1

Mangalatthadipani: the Commentary on Mangala Sutta U-Tain Wongsathit tainzgree@yahoo.com

Buddho yo mangalatthinam desako mangalatthanam Dhammo yo mangalatthinam jotako mangalatthanam Sangho yo mangalatthinam karako mangalatthanam

mangalam iti vissuto mangalantam namam iham // mangalam iti vissuto mangalantam namam iham // mangalam iti vissuto mangalantam namam iham //
(Mangalatthadipani/Pranam agatha)

Abstract The paper aims to draw attention of Indian Pali scholars to the Pali literatures of Thailand for further studies. The Mangalatthadipani (abbreviated as MD) composed by Ven. Sirimangalacariya in 1524 A.D. is the most famous Pali work of Thailand. Ven. Sirimangalacariya composed MD to explain Mangalasutta, the Sutta from Suttantapitaka with beautiful Pali prose and verse. The author provided the extensive references to the significant Pali sources namely Tipitaka, Atthakatha, Tika, Anutika, Vamsa (chronicles), Saddavisesa and Pakaravisesa. The explanation of MD in each Mangala is very attractive and clear by various metaphors and stories. MD spreads wide to nearby Buddhist counties such as Myanmar, Cambodia and Laos showing the popularity of the text. Sirimangalac ariya: the Author of Mangalatthadipani Sirimangalacariya, the great Pali scholar of Lanna Kingdom of Northern Thailand, is said to have original name as ripingmeung. He was born to the elephant merchant family during the reign of King Tilokaraja (1441-1487 A.D.). After entering to the priestly life ripingmeung was given the name Sirimangala. Sirimangalacariya seems to study Pali Language from local monk as he claimed in Nigama Gatha of MD that he was the student of Ven. Buddhavira (Buddhavirassa Sisso, MD.II.626). He was in charge as Upajjhaya or preceptor of King Kesh Meung Klau in Upasampada ceremony. The said King had built Ratna Mahavihara Temple and offered to his preceptor with gratitude. Some source says that Sirimangalacariya resided in the temple of monks who had studied in Sri Lanka. This brings to the presumption that the Ven. went to Sri Lanka for Pali study. In the senior years he was appointed as the abbot of Suan Khuan Temple, which is called Tamnak Temple nowadays around 4 km from Chiang Mai city. Sirimangalacariya is believed to have composed several Pali literatures, but until now only four works come to light. These four works are:

1. Vessantaradipani: the commentary on Vessantara Jataka in 1517 A.D. 2. Cakkavaladipani: the Buddhist cosmology in 1520 A.D. 3. Sankhyapakas aka Tika: the commentary on the Buddhist numeral system in 1520 A.D. 4. Mangalatthadipani: the commentary on Mangala Sutta in 1524 A.D.

He passed away in the reign of King Me Kuti (1551-1564 A.D.). The period of the life of Ven. Sirimangalacariya marks the golden age of Pali literatures in Thailand as apart from him many Pali scholar monks appeared to compose several Pali literatures e.g. Ven. Bodhiransi Thera who composed Sihinga Nidana and Cam adevivamsa Ven. anakitti Thera who composed Samantapasadika Atthayojana, Bikkhupatimokha Ganthidipani, Simasankara Vinicchaya, Mulakaccayana Atthayojana etc. Ven. Ratanapaa Thera who composed Jinakalamali Pakarana.

Remarks on the Mang alatthadipani Ven. Sirimangalacariya composed MD to explain Mangalasutta, the Sutta from Khuddhaka Nikaya, Khuddhaka Pata, Suttantapitaka describing the auspiciousness in the Buddhist point of view. As it was explained in MD, the Buddha claims that the auspiciousness is not what you have seen (Dittthamangala), not what you have heard (Suttamangala) and not what you have known (Muttamangala), but your practice in 38 topics in the Sutta is auspiciousness (Kammamangala). Even though the content of Mangalasutta is not quite difficult to understand, but in order to clarify and show the means of Mangala in practice Ven. Sirimangalacariya had thoroughly examined to the extensive Pali sources at the time and explained the content of Mangalasutta by giving the stories from various texts as the models in each Mang ala. The text of MD is divided into two parts, Pathmabhaga and Dutiyabhaga. The substance of the first part of MD consists of Pranam a Gatha, Uppatti Katha and explanation covering first four Gathas of the Sutta. The second part elucidates the remaining eight Gathas and ends with Nigama Gatha. The language of MD is purely classic Pali which was composed in prose and verse. There are 421 verses employed in MD in various meters (Chandas) such as Patthyavatta, Indavajira, Indavans a and Vansattha. It is interesting to note that some verses in MD is the mixed meters called Upajati showing the ability of the author. The author of MD follows the tradition of Buddhist commentators by quoting the text from Sutta as Nikkhepapada or condensed content, then giving the definitions and explanation of significant words. In addition, the author gives the stories from Jatakas and chronicles as the samples for easy understanding of the audiences e.g. in the first Mangala, no company keeping with the fools (Asevana ca Balanam), eleven stories are given as the samples as follow: 1. Sattigumba Jataka from Visati Nipata (MD.I.24) 2. Mahila Jataka from Eka Nipata (MD.I.25)

