🪔🪔🪔 Tidipa

Tidipa - What the Buddha Understood

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This site contains a new, open source, independent, rational English translation of selections from the Pāḷi Tipiṭaka, based on the The World Tipiṭaka Edition - “The Buddhist Era 2500 Great International Council Pāḷi Tipiṭaka, Roman Script 2005” (Mahāsaṅgīti Tipiṭaka Buddhavasse 2500)

Tidipa

INFO

Tidipa (or using diacritics: tidīpa) is a Pali word meaning “three lamps”. It can also be used to mean “three islands”. tidipa is intended to be a reference to the tipiṭaka - the “three baskets” of the Buddhist Canon. Image generated by Imagen 4.

Introduction

Tipiṭaka in Pāḷi (or in Sanskrit tripiṭaka) means “three baskets” and refers to a collection of the Buddha’s teachings (or atttributed to him by his disciples) organised into three main textual divisions. The Pāḷi Tipiṭaka is one of several versions of the Buddhist canon, and the only one where all three “baskets” have been preserved.

What is meant by a new, open source, independent, rational English translation?

  • It is new because it is a fresh (2025) translation based on The World Tipiṭaka Edition which I have resurrected as a website in 2025.
  • It is open source as the license for the translations have no copyright, ie. they are dedicated to the public domain via CC0. CC0 enables reusers to distribute, remix, adapt, and build upon the material in any medium or format, with no conditions. Please note that only the translations are CC0, the included articles and books from other sources are copyright by their respective authors, and the source code of the website itself is under the MIT license.
  • It is independent of academic institutions, organisations or religious affiliations.
  • It is rational because it is provides a literal interpretation of the texts, based on the Digital Pali Dictionary, and it is intended to be as faithful as possible, retaining Buddhist technical terms in Pāḷi (rather than opting for the nearest equivalent English words).

It is also rational because it makes the presumption that the Buddha’s teachings:

  • can be understood through reason and logic,
  • are as relevant today as they were over 2,600 years ago,
  • do not contradict modern science,
  • do not require faith or beliefs that cannot be personally substantiated,
  • and in particular do not rely on supernatural or spiritual explanations.

Initially, this website features a translation of Sections 1-14 of the Mahākhandhaka (The Great Collection) in 3V Mahāvaggapāḷi (The Great Group of Texts) from the Vinaya basket - I will refer to this collection as the “Khandhaka”. These sections that have been translated narrates the Buddha’s life from awakening to the ordination of his two main disciples, Sāriputta and Moggallāna.

Features of the translation:

  • The original Pāli text (from The World Tipiṭaka Edition) is provided alongside the translated text.
  • Diagrams summarising each section of the text are provided. These are drawn as pseudo UML and related diagrams.
  • A commentary (representing my personal opinion) is provided to explain significant points of the text from a rational, phenomenological perspective.
  • Where possible, parallels to the text are provided, as well as other opinions of the text by academic scholars. These opinions are included in this website where permissible by copyright (ie. the text is downloadable or open access)

NOTE

This website will be progressively augmented over time to include additional translations from a selection of texts from the Tipiṭaka. Please remember, the translations will take time as I am not funded or supported by any academic institutions or organisations. If you would like to support my translation effort, please consider sponsoring me via:

Sponsor Me on Github

If you will like to request a translation of an existing text, please create an issue in the Github repository.

Why Start at the Khandhaka?

Apart from Sections 1-14 being eminently readable even by those not familiar with the Buddha’s life or his teachings, the Khandhaka may represent the earliest of Buddha’s teachings. Also, we possess the Vinaya of no less than six schools, and the text of the Khandhaka are quite similar across all 6 versions, indicating that it was compiled or composed before the division of Buddhism into various sects. Indeed, we can date the Khandhaka to no later than the 2nd century BCE, and it could conceivably have been written earlier.

The Khandhaka is also important as it preserves what is generally regarded as the Buddha’s first three discourses. All Buddhists agree that these early discourses summarises his teachings and it can be argued all his other teachings can be derived from the Khandhaka. Therefore, the Khandhaka is an excellent point to start a new translation of the Tipiṭaka.

