金剛經纂要刊定記 3.208

3.208

一心入語義者，意中現義方發於言，言中有義義中有意，令聽者以耳識聽其言，以意識採其義，尋義而取意，得意而捨義。苟能得意在懷，何慮失於言義？心心若此如瓶注瓶，一覽無遺可為至妙。故云一心入於語義中也。踊躍即歡賀之貌，即欲聞法之時也。悲喜即聞了之時。悲謂傷昔日不遇，如下經云：「涕淚悲泣。」喜謂慶今日之得聞，如鶖子踊躍歡喜，傷昔慶今故云悲喜。

Regarding "entering the meaning of the words with single-minded focus": when the meaning appears in the mind, only then is it expressed in words; within words there is meaning, and within meaning there is intent. The listener is made to hear the words with auditory consciousness, extract their meaning with mental consciousness, trace the meaning to grasp the intent, and having grasped the intent, leave behind the meaning. If one can grasp the intent and hold it in mind, why worry about losing words and meanings? When minds are attuned like this, like water poured from one vessel into another, taking everything in without omission, it may be called supreme. Therefore it is said: "with single-minded focus entering into the meaning of the words." "Leaping for joy" is the appearance of jubilation and celebration, which is the time when one desires to hear the Dharma. "Sorrow and joy" refers to the time after one has heard it. Sorrow means grieving over not having encountered it in the past, as a later section of the sūtra says, "weeping tears of sorrow." Joy means celebrating having obtained the chance to hear it today, like Śāriputra leaping for joy. Grieving the past and celebrating the present is why it is called "sorrow and joy."