Discipline
Habits, restraint, practice — how we shape ourselves over time.
“What is a practice you keep — or have struggled to keep — that has shaped who you are? What does it take?”
Facets
The angles discipline keeps showing up at, across thousands of years.
Shaping the self through practice
Character is not given but built — through repetition, habit, and sustained effort over time.
35 passages · 7 traditions
Make it not any longer a matter of dispute or discourse, what are the signs and proprieties of a good man, but really and actually to be such.
— Stoicism · Meditations, 10.XVIII, tr. George Long, 1862 ↗
But be ye doers of the word, and not hearers only, deceiving your own selves.
— Hebrew & Christian Bible · Bible, James.James 1:22, tr. King James Version (1611/1769), 1611 ↗
Be quick in performing a minor commandment as in the case of a major one, and flee from transgression; For one commandment leads to another commandment, and transgression leads to another transgression; For the reward for performing a commandment is another commandment and the reward for committing a transgression is a transgression.
— Rabbinic Judaism · Pirkei Avot, 4.4:2, tr. Sefaria (CC-BY), 2024 ↗
He who learns in order to teach, it is granted to him to study and to teach; But he who learns in order to practice, it is granted to him to learn and to teach and to practice.
— Rabbinic Judaism · Pirkei Avot, 4.4:5, tr. Sefaria (CC-BY), 2024 ↗
He, who from day to day recognises what he has not yet, and from month to month does not forget what he has attained to, may be said indeed to love to learn.
— Confucianism · Analects, 19.5, tr. James Legge, 1893 ↗
Use thyself even unto those things that thou doest at first despair of. For the left hand we see, which for the most part lieth idle because not used; yet doth it hold the bridle with more strength than the right, because it hath been used unto it.
— Stoicism · Meditations, 12.V, tr. George Long, 1862 ↗
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He acts before he speaks, and afterwards speaks according to his actions.
— Confucianism · Analects, 2.13, tr. James Legge, 1893 ↗
You yourself must make an effort. The Tathagatas (Buddhas) are only preachers. The thoughtful who enter the way are freed from the bondage of Mara.
— Buddhism · Dhammapada, 20.v.276, tr. F. Max Müller, 1881 ↗
Through zeal knowledge is gotten, through lack of zeal knowledge is lost; let a man who knows this double path of gain and loss thus place himself that knowledge may grow.
— Buddhism · Dhammapada, 20.v.282, tr. F. Max Müller, 1881 ↗
The tree which fills the arms grew from the tiniest sprout; the tower of nine storeys rose from a (small) heap of earth; the journey of a thousand li commenced with a single step.
By nature, men are nearly alike; by practice, they get to be wide apart.
— Confucianism · Analects, 17.2, tr. James Legge, 1893 ↗
Rouse thyself by thyself, examine thyself by thyself, thus self-protected and attentive wilt thou live happily, O Bhikshu!
— Buddhism · Dhammapada, 25.v.379, tr. F. Max Müller, 1881 ↗
one whose wisdom exceeds his deeds, to what may he be compared? To a tree whose branches are numerous but whose roots are few, so that when the wind comes, it uproots it and overturns it… But one whose deeds exceed his wisdom, to what may he be compared? To a tree whose branches are few but roots are many, so that even if all the winds in the world come and blow upon it, they cannot move it out of its place.
— Rabbinic Judaism · Pirkei Avot, 3.3:17, tr. Sefaria (CC-BY), 2024 ↗
By oneself the evil is done, by oneself one suffers; by oneself evil is left undone, by oneself one is purified. Purity and impurity belong to oneself, no one can purify another.
— Buddhism · Dhammapada, 12.v.165, tr. F. Max Müller, 1881 ↗
For self is the lord of self, self is the refuge of self; therefore curb thyself as the merchant curbs a good horse.
— Buddhism · Dhammapada, 25.v.380, tr. F. Max Müller, 1881 ↗
Well-makers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of wood; good people fashion themselves.
— Buddhism · Dhammapada, 10.v.145, tr. F. Max Müller, 1881 ↗
Not to commit any sin, to do good, and to purify one's mind, that is the teaching of (all) the Awakened.
— Buddhism · Dhammapada, 14.v.183, tr. F. Max Müller, 1881 ↗
Such as thy thoughts and ordinary cogitations are, such will thy mind be in time. For the soul doth as it were receive its tincture from the fancies, and imaginations. Dye it therefore and thoroughly soak it with the assiduity of these cogitations.
— Stoicism · Meditations, 5.XV, tr. George Long, 1862 ↗
anyone whose fear of sin precedes his wisdom, his wisdom is enduring, but anyone whose wisdom precedes his fear of sin, his wisdom is not enduring. He [also] used to say: anyone whose deeds exceed his wisdom, his wisdom is enduring, but anyone whose wisdom exceeds his deeds, his wisdom is not enduring.
— Rabbinic Judaism · Pirkei Avot, 3.3:9, tr. Sefaria (CC-BY), 2024 ↗
It is not your duty to finish the work, but neither are you at liberty to neglect it.
— Rabbinic Judaism · Pirkei Avot, 2.2:16, tr. Sefaria (CC-BY), 2024 ↗
An evil deed is better left undone, for a man repents of it afterwards; a good deed is better done, for having done it, one does not repent.
— Buddhism · Dhammapada, 22.v.314, tr. F. Max Müller, 1881 ↗
To have faults and not to reform them,-- this, indeed, should be pronounced having faults.
— Confucianism · Analects, 15.29, tr. James Legge, 1893 ↗
All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with a pure thought, happiness follows him, like a shadow that never leaves him.
— Buddhism · Dhammapada, 1.v.2, tr. F. Max Müller, 1881 ↗
The art of true living in this world is more like a wrestler's, than a dancer's practice. For in this they both agree, to teach a man whatsoever falls upon him, that he may be ready for it, and that nothing may cast him down.
— Stoicism · Meditations, 7.XXXIII, tr. George Long, 1862 ↗
Well-makers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of wood; wise people fashion themselves.
