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4.37 (λζ') Do not be self-satisfied and you will not be a hater of your brother; and do not be a lover of self and you will be a lover of God.

4.38 (λη') Having chosen to live with spiritual brothers, from the very doors renounce your own will; for in no other way will you be able to be at peace, neither with God nor with those living with you.

4.39 (λθ') The one who has been able to acquire perfect love and has ordered his whole life toward it, this is he who says "Jesus is Lord" in the Holy Spirit; and from the opposite, obviously the opposite things.

4.40 (μ') Love for God always loves to give wings to the mind for divine conversation; while love for one's neighbor always prepares it to think good things about him.

4.41 (μα') It is characteristic of one who still loves vainglory or is attached to any material things to be grieved by men on account of temporal things, or to bear a grudge against them, or to have hatred toward them, or to be a slave to shameful thoughts; but for the soul that loves God, all these things are completely foreign.

4.42 (μβ') When you neither say nor do anything shameful in your thought and (14__326> when you do not bear a grudge against the one who has harmed or slandered you and when at the time of prayer you always have your mind immaterial and formless, then know that you have reached the measure of dispassion and of perfect love.

4.43 (μγ') It is no small struggle to be freed from vainglory; but one is freed through the hidden practice of the virtues and more frequent prayer. And the sign of freedom is to no longer bear a grudge against the one who has slandered or is slandering you.

4.44 (μδ') If you wish to be just, allot to each of the parts in you what is according to its worth; to the soul I say and to the body. And to the rational part of the soul, readings and spiritual contemplations and prayer; and to the incensive part, spiritual love, which is opposed to hatred; and to the desiderative part, moderation and self-control; and to the fleshly part, food and clothing, only what is most necessary.

4.45 (με') The mind acts according to nature when it has the passions subordinated and contemplates the inner principles of beings and lives in God's presence.

4.46 (μστ') Just as health and sickness are considered in relation to the body of a living creature and light and darkness in relation to the eye, so are virtue and vice in relation to the soul and knowledge and ignorance in relation to the mind.

4.47 (μζ') The Christian philosophizes in these three things: in the commandments, in the dogmas, and in the faith. And the commandments separate the mind from the passions; the dogmas introduce it to the knowledge of beings; and the faith, to the contemplation of the Holy Trinity.

4.48 (μη') Some of those who struggle only repel passionate thoughts; but others also cut off the passions themselves. And one repels them, for example, either by psalmody or (14__328> prayer or by raising the mind or by some other local distraction; but he cuts off the passions by despising those things toward which he has them.

4.49 (μθ') The things toward which we have passions are these, for example, a woman, money, glory, and so forth. And one is able to despise a woman when, even after withdrawal, he mortifies the body as is necessary through self-control; and money, when he persuades his thought to abide in contentment in everything; and glory, when he loves the hidden practice of the virtues, visible to God alone; and likewise for the others. And the one who despises these things never comes to hate anyone.

4.50 (ν') The one who has renounced things, such as a wife and money and so forth, has made the outer man a monk, but not yet the inner man. But the one who has renounced the passionate thoughts of these things, has made the inner man a monk, who is the mind. And the one

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4.37 (λζ') Μὴ ἔσο αὐτάρεσκος καὶ οὐκ ἔσῃ μισάδελφος· καὶ μὴ ἔσο φίλαυτος καὶ ἔσῃ φιλόθεος.

4.38 (λη') Πνευματικοῖς ἀδελφοῖς συζῆσαι προῃρημένος, τοῖς σοῖς θελήμασιν ἀπὸ θυρῶν ἀπόταξαι· οὐ μὴ γὰρ ἑτέρῳ τρόπῳ εἰρηνεῦσαι δυνήσῃ οὔτε πρὸς τὸν Θεὸν οὔτε πρὸς τοὺς συζῶντας.

4.39 (λθ') Ὁ τελείαν ἀγάπην κτήσασθαι δυνηθεὶς καὶ ὅλον τὸν βίον αὐτοῦ πρὸς ταύτην ῥυθμίσας, οὗτος λέγει Κύριον Ἰησοῦν ἐν Πνεύματι ἁγίῳ· καὶ ἐκ τοῦ ἐναντίου, τὰ ἐναντία δηλονότι.

4.40 (μ') Ἡ μὲν εἰς Θεὸν ἀγάπη εἰς τὴν θείαν ὁμιλίαν ἀεὶ φιλεῖ πτερῶσαι τὸν νοῦν· ἡ δὲ εἰς τὸν πλησίον ἀεὶ καλὰ λογίζεσθαι περὶ αὐτοῦ παρασκευάζει.

4.41 (μα') Τοῦ ἔτι δόξαν ἀγαπῶντος κενὴν ἤ τινι τῶν ὑλικῶν πραγμάτων προσκειμένου ἐστὶ τὸ πρὸς ἀνθρώπους λυπεῖσθαι διὰ πρόσκαιρα ἢ μνησικακεῖν αὐτοῖς ἢ μῖσος ἔχειν πρὸς αὐτοὺς ἢ λογισμοῖς δουλεύειν αἰσχροῖς· τῆς δὲ φιλοθέου ψυχῆς πάντῃ ταῦτα ἀλλότρια.

