Cunda

On one occasion the Venerable Mahācunda was dwelling among the Cetis at Sahajāti. There the Venerable Mahācunda addressed the bhikkhus: “Friends, bhikkhus!”

“Friend!” those bhikkhus replied. The Venerable Mahācunda said this:

“Friends, making a declaration of knowledge, a bhikkhu says: ‘I know this Dhamma, I see this Dhamma.’ If, however, greed overcomes that bhikkhu and persists; if hatred … delusion … anger … hostility … denigration … insolence … miserliness … evil envy … evil desire overcomes that bhikkhu and persists, he should be understood thus: ‘This venerable one does not understand in such a way that he would have no greed; thus greed overcomes him and persists. This venerable one does not understand in such a way that he would have no hatred … no delusion … no anger … no hostility … no denigration … no insolence … no miserliness … no evil envy … no evil desire; thus evil desire overcomes him and persists.’

“Friends, making a declaration of development, a bhikkhu says: ‘I am developed in body, virtuous behavior, mind, and wisdom.’ If, however, greed overcomes that bhikkhu and persists; if hatred … evil desire overcomes that bhikkhu and persists, he should be understood thus: ‘This venerable one does not understand in such a way that he would have no greed; thus greed overcomes him and persists. This venerable one does not understand in such a way that he would have no hatred … no evil desire; thus evil desire overcomes him and persists.’

“Friends, making a declaration of knowledge and development, a bhikkhu says: ‘I know this Dhamma, I see this Dhamma. I am developed in body, virtuous behavior, mind, and wisdom.’ If, however, greed overcomes that bhikkhu and persists; if hatred … evil desire overcomes that bhikkhu and persists, he should be understood thus: ‘This venerable one does not understand in such a way that he would have no greed; thus greed overcomes him and persists. This venerable one does not understand in such a way that he would have no hatred … no evil desire; thus evil desire overcomes him and persists.’

“Suppose a poor, destitute, and needy person claims to be rich, affluent, and wealthy. If, when he wants to buy something, he cannot pay with money, grain, silver, or gold, they would know him as a poor, destitute, and needy person claiming to be rich, affluent, and wealthy. For what reason? Because when he wants to buy something, he cannot pay with money, grain, silver, or gold.

“So too, friends, making a declaration of knowledge and development, a bhikkhu says: ‘I know this Dhamma, I see this Dhamma. I am developed in body, virtuous behavior, mind, and wisdom.’ If, however, greed overcomes that bhikkhu and persists … evil desire overcomes that bhikkhu and persists, he should be understood thus: ‘This venerable one does not understand in such a way that he would have no greed; thus greed overcomes him and persists. This venerable one does not understand in such a way that he would have no hatred … … no evil desire; thus evil desire overcomes him and persists.’ “Friends, making a declaration of knowledge, a bhikkhu says: ‘I know this Dhamma, I see this Dhamma.’ If greed does not overcome that bhikkhu and persist; if hatred … delusion … anger … hostility … denigration … insolence … miserliness … evil envy … evil desire does not overcome that bhikkhu and persist, he should be understood thus: ‘This venerable one understands in such a way that he has no greed; thus greed does not overcome him and persist. This venerable one understands in such a way that he has no hatred … no evil desire; thus evil desire does not overcome him and persist.’

“Friends, making a declaration of development, a bhikkhu says: ‘I am developed in body, virtuous behavior, mind, and wisdom.’ If greed does not overcome that bhikkhu and persist; if hatred … evil desire does not overcome that bhikkhu and persist, he should be understood thus: ‘This venerable one understands in such a way that he has no greed; thus greed does not overcome him and persist. This venerable one understands in such a way that he has no hatred … no evil desire; thus evil desire does not overcome him and persist.’

“Friends, making a declaration of knowledge and development, a bhikkhu says: ‘I know this Dhamma, I see this Dhamma. I am developed in body, virtuous behavior, mind, and wisdom.’ If greed does not overcome that bhikkhu and persist; if hatred … evil desire does not overcome that bhikkhu and persist, he should be understood thus: ‘This venerable one understands in such a way that he has no greed; thus greed does not overcome him and persist. This venerable one understands in such a way that he has no hatred … no evil desire; thus evil desire does not overcome him and persist.’

“Suppose a rich, affluent, and wealthy person claims to be rich, affluent, and wealthy. If, when he wants to buy something, he can pay with money, grain, silver, or gold, they would know him as a rich, affluent, and wealthy person who claims to be rich, affluent, and wealthy. For what reason? Because when he wants to buy something, he can pay with money, grain, silver, or gold.

“So too, friends, making a declaration of knowledge and development, a bhikkhu says: ‘I know this Dhamma, I see this Dhamma. I am developed in body, virtuous behavior, mind, and wisdom.’ If greed does not overcome that bhikkhu and persist; if hatred … delusion … anger … hostility … denigration … insolence … miserliness … evil envy … evil desire does not overcome that bhikkhu and persist, he should be understood thus: ‘This venerable one understands in such a way that he has no greed; thus greed does not overcome him and persist. This venerable one understands in such a way that he has no hatred … no evil desire; thus evil desire does not overcome him and persist.’”