In this part, Chih-i defines the common meaning of the Ten Suchnesses. “Appearance” signifies external existence that can be distinguished; “nature” denotes internal being that is unchangeable; “substance” refers to the principal quality that intrinsically belongs to oneself; “power” refers to potentiality; “function” refers to that which constructs; “causes” refers to the causes that bring about effects similar to themselves (such as a good thought produces more good thoughts, and a bad thought produces more bad thoughts); “conditions” refers to indirect or conditional causes; “effects” refers to the effects that are the same as their causes; “retributions” refers to the effects resulting from the deeds one has done in the past incarnation (such as a good life leads to a pleasant rebirth, and a wicked life leads to an unpleasant one); and “beginning-and-end-ultimately-alike” refers to the identity of the first suchness “appearance” and the last ninth suchness “retributions,” as both the beginning and the end share the same reality: the beginning contains the destination pointing to the end, and the end is the result that manifests what is contained in the beginning. (Vol. 2, Page 75-76)

To Chih-i, the Relative Truth and the Ultimate Truth constitute the Ultimate Truth that reflects objective reality:

“With this [Dharma of the Relative and Ultimate] as objective reality, what dharma is not incorporated? To bring forth knowledge with this object, what kind of knowledge would not be initiated?”

When the Dharma of Sentient Beings is considered to consist of the Relative and the Ultimate, it also signifies inconceivability. Since the Dharma of Sentient Beings is inconceivable, it is subtle. Chih-i concludes:

“The Dharma of Sentient Beings is inconceivable—though Ultimate, it is yet Relative; even though Relative, it is yet Ultimate. The Ultimate and Relative are identical and of no hindrance to each other. One should not view and look at living beings with the eyes of an ox or a sheep and evaluate and measure them with the mind of an ignorant man. Only when [one] has the knowledge like the Tathāgata, can [one] evaluate and measure [them].”

This is to say that the Dharma of Sentient Beings is related to the Twofold Knowledge concerning the Relative Truth and the Ultimate Truth.

These two truths embrace each other. The Relative contains the Ultimate and vice versa. Speaking of the Relative that contains the Ultimate, the real intention of the Buddha is to utilize the Relative as an expedient means, and to gradually guide sentient beings to attain Buddhahood. Speaking of the Ultimate that contains the Relative, the Relative as an expedient means is an indispensable device in revealing the Ultimate Truth about universal liberation for all sentient beings. The Relative and the Ultimate are two facets of the same reality that constitute the Dharma of Sentient Beings. (Vol. 2, Page 74-75)

In view of the fact that the Ten Suchnesses represent the Ultimate Truth, and the Ultimate Truth consists of both the Relative and the Ultimate, the Relative and the Ultimate are defined by Chih-i in relation to the Ten Dharma-realms. … [T]he first nine realms are ascribed by Chih-i to the Relative, and the last Buddha-realm to the Ultimate. Among the ten realms, the six realms (hell-dwellers, hungry ghosts, animals, asuras, humans and heavenly beings) are the lower state of existence, and the four realms (śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas) are the state of sagehood (Liu-tao Ssu-sheng). Since the Ten Dharma-realms are divided into the Relative and the Ultimate, like that of the Ten Suchnesses, the ten realms should also contain the three meanings in terms of the Threefold Truth.

1. With regard to the Ten Dharma-realms that contain the meaning of Emptiness, this means that all ten realms belong to the Dharma-realm (Ch., Fa-chieh; Skt., dharmadhātu), the former relies on the latter (Neng-i), and the latter as the foundation is what the former relies upon (So-i). Thus, the ten realms form the Ten Dharma-realms. All of the Ten Dharma-realms are fundamentally empty and enter the realm of Emptiness (K’ung-chieh).
2. With regard to the Ten Dharma realms that contain the meaning of the Provisional, this refers to the separation of the ten realms (Shih-chieh Chieh-ko) due to their differences between the lower states of existence and the state of sagehood:
   

   “Because of their different lots, separated causes and effects, and distinctive features of the profane and sacred states, the ten realms are differentiated from each other.”

   Their differences are related to the conventional existence, with which the Ten Dharma-realms enter the realm of the Provisional (Chia-chieh).

3. With regard to the Ten Dharma-realms that contain the meaning of the Middle Way, this means that the Middle Way can be inferred from the principle or truth that is embodied by the Ten Dharma-realms:
   

   “These Ten [Dharma-realms] are all identical to the dharmadhātu and encompass all dharmas. All dharmas tend toward hell, and do not transcend this destiny. [The dharmadhātu] itself is the principle [of reality], and since it does not depend on anything, it is called the dharmadhātu. The same is also true [for all destinies] all the way up to the Buddha Dharma-realm.”

