 The other duplication comes in the “Three Worlds”. We have “the five aggregates” but also “sentient beings”. Actually, these are two ways of looking at the same thing. Early Buddhism taught that what we call a sentient being—you, me, Bill, Dave—is actually a set of five aggregates, momentarily arising and perishing impersonal processes of form, sensation, perception, volition and consciousness. One (the aggregates) was real, the other (the alleged “self”) was a pernicious illusion. The Three Thousand includes both. In other words, it does not exclude the illusions about things among the totality of “what exists”—as we’ve seen, all things are equally illusions and equally true. The view of you as Bill is one item in the list; the view of you as five impersonal aggregate processes is another item on the list. Here too we have a shorthand way of pointing to a larger principle, and a goad to keep it in mind in our contemplation of “all that exists”. We are not to think of a set of real entities lined up side by side, mutually exclusive, of which there may be some additional erroneous views. Rather, the erroneous view are part of all that exists, indeed all that exists is some erroneous (i.e., one-sided, locally coherent) view. There is no “thing” as such: a thing is just a way of appearing, and comes with a viewpoint upon it. Tiantai insists further that to have a single viewpoint requires at least one additional viewpoint, and so ad infinitum. Normally we drain off the ambiguity and call it “subjectivity” or “free will” or “the unknown future” to one side and leave the “reality” on the other side, calling it “objectivity” or “determinate fact” or “the settled past”. In Tiantai, these are inseparable, merely aspects artificially separated off from the whole, which is always both fixed and open, locally coherent and globally incoherent.