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# Majjhima Nikaya

## The Middle Length Discourses

### (selected suttas)

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The Majjhima Nikaya, or "Middle-length Discourses" of the Buddha, is the second of the five nikayas, or collections, in the Sutta Pitaka of the Tipitaka.

This nikaya consists of 152 discourses by the Buddha and his chief disciples, which together constitute a comprehensive body of teaching concerning all aspects of the Buddha's teachings.

An excellent modern translation of the complete Majjhima Nikaya is The Middle Length Discourses of the Buddha: A New Translation of the Majjhima Nikaya, translated by Bhikkhu Ñanamoli and Bhikkhu Bodhi (Boston: Wisdom Publications, 1995). The Introduction to that book contains an extraordinary synopsis of the Buddha's teachings in general, and of their expression in the Majjhima in particular.

An anthology of selected suttas from the Majjhima Nikaya, translated by Thanissaro Bhikkhu, is also available in Microsoft Word 6 (Macintosh/Windows) format. See the Theravada Text Archives page for more information.

The sutta summaries appearing below that are marked "[BB]" were adapted from Bhikkhu Bodhi's summaries (in The Middle Length Discourses of the Buddha) and are used with permission. Those marked "[TB]" were provided by Thanissaro Bhikkhu.

The braces {} that follow each sutta title contain the corresponding volume and starting page number in the PTS romanized Pali edition.

- Mulapariyaya Sutta (MN 1) -- The Root Sequence {M i 1} [Thanissaro Bhikkhu, trans.]. In this difficult but important sutta the Buddha reviews in depth one of the most fundamental principles of Buddhist thought and practice: namely, that there is no thing -- not even Nibbana itself -- that can rightly be regarded as the source from which all phenomena and experience emerge.

- Sabbasava Sutta (MN 2) -- All the Fermentations {M i 6} [Thanissaro Bhikkhu, trans.]. The Buddha teaches seven methods for eliminating the deeply-rooted defilements in the mind (sensuality, becoming, views, and ignorance) that obstruct the realization of Awakening.

- Bhaya-bherava Sutta (MN 4) -- Fear & Terror {M i 16} [Thanissaro Bhikkhu, trans.]. What would it take to live in solitude in the wilderness, completely free of fear? The Buddha explains.

- Vatthupama Sutta (MN 7) -- The Simile of the Cloth {M i 36} [Nyanaponika Thera, trans.]. With a simple simile the Buddha illustrates the difference between a defiled mind and a pure mind. [BB]

- Sallekha Sutta (MN 8) -- The Discourse on Effacement {M i 40} [Nyanaponika Thera, trans.]. The Buddha explains how the unskillful qualities in the heart can be eradicated through meditation.

- Sammaditthi Sutta (MN 9) -- The Discourse on Right View {M i 46} [Ñanamoli Thera and Bhikkhu Bodhi, trans.]. A long and important discourse by Ven. Sariputta, with separate sections on the wholesome and the unwholesome, nutriment, the Four Noble Truths, the twelve factors of dependent origination, and the taints. [BB]

- Satipatthana Sutta (MN 10) -- Frames of Reference/Foundations of Mindfulness {M i 55} [Nyanasatta Thera, trans. | Soma Thera, trans. |Thanissaro Bhikkhu, trans. ]. The Buddha's comprehensive practical instructions on the development of mindfulness. [The text of this sutta is identical to that of the Maha-satipatthana Sutta (DN 22), except that the latter contains a more detailed exposition of the Four Noble Truths (sections 5a,b,c and d in part D of that version).]

- Cula-sihanada Sutta (MN 11) -- The Shorter Discourse on the Lion's Roar {M i 63} [Ñanamoli Thera and Bhikkhu Bodhi, trans.]. The Buddha declares that only through practicing in accord with the Dhamma can Awakening be realized. His teaching is distinguished from those of other religions and philosophies through its unique rejection of all doctrines of self. [BB]

- Maha-sihanada Sutta (MN 12) -- The Great Discourse on the Lion's Roar {M i 68} [Ñanamoli Thera and Bhikkhu Bodhi, trans.]. The Buddha expounds the ten powers of a Tathagata, his four kinds of intrepidity, and other superior qualities which entitle him to "roar his lion's roar in the assemblies." [BB]

- Maha-dukkhakkhandha Sutta (MN 13) -- The Greater Discourse on the Mass of Suffering {M i 91} (excerpt) [Thanissaro Bhikkhu, trans.]. In this excerpt, the Buddha describes the drawbacks of the pursuit of sensual pleasures. Such pursuits invariably result in pain and unhappiness.

