Rimé movement

Rimé in Tibetan letters
Tibetan name
Tibetan རིས་མེད་
Literal meaning "unbiased"
Chinese name
Traditional Chinese 利美運動
Simplified Chinese 利美运动


Having seen how the Gelug institutions pushed the other traditions into the corners of Tibet's cultural life, Jamyang Khyentse Wangpo (1820-1892) and Jamgön Kongtrül (1813-1899) compiled together the teachings of the Sakya, Kagyu and Nyingma, including many near-extinct teachings.[2] Without Khyentse and Kongtrul's collecting and printing of rare works, the suppression of Buddhism by the Communists would have been much more final.[3] The Rimé movement is responsible for a number of scriptural compilations, such as the Rinchen Terdzod and the Sheja Dzö.

The Rimé approach


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 Tibetan Buddhist traditions, as opposed to sectarianism. The Rimé movement therefore is often misunderstood as trying to unite the various sects through their similarities. Rather 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 careful to emphasize differences in thought, giving students many options as to how to proceed in their spiritual training.

Ringu Tulku describes these points which are often misrepresented:




Jamgon Kongtrul pointed out the necessity of each practitioner to have a strong foundation in one school:




Rimé's founders

Two of the founding voices of Rimé were Jamyang Khyentse Wangpo and Jamgon Kongtrul, both from different schools; the epithets Jamyang (Wylie: jam dbyangs , Sanskrit: Mañjughoṣa) and Jamgön (Wylie: jam mgon , Sanskrit: Mañjunātha) in their name indicating that they are considered to be emanations of Manjushri.[12] Jamgön 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.[13]

Rachel H. Pang has noted that non-sectarian ideals are also strongly present in the works of Shabkar Tsokdruk Rangdrol even though he predates the movement by about three decades and never met with any of the Rimé masters from Kham.[14]

The Rimé movement came to prominence at a point in Tibetan history when the religious climate had become partisan.[15] The aim of the movement was "a push towards a middle ground where the various views and styles of the different traditions were appreciated for their individual contributions rather than being refuted, marginalized, or banned."[15] Many of the teachings of various schools were close to being lost and the movement set out to preserve them.[15] However, though the Rimé movement gathered together teachings from each of the various traditions, it did not mix these, but recognised the individual integrity of each.[15]

The movement began within a large context of increasing domination by the Gelug school. Beginning in the 17th century, the Gelug view and politics increasingly dominated in Tibet and the minority lineages were at risk for losing their traditions.[16] At its founding, the Rimé movement was primarily non-Gelugpa teachers and at times the movement has appeared critical of Gelug views. 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.[16]

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


The movement became particularly well-established in the Kingdom of Derge.[17] Rimé has become an integral part of the Tibetan tradition, and continues to be an important philosophy in Tibetan Buddhism.

Other notable Tibetan Lamas noted for their non-sectarian approach were Patrul Rinpoche and Orgyen Chokgyur Lingpa. Shabkar Tsodruk Rangdrol, Dudjom Lingpa and the Khakyab Dorje, 15th Karmapa Lama, who was a student of Jamgön Kongtrul. Other lineage leaders gave their blessing to the movement and its founders who were considered extremely realized.

Persecution by Phabongkha and his disciples

David Kay notes that Dorje Shugden was a key element in Pabongkhapa Déchen Nyingpo's persecution of the Rimé movement:



The Rimé movement, primarily composed of the Sakya, Kagyu and Nyingma schools, arose in the first place as a result of Gelug persecution.[20]

Present-day Rimé movement

The movement's achievements have been successful in the 20th 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 13th and 14th Dalai Lamas, the 15th and 16th Karmapas, Sakya Trizin and Dudjom Jigdral Yeshe Dorje, following the "eclectic" approach of the 5th Dalai Lama "who blurred the lines between traditions":[5]


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

And long may the non-sectarian teachings of the Buddha continue to flourish![22]

Dzongsar Khyentse Chökyi Lodrö, Khunu Lama Tenzin Gyaltsen and Dilgo Khyentse 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 2nd Dudjom Rinpoche, both of whom gave extensive teachings from the works of Jamgon Kongtrul Lodro, as well as Akong Rinpoche who, with the late Chögyam Trungpa, helped establish Tibetan Buddhism in the United Kingdom. The lineage of the late Nyoshul Khenpo Rinpoche is represented today in the teachings of Surya Das.

