While affirming the superiority of the Perfect Teaching, Chih-i does not mean to reject the other three teachings, as he regards all Buddhist doctrines whether coarse or subtle to be the teaching of the Buddha. His goal of judging the coarse or subtle is to resolve differences among the Four Teachings. This is because only when all of the Four Teachings are affirmed to be valid, can all beings with various types of faculties be embraced by the teaching of the Buddha. Chih-i’s conclusion is that the Ultimate Truth includes both coarseness and subtlety. In an absolute sense of opening the coarseness (e.g. relative) and revealing the subtlety (e.g. ultimate) and leading all sentient beings to attain universal liberation of Buddhahood, coarseness is subtlety. This is because each of the three teachings (Tripitaka, Common, and Separate) is an indispensable step towards the attainment of Buddhahood. However, Chih-i asserts that this absolute sense of integrating the coarse and the subtle (i.e., the three teachings are equally subtle as the Perfect Teaching) only becomes transparent in the Lotus Sūtra, in which the real intention of the Buddha for universal salvation is directly conveyed. Although the coarseness is expedient means that serves to reveal the subtlety, from the former is relative and the latter is ultimate, the equal importance of the relative and the ultimate for Chih-i lies in the fact that only by relying on the relative, can the ultimate be displayed. Meanwhile, only by aiming at the ultimate, can the relative be considered as valid. (Vol. 2, Page 101-102)

Why is the attainment of Buddhahood the ultimate goal of sentient beings, and what is the significance of it? In Chih-i’s view, the goal of the Perfect Teaching that strives for Buddhahood is for liberation of all sentient beings, which differs from those of the other three teachings (Tripitaka, Common, and Separate) that are only suitable for certain type of beings with certain faculties. One may ask: “Why is the attainment of Buddhahood the universal truth for all beings?” This is because Chih-i regards the Buddha nature as the foundation for beings to attain Buddhahood. Deducing from the fact that all beings are endowed with Buddha-nature, all of them can eventually become a Buddha. Hence, Buddhahood is universal. With this single goal, all beings without exception can be led to liberation. To cause universal liberation of all beings is exactly the spirit of Mahāyāna Buddhism and is the inexhaustible motivation of bodhisattvas in entering the world to save others. The combination of striving for self-enlightenment and enlightenment of others is what makes the attainment of Buddhahood extremely meaningful and significant. (Vol. 2, Page 97-98)

This heading (Origination and Arising) explicates the sequence of the Ten Subtleties, through which the Ten Subtleties are regarded by Chih-i as embracing the whole teaching of the Buddha. This is because the teaching of the Buddha concerns nothing else but the cause and effect of Buddhahood, and this theme is indicated by the Ten Subtleties. First of all, the sequence of the first five Subtleties as the cause and effect of Buddhahood are elaborated.

(l) Objective reality inherently exists, whether one experiences it or not. It exists independently and will always be as it is without change and without beginning. Chih-i argues:

“Objects [Skt. Viṣaya], as the Ultimate Truth [Shi-hsiang Chih-ching] is not made by the Buddhas, heavenly beings, or humans. It does not come into being to suit present needs but is always in existence on its own. This is why Ching [Objects] are listed in the beginning [of the Ten Subtleties].

(2) It is necessary for the category of Knowledge to follow after the category of Objects, since the former concerns the latter. When reality is understood, knowledge is generated. Chih-i explains:

“If [one] does not see the principle, [one’s] delusion arises. If the principle is understood, [one’s] knowledge arises.”

(3) Knowledge is compared with the eye, and practice with the foot. With the guidance of the eye of knowledge, the foot of practice can proceed (i.e., one can walk towards one’s goal). Chih-i explicates:

“Knowledge is the foundation for practice. Due to knowledge as the eye, there arises the undertaking of practice. [Knowledge as] the eye, Practice Guide

the foot, and together with objects, these three dharmas form a vehicle [for liberation].

(4) With the above three dharmas (as a vehicle) to ride on, one is able to achieve various levels of position as the result of one’s accomplishment. Chih-i emphasizes:

“By riding on such a vehicle, one enters the cool and refreshing pond [of Buddhahood], and ascends to various positions [to attain Enlightenment.]”

(5) This is to explain the dwelling of these positions that consists of the Threefold Track as the Threefold Dharma. The Threefold Track is Chih-i’s theory of the secret storehouse of Buddhahood. Chih-i declares:

“Where do these positions abide? [They] abide in the Threefold Dharma of the secret storehouse [of the Buddha’s teachings]. Having abided in this dharma, [one] achieves quiescence and constant illumination.”

With the fifth category of subtlety, the process of attaining Buddhahood is completed. For Chih-i, this is the completion of the cause and effect of Buddhahood by one’s own power. The next five categories from the sixth to the tenth subtleties refer to the completion of the cause and effect of Buddhahood by the power of the Buddha.

