This is how I heard. At one time the Blessed One was staying in the province of Sāvatthi, in Jeta’s garden, Anāthapiṇḍika’s Monastery. In those days, the following evil view had arisen in Brahmā Baka: “This brahmā world is permanent, this is stable, this is eternal, this is complete, this is everlasting. Indeed, this brahmā world is where one is not born, does not age, does not die, does not pass away, and is not reborn; and there is no other liberation superior to this.”

Then, having known with his mind the thought in Brahmā Baka’s mind, just as quickly as a strong man extends his drawn-in arm or draws in his extended arm, the Blessed One disappeared from Jeta’s garden and reappeared in the brahmā world. Brahmā Baka saw the Blessed One coming in the distance and said to the Blessed One: “Come, dear sir! Welcome, dear sir! It has been a long time since you have visited us, dear sir. Dear sir, this brahmā world is permanent, this is stable, this is eternal, this is complete, this is everlasting. Indeed, this brahmā world is where one is not born, does not age, does not die, does not pass away, and is not reborn; and there is no other liberation superior to this.”

When this was said, the Blessed One said to Brahmā Baka: “Alas sir, Brahmā Baka is drowned in ignorance! Alas sir, Brahmā Baka is drowned in ignorance. You say that what is actually impermanent is permanent, that what is actually unstable is stable, that what is actually not eternal is eternal, that what is actually incomplete is complete, that what is actually ending is everlasting and of a place where one is born, ages, dies, passes away, and is reborn. You say this: ‘Indeed, this brahmā world is where one is not born, does not age, does not die, does not pass away, and is not reborn, and there is no other liberation superior to this.’

Brahmā Baka:

“Oh Gotama, we seventy-two were merit-makers. Now we wield power. We have gone beyond birth and aging. This is our final birth. We have come to the end of the world. Chanting various mantras, many people long for us.”

The Blessed One:

“O Brahmā, though you imagine you have a long life span here, it is actually short. I know you only have a hundred thousand nirabbudas as your remaining life span.”

Brahma Baka:

“O Blessed One, you say, ‘I am one of infinite vision who has overcome birth, aging and sorrow.’ So, what was my previous kamma, practice, and virtue? Please tell me this so I might understand.”

The Blessed One:

“You gave water to many people who were thirsty and troubled by heat. That was your previous kamma, practice, and virtue, which I recollect as if just waking up.

“When people were kidnapped on the riverbank, you released the captive people led away. That was your previous kamma, practice, and virtue, which I recollect as if just waking up.

“When a ship was seized on the river Ganges by a fierce cobra longing for human flesh, you freed those people by bravely taming that cobra. That was your previous kamma, practice, and virtue, which I recollect as if just waking up.

“In that time I was your pupil named Kappa. Back then, I thought you were intelligent and well trained in good practices. That was your previous kamma, practice, and virtue, which I recollect as if just waking up.”

Brahmā Baka:

“Surely you know my life span; you also know the other things in my life. You are absolutely a Buddha. This blazing majesty of yours brightens even the brahmā world.”

AN 1.268

“Monks, it is impossible, it cannot happen, for a stream entrant to consider any conditioned thing as permanent. But it is possible for an ordinary person to consider any conditioned thing as permanent.”

AN 1.269

“Monks, it is impossible, it cannot happen for a stream entrant to consider any conditioned thing as bringing happiness. But it is possible for an ordinary person to consider any conditioned thing as bringing happiness.”

AN 1.270

“Monks, it is impossible, it cannot happen, for a stream entrant to consider any conditioned thing as being able to change according to one’s own desire. But it is possible for an ordinary person to consider any conditioned thing as being able to change according to one’s own desire.”

AN 1.271

“Monks, it is impossible, it cannot happen, for a stream entrant to murder his mother. But it is possible for an ordinary person to murder his mother.”

AN 1.272

“Monks, it is impossible, it cannot happen, for a stream entrant to murder his father. But it is possible for an ordinary person to murder his father.”

AN 1.273

“Monks, it is impossible, it cannot happen, for a stream entrant to murder an enlightened monk. But it is possible for an ordinary person to murder an enlightened monk.”

AN 1.274

“Monks, it is impossible, it cannot happen, for a stream entrant with a hateful mind to injure a Buddha. But it is possible for an ordinary person with a hateful mind to injure a Buddha.”