— Buddhism · Dhammapada, 6.v.80, tr. F. Max Müller, 1881 ↗
Not the perversities of others, not their sins of commission or omission, but his own misdeeds and negligences should a sage take notice of.
— Buddhism · Dhammapada, 4.v.50, tr. F. Max Müller, 1881 ↗
Let no man think lightly of evil, saying in his heart, It will not come nigh unto me. Even by the falling of water-drops a water-pot is filled; the fool becomes full of evil, even if he gather it little by little.
— Buddhism · Dhammapada, 9.v.121, tr. F. Max Müller, 1881 ↗
He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.
— Hebrew & Christian Bible · Bible, 1 John.1 John 2:4, tr. King James Version (1611/1769), 1611 ↗
Self is the lord of self, who else could be the lord? With self well subdued, a man finds a lord such as few can find.
— Buddhism · Dhammapada, 12.v.160, tr. F. Max Müller, 1881 ↗
The prosecution of learning may be compared to what may happen in raising a mound. If there want but one basket of earth to complete the work, and I stop, the stopping is my own work. It may be compared to throwing down the earth on the level ground. Though but one basketful is thrown at a time, the advancing with it is my own going forward.
— Confucianism · Analects, 9.18, tr. James Legge, 1893 ↗
If one man conquer in battle a thousand times thousand men, and if another conquer himself, he is the greatest of conquerors.
— Buddhism · Dhammapada, 8.v.103, tr. F. Max Müller, 1881 ↗
All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage.
— Buddhism · Dhammapada, 1.v.1, tr. F. Max Müller, 1881 ↗
Let no man think lightly of good, saying in his heart, It will not come nigh unto me. Even by the falling of water-drops a water-pot is filled; the wise man becomes full of good, even if he gather it little by little.
— Buddhism · Dhammapada, 9.v.122, tr. F. Max Müller, 1881 ↗
One's own self conquered is better than all other people; not even a god, a Gandharva, not Mara with Brahman could change into defeat the victory of a man who has vanquished himself, and always lives under restraint.
— Buddhism · Dhammapada, 8.v.104–105, tr. F. Max Müller, 1881 ↗
Yet may it grow restrained by habit, Prince! By wont of self-command. This Yog, I say, Cometh not lightly to th' ungoverned ones; But he who will be master of himself Shall win it, if he stoutly strive thereto.
— Hinduism · Bhagavad Gita, 5.Chapter 5, Arjuna and Krishna's dialogue, tr. Edwin Arnold, 1885 ↗
Mastering desire and appetite
Inner freedom comes from restraining passion, lust, anger, and greed before they take hold.
29 passages · 7 traditions
But as to him who shall have feared the majesty of his Lord, and shall have refrained his soul from lust, verily, Paradise-that shall be his dwelling-place.
— Qur’an · Qur'an, 84-77.79:40-41, tr. J. M. Rodwell, 1861 ↗
Who is wise? He who learns from every man. Who is mighty? He who subdues his [evil] inclination. Who is rich? He who rejoices in his lot. Who is he that is honored? He who honors his fellow human beings.
— Rabbinic Judaism · Pirkei Avot, 4.4:1, tr. Sefaria (CC-BY), 2024 ↗
Blessed now is he who hath kept it pure, and undone is he who hath corrupted it!
But if a man shall learn, Even while he lives and bears his body's chain, To master lust and anger, he is blest! He is the Yukta; he hath happiness, Contentment, light, within:
— Hinduism · Bhagavad Gita, 4.IV, late-middle section, tr. Edwin Arnold, 1885 ↗
The mind That gives itself to follow shows of sense Seeth its helm of wisdom rent away, And, like a ship in waves of whirlwind, drives To wreck and death. Only with him, great Prince! Whose senses are not swayed by things of sense-- Only with him who holds his mastery, Shows wisdom perfect.
— Hinduism · Bhagavad Gita, 1.Chapter II, the ship simile, tr. Edwin Arnold, 1885 ↗
There are four kinds of temperaments: Easy to become angry, and easy to be appeased: his gain disappears in his loss; Hard to become angry, and hard to be appeased: his loss disappears in his gain; Hard to become angry and easy to be appeased: a pious person; Easy to become angry and hard to be appeased: a wicked person.
— Rabbinic Judaism · Pirkei Avot, 5.5:11, tr. Sefaria (CC-BY), 2024 ↗
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As rain does not break through a well-thatched house, passion will not break through a well-reflecting mind.
— Buddhism · Dhammapada, 1.v.14, tr. F. Max Müller, 1881 ↗
A man is not learned because he talks much; he who is patient, free from hatred and fear, he is called learned.
— Buddhism · Dhammapada, 19.v.258, tr. F. Max Müller, 1881 ↗
Yes; but their own works have got the mastery over their hearts.
Govern thy heart! Constrain th' entangled sense! Resist the false, soft sinfulness which saps Knowledge and judgment! Yea, the world is strong, But what discerns it stronger, and the mind Strongest; and high o'er all the ruling Soul.
— Hinduism · Bhagavad Gita, 2.Chapter III, near end, tr. Edwin Arnold, 1885 ↗
If one Ponders on objects of the sense, there springs Attraction; from attraction grows desire, Desire flames to fierce passion, passion breeds Recklessness; then the memory--all betrayed-- Lets noble purpose go, and saps the mind, Till purpose, mind, and man are all undone.
— Hinduism · Bhagavad Gita, 1.Chapter II, the chain from desire to ruin, tr. Edwin Arnold, 1885 ↗
He who holds back rising anger like a rolling chariot, him I call a real driver; other people are but holding the reins.
— Buddhism · Dhammapada, 17.v.222, tr. F. Max Müller, 1881 ↗
Fearlessness, singleness of soul, the will / Always to strive for wisdom; opened hand / And governed appetites; and piety, / And love of lonely study; humbleness, / Uprightness, heed to injure nought which lives, / Truthfulness, slowness unto wrath, a mind / That lightly letteth go what others prize; / And equanimity, and charity / Which spieth no man's faults; and tenderness / Towards all that suffer; a contented heart, / Fluttered by no desires; a bearing mild, / Modest, and grave, with manhood nobly mixed, / With patience, fortitude, and purity; / An unrevengeful spirit, never given / To rate itself too high;--such be the signs, / O Indian Prince! of him whose feet are set / On that fair path which leads to heavenly birth!