(6) The sixth Subtlety, “Empathy and Response,” concerns the Buddha’s action of saving living beings by responding to their needs. Chih-i states:

“[The Buddha] illuminates the capacities [of beings] in the Ten Dharma realms. [Whenever] the capacity [of a being] reaches out, [the Buddha] will certainly respond accordingly [Skt.,jukta] [to them].”

(7) The response of the Buddha is constituted by the use of supra-mundane powers. This forms the seventh Subtlety of “Supra-mundane Powers”:

“If [the Buddha’s] response is to be offered according to the capacity [of living beings], [the Buddha] first uses [his] body-wheel [i.e., physical body], with a manifestation of supra-mundane power to shock and attract [the attention of living beings].”

(8) The eighth Subtlety, “Expounding the Dharma,” is a step further for the Buddha to guide living beings with his teachings. Chih-i explains: “Having seen the Buddha’s supra-mundane powers of transformation, living beings are amenable to accepting the Path. [The Buddha] then applies his verbal [turning of] the wheel to teach the Path to enlighten them.”

(9) The ninth Subtlety, “Retinues,” is the result of the Buddha’s teaching. Chih-i says:

“Having been moistened with the rain of the dharma, [living beings] accept the teaching and receive the Path and become retinues of the dharma.”

(10) The last Subtlety, “Merit and Benefit,” is the outcome of being among the Buddha’s retinue. Chih-i states:

“Retinues undertake the practice [of the Buddhist Path], eradicate the root [causes for rebirth] in saṃsāra, open the Buddha’s knowledge and insight, and gain great benefits.” (Vol. 2, Page 94-96)

The Subtlety of Empathy and Response is analogized by Chih-i with water and the moon. Water does not rise, nor does the moon descend, and yet the moon in an instant is reflected in all bodies of water. The Buddha does not come, and living beings do not go. It is through the capacities of living beings (who possess the potential to attain Buddhahood) and the response of the Buddha (who exerts kindness and compassion) that two parties are connected. (Vol. 2, Page 93)

Absolute Subtlety is different from Relative Subtlety, for the former does not depend on the coarseness as its opposite counterpart. It is subtle within itself. The Absolute Subtlety is delineated by Chih-i in terms of the Four Teachings (Tripitaka, Common, Separate, and Perfect).

(l) The Absolute Subtlety with reference to the Tripitaka Teaching denotes negation of the Worldly Truth. By this negation, one is able to realize emptiness as the Absolute Truth. Chih-i remarks:

“If [one] enters the supreme truth, the Relative [Subtlety] at once becomes the Absolute [Subtlety].”

(2) The Absolute Subtlety with reference to the Common Teaching denotes realization of emptiness within the empirical world. This realization of emptiness designates fundamental identity of worldly phenomena and transcendental reality. Chih-i comments:

“[If one realizes that] the Absolute Truth is contained within phenomena, this is Absolute [Subtlety].”

(3) The Absolute Subtlety with reference to the Separate Teaching denotes realization of the Middle Way of the Separate Teaching. This means that the bodhisattva advances from the view of Emptiness to the view of the Provisional. By realizing that the phenomenal world is provisional in existence, the bodhisattva is not attached to Emptiness. Instead, he holds the view of no-emptiness and participates in worldly activity. Chih-i states:

“If [one] enters the Middle Way of the Separate Teaching, the Relative
[Subtlety] becomes the Absolute [Subtlety].”

(4) The Absolute Subtlety with reference to the Perfect Teaching denotes realization of the non-distinction of all dharmas. Since all dharmas are the Buddha-dharma, and there is nothing that is not included in the Buddha-dharma, the Perfect Teaching is Absolute Subtlety. Using the notion of either coarse or subtle to conceptualize the Buddha-dharma is invalid, because there is no distinction between relative and absolute subtlety at the quiescent state of Buddhahood. In the Buddha-realm, the subtlety or the absolute is just a name given to signify such an inconceivable state that is beyond language and conceptual thought and is ever quiescent. (Vol. 2, Page 91-92)

Relative Subtlety means that the subtlety is spoken of in opposite to the coarseness. To Chih-i, the coarseness refers to the “half-written letter” (Pan-tzu), symbolizing śrāvakayāna – the partially expressed teaching; and the subtlety refers to the “full-written letter” (Man-tzu), denoting Mahāyāna – the fully expressed teaching. The doctrine that can penetrate the principle or truth as the full-written letter (Man-li)3 is subtle; otherwise, it is coarse. Nevertheless, Chih-i declares that there are two situations in penetrating the principle or truth as the full-written letter. The doctrines in the scriptures of Vaipulya (Fangteng), and Prajn͂ā (Po-jo) are relative in penetrating the principle or truth (Tai-fang-pien T’ung-man-li), and the doctrines in the Lotus Sūtra are ultimate, for it directly reveals the principle or truth (Chih-hsien Man-li). (Vol. 2, Page 90-91)

