華嚴經探玄記 3.55

3.55

三名體者，世是時、界是分齊，謂於時中分齊顯現，從相得名。繁多奧積、深廣難窮，同名海也。世界即海從喻，持業釋也。若小乘，以子母七微及色等四塵并能造四大實色為體。若三乘中，凡小地前俱以賴耶識為體；地上二義，報土亦同賴耶識為體，若二智所現即以唯識智為體。故《攝論》云「菩薩及如來唯識智乃至為淨土體故。」若依終教，俱以如來藏真如為體。若一乘，以無盡法界通三世間，人法理事等諸行相即互為其體，准思可知。

Third, concerning the name and essence: "world" (shi) is time, and "realm" (jie) is boundary, meaning that boundaries manifest within time; it takes its name from its characteristics. Abundantly accumulated, deep and vast, difficult to fathom, they are collectively called "oceans." "World is itself an ocean" follows a metaphor, which is a karmadhāraya compound. In the Hīnayāna, the seven subtle atoms of child and mother, the four dusts such as visible form, and the actual physical forms of the four great elements that are capable of creating, serve as its essence. In the three vehicles, ordinary beings, Hīnayāna followers, and those prior to the bhūmis all take the ālayavijñāna as their essence; for those on the bhūmis there are two senses: the reward land also takes the ālayavijñāna as its essence, but if manifested by the two knowledges, it takes consciousness-only knowledge as its essence. Therefore the Mahāyānasaṃgraha says: "The consciousness-only knowledge of bodhisattvas and Tathāgatas... serves as the essence of the pure land." If based on the Final Teaching, all take the tathāgatagarbha and suchness as their essence. If according to the One Vehicle, the inexhaustible dharmadhātu pervades the three realms, and all active characteristics such as persons, dharmas, principle, and phenomena are mutually identical and mutually serve as essence, which can be understood by reasoning accordingly.