Defining the meaning “perfect” (Chien Ming-i), … Chih-i examines the meaning Yiian (perfect) in three perspectives, seeing that the Perfect Teaching as the ultimate embraces the Three Vehicles (śrāvaka, pratyekabuddha and bodhisattva), whereby the Three Vehicles are converged into the One Buddha-vehicle. Thus, in Chih-i’s opinion, the meaning “perfect” can be defined in terms of common in name and perfect in meaning (Ming-t ‘ung I-yüan), separate in name and perfect in meaning (Ming-pieh I-yüan), and perfect in both name and meaning (Ming-i Chü-yüan). These three perspectives are explicated in reference to the passages in the Lotus Sūtra.

Ming-t ‘ung I-yüan (Common in name and perfect in meaning) refers to the position of śrāvakas in the Perfect Teaching. Although it shares a common name with the position of śrāvakas in other teachings, it contains the meaning “perfect.” This is evidenced from a passage in the Lotus Sūtra regarding the declaration of śrāvakas:

“We are today true ‘sound-hearers,’ for [we] have made the sound of the Buddha-path heard by all.”

Chih-i argues that the true meaning Sheng-wen (Chinese etymological rendering for śrāvakas, meaning “sound-hearers”) signifies that they are the ones who can benefit all beings with the sound of the Buddha. Therefore, in this context, notwithstanding the position of śrāvakas share the same name with that of śrāvakas in the Common and Tripiṭaka Teachings, the meaning “to make the sound of the Buddha-path heard by all” implies that the position of the former is perfect. The device Chih-i applies for judging whether or not the position is perfect is by evaluating its underlying meaning rather than by its name, rendering the position of śrāvakas in the Perfect Teaching common in name and perfect in meaning. (Vol. 2, Page 216-217)