Beautiful Buddhist courtesan Ambapali

Āmrapālī (also known as "Ambapālikaka," "Ambapali," or "Amra") was a celebrated nagarvadhu (royal courtesan) of the Republic of Vaishali (located in present-day state of Bihar, India) in ancient proto-India around 500 BC [1, 2, 3].

Ambapali also won the title of rajnartaki (court dancer) [4]. Following the Buddha's Teachings, or Buddha-Dharma, she became an arahant, a fully enlightened disciple.

She is mentioned in the ancient Pali language texts and Buddhist traditions (āgama sutras), particularly in conjunction with the Buddha staying at her mango (amba) grove, Ambapali-vana, which she later donated to the Sangha (Monastic Order), where the Buddha taught the famous Ambapalika Sutra [5, 6, 7, 8].

The legend of Ambapali originated in the Buddhist Rebirth (Jataka) Tales some 1,500 years ago.

• VIDEO: How Buddhism started: Afghanistan

Early life

I can help it: I was born this way [by past karma]

Ambapali was born around 600-500 BCE, to Mahanama and an unknown mother.

Etymologically, the variants of her name derive from a combination of two Sanskrit words, amra (Pali amba), meaning "mango," and pallawa, meaning "young leaves or sprouts" [9].

It is said that she was spontaneously born at the foot of a mango tree in one of the royal gardens in Vaishali — which resulted in her name [10].

Even as a young maiden, Ambapali was exceptionally beautiful and ethereal. It is said that a feudal lord by the name of Mahanaman was so enchanted by the young Ambapali's beauty that he abandoned his kingdom and moved to Ambara Village, a small hamlet in Vaishali in present-day Muzaffarpur [11].

As a courtesan

I will dance to please the royals.

Vaishali was the capital city of the Licchavi tribe, one of the eight warrior (Pali khattiya, Sanskrit kshatriya) clans that had united to form the Vajjian confederacy [12].

The king was elected by an electoral college consisting of princes and nobles from the kshatriya clans. It was customary that the most beautiful women in the land, rather than marrying one man, dedicated themselves to the pleasure of many [13].

Ambapali grew up to be a lady of extraordinary charm and grace and was talented in many art forms [Geisha-girl style, a well education companion rather than someone simply providing sexual services][13].

Many young nobles desired her company. When King Manudev of Vaishali, saw Ambapali perform a dance in the city, he plotted to "own" her as a possession. He murdered Ambapali's childhood love and would-be-groom, Pushpakumar, on the day of their wedding.

Afterwards he made an official announcement declaring Ambapali as the "bride" of Vaishali — that is, the nagarvadhu ("royal courtesan"). She was also bestowed with the title of Vaishali Janpad Kalayani (Pali janapada kalyani "the belle of the land" of Vaisali), given to the most beautiful and talented girl of the kingdom for a period of seven years.

Ambapali had the right to choose her lovers, but according to the aforementioned custom, she could not be committed to any one man.

After being declared a nagarvadhu [14], her talent and beauty attracted so many men that the glory of Vaishali during this period is often attributed to Ambapali's fame [13]. The price to see Ambapali's art form was 50 karshapanas (Pali kahapanas, Bactrian gold from Afghanistan/Gandhara) per night, and her treasury grew much larger than the treasuries of some kings [13].

Who would objectify and judge kids' beauty?

It is said that Ambapali was declared the "most beautiful" girl at the age of 11 and was later made nagarvadhu. She also is a celebrated rajnartaki (court dancer) in the ancient Vaishali. Ambapali was also proficient in music, dance, hunting, archery, horse handling, and so on. She had great love for classical songs and dance [4, 15].

Legends associated with Ambapali

Ambapali and King Bimbisara

Carving of the Buddha and Ambapali

Stories of her beauty travelled to the ears of famous Buddhist King Bimbisara, ruler of the hostile neighboring kingdom of Magadha, where the Buddha often stays. The king attacked Vaishali and took refuge in Ambapali's house.

King Bimbisara was a good musician. Before long, Ambapali and King Bimbisara fell in love. When she learned his true identity, Ambapali asked King Bimbisara to leave and cease his war. 

King Bimbisara, smitten with love, did as she asked. In the eyes of the people of Vaishali, this incident made him a coward. Later, Ambapali bore him a son named Vimala Kondanna.

