32. Āṭānāṭiya Sutta

1.[194]Thus have I heard.⁹⁸⁶ This is a paritta (Sinhalese pirit), a set of protective verses (strangely called a ‘ward-rune’ by RD). The purist may be shocked to find this not only in ‘popular Buddhism’ but actually enshrined in the Canon; but Mrs Rhys Davids offers a spirited defence of such things in the introduction to her translation of this Sutta. She quotes the list of canonical parittas, and a similar list also occurs at VM 13.31: the Ratana Sutta (Sn 222ff., Khp 6), Khandha Paritta (AN 4.67), Dhajagga Paritta (SN 11.1.3), and Mora Paritta (Ja 159), beside the present Sutta. These are said to be efficacious through ten thousand million world-systems. DA, however, advises the use of the Metta Sutta in the first place, then the Dhajagga and Ratana Suttas. Only if, after a week, these do not work, should the Ātānātiya be resorted to — which would be of no use in the kind of emergency envisaged in the text! But the mention of the Metta Sutta is interesting because the Khandha Sutta (delivered after a monk had died of a snake-bite) enjoins the practice of loving-kindness to all beings as a form of self-protection. Like certain truthful declarations, this can have powerful effects. See Piyadassi Thera, The Book of Protection (BPS 1975).A Tibetan version of this Sutta exists, and a fragment of a Sanskrit version has been found in Central Asia, but this differs considerably from the Pali. It is quoted with translation by K. Saha, Buddhism in Central Asia (Calcutta 1970), 47-49. This includes a reference to ′Ātānati the much renowned’, and ‘the heart of Ātānāti furthering all acts ...′ as if this were a person, though according to our text and DA, Ātānātā is a town.
This Sutta is much used on special occasions in the countries of Theravāda Buddhism. Thus in Thailand it is chanted at the New Year, together with the Mahāsamaya Sutta (DN 20, with which it has much in common) and the Dhammacakkappavattana Sutta (SN 56.12.2, the Buddha’s first sermon). The Thai version also includes a non-canonical introductory portion containing verses of homage to twenty-one Buddhas earlier than Vipassi, going right back to Dipankara, under whom the future Buddha Gotama first went forth, and to three even earlier Buddhas before him. See also K.R. Norman, Pali Literature (Wiesbaden 1983), 173ff. Once the Lord was staying at Rajagaha on Vultures’ Peak. And the Four Great Kings,⁹⁸⁷ Cf. DN 18.11. with a great array of yakkhas, of gandhabbas, of kumbhandas and of nagas,⁹⁸⁸ See Introduction p. 45. The four groups mentioned are those of their respective followers. having set up a guard, a defensive force, a watch over the four quarters,⁹⁸⁹ Defence of the four quarters is the special charge of the Four Great Kings. We may, however, note by way of contrast the ‘protection of the four quarters’, and the associations of those quarters, in DN 31. as night was drawing to a close, went to see the Lord, lighting up the entire Vultures’ Peak with their radiance, saluted him and sat down to one side. And some of the yakkhas saluted him and sat down to one side, some exchanged courtesies with him before sitting down, same saluted him with joined palms, some announced their name and clan, and some sat down in silence.⁹⁹⁰ As at DN 4.9 and elsewhere, indicating the various degrees of commitment or otherwise those concerned felt towards the Buddha. In the case of the yakkhas, the position is explained in verse 2.

2.Then sitting to one side, King Vessavana⁹⁹¹ The Great King of the North (cf. DN 18.11ff.). said to the Lord: ‘Lord, there are some prominent yakkhas who have no faith in the Blessed Lord, and others who have faith; and likewise [195] there are yakkhas of middle and lower rank who have no faith in the Blessed Lord, and others who have faith. But, Lord, the majority of yakkhas have no faith in the Blessed Lord. Why is this? The Blessed Lord teaches a code of refraining from taking life, from taking what is not given, from sexual misconduct, from lying speech, and from strong drink and sloth-producing drugs. But the majority of the yakkhas do not refrain from these things, and to do so is distasteful and unpleasant to them. Now, Lord, there are disciples of the Blessed Lord who dwell in remote forest glades, where there is little noise or shouting, far from the madding crowd, hidden from people, suitable for retreat. And there are prominent yakkhas living there who have no faith in the word of the Blessed Lord. In order to give these folk confidence, may the Blessed Lord leam⁹⁹² DA carefully explains that the Buddha did not really need to learn it, but went through the motions for pedagogical reasons. the Āṭānāṭā protective verses, by means of which monks and nuns, male and female lay-followers may dwell guarded, protected, unharmed and at their ease?’ And the Lord consented by silence.