AN 1.275

“Monks, it is impossible, it cannot happen, for a stream entrant to divide the community of monks. But it is possible for an ordinary person to divide the community of monks.”

AN 1.276

“Monks, it is impossible, it cannot happen, for a stream entrant to go for refuge to another teacher rejecting the Buddha. But it is possible for an ordinary person to go for refuge to another teacher rejecting the Buddha.”

AN 1.277

“Monks, it is impossible, it cannot happen, for two Buddhas to be born in the same solar system at the same time. But it is possible for just one Buddha, to be born in one solar system.”

AN 1.278

“Monks, it is impossible, it cannot happen, for two universal kings to be born in the same solar system at the same time. But it is possible for just one universal king to be born in one solar system.”

AN 1.279

“Monks, it is impossible, it cannot happen, for a woman to be a fully-enlightened Buddha. But it is possible for a man to be a fully-enlightened Buddha.”

AN 1.280

“Monks, it is impossible, it cannot happen, for a woman to be a universal king. But it is possible for a man to be a universal king.”

AN 1.281–283

“Monks, it is impossible, it cannot happen, for a woman to become Sakka, the lord of gods, …Māra, or …Brahmā. But it is possible for a man to become Sakka, the lord of gods,… Māra, or …Brahmā.”

AN 1.284

“Monks, it is impossible, it cannot happen, for pleasant, desirable, agreeable results to come from evil bodily conduct. But it is possible for unpleasant, undesirable, disagreeable results to come from evil bodily conduct.”

AN 1.285–286

“Monks, it is impossible, it cannot happen, for pleasant, desirable, agreeable results to come from evil verbal … evil mental conduct. But it is possible for unpleasant, undesirable, disagreeable results to come from evil verbal … evil mental conduct.”

AN 1.287

“Monks, it is impossible, it cannot happen, for unpleasant, undesirable, disagreeable results to come from good bodily conduct. But it is possible for pleasant, desirable, agreeable results to come from good bodily conduct.”

AN 1.288–289

“Monks, it is impossible, it cannot happen, for unpleasant, undesirable, disagreeable results to come from good verbal … good mental conduct. But it is possible for likable, desirable, agreeable results to come from good verbal … good mental conduct.”

AN 1.290

“Monks, it is impossible, it cannot happen, that someone who has engaged in evil bodily conduct, for that reason alone, to be reborn after death in a happy place, such as a heavenly world. But it is possible that someone who has engaged in evil bodily conduct, for that reason alone, to be reborn after death in a miserable, painful, lower world, such as hell.”

AN 1.291–292

“Monks, it is impossible, it cannot happen, that someone who has engaged in evil verbal … evil mental conduct, for that reason alone, to be reborn after death in a happy place, such as a heavenly world. But it is possible that someone who has engaged in evil verbal … evil mental conduct, for that reason alone, to be reborn after death in a miserable, painful, lower world, such as hell.”

AN 1.293

“Monks, it is impossible, it cannot happen, that someone who has engaged in good bodily conduct, for that reason alone, to be reborn after death in a miserable, painful, lower world, such as hell. But it is possible that someone who has engaged in good bodily conduct, for that reason alone, to be reborn after death in a happy place, such as a heavenly world.”

AN 1.294–295

“Monks, it is impossible, it cannot happen, that someone who has engaged in good verbal … good mental conduct, for that reason alone, to be reborn after death in a miserable, painful, lower world, such as hell. But it is possible that someone who has engaged in good verbal … good mental conduct, for that reason alone, to be reborn after death in a happy place, such as a heavenly world.”

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard:

“Monks, endowed with two things, a person is reborn in heaven. What are the two things? Good behaviour and good view. Monks, endowed with these two things, a person is reborn in heaven.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

If a person is endowed with these two things—good behaviour and good view—at the breakup of the body, he is reborn in heaven.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, some beings engage in good bodily conduct, in good verbal conduct, in good mental conduct, do not revile noble ones, hold right views, and perform various actions under the influence of right views. With my divine eye, I have seen these beings, at the break-up of the body, after death, are reborn in the happy destination, in heaven.

Monks, I do not say this having heard it from another recluse or Brāhmin.

Monks, some beings engage in good bodily conduct, in good verbal conduct, in good mental conduct, do not revile noble ones, hold right views, and perform various actions under the influence of right views. With my divine eye, I have seen these beings, at the break-up of the body, after death, are reborn in the happy destination, in heaven.

