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This volume offers a complete translation of the Saṃyutta Nikāya, The Connected Discourses of the Buddha, the third of the four great collections in the Sutta Pitaka of the Pāli Canon. The Saṃyutta Nikāya consists of 56 chapters, each governed by a unifying theme that binds together the Buddha's suttas or discourses.

The Numbered Discourses (Aṅguttara Nikāya) is the last and longest of the four primary divisions of the Sutta Piṭaka, (Baskets of Discourses) that make up the main original teachings of the Buddha. The word aṅguttara literally means 'up by one factor', i.e. 'incremental'. It refers to the fact that the discourses are arranged by numbered sets, with the numbers increasing by one.

This book offers a complete translation of the Majjhima Nikāya, or Middle Length Discourses of the Buddha, one of the major collections of texts in the Pāli Canon, the authorised scriptures of Theravada Buddhism. This collection - among the oldest records of the historical Buddha's original teachings - consists of 152 suttas or discourses of middle length, distinguished as such from the longer and shorter suttas of the other collections.

The Long Discourses of the Buddha (Dīgha Nikāya) is the first of the five Nikāyas (Collections) in the Sutta Pitaka and has its own particular character. Unlike the others which contain thousands of shorter discourses (suttas), it comprises just 34 but of much longer length - as the name indicates! This makes it in some ways a more focused collection of teachings of the Buddha and especially accessible in audio.

As with Volume 1, Volume 2 follows the traditional ordering of the individual works in the Khuddaka Nikāya, which makes for a curious, but invigorating collection. The first two texts, Therīgāthā and Theragāthā, present the traditional histories of the bhikkhunīs (nuns) and bhikkhus (monks) of the Buddha’s time. In each case, their biographies (written centuries later by Dharmapāla who had access to sources now lost) lead to verses ascribed to the real individuals on gaining nibbāna. Here are fascinating glimpses of life at the time of the Buddha.

The Vimalakirti Sutra is one of the most popular Mahayana sutras. One reason for the Sutra’s popularity is that its principal character, Vimalakirti, is not a Buddha or a Bodhisattva or even a monk but a layman with a family living in India, leading - apparently - a secular life. This does not hinder his ability, the Sutra proclaims, to be a man of remarkable spiritual understanding and attainment - so much so that he confidently lectures and advises arhats (enlightened monks) and bodhisattvas (perfected individuals working for the enlightenment of all) on spiritual matters.

Long regarded as one of the best introductions to Buddhism, What the Buddha Taught draws on the actual words spoken by the Buddha to give a lucid and accurate account of the fundamental principles of Buddhist doctrine. Richly supported by extracts from the ancient texts, Walpola Rahula gives clear and direct explanations of Buddhism's essential teachings.

The Khuddaka Nikāya is different in character from the other four Nikāyas of the Sutta Pitaka in the Theravada Pāli Canon in that rather than being a single work it is, as its customary translation ‘Minor Anthologies’ suggests, a collection of independent works.

The Lotus Sūtra is one of the most important Mahāyāna texts and the most widely read, chanted and revered, particularly in Asian Buddhist countries, notably China and Japan. It is certainly a remarkable document, replete with the Mahāyāna characteristics of fantastical images, extraordinary appearances, magical happenings, views of time and space which are galactic in size; and pronouncements which are definite, unequivocal, practical in some areas and dependent upon a faith commitment in others.

In this, the final volume in Dharma Audiobooks’ compilation of the Principal Texts of the Khuddaka Nikāya, the major work, and in some ways the most unusual, is Milinda’s Questions. For while the other two, the Buddhavaṃsa and the Cariyāpitaka, may date from the early years of Buddhism, there is no doubt that Milinda’s Questions comes from a later period.