Universal Worthy Bodhisattva continues his detailed exposition on the Flower Store Sea of Worlds. The Fragrant Seas, the Tiers of Worlds. The world seeds, reliances and shapes of worlds.
‘This Flower Store Adorned Sea of Worlds is supported by wind wheels in number like motes of dust on Mount Sumeru.’
‘Above this and passing through worlds as many as fine motes of dust in Buddha kshetras is a world called Great Awesome Glory. Its Buddha is named Dharma Wheel Resonating with a sea of Boundless Merit and Virtue.’

As one begins to explore the external world, one will inevitably make use of one’s senses of sight and touch most often. A little child learns through seeing and touching. There are things which can be seen but cannot be touched; for example, rainbows, sun, moon, stars, and so forth. Due to many obvious limitations, a great deal of what is regarded as common knowledge is considered unscientific. Science advocates an attitude that is free of subjectivity, that is, to make observations, which are free of emotions. But, can scientists really make observations that are purely objective? Can astronomers in the observatory make a purely objective observation by looking through the enormous telescope? No! Why not? How can a fallible being arrive at absolute truths? How can an ordinary person perceive the world perfectly? In the book on ‘An Inquiry into Meaning and Truth,’

Bertrand Russell says,
‘The observer, when he seems to himself to be observing a stone, is really, if physics is to be believed, observing the effects of the stone upon himself. Thus science seems to be at war with itself: When it most means to be objective, it finds itself plunged into subjectivity against its will… Therefore the behaviourist, when he thinks he is recording observations about the outer world, is really recording observations about what is happening to him.’

Therefore, science cannot offer any freedom from errors, science is not free of mistaken views. Bertrand Russell admits,
‘Science does not aim at establishing immutable truths and eternal dogmas: Its aim is to approach the truth by successive approximations, without claiming that at any stage final and complete accuracy has been achieved.’

Contemporary science can never penetrate ultimate reality because the tools and methods that science relies on are so imperfect. Scientists are ordinary people and their perception of the world and the universe is limited and obstructed by their own imperfections.

Sir Isaac Newton said,
‘I do not know what I may appear to the world; but to myself I seem to have been only like a boy playing on the sea-shore, and diverting myself in now and then finding a smoother pebble or a prettier shell than ordinary, whilst the great ocean of truth lay all undiscovered before me.’
Albert Einstein, the world-renowned genius says,
‘There is not a single concept of which I am convinced that it will stand firm, and I feel uncertain whether I am in general on the right track… One thing I have learned in a long life: that all our science, measured against reality, is primitive and childlike.’
‘Only where all is clean will the spirit abide.
All men desire to know, but they do not inquire into that  whereby one knows.
What a man desires to know is THAT (the universe)
But his means of knowing is THIS (himself)
How can he know THAT?
Only by the perfection of THIS.’

Unless one is enlightened and has opened the Five (spiritual) Eyes, one is not going to be able to see any of the inconceivable and ineffable states, which are described in the chapter on the ‘Flower Store Sea of Worlds.’ If one wants to verify whether the Avatamsaka Sutra states are true or not, the best thing to do is to honestly practice the Way. A Buddhist Professor once said,
‘True scholarship should be to try to duplicate the Buddha’s experience, to walk the same Path the Buddha walked. Only then will you know if it is true or not.’
The words ‘Wind Wheel’ keep recurring in chapter five of the Avatamsaka Sutra.

The Tripitaka Master Hsuan Hua explained it in the following manner,
‘A wind wheel is actually a wind formed like a wheel. Actually, how can you see the form of the wind? You can’t see it, but it exerts a magnetic force. The planets, the sun, the moon, and the earth mutually exert a magnetic force on one another. They attract one another. Although there seems to be no mutual influence, there is a direct interrelationship. The relationships are not as apparent perhaps as the solid form of wheels in a machine, and yet this form of attraction is the original cause of the universe. The universe is said to be wonderful because the heavenly bodies mutually exert this magnetic force which attracts and holds them all in juxtaposition. It is just because of this mutual force of attraction and support that the world is not destroyed. This force cannot be seen. You can’t see the wind unless you have opened the Five Eyes.’

The Five Eyes are:

1. The Buddha Eye
2. The Dharma Eye
3. The Flesh Eye
4. The Wisdom Eye
5. The Heavenly Eye

Chapter five contains the names of many worlds and Buddhas. They are very beneficial and one should not grow impatient or skip over them. The Tripitaka Master Hsuan Hua explained it in this manner,
‘Whenever a world is mentioned and the name of the Buddha who teaches there is brought up, just by hearing the name of that Buddha you can increase your blessings immeasurably and can eradicate limitless offenses.’