法華文句記 5.166

5.166

次約教中初文通途簡昔喜體，故先敘昔小，次「今言」下簡異，即簡無顯有也。「若若」下正釋，既世間之喜久已除之，藏通二喜久已得之。若二空教道復非所擬，歷三教簡良有以也。非今所明故唯圓喜。「湫」小水也。如凡無潤，無出世智故也。圓教中，初位、次人，「初住名歡喜」者，義立耳。既三法開發與初地不殊，亦名歡喜。「身子」至「歡喜」者，未敢定判，故或二途，超入即行或向或地。設不超者，亦入初住名歡喜也。注家直云：「疑慮外除喜心內發，不覺足之蹈之，故云踊躍。」故須教分方辯優劣，故阿羅漢無三界喜。言「踊躍」者，為別惑所熏妙法外被。「觀心不記云云」者，應云一心三觀六即之喜。

Next, in the section according to the teachings, the initial text generally eliminates the past essence of joy; therefore it first narrates the past Lesser [Vehicle]. Next, under "now it says", it eliminates differences, which is to eliminate non-existence and reveal existence. Under "if, if", it directly explains: since worldly joy has long been eradicated, and the joys of the Tripiṭaka and Shared [teachings] have long been attained. If it were the doctrinal path of the two emptinesses, it would again not be what is intended; passing through the three teachings to eliminate them truly has good reason. Since it is not what is elucidated at present, it is solely the joy of the Perfect [Teaching]. A "shallow pool" (qiu) is a small body of water. It is like an ordinary person having no moisture, because they lack world-transcending wisdom. In the Perfect Teaching, first is the stage, and next is the person: "The first abode is called Joyous" is merely established by meaning. Since the three dharmas unfold and are no different from the first ground (bhūmi), it is also called Joyous. Regarding "Śāriputra" down to "Joyous": we do not venture to make a definitive judgment, hence there are perhaps two paths: leaping directly into the practices, the dedications, or the grounds. Even if he did not leap, entering the first abode is also called Joyous. Commentators simply say: "Doubts and worries were dispelled outwardly, and a joyful mind arose inwardly, so that without realizing it he danced with his feet; hence it says dancing [with joy]." Therefore, the teachings must be distinguished to discern superiority and inferiority; thus the arhat lacks the joy of the three realms. As for "dancing [with joy]": it is being perfumed by distinct delusions and outwardly covered by the wondrous dharma. Where it says "and so forth for contemplation of mind not being recorded": it should be said to be the joy of the single mind, the three contemplations, and the six identities.