Chinese BuddhismКитайский буддизм

The words shown were found, word for word, in the saved source text. Sutra of Forty-two Sections (Sishi'erzhang jing); Samuel Beal, A Catena of Buddhist Scriptures from the Chinese (London, 1871); reprinted by Conway, Beal's section 13 (Catena p. 196); Conway (1874) no. LXXI 'Goodness', marked 'Budh. Catena'.

Beal (and Conway after him): 'Who is the good man? The religious man only is good. And what is goodness? First and foremost it is the agreement of the will with the conscience (Reason).' The popular version keeps this; the Circle turns 'religious' into 'believing' and the second question into 'what is faith?', and Beal's '(Reason)' into 'universal reason'. The Chinese has 'What is good? Only practising the Way is good. What is greatest? The will in accord with the Way is great': Beal moved the 'agreement of the will with the Way' to the question of goodness and rendered 道 as 'conscience (Reason)'.

The words shown were found, word for word, in the saved source text. The Sutra in Forty-two Sections, section 12, the twenty difficult things (Beal's § 11); Conway (1874), no. CCLXVI, Difficult Things, p. 171.

Conway's English (from Beal's Catena, 1871), shortened and in one place changed. Conway prints the Buddha's list of difficult things in Beal's words, less two items ('to get sight of the Scriptures', 'to be born when a Buddha is in the world'), beside a margin that reads 'Chinese Budh[ist]', which Tolstoy's signature repeats; and where Beal's punctuation divides 'being rich and great; to be religious', Conway prints 'being rich and great, to be religious', as Tolstoy has it («будучи богатым и знатным, быть религиозным»). So Tolstoy read Conway. Of Conway's eighteen items he keeps ten, in Conway's order except that 'to avoid controversy', Conway's last, comes before 'thoroughly to extirpate self-esteem'. He leaves out 'to escape destiny', 'to be strong without being rash', 'to move in the world (to touch things) without setting the heart on it', 'to be good, and at the same time to be learned and clever', 'to see the hidden principle in the profession of religion', 'to attain one's end without exultation', 'to exhibit in a right way the doctrine of expediency', and 'to save men by converting them'. Two changes of sense: 'to be the same in heart and life' becomes «быть одинаковым ко всем людям в своем сердце и в жизни» (to be the same toward all people in one's heart and in one's life), so that consistency between heart and conduct becomes impartiality toward everyone; and 'to repress lust and famish desire' becomes «подавить похоть и плотские желания» (to repress lust and carnal desires). 'Not to contemn the ignorant' is «не осуждать невежественного» (not to condemn the ignorant). The Chinese is section 12 of the Sutra in Forty-two Sections in its later recension, saved here in the text with the Song emperor Zhenzong's commentary: 天下有二十難 ('there are twenty hard things in the world'), whose twenty items Beal follows one for one; the older Korean recension (February's 2-16.2) has only five. The item behind 'the same in heart and life' is 心行平等難 ('it is hard to keep mind and conduct even', 平等, impartial toward all), which is nearer Tolstoy's «ко всем людям» than Beal's English is. The Buddha is the speaker; «Китайский буддист» is Conway's margin and stands.