33c: The 16^th Rains Retreat (Āḷavaka)

King Āḷavaka, of the city of Āḷavī, was in the habit of pursuing pleasurable hunting in a deer forest once a week, leaving behind all his enjoyment at the palace together with the female courtiers and dancers. In order to ward off the dangers of rebels, foes and thieves, and to prevent his contemporary rulers from attacking him, he took up a sporting exercise to boost his kingly might.

One day, just before he set out for hunting, he had an agreement made with his military officers: “He, from whose charge a deer escapes, must be responsible for that deer,” and when they got to the forest a deer ran away from the king’s charge.

As he was quick and strong, the king, equipped with a bow, immediately followed the deer on foot for up to three leagues. Antelopes can run continuously only for three leagues. Therefore, when the king had covered that distance, he killed the deer that was lying exhausted in a pond, with an arrow. He cut up the animal into two pieces. Though he did not want its flesh, he carried it by means of a pole lest he should be ill-spoken of as one who was unable to catch the deer. On his way back he saw a shady banyan tree in new and old foliage at a place that was neither too near nor too far from the city; he approached the foot of the tree to take some rest.

Now, the Yakkha Āḷavaka had been granted a boon by Vessavaṇa, the Deva King, that whoever came into the vicinity of the banyan tree as far as its shadow fell at noon could be his food.

When the Yakkha saw the king come under his banyan tree, he showed himself in person and wanted to eat the king. The king gave the two halves of the deer to the Yakkha as he wanted him to be set free. But the Yakkha did not do so, saying: “Since it came into my hand, is it not mine? How could you, Great King, seek your freedom by giving me the deer?”

Then the king made a promise to the Yakkha saying: “Set me free! I shall send you each day a man and a pot of cooked rice.” Still the Yakkha refused to release him, he said: “You might forget about it, being intoxicated with your kingly luxuries. As for me, I cannot eat those who do not come up to my residence, nor can I eat those who do not voluntarily give themselves up. How would I live if you were released?” Then the king satisfied the Yakkha by saying: “The day I fail to send you food, you may devour me.” He regained his freedom from the Yakkha’s hand and returned to the city of Āḷavī.

While waiting for the king at the make-shift shelter of branches that they had constructed midway, the officers saw the king coming back; they greeted the king and received him, saying: “Why did you try so hard to catch the deer, Great King, did you fear a loss of dignity?” Relating nothing of the incident, the king returned to the city and had his breakfast. Then he summoned the administrative minister of the city and secretly told him of the promise which he had given to the Yakkha.

“Have you agreed upon the time, Great King?” asked the minister. “No, I have not,” replied the king. “You have made a mistake, Great King,” said the minister. “Yakkhas are to have access only to things that are limited. As you have not put a limit, the whole district is in danger of disease. Be that as it may, Great King, though you have been wrong, do not worry, but enjoy your royal comfort, I shall do what is to be done in this matter.” The minister rose early and went to the prison and made an announcement to the criminals who had been sentenced to death, he said: “Those who wish to survive may come out.”

He took the convict that came out first and had him bathed and fed, he then sent him saying: “Take this pot of rice to the Yakkha!” As soon as the convict got into the shade of the banyan tree, the Yakkha assumed a very terrible frame and ate him as though he were biting [771] lotus stalks and stems.

Those who escorted the convict and the food for the Yakkha saw Āḷavaka devouring the man, became frightened and told their intimate friends of the matter. From that time onwards the news that: “The king catches thieves and feeds them to the Yakkha,” spread and people abstained from stealing.

At a later time, as there were no new thieves and all the old ones were gone, the prisons became empty. Then the minister reported the matter to the king, who had his gold and silver dropped on all the main roads of the city, thinking that somebody might want to pick it up. But nobody touched it even with his foot lest they should be accused of theft.

When the King of Āḷavaka failed to get new recruits of thieves in this way, he discussed it with his ministers, who advised him, saying: “We shall make people send one aged person from each household in serial order. An aged person means one who by himself is about to enter the mouth of death.” But the king rejected the advice saying that people would then be terrorized with the thought: ‘The king has the heart to send my father to the Yakkha!’ or: ‘He is cruel enough to send my grandfather to the Yakkha!’ I do not prefer that plan.”

