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Foundation for the Preservation of the Mahayana Tradition
The FPMT is an organization devoted to preserving and spreading Mahayana Buddhism worldwide by creating opportunities to listen, reflect, meditate, practice and actualize the unmistaken teachings of the Buddha and based on that experience spreading the Dharma to sentient beings. We provide integrated education through which people’s minds and hearts can be transformed into their highest potential for the benefit of others, inspired by an attitude of universal responsibility and service. We are committed to creating harmonious environments and helping all beings develop their full potential of infinite wisdom and compassion. Our organization is based on the Buddhist tradition of Lama Tsongkhapa of Tibet as taught to us by our founders Lama Thubten Yeshe and Lama Thubten Zopa Rinpoche.
- Willkommen
Die Stiftung zur Erhaltung der Mahayana Tradition (FPMT) ist eine Organisation, die sich weltweit für die Erhaltung und Verbreitung des Mahayana-Buddhismus einsetzt, indem sie Möglichkeiten schafft, den makellosen Lehren des Buddha zuzuhören, über sie zur reflektieren und zu meditieren und auf der Grundlage dieser Erfahrung das Dharma unter den Lebewesen zu verbreiten.
Wir bieten integrierte Schulungswege an, durch denen der Geist und das Herz der Menschen in ihr höchstes Potential verwandelt werden zum Wohl der anderen – inspiriert durch eine Haltung der universellen Verantwortung und dem Wunsch zu dienen. Wir haben uns verpflichtet, harmonische Umgebungen zu schaffen und allen Wesen zu helfen, ihr volles Potenzial unendlicher Weisheit und grenzenlosen Mitgefühls zu verwirklichen.
Unsere Organisation basiert auf der buddhistischen Tradition von Lama Tsongkhapa von Tibet, so wie sie uns von unseren Gründern Lama Thubten Yeshe und Lama Thubten Zopa Rinpoche gelehrt wird.
- Bienvenidos
La Fundación para la preservación de la tradición Mahayana (FPMT) es una organización que se dedica a preservar y difundir el budismo Mahayana en todo el mundo, creando oportunidades para escuchar, reflexionar, meditar, practicar y actualizar las enseñanzas inconfundibles de Buda y en base a esa experiencia difundir el Dharma a los seres.
Proporcionamos una educación integrada a través de la cual las mentes y los corazones de las personas se pueden transformar en su mayor potencial para el beneficio de los demás, inspirados por una actitud de responsabilidad y servicio universales. Estamos comprometidos a crear ambientes armoniosos y ayudar a todos los seres a desarrollar todo su potencial de infinita sabiduría y compasión.
Nuestra organización se basa en la tradición budista de Lama Tsongkhapa del Tíbet como nos lo enseñaron nuestros fundadores Lama Thubten Yeshe y Lama Zopa Rinpoche.
A continuación puede ver una lista de los centros y sus páginas web en su lengua preferida.
- Bienvenue
L’organisation de la FPMT a pour vocation la préservation et la diffusion du bouddhisme du mahayana dans le monde entier. Elle offre l’opportunité d’écouter, de réfléchir, de méditer, de pratiquer et de réaliser les enseignements excellents du Bouddha, pour ensuite transmettre le Dharma à tous les êtres. Nous proposons une formation intégrée grâce à laquelle le cœur et l’esprit de chacun peuvent accomplir leur potentiel le plus élevé pour le bien d’autrui, inspirés par le sens du service et une responsabilité universelle. Nous nous engageons à créer un environnement harmonieux et à aider tous les êtres à épanouir leur potentiel illimité de compassion et de sagesse. Notre organisation s’appuie sur la tradition guéloukpa de Lama Tsongkhapa du Tibet, telle qu’elle a été enseignée par nos fondateurs Lama Thoubtèn Yéshé et Lama Zopa Rinpoché.
Visitez le site de notre Editions Mahayana pour les traductions, conseils et nouvelles du Bureau international en français.
Voici une liste de centres et de leurs sites dans votre langue préférée
- Benvenuto
L’FPMT è un organizzazione il cui scopo è preservare e diffondere il Buddhismo Mahayana nel mondo, creando occasioni di ascolto, riflessione, meditazione e pratica dei perfetti insegnamenti del Buddha, al fine di attualizzare e diffondere il Dharma fra tutti gli esseri senzienti.
