DESCRIPTION
The final gate is ‘Purification’ (淨 jìng), otherwise known as viśuddhi.
Signs of Realization
In the tenth and final chapter of the Six Gates, Zhiyi divides his work into four categories of realizations: Sequential, Interrelated, Reverse Oriented, and Perfect-and-Sudden.
- Sequential Realization Explained by Chapter 1: Correlation with the dhyānas, and Chapter 2: Sequential Development. Zhiyi gives no further discussion here.
- Interrelated Realization Explained by Chapter 3: Suitability, Chapter 4: Counteraction, Chapter 5: Mutual Inclusion, and Chapter 6: Identities.
- Reverse Oriented Realization Explained by Chapter 7: Reversed Orientation - There are two kinds of realization by reverse oriented contemplation: Comprehension and Practice
- Perfect-and-Sudden Realization Explained by Chapter 8: Contemplation of the Mind, and Chapter 9: Perfect Contemplation - When these contemplations are perfected, this is perfect realization, which has two types:
- Realization related to Comprehension - unobstructed skillful knowing awareness of the Dharmadhatu, not through mind.
- All-Encompassing Realization - Sublime wisdom brightly shining clarity illuminating the Dharmadhatu, which has two types:
- Lotus Sutra style ‘semblance of perfect realization’, purification of the Six Senses
- Counting - The sum of all dharmas counted in a single mind-moment with respect to the eye, ear, nose, etc.
- Following -A mutual accord between sense organ and sense object
- Stabilization - Consciousness remaining still and unmoving even when seeing, hearing, etc.
- Contemplation - One skillfully and cleverly makes distinctions while utterly illuminating the very nature of dharmas
- Turning - The six senses are not characterized as singular or different, thus one turns back one contemplation
- Purification - One realizes that the fundamental nature is an eternally pure dharma invulnerable to any defilement
- Avatamsaka Sutra style ‘genuinely perfect realization’, through generating bodhicitta
- Specific Correspondence
- Counting - The Ten Abodes
- Following - The Ten Practices
- Stabilization = The Ten Transferences
- Contemplation = The Ten Grounds
- Turning = Saṃyak-saṃbodhi
- Purification = Anuttarā-saṃyak-saṃbodhi
- General Correspondence
- Initial Level - Realization as it occurs on the First Ground, generating bodhicitta. In a single mind moment:
- Counting - Through the gateway of the syllable ‘A’ / anutpāda (’birthless’)
- Following - Acquiescing to (’going along w/’) all karma in the Dharmadhatu
- Stabilization - All karmic propensities cease, entering countless samadhis
- Contemplation - Becoming entirely aware of all dharmas characteristics
- Turning - One turns back to the origin, and returns to the source
- Purification - Buddha Land purified, embodying the Śūraṅgama Samadhi
- Intermediate Level - Realization as it occurs on the Second through Tenth Grounds, as as the Ten Abodes, Practices, Transferences, and Saṃyak-saṃbodhi
- Ultimate Level - The bodhisattva enters the syllable ‘Cha’ and unified mindfulness. Basically anuttarā-saṃyak-saṃbodhi
Interrelated Realizations while ‘counting’
Counting - there then manifest the various dharmas associated with the obscure realizations, submergence, non-recollection, and defilement.
Following - observing the breath emptily moving through the pores of the body or, with penetrating vision, directly viewing the thirty-six parts of their body, one achieves realization of the gateway of “following” even while engaged in counting the breaths.
Stabilization - even while counting the breaths, gaining realization of an empty and still absorption through which one becomes aware of the body and mind as quiescent and in which nothing whatsoever is taken as an objective condition or borne in mind.
Contemplation - even while counting the breaths, one sees signs of impurity, swollen and distended corpse, etc., with the mind of absorption remaining peaceful and stable.
Turning - even while engaged in counting the breaths, one generates the wisdom associated with emptiness and characteristiclessness. The mind of deliberation and awareness arises and engages in the deconstructing analysis of dharmas. In doing so, one turns back towards the origin and returns to the source.
Purification - Even though the mind remains in a state of stillness, one possesses clear awareness of the characteristics of dharmas and has nothing upon which one relies.
“One’s comprehension of the truth becomes unobstructed. With no reliance upon thoughts in the mind, one carries forward with reverse-oriented practice while abiding in a state of awakened comprehension of the gateways to Dharma.”
“The practitioner’s actions accord with their comprehension. The mind does not contradict what one says. The mind and mouth are in mutual accord. The gateways to Dharma manifest right before them. The mind and actions are solid and resolute, spontaneously progressing in a manner which brings increasing development. One does not [have any need to] resort to the power of thought. Every form of meritorious quality naturally arises. Every form of unwholesomeness naturally ceases in him. The situation in regard to both general characteristics and specific characteristics is as described above. Differences exist only as adaptations corresponding [to particular circumstances].