Then the ministers presented their alternate idea thus: “In that case Great King, make people send their children who are lying on their backs in their cradles, each day. Such children have no such affection as: ‘This is my mother,’ or: ‘This is my father.’ ” Upon this the king agreed and let him do so. The minister started executing the plan.

Mothers fled from the city with their children, and pregnant women fled too. After bringing up their children in another country, they brought back their young children to the city.

In this manner the daily feeding of the Yakkha took place for twelve long years. One day, when the royal servants roamed about the city looking for children, they found not a single child. So they reported to the king: “Leaving aside your son, Prince Āḷavaka, in the palace, there are no children in the city.” The king replied: “As I love my son, so do all these people love their respective sons. But in this world there is none more lovable than one’s own self. Go, men, save my life by giving my son to the Yakkha!”

At that time, the queen, the mother of Prince Āḷavaka, had her son bathed with scented water and adorned with ornaments. She was sitting with her son wrapped in soft white pieces of cloth and placed him at her bosom to let him sleep. Under the command of the king, the royal servants went there, and while the queen and 16,000 female attendants were crying, they took away the chief nurse and the prince, declaring that the little prince would become food for the Yakkha.

The Buddha’s Visit to Āḷavī

On that day the Buddha rose early in the morning and engaged in the attainment of great compassion (mahā-karuṇā-samāpatti) in the fragrant chamber inside the Jetavana monastery. And when he surveyed the world by his two-fold Buddha eyes, consisting in the knowledge of the inclinations and disposition of others (āsayānusaya-ñāṇa) and the knowledge of the thoughts and intentions of others (indriya-paro-pariyatti-ñāṇa) he saw in his vision three significant things: The past merit of Prince Āḷavaka that would lead him to become a Non-returner (Anāgāmi-phala); the past merit of the Yakkha Āḷavaka that would lead him to Stream-entry (Sotāpatti-phala); and the past merit of 84,000 beings that would lead them to the realization of the eye of the Dhamma (Dhamma-cakkhu), the penetration of the four truths, at the end of his discourse.

Accordingly, at daybreak he performed his morning duties. Before he finished his afternoon undertakings, at sunset on that new moon day, he set out on foot alone and unaccompanied, taking his bowl and robes, on a journey of 30 leagues from Sāvatthī, and entered the precinct of the Yakkha’s residence.

Now where did the Buddha stay? Did he stay in the Yakkha’s mansion that was invisible to [772] ordinary people and near the banyan tree? Or did he sit at the foot of the banyan tree? He took his seat in the Yakkha’s mansion. Explanation: As Yakkhas saw their mansions, so did the Buddha see them. Therefore, he went up to the Yakkha’s mansion and stood at its gate.

At that time, Āḷavaka was attending a meeting of Yakkhas in the Himavanta. The door keeper of Āḷavaka, the Yakkha by the name of Gadrabha (Donkey), approached the Buddha and paid his respects. And a dialogue took place between Gadrabha and Buddha:

Gadrabha: “Exalted Buddha, did you come only at sunset?”

Buddha: “Yes, Gadrabha, I came only at sunset. If it were not a burden to you, I would like to spend the night in Āḷavaka’s mansion.”

Gadrabha: “Exalted Buddha, it is not a burden to me. But that Yakkha Āḷavaka is violent. He does not show respect even to his parents. Therefore please do not prefer to stay there.”

Buddha: “Gadrabha, I know of Āḷavaka’s violence. There would not be a bit of harm to me. I want to stay for the night there in Āḷavaka’s mansion, if you do not feel my stay burdensome.”

Gadrabha: “Exalted Buddha, Āḷavaka is like an iron pan aglow with fire. He is absolutely ignorant of parents, monks, Brahmins and the Dhamma. Those who come to this place he drives them mad, or bursts open their hearts, or throws them beyond the ocean or beyond the universe by catching hold of their legs.”

Buddha: “Gadrabha, I know all about this. If it were not burdensome to you, I would like to stay in Āḷavaka’s mansion for the night.”

Gadrabha: “Exalted Buddha, it is not burdensome for me. But Āḷavaka might kill me if I were to give you permission without first informing him. Exalted Buddha, let me go to him therefore and tell him of the matter first.”

Buddha: “Gadrabha, tell him as you like.”

Gadrabha: “Exalted Buddha, please consider then whether you should stay here or not.”

