Two Domains and Three Directions in Cultivation (part 1)

This article is written in Vietnamese then translated to English, and is based on the series of online lectures by Thầy Hằng Trường on the Seven Depths of Meditation in September 2025. The underlying philosophy is based on the teachings of the Avataṃsaka Sūtra, the Śūraṅgama Sūtra, and the Hua Yen Hands & Eyes Practice.

When we wish to cultivate, we often look for a particular practice to follow. However, it is important that we first develop a general understanding of our cultivation path so that we can progress with greater ease. This lecture series provides the essential foundational knowledge needed on the path of practice.

There are two domains in spiritual cultivation:

1. The domain of Transcendence — This refers to practices such as meditating, doing yoga, or practicing Tai Chi alone. These are times of turning inward and upward, directing the mind toward the spiritual dimension. There are times when we may turn inward and think a lot, but if there is no upward direction—no rising beyond the mundane—then it cannot be considered true transcendence.

   
   

   Note: In the Hua Yen Hand & Eye lineage, meditation is practiced with the eyes completely closed.

   
   

2. The domain of Engagement  — This is when the eyes are open, turning outward, and interacting with others in daily life.

Spiritual practice is fascinating, because cultivation is one thing, but living is another. The two domains must gradually be integrated; otherwise, karmic forces may come to collect their dues and cause disruption. Especially if one lacks sufficient merit, karma will begin to run rampant. Therefore, on one hand, we must cultivate to develop the luminous essence of our true nature in the Domain of Transcendence, while on the other hand (the Domain of Engagement), we must cultivate merit and virtue.

What is Merit? Merit arises when we bring benefit to others—for example, by giving, offering helps to others, or doing anything that makes another person’s life happier.

What is Virtue? Virtue is the transformation of one’s own negative traits. If our greed, anger, and ignorance are too strong or if we arre too harsh and cause harm to others, then we have no virtue.

One must cultivate both merit and virtue in order to support the practice of meditation. These two aspects are closely connected and mutually reinforcing.

Once we can distinguish between the two domains, the question arises: What are the directions of cultivation within each domain?

Below are three directions for the domain of Transcending Worldliness. Next article will list and explain the three directions of cultivation in the domain of Engagement. All of these are the cultivation directions taught in the Hua Yen Hands & Eyes lineage, and they represent the practices that a cultivator should carry out and the mental orientations to always uphold, so as not to stray from the path.

Three Directions in the Domain of Transcendence

1. Unfold the Ever-Present Light

   The deeper we cultivate, the more we activate and open the True Mind. In the Hua Yen Hands & Eyes lineage, the way of practice is to nourish the seeds of inner radiance. To awaken the inner clarity of the true nature, one must wholeheartedly visualize these seeds of light.

   
   

   As the saying goes, “As the cause, so the result.”  If the cause is light, then the fruit is also light. When we plant even the tiniest seed of the radiant clarity of our true nature, that seed will sprout, grow into a small tree, then into a great tree with leaves, branches, and boughs—yielding the fruit of boundless radiance.

   Radiance is the term used to express this inner clarity, the Ever-present Light. That Radiance is both the light shining outward and the clarity shining within.

   
   

   The True Mind is radiant with clarity, and it holds the capacity to know itself. Ordinary eyes can only see outward objects; they cannot turn inward to behold themselves. We cannot see our own face without a mirror; we cannot perceive the self; and though the True Mind is always present, ever shining, we do not see it. Our vision grasps only what is external and cannot perceive what is formless and invisible. Thus, to cultivate radiance is to cultivate the clarity of the True Mind.
   

   Where do the seeds of lights come from?

   The Buddhas, those fully awakened beings of the past, understood that when ordinary beings sit with eyes closed, they inevitably become entangled in the outflow world, bound within the universe they already perceive. We cannot see what has never been seen, never known, never realized, never experienced. The Buddhas, however, dwell in the realm of liberation, in boundless and immeasurable radiance, entirely beyond our mundane universe. One of the Buddha’s most wondrous qualities is this: He can gather the entire Dharma Realm, the whole universe, into something as small as a mustard seed or a tiny bean. The sutras tell us: the whole cosmos can be placed within a single mustard seed.

