法華文句記 1.42

1.42

「慈善根」下，正明今感故有，今應舉遠而通明時不差，無緣慈遍何擇遠近？但無機謂遠、有感必通，諸佛不來、眾生不往，機應相稱故曰道交。慈善根力者，相通事別，其事略如《止觀》第六記引《大經》十四〈梵行品〉，諸佛神變皆慈為本，故一切法皆由慈立。故經云「若有人問誰是一切法之根本，當言慈是」。故以感應攝一切法。

From “the compassionate root of goodness” onwards directly clarifies that because there is present stimulus, there is present response; citing the distant to reveal communication clarifies that the timing is without error. Because unconditioned compassion is all-pervading, how could it discriminate between far and near? It is only that when receptivity is absent it is considered far, but wherever there is a stimulus there must be communication. The buddhas do not come, and sentient beings do not go; because capacity and response correspond to each other, it is called the mutual interaction of the path. Regarding “the power of the compassionate root of goodness”: the aspects communicate while the particulars differ, the matters being roughly as cited in the sixth fascicle of the Notes on Great Concentration and Insight from the fourteenth chapter, “Pure Conduct,” of the Mahāparinirvāṇa-sūtra: all the divine transformations of the buddhas take compassion as their root, and therefore all dharmas are established through compassion. Thus the sūtra says: “If someone asks, ‘What is the root of all dharmas?’, you should say compassion is.” Therefore, stimulus and response encompass all dharmas.