འཕགས་པ་ག་ཡ་མགའ་ར་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད notes.26

notes.26

26. The Chinese translation by Bodhiruci of the Northern Wei renders the phrases corresponding to ldan pa med pa and ldan pa in Tibetan as buxiangying 不相應 and xiangying 相應 (Taishō 465 XIV 485c12). In the Chinese translation by Bodhiruci of the Great Zhou, a very similar pair of terms, feihehe 非和合 and hehe 和合相, meaning “not conjoined” and “conjoined,” are used (Taishō 467 XIV 491b12). These Chinese equivalents suggest that the underlying Sanskrit could be viprayukta and samprayukta or phrases that could be understood to be referring to them at least on one level. The use of the Tibetan equivalents ldan pa med pa and ldan pa is consistent with this speculation. Śākyabuddhi’s commentary explains, “In this context, by ‘object’ truth is intended” (don ni ’dir de bzhin nyid la dgongs so). Comparative Edition, p. 995. de bzhin nyid or tathatā refers to emptiness that is the ultimate reality. Being unconditioned, as the sūtra immediately points out, the ultimate reality is not associated with the mind in the Abhidharma sense. On the other hand, gnosis identified as the path, says the sūtra, is associated with the mind.