Nat'l Mean Girls' Day (Mallika Sutra)

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The music industry tried to ram star Lindsay Lohan down US throats

as a popstar-movie star, but she lip-synced her national TV debut.

Were there "mean girls" in the Buddha's time? Oh, yes

What must the Kosalan garden have been like?

Ladies, ladies, please! Settle down and pay attention. Is girl meanness (and their crimes against humanity) new, or was it around in ancient proto-India during the time of the Buddha?

It seems like the meanness and pettiness of the females back then was worse, a matter of life and death, making crimes against Lohan pale in comparison. Not in all cases, but there was some palace drama surrounding the beautiful, kind, and enlightened Queen Mallikā, the chief partner King Pasenadi of Kosala, a great supporter of the Buddha.

Buddhist Teen Queen and the Drama

One day, when she was 16, the daughter of the head garland maker of Kosala, a beautiful girl named Mallika was on her way to a pleasure garden with her teen companions. She and her girlfriends were gorgeous and good.

Mallika was carrying three portions of congee in a basket for their picnic. Unexpectedly meeting the Buddha, she spontaneously offered him their food and bowed full of joy. The Buddha smiled on seeing her rapt in joy.

The Buddha's attendant monk Ananda asked about his smile. The Buddha explained that that girl would become the queen of the Kingdom of Kosala that day.

To explain Mallika's good fortune, the Buddha revealed the Kummāsapinda birth-story (Jātaka iii.405; SA.i.110ff).

It happened that on that very day King Pasenadi suffered a military defeat at the hands of neighboring King Ajātasattu of Magadha (the royal son who had committed patricide to usurp the throne by imprisoning and starving his enlightened Buddhist father, the stream-enterer Buddhist King Bimbisara).

Distraught and dejected, King Pasenadi, as he entered the flowery garden, was attracted by Mallika's melodious voice. Seeing the king coming and noticing his weariness, she seized his horse's bridle.

The king, learning that she was unmarried, dismounted. Having rested his head awhile on her lap, he entered Kosala with her and took her to her house then returned to his palace to make preparations. That evening, he sent a chariot to pick her up.

With great pomp and circumstance, he had her chauffeured from her house to his palace. He set her on a heap of jewels and anointed her his chief queen.

From that day forward she was the king's beloved and devoted chief wife and a devoted follower of the Buddha (DhA.iii.121f).

The king found Mallika wise beyond her years, sagacious, and practical. Delighting in her intelligence, he consulted her and accepted her advice when in difficulty.

For example, in the Asadisa-dāna Jātaka, he wished to excel his subjects; again when he was troubled by bad omens in 16 dreams, as narrated in the Mahāsupīna Jātaka (DhA.ii.8ff.), Mallikā called the king a simpleton for his blind faith in unreliable Brahmin priests.

She took him to see the Bodhisattva (the Buddha-to-be) who was a recluse yogi at that time, and while the king sat trembling, she asked his questions for him and had them explained until all his worries subsided.

The birth-story (jātaka) states how Mallikā saved many innocent lives from being sacrificed, and the Buddha declared that in a past life, too, when her name was Dinnā, she had saved the lives of a large number of people by her wisdom (DhA.ii.15f).

Both Mallikā and King Pasenadi's other queen, Queen Vāsabhakhattiyā, desired to learn the Dhamma (the Buddha's Teaching). At their request, conveyed through King Pasenadi, the Buddha asked Ananda to visit the palace regularly and teach them the Doctrine.

Ananda found in Queen Mallikā an apt and ready pupil, conscientious in her work; however, Vāsabhakhattiyā was not so devoted to her duties (DhA.i.382f).

For an incident connected with Ananda's visit to the palace, see Vin.iv.158f.

Teen Queen Mallika's knowledge of the Dhamma made her wiser than King Pasenadi would have desired. Once, in a moment of great affection, asked if anyone were dearer to her than herself.

"No, Sire," was the answer. The king was greatly disappointed, for he sought the Buddha, who explained to him that Queen Mallikā, in answer that way, had uttered a great truth (S.i.75; Ud.v.1). It is a truism that we all regard ourselves as most dear.

Queen Mallikā, though an exemplary wife, was not without lapses. Reference is made to the quarrels she had with her husband. Once, on the question of conjugal privileges, as a result of which they both sulked and had to be reconciled by the Buddha (J.iv.437; also J.iii.20).

