In his T'an Hsuen Chi(《探玄記》), Fa-tsang(法藏) used the Term "chupang yuan ming chu teh men" (主伴圓明具德門)as a substitute for the Term "wei hsin hui chuan shan chen men"(唯心迴轉善成門) which was invented by Chin-yen(智儼)and used in Fa-tsang's "Hua Yen Yi Chen Chiao Yi Fen Ch'i Chang" (《華嚴一乘教義分齊章》)to explain the nature of dependent-origination in the dharma realm. Logically, this is more in agreement with the concept of the other nine "Terms". It seems that in the "complete teaching"(圓教) of Hua Yen, the concept of mind, together with external surrounding, should be included in the dharma realm of complete integration of subject and object. It is of no need to single out, in particular, the idea of "only mind and no surrounding", In Fa-tsang's Hua Yen "complete teaching", the "true" and "illusory" or "defiled" and "pure" of the consciousness are not dualistic. It seems that the theory of consciousness based on the so-called four teachings of "small", "initial", "final" and "sudden" be defined according to the objects of the teachings. Meanwhile, the concept of Tathagata-garbha of the "final teaching" can supplement the explanation of the non-obstruction of noumenon and phenomenon of the "complete teaching". And, the value or function of the various theories of consciousness should be judged on the basis of Hua Yen's "complete teaching" in order to ascertain the status of "complete teaching".
