In response, the Buddha delivered a discourse known as Mangala Sutta, in Mangala Sutta is customarily chanted for blessings on auspicious occasions. This Sutta appears in the Sutta-Nipata (vff) and in the Khuddakapatha. See Maha-mangala Jataka (No. ). For a detailed explanation see Life's Highest. Mangala Sutta. 1. Blessings. Evam me suttam. Ekam sa am Bhagava savatthiyam viharati Jetavane Anathapindikassa arame. Atha kho annatara devata.

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The Mangala Sutta: Analysis from the modern perspectives of Positive Psychology and New Atheism URMI CHANDA-VAZ Masters Program in Ancient Indian. Mangala Sutta. The Discourse on Blessings. I have heard that at one time the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's park. Mangala Sutta. The Discourse On Blessings. Eva½ me suta½. Thus I have heard: Eka½ sa a½ bhagav±. On one occasion the Blessed One. S±vatthiya½.

Mangala must also get off his high horse. The soaring eagle has one view. The grasshopper has a different view. Both views are true from their respective points of view. The Monks claim that Sinhala Buddhism is a religion.

Mangala claims that what Prince Siddhartha discovered after his runcination is a philosophy.

Any dimwit should know that both parties are right. There is no real argument here. An argument has a premise and a conclusion. Mangala and Monks stand on different premises and it is only natural that they reach different conclusions.

The monks are the historical custodians of the kingdom that offers the foremost position to Buddhism while guaranteeing religious freedom to all faiths. Surely Mangala should comprehend Sinhala Buddhist clerical logic. In the context of oppressive cultural systems of the Vedic period, Buddhism's appeal lay in its rationality and feasibility.

05 Mangala Sutta in Pali Hindi and English.pdf

The lay person of 6th century BCE India could easily practice most of Buddha's teachings, which had none of the esoteric complexities of Upanishadic discourse. One sterling example of practical teaching is found in the Mangala Sutta.

This short yet profoundly effective composition at once dispels superstitions and reinforces positive psychology.

The modern branch of Positive Psychology, which focuses on personal growth, resounds Buddha's ancient life lessons. The same is true of New Atheism, which actively rejects religion in favour of rational thought and secular moralism. This short paper aims to analyse the Mangala Sutta from the points of view of these two modern schools of thought. Image: accesstoinsight. It is a set of 12 verses and an opening stanza with deceptively simple yet deeply empowering messages.

If one chants the sutta to protect oneself from human foibles and frailties rather than 'evil forces', it can certainly be a Paritta Sutta. The gods once went to the Buddha, asking Him to enlighten them about the most auspicious things.

The Buddha preached that one must not associate with fools, but keep the company of and honour wise men.

One must live in a good locality and set oneself on the right course. Continuous learning, skill, discipline and good speech are extolled as auspicious, so is looking after one's family. Generosity, blameless actions, avoidance of evil and intoxicants are recommended.

The Buddha also advises one to inculcate qualities of reverence, humility, contentment and gratitude. Finally, the Buddha says that adherence to the Four Noble Truths, and living a holy life of restraint help keep one's mind stable and sinless in the face of all difficulties.

Those who practice these auspicious things gain happiness and emerge victorious in life. Mangala Sutta and Positive Psychology As can be seen in the gist above, the message of the sutta is straightforward and simple with a lot of positive reinforcements.

Reinforcements play a very important role in psychology and are defined as stimuli that can either strengthen or weaken certain behaviours. The realm of psychology talks of both, positive and negative reinforcements but we shall consider only the positive aspect here, with respect to the emerging new field of Positive Psychology.

So happiness in the world of sensual desire is, at best, only relative and therefore subject to constant change. The Buddha immediately realized both the relative and the supramundane importance of this question concerning the acts of blessedness or true omens.

He gave a reply in which both these aspects were thoroughly considered. By reinterpretation the Buddha boldly by-passed the superstitious meaning of the word "mangala," looking at auspiciousness from the practical viewpoint. Beginning his answer in a very down-to-earth way, he gradually described in a steadily rising scale blessings or omens leading higher and higher, finally to the supramundane state of Nibbaana.

Stanza II: "With fools no company keeping One waxes or wanes in good qualities according to whom one associates with. Baala originally meant "children," and hence weak persons and then foolish and stupid people, the opposite of the wise, people with minds undeveloped, those whose behavior is coarse and rough, trouble-makers who tend to give advice which is unwholesome and evil.

They lack discrimination and a sense of judgment, and are heedless of Dhamma, reckless in action and regardless of the consequences.

These people are undesirable company. This interpretation of baala does not include children who are on the whole good and graceful. The emphasis is on keeping away from and not getting entangled with people who, though grown up in years, have none of the graces of children but all their failings and shortcomings; these are the people possessing the characteristics of "fools. They certainly are very unfortunate, but association with them is not auspicious and their mental and emotional constitution is such that they do not profit from beneficial guidance.

Far from gaining anything themselves, they will rather drag even a good man into trouble and danger. The example usually given from the suttas is that of the Buddha's cousin Devadatta dragging King Ajaatasattu to hell by instigating him to kill his father who was a virtuous king.

The suttas warn one against companionship with bad people in this way: because of bad company one gives ear to evil advice; because of such advice evil reflections occupy the mind; because of such reflections mental confusion prevails and the senses are uncontrolled; as a result of this, actions of body and speech are faulty and the five hindrances [9] gain strength holding one to sensual cravings and resulting in sufferings.

