Rime movement

From New World Encyclopedia

Rimé is an ecumenical Buddhist movement founded in Eastern Tibet during the late nineteenth century by Jamyang Khyentse Wangpo and Jamgon Kongtrul Lodro Thaye. It seeks to unify the Buddhist Nyingma, Sakya, Kagyu, and Gelug traditions (along with the Bön religion), attempting to harmonize the common grounds and various views and practices and removing elements considered by the Rime advocates to be divisive. It is responsible for a large number of scriptural compilations such as the Rinchen Terdzod.

The movement's name is derived from two Tibetan words: Ris (bias, side) and Med (lack), which combined expresses the idea of openness to other Buddhist traditions, as opposed to sectarianism. The Rimé movement, therefore, is often mistaken as trying to unite the various sects through their similarities, which was not the case. Rimé was intended to recognize the differences between traditions and appreciate them, while also establishing a dialogue which would create common ground. It is considered important that variety be preserved, and therefore Rimé teachers are generally quite careful to emphasize differences in thought, giving students many options as to how to proceed in their spiritual training. Today, Rimé has become an integral part of the Tibetan tradition, and continues to be an important philosophy in Tibetan Buddhism.

Contents 1 Key Features 2 Rimé's founders 3 The Rimé approach 4 Current Movement 5 Notes 6 References 7 External links 8 Credits

Key Features

Rimé is defined as an "eclectic movement"^[1][2] wherein practitioners "follow multiple lineages of practice"^[3] although this does not imply that a new, syncretistic school has been created. One of the most prominent contemporary Rimé masters, Ringu Tulku, emphasizes the message of the original Rimé founders that is not a new school.^[4] It is simply an approach allowing freedom of choice which was always the majority practice within the history of Tibetan Buddhism. The Karmapas, Je Tsongkhapa, Sakya lineage heads and major Nyingma figures took teachings and empowerments from various schools and lineages.

Ringu Tulku describes these points which are often misrepresented:

Ris or Phyog-ris in Tibetan means "one-sided," "partisan" or "sectarian." Med means "No." Ris-med (Wylie), or Rimé, therefore means "no sides," "non-partisan" or "non-sectarian." It does not mean "non-conformist" or "non-committal"; nor does it mean forming a new School or system that is different from the existing ones. A person who believes the Rimé way almost certainly follows one lineage as his or her main practice. He or she would not dissociate from the School in which he or she was raised. Kongtrul was raised in the Nyingma and Kagyu traditions; Khentse was reared in a strong Sakyapa tradition. They never failed to acknowledge their affiliation to their own Schools.^[5]

Rimé's founders

Two of the founding voices of Rimé were Jamyang Khyentse Wangpo and Jamgon Kongtrul Lodro Thaye, both from different schools. Jamgon Kongtrul was from the Nyingma and Kagyu traditions, while Wangpo had been raised within the Sakya order. At the time, Tibetan schools of thought had become very isolated, and both Wangpo and Jamgon Kongtrul were instrumental in re-initiating dialogue between the sects.^[6]

The movement began within a large context of increasing domination by the Gelug lineage. Beginning in the seventeenth century, the Gelug view and politics increasingly dominated in Tibet and the minority lineages were at risk for losing their traditions.^[7] At its founding, the Rimé movement was primarily non-Gelugpa teachers and at times the movement has appeared critical of Gelug views. Professor Georges Dreyfus suggests this argumentation was less to create further division but was to bolster minority views that had been marginalized by Gelug supremacy. Nonetheless, philosophic commentaries by early Rimé writers tend to criticize Gelugpa tenets.^[7]

However, Rimé was in its idealized presentation the re-establishment of a rule or principle that had always been present in Tibetan Buddhism, but that had been de-emphasized or forgotten. That is: to ignorantly criticize other traditions was wrong, and that misunderstandings due to ignorance should be immediately alleviated. Ringu Tulku says:

The Rimé concept was not original to Kongtrul and Khentse - neither were they new to Buddhism! The Lord Buddha forbade his students even to criticise the teachings and teachers of other religions and cultures. The message was so strong and unambiguous that Chandra Kirti had to defend Nagarjuna's treatises on Madhyamika by saying, "If, by trying to understand the truth, you dispel the misunderstandings of some people and thereby some philosophies are damaged - that cannot be taken as criticising the views of others" (Madhyamika-avatara). A true Buddhist cannot be but non-sectarian and Rimé in their approach.^[5]

Rimé seeks to preserve the historic tradition of taking teachings and practice instructions across varying traditions, appreciating their differences and emphasizing the need for variety as well as harmony. Rimé was initially intended to counteract the novel growing suspicion and tension building between the different traditions, which at the time had, in many places, gone so far as to forbid studying one another's scriptures.

Jamgon Kongtrul summed his view:

The scholars and siddhas of the various schools make their own individual presentations of the dharma. Each one is full of strong points and supported by valid reasoning. If you are well grounded in the presentations of your own tradition, then it is unnecessary to be sectarian. But if you get mixed up about the various tenets and the terminology, then you lack even a foothold in your own tradition. You try to use someone else's system to support your understanding, and then get all tangled up, like a bad weaver, concerning the view, meditation, conduct, and result. Unless you have certainty in your own system, you cannot use reasoning to support your scriptures, and you cannot challenge the assertions of others. You become a laughing stock in the eyes of the learned ones. It would be much better to possess a clear understanding of your own tradition.

