THE SIX CHARACTERISTICS FOR CONTEMPLATION
Within Buddha Dharma, the theory must serve one of two purposes to be valid. It must permit the building of a model that enables one to construct a Contemplation that predicts a correct Contemplative outcome, or it must serve as a confirmation of the outcome.
THE THEORY OF THE REALITY REALM
Du Shun, 杜順; 557-640, explored ten aspects of non-interference:
When Awakening is attained one discovers that "Illusion" is in effect the only Reality.
So there is not really an entry or a letting go of the Illusions.
THEORY: VACUITY AND ILLUSION
1) aspect of noumenon (the thing in itself) pervading phenomena: emptiness is wholly present in all things.
2) aspect of phenomena pervading noumenon: noumenon in any particular phenomenon is the
same noumenon in all other phenomena.
3) aspect of the formation of phenomena
based on noumenon: since phenomena are conditional their existence depends on their relativity— the lack of inherent identity.
4) aspect of phenomena being able to show noumenon: without the illusion there would be no medium of
expression & perception of the principle of relativity.
5) aspect of removing phenomena by means of noumenon: By bringing the awareness of noumenon or
emptiness to the fore, one views the nonabsoluteness or nonfinality of the characteristics or appearance of things.
6) aspect of phenomena being able to conceal noumenon: the surface of things, the obvious appearances,
obscure the noumenon.
7) aspect of the true noumenon being identical to phenomena: the noumenon is not outside of things
8) aspect of phenomena being identical to noumenon: phenomena, originating interdependently, being products
of causes & conditions, have no individual reality, and in that sense are identical to the noumenon, emptiness.
9) aspect of true noumenon not being phenomena: emptiness qua emptiness is not the characteristics of form.
The appearance of discrete phenomena is an illusion; although the illusion is in reality empty, emptiness is not the illusion.
10) aspect of phenomena not being noumenon: phenomena qua phenomena are not noumenon,
that characteristics or appearances are not essence. These last two aspects view noumenon and phenomena as extremes, on the basis of which they are correlative.
It is considered by many that Huayan was devoid of valid Contemplations, but this may well be an over-simplification in which a constant practice would certainly be Vitakka Reflection. However the following is also presented for examination.
THE SIX CHARACTERISTICS FOR CONTEMPLATION
1. Contemplation of the pure Vacuity of things and detachment from objects. The ultimate and conventional truths are both purely empty. They are null and groundless; once relating knowledge is stilled, objects related to are empty.
2. Contemplation of the voidness of a person and therefore a cutting off desire.
3. Contemplation upon the spontaneity of the profusion of natural evolution.
4. Contemplation showing the Light of Awareness shining forth without thought.
5. Contemplation on the Union of noumenon and phenomena.
6. Contemplation of the net of Indra, where principal (illusory self) generates other illusory apparently real objects.
Whatever single thing is brought to consciousness, immediately principal and satellite are equally contained, multiplying infinitely—this represents the nature of things manifesting reflections multiplied and remultiplied in all phenomena, all infinitely. This is also the infinite doubling and redoubling of Compassion and Wisdom.
This is also the contemplation of non-interference among all phenomena.