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Online Tipitaka Studies in A.I. Age 

 

   Ven.Dhamma Thiri, Rakhine  

State, Myanmar, 

 Ven.Sonethawee, Ven.Sonethavy 

Viantien, Loas. 

Phisit Kotsupho, Phrakru pravitravaranuyut 

phisit1955@gmail.com 

  

Abstract  

In the present day, people whenever need to study the Doctrines of the Buddha 

those were recorded and kept in the holy Text, the Pali Cannon known as  “Tipitaka” they 

can easily find out what Doctrine or the group of Doctrine they really focus to study. With the 

help of digital technology this day, they can search for and touch whatever  necessary data 

or information. from the world outside. Turning to study Buddhist Tipitaka in A.I.Age, this A.I. 

technology was instrument implied to Robots those can do works  in human place. In Japan, 

the news about the A.I.Buddha was presented to the world that the A.I.Buddha can 

communicate the people like human being. People can greet and ask for some teachings from 

the A.I.Buddha personly. Then, A.I.Buddha can reply  them the suitable teachings to particular 

person. It is such a miracle in our time. Anyhow, before people could get easily data and 

information about the Doctrine of the Buddha from Tipitaka, there is the historical 

development of instruments applied to study the Pali Cannon or Tipitaka. The first step of 

learning the Doctrine was done by oral tradition, that is, from master to his students. About 

400 year after  passing away of  Lord Buddha, Tipitakas were written in palm leaves and 

Buddhist followers had studied from those Manuscripts. Since those days to 23 Buddhist 

Centuries, Tipitakas in manuscripts were transliterated and printed in the form of modern form 

of Book. Even through, we have got the many hard copies of Tipitakas, but people have to 

take and study from the hard copies and it is not convention to study. To help people reach 

to the original  Doctrine in the short time, the Tipitakas were transferred into CD – Rom. About 

20 year ago, the digital technology helps the author uploading the Doctrines in to the internet 

or World Wide Wave. With the help of this A.I. Technology, any person can study Tipitaka 

quickly and effectively.  In CM.MCU, the Monk Chat program run by the Foundation of the 



 
 
 

 

 
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Region of Mekhong River, has worked out the Digital Technological Hand Books of Tipitaka 

Studies.  This program will be the usefully answer of anyone whoever needs to study Tipitaka 

in A.I.Age.   

 

Keywords: Online, Tipitaka, A.I. Age 

 

Introduction 

1. The History and Development of Tipitaka Studies 

  1.1 In the Buddha’s times 

The word Tipitaka was not appeared in the Buddha’s times. The teachings of the 

Buddha are known as “Dhamma-Vinaya” or “Pāvacanas” (the Teaching and the Discipline or 

Twofold Teaching). In Mahāparinibbānasutta, the Buddha said to monks on his dying bed that 

“Now the Blessed One spoke to the Venerable Ānanda, saying: "It may be, Ānanda, that to 

some among you the thought will come: Ended is the word of the Master; we have a Master 

no longer.’ But it should not, Ānanda, be so considered. For that which I have proclaimed and 

made known as the Dhamma and the Discipline, that shall be your Master when I am gone”. 

(PTS, Dīghanikāya : Dialogues of the Buddha Vol 2 XVI.Mahāparinibbānasutta Chapter VI, 154, 

p. 171.)  

1.2 After Buddha passing away to the 3rd Buddhist Century 

After the passing away of the Buddha, the Elders had set the Teachings in 2 groups 

the Dhamma and Vinaya in the 1st Buddhist Council. Tradition of Doctrine studies was 

performed orally from the Masters to their students After the Buddha's passing away, the 

Buddhist Council or the systematic organization of the  Buddha’s teachings(Dhamma-vinaya) 

has been classified in to five groups or sections namely Dīghanikāya (Dialogues of the Buddha, 

Long Length Sayings), Majjhimanikāya (Middle Length Discourses of the Buddha, Middle Length 

Sayings), Sanyuttanikāya (Connected Discourses of the Buddha; The Book of Kindred Sayings, 

and Anguttaranikāya (Numerical Discourses of the Buddha, The Book of Gradual Sayings) and 

Khuddakaikāya (Minor Sayings).  

At the first and the Buddhist Council(B.E.1-100), The Buddha’s teaching was 

collectively called the Dhamma(Doctrine) and Vinaya(Discipline). But it is not called the as 

Tipitaka(Threefold Basket). Because the discipline was put together in Khuddakanikaya (Minor 

Sayings).  



 
 
 

 

 
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Until the 230 B.E. in the third Buddhist Council having held on and been patronized 

by Asoka, the Great, the Dhamma and Vinaya were classified  into Three Pitakas(3 Baskets), 

namely the Vinaya Pitaka(Basket of Discipline)  the Suttanta Pitaka(Basket of Teachings)  and 

Abhidhammapitaka(Basket of Higher Teachings). That is to say,  Vinaya which included in 

Khuddakanikaya has been separated  as one Basket called the Vinaya Pitaka. In addiotion, it 

went on the same way by separating only the ultimate teachings from all teachings into 

another  Pitaka called the Abhidhamma Pitaka. The remain teachings  is a Pikata called the 

Suttantapitaka. All of them is named in Pali tern as   “Tepitakam”. Since those times, the 

Buddha’s Teachings were called Tipitaka or Tepikakam up to the present. (Mahamakuttarajavidyalaya . 

