DESCRIPTION

The fifth gate is ‘Turning’ (還 huán). In Chapter Two, on the discussion of the cultivation of ‘Turning,’ Zhiyi describes it as, “turning back the direction of one’s contemplation so that one now contemplates the very mind that is engaged in contemplation.” (應當反觀觀心).

Contemplation of Mind

In Chapter Eight, Zhiyi says “If one is able to turn back and contemplate the nature of the mind itself (反觀心性), then one is unable to apprehend [any inherently existent] source of the mind. One then realizes that the myriad dharmas are all entirely devoid of any fundamental foundation.”

How the mind itself constitutes the Six Gates

“The six gates taken up in this manner do not rely upon any sequence. One directly contemplates the nature of mind and then straightaway achieves perfection.

• Counting - One realizes that all of the worldly and supramundane methods for “enumeration” all come forth entirely from the mind and that, apart from the mind, there does not exist even one single additional dharma.
• Following - One realizes that all dharmas associated with counting follow along with the ‘mind king (悉隨心王).’ If there were no mind king, then there would be no mental-factor (caitasika) dharmas. It is because there is movement in the domain of the mind king that mental-factor dharmas also move, analogous to the hundred ministers and subjects who all follow along and accord with a great king.
• Stabilization - One realizes that the nature of the mind is in a state of eternal quiescence and that this is just a case of all dharmas abiding in quiescence as well. Because they abide in a state of quiescence, one does not bear them in mind. Because one does not bear them in mind, then there is no movement. Because one does not move, this constitutes “stabilization.”
• Contemplation - One becomes completely aware that the nature of the mind is like empty space, is devoid of name, is devoid of any characteristic features, and is such that it cuts off the path of all discourse attempting to describe it. The ”repository of ignorance” is opened and one perceives the genuine nature (開無明藏, 見真實性). One gains unattached wisdom with respect to all dharmas.
• Turning - Although one does not perceive any dharma, employing the sublime wisdom of non-attachment, one nonetheless ‘turns back’ and, with a penetrating understanding of all dharmas, makes distinctions about them, reveals them, and explains them. One enters the entire Dharmadhatu with no place being left out or only meagerly attended to, manifesting form bodies everywhere.
• Purification - One contemplates the mind and, although they are unable to apprehend any inherent existence in either the mind or any other dharma, still, one is able, utterly and completely, to make distinctions with regard to all dharmas. Although one makes distinctions with regard to all dharmas, one is not attached to any dharma, and thus one perfects all dharmas. Because one possesses a penetrating understanding of the purity of his own nature, even when entering into defiled dharmas, one remains unstained by defiled dharmas. Thus it is that this qualifies as “purification.”

Perfect Contemplation

The practitioner contemplates any single manifestation of mind and yet perceives all manifestations of mind as well as all dharmas. One contemplates but a single dharma and yet perceives all dharmas as well as all manifestations of mind. One contemplates bodhi and yet perceives all the suffering of samsara. One contemplates the suffering of samsara and yet perceives all instances of bodhi and nirvāṇa. One contemplates but a single buddha and yet perceives all beings as well as all buddhas. One contemplates but a single being and yet perceives all buddhas as well as all beings.

In every case, everything manifests like reflections which do not abide either inwardly or outwardly and which are neither singular nor differentiated. Throughout the ten directions, everything is recognized as inconceivable and ineffable. The original nature is naturally so. There is no one who could create such circumstances.”