Theravadan

From: Pali, Bhikkhu Ānandajoti

3. Tissattheravatthu1.3 The Story about the Elder Thulla Tissa Thullatissattheravatthu

Akkocchi manti imaṃ dhammadesanaṃ satthā jetavane viharanto tissattheraṃ ārabbha kathesi.“He abused me, he struck at me,” this Dhamma teaching was given by the Teacher while he was in residence at Jetavana with reference to Elder Tissa.

So kirāyasmā tissatthero bhagavato pitucchāputto ahosi,It seems that this venerable elder was the son of the sister of the father of the Fortunate One.

mahallakakāle pabbajitvā buddhānaṃ uppannalābhasakkāraṃ paribhuñjanto thūlasarīro ākoṭitapaccākoṭitehi cīvarehi nivāsetvā yebhuyyena vihāramajjhe upaṭṭhānasālāyaṃ nisīdati.He was an old man when he went forth, and very fat. He enjoyed the gain and honor of the Buddhas; his clothes were always smooth from constant beating; he always sat in the center of the monastery in the attendance hall.

Tathāgataṃ dassanatthāya āgatā āgantukabhikkhū taṃ disvā “ eko mahāthero bhavissatī ” ti saññāya tassa santikaṃ gantvā vattaṃ āpucchanti, pādasambāhanādīni āpucchanti.One day some visiting bhikkhus came to see the Realised One, and supposing Tissa to be some great elder, asked to be allowed the privilege of waiting upon him, offering among other things to rub his feet.

So tuṇhī ahosi. Atha naṃ eko daharabhikkhu “ kativassā tumhe ” ti pucchitvā “ vassaṃ natthi, mahallakakāle pabbajitā mayan ” ti vutte,“ āvuso,Tissa remained silent. Thereupon a certain young bhikkhu asked him: “How many Rains have you kept residence?” – “No Rains at all,” replied Tissa, “I was an old man when I went forth.”

dubbinīta, mahallaka, attano pamāṇaṃ na jānāsi, ettake mahāthere disvā sāmīcikammamattampi na karosi,Said the young bhikkhu: “You wretched old bhikkhu, you overestimate your own importance. Seeing before you, as you do, all these great elders, you are not even civil to them.

vatte āpucchiyamāne tuṇhī hosi, kukkuccamattampi te natthī ” ti accharaṃ pahari.To their offers to perform various services for you, you answer by silence. Moreover, you show not the slightest regret for your misconduct.” So saying, he snapped his fingers.

So khattiyamānaṃ janetvā “ tumhe kassa santikaṃ āgatā ” ti pucchitvā “ satthu santikan ” ti vutte “ maṃ pana ‘ ko eso ’ ti sallakkhetha,Recovering the pride of a member of the warrior caste, Tissa asked them: “Whom did you come to see?” – “We came to see the Teacher.” – “But with reference to me, you say to yourselves: ‘Who is he?’

mūlameva vo chindissāmī ” ti vatvā rudanto dukkhī dummano satthu santikaṃ agamāsi.I will extirpate your whole race.” So saying, he went to the Teacher, weeping and sad and sorrowful.

Atha naṃ satthā “ kiṃ nu tvaṃ tissa dukkhī dummano assumukho rodamāno āgatosī ” ti pucchi.The Teacher asked him: “Tissa, how is it that you come to me sad and sorrowful, with tears in your eyes, weeping?”

Tepi bhikkhū “ esa gantvā kiñci āloḷaṃ kareyyā ” ti teneva saddhiṃ gantvā satthāraṃ vanditvā ekamantaṃ nisīdiṃsu.The bhikkhus said to themselves: “If he goes alone, he may cause some trouble.” So they went right with him, worshipped the Teacher, and sat down respectfully on one side.

