- Home
- FPMT Homepage
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:
- FPMT Homepage
- News/Media
-
- Study & Practice
-
-
- About FPMT Education Services
- Latest News
- Programs
- Online Learning Center
-
-
*If a menu item has a submenu clicking once will expand the menu clicking twice will open the page.
-
-
- Centers
-
- Teachers
-
- Projects
-
-
-
-
*If a menu item has a submenu clicking once will expand the menu clicking twice will open the page.
-
-
- FPMT
-
-
-
-
-
I want to say without hesitation that the purpose of our life is happiness.
His Holiness the Dalai Lama
-
-
-
- Shop
-
-
-
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.
-
-
21
Patience: A Guide to Shantideva’s Sixth Chapter is a new book of Lama Zopa Rinpoche’s teachings on the perfection of patience, a topic Rinpoche has taught on extensively. (Perhaps this is not surprising since Rinpoche’s name “Zopa” means “patience.”) In this book, Rinpoche gives commentary on the verses on patience from Shantideva’s A Guide to the Bodhisattva’s Way of Life. Here’s an excerpt from the chapter “Overcoming the Wish to Retaliate” where Rinpoche discusses the conventional reason anger is inappropriate:
Ultimately, the enemy who gives harm and the harm itself are both empty. Neither exists inherently in any way. Because we are unable to see it like this, we should train to see things as like illusions, like dreams—maybe like hallucinations that happen when we take LSD! Because everything is dependent on other factors and nothing governs itself, these illusion-like phenomena are nothing to get angry about. It is like in our dreams there might be an enemy, but when we awaken we realize there is no enemy there, existing by its own nature.
The enemy is like a dream enemy, but that does not mean they are actually a dream, that is, nonexistent. When we are meditating on emptiness, we must be so skillful not to fall into nihilism. In his Four Hundred Stanzas, Aryadeva said that believing that nothing exists—including the I and karma—and hence falling into nihilism creates karma heavier than having killed a hundred million people.
If the emptiness of the I meant there were no I at all, either truly existing or merely labeled, then nothing would exist. No suffering would exist; no pleasure would exist. There would be no need to move the body, no need to breathe. Everything would be completely pointless. Everything we do is to attain happiness and stop suffering, but if there were no I at all, none of our actions would have any effect. With no I, why have expensive treatments in hospital to cure the I that doesn’t exist?
Many mistakes arise when we mistakenly think that the I doesn’t exist at all. We meditate to try to attain a peaceful, happy mind, but this I cannot receive any peace because it doesn’t exist. There is no karma, no cause, and no effect. There is no point to anything and no reason to refrain from creating negative actions.
To think that because there is no I, no enemy, no phenomenon, and therefore nothing matters, we deny karma. That is a completely dark mind; it is very dangerous. Emptiness is not nothingness; meditating on emptiness is not watching nothing, like sitting in a helicopter looking at blank sky.
Nothing exists ultimately, but because everything is a dependent arising, everything exists conventionally, existing in dependence on causes and conditions. The enemy, the anger they have, the harm they give us, all arise due to causes and conditions. The suffering we feel from that person’s anger has arisen due to karma, the negative actions we have done in the past, therefore we should not become angry in return.
For instance, it might seem that being criticized is a cause of anger, but if it that were so, then anybody who ever received criticism would have to get angry. That is not so. Somebody could criticize a buddha or a bodhisattva and no anger would arise at all. Even many ordinary goodhearted people will not react to criticism and other harmful actions.
A higher bodhisattva, who has totally renounced the self and only cherishes others, has still to remove the subtle imprints to knowledge, but all the grosser disturbing-thought imprints have been destroyed, so it is impossible to become angry even if somebody tried to harm them. Anger is only a condition; it is not an inherent cause. And because the cause is our own delusion, there is no reason to be angry at the person who has harmed us.
Excerpted from Patience: A Guide to Shantideva’s Sixth Chapter by Lama Zopa Rinpoche, edited by Gordon McDougall, published by Wisdom Publications (WisdomExperience.org).
Watch the video series “Lama Zopa Rinpoche’s Teachings on Thought Transformation during the Time of COVID-19” and find links to videos in translation, transcripts, MP3s, additional practice advice, and more:
https://fpmt.org/fpmt/announcements/resources-for-coronavirus-pandemic/advice-from-lama-zopa-rinpoche-for-coronavirus/
Lama Zopa Rinpoche is the spiritual director of the Foundation for the Preservation of Mahayana Tradition (FPMT), a Tibetan Buddhist organization dedicated to the transmission of the Mahayana Buddhist tradition and values worldwide through teaching, meditation and community service.
- Home
- News/Media
- Study & Practice
- About FPMT Education Services
- Latest News
- Programs
- New to Buddhism?
- Buddhist Mind Science: Activating Your Potential
- Heart Advice for Death and Dying
- Discovering Buddhism
- Living in the Path
- Exploring Buddhism
- FPMT Basic Program
- FPMT Masters Program
- Maitripa College
- Lotsawa Rinchen Zangpo Translator Program
- Universal Education for Compassion & Wisdom
- Online Learning Center
- Prayers & Practice Materials
- Translation Services
- Publishing Services
- Teachings and Advice
- Ways to Offer Support
- Centers
- Teachers
- Projects
- Charitable Projects
- Make a Donation
- Applying for Grants
- News about Projects
- Other Projects within FPMT
- Support International Office
- Projects Photo Galleries
- Give Where Most Needed
- FPMT
- Shop
Translate*
*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.When Lord Buddha spoke about suffering, he wasn’t referring simply to superficial problems like illness and injury, but to the fact that the dissatisfied nature of the mind itself is suffering.