Dighanikaya 32: 9. Āṭānāṭiyasuttavaṇṇanā

Commentary on the First Recitation Section

‘Thus have I heard’ begins the Āṭānāṭiyasutta. Herein, this is the explanation of unfamiliar words: ‘Having stationed guards on all four sides’ (catuddisaṃ rakkhaṃ ṭhapetvā) means having stationed guards on the four sides to ward off the army of the asuras. ‘Having stationed an outpost’ (gumbaṃ ṭhapetvā) means having stationed a military outpost. ‘Having stationed an enclosure’ (ovaraṇaṃ ṭhapetvā) means having stationed sentinels in the four directions. Having thus well arranged the defense for Sakka, the lord of the devas, seated in the city of Āṭānāṭa, they composed this protective chant concerning the seven Buddhas, made the proclamation: ‘Whoever does not listen to the Teacher’s command of the Dhamma and our royal command, we will do this and that to them,’ arranged their own defense on the four sides with the four armies, beginning with ‘with a great army of yakkhas,’ and when the night was advancing… they sat down to one side.

‘When the night was advancing’ (abhikkantāya rattiyā): here the word abhikkanta is seen in the senses of waning, beautiful, excellent, rejoicing, and so forth. Among these, in passages such as: ‘The night has advanced, venerable sir, the first watch has passed, the Saṅgha of monks has been sitting long; venerable sir, let the Blessed One recite the Pātimokkha to the monks’ (Aṅguttara Nikāya 8.20), it is seen in the sense of waning. In passages such as: ‘This one is the more excellent (abhikkantataro) and more refined of these four persons’ (Aṅguttara Nikāya 4.100), it is seen in the sense of beautiful.

‘Who is it that worships my feet, blazing with supernormal power and glory,
With splendid beauty, illuminating all the directions?’ (Vimānavatthu 857);

In such passages, it is in the sense of excellent. In such passages as ‘Magnificent (abhikkantaṃ), Master Gotama!’ (Pārājika 15), it is in the sense of rejoicing. Here, however, it is in the sense of waning. Thereby, ‘as the night was advancing’ means ‘as the night was waning.’

‘Of splendid beauty’ (abhikkantavaṇṇā): here the word abhikkanta is in the sense of excellent. But the word vaṇṇa is seen in the senses of complexion, praise, social class, cause, shape, size, the visible-form sense base, and so on. Among these, in passages such as ‘The Blessed One is of golden complexion’ (Majjhima Nikāya 2.399), it is in the sense of complexion. In passages such as ‘When, householder, was this praise of the ascetic Gotama assembled by you?’ (Majjhima Nikāya 2.77), it is in the sense of praise. In passages such as ‘There are, Master Gotama, these four classes’ (Dīgha Nikāya 1.266), it is in the sense of social class. In passages such as ‘Now, for what reason is one called a thief of scents?’ (Saṃyutta Nikāya 1.234), it is in the sense of cause. In passages such as ‘Having created a large shape of a royal elephant’ (Saṃyutta Nikāya 1.138), it is in the sense of shape. In passages such as ‘There are three sizes of almsbowls’ (Pārājika 602), it is in the sense of size. In passages such as ‘Visible form, odor, taste, nutritive essence,’ it is in the sense of the visible-form sense base. Here it should be seen in the sense of complexion. Thereby, ‘of splendid beauty’ means ‘having an excellent complexion.’

In the phrase "kevalakappaṃ" (the entire), the word "kevala" has multiple meanings, such as without remainder, majority, unmixed, not exceeding, firmness, and detachment. For instance, in passages like "a holy life fully complete and utterly pure" (pārā. 1), its meaning is without remainder. In passages like "And almost the entire population of Aṅga and Magadha, taking abundant food and sustenance, wished to approach" (mahāva. 43), its meaning is the majority. In passages like "There comes to be the origination of this entire mass of suffering" (mahāva. 1), its meaning is unmixed. In passages like "Surely this venerable one has mere faith and nothing more" (a. ni. 6.55), its meaning is not exceeding. In passages like "Venerable sir, a co-resident of the Venerable Anuruddha named Bāhika is firmly set on causing a schism in the Saṅgha" (a. ni. 4.243), its meaning is firmness. In passages like "One who is detached, who has lived [the holy life], is called a supreme person" (a. ni. 10.12), its meaning is detachment. Here, however, its intended meaning is without remainder.

