大乘起信論廣釋卷第三．四．五 4.127

4.127

論。以不解故至自性差別　釋曰。此正明執相也。然其功德有其二種。一謂法身真如性德。二謂應化色心功德。色謂相好。心謂力等。色心自體雖各差別。但假非實。彼初也者。執此功德以為實有。既滯事相不融真理。未悟身具諸性德。聞如來藏備功德法。不解約真性德而說。謂如來藏體有。如前自體差別色心功德。

[Treatise:] Because they do not understand, [they grasp that the tathāgatagarbha has] distinctions of self-nature [between mental and physical dharmas]—
[Commentary:] "Explication": This directly explains the characteristic of attachment. Now, its virtues are of two kinds: first, the innate virtues of the tathatā of the dharmakāya; second, the virtues of form and mind of the response and transformation [bodies]. Form refers to the physical marks and signs; mind refers to the powers and the like. Although the self-substances of form and mind are each distinct, they are merely provisional and not real. Those [deluded ones] cling to these virtues as truly existent. Since they stagnate in phenomenal characteristics and do not harmonize with the true reality, they have not awakened to the body possessing all innate virtues. Hearing that the tathāgatagarbha is replete with the dharmas of virtue, they do not understand that it is spoken in terms of true innate virtues, and assert that the substance of the tathāgatagarbha has distinctions in self-substance among the virtues of form and mind as previously mentioned.