The perfect and sudden tranquility and insight from the very beginning takes ultimate reality as its object. No matter what the object of insight might be, it is seen to be identical to the middle. There is here nothing that is not true reality. When one fixes [the mind] on the Dharma-realm [as object] and unifies one’s mindfulness with the Dharma-realm [as it is], then there is not a single sight nor smell that is not the Middle Way. The same goes for the realm of self, the realm of Buddha, and the realm of living beings. Since all aggregates and sense bases [of body and mind] are thusness, there is no suffering to be cast away. Since ignorance and the afflictions are themselves identical with enlightenment, there is no origin of suffering to be eradicated. Since the two extreme views are the Middle Way and false views are the right view, there is no path to be cultivated. Since samsara is identical with nirvana, there is no cessation to be achieved. Because of the [intrinsic] inexistence of suffering and its origin, the mundane does not exist; because of the inexistence of the path and cessation, the supramundane does not exist. A single, unalloyed reality is all there is – no entities whatever exist outside of it. That all entities are by nature quiescent is called “tranquility”; that, though quiescent, this nature is ever luminous, is called “insight”. Though a verbal distinction is made between earlier and later stages of practice, there is ultimately no duality, no distinction between them. This is what is called the “perfect and sudden tranquility and insight.” (from The Great Calming and Concentration: A Study and Annotated Translation of the First Chapter of Chih-i’s Mo-ho Chih-kuan by Neal Donner and Daniel B. Stevenson, pp. 112-114)