妙法蓮華經文句 5.30

5.30

文有二：一、經家敘，二、身子自陳。敘為二：謂內解、外儀，內解在心名喜，喜動於形名踊躍，從妙人聞妙法、得妙解，若值一幸尚復欣抃，況三喜具足寧不踊躍？文云：「今從世尊聞此法音心懷踊躍」，內外和合致此歡喜，即世界釋也。又改小學大，棄貧事草庵，受富豪家業，文云：「今日乃知真是佛子」，是故歡喜，此為人釋也。又憂悔雙遣疑難並除，內外妨障廓然大朗，文云：「我已得漏盡，聞亦除憂惱」，是故歡喜，此對治釋也。又佛子所應得者皆已得之，文云：「安住實智中，我定當作佛」，此第一義釋也。約教者，夫歡喜喜於入位，而阿羅漢出三界籠樊，破四住子果，對害不戚、逢利不欣，今言歡喜決非世間喜也。若苦忍明發、若究竟無學，先已得之，今不應重喜，若三人同以無言說道，體析雖異證空一致，一致之喜久已得之，亦不重喜。若二空觀為方便道，假觀蕩二乘之隘陋，空觀蕩凡夫之喧湫，過二邊惡得大歡喜，依圓悟初發心住名歡喜住，初行亦名歡喜行，初地亦名歡喜地。身子既是上根利智，必是超入之歡喜，設不超入亦名歡喜，此皆約教釋也。

The text has two parts: first, the sūtra master's narration; second, Śāriputra's own statement. The narration has two parts: namely, inner understanding and outer comportment. Inner understanding in the mind is called "joy"; joy stirring the physical form is called "leaping." Hearing the wonderful Dharma from a wonderful person and attaining wonderful understanding—if encountering a single fortunate event one still claps hands with delight, how much more so when the three joys are fully present, how could one not leap? The text says: "Now, hearing this Dharma sound from the World-Honoured One, my heart is filled with leaping joy." The coming together of inner and outer brings about this joy; this is the explanation according to the worldly [siddhānta]. Furthermore, abandoning the small and studying the great, casting aside poverty to serve in a thatched hut, and receiving the wealth of a grand estate—the text says: "Today I finally know that I am truly a son of the Buddha." Therefore he is joyful; this is the explanation according to the individual adaptation [siddhānta]. Furthermore, sorrow and regret are both cast aside, doubts and difficulties are completely removed, and inner and outer obstacles become broad and brightly illuminated—the text says: "I had already attained the exhaustion of outflows, but hearing this also removed my sorrow and affliction." Therefore he is joyful; this is the explanation according to the counteractive [siddhānta]. Furthermore, what a son of the Buddha should attain has all already been attained—the text says: "Dwelling securely in real wisdom, I will definitely become a buddha." This is the explanation according to the paramārtha-satya [siddhānta]. As for explaining according to the teachings: joy is rejoicing at entering a stage; yet an arhat has left the cage of the triple realm, destroyed the seeds and fruits of the four entrenchments, feeling no sorrow when facing harm and no delight when meeting profit; the joy spoken of now is definitely not worldly joy. If the brightness of patience regarding suffering has arisen, or if ultimate no-learning [is reached], these were already attained before, and now one should not rejoice anew; if the three persons share the path without speech, though their analytical breakdown differs their realization of emptiness is identical, and this joy of identity was attained long ago, so they would not rejoice anew either. If contemplation of the two emptinesses serves as the expedient path, contemplation of the provisional sweeps away the narrow pettiness of the two vehicles, and contemplation of emptiness sweeps away the noisy clamour of ordinary people; going beyond the evils of the two extremes, one attains great joy: relying on the perfect [teaching] one awakens to the Stage of First Aspiration, which is called the Joyous Stage; the First Practice is also called the Joyous Practice; the First Bhūmi is also called the Joyous Bhūmi. Since Śāriputra has superior faculties and sharp wisdom, his joy must be that of leap-transcending entry; even if not leap-transcending entry, it is still called joy. These are all explanations according to the teachings.