It was my interest in learning meditation which led me to my teacher, Venerable Ashin Nyanissara, in May of 1992, at the International Cambodian Temple, in Nashville, Tennessee. In order for his students to receive the essence of the Buddha's teachings Ven. Nyanissara taught the Dhamma in collaboration with Vipassana meditation. Fortunately, I had the opportunity to receive the Mangala Sutta teaching in detail.
The Mangala Sutta, known as the "Discourse of Blessings," can be found in the Khuddaka Nikaya Sutta Nipatta (The First Book of the Minor Collection) in the Tipitaka. Included in this sutta are thirty-eight blessings. Each blessing from the beginning with its social welfare, social laws and rules up through to the entrance of Nibbana is interdependent with the others, and is a technique on how to eradicate evil and on how to cultivate good. According to this sutta, a blessing means practice by the one who is to be blessed. Therefore, we can attain each blessing, by ourselves, through our own endeavour.
Once I began learning the Mangala Sutta and other Buddhist teachings it was very important to note in my heart the difference between Eastern culture and Western culture, especially since Asian culture and tradition is rooted in religion. During my studies, Ven. Nymissara could not join together the two different countries, cultures, traditions and customs. Rather, he acted as a 'bridge of knowledge" and aided me in my understanding of the Buddha's teachings.
Venerable Nyanissara always teaches that Buddhism is not a religion because it is not intended forprayer, worship or belief. Rather, it is a universal practise for us to follow in this very life. If you practise these practical ways you can attain many blessings which will follow you through to the Nibbana. In the Mangala Sutta it is very easy to understand the practicality and realism which the Buddha taught.
The following text is the Mangala Sutta commentary as translated and taught to me by my teacher. Venerable Nyanissara is a master teacher and preacher of Dhamma in his native Myanmar language. Even though he speaks English well, he regards himself as a student in English and relies upon outside sources as references when teaching Dhamma to his western students.
As this was my first experience in learning the Dhamma, my teacher used a compilation of teachings from various sources in order to explain each blessing in accurate detail. Thus, I had many difficulties in referencing the source of many points that he made since many were taken from the Myanmar translation of the Tipitaka.
It is also imperative that I note the main reference sources for the third and fourth blessings of Stanza Ten in this text. It is in this section that I combined the transcription from the cassette, along with a paper on the Four Noble Truths and Nibbana that my teacher had written which included passages from Walpola Rahula's book, What the Buddha Taught. and Narada Thera's book, The Buddha and His Teachings. Please see the bibliography for any references that you would like to make.
The text is arranged with the complete Pali teaching and its English translation in the beginning. It is a Buddhist practice to first pay respect to the teacher before beginning a teaching, thus this section precedes the commentary. The commentary of the text includes the introduction; stanza one which is the request by the Dicties to the Buddha to give the teaching of blessings; and stanzas two through twelve include the blessings as taught by the Buddha. Each section includes the literal translation of the Pali followed by the commentary as taught by Venerable Nyanissara.
My reason for compiling and sharing this Mangala Sutta commentary is that it is a code of ethical conduct on how to live life and a summary of the Buddha's teachings. You do not have to be a monk or nun to follow this teaching because this sutta in particular is meant for the average household person. Everyone, regardless of race, religion, cast, colour, etc., should be able to relate to at least one of the thirty-eight blessings. So, it is with pure Metta that I am able to share this teaching with you, just as I learned it from my teacher.
May you all receive many blessings from the power of the Mangala Sutta.
With Metta,
Jennifer Conn (Jhanapabha)
Nashville, Tennessee
December 5, 1995
The Venerable Sayadaw Ashin Nyanissara, author of the following text on the Buddha's teaching of the Mangala Sutta, was born on February23, 1937, in the town of Thegon, Pegu Division, in central Myanmar.
At the age of sevein he went to the local monastery to study. There he learned his education and Buddhist scriptures. At the age of fifteen he was ordained as a samanera (novice) and he later received his higher ordination as a Buddhist monk at the age of twenty in Thegon.
He passed his primary, middle and higher examinations respectively in Pali Buddhist scripture in the years 1956, 1957 and 1958. He earned a master's degree in Buddhist Doctrine at Khin-ma-gan Pali University in Mandalay. He then completed a diploma course in foreign language (English) at the Sangha University in Yangon, for the propagation of Buddhism.
In 1965, he founded BBM College in the town of Lay-Myet-Hna in the delta region of Lower Myanmar, and worked as the headmaster and chief administrator of that institution until 1968. In 1968, he moved his residence to Sagaing Hills in Upper Myanmar and began to teach Buddhist scriptures to the monks, nuns and novices. He also continued his study of English, as well as trained in Buddhist homiletics under the guidance of Venerable Ashin Pandita (Aggamahaandita) Anisakhan Saydaw for the purpose of preaching to lay Myanmar Buddhists. He remained in Sagaing Hills until 1975.
