大方廣佛華嚴經隨疏演義鈔 79.7

79.7

疏「是以晉名」下，第二會品名。二經品名，即為二別。先會晉經。初二句總標，以將晉經用成前義，故有「是以」之言。「雖是義加」者，梵本無故。後「以應雖從緣」下，釋性起義順應現義。於中總有六義，證成性起。今初，立理即不相違門。然出現義亦名緣起，亦名性起。若取相說，覽緣出現故名緣起，謂由眾生業感，如來大悲而出現故。八相成道從法性生，故名性起。今以從緣無性緣起，即名性起。又淨緣起常順於性，亦名性起。故云「應雖從緣不違性故」。

From the Commentary's "Therefore, the Jin [translation's] title..." onward, the second [part] harmonizes the chapter titles. The titles of the two sūtras form two divisions. First, harmonizing the Jin sūtra. The first two lines are a general presentation, using the Jin sūtra to substantiate the previous meaning; hence the words "therefore." The phrase "although it is an interpretive addition" is because it is absent from the Sanskrit text. Next, from "Because although the responsive accords with conditions..." onward, it explains that the meaning of 'nature-arising' accords with the meaning of 'responsive manifestation.' Therein, there are altogether six meanings substantiating nature-arising. Now, the first: establishing the portal of the principle being non-contradictory. However, the meaning of 'manifestation' is also called 'conditioned arising,' and also called 'nature-arising.' If explained in terms of characteristics, gathering conditions to manifest is called conditioned arising, meaning that through the karmic resonance of sentient beings and the Tathāgata's great compassion, it manifests. The eight aspects of achieving enlightenment are born from the dharmatā, and therefore it is called nature-arising. Now, taking conditioned arising from conditions without own-nature, that is precisely called nature-arising. Furthermore, pure conditioned arising constantly accords with the nature, and is also called nature-arising. Therefore it says: "Although the responsive accords with conditions, it does not contradict the nature."