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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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Death could come any minute so transform your life into Dharma.
Lama Zopa Rinpoche
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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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Commentary on the Epithets of the Buddha
By Lama Zopa Rinpoche
In this teaching, Lama Zopa Rinpoche explains the profound meaning behind two of our most common mantras, the Shakyamuni Buddha name mantra and the mantra of Shakyamuni Buddha. Rinpoche begins with a translation from a text that explains the benefits of the name mantra and then gives commentary.
The Bodhisattva Compassionate Eye Looking One stood up from his seat, put his right knee on the ground, put his palms together and requested the Buddha in this way:
CHOM DÄN DÄ DE ZHIN SHEG PA DRA CHOM PA YANG DAG PAR DZOG PÄI SANG GYÄ PÄL GYÄL WA SHAKYA THUB PA LA CHHAG TSHÄL LO
Then the Buddha said, “Rigkyipu, Rays of the Sun, to benefit sentient beings well and for a long time, it is good to listen well and keep this in mind. By merely reciting this Wisdom Gone Beyond, which has great merit, all sentient beings’ negative karma is purified and it definitely brings them to enlightenment. Those who are attempting to practice secret mantra, the Vajrayana, will accomplish it without experiencing obstacles.”
Then the bodhisattva, the great being Compassionate Eye Looking One, whose holy mind is enriched with qualities, said this to the Buddha, “Please explain this for the benefit of all sentient beings.”
Then the Buddha’s holy mind abided in the equipoise concentration called Liberating All Sentient Beings. While the Buddha was in that equipoise meditation, hundreds of thousands of light beams emanated from the white curled hair in the center of his brow and these beams covered all the pure lands of the buddhas. All the sentient beings touched by those beams definitely achieved the peerless full enlightenment. Then all the pure lands of the buddhas shook in six different ways and in the presence of the tathagatas, there was a rainfall of sandalwood powder. Then the Buddha said, “Bodhisattva, keep the mind in equanimity and loving kindness, the mind that wishes to repay the kindness of others. Keep the mind free from all negativities. Recite this heart of the perfection of wisdom, this Wisdom Gone Beyond.”
Commentary
We have chanted this for many years; it used to be popular before teachings. It was received from Kunu Lama Rinpoche and also His Holiness the Dalai Lama. We recite a few extra syllables:
LA MA TÖN PA CHOM DÄN DÄ DE ZHIN SHEG PA DRA CHOM PA YANG DAG PAR DZOG PÄI SANG GYÄ PÄL GYÄL WA SHAKYA THUB PA LA CHHAG TSHÄL LO.
This name homage to Guru Shakyamuni Buddha is unbelievably precious to recite. One text mentions that ten million eons of negative karma are purified by reciting this homage. In order to understand this, first we have to understand the power of just one negative karma. For example, one negative karma of killing, one negative karma of stealing, one negative karma of sexual misconduct, one negative karma of covetousness, one negative karma of gossiping, one negative karma of generating ill will. One complete negative karma has four ripening results. The first is the ripening aspect result of rebirth in the lower realms. Of course, for one complete virtuous karma, the ripening aspect result is rebirth in the deva or human realms. For non-virtues, the ripening aspect result is rebirth in the lower realms.
Then, from one negative karma, there are three other suffering results that you experience when you are reborn again in the human realm. The first of these is the possessed result, which means you experience problems with the place. For example, the possessed result for the negative karma of killing is that the place is very dusty and depressed. When you eat food, the food becomes a problem. I am a good example because I have diabetes and sweet food has a side effect. Food that you eat has a side effect, medicine has a side effect, many things like this happen. Food, which is meant to help maintain life, becomes a condition for death. For sexual misconduct, the place is very dirty and unhealthy, full of feces and things like that. Also, there are a lot of dangers and harm in the life, a lot of sicknesses. For other negative karmas like ill will or stealing, the place experiences drought – there is no rain – or there is too much rain and the crops are destroyed. There are tsunamis and earthquakes.
Next are the two results similar to the cause. With the negative karma of killing, you receive harm from others and experience a shortened lifespan. Even though you are born a human being from a mother’s womb, there are obstacles for your life and you die during childhood. This explains short lives. Also, because of past imprints, you create the result similar to the cause, which means you commit the negative karma of killing again. Even when you are born as a human being, you kill over and over again. It is the same with other negative karmas such as stealing, covetousness, gossiping and so forth. You experience these four results over and over and like that, it goes on from life to life. Creating the result similar to the cause goes on from life to life, and that means each negative karma creates the result similar to the cause and produces the four suffering results. That means that just one negative karma makes the suffering of samsara endless. If you don’t purify it, if you don’t actualize the path that stops you from experiencing the result of that karma, then one negative karma causes endless suffering of samsara. Therefore, it is very, very terrifying; unimaginable.
From among the four suffering results experienced from one negative karma, the fourth – creating the result similar to the cause – is much more terrifying than the hell realm itself. It produces the four suffering results, one of which is creating the result similar to the cause, which in turn produces the four suffering results, and it goes on like that. Of course, in Christianity, once you are born in hell, that is it; there is no freedom forever. But in Buddhism, once the hundreds of thousands of billions or zillions of years or eons you have to experience the hell realms finishes, that is it. Of course, if you purify the negative karma, you don’t have to be reborn there. By actualizing the path, you don’t have to experience the result of that karma. Even before you actualize the right path, the wisdom directly perceiving emptiness and the cessation of suffering, you can purify through perfect confession. The negative karma can be purified through strong purification. However, merely the experience of hell realm suffering doesn’t cause another hell.
Karma is definite. If you create good karma, you will definitely experience the result of happiness. If you create negative karma, you will definitely experience the result of suffering. Karma is also expandable. This means that if you create one small good karma, you will experience the result of happiness and success so many times in one life, or you experience the result of happiness in many hundreds of lifetimes, many thousands of lifetimes. Similarly, from one small negative karma, you will experience the result of suffering many times in one life, or in many hundreds and thousands of lifetimes. Therefore, we can see how even small negative karmas must be abandoned and even small good karmas must be practiced. You must do it.
As Lama Tsongkhapa explained in the lam-rim prayer The Foundation of All Good Qualities, we must “practice all the virtues.” That means not only the big ones, but even the very small ones must be practiced, because the result of virtue is happiness. For small pleasurable results, we must practice even small virtuous actions.
Therefore, if you are able to purify just one negative karma, then wow! That means so many hundreds and thousands of lifetimes of suffering from that one negative karma will not have to be experienced. You are free. You are free from the suffering of the lower realms that would have resulted from that negative karma. That is just unbelievable! It is like liberation.
So when it comes to this mantra, we are not talking about purifying just one negative karma, we are talking about purifying an entire lifetime of negative karma. If you understand what it means to purify just one negative karma – that you don’t experience the suffering results in so many hundreds and thousands of lifetimes – with this mantra we are talking about purifying one lifetime of negative karma. Wow! Amazing! We are not just talking about hundreds of lifetimes, we are talking about eons. It’s not just purifying one eon. One text says this mantra purifies ten million eons of negative karma one hundred times, so that means one billion eons of negative karma is purified.
Chanting the Buddha’s name mantra just one time has the power to purify one billion eons of negative karma. That’s just unbelievable, unbelievable, unbelievable liberation! It’s not actually liberation, but it’s similar. Amazing! On top of that, the text says another 80,000 eons of negative karma are purified.
When the Buddha was a bodhisattva, he made prayers that even his name would benefit sentient beings and would take care of us. He made so many prayers and then when he became Buddha, he obtained the ten powers. One of the ten powers is the power of prayer, and once he achieved this all the prayers he made for the benefit of sentient beings during his time as a bodhisattva happened. Therefore, anyone who recites this Buddha’s name is purified. That is how it works. It is like a machine or a clock. One tiny wheel moves another one and that moves another one and that moves another one. It is dependent arising.
