STANZA ONE
Bahu deva manussa ca
Mangalani acintayum
Akankhamana sotthanam,
Bruhi mangalamuttamam.
Many deities and men,
yearning after good
have pondered on Blessings.
Tell me the Highest Blessing!
Throughout Jambudipa (India at the time of the Buddha) countless numbers of people including men, women, kings, peasants and brahmins would gather at debating halls to find the answer to what is the highest blessing (mangala).
If we see sunshine when we wake up in the morning or if a bird is singing a sweet song, this is a blessing. But if we wake up in the morning and see a beggar or a rubbish heap of something disgusting, this is unpleasant; therefore, it is not a blessing. When we see a beautiful blossoming flower which has a sweet smell today, it is a very good blessing. According to their respective opinions, many people spoke about blessings in many ways: as beauliful and peaceful objects to see or hear, or sweet and pleasant smells, sounds, tastes and touches. However, they were speaking about false blessings only, not real blessings.
The speculation of what a real blessing was spread from the human world throughout the ten thousand world systems up to the deities. Turmoil arose and men and gods were so divided in their opinions that three factions arose and twelve years passed by. The deities however could not rest until this controversial point was settled. Thus they approached their leader, Sakka, Ruler of Gods, for wisdom. Since the question arose in the human world and the Fully Enlightened One was living there, Sakka chose a certain god to approach the Buddha. Surrounded by a group of gods, this god went to Lord Buddha to attain an answer.
He said that there are many (bahu) gods (deva) and men/humans (manussa) that are speculating on blessings (mangalani acintayum) which they hope will bring them (akankhamana) safety (sottanam). Tell, then, (bruhi) the highest (uttamam) blessing (mangalam). When Ihe Exalted One heard these words he replied:
Asevna ca balanam
Panditainan ca sevana
Puja ca pujaneyyanam,
Etam mangalamuttamam.
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.
It is important to note that previously discussed were the history of the Mangala Sutta and the request by the deities, they are not the original words of the Buddha's. It is not until this stanza, "asevana ca balanam"..., that Lord Buddha speaks the first of the thirty-eight blessings.
The first blessing is not to associate (asevana) with the foolish (balanam). There are three types of foolish people: one who is an evil thinker; one who is an evil speaker; one who is an evil doer. The following ten kinds of evil (bad) actions are easy to understand:
1. Killing living beings is evil.
2. Stealing things not given by the owners is evil.
3. Sexual misconduct is evil.
These are evil physical actions.
4. Speaking lies is evil.
5. Back-biting is evil.
6. Harsh language is evil.
7. Frivolous speech is evil.
These are evil verbal actions.
8. Covetousness is evil.
9. Ill will is evil.
10. Wrong view is evil.
These are evil mental actions.
These evil actions occur because of the greed, hatred and delusion which lie latent in our minds. If someone commits one of these ten actions, he really is a fool because he lives without rules and regulations and cannot control his greedy, hateful, deluded mind. It is the fool that brings destruction, fear and peril in his wake. Not only does he cause suffering to himself but to others as well because he cannot live harmoniously and happily.
Therefore, you should stay away from a foolish person because their evil actions will influence you too. For example, if you stay close to a rubbish heap, disgusting with a very bad smell, the smell will always enter into your eyes, ears, nose and mouth. Even though you never touched the heap of rubbish, the smell comes into your surrounding environment. Not only will your clothing smell bad but so will you. This rubbish heap will cause great suffering to you and everyone nearby. So you should stay away from foolish people just as you would stay away from the rubbish heap.
The second blessing in this stanza concerns the wise people (panditanam) one should associate (sevana) with. There are three types of wise people: one who is a good thinker; one who is a good speaker; one who is a good doer. A wise man follows the ten good and profitable actions:
1. To abstain from killing living beings is good.
2. To abstain from stealing things not given by the owners is good.
3. To abstain from sexual misconduct is good.
4. To abstain from speaking lies is good.
5. To abstain from back biting is good.
6. To abstain from harsh language is good.
7. To abstain from frivolous speech is good.
These are good verbal actions.
