CHOKYI GYALTSEN CENTER

Dharma Activities For The Month Of January 2012

2011-12-30T01:49:00.004+08:00

Dear All,

Below are the Dharma Activities for January 2012. On New Year’s Day (Sunday), there will be Tara Puja at 3pm. Please try to join this Puja as we all know that Tara is to help clear all obstacles. Let us pray to Tara and request to clear all obstacles for 2012.

This year you can also write down all your wishes on wish cards and hang them on our Precious Tree. These wish cards are available at the center at RM1 each.

If you wish to offer lights during the Chinese New Year, you can email us at fpmt-cgc@gmail.com or come to our centre and register at the office. Each light is RM10. You can also bank in the payment to our Public Bank A/c: 3144257518 and email us the details for reference.

For further queries, please contact Vincent Yeoh at 012-4285528, Ms. Stephanie at 012-4282929 or Anthony at 012-5379389.

Thank you.

Sunday, 01/01/2012
(3pm)
Tara Puja

Tuesday, 03/01/2012
(8pm)
Guru Puja

Monday, 09/01/2012
(8pm)
Medicine Buddha Puja

Wednesday, 18/01/2012
(8pm)
Guru Puja

Sunday, 22/01/2012
(12am)
Lights Offering
*Chinese New Year Eve*

Tuesday, 31/01/2012
(8pm)
Tara Puja

Dharma Activities For The Month Of December 2011

2011-12-03T20:05:00.002+08:00

Friday, 2nd December 2011
(8.00 pm)
Tara Puja

Sunday, 4th December 2011
(3.00 pm)
Guru Puja

Saturday, 10th December 2011
(8.00 am)
Medicine Buddha Puja

Sunday, 18th December 2011
(11.00 am)
Animal Liberation

(1.00 pm)
Cleaning of Gompa for New Year

Tuesday, 20th December 2011
(8.00 pm)
Guru Puja
*** Lama Tsong Khapa Day ***

Dharma Activities For The Month Of November 2011

2011-10-31T16:48:00.007+08:00

Dear All,

There are 3 special important occasions to be held at Chokyi Gyaltsen Centre in November. The first is the consecration-cum-puja for Wealth Vase on November 13 at 3.00 pm. The second occasion is the holding of Medicine Buddha Puja on Nov 10 at 8.00 pm and the third important occasion is Shakyamuni Buddha Puja on Nov 17 at 8.00 pm.

Nov 10 and Nov 17 are special days when merits are multiplied by 100 million times.

Of course, any negative action or bad karma we create on these 2 days are also multiplied by 100 milllion times. So please be very careful on what we do on these 2 days.

You are welcome to offer candle lights to the Buddha at the centre during these special days. You can email us and bank in to our Public Bank Account No. 3144257518.

Each Butter Light costs RM10.

After you have banked in the payment, kindly let us know for recording purposes.

You are most invited to our centre during the events. It is more beneficial if you can join the puja during these special days.

Below are the activities date:

03/11/2011 (Thursday)	8 pm	Tara Puja
05/11/2011 (Saturday)	8 pm	Guru Puja
10/11/2011 (Thursday)	8 pm	Medicine Buddha Puja *** Lord Buddha’s Acceptance to descend from God Realm of Thirty- Three. (Merits Multiply 100 million times)
13/11/2011 (Sunday)	3 pm	Wealth Vase Puja
17/11/2011 (Thursday)	8 pm	Shakyamuni Buddha Puja *** Lord Buddha’s actual descent from God Realm of Thirty-Three. (Merit Multiply 100 million times)
20/11/2011 (Sunday)	3 pm	Guru Puja
27/11/2011(Sunday)	11 am	Animal Liberation

For further queries, please feel free to write to us or contact us at (012) 537 9389 - Anthony or (012) 428 2929 - Stephanie.

Thank you

Stephanie

Dharma Activities For The Month Of October 2011

2011-09-30T22:03:00.003+08:00

Tuesday, 4th October 2011
(8.00 pm)
Tara Puja

Thursday, 6th October 2011
(8.00 pm)
Guru Puja

Tuesday, 11th October 2011
(8.00 pm)
Medicine Buddha Puja

Saturday, 22nd October 2011
(8.00 pm)
Guru Puja

Sunday, 23rd October 2011
(11.00 am)
Animal Liberation

Dharma Activities For The Month Of September 2011

2011-09-01T20:01:00.003+08:00

Monday, 5th September 2011
(8.00 pm)
Tara Puja

Tuesday, 6th September 2011
"Commentary on Lama Atisha’s Lamp of the Path to Enlightenment By H.E. Choden Rinpoche in Kuala Lumpur"

Wednesday, 7th September 2011
(8.00 pm)
Guru Puja

"Commentary on Lama Atisha’s Lamp of the Path to Enlightenment By H.E. Choden Rinpoche in Kuala Lumpur"

Saturday, 10th September 2011
"Kalachakra Empowerment By H.E. Choden Rinpoche in Kuala Lumpur"

Sunday, 11th September 2011
"Kalachakra Empowerment By H.E. Choden Rinpoche in Kuala Lumpur"

Monday, 12th September 2011
(8.00 pm)
Medicine Buddha Puja

Tuesday, 13th September 2011
“Commentary on Kalachakra Sadhana (Only open for Kalachakra Initiators) By H.E. Choden Rinpoche in Kuala Lumpur"

Wednesday, 14th September 2011
“Commentary on Kalachakra Sadhana (Only open for Kalachakra Initiators) By H.E. Choden Rinpoche in Kuala Lumpur"

Thursday, 15th September 2011
“Commentary on Kalachakra Sadhana (Only open for Kalachakra Initiators) By H.E. Choden Rinpoche in Kuala Lumpur"

Friday, 16th September 2011
“Commentary on Kalachakra Sadhana (Only open for Kalachakra Initiators) By H.E. Choden Rinpoche in Kuala Lumpur"

Saturday, 17th September 2011
“Commentary on Kalachakra Sadhana (Only open for Kalachakra Initiators) By H.E. Choden Rinpoche in Kuala Lumpur"

Sunday, 18th September 2011
"Long Life Puja for H.E. Choden Rinpoche in Kuala Lumpur"

Wednesday, 21st September 2011
H.E. Choden Rinpoche Visits CGC

Thursday, 22nd September 2011
(8.00 pm)
Guru Puja

Friday, 23rd September 2011
CGC’s Fundraising Premiere Show @ Dewan Sri Pinang – Above Full Moon

Saturday, 24th September 2011
(6.00 pm)
Cittamani Body Mandala Initiation by H.E. Choden Rinpoche

Sunday, 25th September 2011
CGC’s Fundraising Show @ Dewan Sri Pinang – Above Full Moon

Monday, 26th September 2011
(7.00 pm)
Medicine Buddha Initiation by H.E. Choden Rinpoche

The story of Master Hong Yi

2011-08-27T13:28:00.002+08:00

The Chokyi Gyaltsen Centre (CGC) in Penang is organising a charity show titled Above Full Moon to raise funds for its building.

The show promises audiences a deep insight into the history of the life of Master Hong Yi (Li Shu Tong) and his forbearance during the turbulent days of the Qing Dynasty.

Created by director Ho Lin Huay and composer Imee Ooi, this full-length musical about the Buddhist monk is in Mandarin with English subtitles.

Before he became a monk, Li Shu Tong excelled in poetry, calligraphy, painting and music.

In 1916, he underwent a 17-day fast at a temple and experienced the benefits of spiritual life, and took refuge in the Three Jewels in Buddhism in 1917.

Master Hong Yi was also a teacher of arts history and music at various colleges and pioneered the teaching of Western music in China.

The show will be staged at Dewan Sri Pinang from Sept 23 to 26, and tickets are priced at RM150, RM100, RM70 and RM50.

Showtime is from 8pm to 11pm, and there will also be an additional show on Sept 25, from 2pm to 5pm.

Those who sponsor or donate RM5,000 or RM1,000 and above to the CGC will be presented with a 30cm and 15cm blessed and consecrated Matreiya Buddha statue respectively, and two VIP seat tickets each.

The VIP tickets are for the premier show on Sept 23.

The CGC is located at 37-Y, Lorong Zoo 1, Air Itam Penang. For details, call Susan (012-3450528), Jennifer (012-5227889), Yin Peng (012-4269839), Bee Bee (012-4912528).

This article was published in "The Star" newspaper on Saturday, 27 August 2011.

Musical on legendary monk

2011-08-27T10:27:00.003+08:00

A MUSICAL depicting the fascinating and dramatic legend of Li Shu Tong, who became a Buddhist monk known as Master Hong Yi during the turbulent days of the Qing Dystany, will be staged in George Town this September.

Music on Stage Production from Kuala Lumpur will be producing Above Full Moon at the Dewan Sri Pinang from Sept 23 to 26.

The show, organised by SMJK Phor Thay and Chokyi Gyaltsen Centre (CGC), tells of Li Shu Tong revolutionising China with his flamboyant artistry in painting, music, poetry, drama and arts education.

It will be staged from 8pm until 11pm except on Sept 25 when the show is from 2pm until 5pm.

Above Full Moon was created by director Ho Lin Huay and composer Imee Ooi following their successful collaboration in Siddhartha The Musical last year.

Organising chairman Datin Goh Suat Guat said the show, aimed at raising funds to build an indoor sports centre at SMJK Phor Thay, would feature 50 Malaysian performers.

For tickets, priced at RM50 to RM150, call the SMJK Phor Thay School Board at 04-6442772/04-2623101, Than Hsiang Temple at 04-6414822, or CGC at 012-4386228 (Datin Goh) or 012-5227889 (Jennifer).

This article was published in "The Star" newspaper on Wednesday, 22 June 2011.

Medicine Buddha Puja on Saturday, 13th August 2011

2011-08-03T10:52:00.003+08:00

In conjunction with the "Ghost Festival" month, CGC will be organizing Medicine Buddha Puja on 13/08/2011 (Saturday) at 8pm and will be led by our Resident Geshe - Geshe Deyang. It is a very good opportunity to accumulate merits and dedicate to oneself and others.

If you’d like to contribute to the Puja, the minimum sponsor for this Medicine Buddha Puja is RM10.00 per person. (Including food, fruits, flowers, water and 1 tea light offering).

To contribute, kindly write to us at fpmt.cgc@gmail.com before 10/08/2011 or you can hand in your name and money contributions to our centre anytime from Monday till Friday at 3pm - 5pm.

For further queries, please contact Stephanie (012) 4282929.

Dharma Activities For The Month Of August 2011

2011-08-03T10:46:00.002+08:00

Wednesday, 3rd August 2011
(8.15 pm)
Mantra Recitation

Sunday, 7th August 2011
(11.00 am)
Tara Puja

Monday, 8th August 2011
(8.00 pm)
Guru Puja

Saturday, 13th August 2011
(8.00 pm)
Medicine Buddha Puja - Ghost Month Celebration

Wednesday, 24th August 2011
(8.00 pm)
Guru Puja

Sunday, 28th August 2011
(11.00 am)
Animal Liberation

Updated on Lamrim Classes

2011-07-01T23:14:00.006+08:00

Dear All,

We wish to inform that CGC's translator Beatrice Guibert has tendered her resignation citing her wish to take care of her aged mother in Frace. We extend our gratest appreciation for her invaluable service to the centre.

CGC's director Dr. Daniel Yeoh is currently negotiating with FPMT to give us a replacement as soon as possible. We therefore regret to inform that the Lamrim class on Sundays and Mondays by resident teacher Geshe Deyang has been temporarily postponed.

Sorry for any inconvenience caused.

Dharma Activities For The Month Of July 2011

2011-07-01T23:07:00.006+08:00

Friday, 8th July 2011
(8.00 pm)
Tara Puja

Sunday, 10th July 2011
(3.00 pm)
Guru Puja

Friday, 15th July 2011 - Wednesday, 20th July 2011
Pilgrimage to Kopan Monastery, Kathmandu, Nepal

Monday, 25th July 2011
(8.00 pm)
Guru Puja

Sunday, 31st July 2011 (11.00 am)
Animal Liberation

Dharma Activities For The Month Of June 2011

2011-06-02T13:28:00.004+08:00

The period 2/6/2011 to 15/6/2011 is Saka Dawa which is one of the most important sacred Buddhist days as it commemorates Lord Buddha's birth, enlightenment and Parinirvana.

During this particularly auspicious time of the year, practitioners place special emphasis on Dharma practice such as circumambulation of monasteries and stupas, prostrations, taking precepts, reciting mantras, offering mandalas, doing sadhanas, writing sutra and saving animal's lives, etc.

All the merits of virtuous actions done on these days (02/06/2011 till 15/06/2011) are Multiplied ONE HUNDRED MILLION TIMES.

At CGC, we have lined up daily activities during this extremely important period. If you are free, please join us as many days as you can, don't miss the chance to purify your negative karma and collect merit.

If you would like to make offerings at CGC during this time, you're most welcome to do so before teaching or prayer begins. You also can bring along your own offerings or alternatively you can offer butter lamp which is available at CGC with a small donation. For more information on offerings, please contact Ms. Loo Bee Bee at 012 4912528 or Mr. Vincent Yeoh at 012 428 5528.

Below is the schedule:

THURSDAY, 2nd JUNE 2011

(8pm – 9pm)

Vajrasattva mantra recitation & Confession to the 35 Buddhas.

(Reciting Vajrasattva mantra and Confession to the 35 Buddhas brings about very powerful purification of negative karma.)

FRIDAY, 3rd JUNE 2011

(8pm – 9pm)

Chenreziq (Kuan Yin) mantra recitation

(This mantra to the Compassionate Buddha is powerful and uplifting. Reciting this mantra can calm all fears, soothe concerns, heal broken hearts and answer all prayers.)

