(8) Atanatiya-sutta

The next sutta is Atanatiya sutta^[1].—atanatiya sutta This sutta contains two parts—

(i) praising the Lord Buddhas who were present in this era.

(ii) Mentioning the punishments for evil beings if they do any harm to a Buddhist.

The First part contains are genuine praisings for the Great Lord Buddhas who existed in this era (kalpa) and advises for intelligent beings to become followers of Buddhism.

In The Second part, we find as all those evil beings who are under the command of the 4 great kings.^[2] These are actually orders from their kings Unharm the Buddhists and the warnings of possible punishments if they go a ganist the order.

The importance of the sutta lies in the fact that, when the four great king guarded by their armies visited the Buddha. Having saluting him and sitting down before him the great king Vessavana told the Buddha some of the Yakkhas did not believe in the Buddha because he did not find with pleasant or adoration to abstain from things which He declared to be void such as taking lives, robbery, theft, etc.

Then the Buddha reply that, his disciples who were hunting lonely and live in the remote part of the forest where the Yakkhas might fight protection, then Vessavana suggested that the Buddha might learn the Atanatiya sutta. The Buddha agreed and Vessavana proceeded to recite it.

Once when the Exalted one was residing on the vultures peak near Rajagaha, the four kings setting a guard or screen and patrolled over the four quarters with great army of yakkhas, Gandhabbas and kumbhandhas went to him to spend the night and enjoy the beauty of the mountain. After the exchange of greeting was complete, salutation of the exalted one, they sat down in silence. Then king 13 Vessavana asked the Exalted one about the yakkhas. According to him, there were some eminent yakkhas who believed in the Exalted one and again there were some who did not believe in him and some yakkhas who belong to the inferior rank and the middle rank and among them some believed in him and some did not and the question that rose in the king’s mind was that why was this so.’

The Exalted one answered this question by teaching them certain codes, viz. The code of abstaining from the taking of life the inchastity, lying and intemperance allthough most of these yakkhas avoided these codes and some of them even succumed to it.

Moreover the Exalted one said that in this mountain at the place of silent beauty, only those yakkhas could reside who had faith in him. Those sisters, breathing laymen and laywomen could stay with them guarded protected and unscathed. King Vessavana recited the word recduse of Atanata-Atanatiya sutta.

Homage to glorious and splendid and tender vipassi who was the hard that seekhi himself and Vessabhu, was wholly pure ascetic and Kakucandha was who the destroyed the mara. Konagamana was the perfect saint and Kassapa was set free in every-way. Angirasa was the splendid son of Sakyas who taught the holy norm defeating and disspelling all the evil. These people were freed from every passion and the saw the truth of things. They have gentleness of the speech and have strength and were pure and they brought glory to Gautama the fountain of goodness. They were men of wisdom and were well educated.

Next, he taught about the orbit which moves with its vastness and Aditi’s child next is the sea with deep sound and travelling water. This quarter is the east that is first to come with its brillient retinue, the soverigen Lord of Gandhabbas who was named Dhatarattha. The Gandhbba enjoy songs and dances. Dhatarattha had many sons having the same name about whom eighty and ten are known one of them was Inda with his vast strength they all looked upon Buddha as the king of the kings, more powerfull than the sons pure at heart and was aristocratic in human society. They sang the song of glowriness for him and about his goodness and worshiped him. He became a legend completly knowledgeable and full of wisdom.

They recited the ‘Peta-folk’ who were barbarours with rough speech, back biters, murderers and crafty minded people residing in the southern quarters.

The sovergien Kumbhanda spirits enjoyed songs and dances who had many sons that is eighty and ten and one of them was Biruraha the most powerful one he also worshiped the great, glowrious, highest among men the Great Gotama, the Lord who was full of wisdom and purity.