Tipitaka Siamrattha, Thai Version. Bangkok: Mahamakuttarajavidyalaya Press. 2559.p.4). 

The Buddha’s Teachings were directly listened by his disciples. They had 

remembered by heart.  How did  they continue to preserve the Tipitaka? This issue must be 

divided into two periods (Phra Barmmagunabhorn P.A.Payutto, The Significance and 

Preservation of Tipitaka, Bangkok, Mahachulalongkornrajavidyalaya University Press, 

http://oldweb.mcu.ac.th/mcutrai/index.htm)   

1. The period that continued by oral memory and 

2. The period that has been inscribed in letters, such as in palm leaves, etc. 

In the beginning, it was the period of preserving teachings by remembrance, by 

chanting or reciting By the way of praying and remembering teachings, Tipitaka is  more 

accurate preserved than the written period. 

Phra Barmmagunabhorn emphasized the way of remembrance is the more accurate 

way in keeping teachings thus “Why is that? Because of surfing to remember the Tipitaka or 

the teachings of the Buddha, which is called the discipline was kept in such a way of praying 

together. It is like what we pray today. When praying at the same time, for example, praying 

for 10 people, 20 people, 50 people, 100 people must pray exactly the same, every word 

cannot be lost or cut off. They can't add even a single word, because it will conflict or leading 

to the fall of group praying. Therefore, to pray by a large number of people or to be in 

harmony with each other, it will have to pray the same words. Monks, therefore, had kept the 

teachings of the Buddha in this way i.e. to memorize the Tipitaka by chanting with a large 

number of chanting at the same time. 

In present day of Burma, there is still an official tradition of the country, namely, 

the examination of monks who apply to show their ability to memorize the Tipitaka. Any monk 

who passed the exam shows that he remembered all the Tipitaka which if counted as   



 
 
 

 

 
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modern book style total 45 books, over 22,000 pages, he will be honored in the high  official 

designation as Tipitakadhara Dhammabhandagarika (“ The Bearer of the Three Pitakas and 

Keeper of the Dhamma Treasure.)” since BE.2497(1954)   One Burmese monk in Mandaley,  

was recorded on the Guinness Book of the World Recorded named  Bhandanta 

Vicitsarabhivamsa or Minkun Syadaw  in year 1954..The Guinness Book of Records of 1985 has 

this entry : Human memory: Bhandanta Vicitsara (sic) recited 1 6 , 0 0 0  pages of Buddhist 

canonical texts in Rangoon, Burma in May 1954. Rare instances of eidetic memory the ability 

to project and hence "usually" recall material are known to science.  Nowadays( 2 0 17 )  in 

Myamar, there are 8  Tipitakadhara Monks still living. This shows that human brain could 

remember teaching contents in Burmese version Tipitaka at least 16,000 pages.(Guinness Book 

of Records of 1985). 

1.3 Upgrade Tipitaka to Manuscripts in palm leaves or other materials 

In the 4th Buddhist Council in Ceylon(Sri Lanka) Tipitaka was written in the form of  

manuscripts on Palm leaves or other materials in  B.E. 450. 

1) Palmleaf Manuscript Tipitakas were the sources of studies of Buddhist 

followers.   

When Buddhism had been propagated into neighboring lands i.e. 9 directions, by 

the Dhammaduta(Missionary Monks) in the reign of Asoka, the Great. One line of Dhammaduta 

had  brought Buddhism to Sri Lanka, and firmly established in that country. From B.E. 236 to 

450, the Tipitaka and its Commentaries were brought from India to Lanka. When Buddhism 

was firmly established in Lanka, around B.E.450, the Simhalese Sangha considered that 

“Tipitaka, the compilation of all teachings of Buddhism having been remembered from the 

past up to now. Human memory, somehow, has deteriorated. If the Buddhist scriptures were 

not inscribed, then, the teachings may be lost.” 

After that, they had set the Council and wrote the Pali Tipitaka down in Simhalese 

script on the palmleaves. Pali scriptures in Simhalese script have been occurred for the first 

time. The Simhalese Pali Tipitaka, therefore, become the original from of the Buddhist 

Theravada scriptures since that time.     (Mahamakuttarajavidyalaya . Tipitakasiamrattha, Thai 

Version. Bangkok: Mahamakuttarajavidyalaya Press. 2559.p.5). 

 



 
 
 

 

 
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When Buddhism from Sri Lanka had spread to various lands in South-east Asian 

countries such as Mon, Burma(Myanmar), Siam(Thailand), Laos, and Cambodia, those countries 

also adopted the Simhalese Pali Tipitaka  by successive copying in their own scripts  in their 

respective languages. This tradition was followed and handed down by many Buddhist 

Countries since the 4th  Buddhist Century up to 23rd Buddhist Century. Tipitaka had handed 

down by manuscript written on palmleaves as in Srilanka, Burma (Myanmar), Siamese(Thai), 

Loas,  and Cambodia.  

