法華玄義釋籤 17.41

17.41

對治中三：初總標，次「所謂」下正明治相，三「常樂」下明開三脫。「若修諸法等」者，此別教修治助開實相，實相既在初地已上，治法並在十向已前。此引《大經》列優婆塞眾云「無垢稱王優婆塞等，常樂觀察如是諸對治門」。章安解云：味俗為苦，沈空為樂，沈空為苦，分別為樂，常我淨等亦復如是。乃簡云，恒與常云何異？不從因緣為常，始終不異為恒。餘文不釋，準例應知。釋名辨異雖爾，釋義應從一例，皆以空假相對而釋，真理為安，果為增上。

In antidotes, there are three parts: first, the general introduction; next, from "what is called" downward, directly clarifying the characteristics of the cures; third, from "constantly taking joy" downward, clarifying the opening of the three liberations. "If cultivating all dharmas, and so forth": this is the Separate Teaching cultivating cures to assist in opening up the real mark; since the real mark is from the first bhūmi upward, the curative methods are all prior to the ten directions. This quotes the Great Sūtra listing the assembly of upāsakas: "Vimalakīrti the King of Upāsakas and others constantly take joy in contemplating such antidote doors." Zhang'an explained: relishing the mundane is suffering, while sinking into emptiness is bliss; sinking into emptiness is suffering, while differentiation is bliss; permanence, self, purity, and so forth are also like this. He then distinguished: how do "perpetual" and "permanent" differ? Not arising from causes and conditions is permanent; being unvarying from beginning to end is perpetual. The remaining text is not explained, but should be understood by analogy. Although explaining names and distinguishing differences is like this, the explanation of the meaning should follow a single pattern, all explained in terms of the contrast between emptiness and conventional existence, taking the true principle as peace and the fruit as supreme.