Maṅgalasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ gāthāya ajjhabhāsi –
Thus have I heard: On one occasion the Blessed One was dwelling near Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Then, late at night, a certain deity of surpassing beauty, illuminating the entire Jeta's Grove, approached the Blessed One. Having approached and paid homage to the Blessed One, she stood to one side. Standing to one side, that deity addressed the Blessed One in verse:
‘‘Bahū devā manussā ca, maṅgalāni acintayuṃ; Ākaṅkhamānā sotthānaṃ, brūhi maṅgalamuttamaṃ’’.
"Many gods and human beings, desiring well-being, have thought about blessings. Tell me the highest blessing."
‘‘Asevanā ca bālānaṃ, paṇḍitānañca sevanā; Pūjā ca pūjaneyyānaṃ, etaṃ maṅgalamuttamaṃ.
"Not associating with fools, associating with the wise, and honoring those worthy of honor: this is the highest blessing."
‘‘Patirūpadesavāso ca, pubbe ca katapuññatā; Attasammāpaṇidhi ca, etaṃ maṅgalamuttamaṃ.
"Living in a suitable locality, having performed meritorious deeds in the past, and setting oneself in the right direction: this is the highest blessing."
‘‘Bāhusaccañca sippañca, vinayo ca susikkhito; Subhāsitā ca yā vācā, etaṃ maṅgalamuttamaṃ.
"Great learning, skill in crafts, highly trained discipline, and well-spoken speech: this is the highest blessing."
‘‘Mātāpitu upaṭṭhānaṃ, puttadārassa saṅgaho; Anākulā ca kammantā, etaṃ maṅgalamuttamaṃ.
"Supporting one's mother and father, cherishing one's spouse and children, and engaging in unconflicting/peaceful occupations: this is the highest blessing."
‘‘Dānañca dhammacariyā ca, ñātakānañca saṅgaho; Anavajjāni kammāni, etaṃ maṅgalamuttamaṃ.
"Generosity, living righteously, supporting one's relatives, and performing blameless actions: this is the highest blessing."
‘‘Āratī viratī pāpā, majjapānā ca saṃyamo; Appamādo ca dhammesu, etaṃ maṅgalamuttamaṃ.
"Abstaining and refraining from evil, restraint from intoxicating drinks, and diligence in wholesome qualities: this is the highest blessing."
‘‘Gāravo ca nivāto ca, santuṭṭhi ca kataññutā; Kālena dhammassavanaṃ, etaṃ maṅgalamuttamaṃ.
"Reverence, humility, contentment, gratitude, and listening to the Dhamma at appropriate times: this is the highest blessing."
‘‘Khantī ca sovacassatā, samaṇānañca dassanaṃ; Kālena dhammasākacchā, etaṃ maṅgalamuttamaṃ.
"Patience, meekness/obedience, seeing holy recluses, and discussing the Dhamma at appropriate times: this is the highest blessing."
‘‘Tapo ca brahmacariyañca, ariyasaccāna dassanaṃ; Nibbānasacchikiriyā ca, etaṃ maṅgalamuttamaṃ.
"Self-restraint/austerity, living the holy life, realization of the Noble Truths, and the realization of Nibbāna: this is the highest blessing."
‘‘Phuṭṭhassa lokadhammehi, cittaṃ yassa na kampati; Asokaṃ virajaṃ khemaṃ, etaṃ maṅgalamuttamaṃ.
"He whose mind is unshaken when touched by the worldly vicissitudes, sorrowless, stainless, and secure: this is the highest blessing."
‘‘Etādisāni katvāna, sabbatthamaparājitā; Sabbattha sotthiṃ gacchanti, taṃ tesaṃ maṅgalamuttama’’nti.
"Having accomplished these things, undefeated everywhere, they go in safety everywhere: this is their highest blessing."
Maṅgalasuttaṃ catutthaṃ niṭṭhitaṃ.
(Here ends the Fourth Discourse, The Maṅgala Sutta.)
Commentary on the Maṅgala Sutta (Maṅgalasuttavaṇṇanā)
Narrative Origin (Uppatti) of the Sutta
"Evaṃ me sutaṃ" (Thus have I heard)—this is the Maṅgala Sutta. What is its origin?
In Jambudīpa (India), it is said, in various places such as city gates, assembly halls, and meeting houses, great crowds of people would gather, pay money, and cause various worldly talks to be recited, such as tales of cold-dispelling; each single story would end after four months. Among those gatherings, one day the discussion on blessings (maṅgala-kathā) arose: "What indeed is a blessing? Is a blessing something seen, something heard, or something sensed? Who knows what a blessing is?"
