In the exegesis of the Hoke-kyō, Nichiren follows the Tendai School and not the Sanron or Hossō school inasmuch as he interprets this text by taking the commentaries of Chisha Daishi (Tendai Daishi) and Myōraku Daishi (Keikei Tannen) for his foundation, and not the commentaries by Kajō Daishi or Jion Daishi. In short, he considers the Hoke-kyō from the standpoint of the One Vehicle rather than that of the Three Vehicles. Nichiren incorporates into his own system the whole Tendai philosophy. He adopts the classification of the Five Periods and the Eight Teachings; he acknowledges the doctrines of the Perfectly Amalgamated Three Truths (i.e. the Synthesis of vacuity and phenomenal reality in the Middle) and of the Identity of the One Mind and the Three Thousand (representing the totality of phenomena), and he upholds the practice of the Three Meditations in One Mind. He teaches the Oneness of the World. He proclaims that the whole universe in its essence is nothing but Buddha’s own body, so that even trees and grasses do not only attain Buddhahood, but are direct manifestations of Buddha. Similarly he maintains that the cosmos or the Tathāgata is our own body and soul; that the Buddha, Truth and Paradise are not outside of our own self; that Buddhahood can be attained in our present life and in our present body; that the Buddha, the mind and the living beings form One Unity. There is not one single important Tendai doctrine which is not a part of Nichiren’s system.