 From those Tipitakas they had belonged, Buddha’s teachings were passed down 

through generations to generations  by means of a manuscript-copying. Therefore, the Tipitaka 

in each country is somewhat different, but mainly  the overall content is the same because 

they had come from the same original source. (Mahamakuttarajavidyalaya . 

Tipitakasiamrattha, Thai Version. Bangkok: Mahamakuttarajavidyalaya Press. 2559.p.5). 

 



 
 
 

 

 
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2) The Stone Inscription Tipitakas in Mandaley, Myanmar. 

The last capital of the Burmese kingdom, Mandalay was founded in 1857 (B.E. 2390)  

by King Mindon (reigned 1853-1878). The 5th Buddhist Council was held in Maandaley. The 

Sangayana, or Buddhist Council, is the most important function of the Buddhist religion. The 

first Sangayana was held during the first Rains Retreat after the Parinibbana of the Buddha; the 

texts to be regarded as authentic were determined at this time. There had been three more 

Sangayanas since, according to the Theravada tradition. The council convened by the great 

Emperor Asoka, whose missionaries brought Buddhism to Myanmar, probably provided the 

most inspiration for Mindon. The Fourth Council, the one prior to Mindon's council, was held 

in Sri Lanka in the first century BC, at the Aluvihara near Matale, for the purpose of writing 

down the Tipitaka, which up to that time had been passed on orally. 

King Mindon himself presided over the Fifth Buddhist Council, during which all the 

canonical texts were recited and the correct form was established from among any variant 

readings. The task took more than three years to accomplish, from 1868 to 1871. When the 

Bhikkhus had completed their great project, the king had all of the Buddhist scriptures, the 

Tipitaka, engraved on 729 marble plates. It was inscribed on 2 stone plate sides, on the first 

side the Tipitaka was inscribed in Pali language, Burmese script, on the other side inscribed its 

translation in Burmese language. Therefore, the Tipitaka was inscribed in 729 plates with 1,428 

pages. It was the largest version of the Tipitaka  having called the “world’s largest book ”.   

The great work accomplished by 2,400 Buddhist scholar monks and the great Lay 

followers headed  by 3 prominent Elders namely Ven.Jagarabhivamsa, Ven. Narindabhijja and 

Ven.Sumangkalasami who took turns being the chairman of the council. It took 5 months to 

complete that greate carreer.  

The inscribed plats were then housed each in a separate small pagoda about three 

meters high with a roof to protect the inscriptions from the elements. Each one stone plate 

was protected by a small stone pavilion.   https://curate.nd.edu/show/ft848p61h22 10 

Jun,2021).   

The small shrines were built around a central pagoda, the Kutho-daw Pagoda, the 

Pagoda of the Noble Merit. To commemorate the great council, King Mindon crowned the 

Shwedagon Pagoda in Yangon with a new Hti or spire.(Roger Bischoff, Buddhism in Myanmar A 

Short History 1996, Https://www.accesstoinsight.org/lib/authors/bischoff /wheel399.html 

available on 10 Jan 2020.) 

The Tipitaka was engraved   on 729 stone plates in Kuthodaw Temple, Mandalay.  



 
 
 

 

 
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The stone-inscription, Kuthodaw Temple Mandalay (Photoed by Phisit Kotsupho) 

1.4 Printing Tipitakas  In the form of modern book  

Tipitaka had been published in the for of modern books as the followings 

1) Thai Version Pali Tipitakas  were printed in Thailand (Former Siam) during the 

time of King Chulalonkorn, Rama the V Kingdom of Thailand during 1889 – 1892 (B.E.2431-

2435) for His 25 years of Reign.  

For the Tipitaka of Thailand having considered to achieve original form from Sri 

Lanka since the Sukhothai Kingdom,  Some resources   may have received  through the Mon, 

Some  from Burma and some  directly achieved from Sri Lanka at different times.  Thai 

Buddhist had copied the aforementioned scriptures and transliterated into in their own 

language on palm leaves with Khmer script  and passed down through generations in this way. 

Until the reign of King Rama V of Rattanakosin, His Majesty King Chulalongkorn, had supported  to 

do the reconciliation of the Tipitaka and transliterate it from the Khmer script into Thai script, then, published 

the  Pali Tipitaka in form of modern book in Thai script. This was the first time that the publication of the 

Theravada scriptures in Thai script and in the form of the Modern Book, In 1888.  In the first printed Tipitaka, 

only 39 volumes were printed.   it was still incomplete leaving  6 volumes  namely (1) volume No. 26 

Vimanavatthu, Pettavatthu, Theragatha, Therigatha, (2 and 3) volumes No. 27,28 Jatakas, (4) volume no.32. 



 
 
 

 

 
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Apadana, (5) Volume No. 33, Apadana, Buddhavamsa  Cariyapitaka (6), Volume No. 41  the Patthana.. Finally 

in reign of King Prajathipok, Rama the VII, all complete set 45 Volumes of Thai Version Pali Tipitaka was printed 

in 1825-1830 (BE 2468-2473). From those days, Thai Pali Tipitaka has been continuous printed in many times 

lastly in 2006 (BE 2549) (Mahamakuttarajavidyalaya . Tipitakasiamrattha, Thai Version. Bangkok: 

Mahamakuttarajavidyalaya Press. 2559.p.(6). 