Having said thus, Gadrabha paid his respects to the Buddha and departed to the Himavanta. Then the door of Āḷavaka’s mansion opened by itself, and the Buddha entered and took his seat on the divine, jewelled throne which Āḷavaka usually sat on, on important and auspicious days, enjoying divine luxuries. Being seated, the Buddha emanated golden-yellow (pīta) radiance.

Beholding the yellow radiance, Āḷavaka’s female attendants gathered, did obeisance to the Buddha and sat around him. The Buddha gave a miscellaneous Dhamma talk to them, saying: “Yakkhīs, as you have in the past given alms and observed morality and honoured those who deserved honour, you attained divine luxuries. Now also, do as you have done before. Abide not by jealousy (issā) and stinginess (macchariya),” and so on. Having heard the sweet talk of the Dhamma, they gave 1,000 cheers and remained sitting and surrounding the Buddha.

Having arrived at the Himavanta, Gadrabha the Yakkha told Āḷavaka respectfully: “Āḷavaka, King of the Yakkhas, who knows no suffering! May I draw your attention to something, please be informed: The Buddha has come and is sitting in your mansion.” Then Āḷavaka made a gesture, meaning to say: “Be quiet! Shut up! I will go back immediately and do whatever is necessary.”

Then the two noble Devas, Sātāgiri and Hemavata, agreed between themselves to go visit the Buddha at Jetavana before they went to attend the assembly of Devas. Riding different vehicles, they set off by air together with their hosts of retinue.

Āḷavaka’s mansion, however, was situated on the ground. It was well secured, surrounded by properly fixed walls, doors, turrets and archways. Above the mansion was spread a net made of white brass. The mansion was like a box. It was three leagues in height, over which there formed an aerial route used by divine Yakkhas.

When the two friends, the divine Yakkhas Sātāgiri and Hemavata, happened to come just above the mansion on their way to visit the Buddha, and were unable to proceed. In fact, up to the top of the universe above, nobody can pass over the place where a Buddha is seated.

Therefore, when they thought of the cause for their inability to go further, they saw the Buddha and descended to the ground like a stone that has been thrown up falls earth-bound. Having made obeisance to the Buddha, they listened to a discourse and circumambulated the Buddha, and asked for his permission to leave: “Exalted Buddha, we have to attend a meeting of divine Yakkhas.” Saying some words in praise of the Three Treasures, they headed for the Himavanta, the venue of their meeting. On seeing the two noble Devas, Āḷavaka rose from his place and invited them saying: “Please take your seats here.”

The Fury of Āḷavaka

The two friends informed Āḷavaka: “Friend Āḷavaka, in your mansion the Fortunate One is still sitting. You are so lucky! Go, friend Āḷavaka, wait upon the exalted Buddha!”

The words of the two friends, encouraging faith in the Buddha, were unbearable to Āḷavaka, who had no faith. Therefore, on hearing words of praise of the Buddha, the faithless the Yakkha Āḷavaka became furious. His heart crackled with rage like lumps of salt thrown into fire. He asked in anger: “What kind of man is the so-called exalted Buddha who is sitting in my mansion?”

Then the two noble Devas said to Āḷavaka: “Friend Āḷavaka, do not you know of our master, the Fortunate One? He is a very prominent and noble personage. Even while in the Tusita abode of Devas, he made five investigations and they related the biography of the Buddha up to his delivery of the Dhamma Wheel (Dhamma-cakka) discourse. They also told the Yakkha of the 32 portents that took place at the time when the Bodhisatta was conceived, and so on. Friend Āḷavaka, have you not seen those marvellous portents?” they asked. Although he had seen them, he was carried away by anger, and he replied, hiding the truth: “No, I have not.”

The two Devas then became dissatisfied and said: “Whether you have seen them or not, what is the use of your seeing or not seeing? Friend, what are you going to do to our master, the exalted Buddha? Compared with him, you are like a calf that has been born today near a bull with his hump swaying; like a baby elephant that has been born today near a bull elephant in must with his granular secretion flowing from the three parts: the trunk, the tip of the male organ and the ears; like an old ugly fox, near a lion-king who is graceful with his round back and shoulders and with long bright mane; and like a young crow with its broken wings near a Garuḷa King with his body of 150 leagues in size. Go and do what is to be done.”

