大方廣佛華嚴經隨疏演義鈔 37.67

37.67

疏「如實義者」下，三申今正義。則初一唯得定因，後三通二。從「諸佛即以願力」下，此通妨難。謂有問云：前言此四皆是加因，今何加因但取後三？故今釋云：初因有二，一約現文，此是十方諸佛共加於汝，即是加相，只得以加為得定因，不應以加自為加因。若依論云「諸佛昔願故加」，則諸佛亦為加因。是故前云四皆加因，下引論文證成願為加因之義，蓋通論意。而其疏意，加因亦四，自以入定為其一耳。如上所明。

Regarding the Commentary's statement "As for the true meaning..." onwards: the third part sets forth the present correct doctrine. Thus, the first one is solely the cause of attaining samādhi, while the latter three apply to both. From "The Buddhas through vow-power..." onwards, this resolves an objection. That is, someone might ask: "Earlier you said these four are all causes of empowerment; why do you now take only the latter three as causes of empowerment?" Therefore, it now explains: The first cause has two aspects. First, in terms of the present text, this is the Buddhas of the ten directions jointly empowering you, which is the characteristic of empowerment; one can only take empowerment as the cause of attaining samādhi, and should not take empowerment itself as the cause of empowerment. If relying on the treatise's statement, "Because of the Buddhas' past vows, they empower," then the Buddhas are also the cause of empowerment. Therefore, it was said earlier that all four are causes of empowerment, and below it cites the treatise text to confirm the meaning that vows are causes of empowerment, which thoroughly encompasses the treatise's intent. And as for the Commentary's intent, the causes of empowerment are also four, naturally taking entering samādhi as one of them, as explained above.