Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(97):Tissa
Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids.
Commentary (Atthakatha) By Acariya Dhammapala
Note: 'C' in Pali text is pronounced as 'ch' as in 'China'.
Chapter I.
Single Verses[]
97. Tissa[]
Reborn in this Buddha-age at the town of Roguva in a (king)rāja's family, at his father's death he succeeded to the title. As an absent ally of King Bimbisāra, he sent him presents of jewels, pearls, and robes. The king sent him in return the life of the Buddha on a painted panel, and the Conditioned Genesis on a gold plate specially inscribed.[1]
When he saw these, because he had resolved under former Buddhas and because it was his last birth, he pondered on going forward and turning back, setting the order of the doctrine in his heart and growing uneasy till he came to this conclusion: 'Now have I seen the likeness of the Exalted One(Buddha), and have learnt the order of his doctrine at the same time. Full of sorrow are worldly desires. What have I to do with the life in houses?' And he abdicated, entered the Monk’s order, and, taking his earthen bowl and followed, as was Prince Pukkusāti,[2] by a lamenting populace, he left the town and went to Rājagaha. There he lived in the Sabbasoṇḍika Cave, and visited the Exalted One(Buddha). And learning of him, he won arahantship(enlightenment). Upon that referring to his experiences, he uttered this saying(gatha):
[97] Hitvā sataphalaɱ kaɱsaɱ sovaṇṇaɱ satarājikaɱ,||
Aggahiɱ mattikāpattaɱ idaɱ dutiyābhasevanan' ti.|| ||
[97] Renouncing costly vessels created in bronze,
In gold, I grasped this earthen bowl.
The second time was I anointed then.
[1] Early historians were not over-careful in the matter of attributing civilization of their own day to an earlier age; nevertheless, writing was certainly known in India in early Buddhist days, even though the use of it might (through lack of suitable book-material) be limited to the brief contents of tablets. As to the contents written, the historical critic should bear in mind that a ministry, growing in public esteem and success for forty years, may well have seen its founder's life and leading doctrines written and circulated, even without the printing press.
[2] Tissa's story is, indeed, so like a brief resume of the full and pleasant chronicle of the friendship between Pukkusāti, king of Takkasilā and Bimbisāra, recorded by Buddhaghosa in the Commentary on Majjh., iii. 237 ff., that it seems not unlikely the two accounts bifurcated out of one. Pukkusāti, was gored by a fierce cow on the eve of his entering the Monk’s order, and so is not inscribed among the Theras. Bimbisāra's gifts differ a little in either story. To Pukkusāti he sent a description of the 'Three Gems' - Buddha, Dhamma, Sangha - and on the gold plate he had inscribed various tenets, Satipaṭṭhānas, Eightfold Path, thirty-seven Wisdom Factors, but not the Paṭicca-samuppāda. There is no commoner name in Indian literature than Tissa, but this ex-king of Roguva is not identifiable with any other of the known Tissas. The verse recurs in Ps. CCLIV.
1.10-7[97] Commentary on the stanza of Tissatthera[]
The stanza starting with Hitvāsatapalaṃ kaṃsaṃ constitutes that of the venerable Thera Tissa. What is the origin? This one also, having done devoted deeds of service toward former Buddhas, was reborn in a family of conveyance (yāna) maker (kara) at the time of the Blessed One Vipassī. On having attained the age of intelligence, he happened to see the Blessed One, one day, became pious-minded, made a plank with a broken bough of a sandal tree (candanakhanḍa), and offered the same (upanāmesi) to the Blessed One. That also the Blessed One enjoyed the use of (paribhuñji). On account of that act of merit, he was reborn in the divine world, and having done meritorious deeds now and then, he wandered about his rounds of repeated rebirths among divine and human beings, and was reborn in a royal family in the city of Roruva, when this Buddha arose. When he came of age, on the death of his father, he became established in sovereignty (rajje), and since it was such that king Bimbisāra was his ally whom he had not seen, he sent such presents as gems, pearls, cloths, etc., to that king Bimbisāra, who having heard of this being virtuous (puññavanta), in sending back his return-present (paṭipābhataṃ), had Buddha’s conduct (Buddhacarita) written on a piece of variegated cloth (cittapaṭa) and dependent origination (paṭiccasamuppāda) written on a gold plate (suvannapatta) and sent the same