1. Ālavaka. The king of Ālavi. He was in the
habit of holding a hunt once in seven days to keep his army in trim. One day
when he was hunting, the quarry escaped from where the king lay in wait and,
according to custom, it became the king's duty to capture it. He, therefore,
followed the animal for three leagues, killed it and, having cut it in half,
carried it in a pingo. On his way back he happened to pass under the banyan tree
which was the abode of the Yakkha Ālavaka. The Yakkha had been granted a boon by
the Yakkha-king, which allowed him to eat anybody who came within the shadow of
the tree. Accordingly, he seized the king, but later released him on obtaining
his promise that he would provide him at regular intervals with a human being
and a bowl of food (SnA.i.217ff).
For the rest of the story see Ālavaka Yakkha.
2. Ālavaka. The Yakkha referred to above.
King Ālavaka, with the help of the Mayor of the town (Nagaraguttika) and his
ministers, was able to keep his promise for some time, by sending criminals to
the Yakkha. The Yakkha's power was such that at the sight of him men's bodies
became as soft as butter. Soon there were no criminals left, and each household
was forced to contribute one child for sacrifice to the Yakkha.
Then women, about to bring forth children, began to leave the king's capital.
Twelve years passed in this manner and the only child left was the king's own
son, Ālavaka Kumāra. When the king learnt this, he ordered the child to be
dressed in all splendour and taken to the Yakkha. The Buddha, with his Eye of
Compassion, saw what was going to happen and went to the Yakkha's abode.
ālavaka was away at a meeting of the Yakkhas in Himavā. His doorkeeper
Gadrabha admitted the Buddha, after warning him
of the Yakkha's unmannerly nature. The Buddha went in and sat down on Ālavaka's
throne while Gadrabha went to Himavā to announce to his master the Buddha's
arrival. While the Buddha was there, preaching to Ālavaka's women-folk, the
Yakkhas Sātāgira and
Hemavata, passing through the air on their way
to the assembly in Himavā, being made aware of the Buddha's presence by their
inability to fly over him, descended to Ālavaka's palace and made obeisance to
the Buddha before resuming their journey.
When Ālavaka heard from Gadrabha and from Sātāgira and Hemavata of the
Buddha's visit, he was greatly incensed and uttering aloud his name, he hurried
to his abode. There with all the various supernatural powers he could command he
tried to dislodge the Buddha from his seat, but without success even his special
weapon, the Dussāvudha being of no avail
against the Buddha. Then, approaching the Buddha, Ālavaka asked him to leave his
house, which the Buddha did. He then summoned the Buddha back and he came. Three
times this happened and three times the Buddha obeyed, judging compliance to be
the best way of softening his wrath, but the fourth time the Buddha refused to
return. Thereupon Ālavaka expressed his desire to ask questions of the Buddha,
hoping thereby to fatigue him. The Buddha agreed, and when he had answered all
the questions to Ālavaka's satisfaction, the latter became a
At dawn of day, King Ālavaka's men brought the young prince, Ālavaka-Kumara
to the Yakkha, as sacrifice. Hearing the Yakkha's shouts of joy at the close of
the Buddha's sermon, they greatly marvelled. When they announced to Ālavaka that
they had brought their offering, and handed him the child, he was much ashamed
because of the Buddha's presence. Ālavaka gave the child to the Buddha, who
blessed him and gave him back to the king's messengers. The boy, having passed
from the Yakkha's hands to those of the Buddha, and from there to the king's
men, thereafter became known as Hatthaka Ālavaka (SnA.i.239-40).
When the king and the citizens heard that the Yakkha had become a follower of
the Buddha, they built for him a special abode near that of Vessavana and
provided him with endless gifts of flowers, perfumes, etc., for his use. The
story of Ālavaka, of which the above is a summary, is given in full in
SnA.i.217-40 and in SA.i.244-59. It is also given in brief in AA.i.211-12 and
with some difference in detail.
ālavaka's abode was thirty leagues from Sāvatthi, and the Buddha covered the
whole journey in one day (SnA.i.220). The abode was near a banyan tree and on
the ground (bhummattham,) well protected with walls, etc., and covered on the
top by a metal net, it was like a cart enclosed on all sides. It was three
leagues in extent, and over it lay the road to Himavā by air (SnA.i.222).
Ascetics, having seen the glittering palace, often called to find out what it
was. Ālavaka would ask them questions regarding their faith, and when they could
not answer he would assume a subtle form and, entering their hearts, would drive
them mad (SnA.i.228).
ālavaka shouted his name before starting from Himavā to vanquish the Buddha.
He stood with his left foot on Manosilātala and his right on Kelāsakūta. His
shout was heard throughout Jambudīpa and was
one of the four shouts, mentioned in tradition, as having travelled so far
(SnA.i.223; for the others see Punnaka,
Vissakamma and Kusā).
ālavaka had a special weapon, the Dussāvudha,
It had the power, if it were thrown into the sky, of stopping rain for twelve
years and if cast on the earth of destroying all trees and crops for a like
period. If hurled into the sea it would dry up all the water, and it could
shatter Sineru into pieces. It was made of cloth
and is described as a vatthāvudha, and it was worn as a part of the Yakkha's
upper garment (uttariya).
There are three salient features in the story of Ālavaka which link it
closely to the large circle of stories grouped by Professor Watanabe
(J.P.T.S.1909-10, pp.240ff) under the title of Kalmāsapāda stories:
- (1) The man-eating Yakkha;
- (2) the captured king saving himself by a promise to provide the Yakkha
with offerings, and the sanctity of that promise; and
- (3) the conversion of the Yakkha.
The conversion of Ālavaka is considered one of the chief incidents of the
Buddha's life (E.g., J. iv.180; vi.329; Mhv.xxx.84).
ālavaka's name appears in the Atānātiya Sutta,
among the Yakkhas to whom followers of the Buddha should appeal for protection
in time of need (D.iii.205). (See also Ālavaka Sutta.)
1. Ālavaka Sutta. Records the eight questions asked of the Buddha by
ālavaka Yakkha and the answers given by the Buddha. It is said (SnA.i.228) that
ālavaka's parents had learnt the questions and their answers from Kassapa Buddha
and had taught them to Ālavaka in his youth; but he could not remember them and,
in order that they might be preserved, he had them written on a gold leaf with
red paint, and this he stored away in his palace. When the Buddha answered the
questions he found that the answers were exactly the same as those given by
The sutta appears both in Sutta Nipāta (pp.31-3) and in the Samyutta Nikāya
(i.213ff). The Ālavaka Sutta is also included in the collection of Parittas.
2. Ālavaka Sutta. A conversation between the Buddha and Hatthaka
ālavaka in which the Buddha states that he is among those who enjoy real