法華義疏 7.61

7.61

「我等今於佛前」下，第二、明今了悟序得解歡喜。「聞授聲聞記」者，明得解緣也。上雖聞法、譬二說，義猶未決，聞授聲聞記方審一乘。又法、譬二說為令聲聞作佛，故授二乘記。是此經之正宗，故偏舉之。《智度論》云「《法華經》授二乘記作佛」，即其證也。「心甚歡喜」，正明歡喜也。「不謂於今忽然得聞」者，釋歡喜義，則簡異身子。身子以昔憂故今喜，迦葉本無心悕求，非意而獲大寶，故喜也。「深自慶幸」者，前明歡喜，今自慶也。「獲大善利」者，即佛道也。

From 'We now, before the Buddha' onward is the second part, clarifying their present clear awakening and recounting their joy upon attaining understanding. 'Hearing the conferment of prophecy on the śrāvakas' clarifies the condition for attaining understanding. Although they had heard both the Dharma and the parabolic explanations above, the meaning was not yet settled; only upon hearing the conferment of prophecy on the śrāvakas did they verify the ekayāna. Furthermore, because both the Dharma and the parabolic explanations were to enable śrāvakas to become buddhas, the prophecy conferred on the two vehicles is the central doctrine of this sūtra, and therefore it is specifically raised. The Dazhidulun states, 'The Lotus Sūtra confers prophecies on the two vehicles to become buddhas,' which is the proof of this. 'Our hearts are greatly rejoiced' properly clarifies their joy. 'Not expecting that now we would suddenly hear it' explains the meaning of their joy, distinguishing it from Śāriputra's. Śāriputra rejoiced now because he grieved in the past; Kāśyapa originally had no mind to seek it, and having unexpectedly obtained the great jewel without ever intending it, he rejoiced. 'Deeply congratulating ourselves': previously clarified joy; now they congratulate themselves. 'Gaining great and good benefit' refers to the Buddha Path.