Chinese
持义。谓与佛果恒沙功德为依故。说有此德。论云以对始觉故说本觉也。二显义分齐门。恒沙性德。皆是生灭门内真如中说。非是自性不变真如门中辨。何以故。彼绝待。然四义中。初二约得道前染位。后一得道后净位。中一约得道中染净位。又初一差别之无差别。后三是无差别之差别。又初二是自性住佛性。次一引出佛性。后一至得果佛性。三以因属果。以因中有初义故。是故果中得有法身义。以因中有翻染义故。今果位中有解脱。以因中有内熏为因义故。今果位中成般若大智义。以因中具前三义故。今果位中有般若解脱法身三德义也。以有第四义故。今果位中了因得有所了果法。又由此义。今果位功德成就也。是故由前三义。别成三德。由后一义。总摄佛果无量功德故。由此等义故。是故因位众生心中决定有恒沙功德。略显如是。第二十。不生不灭与生灭和合成赖耶义。说有二门。一分相门。二融摄门。前中二门。一不生灭。二生灭。前中亦二。一粗。二细。生灭中亦二。一粗二细。不生灭中。粗者是真如门。动相尽故。不生灭义粗显著故。是违害诸法差别之相。即是真如不变义也。二细者。是真如随染门。不违动相故。自不生灭义渐隐故。是故名细。即是生灭门中。如来藏义亦是本觉义。是故真如望有为法有二 现代汉语译本 持义（指保持意义）。因为佛果具有如恒河沙数般众多的功德作为依据，所以说具有这种功德。《论》中说，这是为了对应始觉（最初的觉悟）而说的本觉（本来的觉悟）。 二、显义分齐门（彰显意义的界限）。如恒河沙数般的自性功德，都是在生灭门内的真如中说的，而不是在自性不变真如门中辨析的。为什么呢？因为后者是绝对的、不可分割的。然而，这四种意义中，前两种是就得道前的染污位而言，后一种是就得道后的清净位而言，中间一种是就得道中的染净位而言。另外，第一种是差别中的无差别，后三种是无差别中的差别。还有，前两种是自性住佛性（本来就具有的佛性），第二种是引出佛性，最后一种是达到果位的佛性。 三、以因属果（以因的性质归属于果）。因为因中具有第一种意义，所以果中才能具有法身（Dharmakāya）的意义。因为因中具有翻转染污的意义，所以现在的果位中才有解脱（Moksha）。因为因中具有内在熏习作为原因的意义，所以现在的果位中成就般若大智（Prajna）的意义。因为因中具备前三种意义，所以现在的果位中具有般若、解脱、法身这三种功德的意义。因为具有第四种意义，所以现在的果位中，通过了因（Alambana-pratyaya）而得到所了的果法。又因为这个意义，现在的果位功德成就。因此，由于前三种意义，分别成就三种功德；由于后一种意义，总摄佛果无量功德。由于这些意义，所以因位的众生心中决定具有如恒河沙数般的功德。简略地阐述就是这样。 第二十、不生不灭与生灭和合成阿赖耶（Ālaya）的意义。分为两门来说：一、分相门（区分相状）；二、融摄门（融合摄取）。前面的分相门中又分为两门：一、不生灭；二、生灭。不生灭中又分为两种：一、粗；二、细。生灭中也分为两种：一、粗；二、细。不生灭中，粗的是真如门（Tathātā），因为动相已经穷尽，不生灭的意义粗显而显著，是违背诸法差别之相的，也就是真如不变的意义。二是细的，是真如随染门，不违背动相，自身不生灭的意义逐渐隐没，所以称为细。也就是生灭门中，如来藏（Tathāgatagarbha）的意义，也是本觉的意义。因此，真如相对于有为法（conditioned dharma）来说，有两种。
English
English version Holding the meaning. It is said that the Buddha-fruit has merits like the sands of the Ganges as its basis, hence it is said to possess this merit. The treatise says that the original enlightenment is spoken of in contrast to the initial enlightenment. Second, the gate of distinguishing the limits of meaning. The inherent virtues like the sands of the Ganges are all spoken of within the Tathata in the realm of birth and death, not discussed in the realm of the immutable Tathata of self-nature. Why? Because that is absolute. However, among the four meanings, the first two are about the defiled position before attaining the Way, the last one is about the pure position after attaining the Way, and the middle one is about the defiled and pure position during the attainment of the Way. Also, the first one is the non-difference within difference, and the latter three are the difference within non-difference. Furthermore, the first two are the self-nature abiding Buddha-nature, the next one is the elicited Buddha-nature, and the last one is the Buddha-nature that reaches the fruit. Third, attributing the cause to the effect. Because the cause contains the first meaning, the effect can have the meaning of Dharmakāya (法身). Because the cause contains the meaning of reversing defilement, the present fruit position has liberation (Moksha 解脱). Because the cause contains the meaning of inner熏习 as the cause, the present fruit position achieves the meaning of Prajna (般若) great wisdom. Because the cause possesses the first three meanings, the present fruit position has the meaning of the three virtues of Prajna, liberation, and Dharmakāya. Because it has the fourth meaning, the present fruit position attains the fruit dharma that is understood through the Alambana-pratyaya (了因). Also, because of this meaning, the merits of the present fruit position are accomplished. Therefore, due to the first three meanings, the three virtues are separately accomplished; due