39a: The Discourse about Āṭānāṭiya
[The following is based on the Discourse about Āṭānāṭiya (Āṭānāṭiya-sutta, DN 32) and its commentary.]
The Four Great Kings
At one time, the Buddha was staying in the monastery on the Gijjakūṭa Hill near Rājagaha. During that time the Four Great Kings of the four quarters: Dhataraṭṭha, Virūḷaka, Virūpakkha and Kuvera held a conference at the celestial city of Āṭānāṭiya, the abode of Kuvera. After they had carefully arranged for the defences of Tāvatiṁsa, the abode of Sakka, the Lord of the Devas, against the Asuras, at the four directions, by employing hordes of Yakkhas, Gandhabbas, Kumbhaṇḍas, and Nāgas, they composed verses called the Āṭānāṭiya Safeguard (Āṭānāṭiya-paritta, aka as Āṭānāṭiya-sutta, DN 32) on the subject of the seven Buddhas preceding Buddha Gotama. “Whosoever disregards and goes against the authority of the Buddhas’ doctrine and the authority of our commandments shall be meted out specific punishments,” they proclaimed. They also placed at the four quarters a large number of Yakkhas, Gandhabbas, Kumbhaṇḍas, and Nāgas for their own protection. Around midnight, they went to the Buddha in resplendent appearance, their personal radiance flooding the entire Gijjhakūṭa Hill. After having approached the Buddha, and paying respects to him, they sat at a suitable distance.
It was unusual for Devas to sit in the Buddhas’ presence, they usually remained standing. But here they were sitting, out of reverence for the Āṭānāṭiya Safeguard.
The company of Yakkhas who came with the Four Great Kings behaved in different ways in the presence of the Buddha; some of them made obeisance to him and sat in a suitable place; some exchanged words of felicitations and sat in a suitable place; some raised their joined palms in his direction and sat in a suitable place; some declared their names and lineage and sat in a suitable place; some sat down while remaining silent.
At that assembly of Devas, Vessavaṇa addressed the Buddha in these words: “Venerable sir, among the very powerful Yakkhas, some have pious faith in the Fortunate One while others have not. It is the same with Yakkhas of middling powers and those of small powers. Venerable sir, most Yakkhas do not have reverence for the Fortunate One because the Fortunate One preaches restraint from killing, stealing, unlawful sexual conduct, lying and taking intoxicants, whereas Yakkhas generally do not refrain from killing, stealing, unlawful sexual conduct, lying and taking intoxicants. For these Yakkhas who lack morality the five moral precepts is anathema.
Venerable sir, there are many monastic disciples of the Fortunate One who dwell in monasteries in remote places. These remote places are permanent residences of very powerful Yakkhas, who do not show reverence to the Fortunate One. To win their confidence, to serve as a protection for the male monastic disciples, female monastic disciples, male lay disciples and female lay disciples of the Fortunate One, to let them be free from the harassment of Yakkhas; and for a peaceful, carefree life in all the four bodily postures for everyone, may the Fortunate One teach the Āṭānāṭiya Safeguard (Āṭānāṭiya-paritta) to the disciples.”
Herein, Vessavaṇa acted as spokesmen for the Four Great Kings because he was well acquainted with the Buddha and was also an accomplished speaker.
The Buddha accepted Vessavaṇa’s proposition by remaining silent. Seeing that the Buddha approved his suggestion, Vessavaṇa recited the Āṭānāṭiya Safeguard thus: [The original publication didn’t include a translation, I have added my own in here].
“Vipassissa ca namatthu, cakkhu-mantassa sirīmato.
Sikhissa pi ca namatthu, sabba-bhūtānukampino.
“May you revere Vipassī, the glorious visionary, may you revere Sikhī, who has pity on all beings.
Vessabhussa ca namatthu, nhātakassa tapassino,
namatthu Kakusandhassa, Māra-senāpamaddino.
May you revere Vessabhū, the austere one, cleansed of corruptions, may you revere Kakusandha, who has crushed Māra’s army.
Koṇāgamanassa namatthu, Brāhmaṇassa vusīmato,
Kassapassa ca namatthu, vippamuttassa sabbadhi.
