Rime tradition

New to Buddhism? Read this article first: A brief introduction to Buddhism.

What is Rime?

Some people may think that Rime (Rimed, pronounced Remay) is a distinct tradition in Tibetan Buddhism, or that it is a new tradition, separate from the eight Practice lineages or the five major traditions. It is neither of these. Rather, it is a movement that appeared during the late 19th century, which seeks to appreciate the differences between the different Tibetan schools and acknowledge the importance of this variety for the benefit of practitioners with different needs. Rime masters are either brought up in one tradition and through their realisation see that this is in essence equally as valuable as other traditions, or they have gained an equal scholarly understanding of all the different traditions.

Jamgon Kongtrul the Great		His Holiness the Dalai Lama		Jamyang Khyentse Wango

Great Rime masters like Jamgon Kongtrul and Jamyang Khyentse Wangpo did not study a particular tradition called Rime. Instead they were grounded in one particular tradition and then realised the commonalities shared by other schools of Tibetan Buddhism. For example, Jamgon Kongtrul was grounded in the Kagyu tradition, while Khyentse Wangpo was originally a Sakya lineage holder. There were also many Nyingma Rime masters such as Patrul Rinpoche and Jigme Tenpe Nyima. In the Jonang tradition there were also great Rimepas, for example Kunga Dolchog, who as early as the mid-fifteenth century summarised the practices and initiations of each Tibetan Buddhist tradition in the Jonang Tridgyapa (bearing this title as it was composed by a Jonang lama). Later, Jamgon Kongtrul the Great used this as a basis for the more detailed text, Rinchen Terzod.

Similarly, His Holiness the 14th Dalai Lama was tutored and brought up in the Gelug tradition. However, now he is admired as someone who not only understands but has realised the views of all Tibetan traditions, which he equally respects. Thus we could  truly say that His Holiness is a great Rime master, and not just head of the Gelug school.

I received teachings from many different masters, but was specially devoted to the Jonangpa Kyabje Lobsang Tinley, who resided only in a Jonang monastery. Although he only studied the Jonang teachings, through his own realization he mastered the views of all traditions and met quite a few great scholars who were duly impressed with his wide knowledge.

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Why is the Rime movement important?

Traditionally, Tibetan Buddhist practitioners place a strong emphasis on the view and instructions passed on through their own lineages, which is crucial in maintaining the authenticity of the teachings. Furthermore, many practitioners would spend their entire lives in one monastery and devote much time and effort to a thorough training in one tradition (receiving transmissions, empowerments and pith instructions), that they would not have time to explore others. Because of these circumstances, there is a danger that some practitioners are less open to the views and good qualities of other traditions. There are several amusing stories, for example, of Geshes from the Gelug tradition, who would secretly practice Dzogchen and then receive criticism when it was found they were following following Nyingma texts.

Another reason why Rime is important is that communication between monasteries can be rather limited and some monasteries tend to function somewhat independently. For instance, unlike in Western countries, there is often limited transportation, no telephone, no television and no newspapers. Hence, there are often limited opportunities to be exposed to, and gain respect for, other traditions.

In addition, there have been many learned scholars who criticised the views of other traditions with the good intention of helping their students appreciate their teachings. However, this can occasionally become a bit extreme and some students may harbour the attitude that other traditions are in some way inferior. My personal view is that some Tibetan scholars have fallen in love with the approach of the great Indian masters and then try to emulate them by being critical of other traditions. However, the genuine critical attitude of the Indian masters must be seen in the context of the great debates that occurred between Hindus and Buddhists, with the defeated side willing to adopt the other’s position. In Tibet, as everyone holds the same Buddhist view, it seems unnecessary to over-emphasise subtle differences, which are really just different ways of describing to others the same experiential understanding.

Because of all the above reasons, it may be very hard for followers of Buddhism to view all traditions with equal respect. This is not only true in Tibet and India, where there is sometimes a habit of being openly critical of others, but also for newcomers to Buddhism. Unfortunately they too may fall prey to incorrect or prejudiced views that only one tradition is truly authentic, or that to be a genuine Dharma student one should only follow one school. I have had experience, for instance, of Western people who are reluctant to buy books or receive teachings by lamas outside a particular tradition. This is the reason why, even though I’m not a great Rime master, I try to embrace the Rime spirit as much as I can, especially to help students new to Buddhism.