 

 
 

2) Pali Text Society (PTS) https://www.palitext.com/ 

The Society was founded in 1881 (BE 2424) by Thomas William Rhys Davids "to foster and 

promote the study of Pāli texts". It publishes Pāli texts in roman characters, translations in English and 

ancillary works including dictionaries, a concordance, books for students of Pāli and a journal. Most of 

the classical texts and commentaries have now been edited and many works translated into English. 

The Society aims to keep almost all its publications in print and to produce at least two new books 

and a volume of its Journal each year. 

The Society is non-profit making and depends on the sale of its publications, on 

members' subscriptions and on the generosity of donors. Alongside its publishing activities, it 

provides Research Studentships for a number of people in a variety of countries who are 

working in the field of Pāli studies.   

Sets of the Pāli Canon in English Translation and in Pāli (Tipiṭaka) Pāli Canon in 

English Translation, Set 33 books in total  included: The Book of Analysis,The Book of Discipline 

6 Volumes Set, Buddhist Manual of Psychological Ethics, Conditional Relations 2 Volumes Set, 

Connected Discourses 2 Volumes Set, Designation of Human Types, Discourse on Elements, 

Dialogues of the Buddha 3 Volumes Set, Elder's Verses 2 Volumes Set, Group of Discourses, 

2nd Edition, Jātaka or Stories of the Buddha's former Births 3 Volumes Set, Middle Length 



 
 
 

 

 
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Discourses of the Buddha, Minor Anthologies, Vol. III, Minor Readings and the Illustrator of the 

Ultimate Meaning, Numerical Discourses of the Buddha, The Path of Discrimination, Peta 

Stories, Points of Controversy,The Udāna and The Itivuttaka,Vimāna Stories,Word of the 

Doctrine. (T.W.Rhys Davids, Ed. Journal of the Pali Text Society 1910-1912) London: Oxford 

University Press, 1912. pp.155-158) 

 

w. Furthermore, the Theravada Buddhist countries such as  Myamar, Sri Lanka, Laos, 

and Cambodia including Devenagri Version of India had their own Tipitaka published in the 

form of Modern Book the same as Thai.   

1.5 The Hard Disk and Compact Disk(CD-Rom) Tipitakas around 25th  Buddhist 

Century 

1.5.1 Midol University, Thailand (Program Tipitaka Study) BUDSIR 

Academic Buddhist Studies in the Educational Institutions.  Computer version of 

the Pali Tipitaka In 1988, Mahidol University was recorded the Pali Tipitaka scriptures in Thai 

script into a hard magnetic disk to play on computer. The searcher can search for any word in 

any book, any page, any lines to show on the screen immediately. It was for the first time in 

the world that the 45 Pali Tipitaka texts including tens of millions of characters had been 

transferred into a magnetic Hard Disk and displayed on screen successfully. It was a great 

honor for Thailand that Asst. Prof. Dr. Supachai Tangwongsan, Director of the Computer Bureau  

who was the head of the operation committee. It is available on website 

https://www.mahidol.ac.th/budsir 



 
 
 

 

 
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1.5.2  Mahachulalongkornrajavidyalaya University, Tipityaka CD-Rom and Artificial 

Intelligence, MCUTRI 

Mahachulalongkornrajavidyalaya University   is an educational institution of 

higher education that established by His Majesty King Chulalongkorn, Rama V as a institution 

to study the Tipitaka and higher education for monks, novices and lay people has foreseen 

the necessity of facilitating the study of the Tipitaka according to the aforementioned royal 

wishes. Therefore, University had examined and verified Pali Tipikata and translated in to Thai 

covered all 45 Volumes name as "Pali Tipitaka Mahachulalongkornrajavidyalaya University 

Version"  and "Thai Tipitaka Mahachulalongkornrajavidyalaya University Version sine B.E. 2539.   

With foreseeing the benefits of studying and propagating Buddhism by providing 

academic service to society through modern information technology systems Phra 

Dhammakosacaraya (Prayoon Dhammacitto), the President of Mahachulalongkornrajavidyalaya 

University  had run  a project to develop a database system for searching  Tipitaka 

Mahachulalongkornrajavidyalaya University Version on CD-ROM  and distributed on CD-ROM  

which can be used effectively with a general PC computer. The Mahachulalongkornrajvidyalaya  

University Tipitaka Retrieving Artificial Intelligence CD-ROM, MCUTRAI  contained 45 volumes 

in to 2 CD-ROM discs; Disc  No.1. contains a content about the evolution of the Tipitaka, the 

meaning, importance, and development of the Tipitaka from India to Thailand via 

contemporary multimedia media and Disc No.2. contents Thai Tipitaka 

Mahachulalongkornrajavidyalaya University version covered 45 volumes with a fully searching 

system in B.E 2551(2008). 

It is available on website http://oldweb.mcu.ac.th/mcutrai/index.htm as below 

shown. 



