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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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Our grabbing ego made this body manifest, come out. However, instead of looking at it negatively, we should regard it as precious. We know that our body is complicated, but from the Dharma point of view, instead of putting ourselves down with self-pity, we should appreciate and take advantage of it. We should use it in a good way.
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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1
The Unspeakable – Spiritual Dryness
By Ven. Tenzin Chönyi (Dr. Diana Taylor)
(First published in Mandala January-March 2010 Online Exclusives)
It is important to understand that true practice is something we do from moment to moment, from day to day. We do whatever we can, with whatever wisdom we have, and dedicate it all to the benefit of others. We just live our life simply, to the best of our ability.
– Lama Yeshe
It was quiet this morning before the wind came up with the threat of rain. It is so easy to be calm when all is calm around us. Nothing challenged my complacency. Merlin and I wandered along the high-tide mark with little dashes away from the more assertive waves. He is now asleep on one chair. I am on the other with my laptop. On other days, the world intrudes. Sometimes it intrudes with delight and joy. Sometimes the grey, cold rain sends me into a glum despair. Everything seems insurmountable and unending. As Macbeth said, “Tomorrow and tomorrow and tomorrow creeps in this petty pace from day to day.”1 Poor old Macbeth was having a bad time, but would he have been so morbid and calculating if he was a Buddhist? Would I feel like this if I was a “real” Buddhist?
Buddhists are supposed to have the answers. Instead of trying to fulfill ourselves by becoming kings, as Macbeth was doing, we know the futility of searching for lasting happiness in short-term pleasures. We can head for the ultimate solution, the direct realization of emptiness. We can use the many practical methods for dealing with negative thoughts. We do not have to trudge through misery the way Macbeth did, yet the reality is that even long-term Dharma students find their enthusiasm withering. Their practice has become dry. I know that from firsthand experience and I have no doubt that many other Dharma students know what I am talking about.
When we experience spiritual dryness, practice seems more like a penalty. Dharma leaves us depressed and enlightenment seems so remote that the promise of achieving it seems hollow. What has happened to that wonderful excitement we felt when we first met the teachings, when we first found our teacher? What has happened to the delight of saying our prayers? What has happened to our enthusiasm for meditation? We know the “right” answers but they do not seem to be working. Some of us deal with this barrenness by becoming critical, or resentful, or self-righteous, or feeling overtaken by a sense of failure. Some of us retreat into Dharma activities with such energy we have no space left to work out what is happening. At least that solution, despite its mixed motives, will be beneficial for others. In secret though, within that desolation, we feel that Buddhism has not worked for us.
Christian mystics call the deepest of such dryness the “dark night of the soul.” The same self which had delighted in states of ecstasy must now surrender itself, its individuality and its will, completely and be at one with, be of the same taste as, the Divine Being. This sounds very much like abandoning the false view of the self, not just in theory, but in stark reality. This deep desolation stems from our resistance to letting go of our attachment to an inherently existing self. It is the most radical aspect of our practice. This realization is not achieved when we are ecstatic about our practice because there is no challenge at that time to our clinging to a false self in the same way that my peacefulness was not challenged by the quiet beach. When we experience spiritual dryness, it is this same false self which is objecting to its annihilation. Its clinging is deep and intense. It no longer likes Dharma because instead of being comforted by it as it was in its early days, it is now threatened by it. That false self is also what we call “me” and “I.”
The only option is to surrender this clinging which means giving up countless lifetimes of apparent safety and security, and for what? Uncertainty? Insecurity? To become of no importance? To experience death while still living? No wonder monks cling to their robes as they approach this awareness. It takes a lot of courage to welcome such an experience. And if we can give up the clinging, what then? Perhaps we can then see that much of our Dharma practice had been a subtle way to reinforce the false self. Perhaps the desolation means that we are moving into a deeper understanding of Dharma, of knowing that the realization of emptiness is not just an intellectual exercise but a radical restructuring of our whole self-perception.
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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.No matter whether you are a believer or a non-believer, religious or not religious, a Christian, Hindu, or a scientist, black or white, an Easterner or a Westerner, the most important thing to know is your own mind and how it works.