 The procedure boils down to fomenting a direct phenomenological experience of the meaning of “neither same nor different” with respect to any fleeting moment of experience. The great Song dynasty Tiantai thinker Siming Zhili puts it well, summarizing the mechanism of the Tiantai “contemplation of mind” procedure while also dispelling the idealist misunderstanding that takes it to imply a special ontological status for mind as opposed to matter: “We must understand that it is because all [the many elements of experience] share the same nature that they can together dwell in one single instant of experience. Their dwelling together as one single instant of experience is used to reveal this shared nature. This does not mean we are pointing to the moment of experience [i.e., mental activity, as opposed to material things] itself as their true nature.” (須知同一性故。方能同居一念故。 以同居一念用顯同一真性。非謂便將一念名為真性. — 知禮，「十不二門指要鈔」，卷一) The “shared nature” of all phenomena referred to here, revealed by their dwelling together in a single instant, is not the nature of mind, or impermanence, or momentariness: it is the Three Truths, Emptiness qua Provisional Positing qua Centrality, local coherence qua global incoherence qua intersubsumption, which amounts to the apprehension of all elements of experience as “neither same nor different.” Here we are to directly observe what “neither same nor different,” which is the nature of all phenomena, means as manifest in every single moment of experience, for it is their ability to “dwell together” in (or as) a single moment that reveals this nature.