翻譯名義集 5.85

5.85

【都羅】此云喜。《釋論》云：「五塵中，生樂名樂；法塵中，生樂名喜。先求樂願令眾生得，從樂因令眾生得喜。」又云：「麁樂名樂，細樂名喜。譬如初服藥時名樂，藥發遍身時名喜。」《智論》明示、教、利、喜。示人好醜、善不善、應行不應行、生死為醜、涅槃安隱為好、分別三乘、分別六波羅蜜，名示。教者，教言：「汝捨惡行善。」利者，未得善法味故，心則退沒。為說法引導令出：「汝莫於因時不求果。汝今雖勤苦，果報出時，大得利益。」令其心利，故名利。喜者，隨其所行而讚歎之，故名為喜。以此四事莊嚴說法。《智論》明三事具足，故大歡喜：一能說人清淨，二所說法清淨，三依法得果清淨。論又問：「是諸羅漢，已證實際，無復憂喜。小喜尚無，況大歡喜？」答：「羅漢離三界欲，未得一切智慧，故於諸甚深法中，猶疑不了。是般若中，了了解說，斷除其疑，故大歡喜。」

[Tulā] This is translated as joy (prīti). The Treatise (Mahāprajñāpāramitā-śāstra) says: 'Among the five sense-objects, the pleasure produced is called pleasure (sukha); within the object of mental phenomena, the pleasure produced is called joy (prīti). One first vows to let sentient beings attain pleasure, and through the cause of pleasure causes sentient beings to attain joy.' It also says: 'Coarse pleasure is called pleasure, while subtle pleasure is called joy. For example, when first taking medicine it is called pleasure; when the medicine takes effect throughout the body, it is called joy.' The Treatise on Wisdom (Dazhidu lun) explains showing, teaching, benefiting, and rejoicing. Showing people good and bad, wholesome and unwholesome, what should be done and what should not be done, that birth and death is ugly and nirvāṇa's peace is good, distinguishing the three vehicles, and distinguishing the six pāramitās—this is called showing. Teaching means instructing: "Abandon evil and practice good." Benefiting means: because they have not yet attained the flavor of wholesome dharmas, their minds regress and sink. Preaching the Dharma to guide them out: "Do not fail to seek the fruit while at the stage of the cause. Though you labor diligently now, when the retribution appears, you will greatly attain benefit." Causing their minds to be keen/benefited is therefore called benefiting. Rejoicing means praising them in accordance with their practice, hence called rejoicing. With these four matters one adorns the preaching of the Dharma. The Treatise on Wisdom explains that when three things are complete, there is great joy: first, the speaker is pure; second, the preached Dharma is pure; third, the fruit attained by relying on the Dharma is pure. The treatise also asks: 'These arhats have already realized the limit of reality (bhūta-koṭi) and no longer have grief or joy. They do not even have small joy, how much less great joy?' Answer: 'Arhats have abandoned the desires of the three realms, but have not yet attained all-wisdom; therefore, regarding extremely profound dharmas, they still doubt and are not clear. In this prajñā, it is clearly and completely explained, cutting off their doubts, hence they have great joy.'