Jataka 453

Mahā Maṇgala Jātaka

The Highest Blessings

as told by Eric Van Horn

originally translated by H.T. Francis and R.A. Neil, Cambridge University

originally edited by Professor Edward Byles Cowell, Cambridge University

I was so excited when I came upon this Jātaka because the Maha Mangala Sutta is one of my very favorite discourses. I even had the rarest of opportunities to chant this sutta at Jetavana Monastery in India. It is in the Khuddakapāṭha and is discourse 5. It is also in the Sutta Nipata where it is discourse 2.4. These are both volumes in the Khuddaka Nikāya, which is the fifth of the five Nikāyas in the Pāli Canon. The version that I use for chanting is found on the web site for Abhayagiri Monastery in California. It is beautifully poetic and inspiring, and I encourage you to read it.

The word “mangala” is interpreted here as “omen.” It is also often translated as “auspicious.” In the translation that I use for chanting, it is translated as “blessing.”

At the end of this Jātaka I have included some notes from Ye Thu Aung as well as his summary of the 38 “omens” or blessings.

Enjoy. This is one of the greatest teachings of the Buddha.

“Declare the truth.” The Master told this story while he was living in Jetavana. It is about the Mahā Maṅgala sutta, or the Treatise on Omens. A great company had gathered in the royal resting-house in the city of Rājagaha. Among these was a man who got up and went out with the words, “This is a day of good omen.” Someone else heard it and said, “That fellow has gone out talking of ‘omens.’ What does he mean by omen?” A third man said, “The sight of anything with an auspicious look is a good omen. Suppose a man arises early and sees a perfectly white bull or a woman with child or a red fish (a sign of prosperity) or a jar filled to the brim or freshly melted ghee of cow’s-milk or a new unwashed garment or rice porridge. There is no omen better than these.”

Some of the bystanders praised this explanation. “Well put,” they said. But another broke in. “No, there is no omen in those. What you hear is the omen. A man hears people saying ‘Full,’ then he hears ‘Full-grown’ or ‘Growing,’ or he hears them say ‘Eat’ or ‘Chew.’ There is no omen better than these.” Some bystanders said, “Well put” and praised this explanation.

Another person said, “There is no omen in all that. What you touch is the omen. If a man gets up early and touches the earth, or he touches green grass, fresh cow-dung, a clean robe, a red fish, gold or silver, or food, there is no better omen than these.” And here, too, some of the bystanders approved, and said it was well put.

And then the partisans of omens of sight, omens of sound, omens of touch formed into three groups, but were unable to convince one another. From the deities of the earth to Brahma’s heaven, no one could say exactly what an omen was. Sakka thought, “Among gods and men no one but the Blessed One is able to solve this question of the omens. To the Blessed One I will go, and I put the question to him.”

So at night he paid a visit to the Blessed One. He greeted him, and placing his hands together in supplication, he put the question to him, beginning, “Many gods and men there be.” Then the Master in twelve stanzas told him the eight-and-thirty great omens. And as he repeated the omen scriptures one after another, gods in the number of ten thousand millions attained to liberation, and of those who entered the other three Paths there is no counting. When Sakka had heard the omens, he returned to his own realm. When the Master had told the omens, the world of men and the world of gods approved, and said, “Well put.”

Then in the Dharma Hall they began to discuss the virtues of the Tathāgata. “Sirs, the Omen Problem was beyond the scope of others. But he comprehended the hearts of men and of gods, and solved their doubt, as if he were making the moon rise in the sky! Ah, very wise is the Tathāgata, my friends!” The Master entered, and he asked what they were discussing as they sat there. They told him. He said, “It is no marvel, brothers, that I solved the problem of the omens now that I am possessed of perfect wisdom. But even when I walked on the earth as Bodhisatta, I solved the doubts of men and of gods by answering the Omen Problem.” So saying, he told them this story from the past.

Once upon a time the Bodhisatta was born in a certain town into the family of a wealthy brahmin. They named him Rakkhita Kumāra (boy refuge). When he grew up and had completed his education at Takkasilā University, he married a wife. When his parents’ passed away, he inventoried his treasures. Then being accomplished in virtue, he distributed alms, and mastering his passions, he became a recluse in the regions of Himalaya. There he developed supernatural powers. He lived in a certain spot, nourishing himself on the roots and fruits of the forest. In course of time he gathered many, and there were 500 disciples who lived with him.