- Madhupindika Sutta (MN 18) -- The Ball of Honey {M i 108} [Thanissaro Bhikkhu, trans.]. A man looking to pick a fight asks the Buddha to explain his doctrine. The Buddha's answer mystifies not only the man, but also a number of monks. Ven. Maha Kaccana finally provides an explanation, and in the course of doing so explains what is needed to bring the psychological sources of conflict to an end.

- Dvedhavitakka Sutta (MN 19) -- Two Sorts of Thinking {M i 114} [Thanissaro Bhikkhu, trans.]. The Buddha recounts the events leading up to his Awakening, and describes his discovery that thoughts connected with sensuality, ill-will, and harmfulness do not lead one to Awakening, while those connected with their opposites (renunciation, non ill-will, and harmlessnes) do.

- Vitakkasanthana Sutta (MN 20) -- The Relaxation of Thoughts {M i 118} [Thanissaro Bhikkhu, trans. | Soma Thera, trans.]. The Buddha offers five practical methods of responding wisely to unskillful thoughts (thoughts connected with desire, aversion, or delusion).

- Kakacupama Sutta (MN 21) -- The Simile of the Saw {M i 122} (excerpt) [Thanissaro Bhikkhu, trans.]. The Buddha tells the story of a wise slave who deliberately tests her mistress's patience. The Buddha invokes several memorable similes here to illustrate how we should develop patience.

- Ratha-vinita Sutta (MN 24) -- Relay Chariots {M i 145} [Thanissaro Bhikkhu, trans.]. Using the simile of a set of relay chariots, Ven. Punna Mantaniputta explains the relationship of the factors of the path to the goal of the holy life. [TB]

- Maha-Saccaka Sutta (MN 36) -- The Greater Discourse to Saccaka {M i 237} (excerpt) [Thanissaro Bhikkhu, trans.]. In this excerpt, the Buddha recounts his early meditation practices and austerities that led him finally to discover the path to Awakening.

- Saleyyaka Sutta (MN 41) -- The Brahmans of Sala {M i 285} [Ñanamoli Thera, trans.]. The Buddha explains to a group of brahman householders how one's present actions -- by body, speech, and mind -- determine one's future fortune.

- Cula-vedalla Sutta (MN 44) -- The Shorter Set of Questions-and-Answers {M i 299} [Thanissaro Bhikkhu, trans.]. Dhammadinna the nun fields a series of Dhamma questions put to her by her former husband: questions on self-identification, cessation, penetration into the true nature of feeling, and the attainment of Nibbana.

- Cula-dhammasamadana Sutta (MN 45) -- The Shorter Discourse on Taking on Practices {M i 305} [Thanissaro Bhikkhu, trans.]. Is something right because it feels right? [TB]

- Kukkuravatika Sutta (MN 57) -- The Dog-duty Ascetic {M i 387} [Ñanamoli Thera, trans.]. Act like a dog, and that's what you'll become. Choose your actions with care!

- Abhaya Sutta (MN 58) -- To Prince Abhaya (On Right Speech) {M i 392} [Thanissaro Bhikkhu, trans.]. The Buddha explains the criteria for determining whether or not something is worth saying. This discourse is a beautiful example of the Buddha's skill as teacher: not only does he talk about right speech, but he also demonstrates right speech in action.

- Bahuvedaniya Sutta (MN 59) -- The Many Kinds of Feeling {M i 396} [Thanissaro Bhikkhu, trans.]. After resolving a disagreement about the classification of feelings, the Buddha enumerates the different kinds of pleasure and joy that beings can experience. [BB] [The text of this sutta is identical to that of SN XXXVI.19.]

- Ambalatthikarahulovada Sutta (MN 61) -- Advice to Rahula at Mango Stone {M i 414} [Thanissaro Bhikkhu, trans.]. The Buddha fiercely admonishes his son, the novice Rahula, on the dangers of lying and stresses the importance of constant reflection on one's motives.

