The Flower Ornament Scripture

by Thomas Cleary

By the supreme dedication praised by the buddhas of all times

  I dedicate all this virtue to the practice of highest good.

  Acting in accord with the time, may I remove all obstructions,

  May I see Infinite Light face to face and go to the land of bliss.

  There, may all these vows be complete;

  Having fulfilled them, I will work for the weal of all beings in the world.

  Let me abide in the circle of that buddha, born in a beautiful lotus,

  And receive the prophecy of buddhahood there in the presence

  Of the buddha of Infinite Light.

  Having received the prophecy there, with millions of emanations

  I will work for the weal of beings everywhere, by the power of Buddha.

  By whatever virtue I accumulate, having invoked the vow to practice good,

  May the pure aspiration of the world be at once all fulfilled.

  By the endless surpassing blessing realized from dedication

  To the practice of good,

  May worldlings submerged in the torrent of passion

  Go to the higher realm of Infinite Light.

  The Buddha said, “Sudhana, those enlightening beings led by Manjushri, the monks developed by Manjushri, Maitreya, and all the enlightening beings of the age of virtue, the great enlightening beings gathered in various worlds, as numerous as atoms, led by Universally Good, appointed inheritors of spiritual sovereignty, the great disciples led by Shariputra and Maudgalyayana and their circle, as well as celestial and human beings, were elated and they applauded what the blessed enlightening being Universally Good had said.”

  APPENDIX 1

  Technical Terminology and Symbolism in The Flower Ornament Scripture

  Appendix 1

  The Flower Ornament Scripture is written without much abstruse technical vocabulary, and to the extent that it does use such terminology, it also provides its own explanatory and descriptive material to convey its intent. Nevertheless, in presenting this scripture in English, in which there do not presently exist firmly established conventions or familiar cultural bases for expressing Buddhist ideas, it may be helpful to the understanding of the scripture in translation to discuss some basic terms.

  Due to the volume of the scripture, footnoting individual occurrences of technical terms would call for a great deal of cross-referencing. This would swell the bulk of each volume, and might well produce a situation of chaos rather than order in locating definitions. Furthermore, the virtually constant interruption of the text would likely prove distracting, disrupting the continuity of what is designed to be recited and should be read in a flowing manner, gradually building up a total picture through a succession of impacts, images, and ideas. For these reasons, the main terms in which the fundamental points of the teachings of the scripture are cast will be presented summarily in this introduction for easy reference. Other terms that are not so critical will be dealt with in the glossary. The abstract philosophy of the school based on this scripture is presented elsewhere,1 and only the essential points which bear directly on the structure and content of the scripture itself will be introduced here.

  Throughout the text of the scripture the terms “sentient beings” and “living beings” are frequently to be met with. These terms, which are used synonymously, require some explanation. Here “sentient” or “living” contrasts to “enlightened” or “enlightening” beings, but does not imply that the latter are literally insentient or not living. The implication of “sentient” and “living” is reference to the condition of being dominated or compelled by senses, feelings, emotions, thoughts; of being imprisoned, so to speak, by mundane life, at the mercy of its vicissitudes, without self-mastery or ability to transcend compulsive preoccupation with external and/or internal phenomena. It is a fundamental task of enlightening beings to rise above, and help others to rise above, the fetters of mundane life and sense experience.

  There are numerous categories of “sentient beings,” several of which attract attention as being of frequent occurrence, used to describe basic unwholesome psychological elements or conditions. The states referred to as hells, hungry ghosts, and animals, are collectively called the three evil ways or states of woe or courses of misery. “Hungry ghosts” represent craving and greed, “animals” represent ignorance and folly, and “hells” represent states dominated by ignorance, greed, and hatred. Sometime the states of misery or evil ways are also said to be four, the fourth being the realm of “titans,” who symbolize anger, resentment, jealousy, and hatred.