SATURDAY, 4th JUNE 2011

(8pm – 9pm)

Long Chenreziq (Kuan Yin) mantra recitation

SUNDAY, 5th JUNE 2011

(3pm – 5pm)

TEACHING: 37 practices of a Bodhisattva – By Geshe Deyang followed by mantra recitation

MONDAY, 6th JUNE 2011

(9.30am – 11.30am)

TEACHING: 37 practices of a Bodhisattva – By Geshe Deyang followed by mantra recitation

(8pm – 9pm)

21 Tara Mantras & Praises to the 21 Taras

(The Green Tara mantra can be recited to remove obstacles, fears and worries. Mother Tara answers prayers swiftly! The high lamas mentioned that no one ever attained Enlightenment without the help of Mother Tara and when we chant her mantra, doing so with pure motivation and intense devotion transforms the mantra into powerful wish fulfilling prayers.)

TUESDAY, 7th JUNE 2011

(8pm – 9pm)

Guru Rinpoche mantra recitation

(For furthur information on the Guru Rinpoche mantra please go to http://www.rinpoche.com/gurumantra.html)

WEDNESDAY, 8th JUNE 2011

(8.30pm – 9.30pm)

White Dzambhala & Yellow Dzambhala mantra recitation

(Through the power of compassionate intention, visualization, and mantra recitation this practice ripens and enhances our karma for an abundance of resources. When done with single-pointed concentration and faith, chanting Dzambhala mantras can increase one's financial prosperity)

THURSDAY, 9th JUNE 2011

(8.30pm – 10.00pm)

TARA PUJA

FRIDAY, 10th JUNE 2011

(8pm – 9pm)

White Umbrella Goddess mantra recitation

(White Umbrella Goddess is known to save sentient beings from all harm and bestows protection from natural catastrophes, diseases, spirit harm and all forms of misfortune. She is a female form of Avalokiteshvara (Chenreziq), the Buddha of Compassion. Chanting her mantra invokes extremely powerful protection)

SATURDAY. 11th JUNE 2011

(8.30pm – 10.00pm)

GURU PUJA

SUNDAY, 12th JUNE 2011

(8pm – 9pm)

White Tara mantra recitation

(Chanting and doing practises of White Tara can grant long life)

MONDAY, 13th JUNE 2011

(8pm – 9pm)

Amitabha long and short mantra recitation

(Amitabha Buddha emanates ruby red light, a Red that symbolises love and compassion. Amitabha Buddha’s radiant form warms and pacifies the hearts of all who gaze at him. Reciting Amitabha Buddha’s mantra purifies all delusions and removes obstacles caused by one’s excessive attachment to material things.)

TUESDAY, 14th JUNE 2011

(8pm – 9pm)

Namgyalma mantra recitation

(Reciting Namgyalma’s mantra grants victory over illness and receiving blessings for long & meaningful life benefiting others. Namgyalma mantra is incredibly powerful for granting extension of one’s life through recovery of illness and avoiding premature death through accidents and disasters)

Ksiddhigarbha mantra recitation

(One can recite this mantra if one is in danger from natural disasters. This is also an excellent mantra to recite when someone passes away.)

WEDNESDAY, 15th JUNE 2011

(8.30pm – 10.00pm)

MEDITATION: Calm Abiding by Geshe Deyang followed by MEDICINE BUDDHA PUJA & Shakyamuni Buddha mantra recitation.

WEDNESDAY, 22nd JUNE 2011

(8.30pm – 10.00pm)

MEDITATION: Calm Abiding by Geshe Deyang.

SUNDAY, 26th JUNE 2011

(11.00am – 12.00am)

Animal Liberation

CGC's Blood Test Campaign

2011-06-01T11:27:00.005+08:00

Dear All,

Our health, and that of our family members are very important. Health is better than wealth. There is no point in having plenty of money when our health is poor and we have to see the doctor frequently. It is important for us to know whether our body is in good condition or otherwise.

CGC and Pathlab are currently holding a blood test campaign until July 30, 2011. Vouchers are available at CGC and each voucher only cost RM100 for a 18KS test which is a comprehensive General Health Screen comprising of 41 tests for your general health, with extra Tumour Marker - Alpha Fetoprotein (Liver Cancer) as well as for H.Pylori.

When you purchase the voucher, you are not only paying for your blood test but at the same time contributing to charity because CGC is a non-profit dharma centre.

For more information, please call Mr. Yeoh at 012 4285528 or Miss Stephanie at 012 428 2929 or you can email us at fpmt.cgc@gmail.com. Take care of your health and support us in this campaign.

Thank You.

CGC's PROGRAMME ON SAKA DAWA (JUNE 2 TO 15, 2011)

2011-05-30T09:50:00.003+08:00

Saka Dawa is one of the most important sacred Buddhist days as it commemorates Lord Buddha's birth, enlightenment, and Parinirvana. This year Saka Dawa runs from June 2 – June 15.

During this particularly auspicious time of the year, practitioners place special emphasis on Dharma practice like circumambulation of monasteries and stupas, prostrations, taking precepts, reciting mantras, offering mandalas, doing sadhanas and saving animal’s lives, etc. All the merits of virtuous actions done on these days are multiplied one hundred million times.

At CGC, we have also lined up daily activities during this extremely important period. Please see below on the calendar of events for Saka Dawa and please join us everyday or as many days as you can.

Let us use this precious opportunity to accumulate merit, purifying our karma, and benefit all sentient beings. REJOICE!

Note: If you have a copy of the “Chant a Mantra” blue booklet, please bring along with you for use during Mantra Recitation. Thank you.

If you’d like to make offerings at CGC during this time, you’re most welcome to do so before teachings or prayers begin. You can bring along your own offerings or alternatively you can offer butter lamps which is available at CGC with a small donation. For more information on offerings please contact Ms. Loo Bee Bee at 012-4912528 or Mr. Vincent Yeoh at 012-4285528.

JUNE 2

(8pm – 9pm)

Vajrasattva mantra recitation & Confession to the 35 Buddhas.

(Reciting Vajrasattva mantra and Confession to the 35 Buddhas brings about very powerful purification of negative karma.)

JUNE 3

(8pm – 9pm)

Chenreziq (Kuan Yin) mantra recitation

(This mantra to the Compassionate Buddha is powerful and uplifting. Reciting this mantra can calm all fears, soothe concerns, heal broken hearts and answer all prayers.)

JUNE 4

(8pm – 9pm)

Long Chenreziq (Kuan Yin) mantra recitation

JUNE 5

(3pm – 5pm)

TEACHING: 37 practices of a Bodhisattva – By Geshe Deyang followed by mantra recitation

JUNE 6

(9.30am – 11.30am)

TEACHING: 37 practices of a Bodhisattva – By Geshe Deyang followed by mantra recitation

(8pm – 9pm)

21 Tara Mantras & Praises to the 21 Taras

JUNE 7

(8pm – 9pm)

Guru Rinpoche mantra recitation

(For furthur information on the Guru Rinpoche mantra please go to http://www.rinpoche.com/gurumantra.html)

JUNE 8

(8.30pm – 9.30pm)

White Dzambhala & Yellow Dzambhala mantra recitation

JUNE 9

(8.30pm – 10.00pm)

TARA PUJA

JUNE 10

(8pm – 9pm)

White Umbrella Goddess mantra recitation

JUNE 11

(8.30pm – 10.00pm)

GURU PUJA

JUNE 12

(8pm – 9pm)

White Tara mantra recitation

(Chanting and doing practises of White Tara can grant long life)

JUNE 13

(8pm – 9pm)

Amitabha long and short mantra recitation

JUNE 14

(8pm – 9pm)

Namgyalma mantra recitation

Ksiddhigarbha mantra recitation

(One can recite this mantra if one is in danger from natural disasters. This is also an excellent mantra to recite when someone passes away.)

JUNE 15

(8.30pm – 10.00pm)

MEDITATION: Calm Abiding by Geshe Deyang followed by MEDICINE BUDDHA PUJA & Shakyamuni Buddha mantra recitation.

Dharma Activities For The Month Of May 2011

2011-04-29T20:49:00.004+08:00

Sunday, 1st May 2011
(3.00 pm – 5.00 pm)
Teaching : 37 Practices of a Bodhisattva [3/7] By Geshe Deyang

(5.00 pm – 7.00 pm)
Medicine Buddha Puja Led by Geshe Deyang

Monday, 2nd May 2011
(9.30 am – 11.30 am)
Teaching : 37 Practices of a Bodhisattva [3/7] By Geshe Deyang

(3.00 pm – 4.00 pm)
Mantra Recitation With Geshe Deyang

Wednesday, 4th May 2011
(8.30 pm – 10.30 pm)
Meditation: Calm Abiding / Vipasana By Geshe Deyang

Sunday, 8th May 2011
(3.00 pm – 5.00 pm)
Teaching : 37 Practices of a Bodhisattva [4/7] By Geshe Deyang

Monday, 9th May 2011
(9.30 am – 11.30 am)
Teaching : 37 Practices of a Bodhisattva [4/7] By Geshe Deyang

Wednesday, 11th May 2011
(8.30 pm – 10.30 pm)
Meditation with Tara Puja

Thursday, 12th May 2011
(8.30 pm – 10.30 pm)
Guru Puja

Sunday, 15th May 2011
(3.00 pm – 5.00 pm)
Teaching : 37 Practices of a Bodhisattva [5/7] By Geshe Deyang

Monday, 16th May 2011 (WESAK DAY EVE)
(9.30 am – 11.30 am)
Teaching : 37 Practices of a Bodhisattva [5/7] By Geshe Deyang

(8.30 pm – 9.00 pm)
Meditation: Calm Abiding / Vipasana By Geshe Deyang

(9.00 pm – 11.00 pm)
• Refuge Prayer
• 7 Limbs Prayer
• Bath Offering Prayer
• 12 Deeds Prayer
• Mantra Recitation with Lights Offering & Circumambulating

Tuesday, 17th May 2011 (WESAK DAY)
(11.00 am – 11.30 am)
Meditation: Calm Abiding / Vipasana By Geshe Deyang

(11.30 am – 12.30 pm)
Teaching: “Finding Purpose in Life” by Geshe Deyang

(12.30 pm – 2.00 pm)
FREE VEGETARIAN LUNCH

(2.00 pm – 4.00 pm)
Shakyamuni Buddha Puja
Mantra Recitation
Light Offering

(4.00 pm – 4.45 pm)
Dedication prayers & blessings by Geshe Deyang

Wednesday, 18th May 2011
(8.30pm – 10.30pm)
Meditation, Calm Abiding / Vipasana ~ By Geshe Deyang

Sunday, 22nd May 2011
(3.00 pm – 5.00 pm)
Teaching : 37 Practices of a Bodhisattva [6/7] By Geshe Deyang

Monday, 23rd May 2011
(9.30 am – 11.30 am)
Teaching: 37 Practices of a Bodhisattva [6/7] By Geshe Deyang

Friday, 27th May 2011
(8.30 pm – 10.30 pm)
Guru Puja

His Holiness The Dalai Lama Teaching For South East Asia 2011

2011-04-20T23:42:00.006+08:00

This year, His Holiness The Dalai Lama's teaching for South East Asia will be held from 30 August 2011 (Tuesday) to 1 September 2011 (Thursday) at Dharamsala, India. The topic is Shantideva's A Guide To The Bodhisattva's Way of Life.

You can register online via the website www.tibetanbc.org. Registration will start on 15 April 2011 and close on 31 July 2011.

Please click on the poster above for furthur information.

Should you have any queries, please feel free to contact us at fpmt.cgc@gmail.com

Thank you.

Monday Morning Dharma Classes

2011-04-07T13:28:00.005+08:00

Embracing others...

Geshe Deyang is very kind to give morning class for those who are unable to attend the Sunday class.

The class will start from April 11, 2011 (9.30 am to 11.30 am) and the subject is 37 practices of a Bodhisattva which is similar to the one on Sunday.

So if you can't make it on Sunday (3pm) class, you can join the Monday class.

For more information, kindly write to us at fpmt-cgc@gmail or call 012 428 2929.

Dharma Activities For The Month Of April 2011

2011-04-02T20:31:00.006+08:00

Sunday, 3rd April 2011 (3.00 - 5.00 pm) - Teaching by Geshe Deyang : 37 Practices of a Bodhisattva (1/7).

Wednesday, 6th April 2011 (8.30 - 10.30 pm) - Meditation by Geshe Deyang : Calm Abiding/Vipassana.

Sunday, 10th April 2011 (1.30 - 2.30 pm) - Teaching by Geshe Deyang : Benefits of doing Jangwa Puja. (3.00 - 5.00 pm) - Medicine Buddha Jangwa Puja.

Monday, 11th April 2011 (8.30 - 10.30 pm) - Tara Puja.

Wednesday, 6th April 2011 (8.30 - 10.30 pm) - Guru Puja.

Sunday, 10th April 2011 (3.00 - 5.00 pm) - Teaching by Geshe Deyang : 37 Practices of a Bodhisattva (2/7).

Monday, 11th April 2011 (8.30 - 10.30 pm) - Medicine Buddha Puja.

Wednesday, 20th April 2011 (8.30 - 10.30 pm) - Meditation by Geshe Deyang : Calm Abiding/Vipassana.

Sunday, 24th April 2011 (11.00 - 12.00 pm) - Animal Liberation.

Wednesday, 27th April 2011 (8.30 - 10.30 pm) : Meditation & Guru Puja by Geshe Deyang.

Message from CGC's President

2011-04-01T22:22:00.002+08:00

Dear members, benefactors and friends,

It is with much pleasure that we are introducing our newly arrived Resident Geshe, Geshe Deyang. Geshe Deyang's biography is extracted below. In wikipedia, Geshe (Tib. dge bshes, short for dge-ba'i bshes-gnyen, "virtuous friend"; translation of Skt. kalyāņamitra) is a Tibetan Buddhist academic degree for monks. The degree is emphasized primarily by the Gelug lineage. There are four categories of Geshe: Dorampa, Lingtse, Tsorampa and Lharampa, Lharampa being the highest. Geshe Deyang is of the highest academic class, a Lharampa Geshe.

In short, Kyabje Lama Zopa Rinpoche sent one of the best geshes to CGC, and we are all so grateful to the kindness of Kyabje Lama Zopa Rinpoche.

Geshela has been awarded a 3 years visa to stay in Malaysia, and during these three years, Geshela will help develop CGC into a dharma powerhouse. CGC for the next 3 years will hope to benefit a lot of people, spread dharma to lots of people. Therefore, you could expect there will be many series of dharma teachings and activities catering for beginners, intermediate and advanced students.

