The Council Chant
This chant, which apparently was composed as an abbreviated reenactment of the First Council, is frequently recited at ceremonies connected with making merit for the dead. The first part begins with an expanded version of the conversation between Ven. Mahā Kassapa and Ven. Upāli at the First Council, briefly reported in Cullavagga XI, in which Ven. Mahā Kassapa questions Ven. Upāli about the origins of the Pāṭimokkha rules. After treating the origins of the first pārājika rule, the chant then quotes the first passage of the entire Vinaya Piṭaka. The second part quotes the first passage in the Suttanta Piṭaka, the beginning of the Brahmajāla Sutta (DN 1). The last part quotes the first passage from each of the seven books of the Abhidhamma Piṭaka, giving an elided version of the beginning of the Dhātu-kathā (Discussion of Properties).
In the following transcription, the underlined syllables are those that are highlighted in the two main styles of chanting in Thailand. In the Magadha style, these syllables are pronounced with a falling tone; in the Saṁyoga style, with a rising tone.
Vinaya
Discipline
[“Yantena Bhagavatā] jānatā passatā arahatā Sammā-sambuddhena, paṭhamaṁ pārājikaṁ kattha paññattanti?”
“Where was the first pārājika rule formulated by the Blessed One—the One who knows, the One who sees, the Worthy One, Rightly Self-awakened?”
“Vesāliyaṁ paññattanti.”
“It was formulated in Vesālī.”
“Kaṁ ārabbhāti?”
“Whom did it concern?”
“Sudinnaṁ Kalantaputtaṁ ārabbhāti.”
“It concerned Sudinna the Kalanta-son.”
“Kismiṁ vatthusmiṁ?”
“With regard to what incident?”
“Sudinno Kalantaputto purāṇa-dutiyikāya methunaṁ dhammaṁ paṭisevati. Tasmiṁ vatthusminti.”
“Sudinna the Kalanta-son engaged in sexual intercourse with his former wife: with regard to that incident.”
Tena samayena Buddho Bhagavā verañjāyaṁ viharati naḷeru-pucimanda-mūle, mahatā bhikkhu-saṅghena saddhiṁ pañca-mattehi bhikkhu-satehi.
“On that occasion the Awakened One, the Blessed One, was staying in Verañjā at the foot of Naḷeru’s nimba tree with a large community of monks, approximately 500 monks.
Assosi kho verañjo brāhmaṇo, “Samaṇo khalu bho Gotamo sakyaputto sakyakulā pabbajito, verañjāyaṁ viharati naḷeru-pucimanda-mūle, mahatā bhikkhu-saṅghena saddhiṁ pañca-mattehi bhikkhu-satehi.
A brāhman of Verañjā heard, ‘They say that Gotama the contemplative—a son of the Sakyans who has gone forth from a Sakyan family—is staying in Verañjā at the foot of Neḷeru’s nimba tree with a large community of monks, approximately 500 monks.
Taṁ kho pana bhavantaṁ Gotamaṁ evaṁ kalyāṇo kitti-saddo abbhuggato, ‘Itipi so bhagavā arahaṁ sammā-sambuddho, vijjā-caraṇa-sampanno sugato lokavidū anuttaro purisa-damma-sārathi satthā deva-manussānaṁ buddho bhagavāti.
Now this fine report of the honorable Gotama’s reputation has spread far & wide: “He is a Blessed One, a Worthy One, a Rightly Self-awakened One, consummate in knowledge & conduct, one who has gone the good way, knower of the cosmos, unexcelled trainer of those who can be taught, teacher of human & divine beings; awakened; blessed.
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ, sassamaṇa-brāhmaṇiṁ pajaṁ sadeva manussaṁ sayaṁ abhiññā sacchikatvā pavedeti.
He makes known—having realized it through direct knowledge—this world with its devas, māras, & brahmās, this generation with its contemplatives & brāhmans, its rulers & common people.
So dhammaṁ deseti ādi-kalyāṇaṁ majjhe-kalyāṇaṁ pariyosāna-kalyāṇaṁ, sātthaṁ sabyañjanaṁ kevala-paripuṇṇaṁ parisuddhaṁ brahma-cariyaṁ pakāseti’:
He explains the Dhamma fine in the beginning, fine in the middle, fine in the end; he expounds the holy life both in its particulars & in its essence, entirely complete, surpassingly pure.”
Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotīti.”
It is good to see a Worthy One of that sort.’”
Sutta
Discourses
[Evam-me sutaṁ,] ekaṁ samayaṁ Bhagavā, antarā ca Rājagahaṁ antarā ca Nālandaṁ addhāna-magga-paṭipanno hoti, mahatā bhikkhu-saṅghena saddhiṁ pañca-mattehi bhikkhu-satehi.
I have heard that on one occasion the Blessed One was traveling on the highway between Rājagaha and Nālanda with a large Saṅgha of monks, approximately 500 monks.
Suppiyo’pi kho paribbājako, antarā ca Rājagahaṁ antarā ca Nālandaṁ addhāna-magga-paṭipanno hoti, saddhiṁ antevāsinā Brahmadattena māṇavena.
And Suppiya the wanderer was traveling on the highway between Rājagaha and Nālanda with his apprentice, Brahmadatta the young brāhman.
Tatra sudaṁ Suppiyo paribbājako, aneka-pariyāyena, Buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati. Suppiyassa pana paribbājakassa antevāsī Brahmadatto māṇavo, aneka-pariyāyena, Buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati.
Along the way, Suppiya the wanderer spoke in many ways in dispraise of the Buddha, in dispraise of the Dhamma, in dispraise of the Saṅgha. But Suppiya the wanderer’s apprentice, Brahmadatta the young brāhman, spoke in many ways in praise of the Buddha, in praise of the Dhamma, in praise of the Saṅgha.
Itiha te ubho ācariy’antevāsī aññam-aññassa uju-vipaccanika-vācā, Bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti bhikkhu-saṅghassa.
Thus both of these, mentor & apprentice, speaking in direct contradiction to each other, followed right behind the Blessed One and the Saṅgha of monks.
Abhidhamma
Higher Dhamma
Dhamma-saṅgaṇī
Classification of Qualities
[Kusalā dhammā] akusalā dhammā abyākatā dhammā.
Skillful qualities, unskillful qualities, neutral qualities.
Katame dhammā kusalā?
Which qualities are skillful?
Yasmiṁ samaye kāmāvacaraṁ kusalaṁ cittaṁ uppannaṁ hoti, somanassa-sahagataṁ ñāṇa-sampayuttaṁ, rūpārammaṇaṁ vā saddārammaṇaṁ vā, gandhārammaṇaṁ vā rasārammaṇaṁ vā, phoṭṭhabbārammaṇaṁ vā dhammārammaṇaṁ vā, yaṁ yaṁ vā pan’ārabbha,
On whatever occasion a skillful mind-state on the level of sensuality has arisen, accompanied by pleasure, associated with knowledge, based on a form, a sound, an aroma, a flavor, a tactile sensation, or an idea, or whatever the instigation,
tasmiṁ samaye phasso hoti avikkhepo hoti, ye vā pana tasmiṁ samaye aññe’pi atthi paṭicca-samuppannā, arūpino dhammā: ime dhammā kusalā.
and on that occasion the contact is not scattered; and whatever other formless, dependently-arisen qualities there are on that occasion: These qualities are skillful.
Vibhaṅga
Analysis
[Pañcakkhandhā,] rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho.
Five aggregates: form-aggregate, feeling-aggregate, perception-aggregate, fabrication-aggregate, consciousness-aggregate.
Tatha katamo rūpakkhandho?
With regard to that, which is the form-aggregate?
Yaṅ-kiñci rūpaṁ atītānāgata-paccuppannaṁ, ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre vā santike vā, tad’ekajjhaṁ abhisaññūhitvā abhisaṅkhipitvā: Ayaṁ vuccati rūpakkhandho.
Any form that is past, future, or present; internal or external, blatant or subtle, common or sublime, far or near: That, heaped & gathered into one, is called the form-aggregate.
Dhātu-kathā
Dicussion of Properties
[Saṅgaho asaṅgaho,] saṅgahitena asaṅgahitaṁ, asaṅgahitena saṅgahitaṁ, saṅgahitena saṅgahitaṁ, asaṅgahitena asaṅgahitaṁ.
