Majjhima Nikaya

The Grouped Discourses

(selected suttas)

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. A fine anthology of selected suttas is Handful of Leaves (Vol. 1), by Thanissaro Bhikkhu (distributed by the Sati Center for Buddhist Studies).

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 translator appears in the square brackets []. The braces {} contain the volume and starting page number in the PTS romanized Pali edition.

• Mulapariyaya Sutta (MN 1) — The Root Sequence {M i 1} [Thanissaro]. 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]. The Buddha teaches seven methods for eliminating from the mind the deeply rooted defilements (sensuality, becoming, views, and ignorance) that obstruct the realization of Awakening.
• Bhaya-bherava Sutta (MN 4) — Fear & Terror {M i 16} [Thanissaro]. 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]. 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]. 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/Bodhi]. 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 | Soma | Thanissaro]. 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/Bodhi]. 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/Bodhi]. 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 (excerpt) {M i 91} [Thanissaro]. 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]. 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]. 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 | Soma]. 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) {M i 122} [Thanissaro]. 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 the correct way to develop patience.
• Alagaddupama Sutta (MN 22) — The Water-Snake Simile {M i 130} [Thanissaro]. Using two famous similes, the Buddha shows how the development of right view calls for the skillful application both of grasping and of letting-go. The sutta includes one of the Canon's most important expositions on the topic of not-self.
• Ratha-vinita Sutta (MN 24) — Relay Chariots {M i 145} [Thanissaro]. 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]
• Ariyapariyesana Sutta (MN 26) — The Noble Search {M i 160} [Thanissaro]. Most of us spend a good part of our lives looking for happiness in all the wrong places. In this sutta the Buddha recounts the story of his own search and points out where a true and lasting happiness can be found.
• Maha-hatthipadopama Sutta (MN 28) — The Great Elephant Footprint Simile {M i 184} [Thanissaro]. An explanation of the four noble truths, focusing on the aggregate of physical form and showing (1) how all the aggregates are interrelated and (2) how all four noble truths, together with the principle of dependent co-arising, are related to the aggregates. [TB]
• Maha-gopalaka Sutta (MN 33) — The Greater Cowherd Discourse {M i 220} [Thanissaro]. Eleven factors that are conducive to spiritual growth, and eleven that are obstructive. (Apart from the preamble, this sutta is identical to AN XI.18.)
• Cula-gopalaka Sutta (MN 34) — The Shorter Discourse on the Cowherd (excerpt) {M i 225} [Olendzki]. In this brief excerpt the Buddha urges his monks to cross over to the lasting safety of Nibbana.
• Maha-Saccaka Sutta (MN 36) — The Greater Discourse to Saccaka (excerpt) {M i 237} [Thanissaro]. 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]. 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]. 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]. Is something right because it feels right? [TB]
• Atthakanagara Sutta (MN 52) — To the Man from Atthakanagara {M i 349} [Thanissaro]. Ven. Ananda describes eleven modes of practice that can lead to the Deathless. (Apart from the preamble, this sutta is identical to AN XI.17.)
• Sekha-patipada Sutta (MN 53) — The Practice for One in Training {M i 353} [Thanissaro]. "Consummate in clear-knowing and conduct" is a standard epithet for the Buddha. This sutta explains what it means, and shows that it can be used to describe an arahant as well. [TB]
• Potaliya Sutta (MN 54) — To Potaliya (excerpt) {M i 359} [Thanissaro]. Using seven graphic similes for the drawbacks of sensual passions, the Buddha teaches Potaliya the householder what it means, in the discipline of a noble one, to have entirely cut off one's worldly affairs. [TB]
• Kukkuravatika Sutta (MN 57) — The Dog-duty Ascetic {M i 387} [Ñanamoli]. 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]. 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}. 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]. The Buddha admonishes his son, the novice Rahula, on the dangers of lying and stresses the importance of constant reflection on one's motives. (This is one of the suttas selected by King Asoka (r. 270-232 BCE) to be studied and reflected upon frequently by all practicing Buddhists. See That the True Dhamma Might Last a Long Time: Readings Selected by King Asoka, by Thanissaro Bhikkhu.)