   The principle or truth is what the dharmadhātu denotes, and the principle is referred by Chih-i to the Middle Way. Therefore, the Ten Dharma-realms enter the realm of the Middle Way (Chung-chieh).

The connections between the Ten Dharma-realms and the Ten Suchnesses are displayed in a statement by Chih-i:

“One Dharma-realm embraces the Ten Suchnesses, and the Ten Dharma realms embrace one hundred Suchnesses.”

Meanwhile,

“One Dharma-realm embraces the other nine Dharma-realms, and hence, there come to be one hundred Dharma-realms and one thousand Suchnesses.”

(Vol. 2, Page 73-74)

provisional. The true reality is a single integrated unity, and yet, it contains three facets. The Ultimate Truth is a single integrated unity, and yet, it contains three facets, which is neither vertical nor horizontal. In Chih-i’s terminology, vertical (Shu) and horizontal (Heng) indicate a conceptual understanding of reality (consisting of time and space), in which various dharmas are distinguished as having a length from beginning to end (i.e., time), and as having a range of vastness (i.e., space). Therefore, they exist either horizontally or vertically. Neither vertical nor horizontal indicates a reality that is beyond conceptualization. In this reality, all dharmas that contain the Threefold Truth are simultaneously existent. There is no distinction among them, and therefore, they are considered as neither horizontal nor vertical. Any one of the dharmas represents all dharmas, and all dharmas are included in a single dharma. Chih-states:

“When meanings are expressed through words, Emptiness is identical to the Provisional and the Middle Way. When Emptiness is clarified in terms of ‘suchness’, Emptiness of one thing leads to Emptiness of all things. When “suchness” is specified to explicate the characteristics [of dharmas], the Provisional of one thing comprises the Provisional of all things. To discuss the Middle Way as it is, the Middle Way of one thing embodies the Middle Way of all things. They are not one, two, and three, and yet, they are one, two, and three. They are neither horizontal nor vertical, and are named the Ultimate Truth.”

(Vol. 2, Page 72-73)

In Chih-i’s opinion, the distinction among the Three Truths (Emptiness, the Provisional, and the Middle Way) is only so that people can comprehend them easily. Actually, these Three Truths are embedded in each other. When Emptiness is taken into account, the aspects of the Provisional and the Middle Way are also empty — a reality of lacking substantial Being. When the Provisional is taken into account based on the view of Emptiness, all entities bear names as conventional existence a reality of variety. On the basis of Emptiness, this view of the Provisional is non-attachment to the provisional existence. When the Middle Way is taken into account, all entities are both empty and provisional. (Vol. 2, Page 73)

Extended interpretation of the Dharma of Sentient Beings (Kuangming Chung-sheng-fa)

The Dharma of Sentient Beings is addressed in two aspects: Fa-shu (numerical categories of the Dharma of Sentient Beings), and Fa-hsiang (characteristics of the Dharma of Sentient Beings).

Numerical categories of the Dharma of Sentient Beings (Fa-shu)

This aspect introduces the Ten Suchnesses (Shihju-shih) and the Ten Dharma-realms (Shih-fa-chieh) as the numerical categories of the Dharma of Sentient Beings. According to Chih-i, the phrases of the Ten Suchnesses are derived from the Lotus Sūtra, and these Ten Suchnesses can describe the characteristics of reality. Chih-i terms the Ten Suchnesses as the “Ultimate Truth of all dharmas” (Chu-fa Shih-hsiang). They are: “suchness of appearance” (Ju-shih-hsiang), “suchness of nature” (Ju-shih-hsing), “suchness of substance” (Ju-shiht ‘i), “suchness of power” (Ju-shih-li), “suchness of function” (Ju-shihtso), “suchness of causes” (Ju-shih-yin), “suchness of conditions” (Jushih-yüan), “suchness of effects” (Ju-shih-kuo), “suchness of retributions” (Ju-shih-pao), and “beginning-and-end-ultimately-alike of its suchness” (Ju-shih Pen-mo Chiu-ching Teng). To sustain his argument that the Ten Suchnesses are the Ultimate Truth of all dharmas, Chih-i declares that the Ten Suchnesses contain three meanings in terms of the Threefold Truth (Emptiness, the Provisional Existence, and the Middle Way), when they are read in three different ways. Inasmuch as the Threefold Truth is the comprehensive view of reality and constitutes the Ultimate Truth of the Middle Way, the Ten Suchnesses that contain the meaning of the Threefold Truth can be certainly taken to characterize the Ultimate Truth. (Vol. 2, Page 71)

