Next I will interpret [the meaning of subtle] from the viewpoint of contemplating the mind. [First,] if one contemplates one’s own mind as not including the minds of sentient beings and the Buddha, this is a narrow [interpretation of] essence. [If the mind is contemplated as] including [the minds of sentient beings and the Buddha], this is a vast [interpretation of] essence. [Second,] if [one contemplates] one’s own mind as not equal to the mind of the Buddha, this is an inferior [interpretation of the] stage [of one’s attainment]. If [contemplated as] equal to the mind of the Buddha, this is an eminent [interpretation of the] stage [of one’s attainment]. [Third,] if [one contemplates] one’s own mind and the mind of sentient beings and the Buddha as not “simultaneously empty of substantive Being yet having conventional existence,” this is a short [interpretation of) function. To affirm the simultaneous emptiness and conventional existence [of reality] is a long [interpretation of] function.

Also, [to teach that] one dharma-realm penetrates all ten dharma realms and the levels of the six identities¹⁰⁴ is [an interpretation] vast in essence, eminent in stages, and long in function. With regard to the ten dharma-realms, this is manifested as the Oneness of Reality. Next, with regard to the Five Flavors, this is summarized as the Oneness of Teaching. Next, with regard to contemplating the mind, this is summarized as the Oneness of Practice. Next, with regard to the six identities, this is summarized as the Oneness of Persons. This ends the brief summary of the meaning of “subtle.”

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The T’ien-t’ai classification of the fifty-two stages leading to Buddhahood within the Perfect Teaching in six interpenetrating levels. The six are as follows:

1. “Identity in the Principle of Reality.” All things are inherently endowed with Buddha-nature and the integrated, underlying unity of the nature of reality. This is shared by all sentient beings, even those who have not heard the Buddha-dharma.
2. “Verbal Identity.” The underlying unity of the Buddha’s verbal teachings. With regard to the stages of attainment it refers to those who have just heard the Buddha’s teachings.
3. “Identity in Contemplative Practice.” The practice of contemplation. With regard to the stages of attainment it refers to the “Five Preliminary Grades”.
4. “Identity in Outer Appearance.” The attainment of Hinayāna enlightenment which resembles true enlightenment but is not the highest Buddhahood. Concretely it refers to the severance of all the obstacles of mistaken views and attitudes in the triple world. With regard to the stages of attainment it refers to the first ten stages of Faith.
5. “Identity of Partial Realization.” The stages of attainment from the levels of the Ten Abodes to the stage just before final, ultimate enlightenment.
6. “Ultimate Identity.” The final stage of and ultimate culmination of perfect enlightenment.

For details see Chappell, Tien-t’ai Buddhism, 160—161, and Hurvitz, Chih-i, 363—368. These six identities are also discussed in detail in the Mo ho chih kuan. See Donner 1976, 163—172.