Chih-i’s argumentation of the arising of different positions demonstrates an ascending order of the positions of the Four Teachings. Each position functions as the step for the later position to arise. The later position aroused is based on the previous position to further server delusions and realize truth. Among various positions, positions of the Tripitaka and Common Teachings are concerned with emptiness as the Absolute Truth. As these two positions cannot transcend the truth of emptiness, they can only originate wholesomeness in terms of the facts and principle within the three realms and destroy evil in terms of the facts and principle within the three realms. Positions of the Separate and Perfect Teachings advance to be concerned with the Middle Way that embraces both the truth of emptiness and the provisional existence. Thus, they transcend the three realms, originate the wholesomeness in terms of the facts and principle beyond the three realms, and destroy evil in terms of the facts and principle beyond the three realms. Apparently, positions of each of the Four Teachings are closely connected: the previous position leads to the later position, and such a progress enables one to eventually conceive the principle of the Middle Way. Consequently, position of the Perfect Teaching is confirmed to be the ultimate position that eradicates fundamental ignorance and enables one to attain Buddhahood. This is Chih-i’s dialectic approach in highlighting the supremacy of the position of the Perfect Teaching while confirming the indispensable value of various tentative positions of other three teachings. According to Chih-i’s view, tentative and ultimate are fundamentally the same entity: without the tentative, the ultimate cannot be manifested; without the ultimate, the tentative loses its value of existence. (Vol. 2, Page 226-227)