chapter-ii mangala sutta 2.0. preliminary to chanting the
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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
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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
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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
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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.
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