Dhammapada verse # 19, 20
雖多誦經集，放逸而不行，如牧數他牛，自無沙門分。
Though many sacred texts he chants
the heedless man's no practiser,
as cowherd counting other's kine
in samanaship he has no share.
雖誦經典少，能依教實行，具足正知識，除滅貪瞋癡，
善淨解脫心，棄捨於世欲，此界或他界，彼得沙門分。
Though few of the sacred texts he chant
in Dhamma does his practice run,
clear of delusion, lust and hate,
wisdom perfected, with heart well-freed.
☆☆☆
【第19, 20偈的故事】
在舍衛城，有兩個感情甚篤的好朋友，兩人都是積善之家的兒子，有 一天，兩人相邀到寺廟聽佛說法，受了佛陀威德神力的攝受，乃毅然摒棄世樂，捨俗出家，兩人出家後非常精進，在道業上互相增上，二人一起去跟隨戒師學戒，之後再跟隨其他老師學習佛法，這樣過了五年，二人一同來到佛所，頂禮佛陀之後，向佛陀請示法要，佛告之曰：一則內觀禪坐，二則勤讀經典。其中一人較為年長，老來出家，研讀不力，遂想從內觀禪修下手，便進而向佛陀請教靜坐的方法，佛陀就由最基礎的靜坐方式，到成阿羅漢證果之內觀禪修方法，一一告之，這位年長的比丘於是離開他的朋友，隻身到森林裏修習禪定，行頭陀行（註一），精勤不懈，不久即證阿羅漢果。另一位較年輕的朋友則立志研讀，博覽群經，不久之後，即對三藏之學融會貫通，於是四方遊化，到處講經說法，收了五百比丘徒眾，又作了十八個佛教團體的住持，教化無數。
話分兩頭，先說這位較年長的，到森林裏實修禪定，已經開悟證果的 「勝道沙門」（註二），因為成就了內證工夫，許多佛子去向他請法，這位勝道沙門均直接教以內觀禪修的方法，因此每個弟子都得開悟解脫，不久也學徒濟濟，道聲甚隆。「勝道沙門」的弟子們很想入舍衛城去拜謁佛陀，這位勝道沙門便令弟子們代向佛陀及佛陀身邊的阿羅漢比丘頂禮問訊，並令弟子們順道到他的好友「博學比丘」的處所向他頂禮問好，弟子們拜謁佛 陀之後，旋即遵囑到博學比丘那裏，表明來意，代他們的老師向博學比丘頂禮問訊，這位博學比丘卻一臉傲慢的問道：「誰？」弟子們回答：「您的老友某某比丘。」
之後，這位勝道比丘的弟子們常常輪流去拜謁佛陀，勝道比丘從不忘了令弟子們順道去頂禮他的老友博學比丘，誰知這位博學比丘傲慢之餘又漸漸露出厭煩的神色，有一次又忍不住故意問前來頂禮的「勝道比丘」的弟子：「他是誰？」「您的老友某某比丘！」「你們跟他學到什麼？有沒有讀長阿舍？」「沒有。」「中阿舍？」「沒有。」「或者其他阿舍？」「沒有 。」「有沒有讀大藏經任何一部經典？」「沒有。」「有沒有讀過一句一偈？」「沒有。」博學比丘不客氣地說道：「怎麼出家那麼久，連一部小小的經典都沒學，他是怎麼教導你們的？你們的老師一大把年紀才出家，穿著糞掃衣在森林裏不知是怎麼過的，收了那麼多徒弟，竟然沒有一人學過任何一部經典。」
其實，這位博學的比丘對他的老友一個年老出家、不識三藏之學的老比丘，竟然也有那麼多徒眾跟隨，心裡是懷著嫉妒與輕視的，於是心下暗自盤算：「找個機會與他辯論一番，讓他出糗！」
有一次，這位證果的勝道沙門入舍衛城拜謁佛陀，之前他先到老友博學比丘的處所將缽和袈裟寄放老友處，拜謁佛陀之後，旋即回到老友處所準備敘舊一番，博學比丘早已準備好了兩個位子，並召集他的弟子們前來，聆聽他倆的辯論，此時佛以佛眼觀此因緣，知道博學比丘雖然博覽群經，然對內證工夫卻豪無所獲，夜郎自大甚可憐愍，於是整裝朝著博學比丘的住處走來。
