I. The ten functions in the Traces are summarized by Chih-i specifically and generally. Summarizing specifically the ten functions with the Four Siddhāntas shows that the ten functions can be divided into four groups and each of these four groups of function corresponds to each of the Four Siddhāntas. …

In terms of the functions that can be summarized by the Worldly Siddhānta, “abiding in the three and revealing the one,” and “abiding in the one and employing the three” are said by Chih-i to correspond with the Worldly Siddhānta. This is because by abiding at the Three Vehicles and by employing the Three Vehicles, the Buddha caters to the intellectual capabilities of living beings. Complying with the needs of beings in teaching various vehicles belongs the Worldly Siddhānta. (Vol. 2, Page 449)

The ten functions in the Traces are summarized by Chih-i specifically and generally. Summarizing specifically the ten functions with the Four Siddhāntas shows that the ten functions can be divided into four groups and each of these four groups of function corresponds to each of the Four Siddhāntas.

In terms of the functions that can be summarized by the Siddhānta for Each Person, “opening the three and revealing the one”, “abiding in the three and employing the one”, and “converging the three and revealing the one” are said by Chih-i to correspond with the Siddhānta for Each Person. This is because these three functions reveal that the One Buddha-vehicle is contained within the Three Vehicles, and one does not need to abandon the Three Vehicles in order to reach the One Vehicle. Since the Siddhānta for Each Person is to arouse the wholesomeness that is inherently possessed by all beings, and these three functions are also to reveal the One Vehicle that is contained within the Three Vehicles, they correspond with each other. (Vol. 2, Page 449)

The ten functions in the Traces are summarized by Chih-i specifically and generally. (l) Summarizing specifically the ten functions with the Four Siddhāntas shows that the ten functions can be divided into four groups and each of these four groups of function corresponds to each of the Four Siddhāntas. …

In terms of the functions that can be summarized by the Siddhānta of Counteraction, “destroying the three and revealing the one,” “abandoning the three and revealing the one,” and “covering the three and revealing the one” are said by Chih-i to correspond with the Siddhānta of Counteraction. This is because these three functions destroy illness of people and cause them to get rid of their attachment to the Three Vehicles. Since the Siddhānta of Counteraction is to counteract particular vices of people, it can correspond to these three functions. (Vol. 2, Page 449)

Fu-chi Hsien-pen (Covering the Traces and revealing the Origin) is the function related to the Subtlety of the Original Supra-mundane Powers. This is spoken of by Chih-i in terms of various expedient means employed by the Buddha in responding to the capabilities of beings. In order to get rid of disciples’ attachment to the Traces, the Buddha covers the Traces and reveals the Origin (for the sake of keeping the Traces for the later use of transforming others), should the necessity arise. (Vol. 2, Page 448)

Chu-chi Yung-pen (Abiding in the Traces and employing the Origin) is the function related to the Subtlety of the Original Life-span and the Subtlety of the Original Retinues. Chih-i illustrates that the Buddha not only reveals the Origin but uses it as well. Although he abides in the Traces, manifesting birth and death numerous times, this manifestation of life and death is actually the manifestation of the Original Life-span. Moreover, the Traces are represented by the disciples as the Three Vehicles that belong to the Original Retinues.

Chu-pen Yung-chi (Abiding in the Origin and employing the Traces) is the function related to the Subtlety of the Original Nirvāṇa and the Subtlety of the Original Benefits. Speaking from the teacher’s perspective, this function is referred by Chih-i to the immovability of the Buddha at the place of the Origin, while the Traces the Buddha manifests permeate the Dharma-realm. Chih-i delineates that the Traces are not origination, and yet the Buddha manifests rebirth; the Traces are not extinction, and yet the Buddha manifests death. Thus, with the Traces, the Buddha benefits living beings. Speaking from the disciple’s perspective, “abiding in the Origin and employing the Traces” refers to the bodhisattva in the Traces that is the manifestation of the dharmakāya. With the dharma of non-abiding, the Buddha abides in the place of the Origin; with the Relative Truth and nonaction, the Buddha inexhaustibly employs the Traces to teach and transform living beings. (Vol. 2, Page 448)

Chu Fei-chi Fei-pen Hsien-pen (Abiding in neither the Traces nor the
Origin and revealing the Origin) is the function related to the Subtlety of the Original Response. This is spoken of by Chih-i in terms of hidden convergence of the principle that is beyond words. In this sense, the Buddha abides in neither the Traces nor the Origin, and yet manifests both in order to respond to living beings. In other words, the Traces have been displayed in the past, though the past is not the Traces; presently, the Origin is manifested in the Lotus Sūtra, though the present is not the Origin. (Vol. 2, Page 447-448)

K’ai-chi Hsien-pen (Opening the Traces and revealing the Origin) is the function related to the Subtlety of the Original Effect. This is spoken of by Chih-i in terms of the dharma-teaching and the principle. The teaching of the Buddha in the Traces serve to reveal the Origin. By opening the Traces, the Origin as the principle is manifested. (Vol. 2, Page 447)

Chih-i illustrates that sūtra that is taken as the foundation for teaching (Chiao-pen) entails two aspects. On the one hand, it means that, based on single truth from the Word of the Buddha, there flow out countless speeches and teachings, such as the Common and Separate Teachings that can cause beings to attain the Path. On the other hand, based on the teaching of the Buddha, the bodhisattvas have made vast commentaries to explain the meanings in sūtras, which can also cause others to attain the Path. Sūtra that is taken as the foundation for practice (Hsin-pen) means that when one practices according to the teaching of the Buddha (whether it is Common or Separate Teaching), through these various Dharma-doors, one is able to attain the Ultimate Truth. Sūtra that is taken as the foundation for doctrine (I-pen) means that one doctrine can be derived from one sentence, and countless doctrines can be derived from countless sentences. It can also be the case that countless doctrines are derived from one sentence, and one doctrine is derived from countless sentences. Chih-i comments that summarizing these three aspects (teaching, practice and doctrine) in terms of the Dharma-door means that they are identical to the three ways to wisdom: hearing, thinking and cultivation (Wen Ssu Hsiu; Skt., śrutactābhāvanā), respectively. (Vol. 2, Page 391)

P’o-chi Hsien-pen (Destroying the Traces and revealing the Origin) is the function related to the Subtlety of the Original Cause. This is spoken of by Chih-i in terms of destroying the attachment of the Three Vehicles to the Traces. By unraveling the Traces concerning Śākyamuni Buddha’s recent enlightenment, his original attainment of Buddhahood from the incalculable past as the Origin is revealed. (Vol. 2, Page 447)