Another way to classify dharmas, or reality, is in terms of “tentative” and “real”. The term “tentative” refers to the conventional realm of language, expedient means, and the worldly truth, while the term “real” refers to the way things truly are, reality itself, the supreme truth. According to Chih-i, Fa-yün classified the first five suchlikes aspects as being “tentative” and corresponding to ordinary people, while the next four suchlikes are “real” and correspond to the insight of the sages. For Chih-i, however, the “tentative” and “real” are inseparable and interdependent – ordinary people and sages alike partake in both the tentative and the real – and the distinction between them is merely one of expediency. This is illustrated by interpreting the ten dharma realms with the threefold truth pattern. First, all ten realms from hell to Buddhahood are part of the same dharmadhatu, which is united by the fundamental universal nature of emptiness. Second, these are ten distinct realms in which there are conventional, yet real, differences between ordinary people and sages. Third, these ten realms are identical with the universe, and all of reality is included in the ten realms. Since each of the ten dharma realms contains the ten suchlike characteristics, there are one hundred suchlike characteristics. Since the ten dharma realms are also interpenetrating, there are one hundred dharma realms and one thousand suchlike characteristics.