འཕགས་པ་དགངས་པ་ངས་པར་འགྲལ་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད 106

106

even without any intention, one awakens by the power of prior conditioning; and although one who has entered the meditative absorption of cessation has no intention to arise, one arises purely through the power of prior conditioning. Just as the mind arises for one who is asleep and for one who has entered cessation, so too should the arising of the Tathāgata's mind be understood as coming from the prior cultivation of skilful means and prajñā. "Bhagavān, is the mind emanated by a Tathāgata endowed with mind, or should it be said to be without mind?" "Mañjuśrī, it is neither with mind nor without mind; because the mind is without autonomy and is under the dominion of mind." "Bhagavān, what is the difference between the Tathāgata's sphere of movement and the Tathāgata's objective domain?" "Mañjuśrī, the Tathāgata's sphere of movement is the completely pure buddhakṣetra common to all Tathāgatas, which is adorned with inconceivable qualities and immeasurable ornaments. The Tathāgata's objective domain is the five domains: the domain of sentient beings, the lokadhātu, the domain of phenomena, the domain of discipline, and the domain of methods of discipline in every manner; that is the difference between the two." "Bhagavān, how should one understand the characteristics of the Tathāgata's complete awakening, turning of the wheel of dharma, and great parinirvāṇa?" "Mañjuśrī, they have the characteristic of non-duality; for there is neither complete awakening nor non-