Biography of Mi-pam-gya-tso
by Khetsun Sangpo Rinbochay
Within adjusting your motivation to seek highest enlightenment for the sake of all sentient beings throughout space, listen to the doctrine today, which is about the lifeand-liberation story of the omniscient Mi-pam-jam-Âang½am-gyel-gya-tso.
8 He was born in 1846 in the Kam Province of Tibet in Ya-chu-ding-chung on the banks of the gently flowing [Yalu] River. A very learned uncle on his , Padma-dar-gyay,11 gave him the name Mipam-gya-tso.
12 When he was very young, unlike other children, he was naturally endowed with faith, discipline, renunciation, intelligence, and compassion. In the midst of children he
was keen to be helpful and caring, and when children were playing hard and so forth, picking on others, he was protective and encouraged them to be compassionate. At age six or seven he memorized the root text of Ógari Paò-chen Padma-Ûang-gyel
13 Ascertainment of the Three Vows14 and so forth, and studied introductory books on white and black astrology. Able to write not only in capital and cursive Tibetan but also in other alphabets, such as Lantsa, at age ten he composed a poem, which when scholars saw it, they were amazed. Thus, in the Kam area, various scholars passed his poem amongst themselves,
and even at that age he became famous for his intelligence. At age twelve he entered ordinary monastic life at Jume-hor ðang-½gak-chö-Èing
15 Monastery, which is a subsidiary of Se- -½yi-dar-gyay-Èing Monastery,16 which itself is a branch monastery of O-gyen Ïin-dröl-Èing Monastery.17 Everyone called him little monk scholar At age fifteen, when he was trying to read an ancient text of white astrology of Svarodaya18 of the Kålachakra
system, he had some difficulty, at which point he made a supplication to Mañjushr¦, whereupon he understood all the words and meaning vividly. He realized that Mañjushr¦ was his particularly special deity and that to repay Mañjushr¦ gain meditative achievement. So, at Ju-nyung19 hermitage he practiced
Mañjushr¦ Vådasiôha20 for eighteen months and performed the activity rites of sacred Mañjushr¦ pills, and so forth, for the sake of increasing intelligence. He was successful such that upon the opening of the vast mental expanse all that he had to do with respect to any topic was to receive its reading-transmission,21 whether it was a book of ritual, philosophy, or debate in the categories of SÒtra, Tantra, or sciences;22 he would not have to
study and be taught as we do. He would know immediately the words and meaning. When he was seventeen, because of disturbances in Nyak-rong23 all the nomads moved to Go-lok,24 due to which he also went there. Around this age he became renowned for his great skill in arithmetic. At age eighteen, on a pilgrimage to central Tibet with his maternal uncle Gyur-sang,25 he went to Ganden Monastic University, where he spent about a month engaged in reasoning
in the debating courtyard. He traveled extensively in southern Tibet, during which he went to Hlodrak Kar-chu,26 almost to the border of Bhutan, where there are many important holy places associated with Padmasambhava. This was also the location of the monk Nam-kay-½ying- ,27 one of the twenty-five great disciples of Padmasambhava,28 who became such a great adept that he climbed aboard the rays of the sun traveling from mountain to mountain. Without
intentionally entering into study or meditation, just from the blessings of the place ordinary appearances and conceptions vanished, and Mi-pam-gya-tso experienced various joys of the stage of generation and the
stage of completion, in which all appearances dawn as solely the sport of great bliss and emptiness. Since at that time he did not know much about the practice of Mantra, he remarked that it was probably due to the empowering blessings of the area. On the way back north in a vision of pure appearance a
book titled Crystal Mirror of the Great All-Seeing Svarodaya arrived in his hands, as is described clearly at the end of that text. Having finished his pilgrimage and returning to Kam, he went to receive teachings from the famous adept Lap»yap-gön Ùang-chen-gyay-rap-dor-je,30 who immediately said, under the care of white Mañjushr¦; therefore, you need do only a rite of approximation meditation of white Mañjushr¦ in accordance with the ma-ti system and he
bestowed on him the permission rite to conduct this practice. Both during the initiation and during the ritual activities subsequent to the practice, signs of adepthood manifested, due to which the lotus of his intelligence blossomed. Then from Õa-«rül O-gyen-jik-me-chö-»yi-Ûang- 32 Mi-pam-gya-tso took teachings on the wisdom chapter of Shåntideva Engaging in the Bodhisattva Deeds over five days, at which point he completely understood the words and the