 
 
 

 

 
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http://oldweb.mcu.ac.th/mcutrai/index.htm  

1.6   Recently, the Online Tipitakas 

In this digital age, Tipitaka is posted on line by many website domains. Any one 

needs to find  any topic, any content or whatever needed from Tipitaka, he/she can search 

with the help of search engines, then get it effectively. The followings are the examples of 

Online Tipitakas posted by Websites in online networks: 

1.6.1  https://tipitaka.org : The Pāḷi Tipiṭaka is now available online in various scripts. 

Although all are in Unicode fonts, you may need to install some fonts and make some changes 

to your system to view the site correctly. Tipiṭaka Scripts are posted in  Cyrillic Web, 

Devanagari Web | PDF, Gujarati Web, Kannada Web, Malayalam Web, Roman Web | PDF 

,Tamil Web ,Telugu Web,  Other Scripts such as  Bengali, Gurmukhi, Khmer, Myanmar, Sinhala, 

Thai, Tibetan. 

1.6.2 www.84000.org: This website provides online titipitaka in Thai Pali Tipitaka 

Version,  PALI ROMAN, Thai Translations, English Tanslation,  Comentaries both in Pali and Thai 

Translation, and Romanized Script.  

1.6.3 http://www.kbrl.gov.mm : 

 
 



 
 
 

 

 
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1.6.4 https://store.pariyatti.org/Video-Streaming-and-Downloads_c_611.html 

2. A.I.Technology for human facilitation 

2.1 What  is A.I. Technology ? 

The  artificial intelligence is the theory and development of computer programs 

that are able to do tasks and solve problems that usually require human intelligence. Things 

like visual perception, speech recognition, decision-making, and word translation are all things 

that would normally need human intelligence, but now computer programs are able use their 

intelligence and capability to solve these tasks. Artificial intelligence is a technological 

advancement that involves programming technology to problem solve. Artificial intelligence 

is often talked about in conjunction with machine learning or deep learning and big data.  

This type of intelligence was born in June of 1965 where a group of scientists and 

mathematicians met at Dartmouth to discuss the idea of a computer that could actually think. 

https://www.wgu.edu/blog/what-ai-technology-how-used2003.html#close 

2.2 Development and Applied A.I. to workplace. 

In the beginning, A.I. works for man like robots in the industry. They have been  

preprogramed to work and work according to software programs created by programmers. 

Nowadays, A.I.Technology was controlled in the humanized robots and order robot work like  

real human. Those robots can walk, talk, think and response towards arousing objects.   

2.3 A.I. Announcers from China (Humanoid Robot / look like Human 

https://www.youtube.com/watch?v=HJcdVjkqiW8 

China’s Xinhua state news agency has introduced the newest members of its 

newsroom: AI anchors who will report 'tirelessly' all day, every day, from anywhere in the 

country Subscribe to Guardian News on YouTube. 

China's Xinhua state news agency on Sunday used a lifelike robotic news anchor 

that mimics human facial expressions and mannerisms to present a story about delegates 

attending an annual parliament meeting arriving in Beijing. The artificial intelligence robot 

named "Xin Xiaomeng" sported a short haircut and wore a pink blouse and earrings in a one-

minute video presentation by Xinhua. 

2.4 A.I. Robot gets Saudi Arabian Citizen Miss Sophia  https://www.youtube.com 

/watch?v =ZQrKFAAlxO4 

In 2017, social robot Sophia was given citizenship of Saudi Arabia – the first robot 

to be given legal personhood anywhere in the world. Bestowed with this great gift, Sophia has 

embarked on a distinguished career in marketing. 



 
 
 

 

 
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Sophia’s creator, David Hanson, argues that the opportunity was used to “speak out 

on women’s rights”, a statement that sits somewhat awkwardly in Saudi Arabia, a country in 

which women have only just been given the right to drive and where “male guardianship” 

still exists, meaning many women have to ask permission from male relatives or partners to 

leave the house, get a passport, get married or even file police reports for domestic violence 

or sexual assault. The citizenship stunt seemed more akin to a marketing campaign – for 

Sophia and Saudi Arabia – than it did a genuine statement on humanity, dignity or personhood. 

https://www.wired.co.uk/article/sophia-robot-citizen-womens-rights-detriot-become-

human-hanson-robotics available on 11-4-2020. 

2.5 A.I. Buddha /Japan  

In Japan a spiritual robot is making the teachings of Buddha more easily 

understandable. Preaching in the Kodaiji Temple in Kyoto, the aluminum and silicone robot 

priest stands almost two metres tall. Its creators hope it will encourage people to take more 

of an interest in Buddhism. 

A new priest named Mindar is holding forth at Kodaiji, a 400-year-old Buddhist 

temple in Kyoto, Japan. Like other clergy members, this priest can deliver sermons and move 

around to interface with worshippers. But Mindar comes with some ... unusual traits. A body 

made of aluminum and silicone, for starters. 

“This robot will never die; it will just keep updating itself and evolving,” said Tensho 

Goto, the temple’s chief steward. “With AI, we hope it will grow in wisdom to help people 

overcome even the most difficult troubles. It’s changing Buddhism.” 

https://www.vox.com/future-perfect/2019/9/9/20851753/ai-religion-robot-priest-

mindar-buddhism-christianity and  https://www.youtube.com/watch?v=_XdQugsDz8E Mar 15, 

2019. 

