태어날 때 부터 금 수저 였 지만 스스로 흙 수저 가 되 어 빠알리 삼 장 은 부처 님 과 관련 된 가르침 으로 이루어져 있 습니다 . 그러나 부처 님 제자 들 에 대한 이야기 도 있 습니다 . 쿳다까니까야에 실려 있 는 경전 에서 볼 수 있 습니다 . 대표 적 으로 ‘ 테라 가타 ’ 와 ‘ 테리 가타 ’ 입니다 . 부처 님 의 가르침 을 실천 하 여 아라한 의 경지 에 올라 간 장로 와 장로 니 들 의 게송 입니다 . 왜 정등각 자라 하 는가 부처 님 을 정 득 각자 라 합니다 . 부처 님 을 깨달 은 자 라고 부를 수 도 있 지만 특별히 정등각 자 라고 호칭 하 는 것 은 더 이상 깨달 을 것 이 없 는 위 없 는 깨달음 을 얻 은 자 이 기 때문 입니다 . 그래서 초 전법륜 경 에서 는 정등각 자 에 대하 여 “ 위 없이 바르 고 원만 한 깨달음 을 바르 게 원만히 깨달 은 자 ( anuttaraṃ sammāsambodhiṃ abhisambuddho ) ” ( S 56 . 11 ) 라고 소개 하 고 있 습니다 . 한 세계 에서 는 오로지 한 부처 님 의 가르침 만 이 있 을 뿐 입니다 . 한 세계 에서 두 부처 님 의 가르침 이 있 을 수 없 습니다 . 만일 두 부처 님 이 출현 했 다면 한 편 은 가짜 라 볼 수 있 습니다 . 그래서 앙 굿 따라 니까 야 에 따르 면 “ 수행 승 들 이여 , 하나 의 세계 에서 두 거룩 한 님 , 올바로 원만히 깨달 은 님 이 동시 에 출현 한다면 , 그것 은 있 을 수 없 고 가능 하 지 않 은 일 이 다 . ” ( A 1 . 285 ) 라 했 습니다 . 한 세계 에서 는 오로지 한 분 의 가르침 만 이 통용 됩니다 . 그 가르침 에 대하 여 더 이상 깨달 을 것 이 없 어서 ‘ 위 없 다 ( anuttara ) ’ 고 하 고 , 그 깨달음 보편 적 이 어서 ‘ 바르 고 원만 한 깨달음 ( sammāsambodhi ) ’ 이 라 합니다 . 금강경 에서 말 하 는 ‘ 아 뇩다라삼먁삼보리 ’ 가 바로 초 전법륜 경 “ anuttaraṃ sammāsambodhiṃ ( 위 없이 바르 고 원만 한 깨달음 ) ” 에서 유래 한 것 입니다 . 황금 발우 와 흙 발우 정 등 각자 로서 의 부처 님 의 가르침 은 더 이상 깨달 을 것 이 없이 바르 고 원만 합니다 . 정등각 자 의 가르침 은 경 이나 게송 등 구 분교 의 형태 로 전승 되 어 왔 습니다 . 제자 들 은 부처 님 의 가르침 을 실천 하 여 아라한 이 되 었 습니다 . 부처 님 도 아라한 이 기 때문 에 똑 같 은 깨달음 의 경지 가 된 것 입니다 . 제자 들 의 깨달음 의 노래 를 모아 놓 은 것 이 테라 가타 와 테리 가타 입니다 . 제자 들 의 오도송 중 에 다음 과 같 은 게송 이 있 습니다 . Hitvā satapalaṃ kaṃsaṃ , sovaṇṇaṃ satarājikaṃ ; Aggahiṃ mattikāpattaṃ , idaṃ dutiyābhisecana ( Tissattheragāthā ) 값비싼 동 발우 와 화려 한 황금 발우 를 버리 고 , 흙 발우 를 얻 었 으니 , 이것 이 나 의 두 번 째 의 관정 이 다 . ” ( Thag . 97 , 전재성 님 역 ) 이 게송 은 띳싸존자가 읊 은 것 입니다 . 게송 에서 황금 발우 와 흙 발우 가 나옵니다 . 마치 요즘 유행 하 는 ‘ 금 수저 ’ 와 ‘ 흙 수저 ’ 를 떠 올리 게 합니다 . 게송 에 대한 인 연담 을 보 면 띳사는 출가 하 기 전 에 왕 이 었 습니다 . 왕 이 었 을 때 황금 발우 로 식사 했 기 때문 에 금 수저 이 었 습니다 . 그러나 왕위 를 버리 고 출가 했 을 때 스스로 흙 수저 가 되 었 습니다 . 그러나 흙 수저 가 된 것 에 대하 여 두 번 째 관정 이 라 했 습니다 . 첫 번 째 관정 은 왕위 에 올랐 을 때 이 고 , 두 번 째 관정 은 출가 를 통하 여 탐욕 등 으로 오염 된 업 이 버려졌 을 때 입니다 . 띳사존자의 인 연담 을 보 면 전재성 박사 가 최근 번역 한 테 라 가타 에 는 각 게송 에 대한 인 연담 이 실려 있 습니다 . 게송 에 대한 주석 은 물론 게송 을 읊 은 제자 의 인 연담 을 보 면 게송 이 쉽 게 이해 됩니다 . 띳사존자에 대한 인연 담 은 다음 과 같 습니다 . Tissa : ThagA . I . 211 에 따르 면 , 그 도 이전 의 부처 님 들 아래 서 덕성 을 닦 고 비 빳씬 부처 님 당시 에 마음 을 내 어 수레 제 조공 의 가정 에 태어나 성년 이 되 어 어느 날 세존 을 뵙 고 청정 한 마음 을 내 어 전단 나무 의 조각 으로 평상 을 만들 어 세존 께 건네 드렸 다 . 세존 께서 는 그것 을 사용 하 셨 다 . 그 는 그 공덕 으로 천상계 에 태어나 계속 해서 공덕 을 쌓 고 천상계 와 인간 계 를 윤회 하 면서 고 따 마 부처 님 께서 탄생 할 무렵 , 로 루바 ( Roruva ) 시 의 왕족 의 가문 에 태어났 다 . 그 가 청년 이 되 어 아버지 가 죽 자 통치 권 을 확립 하 고 , 빔 비싸 라 왕 과 는 만나 지 못했으나 우정 의 표시 로 진주 로 만든 옷 등 의 선물 을 보냈 다 . 빔 비싸 라 왕 은 그 가 유덕 한 자 인 것 을 듣 고 , 답례 를 보낼 때 , 채색 된 천에 ‘ 부처 님 의 삶 ( Buddhacarita ) ’ 과 황금 발우 에 ‘ 조건 적 발생 의 원리 ( 緣起 : paticcasamuppada ) ’ 를 써서 보냈 다 . 그 는 그것 을 보 고 이전 에 부처 님 들 에게서 덕성 을 닦 았 고 최후 의 존재 로써 채색 된 천 에 보이 는 ‘ 부처 님 의 삶 ’ 과 황금 발우 에 ‘ 조건 적 발생 의 원리 ’ 를 살펴보 고 생 성 과 소멸 을 관찰 하 고 가르침 의 차제 에 입각 하 여 외경 을 일으켰 다 . ‘ 나 는 세존 의 천 조각 을 보 았 고 가르침 의 차제 를 단계 별 로 알 았 다 . 감각 적 쾌락 의 욕망 에 는 고통 이 많 고 고뇌 가 많 다 . 이제 내 가 재가 에 남 아서 무엇 하 겠 는가 ? ’ 라고 왕국 을 버리 고 머리 와 수염 을 깍 고 가사 를 걸치 고 세존 께 출가 했 다 . 알맞 은 발우 를 들 고 왕 뿌 꾸 싸 띠 ( Pukkusati ) 처럼 비탄 해 하 는 대중 을 뒤 로 하 고 도시 를 떠나 차례 로 라자 가 하 시 로 와서 쌉빠쏜디까 ( Sappasondika ) 산 의 동혈 에 계신 세존 께 찾아가 인사 를 드리 고 한 쪽 에 앉 았 다 . 스승 께서 는 가르침 을 설했 다 . 그 는 가르침 을 듣 고 , 통찰 의 명상 주제 를 잡 아 거기 에 전념 하 면서 통찰 에 매진 하 여 거룩 한 경지 를 얻 었 다 . ( Ap . I . 