大乘起信論義記 3.177

3.177

下結中，謂性德塵沙不離真體故云不離也，無始相續故云不斷，亦可謂治道不亡也。與體同味故云不異，不異而有恒沙之義故云不思議，唯佛窮達，故云佛法，亦可此是所覺法故也。若此真體無性德者，如來證此不應具德，既證性已萬德圓滿，即驗真如本具恒沙德也，故云滿足無有所少。下立二名：隱時能出生如來，名如來藏；顯時為萬德依止，名為法身。

In the conclusion below: it says 'not separated' because the sands of the nature's virtues are not separated from the true substance; it says 'not interrupted' because they continue from the beginningless [past], or it can also mean that the path of antidote does not perish. It says 'not different' because they have the same taste as the substance; it says 'inconceivable' because while not different, they have the meaning of the sands of the Ganges; it says 'Buddha-dharmas' because only Buddhas exhaustively penetrate them, or it can also mean that these are the dharmas that are enlightened to. If this true substance lacked the virtues of the nature, the Tathāgata, in realizing this, would not be complete with virtues; but since having realized the nature, the myriad virtues are complete, this verifies that tathatā fundamentally possesses virtues [numerous as] the sands of the Ganges; hence it says 'replete without lacking anything'. Below two names are established: when hidden, being able to give birth to the Tathāgata, it is named tathāgatagarbha; when revealed, being the support for the myriad virtues, it is named dharmakāya.