Ja 87 Maṅgalajātaka
The Story about the Omens

In the present a brahmin is bound by superstition and believes an old gnawed piece of cloth will bring bad luck, so he seeks to have it thrown away. As the cloth is being taken away for disposal, the Buddha intercepts it and takes it for himself, declaring that superstitions are not efficacious. He then tells a similar story about a past life.

−⏑−⏑¦−⏑−⏑−− Opacchandasaka
1. Yassa maṅgalā samūhatāse, Cst: samūhatā, which would give a Vetālīya line; the opening is syncopated.
The one who uproots the omens,

−−−⏑⏑¦−⏑−⏑−− Opacchandasaka
Uppātā supinā ca lakkhaṇā ca,
Both auguries and dreams and signs,

−−⏑⏑¦−⏑−⏑−− Opacchandasaka
So maṅgaladosavītivatto,
Transcending the fault of omens,

⏑⏑−−⏑⏑¦−⏑−⏑−− Opacchandasaka
Yugayogādhigato, na jātum-etī ti.
Overcoming the ties and the yokes, he does not come to birth (again).

Tattha, {1.374} yassa maṅgalā samūhatā ti,
In this connection, the one who uproots the omens,

yassa Arahato khīṇāsavassa –
the Arahat, who has destroyed the pollutants –

diṭṭhamaṅgalaṁ, sutamaṅgalaṁ, mutamaṅgalan-ti –
the omens of what is seen, heard or thought –

ete maṅgalā samucchinnā.
eradicates (all) of these omens.

Uppātā supinā ca lakkhaṇā cā ti:
Both auguries and dreams and signs means

“Evarūpo candaggāho bhavissati,
“There will be such a lunar eclipse,

evarūpo sūriyaggāho bhavissati,
there will be such a solar eclipse,

evarūpo nakkhattaggāho bhavissati,
there will be such a conjunction of planets,

evarūpo ukkāpāto bhavissati,
there will be such a meteor shower,

evarūpo disāḍāho bhavissatī” ti,
there will be such a conflagration,”

ime pañca mahāuppātā, nānappakārā supinā,
these five great auguries, and various dreams,

subhagalakkhaṇaṁ, dubbhagalakkhaṇaṁ,
fortunate signs, unfortunate signs,

itthilakkhaṇaṁ, purisalakkhaṇaṁ,
signs concerning women, signs concerning men,

dāsilakkhaṇaṁ, dāsalakkhaṇaṁ,
signs concerning female slaves, signs concerning male slaves,

asilakkhaṇaṁ, hatthilakkhaṇaṁ,
signs concerning snakes, signs concerning elephants,

assalakkhaṇaṁ, usabhalakkhaṇaṁ,
signs concerning horses, signs concerning bulls,

āvudhalakkhaṇaṁ, vatthalakkhaṇan-ti
signs concerning weapons, signs concerning clothes,

evam-ādikāni lakkhaṇāni ime ca diṭṭhiṭṭhānā yassa samūhatā,
so (all) these signs, these things seen, he uproots these,

na etehi uppātādīhi attano maṅgalaṁ vā avamaṅgalaṁ vā pacceti.
he does not himself believe in omens or bad omens through auguries and so on.

So maṅgaladosavītivatto ti,
Transcending the fault of omens,

so khīṇāsavo,
the one who has destroyed the pollutants,

sabbamaṅgaladose vītivatto atikkanto, pajahitvā ṭhito.
overcoming, transcending the faults of all the omens, stands having abandoned them.

Yugayogādhigato ti,
Overcoming the ties and the yokes,

“Kodho ca upanāho ca, makkho ca paḷāso cā” ti, ādinā, See AN 2.181, Vibh 17 Dukamātikā, etc.
thinking: “Anger and resentment, smearing and rivalry,” and so on,

nayena dve dve ekato āgatakilesā yugā nāma.
in this way, two by two together, the defilements that are known as ties.

Kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo ti
The yoke of sensuality, the yoke of existence, the yoke of (wrong) views, the yoke of ignorance,

ime saṁsāre yojanabhāvato cattāro yogā nāma.
in this round of births what are known as the four yokes from their nature of yoking.

Te yuge ca yoge cā ti yugayoge adhigato abhibhavitvā,
These ties and yokes means overcoming, overpowering the ties and yokes,

gato vītivatto samatikkanto khīṇāsavo bhikkhu.
the monastic who has destroyed the pollutants goes past, overcomes, transcends (them).

Na jātum-etī ti
He does not come to birth (again) means

puna paṭisandhivasena ekaṁseneva imaṁ lokaṁ na eti nāgacchatī ti.
he absolutely does not come to this world again through rebirth-linking.