Chih-i’s Middle Way is more concerned with the legacy of the doctrine of the Mean (Chung-yung) related to harmony. Harmony means that all things are integrated and interactively existent. Li Honglei states that the essence of harmony refers to various elements which exist simultaneously and complement each other. Harmony is what the Mean strives to reach: “holding the middle in order to reach harmony” (Chih-chung I-chih-ho). The concept of the Mean in Han Confucianism … is enriched with a new perspective, which concerns the oneness as the centralizing force of government. If we look at the concept of the Middle Way in Chih-i ‘s system, it signifies these two aspects as well. On the one hand, the Middle Way as the method of perceiving truth is to synthesize two extreme views of holding onto either emptiness or the provisional existence. This aspect in fact functions as the force of reconciling differences, whereby everything is acknowledged as valid in its relation to other things, and they can harmoniously exist complimenting each other. From this indication of the Middle Way, we discern that the way of looking at all existing things as a harmonious unity underlines Chinese episteme. On the other hand, the Middle Way as the principle represents the Ultimate Truth of Buddhahood. That is, all entities or dharmas are embraced by this One Truth. This is to advocate the oneness as the supremacy. Although all things are affirmed as valid, the superiority of the oneness cannot be denied, for not only the One Ultimate Truth (I-shih-ti) is the only reality that all things share, but also the ultimate goal of Buddhahood is to gain insight into this reality. (Page 162)

Chih-i ‘s sinification of Buddhism is reflected in the theme of the One Buddha-vehicle. This theme that is adhered by Chih-i throughout his work is about the relation of one with many. Although many are indispensable, the one is to be aimed at. This is to say that various doctrines in the teaching of the Buddha are necessary in terms of suiting various abilities of living beings, but one has to bear in mind that all these doctrines serve to lead beings to eventually attain the One Buddha-vehicle. The concept of oneness as the ultimate goal that unifies multitudes is prominent in Chinese thought. In the Book of Changes, a similar expression of this theme concerning oneness is also delivered:

“In the world there are many different roads but the destination is the same. There are a hundred deliberations but the result is one.”

The philosophy of Wang Pi is also concerned with the oneness, but this oneness is identified with nothingness, and is taken by Wang Pi as the force unifying myriad things in the universe. We are reminded that the Ultimate Truth as the One Buddha-vehicle in Chih-i’s theory functions as the unifying force under which the Three Vehicles (śrāvaka, pratyekabuddha, and bodhisattva) are united. (Page 159)

By elaborating the relation between the Origin as the Ultimate and the Traces as the Relative—the two divisions that constitute the Lotus Sūtra, the exposition of the Lotus Sūtra is developed coherently according to these two divisions. By stating that the Origin is the cause for the manifestation of the Traces, and the Traces are the effect derived from the Origin, the connections among the Ten Subtleties, the Five Sections, the Four Siddhāntas, and the Four Teachings are revealed. This revelation demonstrates the systematic nature of Chih-i’s theory that is coherent and consistent, embodying once more his perfect and harmonizing philosophy. (Page 150)

The notion “one hundred Dharma-realms and a thousand Suchnesses”
(Pai-chieh Ch ‘ien-ju) results from the interpenetration among the Ten Dharma-realms, and between the Ten Dharma-realms and the Ten Suchnesses. Since each of the ten realms is said by Chih-i to embrace the other nine realms, with the interpenetration among the ten realms, they result in one hundred realms. Since each of the ten realms is said by Chih-i to embrace the Ten Suchnesses, with the interpenetration among the ten realms, there is a result of one thousand suchnesses. (Page 144)

Setting up the Threefold Track is a matter of first identifying with the three Subtleties (Objects, Knowledge, and Practice) in the same order, for the latter three Subtleties possess the characteristics of the former Threefold Track. Objects possess the characteristic of the Track of the Real Nature, for the latter is the Buddha-nature that embodies the principle of truth. Knowledge possesses the characteristic of the Track of the Illumination of Wisdom, for the latter is about the perception of truth, which is related to knowledge. Practice possesses the characteristic of the Track of the Accomplishment, for the latter is about practice that aids in the accomplishment of one’s perception.

