法華義疏 5.21

5.21

就文為二：初、長行；次、偈頌。長行又兩：初、經家序其喜敬；次、發言自述領解。前有二句：一者、內心歡喜；二者、外形致敬。內心歡喜者，歡喜從信解而發，故示於喜貌以表信解。身子歡喜凡有二義：一、有所除故喜；二、有所得故喜。有所除故喜有二義：一者、昔舊疑悔除；二、今新疑悔除。此二憂除，是故歡喜。有所得故喜亦有二義：一者、聞上法說，得未曾有解故喜；二者、聞上總記，豫欣得記是故歡喜。此二是喜中之極，故稱踊躍。《注經》云「疑慮外除、喜心內發，不覺舞蹈，是故踊躍也。」

Regarding the text, there are two parts: first, the prose; next, the verses. The prose also has two parts: first, the compiler of the sūtra recounts his joy and reverence; next, he speaks to narrate his expression of understanding. In the former, there are two clauses: first, joy in his inner mind; second, showing reverence in his outward form. As for joy in his inner mind: joy arises from faith and understanding; hence he showed a joyful appearance to manifest faith and understanding. Śāriputra's joy has two general meanings: first, joy because something was eliminated; second, joy because something was attained. Joy because something was eliminated has two meanings: first, his former, long-held doubts and regrets were eliminated; second, his recent, new doubts and regrets were eliminated. These two griefs being eliminated, he therefore rejoiced. Joy because something was attained also has two meanings: first, having heard the preceding exposition of Dharma, he rejoiced because he attained an unprecedented understanding; second, having heard the preceding general prophecy, he rejoiced because he anticipated and delighted in obtaining prophecy. These two are the utmost of joy; hence it is called 'ecstatic dancing' (yongyue). The Commentary says: 'Doubts and anxieties eliminated externally, a joyful mind arose internally; unconsciously dancing and leaping, he was therefore ecstatic.'