Between the years 1975-78, he lived in seclusion and practised meditation at the forest monastery of Thabaik Aing Taw-ya in Mon State Lower Myanmar. In 1979, he established his own monastery, Sitagu Vihara in Sagaing Hills, and resumed teaching the Buddhist doctrine and scripture to the monks, nuns and novices of the surrounding region.
In 1981, he began collecting donations for the construction of a water supply system that would eventually provide clean drinking water to over eight hundred monasteries and eight thousand residents of Sagaing Hills.
In 1987, he began the construction of a one hundred bed hospital for the monks, nuns, novices and poor people of Sagaing. The hospital is fully equipped with surgical and X-ray units, an optical surgical unit, an inpatient ward and outpatient ward, and has a permanent staff of doctors, nurses and non-professional workers.
In 1994, he began the construction of the International Buddhist Academy, its goal is to teach and train missionary student monks and nuns in the hopes of further spreading the Buddha's teachings. The Academy is currently under construction in Sagaing Hills, Myanmar.
In 1981, he took his first foreign missionary journey to six countries in South and Southeast Asia. Since then he has completed over twelve missionary journeys to more than thirty countries around the world. During his visits to the United States he has lectured at many universities, including Vanderbilt University, Fisk University, Indiana State University, and Tennessee State University.
Besides being a teacher of Buddhism and organising and administering various charitable projects in Myanmar over the years; he has published thirty-eight books and articles in the Myanmar language, since 1979, on the subject of Buddhism. He has published five booklets in English and is currently working on several more manuscripts for English publication.
Address:
Ven. Ashin Nyanissara: Thegon Sayadaw, Sitagu Vihra, Sagaing Hills, Sagaing City, Union of Myanmar, Phone - 095-072-21270
Sitagu Ayudna Hospital: Phone - 095-072-21310, Fax - 095-072-21587
Acknowledgment of Ashin Nyanissara
This booklet was made possible through the help of many people.
First, I wish to thank the teachers of the Sangha University, Yangon, Myanmar, 1962, 1963 and 1964.
Second, I want to thank Ven. Ashin Pandita, (Agghamapandita), Anisakhan Sayadaw, who taught me the Path of Purification, the Questions of King Mi/inda and the preaching method.
Third, I express my gratitude to Ashin Thittila, Dr. H. Saddhatissa, Dr. Walpola Rahula and Bhikkhu Narada. I have higher knowledge on the subject of comparative study of religions by reading their books. The Essential Themes of Buddhist Lectures, Buddhist Ethics, What the Buddha Taught, and The Buddha and His Teachings; these books are my benefactors.
I am extremely glad to express my gratefulness to my American student Jennifer Conn. Over a period of four months I taught her the Mangala Sutta in Nashville, Tennessee, U.S.A., which she recorded in fifteen cassette tapes. During her residence in Myanmar (l993~94) she approached me and requested to make a book from the cassettes. Thus, we are now able to publish our endeavours.
All proceeds from this booklet will be donated to the International Buddhist Academy of Sagaing Hills, Myanmar. Its goal is to teach and train missionary student monks in the hopes of further spreading the Teachings of the Buddha.
May all beings realise the Dhamma.
May the Dhamma prevail in the
world in its pristine purity.
Ashin Nyanissara
Thegon Sayadaw
Acknowledgments of Jennifer Conn
This booklet on the Mafigala Sutta was made possible by the help of many people.
First and foremost, I would like to thank my teacher, Venerable Ashin Nyanissara for sharing the Dhamma and establishing me on the right path. It is through countless hours that he patiently taught me this wonderful Sutta in detail. By allowing me to record and transcribe his teachings I am able to share this knowledge with you.
I express my extreme gratitude to Venerable Ashin Silananda, Dhammananda Vihara, Daly City, California, for providing me the additional research materials to complete this project, for editing the text and for answering my countless questions. And to Venerable Ashin Thittila, Yangon, Myanmar, for his guidance on life with Buddhism.
I am happy to thank Barbara and Happy Heilman for thoroughly editing the text, and to Patrick Pranke for providing computer software for the diacritics.
Without going into infinite detail, I especially thank the Sangha community of Sitagu monastery, Sagaing Hills, and all of my family and friends throughout Myanmar and abroad for their unwavering support.
Lastly, I would like to dedicate this book to the memory of Shwehinthar Sayadawkyi. He was a living example of the Buddha's teachings and an inspiration in my life.
All proceeds from this booklet will be donated to the Sitagu International Buddhist University.
Bhavatu Sabba Mangalam!
Jennifer Conn (Jhanapabha)
Evam me sutam: Ekam samayam
Bhagava Savatthiyam viharati
Jetavane Anathapindikassa arame.
