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82. He truly wishes to be saved who does not resist the medicines of the physician. These are pains and sorrows brought on by various afflictions. But he who resists does not know what he is accomplishing here, nor with what gain he will depart from here.

83. Vainglory and love of money are born of one another. For the vainglorious become rich; and the rich become vainglorious; but as worldly people; since the monk, being without possessions, is more vainglorious. But having money, he hides it, being ashamed of having something improper for his habit.

84. It is characteristic of a monk's vainglory to be vainglorious about virtue and the things that follow from it; and it is characteristic of his pride to be exalted over his achievements (1044) and to despise others; and to ascribe these things to himself and not to God. It is characteristic of the vainglory and pride of a worldly person to be vainglorious and exalted over beauty and wealth and power and intelligence.

85. The achievements of worldly people are the falls of monks; and the achievements of monks are the falls of worldly people. For example, the achievements of worldly people are wealth and glory and power and luxury and good health and many children, and the things that follow from these; into which a monk having come, is lost. But the achievements of a monk are poverty, lack of glory, powerlessness, self-control, suffering, and the things that follow from these; into which a lover of the world having come against his intention, considers it a great fall; and is often in danger of even resorting to a noose; and some have even done so.

86. Foods were created for two reasons: for the sake of nourishment, and for healing. Therefore, those partaking of them for reasons other than these, as misusing things given by God for use, are condemned as indulgent. And in all things, misuse is sin.

88. It is one thing to fight against a bare thought, so that it does not stir up a passion; and it is another thing to fight against a passionate one, so that there is no assent. Both ways do not allow the thoughts to linger.

89. Grief is yoked together with remembrance of wrongs. Therefore, when the mind beholds the face of a brother with grief, it is clear that it has remembrance of wrongs against him. The ways of those who remember wrongs lead to death, because, everyone who remembers wrongs is lawless.

90. If you hold a grudge against someone, pray for him, and you will stop the passion from stirring, separating the grief through prayer from the memory of the evil which he did to you; and becoming loving and philanthropic, you will completely banish the passion from the soul. But if another holds a grudge against you, be gracious to him and humble, and treat him well, and you will free him from the passion.

91. The grief of one who envies you, you will stop with effort; for he considers what is envied in you a misfortune; (1045) and it is not possible to stop it otherwise, unless you hide it from him. But if it benefits many, but grieves him, which part will you despise? It is necessary, therefore, to be of benefit to the many, and not to neglect him according to your ability; nor to be carried away by the wickedness of the passion, as if defending yourself not against the passion, but against the one suffering from it; but in humility to consider him superior to yourself, and in every time and place and matter, to prefer him. But your own envy you can stop, if in those things in which the one envied by you rejoices, you rejoice with him; and in those things in which he is grieved, you also grieve with him, fulfilling the Apostle's word, to "Rejoice with those who rejoice, and weep with those who weep."

92. Our mind is in the middle [Reg.1, between] two things, each working its own effect: the one, virtue; the other, wickedness; that is, of an angel and

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πβ΄. Οὗτος ἀκριβῶς θέλει σωθῆναι, ὁ τοῖς ἰατρικοῖς φαρμάκοις μή ἀνθιστάμενος. Αὗται δέ εἰσιν ὀδύναι καί λύπαι διά ποικίλων ἐπιφορῶν ἐπαγόμεναι. Ὁ δέ ἀνθιστάμενος, οὐκ οἶδε τί ἐνταῦθα πραγματεύεται, οὐδέ τί ἐντεῦθεν ὠνησόμενος ἀπελεύσεται.

πγ΄. Κενοδοξία καί φυλαργυρία ἀλλήλων εἰσί γεννητικαί. Οἱ μέν γάρ κενοδοξοῦντες, πλουτοῦσιν· οἱ δέ πλουτοῦντες, κενοδοξοῦσιν· ἀλλ᾿ ὡς κοσμικοί· ἐπεί ὁ μοναχός ἀκτήμων ὤν, μᾶλλον κενοδοξεῖ. Ἀργύριον δέ ἔχων, κρύπτει αὐτό, αἰσχυνόμενος ὡς ἀνοίκειον πρᾶγμα τοῦ σχήματος ἔχων.

πδ΄. Τῆς τοῦ μοναχοῦ κενοδοξίας ἴδιον, τό ἐπ᾿ ἀρετῆ κενοδοξεῖν, καί τοῖς ταύτῃ ἀκολουθοῦσι· τῆς δέ ὑπερηφανίας αὐτοῦ ἴδιον, τό ἐπί κατορθώμασιν (1044) ἐπαίρεσθαι, καί ἐξουθενεῖν τούς ἄλλους· καί τό ἑαυτῷ ταῦτα, καί μή τῷ Θεῷ ἐπιγράφειν. Τῆς δέ τοῦ κοσμικοῦ κενοδοξίας καί ὑπερηφανίας ἴδιον, τό ἐπί κάλλει καί πλούτῳ καί δυναστείᾳ καί φρονήσει κενοδοξεῖν καί ἐπαίρεσθαι.

