In the final analysis Chih-i presents threefold cessation and threefold contemplation as something which occurs, or is present in, one single instant or one single thought. He summarizes this section on cessation and contemplation as follows:

In general, [the content of] all of the previous meanings [of cessation and contemplation] are present in one thought. What are their characteristics? To realize the true essence of reality as identical to ignorance and warped views is called “cessation as realizing the essence of true reality.” To realize that this reality is universal, and to put one’s mind at rest by contemplating this objective reality as the object of contemplation is called “cessation as [insight into] expedient conventional existence which arises through conditions.” To put an end to the distraction of saṃsāra and quiescence of nirvāṇa is called “cessation as putting an end to the two extremes.” To realize that all conventionally existent things are empty, that the essence of reality is identical to emptiness, is called “the contemplation of entering emptiness.”

When one understands this emptiness, one’s insight [contemplation] penetrates the Middle Path, knows the dharma marks of the arising and perishing of the worldly realm, and perceives it as it truly is. This is called “the contemplation of entering conventional existence.” In this way [it is realized that] the wisdom of emptiness is identical to the Middle Path, non-dual and not distinct. This is called “the contemplation of the Middle Path.” [T. 46, 25b25-c3]