1. THE Christ , [insofar as] he is Christ, possesses essential knowledge: while as creator [he possesses] the logoi [inner meanings, purposes] of the ages; and as incorporeal [he possesses] the logoi of incorporeal [being]s.

α' Ο Χριστὸς ᾗ μέν ἑστι Χριστὸς, ἔχει τὴν γνῶσιν τὴν οὐσιώδη· ᾗ δὲ δημιουργὸς, τοὺς λόγους τῶν αἰώνων· ᾗ δὲ ἀσώματος, πάλιν τοὺς λόγους τῶν ἀσωμάτων.

2. IF someone wishes to see the state of the nous, let him deprive himself of all concepts (noemata) and then he will see it similar to a sapphire or the color of the sky; but this is impossible to do without apatheia, since it requires the assistance of God, who breathes into him the related light. Cent. Suppl. 2 (=Fr. 425): PG 147,749 B; 147,832.

1. Εἴ τις βούλοιτο ἰδεῖν τὴν τοῦ νοῦ κατάστασιν, στερησάτω ἑαυτὸν πάντων τῶν νοημάτων, καὶ τότε ὄψεται ἑαυτὸν σαπφείρῳ ἢ οὐρανίῳ χρώματι παρεμφερῆ· τοῦτο δὲ ποιῆσαι ἄνευ ἀπαθείας, τῶν ἀσυνάτων ἐστι· Θεοῦ γὰρ χρεία συννεργοῦντος τοῦ ἀναπνέοντος αὐτῷ τὸ συγγενὲς φῳς·-

3. APATHEIA [dispassion] is [the] quiet state of the reasoning soul composed of gentleness and prudence. Cent.S. 3 (=Fr.427) Doct.Patr. 250.

2.Ἀπάθειά ἐστι κατάστασις ἠρεμαῖα ψυχῆς λογικῆς, ἐκ πραύτητος καὶ σωφροσύνης συνισταμένη·

4. THE state of the nous is the noetic (intelligible) height similar to the color of the sky, upon which the light of the holy Trinity comes at the time of prayer, .CS 4 (=Fr 427): PG 147, 749 C.

3. [Ν]Οῦ κατάστασίς ἐστιν ὕψος νοητὸν οὐρανιῳ χρώματι παρεμφερές· ᾧ καὶ τὸ της ἁγίας Τριάδος κατὰ τὸν καιρὸν τῆς προσευχῆς ἐπιγίνεται φῶς;-

5. CHRIST is that reasoning nature who possesses [with]in himself what is symbolized by the dove descending upon him.

ε' Χριστος ἐστι φύσις λογικὴ, τὸ ὑπὸ τῆς καταπτάσης ἐπ' αὐτὸν περιστερᾶς σημαινόμενον ἔχων ἐν ἑαυτῷ.

6. A CENSER is the pure nous at the time of prayer: it has no matters associated with the senses joined to it.  According to virtue, we will be one on the eighth day; while according to knowledge [we will be one] on the last day. CS 6(=Fr 429).

4. θυμιατήριόν ἐστι νοῦς καθαρὸς κατὰ τὸν καιρὸν τῆς προσευχῆς, μὴ ἐφαπτόμενος πράγματος αἰσθητοῦ·- [...]

7. THE kiss of the nous is a blameworthy thing, an impassioned concept (noema) of a sensible concern.  And thus the Savior said to the disciples, Greet no one along the way of virtue (cf. Lk 10:4).

ζ' Νοῦ φίλημα ἐστι ψεκτὸν, νόημα ἐμπαθὲς πράγματος αἰσθητοῦ· δι' ὅπερ καὶ λέγει ὁ Σωτὴρ τοῖς μαθηταῖς·<Μηδένα κατὰ τὴν τῆς ἀρετῆς ὁδὸν ἀσπάσησθε> {Λυκ 10.4}

8. IRASCIBILITY (thumos) is a power of the soul destructive of [tempting-]thoughts (logismoi).[CS 40 (Fr 459):Doct Patr 258.]