The word "kappa", too, has multiple meanings, such as trust, conventional practice, time, designation, cutting, alternative, pretext, and all around. For instance, in passages like "This is to be trusted in by the good Gotama, as by one who is an arahant, a fully awakened Buddha" (ma. ni. 1.387), its meaning is trust. In passages like "I allow you, monks, to consume fruit prepared by the five recluses' practices" (cūḷava. 250), its meaning is conventional practice. In passages like "Whereby I dwell for almost all time" (ma. ni. 1.387), its meaning is time. In passages like "Thus the Venerable Kappa..." (su. ni. 1098), its meaning is designation. In passages like "Adorned, with his hair and beard trimmed" (vi. va. 1094), its meaning is cutting. In passages like "The alternative of two finger-breadths is allowable" (cūḷava. 446), its meaning is an alternative; and in "There is a pretext for lying down" (a. ni. 8.80), its meaning is pretext. In passages like "Having illuminated the entire Bamboo Grove all around" (saṃ. ni. 1.94), its meaning is all around. Here, its intended meaning is all around. Therefore, in the phrase "kevalakappaṃ gijjhakūṭaṃ", the meaning should be understood as: the Vulture Peak without remainder, on all sides.

"Having illuminated" (obhāsetvā) means having suffused with radiance arising from their garments, garlands, ornaments, and bodies; the meaning is: having made a single illumination, a single light, like the moon and like the sun. "Sat down to one side": deities do not often sit near the One of Ten Powers, but in this discourse they sat down out of reverence for the protection.

"Vessavaṇa": although the four great kings had arrived, Vessavaṇa was an intimate friend of the One of Ten Powers, skilled and well-trained in conversation; therefore, the great king Vessavaṇa addressed the Blessed One. "Eminent" (uḷārā) means endowed with great majesty and power. "Refraining from taking life": having shown the drawbacks of taking life pertaining to this visible world and to the hereafter, he teaches the Dhamma on refraining from it. The same method applies to the rest. "Among them are eminent spirits who reside there": in those lodgings there are eminent yakkhas who permanently dwell there. "The Āṭānāṭiya": it is so named because it was composed in the city of Āṭānāṭā. But is there anything that is not directly known to the Blessed One? There is not. Then why did Vessavaṇa say, "May the Blessed One, venerable sir, learn..." and so on? For the sake of making an occasion. For he said this while making an occasion for the Blessed One to hear this protection. He also said it thinking, "When it is spoken by the Teacher, this protection will carry weight." "For living at ease" (phāsuvihārāya) means for living comfortably in the four postures, such as walking, standing, and so forth.

"To the Visionary" (cakkhumantassa): Vipassī alone is not the only visionary; all seven Buddhas are visionaries; therefore, each one of the Buddhas has these seven names. All Buddhas are visionaries; all have compassion for all living beings; all are cleansed because their defilements have been washed away (nhātaka); all crush the army of Māra; all have lived [the holy life] (vusitavanta); all are liberated; all are sun-like (aṅgīrasa) because rays of light emanate from their limbs. Nor do Buddhas have only these seven names: it is said that the Great Seeker has countless names in accordance with his virtues.

However, Vessavaṇa spoke in this way using the names known to him. "Those people" (te janā): here, the intended meaning is people who are destroyed of cankers. "Neither slanderous" (apisuṇātha): this is merely the head of the exposition; the meaning is: not untruthful, not slanderous, not harsh, speaking with wisdom. "Great" (mahattā) means having attained greatness. There is also the reading "mahantā", which means the great ones. "Free from hesitation" (vītasāradā) means without shyness, with horripilation gone.