Then a certain man who believed that blessings were in things seen (diṭṭha-maṅgalika) said: "I know what a blessing is. A blessing in the world is what is seen; an object considered auspicious is called a blessing. For instance, here a person rises early in the morning and sees a cuckoo bird, a belu-stick, a pregnant woman, decorated little boys, a full vessel, a fresh red fish, a noble steed, a noble chariot, a bull, a cow, a brown cow, or any other such form deemed auspicious. This is called a blessing in things seen (diṭṭha-maṅgala)." Some accepted his statement, while others did not. Those who did not accept it argued with him.
Then a certain man who believed that blessings were in things heard (suta-maṅgalika) said: "Sir, the eye sees both the clean and the unclean, the beautiful and the unbeautiful, the pleasing and the unpleasing. If what is seen by it were a blessing, then everything seen would be a blessing. Therefore, what is seen is not a blessing. Rather, what is heard is a blessing; a sound considered auspicious is called a blessing. For instance, here a person rises early in the morning and hears words considered auspicious, such as 'growth' (vaḍḍhi), 'growing' (vaḍḍhamānā), 'full' (puṇṇā), 'pusa star' (phussā), 'jasmine' (sumanā), 'glory' (sirī), 'growth of glory' (sirivaḍḍhā), or 'today is an auspicious constellation, an auspicious moment, an auspicious day, a great blessing.' This is called a blessing in things heard (suta-maṅgala)." Some accepted his statement, while others did not. Those who did not accept it argued with him.
Then a certain man who believed that blessings were in things sensed (muta-maṅgalika) said: "Sir, the ear also hears both good and bad, pleasing and unpleasing. If what is heard were a blessing, then everything heard would be a blessing. Therefore, what is heard is not a blessing. Rather, what is sensed is a blessing; a scent, flavor, or tactile feeling considered auspicious is called a blessing. For instance, here a person rises early in the morning and smells the fragrance of flowers like lotus, chews a tooth-stick of the phussa tree, touches the earth, touches green crops, fresh cow dung, a tortoise, a cart of sesame seeds, flowers, or fruits, smears himself properly with phussa-clay, wears a phussa-cloth, or dons a phussa-turban, or smells any scent, tastes any flavor, or touches any tangible object deemed auspicious. This is called a blessing in things sensed (muta-maṅgala)." Some accepted his statement, while others did not.
Among them, the proponent of blessings in things seen could not convince those who believed in things heard or sensed; nor could any one of them convince the other two. Among those people, those who accepted the word of the proponent of things seen went away believing "Only what is seen is a blessing." Those who accepted the words of the proponents of things heard or sensed went away believing "Only what is heard or sensed is a blessing." Thus, this debate on blessings became famous throughout the whole of Jambudīpa.
Then, human beings throughout all of Jambudīpa gathered in groups and pondered over blessings, asking, "What indeed is a blessing?" The guardian deities (ārakkha-devatā) of those humans, hearing that talk, likewise pondered over blessings. The terrestrial deities (bhumma-devatā) were friends with those guardian deities, and having heard from them, the terrestrial deities also gathered in groups and pondered over blessings. The deities of the sky (ākāsaṭṭha-devatā) were friends with those terrestrial deities, and the deities of the Four Great Kings (cātumahārājikā) were friends with the sky deities. By this means, up to the deities of the Highest Heaven (akaniṭṭha), all were friends with the deities below them. Having heard it, even the Akaniṭṭha deities gathered in groups and pondered over blessings. Thus, throughout ten thousand world-systems, the consideration of blessings arose everywhere.
Even though it was debated—"This is a blessing, that is a blessing"—no decision was reached, and the debate remained unresolved for twelve years. All humans, deities, and Brahmas—except for the noble disciples (ariya-sāvaka)—were divided into three camps based on seeing, hearing, and sensing. Not even a single person was firmly settled on the truth, thinking "This alone is a blessing." Thus, a "uproar regarding blessings" (maṅgala-kolāhala) arose in the world.