meaning of the text. Having given what was mostly an oral transmission reading, Õa-«rül Rin- -chay finally said, I have nothing particular to teach you. You know more about this Later, Mi-pam-gya-tso composed a commentary on the chapter on wisdom,33 and so forth. Based on karmic connections over
lifetimes, his main teacher for both SÒtra and Mantra was one of the most famous lamas of Kam, named Jam-Âang-kyen-«zay-wango,34 who put together a collection of works called the Precious Treasury,35 which used to be sixty-four volumes and now is around double that number. Though Jam-Âang
kyen-«zay-wang- o own lineage was ða-»ya, he was skilled in the doctrines of all Tibetan lineages, and he considered Mi-pam-gya-tso to be his unique inner spiritual child. Just as the former lama had done, Jam-Âang-kyen«zay-wang- o conducted a permission ritual for Mi-pamgya-tso to practice white Mañjushr¦ in accordance with the ma-ti system, since he saw that Mi-pam was under the care of Mañjushr¦. Jam-Âang-kyen-«zay-wang- o conferred on him many approaches of
common and uncommon scriptures; extraordinary texts of SÒtra and Mantra that had been passed to him in direct transmission; and the maturations, releases, supports, quintessential instructions, practical techniques, and experiential instructions of the entire scope of the Word Transmissions, Treasure Transmissions, and Visionary Transmissions of the greatly secret Vajra Vehicle. Having conferred on him the transmissions of all of the three scriptural
collections of the discipline, sets of discourses, and manifest knowledge, as well as the four tantras Action, Performance, Yoga, and Highest Yoga and their initiations, Jam-Âang-kyen-«zay-wang- o announced, of education in the manner of pouring from one vessel into an very quickly also taught Mi-pam-gya-tso his style of intonation and cadence, and so forth, of various rites. At various times Mi-pam received from Jam-gön»ong-«rül Ío-drö-ta-ye36
instructions on the common topics of knowledge such as Chandragomin Sanskrit grammar37 and the five euphonic combinations,38 through the study of which he was able to understand, without being taught, other texts of Sanskrit grammar, such as AnubhÒtisvarÒpåchårya Òtra,39 Sarvarvarman KalåpasÒtra,40 and so forth. His teacher told him that he must have been an Indian paòçita over many lifetimes in order to be able to understand Sanskrit gram
mar so well likely being the only person in Tibet at that time who could understand it so fully and that in order to help sentient beings he should study medicine. So, he studied the four medical tantras, including how to use purified mercury in medicine. From the same master he received the collections of
exalted activities of pacification, increase, subjugation, and control of Black Mañjushr¦ Lord of Life,41 a Óying-ma Highest Yoga Tantra deity, and so forth together with all of the quintessential instructions for maturation and release involved in those practices. Once this transmission was complete,
Jam-gön-»ong-«rül Ío-drö-ta-ye announced that, like a father to his child, he would bestow on Mipam-gya-tso the full scope of Óying-ma doctrines, including ritual activities and quintessential instructions that he had acquired in direct transmission including those never written down. From many spiritual
guides such as Padmavajra,42 preceptor of Dzok-chen Monastery, Mi-pam-gya-tso heard endless cycles on SÒtra, Mantra, and the topics of knowledge. He did not just leave them as something heard but put them into practice effectively. The causes these being the potentialities of auspicious lineage from having
trained well and having familiarized with these practices over countless lives were thoroughly activated by the condie of magnificent blessings of compassion and thought. Through this he comprehended all modes of profound and vast essentials of Bud scriptures without contradicting the four reliances43
in the manner of the four correct reasonings.44 By attaining dominion with regard to the appearance of selfarisen qualities equal to space, he attained the eight great treasures of confident exposition. When the spiritual guide Ju-Ûön Jik-may-dor-je45 bestowed on him the oral reading-transmission of the root text of the Condensed Perfection of Wisdom SÒtra, he immediately was able to generate understanding regarding the features of the view of the Perfection of Wisdom, such that from merely reading texts in that field there was nothing he could not understand. Ju-Ûön Jik-may-dor-je conversed with Mi-pam-gya-tso
about the text, and seeing that Mipam was more skilled than he was in the difficult and profound points, he asked Mi-pam-gya-tso to teach him those profound points, which he did. Ju-Ûön Jik-may-dor-je said, hough I have studied until old age, I have not heard anything better than what I have heard from him. His teaching is the Even nowadays, among Óyingmas Mi- commentary on the perfection of wisdom is considered to be the best and the clearest. Bum-Ôar
