Hui-chi Hsien-pen (Converging the Traces and revealing the Origin) is the function related to the Subtlety of the Original Effect. This is spoken of by Chih-i in terms of practice. All practices of the Buddha in the Traces can be traced back to the Origin. Therefore, when the Traces are made clear as the expedient means (denoting converging the Traces), the Origin is manifested (denoting revealing the Origin). (Vol. 2, Page 447)

Chu-chi Hsien-pen (Abiding in the Traces and revealing the Origin) is the function that is derived from the Subtlety of the Original Land. This refers to Śākyamuni Buddha, who is able to reveal his original land while abiding in his physical body at the present time in the Traces. (Vol. 2, Page 447)

Chu-pen Hsien-pen (Abiding in the Origin and revealing the Origin) is the function related to the Subtlety of the Original Land. This is spoken of by Chih-i in terms of the original intention of the Buddha. The Buddha abides eternally in the Original Land of Sahā in revealing his original body dharmakāya. (Vol. 2, Page 447)

Fei-chi Hsien-pen (Abandoning the Traces and revealing the Origin) is the function related to the Subtlety of the Original Proclamation of the Dharma. Chih-i explains that in the past, because of heavy hindrances of five aggregates (Ch., Wu-yün; Skt., pan͂ca skandhāḥ) of sentient beings, the Buddha could not express the Origin, but only showed his recent accomplishment in the Traces. In the Lotus Sūtra, the hindrances of beings are wiped away, whereby it is necessary to abandon the teaching of the Traces in revealing the teaching of the Origin. (Vol. 2, Page 447)

With regard to the ten functions in the door of the Origin, they are also regarded by Chih-i to express the Ten Subtleties in the Origin. If the ten functions in the Traces can be taken as revealing the relationship between the Three Vehicles and the One Vehicle, then the ten functions in the Origin can be taken as revealing the relationship between the Traces and the Origin. This indicates that both groups of the Ten Subtleties concern the Ultimate Truth that consists of the Relative and the Ultimate. Although the ten functions of the Traces and of the Origin are spoken of by Chih-i in different terms, they contain the same teaching of the Buddha in conveying the Ultimate Truth or True Reality. The Three Vehicles and the Traces are taken as the Relative Truth, and the One Vehicle and the Origin the Ultimate Truth. The similar terms of these two groups of the ten functions prove Chih-i’s theory that the Buddha’s teaching is consistent and coherent. Regardless of whether it is relative or ultimate teaching, Chih-i stresses that the Buddha’s real intention is to reveal the One Buddha vehicle that is already present in the Origin. (Vol. 2, Page 446-447)

Fu-san Hsien-i (Covering the three and revealing the one) is the function related to the Subtlety of Positions. This is spoken of by Chih-i in terms of various expedient methods that are skillfully employed by the Buddha. Instead of destroying the Three Vehicles, the Buddha covers them in order to reveal the One Vehicle, which is for the purpose of creating more possibilities of transforming living beings. Covering the three instead of destroying them leaves the possibility to use them once again, should the causes and conditions rise later on. Since the Buddha’s skillful employment of various expedient methods can result in different levels of attainment, this function is associated with the Subtlety of Positions. (Vol. 2, Page 446)

Chu-san Yung-i (Abiding in the three and employing the one) is the function related to the Subtlety of Retinues. This is spoken of by Chih-i in terms of the disciples as the retinues formed by the subtle response of the dharntakāya. The disciples of the Three Vehicles (denoting abiding in the three vehicles) are actually the manifestation of the dharmakāya (denoting employing the one). (Vol. 2, Page 446)

Chu-i Yung-san (Abiding in the one and employing the three) is the function related to the Subtlety of Benefits. This is spoken of by Chih-i in terms of the Buddha’s original vow. The Buddha vowed to expound the Three Vehicles in mundane world. This original vow of the Buddha denotes “abiding in the one,” and expounding the Three Vehicles denotes “employing the three.” (Vol. 2, Page 446)

Chu Fei-san Fei-i Hsien-i (Abiding in neither the three nor the one and revealing the one) is the function related to the Subtlety of Supramundane Powers. This is spoken of in terms of the principle or phenomenal appearances. In terms of the principle, this is referred by Chih-i to the dharma that is constant without self-nature, since it is empty. From the point of view of emptiness of all dharmas that lack self-nature, the Three Vehicles and the One Vehicle can be perceived as neither the three nor the one. Abiding in neither the three nor the one, the Buddha reveals the seed of Buddhahood that arises from causes and conditions, and this is the revelation of the one. Speaking in terms of the phenomenal appearances, the Buddha constantly uses the human and heavenly vehicle (neither the three nor the one) to lead beings to enter the Greater Vehicle (revealing the one). (Vol. 2, Page 445-446)

Hui-san Hsien-i (Unifying the three and revealing the one) is the function related to the Subtlety of Practice. This is spoken of in terms of practice. Chih-i remarks that the purpose of the previous “opening the three” is for the convergence of various practices. This indicates that the Lotus Sūtra unifies the three aspects: person, dharma and practice (Jen Fa Hsing). All these three are integrated as bodhisattva practice on the path to Buddhahood, which refers to the convergence of the three and revelation of the one. (Vol. 2, Page 445)