A Quote by Tenzin Palmo
The Tibetans are good at learning many skillful ways to show that everything we do becomes dharma practice, depending on which kind of approach we use.
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Tibetans - at least traditionally - are so totally permeated with the dharma that they don't see any difference between dharma and everyday life, really. And therefore they enjoy it because they don't make a separation.
The art of dharma practice requires commitment, technical accomplishment, and imagination. As with all arts, we will fail to realize its full potential if any of these three are lacking. The raw material of dharma practice is ourself and our world, which are to be understood and transformed according to the vision and values of the dharma itself. This is not a process of self- or world- transcendence, but one of self- and world- creation.
We live in a society which is heading in one direction, so it's good to have at least a few friends who share the same values and can encourage us and help us to remember that we're not alone or peculiar, but that what we're doing is a very valid way of life. This will encourage us to put the Dharma at the centre of our life and not the periphery, to use our daily life as our Dharma practice.
There is no one kind of thing that we 'perceive' but many different kinds, the number being reducible if at all by scientific investigation and not by philosophy: pens are in many ways though not in all ways unlike rainbows, which are in many ways though not in all ways unlike after-images, which in turn are in many ways but not in all ways unlike pictures on the cinema-screen--and so on.
It was hard to become an astronaut. Not anywhere near as much physical training as people imagine, but a lot of mental training, a lot of learning. You have to learn everything there is to know about the Space Shuttle and everything you are going to be doing, and everything you need to know if something goes wrong, and then once you have learned it all, you have to practice, practice, practice, practice, practice, practice, practice until everything is second nature, so it's a very, very difficult training, and it takes years.
Personally, I’ve gotten so that I now use a kind of two-track analysis. First, what are the factors that really govern the interests involved, rationally considered? And second, what are the subconscious influences where the brain at a subconscious level is automatically conclusions in various ways — which, by and large, are useful — but which often malfunction? One approach is rationality… And the other is to evaluate the psychological factors that cause subconscious conclusions — many of which are wrong.
Almost everything I do when I approach an operational problem comes from the time I've been in space. It's a way of organizing your thoughts. We use problem-solving; what we call "what-if-ing." What if this happened? What would we do? We go over plan B, C, D, E, F, and whatever else, depending on the criticality of what we're doing. This kind of thing can be applied almost everywhere, even at home.
A skillful commander is not overbearing. A skillful fighter does not become angry. A skillful conqueror does not compete with people. One who is skillful in using men puts himself below them. This is called the strength to use men. This is called matching Heaven, The highest principle of old.
It is necessary first in the practice of Kundalini yoga to determine what the dharma is. There is a dharma for you.
A balanced and skillful approach to life, taking care to avoid extremes, becomes a very important factor in conducting one's everyday existence.
Obviously if you want to get good at something which is competitive, you have to think about it and practice a lot. You have to keep learning because world keeps changing and competitors keep learning. You have to go to bed wiser than you got up. As you try to master what you are trying to do – people who do that almost never fail utterly. Very few have ever failed with that approach. You may rise slowly, but you are sure to rise.
Trusting your intuition is like learning to ride a bike. Everything takes practice before it becomes second nature.
It is known to all persons who are conversant in experimental philosophy, that there are many little attentions and precautions necessary to be observed in the conducting of experiments, which cannot well be described in words, but which it is needless to describe, since practice will necessarily suggest them; though, like all other arts in which the hands and fingers are made use of, it is only much practice that can enable a person to go through complex experiments, of this or any kind, with ease and readiness.
The zazen I speak of is not learning meditation. It is simply the Dharma gate of repose and bliss, the practice-realization of totally culminated enlightenment. It is the manifestation of ultimate reality. Traps and snares can never reach it. Once its heart is grasped, you are like the dragon when he gains the water, like the tiger when she enters the mountain. For you must know that just there (in zazen) the right Dharma is manifesting itself and that, from the first, dullness and distraction are struck aside.
If the flower were not attached to its stem, it would flee at the approach of man, like the insect or the bird; for the attribute of man on the earth, at least as long as he does not better understand his role, is to worry and frighten what he is not interested in taming for utilitarian purposes. Man is skillful in mistreating everything he can use
To think that practice and realization are not one is a heretical view. In the Buddha Dharma, practice and realization are identical. Because one's present practice is practice in realization, one's initial negotiating of the Way in itself is the whole of original realization. Thus, even while directed to practice, one is told not to anticipate a realization apart from practice, because practice points directly to original realization.
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