  In connection with sentient beings, the common term “birth-and-death” is also important. This refers to the impermanence of all things and beings. It also refers to the virtually constant fluctuation in the mental states of sentient beings. That is to say, for example, in a moment of anger one is “born” as a titan; in a moment of craving one is “born” as a hungry ghost; in a moment of folly one is “born” as an animal. Every phase of psychological or social development, every shift in interest, attention, or mood, every physiological change, even every passing thought are all examples of “birth-and-death.” Emancipation from birth and death, a prime objective of enlightening endeavor, refers to not being submerged in or dominated by such changes; a traditional metaphor for this is that of the mirror, which is not itself affected by the flux of images it reflects.

  The condition of sentient beings is said to be one of affliction, and the term “afflictions” is met with throughout the scripture. In Buddhist psychology there are often said to be several major afflictions: greed, anger, ignorance, conceit, envy, jealousy, doubt, and wrong views. The first three of these are especially singled out and called the “three poisons,” which stultify the mind and prevent if from realizing its enlightenment potential, causing instead the accumulation of suffering.

  Ignorance, or folly, or delusion, is sometimes referred specifically to ignorance of cause and effect, by which one falls into vicious circles without a clue of how to escape. Causality means that no condition is in itself inevitable, and ignorance is also understood to refer to ignorance of the real nature of things—that is, lack of awareness of the conditional nature of phenomena. This forms the basis for desire, which in its compulsive form is the poison of greed or covetousness. Ignorance is thus also referred to as the notion that there is something to gain or possess.

  Greed, craving, covetousness—these terms basically refer to attachment to things, feelings, thoughts, to emotional involvement in things, possessiveness and acquisitiveness. These terms also refer to psychological greed—for praise, approval, recognition, attention. Contention, conflict, and frustration occasioned by covetousness in turn underlie anger and hatred.

  The poison of anger, hatred, resentment, may again be a reaction to frustration or competition involving more abstract psychological desires, such as self-esteem, as well as material and sensual desires. This poison represents the drawing of boundaries and definition of individual (or group) self-interest as opposed to the interests of others. Only by awareness of interrelatedness, the ultimate unity of being, is the false premise of the self-other dichotomy exposed so that this poison can be extirpated.

  The affliction of conceit involves self-importance, pride, seeking to put oneself above others, to surpass others, and having false imaginings of one’s worth or achievements. In this same general vein are also defined four fundamental afflictions in relation to the illusion of self, or the ego: ignorance of the real nature of self; the idea of the real existence of a self; pride in the self; and self love.

  The affliction of doubt refers to unwillingness to recognize truth, or indulgence in vain speculation. It is not to be confused with doubt used to pry the mind from fixed conceptions. Compulsive doubt and hesitation to accept truth is seen as an extension of self-importance.

  Wrong views are usually said to have five archetypes: the notion of a truly existent corporeal self; extreme views, which cling to ideas of permanence or total annihilation; false
views, meaning denial or disregarding of causality, or arbitrary superstitious conceptions of causality; attachment to opinions and views; and attachment to rituals or rules, particularly with the idea that enlightenment can be obtained by mechanical adherence to forms. Attachment to rituals also refers to sacrificial and propitiatory ceremonies thought to bring benefits or avert calamity; these are considered a mundane fetter, and were originally not part of Buddhism.

  These afflictions are not looked upon as sins or moral defects but as illnesses and sources of suffering. They are not considered a necessary part of the human condition. Various exercises, such as contemplation of impermanence, remembrance of death, evoking of love and compassion, and many other concrete and abstract practices are prescribed as specific cures for the various afflictions.

  Higher states of sentient beings, which are still worldly or mundane, are represented by celestial realms. These generally represent states of satisfaction or felicity or psychic power, or comparatively refined mental conditions experienced in meditation and trance. Many gods and celestial realms of Indian mythology were employed by Buddhists for symbolic or metaphorical purposes, sometimes in a very general way to show that mundane happiness, power, and even the most exalted formless trances, are still not liberation. Although a number of these realms are mentioned in The Flower Ornament Scripture, on the whole they do not play a very important part, and specific notes on these realms will be deferred to the Appendix.