174 ) 거룩 한 경지 를 얻 은 후 에 감흥 어린 싯 구 를 통해 자신 의 실천 수행 을 설명 하 면서 이 시 ( Thag . 97 ) 을 읊 었 다 . ( 테라 가 타 550 번 각주 , 전재성 님 역 ) 인 연담 을 보 면 띳사는 태어나 면서 부터 금수 저 였음을 알 수 있 습니다 . 그런데 왕가 에서 태어나 기 전 에 무수 한 공덕 을 지 었 습니다 . 처음 에 는 가난 한 수레 제 조공 의 가정 에 태어났으나 비 빳씬 부처 님 께 평상 을 만들 어 건네 준 공덕 으로 천상 에 태어났 습니다 . 이후 천상계 와 인간 계 를 계속 윤회 했 다고 합니다 . 살 아 계신 부처 님 에게 보시 한 공덕 이 얼마나 큰 것 임 을 알 수 있 습니다 . 띳사 ( Tissa ) 라는 이름 초기 경전 에서 띳사 ( Tissa ) 라는 이름 은 많이 등장 합니다 . 청 정도 론 에서 는 “ 쩨 띠 야 산 에 머물 던 마하 띳사 장로 처럼 ” 이 라 하 여 부정관 수행 한 이야기 가 실려 있 습니다 . 빠알리 사전 PCED 194 에 는 무려 47 명 의 띳사가 소개 되 어 있 습니다 . 이 를 옮겨 보 면 다음 과 같 습니다 . 1 . Tissa . - The seventeenth of the twenty - four Buddhas . He was born in the Anomā pleasaunce in Khemaka . His father was Janasandha ( v . l . Saccasandha ) and his mother Padumā . He lived the household life for seven thousand years , in three palaces - Guhāsala , Nārī ( Nārisa ) and Nisabha He left the world on a horse named Sonuttara . For eight months he practised austerities . After a meal of milk rice given by the daughter of Vīrasetthi of Vīragāma , he sat on grass given by a yavapālaka named Vijitasangāma He attained Buddhahood under an asana tree . He preached his first sermon at Yasavatī to Brahmadeva and Udaya ( Udayana ) of Hamsavatī , who later became his chief disciples . His attendant was Samanga ( Sambhava ) His chief patrons being Sambala and Siri among men and Kisāgotamī and Upasenā among women . His chief women disciples were Phussā and Sudattā . His body was sixty cubits high After a life of one hundred thousand years he died at Nandārāma ( Sunandārāma ) in Sunandavatī . His body was cremated and a thūpa was erected three leagues in height . Bu . xviii . 1 ff ; BuA . 188 ff ; J . i . 40 . 2 . Tissa . - The ninth future Buddha . See Anāgasavamsa , p . 40 . 3 . Tissa . - One of the two chief disciples of Vipassī Buddha ( Bu . xx . 28 ; J . i . 41 ; D . ii . 4 ) . He was the son of the purohita Bandhumatī , and the Buddha ’ s first sermon was preached to him and Khanda . BuA . 196 . 4 . Tissa . - One of the two chief disciples of Dīpankara Buddha . Bu . ii . 213 ; J . i . 29 ; Mbv . 5 . 5 . Tissa . - An aggasāvaka ( great disciple ) of Kassapa Buddha . He was the Buddha ’ s brother and , having renounced the household , became an ascetic . on hearing that Kassapa had become Buddha , he visited him but expressed great disappointment on discovering that he ate flesh food ( āmagandha ) . The Buddha taught him that āmagandha was not really flesh but the kilesas which corrupt the heart , and he preached to him the āmagandha Sutta . Tissa immediately entered the Order and became an aggasāvaka ( Bu . xxv . 39 ; SNA . i . 280 - 2 , 293 ; D . ii . 4 ) . Tissa ’ s father was born as Subhadda in this age . Ap . i . 101 . 6 . Tissa . - A monk who was reborn as a Brahmā with great iddhi - powers . Moggallāna visited him soon after his birth in the Brahma - world and asked him questions about devas and Brahmas who were assured of salvation ( A . iii . 331 ; iv . 75 ff ) . He was evidently the Tissa mentioned as being present at the Mahāsamaya . D . ii . 261 ; DA . ii . 692 . 