So satthārā pucchito “ ime maṃ, bhante, bhikkhū akkosantī ” ti āha. “ Kahaṃ pana tvaṃ nisinnosī ” ti? “ Vihāramajjhe upaṭṭhānasālāyaṃ,Tissa answered the Teacher’s question as follows: “Venerable Sir, these bhikkhus are abusing me.” – “But where were you sitting?” – “In the center of the monastery in the attendance hall,

bhante ” ti. “ Ime te bhikkhū āgacchantā diṭṭhā ” ti? “ Āma, diṭṭhā, bhante ” ti. “ Kiṃ uṭṭhāya te paccuggamanaṃ katan ” ti? “ Na kataṃ, bhante ” ti.venerable Sir.” – “Did you see these bhikkhus when they came?” – “Yes, venerable Sir, I saw them.” – “Did you rise and go to meet them?” – “No, venerable Sir, I did not.”

“ Parikkhāraggahaṇaṃ āpucchitan ” ti? “ Nāpucchitaṃ, bhante ” ti. “ Vattaṃ vā pānīyaṃ vā āpucchitan ” ti.– “Did you offer to take their monastic utensils?” – “No, venerable Sir, I did not offer to take them.” – “Did you offer to wait upon them and to provide them with water to drink?”

“ Nāpucchitaṃ bhante ” ti? “ Āsanaṃ nīharitvā abhivādetvā pādasambāhanaṃ katan ” ti? “ Na kataṃ, bhante ” ti.– “No, venerable Sir, I did not offer to do either of these things.” – “Did you bring seats for them and rub their feet?” – “I did not, venerable Sir.”

“ Tissa mahallakabhikkhūnaṃ sabbaṃ etaṃ vattaṃ kātabbaṃ, etaṃ vattaṃ akarontena vihāramajjhe nisīdituṃ na vaṭṭati, taveva doso, ete bhikkhū khamāpehī ” ti?– “Tissa, you should have performed all these services for the senior bhikkhus, for he who does not do this has no right to sit in the center of the monastery. You alone are to blame; ask pardon of these bhikkhus.”

“ Ete maṃ, bhante, akkosiṃsu, nāhaṃ ete khamāpemī ” ti. “ Tissa mā evaṃ kari, taveva doso, khamāpehi ne ” ti? “ Na khamāpemi, bhante ” ti.– “But they abused me, venerable Sir; I will not ask their pardon.” – “Tissa, do not act thus. You alone are to blame; ask their pardon.” – “I will not ask their pardon, venerable Sir.”

Atha satthā “ dubbaco esa, bhante ” ti bhikkhūhi vutte “ na, bhikkhave, idāneva dubbaco esa, pubbepi esa dubbacoyevā ” ti vatvā “ idāni tāvassa, bhante,The bhikkhus said to the Teacher: “He is an obstinate bhikkhu, venerable Sir.” The Teacher replied: “Bhikkhus, this is not the first time he has proved obstinate; he was obstinate also in a previous state of existence.”

dubbacabhāvo amhehi ñāto, atīte esa kiṃ akāsī ” ti vutte “ tena hi, bhikkhave, suṇāthā ” ti vatvā atītamāhari.– “We know all about his present obstinacy, venerable Sir; but what did he do in a previous state of existence?” – “Well then, bhikkhus, listen,” said the Teacher. So saying, he told the following:

Atīte bārāṇasiyaṃ bārāṇasiraññe rajjaṃ kārente devilo nāma tāpaso aṭṭha māse himavante vasitvā loṇambilasevanatthāya cattāro māse nagaramupanissāya vasitukāmo himavantato āgantvā nagaradvāre dārake disvā pucchi – “ imaṃ nagaraṃ sampattapabbajitā kattha vasantī ” ti?Once upon a time, when a certain king of Bārāṇasī reigned at Bārāṇasī, an ascetic named Devala, who had resided for eight months in the Himālaya country, desiring to reside near the city during the four months of the rains, returned from the Himālaya for salt and vinegar. Seeing two boys at the gate of the city, he asked them: “Where do ascetics who come to this city spend the night?”

