大乘起信論義疏 2.18

2.18

Below is the third, concluding that it is difficult to know, for only the Tathāgata can know it. Therefore, the Mahāparinirvāṇa Sūtra says: 'Bodhisattvas of the ten abodes see the end but do not see the beginning; only the Buddha completely understands and sees both the beginning and the end.' Below is the second, on conforming to counteragents, which contains three parts: first, the exposition in terms of Dharma; second, from 'Just as within wood' onward, opening the analogy; third, from 'Sentient beings are also like this' onward, matching the analogy. 'Having causes and conditions' means: the cause is the internal mind; conditions refer to external conditions. The meaning of the analogy is that although wood contains fire, it cannot burn of itself; although sentient beings possess the nature of tathatā, it cannot perfume alone to accomplish nirvāṇa by itself. The matching can be understood. 'Showing, instructing, benefiting, and gladdening' refers to the three turnings of the wheel of the Dharma regarding the four truths. 'Showing' is like the turning of demonstration; 'instructing' is like the turning of exhortation; 'benefiting and gladdening' is like the turning of realization. The turning of demonstration means demonstrating suffering, demonstrating accumulation, demonstrating cessation, and demonstrating the path—this is called the turning of demonstration. The turning of exhortation means: suffering should be known, accumulation should be severed, the path should be cultivated, and cessation should be realized. The turning of realization means: suffering has been known by me, accumulation has been severed by me, the path has been cultivated by me, and cessation has been realized by me. Demonstration corresponds to the marks: showing suffering to make it known, instructing on accumulation that it should be severed, benefiting through the path that it should be cultivated, and gladdening in cessation that it should be realized. Because these four truths are the vehicles for entering the path, one heads toward the path of nirvāṇa by means of the four truths.