— Hinduism · Bhagavad Gita, 15.XVI, opening, tr. Edwin Arnold, 1885 ↗
Humbleness, truthfulness, and harmlessness, Patience and honour, reverence for the wise. Purity, constancy, control of self, Contempt of sense-delights, self-sacrifice, Perception of the certitude of ill In birth, death, age, disease, suffering, and sin; Detachment, lightly holding unto home, Children, and wife, and all that bindeth men; An ever-tranquil heart in fortunes good And fortunes evil, with a will set firm To worship Me--Me only! ceasing not; Loving all solitudes, and shunning noise Of foolish crowds; endeavours resolute To reach perception of the Utmost Soul, And grace to understand what gain it were So to attain,--this is true Wisdom, Prince! And what is otherwise is ignorance!
— Hinduism · Bhagavad Gita, 12.XIII, tr. Edwin Arnold, 1885 ↗
Thus go the Rishis unto rest, who dwell With sins effaced, with doubts at end, with hearts Governed and calm. Glad in all good they live, Nigh to the peace of God; and all those live Who pass their days exempt from greed and wrath, Subduing self and senses, knowing the Soul!
— Hinduism · Bhagavad Gita, 4.IV, near end, tr. Edwin Arnold, 1885 ↗
He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city.
— Hebrew & Christian Bible · Bible, Proverbs.Proverbs 16:32, tr. King James Version (1611/1769), 1611 ↗
There is no fire like passion, there is no shark like hatred, there is no snare like folly, there is no torrent like greed.
— Buddhism · Dhammapada, 18.v.251, tr. F. Max Müller, 1881 ↗
As rain breaks through an ill-thatched house, passion will break through an unreflecting mind.
— Buddhism · Dhammapada, 1.v.13, tr. F. Max Müller, 1881 ↗
Him I call indeed a Brahmana who is tolerant with the intolerant, mild with fault-finders, and free from passion among the passionate.
— Buddhism · Dhammapada, 26.v.406, tr. F. Max Müller, 1881 ↗
The Doors of Hell / Are threefold, whereby men to ruin pass,-- / The door of Lust, the door of Wrath, the door / Of Avarice. Let a man shun those three! / He who shall turn aside from entering / All those three gates of Narak, wendeth straight / To find his peace, and comes to Swarga's gate.
— Hinduism · Bhagavad Gita, 15.XVI, closing, tr. Edwin Arnold, 1885 ↗
Yea! whoso, shaking off the yoke of flesh Lives lord, not servant, of his lusts; set free From pride, from passion, from the sin of "Self," Toucheth tranquillity!
— Hinduism · Bhagavad Gita, 1.Chapter II, near the end, tr. Edwin Arnold, 1885 ↗
Whatever a hater may do to a hater, or an enemy to an enemy, a wrongly-directed mind will do us greater mischief.
— Buddhism · Dhammapada, 3.v.42, tr. F. Max Müller, 1881 ↗
In youth, when the physical powers are not yet settled, he guards against lust. When he is strong and the physical powers are full of vigor, he guards against quarrelsomeness. When he is old, and the animal powers are decayed, he guards against covetousness.
— Confucianism · Analects, 16.7, tr. James Legge, 1893 ↗
Who is content needs fear no shame. Who knows to stop incurs no blame. From danger free long live shall he.
Man truly is by creation hasty; When evil befalleth him, impatient; But when good falleth to his lot, tenacious.
A good eye, a humble spirit and a moderate appetite — he is of the disciples of Abraham, our father. An evil eye, a haughty spirit and a limitless appetite — he is of the disciples of Balaam, the wicked.
— Rabbinic Judaism · Pirkei Avot, 5.5:19, tr. Sefaria (CC-BY), 2024 ↗
Keep thy heart with all diligence; for out of it are the issues of life.
— Hebrew & Christian Bible · Bible, Proverbs.Proverbs 4:23, tr. King James Version (1611/1769), 1611 ↗
Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath: For the wrath of man worketh not the righteousness of God.
— Hebrew & Christian Bible · Bible, James.James 1:19-20, tr. King James Version (1611/1769), 1611 ↗
Envy, lust and [the desire for] honor put a man out of the world.
— Rabbinic Judaism · Pirkei Avot, 4.4:21, tr. Sefaria (CC-BY), 2024 ↗
Action without grasping at reward
Do the work that is yours to do, fully and faithfully, without clinging to outcomes or recognition.
19 passages · 4 traditions
Despair not! give Me lower service! seek To reach Me, worshipping with steadfast will; And, if thou canst not worship steadfastly, Work for Me, toil in works pleasing to Me! For he that laboureth right for love of Me Shall finally attain!
— Hinduism · Bhagavad Gita, 11.Chapter 12, middle, tr. Edwin Arnold, 1885 ↗
Therefore, thy task prescribed With spirit unattached gladly perform, Since in performance of plain duty man Mounts to his highest bliss.
— Hinduism · Bhagavad Gita, 2.Chapter III, middle section, tr. Edwin Arnold, 1885 ↗
He that acts in thought of Brahm, Detaching end from act, with act content, The world of sense can no more stain his soul Than waters mar th' enamelled lotus-leaf.
— Hinduism · Bhagavad Gita, 4.IV, middle section, tr. Edwin Arnold, 1885 ↗
No man shall 'scape from act By shunning action; nay, and none shall come By mere renouncements unto perfectness. Nay, and no jot of time, at any time, Rests any actionless; his nature's law Compels him, even unwilling, into act.
— Hinduism · Bhagavad Gita, 2.Chapter III, opening section, tr. Edwin Arnold, 1885 ↗
Therefore, who doeth work rightful to do, Not seeking gain from work, that man, O Prince! Is Sanyasi and Yogi--both in one
— Hinduism · Bhagavad Gita, 5.Chapter 5, opening, tr. Edwin Arnold, 1885 ↗
Yet, the right act Is less, far less, than the right-thinking mind. Seek refuge in thy soul; have there thy heaven! Scorn them that follow virtue for her gifts!