They came to know to be called as sea as they thus came to know the deep sounding sea, of travelling water. Seeing thus we say that this quarter is to be the ‘west’ and the ‘last’ to come. These quarters’ custodian is a king with retine of brilliance also the soveriegn lord of nagas whose names is virupakkha. Virupakkha enjoys their songs and dances who is attendents by the nagas. Among them many are his sons Among which one of them bore the same name as has been heard that 80 and 10 and one are there who tell about them, Inda as their name and mighty were their strength. They on seeing Buddha like the sun, mighty, serene aclaimed him and praised him. They addressed him and as aristocrat and sang glory to him and regared him as highest among men. They addressed him by saying that his goodness was with which who looked upon them though they were not human. There fore they worshipped him. Of them often heard the question. That conqueror do yee worship, Gautoma? Therefore excepting this wise utterence they worshipped the conqueror Gautama with the wisedom’s lore and conduct which they thoroughly versed and they worshipped Buddha, Gautama. In that place where the delectable Northan kuru lies and Neru’s great towers and mountain are spread beauty in those places. Men lived there who called no goods to their own nor do they call their own their chattels and women kind. They do not scattle any seed in furrows or use plaugh shares. The ripen corn stands thus by it self without any toil or filth for the enjoyment of men. Red powder and husk purges the rice which are sweet and scented when in boiled on hot oven stone. It is in this untoiling way, that they find their food which they make of ‘kine’ a single seated mount. Thus having no tension of finding food which they get easily, they ride about the land and ‘eke’ their flocks which they use on the wise manner. On this vehicles the women, men, maids and youths mount and ride about on every land. Being engaged in the service of their king. They ride the elephants, horses and celestial car for the king and all his retinue state palanquins. Their cities are built well on airy base bearing the names Atanata, kusinata, parakusinata and natapuriya and parakusitanata in the north.

The other cities to be named are ‘kapibanta’ along with ‘janogha’ and Navatiya and ambara ‘Ambar avatiya’, alakamanda which was the royal resident. Their gracious king kuvera dwelt. Visana is citadel and hints the name of his glories by of Vessavana. These are they who took his embassies and made them known as totola, tattala, tatotala, Ojasi, tejasi, tatojasi and ‘suro’ and ‘raja’ arittha too the nemi. The mighly sheet of water dharani too spreaded for and wide as the rain cloud which drew water and poured them forth. When rain showered down. There stood the hall named ‘bhagalavati’ which congregated the ‘yakkha’ spirits and round about this place and around it where the trees which bore the perpetual fruits and their foliage swarmed with birds and jubilant cry of peacocks, herons and songs of the melodious kokila. Along with these birds also the birds like Mayena parrotes and others who enhanced the beauty of lotus lake in the north and in this lake resided the soverigein Lord of Yakkhas, kubera. He also enjoyed these songs who had eighty and ten sons being the most powerful one who also worshiped Gautama the wisdomful enlightened one.

This was the place where the sisters and brothers of orders along with the layman and laywomen lived, protected guarded and comfortable and when the Atanata spell understood the word perfectly. They may be recited for non human creatures like the Yakkha oreither sex or age or they may also live as chief or attendant or servant or Gandhabba or kubhanda or naga of any age or sex may while walking or standing, sitting or laying can get hospitality or respect.

He may not be given in any marriage and they may bend down head like an empty bowl and splitted in seven pieces.

In this world there are non-human creatures with roughness and violence who does not paid any heed to the four kings not their officers and are reffered as the rovel supressed by the king of magadha. Any Yakkha Gandhabba kumbhanda or Naga can approach to brother or sister of order by walking standing sitting or laying that he or she is being injured hurt or torchered by Yakkha he may ask to leave him or her alone.

Who is the Yakkha and on answering he says that the Inda, Soma, Varuna, Bharadvaja, Pajapati, Candana, Kamasrestha, Kinnughandu and Nigahandu, Panada, Opamanna, Devasata, Matali, Cittasena, Gandhabba, Nalaraja, Satagira, Hemavata, Punnaka, Karatiya, Gula, Sivaka, Mucalinda, Vessamitta, Yugandhara, Gopala, Suppagedha, Hiri, Netti, Mandiya, Pancalacanda, Alavaka, Pajjunna, Sumana, Sumukha, Dadamukkha, Mani, Manicar, Digha and Serisakka.

The above mentioned names are the Yakkha among whom are the commanders and chief comander who should be involved and it is for this Yakkhas that the brothers, sister, layman and the lay woman live in peace guard and protection with in this word of four kings left their seats saluted the Exalted one and vanished. The Yakkhas also rose from the seats paid respect to the exulted one with folded hand and vanished. As the night passed the exsulted one spoke to his breathren and asked them to learn the Atanata word and remember them by heart so that they can live a guarded and protected life.