Being furious, the Yakkha got up from his seat, and standing firmly with his left foot placed on the flat rock of red orpiment, he shouted: “Is your master, the Buddha, powerful? Or, is it I, who is powerful? You will see now who is more powerful!” So shouting he stamped with his right foot on the top of Mount Kelāsa that was of 60 leagues. Then just as fiery particles fall off from the glowing iron that has been excessively heated in the blacksmith’s furnace and that is put on [774] the anvil and hammered, even so Mount Kelāsa broke up into layers of rock. Standing on the mountain top, the Yakkha declared roaringly: “I am Āḷavaka indeed.” The roar overwhelmed the whole Jambudīpa. There have been four great roars which were heard by all Jambūdīpa

When those shouts were made it seemed that they appeared before each and every town-gate and village-gate throughout the whole of Jambūdīpa.

Because of Āḷavaka’s power, the Himavanta, 3,000 leagues in vastness, trembled. Thereafter, the Yakkhas attacked the Buddha with the nine kinds of missiles in the way mentioned in the section on the vanquishing of Māra in chapter 7. Despite his attack with such missiles, Āḷavaka was unable to make the Buddha flee. Consequently, he marched towards the Buddha, leading a frightening army composed of four divisions: elephants, horses, chariots and foot-soldiers, and mixed up with various forms of Yakkhas armed with weapons.

The ghosts made all sorts of guises and threats and, shouting: “Seize him! Kill him!” they appeared as though they were overpowering, coming from the sky above the Buddha. But they dared not go near to the Buddha, like flies which dare not approach a solid, hot glowing iron.

Although they dared not go near, they did not retreat in a short time, unlike Māra and his enormous army, who turned back immediately after being defeated, on the verge of the Bodhisatta’s awakening at the Mahā Bodhi tree. Instead, Āḷavaka and his Yakkhas, spent half the night making disturbances.

Having failed in his attempt to frighten the Buddha by displaying various terrible objects for half the night, he conceived an idea: “It were well if I would fling the weapon of the divine white cloak that is invincible!”

There are four most powerful weapons in the world. They are:

Explanation:

1. If Sakka, in his fury, were to discharge his thunderbolt towards Mount Meru, it would pierce the mountain, which is 168,000 leagues in height, making a hollow right through it, and come out from the bottom.

2. Vessavaṇa’s iron club, when hauled by him in anger, as in his earlier days, when he was still a worldling (puthujjana), would chop off the heads of thousands of Yakkhas and, after returning, would lie in its original position. [775]

3. When an angry Yama, the king of hell, glances sideways, thousands of Kumbhaṇḍas are destroyed, making a hissing sound like sesame seeds when thrown into the red-hot iron pan.

4. If the Yakkha Āḷavaka, flying into a rage, were to throw up his divine white cloak into the sky, there would be a drought for twelve years. If it were thrown upon the earth, all the trees and plants and others things would dry up, and the land would be deprived of vegetation for twelve years. If it were thrown into the ocean, all the waters in it would be dried up, like drops of water would in a red-hot pot. When flung at a Meru-like mountain it would fall, breaking up into fragments.

With that idea Āḷavaka took off his divine white cloak, so powerful a weapon, and while standing, he was poised to cast it. At that time, all the Devas, most of whom belonged to the 10,000 world-element, assembled quickly, for they had decided: “Today the Fortunate One will tame the violent Yakkha Āḷavaka. At that taming place, we will listen to the Buddha’s teaching.” Apart from those willing to listen to the teaching, the Devas, who wished to watch the fight, also gathered there. In this way the entire vault of heaven was full of celestial beings.

The Taming of Āḷavaka

Then Āḷavaka, rising up and up, around the Buddha and roaming about, hurled his weapon of the divine white cloak towards the Buddha. Making a terrible sound in the sky, like the weapon of thunder, and emitting smoke all over and burning with flames, the cloak flew towards the Buddha but on coming near him, it turned into a foot-towel and dropped at his feet, destroying the Yakkha’s pride.

On seeing this, Āḷavaka became powerless, he felt he had utterly lost his pride like a bull with its horns broken or like a poisonous cobra with its fangs taken out. He then reflected: “The weapon of the divine white cloak has failed to overcome the monk Gotama. Why?” Then he made a guess: “The monk Gotama abides in loving-kindness. This must be the reason. Now I will deprive him of loving-kindness through an annoying speech.”

So he said: “Monk Gotama, without my permission why did you enter my mansion and take the seat amidst female attendants like a householder? Is it not improper for a monk to enjoy what is not given and to mix with females. Therefore, if you abide by the rules of a monk, Gotama, get out of my mansion at once!”

