newsletter of losang dragpa centre - fpmt-ldc.org · realized that this was indeed a great siddha...

Newsletter of Losang Dragpa CentreJ a n u a r y - M a r c h 2 0 1 0J a n u a r y - M a r c h 2 0 1 0

© Losang Dragpa Centre No, 1 Jln 17/21F, 46400 PJ Selangor, MalaysiaE-mail: [email protected] | Tel: + 603-79683278 | Web: www.fpmt-ldc.org

© Losang Dragpa Centre E-mail: [email protected] | Tel: + 603-79683278 | Web: www.fpmt-ldc.org

Newsletter of Losang Dragpa CenterJ a n u a r y - M a r c h 2 0 1 0J a n u a r y - M a r c h 2 0 1 0

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Contents

Content . . . . . . . . . . . . . . . . . . . . . . . . .

The Great Indian Buddhist Pandits - Shantideva . . . . . . . . . . . . . . . . . . . . . . . . .

His Eminence Ling Rinpoche - 8 Verces of Thought Transformation . . . . . . . . . . . . . . . . . . . . . . .

Meditation - Painting and Verse by maestro Rosalind Soo-Charron . . . . . . . . . . . . . . . . . . . . . . . . .

Kopan Pilgrimage 2009 - From the eyes of the organiser . . . . . . . . . . . . . . . .

The Nepal Journey - From the eyes of the 10 year old pligrim . . . . . . . . . . . . . . .

Dharma for Kids - Kindness . . . . . . . . . . . . .

Offerings to the Sublime Ones During Chinese New Year 2010 . . . . . . . . . . . . . . . . . . . .

Calendar February 2010 . . . . . . . . . . . . . . . . . . . .

Calendar March 2010. . . . . . . . . . . . . . . . . . . . .

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Pg. 1

Pg. 2

Pg. 4

Pg. 7

Pg. 8

Pg. 9

Pg 13

Pg. 16

Pg. 17

Pg. 18



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The Great Indian Buddhist Pandits

Shantideva was born in India, north of Bodhgaya and of royal parentage. As with all special beings, at the tender age of 6, he received his �rst Man-jushri Initiation and as a result of practicing this deity, he received many teachings directly from Manjushri. He was o�ered the kingship when his father passed away but he turned away from this life and preferred the simple life of a yogi in the forest. Owing to his special connection with Manjushri, Shantideva carried with him a wooden sword which symbolized the wisdom sword of Manjushri. Once, the king of the country which Shantideva had traveled to, recognized Shantideva as a wise sage and o�ered him a position as one of his ministers. Although Shantideva always performed his duties in accordance with the Dharma, another minister was extremely jealous of Shan-tideva, accusing him of deceit and pointing to his carrying merely a wooden sword as evidence of such deceit. Being in�uenced by the jealous minister, the King wanted to test Shantideva and ordered all ministers to unsheathe their swords for his inspection. Shantideva warned the king that the sight of his sword would cause the king

harm but the king, now suspicious of Shantideva, insisted that he reveal his sword. “In that case” Shantideva said, “close your right eye and only look with your left”. The kind did as he advised and upon seeing the brilliant radiance of the wooden sword, his left eye fell out. Shan-tideva picked up the king’s eye and pushed it back into its socket, healing the king’s eye immediately. The king then realized that this was indeed a great siddha and begged Shantideva to always remain in his kingdom but Shan-tideva declined. He advised the king to rule wisely and in accordance with Dharma and with those words, Shan-tideva left for the great monastic university of Nalanda.

