4. Eastern ideas in moral wordsВосточные понятия — словами морали
37 passages. Each date opens its day beside the list, with the passage marked.Отрывков: 37. Каждая дата открывает свой день рядом со списком, где отрывок отмечен.
The craving the Pali calls thirst (Müller: “driven on by thirst”) is made bodily: the 1903 text’s “bonds of thirst,” Gerasimov’s words, become “the fetters of bodily desires,” as Gerasimov had already made the first line’s thirst lust; “forever” drops out.
Original · translated by F. Max Müller
284. So long as the love of man towards women, even the smallest, is not destroyed, so long is his mind in bondage, as the calf that drinks milk is to its mother.
342. Men, driven on by thirst, run about like a snared hare; held in fetters and bonds, they undergo pain for a long time, again and again.
TolstoyТолстой
Пока ты не уничтожил до самого корня похотливую привязанность свою к женщине, до тех пор дух твой будет привязан к земному, как сосущий телец привязан к своей матери.
Люди, влекомые похотью, мечутся подобно зайцу, попавшему в западню; увязшие в путах телесных желаний, они снова и снова подпадают страданию на долгие времена.
As long as you have not destroyed to its very root your lustful attachment to women, so long will your spirit be attached to the earthly, as a suckling calf is attached to its mother.
People driven by lust rush about like a hare caught in a snare; entangled in the fetters of bodily desires, they fall into suffering again and again, for a long time.
From Dhammapada · reworded by Tolstoy .
What Tolstoy read · Путь к истинеПока ты не уничтожиль до самаго корня похотливую привязанность свою къ женщинв, до тьхъ поръ твой я будеть привязанъ къ земному, …
Люди, влекомые похотью, мечутся подобно зайцу, попавшемуся въ западню; …
… они вновь и вновь подпалаютъ страланю на доля времена.
Source text: archive.orgOriginal · PaliYāva hi vanatho na chijjati, …
Aṇumattopi narassa nārisu; …
Paṭibaddhamanova tāva so, …
Vaccho khīrapakova mātari.
Source text: raw.githubusercontent.comIn English · F. Max Müller, 1881284. So long as the love of man towards women, even the smallest, is not destroyed, so long is his mind in bondage, as the calf that drinks milk is to its mother.
342. Men, driven on by thirst, run about like a snared hare; held in fetters and bonds, they undergo pain for a long time, again and again.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньПока ты не уничтожил до самого корня похотливую привязанность свою к женщине, до тех пор дух твой будет привязан к земному, как сосущий телец привязан к своей матери.
Люди, влекомые похотью, мечутся подобно зайцу, попавшемуся в западню; навсегда увязшие в путах жажды, они вновь подпадают страданию на долгие времена.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Dhammapada, vv. 284 (Maggavagga) and 342 (Taṇhāvagga).
Dhammapada 284 and 342 in N. Gerasimov's Russian (1898), joined into one thought by Thoughts of Wise Men (1903), 26 April, signed «Dhammapada»; the Circle keeps v. 284 as 1903 has it and changes v. 342. In v. 284, 1903 already had «дух твой» (thy spirit) where the scan of Gerasimov reads «твой я» (thy self), and repeats «привязан» (bound) at the end. The verse is close to the Pali: Yāva hi vanatho na chijjati … paṭibaddhamanova tāva so, vaccho khīrapakova mātari ('as long as the thicket [of desire] of a man toward women, even the smallest, is not cut down, so long is his mind bound, like a sucking calf to its mother'; Müller 'so long is his mind in bondage, as the calf that drinks milk is to its mother'); 'thicket' is Gerasimov's «похотливую привязанность» (lustful attachment), Müller's 'love'. In v. 342 the Circle drops «навсегда» (forever), makes Gerasimov's and 1903's «в путах жажды» (in the bonds of thirst) «в путах телесных желаний» (in the bonds of bodily desires), and has «снова и снова» (again and again) where 1903 had «вновь» (anew) and Gerasimov «вновь и вновь» (anew and anew); «попавшему» (caught) is 1903's «попавшемуся». The thirst is the Pali's craving: Tasiṇāya purakkhatā pajā, parisappanti sasova bandhito; saṁyojanasaṅgasattakā, dukkhamupenti punappunaṁ cirāya ('people led on by craving run about like a snared hare; held by fetters and attachments, they come to suffering again and again, for long'; Müller 'Men, driven on by thirst'). Gerasimov had already made the craving of the first line «похоть» (lust); the Circle makes the second line's thirst bodily desire as well.
The ode’s yellow bird becomes “Every bird,” as in Tolstoy’s 1903 version from Pauthier’s French, and the Circle names what the bird knows and man should: “what the purpose of his life is,” where the Chinese and Pauthier speak of the place to rest (Legge: “it knows where to rest”).
Original · translated by James Legge
In the Book of Poetry, it is said, "The twitter- ing yellow bird rests on a corner of the mound."
The Master said, " When it rests, it knows where to rest. Is it possible that a man should not be equal to this bird ? "
TolstoyТолстой
Всякая птица знает, где делать свое жилище. Зная, где ее жилище, она показывает, что знает свое назначение. Неужели человек, умнейшее из всех существ, не может знать того, что знает птица: в чем назначение его жизни?
Every bird knows where to make its dwelling. Knowing where its dwelling is, it shows that it knows its purpose. Can it be that man, the most intelligent of all beings, cannot know what a bird knows: what the purpose of his life is?
From The Great Learning · reworded by Tolstoy .
What Tolstoy read · G. Pauthier, Confucius et Mencius: Les quatre livres de philosophie morale et politique …«L'oiseau jaune au chant plaintif _mien-mân Fixe sa demeure_ dans le creux touffu des montagnes.»
_En fixant là sa demeure_, il prouve qu'il connaît le lieu de sa _destination_; et l'homme [la plus intelligente des créatures][4] ne pourrait pas en savoir autant que l'oiseau!
«L'homme est de tous les êtres le plus intelligent; …
Source text: gutenberg.orgIn English · James Legge, 1895In the Book of Poetry, it is said, "The twittering yellow bird rests on a corner of the mound."
The Master said, " When it rests, it knows where to rest. Is it possible that a man should not be equal to this bird ? "
Source text: archive.orgTolstoy’s own version · Мысли мудрых людей на каждый деньВсякая птица знает, где делать свое жилище. Зная, где ее жилище, она показывает, что знает свое назначение. Неужели человек, умнейшее из всех существ, не может знать того же, что и птица?
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Great Learning (Daxue), commentary, ch. III, § 2 (Zhu Xi's arrangement; Pauthier, Explication de Thsêng-tseu, ch. III, § 2).
Pauthier's French, in Tolstoy's own Russian of Thoughts of Wise Men (1903), 6 August, signed «Китайская мудрость («Та-Хио»)», with an ending added for the Circle. The Great Learning quotes an ode, 'The twittering yellow bird rests on a corner of the mound', and the Master's comment, 'When it rests, it knows where to rest. Is it possible that a man should not be equal to this bird?' (Legge). Pauthier reads 止 (to rest, to stop) as fixing a dwelling and knowing a 'destination', and adds in brackets the commentary's gloss on man, «la plus intelligente des créatures» (from the Ji-kiang, his note 4: «L'homme est de tous les êtres le plus intelligent»). The 1903 text follows him: the ode's yellow bird becomes «Всякая птица» (every bird), its dwelling shows «что знает свое назначение» (that it knows its calling; Pauthier «le lieu de sa destination»), and man is «умнейшее из всех существ» (the most intelligent of all beings), Pauthier's bracket. 1903 ends «не может знать того же, что и птица?» (cannot know as much as the bird?); the Circle ends «не может знать того, что знает птица: в чем назначение его жизни?» (cannot know what the bird knows: what the calling of his life is?). The added question names what a man should know, the calling of his life, where the Chinese and Pauthier speak of the place to rest. The comment is Confucius's (子曰; Pauthier «Le philosophe [KHOUNG-TSEU] a dit»), the line before it the Book of Odes'; «Китайская мудрость» covers both and stands.
Knowing “the place where he must remain forever,” as Tolstoy’s 1903 version has it from Konissi’s Russian (Legge: “The point where to rest being known”), becomes knowing “his place in the world,” and “Only” is added; the last step becomes a cause: “the work of thought makes a man receptive to all that is true.”
Original · translated by James Legge
The point where to rest being known
the object of pursuit is then determined ; and, that being determined, a calm unperturbedness may be attained.
In that repose there may be careful deliberation, and that deliberation will be followed by the attainment of the desired end.
TolstoyТолстой
Только когда человек ясно узнает свое место в мире, определится и настроение его души. Когда же настроение души определится, то прекратится всякое душевное волнение. Когда же прекратится душевное волнение, то наступит полное спокойствие души, и человек, обладающий таким ненарушимым душевным спокойствием, сделается способен к работе мысли. Работа же мысли делает человека восприимчивым ко всему истинному.
Only when a man clearly comes to know his place in the world will the disposition of his soul be determined. And when the disposition of the soul is determined, all agitation of the soul will cease. And when agitation of the soul ceases, complete tranquility of soul will set in, and a man who possesses such unbroken tranquility of soul will become capable of the work of thought. And the work of thought makes a man receptive to all that is true.
From The Great Learning · reworded by Tolstoy .
In English · James Legge, 1895The point where to rest being known …
… the object of pursuit is then determined ; and, that being determined, a calm unperturbedness may be attained.
In that repose there may be careful deliberation, and that deliberation will be followed by the attainment of the desired end.
Source text: archive.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКогда человек ясно узнает место, где он должен оставаться навсегда, то определится и настроение его души.
Когда прекратится душевное волнение, то будет полное спокойствие души, а человек, обладающий ненарушимым душевным спокойствием, будет способен к мыслительной деятельности.
Такой человек бывает восприимчив ко всему истинному.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Great Learning (Daxue), the text, § 2 (Zhu Xi's arrangement; Pauthier, Ta Hio, § 2).
The opening of the Great Learning (the text, § 2) in D. Konissi's Russian, as Thoughts of Wise Men (1903), 3 October, prints it signed «Конфуций» (the Jubilee vol. 40 commentary names Konissi's «Великая наука Конфуция», Вопросы философии и психологии, 1893, кн. 1 (16), which was not found online), reworded for the Circle and signed «Китайская мудрость». The Chinese: 知止而後有定，定而後能静，静而後能安，安而後能慮，慮而後能得 ('knowing where to rest, one is settled; settled, one can be still; still, one can be at peace; at peace, one can deliberate; deliberating, one can attain'; Legge: 'The point where to rest being known, the object of pursuit is then determined …'). The Circle changes the first clause: «Когда человек ясно узнает место, где он должен оставаться навсегда» (when a man clearly learns the place where he must remain forever; the Chinese 知止, knowing where to rest, the highest good of § 1) becomes «Только когда человек ясно узнает свое место в мире» (only when a man clearly learns his place in the world). It makes the last step a cause: «Такой человек бывает восприимчив ко всему истинному» (such a man is receptive to all that is true) becomes «Работа же мысли делает человека восприимчивым ко всему истинному» (and the work of thought makes a man receptive to all that is true), with «работе мысли» (the work of thought) for «мыслительной деятельности» (mental activity) before it; «наступит» (will set in) for «будет» (will be) and «таким» (such) are added. Receptivity to truth for 得 (attaining) is already in 1903, so probably Konissi's. Pauthier's French reads the first clause otherwise («Il faut d'abord connaître le but auquel on doit tendre, ou sa destination définitive»), so 1903 did not come from him. Zhu Xi ascribes the Great Learning's text to Confucius as Zengzi handed it down; «Китайская мудрость» stands.
The Tao becomes “virtue”; non-action becomes “complete humility.”
Original · translated by James Legge
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.
TolstoyТолстой
Тот, кто ищет учености, растет с каждым днем и всё больше и больше возвышается в глазах людей.
Тот, кто ищет добродетели, с каждым днем умаляется и становится всё ниже и ниже в глазах людей.
Он умаляется всё больше и больше до тех пор, пока не дойдет до полного смирения. Когда же он дойдет до полного смирения, тогда он становится совсем свободен и против своей воли становится учителем людей.
He who seeks learning grows every day and rises ever higher in the eyes of men.
He who seeks virtue grows less every day and sinks ever lower in the eyes of men.
He grows less and less until he reaches complete humility. And when he reaches complete humility, he becomes wholly free and, against his own will, becomes a teacher of men.
From Tao Te Ching · reworded by Tolstoy .
In English · James Legge, 1891He 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.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Tao Te Ching, ch. 48.
Only the opening of ch. 48 is Lao-Tzu's. Tolstoy turns 'Tao' into 'virtue', makes the increase and decrease a matter of standing 'in the eyes of people', reads 無為 ('non-action') as 'complete humility', and replaces 'there is nothing he does not do' with 'he becomes quite free and, against his will, a teacher of people'; the last section (winning the empire) is dropped.
“The hour” becomes “circumstances,” and yielding to them is expanded into a rule.