   At first, this may sound mysterious. But think: a great apple tree comes from a seed no larger than a grain. Within the small seed lies the vast potential to become the towering tree. Though we, as ordinary beings, do not yet have the Buddha’s power to condense universes, we can understand this truth 'the potential of the seed', ie. the fruit already resides within the seed—within the cause lies the result.

   The Buddhas have the power to condense (to “zip” or "encapsulate") an entire universe, the Dharmadhattu, into a single seed of radiance, a luminous essence, an image we do not ordinarily see and which has little connection with our daily worldly life.
   

   

   
   

   The Buddha says: “Take this image as the object of your practice.”

   Such images are drawn by us, though not literally real, yet they serve as skillful means, sacred supports on the path of cultivation. The Buddha calls these images—these seeds of light—the beginnings of boundless radiance. They are seeds, but they are not ordinary seeds. They are non-outflow seeds, for they do not arise from human imagination or from this created universe. They spring directly from the very essence of the True Mind, whose nature is limitless radiance. The Buddha names them the non-outflow, unborn seeds.
   

   

   
   

   Our task is to cultivate in such a way that the inherent energy of these seeds is awakened, so that their radiance may be revealed. In the practice of Hua Yen Hands and Eyes, the object of contemplation is not the seed itself but the image of the seed. One must concentrate the mind on that image. Recall clearly how the seed-symbol is drawn; hold it steadily in the mind; visualize it again and again, while reciting the mantra. Let the ears take in the sound of the mantra, while the eyes do not look outward but turn inward to behold the image of the seed. To cause the seed to be activated and blossoms with the vitality of boundless radiance, we must fulfill four conditions:
   

   a. Sit in stillness and relaxation, unmoving. b. Let the breath become exceedingly subtle—gentle beyond measure. c. Recite the mantra with unbroken depth. ‘unbroken depth’ means without interruption and profound. Deep recitation is not merely chanting with the lips, but chanting within the mind—continuously, seamlessly, without heaviness. d. Visualize the image of the seed of light with vivid clarity. Why is this so? Because in order to focus fully on mantra recitation and visualization, the body must remain still, the breath refined. The body itself possesses immense power: when it stirs, the mind is immediately drawn to it. The breath is the same—when it is coarse or forceful, distraction arises at once.
   

   When visualize the image of the seed, we recite the mantra, keeping the body unmoving and the breath deep, yet gentle. In this way, we gradually free ourselves from entanglement in the form aggregate and from the sway of emotions and feelings. Only then, can awake the inherent energy of the seed.
   

   In meditation, one must let go of worldly, outflow life in order to open the sacred, non-outflow life. If we do not release the outflow, we remain bound within it, unable to step into the radiant freedom of the non-outflow.
   

2. Never cease to transcend duality.
   

   Duality arises whenever there is a subject and an object. The subject is the self—the “I,” the “me.” The object is what this “I” perceives, possesses, or experiences. That which is seen is the object; the one who sees is the subject.
   

   At first, when the object of contemplation is the image of the seed of light, the subject is the ego observing that image. But gradually, as the seed grows, taking on vitality, the subject—the “I”—is transformed.
   

   In the Hua Yen Hands & Eyes lineage, the practice is one of unceasing transcendence of duality. Whatever states of meditation may arise, we are to regard them as ordinary, not extraordinary. We see them only in order to move beyond them—not to cling to them, for clinging means entrapment, not liberation.
   

   Thus, when sitting in practice, we must wholeheartedly focus on the visualization of the seed of light. Do not turn toward, or become entangled in, other thoughts or meditative states. For example, if in meditation one desires to see a lotus, or to witness radiant lights, these are distractions. In other words, such desires are a loss of single-pointedness, a departure from concentration.
   