to the last meaning, all the immeasurable merits of the Buddha-fruit are collectively encompassed. Because of these meanings, the minds of sentient beings in the causal position definitely have merits like the sands of the Ganges. This is a brief explanation. Twentieth, the meaning of non-arising and non-ceasing combining with arising and ceasing to form Ālaya (阿赖耶). It is explained in two gates: first, the gate of distinguishing characteristics; second, the gate of merging and encompassing. The preceding gate of distinguishing characteristics is further divided into two gates: first, non-arising and non-ceasing; second, arising and ceasing. Non-arising and non-ceasing is also divided into two: first, coarse; second, subtle. Arising and ceasing is also divided into two: first, coarse; second, subtle. In non-arising and non-ceasing, the coarse one is the Tathata (真如) gate, because the aspect of movement has been exhausted, and the meaning of non-arising and non-ceasing is coarsely manifest and evident, which is contrary to the aspects of the differences of all dharmas, that is, the immutable meaning of Tathata. The second is the subtle one, which is the Tathata following the defilement gate, not contradicting the aspect of movement, and the meaning of self non-arising and non-ceasing gradually becomes hidden, hence it is called subtle. That is, in the gate of arising and ceasing, the meaning of Tathāgatagarbha (如来藏) is also the meaning of original enlightenment. Therefore, Tathata has two aspects in relation to conditioned dharma (有为法). --------------------------------------------------------------------------------
Chinese
义。一相违义。二相顺义。自体亦有二义。一不变义。二随染义。是故楞伽经云。寂灭者名为一心。一心者名如来藏。是此二也。二生灭中。粗者是七识随境起尽相粗显故。楞伽经中名为相生灭也。二细者。是无明风动净心成此起灭。是本识相渐隐难知。故名为细。楞伽经中名为流注生灭。论云分别生灭相有二种。一粗二细等。是故生灭有为望真如有二义。一相违义。起灭相粗故。二相顺义。起灭相微。渐渐同真故。论云。随顺观世谛。则入第一义。是此二门义。义门望自亦二义。一相显。二性无。经云。一切法不生。我说刹那义等。大段第二融摄门者有三重。一真如二义。体同义异。以全体不变。举体随缘。故不二也。二生灭中粗细通融。举体全粗亦全细。故镕融无二法也。三以真全体随缘。现斯粗细生灭。是故若约唯粗生灭。则令真隐。若就唯细生灭。则令真现细不生灭。若约唯粗不生灭。令二灭尽总唯一真如平等显现。若约唯细不生灭。则令细生灭渐细染住。余义准思之。第二十一。九相义七门分别。一释名。二辨体。三生起次第。四约识分别。五约惑分别。六灭位分别。七配摄分别。初释名者。根本痴闇。名曰无明。击动净心。名之为业。即无明之业。依主释也。动作状相。名之业相。则持业释也。余八相字 现代汉语译本 义：一是相违背的含义，二是相顺应的含义。自体也有两种含义：一是不变的含义，二是随顺染污的含义。所以《楞伽经》说：‘寂灭被称为一心，一心被称为如来藏。’说的就是这二者。在生灭法中，粗显的是七识随着外境而生起和消灭的粗显之相，所以在《楞伽经》中被称为‘相生灭’。细微的是无明之风扰动清净心而形成的生灭，这是本识之相，逐渐隐没难以察觉，所以被称为‘细’。《楞伽经》中称为‘流注生灭’。《起信论》说，分别生灭相有两种：一是粗，二是细等等。因此，生灭有为法相对于真如来说，有两种含义：一是相违背的含义，因为生灭之相粗显；二是相顺应的含义，因为生灭之相微细，渐渐与真如同等。《起信论》说：‘随顺观察世俗谛，就能进入第一义谛。’说的就是这两种门径的含义。从义门自身来看，也有两种含义：一是相显，二是性无。《维摩经》说：‘一切法不生，我说刹那义’等等。第二大段，融摄门有三重含义：一是真如的两种含义，本体相同而含义不同，因为全体不变，又全体随缘，所以不是二。二是生灭中的粗细相互贯通融合，全体是粗也是细，所以融通而没有二法。三是以真如的全体随顺因缘，显现出粗细生灭，因此如果只说粗的生灭，就会使真如隐没；如果只说细的生灭，就会使真如显现，细微的生灭不生灭；如果只说粗的不生灭，就会使粗细二灭都灭尽，总归于唯一的真如平等显现；如果只说细的不生灭，就会使细微的生灭逐渐变得细微，染污停住。其余的含义可以参照思考。第二十一，九相义，从七个方面来分别：一是解释名称，二是辨别体性，三是生起次第，四是根据识来分别，五是根据惑来分别，六是灭位的分别，七是配属和统摄的分别。首先解释名称：根本的痴暗，叫做无明（avidya）。击动清净心，叫做业（karma），即无明之业，这是依主释。动作的状相，叫做业相，这是持业释。其余的八相字
English
