法華文句記 6.134

6.134

「不處第一空座」者，第一義空為智理合，與悲同體，今言不住無悲之智，恒居有智之悲，故云「不處」。故知無緣慈悲方可與智同體。「舊云」等者，佛豈不知而待他告？「又云」等者，豈有物機還却語佛云汝子耶？縱感應相關，以生望佛為他人者，有何不可？然消經文聞有等言，却如以下語上故不用也。「今云」去正釋，凡云汝者，可施於師，師即法也。他義及上二理俱成。

Regarding "not occupying the seat of primary emptiness": the emptiness of ultimate truth is the union of wisdom and principle, of the same essence as compassion; here, saying that he does not abide in wisdom without compassion and constantly dwells in compassion possessed of wisdom, it is therefore said that he "does not occupy" it. Hence we know that only compassion without conditions can be of the same essence as wisdom. Regarding "the old explanation says," and so forth: how could the Buddha not know such that he waits for another to inform him? Regarding "further says," and so forth: how could the capacity of beings turn around and address the Buddha, saying, "Your children"? Even if stimulus and response are interrelated, looking at the Buddha from the perspective of living beings as another person, what objection could there be? However, explaining the words of the sūtra like "hearing that there are..." and so forth, it would instead be like the lower addressing the upper, hence it is not adopted. Below "now we say," it provides the correct explanation: generally speaking, when "you" is said, it can be applied to the teacher, and the teacher is precisely the Dharma. The other meaning and the above two principles are both established.