24. Θυμός ἐστι δυναμις ψυχῆς, φθαρτικὸς λογισμῶν·-

9. LIKE a [guard-]dog [lit. dog-like] is the contemplative nous: through the arousing of irascibility it hunts down all impassioned [tempting-]thoughts. CS 10 (=Fr 431)

5. Κυνικός ἐστι νοῦς θεωρητικὸς διὰ τῆς κινήσεως τοῦ θυμοῦ, πάντας ἀποδιώκων τοὺς ἐμπαθεῖς λογισμούς·-

10. LIKE a [guard-]dog [lit. dog-like] is the ascetical (praktikos) nous, hunting down unjust [tempting-]thoughts. CS 11 (=Fr 431)

6. Κυνικός ἐστι νοῦς πρακτικὸς, πάντας τοὺς ἀδίκους καθυλακτῶν λογισμούς·-

11. INSTRUCTION is [the] denial of impiety and worldly desires. CS 12 (=Fr 433)

7. Παιδεία ἐστὶν ἄρνησις ἀσεβείας καὶ κοσμικῶν ἐπιθυμιῶν·-

12. FEAR is betrayal of the thoughts that come to [our] assistance.

ιβ' Φόβος ἐστὶ προδοσία τῶν λογισμῶν βοηθημάτων.

13. A DEMONIC thought is the image of the man of senses, which consists according to reason through which the fallen [lit. moved] mind impassionately says what it lawlessly does in secret toward an idol that has crept in by turns by it.CS 14 (Fr 433)

26. Λογισμὸς δαιμονιώδης ἐστὶν εἰκὼν τοῦ αἰσθητοῦ ἀνθρώπου, συνισταμένη κατὰ διανοιαν, μεθ' ἧς ὁ νοῦς κινούμενος ἐμπαθῶς λέγει τίἢ πράττει ἀνόμως ἐν τῷ κρυπτῷ πρὸς τὸ περεμπεσὸν εἴδωλον ἐκδιωχθεὶς ὑπ' αὐτοὺ.

14. THE anchorite is the one who, in the world set up according to reason, dwells justly and piously.

ιθ' Ἀναχωρητής ἐστιν, ὁ ἐν τ&͂ κατὰ διάνοιαν κόσμ& συνισταμένῃ, εὐσεβῶς καὶ δικαίως ἀναστρεφόμενος.

15. A PERSON is a practiced ascetic who is rightly needful of the gifts from God. CS 16 (Fr 435)

25.Ἄνθρωπός ἐστι πρακτικὸς, ὁ τοῖς παρὰ Θεοῦ δοθεῖσι κεχρημένος ὁρθῶς·-

16. THE ascetical mind is the one that always receives the objects of thought  in a manner free of the passions of this world. CS 17 (Fr 435).

8. Νοῦς ἐστι πρακτικὸς, ὁ τοῦ κόσμου τούτου ἀπαθῶς ἀεὶ δεχόμενος τὰ νοήματα·-

17. THERE are four ways in which the mind grasps objects of thought.  The first way is the one through the eyes; the second, the one through hearing; the third, the one through memory; the fourth, the one through the mixture [of these].  Through the eyes it grasps only ideas of shapes.  Through hearing, [it grasps] both things with shapes and things without shapes through reason’s signifying perceptible things and contemplative things.  Memory and the mixture follow upon hearing; each shapes the mind and do not shape [the mind] in a manner imitating hearing. CS 18 (=Fr 435)