NOTE

For more information, refer to my introductory essay: My Motivation for Translating the Khandhaka

The Khandhaka (Sections 1-14)

1. Bodhikathā (The Account of the Bodhi Tree)

Immediately after attaining full enlightenment at Uruvelā under the Bodhi tree, the Buddha (Bhagavā) spent a night contemplating paṭiccasamuppādaṃ (dependent origination) in three watches. He systematically understood how ignorance (avijjā) initiates a chain of conditioned phenomena (saṅkhārā, viññāṇaṃ, etc.) culminating in the entire mass of suffering (dukkha), and conversely, how the cessation of ignorance leads to the cessation of this chain and thus the end of suffering. This profound realisation, led him to utter inspired verses affirming that understanding the conditioned nature of phenomena and the destruction of these conditions dispels all doubts.

2. Ajapālakathā (The Account of the Goatherd’s Banyan Tree)

After emerging from seven days of concentration, the Bhagavā relocated from the Bodhi tree to the goatherd’s banyan Tree, where he sat for another seven days experiencing the bliss of liberation. Here, a disapproving brāhmaṇa approached and asked what defines a true brāhmaṇa and their qualities. The Bhagavā responded with an inspired utterance, stating that a true brāhmaṇa is one who has discarded evil qualities, is free from arrogance and defilements, is self-controlled, perfected in knowledge, has lived the holy life, and has no worldly attachments, thus rightly able to claim the title ‘brāhmaṇa’.

3. Mucalindakathā (The Account of Mucalinda)

After emerging from seven days of samādhi (concentration), the Bhagavā spent another seven days at the Mucalinda tree experiencing the bliss of vimutti (liberation). During this period, an unseasonal storm arose, prompting Mucalinda, the nāga king, to protect the Bhagavā by coiling around his body and spreading a hood over his head for seven days. Once the storm cleared, Mucalinda transformed into a young man and paid homage. In response, the Bhagavā uttered an udāna (inspired utterance) extolling the happiness of viveka (solitude) for the content who have heard the Dhamma, abyāpajja (non-affliction) towards beings, virāgatā (dispassion) from sensual pleasures, and identifying the dispelling of asmimāna (the conceit ‘I am’) as the supreme happiness.

4. Rājāyatanakathā (The Account of the Rājāyatana Tree)

After emerging from another seven days of samādhi and spending a further seven days at the Rājāyatana tree experiencing liberation, the Bhagavā was approached by merchants Tapussa and Bhallika, who were guided by a devatā (deity) to offer him barley-meal and honey-comb. Pondering how to accept the food, as Tathāgatas (realised ones) do not receive offerings in their hands, the four Great Kings miraculously provided four stone bowls. The Bhagavā accepted and partook of the meal, after which Tapussa and Bhallika took refuge in the Bhagavā and the Dhamma (Buddha’s teachings), becoming the first lay followers in the world with two utterances.

5. Brahmayācanakathā (The Account of Brahmā’s Request)

After emerging from deep concentration, the Bhagavā reflected that the profound dhamma (phenomenal nature of experience) he had attained would be too difficult for a generation delighting in attachment to understand, and thus inclined not to teach. However, Brahmā Sahampati (the Supreme Creator of Vedic tradition), perceiving the Bhagavā’s reluctance and concerned for the world, appeared and repeatedly implored him to teach, arguing that some beings with “little dust” in their eyes would indeed comprehend the doctrine. Moved by compassion and Brahmā’s persistent requests, the Bhagavā surveyed the world with his Buddha-eye, saw beings of varying spiritual capacities, much like lotuses in a pond at different stages of growth, and finally agreed to teach the dhamma, opening the “doors to the deathless.”

6. Pañcavaggiyakathā (The Account of the Group of Five)

After realising his first two choices for teaching the Dhamma had passed away, the Buddha (Bhagavā) decided to teach the group of five ascetics who had previously attended him. Journeying to Bārāṇasī, he encountered Upaka, to whom he declared his supreme enlightenment and status as a teacherless Arahant. The five ascetics were initially skeptical of the Buddha, whom they perceived as having reverted to luxury, but he convinced them of his attainment. He then delivered his first discourse, “Setting the Wheel of Dhamma in Motion,” teaching them the Middle Path which avoids the extremes of sensual indulgence and self-mortification, and the Four Noble Truths: suffering, its origin in craving, its cessation, and the path to its cessation (the Noble Eightfold Path). Koṇḍañña was the first to gain the “Dhamma-eye,” understanding that whatever is subject to origination is subject to cessation, followed by the other four, all of whom were then ordained. Subsequently, the Buddha taught them the second discourse - the doctrine of anattā (not-self) in relation to the five aggregates (form, feeling, perception, mental formations, consciousness), leading to all five ascetics achieving liberation as Arahants.

