 The meta-level claim about self-recontextualization as self-reversal, which applies at all levels to all Tiantai doctrines, is itself the consequence of some considerations concerning contextualism, holism and conditionality, with which it is thus convenient to begin our exposition. The heart of the matter, the most fundamental and far-reaching renovation of Buddhism accomplished by the Tiantai School, is the move from the Two Truths model to a Three Truths one. The Two Truths is an epistemological and pedagogical heuristic in most Mahāyāna Buddhism, but in Tiantai the Three Truths are taken to be a necessary logical entailment of any proposed determinacy, and thus to apply equally to any possible ontological, epistemological and ethical entities. They can be summarized by the claim that no entity can be either the same as or different from any other entity. This relation of neither-sameness-nor-difference, a formula used by many Mahāyāna Buddhist schools but often interpreted as applying not to “Conventional Truth” but only to “Ultimate Truth” (on which see below), and thus understood simply as an instance of apophasis (i.e., the claim that only negations or silence are truly appropriate descriptions of ultimate reality, since no finite or relative predicates can be legitimately applied to what is infinite or absolute), is in Tiantai instead developed into what might be described as the “asness” relation, applying to all putative or real entities without exception, affecting even what is within the scope of Conventional Truth: each determinate thing is the totality of all other possible things as this thing. The non-sameness implies that the specific characteristics of all other things are in some sense discoverable in each thing, that all their manifold properties and functions will also be simultaneously operative there.