The Majjhima Nikaya

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

An excellent modern translation of the Majjhima Nikaya, may be found in 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 is an extraordinary synopsis of the Buddha's teachings in general, and of their expression in the Majjhima in particular.

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 used with permission. Those marked "[TB]" were provided by Thanissaro Bhikkhu.

Note: Unless otherwise indicated, these suttas were translated from the Pali by Thanissaro Bhikkhu.

• Mulapariyaya Sutta (MN 1) -- The Root Sequence. 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. The Buddha teaches seven methods for eliminating the deeply-rooted defilements in the mind (sensuality, becoming, and ignorance) that obstruct the realization of Awakening.

• Bhaya-bherava Sutta (MN 4) -- Fear & Terror. What does it take to be able to live in solitude in the wilderness, completely free of fear? The Buddha explains.

• Vatthupama Sutta (MN 7) -- The Simile of the Cloth [Nyanaponika Thera, tr.]. 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 [Nyanaponika Thera, tr.]. The Buddha explains how the unskillful qualities in the heart are to be effaced through meditation.

• Sammaditthi Sutta (MN 9) -- The Discourse on Right View [Ñanamoli Thera and Bhikkhu Bodhi, trs.]. 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. This sutta offers comprehensive practical instructions on the practice of mindfulness meditation. [The text of this sutta is identical to that of the Mahasatipatthana Sutta (DN 22), except that the Digha version has a more detailed exposition of the Four Noble Truths (sections 5a,b,c and d in part D of that version).]

• Culasihanada Sutta (MN 11) -- The Shorter Discourse on the Lion's Roar [Ñanamoli Thera and Bhikkhu Bodhi, trs.]. 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]

• Mahasihanada Sutta (MN 12) -- The Great Discourse on the Lion's Roar [Ñanamoli Thera and Bhikkhu Bodhi, trs.]. 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]

• Mahadukkhakkhandha Sutta (MN 13) -- The Greater Discourse on the Mass of Suffering (excerpt). In this excerpt, the Buddha describes the drawbacks of the pursuit of sensual pleasures. Such pursuits invariably result in pain and unhappiness.

• Dvedhavitakka Sutta (MN 19) -- Two Sorts of Thinking. 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. 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 (excerpt). The Buddha tells the story of a wise slave who deliberately tests her mistress's patience, thereby exposing the mistress's lack of forbearance. The Buddha invokes several memorable similes here to illustrate how we should develop patience.

• Mahasaccaka Sutta (MN 36) -- The Greater Discourse to Saccaka (excerpt). 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 Brahmins of Sala [Ñanamoli Thera, tr.]. The Buddha explains to a group of brahmin householders how one's actions -- by body, speech, and mind -- determine one's future fortune.

• Culavedalla Sutta (MN 44) -- The Shorter Set of Questions-and-Answers. 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.

• Kukkuravatika Sutta (MN 57) -- The Dog-duty Ascetic [Ñanamoli Thera, tr.]. If you act like a dog, that's what you'll become. This touching sutta serves as a powerful reminder that we had better choose our actions with care.

• Abhaya Sutta (MN 58) -- To Prince Abhaya (On Right Speech). 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 speak here about right speech, but he also shows right speech in action.

• Bahuvedaniya Sutta (MN 59) -- The Many Kinds of Feeling. 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 Amballatthika. 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. 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. 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 (excerpt). In this passage, the Buddha discusses the nature of true pleasure and true health with a wanderer belonging to a hedonist sect. [TB]

• Ratthapala Sutta (MN 82) -- About Ratthapala (excerpt). 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. 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]

• Sunakkhatta Sutta (MN 105) -- To Sunakkhatta. 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 [I.B. Horner, tr.]. 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. 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]

• Mahacattarisaka Sutta (MN 117) -- The Great Forty. 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. 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. This sutta serves as a companion to the Anapanasati Sutta, and explains the importance of establishing a broad awareness of the body in meditation to develop jhana. The Buddha uses some lovely similes here!

• Cula-Suññata Sutta (MN 121) -- The Lesser Discourse on Emptiness. 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" [I.B. Horner, tr.]. By analogy with the taming of an elephant, the Buddha explains how he tames his disciples. [BB]

• Bhumija Sutta (MN 126) -- To Bhumija. 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. The Buddha emphasizes the urgency for putting forth effort right now to develop insight. Now is all we have, "for -- who knows? -- tomorrow death may come."

• Culakammavibhanga Sutta (MN 135) -- The Shorter Exposition of Kamma [Ñanamoli Thera, tr.]. The Buddha explains how kamma accounts for the fortune and misfortune of beings. [BB]

• Mahakammavibhanga Sutta (MN 136) -- The Greater Exposition of Kamma [Ñanamoli Thera, tr.]. The Buddha reveals some of the subtle complexities in the workings of kamma. [BB]

• Dhatu-vibhanga Sutta (MN 140) -- The Exposition of the Properties. Stopping at a potter's workshop for the night, the Buddha meets the wanderer Pukkusati and gives him a profound discourse on the elements. [BB] Despite Pukkusati's untimely death by a runaway cow, the story has a happy ending.

• Chachakka Sutta (MN 148) -- The Six Sextets. How the contemplation of the six senses leads to an understanding of not-self and, ultimately, to Awakening.

• Mahasalayatanika Sutta (MN 149) -- The Great Six Sense-media Discourse. 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. Proper development of the mind does not entail simply shutting out the senses, but developing mastery over the sense faculties.