9. Τέσσαρες τρόποι εἰσὶ δι' ὧν ὁ νοῦς λαμβάνει· καὶ πρῶτος μὲν τρόπος, ὁ διὰ τῶν ὀφθαλμῶν· δεύτερος, ὁ διὰ τῆς ἀκοῆς· τρίτος, ὁ διὰ τῆς μνήμης· τέταρτος, ὁ διὰ τῆς κράσεως· καὶ διὰ μὲν τῶν ὀφθαλμῶν, μορφοῦντα μόνον λαμβάνει νοήματα· διὰ δὲ τῆς ἀκοῆς, καὶ μορφοῦντα καὶ μὴ μορφοῦντα, τῷ τὸν λόγον σημαίνειν πράγματα αἰσθητὰ καὶ θεωρητά· ἡ δὲ μνήμη καὶ ἡ κράσις ἀκολουθοῦσι τῃ ἀκοῇ ἑκάτερα γὰρ μορφοῦσι τὸν νοῦν καὶ οὐ μορφοῦσι μιμούμενα τὴν ἀκοήν·-

18. IN the bodies, there is both someone who is of the same being and someone who is of a different being.  In the incorporeal beings, there is only one of the same being.  In the knowledges, there is one of a different being, for no one of the contemplations is the same as that which is the contemplation of the stars.  In Trinity, [there is] only one of the same being, for there is not different underlying matters as in the contemplations.  Nor does it consist out of many beings as is in the case of bodies.  And now I mean those beings which tend toward the composition of a limit that shows the existence of the thing that is underlying, not as in the case of incorporeal things.  Thus we read that each of the ones-in-being is receivable of the identity of that knowledge. 

ιη'  Ἐν μὲν τοῖς σώμασι, καὶ ὁμοουσιότης· ἐν δὲ γνώσεσιν, ἐτεροουσίοτης· οὐδεμία γὰρ τῶν θεωριῶν ἐστιν ἡ αὐτή, ἤπερ ἄστρων ἐστὶ θεωρία· ἐν δὲ Τριάδι μόνον ὁμοουσιότης· οὐδὲ γάρ ἐστι διάφορα ὑποκείμενα πράγματα ὡς ἐν ταῖς θεωρίας· οὐδὲ πάλιν ἐκ πλειόνων οὐσιῶν συνέστηκεν ὡς ἐν τοῖς σώμασι· οὐσίας δὲ νῦν λέγω, τὰς συντελούσας εἰς σύστασιν τοῦ ὅρου τοῦ δηλοῦντος τὸ τί εἶναι τοῦ ὑποκειμένου, ἀλλ' ουδ' ὡς ἐν τοῖς ἀσωμάτοις· εἴγε κάκεῖνα ὁμοούσια λέγομεν τ&͂ τῆς αὐτῆς εἶναι γνώσεως δεκτικά.

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19. AFTER the mind grasps thoughts from the five senses, there must be a study of which is the most powerful.  For it is evident that, by hearing, a depressing word disturbs the heart of a man, as the parable says (Prov 12:25).

ιθ'  Ἐπειδὴ ἐκ τῶν πέντε αἰσθήσεων λαμβάνει ὁ νοῦς λογισμοὺς, τηρητέον ἐκ ποίας μᾶλλον γίνονται χαλεπώτεροι· φανερὸν μὲν οὖν ὅτι ἐκ τῆς ἀκοῆς, εἴγε καὶ λυπηρὸς ταράσσει καρδίαν ἀνδρὸς κατὰ τὴν παροιμίαν.

20. WHEN the mind is in ascetic practice, it is in the concepts of this world.  When the mind is in knowledge, it passes its time in contemplation.  Having come to be in prayer, it is in formlessness, which is called the ‘place of God.’  Therefore it will see what is both the same being (homoousioteta) and a different being (heteroousioteta) in the bodies and also in the contemplations and also in God.  The thing that comes from God is clearly of the impossible things, the essential knowledge being unrevelatory and having no connection to the essential knowledge.

