1.2. Lịch Sử Tiền Kiếp Của Các Ngài
Nội dung dưới đây được dịch tự động. Có thể chưa hoàn toàn chính xác về thuật ngữ Phật học. Vui lòng tham chiếu bản gốc tiếng Anh hoặc Pāli để đối chiếu.
Tiền Kiếp Của Tôn Giả Nāgasena Là Một Vua Voi
Cách khu rừng không xa, có một đàn voi hơn năm trăm con. Trong số đó có một vua voi thông minh, hiền lành, có khả năng phân biệt thiện ác, và phong thái giống như con người. Tất cả voi thường vây quanh vua voi, trong số đó có cả voi đực và voi cái, tất cả đều có ngà lớn, ngà vừa và ngà nhỏ. Mỗi khi vua voi khát nước và muốn đi uống nước, tất cả voi con đều chạy trước vua, xuống nước uống. Sau đó, chúng nô đùa trong nước, chạy nhảy và khuấy động, hoặc bằng cách bắt cá trong nước khiến nước trở nên đục ng��u và ô uế. Kết quả là vua voi không thể có nước trong sạch để uống. Mỗi khi vua voi đói và muốn đi ăn cỏ, tất cả voi con đều chạy trước vua, ăn hết những ngọn cỏ tươi tốt, rồi nô đùa, chạy nhảy, giẫm đạp lên cỏ cho đến khi chính vua voi không còn một ngọn cỏ tươi nào để ăn.
Vua voi bèn tự nghĩ: “Đồng bạn của ta quá đông và phiền phức. Ta hối tiếc rằng tất cả voi và voi con đều khuấy động nước trước khi ta uống, làm cho nước đục ngầu, hoặc ăn cỏ trước ta, làm cho cỏ bị ô uế do giẫm đạp. Ta luôn phải uống nước đục và ăn cỏ bị giẫm đạp. Hay là ta từ bỏ tất cả voi và lui về một nơi yên tĩnh để ta có thể an lạc?”
Thế rồi, vua voi từ bỏ đàn, đi vào núi, và đến khu rừng Giác-lạc (Jiaoluo). Ngài thấy Đức Phật ở đó, đang ngồi dưới gốc cây. Lòng vô cùng hoan hỷ, vua voi đến trước Đức Phật, cúi đầu, quỳ xuống, lễ bái Ngài, rồi lui về một bên và ở lại đó.
Đức Phật bèn tự nghĩ: “Ta đã từ bỏ chúng bạn và đến đây trong rừng. Vua voi cũng đã từ bỏ tùy tùng c��a mình và đến đây cùng một nơi.” T 704a Như vậy, chúng ta đến đây vì cùng một mục đích.”
Đức Phật bèn thuyết Pháp cho vua voi, và nói: “Một vị Phật là bậc tối tôn trong loài người, và vua voi là bậc tối tôn trong loài voi.”
Đức Phật nói: “Ý nguyện của Ta cũng giống như của ngươi, vua voi; Ta sẽ an lạc khi ở cùng vua voi trong rừng.”
Khi vua voi nghe Pháp, tâm ngài được khai sáng và ngài hiểu những gì Đức Phật đã dạy. Sau đó, ngài đi quanh nơi Đức Phật ở. Ngài dùng vòi hút nước tưới đất, rồi dùng vòi nhổ cỏ quét dọn nơi đó và ngài làm cho mặt đất bằng phẳng bằng cách giẫm đạp lên. Vua voi phụng sự Đức Phật theo cách này từ sáng đến tối mỗi ngày.
Vua Voi Tham Dự Việc Tụng Kinh
Một thời gian sau, Đức Phật nhập Niết-bàn và biến mất. Vua voi không biết Đức Phật ở đâu nên ngài đi khắp nơi tìm kiếm Đức Phật, nhưng không thành công. Thế rồi ngài khóc than, lòng đầy sầu muộn, không thể vui hưởng bất cứ điều gì; ngài thậm chí không ăn uống.
Vào thời điểm đó, có một tu viện Phật giáo trên một ngọn núi trong nước đó. Tu viện đó được gọi là Già-lô-hoan (Jialuohuan), và trong đó có năm trăm vị Sa-môn, tất cả đều là A-la-hán. Họ thường tụng kinh suốt đêm vào sáu ngày trai giới mỗi tháng. Vua voi cũng ở trên núi gần tu viện. Ngài nhận thấy có việc tụng kinh vào sáu ngày trai giới, và đến tu viện mỗi ngày trai giới để nghe tụng kinh.
Tất cả các vị Sa-môn đều biết rằng vua voi hoan hỷ nghe tụng kinh, và mỗi lần đều đợi cho đến khi ngài đến rồi mới bắt đầu. Trong khi nghe tụng kinh, ngài không ngủ cũng không nằm, không di chuyển cũng không lay động, suốt cả đêm.
Mối Liên Hệ Giữa Tôn Giả Nāgasena Và Vua Menander Trong Tiền Kiếp Của Họ
Vì vua voi thường xuyên nghe giảng kinh và đã phụng sự Đức Phật, nên khi cuộc đời dài lâu của ngài với thân vua voi kết thúc, ngài sau đó được tái sinh làm người. Ngài sinh ra trong một gia đình Bà-la-môn và không nghe về Đức Phật hay các kinh điển, cũng không thấy bất kỳ vị Sa-môn n��o.
Vì vậy, ngài rời bỏ gia đình và đi vào những khu rừng sâu trên núi để học đạo Bà-la-môn. Có một vị Bà-la-môn ẩn sĩ khác sống trong cùng khu rừng và hai người đã thăm viếng nhau và làm quen với nhau.
Một trong hai người tự nghĩ: “Ta chán ghét cuộc đời con người, chán ghét quan huyện, chán ghét những điều kiện của sầu muộn, khổ đau, già, bệnh và chết; sau khi chết chúng ta sẽ đọa vào địa ngục, hoặc trở thành ngạ quỷ (preta), hoặc súc vật, hoặc sống một cuộc đời nghèo khổ và khốn cùng khi sinh làm người. Vì vậy ta sẽ cạo bỏ râu tóc, trở thành một Sa-môn, mặc y cà-sa (kasaya), và tìm cầu con đường tịch tịnh (Niết-bàn), đó là phương tiện cứu độ thế gian.”
Vị Bà-la-môn kia cũng tự nghĩ: “Ta ước muốn trở thành một vị vua chúa, có uy quyền và sức mạnh, và để tất cả mọi người dưới gầm trời đều theo ta và tuân theo mệnh lệnh và chỉ dẫn của ta.”
Sự Đản Sinh Của Tôn Giả Nāgasena Và Vua Menander Theo Lời Nguyện Trong Tiền Kiếp
Một thời gian sau khi cả hai đã lập những lời nguyện này, họ qua đời và tái sinh vào thế gian làm người. Người đã ước muốn trở thành một vị vua chúa trong kiếp trước được sinh ra làm thái tử của một vị vua ở một vùng đất giáp biển. Cha mẹ ngài đặt tên là “Menander.”
Người kia, người đã ước muốn theo đuổi con đường tịch tịnh của Niết-bàn để cứu độ thế gian, được sinh ra ở Sindhu (tên cổ của Ấn Độ), trong vùng Kashmir. Cha mẹ ngài đặt tên là “Tuolie.” Ngài sinh ra đã mặc y cà-sa, do kết quả của lời nguyện ngài đã lập trong kiếp trước. Trong gia đình ngài, T 704b có một vua voi sinh cùng ngày với ngài. [Vì voi được gọi là na-già (naga) ở Sindhu], cha mẹ cũng đặt tên con trai của họ là “Nāgasena.”
Tôn Giả Nāgasena Gia Nhập Tăng Đoàn
Tôn giả Nāgasena lớn lên và đạt đến mười bốn hoặc mười lăm tuổi. Ngài có một người cậu tên là Rohana, là một vị Sa-môn và sở hữu những khả năng phi thường không ai sánh bằng. Ngài có khả năng nhìn thấy những vật ở xa và nghe thấy những âm thanh ở xa, và cũng biết mình từ đâu đến. Từ khi sinh ra, Rohana có thể bay, ngài có thể đi ra từ nơi không có khe hở và đi vào nơi không có kẽ hở và có thể biến thành bất cứ thứ gì ngài muốn một cách tự do mà không gặp khó khăn nào. Rohana cũng biết tâm ý của chư thiên trên trời và của con người dưới đất, bao gồm cả những chúng sinh có thể bay và có thể đi bộ.
Tôn giả Nāgasena tự mình đến gặp cậu và nói: “Cậu ơi, con có ý nguyện theo Phật Đạo và con muốn cạo bỏ râu tóc, đắp y cà-sa và trở thành một Sa-môn. Con muốn trở thành đệ tử của cậu. Cậu ơi, cậu có chấp nhận con làm Sa-môn không?”
Rohana biết những thiện nghiệp của Nāgasena trong tiền kiếp và trí tuệ của ngài, vì vậy đã thương xót ngài và nhận ngài làm Sa-di (sramanera). Nāgasena, ban đầu, là một Sa-di tập sự, người giữ mười giới, tụng kinh hàng ngày, và cũng học hỏi và thiền định về Pháp. Kết quả là, ngài đã đạt được bốn thiền (dhyanas) và do đó ngài có thể nắm bắt được yếu nghĩa của các giáo lý. Điều duy nhất ngài còn thiếu là giới cụ túc mà ngài chưa th��� nhận.
