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)

The nature and appearance of evil karman are identical to the nature and appearance of the Track of Accomplishment. The religious activity of accumulating merits and virtues (which aid in the attainment of the Path) is obviously virtuous, and the course of karman (i.e., being in saṃsāra) is considered to be evil. The reason that the nature and appearance of evil karman are identical to that of good is that good and evil exist interdependently. The essential principle of this identification is about “overturning evil.” Evil is overcome by an act of transformation (i.e., overturning), but not by an act of elimination. This overturning is due to the realization that evil is not an obstacle in aspiring to wholesomeness; rather, it motivates one to carry out religious practice. When evil is treated as the motivation for religious practice, it becomes a positive element rather than a negative element. This emphasizes that evil is not an element to be negated, but a positive element to be affirmed (in a sense that it aids in one’s realization of wholesomeness). Without evil, the existence of wholesomeness is not possible. This identification of good and evil is not simply to display their interdependent relationship, but to reveal a methodological aspect in spiritual practice, i.e., while affirming the positive aspect of this negative element, one turns it over so that this positive aspect can be actualized in practice. The existence of evil allows the good to come into being. Chih-i compares the Track of Accomplishment to the potential for fire contained in bamboo. If the proper conditions are met, and this potential as fire is actualized, it can burn things, like fire can burn bamboo. This illustrates that good is contained in evil, and when good is actualized, it destroys evil. (Vol. 2, Page 254-255)

Deducing from the statement that the Ten Dharma-realms are the manifestation of True Reality and each realm includes the other nine realms, it can be said that True Reality includes both good and evil. The evil aspect of True Reality can be, according to Chih-i’s point of view, categorized by the Threefold Course of Ignorance, referring to the nature and appearance of affliction, evil karman, and the course of suffering. Since evil and good exist simultaneously constituting the True Reality, the Threefold Track can be regarded as the representation of the good aspect. Since evil and good are one entity, the Threefold Course of Ignorance and the Threefold Track are different aspects of the same thing. If the concealment of evil indicates the manifestation of good, then the transformation of the three types of evil nature and appearance denotes the manifestation of the three types of good nature and appearance.

For this reason, Chih-i argues that the nature and appearance of affliction is identical to the nature and appearance of the Track of the Illumination of Wisdom. The cause for the rising of ignorance lies in lack of wisdom. Understanding ignorance as the cause of suffering gives rise to one’s wisdom. Apparently, wisdom stems from ignorance; without ignorance, there is no such thing as wisdom. As Chih-i states: “Wisdom is not a separate entity apart from ignorance, just as ice and water are identical to each other.” (Vol. 2, Page 254)

Chih-i regards the Ten Suchnesses that describe the characteristics of the Ten Dharma-realms as the beginning of the Threefold Track, since the Ten Suchnesses of each realm can be defined by the Threefold Track.

1. “Suchness of appearance” is the external state of being and refers to one’s meritorious deeds embodied by the Track of Accomplishment.
3. “Suchness of nature” is the internal and unchangeable state of being and belongs to the Track of the Illumination of Wisdom.
4. “Suchness of substance” refers to the principal quality that consists of both external and internal state of beings and belongs to the Track of Real Nature.
5. “Suchness of power” refers to the potential capability the substance is endowed with, which is the Understanding Cause of Buddhahood, and belongs to the Track of the Illumination of Wisdom.
6. “Suchness of function” refers to that which constructs, and belongs the practice embodied by the Track of Accomplishment.
7. “Suchness of causes” is the cause that brings about effect similar to itself, i.e., repetitive cause (His-yin or T’ung-lei-yin, Skt., vipākahetu), and belongs to the Track of the Illumination of Wisdom.
8. “Suchness of conditions,” which refers to indirect or conditional causes belongs to the Track of Accomplishment.
9. “Suchness of effects” refers to the effects that are the same as their causes, i.e., repetitive effect (Hsi-kuo or Teng-liu-kuo, Skt., niṣyandaphala), which results from the combination of causes and conditions, and belongs to the Track of the Illumination of Wisdom.
10. “Suchness of retributions” refers to the effects resulting from the deeds one has done in the past incarnation, i.e., repetitive retribution (Hsi-pao) and belongs to the Track of Accomplishment.
11. “Suchness of beginning-and-end-ultimately-alike” means that the “appearance” at the very beginning and the “retribution” at the end are ultimately alike and are converged into the same True Reality.

This tenth category of Suchness functions as the conclusion embracing all dharmas. (Vol. 2, Page 253)