8. To abstain from
covetousness is good.
9. To abstain from ill will is good.
10. To abstain from wrong view is good.
These are good mental actions.
Furthermore, . there are additional characteristics of the wise man. Those who are wise talk when asked and speak in sequence with beneficial speech. They act as a lamp in darkness because they are capable of eliminating fear, destruction and peril in those who listen and practise the teachings. Unlike the fool who resembles a rubbish heap, the wise resemble such sweet-scented goods as incense. One who associates with the wise resembles a leaf in which the incense has been wrapped. The wise can control their mind and live happily and harmoniously in the world.
Wise people have Dhamma: good qualities, training, guidance and principles, while the fool has Adhamma: evil ways full of negativity, impurity, greed, hatred, delusion, all unwholesome states and every bad action, thought or speech.
The first two blessings are intertwined because the wise are on one side while fools are on the other. If you come to a fork in the road, leave the left and take the right. The right path is that of the wise. The fool is the path to be abandoned, not to be associated with or revered. The wise is the path to be taken, worthy of reverence and association. It is important to analyze the people in our environment - who is wise and who is foolish.
The third blessing is honouring (puja) those worthy of honour (pujaneyyanam). In the beginning we paid respect to our teacher, the Buddha. He is most worthy of honour because he is void of vices and possesses countless virtues. Those ordained or lay individuals who follow and practise the teachings are also worthy of honour.
As a social custom we should honour our mother, father, grandparents, teachers and all benefactors of our lives. As a sibling you should honour your elder brothers and sisters. We should pay honour to them and all people that provide for us, this is the highest blessing.
To sum up the three blessings taught in this stanza: not to associate with fools, to associate with the wise, and to honour those worthy of honour, this is the highest blessing (etam mangalamuttamam).
Patirupadesavaso ca
Pubbe ca katapunnata
Attasammapanidhi ca,
Etam mangalamuttamam.
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.
The first blessing in this stanza is to reside (vaso) in a suitable (patirupa) place (desa) country, city, town, locality, quarter, etc. In this blessing we should realize that suitable is meant in two ways, spiritually and materially.
A beneficial place to live is any place where one can find monks, nuns, laymen followers or laywomen followers, those that practise the Dhamma. It is in these places especially where the teachings are in evidence. These are also suitable places because they are conducive for us to accumulate blessings and meritorious actions and deeds through acts of donations, reverence, etc.
As a student learning the Dhamma and practising Vipassana (insight) meditation, you are very fortunate if you find a teacher who can provide the necessary teachings and good guidance for your life. However, if you were wanting and searching for a teacher but there is not one available, this place is unsuitable for you.
Therefore you should move to a suitable place and while it is not easy to do, you must understand its importance.
Yet merely staying in a suitable place is not enough. It is important to associate with a wise, honorable person, someone who will provide good teachings and good guidance.
Living in a suitable place spiritually is most important, but most people only understand living materially, that is, living in a place where you have family, food, water, clothing, medical facilities, transportation, education, etc.
The second blessing in this stanza is to have done meritorious actions (katapunnata) in the past (pubbe). There are many periods of the past: past lifetimes, years, days, hours, seconds, etc. Because of our good or meritorious actions (mentally, physically and verbally) in the past, we presently gain the good effect.
Likewise, if we have bad actions, we will never have good results. This teaching is the law of Kamma. Cause is the past and effect is the present. It is the nature of our lives.
For example, when my student first began studying under me, she had good thoughts, speech and actions. Now she engages in a good opportunity to learn the Dhamma and associate with a respected teacher because of her past good Kamma. So you should accumulate good actions in the present because it will be needed for your future, including future lives.
