The Flower Ornament Scripture

by Thomas Cleary

  The provocative aspect of the scripture is not limited to bringing to light frames of mind by provoking characteristic reactions; it includes, equally if not more importantly, the evocative function of eliciting new perspectives and perceptions from the repository of potential consciousness. It is often said that Buddhism claims the world is illusory; and indeed Buddhist writings do contain statements to that effect, although it is as common to say that the world is in illusion or the world is like illusion. What this means is that the world as we know it is a description, constructed through processes of selection and organization; the illusion, or delusion, is to imagine that the description is objective reality itself. The soft sciences of modern times have come around to the recognition of the arbitrariness, or nonabsoluteness, of world views, conditioned as they are by cultural and personal history; but it is only recently that some Western workers in these sciences have begun to consider it logical to take the next step and actually experience this fact by learning how to transform or suspend the deep structures of the description at will.

  It is in this endeavor, to expand capabilities of perception and understanding, that another mode of using the scripture comes into play. The traditional practice of single-minded recitation of scripture, embodying as it does meditation’s twin elements of concentration and contemplation, has long been used to effect escalation of consciousness and enhancement of mental powers.

  In order to attempt rational understanding of how this can work, it is important to note that the word illusion, which is so commonly used in Buddhism to describe the known world, also means “magic.” Knowledge and awareness are referred to as magical. Thus illusion-magic has two aspects, restrictive and expansive, conservative and creative. From the point of view of the absolute, the imagined nature of things is false, but the raw material is real; so it is said in Buddhist scripture that the sense data are the matrix of enlightenment. What is constructed from this raw material depends on biological, psychological, and social conditioning, which are variable and can be consciously modified, with the result of change in perception of the world. Alterations of diet, posture, movement, breathing, thought, attention, human contacts, and physical environment are among the techniques known to have been used since ancient times for affecting the sphere of consciousness. In Buddhism, change of state is not necessarily valued in itself so much as the experiential realization of emptiness, which means nonabsoluteness of states, on the one hand, and infinitude of possibilities, on the other. What realm of awareness is beneficial for whom at what stage of development is held to be one of the sciences of enlightenment, according to which random visions, ecstasies, or insights are not productive of true spiritual maturity, though their place as incidents along the path should eventually become apparent to the sufficiently advanced.

  Insofar as it tends to keep individuals and communities within certain patterns, conditioning as an ongoing process is also in a sense self-perpetuating, in that habit reinforces itself through repetition, becoming what is called “second nature.” Certain conditioning operations, such as those used to inculcate patterns of behavior required to maintain the fabric of society, may be generally quite overt, though they might be given different names, such as “education.” Often, however, the impacts and efforts involved in conditioning are almost entirely subliminal. Examples of this might be the practice, now prohibited in some places, of flashing pictures of refreshments on movie screens, so briefly as to be virtually unnoticed consciously, in order to induce viewers to crave these refreshments; or the familiar experience of having a tune keep running through one’s mind in spite of the feeling that one is making no effort to repeat it.

  To get out of the circle of habit, a reflection of what the scripture calls the “mundane whirl,” Buddhist practice proposes a dual process of arresting involutionary patterns and incorporating evolutionary patterns. In the practice of spiritual recital, the focus of concentration works to halt the wandering mind and take the attention off habitual trains of thought, while the structure and imagery of the scripture that then flow into the mind, bypassing the conditioned intellect, are able to set up new patterns of perception.

  It is well known that incantation practices like this can produce ecstatic states after a time if done in a concentrated fashion. The dazzle of ecstasy induced in this way is somewhat like the torrent of noise that accompanies a rush of schoolchildren as they pour out of the classroom after six hours of confinement, and is in itself of no particular value. On the contrary, it can be harmful if it becomes an obsession, as if the ecstasy itself were the goal.

  Various extraordinary powers have been associated with people who spent much time in incantational practices, but these are not thought of as mechanical techniques that automatically work for everyone at all times. In fact, the concentration that is thereby generated with relative ease can have a stagnating effect as well, in that it can give a false sense of security or freedom, and can mask—and therefore perpetuate—deep-seated propensities. Furthermore, without the inclusion of other appropriate factors, concentration can turn into obsession or rigidity, and it can also degenerate and fail to produce lasting results. As scripture points out, there is no particular method of practice that is universally valid; practices are part of a coherent whole that needs all its parts to function properly. This can be seen in the doctrine of the six characteristics as applied to the ten stages. Moreover, it is held that to approach any spiritual practices in an unsuitable state, such as a state of greed for personal gain, leads not to enlightenment but to magnification of unwholesome qualities. Hence the need for proper preparation of dedication is given tremendous emphasis in this scripture.

