 The above gives us a roadmap of the agenda for Tiantai meditation: to experience the Three Thousand as a single moment of experience and thus as neither-same-nor-difference both with each other and with that moment as a whole. But how is all of the above actually to be realized, not just conceptually or theoretically, but experientially? Zhiyi does, in that same work, lay out ritual procedures for inducing a direct experience of a single moment as the totality of existence, brilliantly expounding the salvifically paradoxical effects this would have, in terms quite resonant to what we’ve explored above—for example in the section on the first of the Four Samadhis, the “One-Practice Samadhi.” (See Ziporyn, 2016, pp. 273–275 for an English translation of this passage; for an alternate translation, see Swanson 2018, Volume 1, pp. 252–261). Another procedure for isolating the moment, through introspection and analysis, freeze-framing it so that one sees “no motion or turning, no source or destination, nowhere it comes from and nowhere it goes to” (行者心數起時，返照觀察，不見動轉、根源終末、來處去處), and then discovering through analysis that no coherent boundaries can be found between this frozen moment and its excluded past and future, is offered in the “Samadhi of Awareness of One’s Own Thoughts,” described in the fourth of the Four Samadhis (see Swanson 2018, pp. 323–386). But in the practice under discussion here, singled out by later tradition as the most central and distinctive form of specifically Tiantai meditation, crucially, we are instead not instructed to try to get this done by directly thinking about it or willing it, by attempting to expand our conception of mentation to include all these contents, to overstep the habitual subject-object divide by fiat, or by the application of the by-now-familiar dialectical refutation of the categories of sameness and difference as found in the doctrine of the Three Truths. All of these are here regarded as futile; they would still land us in the merely theoretical territory of the “conceivable,” where the habitual categories would automatically reimpose themselves. The attempt to unravel these categories deliberately ends up further entangling us in them, for it means trying to attain a new kind of experience or conceptualization that is simply “different” from the ordinary ones—as we found to be unavoidable in the description of these desiderata given in theoretical terms above. These categories of same and different are as deeply embedded in the attempt to dispel them as in that which it attempts to dispel. Rather, the practical application of these ideas is done in precisely the opposite way from what one might expect: it is done not by deciding to expand our apprehension of the mind or moment to include all, to view all encountered contents as constituents of a single moment of experience, and then succeeding in doing so. Rather, it is done precisely by trying to exclude all other experiences from this moment of experience, to dispel them, and then failing to do so. It is done by tracing out and thinking about what the moment includes, but merely by settling our attention on the moment qua moment, on the momentariness of the moment as an instantaneous and unchangeable and unrepeatable single flash of experience: on the infinitesimal smallness of its duration, how little is within its expanse, its utter failure to occupy almost all of time and all of reality. For it is only thus that one directly experiences all external time and reality making themselves impossible to exclude, experiencing first-hand the necessity of their inclusion. How so?