佛陀的突然到來令大眾頗感驚訝，頂禮佛陀之後，大家恭請佛陀上座，佛陀問博學比丘：「初禪是什麼境界？」博學比丘一時語塞，無言以對，再問二禪、三禪、四禪、五禪境界（註三）如何？博學比丘均啞口無言，不知如何作答。佛陀轉身將同樣的問題詢問這位森林裏的阿羅漢比丘，均對答如流，佛陀贊歎地說：「善哉比丘！」
接著佛陀之問博學比丘有關八種定（註四）的境界如何？博學比丘瞠目結舌，一句話也答不出來，反之他的老友則一一回答得非常仔細，佛陀又連連贊歎：「善哉！善哉！」
話分兩頭，先說這位較年長的，到森林裏實修禪定，已經開悟證果的 「勝道沙門」（註二），因為成就了內證工夫，許多佛子去向他請法，這位勝道沙門均直接教以內觀禪修的方法，因此每個弟子都得開悟解脫，不久也學徒濟濟，道聲甚隆。「勝道沙門」的弟子們很想入舍衛城去拜謁佛陀，這位勝道沙門便令弟子們代向佛陀及佛陀身邊的阿羅漢比丘頂禮問訊，並令弟子們順道到他的好友「博學比丘」的處所向他頂禮問好，弟子們拜謁佛 陀之後，旋即遵囑到博學比丘那裏，表明來意，代他們的老師向博學比丘頂禮問訊，這位博學比丘卻一臉傲慢的問道：「誰？」弟子們回答：「您的老友某某比丘。」
之後，這位勝道比丘的弟子們常常輪流去拜謁佛陀，勝道比丘從不忘了令弟子們順道去頂禮他的老友博學比丘，誰知這位博學比丘傲慢之餘又漸漸露出厭煩的神色，有一次又忍不住故意問前來頂禮的「勝道比丘」的弟子：「他是誰？」「您的老友某某比丘！」「你們跟他學到什麼？有沒有讀長阿舍？」「沒有。」「中阿舍？」「沒有。」「或者其他阿舍？」「沒有 。」「有沒有讀大藏經任何一部經典？」「沒有。」「有沒有讀過一句一偈？」「沒有。」博學比丘不客氣地說道：「怎麼出家那麼久，連一部小小的經典都沒學，他是怎麼教導你們的？你們的老師一大把年紀才出家，穿著糞掃衣在森林裏不知是怎麼過的，收了那麼多徒弟，竟然沒有一人學過任何一部經典。」
其實，這位博學的比丘對他的老友一個年老出家、不識三藏之學的老比丘，竟然也有那麼多徒眾跟隨，心裡是懷著嫉妒與輕視的，於是心下暗自盤算：「找個機會與他辯論一番，讓他出糗！」
有一次，這位證果的勝道沙門入舍衛城拜謁佛陀，之前他先到老友博學比丘的處所將缽和袈裟寄放老友處，拜謁佛陀之後，旋即回到老友處所準備敘舊一番，博學比丘早已準備好了兩個位子，並召集他的弟子們前來，聆聽他倆的辯論，此時佛以佛眼觀此因緣，知道博學比丘雖然博覽群經，然對內證工夫卻豪無所獲，夜郎自大甚可憐愍，於是整裝朝著博學比丘的住處走來。
佛陀的突然到來令大眾頗感驚訝，頂禮佛陀之後，大家恭請佛陀上座，佛陀問博學比丘：「初禪是什麼境界？」博學比丘一時語塞，無言以對，再問二禪、三禪、四禪、五禪境界（註三）如何？博學比丘均啞口無言，不知如何作答。佛陀轉身將同樣的問題詢問這位森林裏的阿羅漢比丘，均對答如流，佛陀贊歎地說：「善哉比丘！」
接著佛陀之問博學比丘有關八種定（註四）的境界如何？博學比丘瞠目結舌，一句話也答不出來，反之他的老友則一一回答得非常仔細，佛陀又連連贊歎：「善哉！善哉！」
佛陀再問四果（註五）之位階情況如何？這些都是內觀實證的境界，阿羅漢比丘從容的詳細稟告佛陀，博學比丘在一旁楞楞地聽著，心中慚愧不已，而佛陀又不住地贊歎老友。
博學比丘的弟子們不明究裏，眼看佛陀不停地贊歎那個看起來豪不起眼的比丘，而他們的老師那麼博學，又辯才無礙，卻沒有得到佛陀絲贊許，心中甚感不服，私下交頭接耳，紛紛議論佛陀不合理，佛陀問明了原諉之後說道：
「你們的老師像領工資的牧童，他只負責將老闆的牛帶到草地吃草，但卻沒有喝到擠下來的牛奶，享盛名而不得法味；而勝道比丘，他堪稱我的徒兒，他領受了我的真髓，他得到了法味。」
佛因而又說偈言：
「雖多誦經集，放逸而不行，如牧數他牛，自無沙門分。」
「雖誦經典少，能依教實行，具足正知識，除滅貪瞋痴，
善淨解脫心，棄捨於世欲，此界或他界，彼得沙門分。」
大眾聞佛說偈已，眾中有多人開悟證果。
