The Middle Length Discourses of the Buddha: A Translation of the Majjhima Nikaya by Bhikkhu Bodhi

The Middle Length Discourses of the Buddha: A Translation of the Majjhima Nikaya Reviews

• 
  Jef Sneider

  This is not a book to read like a novel. It is more like the bible. It took me 20 years to get through it. The man who gave it to me has since died and the world has moved on but the truths discovered by the Buddha live on. Those truths are repeated in various forms and parables and stories over and over. It is amazing how quickly the variables multiply as the Buddha enumerate states of being, ways of perceiving the world, emotions, senses, reactions, types of beings and stages of development: "The six internal bases...the six external bases...the six classes of consciousness... the six classes of contact...the six classes of feeling...and the six classes of craving...need to be understood..." along with the Four Noble Truths and "the four foundations of mindfulness...the four right kinds of striving...the four bases for spiritual power...the five faculties...the five powers...the seven enlightenment factors...and the noble eightfold path." Yet the method remains simple. Like a Nike ad: just do it.
  
  The introduction to this collection is most interesting and should not be skipped. It is a commentary on the life and times of the Buddha that makes the Suttas more understandable.
  
  Most interesting for me is the glimpse into the historical past of India offered by the setting of many of the stories, where Householders are encouraged to give up everything to take up the simple robe and the alms bowl and seek an end to suffering; their own and others.
  
  There are very specific instructions about sitting and meditation which, while hidden among the advice and analysis of the other Suttas, provides a beginner's guide for the uninitiated student, but this is not for the beginner.
  
  Yet, the Sangha is important and it is all best understood when studied with guidance from an experienced practitioner. For that reason, and more, I remain a beginner, barely initiated into the meaning of the Buddha's teachings. The book, the Suttas, and the practice, however, all lead to greater enlightenment. Moment of contemplation. OM.
  
  
• 
  Craig Shoemake

  NOTE: the following review applies to the 1995 edition. Two editions since have come out, the most recent in 2005. Some comments here likely do not apply to the most recent edition. If you purchase the book, try to ensure you are getting the most recent version.
  
  --------
  
  For my review of this translation I decided to take a different tack. Since I am not a Pali scholar I am not qualified to critique Bhikkhu Bodhi's (or Ven. Ñanamoli's) translation, so I thought I would turn to someone who is-namely, L.S. Cousins of the University of Manchester writing in The Journal of Buddhist Ethics (Vol. 4, 1997).
  
  Cousins criticizes the title, specifically the word "new," since most of the translation was done by Ñanamoli in the 1950s, not by Bhikkhu Bodhi in the 1990s. Indeed, in Cousin's view, Bodhi's contribution is fairly cosmetic in the sense of making the text more readable, and of lending more flexibility to certain Pali terms. In this sense he commends BB by making the text approachable to modern readers who are not themselves scholars. This is, however, about the only good thing he has to say of Bhikkhu Bodhi's work.
  
  Other significant points are:
  
  -A lack of clarity as to which source text is being used. BB claims it is the PTS edition, but Cousins doubts this as the text often follows earlier Sinhalese editions that Ñanamoli likely had available.
  -No use of recent scholarship.
  -Many old mistakes are perpetuated, and even some inaccuracies that Ñanamoli had removed are reinstated.
  -Cousins deplores the large scale cutting of repetition, pointing out that when the original-with the full repetitions-is chanted aloud, it has a certain, meditative effect on the mind; this is lost in the edited, written version. (I have to disagree with Cousins here: since most people in the West will approach the Suttas through the written word, my feeling is translators need to make the originals digestible in that form.)
  -Lastly, he notes BB's uncritical acceptance of the commentarial tradition, something I have harped on in other places commenting on BB's work.
  
  As regards the introduction, like Walshe's for his Digha Nikaya translation, Bodhi's is necessarily fairly basic, but does go further. For example, his discussion of certain critical terms such as dhamma, sankhara, namarupa, etc, is more informative. I always read introductions, but not everyone does-my wife, for instance, will not even read a two page author's preface. For someone in a rush (though I'm not sure how one would rush through a one thousand plus page book) and who is already well informed on these matters, the introduction is dispensable. Someone more beginning, though, would do well to read it carefully.
  
