Dhammapada verse # 38 ~ 39
心若不安定，又不了正法，信心不堅者，智慧不成就。
One of unsteady mind,
who doesn’t know True Dhamma,
who is of wavering confidence
wisdom fails to win.
若得無漏心，亦無諸惑亂，超越善與惡，覺者無恐怖。
One of unflooded mind,
a mind that is not battered,
abandoning evil, merit too,
no fear for One Awake.
☆☆☆
【第38,39偈的故事】
從前，舍衛城有一個人在森林裡尋找走失的牛時，突然感覺十分飢餓，就到村子的精舍去。精舍裡的比丘就給他一些食物吃。吃的時候，他突然想到既然每天勤奮工作，都不一定能吃到這麼好的食物，那麼出家或許不失個好主意。
所以，他就懇求比丘讓他加入僧伽。出家後，他盡責守分，同時因為有足夠的食物，不久就長胖了。過了一陣子，他卻厭倦外出化緣的日子，就還俗了。又過了一些日子，他卻又覺得世俗生活艱辛，所以二度出家。但不久，又還俗。由於意志不堅，所以斷斷續續的出家、還俗六次。人們就稱他為「質多舍利弗」（意 思是心意不堅定的人）。而在這期間內，他妻子也懷孕了。事實上，他六次出家都不是想脫離世間的慾貪，只是為了自己的方便而已。所以，不論身為比丘或在家居士，他都不快樂。
後來，有一天，他進入臥室時，碰巧看見妻子正在睡覺，而且大聲打鼾，張開的嘴巴也流出口水。看見妻子這個樣子時，讓他聯想到腫脹的屍體，當下他明白無常以及身體不淨的道理，並且如是思考：「我幾次出家半途而廢，就是因為迷戀她！」當下他拿著黃色的袈裟，第七次到精舍去。一路上，不停的念著「無常」、「苦」，而證得初果。
到達精舍時，他再度請求加入僧伽。
「我們無法再接納你！幾次剃度下來，你的頭已經像磨刀石了。」比丘們拒絕他的請求。
但他堅決地請求，最後，比丘們又起了憐憫心，讓他再度加入僧伽。過了幾天，他就證得阿羅漢果了。
後來，比丘見他這次出家這麼久，感到驚訝，就問他原委，他回答說：「我以前會還俗，是因為仍有執著，但現在一切都過去了。」
比丘們向佛陀報告這件事，佛陀說：「從前質多舍利弗的心意不夠堅定，而且不了解佛法，但他現在已經是個捨棄所有執著的阿羅漢了。」
備註：
１. 阿羅漢超越善惡，所以阿羅漢的作為不落善惡範圍。這不是說阿羅漢無所事事 。相反地，阿羅漢積極任事，而且一無私心，所作所為都為了引導別人走向修行的道路。一般認為阿羅漢的作為是善的。但阿羅漢的行為不會為自己創造善報。阿羅漢仍然要承受過去所做業的業報。阿羅漢不作新業，阿羅漢的所有作為稱之為「無記（KIRIYA）」，而不是業，所以從道德觀點而言，不會產生效應。阿羅漢如實知見，所以不落因果律。
２. 此處的覺者指的是阿羅漢。阿羅漢並不是不睡覺。他們不論清醒或睡眠時，都是精進的，因為阿羅漢永遠具足正信，精進，正念，正定和慧等五種德行。
３. 質多舍利弗是否不應該拋妻離子？我們從歷史的角度來理解，佛陀時代的印度，認為人能捨棄所有對世間的執著而出家為比丘，是相當尊貴的行為。在當時的社會架構下，比丘家裡的其它成員也樂於照顧他的妻子兒女，因為多數的比丘的修行目標是要成為聖人，他們為了修行而出家，已經做了重大的犧牲。
While residing at the Jētavana Monastery, the Buddha spoke these verses, with reference to the monk Cittahattha.