May you revere Koṇāgamana, the accomplished Brahmin, may you revere Kassapa, who is free in every respect.
Aṅgīrasassa namatthu, Sakya-puttassa sirīmato,
yo imaṁ Dhammaṁ desesi, sabba-dukkhā panūdanaṁ.
May you revere Aṅgīrasa, the glorious son of the Sakyans, he who taught this Dhamma, which is the dispelling of all suffering.
Ye cāpi nibbutā loke, yathā-bhūtaṁ vipassisuṁ,
te janā apisuṇātha, mahantā vīta-sāradā.
Those who are emancipated in the world, who have insight into things as they are, those people free from malicious speech, who are great and fully mature.
Hitaṁ Deva-manussānaṁ, yaṁ namassanti Gotamaṁ,
vijjā-caraṇa-sampannaṁ, mahantaṁ vīta-sāradaṁ:
They will revere that Gotama, who is of benefit to Devas and men, who has understanding and good conduct, who is great and fully mature.
Yato uggacchati sūriyo, Ādicco maṇḍalī mahā,
yassa cuggaccha-mānassa, saṁvarī pi nirujjhati,
yassa cuggate sūriye, divaso ti pavuccati.
From where the sun comes up, the son of Aditi, the great circle, while that one is coming up, the darkness of night comes to an end, and after the sun has come up, it is said to be the daytime.
Rahado pi tattha gambhīro, samuddo saritodako,
evaṁ taṁ tattha jānanti, samuddo saritodako.
There is a deep lake in that place, an ocean where the waters have flowed, thus in that place they know there is an ocean where the waters have flowed.
Ito sā purimā disā, iti naṁ ācikkhatī jano,
yaṁ disaṁ abhipāleti, Mahārājā yasassi so.
From here that is the easterly direction, so the people declare, that direction is watched over by a resplendent Great King.
Gandhabbānaṁ adhipati, Dhataraṭṭho ti nāmaso,
ramatī naccagītehi, Gandhabbehi purakkhato.
He is the master of the Gandhabbas, Dhataraṭṭha, such is his name. He delights in song and dance, he is honoured by Gandhabbas.
Puttā pi tassa bahavo, eka-nāmā ti me sutaṁ,
asīti dasa eko ca, Inda-nāmā mahabbalā.
He also has a great many sons, all of one name, so I have heard, they are 80 and ten and one, Inda by name, ones of great strength.
Te cāpi Buddhaṁ disvāna, Buddhaṁ ādicca-bandhunaṁ,
dūrato va namassanti, mahantaṁ vīta-sāradaṁ:
They, having seen the Awakened One, the Buddha, kinsman of the sun, from afar, do reverence him, who is great and fully mature.
Namo te purisā-jañña, namo te purisuttama,
kusalena samekkhasi, amanussāpi taṁ vandanti,
sutaṁ netaṁ abhiṇhaso, tasmā evaṁ vademase.
Reverence to you, excellent one! Reverence to you, supreme one! You have looked on us with goodness, the non-human beings worship you, we have heard this repeatedly, therefore we should speak like this:
“Jinaṁ vandatha Gotamaṁ, jinaṁ vandāma Gotamaṁ,
vijjā-caraṇa-sampannaṁ, Buddhaṁ vandāma Gotamaṁ!”
“You should worship the victor Gotama, we should worship the victor Gotama, who has understanding and good conduct, we should worship the Buddha Gotama!”
Yena petā pavuccanti, pisuṇā piṭṭhi-maṁsikā.
pāṇātipātino luddā, corā nekatikā janā.
There they say go the departed, who speak maliciously, backbiters, killers of creatures, hunters, thieves, and fraudulent people.
Ito sā dakkhiṇā disā, iti naṁ ācikkhatī jano,
yaṁ disaṁ abhipāleti, mahā-rājā yasassi so.
From here that is the southerly direction, so the people declare, that direction is watched over by a resplendent great king.
Kumbhaṇḍānaṁ adhipati, Virūḷho iti nāmaso,
ramatī naccagītehi, kumbhaṇḍehi purakkhato.
He is the master of the Kumbhaṇḍas, Virūḷha, such is his name. He delights in song and dance, he is honoured by Kumbhaṇḍas.
