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Aṅguttara Nikāya 3.35 Numbered Discourses 3.35Numbered Discourses 3.35
4. Devadūtavagga 4. Messengers of the Gods 4. Messengers of the Gods
Hatthakasutta To Hatthaka With Hatthaka
Evaṁ me sutaṁ— So I have heard.
ekaṁ samayaṁ bhagavā āḷaviyaṁ viharati gomagge siṁsapāvane paṇṇasanthare. On one occasion the Blessed One was staying near Āḷavī on a spread of leaves by a cattle track in a siṁsapā forest. At one time the Buddha was staying near Āḷavī, on a mat of leaves by a cow-path in a rosewood grove.
Atha kho hatthako āḷavako jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno addasa bhagavantaṁ gomagge siṁsapāvane paṇṇasanthare nisinnaṁ. Then Hatthaka of Āḷavī, out roaming & rambling for exercise, saw the Blessed One sitting on a spread of leaves by the cattle track in the siṁsapā forest. Then as Hatthaka of Āḷavī was going for a walk he saw the Buddha sitting on that mat of leaves.
Disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho hatthako āḷavako bhagavantaṁ etadavoca: On seeing him, he went to him and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, He went up to the Buddha, bowed, sat down to one side, and said,
“kacci, bhante bhagavā, sukhamasayitthā”ti? “Lord, I hope the Blessed One has slept in ease.” “Sir, I trust the Buddha slept well?”
“Evaṁ, kumāra, sukhamasayitthaṁ. “Yes, young man. I have slept in ease. “Yes, prince, I slept well.
Ye ca pana loke sukhaṁ senti, ahaṁ tesaṁ aññataro”ti. Of those in the world who sleep in ease, I am one.” I am one of those who sleep at ease in the world.”
“Sītā, bhante, hemantikā ratti, antaraṭṭhako himapātasamayo, kharā gokaṇṭakahatā bhūmi, tanuko paṇṇasantharo, viraḷāni rukkhassa pattāni, sītāni kāsāyāni vatthāni, sīto ca verambho vāto vāyati. “But cold, lord, is the winter night. The ‘Between-the-Eights’ is a time of snowfall. Hard is the ground trampled by cattle hooves. Thin is the spread of leaves. Sparse are the leaves in the trees. Thin are your ochre robes. And cold blows the Verambhā wind. “The winter nights are cold, sir, and it’s the week of mid-winter, when the snow falls. Rough is the ground trampled under the cows’ hooves, and thin is the mat of leaves. The leaves are sparse on the trees, the ocher robes are cold, and cold blows the north wind.
Atha ca pana bhagavā evamāha: Yet still the Blessed One says, And yet the Buddha says,
‘evaṁ, kumāra, sukhamasayitthaṁ. ‘Yes, young man. I have slept in ease. ‘Yes, prince, I slept well.
Ye ca pana loke sukhaṁ senti, ahaṁ tesaṁ aññataro’”ti. Of those in the world who sleep in ease, I am one.’” I am one of those who sleep at ease in the world.’”
“Tena hi, kumāra, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi. “In that case, young man, I will question you in return. Answer as you see fit. “Well then, prince, I’ll ask you about this in return, and you can answer as you like.
Taṁ kiṁ maññasi, kumāra, idhassa gahapatissa vā gahapatiputtassa vā kūṭāgāraṁ ullittāvalittaṁ nivātaṁ phusitaggaḷaṁ pihitavātapānaṁ. Now, what do you think? Suppose a householder or householder’s son has a house with a gabled roof, plastered inside & out, draft-free, with close-fitting door & windows shut against the wind. What do you think? Take the case of a householder or his son, who lives in a bungalow, plastered inside and out, draft-free, with door fastened and window shuttered.
Tatrassa pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhato lohitakūpadhāno; Inside he has a throne-like bed spread with a long-fleeced coverlet, a white wool coverlet, an embroidered coverlet, a rug of kadali-deer hide, with a canopy above, & red cushions on either side; His couch is spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide. It has a canopy above and red pillows at both ends.
telappadīpo cettha jhāyeyya; and there a lamp would be burning, An oil lamp is burning there,
catasso ca pajāpatiyo manāpāmanāpena paccupaṭṭhitā assu. and his four wives, with their many charms, would be attending to him. while his four wives attend to him in all manner of agreeable ways.
Taṁ kiṁ maññasi, kumāra, sukhaṁ vā so sayeyya no vā? Would he sleep in ease, or not? What do you think, prince, would he sleep at ease, or not?