Second, the identification is made between the Three Tracks and the Three Virtuous Qualities of Buddhahood under the condition that the former is accomplished. This is to say that, both are just different states of the same thing. Chih-i explains:

“If the Track of the Real Nature could be made manifest, it would be named the Dharmakāya. If the [Track of the] Illumination of Wisdom could be made manifest, it would be named the Prajn͂ā. If the [Track of the] Accomplishment could be made manifest, it would be named Liberation.”

Third, the Threefold Track is identified with the Ten Suchnesses (suchness of appearance, nature, substance, power, function, causes, conditions, effects, retributions, and beginning-and-end-ultimately-alike) in the Buddha-realm, and the Threefold Truth (Emptiness, the Provisional, and the Middle Way).

The foremost important principles in Buddhism are Teaching, Practice, and Principle. Coincidentally, they are identical with the first three categories of the Subtlety in the Traces respectively, i.e., Objects, Knowledge, and Practice. The three categories of the principle in Buddhism indicate a gradual progression in religious practice. One must first acquire the teaching of the Buddha. With the teaching, one practices accordingly. With the practice, one finally realizes the Principle (i.e., attains the Path). In this gradual order, the three perspectives are three separate entities, and they do not interact with each other. In Chih-i’s system, however, the order is from the top down, that is, Objects as truth or Principle stand high on the list, because Objects as truth is the cause for knowledge to become perfect. Knowledge concerns Objects, and therefore, one must acquire Knowledge to penetrate Objects. How can one attain knowledge? Practice is the tool that allows one to reach the goal. In this order, the three perspectives penetrate each other and become one merged entity.

The first level of perception represents the knowledge of śrāvakas, which is to realize that all existing things in the mundane world are empty in the sense that they can be disintegrated into small particles and are impermanent. This view of emptiness destroys all dharmas, transcending the views of an ignorant man who takes the provisional (i.e., illusory existence) as real, and enabling śrāvakas to go beyond transmigration. The problem for śrāvakas is that they are so attached to the truth of Emptiness that this view blocks them to make further progress.

In contradistinction to them, the bodhisattva realizes that he should not only strive for his own salvation, but more importantly, he must strive to save others. Therefore, he enters the view of the Provisional Existence to establish (i.e., acknowledge) all dharmas in order to move away from the attachment to the view of Emptiness. This view of the Provisional is not the same as that held by an ignorant man. Being aware that everything is only illusory existence, the bodhisattva emphasizes that this illusory existence does bear names and exists temporarily, though it has no substantial nature. For the sake of saving living beings, the bodhisattva enters the view of the Provisional to deliberately participate in mundane affairs. Unlike an ignorant man who neither understands the provisional existence nor the emptiness of existence, which results in the suffering of life and death, the bodhisattva perceives both aspects, and is free from being ignorant about the cause of suffering. The bodhisattva recognizes the emptiness of the phenomenal existence, but in the meantime, he is still actively involved in worldly affairs. That is to say, while the first view of the provisional of an ignorant man indicates the source of suffering, the second view of the provisional becomes the motivation for the bodhisattva to enter the world for benefiting others.