The Five Universal Uproars (Pañca-kolāhala)
An uproar (kolāhala) is of five kinds:
The Uproar of the Eon (kappa-kolāhala)
The Uproar of the Universal Monarch (cakkavatti-kolāhala)
The Uproar of the Buddha (buddha-kolāhala)
The Uproar of Blessings (maṅgala-kolāhala)
The Uproar of Sagely Practice (moneyya-kolāhala)
The Uproar of the Eon: Deities of the Sense-Sphere (kāmāvacara-devā), with disheveled hair, weeping faces, wiping tears with their hands, wearing red garments, and assuming extremely grotesque forms, travel along human paths and proclaim: "Sir, at the end of a hundred thousand years, the destruction of the eon will occur! This world will perish, the great ocean will dry up, this great earth and Sineru, the king of mountains, will burn up and be destroyed; world-destruction will reach up to the Brahma-world! Develop loving-kindness, good sirs! Develop compassion, sympathetic joy, and equanimity! Support your mothers, support your fathers, honor the elders in the family! Be vigilant, do not be negligent!" This is called the kappa-kolāhala.
The Uproar of the Universal Monarch: Deities of the Sense-Sphere travel along human paths and proclaim: "At the end of one hundred years, a Wheel-Turning Monarch (Cakkavatti) will arise in the world!" This is called the cakkavatti-kolāhala.
The Uproar of the Buddha: Deities of the Pure Abodes (Suddhāvāsā), adorned with Brahma-ornaments, wearing Brahma-turbans on their heads, filled with joy and delight, praising the virtues of the Buddha, travel along human paths and proclaim: "At the end of one thousand years, a Buddha will arise in the world!" This is called the buddha-kolāhala.
The Uproar of Blessings: Deities of the Pure Abodes, knowing the minds of humans, travel along human paths and proclaim: "At the end of twelve years, the Fully Enlightened One will declare the blessings!" This is called the maṅgala-kolāhala.
The Uproar of Sagely Practice: Deities of the Pure Abodes travel along human paths and proclaim: "At the end of seven years, a certain monk, meeting the Blessed One, will inquire about the sagely practice (moneyya-paṭipadā)." This is called the moneyya-kolāhala.
Among these five uproars, this maṅgala-kolāhala arose in the world among deities and humans who were divided into three groups regarding seen blessings, etc.
Assembly in Tāvatiṃsa Heaven
When deities and humans searched again and again without finding what blessings were, at the end of twelve years, the deities of the Tāvatiṃsa realm assembled together and thought: "Good sirs, just as the master of a house is the head of the household members, the head of a village is the chief of the villagers, and a king is the chief of all citizens, even so, Sakka, the Lord of Deities, is our leader and chief in merit, majestic power, lordship, and wisdom, the ruler of two deity realms. What if we were to ask Sakka, the Lord of Deities, about this matter?"
They went to Sakka, who was seated at the foot of the Parichattaka tree on the noble Crimson-Slab throne (Paṇḍukambalavarāsana), surrounded by two and a half crores of celestial nymphs, his body resplendent with appropriate attire and ornaments. Having paid homage to him and standing to one side, they said: "Look, sir, you should know that currently a question regarding blessings has arisen: some say seen things are blessings, some say heard things are blessings, and some say sensed things are blessings. Regarding this, we and others are unresolved. Please explain this to us accurately."
The King of Deities, being wise by nature, asked: "Where did this discussion on blessings first arise?"
They replied: "O King, we heard it from the Four Great Kings."
Then the Four Great Kings said it came from the sky deities, the sky deities from the terrestrial deities, the terrestrial deities from the human guardian deities, and the human guardian deities said: "It arose in the human world."
Then Sakka asked: "Where is the Fully Enlightened One living?"
"In the human world, Lord," they replied.
"Has anyone asked the Blessed One?"
"No one, Lord," they answered.
"Good sirs, why do you discard fire and light a firefly? Thinking that you should pass over the Blessed One—who teaches blessings without remainder—and ask me instead? Come, good sirs, let us ask the Blessed One! Surely we shall receive a glorious answer to this question!"
Then he commanded a certain deity: "You go and ask the Blessed One."
That deity, adorned in suitable celestial ornaments, shining like lightning, surrounded by a host of deities, came to the Great Monastery of Jeta's Grove, paid homage to the Blessed One, stood to one side, and asked the question on blessings in verse. The Blessed One, answering his question, spoke this Sutta.
Exegesis of the Introduction (Nidāna-vaṇṇanā)
Regarding the text beginning with "Evaṃ me sutaṃ": its brief meaning has been explained in the commentary on the Kasibhāradvāja Sutta; those who desire a detailed explanation should take it according to the method stated in the Papañcasūdanī, the commentary on the Majjhima Nikāya. In the Kasibhāradvāja Sutta, it is said: "He was dwelling in Magadha at Dakkhiṇāgiri in the brahmin village Ekanāḷā." But here it says: "He was dwelling near Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery." Therefore, beginning with the word "Sāvatthiyaṃ", we shall comment on the unmentioned words here.