Offriamo un’educazione integrata, che può trasformare la mente e i cuori delle persone nel loro massimo potenziale, per il beneficio di tutti gli esseri, ispirati da un’attitudine di responsabilità universale e di servizio.
Il nostro obiettivo è quello di creare contesti armoniosi e aiutare tutti gli esseri a sviluppare in modo completo le proprie potenzialità di infinita saggezza e compassione.
La nostra organizzazione si basa sulla tradizione buddhista di Lama Tsongkhapa del Tibet, così come ci è stata insegnata dai nostri fondatori Lama Thubten Yeshe e Lama Zopa Rinpoche.
Di seguito potete trovare un elenco dei centri e dei loro siti nella lingua da voi prescelta.
- 欢迎 / 歡迎
简体中文
“护持大乘法脉基金会”( 英文简称:FPMT。全名:Foundation for the Preservation of the Mahayana Tradition) 是一个致力于护持和弘扬大乘佛法的国际佛教组织。我们提供听闻,思维,禅修,修行和实证佛陀无误教法的机会,以便让一切众生都能够享受佛法的指引和滋润。
我们全力创造和谐融洽的环境, 为人们提供解行并重的完整佛法教育,以便启发内在的环宇悲心及责任心,并开发内心所蕴藏的巨大潜能 — 无限的智慧与悲心 — 以便利益和服务一切有情。
FPMT的创办人是图腾耶喜喇嘛和喇嘛梭巴仁波切。我们所修习的是由两位上师所教导的,西藏喀巴大师的佛法传承。
繁體中文
護持大乘法脈基金會”( 英文簡稱:FPMT。全名:Found
ation for the Preservation of the Mahayana Tradition ) 是一個致力於護持和弘揚大乘佛法的國際佛教組織。我們提供聽聞, 思維,禪修,修行和實證佛陀無誤教法的機會,以便讓一切眾生都能 夠享受佛法的指引和滋潤。 我們全力創造和諧融洽的環境,
為人們提供解行並重的完整佛法教育,以便啟發內在的環宇悲心及責 任心,並開發內心所蘊藏的巨大潛能 — 無限的智慧與悲心 – – 以便利益和服務一切有情。 FPMT的創辦人是圖騰耶喜喇嘛和喇嘛梭巴仁波切。
我們所修習的是由兩位上師所教導的,西藏喀巴大師的佛法傳承。 察看道场信息:
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Most of the time our grasping at and craving for worldly pleasure does not give us satisfaction. It leads to more dissatisfaction and to psychologically crazier reactions.
Lama Thubten Yeshe
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The Foundation Store is FPMT’s online shop and features a vast selection of Buddhist study and practice materials written or recommended by our lineage gurus. These items include homestudy programs, prayers and practices in PDF or eBook format, materials for children, and other resources to support practitioners.
Items displayed in the shop are made available for Dharma practice and educational purposes, and never for the purpose of profiting from their sale. Please read FPMT Foundation Store Policy Regarding Dharma Items for more information.
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Since 1998, the Gelug Monlam—known as the Great Prayer Festival—has been held at Kopan Monastery, Nepal, in the tradition of Lama Tsongkhapa, who founded the festival in 1409. The Monlam is regarded as one the “four great activities” of Lama Tsongkhapa’s life. It is held on the first Tibetan month of the year, during Chotrul Duchen, or the “Fifteen Days of Miracles.”
We reached out to Geshe Losang Sherab, who has served as the umze, or chant leader, for the Gelug Monlam at Kopan since 2001, to help share how this tradition, now over six centuries old, is preserved and carried on at Kopan today.
From Lhasa to Kopan – A Brief History of the Great Prayer Festival
Chotrul Duchen is one of the four major anniversaries celebrating the extraordinary deeds of Shakyamuni Buddha. According to the vinaya text Treasure of Quotations and Logic, karmic potential on these special Buddha Days are increased by a 100 million. Chotrul Duchen marks the time when Shakyamuni Buddha, while in Sravasti, India, displayed a series of miraculous acts in response to a public challenge by six ascetics, as a means to instill faith and inspiration.
The first Great Prayer Festival to celebrate Chotrul Duchen was led by Lama Tsongkhapa at the Jokhang temple in Lhasa, Tibet, during the Tibetan New Year of 1409. The Monlam tradition would become very popular and eventually adopted by all the major schools of Tibet.