Bấy giờ, vào thời điểm đó, có một tu viện Phật giáo tên là Hạc-thiền (Hechan) trên một ngọn núi trong nước, và trong tu viện này có năm trăm vị Sa-môn, tất cả đều đã chứng quả A-la-hán. Trong số đó, vị A-la-hán đứng đầu tên là Assagutta và biết về mọi thứ cả trên trời lẫn dưới đất, cũng như quá khứ, hiện tại và tương lai.
Nāgasena lúc đó hai mươi tuổi, và để thọ giới cụ túc trở thành một Sa-môn, ngài đã đến tu viện Hạc-thiền nơi Assagutta đang ở. Tình cờ, đó là ngày trăng tròn, và tất cả năm trăm vị A-la-hán đang ngồi trong chánh điện để tụng giới bổn Sa-môn (pratimoksa). Tất cả các vị Đại Sa-môn đều vào chánh điện, và Nāgas
去叢樹不遠有群象五百餘頭。中 T 0703c17有象王賢善知善惡之事。譬如人狀象輩眾多 T 0703c18周匝象王邊。中有雄雌長齒中齒少齒者。象 T 0703c19王渴欲行飲水時諸小象走居前入水飲。飲 T 0703c20已於水中走戲撓撈水令濁惡。象王不能得 T 0703c21清水飲。象王飢欲行食草諸小象復走居前食 T 0703c22噉美草。走戲蹈踐其上。象王不能得淨草食。 T 0703c23象王自念我群眾多患。是諸象及小象子撓水 T 0703c24令濁令草不淨。而返常飲濁水食足踐之草。 T 0703c25象王自念我欲棄是諸象去至一屏處快耶。 T 0703c26象王即棄群而去轉行入山到校羅叢樹間。 T 0703c27象王見佛佛坐樹下心大歡喜。則前至佛所 T 0703c28低頭屈膝為佛作禮却在一面住。佛自念我 T 0703c29棄眾人來在是間。象王亦復棄眾象來到是 T 0704a01樹間。其義適同。佛為象王說經言。佛於人中 T 0704a02最尊。象王於諸象中亦尊。佛言我心與象王 T 0704a03心適相中合。我與象王俱樂是樹間。象王聽 T 0704a04經竟心即開解曉知佛意。便視佛所彷徉經 T 0704a05行處。以鼻取水灑地以鼻撈草掃地。以足蹈 T 0704a06地令平好。象王日朝暮承事。如是久後佛便 T 0704a07取無為泥洹道去。象王不知佛處為周旋行求 T 0704a08索佛不得。啼泣愁憂不樂不敢食飲。時國中 T 0704a09有佛寺。舍在山上名迦羅洹。中有五百沙門 T 0704a10共止其中。皆已得阿羅漢道。常以月六齋日 T 0704a11誦經至明時。象王亦在山上近於寺邊。象王 T 0704a12知有六齋日誦經。至其日象王常行入寺 T 0704a13聽經。諸沙門知象王喜聽經。欲誦經時須象 T 0704a14王來到乃誦經。象王聽經徹明不睡不臥不 T 0704a15動不搖。象王數聞經承事佛故。久後象王亦 T 0704a16以壽終。死便得為人作子生婆羅門家。不 T 0704a17復聞佛經亦不見沙門。便棄家入深山學婆 T 0704a18羅門道在山上。止近比亦有一婆羅門道人俱 T 0704a19在山上。相與往來共為知識。其一人自念我 T 0704a20厭世間縣官憂苦老病死後當入地獄餓鬼畜 T 0704a21生貧窮中。用是故我除頭鬚。被袈裟作沙門 T 0704a22求度世無為道。其一人自念我願欲求作國王 T 0704a23得自在。令天下人民皆共屬我隨我教令。兩 T 0704a24人共願如是。久後二人各復壽終得於世間 T 0704a25作人。其一人前世宿命欲求作國王者。生於 T 0704a26海邊為國王太子。父母便字子為彌蘭其一人 T 0704a27前世宿命欲求度世無為泥洹道者。生於天 T 0704a28竺罽賓縣。父母便字為陀獵。生便被袈裟俱 T 0704a29生。所以與袈裟俱生者本宿命所願。其家有 T 0704b01一象王亦同日生。天竺名象為那。父母便因 T 0704b02象字其子名為那先。那先長大年十五六有 T 0704b03舅父字樓漢。樓漢作沙門。有絕妙之才世間 T 0704b04無比。眼能徹視耳能徹聽自知所從來。生行 T 0704b05即能飛出能無間入無孔自在變化無所不作。 T 0704b06天上天下人民及蜎飛蠕動之類。心所念樓漢 T 0704b07皆預知之。那先便自往到舅父計自說言。我 T 0704b08意佛道欲除頭鬚被袈裟作沙門。今我當為 T 0704b09舅父作弟子寧可持我作沙門耶。樓漢知那 T 0704b10先宿命作善有慧甚重哀之因聽令作沙彌。 T 0704b11那先始作小沙彌受十戒日。誦經學問思惟 T 0704b12經戒即得四禪悉知諸經。獨未受大沙門戒。 T 0704b13於時國山中有佛寺舍名曰惒禪。惒禪寺中 T 0704b14有五百沙門皆得阿羅漢道。中有第一阿羅 T 0704b15漢名頞陂曰。能知天上天下去來見在之事。 T 0704b16那先年滿二十因作大沙門受大沙門戒。便 T 0704b17到惒禪寺中至頞陂曰所。時五百阿羅漢。適 T 0704b18以十五日說大沙門戒經在講堂上坐。大沙 T 0704b19門皆入那先亦在其中。眾沙門悉坐。頞陂曰 T 0704b20悉視坐中諸沙門心皆是阿羅漢。獨那先未 T 0704b21得羅漢道。頞陂曰便說譬喻經言。若入折米 T 0704b22米正白中有黑米即剔不好。今我坐中皆清 T 0704b23白獨那先為黑未得阿羅漢道。那先聞頞陂 T 0704b24曰說經如是大愁。便起為五百沙門作禮已 T 0704b25即出去。那先自念我不宜在是座中坐。我亦 T 0704b26未得度脫其餘沙門皆已度脫。譬若眾師子 T 0704b27中有狐狗今我亦如是。我從今不得道者不 T 0704b28復入眾中坐也。頞陂曰知那先意便呼那先著 T 0704b29前。以手摩那先頭。汝今得阿羅漢不久勿愁 T 0704c01憂也。頞陂曰便欲坐止那先。那先復有一師年 T 0704c02八十餘字迦惟曰。其縣中有一優婆塞大賢 T 0704c03善。常日飯迦惟曰弟子。那先至為師持應器 T 0704c04行取飯具。師令那先口含水行到優婆塞家取 T 0704c05飯具。優婆塞見那先年少端正行與人絕異。 T 0704c06宿知有慧預聞有明志之名能說經道。優婆塞 T 0704c07見那先入其舍中。便即起立前為作禮却叉 T 0704c08手言。我飯諸沙門日久。來嘗有為我說經者。 T 0704c09今從我那先求哀願。為我說經解我愚癡。那 T 0704c10先即自念我受師教令我口含水不得語。我 T 0704c11今吐水者為犯師戒。如是當云何。那先念優 T 0704c12婆塞亦高才有志。我為其說經想即得道。那 T 0704c13先便吐水而坐即為說經。人布施作善奉行 T 0704c14經戒。今世安隱後世便生天上。下生人中即 T 0704c15當明慧富貴。後不復入地獄餓鬼畜生中。人 T 0704c16不奉行經戒者於今世苦。後世復墮三惡道 T 0704c17中無有出時。優婆塞聞經心即歡喜。那先知 T 0704c18優婆塞心歡喜。便復說深經言。世間萬物皆 T 0704c19當過去無有常在者。萬物過去皆苦世間人 T 0704c20身亦如是。世間人皆言是我身過我許。是皆 T 0704c21不得自在泥洹道者。最樂泥洹者不生不老 T 0704c22不病不死不愁不憂。諸惡勤苦皆悉消滅。那 T 0704c23先說經已。優婆塞即得第一須陀洹道。那先 T 0704c24亦自得須陀洹道。優婆塞大歡喜。便為那先 T 0704c25好美飯。那先語優婆塞先取具著師鉢中。那 T 0704c26先飯竟澡漱訖畢持飯具還與師。師見飯具 T 0704c27言若今日持飯具來大好已犯眾人約當逐出 T 0704c28汝。那先愁不樂。師言會眾比丘僧眾。比丘僧 T 0704c29悉會坐。師言那先犯我曹眾人約來。當共逐 T 0705a01出不得止眾中也。頞陂曰說譬喻言。如人持 T 0705a02一箭射兩準。如是曹人不應逐出也。那先自 T 0705a03說得道亦令優婆塞得道。不應逐出。那先師 T 0705a04迦維曰言。正使一箭中百準會為眾人約。不 T 0705a05得留止。餘人悉不能如那先得道當已絕後 T 0705a06不逐出那先者。餘人復效無以却後眾坐中 T 0705a07皆默然。隨師教即逐出那先。那先便以頭面 T 0705a08著師足。起遍為眾比丘僧作禮。禮竟便去入 T 0705a09深山中坐樹下。晝夜精進念道不懈。便自成 T 0705a10得阿羅漢道。能飛行亦能眼徹視耳徹聽。亦 T 0705a11能知他人心所念。自知前世所從來生。得阿 T 0705a12羅漢已便即來還入惒禪寺中。諸眾比丘僧 T 0705a13中叩頭求哀悔過惒禪諸比丘僧。諸比丘僧 T 0705a14即聽之。那先作禮竟便出去。那先轉行入諸 T 0705a15郡縣街曲里巷。為人說經戒教人為善。中有 T 0705a16受五戒者。中有得須陀洹道。中有得斯陀含 T 0705a17道者。中得阿那含道者。中有作沙門得阿羅 T 0705a18漢道者。第一四天王。第二忉利天帝釋。第 T 0705a19七梵天王皆來到那先前。作禮以頭面著足却 T 0705a20坐。那先皆為諸人說經。名字徹聞四天。那先 T 0705a21所行處。諸天人民鬼神龍。見那先無不歡喜 T 0705a22者。皆得其福。那先便轉到天竺舍竭國止泄 T 0705a23坻迦寺中。有前世故知識一人。在海邊作國王 T 0705a24太子名彌蘭。彌蘭少小好喜讀經學異道悉知 T 0705a25異道。經法難異道人無有能勝者。彌蘭父王 T 0705a26壽終。彌蘭即立為國王。王問左右邊臣言。國 T 0705a27中道人及人民誰能與我共難經道者。邊臣白 T 0705a28王言。有有學佛道者。人呼為沙門。其人智慧 T 0705a29博達。能與大王共難經道。今在北方大秦國。 T 0705b01國名舍竭古王之宮其國中外安隱人民皆 T 0705b02善。其城四方皆復道行。諸城門皆彫文刻鏤。 T 0705b03宮中婦女各有處所。諸街市里羅列成行。官 T 0705b04道廣大列肆成行。象馬車步男女熾盛乘 T 0705b05門道人親戚工師細民。及諸小國皆多高明。 T 0705b06人民被服五色焜煌婦女傅白皆著珠環。國 T 0705b07土高燥珍寶眾多。四方賈客賣買皆以金錢。 T 0705b08五穀豐賤家有儲畜。市邊羅賣諸美羹飯飢 T 0705b09即得食。渴飲蒲萄雜酒樂不可言。其國王字 T 0705b10彌蘭以正法治國。彌蘭者高才有智。明世經 T 0705b11道能難去來見在之事。明於官事戰鬪之術。 T 0705b12智謀無不通達。時王出城遊戲諸兵眾屯繞 T 0705b13外。其王心自貢高。我為王能答九十六種經 T 0705b14道。人所問不窮人心適發便豫知所言。王語 T 0705b15諸傍臣曰。尚早入城亦無所作。是間寧有明 T 0705b16經道人沙門能與我共難經說道者無。王傍 T 0705b17臣名沾彌利望群。沾彌利望群白王言。然有 T 0705b18沙門字野惒羅大明經道。能與王共難經說 T 0705b19道。王便勅沾彌利望群行往請來。沾彌利望 T 0705b20群即行請野惒羅言大王欲見大師。野惒羅言 T 0705b21大善王欲相見者當自來耳。我不往也。沾彌 T 0705b22利還白王如是。王即乘車與五百騎共往到 T 0705b23寺中。王與野惒羅相見。前問訊已便就坐。五 T 0705b24百騎從悉皆亦坐。王即問野惒羅言。卿用何 T 0705b25故棄家捐妻子剃頭鬚。被袈裟作沙門乎。 