κ' ῾ Ο νοῦς ἐν πρακτικῇ ὢν, ἐν τοῖς νοήμασιν ἐστιν τοῦ κόσμου τούτου· ἐν δὲ γνώσει ὢν, ἐν θεωρίᾳ διατρίβει· ἐν δὲ προσευχῇ γινόμενος, ἐν ἀνειδέ& ἐστὶ, ὅπερ ὅπερ ὀνομάζεται τόπος Θεοῦ· αὐτὸς οὖν ὄψεται τήν τε ἐν τοῖς σώμασιν ὁμοουσιότητα καὶ ἑτεροουσιότητα καὶ τοῖς ἐν θεωρήμασι καὶ τὴν ἐν Θε&͂· ὅπερ ἐπὶ Θεοῦ, τῶν ἀδυνάτων ἐστὶν σαφῶς, ἀδήλου οὔσης τῆς οὐσιώδους γνώσεως καὶ μηδεμίαν ἐχούσης παραλλαγὴν πρὸς γνῶσιν οὐσιωδη.

21. SOME temptations are from pleasure, others from depression; the former, however, bring bodily pain to human beings. CS 22 (=Fr.443)

11. Τῶν πειρασμῶν οἱ μὲν ἡδονάς· οἱ δὲ λύπας· οἱ δὲ ὀδύνας σωματικὰς τοῖς ἀνθρώποις προσάγουσιν·-

22. THE mind sometimes goes from one concept to other concepts, sometimes from one contemplation to other contemplations and from contemplation to concepts.  But there is a [time] when it runs from an imageless state to concepts or to contemplations and back again from these to the imageless state.  This thing happens in it in the time of prayer. 

κβ'῾ Ο νοῦς ποτὲ μὲν ἀπὸ νοήματος εἰς νοήματα μεταβαίνει· ποτὲ δὲ ἀπὸ θεωρήματος εἰς θεωρήματα, καὶ ἀπὸ θεωρήματος ἐπὶ νοήματα· ἔστι δὲ ὅτε καὶ ἀπὸ τῆς ἀνειδέου καταστάσεως ἐπὶ νοήματα ἢ ἐπὶ θεωρήματα, καὶ ἀπὸ τούτων πάλιν ἐπὶ τὴν ἀνείδεον κατάστασιν ἀνατρέχει· τοῦτο δὲ αὐτ&͂ συμβαίνει κατὰ τὸν καιρὸν τῆς προσευχῆς.

23. THE mind would not see the ‘place of God’ in itself unless it has been raised higher than all the concepts  in practical matters.  And it will not become raised higher unless it has put aside all the passions that bind it to perceptible matters through concepts.  And passion will put away through the virtues, and petty thoughts through inspirited contemplation.  And this contemplation will happen when the light has been manifested to it. CS 26 & 28 [23 & 24?] (=Fr. 451-453): Cs Supp 26=Prak I, no 71, PG 40, 1244 &  Ἐκλογὴ ... περὶ προσευχῆς καὶ προσοχῆς, PG 147,832

12. Οὐκ ἂν ἴδοι ὁ νοῦς τὸν τοῦ Θεοῦ τόπον ἐν ἑαυτῷ, μἠ πάντων των τῶν ἐν τοῖς πράγμασι νοημάτων ὑψηλότερος γεγονως· οὐ γενήσεται δὲ ὑψηλότερος γεγονώς· οὐ γενήσεται δὲ ὑψηλότερος, μὴ τὰ πάθη ἀπεκδυσάμενος τὰ συνδεσμοῦντα αὐτὸν διὰ τῶν νοημάτων τοῖς πράγμασι τοῖς αἰσθητοῖς· καὶ τὰ μὲν πάθη ἀποθήσεται διὰ τῶν ἀρετῶν, τοὺς δὲ ψιλοὺς λογισμοὺς διὰ τῆς πνευματικῆς θεωρίας· καὶ ταύτην πάλιν, ἐπιφανέντος αὐτῷ τοῦ φωτός.