Monks, it is just because I have known it myself, seen it myself with my divine eye and have realized it myself that I say: Monks, some beings engage in good bodily conduct, in good verbal conduct, in good mental conduct, do not revile noble ones, hold right views, and perform various actions under the influence of right views. With my divine eye, I have seen these beings, at the break-up of the body, after death, are reborn in the happy destination, in heaven.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

In this world, a person with his mind directed on right views utters right speech and does right bodily deeds.

This human life is very short. The one who has learned a lot of Dhamma does meritorious deeds. At the break-up of the body, this wise person is reborn in heaven.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

Vangisa Bhante:

Devata, your chariot is very beautiful. The divine horses that pull it are very powerful and fast, and they are decorated with various ornaments. These horses travel down through the sky. Just as horses obey their driver, these horses take you to wherever your mind wishes to go. You have received five hundred chariots. Is this not the result of a powerful act of merit?

While you sit in the chariot decorated with ornaments, you shine like a fire which provides bright light. Devata, you are extremely beautiful. From which heavenly world did you come here to visit the Supreme Buddha?

Devata:

Bhante, the heavenly world that I came from is a great place even amongst the other heavenly worlds. There the gods create whatever divine pleasures they wish for and delight in their creation. I am a goddess from that heaven and I too have created various wonderful things according to my wish. I have come from that heaven to pay homage to the Supreme Buddha.

Vangisa Bhante:

Devata, you possess psychic powers and your body illuminates all the directions. Surrounded and respected by many gods, you are traveling through the sky. Tell me where you lived before you were born as a goddess. Whose teaching did you follow? Are you a follower of the Supreme Buddha? What kind of meritorious actions did you do in the past?

Devata:

In the human world there once was a beautiful city called Rajagaha surrounded by five mountains. I was a queen of the famous king Bimbisara. I was very talented in dancing and singing. Everyone knew me as Sirimā.

The Supreme Buddha is a great teacher. He is very skilled at training gods and humans. My great teacher, the Supreme Buddha, taught me the Four Noble Truths. He taught that suffering and the cause of suffering are impermanent. He taught me the end of suffering, Nibbana, which is unconditioned and unchanging. And he taught me the Noble Eightfold Path which is a straight and excellent way leading to the end of suffering.

Having learned about the bliss of Nibbana from the unsurpassed teacher, the Supreme Buddha, I had great confidence in that teaching. I kept the precepts well and led a very restrained life.

I recognized the true way to Nibbana and understood clearly the teachings of the Supreme Buddha. I developed concentration through serene meditation. That concentration became a key factor of my practice.

I realized the Four Noble Truths. I am free from doubt in the teachings. Many gods honor me and I enjoy many wonderful things here.

I am a follower of the wisest teacher, the Supreme Buddha, and I am headed to Nibbana. Through the realization of the Four Noble Truths, I have reached the first stage of enlightenment, the fruit of stream entry. I have escaped from all bad destinations.

I came to worship my great teacher, the Supreme Buddha. The sight of virtuous monks is also pleasing to me and I worship them happily.

The most supreme, matchless trainer of beings, the Supreme Buddha, has cut off all cravings and delights in Nibbana. The Blessed One is compassionate to all beings. Even just seeing the Buddha is delightful. My happiness is beyond words. I pay homage to my great teacher, the Supreme Buddha.

Moggallana Bhante:

Devata, you are sitting on a very comfortable couch decorated with many jewels and gold and covered with flowers. While resting here you demonstrate your wide range of psychic powers.

You are surrounded by many other goddesses who are singing, dancing and entertaining you. You are very powerful. What good deed did you do in your previous human life? What is the reason that you are very beautiful and shine in all directions?

Devata:

Bhante, in the human world I was a daughter-in-law in a very wealthy family. I never got angry at my husband and was very obedient to him. I was dedicated to practicing the Dhamma and observed the Eight Precepts happily four times a month on each of the four moon phases.

From a very young age, I was an honest wife. I tried to please my husband by day and by night. I started following the precepts when I was very young.

I abstained from killing beings, stealing, using intoxicants, and lying. My bodily conduct was very pure. I protected my celibate life well. I practiced virtue in an unbreakable way.