I feel very grateful that His Holiness the Dalai Lama told me personally in 2003 that he was impressed that I was a Rime lama, saying this was very rare, important and much appreciated. He spoke of his admiration for two Golok lamas that he often mentions to public audiences, the Nyingma master Dodrupchen Jigme Tenpe Nyima and the Gelugpa Chawoe Tulku Songrab Gyamtso, whose incredible knowledge and respect equally embraced all traditions.

In summary, the Rime movement is a timely and unique movement with great consequences, owing much to the two 19th century luminaries Khyentse Wangpo and Jamgon Kongtrul. Without their incredible efforts compiling and transmitting teachings, it is likely that much Buddhist literature would have been lost. It helped break the custom of single lineage teachings which isolated some schools from others, and it established a platform from which people could view all schools with equal respect. In fact Lord Buddha himself forbade his students to criticize teachers and teachings from other traditions and cultures. This is what Rime is all about.

Below is a slightly edited excerpt from Khentrul Rinpoche’s book, Paths of Pure Vision: the Histories, Views and Practices of Tibet's Living Spiritual Traditions, translated by Michael Sheehy.

This book hopes to resolve confusion about the different schools and give people the opportunity to see the five Tibetan Buddhist traditions equally. His Holiness the Dalai Lama commented that it was a precious and unique book, the first to give a concise history of all five Tibetan Buddhist traditions.

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The Rime Spirit

In order to perfect one's practices and become an authentic spiritual person, we can adapt a Rime or nonbiased approach towards the Buddhist traditions. For instance, Jetsun Tsongkhapa received instructions in Dzogchen practice from the great Nyingma master from Lodrak named Layki Dorje, Madhyamika instructions from the Sakya master Rendawa Zhonu Lodro, instructions on the Six Yogas of the Kalachakra Tantra from Jonang Panchen Chogle Namgyal, and instructions on the Prajnaparamita Sutras or Transcendent Wisdom Scriptures from Jonang Nyawon Kunga Pal. If Tsongkhapa did not honor these spiritual teachers and the Rimed philosophical spirit, he would not have wanted to receive and practice these various essential instructions.

Like Tsongkhapa, there are numerous masters from the Sakya, Gelug, Kagyu, Nyingma, and Jonang traditions who acknowledge and maintain philosophical understandings from other lineages without contradiction. Another example was the Great Fifth Dalai Lama Ngawang Lozang Gyatso who was a core lineage-holder of the Gelug tradition but also composed an essential guidance text on the Nyingma Dzogchen teachings known as the Oral Instructions of the Awareness-Holders. Kunkhyen Longchen Rabjam, a core lineage holder of the Nyingma tradition, received and practiced many profound teachings on the definitive meaning of zhentong (shentong) from the Third Karmapa Rangjung Dorje. Ju Mipham Jamyang Gyatso of the Nyingma tradition asserted a zhentong view similar to that of the Jonang in his famous work titled, The Lion's Roar. The great Nyingma teacher, Za Patrul Orgyen Jigme completed a three-year retreat on the Six Yogas of the Kalachakra Tantra from the Jonang tradition and was able to explain this system. Konton Konchog Gyalpo, a lama from the Sakya tradition, was able to give untainted teaching advice from the Nyingma tradition. Jamgon Kongtrul Lodro Thaye (Jamgon Kontrul the Great), a great exemplar of the Rime spirit, compiled the Treasury of Spiritual Advice, integrating the essential instructions from all eight chariots or practice lineages of Tibetan Buddhism. The Jonang master Kunpang Thugje Tsondru practiced all seventeen lineages of guidance instructions on the Kalachakra Tantra in Tibet.

The lineages of Tibetan Buddhism are intertwined through empowerments, transmissions, and guidance instructions, to the extent that every single one is connected to another. For this reason, to regard a tradition with partiality, to look upon one tradition as better than another, is a mistake. Since these traditions are equal doorways to wisdom, they are each beneficial. As the founders and great authors of these traditions have explained, studying and practicing what these traditions have to offer enables us to avoid prejudices. This nonbiased Rime spirit is especially maintained by His Holiness the Fourteenth Dalai who does an incredible job of upholding the teachings, practices, and explanation lineages of all five Tibetan Buddhist traditions.

The teachings of Tibet's Snowy Land, and every sublime holder of the teachings,
You are one without contradiction, established through genuine transmissions!
Ordinary people make arrogant assumptions due to naive fixations.
Why is there so much babble about attachment and aversion?

See also the online article The Rime Movement of Jamgon Kongtrul the Great by Ringu Tulku.