Kathaṁ vā te ettha hotī”ti? Or how does this strike you?” Or how do you see this?”
“Sukhaṁ so, bhante, sayeyya. “Yes, lord, he would sleep in ease. “He would sleep at ease, sir.
Ye ca pana loke sukhaṁ senti, so tesaṁ aññataro”ti. Of those in the world who sleep in ease, he would be one.” Of those who sleep at ease in the world, he would be one.”
“Taṁ kiṁ maññasi, kumāra, “But what do you think, young man? “What do you think, prince?
api nu tassa gahapatissa vā gahapatiputtassa vā uppajjeyyuṁ rāgajā pariḷāhā kāyikā vā cetasikā vā yehi so rāgajehi pariḷāhehi pariḍayhamāno dukkhaṁ sayeyyā”ti? Might there arise in that householder or householder’s son any bodily fevers or fevers of mind born of passion so that—burned with those passion-born fevers—he would sleep miserably?” Is it not possible that a fever born of greed—physical or mental—might arise in that householder or householder’s son, burning him so he sleeps badly?”
“Evaṁ, bhante”ti. “Yes, lord.” “Yes, sir.”
“Yehi kho so, kumāra, gahapati vā gahapatiputto vā rāgajehi pariḷāhehi pariḍayhamāno dukkhaṁ sayeyya, so rāgo tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. “As for those passion-born fevers—burned with which the householder or householder’s son would sleep miserably—that passion has been abandoned by the Tathāgata, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. “The greed that burns that householder or householder’s son, making them sleep badly, has been cut off at the root by the Realized One, made like a palm stump, obliterated, and unable to arise in the future.
Tasmāhaṁ sukhamasayitthaṁ. Therefore he sleeps in ease. That’s why I sleep at ease.
Taṁ kiṁ maññasi, kumāra, “Now, what do you think, young man? What do you think, prince?
api nu tassa gahapatissa vā gahapatiputtassa vā uppajjeyyuṁ dosajā pariḷāhā …pe… Might there arise in that householder or householder’s son any bodily fevers or fevers of mind born of aversion so that—burned with those aversion-born fevers—he would sleep miserably?” “Yes, lord.” “As for those aversion-born fevers—burned with which the householder or householder’s son would sleep miserably—that aversion has been abandoned by the Tathāgata, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Therefore he sleeps in ease. “Now, what do you think, young man? Might there arise in that householder or householder’s son any bodily fevers or fevers of mind Is it not possible that a fever born of hate …
mohajā pariḷāhā kāyikā vā cetasikā vā yehi so mohajehi pariḷāhehi pariḍayhamāno dukkhaṁ sayeyyā”ti? born of delusion so that—burned with those delusion-born fevers—he would sleep miserably?” or a fever born of delusion—physical or mental—might arise in that householder or householder’s son, burning him so he sleeps badly?”
“Evaṁ, bhante”ti. “Yes, lord.” “Yes, sir.”
“Ye hi kho so, kumāra, gahapati vā gahapatiputto vā mohajehi pariḷāhehi pariḍayhamāno dukkhaṁ sayeyya, so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. “As for those delusion-born fevers—burned with which the householder or householder’s son would sleep miserably—that delusion has been abandoned by the Tathāgata, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. “The delusion that burns that householder or householder’s son, making them sleep badly, has been cut off at the root by the Realized One, made like a palm stump, obliterated, and unable to arise in the future.
Tasmāhaṁ sukhamasayitthanti. Therefore he sleeps in ease. That’s why I sleep at ease.
Sabbadā ve sukhaṁ seti, “Always, always, he sleeps in ease: A brahmin who is fully quenched
brāhmaṇo parinibbuto; the brahman totally unbound, always sleeps at ease.
Yo na limpati kāmesu, who doesn’t adhere to sensual pleasures, Sensual pleasures slip off them,
sītibhūto nirūpadhi. who’s without acquisitions & cooled. they’re cooled, free of attachments.
Sabbā āsattiyo chetvā, Having cut all ties Since they’ve cut off all clinging,
vineyya hadaye daraṁ; & subdued fear in the heart, and removed the stress from the heart,
Upasanto sukhaṁ seti, calmed, he sleeps in ease, the peaceful sleep at ease,
santiṁ pappuyya cetaso”ti. having reached peace of awareness.” having found peace of mind.”
Pañcamaṁ.