“ Kumbhakārasālāyaṃ, bhante ” ti. Tāpaso kumbhakārasālaṃ gantvā dvāre ṭhatvā “ sace te bhaggava agaru, vaseyyāma ekarattiṃ sālāyan ” ti āha.– “In the potter’s hall, venerable Sir.” So Devala went to the potter’s hall, stopped at the door, and said: “If it is agreeable to you, Bhaggava, I should like to spend one night in your hall.”

Kumbhakāro “ mayhaṃ rattiṃ sālāyaṃ kiccaṃ natthi, mahatī sālā, yathāsukhaṃ vasatha, bhante ” ti sālaṃ niyyādesi.The potter turned over the hall to him, saying: “I have no work going on in the hall at night, and the hall is a large one; spend the night here as you please, venerable Sir,”

Tasmiṃ pavisitvā nisinne aparopi nārado nāma tāpaso himavantato āgantvā kumbhakāraṃ ekarattivāsaṃ yāci.Past and Present No sooner had Devala entered the hall and sat down than another ascetic named Nārada, returning from the Himālaya, asked the potter for a night’s lodging.

Kumbhakāro “ paṭhamaṃ āgato iminā saddhiṃ ekato vasitukāmo bhaveyya vā no vā,The potter thought to himself: “The ascetic who arrived first may or may not be willing to spend the night with him;

attānaṃ parimocessāmī ” ti cintetvā “ sace, bhante, paṭhamaṃ upagato rocessati, tassa ruciyā vasathā ” ti āha.I will therefore relieve myself of responsibility.” So he said to the ascetic who had just arrived: “Venerable Sir, if the ascetic who arrived first approves, spend the night at his pleasure.”

So tamupasaṅkamitvā “ sace te, ācariya agaru, mayañcettha ekarattiṃ vaseyyāmā ” ti yāci.So Nārada approached Devala and said: “Teacher, if it is agreeable to you, I should like to spend one night here.”

“ Mahatī sālā, pavisitvā ekamante vasāhī ” ti vutte pavisitvā puretaraṃ paviṭṭhassa devilassa aparabhāge nisīdi. Ubhopi sāraṇīyakathaṃ kathetvā nipajjiṃsu.Devala replied: “The hall is a large one; therefore come in and spend the night on one side.” So Nārada went in and sat down behind the ascetic who had gone in before him. Both exchanged friendly greetings.

Sayanakāle nārado devilassa nipajjanaṭṭhānañca dvārañca sallakkhetvā nipajji. So pana devilo nipajjamāno attano nipajjanaṭṭhāne anipajjitvā dvāramajjhe tiriyaṃ nipajji.When it was bedtime, Nārada noted carefully the place where Devala lay and the position of the door, and then lay down. But when Devala lay down, instead of lying down in his proper place, he lay down directly across the doorway.

Nārado rattiṃ nikkhamanto tassa jaṭāsu akkami. “ Ko maṃ akkamī ” ti ca vutte,“ ācariya, ahan ” ti āha.The result was that when Nārada went out at night, he trod on Devala’s matted locks. Thereupon Devala cried out: “Who is treading on my locks?” Nārada replied: “Teacher, it is I.”

“ Kūṭajaṭila, araññato āgantvā mama jaṭāsu akkamasī ” ti. “ Ācariya, tumhākaṃ idha nipannabhāvaṃ na jānāmi, khamatha me ” ti vatvā tassa kandantasseva bahi nikkhami.– “False ascetic,” said Devala, “you come from the forest and tread on my locks.” – “Teacher, I did not know that you were lying here; pardon me.” Nārada then went out, leaving Devala weeping as if his heart would break.

Itaro “ ayaṃ pavisantopi maṃ akkameyyā ” ti parivattetvā pādaṭṭhāne sīsaṃ katvā nipajji.Devala thought to himself: “I will let him tread on me when he comes in also.” So he turned around and lay down, placing his head where his feet had been before.

