Tenzin Palmo Quotes

What I like about Tibetan Buddhism is it was taken to Tibet in the 7th century and then again in the 11th. It has everything that had been collected in India up until that time. And so on all levels, it's so vast.

If you don't find that people find you're easier to live with than you were before, if you don't find that your heart is feeling warmer toward others and if your negative emotions are not getting any better, then there's something wrong. That is always the touchstone of the Dharma practice.

Look at your own potential. Don't overestimate your capabilities and push too hard, or underestimate them and use that as an excuse to be lazy.

Sometimes people come and they have so much pain and confusion in their eyes... what to do? A few words is a little bit of balm but doesn't really solve the deep disease within.

I don't think I've changed anything, but I hope that by my talks I have encouraged people in their practice. That's as much as any of us can do.

In the texts, and as His Holiness the Dalai Lama reminds us, we should check the person's behavior not when they're sitting on a big throne, but behind the scenes. How do they treat ordinary people - not the big sponsors - but just ordinary people who are of no particular importance to them.

Basically, I want to spend my time in retreat, but to my own amazement, I agreed to help with a project to start a training center for nuns. I agreed because I think it's really very important for the Western Sangha. I don't know how I'm going to help, but it's important.

Caves are beautiful things you know. They're thermostatically controlled - warm when it's cold out and cool when it's warm. Very quiet. Nobody there. Especially in the winter - it was perfect. Also, because it's a cave, you can't do much with it.

There are many wonderfully qualified teachers out there, but that doesn't mean that each teacher is suitable to the same person, anymore than people fall in love with the same person.

Tibetans are great with meritorious practices.

I think we females have a lot of work to do for each other.

To be a nun is a very great blessing. It's a great inspiration to think that the Sangha goes all the way back to the Buddha and that so many fantastic, really truly-realized beings have been ordained. Thinking of all those members, such a wonderful, exalted and holy order - I love the Sangha.

If you put a little pin in the middle and you make a little space, a little circle, then the nature of the mirror shines through. So now you know the mind is not dust, that behind that dust there is this mirror-like nature of the mind, and if it's a big enough hole, you might be so transfixed by the hole you don't notice the rest of the dust.

Perhaps one of the main antidotes to depression, lack of self-esteem, loneliness and so forth is the recognition that we really do have Buddha nature. All the other problems like anger, jealousy, ambitions, are merely habitual patterns that we've learned, but aren't inherent to who we are.

The very best players, when they are practicing, put everything they've got into it. But then they leave it for a while. And it's the same in dharma practice.

Most religions have always appreciated the extreme power of concentrated thought directed toward the benefit of others, especially when that person is practicing in solitude. That's why they have contemplative orders.

All the other religions I had ever read about dealt with the idea of God, and your relationship with God. Buddhism is the only religion that deals with man himself and the nature of the mind - how to deal with yourself and your condition, here and now, as opposed to having to deal with something outside yourself.

We have to transform those ordinary actions of our day into dharma practice because otherwise nothing is going to move.

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.

My body is not good for prostrations.

The internet can be enormously helpful, just like books can, but I don't think it's the be all and end all for really practicing Buddhism. At a certain point, as with learning any skill, we need personal instruction from someone who is more advanced than us.

The answer lies within ourselves. If we can't find peace and happiness there, it's not going to come from the outside.

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.

People should find what approach really speaks to them, and then do it. Obviously, better with a good teacher, who can help you on the path. But in any case, basic principles.

Why do some people, when they want to practice, keep coming against problems and difficulties, and obstacles - inner obstacles and outer obstacles? It's because of the lack of merit.

All of the external circumstances and the rude and difficult people we meet, instead of getting angry, upset, or frustrated, we see that we can take them all and use them on the path in a way that actually invigorates and strengthens us, rather than defeats us. It's all very practical advice, and that's why I talk a lot about how to make our daily life into Dharma practice, otherwise it's easy to feel hopeless and helpless.

If we could turn around and stand back, then we would see the whole complete pattern. And therefore what we have to do in this lifetime is to perfect this pattern, so that it will continue a most beautiful pattern next time and next time and next time and next time because we vowed until samsara is empty! Now, that's going to be a long time, so you'd better get prepared for the long haul, and the best way to do that is to really prepare yourself as much as possible in this lifetime, and not waste your opportunities so that we can genuinely benefit beings, endlessly, endlessly, endlessly.

From the point of view of emptiness, there is neither being nor non-being, but we're not on the point of view of emptiness, we're on the point of view of our relative being.

There are wonderful beings in this world.

My mother was a spiritualist. We had weekly séances at our house with a neighbor who was a medium and various friends, and so I was brought up with the idea that there are many realms of being all around us. So that prepared me for Buddhism, and especially Tibetan Buddhism with all its talk of different realms and dimensions of being.

On a relative level where we live, we need to have a sense of identity, otherwise we'd fall apart, wouldn't we?

When I look back I feel very grateful.

I've often said that the seventh paramita should be a sense of humor, so we don't take ourselves too seriously.

If you're meeting with the dharma, you have probably been a human being before.

In Dharma practice, the most important thing is to be very sincere.

If you want to be a doctor, you may say, There are all these beings, they're sick, they're dying, I've got to go out and help them. And so you grab a bag full of scalpels and medicine and rush off. Even though your motivation is very pure, you end up harming beings because you don't know what you're doing.

Keep your practice very simple and don't be too ambitious.

The Buddha said that samsara by its nature is painful. He didn't say it was a joyride.

The point with Buddhism is that it doesn't just tell you to be good, it tells you how. It doesn't just say, "Don't be angry," it shows us the methods to help us not to be angry. It gives techniques for everything that it advises us to cultivate, and all the negative qualities we need to overcome and transform.

We're not lowly sinners, we're not worthless beings. We are something jewel-like and beautiful.

From a Buddhist point of view, the first thing to help is yourself, to get your own mind together. And to really understand how to benefit beings, not just on the physical level, but on all levels. Then there are endless beings you can benefit.

When one has a decisive realization of the inherent nature of the mind, which has no ego, it has no sense of duality between oneself and the cup, and a deep sense of interpenetration of the whole dharma. Then whatever we do is spontaneously perfect Buddha activity. And anybody who is even slightly tuned in will get a very deep experience of that.

If we want to be musicians, dancers or sportspeople, we can download a certain amount and watch DVDs and read books, but in the end we need someone to assess us and give us personal instruction. The two go together.

The problem is that our inherent ignorance keeps us in samsara and unable to benefit ourselves and others on a really deep level.

We have compassion because of the incredible pain and suffering which we as unenlightened beings cause to ourselves and all others through our ignorance. This is why we're trying to get out. This is why the bodhisattva has meaning. Because we're saying, no we won't get out, we won't escape until we've helped all other beings to escape, but most other beings don't even want to escape. They don't even know that there is an escape, and it's hard, so it's going to take an awfully long time.

As women become more educated and confident, they can start adding their voice.

Different people are different.

We're always given the message that our potential is so limited, which is so sad. Actually, our potential is infinite.