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The Dhammapada · 1 of 4 · tr. F. Max Müller

Chapter X, Section 1a

p. 36 CHAPTER X. PUNISHMENT. 129. All men tremble at punishment, all men fear death; remember that you are like unto them, and do not kill, nor cause slaughter. 130. All men tremble at punishment, all men love life; remember that thou art like unto them, and do not kill, nor cause slaughter. 131. He who seeking his own happiness punishes or kills beings who also long for happiness, will not find happiness after death. [129. One feels tempted, no doubt, to take upama in the sense of 'the nearest (der Nächste), the neighbour,' and to translate, 'having made oneself one's neighbour,' i.e. loving one's neighbour as oneself. But as upamäm, with a short a, is the correct accusative of upamâ, we must translate, 'having made oneself the likeness, the image of others, having placed oneself in the place of others.' This is an expression which occurs frequently in Sanskrit; cf. Hitopade s a I, 11: Prâ n â yathâtmano 'bhîsh t â bhûtânâm api te tathâ, Âtmaupamyena bhûteshu dayâ m kurvanti sâdhava h . 'As life is dear to oneself, it is dear also to other living beings: by comparing oneself with others, good people bestow pity on all beings.' See also Hit. I, 12; Râm. V, 23, 5, âtmânam upamâ m k ri tvâ sveshu dâreshu ramyatâm, 'making oneself a likeness, i.e. putting oneself in the position of other people, it is right to love none but one's own wife.' Dr. Fausböll has called attention to similar passages in the Mahâbhârata, XIII, 5569 seq. 130. Cf. St. Luke vi. 31 . 131. Dr. Fausböll points out the striking similarity between this verse and two verses occurring in Manu and the Mahâbhârata:-- Manu V, 45: Yo 'hi m sakâni bhûtâni hinasty âtmasukhe kkh ayâ, Sa g iva ms k a m ri tas k aiva na kva k it sukham edhate. Mahâbhârata XIII, 5568: Ahi m sakâni bhûtâni da nd ena vinihanti ya h , Âtmana h sukham i kkh an sa pretya naiva sukhî bhavet. If it were not for ahi m sakâni, in which Manu and the Mahâbhârata agree, I should say that the verses in both were Sanskrit modifications of the Pâli original. The verse in the Mahâbhârata presupposes the verse of the Dhammapada.] p. 37 132. He who seeking his own happiness does not punish or kill beings who also long for happiness, will find happiness after death. 133. Do not speak harshly to anybody; those who are spoken to will answer thee in the same way. Angry speech is painful, blows for blows will touch thee. 134. If, like a shattered metal plate (gong), thou utter not, then thou hast reached Nirvâ n a; contention is not known to thee. 135. As a cowherd with his staff drives his cows into the stable, so do Age and Death drive the life of men. 136. A fool does not know when he commits his evil deeds: but the wicked man burns by his own deeds, as if burnt by fire. 137.
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 134 suggests a state of non-contention where one is not known by contention.

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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 131-132 describe the final state of finding or not finding happiness after death.

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Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

The text addresses the consequences of actions specifically in relation to death and the afterlife.

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Good Thought Word Deedethics

The Zoroastrian triad of right thought, right speech, and right action as the foundation of ethical life; truth-in-living.

Verses 133-134 explicitly link right speech and non-contention with the attainment of Nirvana.

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Love Of Neighbourethics

Active compassionate care for others as a central spiritual obligation or expression of divine love.

Verse 129-130 centrally instructs remembering that one is like others and not to kill or cause slaughter.

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Paradox As Teachingethics

Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.

Verse 134 uses the image of a shattered metal plate to describe Nirvana.

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Return To Sourcesoteriology

The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.

Verse 134 describes reaching Nirvana through non-contention, implying a return to a state of peace.

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Self Knowledgesoteriology

The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology.

Verse 129-130 emphasizes remembering that one is like others as a key to ethical action.

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Related passages · 2 parallels
greek_mystery|Orphic Hymns|Hymn LXII. EQUITY
LXII. TO EQUITY. The FUMIGATION from FRANKINCENSE. O Blessed Equity, mankind's delight, Th' eternal friend of conduct just and right: Abundant, venerable, honor'd maid, To judgments pure, dispensing constant aid, p. 195 A stable conscience,…”
Both passages emphasize the importance of justice, equity, and the ethical treatment of others. The Orphic Hymn praises Equity as a guiding principle for just conduct, while the Dhammapada passage advocates for compassion and non-violence, highlighting the interconnectedness of all beings.
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 use similitudes and metaphors to convey moral and ethical teachings. They emphasize the importance of empathy, self-awareness, and harmonious living, though they come from different mystical traditions.