Original · Aramaic
וכל הדוחק את השעה שעה דוחקתו וכל הנדחה מפני שעה שעה עומדת לו
TolstoyТолстой
Кто насилует обстоятельства, того обстоятельства насилуют в свою очередь, а кто им уступает, тому и они делают уступку.
Когда ты видишь, что обстоятельства не благоприятствуют тебе, то ты им не сопротивляйся, а предоставь их естественному ходу, потому что кто идет против обстоятельств, делается рабом их, а кто покоряется им, делается их господином.
Whoever forces circumstances is forced by circumstances in turn; and whoever yields to them, to him they yield as well.
When you see that circumstances are not in your favor, do not resist them, but leave them to their natural course; for whoever goes against circumstances becomes their slave, and whoever submits to them becomes their master.
From Babylonian Talmud, Eruvin · reworded by Tolstoy .
Original · Aramaicוכל הדוחק את השעה שעה דוחקתו וכל הנדחה מפני שעה שעה עומדת לו
Source text: sefaria.orgDetails
The words shown were found, word for word, in the saved source text. Babylonian Talmud, Eruvin, 13b.
'Whoever pushes against the hour, the hour pushes him back; whoever yields to the hour, the hour stands by him.' Tolstoy's first sentence is this; the second ('do not resist... whoever goes against circumstances becomes their slave, whoever submits becomes their master') is an expansion not in the Talmud. No public-domain English translation was consulted.
Non-action becomes humility; teaching without words becomes silence.
Original · translated by James Legge
The softest thing in the world dashes against and overcomes the hardest;
There are few in the world who attain to the teaching without words, and the advantage arising from non-action.
TolstoyТолстой
Слабейшее в мире побеждает сильнейшее; поэтому велико преимущество смирения и выгода молчания. Только немногие в мире могут быть смиренны.
The weakest thing in the world overcomes the strongest; therefore great is the advantage of humility and the gain of silence. Only a few in the world can be humble.
From Tao Te Ching · reworded by Tolstoy .
Original · Classical Chinese天下之至柔，馳騁天下之至堅。
無有入無間，吾是以知無為之有益。
不言之教，無為之益，天下希及之。
Source text: zh.wikisource.orgIn English · James Legge, 1891The softest thing in the world dashes against and overcomes the hardest; …
There are few in the world who attain to the teaching without words, and the advantage arising from non-action.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Tao Te Ching, ch. 43.
Ch. 43 condensed: 'what has no substance enters where there is no crevice' is dropped, and 無為 ('non-action') becomes 'humility', 'teaching without words' becomes 'silence'.
“Regulating the human” and “service to the heavenly” become “attaining holiness”; moderation becomes “self-restraint.”
Original · translated by James Legge
59. 1. For regulating the human (in our constitution) and rendering the (proper) service to the heavenly, there is nothing like moderation.
TolstoyТолстой
Для достижения святости нет ничего важнее воздержания. Воздержание же должно быть раннею привычкою. Если оно ранняя привычка, то оно утверждает в добродетели. Для того, кто утвержден в добродетели, нет ничего, чего бы он не мог превозмочь.
For attaining holiness there is nothing more important than self-restraint. And self-restraint must be an early habit. If it is an early habit, it makes one firm in virtue. For one who is firm in virtue there is nothing he could not overcome.
From Tao Te Ching · reworded by Tolstoy .
What Tolstoy read · Paul Carus, Lao-Tze's Tao-Teh-King, Chinese-EnglishIn governing the people and in attending to heaven there is nothing like moderation. As to moderation, it is said that it must be an early habit. If it is an early habit, it will be richly accumulated virtue. If one has richly accumulated virtue, then there is nothing that cannot be overcome.
Source text: archive.orgIn English · James Legge, 189159. 1. For regulating the human (in our constitution) and rendering the (proper) service to the heavenly, there is nothing like moderation.
Source text: gutenberg.orgTolstoy’s own version · «Мысли мудрых людей на каждый день»Для достижения святости нет ничего важнее воздержания. Воздержание же должно быть раннею привычкой. Если оно ранняя привычка, то оно приобретает много добродетелей. Для того, кто приобрел много добродетелей, нет ничего, чего бы он не мог превозмочь.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Tao Te Ching, ch. 59.
The first four sentences of Carus's chapter, in order: 'there is nothing like moderation; it must be an early habit; if it is an early habit, it will be richly accumulated virtue; if one has richly accumulated virtue, there is nothing that cannot be overcome'. Tolstoy replaces 'in governing the people and in attending to heaven' with 'for attaining holiness', renders moderation (嗇, sparingness) as 'abstinence', and in the Circle changes the 1903 'it acquires many virtues' to 'it establishes one in virtue'. The rest of the chapter (possessing the country, deep roots) is dropped.
Possessing the attributes of the Tao becomes being “truly virtuous,” and the chapter’s “without doing” and “doing” are expanded into true and false virtue, kindliness, justice, and propriety.
Original · translated by James Legge
(Those who) possessed in highest degree the attributes (of the Tao) did not (seek) to show them, and therefore they possessed them (in fullest measure).
TolstoyТолстой
Люди истинно добродетельные не считают себя добродетельными, поэтому они добродетельны. Люди не истинно добродетельные никогда не забывают о своей добродетели, и потому не бывают добродетельными. Настоящая добродетель не утверждает сама себя и не выказывается. Ненастоящая добродетель утверждает сама себя и выказывается.
Истинное добродушие не знает само себя и не старается выказаться. Неистинное добродушие утверждает само себя и старается выказаться. Истинная справедливость проявляется, когда это нужно, но не старается выказаться. Неистинная справедливость всегда проявляет себя и старается выказаться.
Истинное приличие проявляется, когда нужно, и не старается выказаться. Неистинное приличие проявляется всегда и, когда никто не отвечает на него, силою заставляет исполнять свои правила.
Когда потеряна истинная добродетель, является добродушие; когда потеряно добродушие, является справедливость; когда же потеряна справедливость, является приличие.
Правила приличия — это только подобия правды и начало всякого беспорядка.
People who are truly virtuous do not consider themselves virtuous; therefore they are virtuous. People who are not truly virtuous never forget their virtue, and so they are not virtuous. Genuine virtue does not assert itself and does not display itself. Virtue that is not genuine asserts itself and displays itself.
True kindliness does not know itself and does not try to display itself. False kindliness asserts itself and tries to display itself. True justice shows itself when it is needed, but does not try to display itself. False justice always shows itself and tries to display itself.
True propriety shows itself when it is needed and does not try to display itself. False propriety always shows itself and, when no one responds to it, compels obedience to its rules by force.
When true virtue is lost, kindliness appears; when kindliness is lost, justice appears; and when justice is lost, propriety appears.
The rules of propriety are only semblances of truth and the beginning of all disorder.
From Daodejing · reworded by Tolstoy .
What Tolstoy read · Paul Carus, Lao-Tze's Tao-Teh-KingSuperior virtue is un-virtue. Therefore it has virtue. Inferior virtue never loses sight of virtue. Therefore it has no virtue.
The superior propriety acts and when no one responds to it, it stretches its arm and enforces its rules.
The rules of propriety are the semblance of loyalty and faith, and the beginning of disorder.
Source text: archive.orgOriginal · Classical Chinese上德不德，是以有德；下德不失德，是以無德。
故失道而後德，失德而後仁，失仁而後義，失義而後禮。夫禮者，忠信之薄，而亂之首。
Source text: zh.wikisource.orgIn English · James Legge, 1891(Those who) possessed in highest degree the attributes (of the Tao) did not (seek) to show them, and therefore they possessed them (in fullest measure).
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЛюди высшей добродетели не считают себя добродетельными, поэтому они добродетельны.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Daodejing, ch. 38.
Chapter 38 to 'the beginning of disorder', in Carus's order and terms (propriety 'enforces its rules', its rules 'the semblance' of faith). Tolstoy writes 'true' and 'untrue' virtue for Carus's 'superior' and 'inferior', and expands the chapter's second sentence into a pair for each of virtue, benevolence ('добродушие'), justice, and propriety, each 'not trying to show itself'; the Chinese has only 無為/為之 ('without doing'/'doing'). Carus's 'loyalty and faith' becomes 'правды'. Thoughts of Wise Men (1903) has an earlier, closer version ('высшей'/'низшей').
The fierce thirst becomes “the base thirst for bodily pleasures,” and the sufferings that grow like Birana grass wind round a man “like climbing dodder.”
Original · translated by F. Max Müller
335. Whomsoever this fierce thirst overcomes, full of poison, in this world, his sufferings increase like the abounding Birana grass.
336. He who overcomes this fierce thirst, difficult to be conquered in this world, sufferings fall off from him, like water-drops from a lotus leaf.
TolstoyТолстой
Кто охвачен низменной жаждой телесных наслаждений, — этой жаждой, полной отравы, вокруг того обовьются страдания, подобно вьющейся повилике.
Кто же побеждает эту жажду, от того отпадают все страдания, как с листка лотоса скатываются дождевые капли.
Whoever is seized by the base thirst for bodily pleasures — that thirst full of poison — about him sufferings will wind like climbing dodder.
But whoever conquers this thirst, from him all sufferings fall away, as raindrops roll off a lotus leaf.
From Dhammapada · reworded by Tolstoy .
Original · PaliYaṁ esā sahate jammī, …
… abhivaṭṭhaṁva bīraṇaṁ.
Sokā tamhā papatanti, …
… udabinduva pokkharā.
Source text: raw.githubusercontent.comIn English · F. Max Müller, 1881335. Whomsoever this fierce thirst overcomes, full of poison, in this world, his sufferings increase like the abounding Birana grass.
336. He who overcomes this fierce thirst, difficult to be conquered in this world, sufferings fall off from him, like water-drops from a lotus leaf.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКто охвачен этой низменной жаждой, этой жаждой, полной отравы, вок …
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Dhammapada, vv. 335–336.
Max Müller's verses 335–336. Tolstoy adds 'телесных наслаждений' to the thirst and replaces Müller's 'his sufferings increase like the abounding Birana grass' with 'вокруг того обовьются страдания, подобно вьющейся повилике'. Thoughts of Wise Men (1903) has the same verses after v. 334.
Translation note. «Повилика» is dodder, a leafless parasitic vine that twines around the plant it feeds on.
“Words of Torah” become “virtue.”
Original · he
מה מים מניחין מקום גבוה והולכין למקום נמוך אף דברי תורה אין מתקיימין אלא במי שדעתו שפלה
TolstoyТолстой
Как вода не держится на вершинах, а сливает в низкие места, так и добродетель не удерживается людьми, возвышающими себя, а удерживается только в людях смиренных.
As water does not stay on the heights but runs down into low places, so virtue is not kept by people who exalt themselves, but is kept only in people who are humble.
From Babylonian Talmud, Taanit · reworded by Tolstoy .
Original · Hebrewמה מים מניחין מקום גבוה והולכין למקום נמוך אף דברי תורה אין מתקיימין אלא במי שדעתו שפלה
Source text: sefaria.orgTolstoy’s own version · Мысли мудрых людей на каждый деньУчение божие уподобляется воде: как вода, оставляя высоты, скопляется в низинах, так и учение божие воспринимается только людьми скромными.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Babylonian Talmud, Taanit, 7a.
Rabbi Hanina bar Hama's comparison of the Torah to water: 'as water leaves a high place and goes to a low place, so words of Torah endure only with one whose mind is humble'. Tolstoy writes 'добродетель' for 'words of Torah' (Thoughts of Wise Men, 1903, still had 'учение божие').
Not identifying oneself “with name and form” becomes not seeing oneself in “what passes in him,” and being “called a Bhikshu” becomes knowing “the truth of life.”
Original · translated by F. Max Müller
367. He who never identifies himself with name and form, and does not grieve over what is no more, he indeed is called a Bhikshu.
TolstoyТолстой
Кто в своем преходящем, в своем имени и в своей телесности не видит себя, тот знает истину жизни.
Whoever does not see himself in what passes in him, in his name, and in his bodily nature knows the truth of life.
From Dhammapada · reworded by Tolstoy .
Original · PaliSabbaso nāmarūpasmiṁ, …
… yassa natthi mamāyitaṁ; …
Source text: raw.githubusercontent.comIn English · F. Max Müller, 1881367. He who never identifies himself with name and form, and does not grieve over what is no more, he indeed is called a Bhikshu.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКто в своем преходящем, в своем имени и в своей телесности не видит себя, тот знает истину жизни.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Dhammapada, v. 367.
Müller's 'never identifies himself with name and form', with 'what is no more' turned into 'в своем преходящем'; 'he indeed is called a Bhikshu' becomes 'тот знает истину жизни'. Copied unchanged from Thoughts of Wise Men (1903), signed Dhammapada.
The “name” that can be named becomes a “being”: “The being that can be named is not the eternal being.”
Original · translated by James Legge
The Tao that can be trodden is not the enduring and unchanging Tao.
TolstoyТолстой
Разум, который можно уразуметь, не есть вечный разум. Существо, которое можно назвать, не есть вечное существо.
The reason that can be comprehended is not the eternal reason. The being that can be named is not the eternal being.
From Daodejing · reworded by Tolstoy .
