태어날 때부터 금수저였지만 스스로 흙수저가 되어

 

태어날 때부터 금수저였지만 스스로 흙수저가 되어

 

 

빠알리삼장은 부처님과 관련된 가르침으로 이루어져 있습니다. 그러나 부처님 제자들에 대한 이야기도 있습니다. 쿳다까니까야에 실려 있는 경전에서 볼 수 있습니다. 대표적으로 ‘테라가타’와 ‘테리가타’입니다. 부처님의 가르침을 실천하여 아라한의 경지에 올라 간 장로와 장로니들의 게송입니다.

 

왜 정등각자라 하는가

 

부처님을 정득각자라 합니다. 부처님을 깨달은 자라고 부를 수도 있지만 특별히 정등각자라고 호칭하는 것은 더 이상 깨달을 것이 없는 위없는 깨달음을 얻은 자이기 때문입니다. 그래서 초전법륜경에서는 정등각자에 대하여 “위없이 바르고 원만한 깨달음을 바르게 원만히 깨달은 자(anuttaraṃ sammāsambodhiṃ abhisambuddho)”(S56.11) 라고  소개하고 있습니다.

 

한 세계에서는 오로지 한 부처님의 가르침만이 있을 뿐 입니다. 한 세계에서 두 부처님의 가르침이 있을 수 없습니다. 만일 두 부처님이 출현 했다면 한 편은 가짜라 볼 수 있습니다. 그래서 앙굿따라니까야에 따르면 “수행승들이여, 하나의 세계에서 두 거룩한 님, 올바로 원만히 깨달은 님이 동시에 출현한다면, 그것은 있을 수 없고 가능하지 않은 일이다.”(A1.285) 라 했습니다.

 

한 세계에서는 오로지 한분의 가르침만이 통용됩니다. 그 가르침에 대하여 더 이상 깨달을 것이 없어서 ‘위없다(anuttara)’고 하고, 그 깨달음 보편적이어서 ‘바르고 원만한  깨달음(sammāsambodhi)’이라 합니다. 금강경에서 말하는 ‘아뇩다라삼먁삼보리’가 바로 초전법륜경 “anuttaraṃ sammāsambodhiṃ(위없이 바르고 원만한 깨달음)”에서 유래한 것입니다.

 

황금발우와 흙발우

 

정등각자로서의 부처님의 가르침은 더 이상 깨달을 것이 없이 바르고 원만합니다. 정등각자의 가르침은 경이나 게송 등 구분교의 형태로 전승되어 왔습니다. 제자들은 부처님의 가르침을 실천하여 아라한이 되었습니다. 부처님도 아라한이기 때문에 똑 같은 깨달음의 경지가 된 것입니다. 제자들의 깨달음의 노래를 모아 놓은 것이 테라가타와 테리가타입니다. 제자들의 오도송 중에 다음과 같은 게송이 있습니다.

 

 

Hitvā satapalaṃ kaṃsaṃ,

sovaṇṇaṃ satarājikaṃ;

Aggahiṃ mattikāpattaṃ,

idaṃ dutiyābhisecana  (Tissattheragāthā)

 

값비싼 동 발우와

화려한 황금 발우를 버리고,

흙 발우를 얻었으니,

이것이 나의 두 번째의 관정이다.”(Thag.97, 전재성님역)

 

 

 

 

 

이 게송은 띳싸존자가 읊은 것입니다. 게송에서 황금발우와 흙발우가 나옵니다. 마치 요즘 유행하는 ‘금수저’와 ‘흙수저’를 떠 올리게 합니다. 게송에 대한 인연담을 보면 띳사는 출가하기 전에 왕이었습니다. 왕이었을 때 황금발우로 식사했기 때문에 금수저이었습니다. 그러나 왕위를 버리고 출가 했을 때 스스로 흙수저가 되었습니다. 그러나 흙수저가 된 것에 대하여 두 번째 관정이라 했습니다. 첫 번째 관정은 왕위에 올랐을 때이고, 두 번째 관정은 출가를 통하여 탐욕 등으로 오염된 업이 버려졌을 때 입니다.

 

띳사존자의 인연담을 보면

 

전재성박사가 최근 번역한 테라가타에는 각 게송에 대한 인연담이 실려 있습니다. 게송에 대한 주석은 물론 게송을 읊은 제자의 인연담을 보면 게송이 쉽게 이해 됩니다. 띳사존자에 대한 인연담은 다음과 같습니다.

