University of Virginia Library

Atanatiya sutra (sutta)

This is usually the last in the set of evening chants. It is also a potent
paritta that wards off evil spirits, and is particularly valued to combat
illness. The mythological origins of the sutra are especially interesting
inasmuch as it was taught by the king of the demons, Vessavana, to the
Buddha.

The Atanatiya Suttanta (Rhys Davids, Vol. IV, Part III, 1957) relates
this story: the four great guardians (lokapala) of the four quarters visited
the Buddha with their hosts, and Vessavana, the leader of the Yakkha
hosts, told the Buddha that the Exalted One's `code of abstaining from
the taking of life, inchastity, lying and intemperance' was distasteful and
not congenial to the Yakkha and aroused their antagonism, but that in
order to protect the Buddha's disciples who dwelt in the remote forests
where also the Yakkha dwelt, Vessavana would volunteer to teach the
Atanatiya paritta to the Buddha. `The Exalted One by his silence gave
consent.' (p. 189.)

The actual words of the sutra first give a list of the seven Buddhas,
beginning with Vipassi, who preceded Gotama; these `splendid seers' and

`perfected saints' give glory to Gotama. Then comes a long and colourful
description of the guardians of the four quarters and their brilliant hosts,
who all affirm `The Buddha do we worship, Gotama'.

Vessavana assures the Buddha that this is the ward rune whereby both
brethren and sisters of the Order, and laymen and laywomen, may dwell
at ease, protected from the molestations of the Yakkha, Gandharva,
Kumbhanda and Naga hosts. Should any of these latter, however, molest,
the threatened person should appeal to the great superior gods, chiefs,
and commanders of these demons. The names of the gods are then listed.

It may have occurred to the reader that the Karaniya metra sutra and
the Atanatiya sutra are closely related in structure. In the former the gods
harass the pious monks whose goodness they are jealous of because it
competes with their own. The Buddha's words of compassionate restraint
constitute the victorious goodness by which the gods are reconciled. In the
latter sutra, the Yakkhas are opposed to the Buddhist morality which
violates the demonic code of conduct, but the Yakkha king voluntarily
accedes to the superiority of Buddhist virtue while retaining for his
Yakkha hosts their own given nature. We may note that the words of the
formula state the pantheon, with the Buddhas placed superior to the gods,
and by implication both are then ranged against the inferior Yakkhas,
who can be overpowered (but not converted).

In Appendix I, I reproduce a translation of a text of the Atanatiya sutra
as currently recited in Thailand. It deals mainly with the attainments of
the Buddhas, affirms that both devatas and men make obeisance to the
Buddhas, and transfers blessings to the congregation.