Preface
In the Theravada tradition, the Maṅgala Sutta is a very popular discourse, one of 11 “protective chants” or parittas frequently chanted during Buddhist ceremonies as a blessing for the audience. It is also one of the first to be taught to newly ordained monastics residing in a monastery, prior to other protective chants they memorize and recite.
One may ask, What is so extraordinary about this sutra? It clarifies any confusion about what is a “true blessing” for devas and human beings who may be wondering.
In Buddhism, a blessing is not what we think ― the result of superstitious deeds like propitiating gods and spirits, burning incense, wearing protective amulets, performing elaborate religious rites and rituals, or following cultural traditions the way many Hindus believe bathing in the river Ganges cleanses them of unwholesome karma or sin.
A true blessing is obtained only by abstaining from unwholesome, unskillful deeds ― whether mental, verbal, or physical ― so as to do what is wholesome, that is, refraining from harming ourselves and others. By walking this path, and thereby purifying one’s own mind/heart, one is protected. This is a blessing to oneself and others.
A conversation between the Buddha, who is often referred to as the Blessed One, and a Brahmin makes this clear (Sundarika-Bhāradvāja Sutta, which the Commentary calls the Pūralāsa Sutta, SN. p.79f; SNA.ii.400):
On one occasion the Brahmin
Sundarika Bhāradvāja was sitting close to the Blessed One. Then he said: “Does Master Gotama go to the river Bāhukā to bathe?”*
“Brahmin, why go to the river Bāhukā? What can the river Bāhukā do?”
“Master Gotama, the river Bāhukā is held by many to give liberation; it is held by many to give merit; and many wash away their unwholesome actions (evil deeds) in the river Bāhukā.”
Then the Blessed One addressed the Brahmin Sundarika Bhāradvāja in verse:
“A fool may there forever bathe
Yet will not purify dark deeds....
One pure in heart has evermore
The Feast of Spring, the Holy Day;
One fair in act, one pure in heart
Brings his virtue to perfection.
It is here, Brahmin, that one should bathe,
To make oneself a guide for all beings.
And if one speaks no falsehood
Nor works harm toward living beings,
Nor takes what is offered not,
With faith and free from greed,
What need for one to go to Gayā?
For any well will be one’s Gayā.”
―Vatthupama Sutta: "The Simile of the Cloth" (MN7) [Note 1].
The Buddha’s explanation knocks us on our head if we seek blessings from outside ourselves, say, for example, through superstitious means.
Although the Maṅgala Sutta, “The Discourse on Blessings,” was expounded to the devas, the shining ones (shining ones, light beings, godlings) it seems to be more suitable for an audience of human beings who seek after true blessings and happiness.
In this discourse, the Buddha teaches us to follow virtue in our daily lives, to uphold our responsibilities towards our families and to do our duty towards society, to cultivate good characteristics. Furthermore, it urges us to surpass simple mundane goals and aim for loftier aspirations to reach ultimate wisdom and liberation.
Back story
There are 38 verses in the Maṅgala Sutta. Although many Buddhists chant this discourse regularly and may even memorize it, that does not mean they necessarily understand the profound meaning of the discourse. Thus, they do not derive the best benefits of this sutra.
The Pāḷi word maṅgala is composed of three syllables: man means “woeful realm,” ga means “to go,” and la means “to block.” Thus, the term means “to block going into woeful realms.”
In ancient India people used to explore different teachings to acquire wisdom by gathering together for intellectual debates. Group discussions could take several months before a conclusion was reached.
Once, while discussing the question, “What is the supreme blessing?” people came up with many different answers. Some proposed that hearing words of blessings, namely, what is “auspicious, happiness, a good omen, delightful, perfect” and so on or something that is “under a lucky star, on the right day, at the right time” and so on ― that could bring a blessing.
Some proposed that seeing a sacred creature, such as a cow, was a blessing, while the sight of an ominous creature, such as a crow, was a curse. Some said the color white was a symbol of blessing, while others insisted it was the color red. No satisfactory answer could be determined after much debate.
Ideas about what is a blessing vary among nations because of cultural differences. In the Chinese culture, which is often thought to be obsessed with luck, the symbols of dragon or phoenix are considered auspicious, as is the color red. Older Chinese believe the color red can expel plagues and evils, so red cloth, crimson gems, and blood red items are exhibited with the hopes of expelling plagues.