T 0705b26卿所求何等道。野惒羅報王。我曹學佛道行 T 0705b27忠政於今世得其福。後世亦得其福用。是故 T 0705b28我除頭鬚被袈裟作沙門。王問野惒羅言有 T 0705b29人白衣有妻子。於家有妻子行忠政。於今世 T 0705c01得其福不後世亦得其福不。野惒羅言白衣 T 0705c02於家有妻子。有行忠政。於今世得福於後世 T 0705c03亦得其福。王言白衣於家有妻子有行忠政。 T 0705c04於今世後世同得其福。卿無故而棄妻子除 T 0705c05頭鬚被袈裟作沙門為。野惒羅便默然無以 T 0705c06報王。傍臣白言是沙門大明健有智迫。促未 T 0705c07及說耳。王傍臣舉手言王得勝王得勝。野惒 T 0705c08羅便默然受負。王即左右顧視諸優婆塞。諸 T 0705c09優婆塞面亦不慚。王念是諸優婆塞面亦難 T 0705c10慚者。獨復有明經健沙門。能與我相難者耳。 T 0705c11王語沾彌利寧復有明慧沙門。能與共難經說 T 0705c12道者。無時那先者諸沙門師。常與諸沙門俱 T 0705c13出入。諸沙門皆使說經。那先時皆知諸經要 T 0705c14難。能說十二部經。說經而種種別異章斷句 T 0705c15解已。知泥洹之道。無有能窮者無有能得勝 T 0705c16者。能解諸疑能明思者。所言智如江海能伏 T 0705c17九十六種道。為佛四輩弟子所敬。為諸智者 T 0705c18所歸仰。常以經道教授人。那先來到舍竭國。 T 0705c19其所相隨弟子皆復高明。那先如猛師子。沾 T 0705c20彌利白王有異沙門。字那先智慧深妙明諸經 T 0705c21要。能解諸疑無所不通。能與王共難經道。王 T 0705c22問沾彌利審能與我共難經道不。沾彌利應 T 0705c23唯然能與王共難經道。尚能與第七梵天共 T 0705c24難經道。何況於人王。即勅沾彌利便行請那 T 0705c25先來。沾彌利即往到那先所白言。大王欲相 T 0705c26見。那先即與諸弟子相隨到王所。王雖未甞 T 0705c27與那先相見。那先在眾人中被服行步。與人 T 0705c28絕異。王遙見陰知是那先。王自說言我前 T 0705c29後所見人眾大多。入大座中大多。未甞自覺 T 0706a01恐怖。如今日見那先。那先今日定勝我。我定 T 0706a02不如矣。我心惶惶不安也。沾彌利白王言。那 T 0706a03先已來在外那先既至。王問沾彌利何所是那 T 0706a04先者沾彌利因指示王王即大歡喜正我所隱 T 0706a05者竟是那先。王即見那先衣被行步與眾人 T 0706a06絕異。那先即到前相問訊語言王便大歡喜因 T 0706a07共對坐。那先語王言佛經說言人安隱最為 T 0706a08大利。人知厭足最為大富。人有所信最為大 T 0706a09厚。泥洹道者最為大快。
Nāgasena’s Previous Life as an Elephant-king
Not far from the forest, there was a group of elephants that numbered more than five hundred. Among them there was an elephant-king who was wise and good, who was able to judge between good and bad, and whose manners resembled those of men. All the elephants used to surround the king, and among them there were males and females, all large-tusked, medium-tusked, and small-tusked. Whenever the elephant-king was thirsty and wished to go and drink water, all the smaller elephants ran before the king and entered the water to drink. After that, they would play in the water, running about and stirring it up, or by fishing in the water they made it turbid and impure. As a result, the king could not have any pure water to drink. Whenever the king was hungry and wanted to go and eat grass, all the small elephants used to run before him and eat all the beautiful grass before sporting around, running about, jumping, and treading on the grass until the king himself would not have any fresh grass to eat at all.
The elephant-king thereupon thought to himself, “My companions are too numerous and troublesome. I regret that all the elephants and their young ones stir up water before I drink, making it turbid, or eat the grass before me, making it impure by treading on it. I always have to drink impure water and eat trodden grass. What if I were to abandon all the elephants and retire to a quiet place where I can be happy?”
Thereupon the elephant-king abandoned the assembly, went to the mountains, and came upon the Jiaoluo forest. He saw the Buddha there, sitting at the foot of a tree. Greatly rejoicing in his heart, the elephant-king came before the Buddha, bowed, knelt down, worshipped him, and then retired to one side and remained there.
The Buddha then thought to himself, “I have abandoned my companions and have come here in the forest. The elephant-king has also forsaken his retinue and come here to the same place.” T 704a Thus, we have come here for exactly the same purpose.”
The Buddha then preached the Dharma for the sake of the elephant-king, and said, “A Buddha is the most honored among men, and the elephant-king is the most honored among the elephants.”
The Buddha said, “My intention is similar to that of yours, the elephant-king; I will be happy being together with the elephant-king in the forest.”
When the elephant-king heard the Dharma, his mind was enlightened and he understood what the Buddha taught. Then he wandered about at the place where the Buddha was. He drew water with his trunk and watered the ground, then he plucked some grass with his trunk and swept the place and he made the ground flat by treading on it. The elephant-king served the Buddha in this way from morning till evening everyday.
The Attendance by the Elephant-king to the Sutra-recitation
Sometime afterwards, the Buddha took the quiet path of nirvana and disappeared. The elephant-king did not know where the Buddha was and therefore he wandered about to look for the Buddha, but without success. Thereupon he wept and cried, and was full of sorrow, unable to enjoy anything; he did not even eat or drink.
At that time there was a Buddhist monastery on a mountain in that country. It was called Jialuohuan, and in it lived five hundred sramanas, who were all arhats. They used to recite sutras throughout the night on the six fast-days each month. The elephant-king was also on the mountain near the monastery. He noticed that there was a recitation of sutras on the six fast-days, and came to the monastery every fast-day in order to hear sutra recitation.
All the sramanas knew that the elephant-king was glad to hear the recitation, and waited each time until he arrived before starting. While hearing the recitation of a sutra he would neither sleep nor lie down, neither move nor sway, the whole night.