The Atanatiya sutta have been diveded into two parts. Atanatiya sutta which has been set by Vessavana' which has been addressed to Lord Buddha in this third Bhanavara. The remaining part has been recited by Lord Buddha in his own way to his disciple followers, lay man, lay woman, Bhikkhus and Bhikhunis who brought them peace, harmony and consolation. In this way the Atanatiya sutta was completed in the fourth Bhanavara.

Therefore to describe furthur we can say that. In these chapters I learnt many things. I see the Dhammacakkapavatana sutta, which is setup on the mathod of bajrayana. The dharmacakkapavatana sutta consists of the philosophies of vajra yanas. These vajrayana is vajrayanas. These vajrayana is tantricor Buddhism. This dharma cakkapavatana shows us philosophy of void. From all respect the word vajra also means void. From here Lord Buddha brought tantra to Buddhism. In the Mahasamaya sutta we also get a concept of kalcakra yana which is also part of tantric Buddhism. Buddha is also known as father of Buddha, kalcakra is considered as one of the dependent of Devtas. The vajrayana sutta or the mutra sutta is based on void and kindness. Kalcakra is a part of the vajrayan sutta vajrayana as was developed by kalcakra which can also be mentioned as the circle of time, Creation, Consistance and rhythm of life. The 12 nidan on Dharma cakra is the basics of creation consistance and rhythm. Each of this is a part of suttas.

The Dharma cakra prattavartan sutta or the 12th nidan consists of the bhalea cakra. The bhava cakra give rise to the kalcakra yana. The theory of void forms the basis of this world which means that it had no beganing or end. It is simply the void.

The tantric phase reached extremity of development. With the kalcakra. According to Adi Buddha the tantrik development or the kalcakra is the philosophycal conception of Aditta or no duality.

And The Mahasamaya Suttanta introduces us to the method of Kalcahra yana. It is this Sutta that makes it possible to device the discourses into three parts and the first of which provides us with a list of devas who are present to worship Buddha. Mahavastu which adds Shiva to this list is of similar nature. The maha samaya is consisted of the list of Gods that are comparable to the Atanatiya Sutta.

This Sutta’s second part is actually a framework of words attributed to Buddha which gives an introduction to the list of Devas which is actually a warning by Buddha against Mara and Maia and that he is powerless over them because the arahants are free from them.

The prologue to the verse is considered to be the third part of the Sutta which consists of the greetings by the devas from Suddhabhasa. This prologue however has its separate preservance as a separate episode.

The preachings of Mahasamaya finds long commentaries, however the arahants mentioned here are Sakiyan and Koliyan youths representing the Sakiyan and Koliyan families sent as a gratitudal sign to Buddha for averting the two family’s quarrels. The opposing armies were preached by Buddha the Attadanda Sutta and the Dhandhana, atukika and Vattaka Jataka.^[3] This contains their origin story, showing that the two families were desendants of the settings of the quarrel and resulting in the entering at two hundred youths from the two families to the order and Buddha dwelt with them in Mahavana. The intervention of the wives to break out from the order resulted in Buddha’s taking them to Himava where they were preached Kunala Jataka on the bank of Kunala lake.

At the end at the preaching they were bestowed with the fruits at the paths from anagamiphala to Satapatti. From there they were returned to Mahavana and were bestowed with insight thus becoming arahants. In order to pay respect to their teacher they assembled on a full moon day of Jelthamasa where the devas came. Buddha introduced them to the devas and mentioned their names as according to the Mahasamaya.The assembly bore two lq’nds of beings one with the capability at benefiting from Buddhas teachings (Bhabba) and the other not so capable (abhabba)

The bhabbas could furthur be devided into six groups the ragacarita, and the dosamoha- vatakka-sadda-buddhis-carita, depending on their temperments. Respectively they were preached six suttas in the form of questions and answers benefitting the class. These gave rise to the six suttas as they were purabhada, Kalahavlvada, culavyiha, Mahavyuha, Tuvataka and Sammapari bbayaniya and numerous beings benefited from these. The preachings as contained in Mahasamaya Suttu sculptured Buddha’s life as has been presented in the Relic chamber of Mahathupai.