Ge-Ôhay Nga-Ûang-jung-½e46 bestowed on Mi-pam-gya-tso an oral reading-transmission of Chandrak¦rt d Mi-pam told the Ge-Ôhay that except for a readingtransmission he need not trouble himself; and so as soon as the Ge-Ôhay finished, he quizzed Mi-pam on the difficult terms and meanings of the text,
the relevant commentaries on particular topics, and their explanations. The Ge-Ôhay was amazed, praising him in the presence of his retinue, declaring that even though he had gained the name GeÔhay (doctor professor), he did not have even a mere portion of the understanding that Mi-pam-gya-tso had. From the great professor of Ngor, Ío-«e-Ûang- ,47 who was also a student of Jam-Âang-kyen-«zay-wang- o and famous among the ða-»ya School, Mi-pam received a reading-transmission on the Treasury of Reasoning on Valid Cognition48 by ða- a Paò .49 From Ío-«e-Ûang- manager, Padma,50 he received the Five Doctrines of Maitreya Grounds of Bodhisattvas and so forth. After these, Mi-pam-gya-tso taught at length to the great ða-»ya scholars of this monastery the five great treatises of
Maitreya, Chandrak¦rti Supplement to (Någår and so forth. They considered him to be a very bright young scholar who had an extraordinary capacity to explain both words and meaning; at ða»ya monasteries there was no one who could rise in debate against him. He was also invited to lecture at places of
study of all of the orders of Tibetan Buddhism within Kam Province, whereby he became renowned as a highly developed scholar, at the peak of fame among all scholars in Kam. When he was young, it was easy for him to study the texts of the New Translation Schools of ða-»ya, a-gyu,51 and Ge-luk.52 It seemed that there was nothing in their texts that he did not understand. He did have difficulties with certain Óying-ma tantric texts, but still he determined that
these were precious and valid pure transmissions and did not even for a moment generate any doubts or wrong ideas about Óying-ma, figuring that the difficulties were due to his own lack of comprehension. Due to this, in time, when his meditation developed and his understanding and so forth advanced with age, he gained particularly strong ascertainment that these tantras and Padmasambhava explanations contained supremely fantastic profound meaning. At
this stage of his full development he was called by his root lama Jam-Âang-kyen-«zay-wang- o to his monastery, where he advised Mi-pam-gya-tso to write many commentarial explanations that would set forth the Óyingmas he wrote many commentaries setting forth Óying-ma presentations of the view, meditation, and behavior. Because he composed these texts within putting great emphasis on Óying- own perspective, many scholars wrote texts attempting to counter what he had said. A great deal of controversy developed.
However, his intention was to further the Óying-ma teaching at a time when it was quite weak; he did not intend to criticize other teachings. His hope and intention was, within Óying-ma, to develop more persons who were interested in study, it being the case that within Óying-ma most people, out of realization that life is impermanent and so forth, withdraw from the world and do not engage in an active way in such activities. Nevertheless, since he
was emphasizing the Óying-ma presentation on these topics, certain scholars from other orders, such as Ge-luk, got worked up about it. Thus, he was carrying out the word of his lama, JamÂang-kyen-«zay-wang- o, who had advised him to write many commentaries, and he was seeking to encourage more Óying-mas to develop in a scholarly way at a time when, as he said, the teachings of the Old Translation School were close to being a mere picture of a butter-
lamp. He did not have any sense of showing absence of faith toward other schools. Mi-pam-gya-tso himself said, look into my own compositions and see whether I have written them out of the pride of thinking that I was a very smart scholar, or whether they were written to help other be Thinking that it might even be beneficial to those who were debating against what he had explained, he wrote careful and honest replies to their objections; he decided that
he could from his own point of view perhaps discover points that he did not realize, or that he had understood improperly, and from other points of view his responses might cause these scholars to realize points that they had not understood before, or had misunderstood. And he thought that if those scholars answered back, he might be able to use their answers like medicine. Therefore, he engaged in such written debates without an intention to be partisan in
any sense, whether in terms of family line, area,
or order of Tibetan Buddhism. One of the greatest Ge-luk- scholars, -ri Ío-sangrap-Ôel,53 wrote a two hundred page criticism of Mi-pamgya-tso, called Rap-sel ations.54 Many times they wrote criticisms back and forth, developing great respect for each other, because their compositions served to eliminate
