The Tenth Practice: Truth

The tenth [practice], the practice of truth, is based on transcendent knowledge. Here the practitioners develop knowledge of what is and what is not so; knowledge of consequences of past, present, and future actions; knowledge of faculties, realms, and understandings; knowledge of where all paths lead; knowledge of defilement or purity and proper or improper timing of all meditations, liberations, and concentrations; knowledge of past abodes in all worlds; knowledge of clairvoyance; and knowledge of the end of all taints. (pp. 1554-1555)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The Ninth Practice: Good Teaching

The ninth [practice], the practice of good teaching, is based on transcendent power. Here practitioners attain inexhaustible intellectual powers and boundless versatility in teaching, their compassion extending to all beings. They adapt to the faculties, natures, and inclinations of the people they address, and respond inexhaustibly to whatever questions or difficulties people bring them. (p. 1554)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The Eighth Practice: The Difficult-to-Attain

The eighth [practice], the practice of the difficult-to-attain, is based on transcendent vows. Here practitioners perfect virtues that are difficult to attain and never abandon or weary of the vow of universal salvation. (p. 1554)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The Seventh Practice: Nonattachment

The seventh [practice], the practice of nonattachment, is based on transcendent skill in means. Practitioners neither form attachments to the sacred nor feel aversion towards the mundane, holding the Teaching without proprietary sentiments and teaching people without emotional involvement. By virtue of their great commitment and will power, practitioners remain secure while teaching others, not becoming disturbed or discouraged, having attained nonattachment and independence. (pp. 1553-1554)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The Sixth Practice: Good Manifestation

The sixth [practice], called the practice of good manifestation, is based on transcendent wisdom. Here practitioners are pure and nonacquisitive in thought, word, and deed, realizing that thoughts, words, and deeds have no absolute existence. Free from falsehood, they are accordingly freed from bondage; they abide in the absolute essence of reality yet appear in life expediently, having no retribution for their actions. (p. 1553)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The Fifth Practice: Nonconfusion

The fifth [practice], the practice of nonconfusion, is based on transcendent meditation. Practitioners develop perfect mindfulness, so that their minds become undistracted, imperturbable, pure, open, and free from confusion. (p. 1553)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The Fourth Practice: Indomitability

The fourth [practice], the practice of indomitability, is based on transcendent energy. Practitioners become free from mental poisons and direct their energy towards ending psychological afflictions; uprooting confusion; eliminating the compulsion of habit; and learning all about people, phenomena, time, and the powers and qualities of the enlightened. (p. 1553)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The Third Practice: Nonopposition

The third [practice], the practice of nonopposition, is based on transcendent tolerance. Practitioners develop humility and forbearance, refraining from harming others. (pp. 1552-1553)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The Second Practice: Beneficial Practice

[The second practice] is known as beneficial practice, based on transcendent morality. The practitioner maintains pure discipline and self-control, free from attachment to material senses, without seeking power, status, wealth, or dominion. (p. 1552)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The First Practice: Giving Joy

[T]he practice of joy, or giving joy, is based on transcendent generosity. The practitioner is magnanimous in giving, without any concept of person, personality, human being, giver, or receiver. (p. 1552)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The Tenth Abode: Coronation

In the tenth abode, the abode of coronation, the spiritual monarchs analyze, illumine, support, visit, and purify countless worlds; they observe and teach countless people, knowing their faculties, and cause countless people to strive for enlightenment and realize peace and harmony. (p. 1552)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The Ninth Abode: Spiritual Prince

In the ninth abode, the abode of the spiritual prince, practitioners know how people are born, how afflictions arise, how habits continue, and what techniques are to be employed to liberate people. They know innumerable teachings and understand manners. They know the differentiations of the world, they know past and future events, and they know how to explain both conventional and ultimate truth. (pp. 1551-1552)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The Eighth Abode: Youthful Nature

The eighth abode, called the abode of youthful nature, or innocence, is characterized by flawless thought, word, and deed. (p. 1551)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The Seventh Abode: Nonregression

