Sacred texts · Buddhism
60 Buddha quotes from the Dhammapada and the suttas
The Dhammapada is a collection of 423 verses in Pali, arranged in 26 chapters, and part of the Theravada Buddhist canon. Tradition attributes the verses to the Buddha, spoken on different occasions and gathered by his disciples. It is the source of most genuine Buddha quotes, and the backbone of this page.
The selection is completed by a few passages from the suttas, including the Discourse on Blessings (Mangala Sutta). The English quotes Max Müller’s Dhammapada (Sacred Books of the East, 1881) and Bhikkhu Sujato’s translations of the suttas, which he released into the public domain under CC0; the French page quotes Fernand Hû (1878). Each text was checked word for word and keeps its reference, because many sayings credited to the Buddha online have no source at all. See also the Buddha quotes on anger and on the mind and inner peace.
Buddha quotes on goodness and its fruits
The first chapter of the Dhammapada sets the one who does evil against the one who does good, verse after verse. This group dwells on the joy of good done and on how it slowly adds up, down to the verse often presented as a summary of the whole teaching: “Not to commit any sin, to do good, and to purify one’s mind, that is the teaching of (all) the Awakened.” (Dhp 183)
The virtuous man delights in this world, and he delights in the next; he delights in both. He delights and rejoices, when he sees the purity of his own work.
The virtuous man is happy in this world, and he is happy in the next; he is happy in both. He is happy when he thinks of the good he has done; he is still more happy when going on the good path.
If a man does what is good, let him do it again; let him delight in it: happiness is the outcome of good.
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.
No, that deed is well done of which a man does not repent, and the reward of which he receives gladly and cheerfully.
Not to commit any sin, to do good, and to purify one’s mind, that is the teaching of (all) the Awakened.
By oneself the evil is done, by oneself one suffers; by oneself evil is left undone, by oneself one is purified. Purity and impurity belong to oneself, no one can purify another.
He whose evil deeds are covered by good deeds, brightens up this world, like the moon when freed from clouds.
He who formerly was reckless and afterwards became sober, brightens up this world, like the moon when freed from clouds.
Kinsmen, friends, and lovers salute a man who has been long away, and returns safe from afar. In like manner his good works receive him who has done good, and has gone from this world to the other;—as kinsmen receive a friend on his return.
Watching his speech, well restrained in mind, let a man never commit any wrong with his body! Let a man but keep these three roads of action clear, and he will achieve the way which is taught by the wise.
The scent of virtue
Chapter IV, “Flowers,” compares virtue to a scent that alone travels against the wind (Dhp 54). It also gives the bee that gathers nectar without harming the flower, and the lily growing on a heap of rubbish by the highway: goodness doesn’t wait for perfect ground.
As the bee collects nectar and departs without injuring the flower, or its colour or scent, so let a sage dwell in his village.
Not the perversities of others, not their sins of commission or omission, but his own misdeeds and negligences should a sage take notice of.
But, like a beautiful flower, full of colour and full of scent, are the fine and fruitful words of him who acts accordingly.
As many kinds of wreaths can be made from a heap of flowers, so many good things may be achieved by a mortal when once he is born.
The scent of flowers does not travel against the wind, nor (that of) sandal-wood, or of Tagara and Mallika flowers; but the odour of good people travels even against the wind; a good man pervades every place.
Sandal-wood or Tagara, a lotus-flower, or a Vassiki, among these sorts of perfumes, the perfume of virtue is unsurpassed.
Mean is the scent that comes from Tagara and sandal-wood;—the perfume of those who possess virtue rises up to the gods as the highest.
As on a heap of rubbish cast upon the highway the lily will grow full of sweet perfume and delight, thus the disciple of the truly enlightened Buddha shines forth by his knowledge among those who are like rubbish, among the people that walk in darkness.
The brilliant chariots of kings are destroyed, the body also approaches destruction, but the virtue of good people never approaches destruction,—thus do the good say to the good.
Good people shine from afar, like the snowy mountains; bad people are not seen, like arrows shot by night.
He who possesses virtue and intelligence, who is just, speaks the truth, and does what is his own business, him the world will hold dear.
He in whom there is truth, virtue, love, restraint, moderation, he who is free from impurity and is wise, he is called an elder.
Conquering yourself
For the Dhammapada, victory over oneself outranks every other: “If one man conquer in battle a thousand times thousand men, and if another conquer himself, he is the greatest of conquerors.” (Dhp 103). The verses in this group speak of earnestness, effort and restraint, and recall that the Buddhas only point the way; each person has to walk it (Dhp 276).
By rousing himself, by earnestness, by restraint and control, the wise man may make for himself an island which no flood can overwhelm.
Fools follow after vanity, men of evil wisdom. The wise man keeps earnestness as his best jewel.
Earnest among the thoughtless, awake among the sleepers, the wise man advances like a racer, leaving behind the hack.
If one man conquer in battle a thousand times thousand men, and if another conquer himself, he is the greatest of conquerors.
One’s own self conquered is better than all other people; not even a god, a Gandharva, not Mara with Brahman could change into defeat the victory of a man who has vanquished himself, and always lives under restraint.
And he who lives a hundred years, ignorant and unrestrained, a life of one day is better if a man is wise and reflecting.
If 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.
You yourself must make an effort. The Tathagatas (Buddhas) are only preachers. The thoughtful who enter the way are freed from the bondage of Mara.
Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt not enter again into birth and decay.
Rouse thyself! do not be idle! Follow the law of virtue! The virtuous rests in bliss in this world and in the next.
If an earnest person has roused himself, if he is not forgetful, if his deeds are pure, if he acts with consideration, if he restrains himself, and lives according to law,—then his glory will increase.
