The Dhammapada · 1 of 1 · tr. F. Max Müller
Chapter IX, Section 1
p. 34 Chapter IX. Evil. 116. If a man would hasten towards the good, he should keep his thought away from evil; if a man does what is good slothfully, his mind delights in evil. 117. If a man commits a sin, let him not do it again; let him not delight in sin: pain is the outcome of evil. 118. If a man does what is good, let him do it again; let him delight in it: happiness is the outcome of good. 119. Even an evil-doer sees happiness as long as his evil deed has not ripened; but when his evil deed has ripened, then does the evil-doer see evil. 120. Even a good man sees evil days, as long as his good deed has not ripened; but when his good deed has ripened, then does the good man see happy days. 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. 123. Let a man avoid evil deeds, as a merchant, if he has few companions and carries much wealth, p. 35 avoids a dangerous road; as a man who loves life avoids poison. 124. He who has no wound on his hand, may touch poison with his hand; poison does not affect one who has no wound; nor is there evil for one who does not commit evil. 125. If a man offend a harmless, pure, and innocent person, the evil falls back upon that fool, like light dust thrown up against the wind. 126. Some people are born again; evil-doers go to hell; righteous people go to heaven; those who are free from all worldly desires attain Nirvâ n a. 127. Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where death could not overcome (the mortal). 128. Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where death could not overcome (the mortal). [125. Cf. Suttanipâta, v. 661 ; Indische Sprüche, 1582; Kathâsaritsâgara, 49, 222. 126. For a description of hell and its long, yet not endless sufferings, see Buddhaghosha's Parables, p. 132. The pleasures of heaven, too, are frequently described in these Parables and elsewhere. Buddha himself enjoyed these pleasures of heaven, before he was born for the last time. It is probably when good and evil deeds are equally balanced, that men are born again as human beings; this, at least, is the opinion of the G ainas. Cf. Chintâma n i, ed. H. Bower, Introd. p. xv. 127. Cf. St. Luke xii. 2 , 'For there is nothing covered that shall not be revealed;' and Psalm cxxxix. 8-12 .]
Themes
◆Detachment Gelassenheitpraxis
Eckhart's Abgeschiedenheit/Gelassenheit — radical letting-go of will, image, and grasping that opens the soul to God; distinct from inner_silence (quietness) and from material renunciation, and adjacent to Sufi tark and Buddhist non-grasping as a practice rather than a metaphysical claim.
Verse 124 advises avoiding evil deeds like a merchant avoids danger, reflecting a disciplined letting-go of harmful actions.
All passages →◆Eschatological Judgmentsoteriology
Final, collective cosmic judgment as an event in which the wicked are sentenced and the cosmos restored; distinct from psychopomp_journey (individual passage at death) and emphasising verdict where Zoroastrian frashokereti emphasises restoration.
Verses 126 and 127 explicitly describe final destinations for good and evil people after death.
All passages →◆Good Thought Word Deedethics
The Zoroastrian triad of right thought, right speech, and right action as the foundation of ethical life; truth-in-living.
The passage centrally emphasizes the triad of right thought, word, and deed as the foundation for outcomes.
All passages →◆Paradox As Teachingethics
Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.
Verse 124 uses the metaphor that poison does not affect one who has no wound to illustrate spiritual immunity.
All passages →◆Self Examinationpraxis
Daily review of thought and action as spiritual practice.
Verse 116 instructs the mind to delight in good and avoid evil, implying constant internal review of thought.
All passages →◆Soul Migrationcosmology
The transmigration of the soul across lives.
Verse 126 explicitly states that some people are born again after death.
All passages →◆Spiritual Ascentpraxis
A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.
The text describes a movement from evil days to happy days as good deeds ripen.
All passages →Related passages · 10 parallels
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 4, Section 1w
“For, were they such, they would not have sprung from the Good, nor have a place amongst existent creatures, nor have fallen from Goodness (being by their very nature always evil).
Moreover, are they evil with respect to themselves or to ot…”
Both passages explore the nature of evil and its relationship to good, discussing how evil is not a substantive force but rather a deviation or absence of good. They also touch on the consequences of evil actions and the ultimate instability of evil.
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 4, Section 1{
“127 There remains but one alternative: Evil is a weakness and deficiency of Good.
31.
Good things have all one cause.