I observed the Eight Precepts four times a month on each of the four moon phases and protected them happily. Observance of the Eight Precepts four times a month brings great happiness to the mind.

I followed the Noble Eightfold Path which brings happy results. I was also obedient to my husband and acted in a pleasing way. I was a disciple of the Supreme Buddha from an early age.

These were the meritorious deeds I did when I lived in the human world. These specific deeds led me to a rebirth in heaven. Now I am very powerful here. This delightful mansion is very beautiful. Many beautiful goddesses entertain me. I have been born in an excellent heaven where gods have long lifespans.

A group of merchants tries to capture a ghost.

Aṅkura (merchant):

We are going to the country of Kamboja to do business. This god will help us get what we want. Let’s take him with us.

After we have taken the god, either with his permission or by force, we will put him on a cart and can go quickly to the city of Dvāraka.

Ghost:

One should not break the branches of a tree which he previously rested under. It is like injuring a friend, this is a very evil deed.

Aṅkura:

Dear god, it doesn’t matter. One should even cut down the trunk of a tree he previously used for shade if he needs it.

Ghost:

One should not remove even one leaf of the tree that he previously used for shade. It is like injuring a friend. This is a very evil deed.

Aṅkura:

No, oh god, one should even pull the whole tree out along with the roots if he needs it.

Ghost:

A man should not even have an evil thought against another man who helped him by providing food, drink, and shelter, even for one night. Showing gratefulness is always praised by the wise in this world.

A man should not even have an evil thought against another man who helped him by providing food, drink, and shelter, even for one night. Good people with honest hearts do not like to associate with bad friends.

A person who harms another who had previously helped him will not have good fortune.

If one hates another who does not hate him back, the bad karma will come back to that same fool just like when dust is thrown up and falls back down.

I am not easily defeated by a god or man. I have very mighty psychic powers with great beauty and strength. I can travel great distances.

Aṅkura:

Your hands are golden, five streams of sweet juices flows out of your hand. You must be Sakka, the King of Gods.

Ghost:

No, I am not the god Sakka nor a famous god or gandhabba. I lived in the human world in the city Bheruva. After death, I was reborn in the ghost world. Aṅkura, I am a ghost.

Aṅkura:

What good deed did you do when you were living in Bheruva city to get those wonderful hands of yours?

Ghost:

I was a tailor in Bheruva city. Back then, my life was very hard and I had nothing to give. However, my workshop was close to a man named Asayha who was very generous. He was a disciple of the Buddha, followed precepts, and collected lots of merit. Beggars would come to me asking where the house of wealthy Asayha was, saying, “Blessings to you! Where should we go? Where are the alms given out?” I would point with my right hand and answer saying, “Blessings to you! You should follow that direction. The alms are given out there at Asayha’s residence.” For this reason, my hand flows with sweet juices.

Aṅkura:

You did not give alms to anyone with your own hand, but you helped others by pointing to the place where someone else gave alms. For that meritorious deed your hand flows with sweet juices.

I am curious about the generous man who gave those alms. Where was he reborn after death?

Ghost:

I do not know for sure but wherever he is, he must be very powerful and bright. I have also heard from the god Vessavaṇa that he has been reborn in the same heavenly world where Sakka the leader of gods is.

Aṅkura:

It is really great to do good deeds such as giving alms. After seeing the hand which gives unlimited happiness, why would anyone not collect merits?

Definitely, when I return to the city of Dvāraka, I will give alms which will result in happiness.

I will give food, drink, clothing, and provide houses to stay in. I will build public water tanks, wells, and bridges in places where it is hard to cross.

While this discussion was taking place, suddenly the merchant Aṅkura saw another ghost and questioned him.

Aṅkura:

Why are your fingers crooked, your face disfigured and ugly? Why are tears oozing from your eyes? What bad karma did you do for this to happen?

Ghost:

Now, you know about that generous man Asayha, the disciple of the Buddha. He appointed me as the person in charge of gifts in his house. But when I saw beggars who had come asking for food, I did not like to see them, so I would purposely turn my face away from them with anger. For that reason, my fingers and face are now deformed, and tears are oozing out from my eyes. This was the evil deed that I committed.

Aṅkura:

Oh unfortunate man, you are suffering with crooked fingers and a deformed face because you were unhappy about others giving alms.

I have to be very careful when I appoint somebody else to give alms.

