Siddhartha Gautama (Buddha) — "'As I am, so are they; as they are, so am I.' Comparing others with oneself, do …"
'As I am, so are they; as they are, so am I.' Comparing others with oneself, do not kill nor cause others to kill.
'As I am, so are they; as they are, so am I.' Comparing others with oneself, do not kill nor cause others to kill.
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"We are what we think. All that we are arises with our thoughts. With our thoughts, we make the world."
"One day, in the morning, having put on his undergarment and taken his outer robe and bowl, the Blessed One entered Sāvatthī for alms."
"Three things can not hide for long: the Moon, the Sun, and the Truth."
"However many holy words you read, however many you speak, what good will they do you if you do not act on upon them?"
"What you are is what you have been, and what you will be is what you do now."
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Recognize that other beings experience life, fear, and suffering just as you do. Since you value your own existence and safety, extend that same regard to everyone else. Do not harm others directly, and do not push or encourage anyone else to harm them either. The principle rests on empathy through identification: your sameness with others makes violence against them irrational and morally wrong.
Siddhartha abandoned royal privilege after seeing suffering firsthand, shaping his conviction that all sentient beings share the same craving for life and freedom from pain. Nonviolence (ahimsa) became a pillar of his Eightfold Path, and the First Precept forbids killing any living creature. His teachings on compassion (karuna) and loving-kindness (metta) flow directly from this identification-based ethic, which he modeled by refusing animal sacrifice and protecting even insects.
In 5th-century BCE northern India, Vedic Brahmanism relied heavily on ritual animal sacrifice, and warring kingdoms like Magadha and Kosala normalized conquest and caste-based violence. The Buddha emerged alongside Mahavira and other shramana reformers challenging these bloody rites and rigid hierarchies. His nonviolence teaching directly confronted priestly sacrifice culture and offered commoners, including outcastes, an ethical path independent of birth, ritual slaughter, or state-sanctioned warfare.
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