觀無量壽佛經疏 2.53

2.53

四、從時有一臣名曰月光下，至却行而退已來，正明二臣切諫不聽。此明二臣，乃是國之輔相，立政之綱紀，望得萬國揚名，八方昉習。忽見闍王起於勃逆，執劍欲殺其母。不忍見斯惡事，遂與耆婆犯顏設諫也。言時者，當闍王欲殺母時也。言有一大臣者，彰其位也。言月光者，彰其名也。言聰明多智者，彰其德也。言及與耆婆者，耆婆亦是父王之子，柰女之兒。忽見家兄於母起逆，遂與月光同諫。言為王作禮者，凡欲諮諫大人之法，要須設拜以表身敬。今此二臣亦爾，先設身敬覺動王心，斂手曲躬方陳本意也。又白言大王者，此明月光正欲陳辭，望得闍王開心聽攬。為此因緣故，須先白言：臣聞《毘陀論經》說者，此明廣引古今書史歷帝之文記。古人云，言不關典，君子所慚。今既諫事不輕，豈可虛言妄說。言劫初已來者，彰其時也。言有諸惡王者，此明總標非禮暴逆之人也。言貪國位故者，此明非意所貪奪父坐處也。言殺害其父者，此明既於父起惡不可久留，故須斷命也。言一萬八千者，此明王今殺父與彼類同也。言未曾聞有無道害母者，此明自古至今，害父取位史籍良談，貪國殺母都無記處。若論劫初已來，惡王貪國但殺其父不加慈母，此則引古異今。大王今者貪國殺父，父則有位可貪，可使類同於古；母即無位可求，橫加逆害，是以將今異昔也。言王今為此殺母者，污剎利種也。言剎利者，乃是四姓高元，王者之種，代代相承，豈同凡碎。言臣不忍聞者，見王起惡，損辱宗親惡聲流布，我之性望恥慚無地。言是旃陀羅者，乃是四姓之下流也。此乃性懷匈惡不閑仁義，雖著人皮行同禽獸。王居上族押臨萬基之主，今既起惡加恩，與彼下流何異也。言不宜住此者，即有二義：一者王今造惡不存風禮，京邑神州豈遣旃陀羅為主也。此即擯出宮城意也。二者王雖在國損我宗親，不如遠擯他方，永絕無聞之地，故云不宜住此也。言時二大臣說此語已下，此明二臣直諫切語極麁，廣引古今望得王心開悟。言以手按劍者，臣自按手中劍也。

Fourth, from 'At that time there was a minister named Candraprabha' down to 'retreated backward' clearly explains that the two ministers earnestly remonstrated, but he would not listen. This explains that the two ministers were assistants of the state and the guiding principles of government, hoping to gain renown throughout the myriad nations and be emulated in the eight quarters. Suddenly they saw King Ajātaśatru initiate outrageous rebellion, grasping a sword intending to kill his mother. Unable to bear witnessing such an evil deed, they then, together with Jīva, risked his wrath to offer remonstrance. The word 'time' refers to the time when King Ajātaśatru was about to kill his mother. The words 'there was a chief minister' make manifest his rank. The words 'named Candraprabha' make manifest his name. The words 'intelligent and of great wisdom' make manifest his virtues. The words 'and together with Jīva' [indicate that] Jīva was also a son of the father-king, the child of the Mango Maiden. Suddenly seeing his elder brother initiate rebellion against their mother, he joined with Candraprabha in remonstrating. The words 'saluted the king' [mean that] whenever one wishes to advise and remonstrate with a superior, the rule is that one must perform a prostration to express bodily reverence. Now these two ministers did likewise: first offering bodily reverence to arouse the king's mind, and only after folding their hands and bowing their bodies did they state their original purpose. Furthermore, 'saying, Great King' explains that Candraprabha, about to state his words, hoped King Ajātaśatru would open his mind to listen and take them in. For this reason, he had first to say: 'We have heard the Veda treatises state', which explains his extensive citation of the written records of past emperors in ancient and modern texts and histories. The ancients said: 'If one's words do not concern the classics, the gentleman feels ashamed.' Now, since this matter of remonstrance is not trivial, how could it be empty talk or wild speech? The words 'since the beginning of the kalpa' make manifest the time. The words 'there have been wicked kings' generalise about those who are insolent, tyrannical, and rebellious. The words 'out of greed for the kingdom' explain that out of improper greed, they usurped the father's throne. The words 'murdered their fathers' explain that, once having conceived evil against their fathers, they could not allow them to remain for long and therefore had to cut short their lives. The words 'eighteen thousand' explain that the king's current act of killing his father is of the same kind as theirs. The words 'never yet have we heard of an unprincipled one who harmed his mother' explain that from antiquity to the present day, killing one's father to seize the throne is well recorded in the historical records, but killing one's mother out of greed for the kingdom is nowhere recorded. If we speak of the time since the beginning of the kalpa, wicked kings greedy for their kingdoms only killed their fathers and did not harm their loving mothers; this cites the past to distinguish it from the present. The Great King now, greedy for the kingdom, kills his father; the father indeed has a throne that can be coveted, which can be seen as similar to the past; but the mother has no throne to be sought, yet you unjustly inflict rebellious harm upon her. Hence, this sets the present apart from the past. The words 'For the king now to commit this act of killing his mother' means 'defiling the kṣatriya caste'. The kṣatriyas are the foremost of the four castes, the seed of kings, succeeding generation after generation; how could they be like ordinary commoners? The words 'We cannot bear to hear of it' mean that seeing the king initiate evil brings injury and dishonour to his clan, and the evil reputation spreads abroad, so that our noble expectations feel shame and disgrace without measure. The words 'is a caṇḍāla' refer to the lowest of the four castes. These are people whose nature harbours cruelty and wickedness, who are unfamiliar with benevolence and righteousness; though they wear human skin, their conduct is the same as birds and beasts. The king dwells in a superior clan, a lord presiding over myriad foundations; now having initiated evil and inflicted harm on one who showed him kindness, how is he any different from that lowest caste? The words 'you should not dwell here' have two meanings: First, the king now commits evil and disregards the manners and propriety of the court; how could the capital and sacred realm allow a caṇḍāla to be its ruler? This carries the intent of banishing him from the palace city. Second, though the king remains in the realm, he brings disgrace to our clan; it would be better to exile him far away to another land, a place where he will forever be unheard of. Therefore it says, 'You should not dwell here.' The words 'At that time, when the two chief ministers had spoken these words' downward explain that the two ministers remonstrated directly with extremely harsh words, citing ancient and modern examples extensively in hopes of opening and awakening the king's mind. The words 'pressed their hands on their swords' mean that the ministers pressed their hands upon their own swords.