"Benefactor" (hitaṃ) means one who is beneficial through the suffusion of loving-kindness. "Whom they revere" (yaṃ namassanti): here, "yaṃ" is merely a particle. "Great" (mahattaṃ) means great. Or this itself is the reading; this is what is said: "And those in the world who, extinguished through the extinguishing of defilements, have seen things as they are, and who revere Gotama, who is endowed with virtues such as true knowledge, the benefactor of gods and humans—those people are not slanderous; homage be to them too!" In the commentary, however, it is explained as: "Those people are not slanderous" means "those Buddhas are not slanderous"; thus in the first verse only the praise of the Buddhas is spoken, and therefore the first verse was stated with reference to the seven Buddhas. In the second verse, "Gotama" is merely the focal point of the exposition. For this too should be understood as having been spoken with reference to all seven. For this is the meaning here: the wise gods and humans in the world revere Gotama, and homage be to him and to the Buddhas prior to him.

"From where [the sun] rises" (yato uggacchatīti) means from which place it ascends. "The sun" (ādicco) means the son of Aditi; or this is merely a synonym for the word "sūriya". "Possessing a great orb" is "maṇḍalīmahā" (one whose orb is great). "When he ascends" (yassa cuggacchamānassāti) means when it is rising. "Night too ceases" (saṃvarīpi nirujjhatīti) means night disappears. "When it has risen" (yassa cuggate) means when it has ascended.

"Pool": a pool of water. "There": in that place from which the sun rises. "Ocean": that which was called a pool is no other, but rather the ocean. "Of flowing water": of spread-out water; or "of flowing water" because flowing rivers of various kinds have entered its waters. "Thus they know it there": thus they know that pool there. How do they know it? They know it thus: "the ocean of flowing water."

"From here": from Mount Sineru, or from the place where they were seated. "People": this great crowd of people. "Of one name": of one name under the name of Inda. It is said that they all took the very name of Sakka, the king of devas, as their name. Eighty, ten, and one—that is, ninety-one people. "Named Inda": named thus as Inda. "The Buddha, kinsman of the sun": the Buddha also because of the departure of the slumber of defilements; "kinsman of the sun" also because of having the same clan as the sun. "You look with skill": you look upon the great crowd of people with blameless or subtle knowledge of omniscience. "Even non-humans pay homage to you": even non-humans, saying, "You look upon the great crowd of people with the knowledge of omniscience," pay homage to you. "We have heard this constantly": this has been heard by us frequently. "Pay homage to the victor, Gotama! We pay homage to the victor, Gotama": when asked by us, they say, "We pay homage to the victor, Gotama."

"From where the departed are said to be": the departed are those who have died; in which quarter it is said that they are carried out. "Slanderers, backbiters": those with slanderous speech and those who, as if eating flesh from behind, revile behind one's back. These too, in which [direction] it is said they are carried out—all of these, it is said: having been carried out through the southern gate, let them be burnt or cut down or slaughtered to the south of the city. "From here, that is the southern quarter": the direction in which those departed and the slanderers and the rest are said to be carried out—from here, that is the southern quarter. "From here" means from Sineru or from the place where they are seated. "Of the kumbhaṇḍas": those deities, it is said, have big bellies, and their secret organ too is as large as a pot (kumbha). Therefore they are called kumbhaṇḍas.

"And where the sun rises": in which quarter the sun sets.

"By which": by which direction. "Great Neru": the great king of mountains, Sineru. "Fair to see": fair to see because it is made of gold. For Sineru's eastern side is made of silver, the southern side of jewels, the western side of crystal, the northern side of gold, and that is delightful to behold. Therefore, the direction by which Sineru is fair to see—this is the meaning here. "People are born there": people are born there in Uttarakuru. "Without self-interest": free from the sense of "mine" even regarding clothes, ornaments, drinks, food, and so forth. "Without possessions": without possessing through the possession of women. For them, it is said, there is no sense of "mine" as "this is my wife"; nor does desire and lust arise upon seeing one's mother or sister.

"Nor are ploughs brought": ploughs also are not brought to the field there, thinking, "We will do farming work." "Ripening untilled": arisen by itself in the untilled land, in the wilderness. "With rice as fruit": its fruit consists of rice grains alone.