Sāvatthiyaṃ: In the city named Sāvatthī. It was the residence of a sage (isi) named Savattha. Therefore, just as the residence of Kusamba is called Kosambī, and the residence of Kakaṇḍa is called Kākaṇḍī, so by feminine gender it is called Sāvatthī. The ancient commentators explain: because at that place, when merchants met and asked "What goods are there?" (Kiṃ bhaṇḍam atthi?), the answer was "Everything is there" (Sabbam atthi); hence, based on that expression, it is called Sāvatthī. "In that Sāvatthī"—by this, His resort village (gocaragāma) is indicated.
Jetavane: Jeta was a royal prince; because it was planted and nurtured by Prince Jeta, it is Jeta's Grove (Jetavana); in that Jeta's Grove.
Anāthapiṇḍikassa ārāme: He who gives food/alms (piṇḍa) to the helpless (anātha) is Anāthapiṇḍika. By the householder Anāthapiṇḍika, at a cost of fifty-four crores, the monastery was completed. By this, a suitable residence for a monk is indicated.
Atha kho: Atha means non-interruption/sequence; kho is a particle indicating another topic. Thus, while the Blessed One was dwelling there uninterruptedly, "this other topic arose." What topic? "A certain deity," etc.
Aññatarā: An indefinite designation. Because that deity was unknown by name and clan, it is said "a certain" (aññatarā).
Devatā: Devo itself is devatā; this word is common to male and female. Here, that deity was a male devaputta, but by common name he is called devatā.
Abhikkantāya rattiyā: The word abhikkanta is seen in senses such as waning/end, beauty, splendor, approval, etc. Here it means at the end/waning of the night; "when the night was spent" is what is meant.
Abhikkantavaṇṇā: Abhikkanta here means beautiful/splendid; vaṇṇa is seen in senses such as complexion, praise, caste, cause, form, etc. Here it means complexion (chavi). Thus, abhikkantavaṇṇā means "having a beautiful complexion."
Kevalakappaṃ: Kevala means entire/without exception; kappa here means completely/all around. Thus kevalakappaṃ jetavanaṃ means "the entire Jeta's Grove all around."
Obhāsetvā: Having pervaded with light, making it a single illumination like the moon or sun.
Yena bhagavā tenupasaṅkami: Yena has the sense of a locative; where the Blessed One was, there he approached. Or: for whatever reason the Blessed One should be approached by deities and humans, for that reason he approached. And why should the Blessed One be approached? With the intention of attaining various special virtues, just as birds flock to a fruit-bearing tree. Upasaṅkami means he went.
Upasaṅkamitvā: Demonstrates the completion of approaching; having gone to the vicinity of the Blessed One.
Bhagavantaṃ abhivādetvā: Having paid homage, bowed, and revered the Blessed One.
Ekamantaṃ: Neuter adverbial form; to one side.
Aṭṭhāsi: Rejecting sitting, he stood; he took a standing posture.
Why did that deity stand to one side without sitting down?
Because he wished to depart quickly. Deities come to the human world—which is repellent to them like a latrine to a clean man—only due to a specific purpose. Normally, from a hundred yojanas away, the human world is repellent to them due to its foul odor; they do not delight in it. Hence, having fulfilled his purpose, he did not sit down because he wished to leave quickly. Furthermore, sitting is for relieving fatigue from walking, but deities have no fatigue; hence he did not sit. Also, he paid respect to the great disciples who stood surrounding the Blessed One. Moreover, out of pure reverence for the Blessed One, he did not sit.
Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ gāthāya ajjhabhāsi: Standing to one side for these reasons, that deity addressed the Blessed One in verse, that is, in words structured by poetic meter.
Commentary on Verse 1 (Gāthā 261)
Bahū devā manussā ca, maṅgalāni acintayuṃ;
Ākaṅkhamānā sotthānaṃ, brūhi maṅgalamuttamaṃ.
Bahū: Indefinite number; many hundreds, many thousands, many hundreds of thousands.
Devā: Those who play with the five sense-pleasures or shine with their own glory (dibbantīti devā). There are three kinds: conventional deities (sammuti-deva, e.g., kings, queens), deities by rebirth (upapatti-deva, heavens from Four Kings upward), and deities by purity (visuddhi-deva, Arahants). Here, upapatti-devā are intended.