If evil is opposed to the Good, then hath evil many causes.
The efficient causes of evil results, however, are not any…”
Both passages discuss the nature of evil and good, emphasizing that evil is a deviation or deficiency of good. They also highlight the consequences of actions and the importance of striving for good.
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 4, Section 1
“also “I have said, Ye are Gods.” 344 i.
e.
If totally and essentially by very nature evil with respect to themselves.
In so far as they continue to exist they are good with respect to themselves.
345 Evil is the contrary of the Good.
H…”
Both passages explore the nature of evil and its relationship to good. Pseudo-Dionysius argues that evil is not inherent but arises from the failure to fulfill true nature, while the Buddhist text discusses the consequences of evil deeds and the importance of avoiding them. Both traditions emphasize the impermanence and destructive nature of evil.
◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 5 (part 11)
“Man must know evil for the purpose of becoming able to realise the good, after which he returns to the latter; but as everything seeks for its own corresponding principle, he in whom evil has become paramount will remain in evil.
p.
121 "…”
Both passages discuss the nature of good and evil, the consequences of actions, and the idea that evil cannot be transformed into good without a fundamental change in consciousness. They also share the concept that one must avoid evil and cultivate good, with the outcomes of actions being central to one's future state.
◆greek_mystery|The Golden Verses of Pythagoras|Section 6 (part 1)
“p.
18 THE GOLDEN SENTENCES OF DEMOCRATES 1.
If anyone will give his mind to these sentences, he will obtain many things worthy of a man, and be free from many things that are base.
2.
The perfection of the soul will correct the depravit…”
Both passages emphasize the importance of moral conduct, the consequences of actions, and the pursuit of virtue. They share a focus on the inner transformation of the individual and the avoidance of evil, though they come from different mystical traditions.
◆greek_mystery|The Golden Verses of Pythagoras|Section 6 (part 2)
“38.
The love is just which, unattended with injury, aspires after things becoming.
39.
Admit nothing as pleasant which is not advantageous.
40.
It is better to be governed by, than to govern, the stupid.
41.
Not argument but calamity…”
Both passages discuss the nature of good and evil, the consequences of actions, and the importance of moral behavior. They emphasize the outcomes of good and evil deeds, though they come from different mystical traditions.
◆greek_mystery|The Golden Verses of Pythagoras|Section 7 (part 1)
“p.
29 THE PYTHAGOREAN SENTENCES OF DEMOPHILUS 1.
Request not of Divinity such things as, when obtained, you cannot preserve; for no gift of Divinity can ever be taken away; and on this account he does not confer that which you are unable…”
Both passages emphasize the consequences of good and evil actions, the importance of virtuous living, and the presence of a divine or karmic inspector of conduct. They share a moral and ethical framework that underscores the significance of personal responsibility and the impact of one's deeds.
◆greek_mystery|The Golden Verses of Pythagoras|Section 7 (part 2)
“Understand that no dissimulation can be long concealed.
24.
The unjust man suffers greater evil while his soul is tormented with a consciousness of guilt, than when his body is scourged with whips.
25.
It is by no means safe to discours…”
Both passages emphasize the importance of moral behavior, the consequences of actions, and the pursuit of a virtuous life. They share themes of avoiding evil, the importance of self-control, and the ultimate happiness or suffering that results from one's actions.
◆greek_mystery|The Golden Verses of Pythagoras|Section 8 (part 1)
“p.
37 THE SIMILITUDES OF DEMOPHILUS 1.
Flattery is like painted armour, because it affords delight, but is of no use.
2.
Learning is similar to a golden crown; for it is both honourable and advantageous.
3.
Flighty men, like empty ves…”
Both passages emphasize the importance of moral behavior and the consequences of one's actions. They use metaphors and similes to illustrate the outcomes of good and evil deeds, highlighting the benefits of virtue and the dangers of vice.
◆greek_mystery|The Golden Verses of Pythagoras|Section 8 (part 2)
“The diet of the sick, and the soul of the unwise, are full of fastidiousness.
33.
Untaught boys confound letters, but uneducated men, things.
34, The intellect derived from philosophy is similar to a charioteer; for it is present with ou…”
Both passages emphasize the importance of wisdom, good actions, and the consequences of one's deeds. They share a common theme of moral conduct and its impact on life, though they come from different mystical traditions.