博學比丘的弟子們不明究裏，眼看佛陀不停地贊歎那個看起來豪不起眼的比丘，而他們的老師那麼博學，又辯才無礙，卻沒有得到佛陀絲贊許，心中甚感不服，私下交頭接耳，紛紛議論佛陀不合理，佛陀問明了原諉之後說道：
「你們的老師像領工資的牧童，他只負責將老闆的牛帶到草地吃草，但卻沒有喝到擠下來的牛奶，享盛名而不得法味；而勝道比丘，他堪稱我的徒兒，他領受了我的真髓，他得到了法味。」
佛因而又說偈言：
「雖多誦經集，放逸而不行，如牧數他牛，自無沙門分。」
「雖誦經典少，能依教實行，具足正知識，除滅貪瞋痴，
善淨解脫心，棄捨於世欲，此界或他界，彼得沙門分。」
大眾聞佛說偈已，眾中有多人開悟證果。
備註：
1. 頭陀行：僧人修治身心、淘汰煩惱塵垢的十二種梵行，又稱十二頭陀（亦有十三、十六之說），即（一）糞掃衣、（二）但三衣（三）乞（四）不作餘食（五）一坐食（六）一揣食（七）阿蘭若處（八）塚間住（九）樹下止（十）露地（十一）隨坐（十二）常坐不臥。
2. 勝道沙門：釋尊入滅的前一天，最後一餐是接受鐵匠周那的供養，飯後周那請教佛陀世間有幾種沙門，佛說世間共有四種沙門，即
（一）勝道沙門（二）說道沙門（三）活道沙門（四）污道沙門。勝道沙門是指具有非常卓越的道行，而證得阿羅漢果最高悟境的沙門，這是世人的燈塔，要救濟世人的。
3. 五禪：依《清淨道論》，色界善心與禪支相應的各別而有五種，即
（一）與尋、伺、喜、樂、定、捨相應的為第一禪。
（二）超越尋，即與伺、喜、樂、定相應的為第二禪。
（三）超越伺，與喜、樂、定相應的為第三禪。
（四）更離喜，僅與樂、定相應為第四禪。
（五）捨棄尋、伺、喜、樂，僅存定的為第五禪；但依原始佛教以來，一般都說四禪，即初禪離諸欲及諸不善法，有尋有伺，二禪尋與伺止息，內心淨，心統一，定生喜樂，三禪捨離喜心，依捨而住，有念有正知，受身之樂，四禪斷苦樂、滅憂喜，依捨而念清淨。
4. 八種定：色界之四禪定與無色界之四空定也。四空定即空無邊處定、識無邊處定、無所有處定、非想非非想處定。
5. 四果：指須陀洹果、斯陀含果、阿那含果、阿羅漢果，稱四沙門果，略稱四果，指聲聞乘在修行過程中的四種階位。
1. 頭陀行：僧人修治身心、淘汰煩惱塵垢的十二種梵行，又稱十二頭陀（亦有十三、十六之說），即（一）糞掃衣、（二）但三衣（三）乞（四）不作餘食（五）一坐食（六）一揣食（七）阿蘭若處（八）塚間住（九）樹下止（十）露地（十一）隨坐（十二）常坐不臥。
2. 勝道沙門：釋尊入滅的前一天，最後一餐是接受鐵匠周那的供養，飯後周那請教佛陀世間有幾種沙門，佛說世間共有四種沙門，即
（一）勝道沙門（二）說道沙門（三）活道沙門（四）污道沙門。勝道沙門是指具有非常卓越的道行，而證得阿羅漢果最高悟境的沙門，這是世人的燈塔，要救濟世人的。
3. 五禪：依《清淨道論》，色界善心與禪支相應的各別而有五種，即
（一）與尋、伺、喜、樂、定、捨相應的為第一禪。
（二）超越尋，即與伺、喜、樂、定相應的為第二禪。
（三）超越伺，與喜、樂、定相應的為第三禪。
（四）更離喜，僅與樂、定相應為第四禪。
（五）捨棄尋、伺、喜、樂，僅存定的為第五禪；但依原始佛教以來，一般都說四禪，即初禪離諸欲及諸不善法，有尋有伺，二禪尋與伺止息，內心淨，心統一，定生喜樂，三禪捨離喜心，依捨而住，有念有正知，受身之樂，四禪斷苦樂、滅憂喜，依捨而念清淨。
4. 八種定：色界之四禪定與無色界之四空定也。四空定即空無邊處定、識無邊處定、無所有處定、非想非非想處定。
5. 四果：指須陀洹果、斯陀含果、阿那含果、阿羅漢果，稱四沙門果，略稱四果，指聲聞乘在修行過程中的四種階位。
While residing at the Jētavana Monastery, the Buddha spoke these verses, with reference to two monks who were friends.
