大乘起信論略述 1.122

1.122

論。云何為二至二者異相　述曰。此列名也。染淨齊真曰同。同義可表名相。染淨體殊曰異。異有殊狀曰相。何故爾耶。以體從緣故異。攝緣歸體故同。緣從體同故真如一味。體從緣異故凡聖兩分。凡聖分故世諦義立。真如一故真諦理存。覺與不覺同異如是。

The treatise says: "What are the two? [...] Second is the aspect of difference."

The commentary says: This is the enumeration of names. Defilement and purity being equally tathatā is called "identity"; the meaning of identity can be expressed, so it is called "aspect." The essences of defilement and purity being distinct is called "difference"; difference possessing distinct traits is called "aspect." Why is it so? Because essence accords with conditions, there is difference; because conditions are subsumed into essence, there is identity. When conditions accord with essence, there is identity, so tathatā is of one flavor; when essence accords with conditions, there is difference, so worldlings and nobles are bifurcated. Because worldlings and nobles are bifurcated, the meaning of conventional truth is established; because tathatā is one, the principle of ultimate truth is preserved. The identity and difference of awakening and non-awakening are like this.