Manussā: Human beings, offspring of Manu, or named so due to their elevated minds (manassa ussannatāya). Here, inhabitants of Jambudīpa are intended.
Maṅgalāni: Blessings; things by which beings reach prosperity and growth (iddhiṃ vuddhiñca pāpuṇanti).
Acintayuṃ: They pondered, thought about.
Ākaṅkhamānā: Desiring, wishing for, longing for.
Sotthānaṃ: Well-being, safety; the presence of all good, beautiful, wholesome things of this life and the next.
Brūhi: Teach, declare, explain, analyze, reveal!
Maṅgalamuttamaṃ: The highest, supreme cause of prosperity, growth, and all accomplishments, bringing welfare and happiness to the entire world.
Summary of Meaning:
That devaputta saw the deities of ten thousand world-systems assembled in this single world-system out of a desire to hear the question on blessings—transforming their bodies into subtle forms (ten, twenty, thirty, forty, fifty, sixty, seventy, or eighty fitting into a space the size of a hair-tip)—standing surrounding the Blessed One who was seated on the designated Buddha-throne, outshining all Devas, Māras, and Brahmas with glory and majesty. Knowing the thoughts of future humans of Jambudīpa as well, in order to pull out the dart of doubt from all deities and humans, he spoke with the consent of those deities and for the benefit of humans: "Many gods and humans, desiring their own well-being, have thought about blessings. Tell us, O Blessed One, out of compassion, what is the highest blessing that brings absolute benefit and happiness to all of us."
Commentary on Verse 2 (Gāthā 262)
Asevanā ca bālānaṃ, paṇḍitānañca sevanā;
Pūjā ca pūjaneyyānaṃ, etaṃ maṅgalamuttamaṃ.
Asevanā: Not associating with, not serving, not accompanying.
Bālānaṃ: Fools; those who merely breathe (balanti) and live by breathing alone, not living by wisdom.
Paṇḍitānaṃ: Wise ones; those who move with the movement of knowledge regarding immediate and future benefits.
Sevanā: Associating with, serving, companioning.
Pūjā: Honoring, respecting, revering, venerating.
Pūjaneyyānaṃ: Those worthy of honor.
Etaṃ maṅgalamuttamaṃ: Combining all these three—not associating with fools, associating with the wise, and honoring the honorable—this is the highest blessing.
Detailed Explanation:
Just as a man skilled in paths, when asked about a path, first tells which path to avoid and then which to take ("At such a place there is a fork in the road; leave the left and take the right"), so the Buddha, skilled in paths, first declares what should not be associated with, and then what should be associated with. The Buddha is like a guide skilled in paths: He knows this world, the next world, the realm of Death, and the Deathless. Therefore He says first: "Not associating with fools, associating with the wise."
Why did the Blessed One declare non-association with fools and association with the wise first when teaching blessings? Because gods and humans had held false views on blessings due to associating with fools, which was non-blessing (amaṅgala). Thus, reproving bad friendship (akalyāṇa-mitta-saṃsagga) which ruins benefits in both worlds, and praising good friendship (kalyāṇa-mitta-saṃsagga) which accomplishes benefits in both worlds, He taught these first.
Fools (Bālā)
Fools are those endowed with the ten unwholesome courses of action (killing, stealing, etc.). They are known by three characteristics (foolish thoughts, words, actions). Examples of fools include the six teachers (Pūraṇa Kassapa, etc.), Devadatta, Kokālika, Ciñcā Māṇavikā, and in the past, Dīghavit's brother. They destroy themselves and those who follow their words, like charcoal burning with fire. Just as sparks from a thatch hut burn down even luxury mansions, so all fears, troubles, and calamities arise from fools, not from the wise. A fool is like rotting fish; one who associates with him becomes like the grass wrapping the rotting fish, acquiring a foul odor and disgust among the wise.
The Wise (Paṇḍitā)
The wise are those endowed with the ten wholesome courses of action. Examples include the Buddhas, Paccekabuddhas, eighty Great Disciples, and wise figures of the past like Mahosadha, Vidhura, Akitti, etc. They are like protection in fear, a lamp in darkness, and food to the hungry; they can dispel all fears and troubles for those who follow their advice. Countless beings have attained destruction of defilements or heavenly rebirth by relying on the Tathāgata. The wise person is like tagara incense; one who associates with him becomes like the leaf wrapping the tagara incense, acquiring a sweet fragrance among the wise.