Nāradopi pavisanto “ paṭhamaṃpāhaṃ ācariye aparajjhiṃ, idānissa pādapassena pavisissāmī ” ti cintetvā āgacchanto gīvāya akkami.When Nārada came in, he thought to himself: “The first time I injured the teacher; this time I will go in past his feet.” The result was that, when Nārada entered, he trod on Devala’s neck.

“ Ko eso ” ti ca vutte “ ahaṃ, ācariyā ” ti vatvā “ kūṭajaṭila, paṭhamaṃ mama jaṭāsu akkamitvā idāni gīvāya akkamasi,Thereupon Devala cried out: “Who is that?” Nārada replied: “It is I, teacher.” – “False ascetic,” said Devala, “the first time you trod on my locks; this time you tread on my neck.

abhisapissāmi tan ” ti vutte,“ ācariya, mayhaṃ doso natthi, ahaṃ tumhākaṃ evaṃ nipannabhāvaṃ na jānāmi,‘ paṭhamampi me aparaddhaṃ, idāni pādapassena pavisissāmī ’ ti paviṭṭhomhi,I will curse you.” – “Teacher, I am not to blame. I did not know that you were lying in this position. When I came in I thought to myself: ‘The first time I injured the teacher; this time I will go in past his feet.’

khamatha me ” ti āha. “ Kūṭajaṭila, abhisapissāmi tan ” ti. “ Mā evaṃ karittha ācariyā ” ti. So tassa vacanaṃ anādiyitvā – “Pardon me.” “False ascetic, I will curse you.” – “Do not so, teacher.” But Devala, paying no attention to what Nārada said, cursed him all the same, saying:

Sahassaraṃsī satatejo, sūriyo tamavinodano; Pātodayante sūriye, muddhā te phalatu sattadhā ” ti. –A thousand rays, a hundred flames, the sun will dispel the darkness, when the sun rises in morning, may your head split into seven.

Taṃ abhisapi eva. Nārado,“ ācariya, mayhaṃ doso natthīti mama vadantasseva tumhe abhisapatha, yassa doso atthi, tassa muddhā phalatu, mā niddosassā ” ti vatvā – “Nārada said: “Teacher, I told you it was not my fault. But in spite of what I said, you have cursed me. Let the head of the guilty man split into seven pieces, not that of the innocent.” Thereupon Nārada pronounced the following curse:

Abhisapi. So pana mahānubhāvo atīte cattālīsa, anāgate cattālīsāti asītikappe anussarati.Now Nārada possessed great supernatural power and could call to mind eighty aeons of time, forty aeons in the past and forty in the future.

Tasmā “ kassa nu kho upari abhisapo patissatī ” ti upadhārento “ ācariyassā ” ti ñatvā tasmiṃ anukampaṃ paṭicca iddhibalena aruṇuggamanaṃ nivāreti.So considering: “On whom will the curse fall?” and perceiving that it would fall on his fellow-ascetic, he felt compassion for him, and therefore put forth his psychic power and prevented the sun from rising.

Nāgarā aruṇe anuggacchante rājadvāraṃ gantvā,“ deva, tayi rajjaṃ kārente aruṇo na uṭṭhahati, aruṇaṃ no uṭṭhāpehī ” ti kandiṃsu.When the sun failed to rise, the citizens assembled before the gate of the king’s palace and wailed: “Your majesty, the sun has not risen, and you are king. Make the sun rise for us.”

Rājā attano kāyakammādīni olokento kiñci ayuttaṃ adisvā “ kiṃ nu kho kāraṇan ” ti cintetvā “ pabbajitānaṃ vivādena bhavitabban ” ti parisaṅkamāno “ kacci imasmiṃ nagare pabbajitā atthī ” ti pucchi.The king surveyed his own deeds, words, and thoughts, and seeing no impropriety, thought to himself: “What can be the cause?” Suspecting that it might be because of a quarrel of the ascetics, he enquired: “Are there any ascetics in this city?” – “Your majesty,

