[14] Nec apud Graecos tragicos desunt qui lucro innocentiam, salutem, opinionem bonam mutent.

[17] Alexander Macedonum rex discere geometriam coeperat, infelix, sciturus quam pusilla terra esset, ex qua minimum occupaverat. Ita dico: 'infelix' ob hoc quod intellegere debebat falsum se gerere cognomen: quis enim esse magnus in pusillo potest? Erant illa quae tradebantur subtilia et diligenti intentione discenda, non quae perciperet vesanus homo et trans oceanum cogitationes suas mittens. 'Facilia' inquit 'me doce'. Cui praeceptor 'ista' inquit 'omnibus eadem sunt, aeque difficilia'.

[26] 'Sapientia bonum est, sapere non est bonum': sic fit <ut> negemur sapere, ut hoc totum studium derideatur tamquam operatum supervacuis.

Those whose mind is well grounded in the (seven) elements of knowledge, who without clinging to anything, rejoice in freedom from attachment, whose appetites have been conquered, and who are full of light, are free (even) in this world.

What dost thou wish? to continue to exist? Well, dost thou wish to have sensation? movement? growth? and then again to cease to grow? to use thy speech? to think? What is there of all these things which seems to thee worth desiring? But if it is easy to set little value on all these things, turn to that which remains, which is to follow reason and god. But it is inconsistent with honouring reason and god to be troubled because by death a man will be deprived of the other things.

[14] Hoc ego repugnare sectae nostrae si sic expediatur non iudico. Quare? quia prima illa et maxima peccantium est poena peccasse, nec ullum scelus, licet illud fortuna exornet muneribus suis, licet tueatur ac vindicet, inpunitum est, quoniam sceleris in scelere supplicium est. Sed nihilominus et hae illam secundae poenae premunt ac sequuntur, timere semper et expavescere et securitati diffidere. Quare ego hoc supplicio nequitiam liberem? quare non semper illam in suspenso relinquam?

子畏於匡。曰：「文王既沒，文不在茲乎？天之將喪斯文也，後死者，不得與於斯文也。天之未喪斯文也，匡人其如予何？」

Pyrrhonisme. — Chaque chose est ici vraie en partie, fausse en partie. La vérité essentielle n’est pas ainsi : elle est toute pure et toute vraie ; ce mélange la déshonore et l’anéantit. Rien n’est purement vrai ; et ainsi rien n’est vrai, en l’entendant du pur vrai. On dira qu’il est vrai que l’homicide est mauvais ; oui, car nous connaissons bien le mal et le faux. Mais que dira-t-on qui soit bon ? la chasteté ? je dis que non, car le monde finirait. — Le mariage ? non : la continence vaut mieux. — De ne point tuer ? non, car les désordres seraient horribles, et les méchants tueraient tous les bons. — De tuer ? non, car cela détruit la nature. — Nous n’avons ni vrai ni bien qu’en partie, et mêlé de mal et de faux.

No longer let thy breathing only act in concert with the air which surrounds thee, but let thy intelligence also now be in harmony with the intelligence which embraces all things. For the intelligent power is no less diffused in all parts and pervades all things for him who is willing to draw it to him than the aerial power for him who is able to respire it.

That which does not make a man worse than he was, also does not make his life worse, nor does it harm him either from without or from within.

子曰：「德之不脩，學之不講，聞義不能徙，不善不能改，是吾憂也。」

子禽問於子貢曰：「夫子至於是邦也，必聞其政，求之與？抑與之與？」子貢曰：「夫子溫、良、恭、儉、讓以得之。夫子之求之也，其諸異乎人之求之與？」

Take away thy opinion, and then there is taken away the complaint, “I have been harmed.” Take away the complaint, “I have been harmed,” and the harm is taken away.

A Peasant had an Apple-tree growing in his garden, which bore no fruit, but merely served to provide a shelter from the heat for the sparrows and grasshoppers which sat and chirped in its branches. Disappointed at its barrenness he determined to cut it down, and went and fetched his axe for the purpose. But when the sparrows and the grasshoppers saw what he was about to do, they begged him to spare it, and said to him, “If you destroy the tree we shall have to seek shelter elsewhere, and you will no longer have our merry chirping to enliven your work in the garden.” He, however, refused to listen to them, and set to work with a will to cut through the trunk. A few strokes showed that it was hollow inside and contained a swarm of bees and a large store of honey. Delighted with his find he threw down his axe, saying, “The old tree is worth keeping after all.” Utility is most men’s test of worth.

Les figures de la totalité de la rédemption, comme que le soleil éclaire à tous, ne marquent qu’une totalité ; mais les [figures] des exclusions, comme des Juifs élus à l’exclusion des Gentils, marquent l’exclusion. « Jésus-Christ rédempteur de tous. » — Oui, car il a offert, comme un homme qui a racheté tous ceux qui voudront venir à lui ; ceux qui mourront en chemin, c’est leur malheur, mais quant à lui, il leur offrait rédemption. — Cela est bon en cet exemple, où celui qui rachète et celui qui empêche de mourir sont deux, mais non pas en Jésus-Christ, qui fait l’un et l’autre. — Non, car Jésus-Christ, en qualité de rédempteur, n’est pas peut-être maître de tous ; et ainsi, en tant qu’il est en lui, il est rédempteur de tous. Quand on dit que Jésus-Christ n’est pas mort pour tous, vous abusez d’un vice des hommes qui s’appliquent incontinent cette exception, ce qui est favoriser le désespoir ; au lieu de les en détourner pour favoriser l’espérance. Car on s’accoutume ainsi aux vertus intérieures par ces habitudes extérieures.

[12] Sed sane hoc senserit: quod sequitur falsum est, ei qui soleat ebrius fieri non committi sermonem secretum. Cogita enim quam multis militibus non semper sobriis et imperator et tribunus et centurio tacenda mandaverint. De illa C. Caesaris caede, illius dico qui superato Pompeio rem publicam tenuit, tam creditum est Tillio Cimbro quam C. Cassio. Cassius tota vita aquam bibit, Tillius Cimber et nimius erat in vino et scordalus. In hanc rem iocatus est ipse: 'ego' inquit 'quemquam feram, qui vinum ferre non possum?'.

子曰：「君子不可小知，而可大受也。小人不可大受，而可小知也。」

Que je hais ces sottises, de ne pas croire l’Eucharistie, etc. ! si l’Évangile est vrai, si Jésus-Christ est Dieu, quelle difficulté y a-t-il là ?

Ils laissent agir la concupiscence et retiennent le scrupule, au lieu qu’il faudrait faire au contraire.

[10] Omnia licet fiant: Iubam in regno suo non locorum notitia adiuvet, non popularium pro rege suo virtus obstinatissima, Uticensium quoque fides malis fracta deficiat et Scipionem in Africa nominis sui fortuna destituat: olim provisum est ne quid Cato detrimenti caperet.