When I leave here and go back to Dvāraka city, I will give food, drink, clothing and houses for travelers. I will build water tanks and bridges in places where it is hard to cross. This will bring me happiness in my future life.

When Aṅkura returned to Dvāraka, he gave food, drink, clothing and guest houses. He built water tanks, wells, and bridges in places where it was hard to cross. He did all these things with a very happy mind. Every morning and evening, servants and cooks in Aṅkura’s house invited people to his house, calling loudly, “Who is hungry? Who is thirsty? Who needs clothes? Who needs a resting place for their oxen? Who needs an umbrella? Who needs perfumes? Who needs flowers? Who needs sandals?”

Aṅkura appointed a young man named Sindaka to organize alms. One day, Aṅkura spoke to Sindaka thus:

Aṅkura:

My dear Sindaka, the people think that I have a very happy and satisfied life, but if there are little or no beggars that come to my house on some days, I am very sad and will not sleep well.

Sindaka:

If the god Sakka, leader of the Tāvatiṁsa Heaven, was to grant you one wish, what would you wish for?

Aṅkura:

I would wish:

May heavenly food appear in front of me when I wake up.

May I see virtuous beggars.

May I never be short of things to give.

May I feel no regret after giving.

May I have a very pleasant mind while giving.

At that time, a man named Soṇaka was sitting there listening to the conversation, and spoke to Aṅkura saying,

Soṇaka:

One should not give everything one has to others. One should not only give alms, but one should also protect one’s own wealth. Therefore wealth is better than giving. Those people who give too much will become poor. Wise people do not praise not giving or giving too much. Giving in a balanced way is always safe.

Aṅkura:

No Soṇaka, I will definitely continue to give to others. May lots of good people become my friends. I want to make everyone happy. I want to give gifts to them like a cloud that rains everywhere.

When people welcome beggars to their house happily and becomes happy after giving, those people living there will definitely become happy. One should have a pleasant mind before giving, while giving, and after giving. This is the way to collect powerful merit.

Aṅkura is always thinking about giving. Sixty thousand carts of food are given constantly to the people who come to his house. There are three thousand cooks wearing beautiful jewelry working for Aṅkura to prepare alms. There are another sixty thousand young men who chop firewood to be used for the cooking fire. There are twelve thousand women wearing beautiful jewelry preparing ingredients for the food. There are another twelve thousand women wearing beautiful jewelry standing with spoons to distribute the food.

In this way, King Aṅkura gave an immeasurable gift of alms to many people. He gave alms again and again in a very organized way, with respect and with his own hands. He gave alms for many days, months, seasons, years—for a very long time.

Having given such great alms for a long time, after death, Aṅkura was reborn in the Tāvatiṁsa Heaven.

There was another young man named Indaka who only gave one spoonful of food to the Arahant Anuruddha Bhante. After death, Indaka was also reborn in Tāvatiṁsa heaven. Surprisingly, Indaka experienced divine happiness with more beautiful forms, sounds, smells, tastes, and tangibles than Aṅkura. Indaka had a longer life span, beauty, happiness, and power.

One day the Supreme Buddha, the best of men, visited the Tāvatiṁsa heaven and was sitting on the Paṇḍukambala Rock at the foot of the Coral Tree on the top of Mount Meru. A large number of gods assembled there to pay homage to the supreme Buddha. The light of the Buddha’s body shone more brightly that those gods.

At that time, Aṅkura was sitting twelve miles away from the Buddha while Indaka was sitting very close, shining brightly.

The Supreme Buddha noticed both of them and questioned,

Supreme Buddha:

Aṅkura, why are you sitting far away from me? You have given great alms for a long period of time. Why don’t you come closer to me?

Aṅkura:

There were no noble disciples of the Blessed One to accept my alms so the result was not so fruitful. But Indaka gave very little alms to an Arahant disciple and now shines more brightly than me, like the moon in the midst of stars.

Just like when many seeds are planted in an infertile field, it does not give a large harvest. The farmer will not become happy. In the same way, even though a large alms-giving is given to an ordinary group of people who do not follow the Dhamma and protect precepts, it does not give a big result. It will not make the donor happy.

On the other hand, when a small amount of seeds are planted in a fertile field, it gives a very large and successful harvest. The farmer will be happy. In the same way, if someone offers very little alms to the noble disciples who are virtuous and full of good qualities, the result will be very fruitful.