What Tolstoy read · Paul Carus, Lao-Tze's Tao-Teh-KingTHE REASON that can be reasoned is not the eternal Reason. The name that can be named is not the eternal name.
Source text: archive.orgIn English · James Legge, 1891The Tao that can be trodden is not the enduring and unchanging Tao.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньРазум, который можно уразуметь, не есть вечный разум. Имя, которое можно назвать, не есть вечное имя.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Daodejing, ch. 1.
Carus's first sentence, word for word. In the second, Carus's 'name' (名), which Thoughts of Wise Men (1903) kept as 'имя', becomes 'существо': 'Существо, которое можно назвать, не есть вечное существо'.
Translation note. The opening of the Tao Te Ching. Tolstoy’s «разум», “reason”, stands for the Tao; «уразуметь», “comprehend”, is built on the same word.
What came into existence “before Heaven and Earth” becomes that without which “there would be neither heaven nor earth,” love is added to its names, and it “has no name.”
Original · translated by James Legge
There was something undefined and complete, coming into existence before Heaven and Earth.
TolstoyТолстой
Есть существо, содержащее в себе всё и без которого не было бы ни неба, ни земли; существо это спокойно, бестелесно; свойства его называют разумом, любовью, но само существо не имеет имени. Оно самое отдаленное и оно самое близкое.
There is a being that contains all things in itself and without which there would be neither heaven nor earth; this being is tranquil, bodiless; its attributes are called reason, love, but the being itself has no name. It is the most distant and it is the nearest.
From Daodejing · reworded by Tolstoy .
What Tolstoy read · Paul Carus, Lao-Tze's Tao-Teh-KingThere is Being that is all-containing, which precedes the existence of heaven and earth. How calm it is ! How incorporeal !
I know not its name. Its character is defined as Reason.
The Distant I call the Returning.
Source text: archive.orgIn English · James Legge, 1891There was something undefined and complete, coming into existence before Heaven and Earth.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЕсть существо, содержащее в себе всё, и которое предшествует существованию неба и земли; оно спокойно; оно бестелесно; оно одно не изменяется; свойства его называют разумом.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Daodejing, ch. 25.
From Carus's ch. 25 ('all-containing', 'calm', 'incorporeal', 'its character is defined as Reason'). Tolstoy adds 'любовью' to its names, says it 'не имеет имени', and replaces Carus's 'precedes the existence of heaven and earth' with 'без которого не было бы ни неба, ни земли'. 'Оно самое отдаленное и оно самое близкое' condenses Carus's 'The Distant I call the Returning'.
“Hasten to do even a slight precept … and flee from transgression” becomes “Practice every virtue and shun every vice”: the slight precept becomes every virtue, and transgression becomes vice throughout.
Original · translated by Joseph I. Gorfinkle
Hasten to do even a slight precept (7), and flee from transgression;
for one virtue leads to another, and transgression draws transgression in its train; for the recompense of a virtue is a virtue, and the recompense of a transgression is a transgression
TolstoyТолстой
Упражняйся во всякой добродетели и избегай всякого порока. Одна добродетель влечет за собою другие, один порок — другие пороки. Награда добродетели — добродетель, возмездие за порок — порок.
Practice every virtue and shun every vice. One virtue draws others after it; one vice, other vices. The reward of virtue is virtue; the retribution for vice is vice.
From Pirkei Avot · reworded by Tolstoy .
Original · Hebrewהֱוֵי רָץ לְמִצְוָה קַלָּה כְבַחֲמוּרָה, וּבוֹרֵחַ מִן הָעֲבֵרָה.
שֶׁמִּצְוָה גּוֹרֶרֶת מִצְוָה, וַעֲבֵרָה גוֹרֶרֶת עֲבֵרָה. שֶׁשְּׂכַר מִצְוָה, מִצְוָה. וּשְׂכַר עֲבֵרָה, עֲבֵרָה: …
Source text: sefaria.orgIn English · Joseph I. Gorfinkle, 1913Hasten to do even a slight precept (7), and flee from transgression; …
… for one virtue leads to another, and transgression draws transgression in its train; for the recompense of a virtue is a virtue, and the recompense of a transgression is a transgression …
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньСпеши к доброму делу, хотя и незначительному, и беги от всякого греха; ибо одно доброе дело влечет за собою другое, а один грех порождает другой: награда добродетели — добродетель, наказание порока — порок.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Pirkei Avot (Mishnah), 4:2.
Ben Azzai: 'run to a light commandment as to a weighty one, and flee from transgression; for a commandment draws a commandment, and a transgression draws a transgression; for the reward of a commandment is a commandment, and the reward of a transgression is a transgression'. Thoughts of Wise Men (1903), 18 July, signed «Талмуд», keeps the first clause: «Спеши к доброму делу, хотя и незначительному, и беги от всякого греха». The Circle changes it to «Упражняйся во всякой добродетели и избегай всякого порока» ('practise every virtue and avoid every vice'), losing 'light' against 'weighty', and puts 'virtue' and 'vice' for 'commandment' (mitzvah) and 'transgression' throughout (Gorfinkle's English also has 'virtue' in the second half). The signature «Бенчасай» is Ben Azzai, a tanna of the early second century; the Jubilee name index lists «Бенчасай» without identifying him, and how the spelling arose was not found.
Translation note. «Бенчасай», as Tolstoy wrote it, is Ben Azzai; the Mishnah gives him the saying (Pirkei Avot 4:2).
“Not learning but doing” becomes “not reasoning about the good life, but good deeds”: the Mishnah sets the study of Torah against practice, Tolstoy talk about goodness against doing good.
Original · translated by Joseph I. Gorfinkle
not learning but doing is the chief thing
TolstoyТолстой
Важны не рассуждения о доброй жизни, а добрые дела.
What matters is not reasoning about the good life, but good deeds.
From Pirkei Avot · reworded by Tolstoy .
In English · Joseph I. Gorfinkle, 1913… not learning but doing is the chief thing …
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Pirkei Avot (Mishnah), 1:17.
Simeon ben Gamaliel: 'not study (ha-midrash) is the main thing, but the deed (ha-ma'aseh)'. Tolstoy makes 'study' «рассуждения о доброй жизни» ('reasonings about the good life') and 'the deed' «добрые дела» ('good deeds'): the Mishnah sets the study of Torah against practice, Tolstoy sets talk about goodness against doing good. The rest of the saying (nothing better for the body than silence; many words bring sin) is left out. Not in Thoughts of Wise Men (1903). Avot is Mishnah, not Gemara.
Translation note. The Russian italic is broken only at the comma before «а», “but”; it is set here as one span.
Carus’s “Reason,” his word for the Tao, becomes “the demands of reason,” and the scholar of the highest class “a true scholar.”
Original · translated by James Legge
Scholars of the highest class, when they hear about the Tao, earnestly carry it into practice.
Scholars of the middle class, when they have heard about it, seem now to keep it and now to lose it.
Scholars of the lowest class, when they have heard about it, laugh greatly at it. If it were not (thus) laughed at, it would not be fit to be the Tao.
TolstoyТолстой
Когда истинный ученый поймет требования разума, он старается осуществить их. Когда обыкновенный ученый услышит о требованиях разума, он временами будет удовлетворять им, временами осуществляя, временами же не осуществляя их. Когда плохой ученый услышит о требованиях разума, он глумится над ними. Если бы над разумом не глумились, разум не был бы разумом.
When a true scholar understands the demands of reason, he tries to carry them out. When an ordinary scholar hears of the demands of reason, he will satisfy them now and then, at times carrying them out and at times not. When a poor scholar hears of the demands of reason, he mocks them. If reason were not mocked, reason would not be reason.
From Daodejing · reworded by Tolstoy .
What Tolstoy read · Paul Carus, Lao-Tze's Tao-Teh-KingWhen a superior scholar hears of Reason he endeavors to practise it.
When an average scholar hears of Reason he will sometimes keep it and sometimes lose it.
When an inferior scholar hears of Reason he will greatly ridicule it.
Were it not thus ridiculed, it would as Reason be insufficient.
Source text: archive.orgIn English · James Legge, 1891Scholars of the highest class, when they hear about the Tao, earnestly carry it into practice.
Scholars of the middle class, when they have heard about it, seem now to keep it and now to lose it.
Scholars of the lowest class, when they have heard about it, laugh greatly at it. If it were not (thus) laughed at, it would not be fit to be the Tao.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКогда высший ученый услышит о разуме, он будет пытаться осуществить его.
Если бы над разумом не глумились, разум не был бы разумом.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Daodejing, ch. 41.
Carus's chapter 41, through Tolstoy's own version in Thoughts of Wise Men (1903), 6 May, which keeps close to Carus («Когда высший ученый услышит о разуме, он будет пытаться осуществить его»). For the Circle Tolstoy turns Carus's 'hears of Reason' into «поймет требования разума» (understands the demands of reason) and then «услышит о требованиях разума», and 'superior scholar' into «истинный ученый»: Carus's Reason, his word for the Tao, becomes the demands of reason. 'Sometimes keep it and sometimes lose it' becomes «временами будет удовлетворять им, временами осуществляя, временами же не осуществляя их». The last sentence stays: 'Were it not thus ridiculed, it would as Reason be insufficient', «Если бы над разумом не глумились, разум не был бы разумом».
Translation note. Tao Te Ching, chapter 41, where «разум», “reason”, stands for the Tao, as on February 22.
Pauthier’s “un sage,” Legge’s “men of worth,” becomes “a holy man,” and examining one’s conduct becomes asking “are the same vices in you as well?”
Original · translated by James Legge
The Master said, '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.'
TolstoyТолстой
Когда видишь святого человека, думай о себе, не можешь ли и ты быть таким же. Когда видишь развратника, подумай о себе, нет ли и в тебе тех же пороков.
When you see a holy man, think about yourself: could you too be like him? When you see a debauched man, think about yourself: are the same vices in you as well?
From Analects · reworded by Tolstoy .
What Tolstoy read · G. Pauthier, Confucius et Mencius: Les quatre livres de philosophie morale et politique …17. Le Philosophe dit: Quand vous voyez un sage, réfléchissez en vous-même si vous avez les mêmes vertus que lui. Quand vous voyez un pervers, rentrez en vous-même, et examinez attentivement votre conduite.
Source text: gutenberg.orgIn English · James Legge, 1861The Master said, '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.'
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКогда вы видите мудреца, подумайте вы о себе, имеете ли вы те же добродетели, как и он. Когда вы видите развратника, подумайте вы о себе, не имеете ли вы тех же пороков.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Analects (Lunyu), IV.17.
Pauthier's French, reworked from Tolstoy's 1903 version (Thoughts of Wise Men, 5 October, signed «Китайская мудрость («Ле-Лун-Ю»)»). Pauthier's 'un sage' becomes «святого человека» (a holy man; 1903: «мудреца»), and 'réfléchissez en vous-même si vous avez les mêmes vertus que lui' becomes «думай о себе, не можешь ли и ты быть таким же» (think whether you too can be such), which is nearer the Chinese 思齊, 'think of equalling him' (Legge: 'we should think of equalling them'). In the second sentence Pauthier's 'rentrez en vous-même, et examinez attentivement votre conduite' becomes «подумай о себе, нет ли и в тебе тех же пороков» (whether the same vices are in you), as in 1903. The saying is Confucius's (子曰).
Verse 105, that “not even a god, a Gandharva, not Mara with Brahman” could undo the victory of one who has vanquished himself, becomes a contrast of Tolstoy’s own: the conqueror of others “may be conquered,” the conqueror of himself “will remain a victor forever.”
Original · translated by F. Max Müller
103. If one man conquer in battle a thousand times thousand men, and if another conquer himself, he is the greatest of conquerors.
104, 105. 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.
TolstoyТолстой
Тот, кто победил себя, гораздо больший победитель, чем тот, кто победил тысячу раз тысячу людей в сражении. Лучше победить себя, чем всех других людей.
Тот, кто победил других людей в сражении, может быть побежден, но тот, кто победил себя и владеет собою, останется навсегда победителем.
He who has conquered himself is a far greater victor than he who has conquered a thousand times a thousand men in battle. It is better to conquer oneself than all other people.
He who has conquered other people in battle may be conquered, but he who has conquered himself and is master of himself will remain a victor forever.
From Dhammapada · reworded by Tolstoy .
What Tolstoy read · Moncure D. Conway, The Sacred Anthology… thousand men, and if another conquer himself, he is the greatest of conquerors.
One's own self conquered is better than all other people ; …
… who has vanquished himself, and lives under restraint.
Source text: archive.orgOriginal · PaliYo sahassaṁ sahassena, …
Ekañca jeyyamattānaṁ, …
… sa ve saṅgāmajuttamo.
Attā have jitaṁ seyyo, …
Source text: raw.githubusercontent.comIn English · F. Max Müller, 1881103. If one man conquer in battle a thousand times thousand men, and if another conquer himself, he is the greatest of conquerors.
104, 105. 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.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Dhammapada, vv. 103–105 (Sahassavagga).
