A Quote by Tenzin Palmo

Perhaps Westerners are in a better position to practice true renunciation than uneducated Orientals because most Western people, by the time they come to the Dharma, have led a pretty full worldly life with lots of sensual pleasures, money and lots of toys to play with. They have seen that the path of accumulation of worldly treasure does not lead to happiness or contentment. That's why they come to the Dharma.
Those who see worldly life as an obstacle to Dharma see no Dharma in everyday actions. They have not yet discovered that there are no everyday actions outside of Dharma.
The key is realizing - and believing - that this world is not your home. If you and I ever hope to free our lives from worldly desires, worldly thinking, worldly pleasures, worldly dreams, worldly ideals, worldly values, worldly ambitions, and worldly acclaim, then we must focus our lives on another world.
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.
Most of the people I talk to are not going to go off and live in a cave. Why should they? So I talk about how people can stop separating dharma practice - going on retreats, going to dharma centers, hearing talks, reading books - from their ordinary life.
Worldly pleasures, such as flow from greatness, riches, honours, and sensual gratifications, are infinitely worse than none
Worldly pleasures, such as flow from greatness, riches, honours, and sensual gratifications, are infinitely worse than none.
Too often in the west we fail to realize that even in eastern disciplines the spiritual life is not meant as an escape from the worldly life. There is karma to be fulfilled on earth, within the dharma of necessity.
It is necessary first in the practice of Kundalini yoga to determine what the dharma is. There is a dharma for you.
Dharma has several connotations in South Asian religions, but in Buddhism it has two basic, interrelated meanings: dharma as 'teaching' as found in the expression Buddha Dharma, and dharma as 'reality-as-is' (abhigama-dharma). The teaching is a verbal expression of reality-as-is that consists of two aspects-the subject that realizes and the object that is realized. Together they constitute 'reality-as-is;' if either aspect is lacking, it is not reality-as-is. This sense of dharma or reality-as-is is also called suchness (tathata) or thatness (tattva) in Buddhism.
Joining the Sangha and renouncing worldly life is necessary in order to devote your whole life and all your energies toward the Dharma.
The dharma is the most precious thing in the world and we should put it at the center of our hearts and transform our whole lives into dharma practice. Otherwise, at the time of death, we will look back and say, now what was all that about? If we truly want to benefit others and ourselves, we have to do it. No excuses.
The Dharma Path is to keep walking forward. But the true Dharma has no going forward, no going backward, and no standing still.
They are not following dharma who resort to violence to achieve their purpose. But those who lead others through nonviolent means, knowing right and wrong, may be called guardians of the dharma. Those who really seek the path to Enlightenment dictate terms to their mind. Then they proceed with strong determination.
Happiness requires that we give up a worldly orientation-not worldly things, but a worldly attachment to things. We have to surrender all outcomes. We have to live here but appreciate the joke.
Everyone should not be ordained, but for those who really feel that the only thing that matters in this world is the Dharma, then it is a logical step to adopt a form of life that automatically precludes worldly distractions.
If we see pride among people who have no idea about Dharma, it is understandable. However, if afflictive emotions and haughtiness are present among Dharma practitioners, it is great disgrace to practice
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