In order to gain fruitful results from giving, people should give wisely. Then they will be born in heaven.

The Supreme Buddha always praised giving alms wisely. The gifts given to noble disciples give a more fruitful result, just as the seeds planted in a fertile field give a big harvest.

A ghost, in disguise as a human, causes his former fiancé to give string to a monk. He then takes her from the human world to his peta mansion to live for seven hundred years.

Young Woman:

One day a monk came to me needing some string. As a result of offering string to him, I now have beautiful clothes. There are beautiful flowers around this mansion. There are many devas and deities who watch over me. I wear beautiful and divine clothes. I am very comfortable living here; my comforts do not end.

I have received all these pleasures because of that offering of string. Please, noble man, take me back to the human world so I can collect more merit.

Ghost:

It has been seven hundred years since you left the human world. If you go there now, you will appear in the form of a very old woman. All your relatives will have already passed away. What will you gain by going there?

Young Woman:

I have enjoyed these heavenly pleasures for seven hundred years. Please take me to the human world. I want to collect more merit.

The ghost took her by the arm and led her back to the village where she was living and said to her:

Ghost:

You should tell other people that if they want happiness, they need to do meritorious deeds.

Young Woman:

I have seen with my own eyes what happens to those who do not do meritorious deeds. They are sad when they are in the human world and also when they are in the ghost world. But those who do meritorious deeds are happy when they are in the human world and in the heavenly world as well.

In the city of the Vajjian people named Vesali there was a Licchavi king named Ambasakkhara. One day while he was outside of the city, he went to see a prisoner who was impaled on a sharp stake. There, the king saw a ghost. The king questioned the ghost,

Ambasakkhara:

This person can neither sleep nor sit. He cannot even take a step backwards or forwards. There are no clothes for him to wear or food to eat. He previously had relatives and friends but now there is nobody to help him, as if he has been thrown away. Friends will stay close to you when you are rich but abandon you when you are poor.

Having lost all of his possessions, now he is suffering with broken limbs and bleeding body. His life is uncertain, like a dew drop about to fall. He is about to die either today or tomorrow. Seeing such an unfortunate being, why do you say “May he live, may he live! Living is better than dying”?

Ghost:

Great King, when I recollected my past lives, I understood that he was my relative in a previous life. I had compassion towards him thinking, “Do not let his bad karma drag him into hell.”

Great King, if he dies he will fall into a very hot, severe, and frightful hell named Sattussada. This stake that he is on right now is countless times better than that terrible hell. Now if he were to know about what I just said, he would be afraid and lose his life. That is why I do not tell him about this.

Ambasakkhara:

I understand the situation that this person is in. Now I want to know about another thing too. Please give us permission to ask and do not get angry with me.

Ghost:

In the past, I had decided not to tell anyone who does not believe in karma about the ghost world. But now, since you have some trust in me, I will answer reluctantly. Ask anything you wish.

King:

Friend, I can believe whatever I see with my eyes. If I do not believe what I have seen with my eyes, then you can criticize me.

Ghost:

Please keep your promise. Now I will teach you the Dhamma. Listen carefully with an open and happy mind. Maybe you have heard the things I am about to say or maybe not, but I will tell everything I know.

King:

You have come here in a magnificent carriage pulled by white horses. It is very amazing and beautiful. Of what deed is this the result?

Ghost:

When I was in the human world I lived in the city of Vesali. One day there was a muddy area on a road. I placed the skull of an ox on that muddy area so that others could easily pass stepping on it. This was the good deed for which I have received this magnificent carriage.

King:

Friend, your body shines in all directions and the fragrance of your body spreads everywhere. You have divine psychic power too, but you are fully naked. What is the reason for this?

Ghost:

In the human world, my heart was free from anger and filled with kindness. I always talked to people with gentle speech. From this deed I gain my heavenly radiance. When I saw people who were following the Dhamma, I admired them and congratulated them. From this deed sweet fragrance spreads from my body.

One day, however, while my friends were bathing in a river, I playfully took their clothes and hid them without any evil thoughts in my mind. For this reason, I am now naked and I suffer.

The Buddha has taught that such will be the result if one commits a bad deed for fun. He has also taught how serious the consequences will be for those who commit evil deeds with bad intentions.

Those people who commit bad deeds with bad intentions by body, speech, and mind will surely go to hell after death.