7 . Tissa . - A friend of Metteyya . They together visited the Buddha at Jetavana and , having listened to his teaching , entered the Order . Metteyya retired with his teacher into the forest and not long after became an arahant . Tissa lived in Sāvatthi and when his elder brother died , he went home and was persuaded by his relations to return to the lay life . Later , Metteyya , passing through the village with the Buddha , during a journey , visited Tissa and brought him once more to the Buddha . The Buddha preached to them the Tissa - Metteyya Sutta , at the end of which Tissa became a Sotāpanna , later attaining arahantship . SN . , p . 160 f ; SNA . ii . 535 f , NidA . 184 . 8 . Tissa . - The personal name of Metteyya , friend of Tissa ( 7 ) . Metteyya was his gotta - name by which he became known ( SNA . ii . 536 ; NidA . 184 ) . In the Sutta Nipāta ( vs . 814 ) he is called Tissa - Metteyya . 9 . Tissa - Metteyya . - A disciple ofBāvarī . He visited the Buddha with his colleagues and when the Buddha answered his questions , he , and his thousand pupils became arahants . Tissa was his personal name and Metteyya that of his clan . SN . , vs . 1040 - 2 ; SNA . ii . 588 . 10 . Tissa . - An Elder of Sāvatthi . He once received a length of coarse cloth as a gift and handed it to his sister to be made into a robe . She had the cloth pounded and spun into fine yarn and made of it a soft robe - cloth . At first Tissa would not accept it but was prevailed upon to do so and had it made into a soft robe by skilled robe - makers . He died on the night it was finished and , as a result of his fancy for it , was reborn as a louse in the robe . After his death , the monks wished to divide the robe but the louse started shouting . The Buddha , hearing this by his power of divine audience , asked the monks to lay the robe aside for seven days . At the end of that period , the louse was reborn in the Tusita world . DhA . iii . 341 ff . 11 . Tissa . - A monk . When the Buddha declared that in four months he would pass away , many monks were greatly excited , collecting in groups , not knowing what to do . But Tissa remained aloof , determined to win arahantship before the Buddha ’ s death . The others , misunderstanding him , reported to the Buddha that Tissa had no love for him , but the Buddha , having questioned him , praised his earnestness . DhA . iii . 267 f . 12 . Tissa Thera . - An arahant . He belonged to a brahmin family of Rājagaha and , having attained great proficiency in the Vedas , became a teacher of five hundred young men . When the Buddha visited Rājagaha , Tissa was so struck by his majesty that he joined the Order , later winning arahantship . The Theragāthā contains verses uttered by him regarding certain monks who were jealous of his great renown . In the time of Piyadassī Buddha , Tissa was an ascetic . Seeing the Buddha in samādhi in a forest - grove , he built over him an arbour of silo flowers and for seven days paid him homage . ( Thag . vv . 153 - 4 ; ThagA . i . 272 f ) . He is evidently identical with Sālamandapiya of the Apadāna ( ii . 431 f ) . 