A certain youth of a respectable family, a herdsman, living at Sàvatthi, went into the forest to look for an ox that was lost. During midday, he saw the ox and released the herds, and being oppressed by hunger and thirst, he thought to himself, “I can surely get something to eat from the noble monks.” So he entered the monastery, went to the monks, bowed to them, and stood respectfully on one side. Now at that time the food which remained over and above to the monks who had eaten lay in the vessel used for refuse. When the monks saw that youth, exhausted by hunger as he was, they said to him, “Here is food; take and eat it.” (When a Buddha is living in the world, there is always a plentiful supply of rice-porridge, together with various sauces). So the youth took and ate as much food as he needed drank water, washed his hands, and then bowed to the monks and asked them, “Venerable, did you go to some house by invitation today?” “No, lay disciple; monks always receive food in this way.”
The youth thought to himself, “No matter how busy and active we may be, though we work continually both by night and by day, we never get rice-porridge so deliciously seasoned. But these monks, according to their own statement, eat it continually. Why should I remain a layman any longer? I will become a monk.” Accordingly he approached the monks and asked to be received into the Sangha. The monks said to him, “Very well, lay disciple,” and received him into the Sangha. After making his full profession, he performed all the various major and minor duties; and in but a few days, sharing in the rich offerings which accrue in the Buddha’s Dispensation, he became fat and comfortable.
Then he thought to himself, “Why should I live on food obtained by making the alms-round? I will become a layman once more.” So back he went and entered his house. After working in his house for only a few days, his body became thin and weak. Thereupon he said to himself, “Why should I endure this suffering any longer? I will become a monk.” So back he went and re-ordained. But after spending a few days as a monk, becoming discontented again, went back to lay-life.
“Why should I live the life of a layman any longer? I will become a monk.” So saying, he went to the monks, bowed, and asked to be received into the Sangha. Because he had been with them, the monks received him into the Sangha once more. In this manner he entered the Sangha and left it again six times in succession. The monks said to themselves, “This man lives under the sway of his thoughts.” So they gave him the name Thought-Controlled, elder Cittahattha.
As he was thus going back and forth, his wife became pregnant. The seventh time he returned from the forest with his farming implements he went to the house, put his implements away, and entered his own room, saying to himself, “I will put on my yellow robe again.” Now his wife happened to be in bed and asleep at the time. Her undergarment had fallen off, saliva was flowing from her mouth, she was snoring, her mouth was wide open; she appeared to him like a swollen corpse. Grasping the thought, “All that is in this world is transitory, is involved in suffering,” he said to himself, “To think that because of her, all the time I have been a monk, I have been unable to continue steadfast in the monastic life!” Straightaway, taking his yellow robe, he ran out of the house, binding the robe about his belly as he ran.
Now his mother-in-law lived in the same house with him. When she saw him departing in this way, she said to herself, “This renegade, who but this moment returned from the forest, is running from the house, binding his yellow robe about him as he runs, and is making for the monastery. What is the meaning of this?” Entering the house and seeing her daughter asleep, she knew at once, “It was because he saw her sleeping that he became disgusted, and went away.” So she shook her daughter and said to her, “Rise, your husband saw you asleep, became disgusted, and went away. He will not be your husband henceforth.” “Begone, mother. What does it matter whether he has gone or not? He will be back again in but a few days.”
As Cittahattha proceeded on his way, repeating the words, “All that is in this world is transitory, is involved in suffering,” he obtained the fruit of conversion (sōtàpatti phala). Continuing his journey, he went to the monks, bowed to them, and asked to be received into the Sangha. “No,” said the monks, “we cannot receive you into the Sangha. Why should you become a monk? Your head is like a grindstone.” “Venerable, receive me into the Sangha just this once.” Because he had helped them, they received him into the Sangha. After a few days he attained arahatship, together with the supernatural faculties.