— Hinduism · Bhagavad Gita, 1.Chapter II, right mind over right act, tr. Edwin Arnold, 1885 ↗
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Do thine allotted task! Work is more excellent than idleness; The body's life proceeds not, lacking work.
— Hinduism · Bhagavad Gita, 2.Chapter III, opening section, tr. Edwin Arnold, 1885 ↗
do not be like servants who serve the master in the expectation of receiving a reward, but be like servants who serve the master without the expectation of receiving a reward, and let the fear of Heaven be upon you.
— Rabbinic Judaism · Pirkei Avot, 1.1:3, tr. Sefaria (CC-BY), 2024 ↗
Such votaries, renouncing fruit of deeds, Gain endless peace: the unvowed, the passion-bound, Seeking a fruit from works, are fastened down.
— Hinduism · Bhagavad Gita, 4.IV, middle section, tr. Edwin Arnold, 1885 ↗
Whoso performeth--diligent, content-- The work allotted him, whate'er it be, Lays hold of perfectness!
— Hinduism · Bhagavad Gita, 17.Chapter XVIII, late section, tr. Edwin Arnold, 1885 ↗
To cease from works Is well, and to do works in holiness Is well; and both conduct to bliss supreme; But of these twain the better way is his Who working piously refraineth not.
— Hinduism · Bhagavad Gita, 4.IV, opening, tr. Edwin Arnold, 1885 ↗
Therefore, arise, thou Son of Kunti! brace Thine arm for conflict, nerve thy heart to meet-- As things alike to thee--pleasure or pain, Profit or ruin, victory or defeat: So minded, gird thee to the fight, for so Thou shalt not sin!
— Hinduism · Bhagavad Gita, 1.Chapter II, the call to equanimity in action, tr. Edwin Arnold, 1885 ↗
Abstaining from attachment to the work, Abstaining from rewardment in the work, While yet one doeth it full faithfully, Saying, 'Tis right to do!' that is 'true' act And abstinence!
— Hinduism · Bhagavad Gita, 17.Chapter XVIII, middle section, tr. Edwin Arnold, 1885 ↗
But thou, want not! ask not! Find full reward Of doing right in right! Let right deeds be Thy motive, not the fruit which comes from them. And live in action! Labour! Make thine acts Thy piety, casting all self aside, Contemning gain and merit; equable In good or evil: equability Is Yog, is piety!
— Hinduism · Bhagavad Gita, 1.Chapter II, the doctrine of action without attachment, tr. Edwin Arnold, 1885 ↗
He who sits Suppressing all the instruments of flesh, Yet in his idle heart thinking on them, Plays the inept and guilty hypocrite: But he who, with strong body serving mind, Gives up his mortal powers to worthy work, Not seeking gain, Arjuna! such an one Is honourable.
— Hinduism · Bhagavad Gita, 2.Chapter III, opening section, tr. Edwin Arnold, 1885 ↗
Only by fullest service, perfect faith, And uttermost surrender am I known And seen, and entered into, Indian Prince!
— Hinduism · Bhagavad Gita, 10.Chapter 10, Krishna's final teaching, tr. Edwin Arnold, 1885 ↗
In ancient times, men learned with a view to their own improvement. Now-a-days, men learn with a view to the approbation of others.
— Confucianism · Analects, 14.25, tr. James Legge, 1893 ↗
Follow those who ask not of you a recompense, and who are rightly guided.
— Qur’an · Qur'an, 36.36:21, tr. J. M. Rodwell, 1861 ↗
The gift lovingly given, when one shall say 'Now must I gladly give!' when he who takes Can render nothing back; made in due place, Due time, and to a meet recipient, Is gift of Sattwan, fair and profitable.
— Hinduism · Bhagavad Gita, 16.Chapter 17, near the end, tr. Edwin Arnold, 1885 ↗
Economy, moderation, and knowing when to stop
Excess in any direction — striving, speaking, spending, claiming — undermines what discipline builds.
25 passages · 5 traditions
Those sharp weapons are instruments of evil omen, and not the instruments of the superior man;--he uses them only on the compulsion of necessity. Calm and repose are what he prizes; victory (by force of arms) is to him undesirable. To consider this desirable would be to delight in the slaughter of men; and he who delights in the slaughter of men cannot get his will in the kingdom.
To go beyond is as wrong as to fall short.
— Confucianism · Analects, 11.15, tr. James Legge, 1893 ↗
He is free from self-display, and therefore he shines; from self-assertion, and therefore he is distinguished; from self-boasting, and therefore his merit is acknowledged; from self-complacency, and therefore he acquires superiority. It is because he is thus free from striving that therefore no one in the world is able to strive with him.
Do not be desirous to have things done quickly; do not look at small advantages. Desire to have things done quickly prevents their being done thoroughly. Looking at small advantages prevents great affairs from being accomplished.
— Confucianism · Analects, 13.17, tr. James Legge, 1893 ↗
all my days I grew up among the sages, and I have found nothing better for a person than silence. Study is not the most important thing, but actions; whoever indulges in too many words brings about sin.
— Rabbinic Judaism · Pirkei Avot, 1.1:17, tr. Sefaria (CC-BY), 2024 ↗
O that ye would altogether hold your peace! and it should be your wisdom.
— Hebrew & Christian Bible · Bible, Job.Job 13:5, tr. King James Version (1611/1769), 1611 ↗
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make your [study of the] Torah a fixed practice; speak little, but do much; and receive all men with a pleasant countenance.
— Rabbinic Judaism · Pirkei Avot, 1.1:15, tr. Sefaria (CC-BY), 2024 ↗
Therefore the (ruling) sage acts without claiming the results as his; he achieves his merit and does not rest (arrogantly) in it:--he does not wish to display his superiority.
Those who when they spend are neither lavish nor niggard, but keep the mean.