Relation Between Nāgasena and Menander in Their Previous Lives
As the elephant-king had often heard the exposition of the sutras and had served the Buddha, when his long life as an elephant-king had come to an end, he was later born as a human. He was born in a Brahmin family and did not hear of the Buddha or of the sutras, nor did he see any sramana.
Thus, he left his family and went into the deep forests of a mountain to learn the path of a brahman. There was another hermit brahman living in the same forest and the two visited each other and made each other’s acquaintance.
One of the two thought to himself, “I am disgusted with the human life, with the district magistrate, with the conditions of sorrow, suffering, old age, sickness and death; after death we are to fall into the hells, or to become a hungry ghost (preta), or an animal, or live a poor and miserable life when born as a human. Therefore I will shave my hair and beard, and become a sramana, wear a kasaya, and seek after the quiet path (nirvana), which is the means of saving the world.”
The other brahman also thought to himself, “I wish to be a sovereign, possessed with might and power, and let all the people under heaven follow me and obey my commands and instructions.”
The Births of Nāgasena and Menander According to Their Vows in Previous Lives
Some time after they both made these vows, they died and were reborn in the world as men. The one who wished to become a sovereign in his former life was born as a crown-prince to a king in a land bordering a sea. His parents named him “Menander.”
The other, who wished to pursue the quiet path of nirvana in order to save the world, was born in Sindhu (the ancient name for India), in the district of Kashmir. His parents named him “Tuolie.” He was born wearing a kasaya, in consequence of the vow he made in his former life. In his household, T 704b there was an elephant-king born on the same day as him. [Since elephants were called naga in Sindhu], the parents also named their son “Nāgasena.”
Nāgasena’s Admission into the Sangha
Nāgasena grew up and reached fourteen or fifteen years of age. He had a maternal uncle named Rohana who was a sramana and possessed exceptional abilities that were unequalled anywhere. He had the ability of seeing distant things and hearing distant sounds, and also knew from where he came. From birth, Rohana could fly, he could go out from where there is no slit and enter where there is no gap and could become whatever he liked freely without any difficulty. Rohana also knew the mind or the thought of devas in the heavens and that of men on earth, including beings which could fly and which could walk.
Nāgasena came to his uncle on his own and told him, “Uncle, it is my intention to follow the Buddha’s Path and I wish to shave my hair and beard, don the kasaya robe and become a sramana. I want to become your disciple. Uncle, would you accept me as a sramana?”
Rohana knew Nāgasena’s good deeds in his previous life and his wisdom, and hence took pity on him and admitted him as a sramanera. Nāgasena, at the beginning, was a novice sramanera who observed the ten precepts, recited the sutras daily, and who also learned about and meditated on the Dharma. As a result, he attained the four dhyanas and therefore he was able to grasp the essence of the doctrines. The only thing he lacked was the high ordination he had yet to obtain.
Now at that time, there was a Buddhist monastery called Hechan on a mountain in the country, and in this monastery dwelled five hundred sramanas who all had attained arhathood. Among them, the leading arhat was called Assagutta and knew about things both in heaven and on earth, as well as the past, present and future.
Nāgasena was twenty years of age at the time, and in order to get the higher ordination to becoming a sramana, he went to Hechan monastery where Assagutta lived. Incidentally, it happened to be the full moon day, and all five hundred arhats were sitting in the hall to recite the great sramana precept sutra (pratimoksa). All great sramanas entered into the hall, and Nāgasena was also among them.
When all the sramanas had sat down (in the hall), Assagutta surveyed the whole assembly and noticed that all sramanas in the hall were arhats except Nāgasena.
Thereupon Assagutta gave a discourse on the Sutra of Parables and said, “Just like people judging rice, it is considered to be bad rice even if there is one grain of black rice among the white ones. Now, all of us are white and pure, only Nāgasena is black and has not attained arhathood yet.”
On hearing these words of Assagutta, Nāgasena was greatly worried, got up and bowed down towards the five hundred sramanas, and then went out. He thought to himself, “It is not appropriate for me to sit among them, I have not crossed over (the stream of samsara), but all others have crossed over. It is like the jackal among the lions. So am I now. From now on, I will not sit among them unless I have attained the Path (of arhathood).”
Knowing the thoughts of Nāgasena, Assagutta called him to come forward and touched his head with his hand saying, “Don’t worry, before long you will attain arhathood.” T 704c So Assagutta asked Nāgasena to stay.
His Attainment of Stream-entry
Again Nāgasena had another teacher named Kavigupta whose age was over eighty.
There was an upasaka in the county who was wise and good and who used to give alms to Kavigupta and his disciples daily. One day, Nāgasena, taking the bowl, went to collect the alms, but his teacher asked him to fill his mouth with water, then to go to take the alms from the upasaka’s house. The upasaka saw the young Nāgasena who was handsome and whose behavior was far above the common people. He had heard of his reputation and knew that he was of sharp intelligence and had a distinct ambition as well as the ability of expounding the Dharma. The upasaka upon seeing Nāgasena coming into his house, got up and bowed down with crossed hands, saying, “I have been offering alms to the sramanas for a long time, and they usually come and preach me the Dharma. Today I beg you, Venerable Nāgasena, please expound the Dharma to me and dispel my doubts.”
Nāgasena, thereupon, thought to himself, “My teacher instructed me not to preach by filling my mouth with water. Now, if I spit out the water to preach, it would be against my teacher’s instructions. What should I do?”
Then Nāgasena thought again, “The upasaka is of intelligence and noble aspiration. If I preach the Dharma to him, he might enter the Path. Thereupon, Nāgasena spat out the water, sat down and gave a talk on the Dharma:
“If a person takes delights in giving and doing good deeds and also observes moral precepts, he will live happily now and will be reborn in the heavens after death. He will be a person of wisdom, intelligence and wealth, and he will be reborn in the human world on descending from heaven. And thereafter, he will not be reborn in hell, in the kingdom of hungry ghosts or in the animal kingdom. But if a person does not observe the dharma and precepts, he would suffer now in this world and in the next life, and will fall into the three evil realms without any opportunity of getting out.”
Nāgasena knew that having heard the Dharma, the upasaka was delighted in the heart. Therefore he again preached the profound teaching (of the Buddha):
“Nothing in the world is permanent (anicca), and all will pass away. Therefore, there is suffering (dukkha) when everything passes away or comes to an end. The physical bodies of people are the same. People in the world agree and say that ‘My body will pass away, but my Self (pudgala) is going to (remain or continue).’ Therefore they could not attain freedom, the liberated Path of nirvana. This nirvana is the ultimate happiness without birth, old age, sickness, death, sorrow, grief, and all evils and sufferings are eliminated.” After Nāgasena had preached the Dharma, the upasaka attained the first stage of the Path which is called the srotapanna, and Nāgasena himself too, had attained the Path of srotapanna. The upasaka was overjoyed and served Nāgasena with excellent and delicious food. Nāgasena then told the upasaka that the teacher’s bowl should be filled with food first. After Nāgasena had his meal and washed his mouth and hands, he took his teacher’s bowl and returned to the monastery.
His teacher saw the delicious food and said, “Today you have brought good food, you have violated the agreement of our people, and therefore you should be expelled (from the sangha).” Nāgasena was not happy and greatly worried about it. The teacher told Nāgasena to meet all the bhiksus of the temple in the assembly. After all bhiksus had assembled, his teacher said, “Nāgasena has violated our agreement, we should expel him T 705a and ask him not to stay among us.”
Assagutta gave a discourse on the Sutra of Parables and said, “It is like a person who has shot two targets with one arrow. Such a person should not be expelled. Nāgasena has preached (the Dharma) and as a result, he has attained the Path (of srotapanna) and the upasaka has also attained the Path (of srotapanna). Therefore such a person should not be expelled.”
Then Nāgasena’s teacher, Kavigupta said, “Even if Nāgasena has shot a hundred targets with one arrow, he has still violated our agreement, we should not allow him to stay in the sangha. If all others cannot attain the Path like Nāgasena, then there is no future. If Nāgasena is not expelled, we cannot stop others who would imitate him in the future.” The monks in the assembly were silent and Nāgasena was expelled according to his teacher’s instruction. Then Nāgasena prostrated before his teacher’s feet and worshipped him, then paid respect to the bhiksu sangha.
His Attainment of Arhathood
After paying his respects, Nāgasena departed and went into a mountain. He sat down at the foot of a tree and exerted himself by meditating on the Path day and night diligently without slacking. Soon he attained the Path of arhathood. Thereafter, he could fly, gained clairaudience and clairvoyance, and also could read the thoughts of others and knew his own former lives.
After Nāgasena had attained arhathood, he returned to Hechan monastery and came before the sangha confessing his offence, and asked for rehabilitation. The bhiksu sangha in the monastery accepted his request. Then Nāgasena paid his respects and departed.
His Preaching Activities
Nāgasena went on a preaching tour from village to village, from town to town exhorting people to perform meritorious deeds. Among them some people received the five precepts, some attained the stage of srotapanna, some attained the stage of sakrdagamin, some attained the stage of anagamin and some became monks and attained arhathood. The four heavenly kings of the first heaven, Sakra of the second Tusita heaven and Brahman of the seventh heaven all came before Nāgasena and paid him respects with their hands touching his feet, then sat down beside him. Nāgasena preached the Dharma to them all. So Nāgasena’s name became well known in the four heavens. Wherever Nāgasena went, deities, human beings, spirits, serpents, etc., welcomed him. They were happy to see him and also obtained merits.