The 14th Dalai Lama supports and encourages a non-sectarian spirit.[23][24] Major Gelug figures like Shabkar in the 19th century, and the Panchen Lamas and Reting Rinpoche in the 20th century studied Nyingma teachings along with their Gelug training.[25][26][27] The personal and hidden lake temple of the lineage of Dalai Lamas behind the Potala called Lukhang is dedicated to Dzogchen teachings.[28][29] 8th Arjia Rinpoche continues the Rimé tradition in the United States.[30][31]




  2. Schaik, Sam van. Tibet: A History. Yale University Press 2011, page 165-9.
  4. Damien Keown: Oxford Dictionary of Buddhism, p. 83
  8. Ri-Mé_Approach. YouTube (26 January 2008). Retrieved 20 November 2011.
  9. The Ri-me Philosophy of Jamgön Kongtrul the Great: A Study of the Buddhist Lineages of Tibet, Chapter I, Shambhala Publications, 2006. Retrieved 15 September 2016.
  10. 1 2 The Rime ( Ris-Med ) Movement. Abuddhistlibrary.com (24 July 2000). Retrieved 2 February 2017.
  11. The Ri-Me Philosophy of Jamgon Kongtrul the Great: A Study of the Buddhist Lineages of Tibet by Ringu Tulku, Chapter I, ISBN 1-59030-286-9, Shambhala Publications, Publications, 2006. Retrieved 15 September 2016.
  12. Samuel, Geoffrey (17 September 1995). CIVILIZED SHAMANS PB. Smithsonian. p. 538. ISBN 978-1-56098-620-1.
  13. Ringu Tulku (2007). The Ri-Me Philosophy of Jamgon Kongtrul the Great: A Study of the Buddhist Lineages of Tibet. Shambhala Publications. ISBN 978-1-59030-464-8.
  14. Pang, Rachel H. (October 2014). "The Rimé Activities of Shabkar Tsokdruk Rangdrol (1781-1851)" (PDF). Revue d’Etudes Tibétaines. 30.
  15. 1 2 3 4 Jamgon Kongtrul (2007). The Treasury of Knowledge: Book Six, Part Three: Frameworks Of Buddhist Philosophy. Shambhala. p. 10. ISBN 978-1-55939-883-1.
  16. 1 2 Dreyfus (2003) p.320
  18. Kay, D. N. (2004). Tibetan and Zen Buddhism in Britain: Transplantation, development and adaptation. RoutledgeCurzon critical studies in Buddhism. London: RoutledgeCurzon. p.43.
  21. An Open Letter by The Network for Western Buddhist Teachers, Tricycle, Fall 1993
  22. Dalai Lama | Sage's Harmonious Song of Truth. Lotsawa House (28 February 1999). Retrieved 20 November 2011.
  23. His Holiness the Dalai Lama's response to media a question on Shugden at the press conference in Indianapolis on 16 August 1999 Archived 14 May 2008 at the Wayback Machine.
  25. Simhanada-The Lord of Refuge Chatral Rinpoche Archived 3 June 2008 at the Wayback Machine.
  26. Kyabje Chatral Sangye Dorje Rinpoche | Vegetarianism & Saving Lives (Tsethar). Shabkar.org. Retrieved 20 November 2011.
  27. Extract of Flight Of The Garuda, The Dzogchen Tradition Of Tibetan Buddhism by Dowman, Keith. Wisdom-books.com. Retrieved 20 November 2011.
  28. Ian A. Baker: The Lukhang: A hidden temple in Tibet. Asianart.com. Retrieved 20 November 2011.
  29. THE LIFE OF SHABKAR: The Autobiography of a Tibetan Yogin, trans. by Matthieu Ricard, fore. by H.H. the Dalai Lama. Snowlionpub.com. Retrieved 20 November 2011.
  30. Arjia Rinpoche (Gegeen) of Kumbum Monastery, Khukh Nuur
  31. Arjia Rinpoche