 The locus classicus of the above enumeration is Zhiyi’s definitive work on meditation, Mohezhiguan (摩訶止觀), where it is presented as a description of “the realm of what is conceivable.” The text walks us through all possible objects of experience this way, one by one, almost in the manner of a list out of Walt Whitman’s Leaves of Grass, while also adducing these multiperspectival reduplications that result from their mutual subsumptions, a consequence of the ontological ambiguity attributed to all entities on the theoretical level by Zhiyi’s doctrine of the Three Truths. His reason for presenting the exposition in this manner, he tells us, is because the real topic of interest here, which he calls “the realm of the Inconceivable,” the proposed object of the central Tiantai contemplation, is difficult to present directly in theoretical terms: it can be disclosed only through first describing the contrasting realm of the “conceivable” as a foil. Once this enumeration of what is conceivable is completed, the actual referent of the term “the realm of the Inconceivable” is at last presented. It turns out to be any single instant of experience, fleetingly arising through the conditional conjunction of cognitive organ and cognitive object—that is, what every sentient being is experiencing at every moment. Why does Zhiyi suddenly direct us to consider a momentary mental event, an instant of experience that arises and perishes in the blink of an eye, at this particular juncture? The neither-same-nor-different ontological ambiguity of the Three Truths applies to this entity as well, but now the task is to realize this in meditational practice rather than only in theory. To describe what this involves, Zhiyi then asserts, rather abruptly, that if there is the arising of the slightest wisp of any experience at all, all the above enumerated Three Thousand are at once both inherently entailed in it 具 and also, as he goes on to explain, strictly identical to it 即—a way of saying “are neither the same nor different from it” (若無心而己，介爾有心，即具三千). For an English translation of the passage in question, see Swanson 2018, Volume 2, pp. 795—836, especially pp. 815–6.