Aṇguttara Nikāya
X. Dasaka-Nipāta
III. Mahā Vagga
The Book of the Gradual Sayings
X. The Book of the Tens
III: The Great Chapter
Sutta 24
Mahā Cunda Suttaṃ
Cunda the Great
Translated from the Pali by F. L. Woodward, M.A.
Copyright The Pali Text Society
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[1][than][bodh] Thus have I heard:
Once the venerable Cunda the Great[1] was staying among the Ceti
at Sahajāti.[2]
On that occasion he addressed the monks, saying:
"Monks, your reverences."
[29] "Yes, your reverence," replied those monks to the venerable Cunda the Great,
who then said this:
2. "Your reverences, suppose a monk utters talk about knowing, saying,
'I know this dhamma,
I see this dhamma.'
Yet if lust has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how lust exists not in him who understands.
Thus it is that lust overwhelms this venerable one and persists.
■
If malice has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how malice exists not in him who understands.
Thus it is that malice overwhelms this venerable one and persists.
■
If delusion has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how delusion exists not in him who understands.
Thus it is that delusion overwhelms this venerable one and persists.
■
If wrath has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how wrath exists not in him who understands.
Thus it is that wrath overwhelms this venerable one and persists.
■
If grudge has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how grudge exists not in him who understands.
Thus it is that grudge overwhelms this venerable one and persists.
■
If depreciation has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how depreciation exists not in him who understands.
Thus it is that depreciation overwhelms this venerable one and persists.
■
If spite has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how spite exists not in him who understands.
Thus it is that spite overwhelms this venerable one and persists.
■
If selfishness has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how selfishness exists not in him who understands.
Thus it is that selfishness overwhelms this venerable one and persists.
■
If wrongful envy has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how envy exists not in him who understands.
Thus it is that envy overwhelms this venerable one and persists.
■
If wrongful longing has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how wrongful longing exists not in him who understands.
Thus it is that wrongful longing overwhelms this venerable one and persists.
§
3. Suppose, your reverences, a monk prates of making-to-grow, saying:
'I am one who has made body, virtue, thought and insight to grow.'
Yet if lust has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how lust exists not in him who understands.
Thus it is that lust overwhelms this venerable one and persists.
■
If malice has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how malice exists not in him who understands.
Thus it is that malice overwhelms this venerable one and persists.
■
If delusion has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how delusion exists not in him who understands.
Thus it is that delusion overwhelms this venerable one and persists.
■
If wrath has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how wrath exists not in him who understands.
Thus it is that wrath overwhelms this venerable one and persists.
■
If grudge has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how grudge exists not in him who understands.
Thus it is that grudge overwhelms this venerable one and persists.
■
If depreciation has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how depreciation exists not in him who understands.
Thus it is that depreciation overwhelms this venerable one and persists.
■
If spite has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how spite exists not in him who understands.
Thus it is that spite overwhelms this venerable one and persists.
■
If selfishness has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how selfishness exists not in him who understands.
Thus it is that selfishness overwhelms this venerable one and persists.
■
If wrongful envy has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how envy exists not in him who understands.
Thus it is that envy overwhelms this venerable one and persists.
■
If wrongful longing has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how wrongful longing exists not in him who understands.
Thus it is that wrongful longing overwhelms this venerable one and persists.
§
4. Suppose a monk prates
of knowing
and making-to-grow, saying:
'I know this dhamma,
I see this dhamma,
I am one who has made body, virtue, thought and insight to grow.'
Yet if lust has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how lust exists not in him who understands.
Thus it is that lust overwhelms this venerable one and persists.
■
If malice has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how malice exists not in him who understands.
Thus it is that malice overwhelms this venerable one and persists.
■
If delusion has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how delusion exists not in him who understands.
Thus it is that delusion overwhelms this venerable one and persists.
■
If wrath has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how wrath exists not in him who understands.
Thus it is that wrath overwhelms this venerable one and persists.
■
If grudge has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how grudge exists not in him who understands.
Thus it is that grudge overwhelms this venerable one and persists.
■
If depreciation has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how depreciation exists not in him who understands.
Thus it is that depreciation overwhelms this venerable one and persists.
■
If spite has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how spite exists not in him who understands.
Thus it is that spite overwhelms this venerable one and persists.
■
If selfishness has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how selfishness exists not in him who understands.
Thus it is that selfishness overwhelms this venerable one and persists.
■
If wrongful envy has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how envy exists not in him who understands.
Thus it is that envy overwhelms this venerable one and persists.