3 years is a short time, and there is no more a better time to start learning dharma from the one of the most qualified teacher available in Penang.

I look forward to seeing you in CGC more regularly, and I trust that everyone is going to experience a wonderful taste of dharma nectar from Geshe Deyang. I leave you with the very high profile biography of Geshe Deyang.

For more information, do write to us.

Best wishes,
Daniel

Introducing Geshe Deyang

Past Resident Teacher of LDC (2006 Jan - 2007 Jan)

Geshela was born in June 16, 1966 in Dharamsala, India.

In 1979 when He was 13 years old, Geshela left His hometown and traveled southward to Bylakuppe, a remote neighborhood where He was admitted into Sera Je Monastic University, then home to approximately 1,200 monks from all over India, Tibet and countries of the Himalayan region. From 1979 to 1999, Geshela participated in the extensive studies of Buddhist philosophy through attending classes, daily memorization of texts and rigorous debates with classmates etc. This eventually culminated in His graduating with a Lharam Geshe degree (equivalent to PhD) in year 2000, which is the highest possible credential granted by the monastic university to any monk who successful completed his 20 years of curriculum and passed all tests with top grades, which include written tests and public debates.

In 2001 Geshela returned to Gyuto Tantric College to further His knowledge in the tantric rituals. Upon completing His study, Geshela was elected into the Gelug Examination Board as the Secretary General. From 2001 to 2003, He took charge of the monastery's examinations. After retiring from the Board of Examination, Geshela was again chosen to be the Head of Sera Je's Hayagriva Committee in 2003, Geshela is Himself an expert in the entire practices and rituals of Hayagriva.

Then at the end of year 2004, among 5 other candidates who are also Geshes and His seniors, Geshela was selected to become Sera Je's new Gegu (Master of Discipline, and a position next to the Abbot) with 60% votes from all the monks in the monastery.

CGC welcome the arrival of Geshe Deyang

2011-03-15T15:20:00.018+08:00

Chokyi Gyaltsen Center WELCOME the arrival of our resident teacher ~

Geshe Tenzin Deyang

on 17^th March 2011, Thursday, 3pm @ CGC

It is our great honour to welcome the arrival of Geshe Tenzin Deyang to be CGC first resident teacher as appointed by the our kindest Guru Kyabje Lama Zopa Rinpoche on year 2010.

After several months working on visa application for Geshe la, we have successfully obtained the approval letter on professional visa for Geshe Deyang.

Geshe Deyang was born in 16^th June 1966 in Dharamsala, India. Becoming a monk at the age of 9, Geshe la entered Gyuto Tantric College where he studied and memorized numerous ritual texts for the next five years.

In 1979, when he was 13 years old, Geshe la left his hometown and travelled southward to Bylakuppe, a remote neighbourhood where he was admitted into Sera Jey Monastic University, then home to approximately 1,200 monks from all over India, Tibet and countries of the Himalayan region.

From 1979 to 1999, Geshe la participated in the extensive studies of Buddhist philosophy through attending classes, daily memorization of texts and rigorous debates with classmates etc. This eventually culminated in his graduating with a Lharam Geshe degree (equivalent to PhD) in year 2000, which is the highest possible credential granted by the monastic university to any monk who successful completed his 20 years of curriculum and passed all tests with top grades, which include written texts and public debates.In 2001 Geshe la returned to Gyuto Tantric College to further his knowledge in the tantric rituals. Upon completing his study, Geshe la was elected into the Gelug Examination Board as the Secretary General. From 2001 to 2003, he took charge of the monastery’s examinations and his duties include monitoring the exam questions and issuing various certificates.

After retiring from the Board of Examination, Geshe la was again chosen to be the Head of Sera Je’s Hayagriva Committee in 2003. During those years in office, Geshe la successfully invite from Nepal 9 magnificent, life-sized statues of protectors who are the entourage of Hayagriva, the Protector of Sera Je. Besides supervising the regular administrative works in the Committee, Geshe la is himself an expert in the entire practices and rituals of Hayagriva.

At the end of year 2004, among 5 other candidates who are also Geshes and his seniors, Geshe la was selected to become Sera Je’s new Gegu (Master of Discipline, and a position next to the Abbot) with 60% votes from all the monks in the monastery.

Geshe Deyang was the resident teacher of our sister center in Kuala Lumpur, Losang Dragpa Center (LDC) where he conducted dharma classes and prayer from year 2006 to 2007.

We will have a welcoming reception to Geshe la upon his arrival at CGC.

Please bring along kata, flower and angpow offering to join in the

welcoming reception!

If you have any queries, please contact Stephanie @ 012 4282929 or write to

fpmt.cgc@gmail.com

Medicine Buddha Jangwa Puja - Sunday, 10/04/2011

2011-03-12T14:53:00.007+08:00

Dear All,

As we know Ching Ming festival is coming soon. Chokyi Gyaltsen Centre will conduct the annual Ching Ming's Medicine Buddha Jangwa Puja. This time the puja will be led by our Resident Geshe - Geshe Deyang.

This is a very good thing to do. Sponsoring such puja for your ancestors (if they are already born in the lower realms, by dedicating the merits of this puja, they can receive the merit and will quickly take the next rebirth to a higher rebirth). And also by dedicating merits for yourself for repaying the karmic debt, your life obstacles will be removed substantially - we never know how much karmic debt we created in the past, so it is good to do this annually.

If you are free on 10/04/2011 (Sunday), it is good to attend the puja if not Geshe Deyang will do the puja and make the dedication. You will receive great merits if you can personally participate in the puja.

Please fill in the sponsor names and your dedication in the attached form. The closing date is Wednesday, 30th March 2011.

The payment can be done through our bank - Public Bank and the Account No: 3144257518.

For further information, please call 012 428 2929 or email to us at fpmt.cgc@gmail.com.

Dharma Activities For The Month Of March 2011

2011-03-12T14:44:00.004+08:00

Saturday, 5th March 2011 (8.30 pm) - LOSAR DAY : Prostrations to 35 Buddhas & Sutra Recitation.

Sunday, 13th March 2011 (3.00 pm) - Tara Puja.

Tuesday, 15th March 2011 (8.30 pm) - Guru Puja.

Saturday, 19th March 2011 (8.30 pm) - DAY OF MIRACLES : Medicine Buddha Puja

Sunday, 27th March 2011 (11.00 am) - Animal Liberation.

Tuesday, 29th March 2011 (8.30 pm) - Guru Puja.

Dharma Activities For The Month Of February 2011

2011-01-08T14:15:00.012+08:00

Thursday, 3rd February 2011 (10.00 am) - Kyabje Lama Zopa Rinpoche Arrives @ ABC, Singapore. Lunar New Year Blessings.

Friday, 4th February 2011 (2.00 pm) - Chinese New Year Celebrations @ CGC, Penang.

Saturday, 5th February 2011 (7.30 pm) - "Medicine Buddha Great Initiation" by Kyabje Lama Zopa Rinpoche @ ABC, Singapore.

Sunday, 6th February 2011 (7.30 pm) - "Medicine Buddha Great Initiation" by Kyabje Lama Zopa Rinpoche @ ABC, Singapore.

Tuesday, 8th February 2011 (7.30 pm) - Teachings: Day 1: "Commentary on Lama Tsongkhapa Guru Yoga" by Kyabje Lama Zopa Rinpoche @ ABC, Singapore.

Wednesday, 9th February 2011 (7.30 pm) - Teachings: Day 2 by Kyabje Lama Zopa Rinpoche @ ABC, Singapore.

Thursday, 10th February 2011 (7.30 pm) - Teachings: Day 3 by Kyabje Lama Zopa Rinpoche @ ABC, Singapore.

Saturday, 12th February 2011 (7.30 pm) - Teachings: Day 4 by Kyabje Lama Zopa Rinpoche @ ABC, Singapore.

Sunday, 13th February 2011 (9.30 am) - Long Life Puja for Kyabje Lama Zopa Rinpoche @ ABC, Singapore.

Monday, 14th February 2011 - Namgyalma Initiation by Kyabje Lama Zopa Rinpoche @ ABC, Singapore.

Friday, 18th February 2011 (8.30 pm) - Medicine Buddha Puja @ CGC, Penang.

Sunday, 27th February 2011 (11.00 am) - Animal Liberation (3.00 pm) - Guru Puja @ CGC, Penang.

New Year Eve Dharma Activities in CGC‏

2010-12-25T18:02:00.005+08:00

Dear members, benefactors and friends of CGC

I take this opportunity to wish all of you a very blessed and happy holiday. A lot of us have had an unbelievable time with a great lama, Kyabje Choden Rinpoche, and received so much blessings from Him. We were so happy to see so many dharma brothers and sisters from Thailand, Singapore, and particularly from our sister center in KL, Losang Dragpa Center.

On 31 Dec 2010, 9:00pm, on the eve of New Year, CGC will be holding:

Extensive Merit Accumulation Activities
(including reciting a very powerful auspicious sutra to create auspiciousness all year round for 2011)

&

Powerful Purification Practices
(to get rid of our unwanted negative karma before they are ripened)

We will be making lots of light offerings and mandala offerings
(Kyabje Choden Rinpoche mentioned that the merits we create by making mandala offering are beyond our conceptual thoughts!!)

And, we are very pleased to announce that Wesi Rinpoche has kindly accepted our request to grace this event, and Ven Dechen, also has kindly accepted our request to lead the prayers.

The programs will start at 9pm and are expected to last till next year! If you cannot attend the full session, you can leave any time.

These programs are sure to end your 2010 in the most meaningful way. And with all the negativities purified and merits extensively created, that should be the way to celebrate our new year!

To all the members, benefactors and friends who wish to create extensive merits for the Great Enlightenment, for great success, for auspiciousness, for good health, for excellent luck,

and,

to all the members, benefactors and friends who wish to purify unwanted negative karma to avoid misfortune, to get rid of bad luck, to remove obstacles,

we look forward to the joyous occasion of celebrating this new year with you.

Best wishes
Daniel Yeoh

Kyabje Choden Rinpoche's Visit to CGC

2010-11-29T18:01:00.014+08:00

Kyabje Choden Rinpoche will be visiting Chokyi Gyaltsen Centre (CGC) on 13th - 18th December 2010 (Monday - Saturday).

This is the 2nd year the highly-realised lama will be visiting CGC. Last year, Choden Rinpoche had mentioned that Cittamani Tara grants realisation faster than other deities, and that is why she is called Supreme.

It seems our good karma has ripened because Kyabje Choden Rinpoche has accepted our request and agreed to give us the Cittamani Tara Initiation plus commentary this year. This is a very rare opportunity to receive such a special initiation from the Great Master. So don’t miss out this opportunity because we may not know when our karma will get this chance again.

Cittamani Tara is a highest yoga tantra (HYT), so to receive the full initiation, one must have already received a HYT before. The commitment for taking the full initiation is to do the Cittamani Tara Guru Yoga sadhana/meditation prayer daily.

However, those who have not taken hyt, can still attend the initiation, only that they will receive blessings from Cittamani Tara.

For those who want to attend the Cittamani Tara Initiation, please register by contacting CGC's Spiritual Co-ordinator, Ms. Stephanie Teoh before Thursday, 09/12/2010.

Kyabje Choden Rinpoche will also give commentaries on Cittamani Tara Initiation over two days, which is fundamental in doing the practice properly. The 2 days commentary is only restricted to those who have taken Cittamani Tara Initiation, and made the commitment to do the daily practice of Cittamani Guru Yoga.

Below is the schedule of Kyabje Choden Rinpoche’s visit to CGC:

13/12/2010 (Monday) - Kyabje Choden Rinpoche is scheduled to arrive at CGC in the afternoon.

14/12/2010 (Tuesday) 7.30pm–10.30 pm - Cittamani Tara Initiation.

15/12/2010 (Wednesday) - REST DAY.

16/12/2010 (Thurday) 7.30pm–10.30 pm - Cittamani Tara Commentary – Day 1
** Restricted for those who have taken Cittamani Tara Initiation and made the commitment to do the daily practice of Cittamani Guru Yoga.

17/12/2010 (Friday) 7.30pm–10.30 pm - Cittamani Tara Commentary – Day 2
** Restricted for those who have taken Cittamani Tara Initiation and made the commitment to do the daily practice of Cittamani Guru Yoga.

18/12/2010 (Saturday) - Kyabje Choden Rinpoche leaving CGC.

Information on Kyabje Choden Rinpoche

Renowned as a great yogi, scholar and teacher of our fortunate times, Choden Rinpoche was born on a very auspicious day, 15 of Fourth Month of the lunar calendar in 1931. This day also marked the full moon day of Saka Dawa that commemorates Buddha Shakyamuni’s birth and enlightenment.

Choden Rinpoche is the reincarnation of the previous great Mahasiddha Lama Choden of Rongpo Rabten Monastery in Kham region who was then instructed by the Eleventh Dalai Lama to establish the 1000 Offering Puja of Buddha Namgyalma (a long life deity) and a debate system for learning the Buddhist Philosophy at his Monastery. Having completed only the first instruction, the Mahasiddha passed into the sphere of Dharma. Coincidentally, when the late Mahasiddha’s brother Gongpo Nyisher took on and established the debate system at the Monastery, on the very same auspicious day, Choden Rinpoche was incarnated.

Born as one of seven children in a noble family from Dahi, the Khampa region of Eastern Tibet, Rinpoche’s connections to past spiritual masters were evident from early childhood in his exemplary conduct and superior intelligence as well as in the miraculous signs often witnessed in his presence. Reting Rinpoche, the Regent of Tibet, officially recognized the small boy as the living reincarnation of the previous Mahasiddha Lama Choden, who had been one of the finalists in the search for the Thirteen Dalai Lama’s reincarnation.