For at Sàvatthi lived two young men of noble family who were inseparable friends. On a certain occasion they went to the Monastery, heard the Teacher preach the Law, renounced the pleasures of the world, yielded the mind to the Religion of the Buddha, and became monks. When they had kept residence for five years with preceptors and teachers, they approached the Teacher and asked about the Duties in his Religion. After listening to a detailed description of the Duty of Meditation and of the Duty of Study, one of them said, “Venerable, since I became a monk in old age, I shall not be able to fulfill the Duty of Study, but I can fulfill the Duty of Meditation.” So he had the Teacher instruct him in the Duty of Meditation as far as Arahatship, and after striving and struggling attained Arahatship, together with the Supernatural Faculties. But the other said, I will fulfill the Duty of Study,” acquired by degrees the Tipitaka, the Word of the Buddha, and wherever he went, preached the Law and intoned it. He went from place to place reciting the Law to five hundred monks, and was preceptor of eighteen large communities of monks.
Now a company of monks, having obtained a Formula of Meditation from the Teacher, went to the place of residence of the older monk, and by faithful observance of his admonitions attained Arahatship. Thereupon, they paid obeisance to the Venerable and said, “We desire to see the Teacher.” Said the Ven erable, “Go, brethren, greet in my name the Buddha, and likewise greet the eighty Chief Venerables, and greet my fellow-elder, saying, ‘Our teacher greets you.’” So those monks went to the Monastery and greeted the Buddha and the Venerables, saying, “Venerable, our teacher greets you.” When they greeted their teacher’s fellow-elder, he replied, “Who is he?” Said the monks, “He is your fellow-monk, Venerable.”
Said the younger monk, “But what have you learned from him? Of the Dãgha Nikàya and the other Nikàyas, have you learned a single Nikàya? Of the Three Pitakas, have you learned a single Pitaka?” And he thought to himself, “This monk does not know a single stanza containing four verses. As soon as he became a monk, he took rags from a dust-heap, entered the forest, and gathered a great many pupils about him. When he returns, it behoves me to ask him some question.” Now somewhat later the older monk came to see the Buddha, and leaving his bowl and robe with his fellow-elder, went and greeted the Buddha and the eighty Chief Venerables, afterwards returning to the place of residence of his fellow-elder. The younger monk showed him the customary attentions, provided him with a seat of the same size as his own, and then sat down, thinking to himself, “I will ask him a question.”
At that moment the Buddha thought to Himself, “Should this monk annoy this my son, he is likely to be reborn in Hell.” So out of compassion for him, pretending to be going the rounds of the monastery, He went to the place where the two monks were sitting and sat down on the Seat of the Buddha already prepared. (For wherever the monks sit down, they first prepare the Seat of the Buddha, and not until they have so done do they themselves sit down).
Therefore, the Buddha sat down on a seat already prepared for Him. And when He had sat down, He asked the monk who had taken upon himself the Duty of Study a question on the First Trance. When the younger monk had answered this question correctly, the Teacher, beginning with the Second Trance, asked him questions about the Eight Attainments and about Form and the Formless World, all of which he answered correctly. Then the Teacher asked him a question about the Path of Conversion; he was unable to answer it. Thereupon, the Buddha asked the monk who was an Arahat, and the latter immediately gave the correct answer.
“Well done, well done, monk!” said the Teacher, greatly pleased. The Teacher then asked questions about the remaining Paths in order. The monk who had taken upon himself the Duty of Study was unable to answer a single question, while the monk who had attained unto Arahatship answered every question He asked. On each of four occasions the Buddha bestowed applause on him. Hearing this, all the deities, from the gods of earth to the gods of the World of Brahma, including Nàgas and Garudàs, shouted their applause.
Hearing this applause, the pupils and fellow-residents of the younger monk were offended at the Buddha and said, “Why did the Buddha do this? He bestowed applause on each of four occasions on the old monk who knows nothing at all. But to our own teacher, who knows all the Sacred Word by heart and is at the head of five hundred monks, he gave no praise at all.” The Teacher asked them, “Monks, what is it you are talking about?” When they told Him, He said, “Monks, your own teacher is in my Religion like a man who tends cows for hire. But my son is like a master who enjoys the five products of the cow at his own good pleasure.”
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經的故事》 護法法師譯