  Another traditional use of the scripture is, like that of esoteric art, as a model for visualization practice, which is similarly designed to introduce the mind to certain patterns held to be developmental. An example of this practice is made explicit in a short scripture of the Flower Ornament corpus, called “Section on Cultivation of Love from The Flower Ornament Scripture.” Part of the visualization involves imagining every particle of one’s own body as a buddha-land, replete with such adornments as are described at great length throughout the scripture; then one visualizes all the beings in the universe entering into those buddha-lands within oneself and consciously evokes thoughts of love and wishes of well-being for them all. Another visualization practice, as evidenced in Chinese records, focuses on the lights emanated by buddhas in various scenes of the scripture.

  Yet another function of the scripture, often unsuspected or considered gratuitous hyperbole, is to affirm the infinity of the path and provide ongoing challenge and inspiration. This function is hinted at in the statement of the distinguished tenth-century Chan master Yan-shou, whose mission was to demonstrate the unity of Buddhist teachings, to the effect that nine out of ten people who only practice Chan meditation and do not study scripture become conceited and lose the way. Another indication of this is found in the book on the ten stages, according to which in the eighth stage, the stage of effortlessness, where perfect comfort and tranquillity are reached, the impulse to go on to further development in the higher stages comes from outside the individual. Certain parts of other important scriptures such as the Saddharmapundarika and Vimalakirtinirdesha also present prime examples of this function.

  The question of uses of scripture brings into relief one of the supposedly peculiar principles of Flower Ornament Buddhism, that of the mutual causation of past, present, and future. On a microscale, the experience of the present moment is in fact an edited replay of an immediately past moment of sensation; therefore, that past moment becomes present to consciousness through a process that is in its future. On a larger scale, perceptions and interpretations of the past depend on the conditions of the perceivers in the present; the legacy of the past as it bears on the present and future depends on conditions in the present. Therefore, the past, as it exists relative to the present, is not a fixed actuality, but depends on what elements of
past causes are accessible and how they are perceived and experienced, what elements are in fact being acted on in a given situation, and how they are being acted on. What the past was is not available to ordinary perception; what the past is, on the other hand, is being caused by its own future, as much as it has caused its future. Various factors in the present, including understanding, expectation, and will, enter into the manner in which past causes are selected, utilized, and become operative.

  This would seem to present a closed circle of determinism—the conditions of the present that determine how the past is experienced are themselves products of that past. According to the Flower Ornament teaching, however, the mutual inherence of past, present, and future does not represent unmitigated determinism, because the past, present, and future are all infinite. What is finite is the experience of being-time through the temporal capacity of a given range of consciousness; and insofar as that capacity may be altered, contracted, or expanded, it might be that many of the limitations regarded as real by any society or culture are in fact illusory, and the real potential of humanity is so much greater than imagined as to be virtually infinite, even if that infinity can never embrace the infinity of infinities.

  This seems to be one of the pervasive themes of the scripture—that there are far vaster possibilities open to humankind than ordinarily suspected in the course of everyday life. However vital the impulses and activities involved in the search for survival, comfort, and stimulation may be, they have never been known to produce complete satisfaction or still the quest for something beyond, which is yet dimly sensed in the innermost recesses of the mind. The aim of the authors of the scripture in recording it and leaving it to posterity might be guessed from the contents of the scripture itself; its usefulness in the present and future, of course, depends on the use to which it is put.

  On the premise that the scripture itself is a logical place to look for keys to its understanding and application, this translation is presented as a sort of raw material, with a minimum of external apparatus. A discussion of certain technical terms and concepts will be found in the introduction to Volume I, and a glossary is appended to each volume; the major explanatory material, however, is to be found in the context of the scripture itself.

  There is really no way to explain all that is in the scripture, and it would seem a travesty to attempt to place it in some particular historical or intellectual context, when there is that in it which could be applied to any such context, and that which clearly transcends any such context. Immersing one’s consciousness in an immense scripture like this by reading it repeatedly with judgment suspended may not recommend itself to the impatient; but supposing that the scripture, like a Zen koan, has in itself a quality that forces one to work through it on its own terms or lose the effect altogether, it might be better to leave its challenging open. As the Chan master Wu-men said, “Let another finish this poem. . . .”

  Notes to Introduction

  1. Translated and published by the Pali Text Society; some of the most important texts are included in the Sacred Books of the East Series, and some of these have been reprinted by Dover Publications. See Buddhist Suttas (New York: Dover, 1972) which contains several scriptures of the so-called “lesser vehicle.”

  2. See Edward Conze, The Large Sutra on Perfect Wisdom (Berkeley: University of California Press, 1975), as well as numerous other works by Conze on this class of scriptures.

  3. D.T. Suzuki, The Lankavatara Sutra (Boulder: Prajna Press, 1978).

  4. Translated into English from Tibetan by Robert Thurman (University Park: Pennsylvania State Press, 1976); from Chinese by Charles Luk (Boulder: Shambhala, 1972).

  5. The most recent translation is by Leon Hurvitz; Scripture of the Lotus Blossom of the Fine Dharma (New York: Columbia University Press, 1976).