The Buddha then accepted the Yakkha’s order and went outside the mansion, giving a very pleasant reply: “Very well, friend Āḷavaka.”

Then the Yakkha thought: “The monk Gotama is very quick to obey indeed. He went out at my command, given but once. Without a cause I have fought against him for the whole night, the monk Gotama who is so docile, that he goes out. Āḷavaka’s heart began to be softened thus. He continued to ponder: “But I am not certain yet whether his going out was caused by his obedience or by his anger. Now I will make an enquiry.”

So he asked the Buddha again: “Come in, monk Gotama!”

The Buddha, in order to make the Yakkha’s mind flexible and to feel certain of his docility, said again pleasingly: “Very well, friend Āḷavaka,” and re-entered the mansion.

In this way, the Yakkha tested the Buddha by his repeated orders to know for sure whether the latter was really obedient, for the second time and the third he said: “Come in,” and then “Go out.” The Buddha followed the Yakkha’s orders so that he might become more and [776] more soft-minded. So great was the Buddha’s compassion indeed! If the Buddha were to disobey the Yakkha, who was violent by nature, his rough heart would become more and more boisterous and be unable to receive the Dhamma.

To cite a worldly simile, just as a little son, naughty and crying, is helped to become good by giving him something that he wants and by doing something that he likes, even so the Buddha who was like the great mother to the three worlds, acted according to his command in order to make the Yakkha Āḷavaka, who was like a little wild and rough son who was crying out of anger, docile.

Another simile, just as a wet nurse, with a gift and persuasion, suckles a naughty baby, who refuses to take milk, even so the Buddha, who is like the great wet nurse to the three worlds, followed whatever the Yakkha had to say, thereby fulfilling the latter’s desire by way of persuasion in order to feed the Yakkha, who was like the naughty baby, on the sweet milk of the supermundane Dhamma.

Still another simile, just as a man, desirous of filling a glass jar with the sweet food or medicine containing four ingredients (catu-madhu), cleanses the inside of the jar, even so the Buddha, desirous of filling the jar-like heart of the Yakkha with the four ingredient-like supermundane Dhamma, had to clean the Yakkha’s heart of the dirt-like anger. He therefore obeyed the Yakkha three times by going out of the mansion and coming into it as he had been ordered by him.

Thereafter the Yakkha entertained a wicked desire thus: “The monk is really docile. When ordered, but once: “Go in,” he went in; when ordered but once: “Come out,” he came out. In this way, ordering him to go in and to come out, I will make him weary during the whole night. Having made him weary thus will I throw him to the other side of the Ganges by holding him by his two legs.” Accordingly, he asked the Buddha for the fourth time: “Come out, O monk Gotama!”

Then the Buddha knew the Yakkha’s wicked intention. He also foresaw what the Yakkha would do if he said something to him, Āḷavaka would think of asking some questions to the Buddha, and that would create a golden opportunity for the Buddha to preach. Therefore he replied: “I know the vicious plan that is in your mind. So I will not get out. Do whatever you like.”

Prior to Āḷavaka’s encounter with the Buddha, in former times too, when recluses and wandering ascetics, endowed with higher psychic powers came by air, they visited the mansion out of curiosity to find out whether it was a golden, or a silver, or a ruby one. To these visitors, the Yakkha put questions. If they were unable to give him the answers, he would do harm by driving them mad, or by ripping their hearts out, or by throwing them by the legs to the other shore of the Ganges.

The following is how Yakkhas do harm: They make a man mad in two ways, by showing him their horrible looks and by gripping and crushing his heart. Knowing that the first way would not cause madness to recluses and wandering ascetics, Āḷavaka did not employ the first method; instead he reduced his body to a delicate frame by his own supernormal power and entered the persons of these powerful ascetics and crumpled their hearts with his grip. Then their mental processes could not remain stable and they went out of their senses. He also burst open the hearts of these ascetics who went mad thus. As they could not answer his questions, he would tell them not to come again and would fling them by the two legs to the other side of the Ganges.

So Āḷavaka recalled the questions he had asked on previous occasions and thought: “Now I will ask the monk Gotama in this manner and, then, if he fails to give me satisfactory answers, I will make him mad, burst open his heart and fling him by the legs to beyond the Ganges. Thus will I torment him.”

