This article clarifies that Wonhyo’s thought recognizes both superiority and inferiority while offering criticism in attempting harmonization. First, in Doctrinal Essentials of the Nirvana Sutra, six views on the fundamentals of the Nirvana Sutra are introduced, and while acknowledging that all six views are meaningful, Wonhyo gives meaning to the sixth. To give meaning is to express one’s view while acknowledging the views of others. Second, in Doctrinal Essentials of the Lotus Sutra, the views of the Three Treatise and Dharma-character schools on the Lotus Sutra are challenged. The Three Treatise school recognizes the Lotus Sutra as the perfect teaching, that is, the teaching of liao-yi(了義), while the Dharma- character school regards it as incomplete, that is, the teaching of bu liao-yi(不了義). As such, the respective views of the Three Treatise and Dharma-character schools are in opposition with regard to the Lotus Sutra. Wonhyo harmonizes this, in that since they are based on the scriptures and treatises, the views of both schools are considered valid. Nevertheless, Wonhyo shares his higher perspective in these opposing views. He argues that it is superior for the Three Treatise school to claim that the Lotus Sutra is a perfect teaching, and inferior for the Dharma-character school to claim it is incomplete. Third, the Doctrinal Essentials of the Mahaprajnaparamita Sutra introduces two views on this sutra. One is that this sutra and others are two teaching periods among five teaching periods, and the other is that they belong to the second of the three types of Dharmachakras. These two views imply that the Mahaprajnaparamita Sutra and the like are not complete teachings. Wonhyo admits that both views are grounded, but criticizes them as problematic based on the scriptures and treatises. In Doctrinal Essentials of the Mahaprajnaparamita Sutra, Wonhyo discusses harmonization while criticizing the issues with them. It can thus be said that Wonhyo offers harmonization in various ways.