  In addition to these beings, there are also mentioned a number of other mythological creatures from ancient Indian lore. For the most part these are of little symbolic value, except perhaps to represent diversity. They seem to appear simply as stock items of the cosmology of the civilization in which the scripture was written down.

  Turning to what are sometimes called the sanctified realms, or realms of sages, we come first to what are known as the two vehicles, or the small vehicle(s). The term “vehicle” means a vehicle or method of liberation, a course of understanding and application by which emancipation from mundane bondage may be realized. “Two vehicles” refers to what are known in Sanskrit as shravakas and pratyekabuddhas. Shravaka means “hearer” or “listener” and refers to a follower or disciple of a Buddha, usually thought of particularly as a renuciant mendicant disciple. These “listeners” concentrate on the realization of selflessness, dispassion, and the consequent freedom from craving, cares, and personal suffering.

  Listeners, Buddhist disciples, are divided into four grades, each grade being also divided into those striving to attain that state and those who have realized the fruit. The four grades are: stream-enterers, who are for the first time disengaged from mental preoccupation with the world; once-returners, who come back to mundane life once before final liberation; nonreturners, who never return to the mundane flow; and saints, who have attained nirvana, a tranquil, dispassionate state of extinction of afflictions. The first three are called learners, while the saints are called nonlearners once they have realized liberation, because they no longer need to learn anything or strive for their own emancipation.

  Pratyekabuddha means “enlightened for one” and refers to an individual illuminate, a self-enlightened one, who attains liberation without a teacher. Another implication of the name is that an individual illuminate supposedly does not teach others directly. Self-enlightened ones are also called those who are enlightened by awareness of conditioning. They contemplate impermanence and observe that vicious circles, anxieties, and vexations, which are conditioned by striving, clinging, and craving, derive from basic ignorance of the illusory nature of the ego and the ephemeral nature of the world. Individual illuminates therefore root out the notion of self and put an end to desires, so that they attain serenity.

  The two vehicles of disciples or listeners and self-enlightened ones or individual illuminates are called the small or lesser vehicles because of primary focus on individual liberation, concentration on one teacher or path, and lack of flexibility and compassion to teach people of different temperaments. In these senses they are contrasted to the so-called great vehicle of the bodhisattva or enlightening being, which is concerned with universal liberation and consequently involves greater variety and flexibility of approach. In The Flower Ornament Scripture, it is stated that the so-called lesser vehicles may be demonstrated by enlightening beings when they are conducive to the liberation of people with whom the enlightening beings happen to be dealing. The ways of disciples, self-enlightened ones, and enlightening beings are collectively called the three vehicles; in this scripture the term great vehicle is used to refer to the vehicle of buddhahood, of which the three vehicles might be preparations or partial, provisional techniques. The great vehicle of buddhahood is also referred to as the one vehicle, because it is based on the unity of being and comprehensiveness of approach.

  The career of the enlightening being is of particular significance in The Flower Ornament Scripture, and much of the scripture is devoted to describing practices of enlightening beings. The enlightening being is dedicated to universal enlightenment, at once realizing enlightenment and enlightening others. Although the deeds and practices of enlightening beings are described in elaborate terms in the scripture, in general they are said to be based on ten ways of transcendence, or transcendent ways. Also called the perfections of enlightening beings, these are means of transcending the world, and are also ways of transcendent action in the world; in terms of The Flower Ornament doctrine of simultaneity of cause and effect, both aspects are included at once.

  The first way of transcendence is giving or generosity. This may be giving of material things, of security, or of liberating teaching. Second is morality, or self-control, or discipline, living according to ethical principles, abiding by certain precepts such as injunctions against killing, stealing, falsehood, slander, and so on. This morality also involves living by general ethics of altruism, and acting in ways conducive to liberation in situations that are not defined by formal standards. Third is forbearance, patience, or tolerance; this involves not only tolerance of people and their doings, but also acceptance of truth without fear. Fourth is energy or effort, meaning indomitability in carrying out enlightening practices in the world. Fifth is meditation or concentration, by which the mind is taken off the realm of desires, attention is mastered, and understanding is empowered. Sixth is wisdom or transcendental knowledge; this refers to nondiscursive knowledge of the emptiness of inherent nature of things, which enables one to be ultimately unattached without dependence on control or concentration. Sometimes it is said to include discursive and analytic knowledge as well as insight or intuitive knowledge.