Ajatashatru (patricidal Prince Ajatasattu), King Bimbisara's son by Queen Chellana (according to Jain tradition) or Queen Kosala Devi (according to Buddhist tradition), later invaded Vaishali due to a dispute with his brothers.

He was so moved by her beauty that when Ambapali was imprisoned, he burned the whole of Vaishali. Almost everyone died in the massacre, except his beloved Ambapali, but when she saw the condition of her motherland, she renounced her love for him.

Ambapali and the Buddha

(We're not really Ambapali. We just play her in
a Wisdom Quarterly play about her life).

In Buddhist texts, Ambapali is noted as having had the opportunity to serve food to the Buddha during his last visit to Vaishali, shortly before his passing into final nirvana [16].

Ambapali attended his sermon at a nearby grove and was so deeply moved by it that she invited him for a meal at her quarters [17]. In other accounts, it is stated that the Buddha himself took shelter in her mango grove and was visited by Ambapali, who paid her obeisance to him and then extended the invitation [18].

The Buddha consented to her proposal of offering him a meal with silence, as was his custom [17]. On her way back, her chariot came face to face with that of the princely nobles of Vaishali who were also rushing to invite the Buddha to accept their offer of a meal with them.

The Buddha towering in neighboring Kapilavatthu

They berated her by calling her a "mango-woman" and asked her, as a woman of ill repute (a courtesan), to move her vehicle aside and let her social superiors pass on the single lane road.

It is then that she announced that the Buddha had already accepted her invitation and was coming to her house for a meal offering. The princes were upset and offered her gold in return for the privilege of hosting the Buddha, but she refused [18, 19].

The Buddha also turned them down when they asked him to accept their offer, having already committed to Ambapali's charitable donation.

The Buddha recognized her beauty and advised his disciples to be mindful in her presence because they easily become infatuated with her if they did not remain mindful [19]. [The Buddha advised monastics to imagine beautiful members of the other sex to be thought of as daughters or mothers, sons or fathers, so as not to succumb to their physical allure or beyond-physical charm.]

Ambapali received the Buddha with her retinue in her grand residence, which had been specially decorated for the occasion [20]. It was no less than the palace of any king [20], such was the wealth she had amassed.

At the conclusion of the meal offering, she offered to the Buddha and his spiritual community (Sangha) her entire property, including her mango groves, which became the venue for several sutras on mindfulness [20].

Awakened lay Buddhist

Why is the Buddha so famous throughout Asia?

Soon thereafter, she renounced her position as courtesan and court dancer, accepted the Buddhist way, and remained an active supporter of the Buddha's Sangha. She dedicated her life to the service of the poor and the destitute [20].

On growing up, Ambapali's son, Vimala Kondanna, also became a Buddhist monk and a renowned Buddhist elder (thera) [16].For having followed the Buddha's Teachings, the Dharma, she had become a fully enlightened disciple. More

• Ambapālī (Dictionary of Pali Proper Nouns, palikanon.com)
• Amber Larson and Dhr. Seven (eds.), Wisdom Quarterly Wiki edit

Sutra: Advice to Rahula at Mango Stone

Amber Larson, Dhr. Seven (eds.), Ambalatthika-Rahulovada Sutra: "Instructions to Rahula at Mango Stone" (MN 61, Mi 414), based on Ven. Thanissaro (trans.), Wisdom Quarterly

Family: Rahula, the Buddha, and Ananda

Thus have I heard. On one occasion the Blessed One (the Buddha) was staying near Rajagaha, in the Bamboo Grove, at the Squirrels' Feeding Ground.

At that time Ven. Rahula [the Buddha's son, a monastic* in training at age 7 (Comy.)] was staying at the Mango Stone. Then the Blessed One, arising from his meditative seclusion in the late afternoon, went there. Ven. Rahula saw him approaching from afar and set out a seat and water to wash his feet.

The Blessed One sat down on the seat prepared for him and washed his feet. Ven. Rahula, bowed and sat respectfully to one side.

Then the Blessed One, having left a little bit of water in the water dipper, said to Ven. Rahula: "Rahula, do you see this small amount of water remaining in the dipper?"

"Yes, venerable sir."

"That's how little of a monastic* there is in anyone who feels no shame at telling a deliberate lie."

