大乘起信論廣釋卷第三．四．五 3.51

3.51

論。如是無漏幻差別　釋曰。此法合也。隨染幻差別者。是無明法。以彼無明違平等性。是故其性自有差別。說本無明自性差別。我見愛染等煩惱依無明起差別故。諸無漏法順平等性。直論其性則無差別。但隨染法差別相故。故說本覺性德差別。又由對治彼染差別故。成始覺萬德差別。如是二法雖現業用。皆是真如隨緣顯現。似而無體。通名業幻。

[Treatise:] In this way, undefiled [and defiled dharmas … down to …] differences of illusion.
[Commentary:] This is the application to dharma. 'Conforming to the differences of defiled illusions' refers to the dharmas of avidyā. Because that avidyā runs contrary to samatā, its nature naturally has differences. It speaks of the intrinsic differences of fundamental avidyā, because afflictions such as self-view and love-attachment arise with differences based on avidyā. The various undefiled dharmas conform to samatā; discussing their nature directly, there are no differences, but solely in accordance with the differentiated characteristics of defiled dharmas, the inherent virtuous qualities of original awakening are spoken of as differentiated. Furthermore, through counteracting those defiled differences, the myriad virtuous qualities of initial awakening are accomplished as differentiated. Although these two dharmas manifest karmic functions, both are tathatā manifesting in accordance with conditions: appearing so yet lacking substance, they are generally named 'karmic illusions'.