Gateway to Knowledge, Jamgon Mipham Rinpoche

Introduction by Chokyi Nyima Rinpoche

Our teacher, Buddha Shakyamuni, is known as the Fourth Guide. He is the great loving kinsman of all sentient beings who, without being requested, works for their welfare. Endowed with perfect wisdom, love and ability, this truly and completely Awakened One turned the profound and extensive Dharma Wheels for us, his disciples. These teachings are the source of both temporary and ultimate happiness and well-being. In brief, Buddha Shakyamuni presented the three vehicles. All that he gave is in harmony with how things are, with factual reasoning.

In particular, during these times when the five degenerations are rampant, we need the very heart of the Buddha’s teachings — loving kindness, compassion and the knowledge that realizes the absence of identity. Not only are we in need of his words; we need their meaning. Nevertheless, merely by hearing the words, we still derive some benefit since we feel joy and inspiration. For numerous reasons such as these, the Buddha’s teachings are spreading all over the world, and gaining popularity in various countries and among many different races of people.

To fully understand the profound and extensive words of the Buddha, we apply the three stages of knowledge that result from learning, reflection and training.

Knowledge that results from learning is the understanding we gain whenever we study with a truly qualified spiritual master, listening to him explain what the Buddha taught or when we study the commentaries that clarify his teachings. Reading through the Buddha’s sublime words, and the treatises based on them, is also regarded as ‘learning’.

Knowledge from reflection is the understanding we arrive at through our personal questioning and examination of the meaning. We can check for ourselves whether or not a statement agrees with factual logic. We can question what the immediate benefit is, ask what the ultimate result of training will be and find out how we can apply this personally. By thoroughly scrutinizing the purpose, we gain a certain comprehension called the 'knowledge that results from reflection.'

These two — learning and reflection — give us an intellectual understanding. The process of assimilating this within our experience brings another type of understanding known as the knowledge that results from training. This personalized knowledge, when recognized and stabilized, is the same source for reaching realization as that utilized by the Buddha. In traditional Mahayana terminology, this source is called sugata-garbha; in the extraordinary teachings of Vajrayana, it is called intrinsic wakefulness, self-existing awareness, the ultimate real condition. This is what we must recognize.

Through authentically recognizing this real condition, in a very short time we can gather the accumulations, purify the obscurations and, moreover, diminish all our disturbing emotions naturally and automatically. In this way, we are able to experience the original wakefulness that is the nature of realization. In short, by following this path we very quickly eliminate all shortcomings and manifest all qualities, effortlessly and spontaneously.

How is this is possible? Because the basis for realization, the very essence of what the Buddha taught, is found within ourselves. The buddha is within; all the qualities of enlightenment are present within our own nature. This is the principal point in which we must exert ourselves, in which we must train.

Our real condition, our natural state, is most precious and wonderful. To gain an intimate knowledge of this for ourselves, and to make it known to others, is our reason for studying the Buddha’s sublime teachings and the treatises that clarify them.

This need for learning provides the context in which we now present the treatise entitled The Gate for Entering the Way of a Pandita. Jamgon Mipham Rinpoche (1846-1912) was also known as Ju Mipham (his family name was Ju), as Mipham Jampal Yang, and as Mipham Jamyang Namgyal Gyamtso. He studied with many great masters from all Tibetan Buddhist traditions. Furthermore, he received teachings on the traditional topics of knowledge as well as a vast number of empowerments, transmissions, and instructions. Gifted with natural intelligence, Jamgon Mipham Rinpoche became extremely learned. Accomplished in all five fields of knowledge, he remains the ideal of perfect scholarship.

When we reflect on Jamgon Mipham Rinpoche as a practitioner, he seems to have spent his entire life in retreat. If we contemplate his writings, he seems to have spent his entire life composing treatises. If we consider his work as a Dharma teacher, he seems to have spent his entire life giving teachings. Reading his life story, we can ascertain that his accomplishments were incredible. In short, the manner in which Mipham Rinpoche studied, reflected and practiced; the manner in which he taught, discussed and composed; and the manner of his deeds in learning and teaching the treatises were immense and unbiased.