their qualms and so forth. This culminated in writing letters of praise of each other. Also, in response to the Ge-luk master Drak-gar-«rül»u Ío-sang-«en-dzin-½yen-drak55 from Kam, Mi-pam-gyatso wrote a shorter set of critical answers, called Response to Objections Concerning the Chapter on Wisdom in (Shåntide) Engaging in the Bodhisattva Deeds : Sunshine Illumination.56 While Mi-pam-gya-tso was writing a commentary on Dhar Prime Cognition, 57 ða- ò
appeared to him in a dream in the guise of an Indian paòçita with a slightly hooked nose, asking him, could there be in the Commen Compilation of Prime Cognition that you do not understand? It is just refutations and proofs. ða- ò took text and divided it into two parts, one half in one hand and one half in the other, saying, these two together, you will understand. In the dream Mi-pam-gya-tso put the two together, and immediately the book turned into a
long sword, whereupon all knowables appeared in front of him. ða- ò said, it will penetrate all phenomena, all knowables, from forms to omniscient con when Mi-pam wielded it, it cut through everything at once. From then, he was able to write commentary on text just spontaneously. When he looked into Guòaprabha Aphorisms on Discipline,58 there were some points that he did not under
stand, but after reading once through the Translated Word of Buddha,59 he reported that from his single reading of the thirteen volumes on discipline, he was able to understand everything in the Aphorisms on Discipline without impediment. Concerning profound quintessential instructions and other matters
such as the differences between earlier and later Tibetan schools, when he remained in solitary meditative retreat, performing the approximation of a deity by repeating mantra, understanding of these would spontaneously and vividly arise through the opening of channels of awareness and the blessings of his lamas and favored deities, without reading any texts or the like. He reported that due to this there was no way for him not to write these down. On a
particularly virtuous date, Jam-Âang-kyen-«zaywang- o had volumes of SÒtra, Mantra, and topics of knowledge whose transmissions were rare and containing crucial points arranged on a large, high altar and made extensive offerings. He had Mi-pam-gya-tso sit on a platform-throne slightly lower than the altar. He announced, all of my authority with respect to holding, sustaining, and increasing teachings through explanation, debate, and composition. Make them
shine in the world for a long time. Conducting a ritual called Blazing Jewel of Lordship of Speech, 60 he made him his regent, passing his transmission to him and bestowing a scroll-painting of white Tårå. He made a supplication for his long, steady life, which he himself composed in connection with Mi-pam-gya- several names, and gave him many old representations of exalted body, speech, and mind. As a symbol of Mi- power and stature, he took off his own
long-eared hat and bestowed it on him, marking a marvelous event. Later when speaking to others, Jam-Âang-kyen-«zay
wang- o announced that Mi-pam-gya-tso was the greatest of the scholars of that era on earth, since he knew all of the doctrines of the various orders of Tibetan Buddhism, and all of the topics of scholarship included in SÒtra and Mantra right through to the Great Completeness, as well as Sanskrit grammar,
poetry, and so forth. Whereas some scholars might be better than him in a particular area, they did not have his depth and breadth of knowledge. Jamgön-»ong-«rül Ío-drö-ta-ye also praised him as a mahåpaòçita (a great scholar) and, though he was Mipam-gya-tso a, he requested from him instruction on his Clear Exposition of the Text of (Dhar m
and Explanation of the Eight Pronouncements61 as well as others. Ja- -½gak,62 a [Óying-ma] scholar versed in the new traditions, criticized Mi- commentary on the chapter on wisdom in Engaging in the Bodhisattva Deeds, also known as the Ketaka Jewel. So, Õa-«rül O-gyen-jik-me-chö-»yi-Ûang- , supreme in
scholarship, holiness, and adepthood, was made the judge, and those two debated in front of him. Though they contested all day and into the night, they were not able to come to any definite conclusion; they were over and over again debating about difficult points concerning Hearers entry to the Great Vehicle path, a topic on which Indian paòçitas themselves could not come to any agreement, and other such difficult topics. A lama in the audience named Rik-chok63 asked Õa«rül O-gyen-jik-me-chö-»yi-Ûang- to indicate who was the victor, since he and others considered both of them to be great scholars and thus found it difficult to determine who won. Õa-«rül Rin- -chay responded how to determine the victor. It would not be proper if I indicated who is the better scholar. To cite a worldly
