Vilijinsky adds on his own behalf, “The Field-Marshal did not then think that more than sixty thousand Russians alone would perish in this war, not so much from the enemy's fire as from disease—nor that he would himself be amongst their number.”
In the article it is said: “This triple world is my own possession. All the things therein are my own children … the ten thousand things in this world are no more than the reflections of my own self. They come from the one source. They partake of the one body. Therefore I cannot rest, until every being, even the smallest possible fragment of existence, is settled down to its proper appointment.… This is the position taken by the Buddha, and we, his humble followers, are but to walk in his wake. Why, then, do we fight at all? Because we do not find this world as it ought to be. Because there are here so many perverted creatures, so many wayward thoughts, so many ill-directed hearts, due to ignorant subjectivity. For this reason Buddhists are never tired of combating all productions of ignorance, and their fight must be to the bitter end. They will show no quarter. They will mercilessly destroy the very root from which arises the misery of this life. To accomplish this end, they will never be afraid of sacrificing their lives.…” There follow, just as is usual with us, entangled arguments about self-sacrifice and kindness, about the transmigration of souls and about much else—all this for the sole purpose of concealing the simple and clear commandment of Buddha: not to kill. Further it is said: “The hand that is raised to strike and the eye that is fixed to take aim do not belong to the individual, but are the instruments utilized by a principle higher than transient existence.” (“The Open Court,” May, 1904. “Buddhist Views of War,” by the Right Rev. Soyen-Shaku.)
The letter is written in a most illiterate way, filled with mistakes in orthography and punctuation.