The final view of the Middle Way is the state of Buddhahood. Knowing that Emptiness is identical to the Provisional, and vice versa, one attains the view of the Middle Way. This Middle Way indicates the double negation of both aspects, i.e., neither emptiness nor the provisional, while confirming both aspects by identifying them with each other. Hence, the identification of the trinity is formulated as the highest principle in the achievement of religious practice in Chih-i’s system of thought. In addition, according to the study of Ng Yu-Kwan, the Middle Way is also identified with the Buddha Nature that renders the concept Middle Way-Buddha Nature. Thus, the Middle Way is not only the device to synthesize Emptiness and the Provisional, but is also endowed with the characteristics of being permanent, functional, and all embracing. (Page 140)

This concept is best typified in the theory “nature embraces the Ultimate Truth” (Hsing-chü Shih-hsiang). “Nature” refers to suchness of things, which is termed by Chih-i as the Dharma-nature, i.e., the Ultimate Truth. The Ultimate Truth is characterized by the Ten Suchnesses in each of the Ten Dharma-realms. Specifically speaking, “nature embraces the Ultimate Truth” means “one instant thought containing three thousand dharmas” (I-nien San-ch’ien). How is this possible? This is because the ten realms (along with the Ten Suchnesses) are inseparable among each other. Any one of the ten realms simultaneously contain the other nine realms. For instance, the realm of the underworld contains the realms of hungry ghosts, animals, asuras, humans, heavenly beings, śrāvakas, pratyekabuddhas, bodhisattvas and Buddhas. With the ten realms penetrating each other, this adds up to one hundred realms. Since each realm has Ten Suchnesses, the one hundred realms embrace one thousand suchnesses. If we multiply one thousand suchnesses with the three divisions of the universe (living beings, the five aggregates, and the space we live in), there are total number of three thousand dharmas.

This all-embracing theory reveals that the Ultimate Truth does not limit itself to any domain, but instantaneously confirms all existing things in the universe. Macrocosmically speaking, the Ultimate Truth permeates the whole universe; microcosmically speaking, it is embedded in any entity or any moment of consciousness. Therefore, there is no hindrance or limitation between the parts and the whole. Any entity is a representation of the whole, and the whole is embodied by any of its parts. (Page 139)

This concept is best typified in the theory “nature embraces the Ultimate Truth” (Hsing-chü Shih-hsiang). “Nature” refers to suchness of things, which is termed by Chih-i as the Dharma-nature, i.e., the Ultimate Truth. The Ultimate Truth is characterized by the Ten Suchnesses in each of the Ten Dharma-realms. Specifically speaking, “nature embraces the Ultimate Truth” means “one instant thought containing three thousand dharmas” (I-nien San-ch ‘ien). How is this possible? This is because the ten realms (along with the Ten Suchnesses) are inseparable among each other. Any one of the ten realms simultaneously contains the other nine realms. For instance, the realm of the underworld contains the realms of hungry ghosts, animals, asuras, humans, heavenly beings, śrāvakas, pratyekabuddhas, bodhisattvas and Buddhas. With the ten realms penetrating each other, this adds up to one hundred realms. Since each realm has Ten Suchnesses, the one hundred realms embrace one thousand suchnesses. If we multiply one thousand suchnesses with the three divisions of the universe (living beings, the five aggregates, and the space we live in), there are total number of three thousand dharmas.

This all-embracing theory reveals that the Ultimate Truth does not limit itself to any domain, but instantaneously confirms all existing things in the universe. Macrocosmically speaking, the Ultimate Truth permeates the whole universe; microcosmically speaking, it is embedded in any entity or any moment of consciousness. Therefore, there is no hindrance or limitation between the parts and the whole. Any entity is a representation of the whole, and the whole is embodied by any of its parts. (Page 139)

Chih-i’s system is so justifiable and complete that no other Chinese schools could establish its own system of classification without reference to his system. Because of Chih-i ‘s remarkable effort, the P’an-chiao system became one of the major characters of Chinese Buddhism, entailing synthesis and unification of Buddhist schools and theories. In the meantime, this system also serves as a rationale for historical and doctrinal continuity of the Buddha’s teaching career, so that Buddhism is treated as a consistent entity. Our view of this system (that is so essential in Chinese Buddhism) is that this technique of synthesis underlies a typical Chinese episteme of constantly seeking for harmony, whether between nature and humans, or among human beings themselves. This episteme is derived from a holistic view of the universe, unifying everything under a single system.