Thereupon they said to him, “Brother Cittahattha, doubtless you alone will decide when it is time for you to go away again; you have remained here a long while this time.” “Venerables, when I was attached to the world, I went away; but now I have put away attachment to the world; I have no longer any desire to go away.” The monks went to the Buddha and said, “Venerable, we said such and such to this monk, and he said such and such to us in reply. He utters falsehood, says what is not true.” The Buddha replied, “Yes, monks, when my son’s mind was unsteady, when he knew not the good law, then he went and came. But now he has renounced both good and evil.”
所以，他就懇求比丘讓他加入僧伽。出家後，他盡責守分，同時因為有足夠的食物，不久就長胖了。過了一陣子，他卻厭倦外出化緣的日子，就還俗了。又過了一些日子，他卻又覺得世俗生活艱辛，所以二度出家。但不久，又還俗。由於意志不堅，所以斷斷續續的出家、還俗六次。人們就稱他為「質多舍利弗」（意 思是心意不堅定的人）。而在這期間內，他妻子也懷孕了。事實上，他六次出家都不是想脫離世間的慾貪，只是為了自己的方便而已。所以，不論身為比丘或在家居士，他都不快樂。
後來，有一天，他進入臥室時，碰巧看見妻子正在睡覺，而且大聲打鼾，張開的嘴巴也流出口水。看見妻子這個樣子時，讓他聯想到腫脹的屍體，當下他明白無常以及身體不淨的道理，並且如是思考：「我幾次出家半途而廢，就是因為迷戀她！」當下他拿著黃色的袈裟，第七次到精舍去。一路上，不停的念著「無常」、「苦」，而證得初果。
到達精舍時，他再度請求加入僧伽。
「我們無法再接納你！幾次剃度下來，你的頭已經像磨刀石了。」比丘們拒絕他的請求。
但他堅決地請求，最後，比丘們又起了憐憫心，讓他再度加入僧伽。過了幾天，他就證得阿羅漢果了。
後來，比丘見他這次出家這麼久，感到驚訝，就問他原委，他回答說：「我以前會還俗，是因為仍有執著，但現在一切都過去了。」
比丘們向佛陀報告這件事，佛陀說：「從前質多舍利弗的心意不夠堅定，而且不了解佛法，但他現在已經是個捨棄所有執著的阿羅漢了。」
備註：
１. 阿羅漢超越善惡，所以阿羅漢的作為不落善惡範圍。這不是說阿羅漢無所事事 。相反地，阿羅漢積極任事，而且一無私心，所作所為都為了引導別人走向修行的道路。一般認為阿羅漢的作為是善的。但阿羅漢的行為不會為自己創造善報。阿羅漢仍然要承受過去所做業的業報。阿羅漢不作新業，阿羅漢的所有作為稱之為「無記（KIRIYA）」，而不是業，所以從道德觀點而言，不會產生效應。阿羅漢如實知見，所以不落因果律。
２. 此處的覺者指的是阿羅漢。阿羅漢並不是不睡覺。他們不論清醒或睡眠時，都是精進的，因為阿羅漢永遠具足正信，精進，正念，正定和慧等五種德行。
３. 質多舍利弗是否不應該拋妻離子？我們從歷史的角度來理解，佛陀時代的印度，認為人能捨棄所有對世間的執著而出家為比丘，是相當尊貴的行為。在當時的社會架構下，比丘家裡的其它成員也樂於照顧他的妻子兒女，因為多數的比丘的修行目標是要成為聖人，他們為了修行而出家，已經做了重大的犧牲。
While residing at the Jētavana Monastery, the Buddha spoke these verses, with reference to the monk Cittahattha.
A certain youth of a respectable family, a herdsman, living at Sàvatthi, went into the forest to look for an ox that was lost. During midday, he saw the ox and released the herds, and being oppressed by hunger and thirst, he thought to himself, “I can surely get something to eat from the noble monks.” So he entered the monastery, went to the monks, bowed to them, and stood respectfully on one side. Now at that time the food which remained over and above to the monks who had eaten lay in the vessel used for refuse. When the monks saw that youth, exhausted by hunger as he was, they said to him, “Here is food; take and eat it.” (When a Buddha is living in the world, there is always a plentiful supply of rice-porridge, together with various sauces). So the youth took and ate as much food as he needed drank water, washed his hands, and then bowed to the monks and asked them, “Venerable, did you go to some house by invitation today?” “No, lay disciple; monks always receive food in this way.”
