說無垢稱經疏 2.40

2.40

贊曰：此歎乃達空有所歸宗極功德。護法宗云：入者證解，有者有為無為，無者我及我所，即是三性。趣謂意況有趣無趣。意樂者，即緣有無之心。所歸者，謂中道道理名有無趣意樂所歸，謂無漏智是有無趣意樂。此無漏智所歸，即真如境也。諸佛所說有無所趣意樂，究竟所歸，真如之境。菩薩皆能隨入證解，此顯能達三性理也。清辨解云：世俗諦有、勝義諦無，無者空也。此之二趣意樂究竟所歸，即真空理，此諸菩薩能隨證入。舊云「善知眾生往來所趣及心所行」，便非此理。或往來者，分別搆畫。心所趣者，空有三性及心所行，歸真如三性，究竟心所行故。心即意樂。雖有此解，理路猶疎。

Commentary: This praises the virtue of penetrating to the ultimate principle to which emptiness and existence return. Dharmapāla's school says: 'Entering' means realization and understanding. 'Existence' refers to the conditioned and unconditioned; 'non-existence' refers to self and what belongs to self; these are the three natures. 'Destination' (qu) refers to the purport of having or lacking destination. 'Intention' (yile) is the mind that conditions existence and non-existence. 'Destination of return' means the principle of the middle path is called the ultimate destination of the intention toward existence and non-existence; that is, anāsrava wisdom is the intention toward existence and non-existence. That to which this anāsrava wisdom returns is the realm of tathatā. The ultimate destination of the intention toward existence and non-existence expounded by all Buddhas is the realm of tathatā. The bodhisattvas are all able to enter and realize it accordingly; this shows their ability to penetrate the principle of the three natures. Bhāviveka explains: Conventional truth is existence; ultimate truth is non-existence, and non-existence is emptiness. The ultimate destination of the intention of these two directions is the principle of true emptiness; these bodhisattvas are able to realize and enter it accordingly. The older translation's 'skillfully knowing where sentient beings go and the movements of their minds' does not capture this principle. Alternatively, 'comings and goings' means discriminative conceptualization. 'Where the mind is directed' means the three natures of emptiness and existence, and 'what the mind practices' returns to the three natures of tathatā, being the ultimate practice of the mind. The mind is the intention. Although there is this interpretation, the path of its reasoning is still rather coarse.