— Qur’an · Qur'an, 25.25:67, tr. J. M. Rodwell, 1861 ↗
Remove far from me vanity and lies: give me neither poverty nor riches; feed me with food convenient for me: Lest I be full, and deny thee, and say, Who is the LORD? or lest I be poor, and steal, and take the name of my God in vain.
— Hebrew & Christian Bible · Bible, Proverbs.Proverbs 30:8-9, tr. King James Version (1611/1769), 1611 ↗
He who lightly promises is sure to keep but little faith; he who is continually thinking things easy is sure to find them difficult. Therefore the sage sees difficulty even in what seems easy, and so never has any difficulties.
To be poor without murmuring is difficult. To be rich without being proud is easy.
— Confucianism · Analects, 14.11, tr. James Legge, 1893 ↗
Fill the measure, and be not of those who minish: Weigh with exact balance: And defraud not men in their substance, and do no wrong on the earth by deeds of licence.
I have three precious things which I prize and hold fast. The first is gentleness; the second is economy; and the third is shrinking from taking precedence of others. With that gentleness I can be bold; with that economy I can be liberal; shrinking from taking precedence of others, I can become a vessel of the highest honour.
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.
A skilful (commander) strikes a decisive blow, and stops. He does not dare (by continuing his operations) to assert and complete his mastery. He will strike the blow, but will be on his guard against being vain or boastful or arrogant in consequence of it. He strikes it as a matter of necessity; he strikes it, but not from a wish for mastery.
There is no guilt greater than to sanction ambition; no calamity greater than to be discontented with one's lot; no fault greater than the wish to be getting. Therefore the sufficiency of contentment is an enduring and unchanging sufficiency.
He who stands on his tiptoes does not stand firm; he who stretches his legs does not walk (easily). (So), he who displays himself does not shine; he who asserts his own views is not distinguished; he who vaunts himself does not find his merit acknowledged; he who is self-conceited has no superiority allowed to him.
Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God: for God is in heaven, and thou upon earth: therefore let thy words be few.
— Hebrew & Christian Bible · Bible, Ecclesiastes.Ecclesiastes 5:2, tr. King James Version (1611/1769), 1611 ↗
Therefore the sage seeks to satisfy (the craving of) the belly, and not the (insatiable longing of the) eyes. He puts from him the latter, and prefers to seek the former.
Who is content needs fear no shame. Who knows to stop incurs no blame. From danger free long live shall he.
But the tongue can no man tame; it is an unruly evil, full of deadly poison. Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God. Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.
— Hebrew & Christian Bible · Bible, James.James 3:8-10, tr. King James Version (1611/1769), 1611 ↗
It is better to leave a vessel unfilled, than to attempt to carry it when it is full. If you keep feeling a point that has been sharpened, the point cannot long preserve its sharpness.
The partial becomes complete; the crooked, straight; the empty, full; the worn out, new. He whose (desires) are few gets them; he whose (desires) are many goes astray.
And let not thy hand be tied up to thy neck; nor yet open it with all openness, lest thou sit thee down in rebuke, in beggary.
— Qur’an · Qur'an, 17.17:29, tr. J. M. Rodwell, 1861 ↗
Learning as a living discipline
Wisdom is not a destination but a daily practice of study, reflection, and correction.
25 passages · 4 traditions
He who learns in order to teach, it is granted to him to study and to teach; But he who learns in order to practice, it is granted to him to learn and to teach and to practice.
— Rabbinic Judaism · Pirkei Avot, 4.4:5, tr. Sefaria (CC-BY), 2024 ↗
He, who from day to day recognises what he has not yet, and from month to month does not forget what he has attained to, may be said indeed to love to learn.
— Confucianism · Analects, 19.5, tr. James Legge, 1893 ↗
Without knowledge there is no meditation, without meditation there is no knowledge: he who has knowledge and meditation is near unto Nirvana.
— Buddhism · Dhammapada, 25.v.372, tr. F. Max Müller, 1881 ↗
Through zeal knowledge is gotten, through lack of zeal knowledge is lost; let a man who knows this double path of gain and loss thus place himself that knowledge may grow.
— Buddhism · Dhammapada, 20.v.282, tr. F. Max Müller, 1881 ↗
make your [study of the] Torah a fixed practice; speak little, but do much; and receive all men with a pleasant countenance.
— Rabbinic Judaism · Pirkei Avot, 1.1:15, tr. Sefaria (CC-BY), 2024 ↗
He who walks in the company of fools suffers a long way; company with fools, as with an enemy, is always painful; company with the wise is pleasure, like meeting with kinsfolk.
— Buddhism · Dhammapada, 15.v.207, tr. F. Max Müller, 1881 ↗
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They who know the truth are not equal to those who love it, and they who love it are not equal to those who delight in it.
— Confucianism · Analects, 6.18, tr. James Legge, 1893 ↗
whoever takes upon himself the yoke of the Torah, they remove from him the yoke of government and the yoke of worldly concerns, and whoever breaks off from himself the yoke of the Torah, they place upon him the yoke of government and the yoke of worldly concerns.
— Rabbinic Judaism · Pirkei Avot, 3.3:5, tr. Sefaria (CC-BY), 2024 ↗
Learning without thought is labour lost; thought without learning is perilous.
— Confucianism · Analects, 2.15, tr. James Legge, 1893 ↗
The more Torah, the more life; The more sitting [in the company of scholars], the more wisdom; The more counsel, the more understanding; The more charity, the more peace. If one acquires a good name, he has acquired something for himself; If one acquires for himself knowledge of Torah, he has acquired life in the world to come.
— Rabbinic Judaism · Pirkei Avot, 2.2:7, tr. Sefaria (CC-BY), 2024 ↗
appoint for thyself a teacher, and acquire for thyself a companion and judge all men with the scale weighted in his favor.
— Rabbinic Judaism · Pirkei Avot, 1.1:6, tr. Sefaria (CC-BY), 2024 ↗
Excellent is the study of the Torah when combined with a worldly occupation, for toil in them both keeps sin out of one's mind; But [study of the] Torah which is not combined with a worldly occupation, in the end comes to be neglected and becomes the cause of sin.
