大方廣佛華嚴經疏 1.29

1.29

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.