So he said rudely: “Great monk Gotama, I am going to ask you some questions. If you cannot answer them thoroughly I will make you mad, or cause your heart to burst, or hold you by your legs and throw you across the river.”

On hearing the Yakkha’s words, the Buddha wished to show the unique power of the Buddhas; unique in the sense that it was not shared by any in the world, for nobody could do any harm to the four things in their possession; the gains accrued to them, their life, their omniscience, and their physical radiance.

So the Buddha said: “Friend Yakkha, all over the dual worlds, the world of divine beings, such as Devas, Māras and Brahmas, and the world of human beings, such as monks, Brahmins, princes and commoners, I see none who could cause me madness, or who could explode my heart, or who could fling me over the river.”

After barring the cruel intent of the Yakkha, the Buddha added in order to make him ask: “Friend Yakkha, in spite of that, you may put whatever questions you like.” Thus the Buddha extended his invitation, the kind that omniscient Buddhas adopt.

Āḷavaka’s Questions and the Buddha’s Answers

When the Buddha made the kind of invitation usually adopted by omniscient Buddhas thus, Āḷavaka put his questions in verse as follows (Snp 183):

Kiṁ sūdha vittaṁ purisassa seṭṭhaṁ,
kiṁ su suciṇṇaṁ sukham-āvahāti,
kiṁ su have sādu-taraṁ rasānaṁ,
kathaṁ jīviṁ jīvitam-āhu seṭṭhaṁ?

O monk, Gotama by clan! What is the most praiseworthy property of men in this world? What, when practised continuously for days can convey the threefold happiness of humans, Devas and Nibbāna? Of all enjoyable tastes, what indeed is by far the best for living beings? How is one’s life, the most praiseworthy among living beings, as sweetly declared by numerous men of virtue such as Buddhas and others?

In this manner the first question: “What is the most praiseworthy property of men in this world?” is asked by using the term which is of a leading nature. Such a way of speaking is called the detailed (ukkaṭṭha) method. Therefore it is to be noted that the term men here represents both male and female. The question means: “What is the best thing for all men and women?”

By this verse the following four questions are meant:

Then the Buddha, desirous of answering in the same way as Kassapa Buddha did, uttered [778] the following answers in verse (Snp 184):

Saddhīdha vittaṁ purisassa seṭṭhaṁ,
Dhammo suciṇṇo sukham-āvahāti,
saccaṁ have sādu-taraṁ rasānaṁ,
paññā-jīviṁ jīvitam-āhu seṭṭhaṁ.

Friend Yakkha by the name of Āḷavaka! In this world the most praiseworthy property of every man and woman is faith (saddhā), mundane as well as supermundane.

The ten wholesome deeds or the three good works of generosity, morality and meditation, which practised day and night continuously, can convey the threefold bliss (sukha) for humans, Devas and Nibbāna.

Of all enjoyable tastes, the truth (sacca), which is significant of Nibbāna, the reality in its ultimate sense (paramattha-sacca) or the truthful speech of oral auspiciousness (vacī-maṅgala) achieved by refraining from falsehood (virati-sacca), indeed is by far the best for all beings.

Men of virtue, such as Buddhas and others, declare that the life following the right course of conduct continuously is the most praiseworthy.

Saddho sīlena sampanno, yaso-bhoga-samappito,
yaṁ yaṁ padesaṁ bhajati, tattha tattheva pūjito.

He who possesses faith (saddhā), and morality (sīla), who also has a retinue and wealth, is honoured wherever he goes.

On hearing the Buddha’s answer to his four questions, the Yakkha Āḷavaka became very glad, and being desirous of asking the remaining four, he uttered the following verses (Snp 185):

Kathaṁ su tarati oghaṁ, kathaṁ su tarati aṇṇavaṁ,
kathaṁ su dukkham-acceti, kathaṁ su parisujjhati?

Exalted Buddha, how, or by what does one cross over the four rough whirlpools? How, or by what does one cross over the ocean of Saṁsāra? How or by what does one overcome the round of suffering? How or by what does one cleanse oneself of mental impurities?

When the Yakkha had questioned him thus, the Buddha uttered the following verse as he wished to answer as before (Snp 186):

Saddhā tarati oghaṁ, appamādena aṇṇavaṁ,
vīriyena dukkham-acceti, paññāya parisujjhati.

