Teachers

Who’s the Captain of Your Ship?

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The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Essence of Devotion”

The reasons for practice of refuge are known if you understand anything about the horror of cyclic existence.  You look outside and see the suffering.  You look at the way you are conducting yourself and the way your life is set up and the cause and effect relationships you’ve got going here, and you realize it’s just dumb, fruitless, pointless.  There is no future in this.  It’s a dead end.  At that point the mind turns.  That turning is the first step of practicing refuge.  What does it turn toward?  What does it actually turn toward?

Again, you’ve just looked out the window and you’ve looked at yourself, and the first realization is something like, “I don’t know what to do now.  I don’t really know what to do.  I know that something is terribly wrong, but I don’t know how to get out of this.  I don’t know how to leave the party.”  There is a piece of you that understands that you must leave the party.  Part of you still wants to be there.  Part of you likes to play.  Part of you likes to dress up.  Part of you likes to be unconscious of the eventuality of your own discomfort—suffering, death, old age, those things—and of the suffering of others.  We want to be kind of barefoot and ignorant.  Part of us wants that sleep, but another part of us, a stronger part of us, a more certain part of us, understands, “…not enough.  It is not enough.  I’m hungry.  They are hungry.  This is stupid.”  Part of us gets that.

That first turning is the first indication, the first movement, that is required in practicing refuge.  We have to stay kind of absorbed in that turning.  That turning should be practiced every day.  These very thoughts, these very leaving the party thoughts, should be practiced every day.  That’s called turning the mind toward Dharma.

Now we have to look for a way out.  How to leave the party?  The clue is, once again, the first thing we’ve noticed—the suffering and the trickiness and the seductiveness of samsaric existence, or the cycle of death and rebirth.  The cycle of death and rebirth must be addressed.  That’s where the suffering is.  How do we get out of that?  We look at the others suffering.  We look at ourselves suffering.  We look at how foolish we can be and we think, “What is the method?”

Ah ha!  That is the answer!  We need a method.  The answer to that is to look toward those who have actually found the way out of cyclic existence.  In other words, if you want to cross an ocean (and we’re talking about the ocean of suffering, the ocean of death and rebirth, the ocean of samsaric existence),,if you want to cross the ocean of suffering, of course you want to look for a boat.  The boat is the method, isn’t it?  The boat is the method.  Well, wouldn’t you look for a boat?  You’re about to cross an ocean.  There are no planes.  We don’t have planes.  You want to look for a boat, right?  You’re not going to try to swim it, are you?  Swimming it is like saying, “I’d like to be spiritual so I’m just going to be spiritual in my own way and I’ll do my own thing because I’m a really cool guy and I know how to do my own thing.” That’s like saying, “Oh great!  I’m going to cross the ocean of suffering.  Here I go!”  Dive in.  How long do you think you’re going to last?  A little while, but not very long.  Not very long, and the problem with that method is that you often don’t even realize when you’re drowning.

So what we need to do is we need to look for a boat.  No, not a boat. We need to look for a ship.  In fact, if you’re like me, you’re practical and you really want to protect your hide.  You do not wish to cross the ocean of suffering in a rowboat, something weak and puny.  Neither do you wish to cross the ocean of suffering in a boat that has not been proven seaworthy—a very important fact, really an important fact.  If I were to cross an ocean I would want to know that the boat I am in has crossed an ocean many times and is in good repair. And it’s pure, just in the way it was when it was originally capable of crossing an ocean.  We want to know that it’s made it back and forth.  This is proven.  We know we can make it.  Also, if you knew that you were crossing an ocean of suffering with, let’s say, the engineer of the boat, or, let’s say, the guy that swabs the decks…  Wouldn’t you be a little nervous?  I’d be real nervous!  I want to cross the ocean of suffering with the most experienced captain, the one who has crossed the ocean of suffering many times successfully, and returned for me.  That’s who I want to cross with.  I want the big ship.  I want the best ship.  I want to know that the captain has crossed.

So in this way we look for the most excellent method, that has proven again and again and again, to produce enlightenment, to produce realization.  Not an imaginary enlightenment or realization but the one with appropriate signs, the signs that are repeatable, reportable and visible.  Such as the signs that our teachers give us at the times of their death, proof of their realization, and even the signs they give us in their activities during the time of their life.  Only enlightened minds can provide enlightened compassionate results.