King Menander’s Learning
Nāgasena then came to the country of Sagala in Sindhu, and stayed in Sankheyya monastery.
There, Nāgasena met an acquaintance from his former life called Menander, who was a prince in a country near the sea.
Ever since he was a child, Menander delighted in reading sutras and learning the heretical teachings. Therefore he knew all the heretical teachings. He liked to discuss them with heretical teachers and no one could beat him in argument. When the father of Menander died of a natural death, Menander was crowned king.
Menander asked his ministers: “Are there any religious men who are able to hold discussions with me on religious matters in the country?”
The ministers replied, “Yes, there is a person who has learned the doctrines of the Buddha. People called him a sramana. This person is wise and erudite and he would be able to discuss religious doctrines with the king.”
Description of Sagala
In the north of Yonaka country, T 705b there was a kingdom called Sagala, a citadel of ancient kings. The country enjoyed peace within its border sand in relation with its neighbors and its people were good and honest.
The city was surrounded on all four sides by roads. The gates of the citadel were adorned with sculptures and engravings.
The ladies in the palace each had a special apartment. The streets and markets were aligned in rows. Roads and thoroughfares were large, with shops on both sides. The place was prosperous and crowded with elephants, horses, chariots, infantry, gentlemen, ladies, wealthy people, brahmans, religious people, workers, teachers, and ordinary people. People in all the smaller kingdoms were all wise and noble.
People were dressed in dazzling colors. The women and girls wore white clothes and they adorned themselves with jewels. The land was high, dry and rich in precious stones. Traders from all four directions came to trade and paid in gold coins, the five kinds of crops were plentiful and even the modest families had savings. Stalls near the markets were selling pastries and food to satisfy the hungry and grape juice and various sorts of wine quenched all kinds of thirst. All were enjoying happiness beyond description. The king of this country was called Menander who ruled the country in accordance with righteousness (Dharma). King Menander was learned and wise and knew the teachings of all religions in the world. Therefore he was capable of discussing puzzling questions concerning the past, future and present. He was an expert in administrative works and arts of warfare. As far as strategies were concerned, he had mastered them all.
Discussion Between Ayupala and King Menander
At that time, the king was playing games outside the capital, and his fourfold army was camped outside. The king was proud and thought to himself, “I am the king and know the heretical doctrines of ninety-six varieties, whomsoever asks whatsoever questions, I could guess the meaning of the words scarcely uttered.”
The king said to his minister beside him, “The day is yet young, it would be no use getting back so early. Is there any learned religious teacher or sramana, who would be able to discuss doctrines with me?”
The ministers named Devamantiya and Mankura, who were beside the king, said, “There is a sramana called Ayupala with profound learning in the doctrines, he would be able to discuss religious doctrines with Your Excellence.” So the king asked the ministers Devamantiya and Mankura to invite him. Devamantiya and Mankura went to invite the monk and said to him, “The king wishes to meet you.”
Ayupala said, “Very good, if the king wants to meet me, he should come himself. I will not go.”
Devamantiya and Mankura went back and told the king what happened. The king, attended by the five hundred cavalrymen, mounted his royal chariot and proceeded to the monastery where Ayupala lived. He exchanged greetings and compliments of friendship and courtesy with Ayupala, and took his seat. The five hundred cavalrymen also took their seats.
The king asked Ayupala, “For what purpose, Ayupala, have you renounced the world, after abandoning your wife and children, shaving your hair and beard, donning the kasaya robe and becoming a sramana? What kind of path are you seeking?”
Ayupala replied to the king, “We study the Buddha’s teaching and practice righteousness so we obtain happiness in this life as well as in the next life. Thus, we have shaved our hair and beard and become sramanas by donning the kasaya robes.”
“Is there any layman,” the king asked Ayupala, “who has wife and children and lives in accordance with righteousness, who could obtain happiness now here T 705c and hereafter?”
“Yes, any layman who has a wife and children and lives in accordance with righteousness, could also obtain happiness now here and hereafter.”
Then the king said, “If a layman who has a wife and children and lives in accordance with righteousness can also obtain happiness now here and hereafter, then what is the use of renouncing the world, Ayupala, having to abandon your wife and children, shave your hair and beard to become a sramana by donning the kasaya robe?”
Ayupala was silent and had not a word to say in reply to the king. Some ministers said, “This sramana is of great learning and wisdom, it is because of lack of time that he could not make rejoinder.” Therefore the king’s men raised their hands and cried, “The king is the winner, the king is the winner.”
Ayupala admitted defeat by remaining silent. The king looked around to the upasakas and saw that there was no expression of shame on the faces of the upasakas. It occurred to the king himself, “These upasakas have no expression of shame on their faces. Is there another learned sramana who would be able to discuss the doctrine with me?”
So the king asked Devamantiya, “Is there any sramana who would be able to discuss the doctrine and the Path with me?”
Nāgasena’s Learning in the Dharma
At that time, Nāgasena was the teacher of a group of sramanas, and always travelled together with them and preached to them at their request. Nāgasena knew the essence and difficulties of the sutras and was clever in explaining the twelve divisions of the scripture. He was an expert in resolving the difficulties (in the scriptures) by making out chapters and sentences and knew the Path to nirvana. No one could refute what he said and no one excelled him. He could expel all doubts and enlighten the speculators. His wisdom was like that of an ocean, and he could defeat the heretics of ninety-six varieties; he was well respected by the fourfold disciples (monks, nuns, laymen, and laywomen) of the Buddha; a place of refuge and object of respect for wise men. Nāgasena often preached the doctrines and instructed people.
Menander’s Invitation to Nāgasena
Nāgasena came to the country of Sagala with a great company of disciples who were also learned and wise. Nāgasena was like a fierce lion (among his followers). Devamantiya told the king, “There is an extraordinary sramana, named Nāgasena, who has a profound wisdom and knows the essence of all the sutras, and is also able to remove all doubts, nothing is not known to him. He will be able to discuss the doctrine with the king.”
The king said to Devamantiya, “Examine whether he could discuss the doctrine with me?”
“Yes, of course, he could discuss the doctrine with the king” said Devamantiya, “He could even discuss the Dharma with the great Brahman of the seventh heaven, how much more than with a king of human beings.”
He sent Devamantiya to invite Nāgasena.
Devamantiya went to where Nāgasena dwelled and said, “The king, His Majesty, wants to meet you.”
Nāgasena accepted the invitation, and accompanied by his disciples, went to the palace of the king.
Though the king had never seen Nāgasena, yet when Nāgasena came on foot with the other sramanas, his manner was quite different from the others, and the king knew he was Nāgasena. The king said to himself, “I have seen so many people in the past, and I have been to assemblies of high ranking people many times, and I had never felt T 706a fear. Today I see Nāgasena, (and I feel fear). Nāgasena will certainly defeat me, because I am not as great as Nāgasena, my mind is filled with trepidation and perplexity and I feel uneasy.”
Then Devamantiya told the king, “Nāgasena has already arrived. Now he is waiting outside.”
The king asked Devamantiya which one was Nāgasena. Devamantiya pointed out Nāgasena to the king. The king greatly rejoiced saying, “It is exactly as I thought, that person is Nāgasena.”
The king saw Nāgasena wearing a robe, on foot, but with an extraordinary manner. Nāgasena came forward and exchanged greetings and complements of friendship. The king was delighted and sat down opposite Nāgasena.
Nāgasena told the king, “The Buddha’s doctrine proclaims: ‘Peace and security are the highest benefit, contentment is the highest wealth, faith is the highest blessing and nirvana is the highest happiness.’”
Tiền Kiếp Của Tôn Giả Nāgasena Là Một Vua Voi
Cách khu rừng không xa, có một đàn voi hơn năm trăm con. Trong số đó có một vua voi thông minh, hiền lành, có khả năng phân biệt thiện ác, và phong thái giống như con người. Tất cả voi thường vây quanh vua voi, trong số đó có cả voi đực và voi cái, tất cả đều có ngà lớn, ngà vừa và ngà nhỏ. Mỗi khi vua voi khát nước và muốn đi uống nước, tất cả voi con đều chạy trước vua, xuống nước uống. Sau đó, chúng nô đùa trong nước, chạy nhảy và khuấy động, hoặc bằng cách bắt cá trong nước khiến nước trở nên đục ng��u và ô uế. Kết quả là vua voi không thể có nước trong sạch để uống. Mỗi khi vua voi đói và muốn đi ăn cỏ, tất cả voi con đều chạy trước vua, ăn hết những ngọn cỏ tươi tốt, rồi nô đùa, chạy nhảy, giẫm đạp lên cỏ cho đến khi chính vua voi không còn một ngọn cỏ tươi nào để ăn.
Vua voi bèn tự nghĩ: “Đồng bạn của ta quá đông và phiền phức. Ta hối tiếc rằng tất cả voi và voi con đều khuấy động nước trước khi ta uống, làm cho nước đục ngầu, hoặc ăn cỏ trước ta, làm cho cỏ bị ô uế do giẫm đạp. Ta luôn phải uống nước đục và ăn cỏ bị giẫm đạp. Hay là ta từ bỏ tất cả voi và lui về một nơi yên tĩnh để ta có thể an lạc?”