Having tossed away the little leftover water, the Blessed One said to Ven. Rahula: "Rahula, do you see how this small amount of water is tossed away?"

"Yes, venerable sir."

"Rahula, whatever there is of a monastic in anyone who feels no shame at telling a deliberate lie is tossed away just like that."

Having turned the water dipper upside down, the Blessed One said to Ven. Rahula: "Rahula, do you see how this water dipper is turned upside down?"

"Yes, venerable sir."

"Rahula, whatever there is of a monastic in anyone who feels no shame at telling a deliberate lie is turned upside down just like that."

Having turned the water dipper right side up, the Blessed One said to Ven. Rahula: "Rahula, do you see how empty and hollow this water dipper is?"

"Yes, venerable sir."

"Rahula, whatever there is of a monastic in anyone who feels no shame at telling a deliberate lie is empty and hollow just like that.

"Rahula, it's like a royal elephant: mighty, of good pedigree, accustomed to battle, its tusks like chariot poles. Having gone into battle, it uses its forefeet and hindfeet, its forequarters and hindquarters, its head and ears, its tusks and tail. But it keeps protecting its trunk. The elephant trainer notices and thinks:

"'This royal elephant has not given up its life to the king.' But when the royal elephant...having gone into battle, uses its limbs and his trunk, the trainer notices and thinks: 'This royal elephant has given up its life to the king. There is nothing it will not do.'

"In the same way, Rahula, when anyone feels no shame in telling a deliberate lie, there is no harm (wrong), I tell you, he will not do. Thus, Rahula, train yourself, 'I will not tell a deliberate lie even in jest.'

"What do you think, Rahula, what is a mirror for?"

"For reflection, venerable sir."

"In the same way, Rahula, bodily, verbal, and mental actions (deeds, karma) are to be done with repeated reflection.

"Whenever you want to do a bodily action, reflect on it: 'This bodily action I want to do, would it lead to my harm, the harm of others, or both? Would it be an unskillful bodily action, with painful consequences, painful results?' If, on reflection, you know that it would lead to self-harm, the harm of others, or to both, that it would be an unskillful bodily action with painful consequences, painful results, then any bodily action of that sort is absolutely unfit for you to do.

"But if on reflection you know that it would not cause harm...it would be a skillful bodily action with pleasant consequences, pleasant results, then any bodily action of that sort is fit for you to do.

"While you are doing a bodily action, reflect on it: 'This bodily action I am doing, is it leading to self-harm, to the harm of others, or to both? Is it an unskillful bodily action, with painful consequences, painful results?' If, on reflection, you know that it is leading to self-harm, to the harm of others, or to both...give it up.

"But if on reflection you know that it is not...you may continue with it.

"Having done a bodily action, reflect on it: 'This bodily action I have done, did it lead to self-harm, to the harm of others, or to both? Was it an unskillful bodily action, with painful consequences, painful results?'

"If, on reflection, you know that it led to self-harm, to the harm of others, or to both, it was an unskillful bodily action with painful consequences, painful results, then confess it, reveal it, lay it open to the Teacher or to a knowledgeable companion in the supreme [monastic] life. Having confessed it...exercise restraint in the future.

"But if on reflection you know that it did not lead to harm...it was a skillful bodily action with pleasant consequences, pleasant results, then stay elated and joyful, training day and night in skillful mental states.

• [The same is then said for verbal and mental actions.]

"Rahula, all those Brahmins and [wandering ascetic] monastics in the course of the past who purified their bodily, verbal, and mental actions did it through repeated reflection on their bodily, verbal, and mental actions in this way.

"All those Brahmins and monastics in the course of the future who will purify their bodily, verbal, and mental actions will do it through repeated reflection on their bodily, verbal, and mental actions in this way.

"All those Brahmins and monastics at present who purify their bodily, verbal, and mental actions do it through repeated reflection on their bodily, verbal, and mental actions in this way.

"Thus, Rahula, train yourself: 'I will purify my bodily actions through repeated reflection. I will purify my verbal actions through repeated reflection. I will purify my mental actions through repeated reflection.' This is how to train yourself."