Copyright © Jetsunma Ahkon Norbu Lhamo.  All rights reserved

Essence of Buddhism: by His Holiness Penor Rinpoche

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The following is a teaching by His Holiness Penor Rinpoche

We are born in this Zambu-dweep world and have acquired the precious human rebirth due to the gathering of the compositional factors of the eight leisures and ten blessings. This is a most perfect and auspicious opportunity. That we are fortunate enough to receive the teaching of perfect Buddha dharma and also be able to meet so many qualified teachers is the result of the ripening of our positive merits from countless past lives.
But due to our attachment from time beginningless towards the repeated pattern of samsara, we have developed strong emotions towards this samsara. Therefore, it is common for sentient beings to find themselves emotionally drawn towards the attainment of worldly concern regardless of difficulty and hardships, which in turn generates all types of karmas in the process.
If we truly want to learn the teaching of Dharma, we must first find a qualified teacher. Buddhism has Mahayana and Vajrayana traditions, of which Vajrayana and especially the Great Perfection (Dzogpachenpo) is especially beneficent for the degenerated times like now. The actual practice to Dzogchen consists of preliminary and the main practices, that has visualizations, recital of mantras and the sadhanas.
In fact, we might all think we know about Dharma and might even want to practice these teachings, but because of our attachment to worldly distractions, we are not able to practice accordingly as instructed, as if we show no concern for the effect of karma, as though karma is not real and does not really exist, and thus as a result, succeed in continually creating more negative karma. Only at the end of our lives, when we come face to face with the imminent sufferings of death, do we start thinking that we should do something about it! But by that time, even if we come to realize that we have not studied the Dharma and neither have we applied ourselves properly according to the pith instructions of the teacher and hence the prospect of falling into the three lower realms is imminent; the time of seeking the Dharma and practicing has already passed, so now what do we do?

Commentary on the Bodhisattva Vow: HH Penor Rinpoche – Our Kind Parents

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mother and child

The following is adapted from an oral commentary given by His Holiness in conjunction with a ceremony wherein he bestowed the bodhisattva vow upon a gathering of disciples at Namdroling in Bozeman, Montana, November 1999:

[The second way to adjust one’s intention in order to be in harmony with the special feature of this instruction is through] developing attraction to enlightenment. According to this tradition, what leads one to develop an attraction to enlightenment is the cultivation of love for all beings, which begins by contemplating the suffering of cyclic existence and then cultivating repulsion and weariness [toward that existence].

Think about all living beings that at some time or another, throughout the course of innumerable past lifetimes, have been your own kind father or mother. Consider how a mother will anything for her child–even give her own life, without hesitation. Consider how all living beings have been that kind to you at some time in the past–not just once, but countless times, in countless different circumstances and situations over the course of countless lifetimes since beginningless time. Consider also that to not think carefully about repaying this kindness, and thereby to go through your life without the intention to truly benefit parent sentient beings, and so to actually ignore them, is truly shameless.

Many people in the West may think, “Wait a minute! My parents were not very kind to me. In fact, we are not even close, and I don’t even like them, so why should I feel that I need to repay their kindness now?” If that is what you think, then take a moment to think about how you acquired your body. Is it not due to the kindness of your parents that you have your precious human body? From the time your consciousness entered the union of your father’s seed and your mother’s egg, your mother carried you in her own body. Her body nurtured you as you grew within it. Then with pain and difficulty she gave birth to you. Her kindness did not just stop there: for many years she cared for you and lovingly fed, cleaned, clothed, and wiped you; she provided shelter and cared for you when you were sick, and thus she protected you and looked out for you constantly. If you think you don’t need to repay the kindness of your parents, just remind yourself of those events, which you were the recipient of time and time again.

If that still does not change your attitude, so that you still do not understand the kindness your parents showed you, then think about your body, the gift of your body, which is who you are; your parents gave you that. Because your parents showed you the great kindness of giving you your body, your precious life, here you are. Sure you had the causes for your precious human rebirth, but without parents you wouldn’t have your body. And if you didn’t have your body, you wouldn’t be able to receive these vows.

In our present state of ignorance, we have an inability to recognize that all beings have been our parents in the past, and we certainly don’t know what the particular situations and circumstances of those lifetimes were. Nonetheless, it is certain that we have had countless sentient beings as our parents over and over again in countless past lives. The truth is, at the present time we just do not recognize that.