“ Hiyyo sāyaṃ kumbhakārasālāyaṃ āgatā atthi devā ” ti vutte taṃkhaṇaññeva rājā ukkāhi dhāriyamānāhi tattha gantvā nāradaṃ vanditvā ekamantaṃ nisinno āha – “last evening there were some arrivals at the potter’s hall.” The king immediately went there with torches carried before him, worshipped Nārada, seated himself respectfully on one side, and said:

Kammantā nappavattanti, jambudīpassa nārada; Kena loko tamobhūto, taṃ me akkhāhi pucchito ” ti.Livelihood cannot be pursued, in Jambudīpa, Nārada, why has the world become darkened? Answer me this when you are asked.

Nārado sabbaṃ taṃ pavattiṃ ācikkhitvā iminā kāraṇena ahaṃ iminā abhisapito, athāhaṃ “ mayhaṃ doso natthi, yassa doso atthi, tasseva upari abhisapo patatū ” ti vatvā abhisapiṃ.Nārada told him the whole story. “For this reason,” said he: “I was cursed by this ascetic. So I cursed him back, saying: ‘I am not to blame; let the curse fall upon whichever of us is to blame.’

Abhisapitvā ca pana “ kassa nu kho upari abhisapo patissatī ” ti upadhārento “ sūriyuggamanavelāya ācariyassa muddhā sattadhā phalissatī ” ti disvā etasmiṃ anukampaṃ paṭicca aruṇassa uggamanaṃ na demīti.But when I had cursed him, I considered within myself: ‘Upon whom will the curse fall?’ and perceived that, as soon as the sun rose, the head of my fellow-ascetic would split into seven pieces. Therefore, out of pity for him, I am not permitting the sun to rise.”

“ Kathaṃ pana assa, bhante, antarāyo na bhaveyyā ” ti. “ Sace maṃ khamāpeyya, na bhaveyyā ” ti. “– “But, venerable Sir, how can he escape destruction?” – “He may escape destruction by begging my pardon.”

Tena hi khamāpehī ” ti vutte “ eso, mahārāja, maṃ jaṭāsu ca gīvāya ca akkami, nāhaṃ etaṃ kūṭajaṭilaṃ khamāpemī ” ti. “ Khamāpehi,“Well then,” said the king to Devala, “beg his pardon.” Devala replied: “Great king, this fellow trod on my matted locks and on my neck; I will not beg pardon of this false ascetic.” – “Beg his pardon,

bhante, mā evaṃ karitthā ” ti. “ Na khamāpemī ” ti. “ Muddhā te sattadhā phalissatī ” ti vuttepi na khamāpetiyeva. Atha naṃ rājā “ na tvaṃ attano ruciyā khamāpessasī ” tivenerable Sir; do not act thus.” – “Great king, I will not beg his pardon.” – “Your head will split into seven pieces.” – “Nevertheless I will not beg his pardon.” – “I am convinced that you will not beg his pardon of your own free will,” said the king.

hatthapādakucchigīvāsu gāhāpetvā nāradassa pādamūle onamāpesi. Nāradopi “ uṭṭhehi, ācariya, khamāmi te ” ti vatvā,“ mahārāja, nāyaṃ yathāmanena khamāpeti,Thereupon, taking him by the hands, feet, belly, and neck, the king compelled him to bow down before Nārada’s feet. Nārada said: “Rise, teacher, I pardon you.” Then said Nārada to the king: “Great king, since this ascetic does not ask pardon of his own free will,

nagarassa avidūre eko saro atthi, tattha naṃ sīse mattikāpiṇḍaṃ katvā galappamāṇe udake ṭhapāpehī ” ti āha.take him to a certain lake not far from the city, put a lump of clay on top of his head, and make him stand in the water up to his neck.”

Rājā tathā kāresi. Nārado devilaṃ āmantetvā,“ ācariya, mayā iddhiyā vissaṭṭhāya sūriyasantāpe uṭṭhahante udake nimujjitvā aññena ṭhānena uttaritvā gaccheyyāsī ” ti āha.The king did so. Then said Nārada to Devala: “Teacher, I will put forth my psychic power and cause the sun to rise. At that moment duck in the water, rise in a different place, and go your way.”