In these quarrels the king was probably more to blame than Mallikā, for it is said that until reconciled by the Buddha, the king ignored her very existence, saying that becoming rich had turned her head.

The Dhammapada Commentary (DhA.iii.119ff) relates a ridiculous [sexual] story about her misbehavior with a dog in the bath house. King Pasenadi witnessed this shocking scene, but she was able to convince him that it was the fault of the lighting of the bath house and not to believe his lying eyes.

• The bestial sex story of Queen Mallika
• Queen Mallika upholding the precepts and not accepting adornments

Nevertheless, it is said that at the moment of her death she recollected this misdeed and, as a result, was reborn in Avīci (the "Waveless"), the very worst tormenting hell for a week.

The king was overcome by grief at Queen Mallika's death. After the funeral rites, he went to the Buddha to ask where she had been reborn.

The Buddha, not wishing to upset him if he were to know, caused the king to forget his question every time he visited for an entire week, until Mallikā's suffering in Avīci was over; then then the Buddha allowed the question to be asked. At this time, the Buddha was able to assure King Pasenadi that she had now been reborn in Tusita (a lofty heavenly world), which consoled him greatly in his grief.

It is said (A.iii.57) that King Pasenadi was on a visit to the Buddha when a man came with the whispered message that his chief queen was dead. It came as a terrible shock, and "his shoulders drooped, his mouth fell, and he sat brooding, unable to speak."

Queen Mallikā had a daughter by King Pasenadi; no mention is made of a son. This princess was probably Vajīrī, who is spoken of as the king's only daughter (M.ii.110). He is said to have been disappointed on hearing that his child was a girl. But the Buddha assured him that females were sometimes wiser than males and had many other excellent qualities (S.i.86f).

Mallikā is mentioned (Mil. 115, 291) as one of seven persons whose acts of devotion bore fruit in this life and whose fame reached even to the celestial devas. Only one instance is on record of Queen Mallikā asking a question of the Buddha.

She wished to know why some females are beautiful, others plain, some rich, and others poor. The Buddha explained to her the reasons for these discrepancies, which is karma. (See the Mallikā Sutta 1).

The Bodhisattva developed over many lives.

In the Piyajātika Sutta (M.ii.106ff.), King Pasenadi is said to have taunted her because "her recluse Gotama" (the Buddha Gautama) had said that dear ones bring sorrow and tribulation.

"If the Bhagwan says so, it must be so," she replied but secretly sends Nālijangha to find out from the Buddha himself if he had said so and why. Having learned the facts, she faced King Pasenadi again and convinced him too that the Buddha was right. Source (edited by Wisdom Quarterly): Mallikā 1 (palikanon.com)

How to be a LOTTERY winner (sutra)

Editors, Wisdom Quarterly, Piyajatika Sutra (MN 87) edited by Wisdom Quarterly based on a poor translation by Ven. Thanissaro; Calottery.com/contact-us/contact-us-FAQs; AP

Rejoice! Mavis L. Wanczyk, 53, a Massachusetts hospital worker, stepped forward to claim the biggest undivided lottery jackpot in U.S. history — $758.7 million Powerball prize! (AP)

You've won, now what?

Poor tax? I'll take 1,000 of them.

In past posts we've explained how to win. Now you've won. The first thing to do -- since the money won't be coming for at least six weeks -- is read THE WINNER'S HANDBOOK (see below).

Plan ahead. Get an accountant. Retain a lawyer. Hire a handler who comes between you and everyone else, like that guy Kelley who runs blockage for Trump now. This filter will keep you sane and keep panhandlers at bay. They can apply for money rather than asking directly.

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You Just Won Big!

Remember, donate to the Reality Winner Fund!

Congratulations as you begin a new and exciting chapter of your life! We always say that winning a lottery prize should never be a nightmare or complicate your life. If you plan well, surround yourself with trusted advisors and make smart decisions this will be one of the best experiences of your life.
 
You have many important decisions ahead of you, so we at the California Lottery thought we’d share some key information with you that may be helpful in the weeks to come. This detailed booklet explains just about everything you need to know now that you’ve won a large sum of money.

We realize that you have a lot on your mind. Take a moment to review and consider these suggestions and recommendations, sooner, rather than later. Below are some key points to consider when getting started.
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There will be immediate interest in your story. According to California public disclosure laws, your name is public record. That means the media will likely attempt to contact you to ask a lot of fun questions about your win! Their efforts are made easier in this day and age of internet search engines.
 