[I]n order to elaborate the Dharma of Sentient Beings, Chih-i brings forth the concept of the Ten Dharma-realms (hell-dwellers, hungry ghosts, animals, asuras, humans, heavenly beings, śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas), as sentient beings are what constitute the Ten Dharma-realms. The first nine realms are said by Chih-i to belong to the Relative Truth, and the Buddha-realm to the Ultimate Truth. Each of the ten realms is characterized by the Ten Suchnesses (appearance, nature, substance, power, function, causes, conditions, effects, retributions, and beginning and end ultimately-alike). Whereas the Ten Suchnesses are regarded by Chih-i as the general characteristics of the Ten Dharma-realms, the Ten Suchnesses are viewed as the Ultimate Truth of all dharmas. Hence, the Ten Suchnesses are the characteristics of the Ultimate Truth. Seeing that the Ultimate Truth is possessed by the Ten Dharma-realms that consist of the Relative and Ultimate, this Ultimate Truth embraces both the Relative and the Ultimate. Chih-i’s interpretation of the Dharma of Sentient Beings aims at associating it with the Dharma of Buddha, for the latter concerns the Buddha’s knowledge of the Relative and the Ultimate, with which the Buddha is able to conceive the Ultimate Truth that embraces the whole Dharma-realm. The Dharma of Mind, on the other hand, as Chih-i’s category of approaching the Ultimate Truth of Buddhahood includes the former two types of the Dharma. This is to say that the Ten Dharmarealms that are characterized by the Ten Suchnesses as the Ultimate Truth of dharmas are contained in one’s mind. One’s mind that embraces the whole universe is based on Chih-i’s view that the Buddha-nature is possessed by all sentient beings. Since the Buddha-nature is inherent in all beings, contemplating one’s mind is the ultimate approach to attain Buddhahood. To Chih-i, if the Buddha-nature is considered to be the invisible state of Buddhahood, the realization of Buddhahood is only the matter of manifesting this Buddha-nature, i.e., one’s enlightenment is the visible state of Buddhahood. Therefore, the Dharma of Mind introduces the practical approach in terms of mind contemplation, through which Buddhahood can be realized. (Vol.2, Page 70)

[T]he subtlety of the Dharma of Mind is indicated from several scriptural citations, such as:

“With one’s mind cultivated and absorbed, one contemplates that all dharmas neither move nor regress.”

“The mind, Buddha, and sentient beings—these three are without distinction.”

“Destroying the atomic objects in the mind is transcendent to all the scrolls of Scripture in the Grand Chiliocosm.”

Basically, the category Dharma of Mind conveys the practical way of conceiving all dharmas. Since all dharmas are contained in one’s mind, Chih-i affirms that Buddhahood can be attained through contemplating one’s mind. (Vol. 2, Page 69)

[T]he subtlety of the Dharma of Buddha is expressed in a passage of the Lotus Sūtra:

“Cease! Cease! No need to explain. My dharma is too subtle to be conceptualized.”

Chih-i concludes:

“The Buddha-dharma is not beyond the Relative and the Ultimate, which is so profound and subtle that it is difficult to be viewed and difficult to be comprehended.”

The meaning of the Subtlety of Knowledge concerning the Ultimate Truth (Shih-chih Miao) is drawn from this sentence:

“Among all sentient beings, none of them can conceive the Buddha.”

The Subtlety of Knowledge concerning the Relative Truth (Ch’üanChih Miao) is drawn from this sentence:

“When it comes to the other categories of the Buddha-dharma, nobody can fathom them either.”

The subtlety of the Dharma of Buddha, composed of the Relative and Ultimate Truth, is evident from the above quotation. Chih-i remarks: “Only Buddhas and Buddhas can ultimately exhaust the Ultimate Truth of all dharmas.”

Basically, the category, Dharma of Buddha, addresses the Ultimate Truth and the Relative Truth that can be the foundation for all the doctrines in the Buddha’s teachings. (Vol. 2, Page 69)

The subtlety of the Dharma of Sentient Beings (Chung-sheng-fa Miao) is also portrayed in the passage of the Lotus Sūtra regarding the material eyes of beings (Ch., Jou-yen; Skt., māṃsacakṣus) which enjoy an equivalent status with either the heavenly eye (Ch., T’ien-yen; Skt., divyacakṣus) or the wisdom-eye (Ch., flui-yen; Skt., prajn͂ācakṣus), or the Dharma-eye (Ch., Fa-yen; Skt., dharmacakṣus), or the Buddha-eye (Ch., Fo-yen; Skt., buddhacakṣus). This proves that Dharma of Sentient Beings is subtle. This is to say that the five eyes are fundamentally one unity, and one inherently possesses them all. From within oneself, one is able to open the Buddha’s knowledge and insight, and perceive the worldly phenomena correctly with one’s own material eyes. Basically, the category Dharma of Sentient Beings concerns the doctrine of the Buddha nature that is possessed by all beings, with which the Buddhahood as the ultimate goal for universal salvation is sustained. (Vol. 2, Page 68-69)