 When this consciousness next turns toward the external world, moving on from recollecting the past to encountering the future, reinitiating contact with unpredictable circumstances, it finds all of these new experiences to be in the same relation to that single moment of meditative recollection as the contents of the recollection had been. Every content encountered has already been present, “non-differently,” in that moment of recollection contemplated in the meditation, though of course its new details and surprising contents ensure that it is also, as expected, “non-same.” All other experiences present themselves as this moment of experience, in its very isolation from them. On the one hand, nothing about this moment can ever be changed; on the other hand, none of its elements has a definite self-nature that could remain the same. Endless versions of its (non-different) self extend into infinite (non-same) other moments. They are inalienable components and not merely parts of those other moments, and they exist nowhere other than in those non-same moments, and as nothing but inalienable non-repeatable components of those non-same moments, neither same nor different from each new moment as a whole and from all its other components. All subsequent moments are in this way experienced as versions of this moment, endless (non-same) transformations and extensions of its (non-different) self for all eternity, but by the same token, this moment itself is experienced as a version of all other moments, existing only as the (non-same) transformation and extension of the very (non-different) self of every other moment past and future. As Zhiyi is quoted as saying, “As each mental act, itself ultimae reality, connects to each content, itself ultimate reality, conditional states, each being ultimate reality, arise one after another. Ultimate reality and ultimate reality pour into each other one after another: such is the effortless entrance into the principle of ultimate reality” (實心繫實境，實緣次第生，實實迭相注，自然入實理). Zhanran explains, “As each mental act connects to its contents, the contents also necessarily connect to the mental act. This interconnection of mental act and contents is what is meant by a conditional state that is itself ultimate reality. Subsequent mental acts arise one after another, here described as ‘pouring into each other’: mental act pours into contents, contents pour into contents, contents pour into mental act. Every mental act and every content pour into each other with each moment of experience, continuing with never a gap or pause in every instant, naturally and effortlessly bringing about every stage of realization.” (心若繫境，境必繫心。心境相繫，名為實緣。復油後心，心心相續，名迭相注。即是心注於境，境注於心，境注於境，境注於心，心心境境，念念相注，如是次第，剎那無間，自然從於觀行、相似以入分證，故云入實 。 (湛然，「止觀義例」，卷一)) Such is the vista to be realized in Tiantai meditational practice, and the manner in which it then extends into all the diverse experiences one may go on to encounter as one arises from meditation and enters the world—the permanence-impermanence of Buddhahood-delusion that arises and perishes in an instant and goes on forever.