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)