At Nalanda, Shantideva was quite a controversial �gure. Outwardly, it seemed as if all that he did was to eat, sleep and go to the toilet. He displayed no e�orts at studying, meditation nor work. Yet beyond sight of the monks, Shantideva continued to receive many teachings from Manjushri on both sutra and tantra and attained realisa-tions of the highest stages of the Path. Soon the monks started to gossip amongst themselves saying that Shan-tideva never did any of the 3 activities of monks and should be expelled from the monastery. However, as expulsion was a di�cult process, they decided to publicly humiliate Shantideva instead so that he would leave on his own accord. They planned to require every monk to recite a di�cult sutra thinking that there was no way Shantideva could do this and would be shamed into leaving. When approached to do this, Shantideva at �rst refused but as they persisted, he agreed to do so provided they built him a throne. They had no choice but to agree but mischievously built a very high throne without any steps thinking that there was no way for him to climb onto that throne. When Shantideva approached the throne, he stretched out one hand and pushed the throne down with his magical powers and calmly asked the monk audience whether they wanted him to recite a sutra they were familiar with or something they had never heard before. They challenged him to recite something they had never heard before and thus, Shantideva began to expound the Bodhicaryavatara. When he reached the

The last issue of Shabda featured Nagarjuna. This edition focuses on the great Shantideva, author of the Bodhicaryavatara (Guide

To The Bodhisattva’s Way Of Life) , the new text to be studied under Geshela at LDC on 26 Feb 2010.



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The Great Indian Buddhist Pandits - Shantideva

ninth chapter on wisdom which explains the view on emptiness, he physically ascended into the air and went higher and higher until he could no longer be seen but his voice could still be clearly heard. Shantideva was no longer seen at Nalanda. It was said that he was now living at another place and the representatives of Nalanda were sent to see him and invited him to return to Nalanda but he declined but proceeded to give them teachings on two other texts which he had advised them to study.

There are many accounts of how Shantideva saved people from starvation through his magical powers and led them to a place of safety where Buddhadharma could be studied. In those olden times, it was common for advo-cates of di�erent philosophical traditions to challenge each other and whoever failed was forced to adopt the victor’s faith. There was once such a �erce debate between a non-Buddhist challenger and Shantideva and when the challenger lost the debate, he was de�ant and start to use his magical powers to cause disruption through the use of destructive wind and gale. Shantideva shot out an intense ray of light from between his eyebrows and the wind stopped and the whole area became calm and clean once more. On another occasion, Shatideva prevented a war by expounding the holy Dharma to the warring parties. Such were the extraordi-nary deeds of bodhisattva Shantideva, one of the greatest Indian Pandits.

There are 16 great Indian Buddhist Pandits. Soon at LDC garden you will have the opportunity to meet and pay homage to the holy images of these 16 pandits.



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His Eminence Ling Rinpoche – 8 Verses of Thought Transformation@ Losang Dragpa Centre, Kuala Lumpur, Malaysia – 4 Dec 2009

�e 1st verse: “With the thought to accomplish the highest aim of all sentient beings, who surpass even wish ful�lling jewels, I shall always hold them dear”

Here we think about seeing all beings as very precious because even though a wish ful�lling jewel can ful�ll all the

aims of this life, sentient beings surpass this as they not only help us with life’s basic necessities but also our spiritual development. If there were no sentient beings, we would not be able to practice virtues such as generosity and the ability to rejoice their good deeds; without sentient beings we would not be able to practice the ethic of non-killing; without sentient beings, we would not able to practice patience or tolerance. In short we can accomplish all things including great compassion only because of sentient beings. With-out them, it would be impossible for us to cultivate to the state of Buddha-hood. We would never be able to spiritually develope ourselves had it not been for sentient beings and for this reason we should cherish and hold them dear.

�e 2nd verse: “Whenever I am in the company of others I shall think of myself as the lowest of all and from the depth of my hear, hold others as supreme”

As a result of our remembering the great kindness of sentient beings, wher-ever we are, whichever place we are at and with whomever we meet, we should hold others as being more important than ourselves because of their kindness to us. Due to recalling

their kindness from the depths of our hearts, we will be able to hold them most dearly and regard them as precious.

�e 3rd verse: “In all my activities, I shall examine my mind and as soon as any a�iction arises which endangers myself and others, I shall face and avert it”.