"Having cooked it in a pot": having poured it into a cooking vessel, having cooked it with smokeless charcoal-fire. There, it is said, there are stones called "shining stones." Then they place three stones and set that cooking vessel on them. Fire arises from the stones and cooks it. "From that they eat a meal": they eat only the meal from that cooking vessel; there is no other broth or curry; its flavor simply accords with the mind of those who eat. They indeed give it to those who arrive at that place; no thought of stinginess exists. Buddhas, Paccekabuddhas, and others endowed with great psychic potency also go there and receive almsfood.

"Making a cow their one-hoofed [mount]": taking a cow, making it into a mount as a one-hoofed [animal]. Having mounted it, the yakkhas, attendants of Vessavaṇa, "go in every direction": they roam about in this and that direction. "Making a beast their one-hoofed [mount]": setting aside a cow, taking other four-footed beasts, making them into a mount as a one-hoofed [animal], they go in every direction.

"Or making a woman their mount": mostly making a pregnant woman their mount. Having sat upon her back, they roam about. Her back, it is said, can bear bending down. Other women they harness to carriages. "Making a man their mount": taking men, they harness them to carriages. And while taking, they are unable to take those of right view. Mostly they take border-country barbarians. A certain countryman, it is said, was sleeping near a thera; the thera asked, "Lay follower, you are sleeping excessively?" "Today, venerable sir, I was exhausted all night long by Vessavaṇa's slaves," he said.

"Making a maiden their mount": taking maidens, making them into a mount as a one-hoofed [creature], they harness them to chariots. In the case of mounts that are youths, the method is the same. "The attendants of that king": the retinue of that king. "Elephant-mount, horse-mount": not only cow-carriages and the like, but they also wander about having mounted elephant-mounts, horse-mounts, and so forth. "A divine mount": another manifold divine mount is also readily available to them; these are merely mounts of their contrivance. They, however, also roam about lying down on excellent couches in mansions or seated on palanquins and litters. Hence it was said, "both mansions and palanquins." "Of the great glorious king": for the glorious great king who is thus endowed with potency, these mounts are produced.

"And his cities were well fashioned in the sky": that king's cities, Āṭānāṭā and the rest, were well created in the sky—meaning they existed as cities. For one of his cities was named Āṭānāṭā, one was named Kusināṭā, one was named Parakusināṭā, one was named Nāṭasūriyā, one was named Parakusiṭanāṭā.

"To the north, Kasivanta": standing there, directly in the northern direction, is another city named Kasivanta. "And Janogha to the west": on the western side of this is another city named Janogha. "Navanavatiyo": another city also named Navanavatiyo. Another is named Ambara-Ambaravatiyo. "Āḷakamandā": also another royal capital named Āḷakamandā.

"Therefore Kuvera is a great king": before the Buddha had arisen, it is said, he was a brahmin named Kuvera; having planted sugarcane, he set up seven sugar-mills. Giving the revenue produced from one mill-house to the crowd of people who arrived from here and there, he made merit. From the remaining mill-houses, much greater revenue arose right there; he, inspired by this, took what arose from the remaining mill-houses too and gave alms for twenty thousand years. Having died, he was born among the gods of the Four Great Kings as a devaputta named Kuvera. Later he ruled the kingdom in the royal capital of Visāṇā. From then on he is called Vessavaṇa.

"Paccesanto pakāsentī": "paccesanto" means seeking out, investigating and instructing on various matters separately; twelve other regional yakkha administrators proclaim it. Those regional yakkha administrators, having received the message, reportedly announce it to the twelve yakkha doorkeepers. The yakkha doorkeepers announce that message to the great king. Now, showing the names of those regional yakkha administrators, he said "tatolā", etc. Among them, one is named Tatolā, one is named Tattalā, one is named Tatotalā, one is named Ojasi, one is named Tejasi, and one is named Tatojasī. "Sūro rājā": one is named Sūra, one is named Rājā, and one is named Sūrorājā. "Ariṭṭho nemī": one is named Ariṭṭha, one is named Nemi, and one is named Ariṭṭhanemi.

