Soh
Posted to someone:

Because mind is no mind, there is no center or boundaries. There it is said to be like space as space has no center or boundaries. It does not mean a formless entity underlying and being inseparable from forms.

Mind is empty of mind and is nothing ot
her than the colors, sounds, textures, or manifestation of the moment. Presence is none other than these. The formless sense of Presence is simply another face of Presence and nothing special

.....




Excerpt from Maitripa which uses the analogy of space:

The mind as such is merely a flow of awareness,
without self-nature, moving where it will like the wind.
Empty of an identity, it is like space.
All phenomena, like space, are the same.

That which is termed Mahamudra,
Is not a "thing" that can be pointed to.
It is the mind's own nature
that is Mahamudra [i.e., the Absolute State].

It is not something to be perfected or transformed.
Thus, to realize this, is to realize
that the whole world of appearance is Mahamudra.
This is the absolute all-inclusive Dharmakaya [i.e.,the Ultimate Embodiment of Buddhahood].

http://www.naturalawareness.net/mahamudra.html
....


You should also realise that clear light is empty of being anything of itself. And because being empty of anything in and of itself the vivid textures and colors or the myriad faces of Presence are fully actualised as the ghostly images are cleared


To use the six sense perceptions as the path has many purposes. The
initial effect is that you will cease to slip under the influence of the six
senses thus giving them free rein, and phenomena will no longer negatively
affect your meditation; later, phenomena will arise as ornaments;
and finally, there will be no duality between phenomena and mind, and
you will have arrived at the expanse of the great pervasiveness of the
dharmakaya.”

- khamptrul rinpoche

“All phenomena are the illusory display of mind.
There is no mind; mind is empty of an essence.
Empty and unceasing, it appears as anything whatsoever. Investigating this thoroughly, may we ascertain the ground. (9)

Our nonexistent projections are mistaken to be objects. Through ignorance, intrinsic awareness is mistaken to be a self. Through clinging to this duality, we wander within saîsåra. May we cut the root of ignorance and confusion. (10)”

“Looking at objects, there are no objects; we see only mind. Looking at mind, there is no mind; it is empty of an essence. Looking at both, dualistic clinging is spontaneously liberated. May we realize luminosity, the true nature of mind. (18)”

- 3rd karmapa
Soh

Taken from http://www.lotsawahouse.org/tibetan-masters/mipham/essence-of-mind

Dzogchen | Tibetan MastersMipham Rinpoche

Mipham Rinpoche
Ju Mipham Namgyal Gyatso
Further Information:

The Essence of Mind

by Mipham Rinpoche

Namo Guru Mañjuśrīye!
The actual nature of things is inconceivable and inexpressible. Yet, for those fortunate individuals who seek to penetrate the profound meaning of dharmatā, I shall here offer a few words by way of illustration.
What we call “essence of mind” is the actual face of unconditioned pure awareness, which is recognized through receiving the guru's blessings and instructions. If you wonder what this is like, it is empty in essence, beyond conceptual reference; it is cognizant by nature, spontaneously present; and it is all-pervasive and unobstructed in its compassionate energy. This is the rigpa in which the three kāyas are inseparable.
It is therefore as the vidyādhara Garab Dorje said in his Final Testament:
This rigpa, which has no concrete existence as anything at all,
Is completely unobstructed in the arising of its self-appearances.
To summarize: the actual nature of mind—the way it has always been, in and of itself—is this innate pure awareness that is unfabricated and unrestricted.
When this is explained in negative terms:
  • It is not something to be apprehended;
  • Nor is it a non-existent void;
  • It is not some combination of these two,
  • Nor is it a third option that is neither.
This is the view of the absence of any identifiable existence, the fact that it cannot be conceptualised in any way by thinking, “It is like this.”
When explained in more positive, experiential terms, it is said to be glaringly empty, lucidly clear, vividly pure, perfectly even, expansively open, and so on.
To illustrate this using examples: without limit or centre, it is like space; in its unlimited clarity, it is like sunlight flooding the sky; without clear inside and outside, it is like a crystal ball; in its freedom from clinging and attachment, it is like the traces of a bird in flight; and neither arising nor ceasing, it is like the sky.
To dispel any doubts or misunderstandings that might arise from this instruction, it is described as the great clarity that is beyond partiality, the great emptiness of freedom from conceptual reference, the great union that cannot be separated, and so on.
In terms of its meaning, as it cannot be pointed out by words, it is inexpressible; as it cannot be known with ordinary modes of consciousness, it is inconceivable; and as it is does not fall into any extreme, it is the great freedom from elaboration. In the end, it is beyond all expressions, such as: it is all and everything, it is not all, everything lies within it, or does not, and so on. It remains an individual experience of self-knowing awareness.
The names used to illustrate it are 'primordial purity' (ka dag) and 'spontaneous presence' (lhun grub), and, when summarizing: 'the single, all-encompassing sphere of naturally arising wisdom' (rang byung ye shes thig le nyag gcig).
As it is the pinnacle of all in terms of the qualities it possesses, it is also the transcendent perfection of wisdom (prajñāpāramitā) and so on.
Symbolically, it can be revealed by means of the sun, or a magnifying glass, a crystal ball, or a finger pointing into space, and so forth.
When you have a precious jewel in your own hand,
Even if others should discard them, why be angry?
Without losing your connection to these instructions,
The pinnacle of Dharma, and your own good fortune,
Even if others should criticize them, why be angry?
By Mipham.
Translated by Adam Pearcey, 2016, with the kind assistance of Alak Zenkar Rinpoche.
• Download this text: EPUB MOBI PDF