O vazio, a natureza última do Dharmakaya, o Corpo Supremo, não é um simples nada.
Possui intrinsecamente a faculdade de conhecer a natureza de todos os fenómenos.
Esta faculdade é o aspecto luminoso ou cognitivo do Dharmakaya, cuja expressão é espontânea.
O Dharmakaya não é o produto de causas e condições; é a natureza original da mente.

Kyabje Dilgo Khyentse Rinpoche

“The true tantrik is always in a state of nonsuppression and enjoyment. The purpose of every moment of life is to experience ananda. Ananda is active enjoyment of everything that comes your way. … A tantrik has only those desires which the environment is ready, willing and in a position to satisfy. This is not because he denies any of his wishes or rationalizes them later, but because he has developed his capacity for attention and is intensely aware of where he is and what he is doing at every moment of time.”

"Superfactual truth is a name for the highest kind of reality; the reality which is true, authentic, and so on because it is what is without any distortion or cover-up. Ordinary beings do not contact that reality, even though they are, in fact, immersed in it. Bodhisatvas—the ones who are on the way to complete enlightenment—who have reached the bodhisatva levels see superfact in their formal meditation but not in their post-meditation. Buddhas, those who are fully enlightened, see superfact all of the time.

Superfact is the state of being in which the completely purified mind of enlightenment has none of the cover-ups that previously prevented it from seeing that superfact in full, unhindered view. The concepts of dualistic mind are like little things that suddenly pop up in vast enlightened mind and, in doing so, prevent that mind from seeing superfact. Therefore, superfact is finally described as the total absence of all elaborated conceptual structures. That freedom from elaboration is at the same time a completely uninhibited view of what actually is. That is the Thorough Cut way of describing the unified two truths."

Tony Duff

"A moralidade nunca está no lugar do condutor no mundo budista.
Se houver um carrinho, o lugar do condutor deve ser ocupado pela sabedoria.
A compaixão deve estar ao lado do condutor.
A moralidade senta-se atrás, na sala de bagagem".

Dzongsar Khyentse Rinpoche

"When things and non-things
Are not present before rational mind,
There are at that time no other superficies, so
Without referencing, they are utterly pacified."

Śhāntideva, Entering the Bodhisatva’s Conduct

"É um grande erro pressupor que praticar o Dharma irá nos ajudar a acalmar e a levar uma vida sem problemas; nada poderia estar mais distante da verdade.

Dharma não é uma terapia.
É bem o oposto na verdade: o Dharma é algo sob medida para virar sua vida de cabeça para baixo, é justamente isso que você encomendou.

Então, quando sua vida sai completamente do planejado, por que você reclama?
Se sua prática e sua vida não capotarem, esse é um sinal de que o que você está fazendo não está funcionando.

É isso que distingue o Dharma de métodos New Age envolvendo auras, relacionamentos, comunicação, bem-estar, a Criança Interior, ser um com o universo e abraçar árvores.

Do ponto de vista do Dharma, tais interesses são os brinquedos de seres samsáricos brinquedos que rapidamente nos entediam até a letargia."

Dzongsar Khyentse Rinpoche

Do not forget the guru; pray to him at all times.

Do not let your mind be distracted; look into its very essence.

Do not forget death; let it spur you on to Dharma.

Do not forget sentient beings; with compassion dedicate your merit to them and make prayers of aspiration.

— Dilgo Khyentse Rinpoche, Heart Advice in Four Lines

The Sūtra Petitioned by Kāśhyapa says:

"Mind does not exist inside nor does it exist outside and it is not referenced as not both."

The Sūtra Petitioned by Maitreya says:

"Mind has no shape, has no colour, has no location; it is like space"

"In this there is nothing at all to be removed,
Not the slightest thing to be added.
One authentically looks at the authentic itself;
If the authentic is seen, there is complete liberation."

Asaṅga's Mahāyāna Uttara Tantra Śāstra

"To be empty is not to see the two, empty. The self-complexion of that being empty can appear as anything at all and right upon appearing it is empty, so there is unified appearance and emptiness. Exactly that can only be known by oneself turning inwards and knowing it, nothing other than that, so is referred to as “the domain of personal, self-knowing wisdom”."

Nirvāṇa Sutra

"The agent producing the appearance, mindness, is without a nature, so it was designated as being “without self, without sentient being, without person, without agent”, and so on. The term “without” used in that has the final meaning “does not exist. Because of that “does not exist”, it is said “also does not not exist”. All together, those words stand for the words “no establishment in it anywhere of existent and non-existent”."

Dza Patrul

“This consciousness that knows its object does not depend on the sense faculties, does not originate from its object, and does not reside in between the two. It is not inside; it is not outside. When it arises it does not come from anywhere; when it ceases it does not go anywhere. It arises yet is empty; it disintegrates yet is empty…"

"The realization that in the space-like actuality of all dharmas there can be no becoming an object of consciousness or of wisdom is the view. The residing in that state in the manner of not residing is the meditation. The illusion-like gathering in post-meditation of an accumulation of merit for the sake of the merely illusory sentient beings is the conduct. That the merely illusory rational mind appears but vanishes into the dhātu is the final fruition."

Dza Patrul

"In the fact of the authentic there is no mind, there is no appearance,
And even the non-existence of it is absent,
So it is beyond the considerations of existence and non-existence."

"Not hindered by having like and dislike, attachment and aversion towards
Any of the circumstances, outer and inner, favourable and unfavourable,
And having the greatness of whatever occurs being a helper on the path,
One achieves finality in the unborn dharma."

"What others find repulsive, we enjoy.
What others find frightful, we invite.
What others abandon, we embrace.

What others fear to say, we sing.
What others fear to glance, we behold.
What others fear to do, we perform.

To that place of mind nobody dares to go,
We jump into without hesitation,
Because we are not afraid of mind.

Being absolutely ignorant, we know stillness.
Being absolutely lustful, we know bliss.
Being absolutely wrathful, we know splendor.
Because we are not afraid of mind."

"In mind there is no duality, so
Look at it in the manner of there being no looking to be done.
Having looked you do not see your own mind.
That being so, in terms of what is to be looked at
There is not a speck of it at all."

Machig Labdrön

"Mindness, empty luminosity without referencing, is the true actuality of the innate disposition. Exactly that elaboration-free and identification-less rigpa has appearances of its liveliness shining forth non-stop in an illusion-like way, so you cross over to the state of indivisible or unified equipoise and post-meditation, luminosity-emptiness without grasping, then practice to gain experience in that."

"The fact that the Buddha's formulation of the precepts can be at times permissive or prohibitive also proves that the precepts are not unchangeable. They vary according to the particular circumstances when and where something happens, and depend upon who is involved."

- Master Hsing Yun

"Live a life of friction. Let yourself be disturbed as much as possible, but observe."

Gurdjieff

"O, Alas! Alas! Fortunate Child of Buddha Nature, Do not be oppressed by the forces of ignorance and delusion! But rise up now with resolve and courage!

Entranced by ignorance, from beginningless time until now,

You have had [more than] enough time to sleep. So do not slumber any longer, but strive after virtue with body, speech and mind!

Are you oblivious to the sufferings of birth, old age, sickness and death? There is no guarantee that you will survive, even past this very day!

The time has come [for you] to develop perseverance in [your] practice."

The Tibetan book of the dead