華嚴經探玄記 20.35

20.35

第四「答言」下示己法界。於中亦三：一標名體、二顯業用、三結自分。初中法門，依梵名那阿賴耶蔓茶羅。那，云無也、不也。阿賴耶，云依處也、依止也。蔓茶羅，云道場也、圓場也。謂無阿賴耶染分依處，而有淨分圓滿道場，出生勝德不可窮盡，即轉依究竟、顯德無盡也。二業用中，初一句標業用，意為利眾生，故云既自等也；二得無盡三昧等，總舉；三「以能」下別顯十種無盡，初六六根、後四勝德：一明、二通、三德、四光；四結自分、五推勝進，竝可知。

Fourth, from "replied, saying" downward, he reveals his own dharmadhātu. Herein there are also three: first, indicating the name and essence; second, revealing the karmic functions; third, concluding with his own stage. In the first, the Dharma-door is named according to the Sanskrit as *na-ālaya-maṇḍala*. *Na* means without or not. *Ālaya* means locus of reliance or support. *Maṇḍala* means bodhimaṇḍa or circular field. This means that it is without the support of the defiled part of the ālaya, but possesses the complete bodhimaṇḍa of the pure part, bringing forth superior virtues inexhaustibly; that is, the transformation of the basis is consummate and the revealed virtues are inexhaustible. In the second, the karmic functions, the initial sentence indicates the karmic function, with the intention of benefiting sentient beings; hence it says "having myself," etc.; second, "attained inexhaustible samādhis," etc., presents them generally; third, from "because of being able" downward, it separately reveals ten kinds of inexhaustibility, the first six being the six sense-faculties and the last four being superior virtues: (1) clarity, (2) superknowledges, (3) virtues, (4) radiance; fourth, concluding with his own stage, and fifth, deferring to superior progression, can both be understood.