Thế rồi, vua voi từ bỏ đàn, đi vào núi, và đến khu rừng Giác-lạc (Jiaoluo). Ngài thấy Đức Phật ở đó, đang ngồi dưới gốc cây. Lòng vô cùng hoan hỷ, vua voi đến trước Đức Phật, cúi đầu, quỳ xuống, lễ bái Ngài, rồi lui về một bên và ở lại đó.
Đức Phật bèn tự nghĩ: “Ta đã từ bỏ chúng bạn và đến đây trong rừng. Vua voi cũng đã từ bỏ tùy tùng c��a mình và đến đây cùng một nơi.” T 704a Như vậy, chúng ta đến đây vì cùng một mục đích.”
Đức Phật bèn thuyết Pháp cho vua voi, và nói: “Một vị Phật là bậc tối tôn trong loài người, và vua voi là bậc tối tôn trong loài voi.”
Đức Phật nói: “Ý nguyện của Ta cũng giống như của ngươi, vua voi; Ta sẽ an lạc khi ở cùng vua voi trong rừng.”
Khi vua voi nghe Pháp, tâm ngài được khai sáng và ngài hiểu những gì Đức Phật đã dạy. Sau đó, ngài đi quanh nơi Đức Phật ở. Ngài dùng vòi hút nước tưới đất, rồi dùng vòi nhổ cỏ quét dọn nơi đó và ngài làm cho mặt đất bằng phẳng bằng cách giẫm đạp lên. Vua voi phụng sự Đức Phật theo cách này từ sáng đến tối mỗi ngày.
Vua Voi Tham Dự Việc Tụng Kinh
Một thời gian sau, Đức Phật nhập Niết-bàn và biến mất. Vua voi không biết Đức Phật ở đâu nên ngài đi khắp nơi tìm kiếm Đức Phật, nhưng không thành công. Thế rồi ngài khóc than, lòng đầy sầu muộn, không thể vui hưởng bất cứ điều gì; ngài thậm chí không ăn uống.
Vào thời điểm đó, có một tu viện Phật giáo trên một ngọn núi trong nước đó. Tu viện đó được gọi là Già-lô-hoan (Jialuohuan), và trong đó có năm trăm vị Sa-môn, tất cả đều là A-la-hán. Họ thường tụng kinh suốt đêm vào sáu ngày trai giới mỗi tháng. Vua voi cũng ở trên núi gần tu viện. Ngài nhận thấy có việc tụng kinh vào sáu ngày trai giới, và đến tu viện mỗi ngày trai giới để nghe tụng kinh.
Tất cả các vị Sa-môn đều biết rằng vua voi hoan hỷ nghe tụng kinh, và mỗi lần đều đợi cho đến khi ngài đến rồi mới bắt đầu. Trong khi nghe tụng kinh, ngài không ngủ cũng không nằm, không di chuyển cũng không lay động, suốt cả đêm.
Mối Liên Hệ Giữa Tôn Giả Nāgasena Và Vua Menander Trong Tiền Kiếp Của Họ
Vì vua voi thường xuyên nghe giảng kinh và đã phụng sự Đức Phật, nên khi cuộc đời dài lâu của ngài với thân vua voi kết thúc, ngài sau đó được tái sinh làm người. Ngài sinh ra trong một gia đình Bà-la-môn và không nghe về Đức Phật hay các kinh điển, cũng không thấy bất kỳ vị Sa-môn n��o.
Vì vậy, ngài rời bỏ gia đình và đi vào những khu rừng sâu trên núi để học đạo Bà-la-môn. Có một vị Bà-la-môn ẩn sĩ khác sống trong cùng khu rừng và hai người đã thăm viếng nhau và làm quen với nhau.
Một trong hai người tự nghĩ: “Ta chán ghét cuộc đời con người, chán ghét quan huyện, chán ghét những điều kiện của sầu muộn, khổ đau, già, bệnh và chết; sau khi chết chúng ta sẽ đọa vào địa ngục, hoặc trở thành ngạ quỷ (preta), hoặc súc vật, hoặc sống một cuộc đời nghèo khổ và khốn cùng khi sinh làm người. Vì vậy ta sẽ cạo bỏ râu tóc, trở thành một Sa-môn, mặc y cà-sa (kasaya), và tìm cầu con đường tịch tịnh (Niết-bàn), đó là phương tiện cứu độ thế gian.”
Vị Bà-la-môn kia cũng tự nghĩ: “Ta ước muốn trở thành một vị vua chúa, có uy quyền và sức mạnh, và để tất cả mọi người dưới gầm trời đều theo ta và tuân theo mệnh lệnh và chỉ dẫn của ta.”
Sự Đản Sinh Của Tôn Giả Nāgasena Và Vua Menander Theo Lời Nguyện Trong Tiền Kiếp
Một thời gian sau khi cả hai đã lập những lời nguyện này, họ qua đời và tái sinh vào thế gian làm người. Người đã ước muốn trở thành một vị vua chúa trong kiếp trước được sinh ra làm thái tử của một vị vua ở một vùng đất giáp biển. Cha mẹ ngài đặt tên là “Menander.”
Người kia, người đã ước muốn theo đuổi con đường tịch tịnh của Niết-bàn để cứu độ thế gian, được sinh ra ở Sindhu (tên cổ của Ấn Độ), trong vùng Kashmir. Cha mẹ ngài đặt tên là “Tuolie.” Ngài sinh ra đã mặc y cà-sa, do kết quả của lời nguyện ngài đã lập trong kiếp trước. Trong gia đình ngài, T 704b có một vua voi sinh cùng ngày với ngài. [Vì voi được gọi là na-già (naga) ở Sindhu], cha mẹ cũng đặt tên con trai của họ là “Nāgasena.”
Tôn Giả Nāgasena Gia Nhập Tăng Đoàn
Tôn giả Nāgasena lớn lên và đạt đến mười bốn hoặc mười lăm tuổi. Ngài có một người cậu tên là Rohana, là một vị Sa-môn và sở hữu những khả năng phi thường không ai sánh bằng. Ngài có khả năng nhìn thấy những vật ở xa và nghe thấy những âm thanh ở xa, và cũng biết mình từ đâu đến. Từ khi sinh ra, Rohana có thể bay, ngài có thể đi ra từ nơi không có khe hở và đi vào nơi không có kẽ hở và có thể biến thành bất cứ thứ gì ngài muốn một cách tự do mà không gặp khó khăn nào. Rohana cũng biết tâm ý của chư thiên trên trời và của con người dưới đất, bao gồm cả những chúng sinh có thể bay và có thể đi bộ.
Tôn giả Nāgasena tự mình đến gặp cậu và nói: “Cậu ơi, con có ý nguyện theo Phật Đạo và con muốn cạo bỏ râu tóc, đắp y cà-sa và trở thành một Sa-môn. Con muốn trở thành đệ tử của cậu. Cậu ơi, cậu có chấp nhận con làm Sa-môn không?”
Rohana biết những thiện nghiệp của Nāgasena trong tiền kiếp và trí tuệ của ngài, vì vậy đã thương xót ngài và nhận ngài làm Sa-di (sramanera). Nāgasena, ban đầu, là một Sa-di tập sự, người giữ mười giới, tụng kinh hàng ngày, và cũng học hỏi và thiền định về Pháp. Kết quả là, ngài đã đạt được bốn thiền (dhyanas) và do đó ngài có thể nắm bắt được yếu nghĩa của các giáo lý. Điều duy nhất ngài còn thiếu là giới cụ túc mà ngài chưa th��� nhận.
Bấy giờ, vào thời điểm đó, có một tu viện Phật giáo tên là Hạc-thiền (Hechan) trên một ngọn núi trong nước, và trong tu viện này có năm trăm vị Sa-môn, tất cả đều đã chứng quả A-la-hán. Trong số đó, vị A-la-hán đứng đầu tên là Assagutta và biết về mọi thứ cả trên trời lẫn dưới đất, cũng như quá khứ, hiện tại và tương lai.
Nāgasena lúc đó hai mươi tuổi, và để thọ giới cụ túc trở thành một Sa-môn, ngài đã đến tu viện Hạc-thiền nơi Assagutta đang ở. Tình cờ, đó là ngày trăng tròn, và tất cả năm trăm vị A-la-hán đang ngồi trong chánh điện để tụng giới bổn Sa-môn (pratimoksa). Tất cả các vị Đại Sa-môn đều vào chánh điện, và Nāgas
Nāgasena’s Previous Life as an Elephant-king
Not far from the forest, there was a group of elephants that numbered more than five hundred. Among them there was an elephant-king who was wise and good, who was able to judge between good and bad, and whose manners resembled those of men. All the elephants used to surround the king, and among them there were males and females, all large-tusked, medium-tusked, and small-tusked. Whenever the elephant-king was thirsty and wished to go and drink water, all the smaller elephants ran before the king and entered the water to drink. After that, they would play in the water, running about and stirring it up, or by fishing in the water they made it turbid and impure. As a result, the king could not have any pure water to drink. Whenever the king was hungry and wanted to go and eat grass, all the small elephants used to run before him and eat all the beautiful grass before sporting around, running about, jumping, and treading on the grass until the king himself would not have any fresh grass to eat at all.
The elephant-king thereupon thought to himself, “My companions are too numerous and troublesome. I regret that all the elephants and their young ones stir up water before I drink, making it turbid, or eat the grass before me, making it impure by treading on it. I always have to drink impure water and eat trodden grass. What if I were to abandon all the elephants and retire to a quiet place where I can be happy?”
