法華玄義釋籤 16.21

16.21

「私謂」者，章安判前諸師所解。初「白牛」等者，無漏般若稱之為「白」，故知白牛非乘體也。從「中邊分別論」去，章安引五論以出乘體，皆非具度。先釋，次結。初釋中初引《中邊分別論》者，即第一乘本以為乘體。次《唯識論》展轉相由以釋乘義，真如居初即是乘本，本即體也。次《攝論》中有三不同，第一乘因以本為因，因謂真如，即乘體也。次《法華論》，云「隱顯」者，平等法身名之為隱，隱在於纏，涅槃是顯，已成滿故。雖有隱顯，莫非經體。次《十二門論》，第一乘本即是體也。言「乘主」者，由白牛故令至所在，故名為「主」，故不以主用為乘體。

Regarding "In my private opinion": Zhang'an evaluates the explanations of the previous masters. First, regarding "the white ox" and so forth: uncontaminated prajñā is called "white"; thus we know that the white ox is not the vehicle's essence. From the Madhyāntavibhāga-śāstra onward, Zhang'an cites five treatises to bring out the essence of the vehicle, none of which are the fully endowed pāramitās. First he explains, then he concludes. In the initial explanation, first citing the Madhyāntavibhāga-śāstra: it takes the root of the first vehicle as the essence of the vehicle. Next, the Vijñaptimātratā-śāstra explains the meaning of the vehicle through mutual conditioning; suchness being primary is precisely the root of the vehicle, and the root is the essence. Next, in the Mahāyānasaṃgraha there are three differences; the cause of the first vehicle takes the root as the cause, cause meaning suchness, which is precisely the vehicle's essence. Next, the Saddharmapuṇḍarīka-upadeśa speaks of "concealed and manifest": the equal dharma body is called concealed, being concealed while bound in defilements; nirvāṇa is manifest, having already been perfected and completed. Although there are concealed and manifest, none is not the sūtra essence. Next, in the Dvādaśanikāya-śāstra, the root of the first vehicle is precisely the essence. Regarding "the master of the vehicle": because of the white ox, it causes [one] to reach the destination, and hence is called the "master"; therefore, the master's function is not taken as the vehicle's essence.