大方廣佛華嚴經隨疏演義鈔 48.19

48.19

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.