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文荼王的喪妻之痛

佛陀曾經這樣教導過比丘們：

「有五件事，所有的人，包括女人、男人；在家或出家，都應當時常拿來自我警惕：

我會變老；我不能免於變老。

我會生病；我不能免於生病。

我會死亡；我不能免於死亡。

我所擁有的一切，都有離我而去的時候。

我所做過的惡業，終究是會由我來承擔。

這樣，可以警惕以年輕力壯、沒病痛、能活著、能擁有，心存僥倖作惡而自豪的人，免除他們的沈醉與惡行，引導他們走向出世的修學之路。」

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摩揭陀國阿闍世王登基後第八年，佛陀入滅了。

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摩揭陀國的文荼王，對他的第一夫人跋陀，十分寵愛。有一天，跋陀夫人去世了，噩耗傳來，讓文荼王哀痛不已，整天不吃不喝，不理朝政，憔悴邋遢地守著跋陀夫人的遺體，還交代他的親信侍從官披亞卡，將夫人的遺體浸泡在麻油槽中防腐，以方便他時時看望。披亞卡特別去訂製了一個大鐵槽，辦妥了文荼王的旨意，但心想，這樣下去實在不是辦法，應當幫國王找一位可以親近的沙門或婆羅門，來幫國王拔除心中的憂鬱之箭。

當時，尊者那羅陀正好在摩揭陀國的首都華氏城遊化，住在一位長者的竹林園中。尊者那羅陀是一位博學識廣，辯才無礙，善於教化的大阿羅漢，深受當地人的敬重。

於是，披亞卡向文荼王稟報，建議國王去見尊者那羅陀。

文荼王同意了，差遣披亞卡先向尊者那羅陀求見，展現了當時王者敬重沙門、婆羅門修行者的風氣。

尊者那羅陀也同意了，願意隨時接受文荼王的來訪。

文荼王一行人莊嚴的車隊，來到了竹林園外，然後下車步行進入園內，見到了那羅陀尊者。一番問訊禮敬之後，尊者那羅陀說了：

「大王！不要因為那些像夢境、泡沫、雪堆、幻影般的無常不實之事而起憂愁，為什麼呢？因為所有的沙門、婆羅門；天、魔、梵等，世間一切眾生，有五件事最不可得。哪五件事呢？那就是：讓我不老、不病、不死、所擁有的不失、不滅，這是佛陀的教說。

大王！一般不曾聽聞這個道理的人，當他老了、病了，遇到親人死了，所擁有的失去了、壞滅了，他不去想這些情形又不是只有我這樣而已，是一切眾生都一樣的，因此而憂愁、苦惱、哀痛不已，甚至於搥胸號泣、食不知味、憔悴邋遢、反應遲鈍而陷於迷亂。如此一來，徒增親友的擔憂、怨敵的歡喜。這就像中了浸泡過毒液的憂愁之箭，全然是自尋煩惱。

又，聽聞佛陀教化的賢聖弟子們，他們深知一切眾生都無法避免老、病、死、失去、壞滅，如果自己因此而憂愁、苦惱、哀痛，搥胸號泣、陷於迷亂，只是徒增親友的擔憂、怨敵的歡喜，賠掉了自己的健康，甚至於因而喪命而已。這樣思惟時，便能拔除那浸泡過毒液的憂愁之箭，解除生、老、病、死的災患苦惱了。」

對尊者那羅陀這一番教說，文荼王聽進去了，於是，便詢問尊者那羅陀：「這個法門的名稱是什麼？應當如何修？」

「這就叫作除去憂愁禍患法門，應當從每一個念頭的思惟來修。」尊者那羅陀說。

「真是如您所說的，是除去憂愁禍患的法門。為什麼呢？因為我聽了以後，所有的愁苦都解除了。」文荼王作了這樣正面的回應，同時，邀請尊者那羅陀，能常到王宮教說，以使國家人民多多獲益，並且勸請尊者能將這個法門廣為教化流傳，使之永存於世。最後，表明要歸依尊者那羅陀。