Then, if you chant Buddha’s name mantra, it causes you to meet the tantric teachings quickly again in your next lives. It doesn’t just cause you to meet the Buddhadharma, but in particular, you meet the Mahayana. And not only do you meet the Mahayana teachings, you meet the Mahayana tantric teachings. That is even rarer than actually meeting a Buddha who has descended to this earth. From among the thousand buddhas who will descend in this world, Shakyamuni Buddha, who is the fourth one, was the first to reveal tantric teachings. Then it is said that the seventh one, the embodiment of Lama Tsongkhapa, might reveal the tantric teachings. Then the last buddha promised to teach whatever Dharma the previous buddhas had taught. He didn’t specifically mention tantra, but we hope that since Buddha Shakyamuni taught tantra, the last buddha will teach it too. If you happen to be in the world at that time as a human being with the last buddha, you will receive those teachings. Therefore, we can see that to meet the tantric teachings is more rare than to actually meet Buddha, even though meeting Buddha is extremely rare. Reciting this mantra helps us meet the tantric teachings again.
Just by practicing the lesser vehicle teachings alone, the Hinayana, you don’t become enlightened. When you complete that path, you only achieve liberation from samsara. By practicing the Mahayana path, you achieve enlightenment, because you draw from the power of bodhichitta and are able to achieve enlightenment for sentient beings. You are able to liberate numberless sentient beings from the hell, hungry ghost and animal realms. You are able to liberate numberless sentient beings from each realm, from the oceans of samsaric suffering, and you are able to bring them to enlightenment. In order to do this, you have to collect merit for such a long time, for three countless great eons. You have to collect the merit of practicing morality, charity, perseverance, patience, concentration and wisdom, and then you achieve enlightenment. However, when you practice tantra, you complete all those merits in just one lifetime. Even if you practice only lower tantra, you are able to collect all the merit in one lifetime that would otherwise take three countless great eons to collect. Therefore, you are able to achieve enlightenment in one life.
When you practice highest yoga tantra you can achieve enlightenment in a few years, in one brief lifetime of these degenerate times. In a very short life, you can achieve full enlightenment and that means that sentient beings don’t have to suffer. Practicing the Mahayana sutra path takes three countless great eons, so sentient beings have to suffer for an unbelievably long time. If you practice lower tantra and especially higher tantra, the sentient beings who are connected to you and depend on you for receiving Dharma teachings, those beings to whom you will reveal the path, don’t have to suffer for such a long time. They are liberated quickly from samsara and are brought to enlightenment quickly. That is why there is a need to practice tantra, especially highest yoga tantra, which has the highest skill to quickly eradicate the defilements. Reciting Buddha’s name means that you will meet the tantric teachings again quickly in the future.
When we become enlightened, we make ourselves the perfect guide – free from all suffering and its causes – and we complete all the realizations. After making ourselves a perfect guide, we are able to liberate numberless sentient beings from the oceans of samsaric suffering. Not only that, but we are able to bring them to enlightenment. This ability comes from the Buddhadharma, which reveals the complete method that gives all the realizations, all the education and all the practice to our minds.
The mantra begins LA MA TÖN PA. You can’t use the word “Lama” for just anything. In India, the Indians call many Tibetans “Lama,” just by name. One Tibetan became a policeman and they called him “Lama.” There are many Tibetans like this in India, Lama something something, and many Sherpas as well. But we should remember that this word becomes the heart of the guru devotion teachings. Lama is the Tibetan word that means “Guru,” and the meaning of that is “heavy” – heavy with qualities, not heavy by weight, like when you need a machine to lift something. First, it means having this human body qualified with the eight freedoms and ten endowments to practice Dharma. This human body gives great meaning and allows you to achieve all the happiness of future lives, and the happiness of being born in the pure land of the Buddha where there is no suffering, where you can complete the path to enlightenment. The human body has seven qualities to be able to practice Dharma and benefit others, and it has eight ripening qualities with which we can practice Dharma and have great success in attaining the path. We can obtain the happiness of having a human body in future lives with the four Mahayana wheels1 and also practice tantra and help others. A perfect human rebirth can obtain all the happiness of future lives. This life has the three great me anings and doesn’t last forever. Death can happen at any time, and at the time of death, nothing can benefit you except the Dharma. Once you realize how samsara is only in the nature of suffering – samsaric perfections, samsaric happiness – you have renunciation. Then you have the higher training of morality, the higher training of concentration and the higher training of wisdom. And then you are liberated from samsara. When you also have great compassion and bodhichitta, you won’t be born in the lower nirvana and you enter the Mahayana path. Then you actualize the five paths and the six paramitas: charity, morality, patience, perseverance, concentration and wisdom.
There are five paths and ten bhumis on the path to enlightenment, when you achieve total cessation of the gross and subtle defilements and achieve all the qualities. By practicing the two paths of lower tantra – yoga with sign and yoga without sign – you are able to achieve enlightenment in one life. Then, by practicing highest yoga tantra – the gross and subtle generation stage as well as the completion stage practices of isolation of speech and isolation of mind, the clear light and illusory body and the unification of those two, then finally the unification of no more learning – you cease the impure mind and impure concepts. Practicing highest yoga tantra allows you to cease the gross mind. Only the extremely subtle mind attains enlightenment, and this can be done through the practice of highest yoga tantra. Then you achieve the dharmakaya, the transcendental wisdom of non-dual bliss and voidness.
The Guru is the one who has ceased all wrong concepts and achieved all the realizations of the lower, middle and higher paths, as well as tantra. So the real meaning of “Guru” is the dharmakaya – someone who is free from all mistakes, wrong concepts and defilements, and who has completed the holy mind in all the qualities. This primordial mind pervades all phenomena. Wherever the karma of sentient beings has ripened, without the delay of even one second, the Guru immediately manifests there for that sentient being. The Guru has no beginning and no end. Bound with infinite compassion and existing everywhere, the Guru pervades all phenomena. It all depends on our karma. When the karma ripens to receive guidance, the Guru manifests there in whatever form, according to our karma. If we have impure karma, the form will be impure. If we have pure karma, the form will be pure. Our impure mind results in an impure aspect that shows mistakes. To those with pure minds, the Guru has the aspect of a buddha. In whichever form the Guru manifests, the Guru reveals methods and guides us from suffering to happiness and from happiness to liberation and enlightenment. The more we purify, the more we see the Guru’s aspect as pure. To pure beings such as bodhisattvas, the Guru appears in sambhoghakaya aspect. To those beings who have achieved the great path of merit, they appear in the nirmanakaya, the impure aspect of the Buddha. When the karma ripens for ordinary beings to receive guidance, then without delaying even a second, the Buddha takes a manifestation and guides sentient beings in ordinary form, as these sentient beings only have an ordinary mind. Buddha can also manifest for animals. As the Buddha said in the Arya Sanghatasutra, “In the land of the nagas, I teach the Dharma in the form of a naga. In the land of the yakshas, I teach the Dharma in the form of a yaskha. In the land of the pretas, I teach the Dharma in the form of a preta.” To help the preta beings, they manifest like them, as pretas. They manifest in the form of animals to the animals. They manifest in the form of animals to humans sometimes when humans would most benefit from a manifestation of an animal.
Not only buddhas manifest like this, so do bodhisattvas. For example, there is a conch shell in the ocean that turns to the right. Nagarjuna said that conch shell is a bodhisattva, born in that form perhaps as many as seven times to protect the other conch animals in the water. If you have that conch shell in the house and you blow it, because it is a bodhisattva’s body, it brings healing and harmony to the family.
I am not saying I am Buddha. My gurus are buddhas. For example, His Holiness the Dalai Lama and many other great lamas are buddhas. Buddhas manifest in ordinary human form for us. If buddhas manifest in a more pure form, there is no opportunity for us to see them. If they manifest in lower forms, then we cannot recognize them and cannot take teachings. Because we have delusions, the sufferings of samsara such as sickness and so forth, the only form we can see according to the level of our minds is this ordinary aspect, which shows mistakes. It is only in this way that we can be guided directly. Otherwise, we couldn’t be guided. We couldn’t receive teachings or initiations. Therefore, if you don’t have this aspect of the Guru, then your life is completely lost. You wander in samsara completely lost without any purpose or meaning, and you continuously live in negative karma, like animals. You have a human shape, but you have no understanding of Dharma, so your motivation is only non-virtue. That means your life is like an animal life – not in shape, but in the way you think and act. Due to past karma, you are born as a human being, but because of negative actions, you go back to the lower realms for unimaginable eons.
