鳩摩羅什譯《維摩詰所說經》卷3〈13 法供養品〉：
「依於義，不依語；依於智，不依識；
依了義經，不依不了義經；依於法，不依人。」
(CBETA, T14, no. 475, p. 556, c9-10)
《注維摩詰經》卷10〈13 法供養品〉：「
依了義經不依不了義經。
肇曰：『佛所說經，自有「義旨分明、盡然易了」者應依，亦有「應時之經，詭言合道，聖意難知，自未了」者不可依也。』生曰：『辨理者為了義經也。雖曰巧辭而無理者，為不了義也。』
依於法不依人。
什曰：「佛言我泥洹後，當依止＜四法＞以為大師，所謂四依法也。明此＜四法＞可依止、可信受也」。「依於法不依人」者，法謂經教也。當依經法，不可以人勝故，背法依人也。法有二種：一文字、語言，二義法；莫依語也。義亦有二種，一識所知義，二智所知義。識則唯求虛妄五欲，不求實利。智能求實利，棄五欲故。依智所知義，不依識所知義。為求智所知義故，依智也。智所知義亦有二種：一了義經，二不了義經。不了義經，如佛說「殺父母無罪」，未分別，是不了義也。若言無明是父，愛是母。生死根本，故名父母。斷其本則生死盡，故言殺之無罪。既分別，是了義經也。復次，若佛言「佛是人中第一，涅槃是法中第一」，如是等皆名了義也。是故當依了義經，莫依不了義經。肇曰：「法雖由人弘，而人不必盡應於法。法有定楷，人無常則，所以行者依法不依人也。」生曰：「人行理無非法，為法也。苟曰有法，不遺下賤。若無法者，雖復極貴極高，亦不從之。」(CBETA, T38, no. 1775, p. 417, a5-b1)
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每次讀到這一段時，總會讚嘆這是傳聞中的「關河古義」，有時會閉上眼睛想像當時的情景。西元401年十二月，鳩摩羅什抵達長安，隔年入駐逍遙園，406年譯出《維摩詰經》，當時的情景是所謂的「譯講同宣」，也就是法師譯了一句或幾句，講說經義後，再譯下幾句。這樣的好處是可以幫助筆受、正字和傳譯的僧侶更容易抓住要領，將經文譯得更精確。當時在場的有羅什的四大弟子「融、睿、生、肇」，也就是「道融、僧睿、道生、僧肇」。這一段經文彷彿是實況重播一樣，羅什的講解歷歷在目，還附有僧肇與道生的解說。
那一年鳩摩羅什58歲，僧肇23歲，西元410年，僧肇寫「不真空論」、「物不遷論」，西元413年鳩摩羅什於長安去世(65歲)，西元414年僧肇去世(31歲)，西元430年覺音論師著《清淨道論》，西元450年世親的哥哥無著作《攝大乘論》，西元460年北魏開鑿雲崗石窟，世親作《俱舍論》、《唯識三十頌》。
回到經文來，當時羅什在長安逍遙園翻譯《維摩詰經》，這時講解的是著名的四依法「依法不依人，依義不依語；依智不依識；依了義經，不依不了義經」；羅什解釋「依法不依人」是「不可以人勝故，背法依人也」。不能因為這個人殊勝、崇高偉大，就「背法依人」，那麼「法」指的是什麼？指的是「經教」，經教有兩個層面：「文字、語言」和「義法」，「依義不依語」是指要依「義法」，不要依表面的語言文字。義法有兩種：「識所知義」與「智所知義」，「虛妄的六識所感知的，常追逐五欲，此義不實在」，應該遵循「智所知義」，此亦有兩種，一是未「分別 vibhāveti 闡明解釋」的為「不了義經」，一是經過「分別」的是「了義經」。如佛說「應殺父母」，未經解釋，不可依也。如解說「生死輪迴的根本，父是無明，母是貪愛，殺此輪迴根本之父母，則貪瞋癡永滅無餘，不再生起」，經此分別，則是「了義經」，即可依也。
羅什此處是引《法句經》295偈為例，以下解說《法句經》295偈。
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A. 《法句經》卷1〈2 教學品〉：「學先斷母， 率君二臣，廢諸營從， 是上道人。」(CBETA, T04, no. 210, p. 559, c3-4) 。