13 . Tissa . - A rājā of Roruva . He was an ” unseen ” ally of Bimbisāra and , as such , sent him various gifts . The king sent him in return a painted panel on which was depicted the life of the Buddha and a gold plate specially inscribed with the Paticcasamuppāda . on seeing these , Tissa ’ s mind was filled with agitation and , giving up his title , he came to Rājagaha as a monk and lived in theSappasondika cave , from there visiting the Buddha , and soon afterwards becoming an arahant . In the time of Vipassī Buddha he was a chariot - maker and gave the Buddha a stool made of sandalwood . Fifty - seven kappas ago he was four times king under the name of Santa ( Bhavanimmita ) ( Thag . 97 ; ThagA . i . 199 f ) . He is probably identical with Phalakadāyaka of the Apadāna ( i . 174 ) . 14 . Tissa Thera . - An arahant . Son of the Buddha ’ s paternal aunt , Amitā . He entered the Order and dwelt in a woodland settlement , but he was proud of his rank and irritable and captious in his conduct . He once came to the Buddha in tears because his colleagues had teased him on account of his talkativeness ( S . ii . 282 ; MA . i . 289 ) . on another occasion , the Buddha , with his celestial eye , saw Tissa sleeping with open mouth during the siesta and , sending a ray of glory , woke him . Tissa ’ s heart was filled with anguish and when he confessed to his colleagues his mental laziness and distaste for religion , they brought him to the Buddha . The Buddha preached to him the Tissa Sutta , at the end of which he became an arahant ( Thag . v . 39 ; but see v . 1162 ; S . iii . 106 f ; ThagA . i . 105 ) . In the time of Tissa Buddha he swept the leaves from the foot of the Bodhi - tree . He is evidently identical with Bodhisammajjaka of the Apadāna ( Ap . ii . 457 f ) . The Dhammapada Commentary ( i . 31 ff ) calls him Thullatissa . He entered the Order when old and became fat through idleness . He spent most of his time in the Waiting - hall draped in rich robes . Monks , taking him for a Mahā Thera , begged the privilege of performing various services for him , such as massaging his feet . But when they discovered his attainments , they reviled him and he sought the Buddha . The Buddha , however , asked him to obtain their pardon for having failed to show them due honour , and when he refused , related to him the story of Nārada and Devala . 15 . Tissa . - A novice . He was a gatekeeper ’ s son and , coming with some carpenters to Sāvatthi , joined the Order . He was constantly finding fault with the food and other offerings , even those given by Anāthapindika , and he boasted of the riches enjoyed by his kinsfolk . His colleagues made enquiries and , discovering the truth about his antecedents , reported him to the Buddha who preached the Katāhaka Jātaka ( q . v . ) to show his similar tendencies in the past ( DhA . iii . 367 ) . Tissa was identified with Katāhaka of the Jātaka . J . i . 455 . 16 . Tissa . - A monk . He was called Kosambivāsī Tissa . He spent the rainy season at Kosambī and , on his departure , his supporter gave him three robes and other offerings ; he , however , refused them saying that he had no novice to look after them . The layman immediately gave his son , then seven years old , to be his novice . The boy attained arahantship in the Tonsure - hall . While on his way to Sāvatthi to see the Buddha , Tissa accidentally blinded the novice by hitting his eye with a fan at dawn . The Elder was filled with remorse and , falling at the boy ’ s feet , asked his pardon . But the answer was that there was no fault to pardon , the accident was due to samsāra . When the matter was reported to the Buddha he said that such was the nature of arahants . They felt no resentment . At the end of the discourse , Tissa became an arahant ( DhA . ii . 