Puttā pi tassa bahavo, eka nāmā ti me sutaṁ,
asīti dasa eko ca, Inda-nāmā mahabbalā.
He also has a great many sons, all of one name, so I have heard, they are 80 and ten and one, Inda by name, ones of great strength.
Te cāpi Buddhaṁ disvāna, Buddhaṁ ādicca-bandhunaṁ,
dūrato va namassanti, mahantaṁ vīta-sāradaṁ:
They, having seen the Awakened One, the Buddha, kinsman of the sun, from afar, do reverence him, who is great and fully mature.
Namo te purisā-jañña, namo te purisuttama,
kusalena samekkhasi, amanussāpi taṁ vandanti,
sutaṁ netaṁ abhiṇhaso, tasmā evaṁ vademase.
Reverence to you, excellent one! Reverence to you, supreme one! You have looked on us with goodness, the non-human beings worship you, we have heard this repeatedly, therefore we should speak like this:
“Jinaṁ vandatha Gotamaṁ, jinaṁ vandāma Gotamaṁ,
vijjā-caraṇa-sampannaṁ, Buddhaṁ vandāma Gotamaṁ!”
“You should worship the victor Gotama, we should worship the victor Gotama, who has understanding and good conduct, we should worship the Buddha Gotama!”
Yattha coggacchati sūriyo, ādicco maṇḍalī mahā,
yassa coggacchamānassa, divaso pi nirujjhati,
yassa coggate sūriye, saṁvarī ti pavuccati.
That place where the sun goes down, the son of Aditi, the great circle, while that one is going down the light of day comes to an end, and after the sun has gone down, it is said to be nighttime.
Rahado pi tattha gambhīro, samuddo saritodako,
evaṁ taṁ tattha jānanti, samuddo saritodako.
There is a deep lake in that place, an ocean where the waters have flowed, thus in that place they know there is an ocean where the waters have flowed.
Ito sā pacchimā disā, iti naṁ ācikkhatī jano,
yaṁ disaṁ abhipāleti, Mahā-rājā yasassi so.
From here that is the westerly direction, so the people declare, that direction is watched over by a resplendent Great King,
Nāgānañ-ca adhipati, Virūpakkho ti nāmaso,
ramatī naccagītehi, Nāgeheva purakkhato.
He is the master of the Nāgas, Virūpakkha, such is his name, he delights in song and dance, he is honoured by Nāgas.
Puttā pi tassa bahavo, eka-nāmā ti me sutaṁ,
asīti dasa eko ca, Inda-nāmā mahabbalā.
He also has a great many sons, all of one name, so I have heard, they are 80 and ten and one, Inda by name.
Te cāpi Buddhaṁ disvāna, Buddhaṁ ādicca-bandhunaṁ,
dūrato va namassanti, mahantaṁ vīta-sāradaṁ:
Ones of great strength, they, having seen the Awakened One, the Buddha, kinsman of the sun, from afar, do reverence him, who is great and fully mature.
Namo te purisā-jañña, namo te purisuttama,
kusalena samekkhasi, amanussā pi taṁ vandanti,
sutaṁ netaṁ abhiṇhaso, tasmā evaṁ vademase.
Reverence to you, excellent one! Reverence to you, supreme one! You have looked on us with goodness, the non-human beings worship you, we have heard this repeatedly, therefore we should speak like this:
“Jinaṁ vandatha Gotamaṁ, jinaṁ vandāma Gotamaṁ,
vijjā-caraṇa-sampannaṁ, Buddhaṁ vandāma Gotamaṁ!”
“You should worship the victor Gotama, we should worship the victor Gotama, who has understanding and good conduct, we should worship the Buddha Gotama!”
Yena Uttara-kuruvho, Mahā-neru sudassano,
manussā tattha jāyanti, amamā apariggahā.
Where delightful Uttarakuru is, and the good looking Great Mount Neru, the men who are born in that place are unselfish, without possessions.
Na te bījaṁ pavapanti, napi nīyanti naṅgalā,
akaṭṭha-pākimaṁ sāliṁ, paribhuñjanti mānusā.