There are many stories about the past lives of the Buddha in the Tipitaka. They are known as Jataka tales. In the countless lives (cycle of birth and death known as Samsara) as a Buddha-to-be (Bodhisatta), the Buddha fulfilled the following ten kinds of perfections (parami):
Having completely fulfilled the ten perfections, He attained Buddhahood, the highest level of ethical, intellectual and spiritual achievement. These practices are not reserved for a Bodhisatta only. Through your own effort you too should fulfill the ten perfections in this present day, life, etc., for future blessings. While Samsara is long for the unwise, we can shorten the cycle of Samsara through our own endeavours by accumulating Dhamma and being virtuous in our actions by following the noble way of service and protection towards others.
The third blessing in this stanza is to set oneself (atta) in the right course (sammapanidhi). Buddhism teaches us how to train and discipline ourselves by using the following three kinds of training rules:
The first training rule, morality or ethical conduct, is the observance of precepts: not to kill, steal, commit sexual misconduct, etc. Morality allows us to overcome the visible stage of defilements, our bodily and verbal actions. However, it cannot dispel the mental defilements. It is the temporary suppression of defilements, just like cutting branches off of a tree.
The second training rule is mental discipline. Mental discipline is mind control and concentration. Concentration will clear away defilements for a longer period of time, like cutting the trunk of a tree. This mental discipline is higher and more powerful than sila.
The third and final stage is wisdom. Through insight meditation one can completely eradicate all defilements, like cutting a tree at the roots so it will never grow again.
Sila is the foundation of the three training rules. Without sila we have no samadhi, but we need samadhi, to attain panna.. The training rules are interrelated and should be practiced at the same time. We will discuss this further in Stanza Ten.
To sum up the three blessings taught in this stanza: to reside in a suitable place, to have done meritorious deeds in the past, and to set oneself in the right course, this is the highest blessing (etam mangalamuttamarn).
Bihusaccan ca sippafi ca
Vinayo ca susikkhito
Subhisita ca ya ca,
Etam mangalamuttamam.
Much learning, Perfect crafts,
Well trained in discipline,
And Pleasant speech,
This is the Highest Blessing.
The first blessing in this stanza is much learning (bahusaccam). It refers to one who remembers and consolidates what has previously been learned or heard.
In ancient days one's education was based on memorization from previous teachings. This method of learning by heart is still used in Asian countries, including Myanmar (Burma) and India. Those educated by this method who teach meditation and the Dhamma, including myself, are able to recite hundreds of Pali teachings which have been committed to memory. In contrast, education in the United States relies on the functions of mechanical devices such as calculators, cassette recorders or computers. Without memorization much knowledge is lost from the mind. In this case much learning refers to knowledge within the heart and mind.
Much learning also refers to one's knowledge of the Dhamma. As a householder or homeless one (monk, nun or novice), one who has much learning in the Dhamma is able to abandon blameable and unprofitable actions, and is able to maintain what is blameless and profitable. With much learning in Dhamma not only will one remember ideas and meditate upon them but one will endeavour to control all judgements that he or she makes. Eventually one will realize and penetrate with understanding the ultimate truth.
The second blessing refers to crafts (sippam) which can be any hand skill. The commentary mentions two types of crafts: harmless crafts of the householder and those of the homeless. Homeless, however, does not mean those wandering and sleeping on the road. In this teaching homeless refers to monks, nuns, novices and ascetics because they can never possess a home. The monasteries do not belong to the monks but to the Buddha Sasana, according to the teaching of the Buddha. These persons are homeless in the truest sense of the word. They can go everywhere without attachment just like a bird that flies from tree to tree without attachment.
Harmless crafts of the householder involve work that causes no harm to any living being and is conducive to the well-being of the world. At the time of the Buddha this was the work of a jeweller or goldsmith. Crafts of the homeless included laying out or mending monks' robes.
In contemporary language the first two blessings translate as art and science. Art embraces human skills, such as painting, carving, etc. Science includes engineering, electronics, computers, chemistry, etc. To have much learning in art and science, this is the meaning of bahusaccan ca sippan ca.