24. DEMONIC thoughts blind the left eye of the soul, which has fallen into the contemplation of things that have come to be. CS 27 (Fr 451)

27. Οἱ δαιμονιώδεις λογισμοὶ τὸν εὐώνυμον ὀφθαλμὸν τῆς ψυχῆς ἐκτυφλοῦσι, τὸν επιβαλλοντα τῇ θεωρίᾳ τῶν γεγονότων·-

25. FROM holy David we have clearly learned what the ‘place of God’ is: ‘His place is established in the peace and his dwelling in Zion’ (Ps 75:3).  The ‘place of God’ therefore is the rational soul, and his dwelling [is] the illuminated mind which has renounced the pleasures of the world and has learned by contemplating the ‘reasons’ of the soul.

[12_β] Παρὰ δὲ τοῦ ἁγίου Δαυὶδ σαφῶς μεμαθήκαμεν τίς ὁ τόπος τοῦ Θεοῦ· ἐγενήθη γάρ, φησὶν, ἐν εἰρήνῃ ὁ τόπος τοίνυν ἐστὶ Θεοῦ, ψυχὴ λογική· κατοικητήριον αὐτοῦ ἐν Σιών [Ψ 75,3]· τόπος τοίνυν ἐστι Θεοῦ, ψυχὴ λογική· κατοικητήριον δὲ νοῦς φωτοειδὴς τὰς κοσμικὰς ἐπιθυμίας ἀρνησάμενος, τοὺς τὴς γῆς λόγους ἀποσκοπεύειν δεδιδαγμένος·-

26. PRAYER is a state of mind destructive of every earthly concept. Cent. Suppl. 29 & 30 (=Fr 453-455); = Doctrina Patrum, édit. Diekamp, p. 264. cf. p. 47, no. 5.

17. Προσευχή ἐστι κατάστασι νοῦ, φθαρτικὴ παντὸς ἐπιγείου νοήματος· ὑπὸ φωτὸς μόνου γινομένη τῆς ἁγίας Τριάδος

27. PRAYER is the state of the nous [illuminated] solely by the light of the Blessed Trinity.

χζ' Προσευχή ἐστι κατάστασις νοῦ ὑπὸ φωτὸς μόνου γινομένη τῆς ἁγίας Τριάδος.

28. A PETITION is the likeness of mind toward God through supplication, embracing help or [embracing] the seeking of good things.  Cent. Suppl. 31 (=Fr 455).

18. Δέησις ἐστιν ὁμιλία νοῦ πρὸς Θεὸν μεθ' ἱκεσίας, βοήθειαν ἢ αἴτησιν ἀγαθῶν περιέχουσα

29. A VOW  is a willing undertaking of good things. Cent. Suppl. 32 (=Fr 455); = Doctrina Patrum, édit. Diekamp, p. 257. cf. p. 47, no. 6.

16. Εὐχη ἐστιν ὑπόσχεσις ἀγαθῶν ἑκούσιος [53]

30. AN intercession is an invocation presented to God by a greater one for the salvation of others. Cent. Suppl. 33 (=Fr 455); = Doctrina Patrum, édit. Diekamp, p. 258. cf. p. 47, no. 7.

19. Ἔντευξίς ἐστι παράκλησις ὑπὸ μείζονος προσαγομένη Θεῷ περί σωτηρίας ἑτέρων

31. HADES is a lightless region filled with eternal darkness and gloom.

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32. THE gnostic  is a hired day-laborer. CS 35 (=Fr 457)

20. Γνωστικός ἐστιν αὐθημερινὸς μίσθιος·-

33. THE practiced ascetic  is a day-laborer, awaiting pay from another. (CS 36=Fr 459)

21. Πρακτικός ἐστι μισθωτὸς, ἀναμένων τὸν μισθὸν αὐτοῦ·-

34. THE mind  is the temple of the Holy Trinity CS 37 (=Fr 457).

13. Νοῦς ἐστι ναὸς τῆς ἁγίας Τριάδος·-

35. The enfleshed mind is the spectator of all the ages.

14. Νοῦς ἐνσώματος ἐστιν, ὁ πάντων τῶν αἰώνων θεατής·-

36. THE impure mind is the one that delays over a blameworthy passion [that comes up] through perceptible things.CS 39 (=Fr 457)

