Chih-i addresses the cause and effect that are stated in all sūtras, which can be similar or different from that of the Lotus Sūtra. However, Chih-i stresses that the cause and effect of the Origin stated in the Lotus Sūtra is unique. In terms of the cause and effect in the door of the Traces, in other sūtras, the gist can either refer to the cause, or the effect, or the combination of both cause and effect. Chih-i explains that the reason the gist is different in various sūtras is because different sūtras are expounded for different listeners. In terms of the cause and effect in the door of the Origin, it is unique as it is only expounded in the Lotus Sūtra. Its uniqueness differentiates itself from other sūtras, in view of the fact that the cause and effect in other sūtras is relative and belongs to the door of the Traces. This indicates that the gist of the Lotus Sūtra that refers to the cause and effect of the Origin is not contained in other sūtras. (Vol. 2, Page 440)

Chih-i displays the gist in terms of the cause and effect of Buddhahood in the Traces and in the Origin that are stated in the Lotus Sūtra. He says that the gist of the Lotus Sūtra refers to the combination of the cause and effect of Buddhahood in the Origin (stated in the latter half of the Lotus Sūtra), and the cause and effect of Buddhahood in the Traces (stated in the first half of the Lotus Sūtra). (Vol. 2, Page 439)

The Gist is Chih-i’s third classification of the Five Sections in interpreting the Lotus Sūtra. Having presented his system of understanding Buddhism in the first section “name,” and having sustained his system by presenting the Ultimate Truth as the substance in the second section “substance,” in this section “gist” what Chih-i aims at revealing is the essential teaching of the Buddha in terms of the cause and effect of Buddhahood, because gist is interrelated with the substance: with the substance, gist is sustained; and with the gist, substance is manifested. (Vol. 2, Page 439)

Whereas the Ultimate Truth is proved to be the substance of the Lotus Sūtra, upon which all the coarse dharmas can be converged into the subtle dharma, Chih-i further argues that the Ultimate Truth can also be taken as the universal substance for all sūtras, based on his own theory of the all-embracing nature of the Ultimate Truth.

In the first aspect, Chih-i argues that the Ultimate Truth as the substance of the Lotus Sūtra actually bears different names, which are indicated in various quotations cited. The phrases quoted by Chih-i, such as “presently, the Buddha signals rays of light, wishing to reveal the doctrine of the Ultimate Truth,” “the doctrine of the Ultimate Truth of all dharmas, I have already taught you,” “to open the Buddha’s insight and knowledge,” “unsurpassed Path,” and so on, support his argument that these names refer to the Ultimate Truth. (Vol. 2, Page 429-430)

Chih-i reiterates that although there are different teachings in accordance with different abilities of beings, the Ultimate Truth as substance is the same. He explains that the Buddha teaches four different Dharma-doors in accordance with four kinds of faculties of beings. Different teachings of the Buddha designate names different. Separate functions of the teaching designate meanings also different. However, as one’s final realization of the principle is not different, the underlying substance is the same. (Vol. 2, Page 416)

Chih-i concludes that [his three analogies concerning Ultimate Truth as substance] embody the subtleties of substance, function, and gist. The substance of the Lotus Sūtra as the Ultimate Truth is like the big elephant touching the bottom of mud, so firm that this substance cannot be destroyed. This analogizes the Subtlety of Substance (T’i-miao). The wishing-grant gem Ju-i that rains down treasures analogizes the Subtlety of Function (Yung-miao). The skilled wisdom of the bodhisattva of the Perfect Teaching analogizes the Subtlety of Gist (Tsung-miao). Chih-i adds that these three subtleties that cannot be conceptualized as either vertical or horizontal are named “Greater Vehicle.” (Vol. 2, Page 412)

Seeing that the correct Ultimate Truth as substance is difficult to describe, Chih-I employs three analogies to single it out. With these analogies, four cases are illustrated that correspond to the Four Teachings. This indicates that the Ultimate Truth bears different definitions in each of the Four Teachings. …

The employment of the third analogy with gold further illustrates the Ultimate Truth that is contained within all beings. This is about the gold contained inside the yellow rock. A foolish man does not realize that the rock contains gold and mistakes the gold-rock as a rock. This refers to an ignorant man who, though being endowed with the Buddha nature as the Ultimate Truth, does not know how to cultivate this inherent nature. The appraiser is able to melt the rock and extracts the gold, but he only keeps its value. This is analogous with the Two Vehicles, who only eliminate defilements for themselves, but do not know how to benefit others. When the goldsmith gets the gold, he is able to utilize it to produce all kinds of jewelry. This analogizes the bodhisattva of the Separate Teaching, who can enter the view of the Provisional Existence in order to transform living beings. When the immortal gets the gold, he is able to make elixir, whereupon he attains physical freedom, transformation, and sovereignty. This analogizes the bodhisattva of the Perfect Teaching, who is able to identify the Absolute Truth with the facts, for he knows that phenomenal appearances embrace truth, whereupon they are not different. With such a view of an integrated reality, Chih-i stresses that this bodhisattva is able to attain enlightenment at the moment when he brings forth a resolve to the Bodhi-mind. His accomplishment of one single body contains immeasurable bodies, whereon he can universally respond to all beings.