  On the Majjhima Nikaya specifically: This is the second of the five nikayas ("collections") that make up the Sutta Pitaka ("Basket of Discourses"). In accordance with its title, the 152 suttas ("discourses") here are not generally as lengthy as those in the Digha Nikaya, though they are often more substantive. The entire teaching, in some way or another, is touched on here, and some of the most important of the Buddha's discourses are included in this collection. It is repetitious, however, even with the generous editing of repetitive passages. There really is no way around this, though, and readers need to be patient. Not every discourse is a treasure; some are nearly verbatim reruns of previous ones. However, a benefit of this (if one is charitable) is that important issues are more likely to sink in deep; that is, you can begin to get a sense for where the real emphases are in the Buddha's Teaching.
  
  While it is important to be grateful to Bhikkhu Bodhi for his many years of labor on this and other works of translations, I am left scratching my head over why no able team of scholars has ever been put together in the way that Biblical translation teams are. Why is it always a lone translator trying to capture a literature that is many times more voluminous than the Bible? Certainly there are other monks, scholars and interested individuals who could add their talents to the project of translating Buddhist scriptures. It is high time that we stop relying upon the understanding and insight of individuals-always limited, however learned they may be-for our access to these vital documents.
  
  
• 
  Gary Beauregard Bottomley

  A guidebook on how to live life. I did not realize that there were highly readable and understandable primary founding documents for Buddhism.
  
  There is a lot of redundancy, superfluous fluff and tedium within and between chapters. At the same time when one gets past the structure and considers the substance of what is said, this is by far the best primary religious foundational document I’ve ever read.
  
  Buddhism definitely does have mystical beliefs as laid out in these stories. Rebirth, Gods, Heaven, perdition and hell, past lives, enlightened individuals and so on are stated as real. But, please, don’t let that keep you from learning how to think about life, ideas, experiences and how to live life meaningfully.
  
  There is no self and it is an illusion, being is a taint, knowledge is preferable to ignorance, life is suffering, impermanence prevails everything that has ever been, and so on. Those are the more interesting concepts for me than the belief that others understand their own past lives, or enlightened ones walk among us, or worst of all: that gnostic truths exist and that it takes a religion to grok them. The Buddha (or his scribes) make the mistake of certainty. Proust will say that man is different from all the animals because we doubt our own truths. BTW, a lot of Schopenhauer is within the first volume of Swan’s Way and Schopenhauer independently rediscovered a lot of what is in this book.
  
  This book is actually an incredibly good philosophy book when the theology and the superfluous redundancies are ignored. These discourses read as if they are a meshing up of Plato with Aristotle and they are very aware of the laws of thought and what a dichotomy really means. Though, at times there is a ‘logos-centrism’ such that ‘right’ is assumed tautologically because they believe the truth is out there and is knowable, but regardless it is a good guide-post for one to live with ‘right thought, right actions, right words...’ even though there might not be a truth out there that is ‘right’.
  
• 
  Anmol

  I am not sure how one can review the Majjhima Nikaya, a 1400+ page Buddhist scripture. While I am glad at having finished this (failing the Buddhist virtue of detaching oneself from the delight of personal achievement here), I think, in hindsight, that it would be better to research and choose the most important ~20-30 discourses from these instead of reading the entire 152. I am now researching for such important discourses in the rest of the sutta-pitaka. If you do choose to read the entire book, though, space it out - I've been reading this over the last 6 months, no more than one discourse per day (which takes roughly 5-15 minutes), with ample breaks in between. This can help fight off the sheer repetitiveness of these orally-transmitted scriptures while also inculcating a practical, disciplinary value to the reading.
  
  About the doctrine taught within these books, I am now coming to terms with my primary qualm against Buddhism - its hard detachment from sense-pleasures, namely, their cessation. For a practising serious Buddhist intent on liberation, appreciating good music, art, or beauty in general is unhelpful. Yet this amounts to a pessimistic rejection of existence on par with modern pessimists like Cioran and Ligotti. In the periods of nihilistic comfort that all of us face, these writers can be comforting. But can they provide a coherent account of our existence in all situations? I have in mind, as a possible alternative to this hard sensual detachment, a softer detachment of being in this world but not of it: to appreciate the transcendental possibilities of art, and the spiritual basis of universal love - this mental renunciation, continuing with external action, can be found in the Isha Upanishad and the Bhagavad Gita. It is possible, though, that the Mahayana, with its more mystic views and the this-worldness of the bodhisattva, appeals to my taste, but I am yet to do a deep reading of that literature.
• 
  Chetan

  I feel like a fool, for not reading this any sooner.
  
  As someone who has practiced the teaching of the Buddha for the last 6-7 years, I didn't pick up any of his discourses until the end of last year. Instead, I read works and commentaries like the Visuddhimagga and other books about the dhamma by prominent monks and dhamma enthusiasts. The dhamma of the Buddha that begins and culminates in Nibanna is an exact recipe. Add or take away one ingredient and the results won't be what you wanted. The Majjhima Nikaya has all the ingredients that are needed, sprinkled inside a majority of its suttas.
  