That is what the Blessed One said. Gratified, Ven. Rahula delighted in the Blessed One's words. More

*NOTE: Throughout ancient cultures, the terminology of music was used to describe the moral quality of people and actions. Discordant intervals or poorly tuned musical instruments were metaphors for wrongdoing (harm). Harmonious intervals and well-tuned instruments were metaphors for good. In Pali, the term sama ("even") described a tuned instrument. There is a famous passage (AN 6.55) where the Buddha reminds Sona Kolivisa — who had been over-exerting himself in his spiritual practice — that a lute sounds appealing only if the strings are neither too tight nor too loose but "evenly" tuned. This image has special resonance with the Buddha's teaching on the Middle Way, which avoids the two extremes of sensual indulgence and self mortification. It also adds meaning to the term samana ("monastic" or "wandering ascetic"), which the texts frequently mention as being derived from sama. The word samañña ("evenness," the characteristic or quality of being in tune) also means the quality of being a monastic: The true monastic is always in tune with what is proper and good.

• See also: MN 62, MN 147

The Mango Dharma (Ajahn Chah)

Ajahn Chah (ajahnchah.org) via Ellie Askew, Dhr. Seven (ed.), Wisdom Quarterly

We say that "morality, concentration, and wisdom are the path on which all the noble ones have walked to enlightenment." These three are all one.

Morality is concentration, and concentration is morality. Concentration is wisdom, and wisdom is concentration. It's like a mango.

When it's a flower, we call it a flower. When it becomes a fruit, we call it a mango. When it ripens, we call it a ripe mango. It's all one mango, but it continually changes.

The big mango grows from the small mango, the small mango becomes the big one. We can call them different fruits or all one. Morality, concentration, and wisdom are related like this.

In the end it's all the path that leads to enlightenment. The mango, from the moment it first appears as a flower, simply grows to ripeness. We should see it like this. Whatever others call it, it doesn't matter.

Once it's born it grows to old age and then where? We should contemplate this. Some people don't want to be old. When they get old, they become regretful. These people should not eat ripe mangoes.

Why do we want the mangoes to be ripe? If they're not ripe in time, we ripen them artificially, don't we? But when we become old we're filled with regret. Some people cry. They're afraid to get old or die. If it's like this then they shouldn't eat ripe mangoes.

They'd better eat just the flowers! If we can see this, then we can see the Dharma. Everything clears up and we are at peace.

Hollywood's CULT of Scientology (video)

Steven Mango (Mangotology, 1/14); Sheldon S., Seth Auberon, CC Liu (eds.), Wisdom Quarterly

Inside the Scientology Celebrity Centre: An Ex-Scientologist Reveals All

This documentary is an inside look at Scientology's Hollywood "Celebrity Centre." I begin by taking you on my journey from a fresh faced new actor who just arrived in Los Angeles, full of hopes and dreams, to ultimately being recruited into Hollywood's most dangerous, secretive, and famous cult.

Ask Leah Remini (60 Minutes Australia)

I'm bringing to light all of their perverse crimes, particularly detailing how Scientology exploits members financially.

I talk about the cult's militant "inner party," the "elite guard" Sea Organization (Sea Org), which makes members sign 1 billion year contracts as slaves who devote their entire lives to serving Scientology as round-the-clock slave labor.

I publicly reveal how anti-gay the Church is, bringing homophobia to a whole new level. I'm exposing the Church, airing all the dirty laundry.

Don't believe Mango? Ask Michelle Leclair

I know their inner workings. I know the inside secrets about the Church and its blackmailed celebrities.

This is the video Scientology doesn't want you to see about what they don't want you to know I tell all!

• Support youcaring.com/stevenmango-729748

Scientology whistleblower Steven Mango

ABOUT ME: My name is Steven Mango, and I was a parishioner of the exclusive "Church of Scientology Celebrity Centre International" in Hollywood, California. In the span of four years of devoted membership, before I escaped in 2012, I became a lifetime member. I donated close to $50,000 to the Church, and I was a victim of severe spiritual and emotional abuse inside the walls of the Church. I was also a "poster boy" for the Church, appearing in advertisements for the International Association of Scientologists across the Celebrity Centre. My photo also appeared on their [bogus recruitment] The Way To Happiness booklets.