Dhammapada 103–105, rearranged, with an ending of Tolstoy's. He puts the self-conqueror first and keeps v. 104 ('One's own self conquered is better than all other people'). In place of v. 105 ('not even a god, a Gandharva, not Mara with Brahman could change into defeat the victory of a man who has vanquished himself') he writes «Тот, кто победил других людей в сражении, может быть побежден, но тот, кто победил себя и владеет собою, останется навсегда победителем»: the conqueror of others may be conquered. Conway prints Müller's three verses under 'Least and Greatest'; Tolstoy may have read them there or in Müller. Not in Thoughts of Wise Men (1903).
Pauthier’s “juger des autres par comparaison avec nous,” Legge’s “judge of others by what is nigh in ourselves,” becomes “respect others as oneself.”
Original · translated by James Legge
2. 'Now the man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others.
3. 'To be able to judge of others by what is nigh in ourselves;-- this may be called the art of virtue.'
TolstoyТолстой
Владеть собою настолько, чтобы уважать других, как самого себя, и поступать с ними так, как мы желаем, чтобы с нами поступали, — вот что можно назвать учением о человеколюбии. Выше этого нет ничего.
To be master of oneself so far as to respect others as oneself, and to treat them as we wish to be treated — this is what may be called the teaching of love for humanity. There is nothing higher than this.
From Analects · reworded by Tolstoy .
What Tolstoy read · G. Pauthier, Confucius et Mencius: Les quatre livres de philosophie morale et politique …Avoir assez d'empire sur soi-même pour juger des autres par comparaison avec nous, et agir envers eux comme nous voudrions que l'on agît envers nous-même, c'est ce que l'on peut appeler la doctrine de l'_humanité;_ il n'y a rien au delà.
Source text: gutenberg.orgIn English · James Legge, 18612. 'Now the man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others.
3. 'To be able to judge of others by what is nigh in ourselves;-- this may be called the art of virtue.'
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньВладеть собою настолько, чтобы уважать других, как самого себя, и поступать с ними так, как мы желаем, чтобы с нами поступали, — вот что можно назвать учением о человеколюбии. Выше этого нет ничего.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Analects (Lunyu), VI.28.
Pauthier's French, as in Thoughts of Wise Men (1903), 25 December, word for word. One change: 'pour juger des autres par comparaison avec nous' (to judge others by comparison with ourselves) becomes «чтобы уважать других, как самого себя» (to respect others as oneself). The rule 'agir envers eux comme nous voudrions que l'on agît envers nous-même' is Pauthier's expansion: the Chinese has 能近取譬, 'to take what is near, oneself, for the comparison' (Legge: 'to judge of others by what is nigh in ourselves'), and ends 'this may be called the method of humaneness', where Pauthier has 'il n'y a rien au delà' («Выше этого нет ничего»).
The portrait of the man “I call indeed a Brahmana” (in Conway, “a Man”) becomes a wish in the first person, “My chief desires are,” and speech “free from harshness” becomes speaking the truth “lovingly.”
Original · translated by F. Max Müller
400. Him I call indeed a Brahmana who is free from anger, dutiful, virtuous, without appetite, who is subdued, and has received his last body.
406. Him I call indeed a Brahmana who is tolerant with the intolerant, mild with fault-finders, and free from passion among the passionate.
408. Him I call indeed a Brahmana who utters true speech, instructive and free from harshness, so that he offend no one.
TolstoyТолстой
Главные мои желания в том, чтобы никогда не сердиться, всегда говорить правду, говорить ее любовно, так, чтобы никого не оскорбить, быть терпимым с нетерпимыми, добрым с осуждающими, свободным от страсти среди страстных. Вот в чем мои главные желания.
My chief desires are never to be angry, always to speak the truth, to speak it lovingly, so as to offend no one, to be tolerant with the intolerant, kind to those who condemn, free from passion among the passionate. These are my chief desires.
From Dhammapada · reworded by Tolstoy .
What Tolstoy read · Moncure D. Conway, The Sacred AnthologyHe who is free from anger, dutiful, virtuous, …
… he who utters true speech, instructive, and free from hardness, so that he offend no one, him I call indeed a Man.
… he who is tolerant with the intolerant, mild with fault-finders, free from passion among the passionate, him I call indeed a Man.
Source text: archive.orgOriginal · PaliAkkodhanaṁ vatavantaṁ, …
Aviruddhaṁ viruddhesu, …
Sādānesu anādānaṁ, …
Yāya nābhisaje kañci, …
Source text: raw.githubusercontent.comIn English · F. Max Müller, 1881400. Him I call indeed a Brahmana who is free from anger, dutiful, virtuous, without appetite, who is subdued, and has received his last body.
406. Him I call indeed a Brahmana who is tolerant with the intolerant, mild with fault-finders, and free from passion among the passionate.
408. Him I call indeed a Brahmana who utters true speech, instructive and free from harshness, so that he offend no one.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Dhammapada, vv. 400, 406, 408 (Brāhmaṇavagga).
Conway joins Dhammapada 400, 408, and 406, in Müller's words, into one portrait of 'the true Man' ('him I call indeed a Man', where Müller has 'a Brahmana'), and Tolstoy follows his order. Tolstoy turns the portrait into a wish in the first person: «Главные мои желания в том, чтобы…», closing «Вот в чем мои главные желания». He keeps 'free from anger' («никогда не сердиться»), 'utters true speech … so that he offend no one', 'tolerant with the intolerant', and 'free from passion among the passionate'; 'free from hardness' becomes «говорить ее любовно» (speak it lovingly) and 'mild with fault-finders' «добрым с осуждающими»; 'dutiful, virtuous, without weakness and subdued' and 'instructive' are left out. Not in Thoughts of Wise Men (1903).
In the second verse “the wise man” becomes “the man who strives toward the good,” and “It will not come nigh unto me” becomes “there is no strength in me to take in the good”; the first verse is kept close.
Original · translated by F. Max Müller
121. 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.
122. 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.
TolstoyТолстой
Пусть человек не думает легкомысленно о зле, говоря в сердце своем: оно ведь не коснется меня. Малыми каплями наполняется водный сосуд; весь наполняется злом безумец, мало-помалу творя злое.
Пусть человек не думает небрежно о добре, говоря в сердце своем: нет во мне сил воспринять добро. Как капля за каплей вода наполняет сосуд, так и мало-помалу, творя доброе, весь наполняется добром человек, стремящийся к благу.
Let no man think lightly of evil, saying in his heart: surely it will not touch me. A water jar is filled by small drops; the fool is filled wholly with evil, doing evil little by little.
Let no man think carelessly of good, saying in his heart: there is no strength in me to take in the good. As water fills a jar drop by drop, so little by little, doing good, the man who strives toward the good is filled wholly with good.
From Dhammapada · reworded by Tolstoy .
Original · PaliMāvamaññetha pāpassa, …
Bālo pūrati pāpassa, …
Māvamaññetha puññassa, …
Dhīro pūrati puññassa, …
Source text: raw.githubusercontent.comIn English · F. Max Müller, 1881121. 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.
122. 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.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньПусть человек не думает небрежно о добре, говоря в сердце своем: оно ведь не приблизится ко мне.
Капля за каплей вода наполняет сосуд, — мудрый, даже помалу творя доброе, весь наполняется добром.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Dhammapada, vv. 121-122 (Pāpavagga).
Tolstoy's 1903 text (Thoughts of Wise Men, 9 December), whose Dhammapada came from Gerasimov's Russian (1898; Jubilee vol. 40), not found online. Verse 121 is word for word the 1903 text and close to Müller. In v. 122 Tolstoy changes two things for the Circle: 'It will not come nigh unto me' (1903: «оно ведь не приблизится ко мне») becomes «нет во мне сил воспринять добро» (I have no strength to take in the good), and 'the wise man' (Pali dhīro; 1903: «мудрый») becomes «человек, стремящийся к благу» (a man who strives for the good). Pali: 'do not think lightly of good, "it will not come to me"; by the falling of drops even a water-jar is filled; the wise man fills himself with good, gathering it little by little'.
Benares drops out: Conway’s “Why say, ‘I will go to Benares?’” becomes “Why say: I will go to worship God?”, “thou shalt behold the king” becomes “you will see him,” and Conway’s “twice-born” becomes one who “will be born again.”
Original · translated by C. P. Brown
void of purity of mind, to what end is the worship of God ?
Make thy body pure and thou shalt behold the king.
he is like the shepherd who searched for the sheep which was in his bosom.
better is the house dog than the inanimate household goddess ; and better than all demigods is the Lord of the universe.
TolstoyТолстой
Без чистоты души зачем поклонение богу? Зачем говорить: я пойду на поклонение богу? Как может поклоняться богу тот, кто делает зло?
Святость не в лесах, не на небе, не на земле, не в священных реках. Очисти свое тело, и ты увидишь его. Преврати тело в храм, откинь дурные мысли и созерцай бога внутренним оком. Когда мы познаем его, мы познаем самих себя. Без личного опыта одно писание не уничтожит наших страхов, — так же, как темнота не разгоняется написанным огнем. Какая бы ни была твоя вера и твои молитвы, пока в тебе нет правды, ты не достигнешь пути блага. Тот, кто познает истину, тот родится снова.
Источник истинного блага — в сердце: безумен тот, кто ищет его в ином месте. Он подобен пастуху, ищущему ягненка, который у него за пазухой.
Зачем вы собираете камни и строите великие храмы? Зачем мучаете себя так, тогда как бог живет постоянно внутри вас?
Дворная собака лучше, чем безжизненный идол в доме, и лучше, чем все полубоги, великий бог мира.
Тот свет, который, как утренняя звезда, живет внутри сердца каждого человека, этот свет — наше прибежище.
Without purity of soul, why worship God? Why say: I will go to worship God? How can he who does evil worship God?
Holiness is not in the forests, not in heaven, not on earth, not in the sacred rivers. Purify your body, and you will see him. Make your body a temple, cast off bad thoughts, and contemplate God with the inner eye. When we come to know him, we come to know ourselves. Without personal experience, scripture alone will not destroy our fears, just as darkness is not dispelled by a painted fire. Whatever your faith and your prayers may be, so long as there is no righteousness in you, you will not reach the path of good. He who comes to know the truth will be born again.
The source of the true good is in the heart: mad is he who seeks it elsewhere. He is like a shepherd looking for a lamb that he has in his bosom.
Why do you gather stones and build great temples? Why do you torment yourselves so, when God lives always within you?
A yard dog is better than a lifeless idol in the house, and better than all the demigods is the great God of the world.
That light which, like the morning star, lives within the heart of every man, that light is our refuge.
From Verses of Vemana · reworded by Tolstoy .
What Tolstoy read · The Sacred AnthologyMake thy body pure and thou shalt behold the King.
… as darkness is never dispelled by a painted flame.
… he is like the shepherd who searched for the sheep which was in his bosom.
Better the house-dog than the inanimate household goddess ; and better than all demigods is the Lord of the universe.
Source text: archive.orgOriginal · teచిత్త - శుద్ధి లేని శివ పూజలే' లరా ?
దోషకారికె' ట్లు దొరుకురా యాకాశి'
ఒడలు శుద్ధిఁ జేసి' యొడయని జూడరా !
చిత్ర - దీపమునను జీఁకటి చెడన'ట్లు.
Source text: te.wikisource.orgIn English · C. P. Brown, 1829… void of purity of mind, to what end is the worship of God ?
Make thy body pure and thou shalt behold the king.
… he is like the shepherd who searched for the sheep which was in his bosom.
… better is the house dog than the inanimate household goddess ; and better than all demigods is the Lord of the universe.
Source text: archive.orgC. P. Brown, The Verses of Vemanaసత్యము గలిగు'న్న, జగతిలో' ద్విజుడ'య్యె.
గొర్రె జంక బెట్టి గొల్ల వెదుకు రీతి.
పాయరాని శివుడు ప్రాణియై యుండంగ.
వేగు - చుక్క వంటి, వెలుగు, దిక్కు
Source text: te.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. Verses of Vemana, Brown, Book I, vv. 3, 49, 94, 110, 111, 115; Book II, vv. 155, 170, 189, 192, 205.
Conway's 'Observances' joins fourteen of C. P. Brown's verses of the Telugu poet Vemana (Book I, 3, 49, 94, 95, 108, 110, 111, 115; Book II, 6, 155, 170, 189, 192, 205); Tolstoy takes it in order and leaves out three (I.95, I.108, II.6: 'no pilgrimage will make a saint of one whose nature is different'). He removes Benares: 'Why say, "I will go to Benares?" why long for the sacred wells? How shall the true Benares be attained by the evil-doer?' becomes «Зачем говорить: я пойду на поклонение богу? Как может поклоняться богу тот, кто делает зло?» (I will go to worship God; how can one who does evil worship God). 'Make thy body pure and thou shalt behold the King' becomes «увидишь его» (him); 'He who possesses the truth is the twice-born' becomes «Тот, кто познает истину, тот родится снова» (who comes to know the truth is born again); the sheep in the shepherd's bosom becomes a lamb. Conway had already changed Brown's 'give up all worldly thoughts, and see him' to 'give up evil thoughts, and see God'. The Vamana Purana is a Sanskrit Purana, and these are Vemana's verses, as in March (3-5.2), where the Jubilee editors put «Вамана Пурана» for the printed «Ветана»; their table of corrected signatures (vol. 42) lists no change for April 22, and their name index refers «Вемана Пурана» to the Puranas. The Telugu is Brown's own 1911 text, on Telugu Wikisource.