proverb, son is not praised by his father but by an enemy; a daughter is not praised by her mother but by the neighborhood. If a lama praises his own student, it would be like a father who indeed would definitely praise his own son, or like a mother who, even if her daughter is not very pretty, will My daughter is very pretty and energetic. In a similar way, if I indicated who was better, no one would believe me. However, Do-½gak that during the early
part of debate they clearly saw rays of light issue forth from the heart of Lama MiMañjushr¦, his meditational deity, on the altar and enter into his heart and into mine. From that you can understand. At one point Õa-«rül Rin- -chay intervened saying,
scholars could not settle it? This is to be settled by natural reasoning, and thus it will not help to debate about They were both probably very thirsty at
that point, and tea was brought to them. Over tea, Õa-«rül Jik-me-chö-»yiÛang- remarked, Ja- Do-½gak has written a text on the basis, path, and fruit of the Óying-ma Great Completeness. Some people praise it, but others criticize it; it would be better for you two to talk about this while taking tea. Mi-pam-gya-tso immediately rose up to debate, saying, 64 In just several minutes Mi-pam-gya-tso was able to defeat Ja Do-½gak in debate, at which point
Õa-«rül Rin- -chay declared to Ja- Do-½gak, You have been defeated. Such faulty reasoning would ruin the path; it would be best to burn the Õa-«rül Rin- -chay added, That is enough debate. Bring them some food. Ja- Do-½gak was eating his food, he was thinking of the tough spot that he
was in that his root lama had his book burned and not Mi-pam-gya-tso and tears streamed down his cheeks. The many monastics and yogis who had gathered to listen to the debate noticed that he was crying, and he became famous throughout the two eastern provinces of Tibet, Kam and Am-do, as the person whom Mi-
pam made cry. Ja- a Do-½gak was the only person who actually met in debate with Mi-pam-gya-tso. Ge-luk- scholars from great centers of learning sent essays of criticism against Mi It is reported that, later on, a Ge-Ôhay was sent from Ío-Ôel-Èing College of Dre- onastic University to find Mi-pamgya-tso and debate against him, but when they met, the Ge-Ôhay talked with him without actually debating, later reporting that he was a very amazing lama. Much
later, Den-ma Rin- -chay (the predecessor of the present one) upon hearing this was provoked and decided that he would go and debate with Mi-pam-gya-tso. However, he arrived when Mi-pam-gya-tso was about to die, and so they never got a chance to debate.65 After the debate with Ja- Do-½gak, Mi-pam-gya-tso went into meditative retreat in the Tiger Den of Àar-mo in Kam Province for a period of thirteen years. He reported that during that period he was never
distracted from the yogic approximation of Black Mañjushr¦ Lord of Life, due to which all signs of achievement described in the texts arose. At one point, he went to see his lama, JamÂang-kyen-«zay-wang- , who asked him, is your practice going in Mi-pam-gya-tso answered, hen I studied the great texts, I
understood them thoroughly, but I am concerned that in meditative retreat on my favored deity I will not bring the stage of generation to fulfillment, so I am taking great care in practicing it with energy and earnestness. Jam-Âang-kyen-«zay-wang- remarked, Doing it
that way is very difficult. As the omniscient Íong-chenrap-jam66 said, hout doing anything, remain in your That is what I did, and though I did not see anything with white flesh and a ruddy complexion that have the slightest of Mi-pamgya-tso took this as advice that he should now just cultivate the view of the Great Completeness. Later, he reported that this was very helpful to him. With respect to his meditative achievements, through putting penetrative
focus on important points in the vajra body during the completion stage of Highest Yoga Tantra, he purified most of the movements of karmic winds in the central channel, and his mind experienced the metaphoric and actual clear lights the great bliss of the fundamental innate pristine wisdom induced by the four joys and four empties. In particular, in dependence upon the Great Completeness yoga of breakthrough-to-essential-purity and spontaneous leap-over,67
he arrived at direct perception of the noumenon,68 attaining mastery over appearance and behavior as the sport of exalted body and exalted wisdom. Through the force of purifying his internal channels and essential constituents into a cloud-wheel of syllables, exalted knowledge arisen from meditation burst forth from the expanse. By cultivating the view of the Great Completeness, he received texts within the expanse of thought, and he wrote them down. He did
not have to do research, comparing this and that; expositions just naturally emerged from the expanse of reality. However, he did not announce that these were Thought-Treasures, texts received in thought-transmission from the great expanse, but just said that they were his compositions. Thirty-two such books just as a Buddha has thirty-two marks were published in Kam, but there are also many notes as well as a number of texts about