- Cula-Malunkyovada Sutta (MN 63) -- The Shorter Instructions to Malunkya {M i 426} [Thanissaro Bhikkhu, trans.]. Ven. Malunkyaputta threatens to disrobe unless the Buddha answers all his speculative metaphysical questions. Using the famous simile of a man shot by a poison arrow, the Buddha reminds him that some questions are simply not worth asking.

- Aggi-Vacchagotta Sutta (MN 72) -- To Vacchagotta on Fire {M i 483} [Thanissaro Bhikkhu, trans.]. The Buddha explains to a wanderer why he does not hold any speculative views. Using the simile of an extinguished fire he illustrates the destiny of the liberated being. [BB] [For more on the use of fire imagery in early Buddhist texts, see the book Mind Like Fire Unbound.]

- Magandiya Sutta (MN 75) -- To Magandiya {M i 501} (excerpt) [Thanissaro Bhikkhu, trans.]. In this passage, the Buddha teaches a member of a hedonist sect about the nature of true pleasure and true health. [TB]

- Ratthapala Sutta (MN 82) -- About Ratthapala {M ii 54} (excerpt) [Thanissaro Bhikkhu, trans.]. In this excerpt, Ratthapala recalls four observations about the world that prompted him, as a healthy and wealthy young man, to leave the household life and become a monk.

- Piyajatika Sutta (MN 87) -- From One Who Is Dear {M ii 106} [Thanissaro Bhikkhu, trans.]. King Pasenadi of Kosala figures prominently in many discourses as a devout follower of the Buddha. In this discourse we learn how -- thanks to Queen Mallika's astuteness -- the king first became favorably disposed toward the Buddha. [TB]

- Canki Sutta (MN 95) -- With Canki {M ii 164} (excerpt) [Thanissaro Bhikkhu, trans.]. A pompous brahman teenager questions the Buddha about safeguarding, awakening to, and attaining the truth. In the course of his answer, the Buddha describes the criteria for choosing a reliable teacher and how best to learn from such a person. [TB]

- Sunakkhatta Sutta (MN 105) -- To Sunakkhatta {M ii 252} [Thanissaro Bhikkhu, trans.]. The Buddha addresses the problem of meditators who overestimate their progress in meditation. The sutta ends with a warning: anyone who claims enlightenment as license for unrestrained behavior is like someone who fails to follow the doctor's orders after surgery, who knowingly drinks a cup of poison, or who deliberately extends a hand toward a deadly snake. [TB]

- Ganaka-Moggallana Sutta (MN 107) -- The Discourse to Ganaka-Moggallana {M iii 1} [I.B. Horner, trans.]. The Buddha sets forth the gradual training of the Buddhist monk and describes himself as a "shower of the way." [BB]

- Gopaka-Moggallana Sutta (MN 108) -- Moggallana the Guardsman {M iii 7} [Thanissaro Bhikkhu, trans.]. Ven. Ananda explains how the Sangha maintains its unity and internal discipline after the passing away of the Buddha. [BB] Interestingly, this sutta also shows that early Buddhist practice had no room for many practices that developed in later Buddhist traditions, such as appointed lineage holders, elected ecclesiastical heads, or the use of mental defilements as a basis for concentration practice. [TB]

- Maha-punnama Sutta (MN 109) -- The Great Full-moon Night Discourse {M iii 15} [Thanissaro Bhikkhu, trans.]. A thorough discussion of issues related to the five aggregates. Toward the end of the discussion, a monk thinks that he has found a loophole in the teaching. The way the Buddha handles this incident shows the proper use of the teachings on the aggregates: not as a metaphysical theory, but as a tool for questioning clinging and so gaining release.) [TB]

- Cula-punnama Sutta (MN 110) -- The Shorter Discourse on the Full-moon Night {M iii 20} [Thanissaro Bhikkhu, trans.]. How to recognize -- and become -- a person of integrity.

- Isigili Sutta (MN 116) -- The Discourse at Isigili {M iii 68} [Piyadassi Thera, trans.]. The Buddha enumerates the many paccekabuddhas who lived on Isigili mountain.

- Maha-cattarisaka Sutta (MN 117) -- The Great Forty {M iii 71} [Thanissaro Bhikkhu, trans.]. On the nature of noble right concentration, and its interdependence with all the factors of the noble eightfold path.