Mangala, Monks, Magala Sutta & Marx

On the other hand, through companionship with the wise the sequence is: listening to good advice, rational faith, noble thoughts, clear thinking, self-control, good conduct, conquest of the hindrances, gaining of wisdom and the consequent liberation.

It should be said here that while it is essential for an ordinary person to keep away from bad company, one who is advanced in self-control, full of loving-kindness and compassion and thus immune to the evils of such association, may live in the midst of such persons for the noble purpose of leading them to a better understanding while all the time on guard against evil influences.

Though his body moves with them, his mind should be beyond their influence. If he is not certain of his own self-control, he should avoid the company of such people.

He may associate with them only when he is sure that his good influence is flowing to them, and not their evil influence to him. The advice of the Buddha is that there should not be any entanglement with fools, from which one can neither extricate oneself nor them.

Puujaa and puujaniiyaana. Some people do not like to show respect, or to express reverence, even when it is quite proper to do so in the presence of those who have greater and purer conduct in mind, speech and body, than they have.

Such people suffer from pride, they estimate themselves too highly and do not want to admit that others could have achieved more than themselves. They are, so to speak, "standing in their own light" and they will not be able to see the right way to go. Their pride will only lead them to the strengthening of other defilements of mind, and so they go from bad to worse. They have shut the door in their own faces and can go no further.

And how they quarrel with others! Respectful persons are not like this. They are a pleasure to live and associate with, unlike people with much pride. They not only "fit" well into whatever society they are in, they also have the ability to learn more since they recognize that others know more than they do.

8. Maha Maṅgala Suttaṁ: Discourse on Blessings

So they have one of the factors necessary for any progress, whether in worldly prosperity or on the Path of Dhamma. We shall see later that humility is another "Blessing.

Stanza III: "Congenial place to dwell The commentators amplify the meaning by explaining that a suitable locality should have in it people who practice the Noble Dhamma, the evidence of this being the existence of shrines, monks and monasteries and many good people engaged in meritorious deeds.

Residence in a place inhabited by quarrelsome and trouble-making citizens, where one is bossed about by a dictatorial and corrupt government, where the climate is inimical with frequent ravages by floods, famines, earthquakes and epidemics, where the air is charged with hatred and mutual suspicion, and where freedom of thought and action are reduced to a minimum: in brief, residence in a place having many factors and conditions obstructive to the practice of Dhamma and not conducive to physical, moral and spiritual well-being, is just the opposite of what is meant by a suitable environment.

When selection of a place for residence is considered, a Buddhist bears in mind the advantage of being near a source of Dhamma, besides, of course, more mundane advantages such as nearness to his work place. A Buddhist, unlike others who take existence as beginning with birth in this life, understands the range covered by the term "pubbe" the past to comprise a vast chain of existences, each life preceded by an earlier one in an unbroken and unlimited succession. The Buddha has said that the beginning of the round of birth and death is inconceivable, for beings are blinded by ignorance and impelled by their cravings to make more and more kamma, which means the experience of more and more lives.

Action is performed by one's body kaaya-kamma or by speech vaci-kamma or by mind mano-kamma. These actions are called kamma when will, intention or volition is involved in the performance of "action. Throughout life one goes on making kamma and experiencing the results: some kamma bears immediate results, some is delayed in result, whereas another fails to fruit because suitable conditions for this to occur are not found.

These potential results of kamma must fruit, and the only way that this can happen is through rebirth. This means the attraction of the mental continuity to a suitable couple who are having sexual intercourse and where conception is possible.

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This applies among human beings and animals where reproduction involves sexual union. With other kinds of kamma governing the place of birth, existence begins spontaneously without parents, as among all the gods and among all types of subhuman birth with the exception of animals.

Where one is born depends generally upon the quality of the past kamma which is ready to fruit, more specifically it depends upon the last thought in the mind of the dying person. In the new existence, that individual will experience the fruits of some of the past kamma, while if born as a human being he will make more new kamma to add to the store of potential results.

At the end of that new term of life what remains of the individual is again his mental continuity containing his potential results of kamma, and it is this which again determines and conditions his next existence.

Thus the cycle goes on, death followed by birth, birth by death, and so on. The final release from this ocean of "death-birth-death" comes only for a Buddha or arahant whose body is worn out, who has broken the pattern of kamma making and has no potential result to experience.

Such a person is freed from the rounds of suffering, incessant change and selfhood, to know and see for himself or herself the highest goal, Nibbaana.Remedial action is usually sought for the mental and emotional damage caused to people due to troubling events and circumstances in their lives.

Sometimes the designation "devataa" is even used for forest-dwelling spirits who also visited the Buddha.

Title- The Mangala Sutta (The 38 Factors of Auspiciousness)

In verses 2 and 4, the Buddha suggests that one should live in a good locality and engage in the kind of livelihood that is fulfilling. For a detailed explanation see Life's Highest Blessing by Dr. See also: stanza X on Nibbaana. We shall see later that humility is another "Blessing.

Positive Psychologists believe that positive events play an equal role in the shaping of a person's life experiences, but are not given their due. Internet Encyclopedia of Philosophy.

Mangala Samaraweera did not waver.

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