  This is a challengingly complex, difficult at times read. Any book related to the Dhamma. Has the problem of using language about experiences that lead up, like a path, to an experience of an unconditioned state. Language being conditioned and experiences that can vary, it is a hard thing converting the teaching to a timeless medium.
  
  So to truly understand one must practice the path correctly* and after reading so many other dhamma books, I must say this is the best one. There is nothing like getting the dhamma straight from the mouth of the Buddha.
  
  *Suttas 53 & 111
• 
  Pontus Alexander

  I see no point in finishing all of the suttas right now. I have read 110 out of 152. Reading directly from the Pāli Canon is somewhat essential, in my opinion, if you want a clear understanding of Theravada Buddhism, yet I can not recommend anyone who does not practice the Buddha's teachings to read the Majjhima Nikaya. You are pretty much required to study the Pāli Canon to be able to understand all of it.
  
  And since I do not practice Buddhism, except agree with a some of its core teachings, I'm happy to end my time with the Majjhima Nikaya here.
  
• 
  Thomas

  The Middle Length Discourses in this translation aren't quite as accessible as the Long Discourses (Digha Nikaya) translated by Maurice Walshe, but they are certainly accessible enough. I found myself turning to the notes more often for explanations of phrases that sounded a little awkward, but had no trouble finding my way through the text. (Finding my way through the practice is another thing.) Indispensable for the study of early Buddhism.
• 
  Eduardo Cezar

  Pra que tem interesse em se aprofundar em budismo e praticá-lo esse Nikaya é o mais prático dentro todos presentes no Cânone Pali, o compilado mais antigo de textos budistas, preservado pela tradução Theravada, predominante no sudeste asiático. Temas como samadhi, vipassana, karma, renascimento são todos abordados aqui, com comentários do grande monge erudito Bhikkhu Boddhi.
  Todo o caminho do Arahat é descrito aqui:
  O fortalecimento da moralidade, o cultivos das boas qualidades(paramis e brahmaviharas), o desenvolvimento de samadhi com o objetivo do bloqueio temporário do processo de distorção cognitiva(vipalasa), e por fim os insights que levam ao extinguir um a um dos grilhões (samyojanas) que conduzem a cada um dos quatro níveis de iluminação, culminando no estado de Arahat, a iluminação completa.
• 
  Carolynn

  I mean what can you say B.Bodhi has dedicated his life so that we may read this wisdom in our native languages. Many many and numerous bows.
  
  Read, is a bit of a misnomer. Studied many suttas in-depth, using for thesis work. Bhikkhu Analayo's work on comparative MN studies is an excellent companion, adds depth and context.
• 
  Aaron

  I give it five stars not merely out of respect, but because this is where Gautama Buddha gets into the real substance of the matter. It isn’t about goddesses, gods, no gods, etc; it’s about ending the suffering now. As Joseph Campbell said “eternity has nothing to do with time.” It’s the bare experience of the now, “and if you don’t get get it here, you won’t get it anywhere.”
  
  Literally anyone, anywhere, can find wisdom here.
• 
  Tanya

  I need a little translating of the translation. Sometimes the terms are obscure and jargon-y to me. Those who have an affiliation seem to understand better, so it makes me think there is indeed a bit of jargon here. And because it is so culturally different, also, it can be harder to follow than I expected. Still worth the trying.
• 
  Lori

  Although repetitive at times, an excellent book. Very happy to have translations of the original Pali text considering how much Buddhism has changed over the years. I also appreciate the trimming down of the longer or extremely repetitive portions.
• 
  Stuart

  How do you write a review of a religious text? The footnotes are useful, I appreciate the amount of information about the translations and the lengthy introductory material.
• 
  Imani Gayle

  A deeply impact-filled collection of ancient wisdom still applicable to this day.
• 
  Sandy

  A year in the reading and now to return to certain passages for daily inspiration and instructions.
• 
  Gerardo

  (In Spanish below)
  