But those who are very generous and kind to others will surely go to heaven after death.

King:

Now you have explained about good and bad karma, but how do I believe that there are results of good and bad deeds? Having seen what, should I believe it? Who can convince me about this?

Ghost:

When you have seen or heard the results of karma, you should believe in it. You must believe that this is the result of doing good and evil deeds. Otherwise, if there were no results of good or bad actions, why do some beings go to bad worlds and some to good worlds? What is the reason that some beings are poor and some are rich? Since living beings do good or bad deeds, they have happy or miserable existences and births in low or high classes.

I have now explained the actions that lead to happiness and the actions that lead to suffering. Doers of good rejoice in heaven. The fools who do not believe in the results of good and bad actions suffer in hell.

I have not done any meritorious deeds and there is nobody who will share their merits with me so that I can have clothes, houses, food and drink. For this reason I am suffering with a naked body.

King:

Is the any way for you to get clothing? Tell me a way so that I can give you clothes. I will believe in your words.

Ghost:

There is an Arahant monk named Kappinaka nearby. He is very virtuous and restrained in senses. His speech is very pleasant and he is a very skilled preacher. He meditates and is free from all defilements. He has become very calm and has realized the true nature of life. He is very gentle, tranquil, free from desires, concentrated and very wise. He has attained the triple knowledge. He is worthy of offerings from gods and humans.

Not many people know about his achievements. People cannot easily recognize him as an Arahant. People in the Vajjian state call him a sage. Powerful gods and yakkhas praise his qualities everywhere saying, “The Arahant monk Kappinaka is a great sage, free of passion.”

Please go and meet that Bhante and offer him a pair or two of robes. If he accepts them, and if you dedicate the merit to me, you will then see me with beautiful clothes.

King:

Where is that monk staying right now? Will he help me get rid of my doubts and wrong views?

Ghost:

He is resting at the village of Kapinaccana surrounded by many gods. He preaches the beautiful and excellent Dhamma which he practices very well.

King:

Yes, certainly I will go there right now and offer two robes and dedicate the merit to you. Then I will see you with beautiful clothes.

Ghost:

Wait, you should find another time to visit him because it is not good to disturb his meditation.

King:

Yes I will find a better time.

Surrounded by servants, the king then left that place and returned to his palace in the city. In the morning he bathed and ate his breakfast. He chose eight pairs of clothes from his closet and had the servants carry them. When the time was right, the king went to the place where the monk was. The monk was very calm and tranquil, seated at the foot of a tree. He had just returned from his morning alms round. The king approached him, asked about his wellbeing, and further said,

King:

Venerable Bhante, I am a Licchavi king from the city of Vesali. People know me as Ambasakkhara of the Licchavi clan. Please sir, accept these eight pairs of clothes of mine. I am offering these to you. I would be delighted if you accept them.

Monk:

Monks try to avoid your home. You break their bowls and even tear up their robes. Your people kick and trip them so they fall on their heads. These are the harassments that are caused by you and your people.

You have given nothing in charity nor have you shown the way to people who are lost. You have even grabbed the stick from a blind person. Being such a greedy and mean person, why are you here offering us robes?

King:

All that you have said about me is true, Bhante. Yes, I have harassed monks, but I have only done these things for fun not with an evil mind. But now I understand, even those deeds are very bad.

I know a ghost who committed an evil deed for fun now experiences suffering. He is a good person, but he is completely naked. What a terrible thing that is.

Bhante, I saw that ghost and I felt very sorry for him. For this reason I am now offering this gift. Please accept these eight pairs of clothes, and may the merit also reach that ghost.

Monk:

Surely, generosity has been praised by the Supreme Buddha. May generous people’s wealth increase further. I will accept your clothes and may the ghost share in this merit.

The king washed his face and offered the eight pairs of clothes to the Arahant monk saying,

King:

May Bhante accept these! May I see the ghost wearing beautiful clothes!

The ghost appeared in front of the king. The ghost was surrounded by many servants while sitting on a majestic pure-bred horse. He had a beautiful body covered with the fragrance of sandalwood and wore beautiful clothes.

The king was amazed and delighted when he saw the ghost. He saw with his own eyes the result of his offering.

The king approached the ghost and said,

King:

I will always give gifts to monks. Now there is nothing that I own that I cannot give. You have helped me very much, my friend.