Imagine you are on the bank of a river with your mother and suddenly she falls in and is being carried away by the rushing water. There you stand on the bank, watching that happen. What would you do? Would you do something to try to save her, such as throw out a rope? Or would your turn your back and walk away rather than risk your own life? Would you be concerned for her, or would your concern be only for yourself? The intention of hearers and solitary realizers can be likened to the later case, while the intention of Mahayana practitioners can be likened to the former. While it is important to develop attraction toward peace, you should never, for any reason, be attracted to the quiescence of the hearers and solitary realizers.

His Holiness Penor Rinpoche Heart Teaching from Palyul Ling

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HH Penor Rinpoche Bumpa

His Holiness Penor Rinpoche offered this teaching prior to doing a Ganachakra Puja for Jetsunma’s long life at New York Palyul Retreat Center in 2005.

Today is the 15th day of the sixth month of the lunar calendar.  Jetsunma has some sickness or obstacle, so we are doing this Rigdzin Dupa Ganachakra Puja for her.  Some of Jetsunma’s students here requested this puja.

I met Jetsunma a long time ago.  I examined her for a while, and then recognized her as the incarnation of Rigdzin Kunzang Sherab’s sister known as Ahkön Lhamo.  Ahkön Lhamo, the sister of Rigdzin Kunzang Sherab lived near the Palyul monastery in a nunnery, which is in front of the monastery, and then in a place called Trong Mar, which means Red Valley.  It is called Red Valley because there were lots of nuns.  Ahkön Lhamo used to give teachings there to the nuns who wore red robes, filling the small valley, so that is why the place is called Trong Mar, the Red Valley.  Since then there has always been a nunnery there.  Even these days there are still about 200 nuns there.

I recognized her and then at KPC a long time back we did an enthronement ceremony.  Before I met her, she was giving the teaching on generating bodhicitta. Just among her disciples, there are 2-3 at all hours of the day and night trying to meditate on bodhicitta.  And she carries on Dharma activity in accordance with the other activities.

Since I named her in that way, there are lots of people in America who are jealous and have all sorts of problems with it.  That kind of jealousy doesn’t harm her; it harms the person who is jealous.  Many people also try to complain and say things to me.  Although people ask me many questions about that, I don’t have to humiliate myself, because I am a Palyul Throneholder, and I have my own rights regarding what I need to recognize.  Of course I cannot tell lies, but what I need to do, I’ll do.

Most of the other Nyingma schools just believe whatever I say, and especially all the Palyul traditions or Palyul monasteries.   Of course they believe me 100%.  There isn’t just one Palyul Monastery.  There are hundreds and thousands, and in all those monasteries there are a hundred monks or a thousand monks, and all of them respect whatever I command.  There is nobody who says, “This is right or this is not.”  But in America because of jealousy, some people say certain things, but there is no meaning.  In general America is a strange country.  Sometimes it is said that, “In your tradition there are mostly male teachers, and there aren’t any female teachers.”  And then Jetsunma is appointed and then again they are jealous and say something else.

Since we are human beings of course it is possible to make mistakes.  There is no one who just sits there like an enlightened Buddha.  Just because one doesn’t understand or makes a little mistake or does something, then you start complaining.

Jetsunma is a good and perfect teacher.  I don’t think she is deceiving anybody.  And among Jetsunma’s students, there are a whole bunch of monks and nuns, and she disciplines them all.  There is nobody else among women in America who could do that.  She is good and special. It is good for everybody to know that she is also one of the Palyul tulkus.  These days she is getting older and she has all sorts of sickness.  So for her longevity of life, we are doing this Ganachakra Puja.

It’s not just Jetsunma.  In America there are many other females and males who are incarnated ones.  But the problem is that the nature of Americans is to have so much pride.  With the recognition, the pride and ego develop so much that in the end it is difficult to benefit. As a practitioner and as a bodhisattva family, then naturally one should be humble and peaceful and loyal to the practice.  Developing pride doesn’t really help anybody.  When it is said that you are good or something special, then their pride or ego develops.  If that happens, then it is more harmful than beneficial.  For those who are noble beings, receiving all these teachings and doing the Dharma practice can benefit other beings.  Otherwise thinking that, “Oh, I’m something very special,” is like having a horn on your head and walking around.  It doesn’t help anything.