“ Tassa sūriyaraṃsīhi saṃphuṭṭhamattova mattikāpiṇḍo sattadhā phali, so nimujjitvā aññena ṭhānena palāyī ” ti.As soon as the sun’s rays touched the lump of clay, it split into seven pieces. Thereupon Devala ducked in the water, rose in a different place, and ran away.

Satthā imaṃ dhammadesanaṃ āharitvā “ tadā, bhikkhave, rājā ānando ahosi, devilo tisso, nārado ahamevāti evaṃ tadāpesa dubbacoyevā ” ti vatvāWhen the Teacher had given this Dhamma teaching, he said: “Bhikkhus, at that time the king was Ānanda, Devala was Tissa, and Nārada was I myself; at that time also he was obstinate.”

tissattheraṃ āmantetvā,“ tissa, bhikkhuno nāma ‘ asukenāhaṃ akkuṭṭho, asukena pahaṭo,Then he addressed the Elder Tissa as follows: “Tissa, if a bhikkhu allows himself to think: ‘So and so abused me. So and so struck me. So and so defeated me.

asukena jito, asuko kho me bhaṇḍaṃ ahāsī ’ ti cintentassa veraṃ nāma na vūpasammati, evaṃ pana anupanayhantasseva upasammatī ” ti vatvā imā gāthā abhāsi –So and so robbed me of my goods,’ his hatred never ceases. But if he does not cherish such thoughts, his hatred ceases.” So saying, he pronounced the following verses:

3. “ Akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me; Ye ca taṃ upanayhanti, veraṃ tesaṃ na sammati.“He abused me, he struck at me, he overcame me, he robbed me,” those who bear ill-will towards this, their hatred is never appeased.

4. “ Akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me; Ye ca taṃ nupanayhanti, veraṃ tesūpasammatī ” ti.“He abused me, he struck at me, he overcame me, he robbed me,” those who bear not ill-will towards this, their hatred is surely appeased.

Tattha akkocchīti akkosi. Avadhīti pahari. Ajinīti kūṭasakkhiotāraṇena vā vādapaṭivādena vā karaṇuttariyakaraṇena vā ajesi. Ahāsi meti mama santakaṃ pattādīsu kiñcideva avahari.

Ye ca tanti ye keci devatā vā manussā vā gahaṭṭhā vā pabbajitā vā taṃ “ akkocchi man ” tiādivatthukaṃ kodhaṃ sakaṭadhuraṃ viya naddhinā pūtimacchādīni viya ca kusādīhi punappunaṃ veṭhetvā upanayhanti,

tesaṃ sakiṃ uppannaṃ veraṃ na sammatīti vūpasammati.

Ye ca taṃ nupanayhantīti asatiyā amanasikāravasena vā kammapaccavekkhaṇādivasena vā ye taṃ akkosādivatthukaṃ kodhaṃ tayāpi koci niddoso purimabhave akkuṭṭho bhavissati, pahaṭo bhavissati,

kūṭasakkhiṃ otāretvā jito bhavissati, kassaci te pasayha kiñci acchinnaṃ bhavissati, tasmā niddoso hutvāpi akkosādīni pāpuṇāsīti evaṃ na upanayhanti.

Tesu pamādena uppannampi veraṃ iminā anupanayhanena nirindhano viya jātavedo vūpasammatīti.

Desanāpariyosāne satasahassabhikkhū sotāpattiphalādīni pāpuṇiṃsu. Dhammadesanā mahājanassa sātthikā ahosi. Dubbacopi subbacoyeva jātoti.At the end of the verse 100,000 bhikkhus attained the fruition of Stream-entry. The teaching of the Dhamma was of benefit to many people. Such is the one hard to speak to, and the one easy to speak to.

Tissattheravatthu tatiyaṃ.

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