Chih-i expands on Hui-ssu’s classification of reality into the three categories of sentient beings, Buddha, and mind. He points out that reality is classified in various ways and numbers. For example, many texts describe reality in terms of its oneness. Some texts refer to reality in terms of the two categories of name and visible form. Others, … classify reality into three dharmas. These numerical listings could continue indefinitely, up to the infinite variety of phenomena. For the category of sentient beings, Chih-i borrows a section from the second chapter of the Lotus Sūtra (T. 9, 5cl 1-13) which he interprets as classifying reality into ten categories. These are the “Ten Suchlike Characteristics” which characterize all dharmas, which are defined by Chih-i as follows:

1. 1. “Suchlike appearance”: that which has its point of reference externally.
   2. “Suchlike nature”: that which has its point of reference internally.
   3. “Suchlike essence”: that which intrinsically belongs to one’s self.
   4. “Suchlike power”: the power to influence.
   5. “Suchlike activity”: that which constructs.
   6. “Suchlike causes”: repetitive causes.
   7. “Suchlike conditions”: auxiliary causes.
   8. “Suchlike results”: repetitive results.
   9. “Suchlike retributions”: retributive effects.
   10. “Suchlike beginning and end ultimately the same”: “beginning” refers to the first suchlike of appearances, “end” refers to the ninth suchlike of retribution, and “ultimately the same” means that they are integrated and share the same reality.

The fact that these phrases each have three characters makes it easy to interpret them in the threefold truth pattern. Chih-i claims that each of these phrases has “three readings” which follow the threefold truth pattern of emptiness, conventional existence, and the Middle Path. First, if one emphasizes the first character “suchness”, this refers to the emptiness of all things, since the suchness of all dharmas is their lack of substantial Being. Second, if one emphasizes the various characteristics such as the appearances, nature, essence, and so forth, this refers to the conventional existence of all dharmas. Third, if one emphasizes the second character of “likeness”, this refers to the “middleness” of all dharmas – that they are simultaneously empty yet conventionally existent.