《出曜經》卷30〈34 梵志品〉：「先去其母， 王及二臣， 盡勝境界，是謂梵志。」
「『先去其母』者，愛心流馳以為源本，無漏意識，能去斯病使盡無餘。『王』者我慢也，『二臣』戒盜身見。『盡勝境界』者，一切諸結使。能去眾結之患，故曰為梵志。是故說曰『先去其母，王及二臣，盡勝境界，是謂梵志』。」(CBETA, T04, no. 212, p. 774, c18-24) 。
《法集要頌經》卷4〈33 梵志品〉：「學先去其母， 率君及二臣，盡勝諸境界，是名為梵志。 」(CBETA, T04, no. 213, p. 799, b7-8)
這三種古漢譯與巴利偈頌的差異有多少呢？
mātaraṃ pitaraṃ hantvā,
rājāno dve ca khattiye,
raṭṭhaṃ sānucaraṃ hantvā,
anīgho yāti brāhmaṇo. (294)
mātaraṃ pitaraṃ hantvā,
rājāno dve ca sotthiye,
veyagghapañcamaṃ hantvā,
anīgho yāti brāhmaṇo. (295)
對照巴利偈頌，其實是兩首偈頌(294, 295)，
(294)，殺了母、父以及兩位剎帝利國王，破毀國家與其隨從，如此是寧靜無礙的婆羅門。
(295)，殺了母、父以及兩位婆羅門國王，殺了老虎作為第五項，如此是寧靜無礙的婆羅門。
巴例註釋書說，母是貪欲，父是我慢，兩位「剎帝利國王」或「婆羅門國王」是「常見」與「斷見」。作為第五項的老虎是「五蓋(貪、瞋、昏沉睡、掉悔、疑)」，國家是「六根與六塵」，隨從是「欲貪與繫著」。
與漢譯的差異在那裡？
1. 第一句，三種漢譯都是「斷母」，而未提到父。《出曜經》的註解，「母」是指『愛心流馳』，『王』者我慢也。巴利註釋書則「母」是指『愛欲、貪欲』，「父」是指『我慢』，『二王』則是「常見與斷見」，兩者有很大的差異。
2. 巴利偈頌與註釋書都是「二王」與「二婆羅門」，懷疑譯者對「二王」的譯文有顧忌，所以翻譯成「二臣」。『二臣』指「戒盜身見」，意思不是很明確，在此將它解釋為「戒禁取與身見」，在巴利文獻，「二婆羅門」與「二王」則是「常見與斷見」。
3. 《出曜經》的註解，「『盡勝境界』者，一切諸結使」。在巴利註釋書則「境界(國界)」是指『六根與六塵』。《法句經》「廢諸營從」則 是「欲貪與繫著」。道人。」
4. 在巴利《法句經》還有「殺了作為第五項的老虎」，在漢譯則未出現。
5. 《法句經》卷1〈2 教學品〉：「[39]學先斷母，率君二臣，廢諸營從，是上道人。」(CBETA, T04, no. 210, p. 559, c3-4)[39]此頌＝295。《大正藏》認為此偈對應在巴利《法句經》295偈。其實，倒不如說是294偈。
B. 殺(愛欲)母與(貪)父，殺剎帝利族二王；破王國殺其從臣，趨向無憂婆羅門。(了參法師譯)
C. 殺害母與父，剎帝利的二王，殺死如虎將的第五者，成為無憂的聖者。(淨海法師譯)
D. Having slain mother(craving) and father(conceit), and two warrior kings(views of eternalism and nihilism), and having destroyed a country (sense-avenues and sense-objects) together with its revenue officer (attachment), ungrieving goes the brahmana(Arahat).
