Chih-i gives an overview of different levels of positions in terms of their coarseness or subtlety. Among the three herbal grasses and two trees, the four are coarse, except the big tree that can be considered as subtle. However, the position of the big tree is coarse as well, compared with the position of the Perfect Teaching, because the door of the former entails expedient means, and the door of the latter is straightforward without any expedient means. Therefore, only the position of the Perfect Teaching is subtle. With regard to the position of the inferior grass of human and heavenly vehicle, Chih-i states that because of the defilement of the four destinies, this vehicle stays within the three realms of transmigration without moving and outgoing. With regard to the position of the intermediate grass of the Two Vehicles (śrāvaka and pratyekabuddha), Chih-i confirms that it can move in and out (e.g. transcend the three realms) by severing defilements within the three realms. Nevertheless, the knowledge of the Two Vehicles only concerns emptiness, which does not exhaust the nature of truth, and what they pursue is only for self-liberation, which does not benefit others. As for the position of the superior grass of the bodhisattva of the Tripiṭaka Teaching, Chih-i comments that though this bodhisattva practices the Six Perfections by means of helping others with kindness and compassion, this position is still coarse as his goal is to extinguish forms, e.g. cannot identify emptiness with the provisional existence. With regard to the position of the small tree, Chih-i illustrates that by perceiving emptiness within dharmas, one’s knowledge of entering emptiness is skillful, but this type of knowledge functions to eliminate false views and wrong attitudes within the three realms, which cannot manage to sever delusions beyond the three realms. Thus, this position is coarse. With regard to the position of the big tree of the Separate Teaching and that of the Perfect Teaching, Chih-i asserts that both positions practice the contemplation of the Middle Way, whereby the knowledge of the Middle Way functions to destroy ignorance beyond the three realms. Therefore, both positions are subtle. Nevertheless, to make further distinction, Chih-i points out that the Separate Teaching enters truth through the door of expedience, e.g. by means of going through immeasurable practices before reaching the Middle Way. Furthermore, its knowledge of the Middle Way does not enable one to perceive all dharmas as an integrated whole, since all dharmas are viewed as separate. Thus, the ignorance the bodhisattva of the Separate Teaching destroys is not so penetrating and complete as that in the Perfect Teaching. Compared with the Perfect Teaching, Chih-i regards the door of the Separate Teaching as unskillful (e.g. winding and roundabout) and its position as coarse. On the other hand, Chih-i claims that the bodhisattva of the Perfect Teaching penetrates the principle of the Middle Way and understands that all flavors and fragrance of the phenomenal world are nothing else but the manifestation of the Middle Way. One’s knowledge of the Middle Way is perfect and integrated starting from the initial practice of the Perfect Teaching. One’s every thought corresponds with the Ten Dharma-realms, and one is mindful of the Ultimate Truth. Thus, the door of the Perfect Teaching is straightforward without any expedience in reaching truth and attaining ultimate enlightenment of Buddhahood, whereby its position is subtle. (Vol. 2, Page 224-225)