[In Chih-i’s elaboration of the Five Sections,] each section is related to the next section – the preceding one is a necessary step for the following one to arise. Chih-i explains:

“Name is to name dharma. Dharma is identical to the Substance. When the Substance is recognized through the name, the Substance would not be perceived without the Gist. When the Substance is perceived, it at once becomes perfect. From the Substance, the Function arises. The Function generates benefits and embraces knowledge. Since there are multiple benefits, it is necessary to distinguish the Characteristics of the Teaching.”

This passage means that the necessity to have name is to name the dharma (truth in Buddhism), because in order to express dharma, language is an indispensable instrument. When dharma bears name, it is legible and can guide one to recognize the substance, because dharma as truth is taken as the substance of the Lotus Sūtra. However, this substance–substance of the Ultimate Truth (Shih-hsiang Chih-t’i) relies on the insight of the Buddha to be perceived. The insight of the Buddha is the outcome of the gist (the practice of the Buddha and his attainment of Buddhahood as the cause and effect). Only when the gist is taken into account, could the substance as the Ultimate Truth be understood and realized (Hui-t’i). Since this substance embraces all entities, it is perfect. The perfect substance results in powerful function. This is to say that the powerful function is derived from one’s knowledge that concerns the Ultimate Truth. This is because when the Buddha realizes the Ultimate Truth, the Buddha’s knowledge that concerns this Ultimate Truth exerts the power to function in fulfilling his soteriological goal of liberating all living beings. (Vol. 2, Page 26)