法華義疏 5.25

5.25

有人言：羅漢實無喜，為欲引物是故示喜。有人言：本就六心判聲聞緣覺，羅漢由是外凡豈無憂喜？此據理釋也。若就教釋此即無也，《成論》云「憂喜要從想分別生」，羅漢斷正使盡無復執惑，豈有憂喜耶？而經言有者，此義說慶悅之心為喜，例如義說無漏觀智為任放樂也。今明小乘內說羅漢無憂喜，就大乘論之則有喜也。例如凡夫五欲不能動迦葉，菩薩音樂則不能自安也。

Some say: the arhat truly has no joy; wishing to guide beings, he therefore displayed joy. Others say: originally distinguishing śrāvakas and pratyekabuddhas according to the six minds, the arhat is still an external ordinary person—how could he be without grief and joy? This is an explanation based on principle. If explained according to the doctrine, this is non-existent. The Tattvasiddhi Śāstra states: 'Grief and joy necessarily arise from conceptualization and discrimination.' The arhat has completely severed fundamental afflictions and no longer has grasping or delusion; how could he have grief and joy? As for the sūtra saying he has them, this figuratively speaks of a heart of jubilation as joy, just as it figuratively speaks of uncontaminated contemplative wisdom as spontaneous bliss. Now I explain: within the Hīnayāna it is said that an arhat has no grief or joy, but discussing it in terms of the Mahāyāna, there is joy. For example, while the five desires of ordinary persons could not move Kāśyapa, the music of bodhisattvas left him unable to keep still.