Anyhow, today we are doing this Ganachakra Puja for the longevity of her life.  Thank you.

 

Chöd: by His Holiness Penor Rinpoche

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Vajrayogini

The following is an excerpt from a teaching by His Holiness Penor Rinpoche offered during retreat at Palyul Ling in New York:

His Holiness Penor Rinpoche

Heart Teaching HT22

About Guru Yoga 

In the beginning of the practice, try to watch your mind and thoughts.  If you have any afflictive emotions or negative thoughts, try to abandon them.  Then try to give rise to virtuous thoughts, such as devotion, faith and inclination; and in that way try to have the right intention.

Guru Yoga practice is something that we need to carry through until we attain enlightenment.  Some think that we just need to do the Guru Yoga practice during Ngӧndro and the Four Foundations practice, but other than that, we don’t need it.  We should not think that way.  To attain complete enlightenment, Buddhahood, we have to completely depend upon the Guru’s instructions, and rely on the Guru.  As we apply that instruction and teaching into practice, then we could have that fruition.  That is why the Guru Yoga practice is important.  So, without fabrication in one’s mind, abide in the great unelaborated empty nature, and carry through with the supplication prayers.

About Chӧd – Cutting through thoughts and afflictive emotions 

In Ngӧndro, there actually is a Chӧd practice.  Before we didn’t have enough conditions to really do it.  In general, you do the practice with damarus and bells.  Evening is a good time to do some of the Chӧd practices.  At that hour the chant master and other lamas do the Chӧd practices.  As you do the Chӧd, follow along and chant the tunes together.  And when you use your big damarus and bells, follow together as a group in sync, instead of some doing it this way and some doing it that way, which sounds very strange.  Doing it haphazardly like that is a joke.  So always try to do the practice together with everything working together.

The Chӧd practice in the Namchö is only one page, so it is easy and good in that way.  The Tibetan word, “Chӧd,” means cutting through all the afflictive emotions and thoughts, and then establishing the nature of emptiness.  In the Chӧd visualization, as one chants with faith, everything is cut through in the nature of emptiness.

When you say the second Phet, your consciousness shoots out onto the ground as Vajravarahi (Dorje Phagmo), the size of a pea.  When you say Phet again, then Vajravarahi becomes about the size of a finger.  After that when you say Phet, then you visualize Vajravarahi about the size of a cubit.  After that when you say Phet, Vajravarahi becomes huge, filling all space.

In her right hand, Vajravarahi holds a curved knife and in her left hand, she holds a skull cup.  She has all the bone ornaments.  Your consciousness is manifested or transformed into Vajravarahi, and your body is like a corpse.  When you say Phet again, Vajravarahi takes the curved knife and with just one motion your skull becomes a skull cup in front.  Then Vajravarahi with the curved knife places your corpse inside the skull cup.  Then dualistic mind and negative thoughts in the form of bubbles are purified, and everything transforms into the five nectars and five meats, which is very pure substance.  The skull cup becomes as huge as three thousand myriads of universes.  The nectar is whitish with a radiant reddish hue.  Steam rises from the nectar, which symbolizes the five desirable objects of the five senses.  Underneath that skull cup, there are three skull cups, two dry and one wet, which symbolize the dharmakaya, sambhogakaya and nirmanakaya.    Beneath that, wisdom fire burns. As it burns, everything within the skull cup heats up, purifying all the afflictive emotions and dualistic mind and impure substances, transforming everything into wisdom nectar that fills three thousand myriads of universes.

Then after saying two Phets, instantly Vajravarahi, holds a golden spoon in her right hand and a skull cup in her left.  Then from that skull cup she ladles nectar and pours it, making offerings first to the lamas, and then to the meditational deities, and then the dakinis, and so forth.  After that when one says Phet, Vajravarahi makes offerings to all the local beings and the owners of the land, and so forth.  And then after saying another Phet, Vajravarahi makes offerings to all sentient beings of the six realms.

As one makes all these offerings, one can purify all the debts and loans and negativities from past lifetimes.  After making offerings to all those beings that are owners of sickness, demonic forces, creators of obstacles and negative forces, they are completely satisfied and pleased.  In that way by making offerings to all the gurus and meditational deities and dakinis, one could have complete accomplishment and receive all the blessings.  And by making offerings to all the negative forces and all other evil beings, they are completely satisfied and pleased. One feels as though all karmic debts have been repaid, and everything is purified.