Blessings come from our learning and learning is our blessing. When we are learned in art and science, it is very easy to earn money and to stand on our own in daily life. Money is not real happiness, but in the mundane world, it is an indispensable requisite for everyone.
When you become educated, this is your blessing. This blessing came from your learning, not from a god. You create your life by your knowledge. A human being is his own master. We can mold our lives by ourselves. In the present we should educate ourselves. Then in the future we can stand steadily on our own.
Our learning should be beneficial to others. If this knowledge harms or disturbs any other living being, this is not good learning. Today, you see in the news that scientists have invented weapons of mass destruction. From World War I through the Gulf War countless numbers of people have died because of these weapons. This is evil knowledge which comes from bad learning.
Our learning and knowledge must be beneficial and benevolent for all beings. Wisdom and compassion (loving-kindness) must go hand-in hand. If someone has wisdom and education but no compassion, he will be a cruel or hard-hearted wise man. If
someone has much compassion but no wisdom, his heart will be very gentle, but he can do nothing for the world. We must have wisdom and compassion equally.
The third blessing is this stanza is to be well-trained (susikkhito) in discipline (vinayo) in our body, speech and mind. The commentary mentions two kinds: discipline of the householder and discipline of the homeless.
As a householder, you should abstain from committing unmeritorious actions. Behaving virtuously by not committing defilements, one will ensure one's welfare and pleasure in this and following lives. As homeless ones, monks, nuns and novices should follow the rules and regulations laid down by the Buddha in the Vinaya Pitaka.
Vinaya means discipline, laws, rules, regulations and principles that we use to live by. This includes any law, from government to religion to national and local customs. We should respect these laws according to their locality and tradition. If we as Buddhists visit Christian churches, Hindu temples or Muslim mosques, we should be respectful of the customs, traditions and laws regulating these places of worship. It is the custom of well-mannered people to live in accordance to the law.
However, even some well- educated people do not want to obey the law. Thus, they dig their own grave because they destroy their own life. Laws are needed for people who have too many defilements. Those who cannot control their greed, hatred, delusion, pride, jealousy, etc., will break the law.
The fourth blessing, pleasant speech, is very easily understood as any (ya) speech (vaca) that is well spoken (subhasita). Speech that is void of lying, backbiting, harsh language and frivolous talk (the four evil verbal actions) is pleasant speech.
The four factors for pleasant speech are speech that is true, harmonious, gentle and beneficial. When you speak, you should notice that this is the right person, the right time and the right place to speak. If it is not, your speech will be ineffective. When you note that it is the right person, the right time and the right place to speak, only then should you say true, honest, friendly, meaningful, benevolent, harmless, gentle, useful, harmonious and polite speech.
Sometimes, highly educated people do not use pleasant speech. Their speech is harsh and wild. Yet sometimes, those with little education speak pleasantly, using gentle, meaningful and truthful speech. Just like the universal teaching of Buddhism, there are no boundaries on pleasant speech. Every person should use it.
To sum up the four blessings taught in this stanza: much learning, perfect crafts, well-trained in discipline, and pleasant speech, this is the highest blessing (etam mangalamuttamam).
Matapitu-upatthanam
Puttadarassa sangaho
Anakula ca kammanta,
Etam mangalamuttamam.
The support of mother and father,
The cherishing of wife and children,
And peaceful occupations,
This is the Highest Blessing.
The first blessing in this stanza is aid (upatthanam) to mother (mata) and father (pita) While aid is the most common translation of this word from Pali to English, the meaning is clearer if we translate it as support. Also, note the similarity between the Pali words mata and pita to those in English, mother and father. The close similarity here probably derives from the root languages of English going back to the time of the Buddha which were Latin, Sanskrit, Prakrit and Pali.