Each link of the chain is renamed: to “cultivate their persons” becomes “moral perfection,” “rectified their hearts” becomes “purity of soul,” being “sincere in their thoughts” becomes “the heart seeks truth and the will strives toward holiness,” and knowledge “extended to the utmost” becomes “true knowledge.” †
Original · translated by James Legge
Wishing to culti- vate their persons,they first rectified their hearts.
Wishing to rectify their hearts, they first sought to be sincere in their thoughts.
Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge.
TolstoyТолстой
Чтобы достигнуть нравственного совершенства, нужно прежде всего заботиться о душевной чистоте. А душевная чистота достигается в том только случае, когда сердце ищет правды и воля стремится к святости. И всё это зависит от истинного знания.
To attain moral perfection, one must first of all care for purity of soul. And purity of soul is attained only when the heart seeks truth and the will strives toward holiness. And all this depends on true knowledge.
From Great Learning · reworded by Tolstoy .
In English · James Legge, 1861Wishing to cultivate their persons,they first rectified their hearts.
Wishing to rectify their hearts, they first sought to be sincere in their thoughts.
Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge.
Source text: archive.orgAnother translation · G. Pauthier, Confucius et Mencius: Les quatre livres de philosophie morale et politique …… ceux qui désiraient se corriger eux-mêmes s'attachaient auparavant à donner de la droiture à leur âme; ceux qui désiraient donner de la droiture à leur âme s'attachaient auparavant à rendre leurs intentions pures et sincères; ceux qui désiraient rendre leurs intentions pures et sincères s'attachaient auparavant à perfectionner le plus possible leurs connaissances morales; …
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЧтобы достигнуть нравственного совершенства, нужно прежде всего заботиться о душевной чистоте.
А душевная чистота достигается в том только случае, когда сердце ищет правды и воля стремится к святости.
Но всё это зависит от истинного знания.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Great Learning (Daxue), the classic text, §4.
Tolstoy's 1903 text (Thoughts of Wise Men, 23 October), repeated in the Circle with «И» for «Но» before the last sentence and the stress on «истинного». In 1903 the signature «Конфуций» marks D. Konissi's Russian Great Learning (Вопросы философии и психологии, 1893, кн. 16), the Jubilee vol. 40 commentary says, a copy Tolstoy marked; it was not found online. Against the Chinese the chain is cut to three links and its terms changed: 'wishing to cultivate the person, they first rectified the heart (正其心); wishing to rectify the heart, they first made their thoughts sincere (誠其意); wishing to make their thoughts sincere, they first extended their knowledge (致其知)'. Cultivating the person becomes «нравственного совершенства» (moral perfection), the rectified heart «душевной чистоте» (purity of soul), the sincere thoughts «сердце ищет правды и воля стремится к святости» (the heart seeks truth and the will strives toward holiness), and the extended knowledge «истинного знания» (true knowledge). The links before (ordering the state, regulating the family) and after (the investigation of things) are left out. How much of the wording is Konissi's and how much Tolstoy's cannot be told without Konissi's text. Pauthier, whom Tolstoy also had, has 'donner de la droiture à leur âme' (give uprightness to their soul) and 'rendre leurs intentions pures et sincères'. Zhu Xi ascribes this classic text to Confucius, as handed down by Zengzi.
The Kural says that one who “has known the true being” is not born again; in Tolstoy there is no “other birth for the soul besides the knowledge of the true being,” so the knowledge itself becomes the soul’s birth.
Original · translated by W. H. Drew (1840) and John Lazarus
They, who in this birth have learned to know the truce being, cuter the road which returns not into this world.
Let it not be thought that there is another birth for him whose mind having thoroughly considered (all it has been taught), has known the true being.
TolstoyТолстой
Пусть не думают, что для души есть другое рождение помимо познания истинного существа.
Те, кто вступил на этот путь, уже не возвращаются.
Let no one think that there is any other birth for the soul besides the knowledge of the true being.
Those who have entered on this path return no more.
From Tirukkural · reworded by Tolstoy .
Original · Tamilகற்றீண்டு மெய்ப்பொருள் கண்டார் தலைப்படுவர் மற்றீண்டு வாரா நெறி.
ஓர்த்துள்ளம் உள்ளது உணரின் ஒருதலையாப் பேர்த்துள்ள வேண்டா பிறப்பு.
Source text: ta.wikisource.orgIn English · W. H. Drew (1840) and John Lazarus, 1885They, who in this birth have learned to know the truce being, cuter the road which returns not into this world.
Let it not be thought that there is another birth for him whose mind having thoroughly considered (all it has been taught), has known the true being.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Tirukkural, ch. 36 (Knowledge of the True), couplets 357 and 356.
Two couplets in reverse order, the first changed in sense. Drew's 357: 'Let it not be thought that there is another birth for him whose mind having thoroughly considered (all it has been taught), has known the true being', that is, one who knows the true being will not be born again. Tolstoy writes «Пусть не думают, что для души есть другое рождение помимо познания истинного существа» (let no one think there is another birth for the soul besides knowing the true being): the knowing becomes the soul's only birth. Then 356, 'They, who in this birth have learned to know the true being, enter the road which returns not into this world' (the scan reads 'truce being' and 'cuter'), shortened to «Те, кто вступил на этот путь, уже не возвращаются» (those who have entered on this path return no more).
The first sentence, “To be highly moral means to be free in soul,” puts a free soul in place of the rectified mind (正其心), and being “incorrect in his conduct” under passion becomes being unable to “be free in soul”; “sorrow and distress” are left out. †
Original · translated by James Legge
If a man be under the influence of passion, he will be incorrect in his conduct.
He will be the same, if he is under the influence of terror, or under the influence of fond regard, or under that of sorrow and distress.
TolstoyТолстой
Быть высоконравственным значит быть свободным душой. Люди, постоянно гневающиеся на кого-нибудь, беспрестанно боящиеся чего-нибудь и всецело предающиеся страстям, не могут быть свободны душой.
To be highly moral means to be free in soul. People who are constantly angry with someone, incessantly afraid of something, and wholly given over to their passions cannot be free in soul.
From Great Learning · reworded by Tolstoy .
Original · Classical Chinese所謂脩身在正其心者：身有所忿懥，則不得其正；有所恐懼，則不得其正；有所好樂，則不得其正；有所憂患，則不得其正。
Source text: zh.wikisource.orgIn English · James Legge, 1861If a man be under the influence of passion, he will be incorrect in his conduct.
He will be the same, if he is under the influence of terror, or under the influence of fond regard, or under that of sorrow and distress.
Source text: archive.orgAnother translation · G. Pauthier, Confucius et Mencius: Les quatre livres de philosophie morale et politique …Si l'âme est troublée par la passion de la colère, alors elle ne peut obtenir cette _droiture;_ si l'âme est livrée à la crainte, alors elle ne peut obtenir cette _droiture_; …
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньБыть высоконравственным значит быть свободным душой.
Постоянно гневающийся на кого-нибудь, беспрестанно боящийся чего-нибудь и всецело предающийся страстям не могут быть свободны душой.
Кто не может сосредоточиться в себе или увлекается чем-нибудь, тот видя — не увидит, слыша — не услышит, вкушая — не различит вкуса.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Great Learning (Daxue), commentary, ch. 7 (Zhu Xi's arrangement).
Tolstoy's 1903 text (Thoughts of Wise Men, 16 June), signed «Конфуций», the signature that marks D. Konissi's Russian Great Learning (1893; Jubilee vol. 40), not found online. The Circle drops its last sentence (the Chinese 心不在焉，視而不見, 'when the mind is not present, we look and do not see') and gives the second sentence a subject, «Люди, постоянно гневающиеся…» (people who are constantly angry). Against the Chinese: 'what is meant by "cultivating the person lies in rectifying the mind": under anger the mind cannot be right; under fear it cannot be right; under fondness and delight it cannot be right; under sorrow and care it cannot be right'. «Быть высоконравственным значит быть свободным душой» (to be highly moral is to be free in soul) turns the rectified mind (正其心) into a free soul, and «не могут быть свободны душой» (cannot be free in soul) replaces 'cannot be right' (不得其正). Three of the four passions remain: anger, fear, and fondness, the last as «всецело предающиеся страстям» (wholly given up to passions); sorrow (憂患) is left out. Pauthier keeps 'droiture' (uprightness). Whether 'free' is Konissi's word or Tolstoy's cannot be told without Konissi's text. Zhu Xi ascribes the commentary chapters to Zengzi.
Carus’s mother and child, “When he who knows his mother, knows in turn that he is her child,” give way to the spirit: “He who knows that the foundation of his life is spirit is beyond all danger”; closing the mouth drops out.
Original · translated by James Legge
When one knows that he is his mother's child, and proceeds to guard (the qualities of) the mother that belong to him, to the end of his life he will be free from all peril.
Let him keep his mouth closed, and shut up the portals (of his nostrils), and all his life he will be exempt from laborious exertion.
TolstoyТолстой
Тот, кто знает, что основа жизни его — дух, вне всякой опасности. Затворяя врата своих чувств в конце жизни, он не испытывает никакого беспокойства.
He who knows that the foundation of his life is spirit is beyond all danger. Closing the gates of his senses at the end of life, he feels no anxiety.
From Daodejing · reworded by Tolstoy .
What Tolstoy read · Paul Carus, Lao-Tze's Tao-Teh-KingWhen the world takes its beginning. Reason becomes the world's mother.
When he who knows his mother, knows in turn that he is her child, …
… to the end of life, he is not in danger.
When he closes his mouth, and shuts his sense-gates, in the end of life, he will encounter no trouble ; …
Source text: archive.orgOriginal · Classical Chinese天下有始，以為天下母。
既得其母，以知其子，既知其子，復守其母，沒身不殆。
塞其兌，閉其門，
Source text: zh.wikisource.orgIn English · James Legge, 1891When one knows that he is his mother's child, and proceeds to guard (the qualities of) the mother that belong to him, to the end of his life he will be free from all peril.
Let him keep his mouth closed, and shut up the portals (of his nostrils), and all his life he will be exempt from laborious exertion.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньТот, кто знает свою мать, знает, что он ее дитя, и, зная это, он находится вне всякой опасности.
Когда он закроет уста и затворит врата своих чувств в конце жизни, он не испытает никакого беспокойства.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Daodejing, ch. 52.
«По Лао-Тсе» (after Lao-Tzu): chapter 52 recast. Tolstoy's 1903 version (Thoughts of Wise Men, 24 November) follows Carus: 'When the world takes its beginning, Reason becomes the world's mother. When he who knows his mother, knows in turn that he is her child … he is not in danger. When he closes his mouth, and shuts his sense-gates, in the end of life, he will encounter no trouble.' For the Circle Tolstoy drops the mother and the child and the closing of the mouth, and puts the spirit in their place: «Тот, кто знает, что основа жизни его — дух, вне всякой опасности» (he who knows that the basis of his life is spirit is beyond all danger). The shutting of the gates stays: «Затворяя врата своих чувств в конце жизни, он не испытывает никакого беспокойства» (shutting the gates of his senses at the end of life, he feels no unrest). 'In the end of life' is Carus's reading of 終身, which Legge renders 'all his life'.
Being “far from the destruction of passions” becomes being drawn “away from improvement,” and the cheat who hides “the bad die” becomes “a thief” hiding “his picklock.” †
Original · translated by F. Max Müller
252. The fault of others is easily perceived, but that of oneself is difficult to perceive; a man winnows his neighbour's faults like chaff, but his own fault he hides, as a cheat hides the bad die from the gambler.
253. If a man looks after the faults of others, and is always inclined to be offended, his own passions will grow, and he is far from the destruction of passions.
TolstoyТолстой
Легко замечать заблуждения других, но трудно заметить свои; любят разбираться в ошибках своих ближних, но скрывают свои, как вор старается спрятать свою отмычку.
Человек любит осуждать других; он смотрит только на ошибки людей, а его собственные страсти разрастаются всё более и более, удаляя его от улучшения.
It is easy to notice the errors of others, but hard to notice one’s own; people love to pick over the mistakes of their neighbors, but hide their own, as a thief tries to hide his picklock.
Man loves to condemn others; he looks only at the mistakes of people, and his own passions grow more and more, drawing him away from improvement.
From Dhammapada · reworded by Tolstoy .
Original · PaliSudassaṁ vajjamaññesaṁ, …
Attano pana chādeti, …
… kaliṁva kitavā saṭho.
Āsavā tassa vaḍḍhanti, …
Source text: raw.githubusercontent.comIn English · F. Max Müller, 1881252. The fault of others is easily perceived, but that of oneself is difficult to perceive; a man winnows his neighbour's faults like chaff, but his own fault he hides, as a cheat hides the bad die from the gambler.