Honoring the Honorable (Pūjā ca pūjaneyyānaṃ)
Those worthy of honor (pūjaneyyā) are the Fully Enlightened Buddhas, who are devoid of all flaws and endowed with all virtues; next to them are the Paccekabuddhas and the Noble Disciples (ariya-sāvaka). Even small honor rendered to them brings long-lasting welfare and happiness, like the story of the garland-maker Sumana (Sumana-mālākāra), who threw eight handfuls of jasmine flowers over the Buddha, forming a floral canopy and pavilion; for that act, the Buddha predicted he would spend a hundred thousand eons in heaven and become a Paccekabuddha named Sumanissara.
Honor is of two kinds: material offerings (āmisa-pūjā) and practice offerings (paṭipatti-pūjā). Practicing the Dhamma, taking refuge, keeping precepts, and practicing morality (sīla) is the highest honor (paramā pūjā). Furthermore, for householders, elder brothers, sisters, parents, and parents-in-law are also worthy of honor; honoring them increases life span, beauty, happiness, and strength.
Commentary on Verse 3 (Gāthā 263)
Patirūpadesavāso ca, pubbe ca katapuññatā;
Attasammāpaṇidhi ca, etaṃ maṅgalamuttamaṃ.
Patirūpadeso: A suitable locality; a place where the fourfold assembly (monks, nuns, laymen, laywomen) resides, where merit-making flourishes, and where the ninefold Buddha-teaching shines. Or the Middle Country (Majjhimadesa), where Buddhas, Paccekabuddhas, and Great Disciples are born. Living in such a place is a blessing because it provides the cause for performing meritorious deeds and attaining the six unexcelled states (anuttariya).
Pubbe ca katapuññatā: Having performed merit in the past; wholesome deeds accumulated in past lives toward Buddhas, Paccekabuddhas, and Arahants. It is a blessing because when a person with past merit hears even a four-line verse in this life, he can develop insight and reach Arahantship (like King Mahākappina and his queen).
Attasammāpaṇidhi: Directing oneself rightly; establishing oneself—who was previously immoral, faithless, or stingy—in morality, faith, and generosity. This is a blessing because it causes the abandonment of enmity and the attainment of various blessings in this life and the next.
Commentary on Verse 4 (Gāthā 264)
Bāhusaccañca sippañca, vinayo ca susikkhito;
Subhāsitā ca yā vācā, etaṃ maṅgalamuttamaṃ.
Bāhusaccaṃ: Great learning; bearing in mind the Buddha's teachings (suttadharo sutasannicayo). It leads to abandoning unwholesomeness, acquiring wholesomeness, and realizing ultimate truth. Unblameworthy lay learning is also a blessing as it brings welfare in both worlds.
Sippaṃ: Skill in arts/crafts. For laypeople: faultless arts like gem-work or goldsmithing. For monks: skills like robe-sewing and making requisites. It brings welfare to oneself and others.
Vinayo ca susikkhito: Highly trained discipline. Lay discipline: abstaining from the ten unwholesome actions. Monk discipline: abstaining from the seven classes of offenses (āpatti) and purifying the fourfold morality (catupārisuddhi-sīla).
Subhāsitā vācā: Well-spoken speech; speech free from false speech, slander, harsh words, and idle chatter. Speech that is truthful, pleasant, affectionate, and Dhamma-suited. Especially teaching the Dhamma to others is "well-spoken speech" that brings Nibbāna.
Commentary on Verse 5 (Gāthā 265)
Mātāpitu upaṭṭhānaṃ, puttadārassa saṅgaho;
Anākulā ca kammantā, etaṃ maṅgalamuttamaṃ.
Mātāpitu upaṭṭhānaṃ: Supporting mother and father; serving them with food, drink, clothes, washing, massage, and establishing them in faith, morality, and generosity. Parents are called Brahma (Brahmāti mātāpitaro) and early teachers (pubbācariyā). Supporting them brings praise in this life and heavenly bliss hereafter.
Puttadārassa saṅgaho: Cherishing children and wife; honoring them, providing ornaments, not despising them, and guiding them in wholesome qualities. Sakka, Lord of Deities, bows to householders who righteously support their wives and children.
Anākulā kammantā: Unconflicting/peaceful occupations; livelihoods such as agriculture or trade carried out without laziness, at the right time, with energy and skill, free from disorder or confusion. It leads to the growth of wealth and stability.
