大方廣佛華嚴經疏 1.29

1.29

第十依能加者，夫聖無常應，應于克誠，心冥至極故得佛加。然若佛自說，則不俟加。如第九會，因人有說，要假上加。其第八會，行依法修，不異前故，略無有加。二七不入定，故無有加，餘皆具有。所以加者，欲顯諸佛同加即同說故、一說一切說故，亦顯果海無言因相可說故。若爾，僧祇隨好應非一切，表微細難知故、超出因果故。然施設不同，不應一準。加有二種：一者顯加，具於三業；二者冥加，但與智令說。普光法界，無顯有冥；餘皆具二，顯必有冥故。餘至下明。教起因緣竟。

Tenth, relying on the empowering agent. Now, the sage does not respond constantly, but responds to overcome sincere intent; because the mind merges with the ultimate, one receives the Buddha's empowerment. However, if the Buddha speaks himself, he does not await empowerment. As in the ninth assembly, where preaching is done through persons on the causal stage, it necessarily depends on empowerment from above. In the eighth assembly, practice is cultivated in accordance with the Dharma and does not differ from before, so empowerment is omitted. In the second and seventh assemblies, absorption is not entered, so there is no empowerment; the rest all possess it. The reason for empowerment is to reveal that the identical empowerment of all buddhas means identical preaching, and that one preaching is the preaching of all; it also reveals that while the ocean of the result is wordless, the causal marks can be spoken. If so, the Asamkhyeya and Minor Marks should not belong to all, symbolizing that they are subtle and difficult to know, and transcend cause and effect. Yet the provisional establishments differ, and should not be judged by a single rule. There are two kinds of empowerment: 1. manifest empowerment, fully possessing the three karmas; 2. hidden empowerment, simply imparting wisdom to enable preaching. In Universal Light and the Dharmadhātu [assemblies], there is hidden empowerment without manifest; the rest all possess both, because the manifest necessarily includes the hidden. The rest will be clarified below. Here ends [the section on] the causes and conditions for the arising of the teaching.