妙法蓮華經玄義 5.116

5.116

復次，何必一向以運義釋乘？若取真性，不動、不出，則非運非不運。若取觀照、資成，能動、能出，則名為運。秖動出即不動出；即不動出是動出。即用而論體，動出是不動出；即體而論用，即不動出是動出。體用不二而二耳。例如：轉、不轉，皆阿鞞跋致；動、不動，皆是毘尼。以是義故，發趣、不發趣，皆名為乘也（云云）。

Furthermore, why must one exclusively explain 'vehicle' through the meaning of transporting? If one takes the real nature, which does not stir and does not go forth, then it is neither transporting nor non-transporting. If one takes observation and illumination and auxiliary support, which can stir and can go forth, then they are named transporting. Stirring and going forth is itself not stirring and not going forth; not stirring and not going forth is itself stirring and going forth. Discussing substance in terms of function, stirring and going forth is not stirring and not going forth; discussing function in terms of substance, not stirring and not going forth is stirring and going forth. Substance and function are non-dual and yet dual. For example, turning and non-turning are both avaivartika; stirring and non-stirring are both vinaya. By this meaning, setting forth and not setting forth are both named the vehicle (and so forth).