The color red is a blessed symbol widely employed in celebrations: red dresses for wedding ceremonies, red lanterns and candles for festival activities, red firecrackers, red paper posted on doors for the lunar New Year, and so on.
For those in India, the cow (bovine) is truly sacred and auspicious. According to Vedic and Hindu beliefs, their chief god, Shiva, rides a bull. Bovine were not only symbols of reproduction and fecundity to them but also something that sustains their livelihoods through agriculture. Cows and bulls roaming freely [2] are often seen in in India, especially in the villages, because they are considered sacred and therefore hold an elevated position in Indian society.
In ancient Egypt, a fish was a symbol of the divine. In their spiritual belief system, eating fish might bring good fortune. Salted fish became a symbol of prosperity and abundance to bring about a plentiful harvest in the coming year.
So we can see, each ethnic group has its unique beliefs about what a blessing is. Such beliefs come from culture and tradition but have nothing to do with any universal truth.
Whether a Buddhist or non-Buddhist, everyone desires a blessing. Buddhists invite monastics to ceremonies to chant, sprinkle nectar, or distribute amulets, such as red thread for the wrist or Buddha and arahant talismans. Some even hold that a chanting ceremony performed over a newly purchased car blesses it and ensures its safety.
Can one really be blessed in this way? Or is it merely our wishful thinking ― our lazy reluctance to make real efforts to perform meritorious deeds (wholesome karma) ― that motivates us?
Some good teachers are disinclined to perform rituals and ceremonies for their disciples. They refrain from giving their students red threads and magic amulets, since they know that such practices do not actually bring about blessings or protection.
Instead, they teach their followers the precious Dhamma, the Teachings of the Buddha, to help them establish themselves in right view, for only right view can guide our daily lives to bring us true happiness and supreme blessings.
Therefore, one should clearly know that blessings are not obtained by praying to God, gods, or Buddhas, nor performing mere rites and rituals. Blessings only come as the results and fruits (vipaka and phala) of our own wholesome deeds of body, speech, and mind.
Imagine praying to a Buddha statue, petitioning it for a blessing or pleading with and paying monastics to offer it. Imagine that that could indeed bring peace of mind and protection or a blessing of any kind. Would not the whole world by now be completely free of disasters? Compassionate monastics would not need to be paid off; they would be happy to bless the entire world. However, it doesn’t work that way.
A true disciple of the Buddha must have the right view with regard to the law of the karma (kamma, the deeds we perform motivated and impelled by our intentions). By doing skillful and avoiding unskillful deeds, promoting good and refraining from harm, we protect ourselves and the others and build a harmonious society.
Let’s return to that discussion that asked, “What is the supreme blessing?” Following that heated debate in the human world, the earthbound devas started to debate it, followed by the celestial devas who were also intrigued. In the end, word even reached the Plane of Clear-sighted Devas in the Fine Material Sphere, and the shining one there got to thinking and debating, “What is the supreme blessing?”
So the discussion echoed from earth to the heavens. Devas and humans were trying to define and explain “blessings” based on their own experiences and understanding. This was true for everyone except the Buddha’s noble (enlightened) disciples. However, they could come to no agreement despite their heated debates taking place here and there.
At that time, Sakka, King of the Devas of the Realm of the Thirty-three and the Realm of the Four Great Kings, knew that the Blessed One ― who is the Knower of Worlds (lokavidū) ― was in the human world. He therefore ordered a deva to visit the Blessed One put to him the question.
The deva prepared then appeared in Anathapindika's Monastery in Jeta’s Grove like a flash of lightning. After paying homage to the Buddha, the deva stood respectfully to one side, and posed the question to the Blessed One in verse:
“Blessed One, many devas and human beings have been thinking about blessings, desiring well-being. Tell us, then, what is life's highest blessing?”
On that occasion, the Buddha expounded this discourse in reply:
This is the back story as to how and why the Blessed One came to teach the Maṅgala Sutta, the Discourse on Blessings.
May all be well and happy!
NOTES
[1] Here I use Bhikkhu Bodhi’s version, modified by Dhr. Seven (wisdomquarterly.com), rather than an accesstoinsight.org version. This translation, I think, flows more smoothly.
[2] I am not sure if it is happening as often today as it did in the past, but it is certainly a custom. *The Bahukā is a river to which sacrifices were offered in ancient tie (M.i.39; J.v.388f.). v.l.
