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CHAPTER-II

MANGALA SUTTA

2.0. Preliminary to Chanting the Sacred verses

The deities in various universes are warmly invited to assemble

here and listen to the chanting of the Paritta which leads to happiness

and liberation from suffering.

According to Buddhism, celestial beings are always waiting to

listen to the Buddha's teaching. During the Buddha's time innumerable

devas attained Enlightenment after listening to the Buddha Dhamma-

actually, more heavenly beings than human beings were successful.

It is stated that when devas are present, evil spirits will not be

around. They will flee to other places and have no chance to cause

trouble, diseases and disasters to human beings. Then people can live

happily and safely.

h is an ancient Buddhist belief that celestial deities possess great

powers to grant the wishes of human beings and bless them with

happiness. Therefore, it is a practice in Myanmar tradition until present

41

time, that the text of the deities invitation verses must be chanted before

reciting each Pritta suttas.

2.1. The inviting the deities

1. Samanta cakkavalesu, Atragacchantu devata,

Saddhamam Munirajassa, Sunantu sagga-mokkhadarh.

1. Let the deities in every Universe around come to this place. Let them

listen to the excellent Dhamma of the king of Sages that gives (rebirth

in) celestial realms and liberation (from samsara).

2. Dhammasavana-kalo ay am bhadanta! (Three times)

2. Oh Happy Ones! This is the time for listening to the Dhamma

(Three-times)

3. Namo Tassa Bhagavato Arahato Samasambudhassa^**. (Three times)

3. Homage to him, the blessed one, the worthy one, the full Enlightened

One. (Three times)

4. Ye santa santa-citta, tisaran-sarana, ettha lokantare va, Bhumma-

bhumma ca deva, gunaganagahana-vyavata sabbakalam, Ete ayantu

^* Sagatha vagga Brahma Samyutta Arahanta vagga p. 168, Dighanikaya Mahavagga Sakkapanha Sutta p. 230, Mijjimapannasa Brahma Vagga Brahmayu Sutta p.341

42

deva, vara-kanaka-maye, Meruraje vasanto, Santo santosa-hetum,

Munivara- vacanarh, sotumaggarh samagga.

4. Those deties who live on the earth, and who live in the skies, in this

universe and in other universes, who are good-hearted and whose minds

are peaceful, who have the three refuges (Buddha, Dhamma Samgha) as

refuge, and who always make effort to gain a multitude of qualities, the

king of deities who lives at the top of Mount Meru which is made of

gold, and who is a gentle person; let all these deities come to listen to

the words of the Excellent sage, which are the best and are a source

of happiness.

5. Sabbesu cakkavalesu, Yakkha deva ca brahmano. Yam amhehi katarh

puiiiiarh, Sabba- sampatti- sadhakam,

6. Sabbetam anumoditva, Samagga Sasane rata, Pamada-rahita hontu,

Arakkhasu visesato.

5-6. Let all Yakkhas, Deities and Brahmas in all universes rejoice at the

merit done by us which brings about prosperity.

Let them especially be in unison and devoted to the Sasana (the

Dispensation of the Buddha), and not be heedless in protection of the

world.

7. Sasanassa ca lokassa, Vuddhi bhavatu sabbada,

Sasanam pi ca lokan ca, Deva rakkhantu sabbada.

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7. At all times may there be growth of the Sasana and the world. May

the deities always protect the Sasana and the world.

8. Saddhim hontu sukhi sabbe, Parivarehi attano, Anigha sumana hontu,

Saha sabbehi iiatibhi.

8. May all beings together with their relatives be in comfort, free from

suffering and happy.

9. Rajato va corato va manussato va amanusato va aggito va udakato va

pisacato va khanukato va kantakato va nakkhattattato va janapada-

rogato va asaddhammato va asanditthito va asappurisato va canda-

hatthi- assa-miga-gona-kukkra-ahi-vicchika- manisappa-dlpi-accha-

taraccha-sukara-mahimsa-yakkha-rakkhasadlhi nanabhayato va, nanaro

gato va nanaupaddavato va arakkharh ganhantu.

9. Let them protect the beings from the bad kings, thieves, human

beings, non- human beings, fire, water, ghosts, tree stumps, thorns,

constellations, epidemics, false teachings, false views, bad people, from

wild elephants, horses, deer, oxen, dogs, snakes, scorpions, water

snakes, leopards, bears, hyenas, boars, buffaloes, yakkhas, demons and

from various dangers and diseases and calamities.

