19Novemberноября · 19-е ноября
Вещественное зло, совершенное человеком, может в этом мире не вернуться на того, кто совершил его, но то злое чувство, которое вызвало дурной поступок, наверное оставит свой след в душе человека и, так или иначе, заставит его страдать.
The material evil a person has done may not, in this world, come back upon the one who did it; but the evil feeling that called forth the bad deed will surely leave its trace in the soul and, one way or another, make that person suffer.
1. Решение безгрешного состоит в том, чтобы не причинять печали другим, хотя бы он мог через это и получить великую выгоду.
Решение безгрешного в том, чтобы не делать зла тем, кто сделал ему зло.
Если человек заставит страдать даже тех, которые без причины ненавидят его, он в конце концов будет иметь неустранимую печаль.
Наказание делающим зло состоит в том, чтобы сделанным им великим добром заставить их устыдиться своих дел.
Какая польза в учености того, кто не старается избавить от страданий своего ближнего столько же, как и самого себя.
Если человек поутру хочет сделать зло другому, ввечеру зло посетит его.
1. The resolve of the sinless is not to cause sorrow to others, even though he might gain great profit by it.
The resolve of the sinless is not to do evil to those who have done evil to him.
If a man makes even those suffer who hate him without cause, he will in the end have sorrow that cannot be removed.
The punishment of those who do evil is to make them ashamed of their deeds by the great good done to them.
What use is the learning of one who does not try to free his neighbor from suffering as much as himself?
If a man wishes in the morning to do evil to another, in the evening evil will visit him.
From Tirukkural · shortened by Tolstoy .
In English · W. H. Drew and J. Lazarus, 1885It is the determination of the spotless not to cause sorrow to others, although they could (by so causing) obtain the wealth which …
It is the determination of the spotless not to do evil, even in return, to those who have cherished enmity and done them evil.
If an ascetic inflict suffering even on those who hate him, when he has not done them any evil, it will afterwards give him irretrievable sorrow.
The (proper) punishment to those who have done evil (to you), is to put them to shame by showing them kindness, …
What benefit has he derived from his knowledge, who does not endeavour to keep off pain from another as much as from himself ?
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Tirukkural, ch. 32 (Not doing evil), couplets 311-315, 319.
Couplets 311-315 of ch. 32 in order, close to this 1885 English (Tolstoy drops 'to forget both the evil and the good'). The last sentence ('if a man in the morning wishes to do evil to another, in the evening evil will visit him') is couplet 319, which could not be checked in this edition. Tolstoy quoted the same couplets in 'Letter to a Hindu' (1908). The Tamil original was not checked.
2. Так же, как времена года сами собой достигают своих свойственных каждому времени признаков, так и поступки всех существ — сами собою приводят эти существа в свойственные им положения.
Обиженный может сладко спать и радостно просыпаться и радостно жить, но обидчик погибает.
Пусть никто не бывает гневлив, хотя бы он и страдал, пусть не оскорбляет никого ни делом, ни мыслью, пусть не произносит такого слова, которое может быть неприятно кому-нибудь, потому что всё это препятствует достижению блага.
2. Just as the seasons of the year of themselves reach the marks proper to each season, so the deeds of all beings of themselves bring those beings into the conditions proper to them.
The one who is wronged can sleep sweetly, wake joyfully and live joyfully, but the wrongdoer perishes.
Let no one be wrathful, even though he suffer; let him offend no one in deed or in thought; let him not utter a word that may be unpleasant to anyone; for all this hinders the attainment of the good.
From Manusmṛti · joined by Tolstoy from several places .
In English · G. Bühler (SBE 25), 1886As at the change of the seasons each season of its own accord assumes its distinctive marks, even so corporeal beings (resume in new births) their (appointed) course of action.
For he who is scorned (nevertheless may) sleep with an easy mind, awake with an easy mind, and with an easy mind walk here among men; but the scorner utterly perishes.
Let him not, even though in pain, (speak words) cutting (others) to the quick; let him not injure others in thought or deed; let him not utter speeches which make (others) afraid of him, since that will prevent him from gaining heaven.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Manusmṛti, I.30 + II.163 + II.161.
Three verses joined, II.163 before II.161. Tolstoy makes karma general ('actions bring beings into their proper positions', dropping 'in new births'), 'scorned/scorner' becomes 'offended/offender', and 'gaining heaven' becomes 'attaining the good'; 'let no one be wrathful' is his addition. The Sanskrit was not consulted.
3. Мы не должны бежать из этой ЖИЗНИ потому, что зло оказывается связанным с ней. Зло есть наше дело, следствие нашего незнания истинного закона. Незнание истинного закона делает нас несчастными в этой жизни, и оно будет делать нас несчастными всюду. Начнем же с того, что освободимся от нашего незнания, и наши несчастия прекратятся сами собою.
3. We must not flee from this LIFE because evil turns out to be bound up with it. Evil is our own doing, the consequence of our ignorance of the true law. Ignorance of the true law makes us unhappy in this life, and it will make us unhappy everywhere. Let us begin, then, by freeing ourselves from our ignorance, and our unhappiness will cease of itself.
From The World's Advance-Thought · close to the original .
Lucy Mallory’s own wordsWe should not try to run away from this …
… because we find evil connected with it.
The evil is our own making, the result of our ignorance.
Let us proceed to banish our …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. The World's Advance-Thought (Portland, Oregon), vol. XV, New Series, 1902: an unsigned paragraph credited to 'Eternal Progress', Vol. XV, after the no. 4 masthead (mid-1902); IAPSOP scan, partial volume.
