Bcom ldan rig pa'i ral gri

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PeopleBcom ldan rig pa'i ral gri


བཅོམ་ལྡན་རིག་པའི་རལ་གྲི་
Chomden Rikpai Raldri(1227 - 1305) 
The Treasury of LivesBuddhist Digital Resource Center

Famous Kadam scholar connected with Nartang (snar thang) monastery. His collected works are said to have once filled sixteen volumes and includes the earliest extant Tibetan commentary on the Uttaratantra that cites both tantric and sutric sources to corroborate the claims made in the treatise.

Library Items

Text
Chomden Rikpai Raldri: Ornamental Flowers: A Commentary on the Mahāyāna Uttaratantra
A rather brief work that, as Tsering Wangchuk states, is "the earliest extant Tibetan commentary on the Uttaratantra that cites both tantric and sutric sources to corroborate the claims made in the treatise."
Text
Chomden Rikpai Raldri: The History of Dharma Associated with Maitreya
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On the topic of this person

Book
An Early Tibetan Survey of Buddhist Literature
This volume is a study and edition of Bcom ldan ral gri's (1227–1305) Bstan pa rgyas pa rgyan gyi nyi 'od. Likely composed in the last decades of the thirteenth century, this systematic list of Buddhist Sutras, Tantras, Shastras, and related genres translated primarily from Sanskrit and other Indic languages holds an important place in the history of Buddhist literature in Tibet. It affords a glimpse of one Tibetan scholar's efforts to classify more than two thousand titles of Buddhist literature in the decades before the canonical collections known as the Bka' 'gyur and the Bstan 'gyur achieved a relatively stable form. Tibetan historiography traces the origin of the Bka' 'gyur and Bstan 'gyur to Bcom ldan ral gri's efforts, though the unique structure of the Bstan pa rgyas pa rgyan gyi nyi 'od, which differs greatly from available Bka' 'gyur and Bstan 'gyur catalogs, shows that the situation is more complex. Known to contemporary scholars of Tibetan literature for some time through mention in other works, Bcom ldan ral gri's survey has recently become available for the first time in two manuscripts. The present work contains a detailed historical introduction, an annotated edition of the two manuscripts, as well as concordances and appendices intended to aid the comparative study of early Tibetan collections of Indic Buddhist literature. (Source: Harvard University Press)
Schaeffer, Kurtis R., and Leonard W. J. van der Kuijp. An Early Survey of Tibetan Buddhist Literature: The Bstan pa rgyas pa rgyan gyi nyi 'od of Bcom ldan ral gri. Edited by Michael Witzel. Harvard Oriental Series 64. Cambridge, MA: Harvard University Press, 2009.
Article
BCom ldan rig ral cho Daijō kukyōron sōgonka: Wayaku oyobi kōtei tekusuto (1)
Kano, Kazuo. "bCom ldan rig ral cho Daijō kukyōron sōgonka: Wayaku oyobi kōtei tekusuto (1)" (A Critical Edition and Translation of bCom ldan rig ral's rGyud bla ma'i ṭī ka rgyan gyi me tog (1)). Kōyasan Daigaku Ronsō (Journal of Kōyasan University) 45 (2010): 13–55.
Kano, Kazuo. "bCom ldan rig ral cho Daijō kukyōron sōgonka: Wayaku oyobi kōtei tekusuto (1)" (A Critical Edition and Translation of bCom ldan rig ral's rGyud bla ma'i ṭī ka rgyan gyi me tog (1)). Kōyasan Daigaku Ronsō (Journal of Kōyasan University) 45 (2010): 13–55.
Article
BCom ldan rig ral cho Daijō kukyōron sōgonka: Wayaku oyobi kōtei tekusuto (2): Hōshōron I.4–22 no chūkai
Kano, Kazuo. "bCom ldan rig ral cho Daijō kukyōron sōgonka: Wayaku oyobi kōtei tekusuto (2): Hōshōron I.4–22 no chūkai" (A Critical Edition and Annotated Translation of bCom ldan rig ral's rGyud bla ma'i ṭī ka rgyan gyi me tog (2): Commentary on Ratnagotravibhāga I.4–22). Kōyasan Daigaku Ronsō (Journal of Kōyasan University) 48 (2013): 1–14.
