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This nondual nature is referred to in quasi-positive terms as "suchness" (tathataa):

The Tathaagata knows form (and each of the bundles) as suchness... The suchness of the bundles is the suchness of the world; the suchness of the world is the suchness of all dharmas... This is all just one suchness which has left behind the manifold [states] of existence and non-existence, because it is not one, not many, not disappearing, without modification, without duality, undivided. [54]

This one suchness of all real things is also identical with perfect insight, the state of enlightenment: [55]

Because of the boundlessness of objective supports (aaramba.na: intended object), this perfection of insight is a boundless perfection. Because of the boundlessness of sentient beings this perfection of insight is a boundless perfection. Because all dharmas are without a beginning, middle, or end this perfection of insight is a boundless perfection. [56]

"The absence of own-being (svabhaava) in beings should be known as the nature of the perfection of insight." [57] The absence of own-being (that is, independent self-existence) in beings demonstrates the absence of it in the perfection of insight. Similarly their isolation, unthinkability, indestructible nature, and the fact that they are not in the process of becoming enlightened -- all demonstrate the same for the perfection of insight. [58]

　　 If then the nature of reality is not different from enlightenment, then the nature of reality must share the unattached, nondepending, nonapprehending character of enlightenment. A hint of this can be seen in two of the terms often associated (as above) with `suunya (empty), namely, vivikta (isolated), and `saanta (quieted). Both of these seem to have their origin in the language of meditation proper: the isolation or separation of the meditator from his conceptual and emotional "connectedness" with his normal social world, followed by his development of inner quiet or tranquility (`samatha, upa`sama, etc.). With the Perfection of Insight tradition these subjective aspects of disconnectedness and tranquility are said to be the ultimate nature of all real things. [59]

　　 The ultimate nature of reality shares in the disconnectedness which characterizes the perfection of insight. Since this insight is unattached knowing, the Tathaagatas

Demonstrate Dharma to beings for the sake of non-clinging (a`sle.sa) … The non-connection (asa^mbandha) of form (and the other bundles) is the non-clinging of form ... The non-connection of form is form's lack of origination and cessation ... In this way non-clinging comes to be, as a result of knowing and seeing that all dharmas are not clinging, not connected. [60]

　　 This common nature leads to further implications. Perfect insight is not different from the real nature of those characteristics of the attached mode which, conventionally, the perfection of insight is supposed to eliminate:

p. 457

This is the perfection of non-discipline (avinaya), because there is no apprehension of past, future, and present goals.

This is the perfection of non-affliction (asa^mkle`sa), because there is no own-being to greed, anger, and delusion.

This is the perfection of dispassion, because there is no falseness in any dharma.

This is the perfection of non-arising, because there is no discrimination in any dharma.

This is the perfection of non-discrimination, because of its identity with discrimination (vikalpasamataa).

This is the perfection of suffering, because the nature of dharmas is like space. [61]

Distracted thoughts are thoughts distracted from the nature of dharmas (dharmataa). But such thoughts when seen as they really are by insight are without [intrinsic] characteristics and are in reality not distracted. Indeed, those thoughts are by nature brightly clear (prak.rtiprabhaasvara). [62]

After all, if it is all dharmas which share the same nature, suchness, with the perfection of insight, then such unwholesome (aku`sala) dharmas as anger, delusion, discrimination, distraction, suffering, etc. are not to be excluded.

　　 Finally, there is the clear implication that it is the given nature of things which is identical with the perfection of insight, and therefore this insight is not something which has yet to be attained by the striving bodhisattva. Enlightenment, in short, is what the bodhisattva already really is:

The [meditative] actualization (bhaavanaa) of the perfection of insight is an actualization of space. Homage should be paid to those bodhisattvas who put this armor on, for he who fastens on his armor for the sake of beings seeks to be armed with space ... For the sake of beings who are [themselves] like space, like the dharma-realm, he seeks to be armed, he seeks to become fully enlightened. He seeks to liberate space, he seeks to get rid of space. [63]

He will make efforts about space, about wide-open space, who thinks of being trained in or of making efforts about the perfection of insight. [64]