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The name and location of the retailer who sold you the winning ticket, the date you won and the amount of your winnings are also matters of public record and are subject to disclosure.
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- When you win, don't cling! -

  

SUTRA:  "From What is Dear"

Piyajatika Sutra  (MN 87) edited by Wisdom Quarterly based on trans. by Ven. Thanissaro

Thus have I heard. On one occasion the Blessed One was staying near Savatthi at Jeta's Grove, in Anathapindika's monastery.

Now at that time a certain householder's dear and beloved little son, his only child, had died. Because of his death, the father had no desire to work or eat. He kept going to the graveyard and crying out, "Where have you gone, my only little child? Where have you gone, my only little child?"

• He lost his mind, his faculties, the way gamblers lose their minds, their faculties when they lose their money or property -- even the potential for winnings they were never in possession of -- experience wracking pain as if they had lost their only son. This is how it is with things we hold dear, grasp, and cling  to, not seeing things as they truly are. We live in danger with no knowledge of the means of escape. We are desperate and in our desperation we begin to lose our grip even as we want to cling more and more, as if clinging were the answer when in fact it's a big part of the problem.

Then he went to the Blessed One [the Buddha] and, on arrival, bowed and sat respectfully to one side. As he was sitting there the Blessed One said to him, "Householder, your faculties are not those of one who is steady in mind. There is an aberration in your faculties."

When Queen Mallika heard the Buddha-Dharma, she became a stream-winner (first stage of enlightenment). This results in perfect confidence/faith (saddha) in the Buddha.

 
...Now at that time a large number of gamblers were playing dice not far from the Blessed One [the Buddha]. So the householder went to the householders and, on arrival, said: "Just now, venerable sirs, I went to Gautama [the Buddha] the wandering ascetic and, on arrival, bowed and sat respectfully to one side.

"As I was sitting there, Gautama the wandering ascetic said to me, 'Householder, your faculties are not those of one who is steady in his own mind. There is an aberration in your faculties.'
 
"When this was said, I said to him, 'Venerable sir, how could there not be an aberration in my faculties? My dear and beloved little son, my only child, has died. Because of his death, I have no desire to work or eat. I keep going to the graveyard and crying out, "Where have you gone, my only little child? Where have you gone, my only little child?"'
 
"'That is the way it is, householder. That is the way it is -- for sorrow, lamentation, pain, distress, and despair are born from one who is dear, come springing from one who is dear.'
 
"'But, venerable sir, who would ever think that sorrow, lamentation, pain, distress, and despair are born from one who is dear, come springing from one who is dear? Happiness and joy are born from one who is dear, come springing from one who is dear.' So, not delighting in the words of Gautama the wandering ascetic , rejecting them, I got up from my seat and left."
 
"That's the way it is, householder [said the gamblers]. That's the way it is. Happiness and joy are born from one who is dear, come springing from one who is dear."
 
So the householder left, thinking, "I agree with the gamblers."

Faith: Queen Mallika was a stream-winner

Eventually, word of this conversation made its way into the king's inner chambers. Then King Pasenadi Kosala addressed Queen Mallika:

"Mallika, your wandering ascetic Gautama has said this: 'Sorrow, lamentation, pain, distress, and despair are born from one who is dear, come springing from one who is dear.'"
 
"If that was said by the Blessed One, great king, then that's the way it is."
 
"No matter what Gautama the wandering ascetic says, Mallika endorses it: 'If that was said by the Blessed One, great king, then that's the way it is.' Just as, no matter what his teacher says, a pupil endorses it: 'That's the way it is, teacher. That's the way it is.' In the same way, no matter what Gautama the wandering ascetic says, Mallika endorses it: 'If that was said by the Blessed One, great king, then that's the way it is.'

"Go away, Mallika! Get out of my sight!"
 

A stream-winner's faith in the Buddha

Then Queen Mallika called for the Brahmin Nalijangha: "Come, Brahmin. Go to the Blessed One and, on arrival, showing reverence with your head to his feet in my name, ask whether he is free from illness and affliction, is carefree, strong, and living in comfort, saying:

"'Queen Mallika, venerable sir, shows reverence with her head to your feet and asks whether you are free from illness and affliction, are carefree, strong, and living in comfort.'

