大乘起信論裂網疏 5.42

5.42

三、分別修行正道相者，若知生滅即是真如，則生佛平等，無修不修。若知真如舉體生滅，則迷悟天淵，正須於無修不修之中熾然熏修。而此熏修即是無修，非以不修為無修也，以不修即是逆修，非同修即無修之順修故。然利根者聞此一心二門妙義，自能不生退屈、不懷上慢，如人飲水，冷煖自知，何勞更為分別？今為中下根人未能隨文入證，歇即菩提，故為懸示從因至果正修行路也。文為二：初、總標；二、各釋。今初。

Third, regarding distinguishing the marks of practicing the correct path: if one knows that arising and ceasing is identical with tathatā, then sentient beings and Buddhas are equal, and there is neither cultivation nor non-cultivation. If one knows that tathatā in its entire essence arises and ceases, then delusion and enlightenment are worlds apart, and one must precisely, in the midst of non-cultivation and non-non-cultivation, fiercely perfume and cultivate. Yet this perfuming and cultivating is itself non-cultivation; it is not that taking non-cultivation as non-cultivation is meant, because non-cultivation is contrary cultivation, unlike the compliant cultivation wherein cultivation is itself non-cultivation. However, those of sharp faculties, upon hearing this wondrous meaning of the one mind and two aspects, are naturally able not to give rise to retreat and discouragement, nor harbor arrogance; like a person drinking water, they know for themselves whether it is cold or warm—why labor to distinguish it further? Now, for people of medium and lower faculties who are unable to enter realization following the text and for whom ceasing [delusion] is bodhi, the correct path of cultivation from cause to fruit is clearly indicated in advance. The text has two parts: first, a general introduction; second, individual explanations. Now for the first.