大方廣佛華嚴經隨疏演義鈔 26.11

26.11

疏「眾生菩薩共搆一緣」者，上已總明即是直心是菩薩淨土等。若菩薩自修直心，眾生諂曲何由得生？是故勸物同修直心。故菩薩以直心之因，取直心之土，以應直心眾生為同搆一緣來生其國。萬行皆然，故云隨其行業。言「凡聖同居」者，即變化土。若他受用，唯聖所居。變化之土，凡聖同居，有二意：一就機化故、二於凡身中初證聖果，尚亦為居之。

Regarding the Commentary's 'Sentient beings and bodhisattvas jointly construct a single condition': Above it was already generally explained that the straightforward mind is the bodhisattva's pure land, and so forth. If the bodhisattva cultivates a straightforward mind on his own, but sentient beings are crooked and deceitful, how could they attain birth? Therefore he exhorts beings to cultivate a straightforward mind together. Hence, by means of the cause of a straightforward mind, the bodhisattva adopts a land of the straightforward mind in order to correspond to sentient beings of straightforward mind, making a jointly constructed single condition for coming to be born in his land. The myriad practices are all like this; hence it says 'in accordance with their actions and karma'. The phrase 'common residence of ordinary beings and noble ones' refers to the transformation land. If it were other-enjoyment, only noble ones would reside there. In the transformation land, ordinary beings and noble ones dwell together, which has two meanings: First, it is for the sake of transforming capacities; second, among ordinary bodies, those who initially realize the noble fruit also dwell in it.