black and white astrology, medicine, and Sanskrit that were never published and have not arrived in India. He expressed the hope that the collection of thirty-two texts would serve as a way of reviving and furthering the Óyingma teaching, which had come to a point of deterioration like a person about to
die. In the Water Mouse Year (1912) on the thirteenth day of the first month (Friday, March 1), he left meditative retreat, and on the twenty-first, as a sign that he was about to die, he called his manager and asked him to bring a piece of paper. He wrote that after dying he would assume the aspect of a youthful Bodhisattva in the pure land of Manifest Joy mpassion for all sentient beings throughout space I will remain helping sentient beings as long as
there is space. This is my prom It appears that Mi-pam-gya-tso was sick during a great deal of his life, and so he wrote, n exponent of the Buddhist doctrine at this time of the five ruinations was I, suffering continuously for seventeen years from a chronic disease of the channels. Even though I have suffered a great deal from disease until now, I have stayed here in this land, but I think that now it would be better to die, and thus I
his manager, Lama Ö-Ôel, who himself was a great scholar, to hide. Near the time of his death he said to his manager, am not an ordinary being. I am a Bodhisattva who through the power of wishes took rebirth in order to help sentient beings. What I was seeking to do was to help the teaching, and especially to help the teaching of the Great Completeness, but in general since the Óyingmas are of very little merit, they undergo a great deal of harm from interrupting factors, and thus through the dependent-arising of certain circumstances I have had to
suffer a lot physically and have not been able to achieve the level of assistance that I was seeking to bring. However, I have mostly achieved what I wanted to do in terms of commentaries, even though I have not been able to write an extensive general-meaning commentary on Madhyamaka, as I had hoped, but that does not matter much. However, if I were able to finish writing on the fundamental mind in accordance with my wish to fully express my own thought
about it, I think that it would be of immense benefit to all of the orders, Old and New, but I have not able to finish this His point was that he had written a considerable amount on the topic of the fundamental mind, but had not completed it. Then he announced, will not be taking actual rebirth in
this world any more, because outlying barbarians will arrive and make a mess out of the teaching. Therefore, I will remain just in pure lands but will send emanations to impure lands. It is the responsibility and wish of Bodhisattvas in pure lands to send forth inconceivable emanations to impure lands to help sentient beings in whatever way would be suitable to tame them, and thus innumerable That evening he indicated that his long-term illness did not seem to
be with him any more, that he had been cured of it, not feeling any pain, and most of the mistaken appearances of cyclic existence had disappeared, and he was perceiving pure appearances of rainbows, drops, exalted bodies, pure lands, and so forth associated with the meditative process of leap-over. He had
instructed his manager not to let people into his room, but now he said, on how they should practice and made prayer-wishes for each of them. Those who had come for audience told him that he was not very old and should stay and help others. He said, not
going to take rebirth. One of my emanations will proceed to Shambhala in the north. In his sixty-seventh year, on the twenty-ninth day of the fourth month of the Water Mouse Year (June 14, 1912), he assumed meditative posture, his mind entering into equipoise in the primordial basal expanse.
Mi-pam-gya-tso had a great many famous students,69 the most renowned being his manager, but during the course of his life he did not establish a big monastery or have many images constructed, and in the latter part of his life he stayed entirely in a hermitage in Kam, composing texts and so forth. As he
said in his will, he considered the Three Cycles on Fundamental Mind to be very important, and although he was unable to complete them in the way he wanted, he had set them down in a rough way, which were then edited by Shay-chen Gye-«zal.70 Just as Mi-pam-gya-tso felt that his exposition on
fundamental mind would be helpful to scholar-practitioners of all orders of Tibetan Buddhism, I also, hoping that it will be of use to those interested in the nature of reality, will comment in this book on the difficult points and so forth of the first of the Three Cycles on Fundamental Mind. Khetsun Sangpo Rinbochay Founder and Head, Nyingmapa Wishfulfilling Center Bouda, Nepal