Contact information

• Website: stevenmango.com
• Email: mangoman7591@gmail.com
• Twitter: twitter.com/stevenmango
• Facebook.com/pages/Steven-Mango/193362217358970
• IMDB: imdb.com/name/nm3571017
• Press/Media Contact: mangoman7591@gmail.com

MIRACLES the Buddha performed

G.P. Malalasekera, Dictionary of Pali Proper Names (Pali Text Society) via Palikanon.com; edited and illustrated by Dhr. Seven, Crystal Quintero, and Ashley Wells, Wisdom Quarterly

The Buddha created a walkway in space then walked to the World of the Thirty-Three.

  

The Buddha was against performing miracles, perceiving some inherent danger in them. He lauded something more miraculous -- teaching the path to enlightenment. He regularly used some of those powers to aid in teaching without making a grand display. Yet there was a time, seven years after his enlightenment, when he did make a grand display that lasted more than two weeks.

 

When the Buddha set down a monastic (vinaya) rule forbidding the exercise of supernatural powers by Buddhist monastics -- following a miracle performed by the monk Pindola Bhāradvāja -- ascetics from other schools went around saying that from then on they would not perform miracles except with the Buddha.

 

King Bimbisāra, a noble disciple who ruled Rajagaha (Rajgir), reported this matter to the Buddha, who at once accepted the challenge.

He explained that the training rule was laid down for disciples and did not apply to their enlightened teacher.

Thereafter he went to Sāvatthi, the place where all buddhas perform the miracle of the "double appearances” (yamaka pātihāriya).

Artist's rendition of flames and water emanating simultaneously (what-buddha-said.net).

 

In response to a request by King Pasenadi of Savatthi, the Buddha said he would perform the miracle at the foot of the Ganda-amba (Ganda's mango or amba) tree on the full moon day of the month of Asālha [July]. This was the seventh year after his enlightenment (DA.i.57).
 

Mango tree miraculously sprouts from seed.

The ascetics of other traditions therefore uprooted all of the mango trees for a league (3 miles) in all directions. Nevertheless, on the promised day, the Buddha went to the king's garden, accepted a mango offered to him by Ganda, and caused a marvelous tree to sprout from its seed.

The people, discovering what the other ascetics had done, attacked them, and they had to flee in every direction. During their flight Pūrana Kassapa committed suicide.

The Buddha creating a miraculous walkway in the sky (Mig_T_One/flickr.com)

 .

Devas and humans extended for 100+ miles.

The multitude [of devas and humans] who had assembled to witness the miracle extended for a distance of 36 leagues. The Buddha then miraculously created a jeweled walk [bridge] in the air by the side of the Gandamba tree.

When the Buddha's disciples knew what he had in mind, several of them offered to perform miracles so as to refute the insinuations of the other ascetics that they could not.

Among such disciples were Gharanī, Culla Anātthapindika, Cīrā, Cunda, the chief female disciple foremost in magic powers Uppalavannā Theri and the male disciple foremost in magic powers Maha Moggallāna Thero.

 

Thunder and lightning from the world of the weather akasha-devas (zastavki.com)

.

Earliest human representation of the Buddha

The Buddha declined their offers and related the Kanhausabha and Nandivisāla Jātakas (rebirth tales).

Then, standing on the jeweled walk, he proceeded to perform the Twin Miracle (yamaka-pātihāriya), so called because it consists of the appearance of phenomena of opposite character in pairs: for example, producing flames from the upper part of his body and a stream of water from the lower then alternating the two.

Flames and streams of water proceeded alternately from the right and left sides of his body (DA.l.57); DhA.iii.214f. explains how this is done:

From every pore of his body an aura of six-colored rays shot forth upwards to the realm of Brahmā and downwards to the edge of the world-system (cakkavāla).

Levitation (dreamtime.com)

The miracle lasted for a long time, and as the Buddha walked up and down the jeweled terrace he taught the multitude from time to time.

It is said that he performed miracles and delivered sutras (delivered "sermons," as it were) for 16 days, according to the various psychological dispositions of those present in the assembly to watch.

• [Buddhas have the miraculous power of knowing peoples' minds, dispositions, and capacities and are therefore able to teach just the right thing for their rapid progress toward insight.]

At the conclusion of the miracle, the Buddha -- following the example of his predecessors (buddhas of the past) -- made his way in three strides to the space plane known as the "World of the Thirty-Three" (Tāvatimsa).