In the seventh abode, the abode of nonregression, the practitioner is firm and does not backslide[.] (p. 1551)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The Sixth Abode: Correct State of Mind

In the sixth abode, called the abode of the correct state of mind, the practitioners' minds are unwavering[.] (p. 1550)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The Fifth Abode: Skill in Means

The fifth abode, called the abode of full equipment with skill in means, calls for practitioners to cultivate virtues for the salvation and benefit of others, to free others from trouble, to free others from the miseries of compulsive routines, to inspire pure faith, to harmonize and pacify others, and to enable others to experience perfect peace. (p. 1550)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The Fourth Abode: Noble Birth

The fourth abode, called the abode of noble birth, is characterized by permanent access to the presence of the enlightened; deep and pure faith; careful examination of things; and knowledge of beings, lands, worlds, actions, consequences, birth and death, and nirvana. (p. 1550)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The Third Abode: Practice

The third abode, called the abode of practice, involves contemplation of phenomena in certain specific ways: as impermanent, as irritating, as empty of ultimate reality, as selfless, as having no creation, as senseless, as not corresponding to the names conventionally given to them, as having no locus, as being beyond conception, and as lacking stable solidity. (p. 1550)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The Second Abode: Preparing the Ground

The second abode, called the abode of preparing the ground, requires certain attitudes towards others: altruism and compassion, desire to give happiness and security, pity and concern, the desire to protect, identification, and the willingness to learn from everyone. (p. 1549)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The First Abode: Inspiration

The first abode, called the abode of inspiration or initial determination, is a preliminary stage in which the aspirant sets his or her mind on the comprehensive knowledge that characterizes fully awakened buddhas. (p. 1549)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

Ten Practices for Liberation of the Higher Knowledge of the Arts

1. Sufficiency of knowledge
2. Diligently seeking good associates
3. Intense vigor
4. Removing obstructing delusions
5. Purity of correct practice
6. Respecting correct teaching
7. Observation of the inherent emptiness of phenomena
8. Destroying false views
9. Practicing the right path
10. Acquisition of true knowledge (p. 1536)

Excerpted from "Technical Terminology and Symbolism" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

Interrelation

[I]n Huayan [sic] philosophy [...], a person or thing may be seen as multiple when considered in terms of relationships, being in a sense a different person or thing in terms of each different relationship. (p. 1531)

Excerpted from "Technical Terminology and Symbolism" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

Definition: Net of Indra

The principle of all things reflecting or "containing" one another is also symbolized by the so-called "Net of Indra," which is an imaginary net of jewels that reflect each other with the reflections of each jewel containing reflections of all the jewels, ad infinitum. (p. 1530)

Excerpted from "Technical Terminology and Symbolism" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

Definition: interdependence

[T]he interdependence of phenomena means that ultimately one depends on all and all depend on one, whether immediately or remotely; therefore, the existence of all is considered an intrinsic part of the existence of one, and vice versa. (p. 1530)

Excerpted from "Technical Terminology and Symbolism" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

Definition: Mutual Noninterference

The realm of phenomena refers to all things and events. The realm of noumenon refers to the essence of things in themselves. [...] The realm of mutual noninterference of noumenon and phenomena means that since phenomena are products of causes and are interdependent and have no absolute individual existence, therefore they are all empty or void of intrinsic nature. (p. 1530)

Excerpted from "Technical Terminology and Symbolism" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

Definition: Cosmos

In Huayan [sic] Buddhism, the school whose philosophy is based on The Flower Ornament Scripture, the cosmos, or realm of reality, is a central idea, one which may be used to clarify certain features of the scripture. The cosmos, as the term is used here, includes the entirety of conventional (mundane) and absolute (transcendental) reality. The term from which the notion of cosmos or reality realm derives (Sanskrit: dharmadhatu) can be used to refer to phenomena, individually or collectively, to universes as defined by certain laws or states, to realms of existence and principles defined by the teachings of Buddhism, and also to the realm of nirvana. The Chinese philosophers of the Huayan school distinguished four general reality-realms in which everything, the cosmos, is included: the realm of phenomena, the realm of noumenon, the realm of noninterference or integration of noumenon and phenomena, and the realm of mutual noninterference among phenomena. (pp. 1529-1530)