- Anapanasati Sutta (MN 118) -- Mindfulness of Breathing {M iii 78} [Thanissaro Bhikkhu, trans.]. One of the most important texts for beginning and veteran meditators alike, this sutta is the Buddha's "roadmap" to the entire course of meditation practice, using the vehicle of breath meditation. The simple practice of mindfulness of breathing leads the practitioner gradually through 16 successive phases of development, culminating in full Awakening.

- Kayagata-sati Sutta (MN 119) -- Mindfulness Immersed in the Body {M iii 88} [Thanissaro Bhikkhu, trans.]. This sutta serves as a companion to the Anapanasati Sutta [Thanissaro Bhikkhu, trans.]. and explains the importance of establishing a broad awareness of the body in meditation to develop jhana.

- Cula-suññata Sutta (MN 121) -- The Lesser Discourse on Emptiness {M iii 103} [Thanissaro Bhikkhu, trans.]. The Buddha instructs Ven. Ananda on the practice that leads to the "entry into emptiness," the doorway to liberation. [TB]

- Dantabhumi Sutta (MN 125) -- The Discourse on the "Tamed Stage" {M iii 128} [I.B. Horner, trans.]. By analogy with the taming of an elephant, the Buddha explains how he tames his disciples. [BB]

- Bhumija Sutta (MN 126) -- To Bhumija {M iii 138} [Thanissaro Bhikkhu, trans.]. Does the desire for Awakening get in the way of Awakening? According to this discourse, the question of desiring or not desiring is irrelevant as long as one develops the appropriate qualities that constitute the path to Awakening. The discourse is also very clear on the point that there are right and wrong paths of practice: as a geographer might say, not every river flows to the sea. [TB]

- Bhaddekaratta Sutta (MN 131) -- An Auspicious Day {M iii 187} [Thanissaro Bhikkhu, trans.]. The Buddha emphasizes the urgency of putting forth effort right now to develop insight. Now is all we have, "for -- who knows? -- tomorrow death may come."

- Cula-kammavibhanga Sutta (MN 135) -- The Shorter Exposition of Kamma {M iii 202} [Thanissaro Bhikkhu, trans. | Ñanamoli Thera, trans.]. Why do some people live a long life, but others die young? Why are some people born poor, but others born rich? The Buddha explains how kamma accounts for a person's fortune or misfortune.

- Maha-kammavibhanga Sutta (MN 136) -- The Greater Exposition of Kamma {M iii 207} [Ñanamoli Thera, trans.]. The Buddha reveals some of the subtle complexities in the workings of kamma. [BB]

- Uddesa-vibhanga Sutta (MN 138) -- An Analysis of the Statement {M iii 223} [Thanissaro Bhikkhu, trans.]. How to attend to outside objects without letting the mind become externally scattered, and how to focus in strong states of absorption without becoming internally positioned. It's not easy, but it can be done. [TB]

- Dhatu-vibhanga Sutta (MN 140) -- An Analysis of the Properties {M iii 238} [Thanissaro Bhikkhu, trans.]. A poignant story in which a wanderer, searching for the Buddha, actually meets the Buddha without realizing it. He recognizes his mistake only after the Buddha teaches him a profound discourse on four determinations and the six properties of experience. An excellent illustration of the Buddha's statement, "Whoever sees the Dhamma sees me." [TB]

- Saccavibhanga Sutta (MN 141) -- Discourse on The Analysis of the Truths {M iii 248} [Piyadassi Thera, trans.]. Ven. Sariputta gives a detailed explanation of the Four Noble Truths.

- Chachakka Sutta (MN 148) -- The Six Sextets {M iii 280} [Thanissaro Bhikkhu, trans.]. How the contemplation of the six senses leads to an understanding of not-self and, ultimately, to Awakening.

- Maha-salayatanika Sutta (MN 149) -- The Great Six Sense-media Discourse {M iii 287} [Thanissaro Bhikkhu, trans.]. How a clear understanding of the six senses leads to the development of the Wings to Awakening and to final release.

- Indriya-bhavana Sutta (MN 152) -- The Development of the Faculties {M iii 298} [Thanissaro Bhikkhu, trans.]. What qualifies as full mastery of the senses?

Revised: Tue 16 April 2002