 

 

Tissa: ThagA.I.211에 따르면, 그도 이전의 부처님들 아래서 덕성을 닦고 비빳씬 부처님 당시에 마음을 내어 수레제조공의 가정에 태어나 성년이 되어 어느 날 세존을 뵙고 청정한 마음을 내어 전단나무의 조각으로 평상을 만들어 세존께 건네 드렸다. 세존께서는 그것을 사용하셨다. 그는 그 공덕으로 천상계에 태어나 계속해서 공덕을 쌓고 천상계와 인간계를 윤회하면서 고따마 부처님께서 탄생할 무렵, 로루바(Roruva) 시의 왕족의 가문에 태어났다.

 

그가 청년이 되어 아버지가 죽자 통치권을 확립하고, 빔비싸라 왕과는 만나지 못했으나 우정의 표시로 진주로 만든 옷 등의 선물을 보냈다. 빔비싸라 왕은 그가 유덕한 자인 것을 듣고, 답례를 보낼 때, 채색된 천에 ‘부처님의 삶(Buddhacarita)’과 황금발우에 ‘조건적 발생의 원리(緣起: paticcasamuppada)’를 써서 보냈다. 그는 그것을 보고 이전에 부처님들에게서 덕성을 닦았고 최후의 존재로써 채색된 천에 보이는 ‘부처님의 삶’과 황금발우에 ‘조건적 발생의 원리’를 살펴보고 생성과 소멸을 관찰하고 가르침의 차제에 입각하여 외경을 일으켰다.

 

‘나는 세존의 천조각을 보았고 가르침의 차제를 단계별로 알았다. 감각적 쾌락의 욕망에는 고통이 많고 고뇌가 많다. 이제 내가 재가에 남아서 무엇하겠는가?’라고 왕국을 버리고 머리와 수염을 깍고 가사를 걸치고 세존께 출가했다. 알맞은 발우를 들고 왕 뿌꾸싸띠(Pukkusati)처럼 비탄해 하는 대중을 뒤로 하고 도시를 떠나 차례로 라자가하 시로 와서 쌉빠쏜디까(Sappasondika) 산의 동혈에 계신 세존께 찾아가 인사를 드리고 한 쪽에 앉았다.

 

스승께서는 가르침을 설했다. 그는 가르침을 듣고, 통찰의 명상주제를 잡아 거기에 전념하면서 통찰에 매진하여 거룩한 경지를 얻었다. (Ap.I.174) 거룩한 경지를 얻은 후에 감흥어린 싯구를 통해 자신의 실천수행을 설명하면서 이 시(Thag.97)을 읊었다. (테라가타 550번 각주, 전재성님역)

 

 

인연담을 보면 띳사는 태어나면서부터 금수저였음을 알 수 있습니다. 그런데 왕가에서 태어나기 전에 무수한 공덕을 지었습니다. 처음에는 가난한 수레제조공의 가정에 태어났으나 비빳씬 부처님께 평상을 만들어 건네 준 공덕으로 천상에 태어났습니다. 이후 천상계와 인간계를 계속 윤회했다고 합니다. 살아 계신 부처님에게 보시한 공덕이 얼마나 큰 것임을 알 수 있습니다.

 

띳사(Tissa)라는 이름

 

초기경전에서 띳사(Tissa)라는 이름은 많이 등장합니다. 청정도론에서는 “쩨띠야 산에 머물던 마하띳사 장로처럼”이라 하여 부정관 수행한 이야기가 실려 있습니다. 빠알리사전 PCED194에는 무려 47명의 띳사가 소개 되어 있습니다. 이를 옮겨 보면 다음과 같습니다.

 

 

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.1ff; BuA.188ff; 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.75ff). 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.160f; SNA.ii.535f, 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.341ff.

 

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.267f.

 

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.272f).

 

He is evidently identical with Sālamandapiya of the Apadāna (ii.431f).

 

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.199f). 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.106f; 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.457f).

 

The Dhammapada Commentary (i.31ff) 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.182ff).

 

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.213ff.

 

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.503f; Mhv.v.33, 60, 154ff, 241; SA.iii.125.

 

24. Tissa.-King of Kalyāni and father of Vihāramahādevī (Mhv.xxii.13ff). 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.22ff; 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.38ff). 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.15ff.