Excerpted from "Technical Terminology and Symbolism" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

Definition: Only Mind

Mention of the doctrine of "only mind" may be called for to clarify statements in the scripture to the effect that all things are creations of mind. This does not mean creation in the sense of creating something out of nothing. This doctrine means that practically speaking the world only "exists" as such because of our awareness, and that what we take to be the world in itself is our experience and inference based thereon. The conceptual order which is taken to be characteristic of objective reality is, according to this doctrine, a projection of the mind, a description that filters and shapes experience in accord with mental habits developed throughout the history of the species, the civilization, and the individual. Techniques of visualization, meditation, concentration, and trance are used in part to detach the mind from fixation on a given conceptual and perceptual order through cultivation of other ways of perceiving and conceiving, and through experience of other spheres, which are equally real to the senses. By mastering attention and realizing the relativity of world and mind through actual experience as well as reasoning, one may then gain freedom while in the midst of the world, having [...] mastered mind rather than being mastered by it. (p. 1529)

Excerpted from "Technical Terminology and Symbolism" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

Intuitive Knowledge

Knowledge of past and future may be usefully understood as profound understanding of causes and effects, insight into psychological, social, and other developmental processes over a span of time; this type of knowledge is said to include, however, capacities of recollection and reception that generally remain undeveloped to ordinary people. [I]ntuitive knowledge and direct perception can be awakened and can do what discursive knowledge cannot do[.] (pp. 1527-1528)

Excerpted from "Technical Terminology and Symbolism" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

Four Means of Integration

1. Charity or giving
2. Kind speech
3. Beneficial action
4. 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. (p. 1526)

Excerpted from "Technical Terminology and Symbolism" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

Ten Ways of Transcendence

Treasury of Virtue

1. Giving or generosity
2. Morality, self-control, or discipline
3. Forbearance, patience, or tolerance
4. Energy or effort
5. Meditation or concentration

Treasury of Knowledge

6. Wisdom or transcendental knowledge

Sphere of More Advanced Enlightenment

7. Means, which includes skill in application and liberation of other people
8. Vows, involving the determination to seek enlightenment and help others realize their own enlightenment
9. Power, that is, powers of mental cultivation and ascertainment
10. Knowledge, including metaphysical knowledge 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. (pp. 1525-1526)

Excerpted from "Technical Terminology and Symbolism" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

Definition: vehicle

vehicle -- a method of liberation, a course of understanding and application by which emancipation from mundane bondage may be realized. (p. 1524)

Excerpted from "Technical Terminology and Symbolism" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

Definition: interrelatedness

interrelatedness -- the ultimate unity of being. (p. 1523)

Excerpted from "Technical Terminology and Symbolism" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

Birth and Death

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. (p. 1522)

Excerpted from "Technical Terminology and Symbolism" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

Leadership in the Net of Gems

In sum, the virtues of the determination for enlightenment are equal to all the qualities and virtues of leadership. (p. 1478)

Based on "Entry into the Realm of Reality" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

Enlightening Beings

With inconceivably many bodies of endless forms
In all states of existence,
They teach according to mentality,
Their forms reflections of all beings. (p. 1383)

Excerpted from "Entry into the Realm of Reality" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

Pedagogy

[Teach] with wisdom consisting of learning, wisdom consisting of thinking, and wisdom consisting of practice. (p. 1341)

Excerpted from "Entry into the Realm of Reality" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

Penetralia

All things are to be completely known by the nature of things as being of one characteristic at all times, while yet manifest in an endless variety as all things. (p. 1333)

Excerpted from "Entry into the Realm of Reality" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

Shine On

From every pore you radiate nets of light,
As many as minds of beings;
On a beautiful lotus in each ray of light
Stands an emanation of you, extinguishing pain in the world. (p. 1314)

