法華文句記 1.180

1.180

約教中言「不賊」者，猶從二乘得名故也。若於圓別尚名為賊，是故須殺。「不生於生」者，取無為證生於界外，不生是生故不令生。供彼所應名為供應，如《阿含》中佛至阿蘭若語比丘等，具如《止觀》第四記。復應更分前之兩教能殺法異，後之二教不賊亦殊。「皆歎初地初住德」者，前有翻家以三為名，次無翻家以三為義，義即是德，故約教中以三為德；若準入位不定，具足應云地住已上降佛已還，即約別圓歎本據復。

In [the section] according to the teachings, the phrase "not a thief" still derives its name from the two vehicles. If in terms of the perfect and separate [teachings], they are still called thieves, and therefore must be slain. "Not being born into birth": taking the unconditioned as realization and being born outside the realm—non-birth is birth, and therefore they are not caused to be born. Supplying what they should receive is called "worthy of offerings"; as in the Āgamas where the Buddha went to an araṇya and spoke to the monks, fully as in the fourth record of the Zhiguan. Furthermore, one should distinguish that the dharmas capable of slaying in the former two teachings differ, and "not a thief" in the latter two teachings is also distinct. "All praise the virtues of the initial stage and the initial abode": previously, those who favored translation took three as the name, and next, those who favored no translation took three as the meaning; meaning is precisely virtue, so in [the section] according to the teachings, three are taken as virtues; if following the entry into stages without fixing [it to one], it should be stated fully as from the stages and abodes upward down to just before the Buddha, which praises the original based on the restored according to the separate and perfect [teachings].