At the end when one says Phet, then all the offerings, the objects of the offerings, and the offeror, all three, cease to exist and dissolve into emptiness.  After that one can do all the dedication and aspiration prayers.

 

India 1996: HH Penor Rinpoche on His Recognition of Jetsunma Ahkon Lhamo

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The following is a transcript from Jetsunma Ahkon Lhamo’s visit to see her teacher, His Holiness Penor Rinpoche in India in 1996. Two YouTube Videos below show the ceremony from which the transcript was taken:

Kata ceremony in India 1996

His Holiness Penor Rinpoche:

This evening we are gathered here today in our monastery, also together with our Washington sangha.  On this occasion, I would like to reiterate some information that maybe some of you are not aware of and that is initially, of course, the founder of the great Palyul tradition and the individual who is responsible for the establishing of the original monastery together are the great Vidyadhara Kunzang Sherab, his sister, Genyan Ahkon Lhamo, lived her life at that time.  Initially, when I first traveled to the United States and I met Jetsunma, I noticed that she had developed in her mind stream a very great development of the bodhicitta, the awakened mind and that she had taken the vow to work for the welfare of all parent sentient beings according to the meaning of the awakened mind.  Dependent upon that she had certain students who were following her example in that the bodhisattva vow was being taken by them and they were making prayers that were ongoing as a vigil for 24 hours throughout the day and night.  This was something that was going on for some years without ever stopping.  And so, this is what I first came to notice, such a remarkable thing.

At this time, in the Western country, in her situation, it wasn’t really a circumstance whereby she was depending upon a teacher to be trained and that she had been trained and was doing this kind of practice from that point of view of having trained and having learned it from another.  But in fact, it was natural.  It was a natural practice and a natural development of the bodhicitta, and it seemed to be something very pure and great.

And so to me, I felt quite amazed.  And then I thought about it on many occasions after that.  I’m not someone who claims to have much experience or any kind of clairvoyant insight at all, but I do have thoughts which come to mind from time to mind and in examining the reoccurrence of my thoughts, I came to realize that she was an individual who was blessed and carrying the same mind stream and prayer as the sister of Kunzang Sherab, Ahkon Lhamo.  And so, I recognized her to be the reincarnation of Ahkon Lhamo.

However, because in the West, the concept of tulku, which is “intentional manifestation embodiment” is not something that people are necessarily accustomed to or something that they necessarily would understand.  So, realizing that if I sort of suddenly laid out this fact, that it might be something that would be too potent or it would happen too quickly for what people could really understand.  I didn’t speak about it for some time.

Generally speaking, the Buddhas and bodhisattvas, for the purpose of sentient beings, they manifest in whatever way can bring benefit to others.  This is due to the force of their prayers and their compassion.  Dependent on that, they will take rebirths that are undetermined and uncertain time and manifest in various ways anywhere and at any time and anyplace.  And so, it’s not to say that they don’t manifest in the Western countries.  Certainly, they do.  But because the tradition of discovering a tulku is not something that is common to the West, then I was not inclined to make a recognition just right away like that, bearing these facts in mind.

And also to make a recognition of a tulku in the West I also came to know is not something that would be disagreeable to the students that was entirely wanted and very agreeable.  So, knowing that and finding the right time, upon my return, I did make a formal recognition and I was overseeing the formal enthronement of Kunzang Sherab’s sister, Ahkon Lhamo, as she is.  Now, this is not something that you don’t all already know about, but I am reiterating it here on this occasion just to make it very clear.

And now in Washington, D.C. under the guidance of Jetsunma, we have a very strong and well established Palyul dharma center that is a seat for the Palyul lineage and it is being upheld accordingly and this is something that has been established and has been maintained for many years now and so, this is the type of activity that she is conducting for the purpose of the doctrine along with the help of her sangha and the honor of the morality that is maintained by the greater sangha community that surrounds her.

In Washington, Jetsunma teaches to her students and the students maintain the confession practices and other requirements and she also maintains regular teachings to several hundred students who are practicing now under her guidance.

And also, in the countries in the West, right now our center in Washington has the largest ordained community of disciples who have taken the formal vows of lay and novice and full ordination.  Of course, there are Western students who have embraced these vows in other centers and in other places, but the largest community is the Palyul Center in Washington under Jetsunma.