253. If a man looks after the faults of others, and is always inclined to be offended, his own passions will grow, and he is far from the destruction of passions.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Dhammapada, vv. 252-253 (Malavagga).
Dhammapada 252-253, reworded. Max Müller: 'The fault of others is easily perceived, but that of oneself is difficult to perceive; a man winnows his neighbour's faults like chaff, but his own fault he hides, as a cheat hides the bad die from the gambler.' For the winnowing Tolstoy has «любят разбираться в ошибках своих ближних» (they like to pick over their neighbours' mistakes), and for the cheat's die «как вор старается спрятать свою отмычку» (as a thief tries to hide his picklock; Pali kaliṁva kitavā saṭho, 'as a crafty gambler a losing throw'). Verse 253, 'If a man looks after the faults of others, and is always inclined to be offended, his own passions will grow, and he is far from the destruction of passions', becomes «Человек любит осуждать других; он смотрит только на ошибки людей, а его собственные страсти разрастаются всё более и более, удаляя его от улучшения» (a man likes to condemn others … and his own passions grow, moving him away from improvement): the destruction of the passions (āsavakkhaya) becomes improvement. The thief and the picklock are in neither Müller nor Conway; Gerasimov's Russian Dhammapada (1898), the source of the 1903 Dhammapada entries and not online, may have them. Not in Conway or in Thoughts of Wise Men (1903). The bracket [Дхаммапада] is the Jubilee editors'.
“Fear of the Lord,” in the Hebrew fear of Heaven, becomes love: the man who knows the law “is a stranger to love for God.” †
Original · translated by S. H. Glick, En Jacob (Ein Yaakov), 1916–21 (via Sefaria)
Whoever possesses knowledge of the Torah without having (Ib. b) fear of the Lord is likened unto a treasurer who has been entrusted with the inner keys [of the treasury] but from whom the outer keys were withheld.
TolstoyТолстой
Человек, усвоивший себе знание закона, но чуждый любви к богу, подобен тому казначею, коему вручены внутренние ключи без внешних.
A man who has made the knowledge of the law his own but is a stranger to love for God is like the treasurer who has been entrusted with the inner keys without the outer ones.
From Babylonian Talmud, Shabbat · reworded by Tolstoy .
Original · Hebrewאָמַר רַבָּה בַּר רַב הוּנָא: כָּל אָדָם שֶׁיֵּשׁ בּוֹ תּוֹרָה, וְאֵין בּוֹ יִרְאַת שָׁמַיִם, דּוֹמֶה לְגִזְבָּר שֶׁמָּסְרוּ לוֹ מַפְתֵּחוֹת הַפְּנִימִיּוֹת, וּמַפְתֵּחוֹת הַחִיצוֹנוֹת לֹא מָסְרוּ לוֹ, בְּהֵי עַיִיל?
Source text: sefaria.orgIn English · S. H. Glick, En Jacob (Ein Yaakov), 1916–21 (via Sefaria), 1921Whoever possesses knowledge of the Torah without having (Ib. b) fear of the Lord is likened unto a treasurer who has been entrusted with the inner keys [of the treasury] but from whom the outer keys were withheld.
Source text: sefaria.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЧеловек, усвоивший себе знание закона, но чуждый любви к богу, подобен тому казначею, коему вручены внутренние ключи без внешних.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Babylonian Talmud, Shabbat, 31a–b (Rabbah bar Rav Huna).
Word for word from Thoughts of Wise Men (1903), June 13. Rabbah bar Rav Huna, in Shabbat 31a–b: "whoever has Torah in him and has no fear of Heaven is like a treasurer who was given the keys to the inner doors and was not given the keys to the outer: how will he get in?" The knowledge of the law and the treasurer with the inner keys are kept; "fear of Heaven" (יראת שמים; Glick: "fear of the Lord") becomes «чуждый любви к богу» (a stranger to the love of God), and the closing question, "how will he get in?", is left out. Tolstoy's Talmud sayings in that book came from his two Russian anthologies, Gurvich's «Живая мораль» (1901) and «Мировоззрение талмудистов» (1874–76) (Jubilee vol. 40 commentary), neither of them online.
The text of May 3 (5-3.4) again, its middle links renamed: “to rectify their hearts” becomes “purity of soul,” being “sincere in their thoughts” becomes “the heart seeks truth and the will strives toward holiness,” and knowledge “extended to the utmost” becomes “true knowledge.” †
Original · translated by James Legge
Wishing to rectify their hearts, they first sought to be sincere in their thoughts. Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge.
TolstoyТолстой
Чтобы достигнуть нравственного совершенства, нужно прежде всего заботиться о душевной чистоте. А душевная чистота достигается в том только случае, когда сердце ищет правды и воля стремится к святости. И всё это зависит от истинного знания.
To attain moral perfection, one must first of all care for purity of soul. And purity of soul is attained only when the heart seeks truth and the will strives toward holiness. And all this depends on true knowledge.
From The Great Learning · reworded by Tolstoy .
In English · James Legge, 1861Wishing to rectify their hearts, they first sought to be sincere in their thoughts. Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge.
Source text: archive.orgAnother translation · G. Pauthier, Confucius et Mencius: Les quatre livres de philosophie morale et politique …… ceux qui désiraient se corriger eux-mêmes s'attachaient auparavant à donner de la droiture à leur âme; ceux qui désiraient donner de la droiture à leur âme s'attachaient auparavant à rendre leurs intentions pures et sincères; …
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЧтобы достигнуть нравственного совершенства, нужно прежде всего заботиться о душевной чистоте. А душевная чистота достигается в том только случае, когда сердце ищет правды и воля стремится к святости. Но всё это зависит от истинного знания.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Great Learning (Daxue), Classic text, § 4 (Legge's ch. 1, par. 4).
The chain of the Great Learning's opening, cut to its middle links and reworded: to cultivate the person (脩身), first set the heart right (正心); to set the heart right, first make the intention sincere (誠意); to make the intention sincere, first extend knowledge (致知). Tolstoy's 1903 version (Thoughts of Wise Men, 23 October), repeated in the Circle with «И всё это» for «Но всё это», makes the cultivated person «нравственного совершенства» (moral perfection), the right heart «душевной чистоте» (purity of soul), and the sincere intention two things, «сердце ищет правды и воля стремится к святости» (the heart seeks truth and the will strives toward holiness); 'extending knowledge' becomes «истинного знания» (true knowledge). Legge: 'Wishing to rectify their hearts, they first sought to be sincere in their thoughts. Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge.' The Jubilee commentary (vol. 40) says the Great Learning of Thoughts of Wise Men came from D. P. Konissi's Russian («Великая наука Конфуция», Вопросы философии и психологии, 1893, кн. 16), which was not found online; whether «святость» (holiness) is Konissi's or Tolstoy's is not known. Pauthier's French, which Tolstoy also owned, is given for comparison ('donner de la droiture à leur âme … rendre leurs intentions pures et sincères'); it has no holiness either.
Carus’s “virtue of not-striving,” the virtue of not contending (Legge: “He ne’er contends”), becomes “the virtue of nonresistance,” Tolstoy’s own word for his teaching; “utilising men’s ability” is left out.
Original · translated by James Legge
He whose hests men most fulfil Yet humbly plies his art.
Thus we say, 'He ne'er contends, And therein is his might.'
TolstoyТолстой
Тот, кто искусен в пользовании людьми, бывает смиренен. Это называется добродетелью непротивления. Это называется согласованием с Небом.
He who is skilled in using men is humble. This is called the virtue of nonresistance. This is called accord with Heaven.
From Daodejing · reworded by Tolstoy .
What Tolstoy read · Paul Carus, Lao-Tze's Tao-Teh-KingHe who excels in employing men is lowly.
This is called the virtue of not-striving. This is called utilising men's ability. This is called complying with heaven — since olden times the highest.
Source text: archive.orgIn English · James Legge, 1891He whose hests men most fulfil Yet humbly plies his art.
Thus we say, 'He ne'er contends, And therein is his might.'
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньИскусный военный не воинственен. Искусный боец не бывает сердит. Тот, кто искусен в пользовании людьми, бывает смирен. Это называется добродетелью непротивления. Это называется согласованием с Небом.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Daodejing, ch. 68.
Carus's English of chapter 68, through Tolstoy's 1903 version (Thoughts of Wise Men, 6 September), cut to its last lines. Carus: 'He who excels as a warrior is not warlike. He who excels as a fighter is not wrathful. He who excels in conquering the enemy does not strive. He who excels in employing men is lowly. This is called the virtue of not-striving. This is called utilising men's ability. This is called complying with heaven—since olden times the highest.' The 1903 text keeps the warrior and the fighter; the Circle begins at the employer of men. In both, Carus's 'the virtue of not-striving' (不爭之德, the virtue of not contending) is «добродетелью непротивления» (the virtue of non-resistance), Tolstoy's own term for his teaching; 'utilising men's ability' and 'since olden times the highest' are left out. The Chinese: 'he who uses men well puts himself below them; this is called the virtue of not contending, this is called using the strength of men, this is called matching Heaven, the utmost of antiquity.'
“The cultivation of the person,” the root “of everything besides,” becomes “perfection,” which alone “brings good to all people” (in Tolstoy’s 1903 version, “the source of the general good”); “the mass of the people” become “the beggar,” and the sentence on the root and what springs from it is struck. †
Original · translated by James Legge
6. From the emperor down to the mass of the people, all must consider the cultivation of the person the root of everything besides.
7. It cannot be, when the root is neglected, that what should spring from it will be well ordei-ed.
TolstoyТолстой
Каждый человек, от императора до нищего, прежде всего должен заботиться о совершенствовании, потому что только совершенствование дает благо всем людям.
Every man, from the emperor to the beggar, must first of all care for perfection, because only perfection brings good to all people.
From The Great Learning · reworded by Tolstoy .
In English · James Legge, 18616. From the emperor down to the mass of the people, all must consider the cultivation of the person the root of everything besides.
7. It cannot be, when the root is neglected, that what should spring from it will be well ordei-ed.
Source text: archive.orgAnother translation · G. Pauthier, Confucius et Mencius: Les quatre livres de philosophie morale et politique …Depuis l'homme le plus élevé en dignité jusqu'au plus humble et au plus obscur, devoir égal pour tous: corriger et améliorer sa personne, ou le _perfectionnement de soi-même_, est la base fondamentale de tout progrès et de tout développement moral.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКаждый из нас, от императора до простолюдина, прежде всего должен заботиться о нравственном самоусовершенствовании, так как это есть источник всеобщего блага. Ибо если начало не совершенно, то как же может быть конец совершен?
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Great Learning (Daxue), Classic text, § 6-7 (Legge's ch. 1, pars. 6-7).
The Great Learning's sixth paragraph, reworded twice. The Chinese: 'from the Son of Heaven down to the common people, all alike take the cultivation of the person as the root; that the root be disordered and the branches well governed cannot be' (Legge: 'From the emperor down to the mass of the people, all must consider the cultivation of the person the root of everything besides'). Tolstoy's 1903 version (Thoughts of Wise Men, 25 May; from D. P. Konissi's Russian of 1893, per the Jubilee commentary, not found online) already makes the root «источник всеобщего блага» (the source of the general good). For the Circle he rewrote it: «Каждый человек, от императора до нищего» (every person, from the emperor to the beggar; 1903 had «простолюдина», commoner, as the Chinese has 庶人), «о совершенствовании» (about perfecting himself; 1903 «нравственном самоусовершенствовании», moral self-perfection), «потому что только совершенствование дает благо всем людям» (because only perfecting oneself gives good to all people), and struck the sentence about the root and the branches. The Chinese says nothing of a good for all; it says self-cultivation is the root of the family's, the state's, and the world's order. Pauthier's French is given for comparison.
That “the living principle exists in your own body,” as Vemana and Brown have it, becomes that “the principle of life exists now in your spirit,” and the religion of postures, “just one straw inferior to the exercises of the wrestler” (Conway: “just a little inferior”), becomes “lower even than the exercises of a wrestler”; “the mind” becomes “the soul,” and “day and night” drop out.
Original · translated by C. P. Brown
44. The man that has attained perfection draws no distinctions between day and night, the mind and universal nature, or himself and another man.
198. Religion that consists in contriving various postures and twisting the limbs is just one straw inferior to the exercises of the wrestler.
204. False is the creed of those who hold that it is profitable to renounce the present life: cannot ye see that eternal existence commences in this life.
ye are like one who, while the sun shines, should search with a lamp.
TolstoyТолстой
Религия, состоящая в положениях и движениях тела, ниже даже упражнений борца.
При отсутствии внутреннего ведения не хвались словесным почитанием божества.
Ложна та вера, которая говорит, что выгодно отказаться от настоящей жизни: разве не очевидно, что вечная жизнь начинается в этой жизни.
Человек, достигший совершенства, не делает различия между душою и всемирной природой, между собою и другим человеком.
Только тот из сынов человеческих заслуживает название святого, кто сознает бога в своем сердце. Познай сам себя — и ты станешь божеством.