One day, these ascetics approached the Bodhisatta. They said to him, “Teacher, when the rainy season comes, let us go down from Himalaya and go to the country side to get salt and seasoning. Then our bodies will become strong and we will have performed our pilgrimage.” “Well, you may go,” he said, “but I will stay here where I am.”

So they took leave of him and went down from Himalaya. They proceeded on their rounds until they arrived in Benares. There they took up residence in the King’s park. And great honor and hospitality was shown to them.

Now one day there was a great crowd that came together in the royal rest house at Benares, and there the Omen Problem was discussed. All that happen was as described in the introduction to this story. Then, as before, the crowd saw no one who could allay the doubts of men and solve the problem of the omens. So they went back to the park and put their problem to the body of sages. The sages addressed the King, saying, “Great King, we cannot solve this question, but our teacher, the hermit Rakkhita, is a most wise man. He lives in the Himalayas. He will solve the question for he comprehends the thoughts of men and of gods.” The King said, “The Himalayas, good sirs, is far away and hard to get to. We cannot go there. Go to your teacher and ask him the question. When you have learned the answer, return and tell it to us.” This they promised to do.

They returned to their teacher and greeted him. He asked about the King’s well-being and the condition of the country folk. They told him the story about the omens of sight and so forth, from beginning to end. They explained how they came on the King’s errand to hear the answer to the question with their own ears. “Now, sir,” they said, “be pleased to make clear this Omen Problem to us and tell us the truth.” Then the eldest disciple asked his question of the teacher by reciting the first stanza:

“Declare the truth to mortal man perplexed,,

And tell what scripture, or what holy text,

Studied and said at the auspicious hour,

Gives blessing in this world and in the next?”

When the eldest disciple had put the Omen Problem in these words, the Great Being, allaying the doubts of gods and men, answered, “This and this is an omen,” and describing the omens with a Buddha’s skill, he said,

“Whoso the gods, and all that fathers be,

And reptiles, and all beings, which we see,

Honors for ever with a kindly heart,

Surely a blessing to all creatures he.”

Thus did the Great Being declare the first omen. He then proceeded to declare the second, and all the rest:

“Who shows to all the world a modest cheer,

To men and women, sons and daughters dear,

Who to reviling answers not in kind,

Surely a blessing he to all here.

“Who clear of intellect, in crisis wise,

Nor playmates nor companions does despise,

Nor boasts of birth or wisdom, caste, or wealth,

Among his mates a blessing does arise.

“Who takes good persons true his friends to be,

That trust him, for his tongue from venom free,

Who never harms a friend, who shares his wealth,

Surely a blessing among friends is he.

“Whose wife is friendly, and of equal years,

Devoted, good, and many children bears,

Faithful and virtuous and of gentle birth,

That is the blessing that in wives appears.

“Whose King the mighty Lord of Beings is,

That knows pure living and all potencies,

And says, ‘He is my friend,’ and means no guile

That is the blessing that in monarchs lies.

“The true believer, giving drink and food,

Flowers and garlands, perfumes, ever good,

With heart at peace, and spreading joy around—

This in all heavens brings beatitude.

“Whom by good living virtuous sages try

With effort strenuous to purify,

Good men and wise, by tranquil life built up,

A blessing he in saintly company.”

Thus the Great Being brought his discourse to a topstone in holiness. And having in eight stanzas explained the Omens, in praise of those same Omens he recited the last stanza:

“These blessings then, that in the world befall,

Esteemed by all the wise, magnifical,

What man is prudent let him follow these,

For in the omens is no truth at all.”

The sages, having heard about these Omens, stayed for seven or eight days, and then they took leave and departed to that same place.

Figure: The highest blessings

The King visited them and asked his question. They explained the Problem of the Omens in the same way as it had been told to them, and then they went back to Himalaya. After this, the matter of omens was understood in the world. And having attended to the matter of omens, as they died they each went to swell the hosts of heaven. The Bodhisatta cultivated the Excellences (brahma viharas), and along with his band of followers, he was born in Brahma’s heaven.