3.Then King Vessavana, noting the Lord’s consent, at once recited these Āṭānāṭā protective verses:

‘Glory be to Vipassī,⁹⁹³ The canonical text begins with Vipassi, seven Buddhas and ninety-one aeons back from Buddha Gotama. The Thai introductory portion, going back further, is certainly of later origin.
The splendid one of mighty vision.
Glory be to Sikhī too,
The compassionate to all.
Glory be to Vessabhū,
Bathed in pure asceticism.⁹⁹⁴ This is more literal than RD’s ‘ascetic, wholly pure’. [196]
To Kakusandha glory be,
Victor over Māra’s host.
To Konāgamana glory too,
Brahmin fully perfect he.
Glory be to Kassapa,
Liberated every way,
Glory to Angirasa,
To the Sakyas’ radiant son,⁹⁹⁵ The term angīrasa ‘radiant’ applies to all the Buddhas mentioned.
Teacher of the Dhamma he
That overcomes all suffering.
And they who from this world are freed,⁹⁹⁶ DA is clearly unsure whether Buddhas only, or all Arahants are meant.
Seeing to the heart of things,
They who are so mild of speech,
Mighty and of wisdom too,
To him who helps both gods and men,
To Gotama they offer praise:
In wisdom trained, in conduct too,
Mighty and resourceful too.

4.‘The point from where the sun comes up,
Aditya’s child, in mighty arc,
At whose arising shrouding night
Is dispelled and vanishes,
So that with the risen sun
There comes to be what folk call Day,
There too this moving watery mass,
The deep and mighty ocean swells,
This men know, and this they call
Ocean or The Swelling Sea. [197]
This quarter is the East, or First:⁹⁹⁷ Purima means both ‘first’ (or ‘former’) and ‘east’.
That is how the people call it.
This quarter’s guarded by a king,
Mighty in power and fame is he,
Lord of all the gandhabbas.
Dhatarattha is his name,
Honoured by the gandhabbas.
Their songs and dances he enjoys.
He has many mighty sons,
Eighty, ten and one, they say,
And all with but a single name,
Called after Indra, lord of strength.
And when the Buddha greets their gaze,
Buddha, kinsman of the Sun,
From afar they offer homage
To the Lord of wisdom true:
“Hail, o man of noble race!
Hail to you, the first of men!
In kindness you have looked on us,
Who, though not human, honour you!
Often asked, do we revere
Gotama the Conqueror? —
We reply: ‘We do revere
Gotama, great Conqueror,
In wisdom trained, in conduct too,
Buddha Gotama we hail!’”

5.‘Where they whom men call petas⁹⁹⁸ These are often called ‘hungry ghosts’. A whole book of the Khuddhaka Nikāya, the Petavatthu, is devoted to them. The next three lines refer to their character in life, which resulted in their present miserable state. They are in the south because they were led out to execution through the south gate of the town (as DN 23.7). dwell,
Abusive speakers, slanderers,
Murderous and greedy folk,
Thieves and cunning tricksters all, [198]
This quarter is the South, they say:
That is how the people call it.
This quarter’s guarded by a king,
Mighty in power and fame is he,
Lord of all the kumbhandas,
And Virūḷhaka is his name.
Honoured by the kumbhaṇḍas,
Their songs and dances he enjoys...
(continue as 4).

