General explanation [of the ten suchlike characteristics]: Appearance has its point of reference externally. What can be distinguished by being seen is called “appearance.” Nature has its point of reference internally. That which intrinsically belongs to one’s self and does not change is called “nature.” That which is the central quality [of something] is called “essence.” The ability to influence is called “power.” That which constructs is called “activity.” “Repetitive causes”¹⁶⁶ are called “causes.” “Auxiliary causes”¹⁶⁷ are called “conditions.” “Repetitive results”¹⁶⁸ are called “results.” Retributive effects are called “retribution.” The initial “appearance” is called the “beginning,” the ninth “retribution” is called the “end,” and the place to which they belong¹⁶⁹ is ultimately the same.”

If one were to emphasize the suchness [of these ten characteristics], then “sameness” refers to the fact that they, from beginning to end, are all empty [of substantial Being]. If one were to emphasize their appearance and nature and so forth, “sameness” means that from beginning to end they do exist interdependently. If one emphasizes the meaning of the middle [their simultaneous emptiness and conventional existence], then “sameness” means that from beginning to end they are all the true aspects of reality.

Here we do not rely on these [distinct meanings of] sameness. Here “ultimately the same” means that all three dharmas¹⁷⁰ are integrated with each other. The term “ultimately” refers to middle; that is, to the “sameness” of all true aspects of reality.

166

A cause which brings about a result similar to the cause, such as thoughts causing more good thoughts. return

167

Indirect or conditional causes. return

168

A result which is the same as its cause, such as an evil thought resulting in more evil thoughts. return

169

Lit. the place to which they return and the place to which they tend, that is, the integration of all in the reality of the ten dharma realms. return

170

It is not clear whether this refers to the three dharmas of sentient beings, Buddha, and the mind, or to the three truths of emptiness, conventional existence, and the middle. The thrust of Chih-i’s explanation is the same in either case. return