Kano, Kazuo. "bCom ldan rig ral cho Daijō kukyōron sōgonka: Wayaku oyobi kōtei tekusuto (2): Hōshōron I.4–22 no chūkai" (A Critical Edition and Annotated Translation of bCom ldan rig ral's rGyud bla ma'i ṭī ka rgyan gyi me tog (2): Commentary on Ratnagotravibhāga I.4–22). Kōyasan Daigaku Ronsō (Journal of Kōyasan University) 48 (2013): 1–14.
Article
Paramārtha's Doctrine of a Ninth Consciousness, as Transmitted in Tibetan Texts: Tsong kha pa's Kun gzhi dka' gter and Its Context
This study aims to elucidate a portion of the reception and evaluation of Paramārtha's doctrines in Tibet, taking as its entry point controversy about Paramārtha's theory of a ninth consciousness as seen in Tsong kha pa's (Tsong kha pa Blo bzang grags pa, 1357-1419) Kun gzhi dka' gter, while simultaneously investigating the background to that text. The development of our argument will incorporate new insights gained through investigation of the texts upon which Tsong kha pa based himself: Wǒnch'ŭk's commentary on the Saṃdhinirmocana-sūtra, and commentaries on the Abhidharmasamuccaya by gZad ring (gZad ring Dar ma tshul khrims, latter half of the 12th century), bCom ldan rig ral (1227-1305), Bu ston (Bu ston Rin chen grub, 1290-1364) and Blo gros brtan pa (dPang Blo gros brtan pa, 1276-1342).
      Wǒnch'ŭk, bCom ldan rig ral and Bu ston understood that ninth consciousness is ultimately the seeds of the eighth consciousness, or else the pure part thereof. In terms of the content of the controversy, gZad ring, bCom ldan rig ral and Bu ston largely follow a common archetype. They introduce the ninth consciousness without mentioning Paramārtha; they refer to tathāgatagarbha doctrine, relying upon a passage from the Samādhirāja-sūtra as their proof-text; and in rejecting the doctrine of ninth consciousness, they propose that ninth consciousness must exist either actually or potentially, and then reject both alternatives. Since these two points cannot be identified in Wǒnch'ŭk's commentary, we can postulate that the controversy between these scholars was an innovative creation and development from within Tibetan Buddhism. Furthermore, it also seems that in the transmission of ninth consciousness doctrine in Tibet, there arose certain distortions (or deviations from Wǒnch'ŭk's theories), such as when gZad ring ascribes the doctrine of ninth consciousness not to Paramārtha, but to Bhavya.
      We also must not neglect the fact that the doctrine of ninth consciousness affirmed in these commentaries to the Abhidharmasamuccaya is not completely identical to that described by Tsong kha pa. Comparison with these texts, which constitute the immediate context for his discussion, highlights the fact that in discussing Paramārtha's doctrine of ninth consciousness as it appears in Wonchuk, Tsong kha pa cites Wonchuk's work directly, rather than second-hand (i.e. rather than relying upon predecessors who utilize Wonchuk's exposition); and in refuting the doctrine of ninth consciousness, he attempts to construct proofs on the basis of his own original viewpoint, rather than recycling the arguments of his predecessors. We are surely justified in judging that it was Tsong kha pa's achievement to absorb Wonchuk's commentary for himself, and to attempt to correct the distortions incidental to the transmission of ninth consciousness doctrine in Tibet. (Source Accessed June 16, 2020)
Kano, Kazuo. "Paramārtha's Doctrine of a Ninth Consciousness, as Transmitted in Tibetan Texts: Tsong kha pa's Kun gzhi dka' gter and Its Context." In Studies of the Works and Influence of Paramārtha, edited by Funayama Tōru, 345–99. (In Japanese.) Kyoto: Institute for Research in Humanities, Kyoto University, 2012.
