Chih-i’s Middle Way is more concerned with the legacy of the doctrine of the Mean (Chung-yung) related to harmony. Harmony means that all things are integrated and interactively existent. Li Honglei states that the essence of harmony refers to various elements which exist simultaneously and complement each other. Harmony is what the Mean strives to reach: “holding the middle in order to reach harmony” (Chih-chung I-chih-ho). The concept of the Mean in Han Confucianism … is enriched with a new perspective, which concerns the oneness as the centralizing force of government. If we look at the concept of the Middle Way in Chih-i ‘s system, it signifies these two aspects as well. On the one hand, the Middle Way as the method of perceiving truth is to synthesize two extreme views of holding onto either emptiness or the provisional existence. This aspect in fact functions as the force of reconciling differences, whereby everything is acknowledged as valid in its relation to other things, and they can harmoniously exist complimenting each other. From this indication of the Middle Way, we discern that the way of looking at all existing things as a harmonious unity underlines Chinese episteme. On the other hand, the Middle Way as the principle represents the Ultimate Truth of Buddhahood. That is, all entities or dharmas are embraced by this One Truth. This is to advocate the oneness as the supremacy. Although all things are affirmed as valid, the superiority of the oneness cannot be denied, for not only the One Ultimate Truth (I-shih-ti) is the only reality that all things share, but also the ultimate goal of Buddhahood is to gain insight into this reality. (Page 162)