The subtlety of the dharma is illustrated by the Ten Subtleties in the door of the Traces and in the door of the Origin. The door of the Traces (Chi-men) is the theme of the first fourteen chapters of the Lotus Sūtra, in which the Buddha presents himself as the historical manifestation, Śākyamuni. The door of the Origin (Pen-men) is the theme of the latter half of the Lotus Sūtra, in which the fundamental and eternal Buddha is for the first time displayed. The Ten Subtleties in the Traces are elucidated under five divisions. The Ten Subtleties in the Origin are interpreted in ten aspects. The category of the Ten Subtleties is Chih-i’s endeavor to incorporate all the theories and divisions in Buddhism, so that Buddhism can be presented as a coherent whole, constituted by the cause and effect of Buddhahood. (Vol. 2, Page 90)

The … Buddha-nature as the Triple Cause (Conditional Cause, Understanding Cause, and Fundamental Cause) of Buddhahood corresponds with the Three Tracks. The Buddha-nature as the Conditional Cause of Buddhahood (Yüan-yin Fo-hsing) refers to the inherent potential and propensity for Buddhahood within all sentient beings (which allows them to practice and build up the proper causes and conditions for attaining Buddhahood), and it corresponds to the Track of the Accomplishment (Tzu-ch’eng Kui), which is to perform the deeds required to realize the wisdom of a Buddha. The Buddha-nature as the Understanding Cause of Buddhahood (Liao-yin Fo-hsing) refers to the inherent potential for wisdom in all sentient beings, and it corresponds to the Track of the Illumination of Wisdom (Kuan-chao-kui), which destroys delusions and reveals the true nature of reality. The Buddha-nature as the Fundamental Cause of Buddhahood (Cheng-yin Fo-hsing) refers to the fact that all beings are inherently endowed with the Ultimate Truth where they all participate in the true nature of reality, and it corresponds to the Track of the Real Nature (Chen-hsin-kui), which is non-illusory and non-differentiated. See Swanson, Foundations of T’ien-t’ai Philosophy, pp. 133-134, and p.306, note 201; Lee Chih-fu, Miao-fa Lienhua-ching Hsüan-i Yen-chiu, vol. 1, pp. 185-186. (Vol. 2, Page 88)

The Liu-chi (Six Identities) is a system of realizing the truth set up by Chih-i to indicate six gradual ascending levels of attaining Buddhahood. These levels are all identified with the uniformity of the principal substance. They represent six levels of attainment in the fifty-two stages of the Perfect Teaching.

1. Li Chi-fo: all sentient beings by principle are Buddhas, for they inherently possess the Buddha-nature, even if they have not heard the Buddha dharma.
2. Ming-tzu Chi-yo: this is to understand that all dharmas contain the Buddha-dharma, and this understanding is derived from hearing the Buddha’s teaching that all sentient beings by principle are Buddhas. This is the stage when beings have just heard the teaching of the Buddha.
3. Kuanhsing Chi-fo: this is to contemplate that all dharmas contain the Buddhadharma. This is the stage of the Five Preliminary Grades of Disciples (Wup’in Ti-tzu JVei).
4. llsiang-ssu Chi-fo: this is the attainment of Śrāvaka enlightenment, which resembles true enlightenment of the Buddha upon severing false views and wrong attitudes within the three realms. This is the stage of the Ten Faith (Shih-hsin Wei),
5. Fen-cheng Chi-foe. this is the stage in which one realizes the Middle Way more and more, and has less and less ignorance, which is the stage from the Ten Dwellings (Shih-chu Wei) to the Preliminary Enlightenment (Teng-chüeh Wei).
6. Chiu-ching Chi-yo: this is the ultimate stage of Buddhahood, and the stage of Perfect or Subtle Enlightenment (Miao-chüeh Wei). (Vol. 2, Page 85)

By addressing that contemplating the mind is about the mind being neither self-generated nor other-generated, Chih-i demonstrates how truth can be realized through negation:

“In the case of empty space, if the mind that contemplates originates itself, then the mind does not need to rely on causes and conditions. Since the mind relies on causes and conditions, the mind has no power of self-generation. Since the mind has no power of self-generation, conditions cannot generate either. Since the mind and its condition have no [independent] existence, how can they be jointly substantial? If they cannot be obtained in conjunction, they cannot originate at all when they are in separation. If there is not even one single self-generation possible, how could there exist a hundred realms and a thousand dharmas? Because the mind is empty, everything that is created by the mind is empty. This emptiness is also empty. Such emptiness is not empty. Applying this Emptiness to the case of the Provisional, the Provisional is not provisional either. If there is neither Provisional nor Emptiness, it is ultimately pure and tranquil [the middle way].”

This passage stresses the significance of the mind contemplation. The method of contemplating the mind through negation is described as a way to realize the Middle Way-Ultimate Truth. By negating the mind that arises by its own or by another, one realizes the truth of Emptiness. By negating the substantiality of Emptiness and the Provisional, this prevents one from being attached to either of them, through which the truth as the Middle Way is realized. (Vol. 2, Page 82)