大乘起信論裂網疏 4.48

4.48

真如無二，亦無不二。以無二故，一切生佛唯一真如；以無不二故，一一生、一一佛各皆全體真如。以無二故，即無能熏所熏；以無不二故，得論能熏所熏。又設唯無二，固無能熏所熏；設唯無不二，亦無能熏所熏，以生與佛一向二故，生不能感、佛不能應。今由不二而二，乃得論用熏也。又由無二即無不二，所以有差別緣；由無不二即是無二，所以有平等緣。又由有差別緣，故佛不能度無緣者；有平等緣，故佛度生終不休息也。

Tathatā is non-dual, and it is also not non-dual. Because it is non-dual, all sentient beings and Buddhas are solely the one tathatā; because it is not non-dual, each and every sentient being and each and every Buddha is entirely the whole essence of tathatā. Because it is non-dual, there is neither perfuming agent nor object of perfuming; because it is not non-dual, perfuming agent and object of perfuming can be discussed. Furthermore, if it were solely non-dual, there would certainly be no perfuming agent or object of perfuming; if it were solely not non-dual, there would likewise be no perfuming agent or object of perfuming, for sentient beings and Buddhas would be entirely separate, so sentient beings could not evoke [a response] and Buddhas could not respond. Now, because [tathatā is] differentiated while non-dual, perfuming of the function can be discussed. Moreover, because non-duality is itself not non-duality, there is the differentiated condition; because not non-duality is itself non-duality, there is the equal condition. Furthermore, because there is the differentiated condition, the Buddha cannot deliver those without conditions; because there is the equal condition, the Buddha's delivery of sentient beings never ceases.