According to the Buddha's teachings, the first great benefactors of children are their parents. In Buddha's teaching "lokassa dassetaro" means that parents are "showers of the world." It is up to them to show their children everything in the world today: the nature of mankind and their humanity, how to live their lives properly, customs, traditions, education, religion, philosophy, household life, marriage, and how to establish and manage their lives.
As a parent, the mother and father should minister to their children in five ways. First, they should restrain them from evil. Second, they should encourage them to do good by showing and training them how to do good. Third, they should give them education and training for a profession. Fourth, they must arrange a suitable marriage for their children. Fifth, they should hand over their property to their children as inheritance at the proper time. These are the duties of the parents.
From the womb until death, parents look after and deeply love their sons and daughters, providing them with many advantages. Therefore, as children we benefit greatly from the support of our parents, and we should highly regard this loving-kindness and compassion given to us by our parents. As their children, we will never be able to repay our parents for their teachings and support. Since they are our first teachers, they should be regarded as highly as supreme deities.
According to Buddhism, in the higher celestial world one finds supreme deities which we call Brahma, who show everything to other beings. This differs from Indian traditions and customs that believe Brahma is the creator that governs the universe or that Brahma is the father of this universe. In the Buddhist tradition, mothers and fathers resemble Brahmas, because as their first teachers they teach their children how to live, so they are the greatest benefactors of the children.
In most Eastern countries, culture, tradition, customs, and rules and regulations are rooted in religion. Religion instructs us not only for the future life but also in the present day. Buddhism teaches every aspect of life. It even includes social relations between husband and wife, parents and children, citizens and governments, monks and people, etc.
We should return our loving-kindness and compassion to our parents; this is an universal teaching. This teaching is not meant for Buddhists alone because it is not only a religious teaching but also a practical way of life. If you like and support this idea, you should pay respect, gratitude and support to your mother, father, grandmother and grandfather. If we give support as a son or daughter to our parents, our household life will be harmonious and peaceful. If we do not pay respect, gratitude or support to our parents and grandparents, our household life will be as dry as a desert.
Buddha expounded many suttas on paying respect and support to our parents and grandparents. In the Singalovada Sutta, the Buddha expounded five ways for children to return support to their parents.
According to the text, "My parents have supported me, I shall support them in return. I shall manage affairs on their behalf, I shall maintain the honour and tradition of the family, I shall make myself worthy of the inheritance, and, furthermore, I shall offer alms on behalf of my departed parents. These are the five ways you as children should support your parents.
First, you should think that since your parents have supported you from the first day of pregnancy until today, you should return support to them with food, clothing, money, etc. It is your duty to nurse them when they are ill or old, etc., and to serve your parents. Secondly, you should manage affairs on their behalf, meaning that you should do all of their tasks whether inside or outside of the home. Third, you should maintain, control and guard the heritage of your family's traditions, customs, honour and religion. You may keep only the good and beneficial traditions for yourself, and disregard any bad traditions that you may find within your family.
The fourth way is that you make yourself worthy of inheritance. Sometimes children in any country and of any religion receive property which their parents worked very hard to earn. If these worthy properties which may include a house, land, diamonds, gold, etc., are lost, spent or wasted by these children, they are not worthy of inheritance. So you should maintain everything and be worthy of the inheritance by guarding your house, jewelry etc., which were bought and earned by your parents and grandparents.
Fifth and furthermore, you should offer alms for donation on behalf of your departed parents. According to the Buddhist tradition, when your parents or grandparents pass away, you as a son or daughter should pay respect to the Buddha, Dhamma and Sangha. Then, you should make a donation, perhaps offering food and other requisites to monks, and then sharing the merit with the deceased. This is a good custom.
In these five ways you should support and share merit with your parents and grandparents. This is a good Asian custom, a tradition for everyone, because when you support them you will never, suffer or worry in your life, and you will receive good wishes, loving-kindness and compassion from your parents and grandparents.