Не зная того, что начало жизни сейчас существует в твоем духе, зачем ты ищешь его, воображая, что его можно найти в другом месте? Кто поступает так, подобен человеку, который зажигает светильник при свете солнца.
A religion that consists in postures and movements of the body is lower even than the exercises of a wrestler.
Without inner knowledge, do not boast of honoring the deity with words.
False is the faith that says it is profitable to renounce the present life: surely it is plain that eternal life begins in this life.
The man who has attained perfection makes no distinction between the soul and universal nature, between himself and another man.
Only he among the sons of men deserves the name of holy who is conscious of God in his heart. Know yourself — and you will become a deity.
Not knowing that the principle of life exists now in your spirit, why do you seek it, imagining that it can be found elsewhere? Whoever does so is like a man who lights a lamp in the light of the sun.
The Indian Vamana Purana [Vemana].
From Verses of Vemana · reworded by Tolstoy .
What Tolstoy read · The Sacred Anthology… is just a little inferior to the exercises of the wrestler.
In the absence of inward vision boast not of oral divinity.
The man that has attained perfection draws no distinctions between day and night, the mind and universal nature, or himself and another man.
Ye are like one who while the sun shines shall search with a lamp.
Source text: archive.orgOriginal · teనీవు నిన్నె'రుంగ, నీవె, పో, శివుడవు.
జెట్టి సాము కన్న చింతా'కు తక్కువ.
ఇహము లోన బరమునె' సగుట గానరో.
భానుడుండ, దివ్వె బట్టి వెదుక రీతి.
Source text: te.wikisource.orgIn English · C. P. Brown, 182944. The man that has attained perfection draws no distinctions between day and night, the mind and universal nature, or himself and another man.
198. Religion that consists in contriving various postures and twisting the limbs is just one straw inferior to the exercises of the wrestler.
204. False is the creed of those who hold that it is profitable to renounce the present life: cannot ye see that eternal existence commences in this life.
… ye are like one who, while the sun shines, should search with a lamp.
Source text: te.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. Verses of Vemana, Brown, Book III, vv. 198, 200, 204, 44, 46, 210 (Conway's order); Conway (1874), no. CCXXVIII, Formalism, p. 151.
Conway's 'Formalism', nine of C. P. Brown's verses of the Telugu poet Vemana (Book III, 175, 198, 200, 215, 204, 42, 44, 46, 210; 200 and 215 shortened), which Tolstoy takes in order, leaving out three sentences: the opening on the Sanyasis' red robes and shaven heads (175), 'All acts performed under a false guise are paths leading to death', and 'No man in the world considers truly who he is; alas! he cannot know his whole nature. How shall man learn to know himself?' He changes four things. 'Religion which consists in postures of the limbs, is just a little inferior to the exercises of the wrestler' becomes «Религия, состоящая в положениях и движениях тела, ниже даже упражнений борца» (religion consisting in positions and movements of the body is lower even than a wrestler's exercises; Brown: 'just one straw inferior'). 'Draws no distinctions between day and night, the mind and universal nature, or himself and another man' loses 'day and night' and makes the mind «душою» (the soul). 'Merits the title of Yogi (saint)' is «заслуживает название святого» (merits the name of saint). 'Ignorant that the living principle exists in your own body' becomes «Не зная того, что начало жизни сейчас существует в твоем духе» (not knowing that the source of life exists now in your spirit): Vemana and Brown say 'body' (తనువు), Tolstoy says 'spirit'. In the last line Conway's searcher with a lamp in sunshine becomes one who lights a lamp in the light of the sun. The Jubilee editors' «Вамана Пурана» is their reading of the early printings' garbled name, as for 3-5.2 and 4-22.4; the verses are Vemana's, as Conway's margin says. Not in Thoughts of Wise Men (1903).
The flame of passions and “the chains of death” are already in Gerasimov’s Russian, which Tolstoy’s 1903 version copies; for the Circle, yearning “for what is delightful” becomes thirsting “for pleasures,” and the 1903 text’s man who will chain himself “forever” becomes one who “fetters himself in chains.”
Original · translated by F. Max Müller
349. If a man is tossed about by doubts, full of strong passions, and yearning only for what is delightful, his thirst will grow more and more, and he will indeed make his fetters strong.
350. If a man delights in quieting doubts, and, always reflecting, dwells on what is not delightful (the impurity of the body, &c.), he certainly will remove, nay, he will cut the fetter of Mara.
TolstoyТолстой
Кто охвачен пламенем страстных влечений, кто жаждет наслаждений, тот всё растит свои похоти и сам заковывает себя в цепи.
Кто помышляет только о радостях успокоения, кто, углубленный в свои думы, счастлив тем, в чем люди не видят счастия, тот разорвет эти цепи смерти, тот навсегда сбросит их.
He who is seized by the flame of passionate cravings, who thirsts for pleasures, keeps making his lusts grow and fetters himself in chains.
He who thinks only of the joys of tranquility, who, absorbed in his meditations, is happy in that in which people see no happiness, will break these chains of death; he will throw them off forever.
From Dhammapada · reworded by Tolstoy .
What Tolstoy read · Путь к истине… кто жаждеть того, что восхитительно, тотъ все растить только свои похоти …
Кто помышляеть только о радостяхъ успокоеня, кто, углубленный въ свои думы, …
… люди не понимаютъ счастья, …
… тотъ навсегда сбросить ихъ.
Source text: archive.orgOriginal · PaliVitakkamathitassa jantuno, …
Tibbarāgassa subhānupassino; …
Asubhaṁ bhāvayate sadā sato; …
Esa checchati mārabandhanaṁ.
Source text: raw.githubusercontent.comIn English · F. Max Müller, 1881349. If a man is tossed about by doubts, full of strong passions, and yearning only for what is delightful, his thirst will grow more and more, and he will indeed make his fetters strong.
350. If a man delights in quieting doubts, and, always reflecting, dwells on what is not delightful (the impurity of the body, &c.), he certainly will remove, nay, he will cut the fetter of Mara.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньКто охвачен пламенем страстных влечений, кто жаждет того, что восхитительно, тот всё растит только свои похоти и сам себя навсегда крепко закует в цепи.
Кто помышляет только о радостях успокоения, кто, углубленный в свои думы, счастлив тем, в чем люди не видят счастия, тот разорвет эти цепи смерти, тот навсегда сбросит их.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Dhammapada, vv. 349-350 (Taṇhāvagga).
Dhammapada 349-350 in N. Gerasimov's Russian (1898), which Tolstoy printed in Thoughts of Wise Men (1903), 16 June, and shortened for the Circle. The Jubilee vol. 40 commentary names Gerasimov as Tolstoy's Dhammapada; earlier months did not find it online, and it is on archive.org (a scan uploaded in 2023, its OCR saved here; the OCR misreads many pre-reform letters). Against the Pali the changes are Gerasimov's: 'crushed by thoughts' (vitakkamathita; Müller 'tossed about by doubts') and 'of strong passion' become one image, «охвачен пламенем страстных влечений» (seized by the flame of passionate desires); 'he cultivates [the contemplation of] the unlovely' (asubhaṁ bhāvayate; Müller 'dwells on what is not delightful (the impurity of the body)') becomes «счастлив тем, в чем люди не понимают счастья» (happy in what people do not understand as happiness); 'Mara's bond' becomes «цепи смерти» (the chains of death). The 1903 text is Gerasimov's except «не видят счастия» (do not see happiness) for «не понимают счастья». For the Circle Tolstoy rewords the first verse: «кто жаждет того, что восхитительно» (who thirsts for what is delightful; Müller 'yearning only for what is delightful') becomes «кто жаждет наслаждений» (who thirsts for pleasures), and «тот всё растит только свои похоти и сам себя навсегда крепко закует в цепи» (he keeps feeding only his lusts and will chain himself fast forever) becomes «тот всё растит свои похоти и сам заковывает себя в цепи» (he keeps feeding his lusts and chains himself). The second verse is the 1903 text unchanged.
Conway’s English, which Tolstoy follows, already rearranges the verses; Tolstoy puts the sun for Conway’s full moon, so pride vanishes “as the light of a fire vanishes in the light of the sun,” and the man Conway calls “beautified” by the Lord of Life is “adorned with virtues.”
Original · translated by H. H. Wilson
the glowing heat of fire abides not in a cluster of the cooling rays of the moon.
He who lives pure in thought, free from malice, contented, leading a holy life, feeling tenderness for all creatures, speaking wisely and kindly, humble and sincere, has Vasudeva ever present in his heart.
As the young Sél-tree by its beauty declares the excellence of the juices which it has imbibed from the earth, so when the eternal has taken up his abode in the bosom of any one, that man is lovely amidst the beings of this world.
TolstoyТолстой
Тот, кто обожает Высшего, у того гордость исчезает из сердца, так же как свет костра при свете солнца. Тот, чье сердце чисто и в ком нет гордости, кто кроток, постоянен и прост, кто смотрит на всякое существо, как на своего друга, и любит каждую душу, как свою, кто одинаково обращается с каждым, с нежностью и любовью, кто желает творить добро и оставить тщеславие, — в сердце того человека живет владыка жизни.
Как земля украшается прекрасными растениями, которые она производит, так же украшается добродетелями тот, в душе которого живет владыка жизни.
From the heart of one who adores the Highest, pride vanishes, as the light of a fire vanishes in the light of the sun. He whose heart is pure and in whom there is no pride, who is meek, steadfast, and simple, who looks on every creature as his friend and loves every soul as his own, who treats everyone alike, with tenderness and love, who desires to do good and to leave vanity behind — in the heart of that man lives the Lord of life.
As the earth is adorned by the beautiful plants it brings forth, so he in whose soul the Lord of life lives is adorned with virtues.
From Vishnu Purana · reworded by Tolstoy .
What Tolstoy read · The Sacred AnthologyHe who adores the highest (Vishnu), pride van-
… the shining of the full moon.
… and who loves every soul as his own, who behaves uniformly to every one with kindness and love, who wishes to do good, and has abandoned vanity, — in his heart resides the Lord of Life.
As the earth is adorned by the beautiful plants it puts forth, so is he beautified in whose heart dwells the Lord of Life.
Source text: archive.orgOriginal · Sanskritन हि तुहिनमयूखरश्मिपुञ्ज भवति हुताशनदीप्तिजः प्रतापः
विमलमतिविमत्सरः प्रशान्तः शुचिचरितोऽखिलसत्वमित्रबूतः
प्रियहितवचनोऽस्तमानमायो वसति सदा ह्टदि तस्य वासुदेवः
क्षितिरसमतिरम्यमात्मनोऽन्तः कथयति चारुतयैव शालपोतः
Source text: sa.wikisource.orgIn English · H. H. Wilson, 1840… the glowing heat of fire abides not in a cluster of the cooling rays of the moon.
He who lives pure in thought, free from malice, contented, leading a holy life, feeling tenderness for all creatures, speaking wisely and kindly, humble and sincere, has Vasudeva ever present in his heart.
As the young Sél-tree by its beauty declares the excellence of the juices which it has imbibed from the earth, so when the eternal has taken up his abode in the bosom of any one, that man is lovely amidst the beings of this world.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Vishnu Purana, Book III, ch. 7, vv. 23-25 (Yama's instruction to his servant); Conway (1874), no. CLXXVIII, Adoration, pp. 112-113, margin 'Hindu. Vishnu Purána. (Wilson MS.)'.
Conway's section 'Adoration', the first three of its four paragraphs, closely, with one image changed. Conway: 'He who adores the highest (Vishnu), pride vanishes from his heart as fire becomes invisible under the shining of the full moon. He whose heart is pure and good, who is without pride, is mild, persevering, simple and plain, who considers every creature as his friend, and who loves every soul as his own, who behaves uniformly to every one with kindness and love, who wishes to do good, and has abandoned vanity, — in his heart resides the Lord of Life. As the earth is adorned by the beautiful plants it puts forth, so is he beautified in whose heart dwells the Lord of Life.' Tolstoy turns the full moon into the sun: «так же как свет костра при свете солнца» (as the light of a bonfire in the light of the sun); 'the highest' is «Высшего» (the Highest), without the gloss (Vishnu); 'the Lord of Life', Conway's name for Vishnu, is «владыка жизни». He leaves out Conway's last paragraph ('Hold that person sacred whose heart knows no more than two things — that he himself and all others consist in the Deity'). Conway's margin gives 'Wilson MS.', manuscripts of H. H. Wilson's that his list of authorities names; his English is freer than Wilson's published translation (1840) of the same chapter, Book III, ch. 7, where Yama tells his servant how to know a worshipper of Vishnu. The Sanskrit (vv. 23-25) says that Vishnu, spotless as crystal, cannot dwell in hearts with envy, for the fire's burning heat is not found in the cool moon's rays (v. 23); that Vasudeva always dwells in the heart of one who is pure-minded, free of envy, calm, of pure conduct, a friend to all beings, of kind and beneficial speech, without pride or deceit (v. 24); and that such a man is gentle to the world, as the young sal tree by its beauty tells of the earth's sap within it (v. 25). Conway's 'pride vanishes … as fire becomes invisible under the full moon' rearranges v. 23, and his earth adorned with plants reverses the sal tree that shows the earth's sap. The same day's Moha Mudgara (8-29.3) also comes from Conway, with his 'Lord of Life'.