Therefore, having the Guru in ordinary aspect and being able to receive guidance directly is unbelievably precious. It is so important for you. Every second that you have this ordinary aspect of the Guru is more precious than the sky filled with mountains of diamonds or even wish-granting jewels. That wealth is nothing in comparison to having the Guru in ordinary aspect. With that wealth, you can’t even achieve a higher rebirth or liberation from samsara. You can’t achieve enlightenment. But with this Guru, in every second, in every minute you can achieve all those things. You can achieve all this happiness up to enlightenment and you can liberate numberless sentient beings from oceans of suffering and bring them to enlightenment.
Every happiness from beginningless rebirths comes from the Guru. The Guru protects you from the oceans of suffering in each realm. The Guru manifests as all the buddhas, the four classes of tantric deities, bodhisattvas, dakas, dakinis and Dharma protectors. The Guru manifests as everything. Without this Guru, there is no Guru Shakyamuni Buddha, no Maitreya Buddha, no Tara. No Dharma exists. The Sangha doesn’t happen. There are no Dharma protectors. None of this would exist. It is good to do that meditation with each Guru. “Without this Guru, no statues exist. No scriptures exist, nothing.” This lama is the dharmakaya, the ultimate Guru, the holy mind of all the buddhas which does the activity of numberless pure lands, numberless universes, everywhere. The numberless buddhas are all manifestations of this ultimate Guru. His Holiness the Dalai Lama and other great lamas take ordinary aspects to guide us, and that is the conventional Guru.
This ultimate Guru pervades all phenomena and works for all sentient beings, in numberless pure and impure forms. The ultimate Guru has guided you from beginningless rebirths, and therefore, all the happiness that each of us has experienced since beginningless rebirths came from the Guru, from the Lama. That means all our present happiness comes from the Guru, all our future happiness comes from the Guru, liberation comes from the Guru, and then enlightenment comes from the Guru. All the realizations come from the Guru. Then, through the kindness of the Guru, you are able to liberate numberless sentient beings from the oceans of samsaric suffering and bring them to full enlightenment. This is the extensive way to think about the kindness of the Guru.
The holy bodies, holy speech and holy minds of all the buddhas and bodhisattvas have skies of qualities, and through the kindness of the Guru, you are able to achieve these. The Guru frees you from oceans of hungry ghost suffering, oceans of animal suffering, oceans of human being suffering, oceans of sura and asura suffering, and oceans of intermediate state being suffering. The Guru liberates you from every mistake, every wrong concept and every suffering. Whenever we have difficulties, they guide and protect us. Therefore, when we say “Lama,” we have to remember that this is the possessor of the dharmakaya, and everything else I mentioned. Think of all that kindness. Get it in into your mind, into your heart – all the essence of what “Lama” is and what it means to you.
The Lama, the ultimate Guru, manifests as Shakyamuni Buddha, who is the foundation of the Buddhadharma. Shakyamuni Buddha is kinder than all the other buddhas, because the other buddhas left us out in this period when times are very degenerate and so many beings are difficult to guide. We are sentient beings who were unable to be subdued by other buddhas, so Shakyamuni Buddha took the responsibility of guiding us. Shakyamuni Buddha chose to guide us – those of us who were left out during this difficult time of degenerated mind, degenerated life, degenerated sentient beings and degenerated views, when the mind is so difficult to guide. Therefore, Shakyamuni Buddha is kinder to us than all the other buddhas, and the Lama manifests in this way.
CHOM means “to destroy.” It means to destroy the delusions, the two obscurations, the gross and subtle defilements, and the obstructions to omniscience.
DÄN means having qualities. There are six qualities and four kayas. There are two types of dharmakaya: the transcendental wisdom dharmakaya and the ultimate nature of omniscience (the svabhavakaya). There are two types of rupakaya, the holy body of form: the perfect enjoyment body (sambhoghakaya) and the transformation (the nirmanakya). There are four kayas and five transcendental wisdoms. “Having qualities” means these.
DÄ means “gone beyond” – gone beyond from samsara, gone beyond from lower nirvana, gone to enlightenment. Therefore, TÖN PA expresses Shakyamuni Buddha, the founder, and CHOM DÄN DÄ describes the qualities.
DE ZHIN SHEG PA means “tathagata,” and “tathagata” means “gone as it is.” DE ZHIN SHEG PA means directly seeing all phenomena as empty, and not only that, but that this holy being is immovable from directly perceiving emptiness forever.
DRA means “enemy,” the inner enemy of delusion, and CHOM PA means “having destroyed.” There are four gross and four subtle maras that have been destroyed: the mara of delusion, the mara of the samsaric aggregates, the mara of the lord of death and the mara of the deva’s son.
YANG DAG PA means “fully purified” and DZOG means “completed all the qualities.” SANG GYÄ means “Buddha.” SANG means that Buddha has eliminated all the gross and subtle defilements and GYÄ means that Buddha has developed all the qualities.
PÄL means “glorification,” having all those qualities, and GYÄL WA means that Buddha is victorious over the four maras and the gross and subtle defilements.
SHAKYA is the highest caste, into which Buddha Shakyamuni was born, and THUB PA means “white one,” or one who has eliminated all the 84,000 gross and subtle defilements.
CHHAG TSHÄL LO has some meaning as well. It means purification. CHHAG is when you clean the garbage. It means purifying all your wrong concepts from the thought of the Guru having mistakes all the way up to the subtle dual view and the subtle negative imprints. All those wrong concepts and hallucinations are purified. TSHÄL means you are looking for and wishing for guru devotion, the three principles of the path, the two stages and the two kayas – the dharmakaya and the rupakaya. You wish for that whole path to enlightenment. CHHAG means that everything that hinders us on the path is purified, and TSHÄL means the entire path from the beginning, guru devotion up to enlightenment.
Then there is the mantra:
TADYATHA OM MUNE MUNE MAHA MUNEYE SVAHA
Most Tibetan texts say MUNI MUNI MAHA MUNIYE. According to one Rinpoche who is a Sanskrit expert, that is mistaken. In Tibet, the Sanskrit language was not commonly learned in the monasteries, and I think there is a possibility that mantras are correct at the beginning, and then later, here and there, small things can be missing. So it is MUNE MUNE, not MUNI MUNI. There are a few scriptures where you find the correct version like that.
TADYATHA means “like that” – how to achieve enlightenment. SVAHA means establishing the base in your heart by having devotion. If you have that, you actualize the meaning of MUNE MUNE. This is the graduated path of the lower capable being, the graduated path of the middle capable being and the graduated path of the higher capable being. This also includes that tantric path. The first MUNE refers to completing the graduated path of the lower capable being, by having ceased attachment to this life, all the superstitious concepts. The second MUNE means having accomplished the graduated path of the middle capable being, having ceased attachment to samsaric perfection. The second MUNE can also mean ceasing ignorance through realizing emptiness, and this can also contain the paramitayana and also the tantra teaching. All three vehicles are in the MUNE MUNE. MAHA MUNEYE means having ceased the self-cherishing thought by actualizing the Mahayana path.
Therefore, the complete path to enlightenment is in TADYATHA OM MUNE MUNE MAHA MUNEYE SVAHA. The path comes in two parts, method and wisdom. When you completely actualize these, what happens is OM. OM is made of three syllables – AH, U, and MA – which signify your purified body, speech and mind. Then you achieve the completely pure body, speech and mind of the Buddha. SVAHA establishes the base in your heart, and through that, you actualize the meaning of MUNE MUNE MAHA MUNEYE, and then you achieve the OM – the complete pure holy body, speech and mind of the Buddha. Then you are able to work perfectly for sentient beings.