Among the extensive literature Mipham Rinpoche authored, Gateway to Knowledge is of vital importance for followers of Buddhism. Why is that? It is not because it is vast and detailed; because it isn’t. Nevertheless, by studying this text and learning it well, one is certain to gain a rough comprehension of the Buddha’s general teachings. In particular, Gateway to Knowledge lays the foundation for more easily understanding all the Buddha's sublime words and the philosophical treatises, such as the works of Nagarjuna. For all these reasons and more, Ju Mipham’s Gateway to Knowledge is extremely important.

What are the substance and contents of Gateway to Knowledge? As just mentioned, the text is a key to a preliminary understanding of the sublime words and the treatises. More specifically, the student of this text can begin to unlock the meaning of the major works on Buddhist philosophy and, to at least some degree, the traditional sciences.

The sublime words and treatises of the Sutra and Tantra systems comprise very vast and profound topics of study. When you wish to extract their meaning, you need an “expert system,” a key. Gateway to Knowledge is the magical key that unlocks the treasury of precious gems in the expansive collection of Buddhist scriptures.

Once one has scrutinized Gateway to Knowledge, those wishing to proceed to the major works of Buddhist philosophy will find it quite easy to understand them. Gateway to Knowledge is, in itself, an excellent Buddhist study text. In particular, it is helpful for one's further studies.

Over the years, for these and many other reasons, I have insistently and repeatedly asked Erik Pema Kunsang to translate this work. Since he has both affection and respect for me, he took my request seriously and undertook many difficulties to do so. The result is reflected in this publication, the earlier volumes, and in the volume to come.

You, readers, please study Gateway to Knowledge carefully, and take its meaning to heart. May this become a flawless cause for you to uphold the precious teachings of the Buddha through correct learning, reflection and meditation training. May it benefit you individually and assist you in benefiting others through teaching, composition, and discussion. This is my intention, my hope, and my aspiration. Tashi Delek.

