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)

This concept is best typified in the theory “nature embraces the Ultimate Truth” (Hsing-chü Shih-hsiang). “Nature” refers to suchness of things, which is termed by Chih-i as the Dharma-nature, i.e., the Ultimate Truth. The Ultimate Truth is characterized by the Ten Suchnesses in each of the Ten Dharma-realms. Specifically speaking, “nature embraces the Ultimate Truth” means “one instant thought containing three thousand dharmas” (I-nien San-ch’ien). How is this possible? This is because the ten realms (along with the Ten Suchnesses) are inseparable among each other. Any one of the ten realms simultaneously contain the other nine realms. For instance, the realm of the underworld contains the realms of hungry ghosts, animals, asuras, humans, heavenly beings, śrāvakas, pratyekabuddhas, bodhisattvas and Buddhas. With the ten realms penetrating each other, this adds up to one hundred realms. Since each realm has Ten Suchnesses, the one hundred realms embrace one thousand suchnesses. If we multiply one thousand suchnesses with the three divisions of the universe (living beings, the five aggregates, and the space we live in), there are total number of three thousand dharmas.

This all-embracing theory reveals that the Ultimate Truth does not limit itself to any domain, but instantaneously confirms all existing things in the universe. Macrocosmically speaking, the Ultimate Truth permeates the whole universe; microcosmically speaking, it is embedded in any entity or any moment of consciousness. Therefore, there is no hindrance or limitation between the parts and the whole. Any entity is a representation of the whole, and the whole is embodied by any of its parts. (Page 139)

This concept is best typified in the theory “nature embraces the Ultimate Truth” (Hsing-chü Shih-hsiang). “Nature” refers to suchness of things, which is termed by Chih-i as the Dharma-nature, i.e., the Ultimate Truth. The Ultimate Truth is characterized by the Ten Suchnesses in each of the Ten Dharma-realms. Specifically speaking, “nature embraces the Ultimate Truth” means “one instant thought containing three thousand dharmas” (I-nien San-ch ‘ien). How is this possible? This is because the ten realms (along with the Ten Suchnesses) are inseparable among each other. Any one of the ten realms simultaneously contains the other nine realms. For instance, the realm of the underworld contains the realms of hungry ghosts, animals, asuras, humans, heavenly beings, śrāvakas, pratyekabuddhas, bodhisattvas and Buddhas. With the ten realms penetrating each other, this adds up to one hundred realms. Since each realm has Ten Suchnesses, the one hundred realms embrace one thousand suchnesses. If we multiply one thousand suchnesses with the three divisions of the universe (living beings, the five aggregates, and the space we live in), there are total number of three thousand dharmas.

This all-embracing theory reveals that the Ultimate Truth does not limit itself to any domain, but instantaneously confirms all existing things in the universe. Macrocosmically speaking, the Ultimate Truth permeates the whole universe; microcosmically speaking, it is embedded in any entity or any moment of consciousness. Therefore, there is no hindrance or limitation between the parts and the whole. Any entity is a representation of the whole, and the whole is embodied by any of its parts. (Page 139)

Chih-i’s system is so justifiable and complete that no other Chinese schools could establish its own system of classification without reference to his system. Because of Chih-i ‘s remarkable effort, the P’an-chiao system became one of the major characters of Chinese Buddhism, entailing synthesis and unification of Buddhist schools and theories. In the meantime, this system also serves as a rationale for historical and doctrinal continuity of the Buddha’s teaching career, so that Buddhism is treated as a consistent entity. Our view of this system (that is so essential in Chinese Buddhism) is that this technique of synthesis underlies a typical Chinese episteme of constantly seeking for harmony, whether between nature and humans, or among human beings themselves. This episteme is derived from a holistic view of the universe, unifying everything under a single system.