Geshe Losang Sherab explains, “Lama Tsongkhapa started the festival to remember the kindness of the Buddha and also to create an environment for the people, both lay and Sangha, to create merit. Thousands of monks from all major monasteries around Lhasa such as Sera, Ganden, and Drepung took part every year. So many sponsors would come from all parts of Tibet to make offerings to the Sangha. It was a great opportunity for the both the Sangha, the sponsors, and all who took part in it to accumulate a great number of merits.”
The Gelug Monlam would continue to be held at the Jokhang in Lhasa until 1498, when it was stopped due to political strife at the time. The second Dalai Lama, Gendun Gyatso, revived the Monlam in 1517 while serving as abbot of Drepung Monastery. It was celebrated at the Jokhang Temple continuously until the invasion of Tibet by the Chinese army in 1959.
Geshe Losang Sherab continues, “After 1959, the three great monasteries held Monlam in Buxa, and after the three great monasteries were re-established in south India, they celebrated it in their own monasteries. I think the reason was the distance between the monasteries, which made it difficult, costly, and time consuming to assemble together as in Tibet”
The Gelug Monlam began to be held in Nepal in 1992. Kopan Monastery’s location, up in the hills outside of Kathmandu, was seen to be less ideal than other monasteries at the time, so Kopan never hosted the festival during its first years in Nepal.
According to Geshe Losang Sherab, it was around 1998 that new challenges arose for preserving the continuity of the Gelug Monlam. After His Holiness the Dalai Lama’s request for the discontinuation of the practice of Shugden, some monasteries were still continuing to do the practice. Under the circumstances, Lama Zopa Rinpoche and Khensur Rinpoche Lama Lhundrup offered to hold the Monlam at Kopan. A few other monasteries joined, and a new Gelug Monlam committee also formed around this time. The committee requested Lama Zopa Rinpoche to lead the Gelug Monlam that year.
Geshe Losang Sherab remarks about the 1998 prayer festival:
“With blessings of Kyabje Lama Zopa Rinpoche, the Monlam that year at Kopan went very well, with many locals attending despite the distance they had to travel, and with donations from locals, generous benefactors from other countries, FPMT’s Lama Tsong Khapa Teachers Fund, and some FPMT centers. From that year, almost every year the Monlams were held at Kopan. Some of the other monasteries that didn’t give up the worship of Shugden at first gave it up and joined Monlam at Kopan. After that, many great lamas such as the 100th Ganden Tripa Geshe Lobsang Nyima Rinpoche, (then Jangtse Choje Rijong Rinpoche), Denma Locho Rinpoche, the present Ganden Tri Rinpoche and presently Jangtse Choje Gosok Rinpoche presides over the Monlam.”
How the Gelug Monlam Tradition is Carried Forward Today
Geshe Losang Sherab has been the head chant master for the Gelug Monlam for twenty-one years. He describes the position:
“Being the umze of the Monlam I have the responsibility of the leading the chanting and to make sure that it’s done in as authentic a way as possible. I prepare a group of monks who are called Kesang (“good voice”) and Donsang (“having memorized many texts”) and teach them the tunes, and also make them memorize the texts they haven’t memorized. I also do at least six to seven days of training with all Kopan monks and a full rehearsal before the actual Monlam.”
The progression and practice of the Monlam is very elaborate and specifically organized. We asked Geshe Losang Sherab to help describe a picture of the tradition. He kindly offered a detailed account below:
“The prayers that are recited during Monlam are common in all Gelug monasteries, but the tune that is used during the actual Monlam is always from Drepung Monastery, as it was done since the time of the second Dalai Lama.”
Geshe Losang Sherab explained that it was the second Dalai Lama who “restored the great Monlam in Lhasa and established rules and regulations, including the set of prayers that are recited during the Monlam.”
The rest of the prayers, apart from the main Monlam activities, are chanted in the Sera Je Monastery tradition – the monastery that Kopan is most closely connected with.
“During the first session in the morning, many prayers are recited, mainly the homage to Buddha, confession to Thirty-five Buddhas, Ornament for Clear Realization (Abisamayalankara ) by Venerable Maitreya, Introduction to the Middle Path (Madhyamakavatara) by Chandrakirti and Manjushri Nama Samgiti, etc. Tea and bread is served during this session.
“During the second session, monks and nuns from all the monasteries and nunneries would debate on logic to the geshes from Kopan who are appointed to answer the debate.
