The unfolding of mind is to take mind as the substance, the gist, and the function. In Chih-i’s view, there are three types of mind: (i) the mind of affliction (Fan-nao Hsin) which includes three links: ignorance (Ch., Wu-ming; Skt., avidyā), desire (Ch., Ai; Skt., tṛṣṇā), and attachment (Ch., Ch’ü; Skt., upādāna), (ii) the mind of suffering as effect (K’u-kuo Hsin) which includes seven links: consciousness (Ch., Shih; Skt., vijn͂āna), name-and-form (Ch., Ming-se; Skt., nāmarūpa), the six senses (Ch., Liu-ju; Skt., ṣaḍāyatana), contact (Ch., Ch’u; Skt., sparśa), sensation (Ch., Shou; Skt., vedanā), rebirth (Ch., Sheng; Skt.,jāti), and old age-and-death (Ch., Lao-ssu; Skt.,jarāmarava), and (iii) the mind of karman (Yeh Hsin) which includes two links: volitional activity (Ch., Hsing; Skt., saṃskāra), and existence (Ch., Yu; Skt., bhava). When these three types of mind are identified with the Dharma-body, perfect wisdom, and liberation, they are taken as the Substance, the Gist, and the Function. Chih-i says that if the mind of suffering is identical to the dharmakāya (Dharma-body), the mind is taken as the Substance (Hsin-t’i). If the mind of affliction is identical to prajn͂ā (perfect wisdom), the mind is taken as the Gist (Hsin-tsung). If the mind of karman is identical to liberation, the mind is taken as the Function (Hsin-yung). The “Characteristics of the Teaching” that concerns mind is the overview of both “unfolding” and “folding”. When mind differentiates (i.e., the aspect of unfolding) with regard to the Twelvefold Causality (Ch., Shih-erh Yin-yüan; Skt., dvādaśāṅgaprat̄tyasamupāda), six worlds (hell-dwellers, hungry ghosts, animals, asuras, humans, and heavenly beings) arise. This is because the mind differentiation is a result of one’s ignorance that generates the twelve links of dependent origination, and keeps one in the cycle of the six worlds. Only if the mind is put to rest and no longer differentiates (i.e., the aspect of folding), can one depart from ignorance. Subsequently, the four levels of sages (i.e., śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas) arise. (Vol. 2, Page 31)