大方廣佛華嚴經疏 1.11

1.11

三順機感者，謂昔因法爾雖能常遍，約可流傳皆由機感，離機說法無所用故。其猶上有白月、下資澄潭，潭清影現、機感應生。故〈兜率〉偈云「見佛亦復然，必假眾善業。」十方諸佛告功德林，言及諸菩薩眾善根力故。解脫月云：「此眾無諸垢，志解悉明潔」等，皆是機感。廣顯機感，如第四教所被機中。然此機感通於現未，諸會當機即是現在，今之聞者是未來機。

Third, to accord with the responsive capacity of beings: Although the past cause and natural order can be constant and pervasive, as far as what can be transmitted, it is entirely due to the responsive capacity of beings, because preaching the Dharma apart from capacity has no use. It is like the bright moon above and the clear pond below: when the pond is clear, the reflection appears; when there is capacity, response arises. Therefore, a verse in the Tuṣita Heaven says: 'Seeing the Buddha is also like this: it must rely on the myriad good karmas.' The Buddhas of the ten directions addressed Guṇavana, speaking of it being due to the power of the good roots of all the bodhisattvas. Muktaka said: 'This assembly is free from all stains, their resolve and understanding are completely bright and pure,' and so on, all of which are the responsive capacities of beings. A broad explanation of responsive capacity is as given below in the fourth section, 'Faculties to which the teaching is addressed.' Furthermore, this responsive capacity extends to both the present and the future: those who were suitable recipients at the various assemblies were the present, while those who hear it now are the future capacity.