At the age of seven, Rinpoche took novice ordination from His Holiness Pabongka Rinpoche who named the child Losang Gyalten Jikdrel Wangchuk. Rinpoche traveled to Central Tibet at the age of seventeen and enrolled in Sera Je Monastery where he was trained in the Five Canons of Buddhist philosophy. While mastering this twenty-five year course of study, Rinpoche became an outstanding student of His Holiness Trijang Rinpoche and His Holiness Pabongka Rinpoche as well as numerous other prominent lamas. Under their tutelage, he received empowerments, oral transmissions and personal instruction. He was given complete pith instructions and ear-whispered transmissions as well, which led him to an internalized understanding of the teachings. By virtue of this lengthy apprenticeship with many renowned lineage masters, Rinpoche mastered the Five Canons and earned the title Pandita.

During the 60s, Rinpoche undertook a solitary retreat, relying on the metok chuelen practice for sustenance. Rinpoche states unequivocally that his productive practice, his accumulation of merit and his accomplishment of clarity of mind are directly attributable to his metok chuelen practice. In 1985, Rinpoche left Tibet, traveling through Nepal to India. In Dharamsala, as his paramount wish, Rinpoche finally met with His Holiness the Dalai Lama: it was as if he had met with Buddha Shakyamuni himself.

Rinpoche spent twenty years of his youth studying Buddhist logic, the Perfection of Wisdom sutras, Middle Way philosophy, Treasury of Knowledge treatises, and monastic code and conduct at Sera Je Monastery. Subsequently, he dedicated another two decades to contemplation, meditating on the Five Canons in order to internalize the teachings. Most recently, he has devoted a third span of twenty years to teaching in South India and worldwide, and at the FPMT Centers at Kyabje Lama Zopa Rinpoche’s request.

Kyabje Choden Rinpoche is regarded as one of the great masters of our day, and is particularly famed for his pure moral conduct. His great insights in the dharma and his peerless and compassionate conduct have inspired many students in the West to follow on his example to take ordination vows.

CGC's Dharma Activities For The Month Of December 2010

2010-11-29T17:42:00.003+08:00

Monday, 13th December 2010 (Afternoon) - Kyabje Choden Rinpoche scheduled to arrive at CGC.

Tuesday, 14th December 2010 (7.30 pm) - Cittamani Tara Initiation by Kyabje Choden Rinpoche (** For those who wish to attend this initiation, kindly register by contacting CGC's Spiritual Co-ordinator, Ms. Stephanie Teoh before Thursday, 09/12/2010).

Wednesday, 15th December 2010 (8.30 pm) - Guru Puja

Thursday, 16th December 2010 (7.30 pm) - Day 1: Cittamani Tara Commentary by Kyabje Choden Rinpoche (** Restricted to those who have taken Cittamani Tara Initiation and made the commitment to do the daily practice of Cittamani Guru Yoga).

Friday, 17th December 2010 (7.30 pm) - Day 2: Cittamani Tara Commentary by Kyabje Choden Rinpoche (** Restricted to those who have taken Cittamani Tara Initiation and made the commitment to do the daily practice of Cittamani Guru Yoga).

Tuesday, 21st December 2010 (8.30 pm) - Medicine Buddha Puja

Sunday, 26th December 2010 (11.00 am) - Animal Liberation

Thursday, 30th December 2010 (8.30 pm) - Guru Puja

Lillian Too's 2011 Feng Shui Extravaganza Talk in Penang Dewan Sri on 23rd Jan 2011

2010-11-27T16:13:00.004+08:00

CGC together with Leng Leng are selling Lillian Too's 2011 Feng Shui Extravaganza Talk in Penang Dewan Sri on 23rd Jan 2011.

We have 500 tickets, and out of which 60 tickets are reserved for charity purpose, which will be priced at minimum of RM500 per ticket. The charity tickets entitle you a up close and personal lunch with Lillian Too at QE2.

Part of the proceeds will go towards CGC and Women's Centre for Change.

Tickets are priced as follows:
RM68 till 30th Nov 2010
RM88 till 31st Dec 2010
RM128 till 23rd Jan 2011.

For further details, please refer to the poster above and for collection of tickets, please call:
Yeoh Teng Guan - 012 428 5528
Leng Leng - 012 4277 677

Advice for Depression By Lama Zopa Rinpoche

2010-11-10T22:20:00.006+08:00

If you can find a reason for why you're feeling depressed, you can try to use that situation or those conditions as the basis for meditation to overcome the depression. But if you can find no obvious reason, the best thing you can do is to use your depression to develop bodhicitta.

For example, in the Guru Puja there's a verse that reads,

"Please bless me to realize that the chronic disease of self-cherishing, the thought cherishing the I, is the cause of all my undesired sufferings and to destroy this great demon of self-cherishing by blaming and harboring a grudge against it."

Recite this, and also the next verse, which reads,

"Please bless me to see that cherishing all mother sentient beings and wanting to lead them to bliss is the door to infinite good qualities and to cherish them more than my life, even should they rise up as enemies against me."

It is very, very good to recite these verses in daily life in general and when you're feeling depressed in particular. Use your depression to practice the meaning of these two verses.

As the Guru Puja says, cherishing the I is the door to all suffering and problems. Since all the problems and obstacles to happiness you encounter come from cherishing your I-in other words, from your I itself-you should renounce your I forever; give it up completely. And since all happiness comes from bodhicitta, cherishing others, every good thing, every happiness, including enlightenment, comes from others. Therefore, sentient beings are all that you should ever cherish.

Furthermore, since every happiness and perfection, including all realizations up to enlightenment, comes from other sentient beings, you have to repay their kindness; you have to help them.

Giving sentient beings wealth is not the best way of repaying their kindness. They have all been billionaires, even wheel-turning kings owning entire universes, in previous lives, but despite having had all those riches numberless times, they are still not free from the suffering of samsara. Giving them wealth is not the best way to repay their kindness.

The best way to help others is to direct your mind towards Dharma, to practice lam-rim. To transform your mind from ignorance, ego and attachment to samsara into the positive, pure thoughts of the path to enlightenment. By actualizing the realizations of the path yourself, you can liberate others from suffering without much difficulty. By trying to develop bodhicitta, you can make your life worthwhile in the best possible way.

Thinking of all these reasons, especially that the best way to repay the kindness of others is to develop bodhicitta, try to develop the mind that cherishes others. On the basis of compassion, take the suffering of others into your own mind, into your heart. Absorb their suffering into your ego and destroy it; make your ego completely non-existent. After your ego has become non-existent, remain for a minute or so in meditation on emptiness.

Then, on the basis of loving kindness, give your own happiness and merit, all good things, to all sentient beings. When you do the meditation of offering other sentient beings your body, wealth, merit and everything else, you create unbelievable merit. Visualize that all sentient beings receive everything they need-whatever they want according to their point of view.

Of course, sentient beings are confused; they don't actually know what they need. What they really need is Dharma, but if they don't know about Dharma they won't think that they need it. They'll think they want something else. However, visualize that those who need a guru meet a guru and so forth. By receiving all these enjoyments, whatever they need, they actualize the spiritual path, cease the two obscurations, gross and subtle, their mind becomes enlightened and their body becomes rupakaya.

Conclude the meditation by thinking, "How wonderful! Since beginningless time I have been dying working for my own happiness and so far, nothing worthwhile has happened; I'm still in samsara. I have never died working for others; that would be extremely worthwhile."

When you generate compassion, take on all sentient beings' suffering and its cause, delusion and karma-not only their negative thoughts and problems, but also their ugly, unhealthy, polluted places. For example, unpeaceful places like those of the hell beings, where the red hot ground runs with molten lava or where the environment is unbearable cold, solid ice, or even unpleasant human environments, places that are dirty, filthy, rough, muddy and covered with thorns. Take even sentient beings' horrible environments onto your ego and self-cherishing thought and destroy these negative minds completely.

Think, "I have died numberless times working for my own good, but now I can die working for others. How fantastic."

Think that since every sentient being is the source of all your past, present and future happiness, it is really important to experience your depression on behalf of all sentient beings. In other words, think that the depression you're experiencing is not your depression but that of all sentient beings, and that by taking it on you're allowing numberless other sentient beings experience all happiness, especially liberation from samsara and the highest enlightenment. Think, "How fantastic this is. This is incredibly joyful."

Think, "Even Buddha, Dharma and Sangha, who allow me to purify my negative karma, actualize all realizations and achieve enlightenment, came from sentient beings. Therefore, sentient beings are the most precious thing in my life. Since all my past, present and future happiness come from sentient beings, there's nothing other than sentient beings to cherish. In my life, there's nobody else to work for than sentient beings; working for anything else is totally meaningless."

Experience your depression for others.

Or you can think, "In the past-for example, when I have made the prayers from Guru Puja, like those above-I have prayed for the sufferings of others to ripen on me. At last my prayers have been answered and the depression of others is ripening on me. Working for others in this way is the most exciting, pleasurable thing in my life, especially my experiencing their suffering and allowing them to have all freedom and happiness." Rejoice that you have the opportunity to experience others' suffering.

You should practice tong-len, this meditation of taking and giving, every morning and evening, but anyway, most of the time you should be thinking, "How lucky, how fortunate I am to be experiencing the depression that I have prayed so long to receive. How fantastic this is!" This makes your life rich, meaningful and fulfilling. "How fortunate I am to be experiencing depression on behalf of, for the benefit of all sentient beings." While you are experiencing sickness, think how fortunate you are to be taking it on, experiencing it, on behalf of all sentient beings.

Thinking like this makes a huge difference to your life; it's the best possible psychology. Much of the pain we feel is exaggerated by conceptualization. Similarly, we can diminish or eradicate our experiences of pain by our own minds.

After meditating on the extensive kindness of sentient beings, how all your past, present and future happiness is due to them, think, "The real purpose of my life is not just to have a long life and good health, wealth, power, reputation or many people around me."

For example, if you don't have a good heart, even should you live for a thousand years, your life will have been meaningless. Eons of perfect health is useless if there's no benefit for others. Similarly, wealth, power, reputation and entourage are empty if they're not used for the benefit of others. None of those things gives meaning to your life. Irrespective of what happens to you-sickness or health, depression or no depression-if you make it beneficial for others, at that time, your life has meaning; you are fulfilling its purpose.

Even if you have cancer, if you make that experience beneficial for all sentient beings by using it to develop bodhicitta and achieve other realizations of the path, it actually becomes the cause of happiness. It's like using snake venom to make antivenin, which protects you from the dangers of snake bite. You are using your depression or cancer to achieve enlightenment. Thus, it becomes the cause of happiness of all sentient beings.

The main purpose of your life is to be beneficial for other sentient beings-to free them from suffering and bring them all happiness. Not just the happiness of this life but the happiness of lives into the far distant future. Therefore, even if you are depressed, you must make it useful; it must become the cause of happiness for all sentient beings. You have to experience it on behalf of all sentient beings and use it to develop bodhicitta. In this way, your depression can become a quick means of achieving enlightenment. It's the same if you have cancer-use it as a quick path to enlightenment. If you experience illness for the benefit of other sentient beings, it's an incredible purification and quickly brings you to enlightenment.

Once, an ancient Heruka yogi called Ngagpa Chöpawa was on his way to Odi, in West Bengal, to practice the final stages of tantra. He came to a river, where he encountered a woman suffering from advanced leprosy, her body covered in sores, pus and blood. She asked him to help her cross the river but he ignored her and went on his way. A bit later his disciple, Getsul Tsimbulwa, came along. As soon as he saw this woman he was overcome with compassion. Without hesitation or any thoughts of how dirty she was, that he might catch leprosy or that he was a monk and shouldn't touch women, he put her on his back and started across the river. He just felt unbearable compassion and wanted to do whatever he could to help her.

When they reached the middle of the river, all of a sudden she transformed into Vajrayogini, and then and there, took him to her pure land in his ordinary body. That means he's now enlightened, because anyone born in Vajrayogini's pure land gets enlightened there. That's the quickest way of achieving enlightenment if you don't achieve it in this life.

Of course, she was always Vajrayogini, but he couldn't see her as such until he generated that incredibly strong compassion, sacrificed his life for her, and thereby purified the negative karma that was blocking him from seeing her in her pure form. The moment he did, he saw her as Vajrayogini.

Just as compassion brought such great benefit to that monk, so it can work for us. If we have strong compassion for others, if we can sacrifice ourselves for them, we can gain the same results. Thus, if you experience your depression on behalf of all sentient beings with compassion, it can become a quick path to enlightenment, as it did for that lineage lama, Getsul Tsimbulwa.

Depression is good, because if you have it, you can more easily understand the suffering of others who are depressed. There are numberless other sentient beings who are either depressed or creating the cause to be so. Therefore, experiencing your depression on behalf of others becomes a really quick path to enlightenment, perhaps even better than tantra. If your tantric practice lacks lam-rim, there's no way it can become a quick path to enlightenment. Tantra isn't theory; it depends on what you do with your mind.

One thing you can do whenever you feel depressed is to realize that your negative karma to experience depression is finishing. Think, "This is purifying the causes of depression collected over beginningless lifetimes," and instead of regarding your depression as harmful, be happy and rejoice in it.

Another practice is to recall the verse from the Guru Puja that says,

"Should even the environment and the beings therein be filled with the fruits of their karmic debts, and unwished for sufferings pour down like rain, please grant blessings that I might be able to take these miserable conditions as a path by seeing them as causes to exhaust the results of my negative karma."

This refers to places where there are unbelievable problems, fighting, wars and so forth, whose inhabitants experience great suffering. If you live in a place like that, think that by undergoing all those terrible experiences, you are exhausting your negative karma. You can also recite mantras while meditating on this.

It's like washing dirty clothes with soap and water. At first, the water goes all black; the clothes don't get clean immediately. You regard all this black dirt coming out as positive, not negative. Similarly, when you practice Dharma very strongly, your negative karma can manifest and cause you to get sick. Practicing Dharma brings out your negative karma and makes it finish very quickly. Therefore, when you undergo experiences like depression, you should rejoice that you are depleting your negative karma.