《阿毘達磨發智論》卷20：「逆害於父母，王及二多聞；誅國及隨行，無礙過梵志。」
逆害於父母王及二多聞者，母即喻愛，以能生故。如世尊說：『
士夫愛所生，由心故馳走；
有情處生死，苦為大怖畏。』
父即喻有漏業，以能引故。如世尊說：『苾芻如是有情，造善有漏，修所成業，得生於彼，受果異熟。故我說彼隨業而行。』王即喻有取識，如世尊說『
第六增上王，染時染自取；
無染而有染，染者謂愚夫。』
又世尊說：『苾芻當知，我說城主即有取識。二多聞，即喻見取戒禁取，如祠祀靜默。二多聞士，於塵穢中，共為嬉戲，如是二取，於有漏法執，為第一勝上。或復淨脫出離，棄捨永斷愛業識取，故名逆害。國喻煩惱，隨行喻彼相應尋伺，誅謂誅戮，棄捨永斷煩惱尋伺，故名為誅。無礙者，礙有三種：謂貪、瞋、癡。彼於此三，已斷遍知，故名無礙。過者出也，彼無礙故，出過三界，永除惡法，故名梵志。」(CBETA, T26, no. 1544, p. 1029, c7-28)
《阿毘達磨發智論》卷20：「逆害於父母，王及二多聞，除虎第五怨，是人說清淨。」
此中上半義如前說，虎喻瞋纏，如虎稟性暴惡凶嶮，飲噉血肉。瞋纏亦爾，暴惡凶嶮，滅諸善根。第五怨者，喻五蓋中第五蓋，或喻五順下分結中第五結，棄捨永斷，故說為除，是人永斷貪瞋癡故，說為清淨。」(CBETA, T26, no. 1544, p. 1030, a1-7)
《大乘阿毘達磨集論》卷7〈4 論議品〉：「逆害於父母，王及二多聞；誅國及隨行，是人說清淨。」(CBETA, T31, no. 1605, p. 694, a21-22)
《大乘阿毘達磨雜集論》卷16〈4 論品〉：「逆害於父母，王及二多聞；誅國及隨行，是人說清淨。」
今此頌中詮表世間共可極重罪惡，文字轉變，密顯餘清淨義。何等世間共可極重罪惡？謂逆害尊人及大眾。尊人有二，一別二共。共又二種。一護世間，二應供養。別亦二種，謂父及母。護世間者，謂王應供養者。謂多聞梵志，世間共許最清淨故。若總殺害名逆尊人，若誅國人及隨行畜生名害大眾。顯此義者，名詮表世間共可極重罪惡。文字云何？轉此文字密顯淨義。謂逆害父母等言，轉變密顯，永斷愛等餘義故。所以者何？若愛若業，若有取識，戒見二取，眼等六處，及所行境，如其次第名母父等，法相似故。愛為發因，業為生因，由此能殖習氣種子類世間父等。由此二因，令有取識流轉不絕，於流轉時雖求解脫，然由二種非方便法，障解脫得。謂妄計度清淨最勝，戒見二取猶如世間多聞梵志，恒妄計著最勝清淨，此有取識所依、所緣六處境界，猶如世間國及隨行，若能永斷如是等法，當知是人最為清淨。」(CBETA, T31, no. 1606, p. 773, a20-b11)
《阿毘曇八犍度論》卷30：「捐捨於父母，亦王及二學；捨邦土翼從，無礙過梵志。」
「捐捨於父母」者，母謂之愛，生故也。如說『愛為生士，彼心馳走，人因生死，彼苦大畏。』父謂之有漏行，有彼當捨離斷，故曰捐捨於父母也。「亦王及二學」者，王謂之有漏心意識。如說『六增上王，染著諸塵，非染無污，染謂之愚』。二學謂之戒盜見盜，故曰『王及二學』也。「捨邦土翼從」者，邦土謂之垢。翼從謂之彼，相應有覺有觀，彼當捨離斷。故曰「捨邦土翼從」。「無礙過梵志」者，三礙：貪欲、瞋恚、愚癡。彼盡於欲界中過出要，色無色界過出要，梵志者於此見盡要，故曰無礙過梵志也。(三竟)。
「捐捨於父母，亦王及二學；已害於五虎，彼謂之清淨。」
『捐捨於父母』者，母謂之愛，生故也。如說『愛為生士，彼心馳走，人因生死，彼苦大畏。』
父謂之有漏行，有彼當捨離斷，故曰『捐捨於父母』也。 『亦王及二學』者，王謂之有漏心意識，如說。：『六增上王，染著諸塵；非染無污，染謂之愚。』二學謂之戒盜見盜，故曰『亦王及二學』也。『已害於五虎』者，世尊現瞋恚，如彼虎兇惡無慈，如是瞋恚纏，眾生兇惡無慈。彼世尊現當盡。『云何五？』答曰：『數為五。五蓋中五，五下分結中五，彼當捨離斷』。故曰：『已害於五虎』也。彼謂之清淨者，盡欲清淨，瞋恚愚癡已盡，謂之清淨，彼故謂之清淨也(四竟)。」(CBETA, T26, no. 1543, p. 915, a14-b14)
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mātaraṃ pitaraṃ hantvā,
rājāno dve ca khattiye,
raṭṭhaṃ sānucaraṃ hantvā,
anīgho yāti brāhmaṇo. (294)
(294) Having killed mother, father and two warrior kings,
having killed the whole country with its followers, undisturbed walks the holy man.
mātaraṃ pitaraṃ hantvā rājāno dve ca khattiye
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N.f. N.m. V.ger. N.m. Num.m. conj. N.m.
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List of Abbreviations
