Zurchungpa said:

Oh, spiritual son,

There are five things you will not find.

You will not find an object outside.

You will not find a mind inside.

You will not find a body in between.

You will not find the unenlightened person you do not desire to be.
You will not find the enlightened buddha you long to be.

Oh, imprisoned being, are you trapped inside your traditions, inside your illusions, and inside your conformities?  Are you trapped inside your images?  Are you trapped inside the false securities where the “I” and “me” reside?

You should know that residing in this prison of the limited mind negates your true nature.  All the woes of the world have arisen from being entrapped in a false identity.

You should know that within our silent meditation lies the method whereby we can experience the vastness of space, and there we will find our true nature.  

Silent meditation is the method whereby we reconnect to our innocence, our timeless self, our youthfulness, our awakened mind, and our ability to be fully alive —  abounding with love and compassion.

Within our silent meditation, we may implement our loving and compassionate intention to manifest all good things.

When we end the “me”, the “I”, and separation from “the other”,  actual love and compassion radiate forth unceasingly.   In the spaciousness of our uncontrived natural mind, all sorrows come to an end. By ending this limited false image and illusion of the “me”, the “I”, something infinitely new will arise from within.

Here we arrive upon that which is timelessly sacred. Here is the path of effective action, of skilful means. Here is the motion of silent meditation. 

Within our self-centred interests, we are unable to realise that we are inextricably connected with all that exists on our Earth and in the cosmos.

Within our shoddy little lives, we seek to unravel the mysteries of the universe, dissecting it through thought, chasing after knowledge, all in order to find immortality.  

By this self-centredness, we avoid the most sacred part of ourselves.

And yet, with the cessation of thought comes the quality of silence marked by non-dual compassion.

From that profound compassion comes something uniquely original.
An enormous wisdom, a distinctive  intelligence with tremendous energy that pervades all of space, revealing the infinite.

The great Dudjom Rinpoche has said, “With a madman’s abandon, let your worldview collapse.”

With the cessation of words, allow the mind to rest in silence.

In an instant, Liberation. 

Meditation is a specific kind of energy — the kind of energy from which all conflict has been removed.

The mind in meditation is diligent and caring in observance.  The watching of the mind is simply attentiveness.  In that diligent caring mind is affection and compassion.

In this energetic attention all energy is experienced.  What is noticed in this state is that there is no centre, and no me, and no you, and no concentration at all.

Meditation is accessing vast space, and there you will not find time.  In meditation you will discover the complete silence of the mind.  With these words, I urge you to practise ...

A mind must have space. 

Space is not only a distance between here and there 

— space implies being without a centre.

If the mind has a centre, and thoughts move away from the centre to the periphery — however far that periphery may be, the mind is still limited.

Space indicates no centre and no periphery, no boundary. 

If the mind is crude, vulgar and self centred, it cannot enjoy measureless space.  

The spacious mind which resides in emptiness holds within itself the possibility for endless creativity to arise …  

When the heart has about it a quality of love, 

from that love arises compassion.  

Wherever that compassion arises, intelligence also arises. 

But this is not the intelligence of self-interest, or the intelligence of thought, or the intelligence of a mass of knowledge — compassion has nothing to do with knowledge.

In compassion there is that serene intelligence from which arises stability, security and immense strength. 

In meditation, it is essential to be a light for yourself.

You must discover the entire movement of life.  Discover it with all its ugliness, its beauty, its pleasure, its ambition, its misery, and its confusion, and then step out of that stream.

Most of our minds are fragmented, and whatever is fragmented is corrupt. We have very little space in our minds because they are crowded with dualistic knowledge.  So, how can the mind find the space to live without conflict?

In meditation the mind becomes completely quiet, for silence has great space.

In this great space, there is no conflict, no direction, no controlling and you will see for yourself that there, in silence, lies a new immense energy, actively real, and creative. 

Nature is strange, as strange as it can be, so much so that we choose to disbelieve it;  and yet extraordinary phenomena dance before us in myriad unseen realms.

Have faith, my friends, trust those Dharma Masters who believe in the magic of nature and who rejoice in its awesome majesty. 