to him. On having seen that return-present, he placed his heart the serial order of Buddha’s instruction (sāsanakkamaṃ) after having carefully noted (sallakkhetvā) the movings forward and backward (pavattinivattiyo) after having looked at Buddha’s conduct (Buddhacarita) shown on the piece of variegated cloth as well as the serial order of dependent origination (paṭiccasamuppāda) written of gold plate, owing to is having done devoted deeds of service toward former Buddhas and also due to this being in his final existence, well became remorseful, abdicated his sovereignty saying; “Seen by me has been the guise (vesa) of the Blessed One; the serial order of instruction (sāsanakkama) also has been understood by a bit of it (ekapakesa); much painful (mahādukkhā) are sensual pleasures (kāmā) and abundantly troublesome (upāyāsa); what is the use to me now with my household life?.” Shaved away his hair and beard, putting on yellow garments, he became a monk in dedication to (uddissa) the Glorius One, took hold of an earthen bowl, went out of the city even while the multitude of men were weeping (paridevati), similar to the sovereign Pukkusāti, in due course, went to and reached Rājagaha, where he approached the Blessed One(Gautam Buddha), who was dwelling at the slope (pabbhāra) of Sappasonḍika hill, paid his homage to Him and sat down on one side. The Master taught the truth (dhamma) to him. He listened to the teaching of truth (dhamma) collected mental exercise (kammaṭṭhāna) for developing spiritual insight (vipassanā) kept on living being intent on it, (yuttapayutto), busied himself (ussukkāpeti) in developing spiritual insight (vipassanā) and attained Arahantship. Hence has it been said in the Apadāna:–
“I was formerly a conveyance-maker
(yānakara), having been well trained
in wood-work (dārukamma): having made
a sandal board (phalaka) I offered the
same to the kinsman of the world.
This celestial mansion (byamhaṃ) shines
bright, well created of gold; elephant
conveyance, horse conveyance, divine
transport, kept themselves in readiness
(upaṭṭhita).
Palaces and palanquins (sivikā) sprang
up according as I wished; my gem-belong-
ings (ratanaṃ) is imperturbable (akkhub-
bhaṃ); this is the fruitful result
of plank offering (phalaka).
Fifty seven aeons (kappa) ago, the four
very strong world-kings, called Nimmita
were endowed with seven gems.
My depravity had been burnt.…
Buddha’s instruction had been carried
out.”
Having, however, attained Arahantship, he spoke a stanza, in order to tell his own proper attainment (paṭipatti) by way of joyous utterance (udāna).--
97. ”Having forsaken the metal tray a
hundred ‘carats’ (pala) in weight,
the gold vessel (sovannaṃ) with a
hundred linings (rājika), I caught
hold (aggahiṃ) of an earthen bowl;
this is my second coronation (abhi-
secanaṃ).
There, hitvā means having given up (pariccajitvā). Satapalaṃ means to whichever there are a hundred ‘carats’ (pala), that weighs completely a hundred ‘carats.’ Kaṃsa means: a tray made of gold. Satarājikaṃ means: fitted with (yutta) many a lining (lekha) for the sake of the ornamentation (vicittatā) of the wall (bhitti) as well as for decoration (cittatā) of it with many a beautiful (rūpa) line (rāji). Aggahiṃ mattikāpattaṃ means: having had my meals formerly in this-like highly costly (evarūpe mahārahe) crockery (bhājane), he followed (karonto) the advice (ovādaṃ) of Buddhas, and said congratulating himself (anumodanto) on his abdication of sovereignty (rejjapariccāgaṃ) as well as his approach (upagamana) towards monkhood, by means of the indication (padesena) of the announcement of vessel (bhājana) thus:– “At present, I have given it up (chaḍḍetvā) and got hold of the earthen bowl; wonderfully (aho) good (sādhu) had been done by me; speaking noble words (ariyavataṃ) has been practised (anuṭṭhitaṃ). Therefore, he said: “Idaṃ dutiyābhisecanaṃ.” With reference to (upādāya) the first royal coronation (rajjābhisecanaṃ), this going towards (upagamana) monkhood of mine constitutes my second coronation (abhisecana). Inded, that first coronation was corrupted (saṃkiliṭṭhaṃ) with lust (rāga) etc. , subject to suspicion (sāsaṅka), mixed with misgivings (saparisaṅkaṃ); it is such a piece of work (kammaṃ) which is associated with disadvantage (anattasañhitaṃ) connected with (paṭibaddhaṃ) pain (dukkha) and degraded (nihīnaṃ); this (monkhood), however, from being opposite of that (sovereignty) is most excellent and exalted (panītaṃ); thus, is the significance.
The Commentary on the stanza of the Thera Tissa is complete.