Since beginningless time, we have been under the in�uence of the di�erent kinds of a�ictions, act according to them and thus accumulate all kinds of negativities. Such habits of familiarisa-tion with negativity is very strong and due to that, a�ictions arise very quickly within us. Here, this practice advises us to be aware of the arising of an a�iction, understand the harmful e�ects of that a�iction, confront the a�iction and apply the antidote without delay. For example when desire for a person arises, we use the antidote of meditating on the un-attractive aspects of the person (such as seeing that person as a skeleton); when anger arises, contem-plate on compassion; when one acts out of ignorance, one could meditate on the bright shining appearance of Shakyamuni Buddha which dispels the lack of clarity of mind.

Ling Rinpoche in LDC on 4th Dec 2009

�is is the transmission and brief explanation of the 8 Verses of �ought Transformation by the great Kadampa Geshe Langri �angpa.



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H

is Eminence Ling Rinpoche – 8 Verses of Thought Transformation

�e 4th verse: “When I see a being of bad nature controlled by strong nega-tivities, I shall cherish them as if I have found a treasure who is di�cult to �nd”.

When we meet rude, o�ensive people, who are thought of negatively by most people, we tend to think that such people deserve trouble. As a Dharma practitioner, we should do the opposite - we should see such a person who is unpleasant and facing all sorts of di�culties as a friend and try to help out. Due to this person’s own a�ic-tions, he has brought upon himself all sorts of su�ering and thus it is for us to have great compassion towards him. In this way, such a person gives us a special opportunity to practice Dharma and is thus a treasure to us. We should have the attitude that such a person is a friend and that we are glad to be able to help such a person.

�e 5th verse: “When others treat me badly, I shall accept the loss and o�er victory to others.”

Certain people act out of envy or jealousy or compete with us or dislike us due to such states of mind and may even harm us, abuse us, scold us. In such circumstances, we should o�er victory to them because we understand that their bad behaviour comes from the strong ignorance of grasping to a self, which is the basis upon which a�ictions arise. �ey are an object of compassion because having acted out of a�ictions, they have generated more causes for their own future su�ering.

�e 6th verse: “When someone whom I have bene�ted and in whom I have great hopes gives me terrible harm, I shall regard that person as an excellent spiritual friend.”

Whomever we have helped in the past, for example, providing them with necessities, protection and advice and that person at a later time does not help us and instead, even harms us, our attitude should not be to dislike them but to treat them as a spiritual friend because they function as a basis for us to practice patience. In the case of our friends, there is little chance to practice patience but when faced with di�cult people, the chance for our Dharma practice arises. It is said that adverse conditions are an inspiration for us to practice virtue and we should see demons and bad spirits as the emana-tion of the Conquerors/Buddhas. �ere have been cases of parents who showed great kindness towards their children by giving them education and everything they needed, yet when the parents grew old, the children not only failed to help their aging parents but tried to harm them and get rid of them to get their wealth. Towards persons who hurt us even though we helped them in the past, we should not be angry towards them but rather see them as an excellent spiritual friend, enabling us to further our practice.

�e 7th verse: “In short, I shall directly and indirectly o�er every happiness to bene�t all sentient beings. I shall secretly take upon myself all their harmful actions and su�ering.”

One should do all one can to bene�t others. As regards the line which states “I shall secretly take upon myself…”, this refers to tonglen, the act of giving and taking upon oneself through medi-tation on the breath, all the problems, sicknesses, su�erings of sentient beings and instead giving to them all goodness and happiness.

�e 8th verse: All of these practices mentioned above, I shall perform without the stain of the 8 worldly concerns and understanding that all phenomena are like illusions, I shall be freed from the chains of wrong concepts.

We need to transform our attitude from that of a self-cherishing attitude to that of cherishing others. We are advised not to do activities with the 8 worldly concerns of wanting gain and not wanting loss; wanting good reputa-tion and not bad reputation; wanting praise and not criticism; wanting comfort and not discomfort. Most of our activities are due to a�ictions and these 8 worldly concerns which gener-ate much negative karma. One then needs to develop the wisdom under-standing emptiness because without it, one will not cut o� the root of cyclic existence.

Ling Rinpoche in LDC on 4th Dec 2009



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His Eminence Ling Rinpoche – 8 Verses of Thought Transformation

Q1 (a): Verse 5 advises us to accept defeat and o�er victory to others – should we o�er victory under all circumstances? :

Ans: If o�ering victory relates to bene�ting a great number of people, then it would be a good thing to do. If o�ering victory has no connection to a Dharma purpose, then maybe not. One needs to see the situation.

Q1 (b): Verse 5 talks about o�ering victory to others; Verse 8 refers to letting go of the 8 worldly concerns. Can we read these 2 verses in conjunc-tion with each other – i.e. does “o�er-ing victory” refer to only o�ering our ego/worldly concerns?

Verse 5 refers to the abandoning self-cherishing and o�ering the victory to cherish others. If one can squeeze the ego and the self cherishing mind and o�er victory, that would be great but one must examine the advantage and disadvantage of o�ering victory. In the teachings, there is a story of how in one of Buddha’s past lives as a person on a ship, discovered that one of the

people on board the ship was going to kill all 500 people on the ship. For the sake of saving the lives of all 500, he took the karmic responsibility to kill the harm-giver in order to save the 500. Verse 8 is mainly referring to the need to understand emptiness/the absence of inherent existence in order to be released from a�ictions.

Q2: Lojong was taught and practiced by monks living in a disciplined environment and at a time where people had faith and life was simple. �at is no longer the environment today. �erefore, are the lojong teach-ings still relevant?

Ans: Lojong teachings were not only taught to monks but indirectly to lay people as well. �e history of lojong teachings was Dromtoenpa was lay person and main holder of lojong teachings. �e lojong teachings are still relevant because there is no reason we cannot undertake the practice of how to think correctly for the sake of others and to put them into practice with good motivation. Also, during present degenerate times, people get into more problems and di�culties. �erefore, these lojong teachings by guiding us on how to look at things and how to conduct ourselves are really important. �ey help us to control our emotions which will help to reduce the problems that arise.

Q3: Lojong means mind training/transformation – when one transforms, one goes through changes – does it means that this change is also a su�ering of change?

Ans: When one refers to the su�ering of change, that is talking about happy experiences changing into su�ering; in lojong pracitce, su�ering is trans-formed into happiness.

Q4: Since tonglen is taking su�ering upon oneself and the Buddhas do this, why is it that we are still experience su�ering?

Ans: Buddha cannot take on one’s karma. Only we can purify our own karma to free oneself of su�ering. Consider also that Buddhas practice tonglen and because of that, you have only the su�ering you have; if they didn’t, there would have been more su�ering! (laughter)

Q5: Lojong practice is Mahayana practice. Yet lojong teachings talk about sel�essness of person but not sel�essness of phenomena? Why is that so?

Ans: �e sel�essness of person and the sel�essness of phenomena are separately stated. �ere are di�erent schools of thought on this. �e Madhyamika Prasangika school addresses the sel�essness of person and the sel�essness of phenomena and asserts that they are of the same nature, namely, both lack inherent existence. In this way, it can be said that self-grasping and self-cherishing have the same nature (of emptiness).

Questions posed to His EminenceLing Rinpoche:



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Meditation

Upon quiet and serene still watersThat is the nature of my mind

I will restWatching my thoughts rolling by Against an ever changing back-

dropOf life

No more than puffs of white cloudsDrifting lazily across

An infinite expanse of Sky

- Painting and Verse by maestro Rosalind Soo-Charron, an old friend of LDC from Perth, Australia -



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The bus ride from the airport to the guesthouse was a scene out of a movie set in a third world country…. in a nice adventurous way, with traders along the streets hawking their wares in kaleidoscope of colours and vehicles of all types living the motto of the Special Air Service – Who Dares Wins! Thus began our 12-day spiritual adventure to Kopan.

Throughout the pilgrimage, right from the welcoming party at the airport led by Ven Tenpa Choden and Geshela, the warm greetings and hospitality by Kyabje Lama Zopa Rinpoche, Khen Rinpoche and Phuntsok Rinpoche and Ani Jangsem, to the countless sumptuous lunches, teas and dinners hosted for us, we were truly made to feel that Kopan is our spiritual home. It is a home which energised each of us, whether to participate in initiations, pujas, and meditations, visit holy sites or follow teachings by KLZR and Geshela. And it is a home of such peace and tranquility which we will feel the pull to return to time and again. We all look forward to the commencement of AirAsia flights to Kathmandu!

This my first pilgrimage has brought dharma live into my own personal experience, from the fortitude, patience and kindness of fellow pilgrims in facing challenges, to Geshela’s selflessness, mindfulness, generosity and joyous efforts in looking after us during the pilgrimage, all of which now serve as appetiser and beacon for me to redouble my efforts to learn and practise dharma. This pilgrimage has also knitted us into a closer dharma family, spanning Kopan, Triang, Bangkok, Perth, Singapore and KL.

Last but not least, I will certainly appreciate hot showers a whole lot more after this pilgrimage!!

Kwok Yan 4 Jan 2010

Kopan Pilgrimage 2009From the eyes of the organiser...



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THE NEPAL JOURNEY“Zhou-Chen get up!” Wow - it was 3 in the morning. I jolted up out of bed, remembering that this was the day I was going to visit the most wonderful holy sites in Nepal and more! I got my first glimpse of the Himalayan ranges and snow capped mountains as we were descending. The view was spectacular.

When we arrived at Nepal airport I noticed that the walls were just drab concrete and it was only then, I realized that Nepal is the tenth poorest country in the world. If only people could see how fortunate they are and how small their problems are compared to some people in Nepal.

Our first stop was the Boudha Stupa which is known as a wish fulfilling Stupa. The history of the Stupa is was that a lady and her three sons asked the king for a plot of land to build a Stupa. The king thought it was nonsensical that the lady could build a Stupa, so he agreed thinking that it would never happen but it did. It just goes to show that anything’s possible if you try.

Uncle Kwok-Yan asked Bryan and I to assist Geshela everyday by carrying the speakerphone and holding it for him, while he explained things during our sightseeing visits to the holy places. We took turns each day. At the Bodhi Stupa, we said prayers and circumambulated the Stupa to accumulate merit and then we ate lunch at a place called Buddha Kitchen. You would think that Nepal cuisine is fabulous but it’s not the best food around. Some things like strawberries were amazing but some foods were just not that great.

Next came Lama Tsongkhapa Day and I didn’t want to miss the light offering at Kopan in the evening. Kopan is a monastery for monks to learn Buddhism. It was beautiful and magical because I had been having a blocked nose but when I reached Kopan, my blocked nose had cleared up! The LDC group gathered and that was when I noticed that not all the members were LDC. Some were from the Triang centre and some were from other Buddhist centers in Singapore, Thailand and even Australia. LDC members donated Chinese lanterns so we all grabbed a lantern and so did the Kopan monks and circumambulated The Thou-sand Buddha Relic Stupa.

from left: Bryan, Khenrinpoche(Abbot of Kopan Monastery )

and myself

At the Bodhi Stupa...

Boudha Stupa - the wish fulfilling stupa!

From the eyes of the 10 year old pligrim...



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Actually, The Thousand Buddha Relic Stupa was a stupa built by my Geshela (Geshe Tenzin Zopa) several years ago. He started by collecting money for the stupa and finally raised enough for the stupa (US$350,000) and built it in Kopan. The leftover money was used to build the Tantric college building in Kopan as well. He is so amazing.

During dinner at Kopan, we had a special guest, Khenrinpoche (the Abott of Kopan) who not only ate with us but also hosted the dinner.

The next day, we took a long journey to a magical and holy site called Swayambu or the monkey Stupa. I wondered why it was called that but I soon saw about a million monkeys all over the place. Geshela explained that in Swayambu there are about 300 steps and if you were able to climb all the steps without stopping and put your forehead on the Vajra at the top, it would be equivalent to repaying your mum for all the effort she put in to raise us and give birth to us as well. That day, I thought I was lucky that it was Bryan’s turn to carry the speakerphone! Little did I expect that I would have to carry it on equally hard days. We walked around holy sites in Swayambu and prayed there. The funniest part of the day was when I was eating cheese balls (they are really nice) and a monkey jumped on my back and snatched the whole packet of cheese balls. At first, I thought it was Bryan because he and monkeys are alike but also because I thought he wanted some of those cheese balls.

On day four, we all packed our things to go to a faraway place called Namo Buddha. The journey was about 3 hours. Namo Buddha, is a famous place because in one of Shakyamuni Buddha’s past life, he saw four tiger cubs and a mother, who were starving, so he decided to sacrifice his own body to the tigers. Due to this great kindness, in his next life he achieved Bodhicitta and five people came up to him to become his students and incredibly, those five people were the reincarnated five tigers who ate Shakyamuni Buddha.

After we learnt that story, we did some prayers, walked up a few thousand stairs (I had to carry the speakerphone that day) and then left to eat a picnic lunch. We had dinner at G-cafe.

THE

NEPAL JOURNEY

The Thousand Buddha Relic Stupa

Swayambu - The Monkey Stupa

Bryan & I .

Namo Buddha



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The next way was a special day for me because I was going to take refuge. A lot of people went to the refuge ceremony given by Lama Zopa Rinpoche. Before he started, he asked if there were any questions. There were three questions asked which took 3 hours to answer. Then ceremony started. It is said that when enlightened beings like Lama Zopa Rinpoche speak, you will hear what you are supposed to hear. When I was listening, sometimes, I could only hear mumbles but at other points I heard him loud and clear. The ceremony is basically a vow to be a Buddhist forever. After the ceremony, we visited Kopan nunnery. LDC members had raised money towards a new building there and we were shown the progress of the new gompa. They also kindly hosted dinner for us.

Half-way into the trip and several people fell sick, so the schedule was loosened and we had a free and easy day. My mum went shopping so I played with Bryan whole day.

The next day we went to view the self-arising White Tara who jumped out of a well. Then to the Asam temple. While walking to the temple, we past a market street and Geshela showed and explained to us the uses and names of the spices that were being sold in carts. There are tons of pigeons everywhere around the temple. We all offered candles in the temple and then fed the pigeons.

At Kopan, we met and were all blessed by the little Lama, Phuntsok Rinpoche, who is actually the reincarnation of Geshe Tenzin Zopa’s guru. Two other little Lamas Kundrol Rinpoche and another little Lama was also there. While the adults were shown around Kopan Monastery, Bryan and I decided to stay at Phuntsok Rinpoche’s house to play and we had lots of fun.

The following day, was Lama Zopa Rinpoche’s Long Life Puja. Long prayers and an endless line of people made offerings to Lama Zopa Rinpoche. There must have been more than a thousand people! We then ate lunch and got ready for the performance by Kopan course students and monks wearing different masks.

THE

NEPAL JOURNEY

Received Refuge from Kyabje Lama Zopa Rinpoche

in the Gompa of Kopan Monastery.

The Self-arising White Tara!

The little Lama, Phuntsok Rinpoche

Long Life Puja for Kyabje Lama Zopa Rinpoche.



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We next visited the Vajra Yogini temple. While walking towards the temple, I met a boy who hung prayer flags and we became friends. When I bought a flag, he climbed up a tree with his bare hands and feet to hang the flag. He climbed to a scary height and if he had fallen, he would have seriously injured himself. After the temple visit, we had a picnic lunch. The awesome thing was that Geshela asked me to join him to eat and we even did a bit of Bollywood dancing, following the locals who were enjoying their day in the park! In the evening, we were given a treat of a dinner at a fancy hotel in Kathmandu town. Maybe it was karma that Bryan, myself and two girls (who’s name’s cannot be mentioned), sat together because it was during the meal that we thought of preparing a play to thank Geshela for all his effort to put our trip together. The next day was free and easy so those of us preparing for the play huddled in a hotel room to practice. When we were ready, we walked around Boudha Stupa and then went to Buddha Kitchen early to set up a space to rehearse. After dinner, we performed the play. I think it went well because everyone clapped and cheered.

I was sad at the thought of leaving because Nepal had been so great. We said our goodbyes to everyone in Kopan monastery and nunnery. We were blessed by Khenrinpoche and Lama Zopa Rinpoche. When we got to the airport we all waved goodbye to Geshela. When we boarded the plane I slept the whole way home, including the taxi ride back to my house.

Written by Chee Zhou-Chen

THE

NEPAL JOURNEY

THE END

Precious Geshe Tenzin Zopa

Blessing from Kyabje Lama Zopa Rinpoche

Blessing from The Abbot of Kopan Monastery,Khenrinpoche

The “special”play presentedfor Geshe-la!

Visit the Vajra Yogini Temple



Kindness means….

Dharma for Kids

5. KindnessShow you care about others by acting in a KIND and considerate way

Helping others to be happy by treating them well.

The golden rule in all its forms

RANDOM ACTOF KINDNESS

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“Helping someone you don‛t know…”“Help someone out of your own will…”

“Do something kind that is not planned…”“Do something for someone else that makes

you feel good inside…”

“An Act of Kindness can be from saving someone‛s life to picking up a pencil...”

“A Random Act of Kindness is when no-one tells you to do it, you see someone in need and

you help them…”

16 Guidelines Part 2: How we Act

Im

pacts on ourselves and others



14

Dharma fo

r Kids 16 Guidelines Part 2: How we Act Kindness

Write down 3 kind things that you do :

Zhou Chen1. When I did my interschool cross country run that was about one and half km, I encouraged people who were walking to keep trying and that they could do it.2. When I went shopping over the weekend with my Mum and Dad, I offered to carry the shopping back to the car.3. In school, I helped and explained how to solve a math problem to one of my friends.

Clotilde1. I helped my Mum do the housework because she was tired2. I helped my father by washing the dishes3. I took the garbage out.

Bryan Wong

1. I helped my class teacher take the workbooks to the office2. When my enemy saw me, he scolded me, I didn’t do anything3. I donated some money to a beggar

Ananda Chan

1. I helped my teacher rub the white board2. I gave my grandmother and grandfather a drink3. When a classmate bullies my friend, I try to solve the problem .Charlotte1. The first thing I want to do is help old

people in the mall

2. Giving roses to every person I see

3. Help clean the house



15



16

O�erin

gs to the Sublime Ones during

t

Flower Bouquets(without candle)No. Location 1 For Rinpoche's main Throne = RM150 per set 2 For Tara altar = RM80 per set 3 For Tara altar = RM80 per set 4 For HH Dalai Lamas thrones = RM100 per set 5 For altar in Rinpoche's room = RM150 per set 6 For altar in Rinpoche's room = RM150 per set 7 For GTZ's teaching throne = RM150 per set 8 For Lama Tsong Khapa's alter = RM150 per set 9 For 1000-arm-Chenrizig's alter = RM150 per set 10 For Manjushri's alter = RM150 per set 11 For Guru Rinpoche's alter = RM80 per set 12 For Namtohse's alter = RM150 per set 13 For 6-Arm Mahakala's alter = RM150 per set

Candles (without �ower)

1. Jumbo Candle (15-day candle) - RM200 2. Big Candle (7-day butter candle) - RM100

3. Medium candle (3-day butter candle) - RM50 4. Small Candle1(-day butter candle) - RM10

Candles are available for o�eringeveryday within Chinese New Year

Flower o�ering results in physical beauty and good look

Light / candle o�ering develops the wisdom Flower & candle

for Sanghas to o�erGeshe Tenzin Zopa = RM 30 per set

Ven. Choepel-la = RM 30 per set

Flower & candlearrangements

Regular size = RM 30 per setSmall size = RM 10 per set

You may o�er this package of o�erings to the buddhas at any

altars in LDC Gompa, Rinpoche’s room or Namthose Pavilion on

the 1st day of Chinese New Year (14th Feb 2010)

Sunday Monday Tuesday Wednesday Thursday Friday Saturday

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18

25

10

17

5

12

19

26

9

16

23

8

15

22

13

20

27

6

2421

28

14

7

3 421

Ky Lama Zopa Rinp.@ ABC, Spore till 23 Feb

KLZR Long LifePuja @ ABC, S’pore - day trip

© Losang Dragpa Centre E-mail: [email protected] | Tel: + 603-79683278 | Web: www.fpmt-ldc.org 17

Sutra Recitation@10 amFollowed by Meditation Class @ 10:30am

WHEEL OF SHARP

WEAPONSwt GTZ @ 3pm

Meditation Class @

8pm

Lama Choepa Puja

@ 7.30 pm

AnimalLiberation@ 12 noon

Ci�amani Tara & Protector Puja @ 7.30pm

Day time:Filling and

Consecratingstupas &prayers wheels

with GTZ

Medicine Buddha Puja

@ KHC @8pm

Ngondro practices

@ 8pm

DFK @ 10am - 12pm

Filling and Consecrating

stupas &prayers wheels

with GTZ

Sutra Recitn @10 am

Meditation Class @ 10:30am

DFK @ 10am - 12pm

Meditation Class @

8pm

Lama Choepa Puja

@ 7.30 pm

8pm Stupa Consecration

n CNY lightofferings

wt GZ

8pm - GTZ @Bodhi Group

GUIDE TO BODHISATTVA

WAY OF LIFEwt GTZ @ 8pm

foll by CNY Blessings fr GTZ

@ 9:30pm

Calendar Feb 2010Calendar

Feb 2010


Calendar may be subject to changes. Please regularly log on to www.fpmt-ldc.org for updates .

CNY/ Losar (Tibetan

New Year)

x x x

Disc Buddhism (Mand)

- Lam Rim@ 8pm

Disc Buddhism (Eng) (upstairs)

- Lam Rim@ 8pm


- Lam Rim@ 8pm


- Lam Rim@ 8pm


- Lam Rim@ 8pm


- Lam Rim@ 8pm

(Day of Miracles)

Outreach GTZ at Shah Alam Buddhist Centre9:30am

Sunday Monday Tuesday Wednesday Thursday Friday Saturday

11

18

25

10

17

5

12

19

26

9

16

23

8

15

22

13

20

27

6

2421

28

14

7

3 421

MaitreyaProject

- Relic Tour

29 30 31

© Losang Dragpa Centre E-mail: [email protected] | Tel: + 603-79683278 | Web: www.fpmt-ldc.org 18

Q & A on 3 3 Principles Of The Path3 - 5pm wt GTZ

WHEEL OF SHARP

WEAPONSwt GTZ @ 3pm

Ci�amani Tara & Protector Puja @ 7.30pm

Medicine Buddha Puja

@ KHC @8pm

Ngondro practices

@ 8pm

WHEEL OF SHARP

WEAPONSwt GTZ @ 3pm

WHEEL OF SHARP

WEAPONSwt GTZ @ 3pm

Lama Choepa Puja

@ 7.30 pm

MeditationClass @ 8pm

Q & A on Tantra3 - 5pm wt GTZ







MaitreyaProject

- Relic Tour

MaitreyaProject

- Relic Tour



Calendar March 2010

Calendar March 2010


Calendar may be subject to changes. Please regularly log on to www.fpmt-ldc.org for updates .


- Lam Rim@ 8pm

Disc Buddhism (Eng)

- Lam Rim@ 8pm


- Lam Rim@ 8pm


- Lam Rim@ 8pm

16 TLB Trip for LDC toKuala GandahElephant Sanctuary

Disc Buddhism (Eng)

- Lam Rim@ 8pm


- Lam Rim@ 8pm

Disc Buddhism (Eng)

- Lam Rim@ 8pm

newsletter of losang dragpa centre - fpmt-ldc.org · realized that this was indeed a great siddha...

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