When death comes, it does not ask your permission; it comes and takes you; it destroys you on the spot.

In the same way, can you totally drop hate, envy, pride of possession, attachment to beliefs, to opinions, to ideas, to a particular way of thinking, and to your highest principles. 

Can you drop all that in an instant?

There is no “how to drop it”, because that is only another form of continuity.

To drop opinion, belief, anger, attachment, greed, ignorance, or envy is to die — to die every day, every moment.

If there is the coming to an end of all ambition from moment to moment, then you will know the extraordinary state of being nothing, of coming to the abyss of an everlasting movement, as it were, and dropping over the edge — which is death.  

Know all about death, because death may be reality — That most extraordinary something that lives and moves and yet has no beginning and no end.

Friends, this body is so impermanent, fragile, unworthy of confidence, and feeble. 
It is so insubstantial, perishable, short-lived, painful, filled with diseases, and subject to changes. 

Thus, my friends, as this body is only a vessel of many sicknesses, wise men do not rely on it. 

This body is like a ball of foam, unable to bear any pressure. 
It is like a water bubble, not remaining very long. 
It is like a mirage, born from the appetites of the passions. 
It is like the trunk of the plantain tree, having no core. Alas! 

This body is like a machine, a nexus of bones and tendons. 
It is like a magical illusion, consisting of falsifications. 
It is like a dream, being an unreal vision. 
It is like a reflection, being the image of former actions. 
It is like an echo, being dependent on conditioning. 
It is like a cloud, being characterised by turbulence and dissolution. 
It is like a flash of lightning, being unstable, and decaying every moment. 

The body is ownerless, being the product of a variety of conditions.

This body is inert, like the earth; selfless, like water; lifeless, like fire; impersonal, like the wind; and non-substantial, like space. 

This body is unreal, being a collocation of the four main elements. 
It is void, not existing as self or as self-possessed. 
It is inanimate, being like grass, trees, walls, clods of earth, and hallucinations. 
It is insensate, being driven like a windmill. 
It is filthy, being an agglomeration of pus and excrement. 
It is false, being fated to be broken and destroyed, in spite of being anointed and massaged. 
It is afflicted by the four hundred and four diseases. 
It is like an ancient well, constantly overwhelmed by old age.
Its duration is never certain - certain only is its end in death. 
This body is a combination of aggregates, elements, and sense-media, which are comparable to murderers, poisonous snakes, and an empty town, respectively.

Therefore, you should be repulsed by such a body.

You should despair of it and should arouse your admiration for the body of the Tathāgata.

Friends, the body of a Tathāgata is the body of Dharma, born of gnosis. 

The body of a Tathāgata is born of the stores of merit and wisdom. 

The body of a Tathāgata is born of morality, of meditation, of wisdom, of the liberations, and of the knowledge and vision of liberation.

It is born of love, compassion, joy, and impartiality. It is born of charity, discipline, and self-control. It is born of the path of ten virtues. 

The body of a Tathāgata is born of patience and gentleness. 
It is born of the roots of virtue planted by solid efforts. 

It is born of the concentrations, the liberations, the meditations, and the absorptions. 

It is born of learning, wisdom, and liberative technique. 
It is born of the thirty-seven aids to enlightenment. 
It is born of mental quiescence and transcendental analysis. 
It is born of the ten powers, the four fearlessnesses, and the eighteen special qualities. 

It is born of all the transcendences. 
It is born from sciences and superknowledges. 

It is born of the abandonment of all evil qualities, and of the collection of all good qualities. 
It is born of truth. It is born of reality. 
It is born of conscious awareness.

Friends, the body of a Tathāgata is born of innumerable good works. Toward such a body you should turn your aspirations, and, in order to eliminate the sicknesses of the passions of all living beings, you should conceive the spirit of unexcelled, perfect enlightenment.

To understand the immeasurable, 

the mind must be extraordinarily quiet and still. 

Knowing all, but not knowing one,

Knowing one, and liberating all. 

Whatever happens, let it happen.

Whatever is appearing, let it appear.

Whatever arises, let it arise.

Whatever is, let it be as it is.

Whatever is not, let it not be.

— The Jewel Treasure of the Dharmadhātu