The Master—having ended this discourse—said: “Not only now, brothers, but in days gone by I explained the Problem of the Omens.” And then he identified the birth: “At that time, the company of Buddha’s followers were the band of sages. Sāriputta was the senior of the pupils. He was the one who asked the question about omens. And I was the teacher.”

Ye Thu Aung says this about the Mangala Sutta:

The Mangala Sutta is one of the most widely known of the Buddha’s discourses. The term “Mangala” means something good or auspiciousness, or lucky, or a good sign or omen. The Mangala Sutta is included in the Khuddakapāṭha, the first book of the Khuddaka Nikāya. How this Sutta came to be delivered by the Buddha is mentioned in the Sutta itself. For twelve years, devas and men, wishing to have happiness and well-being, pondered over the question of what constituted a “Mangala” or auspiciousness. In those days, people were steeped in superstition and their actions were mostly guided by certain signs and omens which they considered to be auspiciousness. There were differences of opinion and they could not get a consensus among themselves in deciding what exactly was a “Mangala”. Subsequently the Buddha, greater than all devas and men, was approached and requested to resolve the problem. He has taught things auspicious which destroy all evils, which are for good of the whole world. The Mangala Sutta is also one of the first lessons every Buddhist child has to learn either at home or at the monastic school.

The Brief Meanings of the 38 Factors of Auspiciousness

Not to associate with the foolish.

To associate only with the wise.

To honor those who are worthy of the honor.

To dwell in a suitable locality. To live in a suitable place.

To have done meritorious/good deeds in the past.

To set oneself in the right course.

To have a wide, general knowledge in mundane and supra-mundane levels. To have vast learning.

Being skillful in the technology and handicrafts. To be skillful in arts and science.

Learning and abiding by the rules of conduct and disciplines laid down by the Buddha for lay devotees and monks. To be learned in the moral discipline.

Speaking what is true, pleasant and beneficial to others. To speak good words.

To attend closely to one’s parents. To support parents.

To take care of one’s wife and children. To provide for wife and children.

To perform a faultless work at a proper time. To be engaged in peaceful occupations.

Performing acts of charity. To be generous in alms-giving.

To live righteously performing the ten kinds of meritorious deeds. To be righteous in pure conduct.

To support one’s paternal and maternal relatives with food, money, encouraging words and good advice. To help one’s relatives.

To perform a blameless action. To be blameless in actions.

To resolve mentally to refrain from all evils. To abstain from bodily misdeed and evil speech.

To refrain from committing three bodily and four verbal evil deeds. To refrain from evil thoughts.

To abstain, refrain from any intoxicating drinks and drugs.

To be steadfast in moral virtue. Not to be negligent in doing good deeds. To keep the moral precepts. To practise meditation.

To pay respect to those who are worth of honour, reverence.

To be humble and modest without pride and conceit. To be humble.

To be contented with whatever one possesses presently.

To acknowledge others and repay one’s debt of gratitude.

To frequently listen to the Dhamma.

To forgive the insult caused by others and be patient without bearing a grudge.

To obey readily the advice given by elders and learned persons. To be obedient.

To see noble persons who have purified or are trying to purify their minds from all defilements. To see holy monks.

Discussion of the Dhamma with learned persons at the proper time can lead one to prosperity in the present as well as in the future. To holy religious discussions on the proper occasions.

To practise austerity by controlling one’s sense faculties in order to scorch all defilements. To possess self-restraint.

To undertake the noble practice such as observing the precepts and developing concentration and insight knowledge in order to realize the Four Noble Truths. To lead a holy and chaste life.

To have perception of the Four Noble Truths.

To realize Nibbana and enjoy the highest bliss.

To stand steadfastly with an unshaken mind when one is confronted with the ups and downs of life worldly conditions. To be unruffled by the weal and woe of life.

To be free from all worries. To be released from sorrow.

To have a mind free from the dust of all defilements such as greed, hatred, ignorance. To be cleaned from impurities.

To possess a peaceful mind free from all dangers of defilements. To attain absolute security.

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