大乘起信論廣釋卷第三．四．五 4.128

4.128

論。云何對治至說差別故　釋曰。此顯對治也。唯依真如義說者。二之不二標其義也。所言體備功德法者。唯依真如義說而有。非謂有前色心之法。因生滅染義等者。不二之二釋其義也。但對生滅差別染義示現說其差別功德。非謂性德有其差別。

[Treatise:] How is this remedied? [It should be understood that this is spoken] only based on the meaning of tathatā [… because it demonstrates distinctions in response to the meaning of defilement]—
[Commentary:] "Explication": This shows the antidote. "Spoken only based on the meaning of tathatā" indicates its meaning as the non-duality of duality. Stating that the substance is replete with dharmas of virtue exists only as spoken based on the meaning of tathatā, and does not mean having the aforesaid dharmas of form and mind. "Because of the meaning of defilement in arising and ceasing", and so forth, explains its meaning as the duality of non-duality. It is only in response to the distinct defiled meanings of arising and ceasing that these differentiated virtues are manifested and spoken of; it does not mean that the innate virtues have distinctions within them.