「大王！不要歸依我，應當歸依佛。」尊者那羅陀說。

「誰是佛呢？」文荼王問。

「大王！迦毘羅衛國的悉達多太子，出家學道，修道成佛，號釋迦文，是您應當歸依的佛。」尊者那羅陀說。

「現在釋迦文佛在哪裡呢？離這裡有多遠呢？」

「佛陀已經入滅了。」

「怎麼這麼快就入滅了呢？如果還在世上，不論多遠，我都要去見。」然後，文荼王起身，合掌長跪，發願今生歸依佛、法、僧，為在家佛弟子。
King Mandha Suffering From Death of Spouse

The Buddha once instructed the bhikkhus:

“There are five phenomena that all man, woman, householder or monastic should often take them as reminders:

I will become old; I cannot be free from getting old.
I will be ill, I cannot be free from getting ill.
I will die, I cannot be free from death.
Everything I possess will be gone in time.
Ultimately, I will be responsible for the unwholesome karma that I have done.

This is to warn those who rely upon their youthfulness, physical power, health, vitality, possession, to commit evil deeds and proud of their taking chances; to free them from indulgent and evil deeds, to guide them toward the path of renouncing the secular world to practice Buddhism.”

***** ***** *****

The Buddha entered into nirvana eight years after King Ajatasatru ascended to the throne.

***** ***** *****

King Mandha of Magadha was very fond of the First Queen Bhada.

One day, Queen Bhada passed away, upon learning the sad news, King Mandha was saddened, refused to eat, gave up his duties, and became dirty, wan and sallow. He just watched over the remains of Queen Bhada, and directed his trusted attendant Piaka to put the remains of Queen Bhada into a trough filled with sesame oil for preservation to facilitate his viewing from time to time.

Piaka specially ordered a big iron throng as directed by King Mandha, but considered it insufficient in resolving the problem, he should find a trust worthy ascetic or Brahmin to help the king to extract from the king’s mind the arrow of sorrow.

At that time, the Venerable Naradhara happened to be in Kusmapura, capital of Magadha for travel and teaching. He was staying in a bamboo grove belonging to an elder. The Venerable was a great Arahat who was well informed, eloquent and good at teaching. He was well respected by local people.

Hence, Piaka reported to King Mandha and recommended the king to see the Venerable Naradhara.

The king agreed, and dispatched Piaka to request to have an audience with the Venerable Naradhara. It reflected the practice of nobilities respecting the ascetic and Brahmin practitioners at that time.

The Venerable Naradhara also agreed and expressed his willingness to receive King Mandha’s visit anytime.

The dignified convoy carrying the entourage of King Mandha arrived at the entrance of the bamboo grove. Everybody dismounted and walked into the grove, met with the Venerable Naradhara. After exchanged greetings, the Venerable Naradhara said:

“Great king! Do not worry about such impermanent unreal matters as dream, bubble, pile of snow and illusion. Because there are five phenomena that are difficult to obtain by all ascetic, Brahmin, heavenly being, evil spirit, the sage and everyone in the secular world. Which five phenomena? They are: Allowing me forever young, healthy, immortal; allowing my possessions not missing, not destroyed; these were teachings by The World Respected One.

Great king! Those never heard of these teachings, when he gets old, sick, his relatives passed away, his possessions got lost, destroyed, he failed to realize such occurrences are not limited to him, it was universal to all sentient beings hence sorrow, troubled, and mourn continuously, howl, lost appetite, became dirty, wan and sallow; slow in reaction, fallen into confusion and bewildered. As such, it only increases the degree of saddening one’s own people and gladdens the enemy; losing one’s health even life. Just like being shot by a poisoned arrow of sorrow, it only brings about one’s vexation.

Also, the sages, men of virtue and disciples who heard of the teachings form The World Respected One, they fully realized that age, illness, death, loss and destruction are unavoidable by all sentient beings. If one sorrows, is troubled, mourns continuously, howls, loses appetite, becomes dirty, wan and sallow; slows in reaction, falls into confusion and bewilderment, as such, it only increases the degree of saddening of one’s own people, gladdens the enemy, and loses one’s health, even life. If one can think as such, one can extract the poisoned arrow of sorrow; release the calamity and vexation resulting from birth, old, illness and death.”