   Sometimes we hear people say:“You know, when I was meditating I saw the most wondrous realms. I felt currents of energy moving through my body—sometimes to this side, sometimes to that. I saw a lotus blossom appear, a Buddha descending, sprinkling nectar of immortality. I entered heavenly realms of saints and sages…”

   When we do not transcend duality, we become trapped within it. The moment we cling to a vision or a state, we bind ourselves to that state. Then, when we go out of meditation, we are quick to tell others: “I practiced like this, I experienced that, it was so marvelous…” But that is attachment / bondage. At such times, the object has shifted to the state/vision itself, no longer the seed of light.
   

   So, what is single-pointedness? It is to concentrate on one thing alone. And what is that one thing? It is the seed of light.
   

3. Always be Non-dualistic.
   

   Instead of saying “never-cease to be the True Mind,” we are saying: "never ceased to be Non-dualistic" — it is our very nature, the clarity that illumines all. How can this be realized? By continuing to practice, practicing steadily, practicing without end, 'keep driving'. Why? Because for the seed to grow into the tree of boundless radiance requires a long time—not just two or three days, not just a few nights. If we practice for a while and then grow weary, feeling there are no results, that is called expectation. And expectation is itself a snare. Why, then, is the phrase “keep driving” so important? To “keep driving” means: do not expect anything at all. It is like driving—just keep driving forward. For example, if you are driving from Virginia to Montreal, once you know the road, you simply keep going. But if every so often you ask, “Am I nearly in Montreal yet?”—and the answer comes, “Oh, still far, very far!”—then the more you ask, the longer the road feels, and the more weary you become.
   

   Simply continue to drive until you arrive. This is the very heart of spiritual cultivation. When we stop expecting to arrive immediately, the practice becomes light and natural.
   

   If we practice only to gain something—“I want my child to pass the exam, so I practice for that; I want a grandchild, so I practice until my child conceives; and then, once the grandchild comes and keeps me busy, I stop practicing”—that is not “keep driving.” That is driving for a short distance, then stopping altogether.
   

   What does it mean to “continue practicing”? For example: one day you feel too sad and think, “I’ll skip my practice today.” No! You should not. Practice every day, strive to practice every single day.

   Or perhaps there is joy: “Since I’m happy, I’ll take two or three days off, maybe a week. I’ll go on a trip and pause practice for two or three weeks.” No, it must not be like that. Practice means practicing every day, without changing the schedule.

   I once had a disciple in Taiwan. Someone told me that whenever she traveled far, she always carried her dharma objects with her. Every morning at exactly 6:00, she would take it out and begin her practice. Whatever others were doing around her, she would practice in the morning—and in the evening she practiced again. “Continue practicing” means this: regardless of circumstances or whatever mood you may be in, do not cease. Perhaps you are angry with someone, upset with this person or that person — yet still, you should practice every day. You might refuse to eat with them, refuse to speak with them—but do not abandon your practice. Do not change your discipline. This is the most important point.

   If you normally practice twice a day, perhaps once in a while you might reduce it to once—that is acceptable. But never allow the practice to vanish altogether. Every day, you must practice.
   

   When you keep going forward in this way, clarity itself becomes illumination. You are that clarity at the very moment of practice. When not practicing, you have not yet reached it. This is the beginning of the path: maintaining daily discipline without fail, with no expectations, simply “keep driving.” Every day, sit in meditation. Every day, practice.
   

   When it is like this, the driving force comes from a heart that is deeply devoted—loving the path, eager to learn, eager to cultivate. One feels that practice is the most important thing of all. Matters such as “this person is like that, that group is like this, this job has such demands” are seen as secondary, merely on the margins. The only true focus is to practice every single day.
   