They do not sow the seed, and nor are there ploughs led along, the rice that men enjoy the use of there matures in untilled ground.
Akaṇaṁ athusaṁ suddhaṁ, sugandhaṁ taṇḍulapphalaṁ,
tuṇḍikīre pacitvāna, tato bhuñjanti bhojanaṁ.
Without husk powder or chaff, pure, sweet smelling grains of the finest rice, having cooked it on hot rocks without smoke, they then enjoy their food.
Gāviṁ eka-khuraṁ katvā, anuyanti diso-disaṁ,
pasuṁ eka-khuraṁ katvā, anuyanti diso-disaṁ.
Having made their cows solid-hooved they go about from place to place, having made their kine solid-hooved they go about from place to place.
Itthiṁ vā vāhanaṁ katvā, anuyanti diso-disaṁ,
purisaṁ vāhanaṁ katvā, anuyanti diso-disaṁ.
Having made women their vehicle they go about from place to place, having made men their vehicle they go about from place to place.
Kumāriṁ vāhanaṁ katvā, anuyanti diso-disaṁ,
kumāraṁ vāhanaṁ katvā, anuyanti diso-disaṁ.
Having made girls their vehicle they go about from place to place, having made boys their vehicle they go about from place to place.
Te yāne abhiruhitvā,
sabbā disā anupariyāyanti, pacārā tassa rājino.
Having mounted their various carriages, the messengers of that king go around in all directions.
Hatthiyānaṁ assayānaṁ, dibbaṁ yānaṁ upaṭṭhitaṁ,
pāsādā sivikā ceva, Mahārājassa yasassino,
tassa ca nagarā ahu, antalikkhe sumāpitā,
Being furnished with elephant-, horse- and divine-carriages, and for that great and resplendent king there are palaces and palanquins, and there are cities for him also, that are well-built in the heavens, called:
Āṭānāṭā, Kusināṭā, Parakusināṭā, Nāṭasuriyā, Parakusiṭanāṭā. Uttarena Kasivanto, Janogham-aparena ca, Navanavutiyo Ambara-ambara-vatiyo, Āḷakamandā nāma rājadhānī.
Āṭānāṭā, Kusināṭā, Parakusināṭā, Nāṭapuriyā, Parakusitanāṭā. To the North is Kasivanta, and on the other side is Janogha, Navanavutiya, Ambaraambaravatiya, and the king’s capital named Ālakamandā.
Kuverassa kho pana, mārisa, Mahārājassa Visāṇā nāma rājadhānī,
tasmā Kuvero Mahārājā, Vessavaṇo ti pavuccati.
The Great King Kuvera’s capital, dear sir, is named Visāṇā, therefore is the Great King also called Vessavaṇa.
Paccesanto pakāsenti: Tatolā, Tattalā, Tatotalā, Ojasi, Tejasi, Tatojasī, Sūro Rājā, Ariṭṭho, Nemi.
These each individually inform the King: Tatolā, Tattalā, Tatotalā, Ojasi, Tejasi, Tatojasi, Sūra, Rājā, Ariṭṭha, Nemi.
Rahado pi tattha Dharaṇī nāma, yato meghā pavassanti, vassā yato patāyanti, sabhāpi tattha Sālavatī nāma, yattha Yakkhā payirupāsanti.
There is a lake in that place also, named Dharaṇī, and from there the clouds rain down, from there the rains spread, there also is the public hall named Sālavatī where the Yakkhas assemble.
Tattha nicca-phalā rukkhā, nānā dija-gaṇā yutā,
mayūra-koñcābhirudā, kokilādīhi vagguhi.
There the trees are always in fruit, and have a crowd of birds of diverse kinds, resounding with peacocks and hens, and also with the lovely cuckoos.
Jīvañjīvaka-saddettha, atho oṭṭha-vacittakā,
kukkuṭakā kuḷīrakā, vane pokkhara-sātakā.
There is the pheasant who calls out: Live on! And the bird who calls out: Lift up your minds! There are the jungle fowl, and golden cocks, and in the wood the lotus crane.
Suka-sāḷika-saddettha, daṇḍa-māṇavakāni ca,
sobhati sabba-kālaṁ sā, Kuvera-naḷinī sadā.