πε΄. Τά τῶν κοσμικῶν κατορθώματα, πτώματά εἰσι τῶν μοναχῶν· καί τῶν μοναχῶν κατορθώματα, πτώματά εἰσι τῶν κοσμικῶν. Οἷον, τά τῶν κοσμικῶν κατορθώματα, πλοῦτός ἐστι καί δόξα καί δυναστεία καί τρυφή καί εὐσαρκία καί εὐτεκνία, καί τά τούτων ἀκόλουθα· εἰς ἅπερ ἐλθών ὁ μοναχός, ἀπόλλυται. Τά δέ τοῦ μοναχοῦ κατορθώματα, ἀκτημοσύνη, ἀδοξία, ἀδυναμία, ἐγκράτεια, κακοπάθεια, καί τά τούτων ἀκόλουθα· εἰς ἅπερ ἐλθών ὁ φιλόκοσμος παρά πρόθεσιν, πτῶμα ἡγεῖται μέγα· καί κινδυνεύει πολλάκις καί ἀγχόνῃ χρήσασθαι· τινές δέ καί ἐχρήσαντο.

πστ΄. Τά βρώματα διά δύο αἰτίας ἐκτίσθη· τροφῆς ἕνεκα, καί θεραπείας. Οἱ οὖν πάρεξ τούτων μεταλαμβάνοντες, ὡς παραχρώμενοι τοῖς εἰς χρῆσιν παρά Θεοῦ δοθεῖσιν, ὡς τρυφῆται κατακρίνονται. Καί ἐπί πάντων δέ τῶν πραγμάτων, ἡ παράχρησίς ἐστιν ἡ ἁμαρτία.

πη΄. Ἄλλο ἐστί μάχεσθαι τῷ ψιλῷ λογισμῷ, ἵνα μή κινήσῃ τό πάθος· καί ἄλλο ἐστί, τό, ἐμπαθεῖ μάχεσθαι, ἵνα μή γένηται συγκατάθεσις. Οἱ ἀμφότεροι δέ τρόποι, οὐκ ἐῶσι χρονίσαι τούς λογισμούς.

πθ΄. Ἡ λύπη τῇ μνησικακίᾳ συνέζευκται. Ὅταν οὖν ὁ νοῦς τό πρόσωπον τοῦ ἀδελφοῦ μετά λύπης ἐσοπτρίζηται, δῆλον ὅτι μνησικακίαν ἔχει πρός αὐτόν· Ὁδοί δέ μνησικάκων εἰς θάνατον, διότι, πᾶς μνησίκακος, παράνομος.

τεσ. ἀνοικ.΄. Ἐάν μέν σύ μνησικακῇς τινι, προσεύχου ὑπέρ αὐτοῦ, καί ἱστᾷς τό πάθος τῆς κινήσεως, χωρίζων τήν λύπην διά τῆς προσευχῆς, ἐκ τῆς μνήμης τοῦ κακοῦ, οὗπέρ σοι ἐποίησεν· ἀγαπητικός δέ γενόμενος καί φιλάνθρωπος, παντελῶς ἐκ τῆς ψυχῆς τό πάθος ἐξαφανίζεις.Ἐάν δέ ἄλλος σοι μνησικακῇ, χαριστικός γενοῦ πρός αὐτόν καί ταπεινός, καί καλῶς συναυλίζειν, καί ἀπαλλάττεις αὐτόν τοῦ πάθους.

τέσ. ἀνοικ. α΄. Τοῦ φθονοῦντος τήν λύπην, κόπῳ στήσεις· συμφοράν γάρ ἡγεῖται, τό ἐν σοί φθονούμενον· (1045) καί οὐ δυνατόν ἄλλως στῆσαι, εἰ μή τι κρύψεις αὐτόν. Εἰ δέ πολλούς μέν ὠφελεῖ, ἐκεῖνον δέ λυπεῖ, ποίου μέρους περιφρονήσεις; Ἀναγκαῖον οὖν τῆς τῶν πολλῶν γενέσθαι ὠφελείας, κἀκείνου δέ κατά δύναμιν μή ἀμελεῖν· μηδέ τῇ τοῦ πάθους πονηρίᾳ συναπαχθῆναι· ὡς οὐχί τῷ πάθει, ἀλλά τῷ πάσχοντι ἀμυνόμενον· ἀλλά τῇ ταπεινοφροσύνῃ ἡγεῖσθαι αὐτόν ὑπερέχοντα σεαυτοῦ, καί ἐν παντί καιρῷ καί τόπῳ καί πράγματι, προτιμᾷν αὐτόν. Τόν δέ σόν φθόνον δύνασαι στῆσαι, ἐάν ἐν οἷς χαίρει ὁ ὑπό σοῦ φθονούμενος, συγχαίρῃς· καί ἐν οἷς λυπεῖται, καί αὐτός σύ συλλυπῇ πληρῶν τό τοῦ Ἀποστόλου, τό, Χαίρειν μετά χαιρόντων, καί κλαίειν μετά κλαιόντων.

τέσ. ἀνοικ. β΄. Ὁ νοῦς ἡμῶν μέσος [Reg.1, μέσον] ἐστι δύο τινῶν, ἑκάστου τά ἴδια ἐνεργοῦντος· τοῦ μέν, τήν ἀρετήν· τοῦ δέ, τήν κακίαν· τουτέστι ἀγγέλου καί