Friend by the name of Āḷavaka! By faith (saddhā) one crosses over the four rough whirlpools, by heedfulness (appamāda), which is repeated performance of the ten wholesome deeds, one crosses over the ocean of Saṁsāra; by energy (viriya) one overcomes the round of suffering; by wisdom (paññā) one cleanses oneself of mental impurities.

At the end of the verse, an answer that was taught with Awakening as its apex, the Yakkha Āḷavaka was established in the Stream-entry fruition (Sotāpatti-phala).

Āḷavaka Attains Stream-Entry

Now that the Yakkha Āḷavaka had been impressed by the word wisdom (paññā), that is contained in the fourth answer of the verse: Pannāya parisujjhati, “by wisdom is one is cleansed of one’s mental impurities,” uttered by the Buddha, as was typical of a noble Stream-enterer (Sotāpanna), he became desirous of asking further questions, a mixture of mundane and supermundane problems, and uttered the following six lines (Snp 187):

Kathaṁ su labhate paññaṁ, kathaṁ su vindate dhanaṁ,
kathaṁ su kittiṁ pappoti, kathaṁ mittāni ganthati,
asmā lokā paraṁ lokaṁ, kathaṁ pecca na socati? [781]

Exalted Buddha! How is the twofold wisdom, mundane and supermundane, gained? How is the twofold wealth, mundane and supermundane, attained? How is fame achieved? How are friends bound? Through what, one does not grieve on passing away from this world to the next?

By this verse the Yakkha Āḷavaka meant to ask about these five problems:

Being desirous of teaching Āḷavaka properly that there were four things contributing to the acquisition of the twofold wisdom, mundane and supermundane, answering the first question, the Buddha delivered the following verse (Snp 188):

Saddahāno arahataṁ, Dhammaṁ Nibbāna-pattiyā,
sussūsaṁ labhate paññaṁ, appamatto vicakkhaṇo.

Friend by the name of Āḷavaka! He who has deep faith in the ten wholesome deeds and the 37 constituents of Awakening that contribute to the attainment of Nibbāna taught by Buddhas, Paccekabuddhas and Arahats; who respectfully pays attention to the wise; who is mindful and earnest; and who reflects thoroughly on the two speeches, one well-spoken (subhāsita) and the other ill-spoken (asubhāsita), acquires the twofold wisdom, mundane and supermundane.

By this answer the Buddha meant to say that these four are the means to gain wisdom:

To make the meaning more explicit: Buddhas, Paccekabuddhas and Arahats realize Nibbāna through the ten wholesome deeds at the beginning and through the 37 constituents of Awakening later on. Therefore, these ten wholesome deeds and the 37 constituents of Awakening are to be designated as the means to Nibbāna. Only he, who has profound faith (saddhā), can posses both mundane and supermundane wisdom.

The possession of wisdom, however, is not possible just by faith. Only when the faithful individual develops attention (sussūsā) by approaching the wise, serving them, by listening to their pious words, can he win these two kinds of wisdom. That is to say, having faith that leads to Nibbāna, he must go to his preceptor (upajjhāya) and fulfil his duties towards him. When the preceptor, being pleased with his fulfilment of duties, teaches him, he must listen carefully. His approach to his preceptors, his service towards him, his listening to his word – all these briefly make up the term attention, respectful obedience. Only one who possesses attention, can realize mundane wisdom as well as supermundane wisdom.

Only when the faithful and respectful listener further develops heedfulness (appamāda) and reflection (vicakkhaṇā) on well-spoken speech (subhāsita), and ill-spoken speech (dubbhāsita), can he realize the twofold wisdom. He who lacks these four cannot gain wisdom.

With regard to the interrelation between these four and the supermundane wisdom: 1) By faith (saddhā) a man takes up the practice which leads to wisdom; 2) by [782] attention (sussūsā) he listens respectfully to the Dhamma which leads to wisdom (paññā); 3) by heedfulness (appamāda) he does not forget what he has learnt; 4) by reflection (vicakkhaṇā) he considers deeply what he has learnt so that it may remain intact and without distortion and widens his knowledge and wisdom.

Or, 2) By attention a man respectfully listens to the Dhamma which leads to wisdom; 3) by heedfulness he bears in mind what he has learnt so that it may not be forgotten; 4) by reflection he ponders the profound significance of what he has borne in mind.

The repeated practice of these four brings one closer to the ultimate reality of Nibbāna and becoming an Arahat. In this manner, the development of the supermundane wisdom of the path and that of the fruition is to be noted.