大方廣佛華嚴經隨疏演義鈔 85.42

85.42

第四彌伽。疏「寄生貴住」者，生佛法家，種性尊貴故。疏「今初所以師禮資」下，徵釋所以。上徵問、後「以菩提下」答。先正釋，以敬法重人故；二「故法界」下引證，一引論、二「又發心畢竟」下引經。即《涅槃》三十七至迦葉讚佛。前來已引，今當更引。具云「發心畢竟二不別，如是二心先心難。自未得度先度他，是故我禮初發心。初發已為天人師，勝出聲聞及緣覺，如是發心過三界，是故得名最無上。」今略引三句耳。上引他經。若當經中，其文繁博，下慈氏中〈發心功德品〉上下善友亦廣稱讚。疏「況未說」下，別立禮之所以。言「不乖重法」者，以師禮資義似自輕，昇座方說不乖重法。言重法者，《涅槃》第六云「有知法者，若老若少，故應供養恭敬禮拜。猶如事火婆羅門等，如第二天奉事帝釋。佛言：『我於經中覆相說是，不為學聲聞人，但為菩薩。』」釋曰：由後義故，故下通難云：為僧敬俗事不便故，即約聲聞不輕佛法。若是菩薩常不輕。是四眾皆禮，故為重法。

Fourth, Megha. In the commentary, "entrusted to the abode of noble birth": because he is born into the household of the Buddha's Dharma, and his gotra is noble. In the commentary, from "Now, the reason why the teacher bows in respect to the disciple at the beginning" downwards: it raises questions and explains the reason. Above it questions; below, it answers with "Because [of wishing to attain] bodhi...". First, it explains directly: because of venerating the Dharma and valuing the person. Second, from "Therefore the dharmadhātu..." downwards, it cites proofs: first citing a treatise, and second, from "Furthermore, 'the initial arousal of the mind and the ultimate...'" downwards, citing a sūtra. This is from fascicle 37 of the Nirvāṇa [Sūtra], up to Kāśyapa's praise of the Buddha. It was cited earlier; now it is cited again. In full it says: / "The initial arousal of the mind and the ultimate [attainment] are not two distinct things; / Between these two minds, the first mind is the harder. / Not yet having crossed over oneself, first crossing over others: / Therefore I bow to the initial arousal of the mind. / Having first aroused it, one is already a teacher of devas and humans, / Surpassing śrāvakas and pratyekabuddhas. / When one arousing the mind in this way exceeds the three realms, / Therefore it is termed the most supreme." / Here only three lines are briefly cited. The above cites another sūtra. In the sūtra itself, the text is voluminous; below, under Maitreya, in the "Chapter on the Merits of the Arousal of the Mind", the spiritual benefactors above and below also broadly praise it. In the commentary, from "How much more before it is spoken..." downwards: it separately establishes the reason for bowing. Regarding "does not conflict with valuing the Dharma": although a teacher bowing to a disciple seems in sense like belittling oneself, only speaking upon ascending the seat does not conflict with valuing the Dharma. Regarding "valuing the Dharma", fascicle 6 of the Nirvāṇa [Sūtra] states: "If there is one who knows the Dharma, whether old or young, one should therefore make offerings, revere, and bow to them. Just as fire-worshipping brahmins, etc., serve Śakra as a second god. The Buddha said: 'When I spoke this with concealed intention in the sūtra, it was not for those studying as śrāvakas, but only for bodhisattvas.'" Explanation: Due to this latter sense, below it resolves the objection, stating: because it would be inconvenient for a monk to revere a layperson, that is based on the śrāvaka's not taking the Buddha's Dharma lightly. If it is a bodhisattva, they are always non-disparaging. Since all four assemblies bow, it is considered valuing the Dharma.