The Buddha in the World of the Thirty-Three, teaching his mother the Abdhidharma.

 

He went there to teach the Abhidharma to his biological mother Queen Maya who, having passed away when he was only a week old, had been reborn in that world as a devaputta, figuratively a "son of god" but actually meaning "one reborn among the devas."
 

The Twin Miracle is described in the Sumangala Vilāsinī (DA.i.57) and in great detail in the Dhammapadatthakathā (DhA.iii.204); see also J.iv.263ff. The DhA. version appears to be entirely different from the Jātaka version. The latter is very brief and lacks many details, especially regarding Pindola's miracle and the preaching of the Abhidharma in the World of the Thirty-Three.

The account given in the Divyāvadāna (Dvy., 143-66) is again different; the miracle was repeatedly performed by the Buddha (see, e.g., Candanamālā), and it is often referred to, for example, at J.i.77, 88, 193; Ps.i.125; SNA.i.36; AA.i.71; MA.ii.962; Mil. 349; Vsm.390; PvA.137; Dāthāvamsa i.50.

The Twin Miracle at Sravasti (btrts.org.sg)

The miracle was also performed by the Buddha's relics; see, for example, Mhv.xvii.52f.; Sp.i.88, 92.

 

It is said (Mil.349) that 200 million beings (most of them devas) penetrated to an understanding of the Dharma at the conclusion of the miracle.

It is noteworthy that due to its complexity and difficulty, the Twin Miracle can only be performed by a buddha (Mil.106).

Sutra: Five Helpers to Right View

Dhr. Seven, Wisdom Quarterly based on translation by Ven. Nyanaponika and Bhikkhu Bodhi (Numerical Discourses of the Buddha, AN V, 25) UPDATED

The Buddha explained: Right view, O meditators, if it is helped by five things, has liberation of mind/heart as its fruit and is rewarded by the fruit of liberation of mind/heart. It has liberation by wisdom as its fruit and is rewarded by the fruit of liberation by wisdom. What are those five things? Here, meditators, right view is helped by:

1. virtue
2. wide learning (suta-mayā-paññā)
3. discussion (of what is learned)
4. tranquility
5. insight.

EXPLANATION

Knowing-and-seeing (Sharon Cummings)

“Liberation of mind” (ceto-vimutti) means the concentration present at the attainment of the noble paths and fruitions -- that is, at the time of the first three stages of enlightenment.

“Liberation by wisdom” (paññā-vimutti) is the liberating-insight (release) pertaining to the fourth fruition, namely, arhatship.

An arhat may be said to be an accomplished disciple or savaka-buddha ("enlightened hearer"), one who has gained full enlightenment (as distinguished from pacceka-buddhas and sammasambodhi-buddhas).

This fivefold help to right view is compared to the growing of a mango tree in the ancient Commentary (the Anguttara Atthakatha) to this text:

• Right view is like the mango seed.
• The other supporting factors are like measures taken to ensure the growth of the tree.
• And the two liberations are like the fruits.

Sutra: Five Helpers to Right View

Based on trans. by Ven. Nyanaponika, Bhikkhu Bodhi (Numerical Discourses, AN V, 25)

The Buddha explained: Right view, O meditators, if it is helped by five things, has liberation of mind as its fruit and is rewarded by the fruit of liberation of mind. It has liberation by wisdom as its fruit and is rewarded by the fruit of liberation by wisdom.* What are those five things? Here, meditators, right view is helped** by:

1. virtue
2. wide learning
3. discussion (of what is learned)
4. tranquility
5. insight

EXPLANATIONS

*“Liberation of mind” (ceto-vimutti) means the concentration present at the attainment of the noble paths and fruitions -- that is, at the time of the first three stages of enlightenment.

• “Liberation by wisdom” (panna-vimutti) is the liberating-wisdom pertaining to the fourth fruition, namely, arhatship. An arhat may be said to be an accomplished disciple or savaka-buddha, one who has gained full enlightenment (as distinct from pacceka-buddhas and sammasambodhi buddhas).

**This fivefold help to right view is compared to the growing of a mango tree in the ancient commentary to this text (called the Anguttara Atthakatha):

• Right view is like the mango seed.
• The other supporting factors are like measures taken to ensure the growth of the tree.
• And the two liberations are like the fruits.