At Sāvatthī. Now at that time Venerable Tissa—the Buddha’s cousin on his father’s side—informed several mendicants: “Reverends, my body feels like it’s drugged. I’m disorientated, the teachings don’t spring to mind, and dullness and drowsiness fill my mind. I lead the spiritual life dissatisfied, and have doubts about the teachings.”
PL
Sāvatthinidānaṁ. Tena kho pana samayena āyasmā tisso bhagavato pitucchāputto sambahulānaṁ bhikkhūnaṁ evamāroceti: “api me, āvuso, madhurakajāto viya kāyo; disāpi me na pakkhāyanti; dhammāpi maṁ na paṭibhanti; thinamiddhañca me cittaṁ pariyādāya tiṭṭhati; anabhirato ca brahmacariyaṁ carāmi; hoti ca me dhammesu vicikicchā”ti.
EN
Then several mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened.
PL
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “āyasmā, bhante, tisso bhagavato pitucchāputto sambahulānaṁ bhikkhūnaṁ evamāroceti: ‘api me, āvuso, madhurakajāto viya kāyo; disāpi me na pakkhāyanti; dhammāpi maṁ na paṭibhanti; thinamiddhañca me cittaṁ pariyādāya tiṭṭhati; anabhirato ca brahmacariyaṁ carāmi; hoti ca me dhammesu vicikicchā’”ti.
EN
So the Buddha addressed one of the monks, “Please, monk, in my name tell the mendicant Tissa that the Teacher summons him.” “Yes, sir,” that monk replied. He went to Tissa and said to him, “Reverend Tissa, the Teacher summons you.”
“Yes, reverend,” Tissa replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Is it really true, Tissa, that you informed several mendicants that your body feels like it’s drugged … and you have doubts about the teachings?”
“Yes, sir.” “What do you think, Tissa? If you’re not rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?” “Yes, sir.”
What do you think, Tissa? If you are rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?” “No, sir.” “Good, good, Tissa!
They understand: ‘… there is nothing further for this place.’ Suppose, Tissa, there were two individuals. One was not skilled in the path, the other was. The one not skilled in the path would question the one skilled in the path,
who would reply: ‘Come, my man, this is the path. Go down it an hour, and you’ll see a fork in the road. Ignore the left, and take the right-hand path.
PL
So evaṁ vadeyya: ‘ehi, bho purisa, ayaṁ maggo. Tena muhuttaṁ gaccha. Tena muhuttaṁ gantvā dakkhissasi dvedhāpathaṁ, tattha vāmaṁ muñcitvā dakkhiṇaṁ gaṇhāhi.
EN
Go an hour more, and you’ll see a dense forest grove. Go an hour more, and you’ll see an expanse of low-lying marshes.
PL
Tena muhuttaṁ gaccha. Tena muhuttaṁ gantvā dakkhissasi tibbaṁ vanasaṇḍaṁ. Tena muhuttaṁ gaccha. Tena muhuttaṁ gantvā dakkhissasi mahantaṁ ninnaṁ pallalaṁ.
EN
Go an hour more, and you’ll see a large, steep cliff. Go an hour more, and you’ll see level, cleared parkland.’
PL
Tena muhuttaṁ gaccha. Tena muhuttaṁ gantvā dakkhissasi sobbhaṁ papātaṁ. Tena muhuttaṁ gaccha. Tena muhuttaṁ gantvā dakkhissasi samaṁ bhūmibhāgaṁ ramaṇīyan’ti.
EN
I’ve made up this simile to make a point. And this is what it means. ‘A person who is not skilled in the path’ is a term for an ordinary unlearned person. ‘A person who is skilled in the path’ is a term for the Realized One, the perfected one, the fully awakened Buddha.
‘A fork in the road’ is a term for doubt. ‘The left-hand path’ is a term for the wrong eightfold path, that is, wrong view … wrong immersion. ‘The right-hand path’ is a term for the noble eightfold path, that is,
right view … right immersion. ‘A dense forest grove’ is a term for ignorance. ‘An expanse of low-lying marshes’ is a term for sensual pleasures. ‘A large, steep cliff’ is a term for anger and distress.
‘Level, cleared parkland’ is a term for extinguishment. Rejoice, Tissa, rejoice! I am here with advice, with support, with instruction.” That is what the Buddha said.
At Sāvatthī. Now at that time Venerable Tissa—the Buddha’s cousin on his father’s side—informed several mendicants: “Reverends, my body feels like it’s drugged. I’m disorientated, the teachings don’t spring to mind, and dullness and drowsiness fill my mind. I lead the spiritual life dissatisfied, and have doubts about the teachings.”
PL
Sāvatthinidānaṁ. Tena kho pana samayena āyasmā tisso bhagavato pitucchāputto sambahulānaṁ bhikkhūnaṁ evamāroceti: “api me, āvuso, madhurakajāto viya kāyo; disāpi me na pakkhāyanti; dhammāpi maṁ na paṭibhanti; thinamiddhañca me cittaṁ pariyādāya tiṭṭhati; anabhirato ca brahmacariyaṁ carāmi; hoti ca me dhammesu vicikicchā”ti.
EN
Then several mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened.
PL
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “āyasmā, bhante, tisso bhagavato pitucchāputto sambahulānaṁ bhikkhūnaṁ evamāroceti: ‘api me, āvuso, madhurakajāto viya kāyo; disāpi me na pakkhāyanti; dhammāpi maṁ na paṭibhanti; thinamiddhañca me cittaṁ pariyādāya tiṭṭhati; anabhirato ca brahmacariyaṁ carāmi; hoti ca me dhammesu vicikicchā’”ti.
EN
So the Buddha addressed one of the monks, “Please, monk, in my name tell the mendicant Tissa that the Teacher summons him.” “Yes, sir,” that monk replied. He went to Tissa and said to him, “Reverend Tissa, the Teacher summons you.”
“Yes, reverend,” Tissa replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Is it really true, Tissa, that you informed several mendicants that your body feels like it’s drugged … and you have doubts about the teachings?”
“Yes, sir.” “What do you think, Tissa? If you’re not rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?” “Yes, sir.”
What do you think, Tissa? If you are rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?” “No, sir.” “Good, good, Tissa!
They understand: ‘… there is nothing further for this place.’ Suppose, Tissa, there were two individuals. One was not skilled in the path, the other was. The one not skilled in the path would question the one skilled in the path,
who would reply: ‘Come, my man, this is the path. Go down it an hour, and you’ll see a fork in the road. Ignore the left, and take the right-hand path.
PL
So evaṁ vadeyya: ‘ehi, bho purisa, ayaṁ maggo. Tena muhuttaṁ gaccha. Tena muhuttaṁ gantvā dakkhissasi dvedhāpathaṁ, tattha vāmaṁ muñcitvā dakkhiṇaṁ gaṇhāhi.
EN
Go an hour more, and you’ll see a dense forest grove. Go an hour more, and you’ll see an expanse of low-lying marshes.
PL
Tena muhuttaṁ gaccha. Tena muhuttaṁ gantvā dakkhissasi tibbaṁ vanasaṇḍaṁ. Tena muhuttaṁ gaccha. Tena muhuttaṁ gantvā dakkhissasi mahantaṁ ninnaṁ pallalaṁ.
EN
Go an hour more, and you’ll see a large, steep cliff. Go an hour more, and you’ll see level, cleared parkland.’
PL
Tena muhuttaṁ gaccha. Tena muhuttaṁ gantvā dakkhissasi sobbhaṁ papātaṁ. Tena muhuttaṁ gaccha. Tena muhuttaṁ gantvā dakkhissasi samaṁ bhūmibhāgaṁ ramaṇīyan’ti.
EN
I’ve made up this simile to make a point. And this is what it means. ‘A person who is not skilled in the path’ is a term for an ordinary unlearned person. ‘A person who is skilled in the path’ is a term for the Realized One, the perfected one, the fully awakened Buddha.
‘A fork in the road’ is a term for doubt. ‘The left-hand path’ is a term for the wrong eightfold path, that is, wrong view … wrong immersion. ‘The right-hand path’ is a term for the noble eightfold path, that is,
right view … right immersion. ‘A dense forest grove’ is a term for ignorance. ‘An expanse of low-lying marshes’ is a term for sensual pleasures. ‘A large, steep cliff’ is a term for anger and distress.
‘Level, cleared parkland’ is a term for extinguishment. Rejoice, Tissa, rejoice! I am here with advice, with support, with instruction.” That is what the Buddha said.
Sutraya