The Dīgha Nikāya, or Long Collection, is named after the length not of the collection, but of its individual suttas. There are 34 in all, many of them among the most polished literary compositions in the Pali Canon. This anthology contains complete translations of twelve suttas, and partial translations of two. Majjhima Nikāya

MN 1 Mūlapariyāya Sutta | The Root Sequence — The Majjhima Nikāya opens with one of the few suttas where his listeners did NOT delight in his words. In it, the Buddha dismisses the tendency—common both in his time and in ours—to posit a metaphysical principle from which the universe emanates.

The Authenticity of the Pāli Suttas. This volume is the first in a four-volume anthology of suttas (discourses) drawn from the Sutta Piṭaka (Discourse Basket or Repository) of the Pali Canon. This volume contains suttas drawn from the first of the five collections comprising the Sutta Piṭaka: the Dīgha Nikāya, or Long Collection.

The ten suttas in this saṁyutta discuss the different ways that a faith-follower, a Dhamma-follower, and a stream-enterer (see MN 70) understand the inconstancy of different aspects of experience: (1) the six sense bases; (2) their objects; (3) consciousness; (4) contact; (5) feeling; (6) perception; (7) intentions; (8) craving; (9) the six ...

Buddhist suttas from the Aṅguttara Nikāya translated by Ṭhānissaro Bhikkhu.

Download Dhamma eBooks of Suttas, the Thai forest ajaans, transcribed Dhamma talks, etc. written or translated by Ṭhānissaro Bhikkhu.

This site offers an extensive collection of English translations of suttas from the Pāli Canon, as well as a multitude of free downloads of Dhamma from the Kammaṭṭhāna (or Thai Forest) Tradition of Buddhism.

1. In many suttas—such as DN 9, MN 63, MN 72, and SN 44:7–8—the Buddha and his disciples refuse to take a stand on whether the cosmos is eternal or not. See Skill in Questions, Chapter 8, for a discussion of the reasons for their refusal.

The format of the suttas—as dialogues and discourses given at specific times and places—helps to emphasize one of their analogies for the Buddha’s teachings: as medicine for specific illnesses of the mind.

Although satipaṭṭhāna practice is often said to be separate from the practice of jhāna, a number of suttas—such as MN 125 and AN 8:70—equate the successful completion of this first stage with the attainment of the first level of jhāna.