There are the sounds of parrot and mynah, and birds who have young mens’ faces, and Kuvera’s lotus pond is ever attractive, all of the time.
Ito sā uttarā disā, iti naṁ ācikkhatī jano,
yaṁ disaṁ abhipāleti, Mahā-rājā yasassi so.
From here that is the northerly direction, so the people declare, that direction is watched over by a resplendent Great King,
Yakkhānañ-ca adhipati, Kuvero iti nāmaso,
ramatī naccagītehi, Yakkheheva purakkhato.
He is the master of the Yakkhas, Kuvera, such is his name, he delights in song and dance, he is honoured by Yakkhas,
Puttā pi tassa bahavo, eka-nāmā ti me sutaṁ,
asīti dasa eko ca, Inda-nāmā mahabbalā.
He also has a great many sons, all of one name, so I have heard, they are 80 and ten and one, Inda by name, ones of great strength.
Te cāpi Buddhaṁ disvāna, Buddhaṁ ādicca-bandhunaṁ,
dūrato va namassanti, mahantaṁ vīta-sāradaṁ:
They, having seen the Awakened One, the Buddha, kinsman of the sun, from afar, do reverence him, who is great and fully mature:
Namo te purisā-jañña, namo te purisuttama,
kusalena samekkhasi, amanussā pi taṁ vandanti,
sutaṁ netaṁ abhiṇhaso, tasmā evaṁ vademase.
Reverence to you, excellent one! Reverence to you, supreme one! You have looked on us with goodness, the non-human beings worship you, we have heard this repeatedly, therefore we should speak like this:
“Jinaṁ vandatha Gotamaṁ, jinaṁ vandāma Gotamaṁ,
vijjā-caraṇa-sampannaṁ, Buddhaṁ vandāma Gotamaṁ!”
“You should worship the victor Gotama, we should worship the victor Gotama, who has understanding and good conduct, we should worship the Buddha Gotama!”
Then Vessavaṇa said: “Venerable sir, this is the Āṭānāṭiya Safeguard (Āṭānāṭiya-paritta) which is to be used as a protection for male monastic disciples, female monastic disciples, male lay disciples, female lay disciples, to let them be free from the harassment of Yakkhas, and for a peaceful, carefree life in all the four bodily postures for everyone. Venerable sir, if a Yakkha, or a Gandhabba, or a Kumbhaṇḍa, or a Nāga were to possess with intention to harass any one of the male monastic disciples, or female monastic disciples, or male lay disciples, or female lay disciples who has learnt this Safeguard well, that Yakkha will not enjoy the respect and reverence in the village or town which is my prerogative. Venerable sir, that Yakkha cannot have a mansion of his own or get my permission to reside permanently in my city called Āḷakamandā.”
After mentioning to the Buddha, the disqualification that surrounds a recalcitrant Yakkha, Gandhabba, etc., Vessavaṇa went on to say that just as there were recalcitrant men who defied the authority of the king, there were also recalcitrant Yakkhas who did not obey the authority of the Four Great Kings and that, in case those recalcitrant Yakkhas were to possess and harass the four classes of the Buddha’s disciples, male monastic disciples, female monastic disciples, male lay disciples and female lay disciples, 38 Deva generals, such as Inda, Soma, Varuṇa, would be invoked and reported to, describing details. After that, Vessavaṇa bid the Buddha farewell in these words: “Venerable sir, we have many affairs to attend to, we shall go now.” The Buddha said: “Great guardian kings, you know the time to go.”
Then the Four Great Kings rose from their seats, made obeisance to the Buddha and vanished from there. The company of Yakkhas, who arrived together with the Four Great Kings, bade farewell to the Buddha in different ways as on their arrival, some rose to make obeisance to the Buddha and vanished from there; some exchanged memorable words of felicitation and vanished from there; some raised joined palms in the direction of the Buddha and vanished from there and some just vanished without saying anything.
On the next morning, the Buddha related to the monastics the story of the visit of the Four Great Kings and recited the Āṭānāṭiya Safeguard. Then he said: “Monastics, learn the Āṭānāṭiya Safeguard; study it again and again, commit it to memory. Monastics the Āṭānāṭiya Safeguard is beneficial to all. It will serve as
Ritual for the Recitation
The reciter of the Āṭānāṭiya Safeguard (Āṭānāṭiya-paritta) must have a thorough knowledge of the Safeguard, both in word and meaning. He must be able to enunciate every word correctly. Should there occur any flaw in enunciating it or any deficiency in reciting it, the efficacy of the Safeguard will not be as great as it should be. Its efficacy depends on the overall efficiency in the reciting.
If the reciter has any selfish motive for personal gain in the learning and reciting the Safeguard, the objective of the Safeguard, will not be achieved. The reciter should be primarily motivated by a desire to gain liberation from the round of rebirths, and recite the Safeguard in an attitude of good will to all.
In driving out a Yakkha that has possessed a person, the Discourse on Friendliness Meditation (Metta-sutta, Khp 9, Snp 1.8), the Discourse through the Top of a Banner (Dhajagga-sutta, SN 11:3), the Discourse about the Treasures (Ratana-sutta, Khp 6, Snp 2:1) should be tried first. Only if the reciting of those discourses for even whole days fail, should the Āṭānāṭiya Safeguard (Āṭānāṭiya-paritta) be recited.
Some teachers advise that the reciting monastic should abstain from cakes made from dough, fish, meat and non-vegetarian foods, nor should he dwell at a cemetery. The reason is that Yakkhas are fond of those kinds of food, and like to frequent cemeteries so that they could get better opportunity to possess men.
The place where the Safeguard is to be recited should be plastered with fresh cowdung. A clean seat should be spread for the reciter, who should see to his personal cleanliness.
The monastic who is to recite the Safeguard should be brought to the assigned place at the house of the victim, surrounded by an armed guard. The recital should not be made in an open space. It must be made in a fully enclosed room, well guarded with armed men. The reciter should have an attitude of good will to all, including the recalcitrant Yakkha. The diffusion of loving-kindness (mettā) is the internal security for the reciter, while an armed guard is the external security. These precautions are necessary for a trouble-free recital.
First of all, the victim must be established in the five precepts. Only after being established in the five precepts, should the Safeguard be recited for his protection. These measures should put an end to the harassment by Yakkhas.
If the Yakkha does not release the victim at the end of the recital, the victim should be carried to the monastery and laid on the relic shrine (stūpa) precincts. An offering, at the place where the victim is lying, should be made to the Buddha together with offerings of lights. The shrine precincts must then be swept clean. Auspicious verses of the Discourse on the Blessings (Maṅgala-sutta, Khp 5, Snp 2.4) should then be recited as a preliminary measure. Then a loud proclamation should be made calling upon all monastics residing within the monastic area to assemble on the shrine precincts.
There should be a certain tree in a grove in the vicinity of the monastery where a guardian tree Deva is traditionally said to reside. A person should be sent to that tree to act as official messenger from the congregation of monastics, where he should say: “Yakkhas, your presence is wanted by the Saṅgha.” The Yakkhas who reside in that area, including the Yakkha who has possessed the victim, cannot neglect the formal invitation because they do not dare to disregard the authority of the Buddha and the Four Great Kings.
Then the victim must be asked: “Who are you?” Addressing the victim here is addressing the Yakkha that has possessed him. When the Yakkha reveals his name, the monastics should say: “Friend so-and-so, we share our merit in our offerings of flowers, seats, and alms food to the Buddha. The Saṅgha have recited auspicious verses for your benefit; these verses are the friendly gift of the Saṅgha to you. Now, out of respect for the Saṅgha, release this victim.”
The recalcitrant Yakkha should respond to the request of the monastic congregation, made in loving-kindness. If he does not respond, then an invocation should be made to the 38
In the case of a monastic being possessed by a Yakkha, the place for the congregation of monastics should be cleaned; a loud proclamation about the convening of the monastic congregation made, sharing of merit made to the recalcitrant Yakkha, for the offerings of flowers, etc., to the Buddha and a genial request made to him to withdraw. Only when the Yakkha remains unresponsive should the Āṭānāṭiya Safeguard be recited. This is the procedure for monastic victims.