  6. Translated from Japanese to English by Yamamoto Kosho (Horinkan, 1976).

  BOOK ONE

  The Wonderful Adornments of the Leaders of the Worlds

  THUS HAVE I HEARD. At one time the Buddha was in the land of Magadha, in a state of purity, at the site of enlightenment, having just realized true awareness. The ground was solid and firm, made of diamond, adorned with exquisite jewel discs and myriad precious flowers, with pure clear crystals. The ocean of characteristics of the various colors appeared over an infinite extent. There were banners of precious stones, constantly emitting shining light and producing beautiful sounds. Nets of myriad gems and garlands of exquisitely scented flowers hung all around. The finest jewels appeared spontaneously, raining inexhaustible quantities of gems and beautiful flowers all over the earth. There were rows of jewel trees, their branches and foliage lustrous and luxuriant. By the Buddha’s spiritual power, he caused all the adornments of this enlightenment site to be reflected therein.

  The tree of enlightenment was tall and outstanding. Its trunk was diamond, its main boughs were lapis lazuli, its branches and twigs were of various precious elements. The leaves, spreading in all directions, provided shade, like clouds. The precious blossoms were of various colors, the branching twigs spread out their shadows. Also the fruits were jewels containing a blazing radiance. They were together with the flowers in great arrays. The entire circumference of the tree emanated light; within the light there rained precious stones, and within each gem were enlightening beings, in great hosts like clouds, simultaneously appearing.

  Also, by virtue of the awesome spiritual power of the Buddha, the tree of enlightenment constantly gave forth sublime sounds speaking various truths without end.

  The palace chamber in which the Buddha was situated was spacious and beautifully adorned. It extended throughout the ten directions. It was made of jewels of various colors and was decorated with all kinds of precious flowers. The various adornments emanated lights like clouds; the masses of their reflections from within the palace formed banners.

  A boundless host of enlightening beings, the congregation at the site of enlightenment, were all gathered there: by means of the ability to manifest the lights and inconceivable sounds of the Buddhas, they fashioned nets of the finest jewels, from which came forth all the realms of action of the spiritual powers of the Buddhas, and in which were reflected images of the abodes of all beings.

  Also, by virtue of the aid of the spiritual power of the Buddha, they embraced the entire cosmos in a single thought.

  Their lion seats were high, wide, and beautiful. The bases were made of jewels, their nets of lotus blossoms, their tableaus of pure, exquisite gemstones. They were adorned with various flowers of all colors. Their roofs, chambers, steps, and doors were adorned by the images of all things. The branches and fruits of jewel trees surrounded them, arrayed at intervals.

  Clouds of radiance of jewels reflected each other: the Buddhas of the ten directions conjured regal pearls, and the exquisite jewels in the topknots of all the enlightening beings all emanated light, which came and illuminated them.

  Furthermore, sustained by the spiritual power of all Buddhas, they expounded the vast perspective of the Enlightened Ones, their subtle tones extending afar, there being no place they did not reach.

  At that time, the Buddha, the World Honored One, in this setting, attained to supreme, correct awareness of all things. His knowledge entered into all times with complete equanimity; his body filled all worlds; his voice universally accorded with all lands in the ten directions. Like space, which contains all forms, he made no discrimination among all objects. And, as space extends everywhere, he entered all lands with equanimity. His body forever sat omnipresent in all sites of enlightenment. Among the host of enlightening beings, his awesome light shone clearly, like the sun emerging, illumining the world. The ocean of myriad virtues which he practiced in all times was thoroughly pure, and he constantly demonstrated the production of all the buddha-lands, their boundless forms and spheres of light extending throughout the entire cosmos, equally and impartially.

  He expounded all truths, like spreading great clouds. Each of his hair
tips was able to contain all worlds without interference, in each manifesting immeasurable spiritual powers, teaching and civilizing all sentient beings. His body extended throughout the ten directions, yet without coming or going. His knowledge entered into all forms and realized the emptiness of things. All the miraculous displays of the Buddhas of past, present, and future, were all seen in his light, and all the adornments of inconceivable eons were revealed.

  There were great enlightening beings numerous as the atoms in ten buddha-worlds surrounding him. Their names were: Universally Good (Samantabhadra), Light of the Supreme Lamp of Universal Virtue, Lion Banner of Universal Light, Subtle Light of Flames of Universal Jewels, Banner of Oceans of Qualities of Universal Sounds, Realm of Enlightenment of Radiance of Universal Knowledge, Banner of Flowers of a Topknot of Universal Jewels, Pleasing Voice of Universal Awareness, Light of Inexhaustible Virtue of Universal Purity, Mark of Universal Light, Great Brilliance of the Light of the Moon Reflected in the Ocean, Undefiled Treasury of Light of Oceans of Cloudlike Sounds, Born of Wisdom and Adorned with Virtue, Great Light of Sovereign Virtue, Brave Lotus Topknot, Sun Banner of Clouds of Universal Knowledge, Greatly Persevering with Indestructible Courage, Light Banner of Fragrant Flames, Deep Beautiful Sound of Great Enlightened Virtue, Born of Wisdom with the Light of Great Virtue. These and others were the leaders—there were as many as there are atoms in ten buddha-worlds.