The nature and appearance of the course of suffering is identical to the nature and appearance of the dharmakāya that is embodied by the Track of Real Nature. Chih-i explains, if one does not recognize that the course of suffering is nothing but the manifestation of the dharmakāya, then the dharmakāya is mistaken for the course of suffering. Nevertheless, if one understands that the dharmakāya and the course of suffering are not two different entities, then the latter is identical to the former. Chih-i explains the identical nature of the two by saying: “Speaking of the dharmakāya apart from the course of suffering is like mistaking south as north, but actually there does not exist another south.”

Here, Chih-i demonstrates three types of identification between good and evil.

The first type of identification is verified through interdependent relationship between two aspects. Understanding ignorance as the cause of suffering is wisdom. Wisdom, which originated from ignorance, resembles the situation in which ice stems from water.

The second type of identification is displayed through entities that are in the state of manifestation or concealment. Establishing good implies the destruction of evil, which resembles the situation in which the actualization of fire burns bamboo.

The third type of identification is confirmed through penetrating the phenomenal world as a whole, which transcends the conventional view of duality.

On one hand, there is no difference between the course of suffering and the dharmakāya as the state of True Reality (that is beyond words and speeches and embraces all entities). The term “course of suffering” or ” dharmakāya” is a dichotomized concept imposed by sentient beings upon True Reality. Whereas the True Reality is the substance of all phenomena, the course of suffering is the dharmakāya, and vice versa. On the other hand, due to one’s state of mind, the course of suffering and the dharmakāya are differentiated. If one’s mind is deluded, one suffers; if one’s mind awakes, there is no more distinction between things, therefore the course of suffering is identified with the dharmakāya. The above identification of the course of suffering and the dharmakāya renders the Threefold Track significant as symbolizing both the cause and effect of Buddhahood. (Vol. 2, Page 255-256)