Fully absorbing what the Venerable Naradhara had instructed, King Mandha then asked the Venerable Naradhara:

“What is the name of this Dharma? How should one practice?”

“This is called the Dharma for eliminating sorrow and calamity, and should be practiced by contemplating each thought.” Replied the Venerable Narahara.

“Exactly as you said that it is a Dharma for eliminating sorrow and calamity. Why? Because after listening, all my suffering have been eliminated.” King Mandha replied positively; in the meantime, invited the Venerable Narahara to come and teach often in the palace for the benefit of the countrymen. He also urged the Venerable to spread the Dharma extensively so that it can last forever.

Finally, King Mandha made clear that he would like to take refuge in the Venerable Naradhara.

“Great king, you should take refuge in the Buddha, not me.” Said the Venerable Naradhara.

“Who is the Buddha?” Asked King Mandha.

“Great king! Prince Siddhartha of Kapilavastu, he left home to practice and became the Buddha called Sakyamuni who is the Buddha you should take refuge in.” Said the Venerable Naradhara.

“Where is Sakyamuni Buddha now? How far is it from here?”

“Sakyamuni Buddha has entered Nirvana.”

“How come he entered Nirvirna so soon? If Sakyamuni Buddha is still alive, regardless how far, I want to meet Sakyamuni Buddha.”

Afterward, King Manada rose from his seat, on his knees for a long time, joined palm and vowed to take refuge in the Buddha, the Dharma and the Sangha in his lifetime and become a lay Buddhist.

按語：

一、本則故事前段取材自《增支部第五集第五十七經》，後段取材自《增一阿含第三二品第七經》、《增支部第五集第五十經》。

二、文荼王相傳為繼頻婆娑羅王，阿闍世王，優婆耶王之後的摩揭陀國國王。頻婆娑羅王應與佛陀同輩，傳說與佛陀同日生，後來歸依佛陀，成為在家佛弟子（參考《中華佛教百科全書》第五五六三頁）。依《長阿含第二七沙門果經》的記載，阿闍世王為頻婆娑羅王之子，弒父奪取王位，而其太子為優婆耶。頻婆娑羅王，阿闍世王，優婆耶王之間的關係，有經典記載，比較明確，接下來的文荼王，是《阿育王傳》、《善見律》所傳阿育王王統說到的，各典籍間略有歧異。由於文荼王與優婆耶王在位的時間都很短，不知是父子關係，還是兄弟叔姪關係。（參考印順法師著《佛教史地考論》〈佛滅紀年抉擇•五 阿育王中心的王系〉）

三、佛陀入滅的年代，依《善見律毘婆沙》記載：「爾時，阿闍世王登王位八年，佛涅槃。」（《大正藏第二四冊第六八七頁上欄）印順法師考為西元前三九０年（《佛教史地考論》〈佛滅紀年抉擇〉第一九四頁）。

四、本則故事前、後段所引的「五事」，最後一事雖略有差異，實則，其內涵是相通的。老、病、死，是一切眾生都不能避免的，即使佛陀也沒有例外，這是《阿含經》中多處出現的教說。聖者超越一般凡夫的成就，不在於不老、不病、不死，而在於面對自己或他人的老、病、死時，不會有憂、悲、惱、苦的心苦升起。如果想像佛──不論是指釋迦牟尼佛，還是另指其他什麼「古佛」，是不老、不病、不死的，不但與史實不符，也違反經教，更與佛法的心髓──緣起法、三法印相違，這樣的思想，可以抉擇為「非佛法」了。

五、一般凡夫的我們，如果遭遇了自己的老與病、至親好友的生離死別，心情難有不受影響的。但是，任何憂愁、哀痛、忿怒不平，都無濟於事，只是徒然傷身而已，既然沒有人能豁免，那就只有隨順了。期望本則故事，能有益於當事人憂悲惱苦的減輕與早日解除，並且能從中體認到憂悲惱苦的「集」──根源，是我執、我愛，早日踏上「古仙人道」。