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2.2. The history of Mangala Sutta^^

The word "Mangala" literally means "blessing", "auspicious

signs" and "good omen". However, people want to know what

constitutes a "blessing" that makes life happy. This issue came to be the

concern of the devas (gods) too at the heavenly plane. For twelve years

they argued about it and could not come to an agreement. Some thought

that "blessing" refers to what is pleasurable to the senses i.e.-things that

are pleasing to the eyes, ears, nose, taste and touch. But not all of them

agreed^ .̂

Then devas of Tavatimsa heaven approached Sakka, King of

Devas, for a solution. He suggested that the Buddha be consulted.

Consequently, in the middle of the night, a deva with his retinues came

to visit the Buddha at Jetavana monastery. He asked the Buddha for the

meaning of "blessing". In response, the Buddha delivered a discourse

known as Mangala Sutta in which 38 highest blessings are enumerated.

Mahgla Sutta is held in high esteem by all Buddhists. It is

normally chanted for blessings and prosperity. Different from the

conventional ideas of blessing, these thirty-eight blessings are ethical

and spiritual in nature. When a person applies them to daily hfe he will

see the rich result immediately.

^̂ Khuddaka Nikaya, Khuddaka paiha pali pa.3. Sutta-nipalapali pa.318 * Sutta pitaka, khuddaka nikaya, khuddakapalha-Atthakatha M. pa 101. PTS pa 120.

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2.3. The Occasions of Recitation of Mahgala Sutta

In Myanmar Tradition for chanting this Marigala sutta occasions

are such as any social function, religious festival, before the building of

a new house, at the house warming, when embarking on a journey,

inaugurating any project, for newly married couples, for new born

babies, new year ceremony, the donation alms to the Sangha, the

ordination ceremonies, and birthday ceremonies etc..

2.4. The advantages of the Mangala Sutta

The advantages of the Mahgala sutta are freedom from any

dangers, any prohibitions, bad luck, bad portent, ill-fate, ill-luck,

misfortune, adversities, disasters, troubles, predicament, calamities,

tragedies, and an unpropitious planet etc.. On the other hand the

Mahgala Sutta helps us side in getting good fortune, great auspicious

things, good destin, providence, good fate, great wealthy, affluence,

prosperity, success, good external circumstances, and outside influence,

divine intervention and flourishing etc..

2.5. The Mangala Sutta and Myanmar

The Mahgala Sutta has a special significance in the national life

of Myanmar. It is certainly Myanmar's most valuable heritage of

proven truth. The sutta is one of the first lessons for child in Myanmar

46

learnt by heart. Memorizing it eagerly, he recites and untiringly repeats

its stanzas naturally with enthusiasm till their constituents seem to

vibrate his entire being. And, what is more marvelous, the effect is life­

long. Even in rash youth and old age, the canting of the Sutta coming

from the precincts of a monastery or classroom, recalls memories of

childhood and the need for self-cultivation to direct one's steps towards

those actions which lead to peace in one's own heart and happiness for

others. Today throughout the length and breadth of the country children

and adults are schooled in the Mahgala Sutta.

2.6. THE TEXT OF MANGALA SUTTA

10. Yam maiigalarh dvadasahi, Cintayrhsu sadevaka,

sotthanarh nadhigacchanti, Atthattimsaii ca Maiigalarh.

10. Men, together with deities, tried to find out for twelve years what

blessing was. But they could not find out the blessings which number

thirty- eight that are the case of happiness.

11. Desitaih Devadevena, Sabbapapa vinasanarii,

Sabhalokahitatthaya, Mahgalarh tarn bhanama he.

11. Oh, good people! Let us recite those blessings which were taught by

the Detity of the Deities (the Buddha) for the benefit of beings and

which destroy all evil.

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These above number 10 and 11 verses are not expressed by the

Blessed One. The ancient Myamar teachers arranged and compiled them

the generations of disciples.