Book
The Other Emptiness: Rethinking the Zhentong Buddhist Discourse in Tibet
This book brings together perspectives of leading international Tibetan studies scholars on the subject of zhentong or “other-emptiness.” Defined as the emptiness of everything other than the continuous luminous awareness that is one’s own enlightened nature, this distinctive philosophical and contemplative presentation of emptiness is quite different from rangtong—emptiness that lacks independent existence, which has had a strong influence on the dissemination of Buddhist philosophy in the West. Important topics are addressed, including the history, literature, and philosophy of emptiness that have contributed to zhentong thinking in Tibet from the thirteenth century until today. The contributors examine a wide range of views on zhentong from each of the major orders of Tibetan Buddhism, highlighting the key Tibetan thinkers in the zhentong philosophical tradition. Also discussed are the early formulations of buddhanature, interpretations of cosmic time, polemical debates about emptiness in Tibet, the zhentong view of contemplation, and creative innovations of thought in Tibetan Buddhism. Highly accessible and informative, this book can be used as a scholarly resource as well as a textbook for teaching graduate and undergraduate courses on Buddhist philosophy. (Source: SUNY Press)
Sheehy, Michael R., and Klaus-Dieter Mathes, eds. The Other Emptiness: Rethinking the Zhentong Buddhist Discourse in Tibet. Albany: State University of New York Press, 2019.
PhD Diss
Wangchuk, Tsering: The Uttaratantra in the Age of Argumentation: Dolpopa Sherab Gyaltsen and His Fourteenth-Century Interlocutors on Buddha-Lineage
This dissertation examines the intellectual history of the Uttaratantra in Tibet from the 12th century to the early 15th century. It is between these centuries that the text, which is one of the most authoritative works on the notion of tathāgata-essence, takes its shape in Tibet through the writings of some of the most formidable Tibetan thinkers of the time.
Wangchuk, Tsering. "The Uttaratantra in the Age of Argumentation: Dolpopa Sherab Gyaltsen and His Fourteenth-Century Interlocutors on Buddha-Lineage." PhD diss., University of Virginia, 2009.
Book
The Uttaratantra in the Land of Snows
With its emphasis on the concept of buddha-nature, or the ultimate nature of mind, the Uttaratantra is a classical Buddhist treatise that lays out an early map of the Mahāyāna path to enlightenment. Tsering Wangchuk unravels the history of this important Indic text in Tibet by examining numerous Tibetan commentaries and other exegetical texts on the treatise that emerged between the eleventh and fifteenth centuries. These commentaries explored such questions as: Is the buddha-nature teaching found in the Uttaratantra literally true, or does it have to be interpreted differently to understand its ultimate meaning? Does it explicate ultimate truth that is inherently enlightened or ultimate truth that is empty only of independent existence? Does the treatise teach ultimate nature of mind according to the Cittamātra or the Madhyamaka School of Mahāyāna? By focusing on the diverse interpretations that different textual communities employed to make sense of the Uttaratantra, Wangchuk provides a necessary historical context for the development of the text in Tibet. (Source: SUNY Press)
Wangchuk, Tsering. The Uttaratantra in the Land of Snows: Tibetan Thinkers Debate the Centrality of the Buddha-Nature Treatise. Albany: State University of New York Press, 2017.

