Confess your hidden faults. Approach what you find repulsive. Help those you think you cannot help. Anything you are attached to, give that. Go to the places that scare you.
— Machig Labdrön
Our basic nature is in no way different from that of a buddha. It’s like pure space, which, whether it is obscured by clouds or is a cloudless and clear sky, remains the same in its basic, essential nature. But if you pretend that your nature is already enlightened and don’t progress along the path of removing the obscurations, then your enlightened nature doesn’t become realized. Therefore, we must truly consider what is actual, what the facts are. Do we have obscurations or not? If you see that there still are obscurations, there is no way to avoid having to remove them by gathering the two accumulations.
— Tulku Urgyen Rinpoche
Thus that one, with such mastery, is the best of and incomparable amongst all beings. And you should understand that the bodhisattva has five superior benefits which govern all circumstances. They are that he attains supreme peace of mind, having gained the tranquil stations and not through pacifying defilement; that his knowledge and vision with respect to all the sciences are unimpeded, utterly pure; and perfectly clear; that he is unwearied by his circling in Samsara for the sake of all beings; that he understands all speech of the Tathagatas that has veiled meanings; and that, because he is self-reliant and does not depend on others, he is not led away from his zealous devotion to the Mahayana.
The nature of phenomena is nondual, but each one, in its own state, is beyond the limits of the mind. There is no concept that can define the condition of “what is” but vision nevertheless manifests: All is good. Everything has already been accomplished, and so, having overcome the sickness of effort, one finds oneself in the self-perfected state: This is contemplation.
— Garab Dorje
Whoever clings to mind sees not the truth of what’s Beyond the mind. Whoever strives to practice Dharma finds not the truth of Beyond-practice. To know what is Beyond both mind and practice, one should cut cleanly through the root of mind and stare naked. One should thus break away from all distinctions and remain at ease.
Generally, it is not possible for the appearance of samsara and nirvana to ever cease. If there is appearance, the fact of it being empty is designated as Emptiness. Those without appearance such as rabbit’s horn are not bases of Emptiness. Because it is conventionally non-existent, even if the designation ‘empty of horn’ is given to the rabbit’s horn, it just means it is utterly non-existent. Emptiness is the reality of all things conventionally existent, . . . Therefore, this Emptiness is to be delineated as the nature or ontic mode of all things conventionally existent. It is not at all to be delineated as the reality of that which is conventionally non-existent.
— Mipham Rinpoche