大乘起信論略述 1.127

1.127

論。如是無漏至幻差別故　述曰。此法合也。隨染幻差別者。是無漏法性。染幻差別者。是無明法。以彼無明達平等性。是故其性自有差別。諸無漏法順平等性。直論其性則無差別。但隨染法差別染相。故說本覺恒沙性德。又由對治彼染差別故成始覺萬德差別。如是差別無漏。無明雖現業用。皆是真如隨緣顯現。似而無通。通名業幻。

The treatise says: "Just so, untainted [...] differences of illusion."

The commentary says: This is the application to phenomena. "In accordance with the differences of defiled illusions" refers to the nature of untainted phenomena. "The differences of defiled illusions" refers to the phenomena of avidyā. Because that avidyā does not realize the nature of equality, its nature intrinsically possesses differences. The untainted phenomena accord with the nature of equality; speaking directly of their nature, there are no differences. It is only in accordance with the differing defiled aspects of defiled phenomena that original awakening is said to have virtues of the nature numerous as the sands of the Ganges. Moreover, because of countering those differing defilements, the ten thousand differing virtues of initial awakening are perfected. Such differing untainted phenomena and avidyā, though manifesting karmic functions, are all tathatā manifesting in accordance with conditions. They appear similar yet do not merge; they are collectively named karmic illusions.