Atha kho annatara devata
Abhikkantaya rattiya
Abhikkantavanna Kevalakappam
Jetavanam Obhasetva Yena Bhagava
tenupasankami Upasankamitva
bhagavantam Abhivadetva
ekamantam atthasi. Ekamantam
thita kho sa devata Bhagavantam
gathaya ajjhabhasi:
Bahu deva manussa ca
Mangalani acintayum
Akankhamana sotthanam,
Bruhi mangalamuttamam.
Asevana ca balanam
Panditanan ca sevana
Puja ca pujaneyyanam,
Etam mangalamuttamam
Patirupadesavaso ca
Pubbe cakatapunnata
Attasammapanidhi ca.
Etam mangalamuttamam.
Bahusaccan ca sippan ca
Vinayo ca susikkhito
Subhasita ca ya vaca,
Etam mangalamuttamam.
Matapitu-uptthanam
Puttadairassa sangaho
Anaku1a ca kammanta,
Etam mangalamuttamam.
Danan ca dhammacariya ca
Natakanan ca sangaho
Anavajjani kammani
Etam mangalamuttamam.
Arati virati papa
Majjapana ca samyamo
Apparmado ca dhammesu,
Etam mangalamuttamam.
Garavo ca nivato ca
Santutthi ca katannuta
Kalena dhammasavanam,
Etam mangalamuttamam
Khanti ca sovacassata
Samananan ca dassanam
Kalena dhammasakaccha,
Etam mangalamuttamam.
Tapo ca brahmacariyan ca
Ariyasaccana dassanam
Nibbana sacchikiriya ca,
Etam mangalamuttamam
Phutthassa lokadhammehi
Cittam yassa na kampati
Asokam virajam khemam,
Etam mangalamuttamam
Etadisani kativana
Sabbattha-m-aparajita
Sabbattha sotthim gacchanti,
Tam tesam mangalamuttamam.
Thus, I have heard: On one occasion the Exalted One was dwelling at the monastery of Anathapindika in Jeta's Grove, near Savatthi. Now when the night was far spent, a certain deity, whose surpassing splendour illuminated the entire Jeta Grove, came to the presence of the Exalted One, and drawing near, respectfully saluted Him and stood at one side. Standing thus, he addressed the Exalted One in verse:
Many deities and men,
yearning after good
have pondered on Blessings.
Tell me the highest Blessing!
Not to associate with fools,
To associate with the wise,
And pay honour to those
who are worthy of honour,
This is the Highest Blessing.
To reside in a suitable place,
To have done meritorious
actions in the past,
And to set oneself
on the right course,
This is the Highest Blessing.
Much learning, Perfect crafts,
Well trained in discipline,
And Pleasant speech,
This is the Highest Blessing.
The support of mother and father,
The cherishing of wife and children,
And peaceful occupations,
This is the Highest Blessing.
Generosity, Practise the Dhamma,
The helping of relatives,
And blameless actions,
This is the Highest Blessing.
To cease and abstain from evil,
Forbearance with respect
to intoxicants,
And steadfastness in virtue,
This is the Highest Blessing.
Reverence, Humility,
Contentment, Gratitude,
And to hear Dhamma
at an appropriate time,
This is the Highest Blessing.
Patience, Easy to teach,
Sight of the Sarnana (recluses),
And discussion of Dhamma
at the appropriate time,
This is the Highest Blessing.
Self-control,
Exercise of Holy Practice,
Understanding of the
Four Noble Truths,
And the realization of Nibbana,
This is the Highest Blessing.
He whose mind does not flutter,
By contact with worldly
contingencies,
Sorrowless, Stainless and Secure,
This is the Highest Blessing.
To them, fulfilling matters
such as these,
Everywhere invincible,
In every way moving happily,
These are the Highest Blessings.
The first task in learning the Buddha's teaching is by paying respect to our teacher, the Buddha, by repeating three times an ancient technique:
Namo Tassa Bhagavato Arahato
Samma-Sambuddhassa
Homage to Him, the Exalted One,
the Worthy One, the Fully
Enlightened One
Homage (namo), to Him (tassa), the Exalted (bhagavato), the Worthy or Conqueror (arahato), the Fully Enlightened One (samma - sambuddhassa). Included in this method of paying respect are three of Lord Buddha's qualities; exalted, worthy and fully enlightened. Thus we repeat the passage three times. It was under the Bodhi tree that the Buddha defeated his internal and external enemies and attained that supreme state of perfection, full enlightenment or omniscience. The Buddha is our teacher. He demonstrated that man (not an external god) is the master of his own life and through one's own effort self- realization of Nibbana can be attained. Therefore, we should pay our respect and veneration to our teacher for he possessed countless numbers of worthy qualities and he showed us the path to Nibbana.