As you recite the mantra, think you are purifying yourself and all the six realms’ sentient beings. They purify all the defilements and receive all the qualities. Think that all the gross and subtle defilements from beginningless rebirths are gone, totally purified. Then a replica of Buddha absorbs into you and you are fully enlightened. Now, visualizing yourself as Shakyamuni Buddha, you send beams from every pore of your body. Each beam carries a Buddha on top and these absorb into numberless hell beings, numberless hungry ghosts, numberless animals, numberless human beings, numberless asuras and numberless suras. Each being is purified. Every one of them becomes Buddha, and then all the buddhas absorb back into you, at your heart.
Another way to visualize is that all the buddhas go out from you and absorb into them, and all sentient beings become enlightened as Shakyamuni Buddha. Numberless hell beings become enlightened as Shakyamuni Buddha, numberles s hungry ghosts become enlightened as Shakyamuni Buddha, numberless animal become enlightened as Shakyamuni Buddha, numberless human beings become enlightened as Shakyamuni Buddha, numberless asuras and suras become enlightened as Shakyamuni Buddha and numberless intermediate state beings become enlightened as Shakyamuni Buddha.
Lama Zopa Rinpoche gave this talk to the Pamtingpa Study Group in Washington, September 2008.Transcribed by Tenzin Denison and edited by Ven. Gyalten Mindrol, FPMT Education Services, April 2009.
1The four Mahayana wheels are 1) to be in the perfect environment, 2) to practice the steps of the path to enlightenment, 3) relying upon the holy being, and 4) having success of positive wishes or prayers. Rinpoche also mentions that it means having accumulated extensively always to have these four conditions all the time.
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- July
- “The Sink”
- CPMT 2009 Representatives Meet for Six Days at Institut Vajra Yogini, France
- Don’t Just Sit There … Circumambulate!
- FPMT News Around the World
- Geshe Potowa of the 21st Century
- Inner Peace and Happiness during Three-Year Retreat
- No Desire but Plenty of Bliss and Void
- The Passing of the Holy Master Venerable Geshe Tsultim Gyeltsen: Sadness, Joy, Inspiration and Blessings.
- October
- A Taste of Liberation
- Building Community: Priorities for FPMT Sangha
- Center History Amendments
- Commentary on the Epithets of the Buddha
- FEATURED MEDIA: Editor’s Choice
- FPMT News Around the World
- Integrating Lam-Rim into Daily Life
- Liberating Horses on Saka Dawa
- Spoggy the Sparrow: A Real Dharma Bird
- The Dharma School Comes Home
- Training for Community Life: An Interview with Sister Jotika
- Uncounted Cost of Samaya
- Mandala for 2008
- February
- Advice from Lama Zopa: A Thousand Benefits
- Aspiration
- Begin Again
- Everything’s Local in the Global Community
- Further Explorations
- Giving Negativity a Body Blow
- Langri Tangpa’s Eight Verses for Training the Mind
- Life in a plaster cast
- Maitreya Project Heart Shrine Relic Tour
- Maitreya Project: Setting the Record Straight
- Making Merit
- Mind Training, The Tibetan Tradition of Mental and Emotional Cultivation: Part II
- Monsoon Meditation
- Society or the Individual
- Tantra Comes from Buddha
- Thanksgiving Report from Lama Zopa Rinpoche
- The Tenth Course
- The Works of Geshe Jampa Gyatso at Pomaia
- April
- A Letter from a Student to Lama Zopa
- A Truthful Heart
- A Year in the Life of FPMT
- Art as Dharma
- Berni Kohnen
- Dealing with Feelings
- Emergency Buddhism: Part II
- Essential Life Practices
- Flexible Retreats: How to Retreat from our own Delusions
- Graduation Time!
- Henry Lau
- Lama the Businessman
- Manis by the Millions
- On the Environment and Meditation
- Ready, Set, Go!
- Shifting the Attitude: Embracing Community
- The Evolution of the Virtual Thangka
- The Importance of Lam-rim and the War Against Delusions
- The Tara Institute Healing Meditation Program
- What Is a Root Guru?
- June
- A Nation in the Spotlight
- An Appeal to the World from His Holiness the Dalai Lama
- Beatrice Ribush: Special Tribute from Lama Zopa Rinpoche
- Choden Rinpoche Touches Hearts of Prisoners, Officers and Staff in Australia
- Compassion for a Killer
- Conversation without End
- Establishing a Firm Foundation: International Mahayana Institute (IMI)
- Lama Yeshe’s American College “Experewence”
- Leading Chinese Intellectuals Speak Out
- Letter from the Publisher
- Life at Sera Je
- Maitri’s Microcosm
- Obituaries
- Prayers from Kopan
- Robert Thurman on the Situation Inside Tibet
- Summer Days at a Kids’ Camp
- Support His Holiness the Dalai Lama and Tibet
- The Caves of Maratika
- The Dharamsala Experience
- The Perfect Altar
- Where Waves and Water Are One
- Who Am I, Really?
- Why We Love War
- Yangsi Rinpoche on the Need for a Plan
- An Interview with Ven. Professor Samdhong Rinpoche
- August
- 2008 International Sangha Prayers for World Peace
- A Blessing for Marine Life
- About Prayer: A Retreat
- Accentuating the Positive
- And My First Question Is …
- Becoming Maitreya
- Cleaning the Whole Mirror
- FPMT Puja Fund
- Geshe Lobsang Jamyang Reborn
- Long Life Puja for the Dalai Lama: A Student’s Experience
- Mexican Dharma Celebration
- Mouse in the House!
- New Abbot at Nalanda Monasteiy
- Obituaries
- On the Importance of Meditation
- Ordination: Caught Between Two Cultures
- Powerful Ceremonies
- Pujas by the People
- The Abbot: When East Meets West
- The Benefits of Namgyälma Mantra
- The Dharma of Politics: Adventures in Interdependence
- The Monks at Nalanda Monastery in France
- October
- ‘Why Does the Buddha Wear Lipstick?’
- 16 Guidelines for Happy Families
- A Great Adventure for Teens
- A Volunteer’s Experience in Bodhgaya
- Buddha’s Café
- California Mud
- Camp for Teens
- Compassion through Art
- Dharma in My Life
- Dog-tired at a Nyung-nä
- First Encounters
- Glorious Italian Days and Nights
- I’m Really Not There
- It’s Cool to Be Kind
- Kadampa Center’s New Building is Consecrated
- My Root Guru: Lamp on the Path to Enlightenment
- Obituaries
- Peace Begins with You and Me: LKPY Turns One
- Rare and Important Manuscripts Found in Tibet
- Reaching Out to the Young
- Relying on the Guru
- Sitting at School: The Case for Contemplative Education
- The Last Hurrah
- The Reasons for Studying the Four Noble Truths
- Three Turnings of the Wheel of the Dharma
- To Be Truly Free
- Wheel-Turning Day World-Wide Recitation of the King of Glorious Sutras Sublime Golden Light
- Winning Gold
- February
- Mandala for 2007
- February
- A Dharma King Takes Shape: The origins of Buddhist Art
- Contemptible Dreams, Remarkable Rinpoches
- Fur and Feathers and Other Sentient Beings
- How Khedrup Je Became Entrusted with the Tooth-relic
- Lama, the ad-man
- Liberation for our Brother and Sister Animals
- Loving Kindness Photo Contest: First Winner
- More River than Rinpoche
- The case for not eating our friends
- When Tibetans Found Their Voice: Tibetan Buddhist Philosophy from 1200-1600
- April
- “Ask a Lama” Revisited
- 12 Ways to Create Good Karma
- A Last Letter from Lama Yeshe
- A Remarkable Feat by Extraordinary Men: The Western Geshe in Two Acts
- A Room Full of Role Models: The Geshe Conference in Sarnath
- A Young Monk Runs Away: The Humble Beginnings of a Legendary Geshe
- Be Careful What You Wish For …
- Building the Land of Kalachakra
- Ideas to Make Life Better
- Lama the Environmentalist and Art Teacher
- Loving Kindness Photo Contest: Second Winner
- Masters in Our Midst
- Mystic Tibet: An Outer, Inner and Secret Pilgrimage
- Other Titles in Tibetan Buddhism
- Radical Solutions for Transforming Problems into Happiness.
- The Four Subscripts, Continued
- The Master from the New Generation – Geshe Thubten Sherab
- The Rise of the Geshe-ma
- To help oneself – or others? That is the question
- Transforming Desire into Wisdom with Vajrayogini
- Vajrayogini Retreat Explained
- What Does a Geshe Do for a Center?
- What is a Geshe?
- June
- ‘Anyone Can Be a Buddha’
- A Breath of Fresh Air
- A Clear and Knowing Mind
- A Stone Made of Heart
- About Doubt
- Architecture of the Mind
- Clarifying the Status of the “Geshema” Degree
- Garden of Enlightenment
- How to Establish a Daily Meditation Routine
- In Another Person’s Shoes
- Lama Learns to Drive
- Loving Kindness Peaceful Youth: The Beginning
- Loving Kindness Photo Contest: Third Winner
- Molting
- Motherhood as a Path to Realization
- Obituaries
- Subscripts Concluded and Word Order
- The Dharamsala Experience
- The Real Chöd Practice
- The Value of Study
- Vegetarianism: A Healthy Debate
- Venture into the Interior
- Young Tulkus Give Contemporary Advice
- August
- What Exactly Is Merit?
- A Journalist Undone
- A Venture in Real Estate
- An Introduction to Tibetan Prefixes
- Buddhist Monastics Get Together
- Developing Wisdom
- Economics and the Dharma: Coming to Realize That All Profit Is Loss
- Green Tara Rising
- How to Be a Happy Meditator
- Integrating Ngondro into your Daily Meditation
- Kurukulla: A Work in Progress
- Loving Kindness Peaceful Youth
- Obituaries
- Please Recite the Golden Light Sutra for World Peace
- The Baby Minder’s Preliminary and Purification Practice
- The Benefits of Wearing Robes
- The Compassion and Wisdom Knowledge Base
- The Foundation of All Good Qualities
- The Soothing of Madness and Sorrow
- The Way to Meditate: The Importance of Mindfulness
- Tibetan Cooking
- October
- A Water Bowl Marathon
- About Connecting with a Teacher
- Achieving Inner Happiness Through Meditation
- Bhutan’s Velvet Revolution in Reverse
- Dalai Lama Urges Introduction of Bhikshuni Vows into Tibetan Tradition
- Eight Hundred Words on Education
- Getting to Know the Four Schools of Tibetan Buddhism
- Heart Advice of Achos Rinpoche
- Heart to Heart
- How to Garden Without Killing
- How to Let Go
- In Praise of Silence
- Kim’s Lama: Spiritual Quest in Kipling’s Novel
- Lama Yeshe and the Sand Tray
- Nepal Sanctuary for Animals Underway
- Obituaries
- Suffixes and Finding the Root Letter of a Syllable
- Teaching the Language of an Ancient Culture in a Modern World
- The Importance of Human Affection and Love
- The Iron-Bridge Man
- What is Anger?
- Will All the Volunteers Please Stand Up?
- December
- Dalai Lama receives highest honor from the US
- Disappointment and Delight: The eight worldly concerns
- Each Faith Enhances the Other
- Lo-jong Mind training, the Tibetan tradition of mental and emotional cultivation: Part I
- Making friends with money
- Meanings and Meditation
- Nurturing baby bodhisattvas to stop the rot
- Our Relationship to Resources
- Recognizing and supporting the Sangha community
- Thank You and Rejoice!
- February
- Mandala for 2006
- February
- Advice from Lama Zopa Rinpoche
- Getting to the Cushion: Temporary Ordination at Gampo Abbey
- Keeping It in the Family
- Kindle Now the Dharma’s Light
- Letting Go of Fear and Trembling Takes Courage
- Maitreya Project on track
- Monsters (Un)incorporated
- Obituaries
- On a Wing and a Prayer
- The Dream: One Thousand Maitreya Statues
- Universal Compassion and Wisdom for Peace
- April
- June
- August
- Altruism versus Co-dependency
- Buddhism in Latin America
- Following the Eightfold Path in the exercise yard
- Found in translation: A compassionate heart
- Journey to Sikkim
- Letter from Bodhgaya: Monastic Economics
- Milarepa: The Movie
- MILAREPA: TIBET’S GREAT MYSTIC
- SERVICE BY ANOTHER NAME …
- Stepping into the Abyss: Experiences on Retreat
- October
- Ask a Lama: Celebrating all the traditions
- Confessions of a Buddhist Environmental Activist
- Dealing with Grief
- Eco-Ethics: Engaging in the Practice of Compassion
- ENGAGED REALISM
- How Prayer Can Help: Reciting the Sutra of Golden Light
- Letter from Bodhgaya: Arboreal antidote to an inconvenient truth
- Peace promoter honored
- Reducing your Ecological Footprint
- The Giving Tree: A voice for the singing river
- THE PRACTICE OF GURU PADMASAMBHAVA THAT SAVES FROM EARTH DANGER
- Vipassana: The Mindfulness-Awareness Meditation
- What Does Al Gore Know that Everyone Should Know?
- Whirlwind Down Under: Lama Zopa Rinpoche in Australia and New Zealand
- Blessing the World’s Waterways
- December
- A Summer in Kenya
- An intensive meditation experience for teenagers Five-day retreat at Land of Medicine Buddha, California, December 27 to January 1
- Building a monastery
- Calling all young photographers. Win prizes!
- Materialism of the Gaps
- Mongolia: Dalai Lama urges shared responsibility
- Of Siberian Cranes and Broken Worlds
- Preliminary Practices by the Zillion
- The Spirit of Christmas: SILENT MIND, HOLY MIND
- Using Meditation to Gain Knowledge of Mental Reality
- Where Are All the Western Geshes?
- February
- Mandala for 2005
- February
- “Universal Education” Dharma for the 21st Century
- According to Je Tsongkhapa
- FPMT Masters Program: The Graduates
- Letter from Bodhgaya: Travels with my father
- Life as a Monk
- New FPMT College Planned
- Rock climbing without arms:
- Study Versus Meditation: Do they complement or compete with your practice?
- Tibetan art unfurled
- Tushita: The Place of Joy
- April
- Buddhism in the Family: Dealing with the “Terrible Twos”
- Letter from Bodhgaya How wonderful it would be if…
- Nam-tok: The hallucinatory bubble
- Science and Buddhism: Measuring Success in Meditation
- Science and Buddhism: Studying Compassion
- The Dharma of Sitting
- Tsunami disaster: Children helping children
- Tsunami disaster: Potowa Center helps the victims
- June
- Albert Einstein and the Dalai Lama
- From News Roundup: Making a difference in the courts of law
- Integrating Tibetan and Western Medicine in the Treatment of Anxiety
- Is Nothing Sacred? The Truth about Emptiness
- Personal experiences in healing rLung
- Spirituality and Work: Antonyms or Synonyms?
- The Mathematical Proof of Emptiness
- The Point Is to Practice
- August
- October
- December
- February
- Mandala for 2004
- Mandala for 2003
- March
- A Celebration of the Feminine
- Celebrating the Feminine in Buddhism
- Creating the Work You Love
- Finding Larger Truths for Peace
- Giving Birth to Healthy Life
- Possibilities for Contemporary Buddhist Living
- Romancing a River
- Speaking to Create Harmony
- Taming Your Wild Elephant-like Mind
- The Attendant Who Pledged Her Life
- The Dharmic Politician
- The Face of Buddha in Mongolia
- The Girlfriend with a Lama
- The Inner Activist
- The Working Woman
- Turning Rage to Love
- When Clothes Make the Nun
- When Does a Stem Cell Become a Human Being?
- When Loneliness Is Your Closest Friend
- You Are Not a Buddhist Missionary!
- June
- September
- Advice for Western Practitioners
- Beginnings: History in the making
- Buddhist Psychology? Buddhism is Psychology
- Conversations with a Nun: Opening the Prison Door
- Reflections on the importance of arousing Bodhicitta
- The challenge: Kids and their ‘stuff’
- The living likeness of Lama Thubten Yeshe
- The more things change …
- The Secret of Happiness
- To debate or not to debate: That is the question
- December
- A Cheerful Face on Death
- A grief observed
- Advice on Long Retreats
- An interview with Yangsi Rinpoche
- History in the Making
- How to Prepare for and Not Be Afraid of Death
- Parenting as a Path
- Science and Buddhism Meet with His Holiness the Dalai Lama
- Trust and Mistrust
- Who are we really, and to whom do we pray?
- March
- Mandala for 2002
- March
- An Engaged Military
- An Extraordinary Modern-Day Milarepa: The Life and Death of Geshe Lama Konchog
- Coming to Terms with “God”
- Dealing with Depression
- Embracing Anger
- Good Life, Good Death
- Ground Zero
- Heaven, Earth, and Mankind Luck
- Holy Wars in Buddhism and Islam: The Myth of Shambhala
- Letting Go of Codependency
- Life Among the Ruins
- Mandala for Universal Peace
- Natural Born Buddhist
- Open Letter to a President
- Revenge is Far From Sweet
- Shalom! A Letter from Jerusalem
- Stanger, Enemy, Friend
- The Case of the Dirty Debutante
- Transforming Problems into Happiness
- Unbearable Compassion
- War and Peace in Tibetan Buddhism
- Why Worry?
- June
- A Healthy Relationship
- A Korean Holiday
- A Teacher’s Responsibility
- A Word from Lama
- Art Sets Kids Free
- Capturing a Living Likeness
- Counsels from My Heart
- First Assemble the Ingredients
- First, assemble the ingredients
- Garuda Rising
- Grappling with the Guru Principle
- Hi-Tech Volunteers
- Just Get On With It!
- Mos and Other Conundrums
- Out of the Mouths of Young Monks
- Relationship with the teacher
- Spiritual Authority, Genuine and Counterfeit
- Students Speak
- The guru as Buddha —or like Buddha?
- The Harmony of Retreat
- The Sounds of Silence
- Thinking Like a Thief
- Trials and Joys of a Disciple
- Wake Up Call
- Working with the Western Mind
- Zen Moments of Truth
- September
- A Garden’s Teaching
- A Jewish-Buddhist Encounter
- A Liberating Corner of a Prison
- Advice for Retreat Practice
- An Ecological Challenge
- Bearing Witness
- Bön and Benedictine
- Dharma in the Workplace
- Do Good Bosses Lead – Or Just Manage?
- Eva’s Good Heart Pillows
- Gethsemani: The Conversation Continues
- Inner City Haven
- Love and Freedom
- Making Peace with Our Inner Family
- Meditation in the Workplace
- Misunderstandings
- Non-Gardening in a Rainforest
- Science to Prove Benefits of Compassion
- Spirit in business
- Spirit in Business: an Oxymoron?
- Start the Day Right
- Stupa: The Mind of a Buddha
- Symbols of the Enlightened Mind
- The Beauty and Benefits of Offering Flowers
- The Calvert Community
- The Simple Art of Meditation
- The Twins: Faith and Doubt
- The Way of the Ani Yunwiwa
- Tibetan Must Preserve Their Culture
- Very Young Practitioners
- Why am I doing this?
- Why Am I Doing This?
- Wise Women Healing
- December
- A Light-filled Day for Lama Tsongkhapa
- A Month in Shangri-la
- Bad Boy Miller
- Comfortable with Uncertainty
- Flexibility
- From Lama Zopa’s Letter to His Holiness the Dalai Lama
- Inner and Outer Disarmament
- Pilgrimage to Tibet
- Please, Ma’am!
- Relics Explained by Lamas
- Relics on Tour
- Safe Sex and Healthy Babies
- Stitching a Culture Back Together
- The Bliss of Practice
- The Case of the Talkative Traveler
- The Future of Tibet
- The Habit of War and Suffering
- The Secret Life of Power Places
- Unlearning Hate
- March
- Mandala for 2001
- March
- June
- A sacred trek round Mount Kailash
- Cutting to the Chase
- Dharma teachers: seven years in the making
- Emptiness on My Mind
- Keanu Reeves on the small screen
- Maha Dalai Lama (Great Dalai Lama)
- Mastering the art of ‘masterful coaching’
- The Fourteen Dalai Lamas: A Sacred Legacy of Reincarnation
- The Inner Realizations of the Dalai Lama
- The power in the stories we tell ourselves
- What is Dharma?
- Who are you and where can you be found?
- Who is making this decision anyway?
- September
- A Vehicle for Realization
- Band-aids, baby-sitting or real Buddhadharma?
- Dakinis: healers of our gender scars
- Freedom from the ego mind
- Monasticism in the 21st Century
- Monasticism in the 21st Century
- The 12 Deeds of Shakyamuni Buddha
- The benefits of cherishing others
- The Lies Our Minds Tell Us
- The Master’s Voice
- The puzzle of relationship
- Those who teach, learn
- Training the mind while training the body
- December
- Addicted? Who, Me?
- Behave yourself. You are being watched
- Buddhism in Action
- A Fortunate Life
- A Heart for Dying Children
- A Nurse Finds Right Livelihood
- A Teacher Helps Kids ‘Reach for Peace’
- A Thousand Letters
- Aid for AIDS Victims
- Altruism in a Maid’s Uniform
- An Italian in Wonderland
- Behave Yourself. You are Being Watched.
- Bodhisattva in Training
- Care for the Dying in Singapore
- Computers in the Slums
- Freedom Inside Prison
- From Mozart to Mongolia
- Healing the Scars of Sexual Abuse
- I Would Ride 500 Miles – Or More
- Keeping the Balance
- Looking into the Mirror of Death
- Nun Helps Air Force Cadets to Stay Grounded
- Roshi on the Frontlines
- Senior Wisdom
- Soup Kitchens and Ban the Bomb
- The Bean Counter Who Works for Free
- The Freelance Lama: Thubten Dorje Lakha Lama
- The Healing Power of Meditation
- The Intimacy of Dying
- The Toe Tag of Tenderness
- Walk a Mile in My Shoes
- Word Power: A Journo’s Story
- Computers in the Slums
- Dharma for Modern Life
- Interview – Why Buddhism?
- News Roundup
- Nun helps Air Force cadets to stay grounded
- Sharing the benefits of a Christmas feast
- The Attitude Behind Social Service
- The Dharma of Dancing
- The freelance lama
- The Warm Heart
- Trading the Good Life for a Better One
- Vikramashila, Ancient Seat of Tantric Buddhism
- World Peace
- Mandala for 2000
- January
- How a Person Enters into the Mother’s Womb
- Cecilia Berranger, France
- Colin Crosbie, Australia
- Death of a Son
- Ecie Hursthouse, New Zealand
- Geshe Gelek Chodak
- In Mongolia, “It is now physically very hard but easier mentally.”
- Jacie Keeley, United States
- Janet Brooke, United States
- Journey to Realms Beyond Death
- Lama Ösel’s News
- Letter from Ulaanbaatar
- Maria Torres, Spain
- Mary Grace Lentz, United States
- Monks and Nuns of the FPMT: Ven. Yeshe Gyatso
- Naresh and Antonella Mathur, India
- Panchen Otrul Rinpoche’s Fourth Visit to Mongolia
- Peter Kedge, Canada
- Rocio Arreola, Mexico
- Salim Lee, Australia
- The Passing Scene: January-February 2000
- The Reawakening of Buddhadharma in Mongolia
- Vajra Brothers and Sisters Have a Say: Giving Life to a Statue of the Buddha
- March
- A Day in the Life of an FPMT Lama: Geshe Thubten Chonyi
- Attachment: The Biggest Problem on Earth
- Dzongsar Khyentse Rinpoche Uses Film for Seeing Reality
- His Holiness the Dalai Lama’s New Millennium Message
- Journey to Realms Beyond Death
- Lama Osel “Eager for the Study of Buddhism”
- Lama Ösel’s News
- Maitreya Project Hosts Twelve Thousand People for Teachings of His Holiness the Dalai Lama in Bodhgaya
- My First Meeting with Lama Yeshe
- Other Lamas: His Holiness Jigdal Dagchen Sakya
- Proceeds of Sale of Videos of Australian Documentary Film to Benefit Milarepa Prison Project
- Tha Passing Scene: March-April 2000
- The Beginnings of Lama Yeshe’s Work in the West
- The Biography of a Buddha
- The Blossoming of Blue Lotuses
- The Sign of a Real Lama
- The Unimaginable Qualities of Lama Yeshe’s Body, Speech and Mind
- Thousands “Genuinely Delighted” to Celebrate the New Millennium at the Bodhgaya Stupa
- Vajra Brothers and Sisters Have a Say: Terry Griffith-Ladner
- May
- How a Doctor-Lama Manifests as the Medicine Buddha
- Mental and Physical Illness Can Be Caused by Spirits
- Practicing the Art of Tibetan Buddhist Healing
- Spirit Influence Is the Result of Karma from the Person’s Previous Lives
- Successful Treatment of AIDS, Cancer and other Diseases by Tibetan Medicine
- The Passing Scene: May-June 2000
- Vajra Brothers and Sisters Have a Say: Carleen Gonder
- Ven. Lobsang Rinchen
- July
- September
- A Lama Comes of Age
- A new generation of Tibetan lamas
- Competition or Compassion?
- Competition or Compassion?
- Countering Violence in Colombia
- Give Peace a Dance
- Keeping cultures alive in exile: Tibetan children go to Israel
- Mandalas as Tools for Peace
- MindTrip
- Peace on this planet is in the hands of young people
- PeaceJam
- Six thousand Oregon Teenagers to meet His Holiness the Dalai Lama
- November
- January
- Older Archives
- Mandala for 1999
- January
- March
- 150 People Experience the Joy of Serving
- Advice from Shantideva: “Please Become a Kind Person”
- Australian and New Zealand Geshes Enjoy Themselves in Laid-back Subtropical Queensland
- Education Fund Supports Talent and Creative Initiative
- FPMT European Geshes Meet in London: A Conference with a Difference
- Geshe Jampel Senge
- Helping to Make Things Better
- His Holiness the Dalai Lama Teaches on Shantideva in Bodhgaya
- Home Truths: March-April 1999
- Lama Osel’s News
- Nalanda: A New Building to House Forty Monks
- New Education Services for FPMT Centers
- Stupa of Universal Compassion: Re-creating a Building Designed in the Fifteenth Century to Last for 1,000 Years
- That is My Home, My Home is Up There
- The Lawudo Lama Returns
- The Passing Scene: March-April 1999
- Useful Meeting
- Ven. Thubten Samphel
- May
- A Buddhist Approach to Mental Illness
- Gelek Rinpoche
- Home Truths: May-June 1999
- How to Deal with “Meditator’s Disease”
- Ksitigarbha Bodhisattva
- Lama Ösel’s News
- Sam-Lo Geshe Kelsang
- The Making of a Buddha
- The Passing Scene: May-June 1999
- The Power of the Human Heart: Transforming Asia’s Biggest Prison
- The Practice of Ksitigarbha to Avert Danger and Purify Obstacles
- Ven. Thubten Khadro
- July
- Accompanying Children to Their Death
- Changing Suffering into Happiness
- Changing Suffering into Happiness: Andrew Vahldieck, USA
- Changing Suffering into Happiness: Elea Redel, France
- Changing Suffering into Happiness: Isabel Amorim, Brazil
- Changing Suffering into Happiness: Skye Banning, Australia
- Home Truths: July-August 1999
- Ven. Marcel Bertels
- September
- A Day in the Life of Western Monks at Sera Je
- Advice from the Virtuous Friend, His Holiness the Dalai Lama
- Chime Lama
- Fifty People Successfully Complete First Five-year Course of Basic Program in the Netherlands
- Geshe Acharya Thubten Loden
- Home Truths: September-October 1999
- How St. Francis Lost Everything and Found his Way
- Journey to Realms beyond Death
- Lama Ösel’s News
- Receiving the Blessings of Chenrezig Himself
- Reclaiming Life on Death Row
- The Passing Scene: September-October 1999
- Vajra Brothers and Sisters Have a Say: September-October 1999
- November
- Believing in Social Justice Principles
- Feng-shui: Tai-chi for the Environment
- Geshe Doga
- Geshe Yeshe Tobden
- Gomang Khensur Kelsang Thapkey Rinpoche
- Helping Others with a Good Motivation is Dharma Practice
- Home Truths: November-December 1999
- In Praise of Dorje Den, Lama Yeshe’s Dog
- Kirti Tsenshab Rinpoche Honored by Mexican Indians
- Lama Ösel’s News
- Lama Yeshe Losal
- The Passing Scene: November-December 1999
- Unashamedly Beautiful Housing for Melbourne’s Elderly Homeless
- Ven. Tenzin Jangsem
- Wintringham Wins World Habitat Award
- Mandala for 1998
- January
- “Surprise and joy”
- Bad and Good Depend on the Individual Person’s Interpretation
- Choosing a Life Without Attachment
- Colors of the Dharma:
- Fulfilling a Lifelong Calling to Heal Leprosy
- Fund-Raising Event in Singapore Attended by 5,500
- Geshe Lobsang Dorje
- Home Truths
- Lama Osel’s News
- Letter to Lama Zopa from the Staff of FPMT International Office
- Maitreya Project Gaining Momentum
- New Director of FPMT International Office
- Putting Compassion into Action
- The Keeper of Lawudo
- The Passing Scene
- Tibetan Monk-Scholar Visits Taiwan to Research the Chinese Bhikshuni Tradition
- Transforming Hardships into Realizations
- When We Study Buddhism We Study Ourselves
- March
- A Blissful Festival of Dharma
- Geshe Tenzin Tenphel
- Home Truths: March-April 1998
- Lama Osel’s News
- Monks Walk through Asia for Inner Peace/World Peace
- On Pilgrimage with Ribur Rinpoche and Lama Zopa Rinpoche
- The Benefits of the Existence of Statues and of Making Statues
- The Blessings of Chenrezig Himself: the Guarantee of Future Success
- The Hermit of the Pyrenees
- The Passing Scene: March-April 1998
- The Purpose of Religion
- Twenty Thousand People Attend Teachings in Bodhgaya by His Holiness the Dalai Lama
- Wutaishan’s Natural Wonder, the Sky-Gazing Great Buddha
- May
- Empowering the Homeless Youth of San Francisco
- Everything Comes from the Mind
- Home Truths: May-June 1998
- Khensur Lobsang Thubten Rinpoche
- Lama Ösel’s News
- Looking into the Future
- Loving Oneself
- The Compassion and Vastness of the Minds of the Lamas
- The Passing Scene: May-June 1998
- Using Your Mind Can Be Fun
- July
- Aaron Morrison, 23, American
- Aida Rius, 19, Spanish
- Angela Furio, 18, Spanish
- Arturo, 22, Mexican
- Christopher Kelley, 24, American
- Felicity Keeley, 11, American
- Fong Huey Yee, 18, Singaporean
- Holly, 12, and Greenfield Nguyen, 14, Vietnamese-American
- Home Truths: July-August 1998
- Jasmilhe Uchitsubo, 16, Japanese
- Jesse Tate Wistreich, 20, English
- Josephine Ross, 15, Australian
- Kalu Davis, 15, Australian
- Kim Tate Wistreich, 11, English
- Lama Tenzin Osel Rinpoche, 13, Spanish
- Lama Yeshe Talks to His Monks and Nuns
- Lungtog Rinpoche, 13, Chinese
- Marlon Vassallo, 20, Italian
- Melissa Carlisle, 23, Singaporean
- Moana Strom, 15, American
- Sangha Shouldn’t Pay
- Shannon Kincaid, 21, American
- The Passing Scene: July-August 1998
- Tom Andrews, 15, Australian
- Ven. Lozang Chodzin, 25, New Zealander
- Ven. Tenzin Chhime (Ven. Holly Ansett), 23, Australian
- Ven. Thubten Dagme, 20, American
- September
- January
- Mandala for 1997
- January
- A Celebration of Kindness: The Dalai Lama in New Zealand
- A Tibetan Pilgrimage
- A Vision for the Future
- Building Bridges
- Educating Monks and Nuns
- From Here to Enlightenment: Education Sentient Beings
- Geshe Ngawang Dakpa
- Home Truths: January-February 1997
- How to Attract People to the Dharma Centers
- Implementing the Basic Program of Buddhist Studies
- Lama Osel’s News
- Not All Who Wander Are Lost
- Teaching
- The Passing Scene: January-February 1997
- What Tibetans Do with their Dead
- March
- May
- Geshe Tsulga
- Home Truths: May-June 1997
- Kopan Monastery: A New Era for Kathmandu Center
- Kopan Monastery: Coming Home
- Kopan Monastery: Kopan the Mother
- Kopan Monastery: The Wellspring of FPMT
- Kopan Monastery’s New Gompa: Loved, Lived in and Full of Dharma
- Lama Osel’s News
- Mogchok Rinpoche Arrives at Nalanda
- Relating to Your Path
- Remembering Death
- The Passing Scene: May-June 1997
- Training Tibetan Translators
- July
- Anger
- Attachment: The Biggest Problem on Earth
- Climbing a Mountain with Both Hands
- Facing the Disharmony within Ourselves: Making Dharma Centers Work
- Going Beyond Hope and Fear
- Home Truths: July-August 1997
- Khensur Kangurwa Lobsang Thubten Rinpoche
- Lama Ösel’s News
- Many Ways to Work with the Mind
- Mongolian Renaissance
- The Passing Scene: July-August 1997
- Letter from a Meditator
- September
- A Day in the Life of an FPMT Lama
- Death, Intermediate State and Rebirth
- Give Your Ego the Wisdom Eye
- Home Truths: September-October 1997
- How to Benefit the Dying and the Dead
- Journeying Skillfully from Life to Life
- Looking Forward to Death
- Nine Ways to Help the Dying
- The Passing Scene: September-October 1997
- We Die as We Live
- November
- A Day in the Life of an FPMT Lama
- Beauty is in the “I” of the Beholder
- Buddhism Breaks into Prison
- Finding Freedom: Practicing Dharma in Prison
- His Holiness the Dalai Lama, the “eternal optimist”
- Home Truths: November-December 1997
- Lama Osel’s News
- Lama Zopa on the Road in America
- Letters from Prison: J.W. Johnson
- Letters from Prison: Jimmy Tribble
- Letters from Prison: Milo Rusimovic
- Letters from Prison: Paul Dewey
- Letters from Prison: Timothy Haremza
- Maitreya Project tackles the engineering challenges involved in building a statue to last for 1000 years
- Ode to John Schwartz
- Prisoners
- Searching for a Way to Leave No One Behind: The Transformation of a Mexican Gangster
- Searching for a Way to Leave No One Behind: The Transformation of a Mexican Gangster
- The Passing Scene: November-December 1997
- Thirty people to start seven-yearFPMT Master’s Program
- Writings from Death Row
- January
- Mandala for 1996
- January
- Reversing the Energy of Addiction
- The Passing Scene: January-February 1996
- A New Generation of Young Lamas
- Geshe Losang Tengye
- Home Truths: January-February 1996
- The Great Stupa of Australia
- The Benefits of Building Stupas
- The Magnificent Legacy of Rabten Kunsang
- He Is My Guru and I Am Going With Him
- Reflections on a Guru/Disciple Relationship
- Lama Osel’s News
- March
- May
- July
- September
- “Seeking joy and freedom from sufferingis the birthright of all beings”
- A Longing to Change
- A Monastery to Last until Maitreya Comes
- Buddhist Monks and Nuns: A Community of White Crows
- Chenrezig Nuns: Harmoniously Growing
- Geshe Tashi Tsering
- Home Truths: September-October 1996
- IMI Communities: Nalanda is Reborn
- Italian Monks and Nuns in ‘Precarious Equilibrium’
- Lama Osel’s News
- Ordination, Who? Me?
- Taiwanese Sangha
- The Benefits of Being Monks and Nuns
- The Passing Scene: September-October 1996
- Tibetan Geshe Offers Money to Help Western Sangha
- Western Monks and Nuns: Taking Care of Our Own Reality
- With Vows, You Don’t Do The Ordinary
- November
- A Day in the Life of an FMPT Lama: Geshe Thubten Dawa
- Beyond Extraordinary: His Holiness the Dalai Lama in Australia
- Dalai Lama Gives to Charity the $750,000 Offered to Him
- Geshe Lhundup Sopa
- Home Truths: November-December 1996
- Lama Osel’s News
- The Compassion Buddha is no other than Your Holiness
- The Making of the Universe
- The Passing Scene: November-December 1996
- January
- Mandala for 1995
- Mandala for 1992
- Mandala for 1990
- April
- Bringing it Home … to the land of Abraham Lincoln and Mickey Mouse
- Creating the Causes: Special Advice on the Guru Shakyamuni Puja from Lama Zopa Rinpoche
- FPMT, Not Just for the West
- Is Stability the Goal?
- It Takes Time
- Leprosy in Bodhgaya: A Long Way to Go
- Membership Provides Stability
- On Becoming Vegetarian
- To Wear Pain Like an Ornament
- October
- April
- Mandala for 1989
- April
- As a Monk in the World
- Excerpts from an Interview of Piero Cerri
- His Holiness the Dalai Lama Speaks on the 30th Anniversary of the Tibetan Uprising – March 10, 1989
- His Holiness the Dalai Lama’s Message to the WCRP
- Life in a Residential City Center
- My First Retreat
- Putting into Practice
- Remember the Guru’s Kindness
- The Meaning of Vezak Day
- The Tantric Way in Daily Life
- Transforming Motherhood into the Path
- October
- April
- Mandala for 1988
- April
- A Talk about Nalanda
- An Interview with Tenzin Palmo
- Chronicle of a Special Child
- Focus on Full Ordination for Buddhist Women
- It Isn’t “Out There” Anymore
- Lam-Rim: A Teaching by Geshe Jampa Tegchok
- Now Is the Time When Action is Practice
- Our First and Final Meeting with the Panchen Lama Who Passed Away on January 28, 1989
- Reflections from a New Bhikshuni
- The Twelve Links of Dependent Arising
- Universal Education: On Becoming One
- World Conference on Religion and Peace
- October
- April
- Mandala for 1987
- Mandala for 1984
- Wisdom #2 – 1984
- A Prayer for the Quick Return of Kyabje Ling Rinpoche
- A Prayer for the Quick Return of Tsenshab Serkong Rinpoche
- Extracts from a Mönlam Diary
- How to Let Go, How to Integrate Emptiness in Everyday Life
- Lama Thubten Yeshe, 1935-1984
- Making a Home for Future Nuns
- Nalanda Monastery
- Bodhichitta: The Perfection of Dharma
- They Can Change Their Minds and They Can Become More Harmonious
- We Should Be Very Harmonious and Try to Help Each Other
- Willing to Do Anything to Help
- Lama Was a Great Yogi
- A Prayer for the Kind Father Guru to Return Quickly
- Lama Zopa Rinpoche: One of the Young Lamas Who Is Special
- Our Heart Jewel, Our Wish-granting Gem
- The Activities That Lama Yeshe Performed Are the Activities of All Holy Beings
- Now Here Is a Real Yogi
- The Difference a Single Person Can Make
- Who Simply Breathed Goodness
- The Wind Moaning Down the Valley Is Your Breath
- Getting away from It All
- Teachers
- Journey to Spiti
- Short in Body but Tall in Knowledge
- Kyabje Yongdzin Ling Dorjechang
- Meetings: Opening Our Hearts to Each Other
- Kyabje Song Rinpoche
- Tsenshab Serkong Rinpoche
- Wisdom #2 – 1984
- Mandala for 1983
- Mandala for 1999
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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.When you meet miserable conditions, it is extremely important to use skillful means. In other words, there is a meditation to mix with whatever suffering you experience. When you apply the teachings in this way, all sufferings are mixed with virtue. All experiences of suffering become virtue.