大般涅槃經義記 3.128

3.128

自下第三喻明立正。於中初先立正代邪合彼善趣，立階菩薩匡紹佛化名「立儲君還以為王」，復本正化故云還也。「作是言」下呵邪勸正。初先呵邪，正法之座理非破戒惡人處之，故言「御座法不應令栴陀羅昇」，破戒惡人而為眾主，自古未有，故言「昔來未曾聞見栴陀羅為王」，惡人匡眾義無斯理，故言「栴陀治國理民無有是處」。下明勸正匡紹佛化菩薩所宜，故言「汝今應紹先王如法治國」。

From here down is the third metaphor, explaining the establishment of the correct. Within this, first the correct is established to replace the heterodox, according with those destined for good; establishing a bodhisattva of a certain stage to guide and succeed to the Buddha's transformation is called 'installed the crown prince to again become king.' Restoring the original correct transformation is why it says 'again.' From 'made this statement' downward, he rebukes the heterodox and exhorts the correct. First, he rebukes the heterodox: the seat of the correct Dharma by principle should not be occupied by an evil person who breaks the precepts; therefore it says, 'The rule of the royal throne is that a caṇḍāla should not be allowed to ascend it.' An evil person who breaks precepts becoming the head of the assembly has never existed since antiquity; therefore it says, 'From of old, we have never heard or seen a caṇḍāla becoming king.' There is no such principle as an evil person guiding the assembly; therefore it says, 'For a caṇḍāla to govern a state and manage the people is out of the question.' Below, explaining the exhortation to the correct: guiding and succeeding to the Buddha's transformation is appropriate for a bodhisattva; therefore it says, 'You should now succeed the former king and govern the state according to the Dharma.'