182 ff ) . 17 . Tissa . - A monk , called Asubhakammika - Tissa . He is mentioned in the Commentaries ( VibhA . 270 ) as an example of a good friend , devoted to the contemplation of asubha , association with whom helps one to get rid of lust . His teacher was Mahātissa of Kotapabbata - vihāra . MT . 553 . 18 . Tissa . - A master of writing ( lekhācariya ) . Even after his death he was known by reason of his writing . Mil . , p . 70 ; see J . R . A . S . xii . 159 . 19 . Tissa . - One of the chief lay patrons of Padumuttara Buddha . Bu . xi . 26 . 20 . Tissa . - A monk known as āraddhavipassaka - Tissa . While walking about he saw a lotus open at the rising of the sun . Immediately afterwards , he heard a slave - girl singing ; her song told of how men are subject to death just as the lotus opens to the sun . Tissa thereupon developed insight and became an arahant . SNA . ii . 397 . 21 . Tissa . - Uncle of Pandukābhaya . He administered the kingdom when his elder brother , Abhaya , gave up the government . He was killed by Pandukābhaya . Mhv . x . 51 , 70 . 22 . Tissa - Kontiputta . - An Elder of Asoka ’ s time , a disciple of Mahāvaruna and brother of Sumitta . He was the son of a kinnarī calledKuntī . He died of a bite by a venomous insect . Asoka was grieved on learning that Tissa ’ s death was due to his failure to obtain ghee in his illness . Mhv . v . 213 ff . 23 . Tissa - kumāra . - Brother ofAsoka and his vice - regent . He once asked Asoka why monks were not joyful and gay and Asoka , in order to teach him the reason , gave him the throne for a week , saying that at the end of the week he would be put to death . Tissa then realised that monks , who had the constant consciousness of death , could not be merry . He later became a monk under Yonaka Mahādhammarakkhita and lived in the Asokārāma , where he prevented the murder of the theras by the minister sent by Asoka to make the monks hold the uposatha together . He became an arahant and , on account of his love of solitude , came to be known as Ekavihāriya . Thag . vv . 537 - 46 ; ThagA . i . 503 f ; Mhv . v . 33 , 60 , 154 ff , 241 ; SA . iii . 125 . 24 . Tissa . - King of Kalyāni and father of Vihāramahādevī ( Mhv . xxii . 13 ff ) . His brother Ayya - Uttika entered into an intrigue with the queen and was banished . He sent the queen a letter through an attendant to an arahant who was in the habit of visiting the palace . This letter fell into the hands of the king who suspected the arahant himself , owing to a similarity in his writing to that of the intriguer . The king ordered the arahant to be killed and cast into the sea . The devas , being offended , caused the sea to overflow the land . The total destruction of the country was only averted by the king sending his daughter Devī ( afterwards Vihāramahadevī ) , to sea in a golden boat . The Rasavāhini , however , says he was thrown into a cauldron of boiling oil ; see Telakatāhagāthā . Tissa ’ s father was Mutasiva and his grandfather Uttiya . MT . 