大方廣佛華嚴經隨疏演義鈔 52.63

52.63

疏「若約得定」下，第三彰冥顯加異。所以辯此者，由古人以初伴加為顯加相、後之三因唯是加因，則因與加別，為因義成。今既後三皆通定因，今已得定，那言非正加相？加相在後，故有此義。明加有二：一則冥加，在於定前加令得定；二則顯加，要得定後方堪受加故。

Regarding the Commentary's statement: 'If viewed in terms of attaining concentration' downward, this is the third part, revealing the difference between unseen and manifest empowerment. The reason this is examined is that ancient masters considered the initial empowerment by the accompanying [Buddhas] to be the characteristic of manifest empowerment, and the subsequent three causes to be solely the causes of empowerment; thus, cause and empowerment were separate, and the sense of being a cause was established. Now, since the subsequent three are all common to the causes of concentration, and concentration has now already been attained, how could one say they are not the primary characteristics of empowerment? Because the characteristics of empowerment come afterward, there is this meaning. Clarifying empowerment has two aspects: first, unseen empowerment, which occurs before concentration to empower [one] to attain concentration; second, manifest empowerment, which requires having attained concentration before one is able to receive empowerment.