It should be noted that the term Shih-hsiang (True Mark) was originally used by Kumārajiva in his translation of the Lotus Sūtra. This term is equivalent to the Dharma-nature, i.e., true nature of entities (Skt., dharmatā; Ch., Fa-hsing) or the Dharma-realm, i.e., the realm of the ultimate or true reality (Skt., dharmadhātu; Ch., Fa-chieh) and so forth. The term specifically stands for the truth of dependent origination (Skt., pratītyasamutpāda; Ch., Yüan-ch’i). What Shih-hsiang represents is the principle, and this principle denotes the true form of all things as they are, the true original nature, true reality, real aspect, and bears the characteristics of being unchanging, indestructible, immanent and permanent. Therefore, in Chih-i’s philosophy, the immanent nature of the Ultimate Truth is taken as the substance the underlying principle of all things, which embraces, diminishes all differences and affirms all existing things, and is the comprehensive and affirmative view of reality in terms of the Middle Way. The implementation of this feature of non-distinction and being all-embracing is the adherence to the One Buddha-vehicle as the single reality of the teaching of the Buddha. The unchanging, indestructible and permanent nature of the Ultimate Truth is viewed by Chih-i as the Buddha-nature inherent in all sentient beings. The Ultimate Truth as the realm of true reality is characterized by Chih-i in terms of the Ten Suchnesses and the Ten Dharma-realms. Due to the richness the term Shih-hsiang (Ultimate Truth) denotes, it features the core of Chih-i’s thought: everything can be concluded as the expression and revelation of the Ultimate Truth, and the Ultimate Truth is the substance and principle of all things.