Chih-i distinguishes different kinds of cause and effect in terms of four phases: gradual and perfect, perfect and gradual, gradual and gradual, and perfect and perfect.

1. Respecting Gradual and Perfect (Chien-yüan), it is referred by Chih-i to one’s gradual entry to the perfect cause through different methods of practice. Therefore, the cause and effect in this phase is called Gradual and Perfect.
2. Respecting Perfect and Gradual (Yüan-chien), it means that the first and the last stages of practice are perfect, but in the middle stage of practice, one progresses gradually through various positions. Therefore, the cause and effect in this phase is called Perfect and Gradual.
3. Respecting Gradual and Gradual (Chien-chien), it means that one progresses in practice from the Position of the Ten Dwellings all the way up to the Position of the Preliminary Enlightenment. Therefore, the cause and effect in this phase is called Gradual and Gradual.
4. Respecting Perfect and Perfect (Yüan-yüan), it means that the perfect truth that is perfect at the beginning stage as the cause of Buddhahood is attained at the final stage of Subtle Enlightenment as the effect of Buddhahood. Therefore, the cause and effect in this phase is called Perfect and Perfect.

Chih-i asserts that these four phases represent a progress in religious practice expounded in the Lotus Sūtra, starting from the initial phase Gradual and Perfect, and ending with the final phase Perfect and Perfect. (Vol. 2, Page 441)