If what appears to be apprehended does not exist by its very own essence apart from that which apprehends it, then what appears to be the apprehender does not exist either.
The reason, here, is that the apprehender exists in relation to the apprehended, not in isolation. Therefore, awareness is devoid of both apprehender and apprehended, in all their various forms. Free from subject and object, by its very own nature awareness is a mere indescribable luminosity.
You might "kill time" walking, moving, sleeping, or sitting - ineffectual acts which are neither wholesome nor harmful, and which mature into neither good nor bad experiences.
But since such actions simply waste this human life, instead of throwing your ability away in idle amusements, make a conscious effort to devote your time exclusively to wholesome action.
Jamgon Kongtrul Lodro Thaye
Whatever is born is impermanent and is bound to die. Whatever is stored up is impermanent and is bound to run out. Whatever comes together is impermanent and is bound to come apart. Whatever is built is impermanent and is bound to collapse. Whatever rises up is impermanent and is bound to fall down.
So also, friendship and enmity, fortune and sorrow, good and evil, all the thoughts that run through your mind – everything is always changing.
Time is very precious. Do not wait until you are dying to understand your spiritual nature. If you do it now, you will discover resources of kindness and compassion you didn't know you had. It is from this mind of intrinsic wisdom and compassion that you can truly benefit others.
Chagdud Tulku Rinpoche
In the realm of matter, one and the same object can serve as a cause of happiness for some living beings, and a cause of suffering for others. Certain plants, for example, function as medicine for some creatures, but for other species they can be poisonous.
From the point of view of the object itself there is no difference, but because of the physical constitution and the material state of the particular living being, that same object can affect them in different ways.
Then, in the sphere of our own experiences, the same holds true. A certain individual may appear to some as very friendly, kind and gentle, and so gives them feelings of happiness and pleasure. Yet to others that same person can appear harmful and wicked, and so cause them discomfort and unhappiness.
What this kind of example points to is that, although external matter may act as a cause for our experience of pain and pleasure, the principal cause that determines whether we experience happiness or suffering lies within.
This is the reason why, when Buddha identified the origin of suffering, he pointed within and not outside, because he knew that the principal causes of our suffering are our own negative emotions and the actions they drive us to do.
His Holiness the Dalai Lama