— Rabbinic Judaism · Pirkei Avot, 2.2:2, tr. Sefaria (CC-BY), 2024 ↗
Learn as if you could not reach your object, and were always fearing also lest you should lose it.
— Confucianism · Analects, 8.17, tr. James Legge, 1893 ↗
There are four types among those who sit before the sages: a sponge, a funnel, a strainer and a sieve. A sponge, soaks up everything; A funnel, takes in at one end and lets out at the other; A strainer, which lets out the wine and retains the lees; A sieve, which lets out the coarse meal and retains the choice flour.
— Rabbinic Judaism · Pirkei Avot, 5.5:15, tr. Sefaria (CC-BY), 2024 ↗
Iron sharpeneth iron; so a man sharpeneth the countenance of his friend.
— Hebrew & Christian Bible · Bible, Proverbs.Proverbs 27:17, tr. King James Version (1611/1769), 1611 ↗
Do not seek greatness for yourself, and do not covet honor. Practice more than you learn. Do not yearn for the table of kings, for your table is greater than their table, and your crown is greater than their crown, and faithful is your employer to pay you the reward of your labor.
— Rabbinic Judaism · Pirkei Avot, 6.6:5, tr. Sefaria (CC-BY), 2024 ↗
When I walk along with two others, they may serve me as my teachers. I will select their good qualities and follow them, their bad qualities and avoid them.
— Confucianism · Analects, 7.21, tr. James Legge, 1893 ↗
When we see men of worth, we should think of equalling them; when we see men of a contrary character, we should turn inwards and examine ourselves.
— Confucianism · Analects, 4.17, tr. James Legge, 1893 ↗
Whoever occupies himself with the Torah for its own sake, merits many things; not only that but he is worth the whole world. He is called beloved friend; one that loves God; one that loves humankind; one that gladdens God; one that gladdens humankind. And the Torah clothes him in humility and reverence, and equips him to be righteous, pious, upright and trustworthy; it keeps him far from sin, and brings him near to merit.
— Rabbinic Judaism · Pirkei Avot, 6.6:1, tr. Sefaria (CC-BY), 2024 ↗
Where there is no Torah, there is no right conduct; where there is no right conduct, there is no Torah. Where there is no wisdom, there is no fear of God; where there is no fear of God, there is no wisdom. Where there is no bread, there is no Torah; where there is no Torah, there is no bread.
— Rabbinic Judaism · Pirkei Avot, 3.3:17, tr. Sefaria (CC-BY), 2024 ↗
In ancient times, men learned with a view to their own improvement. Now-a-days, men learn with a view to the approbation of others.
— Confucianism · Analects, 14.25, tr. James Legge, 1893 ↗
Turn it over, and [again] turn it over, for all is therein. And look into it; And become gray and old therein; And do not move away from it, for you have no better portion than it.
— Rabbinic Judaism · Pirkei Avot, 5.5:22, tr. Sefaria (CC-BY), 2024 ↗
What the superior man seeks, is in himself. What the mean man seeks, is in others.
— Confucianism · Analects, 15.20, tr. James Legge, 1893 ↗
A man should say, I am not concerned that I have no place, I am concerned how I may fit myself for one. I am not concerned that I am not known, I seek to be worthy to be known.
— Confucianism · Analects, 4.14, tr. James Legge, 1893 ↗
let thy house be a house of meeting for the Sages and sit in the very dust of their feet, and drink in their words with thirst.
— Rabbinic Judaism · Pirkei Avot, 1.1:4, tr. Sefaria (CC-BY), 2024 ↗
Steadiness across time and circumstance
The disciplined person holds their course — neither elated by good fortune nor shattered by adversity.
33 passages · 7 traditions
Whatsoever doth happen unto thee, thou art naturally by thy natural constitution either able, or not able to bear. If thou beest able, be not offended, but bear it according to thy natural constitution, or as nature hath enabled thee. If thou beest not able, be not offended. For it will soon make an end of thee, and itself, (whatsoever it be) at the same time end with thee.
— Stoicism · Meditations, 10.III, tr. George Long, 1862 ↗
Keep thyself to the first bare and naked apprehensions of things, as they present themselves unto thee, and add not unto them. It is reported unto thee, that such a one speaketh ill of thee. Well; that he speaketh ill of thee, so much is reported. But that thou art hurt thereby, is not reported: that is the addition of opinion, which thou must exclude.
— Stoicism · Meditations, 8.XLVII, tr. George Long, 1862 ↗
People in their conduct of affairs are constantly ruining them when they are on the eve of success. If they were careful at the end, as (they should be) at the beginning, they would not so ruin them.
Never have we sent Apostles before thee who ate not common food, and walked not the streets. And we test you by means of each other. Will ye be steadfast? Thy Lord is looking on!
— Qur’an · Qur'an, 25.25:20, tr. J. M. Rodwell, 1861 ↗
Philosophy doth consist in this, for a man to preserve that spirit which is within him, from all manner of contumelies and injuries, and above all pains or pleasures; never to do anything either rashly, or feignedly, or hypocritically: wholly to depend from himself and his own proper actions: all things that happen unto him to embrace contentedly, as coming from Him from whom he himself also came; and above all things, with all meekness and a calm cheerfulness, to expect death, as being nothing else but the resolution of those elements, of which every creature is composed.
— Stoicism · Meditations, 2.XV, tr. George Long, 1862 ↗
One, that the things or objects themselves reach not unto the soul, but stand without still and quiet, and that it is from the opinion only which is within, that all the tumult and all the trouble doth proceed. The next, that all these things, which now thou seest, shall within a very little while be changed, and be no more. This world is mere change, and this life, opinion.
— Stoicism · Meditations, 4.III, tr. George Long, 1862 ↗
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At what time soever thou wilt, it is in thy power to retire into thyself, and to be at rest, and free from all businesses. A man cannot any whither retire better than to his own soul; he especially who is beforehand provided of such things within, which whensoever he doth withdraw himself to look in, may presently afford unto him perfect ease and tranquillity.