Commentary on Verse 6 (Gāthā 266)
Dānañca dhammacariyā ca, ñātakānañca saṅgaho;
Anavajjāni kammāni, etaṃ maṅgalamuttamaṃ.
Dānaṃ: Generosity; giving material gifts (āmisa-dāna) or giving the gift of Dhamma (dhamma-dāna). The gift of Dhamma excels all gifts (Sabbadānaṃ dhammadānaṃ jināti).
Dhammacariyā: Righteous living; living in accordance with the ten wholesome courses of action (kusalakammapatha), which leads to rebirth in heavenly realms.
Ñātakānañca saṅgaho: Supporting relatives; helping relatives up to seven generations back on mother's and father's side when they are sick or in poverty.
Anavajjāni kammāni: Blameless actions; actions like observing holy days (uposatha), voluntary service (veyyāvacca), planting gardens, building bridges, and moral actions of body, speech, and mind.
Commentary on Verse 7 (Gāthā 267)
Āratī viratī pāpā, majjapānā ca saṃyamo;
Appamādo ca dhammesu, etaṃ maṅgalamuttamaṃ.
Āratī viratī pāpā: Abstaining and refraining from evil. Ārati is mental aversion to evil; virati is physical and verbal abstention. It is threefold: natural abstention (sampatta-virati), abstention by vows (samādāna-virati), and ultimate eradication through the Noble Path (samuccheda-virati).
Majjapānā ca saṃyamo: Restraint from intoxicants; abstaining from wine, liquor, and intoxicants that cause negligence. Intoxication ruins intelligence, leads to crime, quarrel, disease, madness, and lower rebirths; abstaining brings clarity and virtue.
Appamādo ca dhammesu: Diligence in wholesome qualities; unremitting mindfulness (sati) in developing wholesome states. Diligence is the path to the Deathless (Appamādo amatapadaṃ).
Commentary on Verse 8 (Gāthā 268)
Gāravo ca nivāto ca, santuṭṭhi ca kataññutā;
Kālena dhammassavanaṃ, etaṃ maṅgalamuttamaṃ.
Gāravo: Reverence; showing respect to Buddhas, Paccekabuddhas, disciples, teachers, parents, and elders. It leads to high birth and heavenly realms.
Nivāto: Humility/meekness; being rid of conceit and pride, like a wiped foot-cloth, a bull with broken horns, or a defanged cobra; gentle and easy to speak to.
Santuṭṭhi: Contentment; contentment with whatever requisites one receives (yathālābha), according to strength (yathābala), and according to suitability (yathāsāruppa) regarding robes, food, lodging, and medicine.
Kataññutā: Gratitude; acknowledging and remembering any help rendered by others, small or great. A grateful person is rare in the world (dullabho lokasmiṃ).
Kālena dhammassavanaṃ: Listening to the Dhamma at appropriate times; listening to Dhamma when the mind is overcome by restlessness or sensual thoughts, on observance days, or when approaching spiritual friends to resolve doubts.
Commentary on Verse 9 (Gāthā 269)
Khantī ca sovacassatā, samaṇānañca dassanaṃ;
Kālena dhammasākacchā, etaṃ maṅgalamuttamaṃ.
Khantī: Patience/forbearance; patient endurance when insulted, abused, or struck, keeping a peaceful mind like Venerable Puṇṇa or the Khantivādī ascetic.
Sovacassatā: Obedience/suavity; being easy to admonish, taking correction respectfully with "Good, sir!" without anger or silence.
Samaṇānañca dassanaṃ: Seeing recluses; visiting, serving, and remembering holy recluses whose defilements are calmed. Even an owl or animal looking upon the Buddha with faith reaps heavenly fruits.
Kālena dhammasākacchā: Discussing the Dhamma at appropriate times; monks or practitioners discussing suttas, Vinaya, or Abhidhamma at night or dawn to clear doubts and deepen understanding.
Commentary on Verse 10 (Gāthā 270)
Tapo ca brahmacariyañca, ariyasaccāna dassanaṃ;
Nibbānasacchikiriyā ca, etaṃ maṅgalamuttamaṃ.
Tapo: Austerity/self-restraint; sense-restraint (indriya-saṃvara) and energy (vīriya) that burns away evil defilements (tapatīti tapo).
Brahmacariyañca: Living the holy life; celibacy, the holy practice of a monk, the entire Dispensation (sāsana), or the Noble Eightfold Path.
