大方廣佛華嚴經隨疏演義鈔 48.19

48.19

疏「初辨因圓滿」下，總明。「初句亦總」下，別，別有五句。亦總亦別，即清淨業行所流所引。亦總下中自利行業親招為「所流」，利他行業與物為緣故云「所引」，故釋云「隨業現故」。此業即所化者業，以菩薩眾生之業為因，親感他受用變化之土。如來利他為增上緣，隨他眾生之業成，故云引也。泉能成池，名為所流。鑿池引水，水名所引。正同於〈世界品〉引生公義，行致淨土，非造之也；造於土者，眾生類矣。

Regarding the commentary's statement, "First, it clarifies the perfection of cause": this clarifies it in general. From "The first sentence is also general" onward, it clarifies it specifically, with five specific sentences. Both general and specific, it refers to that which is flowed forth and drawn forth by pure karmic practices. Within the passage of "both general", one's own self-benefiting karmic actions directly bring about that which is "flowed forth", while other-benefiting karmic actions serve as conditions for sentient beings and are thus called "drawn forth"; hence the commentary explains, "because it manifests in accordance with karma." This karma is the karma of those being transformed: taking the karma of bodhisattvas and sentient beings as the cause, it directly evokes the lands of other-enjoyment and transformation. The Tathāgata's benefiting of others acts as the sovereign condition, which is accomplished in accordance with the karma of other sentient beings; hence it is called "drawn forth." A spring being able to form a pond is called "flowed forth"; digging a pond to draw water in, that water is called "drawn forth." This is precisely the same as the citation of the venerable Dao Sheng's meaning in the "World Chapter": practice leads to the pure land, it does not fabricate it; that which fabricates the land is the category of sentient beings.