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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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Don’t forget that the starving person preoccupied by hunger and the person obsessing over what to buy next at the supermarket are basically the same. Mentally, rich and poor are equally disturbed, and, fundamentally, one is as unhappy as the other.
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 continues his video teachings on thought transformation from Kopan Monastery in Nepal. Here is a summary of the most recent teaching:
Rinpoche begins this video continuing with his discussion of Phabongka Rinpoche’s commentary on the Three Principal Aspects of the Path by Lama Tsongkhapa. Rinpoche focuses this teaching on the two verses “The Reason to Meditate on the Right View” and “How to Ascertain the Right View.”
As Lama Tsongkhapa says, we should “strive in the method to realize dependent arising.” Rinpoche first talks about what is meant by “dependent arising.” The Vaibhashika, Sautrantika, and Chittamatra schools understand it in relation only to impermanent phenomena—arising in dependence on causes and conditions. The Madhyamaka Svatantrika’s understanding of dependent arising—arising in dependence on its parts—is a little bit better in that it applies to both permanent and impermanent phenomena. The Prasangika school’s understanding—arising in dependence on a valid base to be labeled and the valid concept that labels it—is much subtler than the views of the lower schools.
Phagongkha Rinpoche explains in his commentary that subtle dependent arising is not in itself the method for realizing emptiness. Rather, the dependent arising of cause and effect, which is accepted by all the schools, should be taught first in order to protect the meditator from falling into nihilism and help them realize the Prasangika’s view of emptiness. For these reasons, it is extremely important to be guided and to guide others by presenting the dependent arising of cause and effect at the very beginning.
In regard to the causes of samsara, Rinpoche explains how the ignorance holding the “I” as real is the root of samsara. First, the “I” appears real to the hallucinated mind. Then, what is “mine”—the aggregates and so forth—appear as real, as well as all the rest of phenomena. From that, the three poisonous minds, which can be elaborated in the six root delusions, the twenty secondary delusions, and the 84,000 delusions, arise. These delusions then motivate the karmic actions that result in all the sufferings of the six-realm sentient beings. From this, you can understand the evolution of samsara through the twelve links of dependent arising.
On the other hand, in regard to the causes of nirvana, by meditating on true paths, you are able to achieve true cessations, and, with the support of bodhichitta, you can purify the subtle obscurations and achieve enlightenment.
All these phenomena of samsara and nirvana are to be seen as unbetraying. Otherwise, you risk falling into nihilism, thinking that there are no causes and results, and therefore that it is not important to keep pure morality because actions do not have results.
After you realize that phenomena do not exist from their own side, you still have the hallucinated appearance of truly existent phenomena, but you know it is not true. Rinpoche explains that this is like a scarecrow, which appears to be a real person; a mirage, which appears to be real water; and the things that appear in dreams, which appear to be real things.
Only buddhas don’t have this hallucinated appearance because they no longer have the negative imprints left by delusion, the knowledge obscurations, that project the dualistic view. These have been removed by the direct remedy of the wisdom directly perceiving emptiness possessed by bodhichitta. This is the method to annihilate (zhig pa) the false appearances—not an atom is left of the hallucination. Rinpoche spends some time discussing the meaning of “zhig pa,” explaining why “destroy” isn’t quite the right translation, since we typically think of “destroying” as turning something whole into pieces. Rather it means the total annihilation or disappearance of something, in this case, the appearance of true existence. It is gone, with no trace left, when you realize the Prasangika’s view.
Rinpoche explains that what follows is for you to train your mind in seeing objects as not truly existent at all. While there is still the hallucinated appearance of true existence, you realize with full awareness that things don’t exist from their own side, not even an atom. You have to go through the very deep experience of realizing that the “I” you have been holding on to as real from beginningless rebirths isn’t there. If at that time you fear you are falling into nihilism, it becomes a great interference to your realization of emptiness. Therefore, let go, and allow yourself to go through the fear.
The “I” exists, but only in mere name, Rinpoche explains. How the “I” exists is extremely subtle; so subtle it is as if it doesn’t exist at all. Whatever is happening, it is not true. As His Holiness has said, “What exists is something else” from what ordinary people believe.
Our mind has been habituated—like a waterfall, so heavily since beginningless rebirths—with ignorance. Everything that has appeared to us has appeared as truly existent—and you 100% believed it! From that, all the delusions, karma, and the oceans of suffering of hell beings, hungry ghosts, and animals arise. Everything appears real, but what is there is only existing in mere name. This is unbelievably subtle.
To counter this wrong habituation, we need to train in meditating on emptiness. Whatever you are doing, it should become a meditation on emptiness. Rinpoche emphasizes that it is not that you can only meditate on emptiness while you are sitting on a cushion! There are three ways that you can meditate on emptiness while going about your daily activities.
1. Meditate on everything as a hallucination: In every activity you do, look at the “I,” action, and object as a total hallucination, as they are a total hallucination. Whatever you do—such as shopping, using the toilet, eating food, or going to work—transform it into a meditation on emptiness by looking at it as a hallucination or as like a dream.
2. Meditate on everything as merely labeled: Another method to meditate on emptiness in daily life is to think that the merely labeled “I” is doing the actions of your day. For example, when you are eating, think that the merely labeled “I” is doing the merely labeled action of eating merely labeled food.
3. Meditate on everything as empty of true existence: Whatever you are doing, meditate that the real “I” that is doing the activity is not there, the real action you are doing is not there, and the real object of your action is not there. They are all empty of true existence; they are not there at all.
Of these three meditations, do a different one each day, or each week, or each month. This is the way to develop a positive habituation with emptiness and counter the wrong habituation with holding everything as real. Whether you know a lot about emptiness or just a little, this daily meditation on emptiness is the most important thing to do.
Rinpoche concludes the teaching by citing two verses from Aryadeva’s Four Hundred Stanzas on the Middle Way. If you destroy ignorance, you destroy the delusions. When you see dependent arising, ignorance doesn’t arise. Therefore, Rinpoche says we should try to realize the meaning of dependent arising.
We invite you to go deeper into the topics presented here, plus many others, by watching Rinpoche’s video and reading the full transcript of Rinpoche’s teaching.
Watch Lama Zopa Rinpoche’s teaching “Whatever You Are Doing, It Should Become Meditation on Emptiness”:
https://youtu.be/o3uW34o6TSQ
- Read the transcript of Rinpoche’s teaching
- For more from Rinpoche on the object to be refuted, please see Recognizing the False I
- Find Rinpoche’s Teachings on Thought Transformation translated into Spanish, Italian, French, Chinese, and Russian
- Dedication verses for COVID-19 Crisis Teachings
Watch more from the video series Lama Zopa Rinpoche’s Teachings on Thought Transformation during the Time of COVID-19 and find links to videos in transcripts, MP3s, additional practice advice, and more:
https://fpmt.org/fpmt/announcements/resources-for-coronavirus-pandemic/advice-from-lama-zopa-rinpoche-for-coronavirus/
Practice advice from our teachers, Dharma study-from-home opportunities, and more can be found on the page “Resources for the Coronavirus Pandemic.”
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.Approaching enlightenment is a gradual process, but once you attain it, there’s no going back; when you reach the fully awakened state of mind, the moment you experience that, you remain enlightened forever.