Ghost:

Great king, you have offered one of the four requisites—clothing. It has been very fruitful. Even though I am a non-human and you are human, now we are talking together.

King:

Dear friend, I regard you as my relative, friend, god, and refuge. Worshipping you, I plead: I would like to see you again.

Ghost:

Yes, it can be on one condition. If one day you lose faith in the Dhamma, become very greedy, and follow wrong views, you will not see me anymore. Even if you see me, I will not talk to you.

But if you continuously develop respect for the Dhamma, practices generosity, become very kind and helpful to others, and often donate to monks, you will see me, and when I see you I will talk to you.

Great King, the reason we were able to become friends is because of that man on the stake. So please, release that man as soon as possible.

If the man is quickly released, he may have a chance to live, to do lots of good deeds, and even to escape from hell.

Please go with that man to meet Kappinaka Bhante and offer food and drink. He has to experience the result of another evil deed. Ask the Bhante about this, Bhante will explain everything. You should also listen to Bhante with the intention of understanding the Dhamma and not with a criticizing mind.

The king agreed with the ghost and promised to do as he said. Then the king went to the council of ministers and asked,

King:

Gentlemen, listen to me please. Do you remember that man who is dying on the stake? It is true that he has done evil deeds. We have already punished him. But he is loyal to the king. It has been twenty nights since he has been tortured on the stake. He is neither dead nor alive. Please give me the permission to release him.

Ministers:

Oh great King, you do not need to ask for permission from us. We will agree with your decision. Soldiers, please release that man.

Quickly, the king went to the prisoner who was on the stake and released him. The king told him not to be afraid. The king instructed his doctors to treat the man. Once the man was cured and healthy, the king took him to see the Arahant monk Kappinaka and they offered food and drink. The king questioned the monk thus,

King:

This man was undergoing punishment on a stake for twenty nights. He was very close to death. He had done evil deeds, but he was a loyal person to the king. Bhante, having listened to the suggestions of a ghost, I have released him. I learned that he would have been born in hell if he had died. Please teach him the way to escape from hell. We will listen to you trusting that you will tell us the truth. Is it possible that the results of some bad karma will disappear without ripening?

Monk:

If he practices the Dhamma diligently both day and night, he will escape from hell. But he will have to suffer the result of that bad karma somewhere else if he does not put an end to the round of rebirth.

King:

Bhante has answered the question that I asked about this man. Now, please have pity on me too. Very wise Bhante, teach me the Dhamma so that I also will escape from hell.

Monk:

You should take refuge in the Buddha, Dhamma, and Sangha at this very moment. Have confidence in the Triple Gem, observe and keep the five precepts honestly.

Abstain from killing living beings right now, stop stealing, do not take intoxicating drinks and drugs, do not tell lies, and be satisfied with your own wife.

In this way, these eight factors (taking refuge in the Triple Gem and observing the five precepts) will give you much happiness.

The disciples of the Supreme Buddha, the monks, are very virtuous, desireless, have pure lives, and know much about the Dhamma. Have a pleasant mind about them. Offer them robes, food, drink, medicine, resting places, beds, and seats. Daily, the merits from these offerings grow.

In this way, you should practice the Dhamma diligently both day and night and you will escape from hell. But you will have to suffer the result of that bad karma somewhere else if you do not put an end to the round of rebirth.

King:

I will take refuge in the Buddha, Dhamma, and Sangha right now, place confidence in the Triple Gem, and observe and keep the five precepts honestly.

I will stop killing living beings right now, will stop stealing, will not take intoxicating drinks and drugs, will not tell lies, and will be satisfied with my own wife.

In this way, I observe these eight factors which lead to true happiness.

I will offer robes, food, drink, medicine, resting places, beds, and seats to the community of monks, the Sangha, who have virtuous and pure lives.

In this way, King Ambasakkhara of the Licchavi clan became a devoted lay disciple of the Supreme Buddha. He started supporting monks carefully with a humble mind.

The prisoner who was on the stake recovered fully and went to Kappinaka Arahant Bhante and became a monk under him. Marvelously, both the king and the prisoner realized the Dhamma.

This is the benefit of associating with noble friends. The friendship of people who know the Dhamma leads to very great results. The prisoner who was on the stake and later became a monk eventually attained Arahantship and King Ambasakkhara became a Stream Entrant.