法華文句記 1.123

1.123

言「三乘」者，即攝三教，以菩薩乘攝別教故。言「餘不能感」者，約八相化，必出世機方能感佛，示九道身雖是感佛，不名佛化，故非感佛。「善斷」之言在無漏智，「種」謂能生，垂盡非想復墮三惡，名為還生；一去不來故名為永。第一義中既云法性，煩惱即菩提，故云無動。生死即涅槃，故云無出。佛無苦集已住法性，雖無動出，不動而動，動法性山示斷生因，故名為動；不出而出，出生死海化九道生，故名為出。此前皆謂實動實出，至此方知非生而生、無動而動，則前二教及別地前但屬三悉，引入今經第一義故。

The phrase "the three vehicles" subsumes the three teachings, because the bodhisattva vehicle subsumes the separate teaching. "Others cannot stimulate" means that, regarding conversion through the eight aspects, it must be supra-mundane faculties that are able to stimulate the Buddha; manifesting bodies in the nine realms, though stimulating the Buddha, is not called the Buddha's transforming work, and thus does not constitute stimulating the Buddha. The phrase "severing well" resides in outflow-free wisdom. "Seed" refers to that which can produce; when on the verge of exhausting the stage of neither-perception-nor-non-perception, falling back into the three evil paths is called returning to birth; departing once and never returning is therefore called eternal. Since the supreme truth mentions the Dharma-nature, afflictions are identical to bodhi, and so it is said to be "without movement." Birth-and-death is identical to nirvāṇa, and so it is said to be "without emergence." The Buddha is free from suffering and origin, and already abides in the Dharma-nature; although without movement and emergence, without moving he moves, moving the mountain of Dharma-nature to manifest the severance of the causes of birth, which is therefore called moving; without emerging he emerges, emerging from the ocean of birth-and-death to convert beings of the nine realms, which is therefore called emerging. Previously, all considered these to be real movement and real emergence; only upon reaching this point does one know that he is born without being born, and moves without moving. Thus the former two teachings and the levels prior to the grounds of the separate teaching merely belong to the [first] three siddhāntas, leading into the supreme truth of the present sūtra.