The real and mundane [truths] are difficult to know clearly. The Great Awakened One during his [stage of] causal practice disputed [with Mañjuśrī] over [the Two Truths as] emptiness or existence, for it is easy to be confused. The Hinayāna Arhats are still in the dark. Therefore during the Liang period (502-56) the interpretations of the Ch’eng shih lun were various, and during the Ch’en dynasty (557-89) there was no agreement about criticizing or supporting the Mūlamadhyamakakārika. Blind men stroke an elephant [and each reaches different conclusions], and blind children doubt [the existence of] a crane. Then there appeared the masters of Nan-yo and T’ien-t’ai, sages who were together on [Vulture] Peak [and heard the preaching of the Lotus Sutra directly]. [Chih-i] brought forth the Perfect Teaching and taught skillfully without stagnation. Seven levels [of the Two Truths] were classified; these were incorporated into five levels. All the treatises from the West [India] were mastered, and none of the virtuous people in the east could match him.