— Stoicism · Meditations, 4.III, tr. George Long, 1862 ↗
Contract thy whole life to the measure and proportion of one single action. And if in every particular action thou dost perform what is fitting to the utmost of thy power, let it suffice thee. And who can hinder thee, but that thou mayest perform what is fitting?
— Stoicism · Meditations, 8.XXX, tr. George Long, 1862 ↗
As a solid rock is not shaken by the wind, wise people falter not amidst blame and praise.
— Buddhism · Dhammapada, 6.v.81, tr. F. Max Müller, 1881 ↗
When internal examination discovers nothing wrong, what is there to be anxious about, what is there to fear?
— Confucianism · Analects, 12.4, tr. James Legge, 1893 ↗
Now know We that thy heart is distressed at what they say: But do thou celebrate the praise of thy Lord, and be of those who bow down in worship; And serve thy Lord till the certainty o'ertake thee.
To live happily is an inward power of the soul, when she is affected with indifferency, towards those things that are by their nature indifferent... Now it is in our power, not to print them; and if they creep in and lurk in some corner, it is in our power to wipe them off.
— Stoicism · Meditations, 11.XV, tr. George Long, 1862 ↗
Whatsoever any man either doth or saith, thou must be good; not for any man's sake, but for thine own nature's sake; as if either gold, or the emerald, or purple, should ever be saying to themselves, Whatsoever any man either doth or saith, I must still be an emerald, and I must keep my colour.
— Stoicism · Meditations, 7.XII, tr. George Long, 1862 ↗
Many of those things that trouble and straiten thee, it is in thy power to cut off, as wholly depending from mere conceit and opinion; and then thou shalt have room enough.
— Stoicism · Meditations, 9.XXX, tr. George Long, 1862 ↗
mark well three things and you will not come into the power of sin: know from where you come, and where you are going, and before whom you are destined to give an account and reckoning. From where do you come? From a putrid drop. Where are you going? To a place of dust, of worm and of maggot. Before whom you are destined to give an account and reckoning? Before the King of the kings of kings, the Holy One, blessed be He.
— Rabbinic Judaism · Pirkei Avot, 3.3:1, tr. Sefaria (CC-BY), 2024 ↗
And like the ocean, day by day receiving Floods from all lands, which never overflows Its boundary-line not leaping, and not leaving, Fed by the rivers, but unswelled by those;-- So is the perfect one! to his soul's ocean The world of sense pours streams of witchery; They leave him as they find, without commotion, Taking their tribute, but remaining sea.
— Hinduism · Bhagavad Gita, 1.Chapter II, the ocean simile, tr. Edwin Arnold, 1885 ↗
Spend not the remnant of thy days in thoughts and fancies concerning other men, when it is not in relation to some common good, when by it thou art hindered from some other better work. That is, spend not thy time in thinking, what such a man doth, and to what end: what he saith, and what he thinks, and what he is about, and such other things or curiosities, which make a man to rove and wander from the care and observation of that part of himself, which is rational, and overruling.
— Stoicism · Meditations, 3.IV, tr. George Long, 1862 ↗
The art of true living in this world is more like a wrestler's, than a dancer's practice. For in this they both agree, to teach a man whatsoever falls upon him, that he may be ready for it, and that nothing may cast him down.
— Stoicism · Meditations, 7.XXXIII, tr. George Long, 1862 ↗
If it were thine act and in thine own power, wouldest thou do it? If it were not, whom dost thou accuse? the atoms, or the Gods? For to do either, the part of a mad man. Thou must therefore blame nobody, but if it be in thy power, redress what is amiss; if it be not, to what end is it to complain? For nothing should be done but to some certain end.
— Stoicism · Meditations, 8.XV, tr. George Long, 1862 ↗
What is it then that shall always be remembered? all is vanity. What is it that we must bestow our care and diligence upon? even upon this only: that our minds and wills be just; that our actions be charitable; that our speech be never deceitful, or that our understanding be not subject to error; that our inclination be always set to embrace whatsoever shall happen unto us, as necessary, as usual, as ordinary.
— Stoicism · Meditations, 4.XXVIII, tr. George Long, 1862 ↗
Not as though thou hadst thousands of years to live. Death hangs over thee: whilst yet thou livest, whilst thou mayest, be good.
— Stoicism · Meditations, 4.XIV, tr. George Long, 1862 ↗
Then hath a man attained to the estate of perfection in his life and conversation, when he so spends every day, as if it were his last day: never hot and vehement in his affections, nor yet so cold and stupid as one that had no sense; and free from all manner of dissimulation.
— Stoicism · Meditations, 7.XL, tr. George Long, 1862 ↗
The superior man does not, even for the space of a single meal, act contrary to virtue. In moments of haste, he cleaves to it. In seasons of danger, he cleaves to it.
— Confucianism · Analects, 4.5, tr. James Legge, 1893 ↗
From Apollonius, true liberty, and unvariable steadfastness, and not to regard anything at all, though never so little, but right and reason: and always, whether in the sharpest pains, or after the loss of a child, or in long diseases, to be still the same man.
— Stoicism · Meditations, 1.V, tr. George Long, 1862 ↗
The soul which is not moved, The soul that with a strong and constant calm Takes sorrow and takes joy indifferently, Lives in the life undying!
— Hinduism · Bhagavad Gita, 1.Chapter II, early teaching on the soul, tr. Edwin Arnold, 1885 ↗
Oh, wretched I, to whom this mischance is happened! nay, happy I, to whom this thing being happened, I can continue without grief; neither wounded by that which is present, nor in fear of that which is to come. Now to conclude; upon all occasion of sorrow remember henceforth to make use of this dogma, that whatsoever it is that hath happened unto thee, is in very deed no such thing of itself, as a misfortune; but that to bear it generously, is certainly great happiness.
— Stoicism · Meditations, 4.XLI, tr. George Long, 1862 ↗
Be not over-glad Attaining joy, and be not over-sad Encountering grief, but, stayed on Brahma, still Constant let each abide!
— Hinduism · Bhagavad Gita, 4.IV, late-middle section, tr. Edwin Arnold, 1885 ↗
And endure what they say with patience, and depart from them with a decorous departure.