Thereupon the elephant-king abandoned the assembly, went to the mountains, and came upon the Jiaoluo forest. He saw the Buddha there, sitting at the foot of a tree. Greatly rejoicing in his heart, the elephant-king came before the Buddha, bowed, knelt down, worshipped him, and then retired to one side and remained there.
The Buddha then thought to himself, “I have abandoned my companions and have come here in the forest. The elephant-king has also forsaken his retinue and come here to the same place.” T 704a Thus, we have come here for exactly the same purpose.”
The Buddha then preached the Dharma for the sake of the elephant-king, and said, “A Buddha is the most honored among men, and the elephant-king is the most honored among the elephants.”
The Buddha said, “My intention is similar to that of yours, the elephant-king; I will be happy being together with the elephant-king in the forest.”
When the elephant-king heard the Dharma, his mind was enlightened and he understood what the Buddha taught. Then he wandered about at the place where the Buddha was. He drew water with his trunk and watered the ground, then he plucked some grass with his trunk and swept the place and he made the ground flat by treading on it. The elephant-king served the Buddha in this way from morning till evening everyday.
The Attendance by the Elephant-king to the Sutra-recitation
Sometime afterwards, the Buddha took the quiet path of nirvana and disappeared. The elephant-king did not know where the Buddha was and therefore he wandered about to look for the Buddha, but without success. Thereupon he wept and cried, and was full of sorrow, unable to enjoy anything; he did not even eat or drink.
At that time there was a Buddhist monastery on a mountain in that country. It was called Jialuohuan, and in it lived five hundred sramanas, who were all arhats. They used to recite sutras throughout the night on the six fast-days each month. The elephant-king was also on the mountain near the monastery. He noticed that there was a recitation of sutras on the six fast-days, and came to the monastery every fast-day in order to hear sutra recitation.
All the sramanas knew that the elephant-king was glad to hear the recitation, and waited each time until he arrived before starting. While hearing the recitation of a sutra he would neither sleep nor lie down, neither move nor sway, the whole night.
Relation Between Nāgasena and Menander in Their Previous Lives
As the elephant-king had often heard the exposition of the sutras and had served the Buddha, when his long life as an elephant-king had come to an end, he was later born as a human. He was born in a Brahmin family and did not hear of the Buddha or of the sutras, nor did he see any sramana.
Thus, he left his family and went into the deep forests of a mountain to learn the path of a brahman. There was another hermit brahman living in the same forest and the two visited each other and made each other’s acquaintance.
One of the two thought to himself, “I am disgusted with the human life, with the district magistrate, with the conditions of sorrow, suffering, old age, sickness and death; after death we are to fall into the hells, or to become a hungry ghost (preta), or an animal, or live a poor and miserable life when born as a human. Therefore I will shave my hair and beard, and become a sramana, wear a kasaya, and seek after the quiet path (nirvana), which is the means of saving the world.”
The other brahman also thought to himself, “I wish to be a sovereign, possessed with might and power, and let all the people under heaven follow me and obey my commands and instructions.”
The Births of Nāgasena and Menander According to Their Vows in Previous Lives
Some time after they both made these vows, they died and were reborn in the world as men. The one who wished to become a sovereign in his former life was born as a crown-prince to a king in a land bordering a sea. His parents named him “Menander.”
The other, who wished to pursue the quiet path of nirvana in order to save the world, was born in Sindhu (the ancient name for India), in the district of Kashmir. His parents named him “Tuolie.” He was born wearing a kasaya, in consequence of the vow he made in his former life. In his household, T 704b there was an elephant-king born on the same day as him. [Since elephants were called naga in Sindhu], the parents also named their son “Nāgasena.”
Nāgasena’s Admission into the Sangha
Nāgasena grew up and reached fourteen or fifteen years of age. He had a maternal uncle named Rohana who was a sramana and possessed exceptional abilities that were unequalled anywhere. He had the ability of seeing distant things and hearing distant sounds, and also knew from where he came. From birth, Rohana could fly, he could go out from where there is no slit and enter where there is no gap and could become whatever he liked freely without any difficulty. Rohana also knew the mind or the thought of devas in the heavens and that of men on earth, including beings which could fly and which could walk.
Nāgasena came to his uncle on his own and told him, “Uncle, it is my intention to follow the Buddha’s Path and I wish to shave my hair and beard, don the kasaya robe and become a sramana. I want to become your disciple. Uncle, would you accept me as a sramana?”
Rohana knew Nāgasena’s good deeds in his previous life and his wisdom, and hence took pity on him and admitted him as a sramanera. Nāgasena, at the beginning, was a novice sramanera who observed the ten precepts, recited the sutras daily, and who also learned about and meditated on the Dharma. As a result, he attained the four dhyanas and therefore he was able to grasp the essence of the doctrines. The only thing he lacked was the high ordination he had yet to obtain.
Now at that time, there was a Buddhist monastery called Hechan on a mountain in the country, and in this monastery dwelled five hundred sramanas who all had attained arhathood. Among them, the leading arhat was called Assagutta and knew about things both in heaven and on earth, as well as the past, present and future.
Nāgasena was twenty years of age at the time, and in order to get the higher ordination to becoming a sramana, he went to Hechan monastery where Assagutta lived. Incidentally, it happened to be the full moon day, and all five hundred arhats were sitting in the hall to recite the great sramana precept sutra (pratimoksa). All great sramanas entered into the hall, and Nāgasena was also among them.
When all the sramanas had sat down (in the hall), Assagutta surveyed the whole assembly and noticed that all sramanas in the hall were arhats except Nāgasena.
Thereupon Assagutta gave a discourse on the Sutra of Parables and said, “Just like people judging rice, it is considered to be bad rice even if there is one grain of black rice among the white ones. Now, all of us are white and pure, only Nāgasena is black and has not attained arhathood yet.”
On hearing these words of Assagutta, Nāgasena was greatly worried, got up and bowed down towards the five hundred sramanas, and then went out. He thought to himself, “It is not appropriate for me to sit among them, I have not crossed over (the stream of samsara), but all others have crossed over. It is like the jackal among the lions. So am I now. From now on, I will not sit among them unless I have attained the Path (of arhathood).”
Knowing the thoughts of Nāgasena, Assagutta called him to come forward and touched his head with his hand saying, “Don’t worry, before long you will attain arhathood.” T 704c So Assagutta asked Nāgasena to stay.
His Attainment of Stream-entry
Again Nāgasena had another teacher named Kavigupta whose age was over eighty.
There was an upasaka in the county who was wise and good and who used to give alms to Kavigupta and his disciples daily. One day, Nāgasena, taking the bowl, went to collect the alms, but his teacher asked him to fill his mouth with water, then to go to take the alms from the upasaka’s house. The upasaka saw the young Nāgasena who was handsome and whose behavior was far above the common people. He had heard of his reputation and knew that he was of sharp intelligence and had a distinct ambition as well as the ability of expounding the Dharma. The upasaka upon seeing Nāgasena coming into his house, got up and bowed down with crossed hands, saying, “I have been offering alms to the sramanas for a long time, and they usually come and preach me the Dharma. Today I beg you, Venerable Nāgasena, please expound the Dharma to me and dispel my doubts.”
Nāgasena, thereupon, thought to himself, “My teacher instructed me not to preach by filling my mouth with water. Now, if I spit out the water to preach, it would be against my teacher’s instructions. What should I do?”
Then Nāgasena thought again, “The upasaka is of intelligence and noble aspiration. If I preach the Dharma to him, he might enter the Path. Thereupon, Nāgasena spat out the water, sat down and gave a talk on the Dharma:
“If a person takes delights in giving and doing good deeds and also observes moral precepts, he will live happily now and will be reborn in the heavens after death. He will be a person of wisdom, intelligence and wealth, and he will be reborn in the human world on descending from heaven. And thereafter, he will not be reborn in hell, in the kingdom of hungry ghosts or in the animal kingdom. But if a person does not observe the dharma and precepts, he would suffer now in this world and in the next life, and will fall into the three evil realms without any opportunity of getting out.”
Nāgasena knew that having heard the Dharma, the upasaka was delighted in the heart. Therefore he again preached the profound teaching (of the Buddha):
“Nothing in the world is permanent (anicca), and all will pass away. Therefore, there is suffering (dukkha) when everything passes away or comes to an end. The physical bodies of people are the same. People in the world agree and say that ‘My body will pass away, but my Self (pudgala) is going to (remain or continue).’ Therefore they could not attain freedom, the liberated Path of nirvana. This nirvana is the ultimate happiness without birth, old age, sickness, death, sorrow, grief, and all evils and sufferings are eliminated.” After Nāgasena had preached the Dharma, the upasaka attained the first stage of the Path which is called the srotapanna, and Nāgasena himself too, had attained the Path of srotapanna. The upasaka was overjoyed and served Nāgasena with excellent and delicious food. Nāgasena then told the upasaka that the teacher’s bowl should be filled with food first. After Nāgasena had his meal and washed his mouth and hands, he took his teacher’s bowl and returned to the monastery.
His teacher saw the delicious food and said, “Today you have brought good food, you have violated the agreement of our people, and therefore you should be expelled (from the sangha).” Nāgasena was not happy and greatly worried about it. The teacher told Nāgasena to meet all the bhiksus of the temple in the assembly. After all bhiksus had assembled, his teacher said, “Nāgasena has violated our agreement, we should expel him T 705a and ask him not to stay among us.”