English version Meaning: First, the meaning of opposition. Second, the meaning of accordance. The self-nature also has two meanings: first, the meaning of immutability; second, the meaning of following defilement. Therefore, the *Laṅkāvatāra Sūtra* says: 'Quiescence is called one mind, and one mind is called the *Tathāgatagarbha* (Tathagata's Womb).' These are the two. In the arising and ceasing, the coarse is the coarse manifestation of the seven consciousnesses arising and ceasing according to the environment. Therefore, in the *Laṅkāvatāra Sūtra*, it is called 'characteristic arising and ceasing'. The subtle is the arising and ceasing formed by the wind of *avidyā* (ignorance) moving the pure mind. This is the characteristic of the *Ālaya-vijñāna* (storehouse consciousness), which is gradually hidden and difficult to know. Therefore, it is called 'subtle'. In the *Laṅkāvatāra Sūtra*, it is called 'flowing arising and ceasing'. The *Treatise on Awakening of Faith* says that there are two kinds of distinguishing characteristics of arising and ceasing: one is coarse, and the other is subtle, and so on. Therefore, the conditioned arising and ceasing has two meanings in relation to *Tathatā* (Suchness): first, the meaning of opposition, because the characteristics of arising and ceasing are coarse; second, the meaning of accordance, because the characteristics of arising and ceasing are subtle and gradually become the same as *Tathatā*. The *Treatise on Awakening of Faith* says: 'By observing the mundane truth in accordance, one can enter the supreme truth.' This refers to the meaning of these two paths. From the perspective of the meaning itself, there are also two meanings: one is the manifestation of characteristics, and the other is the absence of inherent nature. The *Vimalakīrti Sūtra* says: 'All dharmas do not arise; I speak of the meaning of a moment,' and so on. The second major section, the gate of integration, has three levels of meaning: first, the two meanings of *Tathatā*, the substance is the same but the meanings are different, because the whole is immutable and the whole follows conditions, so it is not two. Second, the coarse and subtle in arising and ceasing are mutually integrated. The whole is entirely coarse and entirely subtle, so they are integrated and there are no two dharmas. Third, the whole of *Tathatā* follows conditions and manifests coarse and subtle arising and ceasing. Therefore, if only coarse arising and ceasing is discussed, it will cause *Tathatā* to be hidden. If only subtle arising and ceasing is discussed, it will cause *Tathatā* to be revealed, and subtle arising and ceasing will not arise or cease. If only coarse non-arising and non-ceasing is discussed, it will cause both coarse and subtle cessation to cease completely, and only the one *Tathatā* will equally manifest. If only subtle non-arising and non-ceasing is discussed, it will cause subtle arising and ceasing to gradually become subtle, and defilement will remain. The remaining meanings can be considered accordingly. Twenty-first, the meaning of the nine aspects, is distinguished from seven aspects: first, explaining the names; second, distinguishing the substance; third, the order of arising; fourth, distinguishing according to the consciousnesses; fifth, distinguishing according to the afflictions; sixth, distinguishing the stages of cessation; seventh, allocating and integrating the distinctions. First, explaining the names: the fundamental ignorance and darkness is called *avidyā* (ignorance). Striking and moving the pure mind is called *karma* (action), which is the *karma* of *avidyā*. This is a dependent possessive compound. The state of action is called the characteristic of *karma*. This is an appositional compound. The remaining eight aspects --------------------------------------------------------------------------------