Therefore at this time, Jetsunma and several of her students have come here to our monastery, Namdroling, to take a look around and to join us for these few days, so I would like to thank you very much for coming here and taking the time out.  And also, of course, I would like to thank you for your effort in establishing the Palyul doctrine, the Nyingma doctrine in general and the greater doctrine of the Buddha in its entirety.  I would like to thank Jetsunma and all of her students and also for their efforts they have shown towards attempts to help us achieve a free Tibet.  So, thank you very much.

And as it has gone well until now, I also have an expectation that on into the future, that the entire sangha and our sanghas together will maintain this auspicious connection for the benefit of the doctrine and sentient beings and that year by year, this will only increase and that also all of your studies of the Buddhadharma will be most excellent, very stable and always improving.

Today, although I don’t have too much too offer, very humbly, to indicate the special occasion and also with prayers for Jetsunma’s longevity and the longevity of the doctrine, I offer her the white scarf of auspiciousness.  And in support for her longevity, I offer her the image of Buddha Amitayus; as a support for her enlightened speech to be ever increasing, I offer her the vajra and bell; and as a support for the enlightened mind the stupa, I offer her the collected works of terton Jetsun Nyingpo; and I offer her the crossed vajra as a seat for her to remain upon to indicate her longevity in this world, and the white conch shell, another brocade, a bolt of brocade.  Otherwise, I don’t have too much to offer.

And now, go on about the rest of your journey.  Please know that we are always one family, so you must come again and again.  The door is always open in that way and that Jetsunma and all of her sangha, I will offer the prayer that you will always be well and that your practice and everything that you wish for will always continue to increase and bear fruit.

JETSUNMA:   Please tell His Holiness that his kindness is immeasurable, and tell him and that in this and every future lifetime, I will follow him. I will always do as he has taught me.

Part 1

Part 2

Copyright © Jetsunma Ahkon Norbu Lhamo All rights reserved

His Holiness Penor Rinpoche on Offerings

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The following is respectfully quoted from “An Ocean of Blessings” by His Holiness Penor Rinpoche 

IT’S VERY IMPORTANT to always supplicate your master with perfect devotion and make offerings of lamps, flowers, and so forth. Any offering you make, big or small, will be a cause for accumulating merit and purifying obscurations. But you must make offerings with pure motivation; you shouldn’t offer anything with miserliness or use offerings to show what a generous person you are. Lamp offerings purify the obscurations of ignorance, increase your life span, pacify illness, help you to perceive more in the intermediate state, and, according to Dzogchen, develop and increase your inner wisdom. In Tibet, when laypeople have problems with their business and so forth, they make large offerings of hundreds or thousands of butter lamps. They are worldly people and mainly concerned with temporary happiness and benefit, but they do receive benefit through those offerings.

Pride: Advice From His Holiness Penor Rinpoche

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It’s important to get rid of all arrogance and become humble, noble, and free of pride about your practice and accomplishments. You might have certain experiences and realizations that you would like to tell others about, but there is nothing special about such experiences, and you should keep them to yourself. One of the four maras is the devaputra mara, the demon of the divine child, which refers to pride and distraction. Whether lamas, monks, nuns, or lay practitioners, we are all deceived by pride and distraction. When good thoughts or signs appear, such as rainbows in the sky or visions of deities, we give rise to pride and attachment about them. We may also have good dreams about seeing deities and going to buddha fields, so we feel very joyful and excited, but when practicing the yidam deity and having good experiences and realization, we shouldn’t get carried away by pride, thinking, “I have such a good practice!” Since we are worldly people, of course we will have such emotions, but if we get attached to these things, we are still bound—but with golden chains. Instead, we should just keep doing our practice and rest within the nature of awareness, without holding on to these experiences. Otherwise, our practice will not improve and we won’t make any progress. Whatever good experience you have, you should develop faith and devotion; then your experience and realization will develop and your good qualities will unfold. The moment you have dualistic concepts of subject and object, that itself is the worst obscuration that blocks good qualities. Whatever thought arises, good or bad, you should be free of doubt and not hold on to it. 

Rinpoche, Penor. An Ocean of Blessings: Heart Teachings of Drubwang Penor Rinpoche (pp. 55-56). Shambhala. Kindle Edition.

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