431 . 25 . Tissa . - A minister of Dutthagāmani . When the latter fled from Saddhātissa , Tissa joined him and he gave him his own food during the flight . But the food was ultimately given to a monk ( see Tissa 26 ) who accepted their invitation to the meal . ( For details see Mhv . xxiv . 22 ff ; AA . i . 365 ) . It was probably the mother of this Tissa who , we are told ( Vsm . , p . 63 ) , used a cloth worth one hundred to wipe away the impurities of her son ’ s birth , which cloth she afterwards threw out on to the Tālaveli road hoping that it might prove useful to a pāmsukūlika monk . 26 . Tissa . - A thera in Piyangudīpa . He it was who accepted the meal given by Dutthagāmani while fleeing from his brother . Mhv . xxiv . 25 . 27 . Tissa . - A brahmin youth of Rohana who rebelled against Vattagāmani in the fifth year of his reign . At that time Damilas invaded Ceylon and Vattagāmani sent word to Tissa asking him to fight them , and take the throne for himself ; Tissa did , but was conquered by them ( Mhv . xxxiii . 38 ff ) . See also Brāhmana - Tissa . 28 . Tissa . - A monk of Kambugallaka ; he was very learned and helped to reconcile Vattagāmani and his discontented ministers ( Mhv . xxxiii . 71 , 75 ) . Later , the ministers built several vihāras - the Mūlavokāsa , the Sāliyārāma , the Pabbatārāma and the Uttaratissārāma - and handed them over to Tissa . Ibid . , 91 . 29 . Tissa . - A minister of Vattagāmani ; he built the Uttamtissārāma . Mhv . xxxiii . 91 . 30 . Tissa . - Son of Mahācūla and king of Ceylon ( 9 - 12 A . D . ). He was poisoned by his wife Anulā . Mhv . xxxiv . 15 ff . 31 . Tissa . - A paramour of Queen Anulā . He was a wood - carrier and was therefore called Dārubhatika - Tissa . He reigned for one year and one month and built a bathing - tank in the Mahāmeghavana . He was poisoned by Anulā . Mhv . xxxiv . 22 ff . 32 . Tissa . - A monk of the Dakkhinārāma , for whom Mahāsena built the Jetavana - vihāra . Mhv . xxxvii . 32 , 38 . 33 . Tissa . - Younger son of Mahādāthika - Mahānāga and brother of Amandagāmani Abhaya . He was known as Kanirajānu - tissa . Mhv . xxxv . 11 ff ; MT . 640 . 34 . Tissa . - Nephew of Khallātanāga and son of Sumanadevī , step - sister to the king . With his brothers , Abhaya and Uttara , he conspired to kill the king . But the conspiracy failed and they committed suicide . MT . 612 . 35 . Tissa . - An artisan ( kammāraputta ) , a previous incarnation of Sāliya . He lived in Mundagangā and receiving one day as wages the flesh of a boar , he had it cooked by his wife . When the meal was ready he announced alms ; the theras Dhammadinna , Godhiya - Mahātissa , Mahānāga of Samuddavihāra , Mahānāga of Kālavallimandapa , Mahāsangharakkhita , Dhammagutta , Mahānāga of Bhātiyavanka and Maliyamahādeva appeared to accept the alms . MT . 605 f . 