大乘起信論裂網疏 3.41

3.41

不唯無漏覺相與有漏無明其相各別，即就無漏法中，四智菩提、三身、四土，乃至十力、無畏、十八不共法等種種幻用，相各差別。又就有漏法中心王、心所、相、見、自證、現行種子，及諸分段、變易、因果種種幻用，相各差別。然此幻用差別無性，常異而同。即此無性真如無差別故，遍攝一切差別之法皆入一法。即此一法所攝一切差別之法，隨拈一法亦復還攝一切諸法，故得重重無盡、無盡重重，並由此同異二相而顯示也。初正釋心生滅竟。

Not only are the mark of untainted enlightenment and that of tainted ignorance distinct in their marks from each other, but even within untainted dharmas, the bodhi of four wisdoms, the three bodies, the four lands, and even the ten powers, fearlessnesses, eighteen distinct qualities of a buddha, and so forth, in their various illusory functions, are all distinct in mark. Moreover, within tainted dharmas, primary minds, mental factors, images, perceptions, self-witnessing, active manifestations and seeds, as well as the various illusory functions of fragmented and transformative [birth and death] and causes and fruits, are all distinct in mark. Yet these differentiated illusory functions lack intrinsic nature, being constantly different yet identical. Precisely because this natureless tathatā has no differentiation, it universally encompasses all differentiated dharmas into a single dharma. And of all the differentiated dharmas encompassed by this single dharma, whichever one dharma is singled out also turns around to encompass all dharmas; thus they achieve layer upon layer without end, and endless layers upon layers—both of which are manifested by these two marks of identity and difference. The first main section, directly explaining the arising and ceasing of the mind, is concluded.