  The first five of these ways of transcendence are sometimes referred to as the treasury or store of virtue, and the sixth is referred to as the treasury of knowledge. These six items, especially wisdom or nonconceptual knowledge, are in some form common to listeners, individual illuminates, and beginning enlightening beings; beyond these six are four more transcendent ways, which are more directly applied to the enlightenment of others, and are in the sphere of more advanced enlightening beings.

  Seventh is means, which includes skill in application and direction of the elements of enlightening practices and skill in means of liberating other people.

  Eighth is vows, involving the determination of commitment to seek complete perfect enlightenment and to help others realize enlightenment.

  Ninth is power, referring to powers of mental cultivation and powers of ascertainment.

  Tenth is knowledge, including mystical knowledge of the ranges of awareness of Buddhas and practical knowledge of the sciences of developing and maturing people.

  The ways of transcendence may be presented as a progression, but they can only be completed and perfected in conjunction with each other; this is an important aspect of the Flower Garland doctrine of interdependence and totality.

  In conjunction with these ways of transcendence, enlightening beings also cultivate what are known as the four immeasurable
minds or four pure abodes. These terms refer to immeasurable kindness, immeasurable compassion, immeasurable joy, and immeasurable equanimity. “Immeasurable’’ means that these feelings or attitudes are extended to embrace all beings, overcoming emotional biases or discriminations between friends and enemies, relatives and strangers.

  Also mentioned as basic types of practice of enlightening beings are what are called the four means of salvation or four means of integration. These consist of charity or giving, kind speech, beneficial action, and cooperation. The hallmark of the enlightening being is to be in the world yet at the same time beyond the world. These are means by which the enlightening beings integrate with society in order to carry out their work.

  The primary object of the Buddhist teachings as a whole may be said to be buddhahood. The term “Buddha” means enlightened, and as such refers to the fully awake, fully realized, complete human being; what is perhaps more outstanding in The Flower Ornament Scripture, however, is the universal or cosmic sense of Buddha. The scripture explicitly states that “Buddha” is to be seen in all lands, all beings, and all things. This is a basic premise of the scripture’s grandiose descriptions of the scope of buddhahood; the individual human Buddha may be said to be one who is open to this level of awareness.

  Buddha is said to have many dimensions of embodiment. The multiplicity of Buddha-bodies at times may refer to all things or beings, or to the potential or realization of full awakening in individual human beings. The “body” of Buddha, which is often mentioned in connection with the omnipresence of Buddha, is the so-called body of reality. This reality-body is defined in many ways: it may sometimes be said to be identical with all phenomena, or it may be said to be the pure mind, or it may be said to consist of “thusness and the knowledge of thusness,” or it may be referred to as the universal qualities of buddhahood, such as the “ten powers.”

  Mention has already been made of “thusness” or “suchness.” This term also can have several nuances. In one sense it simply means “everything,” without arbitrary conceptual glosses. Sanskrit terms for “thusness” include such expressions as bhutatathata, “the thusness of what is”, yathabhuta, “as is”; and tathata, “the quality of being such.” The implication of the terms “thus” or “such” that no specific notion can truly define being as it really is; the term “thusness” hence can refer specifically to the inconceivable real nature of things, which is also called “emptiness” to allude to the lack of intrinsic meaning of signs and names by which particular things are discriminated and defined. Also, thusness can refer to the pure nature of the mind; when the mind is clear and this inherently pure nature is unobscured, reality as it is becomes apparent. Thusness is sometimes spoken of as “pure” and “defiled,” or “unchanging” and “going along with conditions;” the first item of each pair refers to the unique real nature which is equal in everything, or emptiness, inconceivability, while the second refers to apparent reality, the realm of myriad differentiations. Thusness is also equated with “buddha-nature” and the “realm of reality,” which includes both absolute and ordinary reality.