36 . Tissa . - A monk resident in Lonagiri ( Lenagiri ) . He once saw fifty monks , on their way to Nāgadipa on a pilgrimage , returning from their alms - rounds in Mahākhīragāma , with their bowls empty . Asking them to wait , he returned in a little while with his bowl of milk rice which proved more than enough for the whole company . Seeing their astonishment , he explained that since he had begun to practise the sārānīya - dhammā , his bowl had never lacked food . At the Giribhandamahāpūjā at Cetiyapabbata , Tissa wished to have for himself two shawls , the most precious things there . He declared his wish in the presence of others and the king , on being informed , determined that Tissa should not have them , but every time he put out his hand to take the robes , they slipped away , and others took their place . In the end the robes were given to Tissa ( DA . ii . 534 f ; MA . i . 545 ) . 37 . Tissa . - A Thera of Sāvatthi , better known as Kutumbiyaputta - Tissa . He renounced forty crores of wealth and became a monk dwelling in the forest . His younger brother ’ s wife sent five hundred ruffians to kill him . He begged them to spare his life for one night and broke his thigh - bone with a stone as token that he would not attempt to escape . During the night he overcame his pain and , dwelling on his virtues , became an arahant ( MA . i . 188 f ; DA . iii . 747 ; Vsm . 48 ) . 38 . Tissa . - A Thera of Sāketa . He refused to answer questions , saying that he had no time . on being asked , ” Can you find time to die ? ” he felt ashamed , and going to the Kanikāravālikasamudda - vihāra , instructed monks of varying grades during the rainy season , rousing great enthusiasm among the populace by his preaching ( MA . i . 350 f ; DA . iii . 1061 ) . 39 . Tissa . - A monk of Kotapabbata . 40 . Tissa . - A minister . The scholiast to theKanha Jātaka mentions a story of an amacca called Tissa who , in a rage , killed his wife and all his retinue and , finally , himself . J . iv . 11 . 41 . Tissa . - A novice of Pañcaggalalena . While travelling through the air he heard the daughter of the artisan of Girigāma singing , after having bathed with her companions in a lotus - pond . Being attracted by the sound , he lost his power of travelling through the air . MA . i . 353 ; SNA . i . 70 . 42 . Tissa . - A novice of Tissamahā - vihāra . He complained to his teacher of his distaste for the Order and the latter took him to Cittalapabbata . There , with great effort , Tissa built for himself a cave and while lying there during the night , became an arahant , dying the next day . A thūpa called the Tissa - thera - cetiya was erected over his relics and this was still in existence in Buddhaghosa ’ s day ( MA . i . 312 f ) . 43 . Tissa . - An attendant of King Saddhā - Tissa . The king , wishing to eat pheasants , asked Tissa to procure some , having first tested him by threatening to have him executed if he refused to kill fowl for the king ’ s table . Tissa , even when led to the executioner ’ s block , refused to kill the birds . The king was thus satisfied that Tissa would not kill pheasants for him . The next day , Tissa , seeing a fowler hawking some dead pheasants , obtained them for the king ( SA . iii . 49 ff ; AA . i . 262 ) . 44 . See also : Katamoraka - Tissa , Cullapindapātika - Tissa , Dārubhandaka - Tissa , Devānampiya - Tissa , Dhanuggaha - Tissa , Nigama - Tissa , Pabbhāravāsī - Tissa , Padhānakammika - Tissa , Padhānika - Tissa , Punabbasukutumbikaputta - Tissa , Pūtigata - Tissa , Manikārakulūpaga - Tissa , Mahātissa , Losaka - Tissa , Vanavāsika - Tissa , Saddhā - Tissa , etc . 