12. Evaih me sutarh Eakam samayam Bhagava Savatthiyam viharati

Jetavane Anathapindikassa arame. Atha kho anfiatara devata

abhikkantaya rattiya abhikkantavanna kevalakapparh Jetavanam

obhasetva, yena Bhagava tenupasahkami; upasahkamitva Bhagavantam

abhivadetva ekamantam atlhasi; ekamantam thita kho sa devata

Bhagavantam gathaya ajjhabhasi:

12. Thus have I heard, at one time the Blessed One was dwelling at the

monastery of Anathapindika in Jeta's Grove near the City of Savatthi.

Then a certain deity in the late hours of the night with surpassing

splendor, having illuminated the entire jeta's Grove, came to the Blessed

One. And stood at a suitable place; standing there, the deity addressed

the Blessed One in verse:

2.7. Evaih me sutaih:

The suttas of the Buddhist scriptures begin with these words. The

history behind this short sentence is as follows. Some three months after

the final Nibbana of the Buddha, when King Ajatasattu had been on the

throne already for about eight years, the First Great council was held

under royal patronage at the Sattapanni Cave in Rajagaha, the capital,

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where five hundred arahants assembled to recite, classify and group

together the teachings of the Buddha. Venerable Maha Kassapa

presided, while the Venerables Upali and Ananda rehearsed the Vinaya

(monastic discipline) and the Suttas or discourses respectively. The

Council finished its work after seven months during which time they

arranged the entire Teachings of the Buddha. That is, the collections of

the Vinaya rules and the Suttas. To the Venetable Anada, as he was

most learned in the Buddha's discourses, fell the arduous task of

rehearsing the suttas in the great Council. He prefixed each discourse

with the expression "Evam me suttarh" (thus have I heard), thus

personally testifying to the authenticity of the Suttsa.

13. "Bahu deva manussa ca, Mahgalani acintayum,

Akahkhamana sotthanam, Bruhi mahgala-muttamaih"

13. Many deities and men, desiring what is good, have pondered, upon

just what blessings were. Pray tell me what the highest blessing is."

14. Asevana ca balanam, Panditanan ca sevana,

Puja ca pujaneyyanarh, Etam mahgalamuttamarh.

14. Not to associate with fools, to associate with the wise and to honor

those who are worthy of honor. This is the highest blessing.

15. Patirupadesavaso ca, Pubbe ca katapunriata,

Attasamapanidhi ca, Etam mahgala muttamarh.

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15. To live in suitable place, to hve done meritorious deeds in the past,

and to keep one's mind and body in proper way. This is the highest

blessing.

16. Bahusaccaii ca sippaii ca, vinayo ca susikkhito,

Subhasita ca ya vaca, Etarh maiigalamuttamarh.

16. To have much learning, to be skilled in crafts, to be well- trained in

moral conduct and to have speech that is well-spoken. This is the

highest blessing.

17. Matapitu-upatthanam, Puttadarassa sahgaho,

Anakula ca kammanta, Etarh marigala muttamam.

17. Caring for one's mother and father, supporting one's wife and

children and having work that causes no confusion. This is the highest

blessing.

18. Danaii ca dhammacariya ca, Natakanaii ca sahgaho,

Anavajjani kammani, Etariimahgalamuttamam.

18. Giving, practice of what is good, support of one's relatives and

blameless actions. This is the highest blessing.

19. AratI vtrati papa, Majjapana ca samyamo,

Appamado ca dhammesu, Etammahgalamuttamarh.

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19. Shunning evil, abstaining from evil, abstention from intoxicants and

non-negligence in meritorious acts. This is the highest blessing.

20. Garavo ca nivato ca, santutthi ca kataiiiiuta,

Kalena dhammassavanam, Etaihmahgala muttamam.

20. Respectfulness, humbleness, contentment, gratitude and listening to

the Dhamma on suitable occasions. This is the highest blessing.

21. Khanti ca sovacassata, Samananan ca dassanam,

Kalena Dhammasakaccha, Etarhmahgala muttamarh.

21. Patience, obedience, meeting (seeing) monks and discussing the

Dhamma on suitable occasions. This is the highest blessing.

22. Tapo ca brahmacariyaii ca, Ariyasaccana dassanarh,

Nibbana- sacchikiriya ca, Etammahgalamuttamarh.

22. Self control. Exercise of Holy Practice, understanding of the Noble

Truths and the realizing of Nibbana. This is the highest blessing.