“During the third session, the head lama of Monlam is invited with procession of gyaling [horns], victory banners and yellow parasol. The chant master chants Migtsema prayers until the lama sits on the throne. Then all Sangha sit on the floor offering three prostrations to the lama. The lama would lead the Heart Sutra followed by the prayers to lineage lamas. After that, the chant master makes three prostrations and chants the mandala offering, after which the lama would teach on the Jakata Tales. After it’s completed, the lama would do dedications, and then he’s invited to his quarters in the same way he was invited to the teaching venue.
“After that, there’s a session during which tea and lunch is served. During this session, Lama Tsongkhapa guru yoga, lamrim Lines of Experience, Triple Ground of Glory, prayers to sixteen Arhats, eight powerful prayers, mantras such as the Namgyalma long mantra, and Medicine Buddha mantras are recited.
“Then after half an hour break, the fourth session begins. During this the monks and nuns from all the monasteries and nunneries debate on the paramitas and on view of the Middle Way to the appointed answers from Kopan.
“Then the actual Monlam begins after the Head Lama is invited with a procession of gyaling [horns], victory banners, and parasol. The lama makes three prostrations to the altar and then sits on the throne. After this all the Sangha sit down. The chant master leads prayers standing on his seat, beginning with the Likdrima (praise to Tara), Kapsumpa (praise to the Buddha by Lama Tsongkhapa), Losang Gyalkunma (supplication to the lineage gurus), prayers of Maitreya, and the Prayers at the Beginning, Middle and End by Lama Tsongkhapa. During the last two prayers, the chant master would walk with huge steps during each verse which is called Cham (“dance”), and offer a khata [scarf] to the lama. The chant master then walks backwards and sits on the seat.
“After that, the assistant chant master and his three companions stand up and start the bath offering prayers and offering the five objects of desire, the seven royal possessions, etc., then an extensive mandala offering followed by prostrations, reciting the confession to Thirty-five Buddhas, and sits down. Then the head lama starts the torma offering to the landlord, after which the chant master stands up and leads the prayer of secret biography of Lama Tsongkhapa. During this, the chant master performs the Cham dance with huge steps at the end of every verse. Then the Foundation of All Good Qualities is chanted. While chanting, the chant master goes back to his seat, walking backwards with huge steps and sits down on his seat. After this, the head lama recites the dedication prayers.
“At the end of the session, the chant master, the assistant chant master and his three companions stand up, wearing the yellow hat and recite the auspicious prayers. Then the lama is invited to his quarters. During the fifth session, extensive White Umbrella prayers and prayers to Lion-face Dakini, and Twenty-one Tara praises are recited. Dinner is served during this session.
“During every prayer session, the Gegu (“master of discipline”) reads the dedication forms with the names of sponsors. During every prayer session, the Heart Sutra and the Hundred-syllable mantra are recited, and at the end of every prayer session, the torma offering to Palden Lhamo and other protectors are recited. The program ends with debate on Vinaya and Abhidharma in the evening.
“On the fourth day of Monlam, which falls on the full moon day, the beautiful butter sculpture made by Kopan monks is displayed outside for the people to get blessed. On the last day of Monlam, Maitreya Buddha statue is invited with a huge procession. And in the afternoon [of the last day], Kopan Lama Gyupas offer the Torgyak which they have prepared and consecrated for three days. Then a dinner session is held and during which the secretary of the Monlam reads out the account of income and expenses of Monlam, and then the Monlam of that year concludes auspiciously.”
Please join us in rejoicing in the preservation of this incredible tradition at Kopan Monastery! The Lama Tsongkhapa Teachers Fund is a sponsor of the Gelug Monlam which is essential for preserving the Lama Tsongkhapa tradition.
Since its inception, the Lama Tsongkhapa Teachers Fund, an extension of the Supporting Ordained Sangha Fund, has supported the preservation of the Gelug School of Tibetan Buddhism.
With tremendous thanks to Geshe Losang Sherab for his time and information about this rich tradition.
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*powered by Google TranslateTranslation of pages on fpmt.org is performed by Google Translate, a third party service which FPMT has no control over. The service provides automated computer translations that are only an approximation of the websites' original content. The translations should not be considered exact and only used as a rough guide.It is necessary to help others, not only in our prayers, but in our daily lives. If we find we cannot help others, the least we can do is to not harm them.