—Chokyi Nyima Rinpoche

Ka-Nying Shedrub Ling Monastery

Main page for Gateway to knowledge

	Introduction by Chokyi Nyima Rinpoche Our teacher, Buddha Shakyamuni, is known as the Fourth Guide. He is the great loving kinsman of all sentient beings who, without being requested, works for their welfare. Endowed with perfect wisdom, love and ability, this truly and completely Awakened One turned the profound and extensive Dharma Wheels for us, his disciples. These teachings are the source of both temporary and ultimate happiness and well-being. In brief, Buddha Shakyamuni presented the three vehicles. All that he gave is in harmony with how things are, with factual reasoning. In particular, during these times when the five degenerations are rampant, we need the very heart of the Buddha’s teachings — loving kindness, compassion and the knowledge that realizes the absence of identity. Not only are we in need of his words; we need their meaning. Nevertheless, merely by hearing the words, we still derive some benefit since we feel joy and inspiration. For numerous reasons such as these, the Buddha’s teachings are spreading all over the world, and gaining popularity in various countries and among many different races of people. To fully understand the profound and extensive words of the Buddha, we apply the three stages of knowledge that result from learning, reflection and training. Knowledge that results from learning is the understanding we gain whenever we study with a truly qualified spiritual master, listening to him explain what the Buddha taught or when we study the commentaries that clarify his teachings. Reading through the Buddha’s sublime words, and the treatises based on them, is also regarded as ‘learning’. Knowledge from reflection is the understanding we arrive at through our personal questioning and examination of the meaning. We can check for ourselves whether or not a statement agrees with factual logic. We can question what the immediate benefit is, ask what the ultimate result of training will be and find out how we can apply this personally. By thoroughly scrutinizing the purpose, we gain a certain comprehension called the 'knowledge that results from reflection.' These two — learning and reflection — give us an intellectual understanding. The process of assimilating this within our experience brings another type of understanding known as the knowledge that results from training. This personalized knowledge, when recognized and stabilized, is the same source for reaching realization as that utilized by the Buddha. In traditional Mahayana terminology, this source is called sugata-garbha; in the extraordinary teachings of Vajrayana, it is called intrinsic wakefulness, self-existing awareness, the ultimate real condition. This is what we must recognize. Through authentically recognizing this real condition, in a very short time we can gather the accumulations, purify the obscurations and, moreover, diminish all our disturbing emotions naturally and automatically. In this way, we are able to experience the original wakefulness that is the nature of realization. In short, by following this path we very quickly eliminate all shortcomings and manifest all qualities, effortlessly and spontaneously. How is this is possible? Because the basis for realization, the very essence of what the Buddha taught, is found within ourselves. The buddha is within; all the qualities of enlightenment are present within our own nature. This is the principal point in which we must exert ourselves, in which we must train. Our real condition, our natural state, is most precious and wonderful. To gain an intimate knowledge of this for ourselves, and to make it known to others, is our reason for studying the Buddha’s sublime teachings and the treatises that clarify them. This need for learning provides the context in which we now present the treatise entitled The Gate for Entering the Way of a Pandita. Jamgon Mipham Rinpoche (1846-1912) was also known as Ju Mipham (his family name was Ju), as Mipham Jampal Yang, and as Mipham Jamyang Namgyal Gyamtso. He studied with many great masters from all Tibetan Buddhist traditions. Furthermore, he received teachings on the traditional topics of knowledge as well as a vast number of empowerments, transmissions, and instructions. Gifted with natural intelligence, Jamgon Mipham Rinpoche became extremely learned. Accomplished in all five fields of knowledge, he remains the ideal of perfect scholarship. When we reflect on Jamgon Mipham Rinpoche as a practitioner, he seems to have spent his entire life in retreat. If we contemplate his writings, he seems to have spent his entire life composing treatises. If we consider his work as a Dharma teacher, he seems to have spent his entire life giving teachings. Reading his life story, we can ascertain that his accomplishments were incredible. In short, the manner in which Mipham Rinpoche studied, reflected and practiced; the manner in which he taught, discussed and composed; and the manner of his deeds in learning and teaching the treatises were immense and unbiased. Among the extensive literature Mipham Rinpoche authored, Gateway to Knowledge is of vital importance for followers of Buddhism. Why is that? It is not because it is vast and detailed; because it isn’t. Nevertheless, by studying this text and learning it well, one is certain to gain a rough comprehension of the Buddha’s general teachings. In particular, Gateway to Knowledge lays the foundation for more easily understanding all the Buddha's sublime words and the philosophical treatises, such as the works of Nagarjuna. For all these reasons and more, Ju Mipham’s Gateway to Knowledge is extremely important. What are the substance and contents of Gateway to Knowledge? As just mentioned, the text is a key to a preliminary understanding of the sublime words and the treatises. More specifically, the student of this text can begin to unlock the meaning of the major works on Buddhist philosophy and, to at least some degree, the traditional sciences. The sublime words and treatises of the Sutra and Tantra systems comprise very vast and profound topics of study. When you wish to extract their meaning, you need an “expert system,” a key. Gateway to Knowledge is the magical key that unlocks the treasury of precious gems in the expansive collection of Buddhist scriptures. Once one has scrutinized Gateway to Knowledge, those wishing to proceed to the major works of Buddhist philosophy will find it quite easy to understand them. Gateway to Knowledge is, in itself, an excellent Buddhist study text. In particular, it is helpful for one's further studies. Over the years, for these and many other reasons, I have insistently and repeatedly asked Erik Pema Kunsang to translate this work. Since he has both affection and respect for me, he took my request seriously and undertook many difficulties to do so. The result is reflected in this publication, the earlier volumes, and in the volume to come. You, readers, please study Gateway to Knowledge carefully, and take its meaning to heart. May this become a flawless cause for you to uphold the precious teachings of the Buddha through correct learning, reflection and meditation training. May it benefit you individually and assist you in benefiting others through teaching, composition, and discussion. This is my intention, my hope, and my aspiration. Tashi Delek. —Chokyi Nyima Rinpoche Ka-Nying Shedrub Ling Monastery Main page for Gateway to knowledge		Blazing Splendor Sept 2005 Our books are now available online, one click away: The North Atlantic Books website>> 1-800-337-2665 We recommend: Our booklist covers mainly Mahayana and Vajrayana with an emphasis on the Nyingma and Kagyu tradition. More >>