15. Νοῦς ἀκάθαρτός ἐστιν, ὁ ἐγκρονίζων μετὰ πάθους ψεκτοῦ τοῖς πράγμασι τοῖς αἰσθητοῖς·-

37. DESIRE  is a power of the soul that gets rid of anger.

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38. THE practiced ascetic  is the one who piously and justly lives as a monk in the world that consists according to reason. CS 41 (=Fr 459)

22. Καὶ ὁ ἐν τῷ κατὰ διάνοιαν κόσμῳ συνισταμένῳ εὐσεβῶς καὶ δικαίως πολιτευόμενοςᾥ

39. THE contemplative is one who forms the sensible world in [his] mind solely according to his gnosis. {or:  . . .  who forms [images of] the perceptible world according to reason , soley on account of his gnosis}.     CS 42 (=Fr 459)

23. Θεωρητικός ἐστιν ὁ πλάττων τὸν αἰσθητὸν κόσμον κατὰ διάνοιαν, τῆς αὐτοῦ μόνον γνωσεως ἕνεκεν·-

40. SOME thoughts  come along with us as living beings, others as human beings.  [The one that come along with us] as living being are such things [as are from] desires and anger; [the ones that come along with us] as human beings [are] such things as are from depression, vainglory, and pride.  And the ones from listlessness are a blend of [vices that come to us as] living beings and [as] human beings.

28. Τῶν λογισμὼν οἱ μὲν, ὡς ζώοις ἡμῖν ἐπισυμβαίνουσιν· οἱ δὲ, ὡς ἀνθρώποις· καὶ ὁς ζώοις μὲν, ὅσοι ἀπὸ ἐπιθυμίας εἰσὶ καὶ θυμοῦ· ὡς ἀνθρώποις δὲ. ὅσοι ἀπὸ λύπης εἰσὶ καὶ ὡς ἀνθρώποις μικτοὶ ὄντες·-

41. Some thoughts  lead, others follow.  Those of pride lead, those of anger (thumos) follow.

29. Τῶν λογισμὼν οἱ μὲν ἡγοῦνται, οἱ δὲ ἕπονται· καὶ ἡγοῦνται μὲν οἱ ἐκ τῆς ὑπερηφανίας. ἕπονται δὲ οἱ ἐκ τοῦ θυμοῦ·-

42. [IN the category] of thoughts that lead, some likewise lead ahead, some follow.  The ones that lead ahead are from gluttony, but the ones that follow are from lust.

30. Τῶν ἡγουμένων λογισμῶν οἱ μὲν πάλιν προηγοῦνται, οἱ δὲ ἕπονται· καὶ προηγοῦνται μὲν οἱ ἐκ τῆς γαστριμαργίας, ἕπονται δὲ οἱ τῆς πορνείας·-

43. [IN the category] of thoughts that follow the first ones, some lead and some follow.  The ones that lead are from depression, the ones that follow are from anger.  Thus, as Proverbs says, a depressing word give rises to anger (Prov. 15:1).

31. Τῶν ἑπομένων τοῖς πρώτοις οἱ μὲν ἡγοῦνται, οἱ δὲ ἕπονται· καὶ ἡγοῦνται μὲν οἱ εκ τῆς λύπης, ἕπονται δὲ οἱ ἐκ τῆς ὀργῆς· εἴγε, κατὰ τὴν παροιμίαν, λόγος λυπηρὸς ἐγείρει ὀργάς·-῾Προῃ. Χ̄,1̓.

