The “length of function” (Yung-ch’ang) refers to the dynamic nature of the Middle Way functioning to teach and transform living beings. Where is this function derived from? It is derived from the wisdom of realizing that “the Ten Dharma-realms are Emptincss, the Provisional, and the Middle Way.” The ten realms are empty of substantial Being, but bear names and are temporarily existent this is the comprehensive view of reality: Emptiness and the Provisional are identical to each other, and this is the Middle Way. How does the Middle Way function? This is related to the Threefold Contemplation of Emptiness, the Provisional and the Middle Way. When the bodhisattva enters the view of Emptiness, he does not stop like the Two Vehicles (śrāvaka and pratyekabuddha) do (which entails the attachment to Emptiness). The bodhisattva proceeds to enter the view of the Provisional with Emptiness, which entails the view of non-attachment to the Provisional Existence. For Chih-i, entering the view of the Provisional Existence means to be active in the empirical world to save sentient beings. Since this view of the Provisional is integrated with Emptiness (i.e., the Provisional is Emptiness, and vice versa), it partakes the Middle Way. The function of the Middle Way is spoken of in terms of the bodhisattva entering the provisional existence with the view of Emptiness to benefit living beings. Whereas there are immeasurable sentient beings, the bodhisattva’s action of saving them also lasts forever. This endless action of saving beings renders length of function. Furthermore, these three aspects (substance, position, and function) are contained within each other. When one aspect is scrutinized upon, what one sees are the three aspects, since any one of these three is not apart from the other. When three aspects are examined, what one sees is actually one integrated unity of all three aspects. One cannot look at them as a fixed conception, they are neither the same nor different, which is designated by Chih-i as “fine” or “subtle.” (Vol. 2, Page 65)