Thus, after the reasoning of inference and deduction, there follows the section on the Two Emptinesses. The Two Emptinesses are also methods of contemplation, simply remedies targeting the specific ailments of the time. Therefore, it is said that during the Buddha's lifetime, those ready to receive his teachings had no need for such elaborate exposition. Although particularly suited for the era after the Buddha's passing, these teachings also apply to his own time. Hence, the universal teaching presents the illusion of the Four Natures being without intrinsic existence. The absence of intrinsic existence in the Four Natures is precisely emptiness. Since this emptiness contains the Middle, the inclusion of the Middle becomes the foundation for receiving the subsequent teachings. Thus, there follows the section on Receiving the Teachings. However, the concept of Receiving the Teachings pertains to the doctrinal path of instruction. Therefore, it is said that the previous six sections still belong to the provisional teaching, intended before the Lotus Sutra to accommodate those of limited capacity. Those of limited capacity are suited to the doctrinal path. The doctrinal path must eventually lead to the path of realization, so there follows the section on Teaching and Realization. Teaching and Realization represent the transition from the provisional to the ultimate truth. Upon reaching the ultimate truth, the provisional teachings can be set aside, leaving only the complete and perfect truth, which marks the beginning of the true cause. Since every cause must have its result, there follows the section on the Lifespan. The Lifespan concerns the matter of the Enlightened One, which must be based on a body. A body must have a land, so there follows the section on the Four Lands. This is because the Three Bodies must rely on the Four Lands. The ultimate of the Four Lands is the Land of Eternal Stillness and Light. The Land of Eternal Stillness and Light represents the principle of suchness, which returns to the essence of the sutra. Thus, although the ten categories differ, they interweave and circle around, arising in both forward and reverse sequences, forming a continuum from beginning to end—a single path. What is this single path? It is the path of ultimately transcending birth and death, a path of pure clarity. Where is this path? It is precisely the mind itself. Thus, one sees that all phenomena are inseparable from my mind. Knowing that all phenomena do not leave my mind, those who study this text may come close to understanding. Otherwise, spending time and effort here, I see no attainment. Profound indeed is this opening discourse—must one not first know it and contemplate it carefully?