Space and awareness.

It is said that the difference between buddhas and sentient beings is like the difference between the narrowness and the openness of space. Sentient beings are like the space held within a tightly closed fist, while buddhas are fully open, all-encompassing. Basic space and awareness are innately all-encompassing. Basic space is the absence of mental constructs, while awareness is the 'knowing' of this absence of constructs, recognizing the complete emptiness of mind essence. Space and awareness are inherently indivisible.

 ~ Tulku Urgyen Rinpoche

Without causes and conditions, it is originally present.

Lady Tsogyal asked: 

Since it is meaningless not to cut through these three ways of straying, how should we transform them?

The master replied: 

Tsogyal, the empty essence of your awareness is not created by anyone. Without causes and conditions, it is originally present. Don’t try to change or alter awareness. Let it remain exactly as it is! Thus you will be free from straying and awaken within the state of primordial purity. In the same way, your cognizant nature is originally and spontaneously present indivisible from emptiness. Its expression, the unconfined capacity of whatever arises, has no concrete existence. Recognize that all three aspects [of awareness] are a great indivisible unity. Thus you awaken as the indivisibility of the three kayas.

~ Padmasambhava

Appearances are not real!

This is what the dharma practitioner needs to understand — that the whole of samsara, or nirvana, is as essenceless or untrue as that film. Until we see this, it will be very difficult for dharma to sink into our minds. We will always be carried away, seduced by the glory and beauty of this world, by all the apparent success and failure. However, once we see, even just for a second, that these appearances are not real, we will gain a certain confidence. This doesn't mean that we have to rush off to Nepal or India and become a monk or nun. We can still keep our jobs, wear a suit and tie and go with our briefcase to the office every day. We can still fall in love, offer our loved one flowers, exchange rings. But somewhere inside there is something telling us that all this is essenceless.

~ Dzongsar Khyentse Rinpoche

Ten things to understand

Understand that outer appearances are unreal

because they are illusions.

Understand that inner mind is empty

because it is devoid of self-entity.

Understand that thoughts are momentary

because they occur due to conditions.

Understand that your body and speech are impermanent

because they are conditioned.

Understand that the consequences of your actions are inevitable

because all the pleasure and pain of sentient beings result from karma.

Understand that pain is your spiritual friend

because it is the cause of renunciation.

Understand that pleasure and happiness are the demons of attachment

because they are the roots of samsara.

Understand that many engagements are obstacles for merit

because they hinder spiritual practice.

Understand that enemies and obstructers are your teachers

because they are inspiration for spiritual practice.

Understand that everything is of equal nature

because all phenomena are ultimately devoid of self-nature.

These are the ten things to understand.

~ Gampopa

Nature of emptiness is compassion.

It should be clearly understood that anyone who has realized the nature of emptiness experiences the spontaneous arising of bodhicitta. There is no realization of emptiness that doesn't inherently contain bodhicitta. Just like fire is hot, the nature of emptiness is compassion.

~ Yangthang Rinpoche

Look at the one who is looking.

Look at this picture, then look at your mind. Look at the one who is looking. If you see this, you are the excellent one

~ Dudjom Rinpche

Mind is empty

Mind is empty, and while being empty, it still knows or experiences. Space is empty and does not know anything. That is the difference between space and mind. Mind is similar to space in that it is insub­stantial, not material. Isn’t it quite amazing that some­thing that is insubstantial is also able to experience?

There is mind, but it is not tangible or substantial. You cannot say that there is no mind because it is the basis of everything; it is that which experiences every possible thing. You cannot say really that there is a thing called mind, and yet at the same time you can­not say that there is no mind. It lies beyond both extremes of being and not being. That is why it is said, "Not existent, since even a buddha does not see it; not nonexistent, since it is the basis of both samsara and nirvana."

~ Tulku Urgyen Rinpoche