A third thing you can do is to recall the evolution of your depression. In previous lives, your ego caused attachment, anger and other delusions to arise. As a result, you might have broken your samaya (I think I saw somewhere that depression is the result of broken samaya), disturbed the holy mind of your virtuous friend or created other negative actions that could result in depression. Whatever, it all came from your ego. Therefore, give the depression back to your ego. Think, "In the past, I broke my samaya, disturbed the minds of holy beings and so forth, which is causing me to experience depression now. All this came from my ego." Then meditate on giving the depression back to your ego, destroying it completely. Your ego becomes completely non-existent. Then meditate on emptiness. Here, you're using your depression as a weapon, an atomic bomb, to destroy your ego, which is where the depression came from in the first place. Destroy the demon that prevents you from gaining enlightenment, liberation from samsara or any other realizations and brings you all the problems and harm that you experience.

These are three basic techniques for transforming the suffering of depression into happiness. Utilize your depression in the path to enlightenment by using it to generate bodhicitta and the cause of happiness for all sentient beings, as I mentioned before. In this way you create merit as limitless as the sky and purify your negative karma in an unbelievably powerful way.

Basically, that's it, but you can also do other purification practices to rid yourself of negative karma, such as nyung-nä, Vajrasattva, the Thirty-five Buddhas and so forth.

This teaching was given at Vajrapani Institute in 1997. Lightly edited by Nick Ribush. For more advice from Rinpoche regarding depression, see the Online Advice Book

Lama Zopa Rinpoche "Beyond Time"

2010-11-05T11:08:00.002+08:00

CGC's Dharma Activities For The Month Of November 2010

2010-11-01T00:48:00.018+08:00

Monday, 1st November 2010 (8.30 pm) - Guru Puja

Sunday, 14th November 2010 (3.00 pm) - Tara Puja

Tuesday, 16th November 2010 (8.30 pm) - Guru Puja

Sunday, 21st November 2010 (3.00 pm) - Medicine Buddha Puja

Sunday, 28th November 2010 (11.00 am) - Animal Liberation

Tuesday, 30th November 2010 - (8.30 pm) - Guru Puja

Khenrinpoche's Visit to CGC on 10 - 12 October 2010

2010-11-01T00:48:00.017+08:00

CGC's Dharma Activities For The Month Of October 2010

2010-09-26T22:23:00.005+08:00

Sunday, 3rd October 2010 (3.00 pm) - Guru Puja

Sunday, 10th October 2010 - Khenrinpoche Lama Lhundrup's Visit

Thursday, 14th October 2010 (8.30 pm) - Tara Puja

Sunday, 17th October 2010 (3.00 pm) - Guru Puja

Friday, 22nd October 2010 (8.30 pm) - Medicine Buddha Puja

Sunday, 24th October 2010 (9.00 am) - Long Life Puja for Khenrinpoche Lama Lhundrup in LDC, Kuala Lumpur.

Sunday, 31st October 2010 - (11.00 am) - Animal Liberation

A note from Ven. Osel on Kyabje Lama Zopa Rinpoche's teaching in LIVE webcast

2010-09-24T09:52:00.003+08:00

Dear friends,

Just want to share with you that in the past 10 days morning I have been watching Rinpoche's teaching in LIVE webcast. A few days ago, when Rinpoche started the teaching, He led everyone on Seven Limbs Prayer, and when it came to the Limb of Offering, Rinpoche led everyone to visualize all the water offering, flower offering, lights offering in His house in Aptos, Californis and Washington, then Rinpoche also mentioned about the 100,000 lights offering in Amitabha Buddhist Center in Singapore, after this, Rinpoche then also mentioned the 40,000 lights offering in CGC!!! But then Rinpoche said that the lights in CGC only turn on at night, so He said He is not sure whether the lights are on now??!!!!! I got a shocked when I heard this and have to quickly run upstair to turn on all the lights because the lights are usually switched off in the morning. So on that day morning, the moment the lights were switched off, Rinpoche mentioned immediately "he is not sure whether the lights are on or not???!!!" ... It is like He knows we just switched it off!!!!!!!!!!!!!!!!!!!!!!!!! Ooooppppssss!!!!!!!!!!!!!!

Two days ago, at the end of the teaching, Rinpoche received a note which was passed to him by the attendant. Somebody request for prayer to a young mongolian girl, who hit in an accident and is in coma for 7 days. Rinpoche then led everyone to chant Medicine Buddha Names and Mantra, and visualization and dedicate for her. Just now, Rinpoche received another note again, saying that the mongolian girl has woken up and now is able to speak!!!!!!! Rinpoche said wao.... and start to thank everyone for the prayer, and thank Medicine Buddha as well.... and everyone applauded... and some voice from the participant thank Rinpoche too....

Isn't it amazing???!!!

Just to share with you all....How fortunate we are to have such realized humble wonderful perfect GURU!!!!!

Have a nice day as usual....

o....

Naga Puja Cruise With Geshe Sherab

2010-08-14T21:56:00.023+08:00

On Wednesday, 11th August 2010, a few members of CGC who were able to take time off work, went cruising on a yacht named the "Blue Whale" with Ven. Osel and Geshe Sherab. Accompanying us on the cruise was Mr. Ken Chuah from Losang Dragpa Centre, Kuala Lumpur and his father from New Zealand. The intention of the cruise was to perform Naga Puja at sea.

Naga Puja is a powerful puja to pacify nagas, unseen beings in the animal realm which lives around us in the sea, lakes, rivers, jungles, etc. Nagas sometimes brings harmful diseases such as skin diseases, cancer, stroke, bone pain, etc to people. Participating in the puja brings about protection from nagas and will certainly help prevent such diseases or help recover from them.

The yatch departed at approximately 4.00 pm from the marina located next to Penang's jetty. Prayers to Medicine Buddha were recited by the participants while both Geshe Sherab and Ven. Osel performed the puja. Offerings were made to the nagas by throwing Tibetan medicinal herbs and milk into the sea concluding the puja. We also chanted mantras blowing them onto pieces of bread before throwing them into the sea to feed and bless the fishs and other animals.

Having completed our mission, we spent the rest of the cruise celebrating Geshe Sherab's birthday and the birthday of three other members who were also born in the month of August - Glen, Sharon and Yin Peng. It was a most enjoyable experience for everyone.

Program with Geshe Sherab August 2010

2010-07-14T21:11:00.015+08:00

Geshe Thubten Sherab, a formal headmaster of the renowned Kopan Monastery, will be visiting Chokyi Gyaltsen Center (CGC) this August 2010, and will be giving us a flair for the Kopan Monastery dharma teachings and workshops. Geshe speaks very fluent English, and Mandarin translation can be provided if required.

Participation is free, but registration is required.

Calm Abiding Meditation

Date: 14^th August 2010 (Sat) & 15^th August 2010 (Sun)
Time: 2pm - 5pm.
Venue: Chokyi Gyaltsen Center

~ What is Calm Abiding Meditation? ~ Is Calm Abiding Meditation same as Meditation
~ What and why is it so important to do the Calm Abiding Meditation
~ Can Calm Abiding Meditation help us in our daily busy life?

You may have queries during this workshop and may consult with Geshe Sherab. The practice of calm abiding helps us develop concentration and mindfulness which is greatly needed in our everyday life. During the 2 days workshop, Geshe Sherab will guide us on how to practice calm abiding in our busy life.

Naga Puja

Date: 11th August 2010 (Wednesday) & 20th August 2010 (Friday)
Time: 8.30 pm
Venue: Chokyi Gyaltsen Center

Naga Puja is a powerful puja to pacify Nagas (a kind of being in animal realm which lives around us) which brings harm to people, such as Skin Disease and Cancer.

By participating in this puja, it brings protection to you not to receive any harm from Nagas. You may attend the puja or make offerings toward the puja and leave your name and dedications. It is due to the power of the puja, the power of the Buddha’s blessings, the power of your sincere faith and the power of dependent arising, that helps heal the sickness by a certain degree or complete recovery.

Please feel free to write to us fpmt.cgc@gmail.com or call Ms. Stephanie at (012) 428 2929 for any assistance.

The Journey of Reincarnation

It is part of our life that everyone will finally get on this journey. How do we prepare for this journey and how does this journey look like? What are the four elements & how do the four elements dissolve? When does our consciousness leave our body? What does Intermediate State Being mean? Do we take rebirth within 49 days?

Join us to find out about our special journey at the end of this life, so that we can plan our future lives. It is important for us to learn and plan properly before this journey begins, and the sooner we find out about this, we stand a better chance of not taking rebirth in the lower reams (eg, hell beings, hungry ghosts, and animals) when death suddenly descends upon us.

The workshop will be concluded with an Extensive Medicine Buddha Puja dedicated for your good health and happiness from life after life.

21st August 2010 (Saturday)

2.30pm – 4.30pm Session 1
~ How to prepare for and not be afraid of death
~ How to benefit the Dying and the Death

5pm – 7.45pm Session 2
~ On Euthanasia & Practicing Charity with the Body
~ Dissolution of the Four Elements

8.45pm – 10.45pm Session 3
~ Intermediate State Being

22nd August 2010 (Sunday)

2.30pm – 5.30pm Session 4
~ The 12 Link & Formation of the Four Elements
~ Q & A

7pm – 8.30pm Extensive Medicine Buddha Puja

9pm – 9.30pm Public Blessing by Geshe Sherab

Kindly register with Ms. Stephanie at fpmt.cgc@gmail.com or 012-428 2929 for this workshop – The Journey of Reincarnation before 7th August 2010 (Saturday).

As for the donation for Extensive Medicine Buddha Puja, please write in your dedication and submit the list before 7th August 2010 (Saturday).

Interactive 5 Days Lam Rim Retreat

Date: 27th August 2010 (Friday) – 31st August 2010 (Tuesday)
Time: 10am – 5pm
Venue: Chokyi Gyaltsen Center

All the 84,000 teachings of Buddha Shakyamuni are contained in Lam Rim in the most structured manner, giving us a proper understanding of dharma starting with kindergarten level to advanced level. Often we attend dharma talk on an ad hoc basis, and the dharma topics seem so sporadical. Our understandings of dharma are so out of place. Learning dharma becomes so boring.

You will find the retreat to be very interactive, it will stir our curiosity of wanting to learn dharma, and after the 5 days, you can see all the 84,000 teachings of Buddha in one picture, and you can contextualize your understanding of dharma, and you will know how to debate, and most importantly, you won't be ignorant and you can't be fooled by superstitious belief that constrain your actions.

Here is the schedule for the Interactive Lam Rim Retreat:

10.00am - 10.30am Meditation
10.30am - 12.30pm Teaching - Session 1
12.30pm - 01.30pm Lunch Break
01.30pm - 03.00pm Q & A or Debate Session
03.00pm - 03.30pm Tea Break
03.30pm - 05.00pm Teaching - Session 2

Kindly register with Ms. Stephanie at fpmt.cgc@gmail.com or 012 - 428 2929 for Lam Rim Retreat and submit to us latest on 15th August 2010.

ABOUT GESHE THUBTEN SHERAB

Geshe Thubten Sherab was born in 1967 and he entered Kopan Monastery at the age of nine and he completed geshe studies at Sera Je Monastery in South India, followed by a year at Gyumed Tantric College . He then completed retreat and teaching assignments both in the U.S.A and Asia. He served as Headmaster of Kopan Monastery’s school for four years, overseeing debate training and tantric training activities.

Geshe Sherab understands and connects very well with Western and Eastern students, presenting the Dharma in accessible, warm and open manner.

Geshe is a title of Buddhist doctorate degree, obtained after over 20 years of Buddhist studies in a monastery. The person must pass all examinations on memorization, debate and writing.

You can download CGC's Timetable for August 2010 here:

DOWNLOAD CGC's TIMETABLE FOR AUGUST 2010

Photos from Wesak Day 2010

2010-06-03T23:20:00.012+08:00

CGC's Dharma Activities For The Month Of June 2010

2010-05-28T01:07:00.003+08:00

You can download CGC's Timetable for June 2010 here:

DOWNLOAD CGC's TIMETABLE FOR JUNE 2010

Light Offerings At CGC During Saka Dawa

2010-05-28T00:38:00.007+08:00

Cittamani Tara Puja/Prayers‏ on Saka Dawa Month

2010-05-11T00:06:00.012+08:00

WHAT IS SAKA DAWA?
The full moon day of Saka Dawa commemorates Lord Buddha's birth, enlightenment, and parinirvana. As cited by Lama Zopa Rinpoche in the Vinaya text Treasure of Quotations and Logic, virtuous actions done on this day are multiplied one hundred million times

WHAT IS CGC DOING?
CGC will conduct extensive Cittamani Tara puja during this month. Please refer to CGC Calendar or write to us via emails, facebook and blog

WHAT IS CITTAMANI TARA PUJA/PRAYERS?
Tara is the principal female manifestation of enlightenment in the Buddhist tradition, and represents Buddha’s enlightened activities.

This Cittamani Tara practice has the ability to prevent natural calamities, clear worldly obstacles and purify negative karma swiftly. One will be able to dispel black magic, charms, disturbances from the formless, as well as prevent plagues, diseases and other harmful effects to oneself.

Through one’s sincere practice of Cittamani Tara, one will be able to remove one’s internal and external obstacles to our dharma practice. It can also help boost one’s spiritual growth, career, academic studies and many other benefits.

IS THIS FOR ME?
You should attend if you have any of the following problems: unhappy with life, obstacles in work or business, health problems, family problems, relationship problems, financial problems, obstacle in spiritual development, completely depressed and need guidance, everything seems so wrong.

You should attend if you are very happy and successful. Why? Because every time you experience happiness, you are consuming your good merits that you planted in many previous lives. And once these merits are exhausted, you will experience sufferings.

You can sponsor a puja if you are unable to attend. Write to us if you would like to sponsor a puja

WHAT SHOULD I DO DURING THE PUJA/PRAYERS?
Before the puja starts, you can make light offerings, and make a contribution to the offerings (flowers, fruit, biscuits etc). All offerings have been prepared by CGC on your behalf, so your contribution for the participation of the prayers is greatly appreciated.

During the puja/prayers, you will be given a prayer text, all you have to do is to follow the chant leader. While doing the prayers, it would be best if you could try to understand the meaning of the texts.

At the end of the puja/prayers, we will do extensive dedication. Primary dedication is for us to achieve enlightenment, and you could also dedicate your merits to remove any obstacles you are facing. Mother Tara is known for her quick action to remove our obstacles.