6.‘The point at which the sun goes down,
Aditya’s child, in mighty arc,
With whose setting day is done
And night, The Shrouder, as men say,
Comes again in daylight’s place,
There too this moving watery mass,
The deep and mighty ocean swells,
This they know, and this men call
Ocean, or The Swelling Sea.
This quarter is the West, or Last:⁹⁹⁹ Pacchima means both ‘last’ (or ‘later’) and ‘west’.
Such is how the people call it. [199]
This quarter’s guarded by a king,
Mighty in power and fame is he,
Lord of all the naga folk,
And Virūpakkha’s his name.
Honoured by the nāga folk,
Their songs and dances he enjoys...
(continue as 4).

7.‘Where lovely Northern Kuru lies,
Under mighty Neru fair,
There men dwell, a happy race,¹⁰⁰⁰ It may seem strange to us that this mythical ideal land (thought of as still existing, though almost inaccessible) should be located in the north, of all directions, but in the tropics this is quite natural. Later, with the growth of geographical knowledge, the region was relocated in the Antipodes. The whole mythology is, of course, pre-Buddhist.
Possessionless, not owning wives.¹⁰⁰¹ The inhabitants of this region, though obviously not enlightened, have high moral standards.
They have no need to scatter seed,
They have no need to draw the plough:
Of itself the ripened crop
Presents itself for men to eat.
Free from powder and from husk,
Sweet of scent, the finest rice, [200]
Boiling on hot oven-stones,¹⁰⁰² Tundikīre: so explained by DA (the now familiar ‘tandoori′?).
Such the food that they enjoy.
The ox their single-seated mount,¹⁰⁰³ Not clearly explained by DA.
Thus they ride about the land.
Using women as a mount,
Thus they ride about the land;¹⁰⁰⁴ DA’s only relevant comment is that ‘right-thinking people cannot do this’. This trait, which rather spoils the otherwise idyllic picture, remains an unexplained curiosity.
Using men to serve as mount,
Thus they ride about the land;
Using maidens as a mount,
Thus they ride about the land;
Using boys to serve as mount,
Thus they ride about the land.
And so, carried by such mounts,
All the region they traverse
In the service of their king.
Elephants they ride, and horses too,
Cars fit for gods they have as well.
Splendid palanquins are there
For the royal retinue.
Cities too they have, well-built,
Soaring up into the skies:
Āṭānāṭā, Kusināṭā,
Parakusināṭā,
Nāṭapuriya is theirs,
And Parakusitanāṭā. [201]
Kapīvanta′s to the north,
Janogha, other cities too,
Navanavatiya, Ambara-
Ambaravatiya,¹⁰⁰⁵ DA insists that Ambara-Ambaravatiya is one name.
Āḷakamandā, city royal,
But where Kuvera dwells, their lord
Is called Visāṇā, whence the king
Bears the name Vessavana.¹⁰⁰⁶ He thus has two names, Kuvera and Vessavana.
Those who bear his missions are
Tatolā, Tattalā,
Tototalā, then
Tejasi, Tatojasi,
Sura, Rājā, Arittha, Nemi.
There’s the mighty water Dharani,
Source of rain-clouds which pour down
When the rainy season comes.
Bhagalavati’s there, the hall
That is the yakkhas’ meeting-place,
Round it ever-fruiting trees
Full of many kinds of birds,
Where peacocks scream and herons cry,
And the cuckoo gently calls.
The jīva-bird who cries: “Live on!”¹⁰⁰⁷ Jīva means ‘live!’ A sort of pheasant or partridge.
And he that sings: “Lift up your hearts!”¹⁰⁰⁸ This bird calls ‘Utthehi citte!’ ‘Lift up your hearts!’ [202]
The pheasant-cock, kulīraka, ¹⁰⁰⁹ Doubtful: the usual meaning of this word is ‘crab’.
The forest-crane, the rice-bird too,
And mynah-birds that mimic man,
And those whose name is “men on stilts”.
And there for ever beauteous lies
Fair Kuvera’s lotus-lake.
This quarter is the North, they say:
That is how the people call it.
This quarter’s guarded by a king,
Mighty in power and fame is he,
Lord of all the yakkha folk,
And Kuvera is his name.
Honoured by the yakkha folk,
Their songs and dances he enjoys.
He has many mighty sons,
Eighty, ten and one, they say,
And all with but a single name,
Called after Indra, lord of strength.
And when the Buddha greets their gaze,
Buddha, kinsman of the Sun,
From afar they offer homage
To the Lord of wisdom true:
“Hail, o man of noble race!
Hail to you, the first of men!
In kindness you have looked on us,
Who, though not human, honour you!
Often asked, do we revere
Gotama the Conqueror? —
We reply: ‘We do revere
Gotama, great Conqueror,
In wisdom trained, in conduct too,
Buddha Gotama we hail!’” [203]

