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Latest revision as of 11:06, 29 April 2022

Chomden Rikpai Raldri and Buddha-Nature

[[ |300px|thumb| ]] Chomden Rikpai Raldri (1227–1305) is one of the most illustrious masters of the early Kadam school and Narthang monastery. He was born in Phuthang in the Samye area and became a monk at Samye but later joined Gadong to study under Nyima Tsundru. Suspecting leprosy contraction, he traveled to Narthang to see Kyotön Mönlam Tsultrim, the master who was then well known for treating leprosy. Kyotön Mönlam Tsultrim made Chomden Rikpai Raldri recite the Pramāṇaviniścaya in seclusion. He is said to have recovered from leprosy after reciting this text on epistemology over a thousand times. He is also said to have studied at Narthang, where he later became an abbot of great reputation, so much so that two-thirds of Tibet’s scholars are said to have gathered there during his time.

Chomden Rikpai Raldri despised the alliances Tibetan lamas made with Mongolian rulers and even had an interesting exchange with Chogyal Phakpa, the first Sakya ruler and teacher of Kubilai Khan. His student Chim Jampelyang, with whom he was initially displeased and whose gifts he did not accept happily, became a tutor to a Mongol prince and sent him ink to help him write some sixteen volumes of his writings. He composed many commentarial works with the title Ornamental Flower and also wrote catalogues for the newly compiled Narthang Kangyur and Tengyur. His synoptic commentary and outline of the Sublime Continuum entitled Ornamental Flowers: A Commentary on Sublime Continuum is a short work which is perhaps one of the earliest commentaries on the Sublime Continuum.

In this synoptic outline, which has recently been discovered in the Drepung library, Chomden Rikpai Raldri highlights his position on buddha-nature. He points out that buddha-nature is a luminous nature of the mind which is indivisible from reality (ཆོས་ཉིད་དང་དབྱེར་པའི་རང་བཞིན་འོད་གསལ་བའི་སེམས་), and buddha-nature does not refer to the mere empty reality because even nonsubstantial and inanimate objects have that reality (ཆོས་ཉིད་རྐྱང་པ་ཁམས་མ་ཡིན་ཏེ་བེམ་པོ་དང་དངོས་མེད་ལ་ཡང་ཡོད་པའི་ཕྱིར་རོ།།). He clearly claims that all sentient beings possess the buddha-element, for which different labels are used, and the buddha-element has all the qualities of the Buddha latent in it, awaiting to be only made manifest. Thus, he categorically declares that buddha-nature is not a provisional topic but a topic of definitive teaching.

Weekly quote

All phenomena are perfectly awakened from the beginning.
~ Padmasambhava

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 |blogDate=February 2021, Week 2
 |blogTitle=Chomden Rikpai Raldri and Buddha-Nature
-|blogContent=Chomden Rikpai Raldri (1227–1305) is one of the most illustrious masters of the early Kadam school and Narthang monastery. He was born in Phuthang in the Samye area and became a monk at Samye but later joined Gadong to study under Nyima Tsundru. Suspecting leprosy contraction, he traveled to Narthang to see Kyotön Mönlam Tsultrim, the master who was then well known for treating leprosy. Kyotön Mönlam Tsultrim made Chomden Rikpai Raldri recite the ''Pramāṇaviniścaya'' in seclusion. He is said to have recovered from the leprosy after reciting this text on epistemology over a thousand times. He is also said to have studied at Narthang, where he later became an abbot of great reputation, so much so that two-thirds of Tibet’s scholars are said to have gathered there during his time.
+|blogContent=Chomden Rikpai Raldri (1227–1305) is one of the most illustrious masters of the early Kadam school and Narthang monastery. He was born in Phuthang in the Samye area and became a monk at Samye but later joined Gadong to study under Nyima Tsundru. Suspecting leprosy contraction, he traveled to Narthang to see Kyotön Mönlam Tsultrim, the master who was then well known for treating leprosy. Kyotön Mönlam Tsultrim made Chomden Rikpai Raldri recite the ''Pramāṇaviniścaya'' in seclusion. He is said to have recovered from leprosy after reciting this text on epistemology over a thousand times. He is also said to have studied at Narthang, where he later became an abbot of great reputation, so much so that two-thirds of Tibet’s scholars are said to have gathered there during his time.
-Chomden Rikpai Raldri despised the alliances Tibetan lamas made with Mongolian rulers and even had an interesting exchange with Chogyal Phakpa, the first Sakya ruler and teacher of Kubilai Khan. His student Chim Jampelyang, with whom he was initially displeased, became a tutor to a Mongol prince and sent him ink to help him write some sixteen volumes of his writings. He composed many commentarial works with the title Ornamental Flower and also wrote catalogues for the newly compiled Narthang Kangyur and Tengyur. His synoptic commentary and outline of the ''Sublime Continuum'' entitled [[Texts/Theg_pa_chen_po_rgyud_bla_ma_rgyan_gyi_me_tog|''Ornamental Flowers: A Commentary on Sublime Continuum'']] is a short work which is perhaps one of the earliest commentaries on the ''Sublime Continuum''.
+Chomden Rikpai Raldri despised the alliances Tibetan lamas made with Mongolian rulers and even had an interesting [http://www.tbmgar.com/zwndbw.asp?id=4920&NdRak_ID=ZamqowLc exchange] with Chogyal Phakpa, the first Sakya ruler and teacher of Kubilai Khan. His student Chim Jampelyang, with whom he was initially displeased and whose gifts he did not accept happily, became a tutor to a Mongol prince and sent him ink to help him write some sixteen volumes of his writings. He composed many commentarial works with the title Ornamental Flower and also wrote catalogues for the newly compiled Narthang Kangyur and Tengyur. His synoptic commentary and outline of the ''Sublime Continuum'' entitled [[Texts/Theg_pa_chen_po_rgyud_bla_ma_rgyan_gyi_me_tog|''Ornamental Flowers: A Commentary on Sublime Continuum'']] is a short work which is perhaps one of the earliest commentaries on the ''Sublime Continuum''.
 In this synoptic outline, which has recently been discovered in the Drepung library, Chomden Rikpai Raldri highlights his position on buddha-nature. He points out that buddha-nature is a luminous nature of the mind which is indivisible from reality (ཆོས་ཉིད་དང་དབྱེར་པའི་རང་བཞིན་འོད་གསལ་བའི་སེམས་), and buddha-nature does not refer to the mere empty reality because even nonsubstantial and inanimate objects have that reality (ཆོས་ཉིད་རྐྱང་པ་ཁམས་མ་ཡིན་ཏེ་བེམ་པོ་དང་དངོས་མེད་ལ་ཡང་ཡོད་པའི་ཕྱིར་རོ།།). He clearly claims that all sentient beings possess the buddha-element, for which different labels are used, and the buddha-element has all the qualities of the Buddha latent in it, awaiting to be only made manifest. Thus, he categorically declares that buddha-nature is not a provisional topic but a topic of definitive teaching.
+|WkQtContent=All phenomena are perfectly awakened from the beginning.
+|WkQtSource=Padmasambhava
 }}