法華經義記 3.58

3.58

「我即作是念如來所以出」此下兩行一句第七，此中詺為佛見三乘人大乘機發故歡喜，追為火宅中第六長者見子免難故歡喜譬作本也，下言「其心泰然歡喜踊躍」下是也。今兩行一句偈自為二：初兩偈出歡喜之由，第二餘一句正明歡喜。初兩行出歡喜所由之中自有二：「我即作是念如來所以出為說佛慧故」是前偈明好事遂故喜也。「鈍根少智人著相憍慢者不能信是法」，是後偈明惡事除故喜。何以知之？此人本時是鈍根，今者成利根。何以知然？昔日縱使利根廢已作鈍根，今發廣大心故，稱之為利根人也。此人本時是小乘小智，今者成大乘大智；此人本時是著相憍慢者，今日非著相憍慢；本時不能信大乘法，今日能信大乘法，是故生喜也。「今我喜無畏」此一句是第二正明歡喜。

From "I then had this thought: The reason why the Tathāgatas appear…" onwards, the two verses and one line are the seventh [section]. Here this is designated as the Buddha feeling joy because he sees that the capacity for the Great Vehicle has arisen in the persons of the three vehicles; retrospectively, it serves as the basis for the sixth parable in the burning house, where the elder rejoices because he sees the sons escape the disaster, corresponding to the passage below stating, "His mind was tranquil, joyful, and leaping with delight…" Now, the two verses and one line naturally divide into two: the first two verses bring out the reasons for rejoicing, and the second remaining single line directly explains the rejoicing. Within the first two verses bringing out the reasons for rejoicing, there are naturally two: "I then had this thought: The reason why the Tathāgatas appear is to preach the Buddha-wisdom" is the former verse, explaining joy because a good matter has succeeded. "Persons of dull faculties and meager wisdom, who cling to marks and are arrogant, cannot believe in this Dharma" is the latter verse, explaining joy because bad matters have been removed. How is this known? These people were originally of dull faculties, but now have become of sharp faculties. How is this so? In the past, even if they had sharp faculties, these had lapsed and become dull faculties; now, because they have given rise to the vast and great aspiration, they are termed persons of sharp faculties. These people were originally of the small wisdom of the Small Vehicle, but now have attained the great wisdom of the Great Vehicle; these people were originally those who clung to marks and were arrogant, but today they do not cling to marks and are not arrogant; originally they could not believe in the Dharma of the Great Vehicle, but today they can believe in the Dharma of the Great Vehicle; therefore joy arose. "Now I rejoice and am without fear"—this single line is the second [part], directly explaining the joy.