The Great Assembly was followed by the Alavaka Sutta to Alavee the demon, whose questions were also answered by Buddha who inturn become his follower and thus providing us with an interesting story.

A ploughman ploughing his field with hundueds of people and five hundred pairs of buffaloes delivers the next discourse.

The ploughman on seeing the approaching Buddha called out to him and said that he ploughed and sowed the seeds and then he eats, as they were getting ready to have their meals and he questioned Buddha that he also ploughed and sowed and ate but he did not have any plough, buffalo or seeds then how was it that he ploughed and sowed and ate then Buddha answered him, making him understand that faith was his seed and his mental devotion was the rain and wisdom his yoke and plough. The mindfulness was his plough share and mind is the yoke-tie and his body and mind are guarded as he was his power and restraint his emanciption. Buddha’s preachings thus influenced this man such that he too became his disciple and attained the path of enlightenment.

There are some other “discourses or downfall” or Ruin (parabhava sutta) which was delivered on the following day right after the deliverance of the discourse of Blessing. The discourse on the out castes (vasalasutta). The discourse on the classification of the Four Noble Truth (saccavibhanga sutta) and finally the Atanatiya sutta a discourse introduced by sakka. The head of the Devas.

Monks of Sri Lanka recite all these 24 discourses when there is a whole-night chanting ceremony. There are nine variants of chanting ceremonies from the simplest to the most elaborate socio–religious ceremonies in the country today.

They are as follow:

1. Occasional blessing: well wishes or regular chanting, short time beneficiary blessings.

2. Sessional chanting: Chanting for three, five or seven sessions consecutively in the morning and evenings.

3. All night chanting: Chanting ceremony during the whole night.

4. Three-session’s chanting ceremony: Chanting ceremony held in three, twelvehour sessions, such as: first day night, second day, day and night, for thirty-six hours continiously.

5. Five-session chanting ceremony: This kind of ceremony goes on for five twelve-hour sessions. Thus, first day night, second day, day and night, for third day, day and night chanting prevails for sixty hours continiously.

6. Seven-day chanting ceremony: This is the most elaborate and traditional chanting ceremony in Sri Lanka. The chanting goes on for seven days and seven nights continiously. Peace, happiness and the optional emancipation of Nibbana.

7. Chanting ceremonies conducted by Nuns or Bhikkhunis: These chanting ceremonies are conducted by Nuns who have, themselves, received higher ordination as fullfledged female disciples of the Buddha.

8. Chanting ceremonmy done by layman: All right chanting ceremonies are conducted by lay Buddhist males replacing the Buddhist monks.

9. Three month or one–year chanting ceremony: These kind of chanting ceremonies are performed at which benedictory charms and some selected ten thousand, eighty four thousand, one hundred thousand or one million times to promote the magical and therapeutic power of the medicines and talismans.

All of these are various kinds of chanting and ceremonies. Which is of little value incomparison with the sublime Teaching’s of the Buddha based on Wisdom and Insight. The Buddha always emphasized the need of practicing the Dramma rather than reliting like parrots. Once he said, “One who abides in the Dhamma, delights in and bears the Dhamma well in mind, does never fall away from the sublime Dhamma “Let us all understand these teachings of the Buddha and stir to put The Dhamma into practices in our exercises so that we let it being. When these sutta chanted with music, its sweetness of charms the sorroundings as a magic. Moreover these sutta is based on eternal happiness and give deep mental peace. When it’s sound of that sutta cames to us and its high level gives spiritual atmosphere while it is chanted. It can keep all bad things far away from the human life which is gifted.

The latest research carried on by has shown that a believer is more happy than a non–believer one. In a recent opinion by the Hapingtonpost on this opinion the same idea. Recently a surveyed has been done on the people of various countries settled in the U.S.A. tried to find out the relation between a religious man and a nonreligious one to decide the level of happiness in so far as religious believers are concerned.

Footnotes and references:

[1]:

D. No. 32

[2]:

They are Dhatarattha, virulha, virupakkha and vessavana, presiding over the four quarters in the celestial regions.

[3]:

Sumangalavilasini ii. 674. mma Jataka 135