"Rahadopi tattha dharaṇī nāmā": and there is a lake of water there named Dharaṇī; the meaning is that there is a great lotus pond fifty leagues [in size]. "Yato meghā pavassanti": taking water from which lotus pond, the clouds pour rain. "Vassā yato patāyanti": from which the rainfalls spread and descend. For when clouds rise, the old water drops down from that lotus pond. Rising above, the cloud fills that lotus pond with new water. Becoming lowermost, the old water exits. When the lotus pond is full, the rain clouds disperse. "Sabhāpī": an assembly hall. On the bank of that lotus pond, surrounded by the creeper named Sālavatī, there is a jewelled pavilion twelve leagues [in size]; it is with reference to this that it is said.

"Payirupāsanti": they sit. "Tattha niccaphalā rukkhā": in that place, surrounding that pavilion, he shows trees such as mango and rose-apple that bear fruit constantly, and ones that flower constantly such as garlands of campaka. "Nānādijagaṇāyutā": crowded with various flocks of birds. "Mayūrakoñcābhirudā": resounded with, sung over by peacocks and heron birds.

"Jīvañjīvakasaddetthā": here there is also the sound of jīvañjīvaka birds calling like this: "Live, live!" "Oṭṭhavacittakā": oṭṭhavacittaka birds also roam there, singing like this: "Rise, spotted one, rise, spotted one!" "Kukkuṭakā": wild fowls. "Kuḷīrakā": golden crabs. "Vane": in the lotus grove. "Pokkharasātakā": birds named pokkharasātaka.

"Sukasāḷikasaddetthā": here there is the sound of parrots and mynas. "Daṇḍamāṇavakāni cā": birds with human faces. Taking a golden stick in both hands, they reportedly step onto one lotus leaf and walk about placing the golden stick on an adjacent lotus leaf. "Sobhati sabbakālaṃ sā": that lotus pond is splendid at all times. "Kuveranaḷinī": Kuvera's lotus pond, being a lotus pool—that lotus pond named Dharaṇī is splendid constantly and continuously.

"Yassa kassacī": having concluded the Āṭānāṭiya protective chant, Vessavaṇa said this to show its preliminary preparation. In that regard, "suggahitā": well learned, having purified both the meaning and the phrasing. "Samattā pariyāputā": learned completely, without omitting words or letters. For when one recites with discordant meaning or text, or without having mastered it altogether, the protective chant does not become potent; only when one recites having mastered it completely does it become potent. He shows that when one learns and recites it for the sake of material gain, it does not achieve its purpose; it is for one's benefit only when one recites standing on the side of liberation, having made loving-kindness one's forerunner. "Yakkhapacāro": an attendant of a yakkha.

"Vatthuṃ vā": a house-site. "Vāsaṃ vā": a permanent dwelling there. "Samitiṃ": an assembly. "Anāvayhaṃ": not suitable for marrying-in. "Avivayhaṃ": not suitable for marrying-out. The meaning is: they should not contract a marriage-in or a marriage-out with him. "Attāhipi paripuṇṇāhī": they would reproach him with insults complete in terms, referring to their physical appearance thus: "crooked eyes, jagged teeth!"—the meaning is that they would revile him with yakkha curses. "Rittampissa pattaṃ": there is a bronze bowl just like a monk's bowl. Turned upside down on his head, it sinks down as far as the throat. Then they strike it in the middle with an iron spike.

"Caṇḍā": furious. "Ruddhā": rebellious. "Rabhasā": acting rashly. "Neva mahārājānaṃ ādiyanti": they do not heed the word, they do not obey the command. "Mahārājānaṃ purisakānaṃ": of the twenty-eight yakkha generals. "Purisakānaṃ": of the men who belong to the yakkha generals. "Avaruddhā nāmā": adversaries, enemies. "Ujjhāpetabbaṃ": if one is unable to make the non-humans retreat by speaking the protective chant, a complaint should be made to these yakkhas; the meaning is that these [generals] should be informed.