You should highly regard your mother and father for they are "showers of the world' just like a Brahma, supreme deity, and Pubhacariya, or the very first teachers in your life. In the West, many people do not accept that thankfulness and gratitude are necessary ways to honour their parents. Children move away from home at an early age, marry according to their desire, never intend to have children once married but only to engage in lustful desires, and even put elder parents in nursing homes because they do not want to be bothered with the responsibilities of caring for them. This is not a good way to cultivate good mental culture. If you do not cultivate your mental attitude, you cannot attain spiritual happiness. Buddhism teaches us to cultivate our mind in order to attain spiritual happiness.
The second blessing is support from the cherishing (sangaho) of wife (dara) and children (putta). This mangala is meant especially for the husband, because it is the duty of the husband to cherish his wife and children. However, the wife must in turn support her children and husband.
In the Singalovada Sutta, the Buddha expounded five ways to give support for both the wife and the husband. We should first study the five ways that a husband should support his wife. According to the text, "You young householder in five ways a husband should minister to a wife: by being courteous to her and addressing her in endearing (loving) terms, by showing respect to her and not disparaging her, by being faithful to her, by giving her control and authority over domestic matters, and by providing her with clothing and ornaments." These are the social customs, traditions and way of life meant for the husband.
In his teachings, the Buddha emphasizes the importance of loving kindness and compassion. In the Singalovada Sutta it is very important to note the usage of words which the Buddha chooses when he speaks. First, a husband should minister to his wife by being courteous and addressing her in endearing terms. For harmony in family life it is important to use loving words, not hard or harsh words. Secondly, a husband must show respect and not disparage his wife. He should treat and consult her gently and heartily encourage her in all endeavours.
Third, a husband must be faithful. It is every husband's duty to take the third precept, not to commit sexual misconduct. This is needed in every family for a happy life and trustworthy relationship. Fourth, he should give her control over domestic duties, such as kitchen and other household matters. All the household duties should be governed by the wife, while the earning of money outside the home should be done by the husband. Fifth, he should minister to his wife by providing ornaments and clothing. Thus, the wife will be very pleased because her husband is kind to her. To dwell as a happy householder the husband should serve and minister to his wife in these ways.
The Buddha expounded that a wife should in return look after and minister to her husband in five ways. First, she must discharge her various duties well. She should manage the domestic duties and make sure the home is harmonious and peaceful. Secondly, she must be hospitable and generous to relations on both sides of the family. The husband would be displeased, if she showed favouritism to her side of the family and not to her husband's side, more than likely it would start a quarrel. So the wife's actions must be equal on both sides; this is pure loving-kindness.
Third, she must be faithful to her husband. Faithfulness is very important, and both husband and wife must take the precept to abstain from sexual misconduct. Fourth, she must manage carefully what her husband earns and brings home. According to the Asian tradition, the husband earns money outside and brings it home to his wife, who must properly maintain, control and guard the earnings. Fifth and furthermore, she should be skilful and industrious in performing all of her tasks and all domestic duties. It is important that she maintains an orderly, well-run home. To be industrious, energetic and active, these are good qualities.
In summary, these duties are all based on morality, taking the precepts and ethical conduct, which in turn are based on loving-kindness (metta) and compassion (karuna). It is out of loving-kindness and compassion that we should do these duties in every aspect of our daily life.
The third blessing is peaceful (anakula) occupations (kammanta). You should do every action (kamma) so it does not disturb, harm or bring conflict with other beings. It is very easy to understand peaceful actions and peaceful occupations. According to the Buddha's teaching, we should do our duty or occupation as follows:
The Buddha further expounded that peaceful occupations are those that abstain from trading in weapons, human beings (slavery and prostitution), poisons, intoxicating drinks and drugs, and livestock for human consumption. In order to be peaceful in our occupations and duties while we are serving in any service, we should stay away from these evil things. If so, our occupation and duties will be peaceful, harmonious and beneficial for all.
To sum up the three blessings taught in this stanza: the support of mother and father, the cherishing of wife and children, and peaceful occupations, this is the highest blessing (etam mangalamuttamam).