raṭṭhaṃ sānucaraṃ hantvā anīgho yāti brāhmaṇo
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N.n. Adj.n. V.ger. Adj.m. V.act.in. N.m.
Acc.Sg. Acc.Sg. | Nom.Sg. 3.Sg.pres. Nom.Sg.
|___________| | |________| |
|____________| |___________|
_____________| |
|_____________________________|
mātaraṃ: mātar-, N.f.: mother. Acc.Sg. = mataraṃ.
pitaraṃ pitar-, N.m.: father. Acc.Sg. = pitaraṃ.
hantvā, V.ger.: having killed. The verb root is han-.
rājāno: rājān-, N.m.: king. Acc.Pl. = rājāno.
dve: dvi-, Num.: two. Acc.Pl.m. = dve.
ca, conj.: and.
khattiye: khattiya-, N.m.: Kshatriya, warior, ruler; the member of the Kshatriya clan.
Acc.Pl. = khattiye.
raṭṭhaṃ: rattha-, N.n.: country, kingdom. Acc.Sg. = raṭṭhaṃ.
sānucaraṃ: sānucara-, Adj.: together with followers. It is derived from the verb anucara-, N.m. (follower; it is derived form the verb root car-, to walk, with the prefix anu-, along, with) with the prefix sa- (with, together). Euphonic combination: sa- + anucara- = sānucara-. Acc.Sg.n. = sānucaraṃ.
anīgho: anīgha-, Adj.: undisturbed, calm. The etymology of this word is doubtful. Probably it is derived from the verb root igh- (to tremble, to rage) with the negative prefix an-. Nom.Sg.m. = anīgho.
yāti, V.: goes, pursues. The verb root is ya- (to go). 3.Sg.in.act.pres. = yāti.
brāhmaṇo: brāhmaṇa-, N.m.: Brahmin, a holy man. Nom.Sg. =
brāhmaṇo . The subject is the noun brāhmaṇo (holy man, nominative singular). The verb is yāti (goes, 3rd person, singular, active, indicative, present tense). The object is the adjective anīgho (undisturbed, nominative singular). There are two clauses dependent on this main sentence:
1) mātaraṃ pitaraṃ hantvā rājāno dve ca khattiye (having killed mother, father and two warrior kings). The subject is omitted, implying the subject of the main sentence, the noun brāhmaṇo. The verb is in gerund, hantvā (having killed). There are three objects, the nouns mātaraṃ (mother, accusative singular), pitaraṃ (father, accusative singular) and rājāno (kings, accusative plural). This last word has two attributes, the noun khattiye (warrior, accusative plural) and the numeral dve (two, accusative plural). The conjunction ca (and) connects the last object to the two preceding ones.