Account of the Preliminary Preparation for the Protective Chant

Standing here, however, the preliminary preparation for the protective chant should be related. For the Āṭānāṭiya Sutta should not be recited right at the outset; the Metta Sutta, the Dhajagga Sutta, and the Ratana Sutta should be recited for seven days. If [the spirit] releases [the afflicted person], that is fine. If it does not release him, the Āṭānāṭiya Sutta should be recited. By a monk reciting it, flour-cakes or meat must not be eaten; he must not reside in a cemetery. Why? Non-humans find an opening. Having had the place for making the protective chant smeared with cow dung, and having arranged a pure seat there, he should sit down.

The monk who performs the protection should be led from the monastery to the house surrounded by persons with shields and weapons. He should not recite sitting in the open; having closed the doors and windows, he should recite, sitting surrounded by men with weapons in their hands, having made a mind of loving-kindness his forerunner. First, having made [the patient] undertake the training precepts, he should make the protection for one established in virtue. If he is unable to release him even in this way, he should bring him to the monastery, lay him down in the courtyard of the shrine, perform a veneration of seats, light lamps, sweep the courtyard of the shrine, and deliver an auspicious discourse. A general assembly should be announced. There is a chief tree in the monastery park; a message should be sent there: ‘The community of monks awaits your coming.’ No one is allowed not to come to a place of general assembly. Then the person possessed by a non-human should be asked, ‘What is your name?’ When the name is told, he should be addressed by that very name: ‘So-and-so, you have a share in the garlands, scents, and so forth; a share in the veneration of seats; a share in the almsfood. The great auspicious discourse was recited by the community of monks for the purpose of a gift to you; release this person out of reverence for the community of monks!’ Thus he should be released. If he does not release him, the deities should be informed: ‘You know, this non-human does not obey our word; we shall exercise the authority of the Buddha,’ and the protection should be performed. This is the preliminary rite for laypeople. But if a monk is possessed by a non-human, the seats should be washed, a general assembly announced, a share in the scents, garlands, and so forth given, and the protection recited. This is the preliminary rite for monks.

‘They should be appealed to’ means: having announced a general assembly, the twenty-eight yakkha commanders should be appealed to. ‘They should be cried out to’ means: saying ‘This yakkha is seizing [him],’ and so forth, one should speak with them. Therein, ‘seizes’ means takes possession of the body. ‘Enters’ is a synonym for just that. Or, it is said that he sticks and does not depart. ‘Oppresses’ means, aggravating an arisen illness, he torments. ‘Harasses’ is a synonym for just that. ‘Harms’ means, reducing his flesh and blood, he causes pain. ‘Injures’ is a synonym for just that. ‘Does not release’ means: holding with strict vigilance, he does not wish to release; thus one should cry out to them.

Now, to show those to whom one should cry out in this way, he said ‘Which yakkhas?’ and so forth. Therein, ‘Inda, Soma,’ and so forth are their names. Among them, ‘Vessāmitta’ is a yakkha dwelling on Mount Vessāmitta. ‘Yugandhara’ also is just one dwelling on Mount Yugandhara. ‘Hiri and Netti and Mandiya’ means Hiri, and Netti, and Mandiya. ‘Maṇi, Māṇi, Vara, Dīgha’ means Maṇi, and Māṇi, and Vara, and Dīgha. ‘And Serīsaka with them’ means another named Serīsaka together with them. ‘To these yakkhas… pe… complaint should be made’ means: ‘This yakkha oppresses, harasses, does not release this person’—in this way, it should be announced to these yakkha commanders. Then they will make an effort, thinking: ‘The community of monks exercises its own authority of the Dhamma; we too will exercise our authority of the yakkha king.’ Showing that in this way non-humans will have no opportunity, and the disciples of the Buddha will dwell in comfort, he said: ‘This, sir, is that Āṭānāṭiya safeguard,’ and so forth. All that and what follows has a clear meaning.

In the Sumaṅgalavilāsinī, the Commentary on the Dīghanikāya,

the Explanation of the Āṭānāṭiya Sutta is finished.