The knowledge of the Perfect Teaching represents the Buddha-vehicle and is obtained by the bodhisattva of supreme faculties. As the perfect knowledge of the Buddha, the contemplation of the Middle Way is superior to the previous one. This means that the Middle Way is reached by affirming both emptiness and existence. Seeing that emptiness is provisional existence and the provisional existence is of empty nature, emptiness and provisional are identical to each other. The contemplation of the Threefold Truth practiced in the Perfect Teaching is perfect and merging, by which all dharmas are identified to be nothing but the manifestation of the Middle Way. The bodhisattva of the Perfect Teaching is capable of knowing that it is the mind that acts to distinguish things. Without the manipulation of the mind, all dharma are actually non-distinction and are of one entity. Upon the realization that there is neither distinction between the concept of affliction and bodhi-wisdom, nor distinction between life-death and Nirvāṇa, one does not need to seek bliss by departing from suffering (as affliction is bodhi). The state of non-distinction of the mind leads to spontaneity and the display of the true nature of dharmas as it is (i.e., no-function), by which the Buddha-nature inherent in all sentient beings can be revealed, and Buddhahood can be attained. (Vol. 2, Page 144)