Download CGC's Timetable for Tara Puja/Prayer for Saka Dawa Month of May 2010:

DOWNLOAD TIMETABLE

Extensive Benefits of Sera Jhe Food Fund

2010-04-30T22:20:00.005+08:00

Before Kyabje Lama Zopa Rinpoche established Sera Jhe Food Fund, many of the monks in Sera Jhe Monastery in South India were refugees from Tibet or from refugee families; they had very little money for quality food and consequently, were often malnourished and ill. Now, for the first time, they are well-nourished, content and full and this makes a dramatic difference in the energy they are able to devote to their studies.

In 1997, six years after starting Sera Jhe Food Fund, when Rinpoche visited the monastery, many of the older geshes, some with tears in their eyes, thanked Rinpoche and spoke of how the fund was benefiting the monastery. Monks could now attend all the debate sessions instead of taking time out to prepare meals and the fund also removed from teachers the great burden of providing for students who had no resources.

“Taking responsibility for supporting these practitioners is extremely worthwhile because they are preserving and spreading the entire teaching of the Buddha.”

“If you offer with the recognition that they are the Guru’s pores then that is an unbelievable way to collect merit. When you offer to many Sanghas who have the same Guru then you are making offerings to that many pores of the Guru. So this is easiest way to collect skies of merit by offering. By offering event just one candy, flowers or even one grain of rice to a statue of Buddha or even a visualized Buddha you collect skies of merit but here it is much more powerful than offering to the 3 jewels (Buddha, Dharma, Sangha) as well as all the statues, stupas and scriptures existing in all directions, so no question if offering to really the same Guru’s disciple. These benefits should be understood so that when you make offerings to the Guru’s pores you think correctly. This is the best business.”

~ Lama Zopa Rinpoche

CGC's Activities For Saka Dawa (May & June 2010)

2010-04-30T21:54:00.011+08:00

May and June are very powerful months because whatever deeds done (starting from 14th May - 13th June), all karmic results are multiplied one hundred million times. It is thus very important for us to be mindful to create only virtues, practice dharma, be kind and compassionate toward others. If we concentrate on doing virtues during the Saka Dawa period, the merit that multiplies 100 million times will become a very good "investment" for the rest of the year.

During this whole period, CGC is offering you various opportunities to create extensive merit.

1) According to Kyabje Lama Zopa Rinpoche's advice, CGC must do extensive light offering, The Center is targeting to offer 100,000 lights. So, join us in this extensive light offerings by offering RM1 per light, and the merit will be dedicated to your family, relatives, friends and loved ones.

2) CGC will also participate in Rinpoche's heart project of making food offering everyday to over two thousand monks in Sera Jhe Monastery. As Rinpoche explained:

"Offering food to the monks of Sera Jhe is a way of collecting unbelievable merit because all the monks are the pores of the Guru. They are all disciples of the same Guru – His Holiness the Dalai Lama. By offering to pores of the Guru one collects more merit than offering to Buddha, Dharma, Sangha, as well as numberless statues, stupas"

3) Also according to Choden Rinpoche's advice, for CGC to carry out its activites successfully and smoothly in order to fulfill the wishes of Kyabje Lama Zopa Rinpoche, CGC needs to perform daily Tara Puja to clear obstacles, and request blessing from Mother Tara to grant success. Hence CGC will be doing Tara Puja every night on the whole of Saka Dawa month.

Please see attached files for more details of the activities for the month of May, a form for you to join in any donation to support these activities and the 10 benefits of light offerings.

The Chinese Lamrin classes have been postponed to November 2010.

You can download CGC's Timetable for May 2010 here:
DOWNLOAD CGC's TIMETABLE FOR MAY 2010

You can download CGC's Donation Form here:
DOWNLOAD CGC's DONATION FORM

You can download The 10 benefits of light offerings here:
DOWNLOAD CGC's ARTICLE

CGC's April 2010 Teaching Bulletin

2010-04-03T12:03:00.002+08:00

We are very pleased to attach here our first teaching bulletin for your reading pleasure.

We look forward to seeing you all soon.

You can download CGC's teaching bulletin here:

DOWNLOAD BULLETIN NOW

CGC's Dharma Activities For The Month Of April 2010

2010-03-26T23:26:00.004+08:00

Saturday, 3rd April 2010 - Teachings by Geshe Tenzin Zopa

Sunday, 4th April 2010 - Teachings by Geshe Tenzin Zopa & Jangwa Puja

Thursday, 8th April 2010 - (8.00 pm) Guru Puja & (10.00 pm) Tara Puja

Sunday, 11th April 2010 (3.00 pm) - Preliminary Practices

Sunday, 18th April 2010 (3.00 pm) - Preliminary Practices

Thursday, 22nd April 2010 (8.30 pm)- Tara Puja

Friday, 23rd April 2010 - (8.00 pm) Guru Puja & (10.00 pm) Tara Puja

Sunday, 25th April 2010 (3.00 pm) - Preliminary Practices

Wednesday, 28th April 2010 (8.30 pm) - Medicine Buddha Puja (Lord Buddha Thought Kalachakra for the 1st time)

CGC's April - June 2010 Newsletter

2010-03-18T00:03:00.004+08:00

We are very pleased to attach here our latest newsletter for your reading pleasure.

We look forward to seeing you all soon.

You can download CGC's April - June '10 newsletter here:

DOWNLOAD NEWSLETTER

Geshe Tenzin Zopa Visiting CGC in April 2010

2010-03-17T17:26:00.008+08:00

Dear All,

Geshe Tenzin Zopa will be coming to CGC to give teachings on 03/04/2010 (Saturday) and also to preside over a Jangwa Medicine Buddha puja on 04/04/2010 (Sunday).

On Saturday, 03/04/2010 at 8.30pm, Geshe-la will give a teaching on "GURU DEVOTION".

On Sunday 04/04/2010from 1.30pm - 2.30pm, there will be a briefing on the importance of doing Medicine Jangwa Puja (for Ching Ming). The puja will start at 2.30pm and end around 5pm.

If you are interested, kindly register your name using the attached form and return your form to us latest by 30th March 2010.

For further information, please write to us or call Ms. Stephanie at (012) 4282929.

Thank you.

Stephanie
Spiritual Programme Coordinator

You can download the form here:

DOWNLOAD FILE

The Sun Newspaper dated March 17, 2010: Buddha relics on tour in Penang, Klang Valley by Lee Su San

2010-03-17T17:13:00.009+08:00

GEORGE TOWN (March 16, 2010): A rare collection of ancient relics, including the remains of Gautama Buddha, is currently on tour in Penang and the Klang valley.

Andy Melnic, manager of the Maitreya Relics tour, showing part of the

collection at the Chokyi Gyaltsen Centre in Penang

The Maitreya Relics, part of a massive historical Buddhist collection, feature mainly objects said to be found and meticulously preserved from the cremated ashes of the Buddha, his disciples, commentators of his teachings, lineage founders and modern day lamas.

The tour’s manager Andy Melnic, 50, said the collection, mostly made of remains of Tibetan Buddhist masters, is on tour throughout Asia.

Melnic said the spiritual director of Maitreya Project, Lama Zopa Rinpoche, has been collecting such relics from around the world for many years.

"The collection will eventually be placed in a special shrine to be built at Kushinagar in India," he said.

Melnic said the relics, which Tibetans call "ringsel", were normally fragments like hair, teeth and flakes or pieces of bone.

"We want to give people the opportunity to be inspired and connect with the loving kindness of the Buddha and spiritual masters," he said.

The collection includes relics from historical Buddhist icons like Ananda, Shariputra, Lama Atisha, Lama Tsongkhapa, Milarepa, Lama Yeshe, Rilbur Rinpoche.

The Maitreya relics will be on display at the Losang Dragpa Centre No.1 Jalan 17/21F, 46400 Petaling Jaya, from 10am to 7pm, on Saturday and Sunday (20 and 21 March 2010), and the opening ceremony will be held at 7pm on Friday. -- theSun

CGC's Dharma Activities For The Month Of March 2010

2010-03-15T17:30:00.005+08:00

Wednesday, 10th March 2010 (8.30 pm) - Guru Puja

Friday, 12th March 2010 (5.00 pm) - Maitreya Relic Tour (Opening Ceremony)

Saturday, 13th March 2010 (10.00 am - 7.00pm) - Maitreya Relic Tour

Sunday, 14th March 2010 (10.00 am - 7.00pm) - Maitreya Relic Tour

Friday, 19th March 2010 - CGC Fund Raising Show: The Siddhartha Musical Show

Saturday, 20th March 2010 - CGC Fund Raising Show: The Siddhartha Musical Show

Sunday, 21st March 2010 - CGC Fund Raising Show: The Siddhartha Musical Show

Tuesday, 23rd March 2010 (8.30 pm) - Tara Puja

Thursday, 25th March 2010 (8.30 pm) - Guru Puja

Sunday, 28th March 2010 (11.00 am) - Animal Liberation

Tuesday, 30th March 2010 (8.30 pm) - Medicine Buddha Puja

Tong Len Meditation (Meditation on Giving and Taking)

2010-03-05T11:34:00.004+08:00

Teaching by Choden Rinpoche @ Chokyi Gyaltsen Center, Penang, Malaysia on 25^th December 2009. Translated by Geshe Gyalten. Transcribe and lightly edited by Ven.Osel on 14^th Jan 2010.

Before listen to the teaching on the practice of giving and taking or tong len, please adjust your motivation by thinking that for the sake of all mother sentient beings, I need to achieve the state of fully enlightenment, and in order to do so, I need to engage onto the path that lead to that state, and for that, I need to understand the teaching, so for that reason, here and now I am going to listen to the teaching.

Today’s teaching is training one’s mind on the spiritual path of Mahayana or bodhisattva. In term of the technique of training one’s mind in the spiritual path of bodhisattva or bodhicitta, it has two major lineages or instructions.

The first instruction is transmitted from Manjushri to Nagarjuna and presence teacher. The second one is taught by Maitreya Buddha, and transmitted to Asanga.

The two lineages of method on training one’s mind in the spiritual path of Mahayana has two, one is training one’s mind in relation to the practice of seven causes and effect, another one is training one’s mind in relation to the practice of taking and giving.

The first one is transmitted from Maitreya to Asanga; the second one is transmitted from Manjushri to Shantideva.

The practice of taking and giving, tong len, is based on the practice of equalizing and exchanging self with others.

The practice of equalizing and exchanging oneself with others is rooted in the text taught by Nagarjuna which said:

I take all the pain and the causes of pain of all sentient beings upon me, and give all happiness and the causes of happiness without exception to all sentient beings.

That is the root source of the practice of equalizing and exchanging oneself with others.

The practice of taking and giving is out of love and compassion one takes all sufferings and the causes of suffering of other sentient beings upon oneself and give all happiness and the causes of happiness which is virtue and karma, and everything to all sentient beings without exception, such practice is the practice of equalizing and exchanging self with others.

Such practice is the practice for only sharp faculty bodhisattva. Why? It is because such practice is so powerful and so profound, that’s why such practice sometime is called secret practice. Why? Because such practice cannot conceptualized by other beings, the mind with less faculty, they cannot think about it, that’s why the practice is called secret practice. Even the Foe Destroyer, the Arya who achieved liberation, they cannot bear to engage in such practice, because such practice is so strong, deep and profound.

In order to be able to directly engage in such practice of equalizing and exchanging oneself with others, one needs to generate great compassion and love. In order to generate great compassion, which is the mind wishing to free all sentient beings from all types of sufferings, first one needs to generate the wish wishing oneself to free from all sort of sufferings. Without having the mind wishing oneself to be free from all types of suffering, there is no way to generate strong sense of compassion which is to wish all other sentient beings to be free from all sufferings. In order to generate strong sense of wishing oneself to be free from all sort of suffering, first one needs to generate or develop healthy fear of falling into the lower realms, or experiencing the infinite suffering of future lives.

The practice of engaging in the means of overcome the danger of future is the path of the person of small scope. In order to engage in the means of liberate oneself from samsara or suffering is the path of the person of middle scope. Engage in the path of great compassion is the path of the person of great scope. So in order to generate/ practice on the path of the person of great scope, first one needs to engage in the practice of the path of the person of small scope and middle scope.

In order to explain the teaching of the great scope which is the teaching on tong len, usually the master needs to go through all the paths right from the beginning like meditation on relying on the spiritual master, meditation on precious human rebirth, meditation on the great value of precious human rebirth, meditation on impermanence and death, meditation on the law of cause and effect, meditation on renunciation, meditation on training one’s mind on three higher training that which is the higher training on morality, higher training on concentration and higher training on wisdom on realizing selflessness of person, and then teach the meditation technique of compassion, love, then come the practice on equalizing and exchanging oneself with others. All the previous path have already explained in the previous class in conjunction with the teaching on Three Principals Aspect of the Path.

Before taking the sufferings of others upon oneself, first one needs to generate the strong sense of unbearable sense of other people’s suffering, that which is compassion. In order to develop the strong unbearable sense of other people’s suffering, first one needs to generate the unbearable sense of suffering upon oneself. Without having a strong sense of determination to free oneself from one’s sufferings, there is no way to generate a strong sense to free others from suffering. If one is not able to generate the strong sense of freeing other sentient beings from suffering, then one cannot take the other beings’ suffering and causes of suffering upon oneself.

To engage in the practice of this training, first one needs to reflect on the disadvantages or the shortcoming of self cherishing or self centered attitude. Once one meditates or contemplates on the shortcoming or drawback of self cherishing attitude, then one being able to develop strong wish to overcome the self cherishing thought. Then one needs to reflect on the advantages on cherishing others, through the force on reflecting the advantages on cherishing others, it causes you to generate strong sense of feeling wishing others to be happy. Through such meditation it causes oneself to develop a strong sense of unbearable on other people’s suffering than one’s suffering, also it causes oneself to generate strong sense of happiness for other rather than oneself.

Before one engages in the training on tong len, one needs to train one’s mind in such meditation technique that’s why in Lama Choepa text, at the point on practicing tong len, it said, “Thus, taking suffering and the causes of suffering of others upon oneself…”. ‘Thus’ mean the previous reason has been given.

