大乘起信論裂網疏 5.42

5.42

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.