In summary, one must see all the teachings as without contradiction, and consider all the scriptures as instructions. This will cause the root of sectarianism and prejudice to dry up, and give you a firm foundation in the Buddhas teachings. At that point, hundreds of doors to the eighty-four thousand teachings of the dharma will simultaneously be open to you.^[8]

Other notable Tibetan Lamas noted for their non-sectarian approach were Patrul Rinpoche and Orgyen Chokgyur Lingpa. Shabkar Tsodruk Rangdrol, Dudjom Lingpa and the Fifteenth Karmapa Khakyab Dorje who was a student of Kongtrul. Other lineage leaders gave their blessing to the movement and its founders who were considered extremely realized.

The Rimé approach

Tibetan Buddhism has a long history of vigorous debate and argumentation between schools and within one's training. This can lead a practitioner to believe that one's school has the best approach or highest philosophic view and that other lineages have a lower or flawed understanding. The Rimé approach cautions against developing that viewpoint, while at the same time appreciating that the debate and discussion is important and that arguing which views are higher and lower is still valid discourse.

The practitioner may take empowerments from the numerous handed down lineages and living masters, though it is not a requirement to do so.

Current Movement

The movement's achievements have been very successful in the twentieth century where taking teachings and transmissions from different schools and lineages has become the norm amongst many monastic students, lamas, yogis as well as lay practitioners. This has mainly been due to the proactive support of many lineage holders and various leaders such as the thirteenth and fourteenth Dalai Lamas, the fifteenth and sixteenth Karmapas, Sakya Trizin, Dudjom Rinpoche, following the eclectic approach of the 5th Dalai Lama "who blurred the lines between traditions".^[2]

The 14th Dalai Lama has composed a prayer for the movement praising various historic figures and lineages of Vajrayana from India and Tibet, part of which says:

In short, may all the teachings of the Buddha in the Land of Snows

Flourish long into the future—the ten great pillars of the study lineage,

And the chariots of the practice lineage, such as Shijé (‘Pacifying’) and the rest,

All of them rich with their essential instructions combining sutra and mantra.

May the lives of the masters who uphold these teachings be secure and harmonious!

May the sangha preserve these teachings through their study, meditation and activity!

May the world be filled with faithful individuals intent on following these teachings!

And long may the non-sectarian teachings of the Buddha continue to flourish!^[9]

Jamyang Khyentse Chökyi Lodrö, Khunu Lama Tenzin Gyaltsen and Dilgo Khyentse Rinpoche are recent Rimé masters, known for their public influence and as being advisers and teachers to the 14th Dalai Lama. Other modern adherents include the late 16th Karmapa and Dudjom Rinpoche, both of whom gave extensive teachings from the works of Jamgon Kongtrul Lodro, as well as Akong Rinpoche who, with the late Chogyam Trungpa helped establish Tibetan Buddhism in Britain. The lineage of the late Nyoshul Khenpo Rinpoche, also a venerable master of the Rimé tradition, is represented today in the teachings of Lama Surya Das.

The 14th Dalai Lama supports and encourages a non-sectarian spirit.^[10][11] Major Gelug figures like Shabkar in the nineteenth century, and the Panchen Lamas and Reting Rinpoche in the twentieth century studied Nyingma teachings along with their Gelug training.^[12][13] The personal and hidden lake temple of the lineage of Dalai Lamas behind the Potala called Lukhang is dedicated to Dzogchen teachings.^[14][15] Arjia Lobsang Thubten Rinpoche continues the Rime tradition in the absence of the current reincarnation of his master Panchen Lama who has refused to collaborate after his abduction.^[16]

Notes

References

• Coleman, Graham (ed.). 1993. A Handbook of Tibetan Culture. Boston: Shambhala Publications, Inc. ISBN 1570620024
• Dreyfus, Georges B.J. and Sara L. McClintock (eds.). 2003. The Svatantrika-Prasangika Distinction: What Difference Does a Difference Make? Wisdom Publications. ISBN 9780861713240
• Smith, E. Gene. 2001. Among Tibetan Texts: History and Literature of the Himalayan Plateau. Boston: Wisdom Publications. ISBN 0861711793
• Studholme, Alexander. The Origins of Om Manipadme Hum: A Study of the Karandavyuha Sutra. Albany, NY: State University of New York Press, 2002. ISBN 0791453901
• Tulku, Ringu. 2007. The Ri-Me Philosophy of Jamgon Kongtrul the Great: A Study of the Buddhist Lineages of Tibet. Shambhala Publications. ISBN 1590302869
• Wallace, B. Alan. 1993. Tibetan Buddhism From the Ground Up: A Practical Approach for Modern Life. Boston: Wisdom Publications. ISBN 9780861710751
• Yeshe, Lama Thubten. 2001. The Essence of Tibetan Buddhism. Lama Yeshe Wisdom Archive. ISBN 189186808X

External links

• Video clip of Ringu Tulku on the Rimé Approach Retrieved February 13, 2009.
• The Rimé Movement an article by Ringu Tulku Rinpoche Retrieved February 13, 2009.
• "A Prayer for the Flourishing of the Non-Sectarian Teachings of the Buddha" by His Holiness the Dalai Lama Retrieved February 13, 2009.
• Buddhism without Sectarianism by the Venerable Deshung Rinpoche Retrieved February 13, 2009.
• Rimé Buddhist Center Retrieved February 13, 2009.
• Rimé Foundation Chicago Retrieved February 13, 2009.
• Rimé Foundation A non-profit organization specializing in the translation of Tibetan literature, particularly from the Rimé movement. Retrieved February 13, 2009.
• Ri-Me Philosophy of Jamgon Kongtrul the Great Retrieved February 13, 2009.
• The Unofficial Ringu Tulku Blog Retrieved February 13, 2009.