Excerpted from "Entry into the Realm of Reality" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

Sunlight Park

There were endless streams of jewel blossoms raining from clouds of various jewel flowers in a magnificent array surpassing the pleasure garden of Indra, chief of gods. There were well-spaced towers with various incomparably fragrant incenses always burning, more magnificent than Indra's hall of justice, covered above with nets of various jewels surpassing those of the heavens, hung with garlands of pearl flowers spread all over with nets of shining gold arrayed with jewel bells. Trees of various musical instruments, jewel palm trees with nets of bells, played sweet music as they were stirred by the breeze, and the singing of goddesses was also heard. The park was splendidly adorned by rain from clouds of radiant celestial cloths, of infinite colors like the ocean, lovely to see. [...] It was adorned with arrays of all kinds of jewels, everywhere graced with arrays of beautifully formed parasols, always radiating pleasing light [...] shining with world-illuminating light. It was as vast as a space that holds innumerable worlds. (p. 1266)

Excerpted from "Entry into the Realm of Reality" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

On Kingship

The king said, "I purify and fulfill the enlightening beings' practice, which is characterized by great benevolence. [...] Based on this enlightening practice of great benevolence, I command kingship justly, I treat the world justly, I pass through the world justly, I lead the people justly, I being justice to people and turn them to the sphere of right, I give them right guidance, I saturate them with justice, I direct them to attainment of what is right, I get them to contemplate the nature of things. [...] I inspire them to omniscience. [...] Thus do I govern righteously based on this enlightening practice of great benevolence.

"Furthermore, no one goes away from me intimidated, threatened, or frightened." (pp. 1248-1249)

Excerpted from "Entry into the Realm of Reality" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

Enlightening Leadership

With mastery of proper timing, proceeding according to the time, by modification of adapted forms and appearances, modifications of tone, language, deportment, situation, carrying out the practices of enlightening beings, which are like the cosmic network of all worlds, illumine the spheres of all practical arts, are lamps shedding light on the knowledge of all beings, are arrays of mystical displays of all realities, radiate the light of all truths, purify the establishment of vehicles of liberation of all places, and light up the spheres of all truths, they were seen to have come to all villages, towns, cities, districts, and nations for the purpose of leading others to perfection. (p. 1169)

Based on "Entry into the Realm of Reality" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

Leadership in the Net of Gems

Understanding the Net of Gems as continuity of the ground of all situations, an unalloyed, incorruptible matrix of compassion; knowing that the visions of all leaders are like reflections and aware that all utterances are like echoes; and being themselves clouds of teaching with inexhaustible power of eloquence, in each successive mental moment, leaders emanate vast clouds of webs of light. (pp. 1164-1166)

Based on "Entry into the Realm of Reality" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

What the Leadership Learned

[T]hey had attained the knowledge that all realms of beings are like illusions; they had realized that all leaders are like reflections; they knew that all existence, states of being, and births are like dreams; they had pure knowledge that all developments of actions are like images in a mirror. (p. 1145)

Based on "Entry into the Realm of Reality" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

Abiding in Contentment

Few desires means few concerns. (p. 1084)

Based on "Detachment from the World" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The Insight of Practical Knowledge of Interdependent Origination

Leaders edify followers without tiring, in harmony with the situation.

All acts are like reflected images. (p. 1041)

Based on "Detachment from the World" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

Enlightenment

Enlightenment reflects all mental patterns
And hence is called true awareness. (p. 1011)

Excerpted from "Manifestation of Buddha" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

Fractal Simile

It is as though there is a great scripture
Equal in extent to a universe
Existing inside one atom,
And in all atoms as well. (p. 1005)

Excerpted from "Manifestation of Buddha" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

On Similes

Out of desire to enlighten all conscious beings
Similes are told where there is no comparison. (p. 983)

Excerpted from "Manifestation of Buddha" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The Network of Conceptions

All situations are manifestations
Of the network of conceptions;
By the means of the net of illusion
One can understand all of them simultaneously. (p. 969)

Based on "The Practice of Universal Good" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary