Foundation for the Preservation of the Mahayana Tradition

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The Foundation for the Preservation of the Mahayana Tradition (F.P.M.T.) is a network of Buddhist centers focusing on the Gelugpa tradition of Tibet. Founded in 1975 by Lamas Thubten Yeshe and Thubten Zopa Rinpoche, who began teaching Buddhism to Western students in Nepal, the F.P.M.T. has grown to encompass more than 142 teaching centers in 32 countries. Since the death (and subsequent reincarnation) of Lama Yeshe in 1984, the F.P.M.T.'s spiritual director has been his colleague, Lama Zopa.

1 Location
2 Structure
3 Programs
4 Publications
5 Projects
6 Controversies
7 External links

[edit] Location

The F.P.M.T.'s international headquarters are in Portland, Oregon (USA).

Its original headquarters was Kopan Monastery in Kathmandu, Nepal. Kopan continues to be seen as the spiritual "heart" of the F.P.M.T..

In addition, the F.P.M.T. boasts numerous local centers in various countries around the world. Some especially noteworthy ones include the Tushita Center in Dharamsala, Himachal Pradesh (India; and the "Land of Medicine Buddha" in Soquel, California.

[edit] Structure

The F.P.M.T. is headed by a Board of Directors, with its spiritual director (presently Lama Zopa) as an ex officio member. The F.P.M.T. International Office represents the Board's executive function.

F.P.M.T. Centers have their own local boards, which appoint Center Directors with the approval of the International Board. Centers also have a spiritual program director and in many cases, a resident geshe (and perhaps other sangha as well). The center directors and spiritual directors from various countries meet every 12 to 18 months as the Council for the Preservation for the Mahayana Tradition, in order to deliberate points of mutual concern. Its role is advisory to the International Board.

[edit] Programs

Westerners who encounter the FMPT typically do so via short courses and retreats offered at the various centers. The best known of these is Kopan Monastery's annual month-long meditation course.

Many F.P.M.T. centers have adopted a standardized curriculum called the "basic program", which consists of the following subjects:

1. Stages of the Path (Lamrim)

2. Heart Sutra

3. Mahayana Mind Training (Lojong)

4. Engaging in the Bodhisattva Deeds

5. Mind and Cognition (Lorig)

6. Tenets (Drubtha)

7. Ornament for Clear Realizations - Fourth Chapter

8. Sublime Continuum if the Mahayana (Gyulama) - First Chapter: The Tathagata Essence

9. Ground and Paths of Secret Mantra

Students desiring more advanced study have a number of options including

the Instituto Lama Tzong Khapa in Florence, Italy (5 years theological study, 1 1/2 of retreat)

Maitripa Institute in Portland, Oregon (4 years textual study)

Lotsawa Rinchen Zangpo Translator Program (2 years Tibetan language study in Dharamsala, followed by 2 years interpretation residency)

In addition, numerous centers are prepared to supervise a long-term meditation retreat.

[edit] Publications

The F.P.M.T. publishes a magazine called Mandala and a line of books, Wisdom Publications.

The Lama Yeshe Wisdom Archive--which claims copyright to the speeches and writings of Lama Yeshe and Lama Zopa--is one of the F.P.M.T.'s member organizations.

[edit] Projects

See the full listing at [1]

The Maitreya Project is an undertaking by the F.P.M.T. to build a 152 meter statue of the Maitreya Bodhisattva in Kushinagara, India.

[edit] Controversies

Many cross-cultural issues (especially Western versus Tibetan ones) have arisen during the group's history. These have often involved the question of to what extent Buddhist or Tibetan beliefs and practices ought to be modified in the case of Western practitioners, or are fundamental. While F.P.M.T. founder Lama Thubten Yeshe was known for being relatively permissive, the group has since experienced an routinization of charisma and like many religious bodies, has become more conservative of tradition.

During the 1980's a rift occurred between the "international" FPMT and one of its local centers--the "Manjushri Institute" in northwest England, led by Geshe Kelsang Gyatso. A crucial issue was that of whether final control over F.P.M.T. centers would be exercised locally, or from the international headquarters. As the result of a legal settlement the Institute's property, the former Conishead Priory, was transferred to the group now known as the New Kadampa Tradition. Relations have since worsened over the issue of Dorje Shugden worship.

Other controversial questions include the following:

What are the qualifications for engaging in higher tantric practices? A certain tension may be observed between the predominant Gelugpa tradition of reserving these for fully-ordained monks and nuns, after many years of textual study (a "reform" associated with Tsongkhapa); and the relative permissiveness of Lama Yeshe.

Should the F.P.M.T.'s primary focus and allegiance lie with ethnic Tibetans in Nepal and India, or with Western converts? Or should it operate without regard for nationality or ethnicity?

Is it permissible for the F.P.M.T. to engage in proselytism? The Dalai Lama has advised Westerners to follow "their own" religious traditions rather than converting to Buddhism; yet F.P.M.T. lamas and other teachers regularly invite Westerners to take refuge.

To what extent should the F.P.M.T. be guided (or commanded) by the advice of Tibetan lamas, versus lay boards? Does the F.P.M.T. have a "membership"? If so, then who should be considered a "member," and what voice should ordinary members have?

What should be the F.P.M.T.'s response to the various demands of feminist, gay, and vegetarian Buddhists? (These typically involve challenges to traditional Tibetan ways of interpreting texts and ordering political relations.)

Some projects--especially the Maitreya Project--have fallen under criticism for being a possible misuse of resources, much as the Vatican is sometimes criticized for failing to spend its wealth on behalf of the poor.

To what extent should the F.P.M.T. take sides in the Free Tibet issue? On one hand the organization explicitly acknowledges the spiritual leadership of the Dalai Lama; on the other hand, involvement with China and Chinese communities has led to some pressure to become apolitical. (Lesser pressures may exist with respect to the politics of Nepal and some other countries.)

How distinct is the F.P.M.T. from other modern movements within Gelugpa Buddhism? Should intercommunion" take place and if so, in what forms? (For example, the organization maintains a list of lamas which it supports or recognizes, based primarily on the advise of its spiritual director.)