The three truths are subject to limitless different interpretations.
Here is one:

The Nature of Spiritual Purpose (Dharmata) is ultimately
inconceivable and unknowable through the calculations of the mind,
just as awakening to the universal purpose of life is obstructed by
the ignorance of our self-centered views and motives. And so this
nature of spiritual purpose is regarded as being an absolute truth,
transcending beyond our knowledge, empty and devoid of any self-
interest and only approachable through faith in a selfless purpose
that is greater than ourselves.

However in the Great Vehicle Sutras the Buddha explained that
spiritual purpose (Dharma) is also endowed with a Threefold Nature:
#1 The absolute: Transcendence and emptiness of self
#2 The mundane: Temporary self-existence, the causality and
conditions of self-purpose, the cycles of karma and retribution
#3 The meaning: The unfolding dialectic of the middle way that is
inseparable from these two

1. The transcendent nature of spiritual purpose is everywhere the
same, empty and devoid of any self-existence and ultimately without
any specific form or nature. Being unknowable through the
calculations of the self-centered mind, it appears to be absolute,
vast and infinite, and yet it is neither absolute nor mundane,
neither great nor small, neither infinite nor finite. People cling
to it being this or that, but upon having these attachments, they
have just become entangled in temporary but conflicting views about
its absolute, transcendent and universal nature.

2. The temporary nature of spiritual purpose endows all things with
the four aspects of transience that are inherent in self-centered
existence. All things are born, remain for a time, change and
eventually perish. Everywhere these cycles of existence interact in
the matrix of causality and conditions that is everywhere in all
places. Nothing that is perceived is without this temporary nature,
even our perception of that which is absolute, transcendent and
infinite.

3. The essential nature of spiritual purpose is the middle way,
which includes but goes beyond the mutually dependent aspects of
absolute and mundane, transcendence and transience, emptiness of
self and temporary existence. Upon penetrating this reality the true
meaning and significance of spiritual purpose is revealed, with all
of its different aspects being understood in the context of the
ultimate purpose that transcends them. And so the selfless universal
purpose can be found in one's own purpose, the infinite is
revealed in the finite, and the ultimate meaning of life is
expressed through one's own life in this world. Through the
dialectical process of the middle way the Spiritual Life
(Dharmakaya) unfolds and there is the straight and true path to the
ultimate purpose (Nirvana).

However these three truths are in reality inseparable from each
other, being an inconceivable unity. In Chih-I's writings, three is
always a metaphor for a provisional understanding of the nature of
spiritual purpose that is in reality a perfect unity. Chih-I
repeatedly offers up countless different applications of this
threefold unity in order to reveal the real nature of spiritual
purpose (Dharmata). Through cultivating observation of this
dialectical process of the middle way there is realization of the
ultimate meaning of its universal principle. This is The Perfect
Blending of the Three Truths.

Chih-I also called this realization The Threefold Observation of the
Single Mind.

PJ

--- In tientai@yahoogroups.com, "Robin Ray Beck" <rrobinrb@m...>
wrote:
> at:
>
>
http://www.fraughtwithperil.com/blogs/rbeck/archives/000669.html#more
>
> http://www.fraughtwithperil.com/mt/mt-comments.cgi?entry_id=669
>
>
> Here are the 2 views:
>
> 1.It is my opinion that the Three Truths are embodied by form
> (body), mind, and spirit. ... the mind - the conscious mind that
> includes the ego, the subconscious, and the collective
> unconsciousness are all contained in kutai. Ketai denotes form,
> whether physical bodies like our own, other dimensional beings, or
> astral bodies of light. It is also my contention that chutai is
the
> spiritual energy that interpenetrates all existence.
>
> Your points, as usual, are well taken. But ku is in my way of
> understanding a local and nonlocal phemonena - existing, yet
without
> substance. Moreover, each of the Three Truths contains all the
> others.
>
> This was fun. Who else can weigh in on this subject and perhaps
> refute both of us?
>
> 2. Sunyatta, or ku, is a quality of both body & mind. As is
> substantiality. Chu simply means both views are correct. What Chih-
I
> was doing was reconciling conflicting views held by opposing
camps.
> Chutai is not a third view; it encompasses both. The Three Truths:
> Conventional Truth or Ketai; Ultimate Truth or Kutai; Chutai both
> are true, at the same time. I think your point is better
illustrated
> by the Vijnana/Citta concept:
>
> The six sense organs, shadindriya, or rokkon would be the
Physical.
> The Mano-vijnana, the seat of the ego, and the conditioned aspect
of
> Alaya would be the Mental. Both of these are ketai, a temporary,
> conventional, conditioned reality.
>
> The purified Alaya-Citta, or the Amala-Citta would be the
Spiritual.
> And it is Ku, Empty, & unconditioned.
>
> Chutai is not a third view; it encompasses both.
>
> r
> --- End forwarded message ---
> Comments:
>
http://www.fraughtwithperil.com/blogs/rbeck/archives/000669.html#more
>
> http://www.fraughtwithperil.com/mt/mt-comments.cgi?entry_id=669