23. Phutthassa lokadhammehi^', Cittarh yassa na kampati,

Asokarh virajarh khemarh, Etarhmahgalamuttamarh.

' ' Tlie vicissitudes are eight in number: gain and loss, good -repute and ill-repute, praise and blame, joy and sorrow.

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23. The mind of person (an Arahant) who is confronted with worldly

conditions does not flutter, is sorrowless. Stainless and secure. This is

the highest blessing.

24. Etadisani katvana, Sabbatthamaparajita,

Sabbattha sotthim gacchanti, Tarn tesarh mahgalamuttamam.

Mahgala suttam Nitthitam.

24. Having fulfilled such things as these, beings are invincible

everywhere and gain happiness everywhere. That is the highest blessing

for them.

End of Mahgala Sutta.

2.8. The thirty-eight kinds of highest blessing

The Mihgala Sutta included the thirty-eight blessings:

1. Asevanaca balanaih: not to associate with fools.

2. Panditanan ca sevana: Associating with the wise.

3. Puja ca pujaneyanam: Reverencing those worthy of respect.

4. Patirupadesavasosa: Residence in a suitable locality.

5. Pubbe ca katapunnata: Having made merit in the past.

6. Attasammapanidhi: One's mind properly directed.

7. Bahusacca: Profound learning.

8. Bahusippa: Proficiency in one's work.

9. Vinayo ca susikkhito: Well- learned moral discipline.

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10. Subhasita ca ya vaca: Gracious kindly speech.

11. Matapitu-upatthanam: Giving support to parents.

12. Puttadarassa sangaho: Cherishing wife and children.

13. Anakula ca kammanta: Peaceful occupations.

14. Danarh: Acts of giving.

15. Dhammacariya: Conduct according to dhamma.

16. Natakanarl ca saiigaho: Helping one's relatives.

17. Anavajjani kammani: Blameless action.

18. AratI papa: Shunning evil.

19. ViratI papa: abstaining from evil.

20. Majjapana ca samyamo: Refraining from intoxicants.

21. Appanmado ca dhammesu: Diligence in practice of Dhamma

22. Garavo: Reverence.

23. Nivato: Humility.

24. Santutthi: Contentment.

25. Katannuta: gteatefulness.

26. Kalena Dhammassavanarh: Timely hearing of the dhamma.

27. KhantI: Patience

28. Sovacassata: Meekness when corrected.

29. Samananafi ca dassana: Meeting (seeing) monks.

30. Kalena dhammassavana: Discussing Dhamma at proper time.

31. Tapo: Energetic self-restraint.

32. Bhammacariya: Holy and chaste life.

Z"

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33. Ariyasaccana dassanam: Insight into the Noble truths.

34. Nibbana- sacchikiriya: Realization of Nibbana.

35. Phutthassa lokadhammehi cittarh yassa na kampati;

A mind unshaken by the ups and downs of life.

36. Asoko: Freedom from sorrow.

37. Virajarh: Freedom from defilements of passion.

38. Khemam: Perfect security.

2.9. A classification View of Mangala Sutta

The thirty-eight blessings: detailed in the Manglala Sutta are not

arranged in arbitary order. Their arrangement is strictly logical and their

sequence is natural and progressive. Up to this point we have dealt with

the various issues individually because an analytic study was necessary

for the proper understanding of the subject.

When this is done, one is recommended to study with great

attention the four great truths, and keep the mind's eye ever fixed on

the happy state of Nibbana, which, though as yet distant, ought never to

be lost sight of. Thus prepared, one must be bent upon acquiring the

qualifications befitting the true sage who would remain firm, fearless,

and unmoved, even in the midst of the ruin of the crumbling universe:

the Buddhist sage ever remains calm, composed, and unshaken among

all the vicissitudes of live. There is again clearly pointed out the final

end to be arrived at, viz, that of perfect mental stability. This state is the

foreshadowing of Nibbana.

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The first twenty-one marigalas come under Slla and are divided

into five groups: these ensure the basic training of the individual as well

as assisting one with the discharge of his obligations in the social

sphere. The next nine mahgalas are classed under Samadhi as aspects of

mental culture. The last eight mahgalas come under panna and are either

the practise towards the fruit of wisdom and insight.