3. Giridatta Jataka from Duka Nipata (MD.I.26) 4. Dadhivahana Jataka from Duka Nipata (MD.I.27) 5. Haliddaraga Jataka from Navaka Nipata (MD.I.32) 6. Akitti Jataka from Terasa Nipata (MD.I.39) 7. Vibbhantikabhikkhu from Tanha Vagga, Dhammapada (MD.I.42) 8. Devadatta Vatthu from Sumangalavilasini (MD.I.43) 9. Ajatasattu Vatthu from Sumangalavilasini (MD.I.44) 10. Dighavitha Nigrantha Vatthu from Sumangalavilasini (MD.I.45) 11. Chassatthu Vatthu from Sumangalavilasini (MD.I.46)

It is significant to note that the author provides the accurate references wherever the quotation is required as we do in thesis. From these references we know the text books used in composing MD. These texts can be categorized 6 groups as below: 1. Tipitaka Vinaya Pitaka e.g. Maha Vagga, Maha Vibhanga Suttanta Pitaka e.g. Khuddhaka Nikaya, Sanyutta Nikaya Abhidhamma Pitaka e.g. Dhammasangani, Vibhanga Pata

2. Atthakatha Atthakatha of Vinaya Pitaka e.g. Samantapasadika, Kankhavitarani Atthakatha of Suttanta Pitaka e.g. Jatakatthakatha, Dhammapadatthakatha Atthakatha of Abhidhamma Pitaka e.g. Atthasalini, Sammohavinodani

3. Tika and Anutika Tika of Vinaya Pitaka e.g. Vimativinodani, Saratthadipani Tika of Suttanta Pitaka e.g. Saratthamajusa, Linatthapakasini Tika of Abhidhamma Pitaka e.g. Dhammasangani Mulatika, Dhammasangani Anutik a Vibhanga Mulatika, Vibhanga Anutika

4. Saddavisesa Chandavutti Dipani Sandhibalavatara Vuttodaya Saddaniti Pakarana Abhidhanappadipika Kaccayana Sutta etc.

5. Pakaranavisesa

Visuddhimagga Paramatthamajusa Visuddhimagga Tika

6. Vansa or Chronicles Mahavansa and Tika

The explanation of MD in each Mangala is very attractive and clear with various metaphors and stories as mentioned above, thus it is not surprising that MD is well-known in nearby Buddhist counties such as Myanmar, Cambodia and Laos. In Myanmar MD is recognized at least since 19th Century as the name of Ven. Sirimangalacariya and MD is mentioned in Sasanavansa, the chronicle of Myanmar Buddhist order which was composed Ven. Paasam i in 1851. In Cambodia the manuscript of MD is available in the Library of Buddhasasanapandita or Buddhist institute in Phnom Penh. Then MD was published in the book form since early decade of 20th Century. MD seems to spread to Laos along with Buddhism in 16th Century when the princess from Lanna married the King Bodhisararaj of Lanxang Kingdom.

Bibliography Khonraeng, Adul Phramaha. (1998). An Analytical Study of The Mangalatthadipani, M.A. Thesis submitted to Department of Oriental Languages, Silpakorn University. Mahamakut Rajavidyalaya. (2540 BE). The Thai Translation of Mangalatthadip ani. Vol. 1-5. Bangkok: Mahamakut Rajavidya laya printing house. Paasam i. (1897). Sasanavam sa. Edited by Mabel Bode. London: Pali Text Society. Sirimang alacariya. (2529 BE). Mangalatthadip ani Pathamo-Dutiyo Bhago. Bangkok: Mahamakut Rajavidyalaya printing house. Soni, R.L. Dr. (1987). The Maha Mangala Sutta. Mandalay: Buddhist Publication Society.