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Rime (Buddhism) : ウィキペディア英語版
Rimé movement

The Rimé movement is a movement involving the Sakya, Kagyu and Nyingma schools of Tibetan Buddhism, along with some Bon scholars.〔Lopez, Donald S. (1998). ''Prisoners of Shangri-La: Tibetan Buddhism and the West''. Chicago: University of Chicago Press, p. 190〕
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.〔Schaik, Sam van. ''Tibet: A History''. Yale University Press 2011, page 165-9.〕 Without Khyentse and Kongtrul's collecting and printing of rare works, the suppression of Buddhism by the Communists would have been much more final.〔Schaik, Sam van. ''Tibet: A History''. Yale University Press 2011, page 169.〕 The Rimé movement is responsible for a number of scriptural compilations, such as the ''Rinchen Terdzod'' and the ''Sheja Dzö''.
==The Rimé approach==

Most scholars of Buddhism explain Rimé as an "eclectic movement",〔Damien Keown: Oxford ''Dictionary of Buddhism'', p. 83〕〔Dreyfus, Georges B.J. & Sara L. McClintock (eds). ''The Svatantrika-Prasangika Distinction: What Difference Does a Difference Make?'' Wisdom Publications, 2003, p. 320〕〔Samuel, Geoffrey. (1993). ''Civilized shamans: Buddhism in Tibetan societies''. Washington DC: Smithsonian Institution Press, pp. 538, 546〕 however one scholar has suggested that this is an inadequate rendering, saying "In fact this Rimé movement was not exactly eclectic but universalistic (and encyclopaedic), ''rimed (pa)'' (the antonym of ''risu ch'edpa'') meaning unbounded, all-embracing, unlimited, and also impartial."〔Seyfort Ruegg quoted in Samuel, Goeffrey (1993). ''Civilized Shamans. Buddhism in Tibetan Societies'', p. 538〕 One of the most prominent contemporary Rimé masters, Ringu Tulku, emphasizes the message of the original Rimé founders, that it is not a new school.〔(Ri-Mé_Approach ). YouTube (26 January 2008). Retrieved 20 November 2011.〕 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, the Dalai Lamas, Sakya lineage heads and major Nyingma and Kagyu figures took teachings and empowerments from various schools and lineages.
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:

''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; Khyentse was reared in a strong Sakyapa tradition. They never failed to acknowledge their affiliation to their own Schools.
Rimé is not a way of uniting different Schools and lineages by emphasizing their similarities. It is basically an appreciation of their differences and an acknowledgement of the importance of having this variety for the benefit of practitioners with different needs. Therefore the Rimé teachers always take great care that the teachings and practices of the different Schools and lineages and their unique styles do not become confused with one another. To retain the original style and methods of each teaching lineage preserves the power of that lineage experience. Kongtrul and Khyentse made great efforts to retain the original flavor of each teaching, while making them available to many. Kongtrul writes about Khyentse in his biography of the latter.... When he (Khyentse Rinpoche) taught, he would give the teachings of each lineage clearly and intelligibly without confusing the terms and concepts of other teachings.〔(The Rime ( Ris-Med ) Movement ). Abuddhistlibrary.com (24 July 2000). Retrieved 20 November 2011.〕

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

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.〔The Ri-Me Philosophy of Jamgon Kongtrul the Great: A Study of the Buddhist Lineages of Tibet by Ringu Tulku, ISBN 1-59030-286-9, Shambhala Publications〕

A rimé practitioner may take empowerments from numerous lineages and living masters, though it is not a requirement to do so.

抄文引用元・出典: フリー百科事典『 ウィキペディア(Wikipedia)
ウィキペディアで「Rimé movement」の詳細全文を読む



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