大方廣佛華嚴經疏 27.18

27.18

第五無盡功德藏迴向。長行中亦二：先明位行中亦三。今初，牒名徵起。由緣無盡境行迴向故，成無盡善根功德之行，得十無盡藏之果，從能迴及果行受名。或無盡功德之藏，或即藏通二釋：以迴向望行，迴向為能藏、無盡功德是所藏；以因望果亦然，並有財釋。《本業》云「常以三寶授與前人，故名無盡功德藏。」此義亦通所迴善根，即以五門善根迴向而為其性。

Fifth, the pariṇāmanā of the inexhaustible store of merit. In the prose there are also two parts: first, explaining the practice of the station, which also has three parts. Now to the first: taking up the name and raising the inquiry. Because one performs pariṇāmanā by taking the inexhaustible realm as object, one accomplishes the practice of the inexhaustible roots of goodness and merit, and attains the fruition of the ten inexhaustible stores; it receives its name from both that which performs pariṇāmanā and the fruition-practice. Or [it is parsed as] "the store of inexhaustible merit" [as a determinative compound], or "the inexhaustible merit that is itself the store" [as an appositional compound]—both interpretations are applicable: comparing pariṇāmanā to practice, pariṇāmanā is that which stores, and the inexhaustible merit is that which is stored; comparing cause to fruition, it is also thus—both being possessive compounds (bahuvrīhi). The Benye [jing] states: "Always bestowing the Triratna upon others before oneself, it is therefore called the inexhaustible store of merit." This meaning also applies to the roots of goodness that are transferred, taking pariṇāmanā of the roots of goodness of the five gates as its nature.