■
If wrongful longing has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how wrongful longing exists not in him who understands.
Thus it is that wrongful longing overwhelms this venerable one and persists.
§
5. Just as if, your reverences,
a man quite poor
should prate of wealth;
as if one lacking possessions
should prate of possessions;
as if one without property
should prate of property;
then, when occasion for producing[3] wealth arises,
when occasion to produce property
or grain
or silver
or gold arises,
he fails to do so.
■
Folk say of such an one:
'This worthy, though quite poor,
prates of his wealth;
this worthy, though lacking possessions,
prates thereof,
this worthy, though lacking [30] property
prates thereof.'
■
Why do they say that?
Because, when occasion for producing wealth arises,||
when occasion to produce property
or grain
or silver
or gold arises,
he fails to do so.
■
6. Just in the same way, your reverences,
a monk prates of knowing
and making-to-grow, saying:
'I know this dhamma,
I see this dhamma,
I am one who has made body, virtue, thought and insight to grow.'
Yet if lust has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how lust exists not in him who understands.
Thus it is that lust overwhelms this venerable one and persists.
■
If malice has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how malice exists not in him who understands.
Thus it is that malice overwhelms this venerable one and persists.
■
If delusion has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how delusion exists not in him who understands.
Thus it is that delusion overwhelms this venerable one and persists.
■
If wrath has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how wrath exists not in him who understands.
Thus it is that wrath overwhelms this venerable one and persists.
■
If grudge has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how grudge exists not in him who understands.
Thus it is that grudge overwhelms this venerable one and persists.
■
If depreciation has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how depreciation exists not in him who understands.
Thus it is that depreciation overwhelms this venerable one and persists.
■
If spite has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how spite exists not in him who understands.
Thus it is that spite overwhelms this venerable one and persists.
■
If selfishness has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how selfishness exists not in him who understands.
Thus it is that selfishness overwhelms this venerable one and persists.
■
If wrongful envy has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how envy exists not in him who understands.
Thus it is that envy overwhelms this venerable one and persists.
■
If wrongful longing has overwhelmed that monk
and persists,
then he should be regarded thus:
This venerable one understands not
how wrongful longing exists not in him who understands.
Thus it is that wrongful longing overwhelms this venerable one and persists.
§
7. Monks, if a monk prates about knowing, saying,
'I know this dhamma,
I see this dhamma.'
If lust does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how lust exists not in him who understands.
Thus it is that lust does not overwhelmed that monk
does not persist.
■
If malice has overwhelmed does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how malice exists not in him who understands.
Thus it is that malice does not overwhelmed that monk
does not persist.
■
If delusion does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how delusion exists not in him who understands.
Thus it is that delusion does not overwhelmed that monk
does not persist.
■
If wrath has does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how wrath exists not in him who understands.
Thus it is that wrath does not overwhelmed that monk
does not persist.
■
If grudge does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how grudge exists not in him who understands.
Thus it is that grudge does not overwhelmed that monk
does not persist.
■
If depreciation does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how depreciation exists not in him who understands.
Thus it is that depreciation does not overwhelmed that monk
does not persist.
■
If spite does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how spite exists not in him who understands.
Thus it is that spite does not overwhelmed that monk
does not persist.
■
If selfishness does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how selfishness exists not in him who understands.
Thus it is that selfishness does not overwhelmed that monk
does not persist.
■
If wrongful envy does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how envy exists not in him who understands.
Thus it is that envy does not overwhelmed that monk
does not persist.
■
If wrongful longing does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how wrongful longing exists not in him who understands.
Thus it is that wrongful longing does not overwhelmed that monk
does not persist.
§
8. Suppose, your reverences, a monk prates of making-to-grow, saying:
'I am one who has made body, virtue, thought and insight to grow.'
If lust does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how lust exists not in him who understands.
Thus it is that lust does not overwhelmed that monk
does not persist.
■
If malice has overwhelmed does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how malice exists not in him who understands.
Thus it is that malice does not overwhelmed that monk
does not persist.
■
If delusion does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how delusion exists not in him who understands.
Thus it is that delusion does not overwhelmed that monk
does not persist.
■
If wrath has does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how wrath exists not in him who understands.
Thus it is that wrath does not overwhelmed that monk
does not persist.
■
If grudge does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how grudge exists not in him who understands.
Thus it is that grudge does not overwhelmed that monk
does not persist.
■
If depreciation does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how depreciation exists not in him who understands.
Thus it is that depreciation does not overwhelmed that monk
does not persist.
■
If spite does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how spite exists not in him who understands.