"And then say: 'Venerable sir, did the Blessed One say that sorrow, lamentation, pain, distress, and despair are born from one who is dear, come springing from one who is dear?' Whatever the Blessed One says, remember it well and tell it to me [when you return]. For Tathagatas [wayfarers, buddhas] do not speak what is untrue."
 
"Yes, madam," the Brahmin Nalijangha responded to Queen Mallika. Going to the Blessed One, on arrival he exchanged courteous greetings with the Blessed One. After an exchange of friendly greetings and courtesies, he sat to one... More

But I really love myself! (sutra)

Ashley Wells and Pfc. Sandoval, Wisdom Quarterly

Nepal's other Everest: trekking to the summit of Gokyo Ri and some of the best views in the country. About two hours’ walk north of Namche Bazaar, the largest town in the Khumbu region, the trail forks. Turn right towards Everest Base Camp (Zolashine/Getty/BBC.com)

Royal Sutra

Dhr. Seven (trans.), Wisdom Quarterly (Rājan Sutra from "Inspired Utterances," Udana 5.1)

Buddha on Gokyo Ri peak (Hendrik Terbeck)

Thus have I heard. Once when the Blessed One was residing near Sāvatthī at Jeta's Grove in the millionaire's monastery, King Pasenadi of Kosala and Queen Mallikā went to the upper floor of the palace.

The king turned to the queen and said, "Mallikā, is there anyone dearer to you than yourself?"

 

"No one, great king, no one is dearer to me than myself. Great king, and how is it with you, is there anyone dearer to you than yourself?"

 

"No one, Mallikā, no one is dearer to me than myself," he answered. Then King Pasenadi left to see the Blessed One. When he arrived, he bowed, sat respectfully to one side, and related to him the exchange.

Then realizing the significance of what was being said, the Blessed One exclaimed this verse of uplift:

"Scanning all directions with awareness, one finds no one dearer than oneself. Others, too, are equally dear to themselves. So if one loves oneself, one avoids hurting others."

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Note on Lifespans

Beings suffer in woeful states and enjoy pleasant worlds in accordance with their karma. Their age-limit differs according to the gravity of the unskillful/skillful deed. Some are short-lived, and some are long-lived.

Queen Mallika, wife of King Pasenadi of Kosala, for instance, suffered in a woeful state for only seven days. On the other hand, Devadatta -- who attempted to kill the Buddha, cause a schism in the Sangha, and encouraged Prince Ajatasattu to kill his father (the stream-enterer King Bimbisara) among other things -- is destined to suffer for an aeon.

At times, earthbound deities live for only seven days."

Reference: A Manual of Abhidhamma (a translation by Ven. Narada of the Abhidhammattha Saṅgaha of Bhadanta Anuruddhācariya (ed. of the original Pāli text) with English transl. and explanatory notes by Nārada Mahā Thera. 5th rev. ed., Kuala Lumpur: Buddhist Missionary Society, 1987.

Lifespan or life term (Pali, kappa) refers to the practical maximum length of life in various worlds under normal circumstances. Whereas it is said that Gautama Buddha could have lived an "aeon" (kappa) if he wished, it makes more sense to understand the term as "normal lifespan" in that instance. He passed away at 85 when, if Ananda had requested him, he could have lived to 120, which was the normal maximum life term at that time. It seems that 120 is still the lifespan in the human world, perhaps having already dropped to 100.

Clearly, this is neither an average nor an absolute ceiling. This being the case, when cosmological detail like lifespans of demigods, high divinities, or denizens of the unfortunate destinations are given, they should be understood as gross generalizations. Individual circumstances vary as discussed above.

Furthermore, the measurement is difficult since lifespans on earth used to be much longer. In Buddhist Birth-Stories: Jataka Tales translated by C.A.F. Rhys Davids (translated from Prof. V. Fausboll's edition of the Pali text by Mrs. Rhys Davids, p. 81 ff.) is "the story of the lineage." It details the lives of previous buddhas, their chief disciples, lifespans, heights, and so on. Surprisingly, since these buddhas appeared aeons (inconceivably long periods) ago in the human world, they were much taller and lived much longer, even 80,000 years.

Therefore, our assumptions about human life are not accurate, and cannot be generally stated, how much less the details of other worlds? Any time spent in a hell of torment (rather than simply the miserable hells) would seem an eternities. The elapsing of an age, epoch, or world-cycle is inconceivable even under normal circumstances, all the more under duress.