  What can I say about this wonderful book? A collection of 152 middle-length discourses by the Buddha and one of the core texts in the Pali Canon (and thus being the core not only of Theravada Buddhism, but also of all Mahayana schools), in which many topics are discussed, but most of them being about the development of mental quiescence and insight in order to attain arahantship, liberation from the cycle of rebirth and all suffering. The Buddha dialogues with a fascinating array of characters, ranging from naked ascetics to radiant gods, from old disciples to new devotees, from lay villagers to learned brahmins. And not only that, but the MN also includes some of the most famous suttas of the entire Pali Canon, such as the Anapanasati Sutta (Mindfulness of Breathing, MN 118) or the Satipattana Sutta (The Foundations of Mindfulness, MN 10), aswell as some other really memorable ones (my favorite ones being the "Hair-Standing Sutta" - really, but it was later named as the Great Discourse on the Lion's Roar, MN 12 - and the Angulimala Sutta, MN 86). All this is complemented by Bhikkhu Bodhi's beautiful translation and extensive annotations on the original text, which shed much light on translation nuances, unexplained contexts and further interpreations of obscure teachings.
  
  This is a fundamental text for any serious student of Buddhism, but it should be approached with as much patience (the style in which it is written is oral, so expect lots of repetition and mnemonic formulae) and some previous theorical preparation (such as already knowing something about the Three Higher Trainings or the difference between a Buddha and an arahant, or between the First and Second Turnings). If you fulfill both requisites, and take it easy on the text, slowly savoring each sutta, this is a marvellous text to own, read, and come back to, over and over again, over the years.
  
  ¿Qué puedo decir de este maravilloso libro? Una colección de 152 discursos de media duración del Buddha y uno de los textos fundamentales del Canon Pali (y por lo tanto siendo fundamental no solo para el Buddhismo Theravada, sino para todas las escuelas Mahayana), en el que se habla de muchos temas, pero la mayoría de ellos estando centrados en el desarrollo de la calma mental y de sabiduría con el fin de alcanzar el estado de arahant, la liberación del ciclo de reencarnaciones y de cualquier sufrimiento. El Buddha dialoga con una fascinante legión de personajes, que van desde ascetas desnudos a dioses radiantes, desde antiguos discípulos a nuevos devotos, desde aldeanos laicos hasta educados brahmins. Y no solo eso, sino que el MN también include algunos de los suttas más famosos de todo el Canon Pali, tal como el Anapanasati Sutta (Mindfulness de la Respiración, MN 118) o el Satipattana Sutta (Los Fundamentos del Mindfulness, MN 10), así como algunos otros suttas realmente memorables (siendo mis favoritos el "Sutta que Pone los Pelos de Punta" - de verdad, aunque más tarde se renombró a "El Discurso sobre el Gran Rugido del León, MN 12, - o el Angulimala Sutta, MN 86). Todo esto está complementado por la bella traducción de Bhikkhu Bodhi y las extensas anotaciones sobre el texto original, que arrojan mucha luz sobre sutilezas en la traducción, contextos que no se explican, e interpretaciones más avanzadas de enseñanzas poco accesibles.
  
  Este es un texto fundamental para cualquier estudiante serio de Buddhismo, pero uno/a debería aproximarse a él con tanta paciencia (el estilo en el que está escrito es oral, así que cabe esperar muchas repeticiones y fórmulas mnemónicas) y un cierto trasfondo teórico previo (como saber algo sobre los Tres Entrenamientos Superiores, o la diferencia entre un Buddha y un arahant, o entre el Primer y el Segundo Giro). Si cumples ambos requisitos, y te lo tomas con calma con el texto, saboreándolo lentamente cada sutta, éste es un texto maravilloso que tener, leer y al que volver, una y otra vez, a lo largo de los años.
• 
  Keith

  Notes toward an eventual review.
  
  #77 Mahāsakuludāyisutta struck me as particularly interesting in that the "Eight Bases for Transcendence" along with the descriptions of the practices for the four dhyanas and insight meditation, as presented here, appear to provide a possible scriptural basis for some of the later tantric practices which some claim were never taught by the historical Buddha. It also may be notable that the wanderer to whom the discourse is addressed, identified initially as Sakuludāyin, is called Udāyin in all the instruction, which bears remarkable resemblance to Oddiyana (Odiyan, Orgyen) from whence most of the early tantric masters were said to hail, most notably including Padmasambhava.
• 
  Ester

  I thought this book was very insightful. Might be helpful to know a bit about the foundations of the Buddha's teachings, a good outline may be found at:
  http://www.buddhaweb.org/, then read the Introduction in the book. Not all stories may apply or mean anything at first, but keep referring back to the foundations and see how they are "woven" in the stories.
• 
  Barb

  An excellent resource
• 
  Michael

  The best book in the world.
• 
  ราฟาเอล

  It's a must-have if one is seriously interested in the teachings of the Buddha, and it's not too big a volume for beginners.