Evam me sutam: Ekam samayam
Bhagava Savatthiyam viharati
Jetavane Anathapindikassa arame.
Atha kho annatara devata
Abhikkantaya rattiya
Abhikkantavanna Kevalakappam
Jetavanam Obhasetva Yena Bhagava
tenupasankami Upasankamitva
bhagavantam Abhivadetva
ekamantam atthasi. Ekamantam
thita kho sa devata Bhagavantam
gathaya ajjhabhasi:
Thus, I have heard: On one occasion the Exalted One was dwelling at the monastery qf Anathapindika in Jetas Grove, near Savatthi. Now when the night was far spent, a certain deity, whose surpassing splendour illuminated the entire Jeta Grove, came to the presence of the Exalted One, and drawing near, respectfully saluted Him and stood at one side. Standing thus, he addressed the Exalted One in verse:
In the introductory, "Thus, I have heard. On one occasion the Exalted One.. .addressed...in verse thus..." are not the words of the Buddha. Rather, they are the words of venerable Ananda, who reported this particular sutta at the First Great Sangha Council.
When the Buddha was fifty-five years old, Venerable Ananda became his prominent personal attendant. For twenty-five years he served his teacher faithfully and accompanied Him at his side wherever he travelled. Ananda had the opportunity to hear all His teachings, and he collected and memorized eighty-four thousand units of teachings in all. Among the disciples of the Buddha, Ananda was ranked foremost in know ledge, retentive memory, good behaviour, steadfastness and ministering care.
It was this final counselling which the Buddha gave to Ananda before entering Parinibbana that Ananda took to heart: "Ananda, you have served me well. Do not grieve. Though I disappear from this world, my teachings will live forever as your teacher. Follow my instruction, keep the teachings and precepts diligently, and find perfect enlightenment as soon as possible." Then at the age of eighty, in the early hours on the Visakha full moon day in 543 B.C. inKusinara, the Buddha attained final extinction.
While the Teacher is gone, the Exalted One's Teachings (Dhamma) and Disciplines (Vinaya) remain. This is because three months after the demise of Lord Buddha, a great convocation was held to rehearse the teachings and disciplines as originally taught by the Buddha.
Maha Kassapa, the senior elder of the Sangha community, organized and presided over an assembly of five hundred arahant monks in the First Sangha Council, held at Rajgiri, Magadha State in India. There they systematically arranged the Buddha's teachings into the discourses (suttas), rules and regulations for the Sangha (vinaya) and ultimate realities/truths (Abhidhamma).
In this First Great Sangha Council Venerable Maha Kassapa asked, "O, Venerable Ananda, tell us all about how the Mangala Sutta was delivered, by whom it was delivered, where delivered, and to whom delivered." Ananda replied, "Evam me sutam...", to show that thus it was by him that this teaching by the Buddha taught to a certain deity in Savatthi was heard.
On one (ekam ) occasion (samayam) the exalted one (bhagava) was dwelling (viharati) at the monastery of Anathapindika (Anathapindikassa arame) in Jeta's Grove (Jetavane) near Savatthi (Savatthiyam).
Anathapindika, a wealthy and pious lay disciple of the Lord Buddha resided in the city of Savatthi. His birth name was Suddatta, but after his conversion to Buddhism, Anathapindika became his honorific name. A man of compassion and free from avarice, he constantly gave (ika) food (pinda) to helpless people (anatha). Thus he was known as Anathapindika, or the 'feeder of the forlorn".
Anathapindika bought a pleasant grove from Prince Jeta, the son of the King of Kosala, by covering the grove with 180 million gold pieces as a purchasing price. He then erected monasteries which housed at least one thousand monks. It was in this grove that the Buddha spent the greater part of his life.
Then (atha) when the night was far spent (abhikkantaya rattiya), a certain (annaatara) deity (devata), whose surpassing splendour (abhikkantavanna) illuminated (obhasetva) the entire (kevalakappam) Jeta Grove (Jetavanam), came to the presence of the Exalted One (yena bhagava tenupasankami), and drawing near (upsankamitva), respectfully saluted Him
(bhagavantam abhivadetva) and stood (atthasi) at one side (ekamantam). Standing thus, the deity (ekamantam thita kho sa devata) addressed the Exalted One in a verse thus (bhagavantam gathaya ajjhabhasi).
When the night was nearing its last extreme (after the first watch at midnight), a deity approached the Buddha. A deity is a type of god, and in this instance it was a male god. This deity's splendour refers to the beauty of his skin, which radiated a glow like that of a fuIl moon or sun over the entire Jeta Grove. After nearing the Buddha and paying homage, the deity stood at one side. It is important to note that there are six factors concerning appropriate places (ekamantam) to sit or stand: neither too near nor too far, neither behind nor face to face, and neither at a higher place nor upwind. Standing thus, he asked: