智者圓教義之根基建立在「性具」與「性惡」上；其圓教義之標準是「根性融不 融」，「化導始終不始終」，「師弟遠近不遠近」；其圓教內容是依判教之比較而得，如四 諦、四悉檀、四弘……等。圓教則是無作、第一義悉檀……為究竟；其判教之方法是以四門 、四句、緣起……等作辯證地陳述；最後圓教之完成不但是自己之圓法、圓信、圓行、圓住 、圓自在莊嚴修行次第證得；而且，要以菩薩精神圓建眾生。但圓教之完成，並不在其內涵 之圓滿；而是其圓觀之形成。法性空寂，即諸法實相；寂而常照即是圓觀。教、觀雙美，是 天臺宗門引為自豪的標幟。

　　　　　Chih-i's "perfection" doctrine is based on "nature of inclusion" and "nature of evil". The standards of his "perfection" doctrine are "whether the temperament is mature or not", "whether the guidance is thorough or not, and "whether the master and the disciple are far apart or close". The contents of his "perfection" doctrine came from the comparison of classifying the Buddha's teachings such as the Four Noble Truths, the Four Siddhams, the Four Universal Vows, and so on. His "perfection" doctrine considered the non-acting, the siddham of ultimate truth... as consummation. His method of classifying the Buddha's teachings was dialectically based on the four doors, the four sentences, dependent arising, and so. Finally, the completion of "perfection" doctrine is not only its perfect dharma, perfect faith, perfect practice, perfect abiding, and the gradual attainment of perfect-freedom-serene-practice, but also the perfect establishment of sentient beings with bodhisattva spirit. But, the completion of "perfect" doctrine is based not on the accomplishment of its contents but on the formation of its "perfection" contemplation. The dharma-nature is empty and serene. This is the emptiness of all dharmas. Serenity but always shining is called "perfection" contemplation. Excellency in both doctrine and contemplation is the symbol which the T'ien-t'ai School always takes pride in.