華嚴經探玄記 16.28

16.28

五定義門者，問：下文云「非少因緣成等正覺」，此乃是緣起，何故唯言性起耶？釋云：有四義。一以果海自體當不可說不可說性，機感具緣約緣明起，起已違緣而順自性，是故廢緣但名性起。二性體不可說，若說即名起。今就緣說起，起無餘起，還以性為起，故名性起不名緣起。三起雖攬緣，緣必無性，無性之理顯於緣處，是故就顯但名性起，如「從無住本立一切法」等。四若此所起，似彼緣相，即屬緣起。今明所起唯據淨用，順證真性，故屬性起。

Fifth, the section on establishing the definition: Question: The text below says, "Not by minor causes and conditions does one realize complete enlightenment." This is dependent origination; why then does it only speak of nature manifestation? Explanation: There are four meanings. (1) Because the self-substance of the ocean of results is of an ineffably ineffable nature; when capacities and prompts possess conditions, manifestation is explained in terms of conditions. Once manifested, it goes against conditions and accords with self-nature; therefore, setting conditions aside, it is only called nature manifestation. (2) The substance of nature is ineffable; if spoken of, it is called manifestation. Now speaking of manifestation in terms of conditions, manifestation has no other manifestation—it still takes nature as manifestation; hence it is called nature manifestation, not dependent origination. (3) Although manifestation gathers conditions, conditions must be devoid of self-nature. The principle of self-naturelessness is revealed at the locus of conditions; therefore, in terms of revelation, it is only called nature manifestation, as in "from the root of non-abiding all dharmas are established," and so forth. (4) If this which is manifested resembles the characteristics of those conditions, it would belong to dependent origination. Here it clarifies that what is manifested is based solely on pure function, according with and realizing the true nature; hence it belongs to nature manifestation.