《法句經》卷1〈2 教學品〉第12頌：
「學先斷母，率君二臣，廢諸營從，是上道人。」(CBETA, T04, no. 210, p. 559, c3-4)
佛光山出版的「中國佛教經典寶藏精選白話版 89」(1997年出版)，由中國武漢大學教授吳根友釋譯的，《法句經》，在24頁的解釋為：
「學道必先制伏其心，然後方可統領善惡之念，廢除貪嗔癡恚等世俗之情，這便是上等得道人。」
在30頁「註11」的解釋為「斷母：制伏其心。母，即指心。見《法句譬喻經》同品。」
「註12」的解釋為「率君二臣：君，心也。心為人身之主，故曰君。二臣，即善惡之念。見《法句譬喻經》同品。率，統領。」
在巴利《法句經》294 頌，
Mātaraṃ pitaraṃ hantvā, rājāno dve ca khattiye;
Raṭṭhaṃ sānucaraṃ hantvā, anīgho yāti brāhmaṇo.
(殺了母親、父親及兩個剎帝利王，國人及所有隨從，這才是寂靜不受動搖的婆羅門。)
巴利「註釋書」解釋，偈頌中的母親指「貪愛taṅhā」，父親指「我慢」，兩個剎帝利王指「常見和斷見」，國人指「六根、六塵」，隨從指「繫著與欲愛 kāma」。
再對照《出曜經》的解釋：
《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，二臣者盜身見。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)
在此偈頌，母親指「愛心」，王指「我慢」，二臣指「盜身見(可能是『常見和斷見』」，盡勝境界指「一切諸結使」。在此基礎下閱讀《法句譬喻經》的解釋：
《法句譬喻經》卷1〈2 教學品〉：「佛告比丘：『卿何愚癡不解道理？欲求道者先斷其癡然後制心，心者善惡之根源。欲斷根者當先制其心，心定意解然後得道。』
於是世尊即說偈言：
『學先斷母，率君二臣，廢諸營從，是上道人。』
佛告比丘：『十二因緣以癡為本，癡者眾罪之源。智者眾行之本，先當斷癡然後意定。』佛說是已，比丘慚愧即自責言：『我為愚癡迷惑來久，不解古典使如此耳，今佛所說甚為妙哉！』內思正定安般守意，制心伏情，杜閉諸欲，即得定意，在於佛前逮得應真。」(CBETA, T04, no. 211, p. 577, b25-c7)
前面說「欲求道者先斷其癡」，後面又說「十二因緣以癡為本，癡者眾罪之源。智者眾行之本，先當斷癡然後意定」，所以先斷的應該是「癡、無明」，而不是「制伏其心」。
吳根友教授釋譯「母，是心，君，也是心」，這樣在偈頌中就說不通，無須斷了母(心)及君(心)。更何況「斷心」意義含混，頗難解釋。
應如《法句譬喻經》母指「癡、無明」。或者如《出曜經》或巴利《法句經》母指「貪愛」，而君指「我慢」。吳根友教授將「二臣」解釋為「善惡之念」是行不通的，因為不該斷「善惡之念」。至於將「廢諸營從」解釋作「廢除貪嗔癡恚等世俗之情」，這裡又是自由聯想、自由發揮想像力了。
＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝
Sentence Translation:
Having killed mother, father and two warrior kings,
having killed the whole country with its followers, undisturbed walks the holy man.
Sentence Structure:
mātaraṃ pitaraṃ hantvā rājāno dve ca khattiye
| | | | | | |
N.f. N.m. V.ger. N.m. Num.m. conj. N.m.
Acc.Sg. Acc.Sg. | Acc.Pl. Acc.Pl. | Acc.Pl.
|__________| | |______| | |
| | |_________|______|
| | |____|
|____________|________________|
|______|
|__________________________________________________
raṭṭhaṃ sānucaraṃ hantvā anīgho yati brāhmaṇo
| | | | | |
N.n. Adj.n. V.ger. Adj.m. V.act.in. N.m.
Acc.Sg. Acc.Sg. | Nom.Sg. 3.Sg.pres. Nom.Sg.
|___________| | |________| |
|____________| |___________|
_____________| |
|_____________________________|
Vocabulary and Grammar:
mātaraṃ: mātar-, N.f.: mother. Acc.Sg. = mātaraṃ.
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: raṭṭha-, 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 īgh- (to tremble, to rage) with the negative prefix an-. Nom.Sg.m. = anīgho.
yati, V.: goes, pursues. The verb root is ya- (to go). 3.Sg.in.act.pres. = yati.
brāhmaṇo: brāhmaṇa-, N.m.: Brahmin, a holy man. Nom.Sg. = brāhmaṇo.
------------------------------------------------
The subject is the noun brāhmaṇo (holy man, nominative singular). The verb is yati (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 mataraṃ (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) raṭṭhaṃ 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 ratthaṃ (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.
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