..续本文上一页 described in the chapter on how samsara arises. The five sensory organs of a Buddha are unlike those of man; rather, they are the innate power that displays the wisdom that accomplishes actions. The objects perceived by a Buddha are the same as those perceived by ordinary beings, i.e., both a Buddha and ordinary beings see earth, water, fire, and forms, for example, just as they appear. The difference is that a Buddha”s perception is endowed with distinct power. There is the well-known experience of a magician conjuring up a band of tigers, elephants, and horses. He welcomes the audience and includes them in his game, aware of his tricks all along. We have all witnessed how an audience reacts. A Buddha, though, is not overwhelmed by the show but watches without flinching for even a split second.

　　What is the difference between a Buddha”s pure visionary force and that of ordinary beings

　　 A Buddha does not cling to duality. What does this mean

　　 Usually, there is apprehension of both an apprehender and appearances that can be and are perceived, i.e., a subject and objects, which are normally grasped alternatively and impulsively as variations of acceptance and refusal, appearance and reality, introduction and ending. A Buddha does not cling to an apprehender perceiving appearances or experiences. A Buddha perceives and recognizes the same appearances ordinary beings do, otherwise he could not engage in beneficent activities, but he does not cling. Should a Buddha not see the same things as others, then how could he extend the warmth of kindness and love in word and deed

　　 A Buddha perceives everything with wisdom that is free of illusion and delusion; otherwise he would not be able to provide refuge and offer guidance.

　　It is non-conceptual.

　　The examples of the wish-fulfilling jewel and so on,

　　Are explained to represent the manifestation of non-conceptual power.

　　The Third Karmapa presented an example to illustrate how the wisdom that accomplishes actions manifests without conceptualisations of any kind. The example he chose is a wish-fulfilling jewel that has the power to non-conceptually fulfil wishes anyone merely thinks.

　　It is not other than the Buddha.

　　However, this does not exist within the beings of others.

　　If that were so, it would be the wisdom of other beings.

　　And if that were so, then wisdom would be delusion.

　　Some people erroneously think that a Buddha”s activities do not come from the Buddha but arise solely from their personal doings or own good luck. This is not the case because if the beneficial activities did not originate from Buddha, then it would imply that the wisdom accomplishing actions is created by ordinary beings. It would also imply that a Buddha”s rupakayas, the pure realms, etc. manifest through the perception of beings and would therefore come about due to their own likings. Such notions are delusive because beings are, as we saw, in a state of perplexity and confusion. This is another reason why Buddhas manifest wisdom accomplishing actions, which is not something that arises out of other beings. Wholesome activities are a Buddhas” beneficent deeds.

　　It is not attached to appearances.

　　If one states that (wisdom) has attachment for its own appearances,

　　Then a mirror that has appearances within it

　　Would (also) have thoughts of attachment.

　　One may wonder how a Buddha perceives appearances. Doesn”t he or she cling to perceptions just as ordinary beings do

　　 The example presented to show that a Buddha perceives appearances just as they are but does not cling and is not attached to them is that of a mirror. Just as a mirror is not attached or does not cling to an image reflected on its surface, a Buddha does not cling to perceptions reflected in his or her mind. We need to know that appearance…

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