ORIGIN
[What constitutes good fortune]

• This sutta is called Maha Mangala only in Sutta Nipata, elsewhere (eg Kh) it is simply known as Mangala Sutta.
• According to the Sn Comy this sutta was given on the day before the exposition of the Parabhava Sutta (Sn no 6) where the Buddha gives the causes and conditions leading to one's failure (SnA 167).
• Both suttas have an identical short prose introduction, and a deity is introduced as the Buddha's interlocutor (one who takes part in a conversation). The Comys (SnA ad bc = KhA 118) relate that it was a popular custom for people during the Buddha's time to gather together at city gates and debating halls to listen to talks and tales of various religious teachers and story-tellers (one such tale being the Ramayana epic). Then the discussion on what constitutes good fortune or a lucky omen arose resulting in different opinions.

• In due course, even the devas in the heavens joined in the great debate and were likewise none the wiser. This great controversy went on for twelve years without a definite conclusion. Except for the noble disciples of the Buddha, those involved in the controversy became divided into three factions.

First faction:
Those who held that the best omen is seen in visible form, e.g. someone rising early, sees a talking bird, or a bilva sapling, or a pregnant woman,, or children deck out in finery, or full offering dishes, or a fresh red mullet, or a thoroughbred, or a chariot with thoroughbreds, or a bull, or a cow, or a brown ox, or else, he sees some other such visible form.

Second faction:
Comprised of those who argued that the eye sees both what is good and what is bad, but hearing a good sound is the best omen, e.g. having risen early, one hears names like Vaddha, Vaddhamana, Punna, Phussa, Sumana, Siri, Sirivaddha, or that "it is a good star, a good time, a good day today".

Third faction:
Contradicts the previous two arguing that the sensed - through smell, taste and touch - is the best omen, e.g. having risen early, one smells a flower scent like that of a lotus, or chews a fine toothstick, or touches earth, or touches green crops, or fresh cowdung, or a tortoise, or a basket of sesamum, or a flower or a fruit, or does plastering with fine clay, or clothes himself in fine cloth, or wears a fine turban, or else he smells, tastes or touches some such thing (KhA 118 f).

At the end of the twelve years, the devas of the Thirty-three assembled, and their leader Sakka, inquired if anyone had questioned the Buddha. When he discovered that no one had done so, he remarked that they "forget the fire and kindle the glow-worm" for a light! Then he instructed a ministering deva (deva-putta) to see the Buddha and question Him regarding what constitutes the highest good omen
(AhA 122-124).

NEW ADAPTATION AND VALUE

In ancient brahmanical circles, mangala represented all the sights, sounds, circumstances, ornament, amulet, festival, ceremony or omen which they deemed auspicious or holy. The Buddha gives a new value, using old familiar Indian norms, to the term mangala stressing on righteous living. In a characteristic coherent progression, He leads the audience from the familiar values to loftiest spiritual ideals.

The Mangala Sutta has the normal Gatha-Pali idiom with the usual poetic style which are not very ancient nor can they be said to be late. The stanzas are highly rhythmical and melodious. It is one of the first lessons that a Burmese child learns by heart (R L Soni, LIFE'S HIGHEST BLESSINGS, Wheel 254/256, 1978:17).

POPULARITY

This sutta is also found in the Khuddaka-patha and the Parittas, and has two Jataka stories bearing its name (Mangala Jataka, J No. 87 and the Maha Mangala Jataka (no 453). It is also one of the Sinhalese "Tun-sutraya" ("Three Sutras", the other two being the Ratana S and Metta S), used during protection ceremony (paritta punna-kamma, Sinh: pirit pinkama). From the parallels in Asoka's Moral Law (Dharma) promulgated in his Edicts, one could infer that he was familiar with the Sutta Nipata, especially the Mangala Sutta.

Tradition has it that it is an act of great merit to have this sutta written down in a book (MA SNB 2:806). It is said that once king Dutthagamini of Lanka attempted to discourse on the sutta before the Order of Monks at the Loha-pasaoa, but he was to nervous to proceed out of deference for the Order. Nevertheless he rewarded anyone else with gifts of food and garment who expounded the sutta (Nhvs 30:43 f). The exposition of the Mangala Sutta is one of the incidents of the Buddha's life represented in the Relic Chamber of the Maha Thupa at Anuradhapura in Sri Lanka (Nhvs 30:83).
 

RIGHT ASSOCIATION

Oneself a Gentleman
(1) not associating with fools;
(2) associating with the wise;
(3) honouring those worthy of honour.

Appropriate environment:
(4) living in a suitable place;
(5) past good;
(6) directing oneself.

Proper education:
(7) vast learning;
(8) the arts;
(9) well-trained discipline;
(10) words well-spoken.

SOCIABILITY

Healthy family life:
(11) supporting of parents;
(12) welfare of children and wife;
(13) unconflicting livelihood.

Healthy social life:
(14) giving;
(13) living the way of Dharma;
(16) supporting relatives;
(17) blameless actions.

Healthy individual life:
(18) dispassion towards evil;
(19) refraining from evil;
(20) abstaining from intoxicating drinks;
(21) diligence in the Teachings.

II. SAMADHI - CONCENTRATION

RESPONSIBILITY

Spiritual preparation:
(22) reverence;
(23) humility;
(24) contentment;
(23) gratitude;

(26) timely hearing of the Dharma.

Spiritual preparation:
(27) patience;
(28) being responsive to correction;
(29) seeing the one who has renounced;
(30) timely Dharma discussion.

III. PANNA - WISDOM

SPIRITUAL EXPERIENCE

The spiritual path:
(31) self control;
(32) living the Holy Life;
(33) the vision of the Noble Truths;
(34) the realization of Nirvana.

The spiritual fruit:
(35) being unshaken by worldly conditions;
(36) sorrowless;
(37) stainless;
(38) secure