大乘起信論裂網疏 5.41

5.41

疑曰：既云皆是不可說相，云何復說真如、生滅門等諸言教耶？釋意可知。嗟乎！後世隨言執義，聞說真如受熏，便執真如定當受熏。聞說真如不受熏，便執真如定不受熏。甚至分河飲水，可謂增妄分別，不生實智甚矣。然豈馬鳴護法之正旨哉？二對治邪執竟。

The doubt asks: Since it is said that all are marks beyond predication, why teach such verbal instructions as the aspects of tathatā and arising and ceasing? The intention of the explanation is clear. Alas! Later generations cling to the literal sense according with words: hearing it said that tathatā receives perfuming, they cling to the notion that tathatā definitely receives perfuming; hearing it said that tathatā does not receive perfuming, they cling to the notion that tathatā definitely does not receive perfuming. They even go so far as dividing rivers to drink water, which may truly be called multiplying false discriminations to an extreme, without generating real wisdom. But how could that be the genuine intent of Aśvaghoṣa and Dharmapāla? The second part, remedying perverse attachments, is concluded.