2) ratthaṃ sānucaraṃ hantvā (having killed the whole country with its followers). The subject is omitted, implying the subject of the main sentence, the noun brāhmaṇo. The verb is in gerund, hantvā (having killed). The object is the noun raṭṭhaṃ (country, accusative singular). It has an attribute, the adjective sānucaraṃ (with followers, accusative singular).
Commentary:
Once a group of monks visited the Buddha. While they were paying their respects, the monk Lakuntaka Bhaddiya, who was an Arahant, passed by. The Buddha told the monks this verse (and the following one, DhP 295). He told the monks to look at Lakuntaka Bhaddiya: he was a monk who has killed his parents, and kings, indeed the whole country; and yet he was walking calmly, without remorse.
The monks could not understand what the Buddha was talking about! Surely this Arahant had killed nobody! Then the Buddha had to explain: "mother" means craving, "father" is conceit, "two warrior kings" are views of eternalism and nihilism, "the country" are sense-organs and sense-objects and the "followers" are attachment and lust.
mātaraṃ pitaraṃ hantvā,
rājāno dve ca sotthiye,
veyagghapañcamaṃ hantvā,
anīgho yāti brāhmaṇo. (295)
(295)Having killed mother, father and two Brahmin kings,
having killed the tiger as fifth, undisturbed walks the Brahmin.
mātaraṃ pitaraṃ hantvā rājāno dve ca sotthiye
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veyyaggha+pañcamaṃ hantvā anīgho yāti brāhmaṇo
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Adj. Adj.m. V.ger. Adj.m. V.act.in. N.m.
| Acc.Sg. | Nom.Sg. 3.Sg.pres. Nom.Sg.
|_____________| | |________| |
|_______________| |____________|
______________| |
|_______________________________|
sotthiye: sotthiya-, N.m.: learned man, a Brahmin. Acc.Pl. = sotthiye.
veyyagghapañcamaṃ: veyyagghapañcama-, Adj.: with a tiger as fifth. It is a compound of:
veyyagha-, Adj.: belonging to a tiger. It is derived from the word vyaggha-, N.m.: tiger.
pañcama-, Adj.: fifth. It is derived from the word pañca-, Num.: five.
Acc.Sg.m. = veyyaghapañcamaṃ.
The subject is the noun brāhmaṇo (Brahmin, nominative singular). The verb is yāti (goes, 3rd person, singular, active, indicative, present tense). The object is the adjective anigho (undisturbed, nominative singular). There are two clauses dependent on this main sentence:
1) mātaraṃ pitaraṃ hantvā rājāno dve ca sotthiye (having killed mother, father and two Brahmin kings). The subject is omitted, implying the subject of the main sentence, the noun brāhmaṇo. The verb is in gerund, hantvā (having killed). There are three objects, the nouns mātaraṃ (mother, accusative singular), pitaraṃ (father, accusative singular) and rajano (kings, accusative plural). This last word has two attributes, the noun sotthiye (Brahmin, accusative plural) and the numeral dve (two, accusative plural). The conjunction ca (and) connects the last object to the two preceding ones.
2) veyyagghapañcamaṃ hantvā (having killed the tiger as fifth). The subject is omitted, implying the subject of the main sentence, the noun brāhmaṇo. The verb is in gerund, hantvā (having killed). The object is the compound veyyagghapañcamaṃ (having the tiger as fifth, accusative singular).
Commentary:
The story for this verse is identical with the story for the previous one (DhP 294).
Here, the Brahmin kings are a simile for two extreme views. The "tiger as fifth" is taken to mean the five mental hindrances. These are: sense-desire (kamacchanda), ill-will (vyapada), sloth and torpor (thina-middha), restlessness and scruples (uddhacca-kukkucca) and skeptical doubt (vicikiccha).
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