Robots are changing other religions, too. In 2017, Indians rolled out a robot that 

performs the Hindu aarti ritual, which involves moving a light round and round in front of a 

deity. That same year, in honor of the Protestant Reformation’s 500th anniversary, Germany’s 

Protestant Church created a robot called BlessU-2. It gave preprogrammed blessings to over 

10,000 people. 

3. Buddhist Guide for Moral Teaching Based on Tipitaka   

3.1 Purposes of Project 

 The Foundation for Study and Propagation of Buddhism in the Region of 

Mekong River MCU.CM, has set the project to help people in searching the teachings of the 



 
 
 

 

 
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Buddha whatever they need originally from Tipitaka either in Thai version or English version 

those had been translate by the Pali Text Society(PTS). This means that if they want to know  

for instance the  five precepts, where is the teaching of  five precepts appeared on which page 

of which volume in MCU Tipitaka, at the same manner, it should be mutually searched from 

English Pitaka Published by PTS. It was run under the “International Reproduction and 

Distribution of Tipitaka For Buddhism Education and Propagation” project of The Foundation 

for Study and Propagation of Buddhism in the Region of Mae Khong River 

Mahachulalongkornrajavidyalaya University (MCU), Chiang Mai Campus 

3.2 The Scope of Activities  

The following Buddhist Guide for Moral Teaching based on the Tipitaka references 

sermons that are relevant to the Tipitaka, with the purpose of developing teachings that can 

be utilized in a communal setting, thereby “giving life” to the Tipitaka. 

There are 3 methods of teaching morality based on the Tipitaka: 

Providing lectures and sermons, which include contents that reflect the discussed 

topic, as well as questions that connect doctrine with practices within the Tipitaka for 

conceptual understanding. 

Organizing communal activities that promote teachings 

Evaluating and concluding activities for further improvement and development 

Each activity plan within this guide is comprised of the following components: 

Order of sorting, which includes: 

Unit – Organized according to the Three Jewels of Buddhism (Buddha, Dhamma, 

Sangha) 

Category – Moral principles that appear within each unit 

Section – Teachings that are relevant to the category 

Topic – Certain teachings and principles that is relevant with a particular aspect of 

life, as discussed by the Tipitaka 

Purpose – The direction or expectation for activity participants to consider for 

developing knowledge, understanding and practice 

Synopsis – Summary of main points and contents within the activity 

Activity – Detailed plan and guide towards practicing its purpose, which includes 

lectures, sermons (referenced from the Tipitaka) and narrations, as well as questions, media, 

tools, and evaluations 

Results – Expected outcomes from organizing the activity 



 
 
 

 

 
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3.3 The Scope of Resources and Contents 

The resources are Tipitaka both in Thai and English versions. The table of the 

Doctrinal References in Tipitaka, MCU Thai Version compared to Pali Text Society (PTS) Tipitaka 

English Version,  MCU, CM Campus,Wat Suan Dok, Chiang Mai. The project has set the topics 

according to the Triple gems; the Buddha in 71 topics, the Dhamma in 267  topics and the 

Sangha in 10  topics as shown below: 

3.4 The Present Point Performance. 

Teaching framework for moral teaching based on the Tipitaka 

Unit Category Section Activity Plan/Topic 

Buddha The 

Buddha  

The Buddha 

before 

enlightenment 

101. Birth and Early Life of the Buddha 

102. Understanding Suffering  

103. The Buddha’s Ordination 

The Buddha 

after 

enlightenment 

104. The Buddha’s Enlightenment 

105. The Buddha’s Teachings 

106. The Buddha’s Death and 

Attainment of Nirvana 

The Buddha 

during 

performing 

meritorious acts 

107. The Buddha’s performing 

meritorious acts 

Dhamma Abstaining 

from sin 

Common 

people 

201. The Five Moral Precepts 

202. Refraining from the Six Vice 

203. Avoiding the Four False Friends 

204. Refraining from the Four Prejudices 

205. Refraining from the 5 Immoral 

Business Practices 

Doing good Common 

people 

206. Refuge in The Three Jewels 

207. The Four Virtues for the Present 

208. The Four True Friends 

209. Making Merit to the Six Directions 

210. The Four Principles of Service 



 
 
 

 

 
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Unit Category Section Activity Plan/Topic 

211. The Four Principles of A Good 

Household Life 

212. The Five Principles of Managing 

Wealth 

213. The Four Principles of Family 

Prosperity 

Purifying 

the soul 

Common 

people 

214. The Five Doctrines for the Prosperity 

of Followers 

215. The Four Principles for Approaching 

Difficult Fulfilling Goals 

216. The Four Principles for Future 

Prosperity and Benefit 

217. The Four Principles of Attaining 

Happiness for the Follower 

Abstaining 

from sin 

Trustworthy 

people 

218. Abstaining From The Five Unjust 

Deeds 

219. Maintaining the Holy Moral Precepts 

220. Understanding, Determining, and 

Refraining from Devices of Suffering 

Doing good Trustworthy 

people 

221. Developing the 5 Trustworthy 

Doctrines 

222. The 10 Methods of Creating Merit 

223. The 10 Mindful Recollections 

224. The 7 Doctrines for Communal 

Stability 

Purifying 

the soul 

Trustworthy 

people 

225. The 2 Components for Correcting 

Understanding 

226. The 4 Attitudes Towards Others 

227. Developing the 38 Good Omens 

228. Contemplating the 5 Norms 



 
 
