說無垢稱經疏 2.40

2.40

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.