大乘起信論別記 1.106

1.106

言「無漏無明隨染幻差別，性染幻差別」者，無漏是隨染幻差別，無明是性染幻差別。何者？其無明是違平等性，故其所起一切染法性自差別。無漏法是順平等性，直置其性應無差別，但隨染法差別，故說無漏有差別耳。何者？對彼「業識」染幻差別故，有本覺無漏性德差別；又為對治彼染差別故，成始覺萬德差別，是故無漏，但隨彼染而有差別，不由自性有差別也。然此染淨，皆悉相待，性無所有，故言幻也。上來總為廣上立義分中是心生滅已竟。

As for "the illusory differences of anāsrava and avidyā according with defilement, and the illusory differences of nature-defilement": anāsrava is illusory difference according with defilement, while avidyā is illusory difference of nature-defilement. Why is this? Avidyā opposes samatā, so that all the defiled dharmas produced by it are by nature different. Anāsrava dharmas accord with samatā; strictly speaking, their nature should be without differences, yet only in accordance with the differences of defiled dharmas are anāsrava [dharmas] said to have differences. Why is this? Relative to the illusory differences of defilement of that karmic consciousness, there are differences in the anāsrava nature qualities of innate enlightenment; furthermore, in order to counteract those differences of defilement, the differences of the myriad virtues of actualized enlightenment are accomplished. Therefore, anāsrava dharmas have differences only in accordance with that defilement, and not because of differences in their own nature. However, these defilements and purities are entirely mutually dependent and have no real self-nature; hence they are called "illusory." Up to this point has broadly completed the explanation of "this mind's arising and ceasing" in the section on Establishing the Meaning above.