   In English, one might call this “being illumination” or “illuminating presence.” Presence is the act of being fully here; illuminating is the light that shines forth. Instead of merely saying “nurturing what is good,” we call it abiding always in Non-duality. Non-duality is the attitude that sustains our practice. Perhaps one day your meditation feels strong—very well. Another day, you cannot sit well, your legs ache—no matter, it is of no concern. What matters is to nurture the spirit of Non-duality, meaning: every day you practice, every day you sit. In this way you sustain and beautify your practice. All the goodness in your heart, all the virtue nurtured across lifetimes and years of practice, will gradually reveal itself. You nourish it, but you do not become attached to anything that appears in the course of practice.
   

   This is called the compass for spiritual cultivation, or guiding principle for spiritual cultivation.
   

   Now, dear friends, simply listen and take this to heart. Commit these guiding principles to memory, and in time you will open them within yourself. When you have a guiding principle, it is good to write it down and place it before you, so that in practice you know what you are cultivating, and in which direction you should move towards. It is like driving: I live in Orange County, in Southern California. If I wish to go to San Francisco, I must know that the direction is north. In the same way, when we practice, we must know clearly which direction our cultivation is taking.
   

   In summary, the three directions are very clear: Awake the inner clarity of the True Mind (focusing on visualizing the seed of light). Never cease to transcend duality (remaining single-pointed, free of expectation), and

   Always be non-dualistic (continuing on as radiant illumination).
   

We are not striving to attain the first, second, third, or fourth dhyāna. Rather, our path is to ever more deeply open the True Mind.

In the Transcendence domain, the principle is “rely on the Dharma, not on the Self”. This means we must follow the Dharma, not the ego.

For example, when a beautiful state appears, one may delight in it, then begin to advertise oneself, or in meditation start seeking such states. This is very dangerous. Or someone may say: “In my sleep I saw spirits come to speak with me,” or “A bodhisattva appeared before me,” and then tell others about it. This is practicing the ego, not the dharma, because such things are not the true purpose of practice. It is like walking down the street and seeing a drunk person. You recognize it, but then you simply move on. There is no need to pay it much attention or retell it to others. In daily life, you may see many odd or ghostly things, but these are not important matters.

There is a fine saying in both Zen school and Hua Yen school: “See the strange without strangeness, and the strangeness will dissolve of itself.” 

To “see the strange” means to encounter ghosts or spirits; “without strangeness” means not to feel that they are strange at all—simply regard them as ordinary. Then, “the strangeness dissolves by itself”—these bizarre or ghostly apparitions vanish on their own and need not be spoken of.

If one is always eager to tell others: “I saw such-and-such a spirit, I saw ghosts here, demons there, I saw them so clearly…”—such speech means you already stepping onto the path of deviation, cultivating the ego instead of cultivating the dharma.

To cultivate the dharma is to behold boundless radiance, to become clarity itself, to awaken the wisdom of Prajñā.

In summary: duality has self and shadow, self and darkness. Our path of cultivation is to realize Non-duality, No-Self, and Radiant Clarity.

Ordinarily, the practice of the seed of light is most effective during retreat—whether a 7-day, 10-day, one-month, two-month, or three-month retreat. Only then can concentration deepen fully; otherwise, in daily life, there are countless distractions.

From my own experience, daily practice serves mainly as preparation. It is in retreat, in the quietude of seclusion, that we truly exert ourselves and awaken the vitality of the luminous seed.

When that vitality is stirred, it is the beginning of awakening the clarity of the True Mind. Therefore, in the Hua Yen Hands & Eyes lineage, to call the practice “meditation” is not entirely accurate. It is more truly described as “arousing the boundless, unborn, inextinguishable life of the True Mind.” This is not mere seeing one’s nature, but the activation of the very life of the Buddha-nature itself. And this belongs only to the domain of Transcendence.

To sustain that light, in the domain of engagement, we must live according to the three cultivation directions for that domain. Because once we enter the world, our negative tendencies begin to stir. If we do not cultivate compassion, kindness, joy, generosity and forgiveness; if we do not broaden the heart, forgive, and release knots in relationships, then karmic obstacles and entanglements will come upon us. Debts of money, debts of love, debts of blood, debts of addiction—they will gather to bind us, denying us freedom.