Ariyasaccāna dassanaṃ: Realization of the Noble Truths; seeing the Four Noble Truths through Path-knowledge (magga-ñāṇa), ending the suffering of saṃsāra.
Nibbānasacchikiriyā ca: Realization of Nibbāna; the attainment and reviewing (paccavekkhaṇā) of the Fruit of Arahantship (arahatta-phala), which is free from craving (taṇhā).
Commentary on Verse 11 (Gāthā 271)
Phuṭṭhassa lokadhammehi, cittaṃ yassa na kampati;
Asokaṃ virajaṃ khemaṃ, etaṃ maṅgalamuttamaṃ.
Phuṭṭhassa lokadhammehi cittaṃ yassa na kampati: A mind that is unshaken when touched by the eight worldly conditions (loka-dhamma): gain and loss, fame and disrepute, praise and blame, pleasure and pain. Such an unshakable mind belongs exclusively to the Arahant (khīṇāsava), who stands firm like a solid rock unmoved by the wind.
Asokaṃ: Sorrowless; free from the sorrow that burns internally.
Virajaṃ: Stainless; completely free from the dust/stain of lust (rāga), hatred (dosa), and delusion (moha).
Khemaṃ: Secure/fearless; free from the four bonds (yoga) and all dangers.
Commentary on Verse 12 & Conclusion (Gāthā 272)
Etādisāni katvāna, sabbatthamaparājitā;
Sabbattha sotthiṃ gacchanti, taṃ tesaṃ maṅgalamuttama’’nti.
Etādisāni katvāna: Having accomplished such blessings as described, starting from non-association with fools.
Sabbatthamaparājitā: Undefeated everywhere; victorious over the four Māras (defilements, aggregates, volitional formations, and Devaputta Māra).
Sabbattha sotthiṃ gacchanti: They go in safety everywhere; free from torment, harm, or fear in this world and the next.
Taṃ tesaṃ maṅgalamuttamaṃ: This 38-fold set of blessings is their highest, supreme blessing.
Conclusion of the Sutta & Commentary
At the end of this discourse delivered by the Blessed One, one hundred thousand crores of deities attained Arahantship, while the number of those who attained the stages of Stream-Entry (Sotāpatti), Once-Returning (Sakadāgāmī), and Non-Returning (Anāgāmī) was uncountable.
On the following day, the Blessed One addressed the Venerable Ānanda:
"Ānanda, last night a certain deity approached Me and asked about blessings. I declared to him the thirty-eight blessings. Master this teaching on blessings, Ānanda, and teach it to the monks!"
Venerable Ānanda learned it and taught it to the monks. Handed down through the lineage of teachers, it continues to this day. Thus this holy life is prosperous, flourishing, widespread, known to many, and well-proclaimed among gods and humans.
Sequential Summary of Spiritual Progress (Yojanā)
Beings who desire happiness in this life, the next life, and ultimate liberation abandon the company of fools, rely on the wise, honor the honorable, live in a suitable locality, and driven by past merit, direct themselves rightly.
Adorned with learning, skills, and discipline, speaking well-spoken words, as long as they remain laypeople they pay past debts by supporting parents, invest in new bonds by supporting wife and children, and achieve prosperity through unconflicting work.
Through generosity they take the essence of wealth; through righteous living they take the essence of life. Supporting relatives, doing blameless deeds, avoiding evil and intoxicants, and being diligent in wholesome states, they grow in virtue.
Leaving lay life and taking ordination, they honor teachers with reverence and humility, overcome greed through contentment, stand on the ground of good men through gratitude, overcome mental sluggishness by listening to Dhamma, endure all hardships through patience, make themselves manageable through obedience, see recluses to observe practice, discuss Dhamma to dispel doubts, purify morality through sense-restraint, purify mind through monkhood, and fulfill the higher purities.
By this path, through the realization of the Noble Truths, they reach the Purification of Knowledge and Vision, realizing Nibbāna—the Fruit of Arahantship. Having realized it, their minds stand unshaken by the eight worldly conditions like Mount Sineru in a storm—sorrowless, stainless, and secure. Being secure, they are undefeated anywhere by any foe, and go everywhere in absolute safety. Therefore the Blessed One said:
"Having accomplished these things, undefeated everywhere, they go in safety everywhere: this is their highest blessing."
Here ends the commentary on the Maṅgala Sutta in the Paramatthajotikā, the Commentary on the Khuddakapāṭha and Suttanipāta.