44. SOME thoughts are without matter, some are of a few materials, and others are of many materials.  The ones without matter are those from the first pride; the ones of a few materials are from lust; and the ones of many materials are from vainglory.

32. Τῶν λογισμῶν οἱ μὲν ἄϋλοι εἰσίν· οἱ δὲ ὀλιγόϋλοι· οἱ δὲ πολύϋλοι· καὶ ἄϋλοι μὲν, οἱ ἀπὸ τῆς πρώτης ὑπερηφανίας· ὀλιγόϋλοι δὲ, οἱ τῆς πορνείας· πολύϋλοι δὲ, οἱ τῆς κενοδοξίας·-

45. SOME thoughts distract over time, others by agreement.  The latter ones are from the doing of sin.  Those from time alone are physical ones.  And those from time and [from] doing are: the unnatural; the demonic; and the evilly-proposed.

33. Τῶν λογισμων οἱ μὲν, ἀπὸ χρόνου βλάπτουσιν· οἱ δὲ, ἀπὸ τῆς υγκαταθέσεως· οἱ δὲ, ἀπὸ τῆς κατ' ἐνέργειαν ἁμαρτίας· καὶ ἐκ τοῦ ρόνου μὲν μόνου, οἱ φυσικοί· ἐκ τοῦ χρόνου δὲ καἰ ἐκ τῆς ἐνεργείας, ἡ παρὰ φύσιν, ὅ τε δαιμονιώδης, καὶ ὁ τῆς προαιρέσεως·-

46. TO good thought, two thoughts are opposed: the demonic and the evilly-proposed.  To evil thought, three [thoughts are opposed]: the natural, the well-proposed, the angelic.

34. Τῷ λογισμῷ τῷ ἀγαθῷ δύο ἀντικεινται λογισμοὶ, ὅ τε δαιμονώδης και ὁ τῆς κακῆς προαιρέσεως· τῳ δὲ πονηρῷ τρεῖς ἐκ φύσεως, ἐκ τῆς ὀρθῆς προαιρέσεως, ἐξ ἀγγέλου·-

47. SOME thoughts have matters from Outside.  Those from lust come out of the body.

35. Τῶν λογισμῶν οἱ μὲν ἔξωθεν ἔχουσι τὰς ὕλας· οἱ δὲ τῆς πορνείας ἐκ τοῦ σώματος·-

48. SOME thoughts come to be from a fallen [lit. ‘moved’] soul.  These come to be from outside by the agency of demons.

36. Τῶν λογισμῶν οἱ μὲν ἐκ τῆς ψυχῆς κινουμένης γεννῶνται· οἱ δὲ ἔξωθεν ὑπὸ δαιμόνων ἐγγίνονται·-

49. SOME impure thoughts show an unjust thing; some [show] a respect of persons; some [show] an impossible thing; and some [show] the merciful God.  [The ones that show] an unjust thing are those from lust and vainglory; [the ones that show] a respect of persons are the thoughts coming from the second pride; [the ones that show] the impossible are the ones from the first pride; [the ones that show] the merciful one, the rest.

37. Τῶν ἀκαθάρτων λογισμῶν οἱ μὲν, ἄδικον· οἱ δὲ, ἀδύνατον· οἱ δὲ, ἀνελεήμονα δεικνύουσι τὸν Θεόν· ἄδικον μὲν, οἱ τῆς πορνείας καὶ κενοδοξίας· προσωπολήπτην δὲ, οἱ τῆς δευτέρας ὑπερηφανίας γινόμενοι λογισμοί· ἀδύνατον δὲ οἱ τῆς πρώτης ὑπερηφανίας· ἀνελεήμονα δὲ, οἱ λοιποί·-

50. SOME thoughts travel along with us as monks; others [with us as] men of the world.

38. Τῶν λογισμῶν οἱ μὲν ὡς μοναχοῖς ἡμῖν ἐπισυμβαίνουσιν· οἱ δὲ ὡς κασμικοῖς·-