The youth thought to himself, “No matter how busy and active we may be, though we work continually both by night and by day, we never get rice-porridge so deliciously seasoned. But these monks, according to their own statement, eat it continually. Why should I remain a layman any longer? I will become a monk.” Accordingly he approached the monks and asked to be received into the Sangha. The monks said to him, “Very well, lay disciple,” and received him into the Sangha. After making his full profession, he performed all the various major and minor duties; and in but a few days, sharing in the rich offerings which accrue in the Buddha’s Dispensation, he became fat and comfortable.
Then he thought to himself, “Why should I live on food obtained by making the alms-round? I will become a layman once more.” So back he went and entered his house. After working in his house for only a few days, his body became thin and weak. Thereupon he said to himself, “Why should I endure this suffering any longer? I will become a monk.” So back he went and re-ordained. But after spending a few days as a monk, becoming discontented again, went back to lay-life.
“Why should I live the life of a layman any longer? I will become a monk.” So saying, he went to the monks, bowed, and asked to be received into the Sangha. Because he had been with them, the monks received him into the Sangha once more. In this manner he entered the Sangha and left it again six times in succession. The monks said to themselves, “This man lives under the sway of his thoughts.” So they gave him the name Thought-Controlled, elder Cittahattha.
As he was thus going back and forth, his wife became pregnant. The seventh time he returned from the forest with his farming implements he went to the house, put his implements away, and entered his own room, saying to himself, “I will put on my yellow robe again.” Now his wife happened to be in bed and asleep at the time. Her undergarment had fallen off, saliva was flowing from her mouth, she was snoring, her mouth was wide open; she appeared to him like a swollen corpse. Grasping the thought, “All that is in this world is transitory, is involved in suffering,” he said to himself, “To think that because of her, all the time I have been a monk, I have been unable to continue steadfast in the monastic life!” Straightaway, taking his yellow robe, he ran out of the house, binding the robe about his belly as he ran.
Now his mother-in-law lived in the same house with him. When she saw him departing in this way, she said to herself, “This renegade, who but this moment returned from the forest, is running from the house, binding his yellow robe about him as he runs, and is making for the monastery. What is the meaning of this?” Entering the house and seeing her daughter asleep, she knew at once, “It was because he saw her sleeping that he became disgusted, and went away.” So she shook her daughter and said to her, “Rise, your husband saw you asleep, became disgusted, and went away. He will not be your husband henceforth.” “Begone, mother. What does it matter whether he has gone or not? He will be back again in but a few days.”
As Cittahattha proceeded on his way, repeating the words, “All that is in this world is transitory, is involved in suffering,” he obtained the fruit of conversion (sōtàpatti phala). Continuing his journey, he went to the monks, bowed to them, and asked to be received into the Sangha. “No,” said the monks, “we cannot receive you into the Sangha. Why should you become a monk? Your head is like a grindstone.” “Venerable, receive me into the Sangha just this once.” Because he had helped them, they received him into the Sangha. After a few days he attained arahatship, together with the supernatural faculties.
Thereupon they said to him, “Brother Cittahattha, doubtless you alone will decide when it is time for you to go away again; you have remained here a long while this time.” “Venerables, when I was attached to the world, I went away; but now I have put away attachment to the world; I have no longer any desire to go away.” The monks went to the Buddha and said, “Venerable, we said such and such to this monk, and he said such and such to us in reply. He utters falsehood, says what is not true.” The Buddha replied, “Yes, monks, when my son’s mind was unsteady, when he knew not the good law, then he went and came. But now he has renounced both good and evil.”
☆☆☆
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯
