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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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Over and over again our experiences prove that it is our mental outlook that is fundamentally responsible for whether we are successful or unsuccessful, healthy or ill, attractive or ugly, happy or depressed.
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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Lama Zopa Rinpoche gave this teaching to about 50 ordained Sangha during a visit to a giant shopping mall in Kuala Lumpur, Malaysia, in April 2016. Rinpoche was in Kuala Lumpur giving teachings organized by Losang Dragpa Centre.
Think of the five aggregates: [form, feeling, discriminative awareness, compositional factors and consciousness]. Be mindful of how you label the aggregates, how in the beginning they are just merely labeled. Watch that.
In the next second the “I” is supposed to appear back to you merely labeled by the mind. That is what happens in reality, but that doesn’t happen.
The “I” is merely labeled by mind but it only appears like that to a buddha because buddhas don’t have even the subtle negative imprints – the obscurations to knowledge (Tib: she-drip) – left by the ignorance holding the “I” as truly existent. Having totally purified these, these have ceased [in a buddha’s mindstream]. There is no dualistic view, no hallucination, no projection when the “I” and all phenomena appear as truly existing from their own side, as real. A buddha does not have this hallucination at all. You have to understand that. What appears to a buddha is what is merely labeled by the mind.
But for us ordinary sentient beings, in the next second [Rinpoche snaps his fingers], it appears back not merely labeled by the mind. It appears back as the total opposite of that. That, in the Prasangika view, is the gag-cha, the object to be refuted. According to the Prasangika Madhyamaka, the second [subschool] of the Madhyamaka, gag-cha, the object to be refuted, is the total opposite to that; it appears back to you as not merely labeled by the mind. The real “I” that appears to you is the subtle gag-cha.
The Svatantrika subschool’s view is grosser. For them it appears as not labeled by mind and existing from its own side. Before I said “not merely labeled” but here it is not even labeled by the mind. They see the “I” that appears to you as truly existing from its own side, as real. It is much grosser.
Also, there’s the Mind Only school. They say the real “I” exists without depending on the imprints left on the seventh consciousness, [the mind basis of all, Skt: alaya vijnana], from which both subject and object arise.
According to the lower schools, what is one hundred percent to be abandoned is believing that the “I” truly exists and is self-sufficient and independent, that is to say, independent of other things such as the aggregates. That’s the very gross wrong view to be refuted.
The “I” appears to us as permanent, existing alone [unitary] and independent. When the “I” appears to you, all this is there. This way that the “I” appears to you is extremely gross. It’s the grossest hallucination. This is what is believed in Hinduism and for them this is the right view. For us, however, the way the “I” appears is the wrong view.
So, you see how all the other schools’ views of what gag-cha is – how the “I” appears to us – are to be totally abandoned as they are all the wrong view.
Not only the subject, the “I”, but also the action, the object, all the sounds, smells, tastes and tangible objects – all the six sense objects – are all merely labeled by the mind, by your mind. However, in the next second they don’t appear as merely labeled by the mind. They appear as not merely labeled by the mind. Everything that appears back to you – all these wrong views, right up to Svatantrika – appear as permanent and existing alone [as unitary], and with their own freedom [as independent.]
When you walk, there’s one meditation you can do. Everything, even subtle things, should appear merely labeled by mind – the “I,” action, object, everything. But, that doesn’t happen for us sentient beings. They do not appear not merely labeled by mind, even when you go to the supermarket. Whatever you look at – all these forms, all these many thousands and millions of things: the sky, the road, the people – all appear to you according to the wrong views described by all those schools. Meditate on that.
If you can recognize even what’s asserted by the lower schools, gradually you can recognize the wrong views to be refuted by Madhyamaka schools, first the Svatantrika’s and then the Prasangika’s.
The main thing is to think that all these things are like an illusion. As I’ve said before, ignorance is like the magician. It leaves a negative imprint on the mind, like a magician who uses mantras to cause hallucinations. The audience’s senses are “hallucinated,” seeing lapis lazuli palaces and all kinds of things. The magician has hallucinated the audience. Their senses are “illusioned.”
You’re illusioned by your ignorance. The magician is ignorance; you are the audience. All this is an illusion. I’m sitting here, you’re sitting there. We’re here having tea, but all of this is illusioned as real – real “I,” real restaurant, real tea, real snacks. All the rest is the same, appearing real.
Recognize all the wrong views, that in the end, all these are like hallucinations. You’re walking and you hallucinate the “I,” you hallucinate the action of walking, you hallucinate the road, you hallucinate the car, you hallucinate the building.
The other way to see it is as like a dream. Everything you look at is like a dream. You walk and you talk but [at the same time] the mind is practicing mindfulness, seeing it all as like a dream. You walk, talk, eat and so forth, but the most important thing is to recognize that this is all like a dream, like a hallucination, like an illusion, like a mirage.
When you do that, attachment doesn’t arise, anger doesn’t arise. There is no reason for anger or attachment to arise. That’s how it becomes the antidote to samsara, the antidote to ignorance.
Then, if it’s done with bodhichitta, thinking, “I must achieve enlightenment to benefit sentient beings, to free them from the oceans of samsara and bring them to enlightenment,” it becomes the cause of enlightenment.
From a talk given in Kuala Lumpur, Malaysia, in April2016. Transcribed by Ven. Thubten Munsel. Edited for inclusion on FPMT.org by Gordon McDougall.
CORRECTION: This teaching was giving in Kuala Lumpur in April 2016, not in Penang in March 2016 as first published. It has been corrected in the text.
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.
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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.Buddhist meditation doesn’t necessarily mean sitting cross-legged with your eyes closed. Simply observing how your mind is responding to the sense world can be a really perfect meditation and bring a perfect result.