Myōe (明惠, 1173-1232), a Japanese Huayan-Shingon priest of the Kamakura era, is known for his distinctive method of meditation which he called the Contemplation of the Buddha’s Radiance ( 佛光觀). This contemplation method was created under the influence of Li Tongxuan (李通 玄, c.635-730), a lay Huayan practitioner of Tang China who advocated the practice of Contemplation of Jewel-colored Radiance (寶色光明觀). This paper analyzes the basic texts outlining the two modes of contemplation found in the writings of My?e and Li Tongxuan, with a focus on the crucial differences between the texts regarding how one comes to observe the emptiness of one’s mind at the conclusion of the contemplative practice (方 從定還起、十方觀四維上下、周遍推求自心、內外都無所得). Building on Ken’ichi Maegawa’s analysis that My?e only came to emphasize this particular point in his later writings on the method of contemplation, this paper shows how My?e must have deliberately left out the crucial line in his early work On the Entry into the Way of Liberation (入解脫門義) but decided to cite and expound it in detail in his later work The Huayan Secret Treasure Trove of the Contemplation on the Buddha’s Radiance (華嚴佛光三昧觀秘 寶藏). A similar shift towards emphasizing the last step of the contemplation practice can also be found in Li Tongxuan’s writings, showing that My?e and Li followed similar spiritual paths in their quests to establish an effective method of contemplation which would allow the practitioner to come to truly realize the emptiness of the self. This paper concludes by arguing that My?e and Li Tongxuan shared a common aim in endeavoring to lead practitioners to such a realization which can be seen in their respective words: “I believe that starting from the stage of the unenlightened person, assuredly one shall finally attain the Buddha’s wisdom. How come? It is because all buddhas had once been the unenlightened person (凡夫)” (My?e) and “if one claims that True Wisdom is originally and naturally unchangeable [i.e. inherent], it would mean that [unenlightened] sentient beings will always remain [unenlightened] sentient beings and [enlightened] saints will always be [enlightened] saints, leaving no room for edification” (Li Tongxuan).