7. Pabbajjākathā (The Account of the Going Forth)

Yasa, a wealthy young man, experiences profound revulsion at his life of sensual pleasure, exclaiming “Oh, what affliction!” and leaves home, encountering the Bhagavā (Buddha). The Buddha teaches Yasa a gradual discourse followed by the Four Noble Truths, leading Yasa to attain the “dust-free, stainless Dhamma-eye” and, after his father also hears the Dhamma, full liberation as an Arahant and ordination as a bhikkhu. Yasa’s father, initially searching for him, is also taught by the Buddha, attains the Dhamma-eye, and becomes the first lay follower; Yasa’s mother and former wife similarly become the first laywomen followers. Inspired by Yasa, his four closest friends and later about fifty more also seek out the Buddha, receive the same progressive instruction, attain the Dhamma-eye, are ordained, and achieve Arahantship, significantly expanding the early Saṅgha.

8. Mārakathā (The Account of Māra)

The Buddha, declaring both himself and his bhikkhus (monks) freed from all divine and human snares, instructs them to go forth and teach the Dhamma — a teaching good in its beginning, middle, and end, leading to a perfect holy life — for the welfare and happiness of all beings, as some are ready to understand it; he himself also intends to teach. This declaration of freedom is immediately challenged by Māra, who claims the Buddha is still bound. However, the Buddha refutes Māra’s assertions, specifically stating his detachment from sensory desires (forms, sounds, tastes, smells, tangibles), which Māra intended as a “mental snare,” causing Māra to recognise his defeat and vanish in distress.

9. Pabbajjūpasampadākathā (The Account of the Going Forth and Undertaking)

Due to the weariness experienced by both bhikkhus and aspirants traveling to the Bhagavā for ordination (upasampadā), the Bhagavā, after reflection, decided to authorise bhikkhus to conduct these ordinations themselves in their respective regions. He then detailed the ordination process, which includes preparatory actions like shaving and donning robes, paying homage, and culminates in the aspirant thrice reciting the Three Refuges (taking refuge in the Buddha, Dhamma, and Saṅgha). The Bhagavā declared that this act of taking the Three Refuges itself constitutes both pabbajjā (going forth) and upasampadā (higher ordination).

10. Dutiyamārakathā (The Second Account of Māra)

After completing the rains retreat, the Bhagavā announced to the bhikkhus his attainment of supreme liberation (vimutti) through wise attention (manasikāra) and right effort (sammappadhāna), encouraging them to achieve the same. Māra the evil one then appeared, claiming the Bhagavā was still bound by his snares, both divine and human. However, the Bhagavā confidently declared his complete freedom from all such bonds, asserting Māra’s defeat. Recognising that the Bhagavā knew him and his powerlessness, Māra vanished in disappointment.

11. Bhaddavaggiyavatthu (The Story of the Bhaddavaggiya Group)

While traveling, the Bhagavā encountered about thirty Bhaddavaggiya companions searching for a courtesan who had stolen their belongings. He redirected their focus, asking if it was better to search for the woman or for themselves, to which they agreed the latter was preferable. The Bhagavā then delivered a gradual discourse, starting with topics like giving and virtue, progressing to the dangers of sensual pleasures and the benefits of renunciation. When he perceived their minds were receptive, he taught them the core Dhamma: suffering, its origin, its cessation, and the path. Upon hearing this, the companions attained the “Dhamma-eye”, understanding that whatever originates is subject to cessation, and subsequently requested and received ordination from the Bhagavā to live the holy life for the complete ending of suffering.

12. Uruvelapāṭihāriyakathā (The Account of the Miracle at Uruvelā)

The Bhagavā (Buddha) journeyed to Uruvelā, encountering three dreadlocked ascetic brothers — Uruvelakassapa, Nadīkassapo, and Gayākassapo — who were leaders of one thousand ascetics. To overcome Uruvelakassapa’s pride and belief in his own spiritual superiority, the Bhagavā performed a series of miracles, including subduing a fierce nāga, being visited by divine beings (Four Great Kings, Sakka, Brahmā Sahampati), discerning Uruvelakassapa’s thoughts, and demonstrating control over natural elements and phenomena. Despite each miracle, Uruvelakassapa, while impressed by the Bhagavā’s power, repeatedly concluded that the Bhagavā was not an arahant like himself. Finally, the Bhagavā directly challenged Uruvelakassapa’s delusion, leading to the conversion of all three brothers and their one thousand followers, who then received ordination. Subsequently, the Bhagavā delivered the Fire Discourse at Gayāsīsa, explaining how all sensory experiences are “burning” with passion, aversion, and delusion, which led to the liberation of all one thousand newly ordained bhikkhus.