When you look at the causes of suffering that we are experiencing in our daily life and in this world, it is the result of self cherishing thought. The more the self cherishing thought one have, the more one will have self grasping. The more you have self grasping, the more you will experience pain, mental pain. That means that, in another word, if you have 100% self cherishing thought, then you will have 100% pain, but if you have 50%, then you will have 50%. If you have no self cherishing thought, then you will not have pain or suffering. Any form of suffering or pain or problem or difficulty in this world or with individual, it is mainly caused by the self cherishing attitude. All the positives, happiness and peace mainly caused by cherishing other beings. So reflecting on these the disadvantages on self cherishing thought and advantages on cherishing other beings, it will lead you to engage in the practice of tong len.

All sufferings cause by self cherishing thought, all happiness cause by cherishing other beings. For example, the happiness of higher rebirth is caused by the mind of cherishing other beings. The suffering of lower realm and the cause of lower realm is cause by the mind of self cherishing thought. How? Out of self cherishing thought mind, one engages in order to benefit oneself only, one forget about the interest and benefit of other people, then one engage in the ten non-virtues like killing, sexual misconduct etc. As a result, one reborn in lower realm and experience different kind of suffering. That is why the cause of lower realm and suffering of lower realm is caused by the mind of self cherishing thought. Whereas the mind of cherishing other beings cause the higher rebirth and happiness of higher rebirth because out of caring and love for other beings, then one stop the harmful action which causes harm to other people, that’s why one restraint oneself from the ten non-virtues like killing, lying etc. As a result of that, one cause oneself to be born in higher rebirth and experience all different form of happiness in higher rebirth.

If you create negative karma through engaging in ten non-virtues out of self cherishing thought, then one is going to experience 2 kind of result, one is ripening result, and another one is result similar to the cause, or result similar to the karma that one created. If one creates the negative karma, i.e.killing, then that negative karma give rise to two result, ripening result and result similar to the karma.

For ripening result, one will experiences one reborn into lower realm. As for result similar to the karma of killing, it is that one experience so many sickness, disease and one will have short life. It is the same to the karma created through stealing, it also has two results one will experience, the ripening result and result similar to the cause. The ripening result is to be born in lower realm, the result similar to the karma is that one will very often one loses one’s thing, one’s money, wallet and all kind of stuff. For the result similar to the karma of sexual misconduct is frequently disagreement or fighting between couples.

The Foe Destroyer, the Arya, even though they achieved liberation through the force of engaging in three higher training - higher training on morality, higher training on concentration and higher training on wisdom, yet they fail to engage in the practice of love, compassion and bodhicitta which is the mind to cherish other people, they fail to achieve the state of Buddhahood, they end up with liberation only.

There is no need to say much about the disadvantage of self cherishing thought and advantage of cherishing other people, we can look at the situation of a child of an ordinary being, and the situation of Buddha. Our ordinary people situation filled of suffering it is because of self cherishing thought; whereas in the situation of Buddha, they always experiencing everlasting peace and happiness without any suffering, and respected and pay homage by all beings, it is because of the result of the mind on cherishing other beings. So this is the advantage and disadvantage on self cherishing thought and cherishing other beings.

Through continuously meditating on the disadvantages on self cherishing thought, then it cause you to come to a conclusion that you must get rid of self cherishing, which is number one enemy to me that cause all pain and suffering. Then as a result of continuously meditating on the mind of cherishing others, then it will cause you to come to a conclusion that I must try to generate the mind on cherishing other beings, then it will come to the practice on tong len. In the past you cherished yourself only, then you are going to replace that mind, now you are going to cherish other beings. In the past you gave up working on the interest of other beings, now you replace this, now you are going to solely work for the interest of other beings.

When you have a strong feeling that “If other people have happiness and the cause of happiness, I don’t concern and care about my happiness and the cause of happiness, as long as other people free from suffering and the cause of suffering, I don’t care about my suffering and the cause of suffering.” When we have such strong sense of altruistic feeling, then we can practice taking the suffering of other people, and giving happiness of oneself to other people.

Now how do you meditate on the practice of tong len - the practice of equalizing and exchanging self for others? First you meditate on the disadvantages on the self cherishing thought, then meditate on the advantage on the mind on cherishing other, after that taking suffering of other people, you cannot meditate on it right at the beginning, it is impossible to have the real genuine mind to take suffering and the cause of suffering upon oneself.

How do you begin the practice of tong len? First you begin with oneself. How to begin with oneself? First you take the suffering of yourself. For an example, first you take the suffering of next year to this year. After that, then you take the suffering of next month to this month, and then you take the suffering of tomorrow to today. If you take the suffering of tomorrow to today, then tomorrow you will not be suffering, you will be happy, that’s why first one take tomorrow suffering as oneself is going to suffer to today now and here. If one through the continuous meditation on this method, then one becomes habituated or accustomed, then one can apply this technique with other beings.

After doing the practice of tong len in relation to one’s suffering, then you do the tong len practice in relation with other beings. Taking the suffering of other beings is not taking the suffering of one individual being, it is taking the suffering of all sentient beings. So how to begin with after meditating on taking one’s suffering? One begin with lower realm, for an example, taking the suffering of hell being in hell realm, first you can meditate on taking the suffering of hell realm, the environment, first take the cold element like ice, take in the form of black cloud enter into one’s body, then this black cloud destroy one’s self cherishing thought, then take the excessive hotness of hell realm in black cloud, then it come upon one’s self cherishing thought and then it destroy one’s self cherishing thought. After taking the fault of the environment of hell realm, then you take the faults or the suffering nature of the beings in hell realm in black liquid, then it come after one’s self cherishing thought, and it destroyed one’s self cherishing thought from one’s mind.

The way you take the suffering of other sentient beings is like that, for an example, you take the suffering nature of the environment of hell, and they all come out in the form of black light, just like you shaved hair, when all hair come out, it left only white head, just like that when you take the suffering nature of environment, they all come out in black light form, then in samsara there leave with no suffering.

The black light first come right in the center of your heart, all these suffering ripen on the head of one’s self cherishing thought, when it is ripen on the head of self cherishing thought, then the self cherishing thought got destroyed, so to feel like this.

When oneself familiarize with this meditation, then one can take the suffering of environment in the form of knife or other instrument, then it cuts one’s self cherishing thought.

Now you have taken the faults or the shortcoming of the environment of hell realm upon one’s self cherishing thought, and one’s self cherishing thought is destroyed. Then you give all virtues, positive karma that one created, in the form of white light, they all go to hell realm, and the environment of hell realm become pure land. You visualize in this way.

Then you meditate on taking the suffering of beings in hell realm. The beings on hot hell realm experiencing whole body burn with fire, it is extremely difficult to distinguish the different between fire and the body. The beings in cold hell realm suffering from extreme cold and darkness. So first you take the suffering of beings in hell realm, then all suffering of the beings in hell realm come in the form of black light, enter into your body, reach the center of your heart, all these result ripen on the head of one’s self cherishing thought, and the self cherishing thought got destroyed, so to feel like this.

Upon taking the suffering nature of the beings in hell realm, then you give all your virtue, positive karma, love, wisdom, all your qualities that you have in the form of white light, then they all achieve precious human rebirth, they all become human being, they all achieve precious human rebirth. Then again you offer them teacher, the spiritual master, then the spiritual master give different type of teaching, all the path that lead to Buddhahood, they listen, contemplate and meditate, and as a result they achieve enlighten state, the Buddhahood. So to feel like this.

After you gave them the precious human rebirth, spiritual master who give them teaching and then achieve Buddhahood, then you feel you rejoice, you think that you have done a wonderful job to help them. After doing that, apply the same meditation technique to preta realm. First take the fault of environment of preta, then give them pure land, later take the suffering of the beings of preta, then give them precious human rebirth and teacher, teaching them and they achieve enlightenment. Then the third one is animal realm, then human being, then god, and demi god. You practice this technique in relation to all six realms beings.

Also you can practice tong len when you encounter any suffering beings, some one who is tormented by strong sickness, when you come in contact, you can practice in relation with that sick people. You take all the sickness of that person in the form of black light, then it comes to the center of your heart, ripen that sickness on the head of self cherishing thought of oneself, then it destroy the self cherishing thought, and then you give all the qualities and positive karma and good thing in the form of white light and goes to that sick person, then this sick person is blessed and become well and happy, you can practice in relation to sick person. If you do so, it purifies immeasurable huge negative karma and accumulates the best merit for oneself.

Also when you come in contact with great sinner, like a butcher, you can also practice tong len, you feel like you take all his ignorant mind and negative karma, the habit of killing, all these in the form of black light, come to your self cherishing thought, then it destroy the self cherishing thought, then you give all your qualities and positive karma in the form of white light go into his body, it clears away his confusion on killing, then he got wisdom, then he engages in positive action, you can meditate like this.

You can practice tong len in relation with every beings, except Buddha. Why is that? Buddha has free from all faults and completed with all qualities. Except Buddha, the rest beings, each and every sentient being is having any kind of fault or lack of any kind of qualities. That’s why we can practice taking and giving in relation with all sentient beings, even with the bodhisattva on 10^th ground. 10^th
ground bodhisattva means that in the next second moment the bodhisattva is going to achieve Buddhahood, the last Bodhisattva who will become Buddha in next moment. Even in relation to that bodhisattva one can practice taking and giving. Why? Because this bodhisattva even though is obscured to become Buddha with small obscuration to omniscience mind, even with that we can practice to take that obscuration upon us, then we give happiness and the cause of happiness which is positive karma to that bodhisattva. To summarize, you can practice taking and giving to all sentient beings.

As we have just said that we cannot practice taking and giving in relation to Buddha, because one cannot take the faults from Buddha because Buddha has no faults and is completed with all qualities of body, speech and mind, but still you can practice giving, how do you do this? You give all your happiness and positive karma to Buddha in the form of offering. You can offer the whole set of universe, all these happiness and positive karma in the form of beautiful environment, like river, flower, mountain, whatever that you like you offer. When you offer it caused them to experience great bliss and they are delighted with that experience. In this way you accumulated the best amount of merit for oneself.

Also one can practice giving to one’s spiritual master, even though one cannot practice the taking part. Because one needs to view one’s spiritual master is Buddha. So since he is Buddha, there is no faults to take, but one can practice giving. The way to practice giving is the same as giving all your happiness and positive karma in the form of throne, dharma wheel, when you offer this, through the force of offering in the form of throne and dharma wheel, then one’s spiritual master live long, healthy and turn the wheel of dharma for the sake of all sentient beings.

To some of this practice, first you reflect on the suffering nature of all sentient beings, dominated by the suffering of suffering, suffering of change, pervasive suffering, all these take in the form of black light, ripen upon one’s self cherishing thought, and then destroy one’s self cherishing thought. Then you give all your happiness and the cause of happiness, that is the positive karma, to all sentient beings, and they enjoy whatever they like. So this is the condense version of the practice of taking and giving.

The practice of taking and giving has incredible benefits. Not only one individual who practice tong len got the incredible benefits, but also the place where the individual reside also get great benefits in that place.

For example, the benefit of taking the suffering of one’s individual headache is that it can purify the negative karma which can cause one to be reborn in lower realm. If that is so, no need to mention about the benefit in taking all type of suffering of all sentient beings upon oneself, so it is unimaginable.

The story of purifying one’s negative karma that caused to lower realm by taking on the suffering headache of one individual is in relation with one bodhisattva who share the same mental continuum with Buddha Shakyamuni. When Buddha Shakyamuni was one of the bodhisattva, his name is called Daughter of the Captain of ship.

The captain of the ship whenever give birth to a son, the son die every time, but when give birth to daughter, the daughter remain, so one time when he give birth to a son, he called the son as daughter instead of calling him as son. So this son got the name of captain’s daughter, and since he was called as daughter, he did not die.

As the daughter of captain grow up, he told his mother that as the tradition of culture at that time, whatever father does, the son follow the footstep of father, carrying the same job, so since the father is a ship captain, then he wants to go on sea with ship. But the mother said that it is very dangerous and he shouldn’t go, it is not safe, but the daughter of captain did not listen, and the mother in order to prevent him to go on sea, the mother placed her head on the step of door, the daughter of captain did not listen, he stepped over the head of his mother and left for sea voyage. Some how the ship got broken with strong wind, and daughter of captain somehow get hold of one of the breakage, and escape to beach.

When he arrive the beach, he wonder along the beach, he heard a great cry from one small house. When he went into the small house, he saw someone experiencing a great pain causing by a wheel turning in his brain. The daughter of captain asked what happened with you, then he said it is because of the ripening result of the karma caused by stepping my foot on the head of my mother. Then daughter of captain immediately recall his negative karma, and the moment he recalled the negative karma, the sharp wheel come forward to his head and he experience the pain. When he was experiencing the pain, he immediately meditate on taking on whoever created the karma that is same like me which is bound to experience the negative consequence, so all these ripen on me. He immediately meditate like this, and then the wheel go away, and he purify all his negativity. If that is the case, if he is able to remove his pain immediately and purify all negativity with meditation on taking on one negative karma, then if we engage in the practice of tonglen, taking on all the sufferings of all sentient beings upon us, then it purifies immeasurable negative karma.

When we look at Shakyamuni Buddha who is completely free from all faults and completed with all qualities, he was not like this right from the beginning, he was like us over power by self cherishing thought and lack of cherishing others, but through his continuously meditation on compassion and love, and practice on tong len, he able to remove all faults in his mind stream and completed all qualities at last. For an example, once upon a time, he took birth as a chariot puller in hell realm, pulling chariot, as one of the hell being that pull chariot, one of the bodhisattva who share the same mental continuum as Buddha Shakyamuni, he pushes the chariot from back. One day the hell beings pull the chariot can’t pull well, so the guardian of hell realm whip him, then the bodhisattva who share the same continuum as Buddha Shakyamuni developed a strong sense of compassion, he offer his service and help to pull and ask the hell being to take rest, then the hell guardian said that you think you have great compassion? then he hit the head of the bodhisattva with wood and this cause the bodhisattva immediately release from hell realm, liberated from hell realm.

