Part 1 - How to train in the middle way free from extremes

Here is what is said about those who wish to remove the film of this ignorance:

By insight-wisdom, which is the antidote for this,
Emptiness passes the pass of samsaric habitual patterns.
When we gain the conviction that emptiness appears,
The two truths are known as non-dual appearance-emptiness.

Madhyamaka training cures dwelling within the two extremes,
The extreme of existence as well as that of non-existence.
Dwelling neither in samsara or in nirvana,
We will be liberated in the space of the sky.
This is the very essence of the true meaning itself,
The natural state, the nature of the great perfection.

True prajña is our intrinsic personal wisdom. If by that the nature of dharmas is viewed; all karma, kleshas, habitual patterns, and so forth, the confusions of things that appear while they do not exist, are liberated into the emptiness which we have entered. The Mulamadhyamakakarikas says:

Kleshas, karma and all,
The doer and the fruitions,
Are like a gandharva castle,
Like an illusion or dream.

The Sutra of the Complete Purification of All Karmas (las thams cad rnam par sbyag ba’i mdo) says:

View that karma as being by nature essenceless emptiness.

It is also empty, because it arises from conditions, The Sutra Requested by Ma Dröpa^[1] says:

What rises from conditions does not rise.
It does not have the nature of arising.
What depends on conditions is called empty.
To know that emptiness is being heedful.

Appearance/emptiness is emptiness merely of true existence. The Summary of the Prajñaparamita

(‘phags pa shes rab pha rol tu phyin pa’i don bsdus pa) says:

Form is emptiness. Emptiness is form. Emptiness is not other than form. From is not other than emptiness.

The Jewel Heap Sutra says:

That, the nature of form,
Is likewise emptiness.
Emptiness is form, Primordially unborn.

Also:

Passion and aggression by nature are emptiness.
Ignorance and pride are completely produced by conceptions.
Thus these thoughts have not arisen and do not rise.
If we know that, we are among the leaders of beings.

The Sutra of All dharmas Being Without Arising (chos thams chad ‘byung ba med pa’i mdo) says:

Passion is not perceived, and neither is aggression.
Within this, ignorance too will never be perceived.
All the dharmas are like an unbroken expanse of space.
Whoever knows this is an enlightened victorious one.

Divine and non-divine are one in the single nature.
Likewise equal and different are equality.
Because there is no Buddha, there are no Dharma and Sangha.
Whoever has knowledge of this becomes a capable one.

The nature of sentient beings is taught to be buddhahood.
The nature of buddhahood is taught to be sentient beings.
Sentient beings and buddhas are not two different things.
Whoever has knowledge of this becomes an excellent being.

As for relative and absolute being non-dual, truth is inseparable. By training in the suchness of the middle way, the thingless essence of primordial purity, we transcend suffering and are liberated from eternalism and nihilism, and samsara and nirvana. This suchness is the great perfection beyond being produced or sought. The All-Creating King says:

All the vessel and essence of the phenomenal world,
And buddhas and beings, arise from the essence, enlightenment.
Therefore pass the pass to the primal non-duality.

The Embodiment of the Intention says:

E ma ho, wondrous marvelous Dharma.
This is the secret of all the perfected buddhas.
Uncontrived, unstained, as well as unfabricated,
The nature of suchness is completely pure.

E ma ho, wondrous marvelous Dharma.
This is the secret of all the perfected buddhas.
As for the groundless, rootless nature of mind,
This is the root of all the various dharmas.

E ma ho, wondrous marvelous Dharma.
This is the secret of all the perfected buddhas.
The naturelessness that is the nature of things
Is also spontaneous presence of great bliss.

E ma ho, wondrous marvelous Dharma.
This is the secret of all the perfected buddhas.
It is not empty, and it is not non-empty.
Nor is it conceived as a middle way.