45 . Tissa . A sāmanera of Tissa - vihāra in Mahāgāma . See Kundalā . 46 . Tissa . A novice who later became a devaputta on a tree near Nāga - vihāra . For details see Ras . ii . 168 . 47 . Tissa . A monk who , when his brother ’ s wife sent men to kill him , broke his thigh bones as token he would not run away , and having begged leave for one night , attained arahantship . MA . i . 188 f . 。 ( Tissa , PCED 194 ) 초기 경전 에서 가장 많이 등장 하 는 인물 이 띳사 입니다 . 테라 가 타 97 번 게송 과 관련 된 띳사는 13 번 째 항의 띳사 입니다 . 이 를 옮기 면 다음 과 같 습니다 . 13 . Tissa . - A rājā of Roruva . He was an ” unseen ” ally of Bimbisāra and , as such , sent him various gifts . The king sent him in return a painted panel on which was depicted the life of the Buddha and a gold plate specially inscribed with the Paticcasamuppāda . on seeing these , Tissa ’ s mind was filled with agitation and , giving up his title , he came to Rājagaha as a monk and lived in theSappasondika cave , from there visiting the Buddha , and soon afterwards becoming an arahant . In the time of Vipassī Buddha he was a chariot - maker and gave the Buddha a stool made of sandalwood . Fifty - seven kappas ago he was four times king under the name of Santa ( Bhavanimmita ) ( Thag . 97 ; ThagA . i . 199 f ) . He is probably identical with Phalakadāyaka of the Apadāna ( i . 174 ) . 전재성 님 이 번역 한 테 라 가타 97 번 게송 에 대한 인 연담 과 일치 합니다 . 영문 으로 된 설명문 은 요약 된 것 입니다 . 그러나 전재성 님 의 번역 에 나오 는 인연 담 은 빠알리 인 연담 을 모두 번역 한 것 으로 좀 더 자세 하 게 설명 되 어 있 습니다 . 태어날 때 부터 금 수저 였 지만 부처 님 은 축생 에게 먹 을 것 을 주 는 것 에 대하 여 “ 백 배 의 갚음 이 기대 된다 . ” ( M 142 ) 라 했 습니다 . 그리 “ 하물며 흐름 에 든 분 에게 보시 한다면 말 할 나위 가 있 겠 는가 ? ” ( M 142 ) 라 했 습니다 . 살 아 있 는 부처 님 에게 보시 하 는 것 에 대해서 는 “ 한 사람 의 이렇게 오신 님 , 거룩 한 님 , 올바로 원만히 깨달 은 님 에게 보시 한다면 , 그것 은 더욱 커다란 과보 를 가져 올 것 입니다 . ” ( A 9 . 20 ) 라 했 습니다 . 부처 님 에게 보시 한 과보 는 헤아리 기 어려울 것 입니다 . 띳사는 비 빳씬 부처 님 당시 에 보 시 한 과보 로 천상계 와 인간 계 를 윤회 하 다 고 따 마 부처 님 당시 에 는 왕가 의 금 수저 로 태어난 것 입니다 . 띳사는 부처 님 이 출현 했 을 때 빔비사라 왕 으로부터 부처 님 의 가르침 이 적혀 있 는 선물 을 받 고 발심 출가 했 습니다 . 윤회 를 끝내 기 위한 시절 인연 이 성숙 한 것 입니다 . 왕 이 었 지만 금 수저 를 버리 고 출가 하 여 흙 수저 를 선택 했 습니다 . 그것 은 감각 적 욕망 의 추구 에서 오 는 재난 을 보 았 기 때문 입니다 . 인연 담 에서 는 “ 감각 적 쾌락 의 욕망 에 는 고통 이 많 고 고뇌 가 많 다 . 이제 내 가 재가 에 남 아서 무엇 하 겠 는가 ? ” 라고 되 어 있 습니다 . 재 가자 로 살 면서 부처 님 의 가르침 을 실천 하 기 가 쉽 지 않 습니다 . 재 가자 에게 는 부양 해야 할 아내 와 자식 이 있 습니다 . 가족 에게 매여 있 는 것 을 족쇄 와 같이 보 았 습니다 . 그래서 부처 님 은 “ 흑단 나무 가 잎 을 떨 어 뜨리 는 것 처럼 , 영웅 으로서 재 가 생활 의 특징 을 없애 버리 고 재 가 생활 의 속박 들 을 끊 고 , 무소 의 뿔 처럼 혼자 서 가 라 . ” ( stn 43 ) 라고 했 습니다 . 여기 서 ‘ 재 가 생활 의 특징 ’ 은 머리카락 , 수염 , 흰옷 , 치장 , 화환 , 향료 , 크림 , 처자 , 남녀 노비 등 을 말 합니다 . 띳사는 재 가생 할 특징 을 모두 버렸 습니다 . 그래서 머리 와 수염 을 깍 고 가사 를 걸쳤 습니다 . 스스로 흙 수저 가 되 어 부처 님 에게 출가 한 띳사는 통찰 의 명상 주제 를 잡 아 거기 에 전념 하 면서 통찰 에 매진 하 여 거룩 한 경지 를 얻 었 다고 했 습니다 . 통찰 이 라 한 것 은 위 빠 사나 수행 을 말 합니다 . 그것 은 빔비사라 왕 이 황금 발우 에 적 어 준 ‘ 조건 적 발생 의 원리 ’ 에 대한 통찰 을 말 합니다 . 연기 법 을 통찰 하 여 거룩 한 경지 , 즉 아라한 이 된 것 입니다 . 띳사가 왕 이 된 것 은 첫 번 째 관정 입니다 . 띳사가 출가 하 여 아라한 이 된 것 은 두 번 째 관정 에 해당 됩니다 . 황금 발우 를 버리 고 흙 발우 를 얻 은 것 에 대하 여 두 번 째 관정 이 라 했 습니다 . 태어나 면서 부터 금 수저 이 었 으나 스스로 흙 수저 가 된 것 은 윤회 에서 두려움 을 보 았 기 때문 일 것 입니다 . 그러나 무엇 보다 부처 님 으로부터 가르침 을 접했 기 때문 입니다 . 조건 이 성숙 되 었 다고 볼 수 있 습니다 . 2017 - 02 - 12 진흙 속 의 연꽃