Close to the paragraph, which reads: 'We should not try to run away from this [life] because we find evil connected with it. The evil is our own making, the result of our ignorance. This ignorance we shall take with us into the unseen realms, unless we get rid of it before we go; and the ignorance that gives us misery in this life, will give us misery elsewhere. Let us proceed to banish our ignorance, and our miseries will cease.' Tolstoy adds 'of the true law' and drops 'into the unseen realms... before we go'. The paragraph is credited in the journal to 'Eternal Progress' (Christian D. Larson's Cincinnati magazine), not signed by Mallory; Tolstoy signed it with the editor's name. The attribution is left as printed, since the case is not certain: Mallory reprinted it unsigned except for that credit.
4. Злой человек вредит самому себе прежде, чем повредит другим.
4. The wicked man harms himself before he harms others.
Source not found yet .
Not found yet.
Not found in Augustine. The thought is proverbial (cf. Seneca, Ep. 81.22 'malitia ipsa maximam partem veneni sui bibit'); attribution unverified.
Searched: Southgate's Many Thoughts and Suggestive Thoughts (all 'Augustine' entries; 'injures/hurts/harms himself'); Coit and Tileston (same phrases).
Translation note. The Jubilee text breaks the italics at the comma Russian requires before «чем»; the English sets the line as one.
5. Человек может избежать несчастий, ниспосылаемых небом, но от тех несчастий, которые он сам навлекает на себя, нет спасения.
5. A man can escape the misfortunes sent down by heaven, but from the misfortunes he brings upon himself there is no escape.
From Mencius, quoting the Book of Documents · close to the original .
What Tolstoy read · G. Pauthier, Confucius et Mencius: Les quatre livres de philosophie morale et politique …Le Taï-kia[12] dit: «On peut se préserver des calamités envoyées par le ciel; on ne peut supporter celles que l'on s'est attirées soi-même.»
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Mencius, quoting the Book of Documents (Tai Jia), Mencius IV.A.8 (also II.A.4).
Faithful to Pauthier's French of Mencius IV.A.8 ('one can escape calamities sent by Heaven; one cannot bear those one has brought on oneself'); Tolstoy has 'there is no salvation from' for 'cannot survive'. The saying is from the Shu King (Tai Jia), cited twice by Mencius. No public-domain English translation was consulted.
6. Есть люди, которые нарочно ставят себя в самые мрачные условия жизни для того, чтобы иметь право быть мрачными. Они для того же всегда спешно и упорно заняты. Главное удовольствие и потребность этих людей состоит в том, чтобы, встретив оживление жизни, бросить этому оживлению в глаза свою мрачную, упорную деятельность. Люди эти очень несчастны, но они должны понять, что они одни виновники своего несчастия.
6. There are people who deliberately put themselves into the gloomiest conditions of life in order to have the right to be gloomy. For the same reason they are always hurriedly and stubbornly busy. The chief pleasure and need of these people is, on meeting the liveliness of life, to fling their gloomy, stubborn activity in its face. These people are very unhappy, but they must understand that they alone are to blame for their unhappiness.
7. Тот, кто не делает добро, когда имеет возможность делать его, будет страдать.
7. Whoever does not do good when he has the chance to do it will suffer.
From Gulistan · close to the original .
Original · Persianهر که در حال توانایی نکویی نکند در وقت ناتوانی سختی بیند.
Source text: api.ganjoor.netDetails
The words shown were found, word for word, in the saved source text. Gulistan, VIII, maxim 32.
'Whoever does not do good when he is able will suffer hardship when he is unable'; Tolstoy shortens the second half to 'will suffer'. No public-domain English translation was consulted.
8. Пусть каждый человек сделает себя таким, каким он учит быть других. Кто победил себя, тот победит и других. Труднее всего победить себя.
Каждый властен только сам над собою. Зло, сделанное самим собою, самим собою воспитанное, губит человека, как алмаз разбивает камень. Сам делаешь зло — сам от себя страдаешь; сам уничтожаешь зло — сам очищаешься от зла.
Пусть никто не забывает своего долга из угождения другому, кто бы он ни был.
8. Let every man make himself such as he teaches others to be. Whoever has conquered himself will conquer others too. Hardest of all is to conquer oneself.
Each has power only over himself. The evil done by oneself, nurtured by oneself, destroys a man as a diamond breaks a stone. You do evil yourself — you suffer from yourself; you destroy evil yourself — you are cleansed of evil yourself.
Let no one neglect his duty to please another, whoever that other may be.
From Dhammapada · joined by Tolstoy from several places .
Original · PaliAttānañce tathā kayirā, …
… yathāññamanusāsati; …
Attā hi attano nātho, …
Attanā hi kataṁ pāpaṁ, …
Attadatthaṁ paratthena, …
Source text: raw.githubusercontent.comIn English · F. Max Müller, 1881If a man make himself as he teaches others to be, then, being himself well subdued, he may subdue (others); one's own self is indeed difficult to subdue.
Self is the lord of self, who else could be the lord?
The evil done by oneself, self-begotten, self-bred, crushes the foolish, as a diamond breaks a precious stone.
By oneself the evil is done, by oneself one suffers; by oneself evil is left undone, by oneself one is purified.
Let no one forget his own duty for the sake of another's, however great; …
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Dhammapada, vv. 159, 160, 161, 165, 166.
Five verses of the Attavagga strung together, each close to Müller; 'the foolish' becomes 'a man', 'precious stone' 'stone', and 'for the sake of another's (duty), however great' becomes 'to please another, whoever he may be'.
Никакое вещественное благо не может возместить того ущерба души, которое производит совершенное зло.
No material good can make up for the harm to the soul that the evil we have done brings about.
Tolstoy TodayТолстой сегодня · tolstoytoday.org/november/19