Classified, unclassified, unclassified with the classified, classified with the unclassified, classified with the classified, unclassified with the unclassified,
Sampayogo vippayogo, sampayuttena vippayuttaṁ, vippayuttena sampayuttaṁ asaṅgahitaṁ.
Association, disassociation, disassociated with the associated, unclassified as associated with the disassociated.
Puggala-paññatti
Designation of Individuals
[Cha paññattiyo:] khandha-paññatti, āyatana-paññatti, dhātu-paññatti, sacca-paññatti, indrīya-paññatti, puggala-paññatti.
Six designations: aggregate-designation, sense media-designation, property-designation, truth-designation, faculty-designation, individual-designation.
Kittāvatā puggalānaṁ puggala-paññatti?
To what extent is there the individual-designation of individuals?
Samaya-vimutto asamaya-vimutto, kuppa-dhammo akuppa-dhammo, parihāna-dhammo aparihāna-dhammo, cetanā-bhabbo anurakkhanā-bhabbo,
Released dependent on occasion, released not dependent on occasion, subject to provocation, not subject to provocation, subject to decline, not subject to decline, capable through intention, capable through maintaining,
puthujjano gotrabhū, bhayūparato abhayūparato, bhabb’āgamano abhabb’āgamano, niyato aniyato, paṭipannako phale ṭhito, arahā arahattāya paṭipanno.
run-of-the-mill, having changed lineage [to becoming noble], having given up fear, not having given up fear, capable of coming, incapable of coming, certain, uncertain, practicing, standing in the fruit [of the path], Worthy, practicing for worthiness.
Kathā-vatthu
Debate Topics
[“Puggalo upalabbhati,] sacchikattha-paramatthenāti?”
“Is the individual delineated as a real and ultimate fact?”
“Āmantā.”
“Affirmative.”
“Yo sacchikattho, tato so puggalo upalabbhati, sacchikattha-paramatthenāti?”
“Is the individual delineated as a real and ultimate fact in the same way that a real fact [is delineated]?”
“Na h’evaṁ vattabbe.”
“No, it’s not to be said that way.”
“Ājānāhi niggahaṁ.* Hañci puggalo upalabbhati, sacchikattha-paramatthena, tena vata re vattabbe: Yo sacchikattho paramattho, tato so puggalo upalabbhati, sacchikattha-paramatthenāti. Micchā.”
“Understand that you are refuted. If the individual is delineated as a real and ultimate fact, then—you fool—it should be said that the individual is delineated as a real and ultimate fact in the same way that a real fact [is delineated]. So you’re wrong.”
* The Royal Thai Chanting Book has no period here, and places a comma after “hañci.”
Yamaka
Pairs
[Ye keci kusalā dhammā,] sabbe te kusala-mūlā. Ye vā pana kusala-mūlā, sabbe te dhammā kusalā.
All skillful qualities are skillful-rooted. All things are skillful-rooted are skillful qualities.
Ye keci kusalā dhammā, sabbe te kusala-mūlena eka-mūlā. Ye vā pana kusala-mūlena eka-mūlā, sabbe te dhammā kusalā.
All skillful qualities are single-rooted with a skillful root. All things single-rooted with a skillful root are skillful qualities.
Mahāpaṭṭhāna
Great Causal Principles
[Hetu-paccayo,] Ārammaṇa-paccayo,
Root-cause condition, support condition,
Adhipati-paccayo, Anantara-paccayo,
dominant condition, immediate condition,
Samanantara-paccayo, Saha-jāta-paccayo,
quite-immediate condition, born-simultaneously condition,
Aññamañña-paccayo, Nissaya-paccayo,
reciprocal condition, dependence condition,
Upanissaya-paccayo, Pure-jāta-paccayo,
immediate-dependence condition, born-before condition,
Pacchā-jāta-paccayo, Āsevana-paccayo,
born-after condition, habit condition,
Kamma-paccayo, Vipāka-paccayo, Āhāra-paccayo,
action condition, result condition, nutriment condition,
Indriya-paccayo, Jhāna-paccayo, Magga-paccayo,
faculty condition, jhāna condition, path condition,
Sampayutta-paccayo, Vippayutta-paccayo,
conjoined-with condition, disjoined-from condition,
Atthi-paccayo, N’atthi-paccayo,
condition when existing, condition when not existing,
Vigata-paccayo, Avigata-paccayo.
condition when without, condition when not without.