Assagutta gave a discourse on the Sutra of Parables and said, “It is like a person who has shot two targets with one arrow. Such a person should not be expelled. Nāgasena has preached (the Dharma) and as a result, he has attained the Path (of srotapanna) and the upasaka has also attained the Path (of srotapanna). Therefore such a person should not be expelled.”
Then Nāgasena’s teacher, Kavigupta said, “Even if Nāgasena has shot a hundred targets with one arrow, he has still violated our agreement, we should not allow him to stay in the sangha. If all others cannot attain the Path like Nāgasena, then there is no future. If Nāgasena is not expelled, we cannot stop others who would imitate him in the future.” The monks in the assembly were silent and Nāgasena was expelled according to his teacher’s instruction. Then Nāgasena prostrated before his teacher’s feet and worshipped him, then paid respect to the bhiksu sangha.
His Attainment of Arhathood
After paying his respects, Nāgasena departed and went into a mountain. He sat down at the foot of a tree and exerted himself by meditating on the Path day and night diligently without slacking. Soon he attained the Path of arhathood. Thereafter, he could fly, gained clairaudience and clairvoyance, and also could read the thoughts of others and knew his own former lives.
After Nāgasena had attained arhathood, he returned to Hechan monastery and came before the sangha confessing his offence, and asked for rehabilitation. The bhiksu sangha in the monastery accepted his request. Then Nāgasena paid his respects and departed.
His Preaching Activities
Nāgasena went on a preaching tour from village to village, from town to town exhorting people to perform meritorious deeds. Among them some people received the five precepts, some attained the stage of srotapanna, some attained the stage of sakrdagamin, some attained the stage of anagamin and some became monks and attained arhathood. The four heavenly kings of the first heaven, Sakra of the second Tusita heaven and Brahman of the seventh heaven all came before Nāgasena and paid him respects with their hands touching his feet, then sat down beside him. Nāgasena preached the Dharma to them all. So Nāgasena’s name became well known in the four heavens. Wherever Nāgasena went, deities, human beings, spirits, serpents, etc., welcomed him. They were happy to see him and also obtained merits.
King Menander’s Learning
Nāgasena then came to the country of Sagala in Sindhu, and stayed in Sankheyya monastery.
There, Nāgasena met an acquaintance from his former life called Menander, who was a prince in a country near the sea.
Ever since he was a child, Menander delighted in reading sutras and learning the heretical teachings. Therefore he knew all the heretical teachings. He liked to discuss them with heretical teachers and no one could beat him in argument. When the father of Menander died of a natural death, Menander was crowned king.
Menander asked his ministers: “Are there any religious men who are able to hold discussions with me on religious matters in the country?”
The ministers replied, “Yes, there is a person who has learned the doctrines of the Buddha. People called him a sramana. This person is wise and erudite and he would be able to discuss religious doctrines with the king.”
Description of Sagala
In the north of Yonaka country, T 705b there was a kingdom called Sagala, a citadel of ancient kings. The country enjoyed peace within its border sand in relation with its neighbors and its people were good and honest.
The city was surrounded on all four sides by roads. The gates of the citadel were adorned with sculptures and engravings.
The ladies in the palace each had a special apartment. The streets and markets were aligned in rows. Roads and thoroughfares were large, with shops on both sides. The place was prosperous and crowded with elephants, horses, chariots, infantry, gentlemen, ladies, wealthy people, brahmans, religious people, workers, teachers, and ordinary people. People in all the smaller kingdoms were all wise and noble.
People were dressed in dazzling colors. The women and girls wore white clothes and they adorned themselves with jewels. The land was high, dry and rich in precious stones. Traders from all four directions came to trade and paid in gold coins, the five kinds of crops were plentiful and even the modest families had savings. Stalls near the markets were selling pastries and food to satisfy the hungry and grape juice and various sorts of wine quenched all kinds of thirst. All were enjoying happiness beyond description. The king of this country was called Menander who ruled the country in accordance with righteousness (Dharma). King Menander was learned and wise and knew the teachings of all religions in the world. Therefore he was capable of discussing puzzling questions concerning the past, future and present. He was an expert in administrative works and arts of warfare. As far as strategies were concerned, he had mastered them all.
Discussion Between Ayupala and King Menander
At that time, the king was playing games outside the capital, and his fourfold army was camped outside. The king was proud and thought to himself, “I am the king and know the heretical doctrines of ninety-six varieties, whomsoever asks whatsoever questions, I could guess the meaning of the words scarcely uttered.”
The king said to his minister beside him, “The day is yet young, it would be no use getting back so early. Is there any learned religious teacher or sramana, who would be able to discuss doctrines with me?”
The ministers named Devamantiya and Mankura, who were beside the king, said, “There is a sramana called Ayupala with profound learning in the doctrines, he would be able to discuss religious doctrines with Your Excellence.” So the king asked the ministers Devamantiya and Mankura to invite him. Devamantiya and Mankura went to invite the monk and said to him, “The king wishes to meet you.”
Ayupala said, “Very good, if the king wants to meet me, he should come himself. I will not go.”
Devamantiya and Mankura went back and told the king what happened. The king, attended by the five hundred cavalrymen, mounted his royal chariot and proceeded to the monastery where Ayupala lived. He exchanged greetings and compliments of friendship and courtesy with Ayupala, and took his seat. The five hundred cavalrymen also took their seats.
The king asked Ayupala, “For what purpose, Ayupala, have you renounced the world, after abandoning your wife and children, shaving your hair and beard, donning the kasaya robe and becoming a sramana? What kind of path are you seeking?”
Ayupala replied to the king, “We study the Buddha’s teaching and practice righteousness so we obtain happiness in this life as well as in the next life. Thus, we have shaved our hair and beard and become sramanas by donning the kasaya robes.”
“Is there any layman,” the king asked Ayupala, “who has wife and children and lives in accordance with righteousness, who could obtain happiness now here T 705c and hereafter?”
“Yes, any layman who has a wife and children and lives in accordance with righteousness, could also obtain happiness now here and hereafter.”
Then the king said, “If a layman who has a wife and children and lives in accordance with righteousness can also obtain happiness now here and hereafter, then what is the use of renouncing the world, Ayupala, having to abandon your wife and children, shave your hair and beard to become a sramana by donning the kasaya robe?”
Ayupala was silent and had not a word to say in reply to the king. Some ministers said, “This sramana is of great learning and wisdom, it is because of lack of time that he could not make rejoinder.” Therefore the king’s men raised their hands and cried, “The king is the winner, the king is the winner.”
Ayupala admitted defeat by remaining silent. The king looked around to the upasakas and saw that there was no expression of shame on the faces of the upasakas. It occurred to the king himself, “These upasakas have no expression of shame on their faces. Is there another learned sramana who would be able to discuss the doctrine with me?”
So the king asked Devamantiya, “Is there any sramana who would be able to discuss the doctrine and the Path with me?”
Nāgasena’s Learning in the Dharma
At that time, Nāgasena was the teacher of a group of sramanas, and always travelled together with them and preached to them at their request. Nāgasena knew the essence and difficulties of the sutras and was clever in explaining the twelve divisions of the scripture. He was an expert in resolving the difficulties (in the scriptures) by making out chapters and sentences and knew the Path to nirvana. No one could refute what he said and no one excelled him. He could expel all doubts and enlighten the speculators. His wisdom was like that of an ocean, and he could defeat the heretics of ninety-six varieties; he was well respected by the fourfold disciples (monks, nuns, laymen, and laywomen) of the Buddha; a place of refuge and object of respect for wise men. Nāgasena often preached the doctrines and instructed people.
Menander’s Invitation to Nāgasena
Nāgasena came to the country of Sagala with a great company of disciples who were also learned and wise. Nāgasena was like a fierce lion (among his followers). Devamantiya told the king, “There is an extraordinary sramana, named Nāgasena, who has a profound wisdom and knows the essence of all the sutras, and is also able to remove all doubts, nothing is not known to him. He will be able to discuss the doctrine with the king.”
The king said to Devamantiya, “Examine whether he could discuss the doctrine with me?”
“Yes, of course, he could discuss the doctrine with the king” said Devamantiya, “He could even discuss the Dharma with the great Brahman of the seventh heaven, how much more than with a king of human beings.”
He sent Devamantiya to invite Nāgasena.
Devamantiya went to where Nāgasena dwelled and said, “The king, His Majesty, wants to meet you.”
Nāgasena accepted the invitation, and accompanied by his disciples, went to the palace of the king.
Though the king had never seen Nāgasena, yet when Nāgasena came on foot with the other sramanas, his manner was quite different from the others, and the king knew he was Nāgasena. The king said to himself, “I have seen so many people in the past, and I have been to assemblies of high ranking people many times, and I had never felt T 706a fear. Today I see Nāgasena, (and I feel fear). Nāgasena will certainly defeat me, because I am not as great as Nāgasena, my mind is filled with trepidation and perplexity and I feel uneasy.”
Then Devamantiya told the king, “Nāgasena has already arrived. Now he is waiting outside.”
The king asked Devamantiya which one was Nāgasena. Devamantiya pointed out Nāgasena to the king. The king greatly rejoiced saying, “It is exactly as I thought, that person is Nāgasena.”
The king saw Nāgasena wearing a robe, on foot, but with an extraordinary manner. Nāgasena came forward and exchanged greetings and complements of friendship. The king was delighted and sat down opposite Nāgasena.
Nāgasena told the king, “The Buddha’s doctrine proclaims: ‘Peace and security are the highest benefit, contentment is the highest wealth, faith is the highest blessing and nirvana is the highest happiness.’”