Thus it is that spite does not overwhelmed that monk
does not persist.
■
If selfishness does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how selfishness exists not in him who understands.
Thus it is that selfishness does not overwhelmed that monk
does not persist.
■
If wrongful envy does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how envy exists not in him who understands.
Thus it is that envy does not overwhelmed that monk
does not persist.
■
If wrongful longing does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how wrongful longing exists not in him who understands.
Thus it is that wrongful longing does not overwhelmed that monk
does not persist.
§
9. Suppose a monk prates
of knowing
and making-to-grow, saying:
'I know this dhamma,
I see this dhamma,
I am one who has made body, virtue, thought and insight to grow.'
If lust does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how lust exists not in him who understands.
Thus it is that lust does not overwhelmed that monk
does not persist.
■
If malice has overwhelmed does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how malice exists not in him who understands.
Thus it is that malice does not overwhelmed that monk
does not persist.
■
If delusion does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how delusion exists not in him who understands.
Thus it is that delusion does not overwhelmed that monk
does not persist.
■
If wrath has does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how wrath exists not in him who understands.
Thus it is that wrath does not overwhelmed that monk
does not persist.
■
If grudge does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how grudge exists not in him who understands.
Thus it is that grudge does not overwhelmed that monk
does not persist.
■
If depreciation does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how depreciation exists not in him who understands.
Thus it is that depreciation does not overwhelmed that monk
does not persist.
■
If spite does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how spite exists not in him who understands.
Thus it is that spite does not overwhelmed that monk
does not persist.
■
If selfishness does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how selfishness exists not in him who understands.
Thus it is that selfishness does not overwhelmed that monk
does not persist.
■
If wrongful envy does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how envy exists not in him who understands.
Thus it is that envy does not overwhelmed that monk
does not persist.
■
If wrongful longing does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how wrongful longing exists not in him who understands.
Thus it is that wrongful longing does not overwhelmed that monk
does not persist.
§
10. Just as if, your reverences,
a man quite rich
should prate of his wealth,
as if a man of possessions
should prate of his possessions,
as if a man of property
should prate of his property;
then, when occasion for producing it arises,
he would be able to produce his property
or grain
or silver
or gold.
Then folk would say of him:
'This worthy,
being rich,
(may well) prate of his wealth;
having possessions,
may well prate of his possessions;
owning property,
may well prate of his property.'
Why do they say that?
Because, when occasion to produce wealth arises,
he is able to produce property
or grain
or silver
or gold.
§
11. Just in the same way a monk prates of knowing
and making-to-grow, saying:
'I know this dhamma,
I see this dhamma,
I am one who has made body, virtue, thought and insight to grow.'
If lust does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how lust exists not in him who understands.
Thus it is that lust does not overwhelmed that monk
does not persist.
■
If malice has overwhelmed does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how malice exists not in him who understands.
Thus it is that malice does not overwhelmed that monk
does not persist.
■
If delusion does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how delusion exists not in him who understands.
Thus it is that delusion does not overwhelmed that monk
does not persist.
■
If wrath has does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how wrath exists not in him who understands.
Thus it is that wrath does not overwhelmed that monk
does not persist.
■
If grudge does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how grudge exists not in him who understands.
Thus it is that grudge does not overwhelmed that monk
does not persist.
■
If depreciation does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how depreciation exists not in him who understands.
Thus it is that depreciation does not overwhelmed that monk
does not persist.
■
If spite does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how spite exists not in him who understands.
Thus it is that spite does not overwhelmed that monk
does not persist.
■
If selfishness does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how selfishness exists not in him who understands.
Thus it is that selfishness does not overwhelmed that monk
does not persist.
■
If wrongful envy does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how envy exists not in him who understands.
Thus it is that envy does not overwhelmed that monk
does not persist.
■
If wrongful longing does not overwhelmed that monk
does not persist,
then he should be regarded thus:
This venerable one understands
how wrongful longing exists not in him who understands.
Thus it is that wrongful longing does not overwhelmed that monk
does not persist.
[1] For Cunda, see also M. i, 40; iii, 78; Brethren 119; K.S. iv, 30. At S. v, 81 he is healed of a sickness by the Master. He was Sāriputta's younger brother.
[2] Cf. K.S. v, 369 n. (Sahajāta); G.S. iii, 252 n. below, § 85 (as here).
'Put up' hātu > harati = hand (bring/take), hand over; upa = up nī = put down,
— p.p.
[3] Upanīhātuṃ (not in P. Dicts.). Comy. nīharitvā dātuṃ, 'pay down.'