Foresight of the world’s course becomes the knowledge a person needs, and seeing the Way of Heaven becomes awareness of reason within: Carus’s “The world’s course I prognosticate … The heavenly Reason I contemplate” (in Tolstoy’s 1903 version, the sage “knows what will be, contemplating the heavenly reason”) becomes “the reasonable man knows what he needs to know, being conscious of the heavenly reason within him,” and the holy man also becomes “the reasonable man.”
Original · translated by James Legge
Without going outside his door, one understands (all that takes place) under the sky; without looking out from his window, one sees the Tao of Heaven.
The farther that one goes out (from himself), the less he knows.
Therefore the sages got their knowledge without travelling; gave their (right) names to things without seeing them; and accomplished their ends without any purpose of doing so.
TolstoyТолстой
Не выходя из ворот и не глядя в окно, разумный человек знает то, чтò ему нужно знать, сознавая в себе небесный разум. Чем дальше ходишь, тем меньше знаешь. Поэтому разумный человек, не путешествуя, имеет знание, не видя вещей, определяет их и, не работая, совершает великое.
Without going out of the gate and without looking out of the window, the reasonable man knows what he needs to know, being conscious of the heavenly reason within him. The farther you go, the less you know. Therefore the reasonable man has knowledge without traveling, defines things without seeing them, and accomplishes great things without working.
From Daodejing · reworded by Tolstoy .
What Tolstoy read · Paul Carus, Lao-Tze's Tao-Teh-KingWithout passing out of the gate The world's course I prognosticate. Without peeping through the window The heavenly Reason I contemplate.
The further one goes, The less one knows.
Therefore the holy man does not travel, and yet he has knowledge.
He does not see the things, and yet he defines them. He does not labor, and yet he completes.
Source text: archive.orgOriginal · Classical Chinese不出戶，知天下；不闚牖，見天道。
其出彌遠，其知彌少。
是以聖人不行而知，不見而名，
不為而成。
Source text: zh.wikisource.orgIn English · James Legge, 1891Without going outside his door, one understands (all that takes place) under the sky; without looking out from his window, one sees the Tao of Heaven.
The farther that one goes out (from himself), the less he knows.
Therefore the sages got their knowledge without travelling; gave their (right) names to things without seeing them; and accomplished their ends without any purpose of doing so.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньНе выходя из ворот и не глядя в окно, мудрец знает, что будет, созерцая небесный разум.
Поэтому святой человек, не путешествуя, имеет знание, не видя вещей, определяет их и, не работая, совершает великое.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Daodejing, ch. 47 (Carus: 'Viewing the Distant').
Daodejing 47 in Tolstoy's own Russian from Carus's English (1898), printed in Thoughts of Wise Men (1903), 20 November; the Jubilee vol. 40 commentary says the Lao-Tzu translations in that book are Tolstoy's. The 1903 version follows Carus: 'Without passing out of the gate the world's course I prognosticate. Without peeping through the window the heavenly Reason I contemplate. The further one goes, the less one knows. Therefore the holy man does not travel, and yet he has knowledge. He does not see the things, and yet he defines them. He does not labor, and yet he completes.' For the Circle Tolstoy changes what the sage knows and how: «мудрец знает, что будет, созерцая небесный разум» (the sage knows what will be, contemplating the heavenly reason; Carus 'the world's course I prognosticate … the heavenly Reason I contemplate') becomes «разумный человек знает то, что ему нужно знать, сознавая в себе небесный разум» (the reasonable man knows what he needs to know, being conscious of the heavenly reason in himself), and «святой человек» (the holy man; Carus 'the holy man', 聖人) becomes «разумный человек» again. Foresight of the world's course becomes the knowledge a person needs, and contemplation of Heaven's Way becomes awareness of reason within. The Chinese says 不出戶，知天下；不闚牖，見天道 ('without going out of the door, one knows all under heaven; without looking through the window, one sees the Way of Heaven'). «Совершает великое» (accomplishes great things) for 不為而成 ('without acting, he completes'; Carus 'he completes') was already in 1903.
Pauthier’s French, which Tolstoy’s 1903 version follows, already reads the Chinese resolve as comfort for those who fail; for the Circle, those who cannot gain “une connaissance claire du principe du bien,” a clear knowledge of the principle of the good, become those who cannot gain “a clear understanding of the meaning of life.”
Original · translated by James Legge
The superior man, while there is anything he has not studied, or while in what he has studied there is anything he cannot understand, will not intermit his labour.
If another man succeed by ten efforts, he will use a thousand.
Let a man proceed in this way, and, though dull, he will surely become intelligent ; though weak, he will surely become strong.
TolstoyТолстой
Если есть люди, которые не занимаются изучением, а если и занимаются им, то не успевают в нем, то пусть эти люди не отчаиваются и не останавливаются; если есть люди, которые не расспрашивают просвещенных людей про сомнительные вещи, которых они не знают, а если и расспрашивают, то не делаются от этого более просвещенными, — пусть они не отчаиваются; если есть люди, которые не размышляют, а если и размышляют, то не могут приобрести ясного понимания смысла жизни, — пусть они не отчаиваются; если есть люди, которые не различают добра от зла, а если и различают, то не имеют ясного представления об этом различии, — пусть они не отчаиваются; если есть люди, которые не делают добра, или если и делают, не отдают ему всех своих сил, — пусть они не отчаиваются; то, что другие сделали бы в один раз, они сделают в десять. То, что другие бы сделали в сто раз, они сделают в тысячу.
Тот, кто действительно будет следовать этому правилу постоянства, как бы он ни был невежественен, он непременно сделается просвещенным, и как бы он ни был слаб, непременно сделается сильным.
If there are people who do not study, or who, if they do study, make no progress in it, let these people not despair and not stop; if there are people who do not ask the enlightened about doubtful things they do not know, or who, if they do ask, do not become more enlightened by it — let them not despair; if there are people who do not reflect, or who, if they do reflect, cannot gain a clear understanding of the meaning of life — let them not despair; if there are people who do not distinguish good from evil, or who, if they do distinguish them, have no clear notion of the distinction — let them not despair; if there are people who do not do good, or who, if they do it, do not give it all their strength — let them not despair; what others would do in one try, they will do in ten. What others would do in a hundred, they will do in a thousand.
Whoever truly follows this rule of constancy, however ignorant he may be, will surely become enlightened, and however weak he may be, will surely become strong.
From The Doctrine of the Mean · reworded by Tolstoy .
What Tolstoy read · G. Pauthier, Confucius et Mencius: Les quatre livres de philosophie morale et politique …S'il y a des personnes qui n'étudient pas, ou qui, si elles étudient, ne profitent pas, qu'elles ne se découragent point, ne s'arrêtent point; …
… s'il y a des personnes qui ne méditent pas, ou qui, si elles méditent, ne parviennent pas à acquérir une connaissance claire du principe du bien, qu'elles ne se découragent point; …
… ce que d'autres feraient en une fois, elles le feront en dix; ce que d'autres feraient en cent, elles le feront en mille.
Celui qui suivra véritablement cette règle de persévérance, quelque ignorant qu'il soit, il deviendra nécessairement éclairé; quelque faible qu'il soit, il deviendra nécessairement fort.
Source text: gutenberg.orgOriginal · Classical Chinese有弗學，學之弗能弗措也；有弗問，問之弗知弗措也；有弗思，思之弗得弗措也；有弗辨，辨之弗明弗措也；有弗行，行之弗篤弗措也。
果能此道矣，雖愚必明，雖柔必強。
Source text: zh.wikisource.orgIn English · James Legge, 1895The superior man, while there is anything he has not studied, or while in what he has studied there is anything he cannot understand, will not intermit his labour.
If another man succeed by ten efforts, he will use a thousand.
Let a man proceed in this way, and, though dull, he will surely become intelligent ; though weak, he will surely become strong.
Source text: archive.orgTolstoy’s own version · Мысли мудрых людей на каждый деньЕсли есть люди, которые не занимаются изучением, а если и занимаются им, то не успевают в нем, то пусть эти люди не отчаиваются и не останавливаются; …
… если есть люди, которые не размышляют, а если и размышляют, не могут приобрести ясное понимание начала добра, — пусть они не отчаиваются; …
Тот, кто действительно будет следовать этому правилу постоянства, как бы он ни был невежествен, непременно сделается просвещенным, и как бы он ни был слаб, непременно сделается сильным.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Doctrine of the Mean (Zhongyong), ch. XX, §§ 20-21 (Legge; Pauthier ch. XX, §§ 19-20).
Pauthier's French, in Tolstoy's own Russian of Thoughts of Wise Men (1903), 22 June, signed «Китайская мудрость («Чунг-Юнг»)», reworded in places for the Circle. One change alters the sense: those who reflect but 'cannot acquire a clear knowledge of the principle of the good' (Pauthier «une connaissance claire du principe du bien»; 1903 «ясное понимание начала добра») become those who cannot acquire «ясного понимания смысла жизни» (a clear understanding of the meaning of life). The others are of wording: «а если, и расспрашивая, они не делаются более просвещенными» (and if, asking, they are not made more enlightened) becomes «а если и расспрашивают, то не делаются от этого более просвещенными» (and if they do ask, they are not made more enlightened by it); «не имеют ясного о нем представления» (have no clear idea of it) becomes «не имеют ясного представления об этом различии» (have no clear idea of this distinction); «как бы он ни был невежествен, непременно» gains «он». Pauthier reads the Chinese as comfort for those who fail: 'if there are persons who do not study, or who study without profit, let them not be discouraged'. The Chinese states the resolve of the superior man: 有弗學，學之弗能弗措也 ('if there is something he has not studied, or has studied and cannot master, he does not let it go'; Legge: 'The superior man, while there is anything he has not studied, or while in what he has studied there is anything he cannot understand, will not intermit his labour'). The close, 'though dull, he will surely become intelligent; though weak, he will surely become strong', is the same in all three; before it the Chinese has 'if another succeeds once, he will do it a hundred times; if another ten times, he a thousand' (人一能之，己百之；人十能之，己千之), and Pauthier and Tolstoy have once and ten, a hundred and a thousand. Pauthier's note at the chapter's end says it holds the words of Confucius (KHOUNG-TSEU); the Jubilee editors add no name to «Китайская мудрость», and none is added here.
“The way which is taught by the wise” (in Gerasimov’s Russian, which Tolstoy’s 1903 version copies, the path traced “by the Wise One,” the Buddha) becomes “the way of truth”: the teacher drops out, and the path is named by its goal.
Original · translated by F. Max Müller
281. Watching his speech, well restrained in mind, let a man never commit any wrong with his body! Let a man but keep these three roads of action clear, and he will achieve the way which is taught by the wise.
TolstoyТолстой
Блюди себя в мыслях, блюди в слове, охраняй от всего дурного свои действия. Соблюдая чистоту этих трех путей, ты вступишь на путь истины.
Watch over yourself in thought, watch over yourself in word, guard your actions from all that is bad. Keeping these three ways pure, you will enter on the way of truth.
From Dhammapada · reworded by Tolstoy .
What Tolstoy read · Путь к истинеБлюди себя въ мысляхъ, блюди въ словЪ, …
Соблюдая чистоту этихъ трехъ путей, ты вступишь на путь, начертанный Мудрымъ.
Source text: archive.orgOriginal · PaliVācānurakkhī manasā susaṁvuto, …
Kāyena ca nākusalaṁ kayirā; …
Ete tayo kammapathe visodhaye, …
Ārādhaye maggamisippaveditaṁ.
Source text: raw.githubusercontent.comIn English · F. Max Müller, 1881281. Watching his speech, well restrained in mind, let a man never commit any wrong with his body! Let a man but keep these three roads of action clear, and he will achieve the way which is taught by the wise.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньБлюди себя в мыслях, блюди в слове, охраняй от всего дурного свои действия. Соблюдая чистоту этих трех путей, ты вступишь на путь, начертанный мудрым.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Dhammapada, v. 281 (Maggavagga).
Dhammapada 281 in Gerasimov's Russian (1898), as Thoughts of Wise Men (1903), 9 June, prints it, with the end changed for the Circle: «ты вступишь на путь, начертанный мудрым» (you will enter the path traced by the wise one; Gerasimov capitalizes «Мудрым», the Buddha) becomes «ты вступишь на путь истины» (you will enter the path of truth). The Pali ends ārādhaye maggam isippaveditaṁ ('he will gain the path made known by the sages'; Müller 'he will achieve the way which is taught by the wise'): Tolstoy removes the teacher and names the path by its goal. The Path of Life (1910) returns to the 1903 wording, signed «Буддийское учение». The rest is close: 'guarding speech, well restrained in mind, let him do no wrong with the body; let him purify these three ways of action'; Gerasimov puts thought before speech («Блюди себя в мыслях, блюди в слове»), where the Pali puts speech first.
† An intermediate translation may have made this change.Это изменение мог сделать промежуточный перевод.