傑尊瑪丹津葩默：做自己最好的朋友
孤獨感，主要是我們自我意識的呈現。因為，是誰在孤獨呢？是「我」覺得孤獨！我的意思是，如果你待在本覺的狀態中，是不會有孤獨感的，因為你認出了自己與一切的連結。所以，是誰在孤獨呢？不過就是我們的自我——它想有所連結，但是連結不上，因為它太沉迷於自身了！
Loneliness is very much an expression of our ego
consciousness. Because who is lonely? “I” am lonely! I mean, if you were in the
state of Rigpa, then there would be no loneliness, because you recognise your
帕秋仁波切：不要有儀式？！
KYABGON PHAKCHOK RINPOCHE: NO RITUAL!!????
「我不喜歡做大禮拜，也不喜歡儀式。可否請您教我不具儀式的佛法修持？」
“I do not like prostrations and rituals. Can you teach me dharma without
南開諾布仁波切：除非我們不再僅僅滿足於智性的知識，否則都必須捨棄諸如「證悟」、「自心本性」這類的概念
世間所有已知的哲學理論，都是由人類的錯亂二取心所創造的。在哲學領域中，今日所認定的真理，可能明日就被證明有誤。沒有誰能為哪一個哲學的效度掛保證。因此，任何透過智性方法所理解的事物，向來都不完整且具有相對性。事實是，沒有要尋覓的真理、也沒有要透過邏輯來確認的真理；而是，我們必須發現：這個心是多麼不斷地將自己侷限於二元分別之中。
All the philosophical theories that exist have been
created by the mistaken dualistic minds of human beings. In the realm of
philosophy, that which today is considered true, may tomorrow be proved to be
巴都祖古仁波切：禪修覺受無論好壞，都無關緊要
Both Good and Bad Meditation Experiences are Irrelevant
禪修的目的，是培養對平常心的熟悉度，而這個平常心，指的是純粹、直接體驗當下的心。這才是我們的目的。因此，種種超凡的體驗、喜悅的感受、極度的明晰，或念頭的暫時停止等，都不重要。都不是我們所希求的。渴望這些經驗並無意義。如果對於這些體驗感到歡喜，反而對我們有害，因為我們會開始追逐它們，產生貪戀，試圖延續，以致扭曲了自心。因此，不應加以採納。
What we are cultivating in meditation is familiarity with the ordinary mind, the mind that is simply experiencing the present moment directly. That’s all we’re looking for.
So extraordinary experiences, feelings of joy, or tremendous lucidity, or thoughts stopping for a while, and so on, are irrelevant. They’re not what we’re looking for. Craving for them is pointless. Being delighted by them can be destructive because then you seek them, you want them, you try to perpetuate them, and you’re altering the mind. So don’t adopt them.
傑尊瑪丹津葩默：關於禪修，還有一個非常普遍的誤解
關於禪修，還有一個非常普遍的誤解，就是認為禪修應該會帶來一些刺激或奇異的經驗：比如看到光、感到各種震動、變得具有神通、聽到聲音、見到異象等等。如果連一點令人興奮的事情都沒發生，那禪修就毫無用處。
Another very common misconception is that meditation is about having exciting and strange experiences: seeing lights, getting all sorts of vibration, becoming clairvoyant, hearing voices, seeing visions etc. Unless something exciting is happening then meditation is useless.
事實上，佛教禪修的最初目的，是讓內心變得更加平靜、安祥，更能專注、覺知，進而轉向內在，觀察自心。這樣做，是為了超越意識活動，回到我們的本初覺性。這種覺性是我們本有的佛性，具足智慧與慈悲。
Actually, Buddhist meditation is initially to make the mind more calm and peaceful, more concentrated, more conscious and then to turn inwards and examine the mind itself. To get back to our primordial awareness, which is beyond the conscious mind. This is our inherent Buddha nature, which consists of wisdom and compassion.
傑尊瑪丹津葩默：喚醒自己與他人的本具智慧
不管是禪修或日常生活當中的一言一行，都應當基於為利眾生願成佛的動機。一切所作所為，都應當來自慈悲與智慧的雙融。換句話說，我們的一切言行，基本上都是要喚醒我們本具的智慧，以便幫助其他有情眾生喚醒他們自己的本具智慧。
Every action we do, not merely meditation but throughout our daily life, should be motivated by the desire for enlightenment for the sake of all beings. Everything that we do throughout our day should be motivated by the twin aspects of wisdom and compassion. In other words, everything we do should be basically for the sake of awakening our innate wisdom in order to help all other sentient beings to wake up also to their own innate wisdom.
- Jetsunma Tenzin Palmo
傑尊瑪 丹津．葩默：如果我們知足，就不會再消費
當今這個現代社會，知足［這件事］要不遭到完全忽略，要不就受人嘲諷。
正是因為如果我們知足，就不會再消費了。
~ 傑尊瑪 丹津．葩默
Contentment nowadays in our modern society is either ignored completely or derided.
竹慶本樂仁波切：若欲他人離苦，則莫復增其苦
If you want for others to be free from suffering, then don't add more suffering.
– dpr
若欲他人離苦，則莫復增其苦。
吉噶康楚仁波切：孩子玩耍時的熱情，以及登山者的努力與熟練
從佛教徒的觀點來看，可用兩種類比來形容「精進」：
孩子玩耍時的熱情，以及登山者的努力與熟練。
── 吉噶康楚仁波切
Two analogies combined describe diligence from the Buddhist perspective: the passion of a child at play and the exertion and proficiency of a mountain climber.
竹慶本樂仁波切：看見文化、身份認同和意義之間的相依性質
若真的想理解我們作為個人與社會的樣子，就需要看見文化、身份認同和意義之間的相依性質。
——竹慶本樂仁波切
If we are ever going to understand who we are as individuals and societies, then we need to see the interdependence of culture, identity and meaning.
—— Dzogchen Ponlop Rinpoche