 

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.22ff.

 

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.11ff; 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.605f.

 

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.534f; 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.188f; 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.350f; 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.312f).

 

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.49ff; 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.188f.。

 

(Tissa, PCED194)

 

 

초기경전에서 가장 많이 등장하는 인물이 띳사입니다. 테라가타 97번 게송과 관련된 띳사는 13번째 항의 띳사입니다. 이를 옮기면 다음과 같습니다.

 

 

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.199f). He is probably identical with Phalakadāyaka of the Apadāna (i.174).

 

 

전재성님이 번역한 테라가타 97번 게송에 대한 인연담과 일치합니다. 영문으로 된 설명문은 요약된 것입니다. 그러나 전재성님의 번역에 나오는 인연담은 빠알리 인연담을 모두 번역한 것으로 좀 더 자세하게 설명되어 있습니다.

 

태어날 때부터 금수저였지만

 

부처님은 축생에게 먹을 것을 주는 것에 대하여 “백 배의 갚음이 기대된다.” (M142) 라 했습니다. 그리 “하물며 흐름에 든 분에게 보시한다면 말할 나위가 있겠는가?” (M142)라 했습니다. 살아 있는 부처님에게 보시하는 것에 대해서는 “한 사람의 이렇게 오신 님, 거룩한 님, 올바로 원만히 깨달은 님에게 보시한다면, 그것은 더욱 커다란 과보를 가져 올 것입니다.”(A9.20) 라 했습니다. 부처님에게 보시한 과보는 헤아리기 어려울 것입니다. 띳사는 비빳씬 부처님 당시에 보시한 과보로 천상계와 인간계를 윤회 하다 고따마 부처님 당시에는 왕가의 금수저로 태어난 것입니다.

 

띳사는 부처님이 출현 했을 때 빔비사라왕으로부터 부처님의 가르침이 적혀 있는 선물을 받고 발심 출가 했습니다. 윤회를 끝내기 위한 시절인연이 성숙한 것입니다. 왕이었지만 금수저를 버리고 출가하여 흙수저를 선택했습니다. 그것은 감각적 욕망의 추구에서 오는 재난을 보았기 때문입니다. 인연담에서는 “감각적 쾌락의 욕망에는 고통이 많고 고뇌가 많다. 이제 내가 재가에 남아서 무엇하겠는가?”라고 되어 있습니다.

 

재가자로 살면서 부처님의 가르침을 실천하기가 쉽지 않습니다. 재가자에게는 부양해야할 아내와 자식이 있습니다. 가족에게 매여 있는 것을 족쇄와 같이 보았습니다. 그래서 부처님은 “흑단 나무가 잎을 떨어 뜨리는 것처럼, 영웅으로서 재가생활의 특징을 없애 버리고 재가생활의 속박들을 끊고, 무소의 뿔처럼 혼자서 가라.”(stn43) 라고 했습니다. 여기서 ‘재가생활의 특징’은 머리카락, 수염, 흰옷, 치장, 화환, 향료, 크림, 처자, 남녀노비 등을 말합니다. 띳사는 재가생할 특징을 모두 버렸습니다. 그래서 머리와 수염을 깍고 가사를 걸쳤습니다.

 

스스로 흙수저가 되어

 

부처님에게 출가한 띳사는 통찰의 명상주제를 잡아 거기에 전념하면서 통찰에 매진하여 거룩한 경지를 얻었다고 했습니다. 통찰이라 한 것은 위빠사나 수행을 말합니다. 그것은 빔비사라왕이 황금발우에 적어준 ‘조건적 발생의 원리’에 대한 통찰을 말합니다. 연기법을 통찰하여 거룩한 경지, 즉 아라한이 된 것입니다.

 

띳사가 왕이 된 것은 첫 번째 관정입니다. 띳사가 출가하여 아라한이 된 것은 두 번째 관정에 해당됩니다. 황금발우를 버리고 흙발우를 얻은 것에 대하여 두 번째 관정이라 했습니다. 태어나면서부터 금수저이었으나 스스로 흙수저가 된 것은 윤회에서 두려움을 보았기 때문일 것입니다. 그러나 무엇 보다 부처님으로부터 가르침을 접했기 때문입니다. 조건이 성숙되었다고 볼 수 있습니다.

 

 

 

2017-02-12

진흙속의연꽃