— Qur’an · Qur'an, 73.73:10, tr. J. M. Rodwell, 1861 ↗
Either there is a God, and then all is well; or if all things go by chance and fortune, yet mayest thou use thine own providence in those things that concern thee properly; and then art thou well.
— Stoicism · Meditations, 9.XXVI, tr. George Long, 1862 ↗
The day is short, and the work is plentiful, and the laborers are indolent, and the reward is great, and the master of the house is insistent.
— Rabbinic Judaism · Pirkei Avot, 2.2:15, tr. Sefaria (CC-BY), 2024 ↗
Things that are done, it is needless to speak about; things that have had their course, it is needless to remonstrate about; things that are past, it is needless to blame.
— Confucianism · Analects, 3.21, tr. James Legge, 1893 ↗
Who, unto friend and foe Keeping an equal heart, with equal mind Bears shame and glory; with an equal peace Takes heat and cold, pleasure and pain; abides Quit of desires, hears praise or calumny In passionless restraint, unmoved by each; Linked by no ties to earth, steadfast in Me, That man I love!
— Hinduism · Bhagavad Gita, 11.Chapter 12, near the end, tr. Edwin Arnold, 1885 ↗
If thou shalt intend that which is present, following the rule of right and reason carefully, solidly, meekly, and shalt not intermix any other businesses, but shall study this only to preserve thy spirit unpolluted, and pure, and shall cleave unto him without either hope or fear of anything, in all things that thou shalt either do or speak, contenting thyself with heroical truth, thou shalt live happily; and from this, there is no man that can hinder thee.
— Stoicism · Meditations, 3.XIII, tr. George Long, 1862 ↗
The quiet power of self-command
True strength is internal — governing one's own mind and conduct surpasses any outward conquest.
20 passages · 6 traditions
Who is wise? He who learns from every man. Who is mighty? He who subdues his [evil] inclination. Who is rich? He who rejoices in his lot. Who is he that is honored? He who honors his fellow human beings.
— Rabbinic Judaism · Pirkei Avot, 4.4:1, tr. Sefaria (CC-BY), 2024 ↗
But if a man shall learn, Even while he lives and bears his body's chain, To master lust and anger, he is blest! He is the Yukta; he hath happiness, Contentment, light, within:
— Hinduism · Bhagavad Gita, 4.IV, late-middle section, tr. Edwin Arnold, 1885 ↗
If a minister make his own conduct correct, what difficulty will he have in assisting in government? If he cannot rectify himself, what has he to do with rectifying others?
— Confucianism · Analects, 13.13, tr. James Legge, 1893 ↗
keep a distance from an evil neighbor, do not become attached to the wicked, and do not abandon faith in [divine] retribution.
— Rabbinic Judaism · Pirkei Avot, 1.1:7, tr. Sefaria (CC-BY), 2024 ↗
If it be not fitting, do it not. If it be not true, speak it not. Ever maintain thine own purpose and resolution free from all compulsion and necessity.
— Stoicism · Meditations, 12.XIII, tr. George Long, 1862 ↗
He who requires much from himself and little from others, will keep himself from being the object of resentment.
— Confucianism · Analects, 15.14, tr. James Legge, 1893 ↗
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It produces them and makes no claim to the possession of them; it carries them through their processes and does not vaunt its ability in doing so; it brings them to maturity and exercises no control over them;--this is called its mysterious operation.
Speak the truth, do not yield to anger; give, if thou art asked for little; by these three steps thou wilt go near the gods.
— Buddhism · Dhammapada, 17.v.224, tr. F. Max Müller, 1881 ↗
I will not be concerned at men's not knowing me; I will be concerned at my own want of ability.
— Confucianism · Analects, 14.32, tr. James Legge, 1893 ↗
Hold faithfulness and sincerity as first principles. Have no friends not equal to yourself. When you have faults, do not fear to abandon them.
— Confucianism · Analects, 1.8, tr. James Legge, 1893 ↗
When a prince's personal conduct is correct, his government is effective without the issuing of orders. If his personal conduct is not correct, he may issue orders, but they will not be followed.
— Confucianism · Analects, 13.6, tr. James Legge, 1893 ↗
The wise are free from perplexities; the virtuous from anxiety; and the bold from fear.
— Confucianism · Analects, 9.28, tr. James Legge, 1893 ↗
Be strong as a leopard, and swift as an eagle, and fleet as a gazelle, and brave as a lion, to do the will of your Father who is in heaven.
— Rabbinic Judaism · Pirkei Avot, 5.5:20, tr. Sefaria (CC-BY), 2024 ↗
A wise man does not speak before one who is greater than he in wisdom, And does not break into his fellow's speech; And is not hasty to answer; He asks what is relevant, and he answers to the point; And he speaks of the first [point] first, and of the last [point] last; And concerning that which he has not heard, he says: I have not heard; And he acknowledges the truth.
— Rabbinic Judaism · Pirkei Avot, 5.5:7, tr. Sefaria (CC-BY), 2024 ↗
There is nothing in the world more soft and weak than water, and yet for attacking things that are firm and strong there is nothing that can take precedence of it. Every one in the world knows that the soft overcomes the hard, and the weak the strong, but no one is able to carry it out in practice.
He who devotes himself to learning (seeks) from day to day to increase (his knowledge); he who devotes himself to the Tao (seeks) from day to day to diminish (his doing). He diminishes it and again diminishes it, till he arrives at doing nothing (on purpose). Having arrived at this point of non-action, there is nothing which he does not do.
They who preserve this method of the Tao do not wish to be full (of themselves). It is through their not being full of themselves that they can afford to seem worn and not appear new and complete.
The perception of what is small is (the secret of) clear-sightedness; the guarding of what is soft and tender is (the secret of) strength.
What the superior man seeks, is in himself. What the mean man seeks, is in others.
— Confucianism · Analects, 15.20, tr. James Legge, 1893 ↗
Gentleness is sure to be victorious even in battle, and firmly to maintain its ground. Heaven will save its possessor, by his (very) gentleness protecting him.