Saṃyutta Nikāya
4. Saḷāyatana Vagga
42. Gāmani Saṃyutta
Sutta 11
Bhadraka (Gandhabhaka) Suttaṃ[1]
To Gandhabhaka (Bhadraka)
Translated from the Pali by Thanissaro Bhikkhu.
Provenance, terms and conditons
[1][pts] On one occasion the Blessed One was staying among the Mallans in a Mallan town named Uruvelakappa.
Then Gandhabhaka the headman went to the Blessed One and, on arrival, having bowed down to him, sat to one side.
As he was sitting there he said to the Blessed One:
"It would be good, lord, if the Blessed One would teach me the origination and ending of stress."
"Headman, if I were to teach you the origination and ending of stress with reference to the past, saying, 'Thus it was in the past,' you would be doubtful and perplexed.
If I were to teach you the origination and ending of stress with reference to the future, saying, 'Thus it will be in the future,' you would be doubtful and perplexed.
So instead, I — sitting right here — will teach you sitting right there the origination and ending of stress.
Listen and pay close attention.
I will speak."
"As you say, lord," Gandhabhaka the headman responded to him.
The Blessed One said:
"Now what do you think, headman?
Are there any people in Uruvelakappa who, if they were murdered or imprisoned or fined or censured, would cause sorrow, lamentation, pain, distress, or despair to arise in you?"
"Yes, lord, there are people in Uruvelakappa who, if they were murdered or imprisoned or fined or censured, would cause sorrow, lamentation, pain, distress, or despair to arise in me."
"And are there any people in Uruvelakappa who, if they were murdered or imprisoned or fined or censured, would cause no sorrow, lamentation, pain, distress, or despair to arise in you?"
"Yes, lord, there are people in Uruvelakappa who, if they were murdered or imprisoned or fined or censured, would cause no sorrow, lamentation, pain, distress, or despair to arise in me."
"Now what is the cause, what is the reason, why the murder, imprisonment, fining, or censure of some of the people in Uruvelakappa would cause you sorrow, lamentation, pain, distress, or despair, whereas the murder, imprisonment, fining, or censure of others would cause you no sorrow, lamentation, pain, distress, or despair?"
"Those people in Uruvelakappa whose murder, imprisonment, fining, or censure would cause me sorrow, lamentation, pain, distress, or despair are those for whom I feel desire-passion.
Those people in Uruvelakappa whose murder, imprisonment, fining, or censure would cause me no sorrow, lamentation, pain, distress, or despair are those for whom I feel no desire-passion."
"Now, headman, from what you have realized, fathomed, attained right now in the present, without regard to time, you may draw an inference with regard to the past and future:
'Whatever stress, in arising, arose for me in the past, all of it had desire as its root, had desire as its cause — for desire is the cause of stress.
And whatever stress, in arising, will arise for me in the future, all of it will have desire as the root, will have desire as its cause — for desire is the cause of stress.'"
"Amazing, lord!
Astounding!
How well the Blessed One has put it:
'Whatever stress, in arising, arose for me in the past, all of it had desire as its root, had desire as its cause — for desire is the cause of stress.
And whatever stress, in arising, will arise for me in the future, all of it will have desire as the root, will have desire as its cause — for desire is the cause of stress.'
I have a son, lord, named Ciravāsi, who lives far away from here.
When I get up in the morning, I send a man, saying, 'Go, learn how Ciravāsi is doing.'
And as long as that man has not returned, I am simply beside myself, (thinking,) 'Don't let Ciravāsi be sick!'"
"Now, what do you think, headman?
If Ciravāsi were to be murdered or imprisoned or fined or censured, would you feel sorrow, lamentation, pain, distress, and despair?"
"Lord, if my son Ciravāsi were to be murdered or imprisoned or fined or censured, my very life would be altered.
So how could I not feel sorrow, lamentation, pain, distress, and despair?"
"Thus, headman, by this line of reasoning it may be realized how stress, when arising, arises: All of it has desire as its root, has desire as its cause — for desire is the cause of stress."
"Now what do you think, headman?
Before you had seen or heard of Ciravāsi's mother, did you feel desire, passion, or love for her?"
"No, lord."
"And after you had seen or heard of Ciravāsi's mother, did you feel desire, passion, or love for her?"
"Yes, lord."
"What do you think?
If Ciravāsi's mother were to be murdered or imprisoned or fined or censured, would you feel sorrow, lamentation, pain, distress, and despair?"
"Lord, if Ciravāsi's mother were to be murdered or imprisoned or fined or censured, my very life would be altered.
So how could I not feel sorrow, lamentation, pain, distress, and despair?"
"Thus, headman, by this line of reasoning it may be realized how stress, when arising, arises: All of it has desire as its root, has desire as its cause — for desire is the cause of stress."
[1] This sutta is known as Gandhabhaka Sutta in the Thai edition of the Tipitaka, and Bhadraka Sutta in the Sri Lankan.
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