13. Bimbisārasamāgamakathā (The Account of the Meeting with Bimbisāra)

The Bhagavā, accompanied by a thousand converted matted-hair ascetics, arrived in Rājagaha, where his renowned virtues attracted King Seniya Bimbisāra and a large assembly. To clarify his supreme spiritual authority, the Buddha elicited a public declaration of discipleship from Uruvelakassapa, a prominent ascetic. Following this, the Buddha delivered a Dhamma discourse, leading King Bimbisāra and many others to attain the Dhamma-eye”. The deeply moved king, whose long-held aspirations were now fulfilled, took refuge in the Triple Gem, invited the Buddha for a meal, and subsequently donated the Veḷuvana (Bamboo Grove) park, which the Buddha accepted, thereby establishing the first monastery and allowing the Saṅgha to accept such offerings.

14. Sāriputtamoggallānapabbajjākathā (The Account of the Pabbajjā (Going Forth) of Sāriputta and Moggallāna)

Sāriputta and Moggallāna, disciples of the wanderer Sañcaya, had agreed to inform each other if one attained amata (“deathless”). Sāriputta, impressed by the venerable Assaji’s demeanor, learned from him the core teaching: phenomena arise from a cause, and the Buddha (Tathāgata) teaches their cause and cessation. This insight led both Sāriputta and Moggallāna to attain the Dhamma-eye. Consequently, they and 250 followers left Sañcaya to join the Buddha, who recognized them as his future chief disciples and ordained them.

Epilogue. Abhiññātānaṃpabbajjā (The Going Forth of the Well-known)

The Bhagavā’s success in attracting distinguished Magadhan young men and former followers of Sañjaya (like Sāriputta and Moggallāna) to the holy life sparked public criticism, with people accusing him of making individuals childless, women widows, and breaking up families, even taunting his bhikkhus with a verse. The Bhagavā predicted this outcry would only last seven days and instructed his bhikkhus to respond with a counter-verse emphasizing that Tathāgatas lead by the true Dhamma, which should not cause envy in those who understand. When the bhikkhus used this response, public opinion shifted to acknowledge that the Sakyaputtiya ascetics led by Dhamma, and the complaints ceased within the predicted timeframe.

The World Tipiṭaka Edition

The World Tipiṭaka Edition is a complete 40-volume Roman-script edition of the 25-century old teaching of the Buddhist Theravāda tradition in the Pāḷi language from the B.E. 2500 (1957) Great Internatonal Buddhist Council.

It is derived from the Chaṭṭhasaṅgīti Council Edition, the Pāḷi-language text in Burmese Script, the result of the Great International Tipiṭaka Council convened in B.E. 2500 (1957) at Yangon by 2,500 erudite Theravāda Buddhist monks from all over the world.

The Roman Edition is the result of the work of The World Tipiṭaka Project B.E. 2542-2554 (1999-2011), by the M.L. Maniratana Bunnag Dhamma Society Fund under the Patronage of His Holiness Somdet Phra Ñāṇasaṁvara, the Supreme Patriarch of Thailand.

In preparation of the Roman-script text, the Dhamma Society partly based its Pāḷi language manuscript on two different sources which were presented as gifts of Dhamma to the Dhamma Society. However, the Dhamma Society found that the data from both sources contained significant anomalies and primary printing mistakes. With great care and under rigorous computer-controlled procedures, the project committee decided to undertake anew the proof-reading, including special Pāḷi recitation by canonical Tipiṭaka experts, who recited the entire text 4 times between B.E. 2543-2545 (2000-2002) and B.E. 2549-2550 (2006-2007) to verify every Pāḷi sound and to correct the printing errors of the original 40-volume manuscript. This proof-reading totalled to 2,708,706 words in Pāḷi or 20,606,104 letters in Roman script.

NOTE

There was initially a website version of the The World Tipiṭaka Edition that was sadly decommissioned, but fortunately an archive of the contents was preserved as a Github repository by Yuttadhammo Bhikkhu. I have converted this archive into a modern website in 2025 and it can now be accessed here.

Change History

2025-06-30: Initial version

Roadmap

I may expand the translation to other sections of the Khandhaka, and perhaps some suttas from the Suttapiṭaka, such as the Ariyaparisesana Sutta and the Mahaparinibbana Sutta. After this, I plan to move on to translating excerpts from the Abhidhamma and in this way create a sampling of all sections of the Tipiṭaka.

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