Steady and regular practice of the twenty- one mahgalas grouped

under Sala brings the utmost happiness, prosperity and satisfaction

possible in the human state. These admirable achievements are not only

adequately stabilized and ensured against possible set-backs, but are also

further enhanced by the practice of the five mahgalas grouped under

samadhi. The last eight mahgalas grouped under panna assist the

progressive realization of the highest wisdom.

The above classification is schematically represented bellow:

Sila: moral culture (21.mangalas)

A. the Base of system

B. The preparation

C. Compulsory

1. fundamental rules: Mi M2 M3

M4 M5 M6

2. Essential training of the

senses, body, mind &speech:

M7M8M9M10

3.The foundation of the

domestic order: MJl Mi2 MH

4. Social welfare: M14 Mi5 Mi6

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D. vigilance

Samadhi:

mental culture ( 9. mangalas)

Panna:

wisdom culture (8.mangalas)

Mi?

5. Protection against evil: M18

M19 M20 M2i

M2i M23 M24 M25 M26 M21.M28

M29. M30

M.3i M32 M33 M34 M35 M36_M37

M38

The Marigala sutta, a well and charted course of personal culture

and progress, is an excellent guide for reaching event the highest goal.

It is a four-sectioned ladder which helps one to climb step by step to the

zenith of noble achievements.

The ideal of life is deliverance from fears and insecurities. This is

achieved through steady strenuous effort, and righteous wayfaring in

the world.

Such a great venture as this obviously needs adequate preparation

and thorough training: The Mahgala sutta indicates not only the course

of the preparatory training but also safely guides the individual through

the journey of life and ultimately leads him to secure heaven of

Nibbana.

The first five mangalas (1-5) provide material for the foundation

of life's building. The sixth, gives the necessary plan for the

construction work, while the next four (7-10) complete the structure. In

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this way the building is made ready to house the other mahgalas. This

constitutes the phase of preparation.

The next phase is concerned with how the building already

prepared is occupied. The first seven maiigalas (11-17) of this, deal with

the proper discharge of domestic duties and social obligations. The next

three (18-20) are a matter of personal conduct, and the one (21)

following these aims at conserving the progress hitherto achieved

through the practice of all the twenty mahgalas mentioned so far.

The next five mahgalsa (22-26) are the cultivation of the higher virtues

which are absolutely essential for venturing into the cultivation of the

dhamma's highest aspects. Thus through the operation of the last

sixteen mahgalas the residence of life, prepared by the first ten becomes

a workshop producing the goods of worldly obligations and the

cultivation of benevolent feelings.

This is the phase of "wayfaring in the world which transforms the

building into a temple of life." The next stage is spiritual growth. This

invites the occupation of the temple by the most refined and exalted

mahgalsa. The cultivation of two mahgalas (27-28) leads to ability in

the practice of the spiritual life and the next two (29-30) make contact

with those leading a religious life. Then four more mahgalas (31-34)

open the gates of realization of the Dhamma. And, the last four

mahgalas (35- 38) constitute the great Awakening which transforms the

temple into a lighthouse for humanity.

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This is the ultimate benefit of Dhamma-practice, the signs of

which are the invincibihty of such a person and Supreme Bliss.

The Mahgala Sutta gives the best counsel for each stage of life: It

is thus that worldly felicity and spiritual bliss cease to be conflicting

ideals. Every Ideal that is good is "best" in its own place. That is why

each of the thirty-eight Blessings is the "highest" and the "best."

So great is the unportance of the Mahgala Sutta if one had to face

a situation where it was necessary to surrender all the teachings of the

Buddha except a single discourse, one would do well to hold onto the

Mahgala Sutta. Having this as a possession it would be possible, even

quite easy to reconstruct the entire teachings of the Buddha.

This opinion is ventured to emphasize vividly the practical value

of the sublime Sutta, which provides an all-round and unfailing

guidance for worldly promotion and spiritual salvation. The

understanding and proper practice of the Sutta would help the world to

get more prosperity, moral excellence, harmony, peace, happiness and

spiritual glory, than a hundred international conferences.

Because man has become more clever than wise, he has to face

endless trouble today. The Mahgala Sutta holds out the promise of

evolving man towards true humanity. It makes of him a complete

personality, physically healthy, vocationally efficient, intellectually

brilliant, socially benevolent, culturally talented, morally wholesome,

materially magnificent and spiritually excellence.