Chih-i begins his discussion of the title of the Lotus Sūtra by pointing out features that are shared with other Sūtras and which are unique to the Lotus Sūtra in terms of teaching, practice, and reality.

As for teaching, the Sūtras contain various teachings because people have varying capacities to understand and live in differing conditions. However, the basic intent of the Buddha’s teaching is one. According to the Lotus Sūtra, the ultimate intent and purpose of the Buddha’s teaching is the attainment of Buddhahood by all sentient beings. The teachings also have in common the fact that they were all taught by the same Buddha.

As for practice, there is a great variety of practices taught in the Sūtras, since there are many types of people who have different needs with regard to the method of practice. However, as it says in the Lotus Sūtra, the goal of practice is ultimately one: Buddhahood.

As for reality, there are many ways to describe “reality,” and Chih-i illustrates this with quotes from the [Treatise on the Great Perfection of Wisdom] and the Mahāparinirvāṇa Sūtra. However, the reality which is described in various inadequate verbal terms is one and non-dual. As Chih-i says, “Various terms name one ultimate [reality]. Only one ultimate [reality] is given many names.” What does Chih-i mean by saying that “reality is One”? He does not mean that reality is a nondescript, monochromic entity with indistinguishable features, but that its underlying essence or nature is that of lacking an eternal, unchanging, substantial Being.

Here is where the threefold truth can be applied to illustrate the spontaneous unity and diversity of reality, that it is “one yet many, many yet one.” Reality is one in that all is lacking in substantial Being; its nature is that of emptiness. However, this emptiness is not a complete nothingness but consists of the conventional existence of things which arise and perish interdependently according to causes and conditions. These aspects of emptiness and conventional existence are not contradictory opposites, but are synonymous and integrated. In T’ien t’ai terminology this is called the “Middle Path.” Thus all of reality is empty–it is one. All of reality has conventional existence–it is many. Reality is simultaneously empty and conventionally existent–it is the Middle Path. This threefold truth is implicit in the unity and diversity of the Buddha’s teaching, Buddhist practice, and reality itself.