大般涅槃經義記 4.260

4.260

答知法性受法樂中，文別有三：一明大眾知性受樂、二明迦葉知性受樂、三明純陀知性受樂。大眾知性證入初地，迦葉、純陀入第十地，名為受樂。明眾知中，初正明眾知法受樂，「知佛常」下荷恩供養。前中四句：一明天、人、阿修羅等聞法身喜；二滅除垢障，善滅諸蓋，離煩惱障，心無高下，遠離智障，證實平等，遠離分別染淨等心故無高下；三由滅障威德清淨；四由心喜顏貌怡悅，此即初觀喜地相也，與《法華》中諸菩薩等聞佛壽量得益相似。論釋彼中間說壽量得菩提者初地證智，此得歡喜正與彼同，喜相在初，故此論之，後迦葉等知法性中更不明喜。

In answering knowing the dharma-nature and experiencing dharma-pleasure, the text is divided into three: 1. clarifying that the assembly knows the nature and experiences pleasure; 2. clarifying that Kāśyapa knows the nature and experiences pleasure; 3. clarifying that Cunda knows the nature and experiences pleasure. The assembly's knowing the nature refers to their realization and entry into the first ground; Kāśyapa and Cunda enter the tenth ground, which is termed experiencing pleasure. In clarifying the assembly's knowing: it first directly clarifies that the assembly knows the Dharma and experiences pleasure; from "knowing the Buddha is eternal" onward, they repay kindness by presenting offerings. In the former, there are four clauses: 1. clarifying that gods, humans, asuras, and others, hearing the dharmakāya, rejoice; 2. extinguishing defilements and obstacles, skillfully extinguishing all hindrances, becoming free from the affliction obstacle, their minds lacking elevation or lowering, being far removed from the cognitive obstacle, realizing the equality of true reality, and being far removed from discriminative minds of defilement, purity, etc., hence lacking elevation or lowering; 3. through extinguishing obstacles, their majestic virtue is pure; 4. through the joy of the mind, their facial expressions are delighted—this is the mark of initially contemplating the Ground of Joy, which resembles the benefit obtained when the bodhisattvas and others heard the Buddha's lifespan in the Lotus Sūtra. In the treatise's explanation of that, hearing the lifespan and attaining bodhi refers to the realization-wisdom of the first ground; this attainment of joy is precisely identical with that. The mark of joy occurs at the beginning, which is why it is discussed here; later, when Kāśyapa and the others know the dharma-nature, joy is no longer clarified.