The three truths expounded in Chinese T'ien-t'ai and Hua-yen thought do not contradict the understanding of the two truths in Madhyamika, and in fact resolve the dilemma Mahyamika thinkers faced when discussing this problem. In particular, T'ient-t'ai thinker Chih-i, as a part of his innovative hermeneutic, developed the notion of "three truths," namely, emptiness, provisionality, and the middle. Chih-i held that, through contemplation, the three truths can be understood as one truth. In this way, he integrated the theory of truth the realization of practice. This hermeneutic led to four distinguishing characteristics of T'ien-t'ai thought: (1)The two truths are interpenetrating and non-dual. (2)Phenomena are themselves noumena, a notion that affirms the value of the real world. (3)The contemplation of mind, as in the "Perfect and sudden calming and contemplation," is directed towards "contemplating everything as empty," rather than holding that "everything is empty," (4)The worship and practice of the "one-vehicle Buddha" of the Lotus Sutra is the foundation of practice for all beings. These characteristics disclose the Maha y a na spirit of Chinese "this-worldly" Buddhism. In the Sung and Mind Dynasties, T'ien-t'ai thought became embroiled in the controversy between the Shan-chia and Shan-wai subsects over the question of the "truemind"versus the" ignorant mind," and did not develop significantly. The mond Dogen, on the other hand, introduced interesting new elaborations to these issues in Japan.