“The Flower Adornment Sutra is the sutra of the Dharma Realm and the sutra of empty space. To the exhaustion of the Dharma Realm and empty space there is no place where the Flower Adornment Sutra is not present. Wherever the Flower Adornment Sutra is found, the Buddha is to be found, and also the Dharma and the Sangha of worthy sages. That is why, when the Buddha realized proper enlightenment, he wished to speak the Great Flower Adornment Sutra to teach and transform the great masters of the Dharma body [i.e., Bodhisattvas].

“The Flower Adornment Sutra is like an auspicious cloud in empty space, which extends throughout the Three Thousand Great Thousand World System [world systems], raining down the sweet dew of Dharma rain to moisten all living beings. The Flower Adornment Sutra is also like the sun, which everywhere illumines the Three Thousand World system, bringing warmth to every single living being. The Flower Adornment Sutra is also like the great earth, which can produce and grow the myriad existing things. Therefore, it can be said that any period in which the Flower Adornment Sutra exists is a period in which the proper Dharma long remains.

“Consequently, in our daily investigation and lecturing of the Flower Adornment Sutra, it is essential to rely upon the sutra’s principles to cultivate and to use the sutra as a cure for our own personal faults...The principles discussed in the sutra are designed to correct our faults and bad habits. It is absolutely not the case that the sutra was Dharma spoken for Bodhisattvas with no relation to us, or that it was Dharma spoken for Arhats with no relevance for us. Don’t think, ‘All I, as an ordinary person, can do is listen to the sutra. I could never aspire to the states of a sage.’ To think that way is to forsake yourself, to separate yourself from the sages.

“From the beginning to the end of the Flower Adornment Sutra, every phrase of the sutra is an unsurpassed Dharma jewel. If we are able actually to apply the principles and cultivate according to the principles of the sutra, then we are certain to become Buddhas. For that reason the Flower Adornment Sutra can be called the mother of all Buddhas. The Flower Adornment Sutra is the Dharma Body of all Buddhas.

“Upon hearing one phrase of the sutra, we should ask ourselves, ‘How should I act? Should I run after my faults and bad habits, or should I rely upon the principles of the sutra and cultivate?’ If you can constantly ask yourself that question, you will certainly obtain great benefit. The reason you have not obtained great benefit is simply that you look upon the sutra as the sutra, having no connection with yourself. Actually, when the Buddha spoke the Flower Adornment Sutra, it was spoken for all living beings including you, me, and everyone else present. The Buddha is speaking it for us in person from his golden mouth. When we listen to the sutra, it is the same as having the Buddha take us by the ear and speak the principles right to our faces, telling us to use the sutra’s Dharma-doors to cultivate.

“When the sutra discusses the ten kinds of Dharma-doors or ten samadhis, none of the Dharma-doors or samadhis goes beyond the self-nature of each one of us. Our self-nature, too, exhausts empty space and the Dharma Realm. Therefore, if you can expand and enlarge the measure of your mind, you will unite with the Flower Adornment Sutra, being two and yet not two. If all people can make the states of the Flower Adornment Sutra their own states and receive the Flower Adornment Sutra’s limitless principles and infinite wisdom as their own, how vast and great that will be! As it is said:

“Roll it up, it secretly hides away.
Let it go, it fills the whole universe.
“That is ineffably wonderful!” (FAS-VP xv-xvii)

大方廣佛》華嚴經