六、故事末尾，關於尊者那羅陀告訴文荼王佛陀已經入滅一段，南傳本雖缺，但依文荼王的年代，判定這是可信的而納入，表示了本則故事是發生在佛陀入滅以後。這樣，本則故事至少提供了兩個可貴的訊息：之一、「古來佛法的認定，不限於佛親口所說」，之二、「佛經的收集，不只限於佛陀時代的教說」。
Notes:

1. The first section of this story was derived from Volume V, Anguttara-nikaya 57th Sutra; the latter section of this story was derived from Ekottarikagama 7th Sutra, Chapter 32, and Volume V, Anguttara-nikaya 50th Sutra.

2. King Manada was alleged as the king of Magadha after King Bimbisara, King Ajatasatru, and King Upanya. King Bimbisara, he should be in the same generation of the Buddha, it was alleged that he was born in the same day as the Buddha, later took refuge in the Buddha and become a lay Buddhist (See Encyclopedia of Chinese Buddhism, p5563.) According to text in Dirghagama 27th Sutra, King Ajatasatra was the son of King Bimbisara, later seized the throne by killing his father. Prince Upanya was son of King Ajatasatra. There was detailed record in the sutras concerning the relationships of King Bimbisara, King Ajatasatra and King Upanya, text on King Manadha was found later in Biography of King Ajatasatra and Vinaya of Good Sight regarding the chronology of King Ajatasatra. The event was narrated somewhat differently in the sutras and literatures. Due to the ruling time of King Ajatasatra and King Manada was short; it was difficult to ascertain whether their relationship was father/son, brothers or uncle/nephew. (See Determination of the Buddha Entering Nirvana—The Clans Centered Around King Ajatasatra, Textural Research of History and Geography in Buddhism, the Venerable Yin Shun.)

3. With regarding to when the Buddha entered nirvana, text in Vinaya of Good Sight was: “The time was eight years after King Ajatasatra’s enthronement.” (Taisho Tripitaka Vol 24, p. 687a.) Research by the Venerable Yin Shun was 390 B.C. (See Determination of the Buddha Entering Nirvana, Textural Research of History and Geography in Buddhism, the Venerable Yin Shun; p. 194); later it was 431 B.C. (History of Buddhist Ideology in India; p. 9.).

4. Although there was discrepancy in describing the last phenomenon of the “Five Phenomena” cited in the first and last section of this story, the fact was that the connotations were the same. Aging, illness and death are unavoidable by all sentient beings; even the Buddha has no exception. These teachings appeared numerous times in the Agama Sutras. The sage is able to surpass ordinary people not in the areas of aging, illness and death; instead it is when facing one or another’s aging, illness and death, their sorrow, sadness, stress and suffering will not arise. If one images Sakyamuni Buddha or other “ancient Buddha” are free from getting old, illness and death, it is not only contradicting the historical fact, against the Buddhist doctrine, most importantly, it is violating the core of the Dharma—the Causes and Conditions and the Three Seals of the Dharma, hence determining such thoughts as “non-Dharma” is not overstated.

5. As a secular person, it is difficult for our moods not to be affected when encountering getting old and illness, or faces separation and death with our close relatives and good friends. However, realizing any sorrow, grievances or anger would not be helpful to the situation and would be detrimental to one’s health, moreover, since it is universal, it would be better to just follow the flow. Wish this story could benefit those concerned for reduction and alleviation of sorrow and suffering; and to realize “the arising of suffering”--the roots are self-attachment and self-love, hence gaining an early entry to the “Ancient Immortal Path”—the noble eightfold path.

6. At the end of the story, regarding the paragraph on the Venerable Naradhara telling King Mandha that the Buddha had entered nirvana, although it was not found in the Nikaya sutras; however, in view of chronology of King Manadha, it was judged as reliable and thus included in the story to reflect that the story occurred after the Buddha entered nirvana. As such.