In view of an integrated reality, according to Chih-i, whether it is an ignorant man or the bodhisattva of the Perfect Teaching, all of them represent the Ultimate Truth, inasmuch as they all possess gold. In view of differences of the facts, rock is different from gold, gold is different from golden jewelry, and jewelry is different from elixir. (Vol. 2, Page 411-412)

Seeing that the correct Ultimate Truth as substance is difficult to describe, Chih-I employs three analogies to single it out. With these analogies, four cases are illustrated that correspond to the Four Teachings. This indicates that the Ultimate Truth bears different definitions in each of the Four Teachings. …

The employment of the second analogy is to single out the correct Ultimate Truth by comparing two kinds of gem. One is the crystal gem, and is named P’o-li, and another is the wishing-grant gem, and is named Ju-i (cintāmapi). Chih-i maintains that the former contains no treasure, analogizing the view of emptiness only; the latter contains treasure, analogizing the view of the Middle Way. Treasure is compared with the Middle Way that functions to save living beings. The view of mere emptiness is the view of the Two Vehicles (Śrāvaka and pratyekabuddha), who only strive for self-enlightenment. Chih-i believes that even if it is the same gem Ju-i, if it is obtained by the Two Vehicles, they would not know how to use it, which would render this gem Ju-i no function of saving living beings. However, if it is obtained by the bodhisattva, it can function to benefit all living beings. (Vol. 2, Page 411)

Seeing that the correct Ultimate Truth as substance is difficult to describe, Chih-I employs three analogies to single it out. With these analogies, four cases are illustrated that correspond to the Four Teachings. This indicates that the Ultimate Truth bears different definitions in each of the Four Teachings.

The employment of the first analogy singles out the authentic Ultimate Truth by comparing three animals with each other. The simile of the three animals going across the river is a parable of three kinds of the Absolute Truth corresponding to the Three Vehicles (Śrāvaka, pratyekabuddha, and bodhisattva). A rabbit and a horse can only cross the river by swimming over the surface, but they are unable to touch the bottom. A big elephant, heavy as it is, can get to the bottom of the river in reaching the other shore. Water is analogous with emptiness as the Absolute Truth, and the bottom is analogous with no-emptiness (i.e., the Middle Way) as the Absolute Truth. The Two Vehicles (Śrāvaka and pratyekabuddha), because of their lack of wisdom, cannot seek deeply, which are analogous with the rabbit and the horse. The bodhisattva is analogous with the big elephant, for he has deep wisdom, and can perceive both emptiness and no-emptiness.

With regard to touching the bottom of the river, there are two situations to be differentiated. Chih-i elucidates that the bottom is analogous with the Ultimate Truth. A small elephant can only reach the surface of mud, and a big elephant can touch the bottom of mud. The small elephant refers to the wisdom of the Separate Teaching. Although the bodhisattva of the Separate Teaching can perceive no-emptiness, he does not have insight into an integrated reality of all dharmas. Therefore, his view of no-emptiness is not the Ultimate Truth. The big elephant refers to the wisdom of the Perfect Teaching. The bodhisattva of the Perfect Teaching can perceive no-emptiness perfectly. This means that he knows that one dharma embraces all dharmas and all dharmas are an integrated reality of one dharma. Since the Ultimate Truth is embedded in all dharmas, by such an exhaustion of all dharmas, the Ultimate Truth is manifested. From the point of view of attaining the Ultimate Truth, not only the view of emptiness of the Two Vehicles is excluded by this analogy, but also the view of no-emptiness of a small elephant (i.e., Separate Teaching) is excluded by this analogy. Only the view of the no-emptiness of a big elephant (i.e., Perfect Teaching) is taken as the substance of the Lotus Sūtra. (Vol. 2, Page 410-411)

Chih-i cites various passages in the Lotus Sūtra to support his own argument of taking the Ultimate Truth as substance (as this substance conveys the principle of neither cause nor effect). The phrases such as those in the chapter on “Introduction”: “Presently, the Buddha signals ray of light, wishing to reveal the doctrine of the Ultimate Truth,” “The doctrine of the Ultimate Truth of all dharmas, I have already taught you” and that in the chapter on “Expedient Means”: “Only Buddhas and Buddhas can exhaust the Ultimate Truth of all dharmas,” etc., prove that only the Ultimate Truth concerns leading beings to open the Buddha’s knowledge and insight, which can be characterized as the substance concerning the principle of neither cause nor effect. (Vol. 2, Page 408)