• Cula-Malunkyovada Sutta (MN 63) — The Shorter Instructions to Malunkya {M i 426} [Thanissaro]. 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.
• Latukikopama Sutta (MN 66) — The Quail Simile {M i 447} [Thanissaro]. Fetters are strong, not because of their own tensile strength, but because of the tenacity of our unwillingness to let them go. [TB]
• Aggi-Vacchagotta Sutta (MN 72) — To Vacchagotta on Fire {M i 483} [Thanissaro]. 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) {M i 501} [Thanissaro]. In this passage, the Buddha teaches a member of a hedonist sect about the nature of true pleasure and true health. [TB]
• Samana-Mundika Sutta (MN 78) — Mundika the Contemplative {M ii 22} [Thanissaro]. The highest attainment is not simply the abandoning of unskillful actions and a reversion to childlike harmlessness. It requires first developing skillful habits and skillful resolves, and then letting them go. [TB]
• Ratthapala Sutta (MN 82) — About Ratthapala (excerpt) {M ii 54} [Thanissaro]. 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.
• Angulimala Sutta (MN 86) — About Angulimala {M ii 97} [Thanissaro]. A murderous bandit takes refuge in the Buddha, develops a heart of compassion, and becomes an arahant. [TB]
• Piyajatika Sutta (MN 87) — From One Who Is Dear {M ii 106} [Thanissaro]. 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]
• Kannakatthala Sutta (MN 90) — At Kannakatthala {M ii 125} [Thanissaro]. A case study in how social advantages can be a spiritual liability. The discussion focuses on the factors needed for release — attainable by all people, regardless of caste or race — while the gently satirical frame story shows how the life of a king, or any highly placed person, presents obstacles to developing those factors. [TB]
• Canki Sutta (MN 95) — With Canki (excerpt) {M ii 164} [Thanissaro]. 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]. 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]
• Aneñja-sappaya Sutta (MN 106) — Conducive to the Imperturbable {M ii 261} [Thanissaro]. Advanced meditation instruction: how the fourth jhana and the formless attainments can be developed and used as a basis for the realization of Nibbana.
• Ganaka-Moggallana Sutta (MN 107) — The Discourse to Ganaka-Moggallana {M iii 1} [Horner]. 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]. 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]. 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]. How to recognize — and become — a person of integrity.
• Isigili Sutta (MN 116) — The Discourse at Isigili {M iii 68} [Piyadassi]. The Buddha enumerates the many paccekabuddhas who lived on Isigili mountain.
• Maha-cattarisaka Sutta (MN 117) — The Great Forty {M iii 71} [Thanissaro]. 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]. 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]. This sutta serves as a companion to the Anapanasati Sutta [Thanissaro]. 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]. 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} [Horner]. 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]. 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} [Ñanananda | Thanissaro]. In this stirring discourse the Buddha underscores the vital urgency of keeping one's attention firmly rooted in the present moment. After all, the past is gone, the future isn't here; this present moment is all we have.
• Cula-kammavibhanga Sutta (MN 135) — The Shorter Exposition of Kamma {M iii 202} [Thanissaro | Ñanamoli]. 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]. The Buddha reveals some of the subtle complexities in the workings of kamma. [BB]
• Salayatana-vibhanga Sutta (MN 137) — An Analysis of the Six Sense-media {M iii 215} [Thanissaro]. A discussion of the emotions: where they come from, how they function in the path of practice, and how they manifest in an awakened person who is fit to teach others. [TB]
• Uddesa-vibhanga Sutta (MN 138) — An Analysis of the Statement {M iii 223} [Thanissaro]. 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]. 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]. Ven. Sariputta gives a detailed explanation of the Four Noble Truths.
• Anathapindikovada Sutta (MN 143) — Instructions to Anathapindika {M iii 258} [Thanissaro]. Ven. Sariputta offers a deep teaching on non-clinging to the ailing lay-follower Anathapindika.
• Nandakovada Sutta (MN 146) — Nandaka's Exhortation {M iii 270} [Thanissaro]. Ven. Nandaka discusses impermanence with a large group of nuns, driving his point home with particularly vivid similes. It must have been an effective teaching: soon afterwards, these nuns all become enlightened.
• Chachakka Sutta (MN 148) — The Six Sextets {M iii 280} [Thanissaro]. 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]. 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]. What qualifies as full mastery of the senses?