fool, who has no particle of wisdom, Has no wisdom of his own, and quits the wise man. He knows nothing of the way, great or small,

(35) The wise man participates of God.

Where that which is wise in you resides, there also is your good.

That which is not noxious to the soul, is not noxious to man.

(51) The erudite, chaste, and wise soul, is the prophet of the truth of God.

Accustom yourself always to look to Divinity.

A wise intellect is the mirror of God.

(2) The intelligent, whose body is spirit, whose form is light, whose thoughts are true, whose nature is like ether (omnipresent and invisible), from whom all works, all desires, all sweet odours and tastes proceed; he who embraces all this, who never speaks, and is never surprised,

(10) Thus it is that virtue should prevail and outward form be forgotten. But mankind forgets not that which is to be forgotten, forgetting that which is not to be forgotten. This is forgetfulness indeed! And thus with the truly wise, wisdom is a curse, sincerity like glue, virtue only a means to acquire, and skill nothing more than a commercial capacity. For the truly wise make no plans, and therefore require no wisdom. They do not separate, and therefore require no glue. They want nothing, and therefore need no virtue. They sell nothing, and therefore are not in want of a commercial capacity. These four qualifications are bestowed upon them by God and serve as heavenly food to them. And those who thus feed upon the divine have little need for the human. They wear the forms of men, without human passions. Because they wear the forms of men, they associate with men. Because they have not human passions, positives and negatives find in them no place. Infinitesimal indeed is that which makes them man: infinitely great is that which makes them divine! Hui Tzŭ said to Chuang Tzŭ, "Are there then men who have no passions?" Chuang Tzŭ replied, "Certainly." "But if a man has no passions," argued Hui Tzŭ, "what is it that makes him a man?" " Tao," replied Chuang Tzŭ, "gives him his expression, and God gives him his form. How should he not be a man?"

(3) The man of deluded understanding who restraining the organs of the action sits contemplating the sense objects with the mind is called a hypocrite.

(48) and hostile (to the gods) was the counsel Mu[mmu gave

(13) "Tell me about the man of perfect virtue," said Yüan Fêng. "The man of perfect virtue," replied Chun Mang, "in repose has no thoughts, in action no anxiety. He recognises no right, nor wrong, nor good, nor bad. Within the Four Seas, when all profit—that is his pleasure; when all share—that is his repose. Men cling to him as children who have lost their mothers; they rally round him as wayfarers who have missed their road. He has wealth and to spare, but he knows not whence it comes. He has food and drink more than sufficient, but knows not who provides it. Such is a man of virtue." "And now," said Yüan Fêng, "tell me about the divine man." "The divine man," replied Chun Mang, "rides upon the glory of the sky where his form can no longer be discerned. This is called absorption into light. He fulfils his destiny. He acts in accordance with his nature. He is at one with God and man. For him all affairs cease to exist, and all things revert to their original state. This is called envelopment in darkness." Mên Wu Kuei and Ch'ih Chang Man Chi were looking at Wu Wang's troops. "He is not equal to the Great Yü," said the latter; and consequently "we are involved in all these troubles."

(311) The wise man shares in the kingdom of God; an evil man does not want the foreknowledge of God to come to pass.

(13) All the action, then, of a man possessed of knowledge is right action; and that done by a man not possessed of knowledge is: wrong action, though he observe a plan; since it is not from reflection that he acts bravely, nor does he direct his action in those things which proceed from virtue to virtue, to any useful purpose.

(24) If there were not at all times some honest upright men on earth, who quench the wrath of God with their opposing, the hellish fire had kindled itself long ago; and then it would have been well seen where hell is, which men do not now believe.

(2) 'The good and the pleasant approach man: the wise goes round about them and distinguishes them. Yea, the wise prefers the good to the pleasant, but the fool chooses the pleasant through greed and avarice.'

(18) Who is free from the egoistic notion (“I am the doer”), whose intellect is not tainted (by contact with objects and functions), though having slain all the beings, he does not slay, nor is he bound (by the evil of action).

(33) He who knows other men is discerning; he who knows himself is intelligent. He who overcomes others is strong; he who overcomes himself is mighty. He who is satisfied with his lot is rich; he who goes on acting with energy has a (firm) will. He who does not fail in the requirements of his position, continues long; he who dies and yet does not perish, has longevity.

(391) No man who down upon the earth and upon tables is wise.

(3) The man of knowledge should not confuse the mind of those men of imperfect understanding who, deluded by the Gunas of Nature, are attached to action in the material world.