8.‘These, sir, are the Āṭānāṭā protective verses, by means of which monks and nuns, male and female lay-followers may dwell guarded, protected, unharmed and at ease. If any monk or nun, male or female lay-follower learns these verses well and has them off by heart, then if any non-human being, male or female yakkha or yakkha-offspring, or a chief attendant or servant of the yakkhas, any male or female gandhabba, ... kumbhanda, ... nāga,... should approach that person with hostile intent while he or she is walking or starting to walk, standing or rising to stand, seated or sitting down, lying down or starting to lie down, that non-human being would not gain any honour or respect in village or town. Such a being would not gain a footing or a lodging in my royal city of Alakamanda, he would not be admitted to the yakkhas’ assembly, nor would he be acceptable for taking or giving in marriage. And all the non-human beings, full of rage, would overwhelm him with abuse. Then they would bend down his head like an empty bowl, and they would split his skull into seven pieces.¹⁰¹⁰ As at DN 3.1.20.

9.‘There are, sir, some non-human beings who are fierce, wild and terrible. They heed neither the Great Kings, nor their officers, nor their attendants. They are said to be [204] in revolt against the Great Kings. Just as the bandit-chiefs whom the King of Magadha has overcome do not heed him, or his officers, or their attendants, so too do they behave. Now if any yakkha or yakkha-offspring, ... gandhabba, ... should approach any monk, nun, male or female lay-follower...with hostile intent, that person should alarm, call out and shout to those yakkhas, the great yakkhas, their commanders and commanders-in-chief, saying: “This yakkha has seized me, has hurt me, harmed me, injured me, and will not let me go!”

10.‘Which are the yakkhas, the great yakkhas, their commanders and commanders-in-chief? They are:

Inda, Soma, Varuna,
Bharadvaja, Pajapati,
Candana, Kamasettha,
Kinnughaṇḍu and Nighandu,
Panāda, Opamañña,
Devasuta, Matali,
Cittasena the gandhabba,
Nala, Raja, Janesabha,
Sātāgira, Hemavata,
Punnaka, Karatiya, Gula, [205]
Sivaka, Mucalinda too,
Vessāmitta, Yugandhara,
Gopāla, Suppagedha too,
Hiri, Netti and Mandiya,
Pañcālacaṇḍa, Alavaka,
Pajunna, Sumana, Sumukha,
Dadimukha, Mani too,
Then Mānicara, Digha,
And, finally, Serissaka.¹⁰¹¹ A strangely heterogeneous list, including famous gods and sages - clearly designed to show the Buddha’s influence. RD gives full references.

These are the yakkhas, great yakkhas, their commanders and commanders-in-chief who should be called upon in case of such an attack.

11.‘And these, sir, are the Āṭānāṭā protective verses by means of which monks and nuns, male and female lay-followers may dwell guarded, protected, unharmed and at ease. And now, sir, we must go: we have many duties, many things to do.’ ‘Do so, Kings, when you think fit.’

And the Four Great Kings stood up, saluted the Lord, passed by on his right side, and vanished. And the yakkhas stood up, and some saluted the Lord, passed by on his right, and vanished, some exchanged courtesies with the Lord, [206] some saluted him with joined palms, some announced their name and clan, some remained silent, and they all vanished.

12.And when the night was over, the Lord said to the monks: ‘Monks, this night the Four Great Kings... came to see the Lord... (repeat the whole of verses 1 — 11).

13.‘Monks, you should learn these Āṭānāṭā protective verses, master them and remember them. They are for your benefit, and through them monks and nuns, male and female lay-followers may dwell guarded, protected, unharmed and at ease.’

Thus the Lord spoke. And the monks were delighted and rejoiced at his words.