Philosophical positions of this person

Is buddha-nature considered definitive or provisional?
Definitive 
Do all beings have buddha-nature?
  Yes


"Rikrel, in contrast to Sapen and other scholars at Sakya monastery, argues that all sentient beings have an inherent buddha endowed with enlightened qualities within." Wangchuk, Tsering. The Uttaratantra in the Land of Snows, p. 29.

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To which "turning of the wheel" do the buddha-nature teachings belong?
  Third Turning

According to Wangchuk, Tsering, "Rikrel not only situates the Uttaratantra within sutric Mahāyāna literature, but he also includes it in the last wheel as a work expounding on both sutras and tantric literature." The Uttaratantra in the Land of Snows, p. 29.

  • However, Kano suggests his view of RGV relates to both 2nd and 3rd turnings. "In his Byams pa dang 'grel ba'i chos kyi byung tshul, bCom-ldan-ral-gri asserts that the teaching of the RGV contradicts neither the Two Truths doctrine of Madhyamaka nor the Yogācāra doctrine of the Threefold Intrinsic Nature, while the other four treatises of Maitreya teach either one or the other of these two doctrines (but not both at the same time)." Kano, K., Buddha-Nature and Emptiness, p. 342.
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Is buddha-nature equated with emptiness or alayavijnana?
 
Do buddha-nature teachings belong to the zhentong or rangtong view of emptiness?
  Zhentong

This assertion is applied retroactively since he predates the category.

  • "bCom-ldan-ral-gri of sNar-thang monastery is, according to Tāranātha, a forerunner of the gzhan stong tradition established by Dol-po-pa. bCom-ldan-ral-gri, in his RGV commentary, does not systematically teach the gzhan stong doctrine (and is not, of course, aware that he would later be considered a gzhan stong forerunner), but he does expound some fragmentary elements that possibly fink him to the gzhan stong position of Dol-po-pa". Kano, K., Buddha-Nature and Emptiness, p. 342.
  • "Given Rikrel's interpretation of the Uttaratantra, it is no wonder that later Jonang scholars would retrospectively include him in the Jonang lineage of other-emptiness transmission, even though he does not employ terms such as "other-emptiness" and "all-basis-gnosis" (kun gzhi ye shes), which would become crucial for Dölpopa's presentation of tathāgata-essence." Wangchuk, Tsering. The Uttaratantra in the Land of Snows, p. 30.
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Are there one or three vehicles on the path to buddhahood?
 
Do the author's writings belong to the analytic or meditative tradition of Uttaratantra exegesis?
  Meditative Tradition

Though perhaps not explicitly fitting into this category, Kano states,

  • "His understanding of Buddha-nature is compatible with that of the tradition of bTsan Kha-bo-che, which defines Buddha-nature as the “natural luminous mind,” and also in accordance with Dol-po-pa’s stance, which sees the Buddha-nature teaching being echoed in tantric literature." Kano, K., Buddha-Nature and Emptiness, p. 342.
  • And, "...it is obvious that bCom-ldan-ral-gri does not follow rNgog’s reasoning that leads to identifying Buddha-nature with emptiness." Kano, K., Buddha-Nature and Emptiness, p. 316.
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What is Buddha-nature?
  Tathāgatagarbha as Mind's Luminous Nature

"In his commentary on RGV I.3, bCom-ldan-ral-gri defines Buddha-nature as “the natural luminous mind that is inseparable from dharmatā,” and, glossing RGV 1.153, states: “the ultimate truth, which is unconditioned and primordially existent by itself, is the element (i.e. Buddha-nature).” Kano, K., Buddha-Nature and Emptiness, p. 342. (see also Ibid. p. 315.)

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Does the author advocate the Svatantrika or Prasangika view of emptiness?
 

Other names

  • བཅོམ་ལྡན་རལ་གྲི་ · other names (Tibetan)
  • བཅོམ་ལྡན་རིགས་པའི་རལ་གྲི་ · other names (Tibetan)
  • རིག་རལ་ · other names (Tibetan)
  • དར་མ་རྒྱལ་མཚན་ · other names (Tibetan)
  • bcom ldan ral gri · other names (Wylie)
  • bcom ldan rigs pa'i ral gri · other names (Wylie)
  • rig ral · other names (Wylie)
  • dar ma rgyal mtshan · other names (Wylie)
  • Rikrel · other names
  • bCom-ldan-ral-gri · other names

Affiliations & relations

  • Kadam · religious affiliation
  • snar thang dgon pa · primary professional affiliation
  • mchims nam mkha' grags · teacher
  • skyo ston smon lam tshul khrims · teacher
  • skyi ston shAkya 'bum · student
  • snye mdo kun dga' bzang po · student
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