Buddha quotes on happiness
Chapter XV, “Happiness,” opens with verses that repeat the same invitation, “Let us live happily then,” among those who hate, ail or crave. It also holds one of the best-known verses of all: “Health is the greatest of gifts, contentedness the best riches; trust is the best of relationships, Nirvana the highest happiness.” (Dhp 204)
Let us live happily then, free from ailments among the ailing! among men who are ailing let us dwell free from ailments!
Let us live happily then, free from greed among the greedy! among men who are greedy let us dwell free from greed!
Let us live happily then, though we call nothing our own! We shall be like the bright gods, feeding on happiness!
Health is the greatest of gifts, contentedness the best riches; trust is the best of relationships, Nirvana the highest happiness.
He who has tasted the sweetness of solitude and tranquillity, is free from fear and free from sin, while he tastes the sweetness of drinking in the law.
If an occasion arises, friends are pleasant; enjoyment is pleasant, whatever be the cause; a good work is pleasant in the hour of death; the giving up of all grief is pleasant.
Pleasant in the world is the state of a mother, pleasant the state of a father, pleasant the state of a Samana, pleasant the state of a Brahmana.
Pleasant is virtue lasting to old age, pleasant is a faith firmly rooted; pleasant is attainment of intelligence, pleasant is avoiding of sins.
The gift of the law exceeds all gifts; the sweetness of the law exceeds all sweetness; the delight in the law exceeds all delights; the extinction of thirst overcomes all pain.
Happy is the arising of the awakened, happy is the teaching of the True Law, happy is peace in the church, happy is the devotion of those who are at peace.
Friendship and good company
The choice of companions comes up again and again: walk with a wise friend, or else walk alone (Dhp 328–330). The suttas quoted here describe the true friend, who gives what is hard to give, and the four ways of being inclusive: giving, kindly words, taking care and equality.
Therefore, one ought to follow the wise, the intelligent, the learned, the much enduring, the dutiful, the elect; one ought to follow a good and wise man, as the moon follows the path of the stars.
If a man find a prudent companion who walks with him, is wise, and lives soberly, he may walk with him, overcoming all dangers, happy, but considerate.
If a man find no prudent companion who walks with him, is wise, and lives soberly, let him walk alone, like a king who has left his conquered country behind,—like an elephant in the forest.
It is better to live alone, there is no companionship with a fool; let a man walk alone, let him commit no sin, with few wishes, like an elephant in the forest.
“Having explored every quarter with the mind, one finds no one dearer than oneself. Likewise for others, each holds themselves dear; so one who desires self-knowledge would harm no other.”
Mendicants, there are these four ways of being inclusive. What four? Giving, kindly words, taking care, and equality.
“Mendicants, you should associate with a friend who has three factors. What three? They give what is hard to give, they do what is hard to do, and they endure what is hard to endure. You should associate with a friend who has these three factors.”
“There are these two gifts. What two? A gift of things of the flesh and a gift of the teaching. These are the two gifts. The better of these two gifts is the gift of the teaching.”
No true friend relentlessly suspects betrayal, looking for fault. One on whom you rest, like a child on the breast, is a true friend, not split from you by others.
The Discourse on Blessings (Mangala Sutta)
In this short sutta from the Sutta Nipāta (2.4), the Buddha answers a question about the highest blessing with a list of plain things: caring for mother and father, unstressful work, gratitude, patience, a mind that does not tremble. Each verse ends with the same refrain: “this is the highest blessing.”
Not to fraternize with fools, but to fraternize with the wise, and honoring those worthy of honor: this is the highest blessing.
Education and a craft, discipline and training, and well-spoken speech: this is the highest blessing.
Caring for mother and father, kindness to children and partners, and unstressful work: this is the highest blessing.
Giving and righteous conduct, kindness to relatives, blameless deeds: this is the highest blessing.
Respect and placidity, contentment and gratitude, and timely listening to the teaching: this is the highest blessing.
Patience, being easy to admonish, the sight of ascetics, and timely discussion of the teaching: this is the highest blessing.
Though touched by worldly conditions, their mind does not tremble; sorrowless, stainless, secure: this is the highest blessing.
How to read these quotes
Dhammapada verses are made to be remembered: short, rhythmic, often built on a single image. Pick one in the morning and notice a moment in your day where it applies. Reread it in the evening; it often says something different after a day has been lived.
The reference (Dhp and the verse number) lets you find the passage in another translation, since the numbering from 1 to 423 is the same in Müller, Hû and SuttaCentral. For the suttas, it points to the collection and the number of the text. Setting two translations of the same verse side by side shows what each translator chose.
In the Selfia app, the Buddhism path (Settings › Spirituality) adds passages from Buddhist texts in a separate section, always with the translation named.
Frequently asked questions
What is the Dhammapada?
It is a collection of 423 verses in Pali, arranged in 26 chapters, belonging to the Khuddaka Nikāya, the “minor collection” of the Theravada canon. Tradition attributes the verses to the Buddha. Its name joins dhamma, the teaching, and pada, which means step, path and also word or verse.
How can I tell if a Buddha quote is real?
Look for a precise reference: a Dhammapada verse number, or a collection and sutta number. Many sayings credited to the Buddha on social media have none. Every quote on this page has one, and each was checked word for word against the translation named. A saying without a source isn’t necessarily wrong, but nothing allows you to attribute it.
What does Müller mean by “the law” or “the Church”?
Max Müller translated in 1881 with the vocabulary of his time. “The law” renders dhamma, the teaching; “the Church” renders sangha, the community of monks and nuns; words like “Brahmana” and “Bhikshu” are kept from the original. Modern translators such as Bhikkhu Sujato prefer “teaching,” “Saṅgha” and “mendicant.”