4.42 (μβ') Ὅταν μηδὲν εἴπῃς μηδὲ πράξῃς αἰσχρὸν κατὰ διάνοιαν καὶ (14__326> ὅταν τῷ ζημιώσαντι ἢ κακολογήσαντι μὴ μνησικάκῃς καὶ ὅταν ἐν τῷ καιρῷ τῆς προσευχῆς ἄϋλον καὶ ἀνείδεον ἀεὶ ἔχῃς τὸν νοῦν, τότε γνῶθι ὅτι ἔφθασας εἰς τὸ μέτρον τῆς ἀπαθείας καὶ τῆς τελείας ἀγάπης.

4.43 (μγ') Οὐ μικρὸς ἀγὼν κενοδοξίας ἀπαλλαγῆναι· ἀπαλλάττεται δέ τις διὰ κρυπτῆς τῶν ἀρετῶν ἐργασίας καὶ συχνοτέρας προσευχῆς. Σημεῖον δὲ τῆς ἀπαλλαγῆς, τὸ μηκέτι μνησικακεῖν τῷ κακολογήσαντι ἢ κακολογοῦντι.

4.44 (μδ') Εἰ θέλεις εἶναι δίκαιος, ἀπόνεμε ἑκάστῳ τῶν ἔν σοι μερῶν τὰ κατ᾽ ἀξίαν· ψυχῇ λέγω καὶ σώματι. Καὶ τῷ μὲν λογιστικῷ τῆς ψυχῆς, ἀναγνώσματα καὶ θεωρήματα πνευματικὰ καὶ προσευχήν· τῷ δὲ θυμικῷ, ἀγάπην πνευματικὴν τὴν τῷ μίσει ἀντικειμένην· τῷ δὲ ἐπιθυμητικῷ, σωφροσύνην καὶ ἐγκράτειαν· τῷ δὲ σαρκίῳ, διατροφὴν καὶ σκεπάσματα, τὰ μόνα ἀναγκαιότατα.

4.45 (με') Κατὰ φύσιν ὁ νοῦς ἐνεργεῖ, ὅταν τὰ πάθη ἔχῃ ὑποτεταγμένα καὶ τοὺς λόγους τῶν ὄντων θεωρῇ καὶ πρὸς τὸν Θεὸν διάγῃ.

4.46 (μστ') Ὥσπερ ὑγίεια καὶ νόσος πρὸς τὸ σῶμα θεωρεῖται τοῦ ζώου καὶ φῶς καὶ σκότος πρὸς τὸν ὀφθαλμόν, οὕτως ἀρετὴ καὶ κακία πρὸς τὴν ψυχὴν καὶ γνῶσις καὶ ἀγνωσία πρὸς τὸν νοῦν.

4.47 (μζ') Ἐν τοῖς τρισὶ τούτοις ὁ χριστιανὸς φιλοσοφεῖ· ἐν ταῖς ἐντολαῖς, ἐν τοῖς δόγμασι καὶ ἐν τῇ πίστει. Καὶ αἱ μὲν ἐντολαὶ τῶν παθῶν τὸν νοῦν χωρίζουσι· τὰ δὲ δόγματα εἰς τὴν γνῶσιν τῶν ὄντων αὐτὸν εἰσάγουσιν· ἡ δὲ πίστις, εἰς τὴν θεωρίαν τῆς ἁγίας Τριάδος.

4.48 (μη') Οἱ μὲν τῶν ἀγωνιζομένων ἀποκρούονται μόνον τοὺς ἐμπαθεῖς λογισμούς· οἱ δὲ καὶ αὐτὰ τὰ πάθη περικόπτουσι. Καὶ ἀποκρούεται μέν τις, οἷον ἢ ψαλμῳδίᾳ ἢ (14__328> προσευχῇ ἢ μετεωρισμῷ ἢ ἄλλῳ τινὶ τοπικῷ περισπασμῷ· ἐκκόπτει δὲ τὰ πάθη τῶν πραγμάτων ἐκείνων περιφρονῶν πρὸς ἅπερ αὐτὰ κέκτηται.

4.49 (μθ') Πρὸς ἅπερ τὰ πάθη κεκτήμεθα πράγματά εἰσι ταῦτα, οἷον γυνή, χρήματα, δόξα καὶ τὰ ἑξῆς. Καὶ τῆς μὲν γυναικὸς τότε δύναταί τις περιφρονεῖν, ὅτε καὶ μετὰ τὴν ἀναχώρησιν τὸ σῶμα ὡς δεῖ δι᾽ ἐγκρατείας μαραίνει· τῶν δὲ χρημάτων, ὅτε πείθει τὸν λογισμὸν ἐν παντὶ τῇ αὐταρκείᾳ στοιχῆσαι· τῆς δὲ δόξης, ὅτε τὴν κρυπτὴν ἀγαπήσει τῶν ἀρετῶν ἐργασίαν καὶ Θεῷ μόνῳ φαινομένην· καὶ ἐπὶ τῶν ἄλλων ὡσαύτως. Ὁ δὲ τούτων περιφρονῶν οὐδὲ εἰς μῖσός τινος ἔρχεταί ποτε.

4.50 (ν') Ὁ μὲν τοῖς πράγμασιν ἀποταξάμενος, οἷον τῇ γυναικὶ καὶ τοῖς χρήμασι καὶ τοῖς ἑξῆς, τὸν ἔξω ἄνθρωπον ἐποίησε μοναχόν, οὔπω δὲ καὶ τὸν ἔσω. Ὁ δὲ τοῖς τούτων ἐμπαθέσι νοήμασι, τὸν ἔσω ἄνθρωπον, ὅ ἐστιν ὁ νοῦς. Καὶ τὸν μὲν