 

 

 
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Unit Category Section Activity Plan/Topic 

229. Contemplating the Three Marks of 

Existence 

230. Developing the 7 Prognostications of 

the Noble Path 

Sangha The duties 

of a 

Buddhist 

Being a faithful 

member of 

Buddhism 

301. Practicing the Teachings of the 

Buddha 

302. The Preservation of Buddhist 

Ceremonies 

 

 Activity Plan No. 101 – Birth and Early Life of the Buddha 

  

Unit Buddha 

Category  The Buddha 

Section The Buddha before enlightenment 

Topic Birth and Early Life of the Buddha 

Purpose 

To learn about the life of an important figure of the world, from his birth into royal 

status abundant with comfort, wealth and pleasure, as well as a loving family, and highlight 

his boredom from happiness in the physical world encompassed by suffering and temporality. 

To understand the truth regarding happiness in the physical world that all seek to 

attain, in which it possesses sever consequences that hold back the development and 

liberation of humanity from suffering, remaining endlessly in the Samsara cycle. 

To raise awareness about the consequences of sensual desires which trap an 

individual in Samsara cycle, creating wisdom and rightful thinking. 

Synopsis 

According to traditional sources, the Buddha was a deity of the Tusita realm, named 

the Bodhisattva Svetaketu, before his mortal conception. He was born into a Hindu ruling 

family as the son of Suddhodana, ruler of the Shakya clan (located in modern day India, Nepal, 

Bangladesh, Pakistan, and Bhutan), and his wife Mayadevi. 

The Buddha was born in the gardens of Lumbhini (modern day Nepal), between the 

city-states of Kapilavastu and Devadaha, underneath a sal tree. His mother did not feel pain 



 
 
 

 

 
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during labor, and after his birth he walked 7 steps, proclaiming “I am the noble one, the wise 

one, the elegant one of the universe, and this shall be my last life as I am now free from the 

cycle of life.” 

Later on, 8 brahmans provided a prophecy to Suddhodana that his son would either 

become a great king or a great holy man, though one brahman (Kaudinya, who would later 

become the first member of the Sangha) instead prophesized that he would be become the 

enlightened one, or the Buddha. The child was given the name “Siddhartha”, meaning “he 

who achieves his aims”. 7 days after Siddhartha’s birth, his mother Mayadevi passed away, 

and was reincarnated as a deity of the Tusita realm. 

Later, when Siddhartha initiated his first practice of meditation under a java plum 

tree, it was as if time stood still; though it was during the afternoon, the plum tree did not 

lean towards the sun’s direction. This amazed Suddhodana, who praised his son and such 

occurrence. 

As Siddhartha grew older, he studied up to 18 subjects’ arts and practices under 

skilled mentors, of which he was able to complete rapidly. Siddhartha married his cousin 

Yasodhara at age 16, and at age 29 she gave birth to his only son, whom he named Rahula, 

meaning fetter. This was because when Rahula was born, Siddhartha proclaimed, “Another 

fetter has been bestowed onto me”. 

 

Activities 

Sermons with 

Sutrapitaka 

(Publisher.name of 

Sutrapataka or Title 

volume/section/page) 

PTS.Middle Length Discourses of the Buddha /  Majjhima-nikāya / 

part No. 3 Uparipannasapali: the final fifty discourses 123 

AcchariyaAbbhutaSutta, (entry No.) 1-23, pp.979-984 : The 

Buddha’s life since the transmigration from Tusita Heaven to his 

birth  

PTS.Numerical Discourses of the Buddha / Aṅguttara-nikāya :The 

Book of Gradual Sayings, the  book of one,  XIII(13) One Person, 

(entry No.) 170(1)-187(18), pp.107-108 : The miracle of the Buddha 

PTS.Dialogues of the Buddha Vol.2 / Dīgha-nikāya Volume 2, No. 

of Sutta  14 MahapadanaSutta, The  Sublime Story (entry No.) 

17(12) -30, pp. 8-13 : The 16 Natural Laws of the Bodhisatta; the 

Next to be Buddha 



 
 
 

 

 
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PTS.Dialogues of the Buddha Vol.3/  Dīgha-nikāya,  

XXX(30), Lakkhanasuttanta, The Marks of Superman, (entry No.) 

142-162, pp.137-153 : The 32 Characteristics of the Great One and 

the past deeds caused of achievement and the 32 Characteristics 

of the Great One 

PTS.Middle Length Discourses of the Buddha / Majjhimanikāya  

Majjhimapannapali. Part 2  

Sutta No.75 MagandhiyaSutta, To Magandhiya, (entry No.)  1-28, 

pp.607-617 :  The Buddha spoke to Magandhiya, a Brahmin, about 

the Sensual Pleasure, the passion in sesual pleasure, the free 

form it, because of the arising of the boredom in the householder 

life. 

