Here are 5 top quotes from his talk:
https://liturgyguy.com/2016/07/05/cardinal-sarahs-top-5-quotes-from-sacra-liturgia-2016/

What could make a difference would be telling far and wide the simple fact that the historical basis for what most seminarians have been taught for decades now—i.e., that “versus populum” is a restoration of widespread ancient practice—is, in fact, so much straw.

Face the east, kneel for communion? What will happen to all the old bags in pantsuits distributing communion, or the cast of thousands surrounding the altar, or the newly homeless deacons and other hangers-on? Think of the unemployed banner makers. Oh, the horror. Oh, the humanity.

All kidding aside, I have said many times the Cardinal would make a good pope!

Vilyanor,

What conclusion do you draw from what you saw?

That's actually perhaps a bonus of Francis' absurd popularity in the media—it's trickling down to Sarah it would seem.

The last time the Church was forbidden to talk about something was in 1994, and that was in the form of an apostolic letter, not a press communique.

Just sayin'...

More bon mots from Cardinal Sarah's momentous address:

1) For many years before the Council, in missionary countries and also in the more developed ones, there had been much discussion about the possibility of increasing the use of the vernacular languages in the liturgy, principally for the readings from Sacred Scripture, also for some of the other parts of the first part of the Mass (which we now call the “Liturgy of the Word”) and for liturgical singing. The Holy See had already given many permissions for the use of the vernacular in the administration of the sacraments. This is the context in which the Fathers of the Council spoke of the possible positive ecumenical or missionary effects of liturgical reform. It is true that the vernacular has a positive place in the liturgy. The Fathers were seeking this, not authorising the protestantization of the Sacred Liturgy or agreeing to it being subjected to a false inculturation.

2) The Fathers did not intend a revolution, but an evolution, a moderate reform.

3) At the beginning of article 21 we also hear the Fathers’ intentions very clearly: “In order that the Christian people may more certainly derive an abundance of graces from the Sacred Liturgy, holy Mother Church desires to undertake with great care a general restoration of the liturgy itself.” “Ut populus christianus in sacra Liturgia abundantiam gratiarum securius assequatur...” When we study Latin we learn that the word “ut” signifies a clear purpose that follows in the same clause. What did the Council Fathers intend? —that the Christian people may more certainly derive an abundance of graces from the Sacred Liturgy. How did they propose to do this? —by undertaking with great care a general restoration of the liturgy itself (“ipsius Liturgiae generalem instaurationem sedulo curare cupit”). Please note that the Fathers speak of a “restoration,” not a revolution!

3) My brothers and sisters, where are the faithful of whom the Council Fathers spoke? Many of the faithful are now unfaithful: they do not come to the liturgy at all.

4) No bishop, priest or deacon vested for liturgical ministry or present in the sanctuary should be taking photographs, even at large-scale concelebrated Masses. That priests sadly often do this at such Masses, or talk with each other and sit casually, is a sign, I think, that we need urgently to rethink the appropriateness of these immense concelebrations, especially if they lead priests into this sort of scandalous behaviour that is so unworthy of the mystery being celebrated.

5) It is sadly true that in the decades since the Second Vatican Council, “alongside [the] lights, there are also shadows” in the Church’s liturgical life, as Saint John Paul II said in Ecclesia de Eucharistia (n.10). And it is our duty to address the causes of this. But it is a source of great hope and joy that today, as the twenty-first century proceeds, many faithful Catholics are convinced of the importance of the liturgy in the life of the Church and dedicate themselves to the liturgical apostolate, to what may be broadly called a new liturgical movement.