PTS.Middle Length Discourses of the Buddha / Majjhima-nikāya  

Mulapannasapali Part 1, 

 Division 2, Sutta No.13 MahadukkhakhandaSutta, The Greater 

Discourse on the Mass of Suffering, (entry No.) 7-17, pp. 179-183 : 

The  profit, blemish and the renunciation from the sensual 

pleasure 

 

(The reader can study more related sermons/Dhamma contents 

from Tipitaka and other documents suggested for using with this 

book)   

1) Narrate the story of the Buddha’s early life, explaining his comfortable status with 

prestige and power, unlikely to cause disinterest and displeasement. 

2) Narrate Siddhartha’s disinterest in his comfort and leisure. When Siddhartha left to 

become a holy man, he passed by the palace chambers, where he witnessed the 

disgusting state of the concubines and dancers sleeping, to which he remarked, “This is 

discord, this is troublesome.” 

Questions to audience 

 

What was the Buddha’s name before enlightenment? What was 

his previous life? Who were his family? 

Why does one think that Siddhartha became disinterested in his 

pleasures and comfort? 



 
 
 

 

 
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Why does one think Siddhartha wanted to ordain? 

Tools to use in 

activities 

 

The diagram “what the Buddha teach people” 

Tipitaka 

Other beneficial tools 

Evaluation 

 

Mentors 

Interviewing about the effects of the activities based on the 

purpose. 

Participants 

Volunteered evaluation 

Inspection of volunteers 

Asking participants about the knowledge gained 

 

Results 

Mentors can study and understand the Buddha’s early life and how to use this in 

activities. 

Volunteers are involved in organizing activities related to studying the Buddha’s 

early life. 

Participants have a better understanding of the Buddha’s early life. 

More participants become involved in Buddhist-related activities. 

Participants study the Buddha’s early life.  (The Foundation for Study and 

Propagation of Buddhism in the Region of Mae Khong River, Buddhist Guide for Moral 

Teaching based on the Tipitaka, Chiang Mai : International Reproduction and Distribution of 

Tripitaka For Buddhism Education and Propagation, 2021. pp.5-8. 

4. Conclusion 

 In the AI age it is very easy to find out all the concerned knowledge via internet 

and search engine. The thing that all searchers have to keep in mind that they have to 

investigate analyze and evaluate the trustworthy sources, so that the true data or information 

posted by reliable sources shall be helpful and practicable. In study Tipitaka, the Buddhist 

Text in this day, we call comparative study the same content from other languages or other 

editions from Buddhist organizations.   Let say for MCU CM campus, we have run the English 

Tipitaka study program for foreigners who come to chat with our monks in university. If we 

prepare the guideline of Dhamma and the text references correctly, it will be interesting and 



 
 
 

 

 
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more rational to one who come for study the Buddha’s teachings from the real sources from 

the Pali canon.   

 

Reference 

Bapas P.V. 2500 Years of Buddhism. New Delhi : Publications Division, Ministry of information 

and Broadcasting, Government of India, 1956. 

Http://oldweb.mcu.ac.th/mcutrai/index.htm  available on 20- 1-2020. 

Https://www.accesstoinsight.org/lib/authors/bischoff /wheel399.html available on 10 Jan 

2020.) 

Https://www.mahidol.ac.th/budsir available on 15-1-2020. 

Https://www.palitext.com/ available on 11-4-2021. 

Https://www.vox.com/future-perfect/2019/9/9/20851753/ai-religion-robot-priest-mindar-

buddhism-christianity available on 25-4-2020.  

Https://www.wired.co.uk/article/sophia-robot-citizen-womens-rights-detriot-become-human-

hanson-robotics available on 1-1-2020. 

Https://www.youtube.com /watch?v =ZQrKFAAlxO4 available on 9-4-2020. 

Https://www.youtube.com/watch?v=HJcdVjkqiW8 available on 11-4-2020. 

Mahachulalongkornrajavidyalaya. Tipitaka, Mahachula Version (Pali). Bangkok : 

Mahachulalongkornrajavidyalaya Press. B.E.2535. 

Mahachulalongkornrajavidyalaya. Tipitaka, Mahachula Version (Thai). Bangkok : 

Mahachulalongkornrajavidyalaya Press. B.E.2539. 

Mahamakuttarajavidyalaya. Tipitaka, Siamrattha Version(Pali). Bangkok : 

Mahamakuttarajavidyalaya Press. B.E.2523. 

Panyasami. Sasanavamsa. Bangkok: Fine Arts Department, BE 2506 

T.W.Rhys Davids, Ed. Journal of the Pali Text Society 1910-1912. London: Oxford University 

Press, 1912. 

The Foundation for Study and Propagation of Buddhism in the Region of Mae Khong River, 

Buddhist Guide for Moral Teaching based on the Tipitaka, Chiang Mai : 

International Reproduction and Distribution of Tripitaka For Buddhism Education and 

Propagation, 2021. 

The Pali Text Society. Dīgha-nikāya : Dialogues of the Buddha Vol II, the 4th Edition. 

Mahaparinibbanasutta, Pristol: The Pali Text Society. 2013.  