In the beginning when you are not so familiarize with the practice of taking and giving, you cannot take it directly, you take the suffering mentally, then when you become so much habituated with such practice, and when your practice become uncontrived, then naturally spontaneously with such meditation technique and concentration, you are able to actually take the suffering of other beings.

Also you all know that Buddha Shakyamuni through the force of love and compassion, he practice the giving of all his possession, even his body and life, skin and blood.

In term of the substance that one is giving to other beings in the practice of giving, there are three: you give your possession, body and merit. When you give merit, you feel the merit enter into the body of that being, then because of that merit, the being able to generate strong faith toward three jewels, and create the cause for precious human rebirth, and engage in positive karma, and being able to generate love and compassion and wisdom and become Buddha. You can give your merit in such a way.

When you give your possession, you cannot just visualize, even if you have possession but you cannot give so you just visualize, it is not like that. When you have possession, and when you give, you give it actually, you give it as much as you can directly.

When it comes to giving one’s body, unless one is able to generate uncontrived sense of love and compassion, unfabricated, spontaneous arise, until then one is not allowed to give one’s body directly. Because there is danger of feeling regret after given, so it is not allowed. But you can give mentally, so when you give body, the way to give is that whatever the being is in need, you give it in that form, for example, he needs a land, then you give it in the form of land, house in the form of house, gift in the form of gift, whatever he needs you give your body in that form, you can visualize in that way.

When one engages in the practice of giving one’s merit, there is no point that one feels miserliness, because you don’t need to afraid that you will lose your merit. Instead when you give your virtue, your virtue will increase, it will multiple into hundred million times when you give your merit to other beings. Other beings also receive the benefit, not only that, in reality you gain the most benefit out of it.

In term of getting the benefit from the practice of giving, you can see that when we do puja for other beings, if they are sick, they get recover from sickness, if there is some danger, and if we do puja, they are free from the danger, that’s why during puja we dedicate merit to them, that’s why they get benefit. At the same time if we do puja for those who passed away, then they can be liberated from lower realm. That’s why other sentient being definitely get benefit from the practice of giving.

In term of the reality in directly taking suffering of other sentient beings through the force of taking, normally cannot directly take the suffering of other beings if the power of our meditation and concentration and love and compassion, and the cause and condition are not fully present, one can not able to take the suffering directly. But if the cause and condition are present in the sense that one being able to develop strong concentration and love and compassion, then through the practice of taking, oneself can take the pain of other beings directly upon oneself. For an example, there was a great yogi of love in India, through his power of taking and giving, one time he is able to take the pain of a dog which was beaten by somebody, that pain he took upon himself. But the person who hit with the stick to the dog did not believe, in order to prove that, the great yogi of love showed him the wound of the dog on his body. One being able to generate strong sense of concentration and deep love and compassion, then one can take directly the pain of other sentient beings. Without that, one cannot take the pain directly.

Also on the cause and condition on taking the actual pain of sentient beings through the practice of taking and giving is actually happen for example like Kyabje Pabongka Rinpoche, when they came in contact with someone who has pain and swollen, he engaged in the practice of tong len for three times. On the first time, the pain and swollen got smaller, then Pabongka Rinpoche’s hand got a little bit on it, on the second meditation, the pain and swollen reduce to half, and Rinpoche got half. On the third meditation, everything was gone, and Rinpoche got a big swollen on his hand. If the cause and condition present, one can really take the suffering of others.

Actually to be able to directly take the pain upon oneself, the 2 causes need to be present, one is the person need to have strong faith, another thing is that the practitioner needs to have strong concentration and deep love and compassion. Normal people like us when we engage in the practice of taking, we don’t have to worry about that we will be suffered, it is to train our mind, actually suffering will not happen or ripen on you so no need to worry about that. If you with courageous mind, you take the suffering, what will happen is that it benefits you, it purify lots of negative karma, and makes your mind deepend on love and compassion and make the mind more stronger.

Even though one engage in the practice of taking the suffering and the suffering will not come directly to yourself, but when you engage in the practice, you must not think in this way, you should not think that you are taking the suffering and leave it around you, it is not like this, you take out of compassion, wishing other to be free from suffering, can’t bear other people’s suffering, so you take the suffering, then take it directly to the center of your heart, on the head of self grasping attitude, then meditate like this, some people when meditate like this, they feel some kind of pain in the heart, that is a good indication, because your meditation become proper, why cause pain because it hurt the self cherishing thought, because we have so much attachment toward oneself, can’t let go of “I’ that’s why it hurt the ego, that is the correct meditation. When you experience such thing, now you realized that so far I have deceived by the ego, now I being able to punish the ego, so to feel like this.

Such practice on taking and giving is the gateway to Buddhahood, gateway to liberation for the fortunate one, so far if one being able to receive the teaching and instruction on giving and taking, and practice it in daily life, that would be extremely fortunate, so Rinpoche recommend that don’t just leave it as the teaching, but should try to meditate it on daily basis.

We are extremely fortunate being able to listening to such teaching on taking and giving as this is the teaching related to the high faculty bodhisattva.

With this we finished the teaching on taking and giving, and now we make short mandala offering.

Guru Shakyamuni Buddha's Descent into this World and Life Story

2010-02-26T09:13:00.006+08:00

By Kyabje Lama Zopa Rinpoche at Shakyamuni Center, Taichung, Taiwan on March 3 & 6 2007.

According to bodhisattva, from bodhisattva scriptures how he generated bodhichitta and how proceeded on the path, bhumis, so there are very extensive stories. So in each life how many Sanghas, unbelievable number, for example, born as, born to the king, born to one king, called Shundu Tsondru Chöpa, one time born to one king, so Buddha’s past life who is the son of that king Shundu Tsondru Chöpa. Then Tathagata Pangpa Chenpo and all the Hinayana, the Hearer-Listeners, the Sanghas for ten million years, ten million years like that, ninety-nine, ten million years ninety-nine, for that much length of time made offering, offered service, generated bodhichitta, like that, this is just an example. There are many other stories, with each, in each life how many years, so many thousand years made offering to buddhas, with all the entourage, sanghas, there’s so many stories. This is according to bodhisattva, from bodhisattva’s scripture, so much more.

For example when the Buddha’s past life, Bodhisattva Gyalpo Dawö, born as king, Dawö, so that time, in the front of one tree, then Brahma Lui-te-tsa, called Lui-te-tsa came to beg the head. So then that time Buddha’s past life Gyalpo Dawö told to the Brahma Lui-te-tsa, “In front of this tree I already made charity of my head nine hundred and ninety-nine times, I already made charity my head in front of this tree,” so told Lui-te-tsa that, when he came to beg for the head. So Buddha’s past life, Gyalpo Dawö said, “Under this tree already I made charity, nine hundred and ninety-nine times I have made charity of my head.” So it is explained from the Fool and Wise, this sutra of Buddha’s life stories, the Foolish and Wise. So even in front of one tree that many, about a thousand times Buddha made charity of his head to others, so no question about the other countries, how much bodhisattva deeds, holy deeds is done, so will be unbelievable. So like this completed the bodhisattva deeds, completed all the merits, the transcendental wisdom merit and merit of fortune.

Then in Ogmin, in the pure field Ogmin, adorned with, “adorned with the essence of flower, adorned with the base and essence of flower,” I am not sure what the meaning is, so in that Ogmin field, enlightened. Then in the numberless field of sentient beings, equaling the sky, did work for transmigratory beings with unconceivable, unimaginable transformations that it can subdue the different sentient beings, different world sentient beings. So in the past Buddha bodhichitta was generated and he made prayer, so that is ripened, as he made prayer it ripened, to benefit sentient beings in this world, this unforgettable world, so I think in our world, this southern continent.

So when the Buddha is very close to show the holy deeds, the supreme transformation, shakpa tulku, the supreme transformation, then took the birth in the Tushita, as the deva’s son Dampa Tog Karpor [Sveta-ketu], in Tushita, then satisfied the devas in Tushita by teaching Dharma. So when the time to descend in this world happened, then revealed to the perfect Maitreya, Jetsun Jampa and so forth, many devas in Tushita, one hundred eight different Dharmas revealed in Tushita, so many, [pause] the perfect Maitreya and so many other devas there. Then put crown on Maitreya’s head, put jewel crown and then inaugurated as regent there, the substitute of the Buddha, Shakyamuni Buddha, and saw ways, five different ways then with the numberless entourage of devas, with the numberless unimaginable so many different offerings, then descended in this world from Tushita.

Then in this world the king Ze-tsang, Ze-tsang is the father, his wife, the younger one, her name Gyutrul Chenmo, so Buddha was conceived there in her as she was abiding in the purifying and reviving, sojong, so conceived in her, the right side, the right side there then there is the celestial mansion, the unfathomable celestial mansion that which transformed, the right side of her body. On the throne, in this celestial mansion there is a throne, then with robes on, ten months abided there. [pause] Then in the, so this is the uncommon view, that numberless bodhisattvas and the nagas and devas, all those white-side ones, nöjins and so forth, numberless sentient beings who are object to be subdued, even during those ten months [pause] when the Buddha’s in the mother’s holy body, revealed Dharma, revealed Dharma to the sentient beings and liberated, ripened and liberated, so brought to liberation, enlightenment.

Then with thirty-two wonderful signs, in Lumbini Park, like sun rising through the clouds, between the clouds, sun shining, so then from the mother’s right-side rib, under the shoulder born. Then many nagas, devas made offering and then four directions, right after birth Buddha made seven steps in the four directions. Then said this verse by Buddha himself, “In this world I am the supreme one,” so made this, announced, proclaimed the melody of the snow lions. Then the devas and human beings they made numberless offerings. While they are making numberless offerings then invited in the palace of Segya.

When the Buddha took birth [pause] then the king, the father, Ze-tsang, all his wishes actualized. Then the nöjin Shakya Pel and Brahma, Indra and so forth, many devas, all those devas prostrated. Then the Shakya Thunbo, Shakya, the angry one, the Shakya the angry, wrathful one, those beings, those Shakyas then they, Buddha’s holy body, Buddha’s magnificence, the glorifications, unbelievable so much, they could not bear that, so par kun ba, I’m not sure how to say, Buddha’s holy body is so glorified, so magnificent, kind of, [pause] I guess, I think they felt small, they themselves felt small, I think, I’m not sure the exact translation. Gradually called deva of the deva, gradually Buddha is called deva of the deva, it means highest. Called “Bringer of all success” and “deva of the devas” and Sakya Thubpa, these holy names are offered.

Then the people who check the signs of the child, signs of, special sign of the child, those who check, astrologers or the, who check the signs of the body, they said that, if you are, if it is stayed, the child, that means the Buddha, [pause] lived in the, if the child lives in the palace then he will become a wheel-turning king. Then he will renounce the householder life and he will become enlightened. He will be ordained and will become enlightened. So those people who check the sign, the sign of the child, predicted this.

Then, after that, Buddha accepted to do the work for sentient beings, to do the work for sentient beings with play, handicraft and with art, [pause] here it says, according to the worldly beings, the young time competition, doing competition, like normal in the world, who can lift up heavy things or there is another competition by, what is it, juggling or huh? This is common in India, not juggling, I’ve forgotten. The wrestling? Yes, wrestling. So accepted to do the work for the sentient being with the art, with the handicraft and art and then wrestling and so forth, these competitions. Then as he was persuaded by the father, then he learned reading and writing and astrology and so forth, all those common education. So then that time he revealed, Buddha, the child, revealed in regards letters and astrology and shooting arrows and jumping and all those, so forth, this kind of act, play, act, that nobody can do, that no one can do, Buddha revealed, has shown skillful means. With this means numberless devas, human beings, ripened their mind through this, through these plays, through these acts.

Then as, like normal in the worldly life, do like that, the tak ze ma, so forth, sixty thousand accepted, sixty thousand wives. Then with skillful means to hold the king’s reign according to the holy Dharma, then ripened unimaginable numberless creatures by that skillful means: holding the king’s reign according to Dharma. So that was not as, whereas these days countries, there is a government, there is spiritual and separate the government from religion, not like that here. So continues or holds the king’s reign according to Dharma. So with that skillful means ripened numberless sentient beings, unimaginable numberless creatures, brought to Dharma, ripened their mind.

Then as ten-direction buddhas, devas, white-side devas, then also songs, various music, those sounds persuaded, then Buddha [pause] that young time thought, Now this is time to renounce householder life, to take the ordination of renunciation.

Then gradually, he saw through the four doors of the city, gradually he saw that sentient beings who are old aged, sick, and died and then after this saw a bhikshu, who is a transformation, who is a manifestation. After seeing through the doors, sentient beings’ old age, sick and died, then he saw this monk, bhikshu, who is a manifestation. Then he showed the aspect, Buddha in young time showed aspect that he realized the shortcomings of the lay life, householder life and saw the benefits, he perfectly saw, realized the shortcomings of lay life, householder life and the benefits of living in the ordination of renunciation.

Then when he was 29, when Buddha was 29 age, [pause] when that happened, 29, even though hundreds of bodyguards who are outside of the king’s palace, even they tried to stop [pause] from inside the king’s palace, from the celestial mansion, from above, there happened steps, divine steps, deva’s steps put there. Then went through that, then went over the steps, the deva steps, to go down, then rode over the horse then the four guardians they lifted up the horse, the four legs, the four guardians they lift up. Then many entourage of devas and inconceivable particular offerings, then went so fast, went very quickly across the country of Shakya, Ge-ta and Khayul, crossed by these places, Manna, those towns. Then, so six phagtses went away. [pause] So reached to the, there is a river, reached the near, one town called Yil pon che, Avoiding Country. Anyway, near that town there is a river, beautiful river, so reached near.

So the phagtse, this has different ways of counting according to Abhidharmakosha, then there’s according to Kalachakra, there are different ways of measurement. I think Abhidharmakosha….

[Rinpoche converses with the geshe in Tibetan.]

The Abhidharma way of counting, which is different from Kalachakra, so the five fathoms is one gyangtak and maybe eight gyangtak is one phagtse. So that says six phagtses so he went beyond.

In the presence of the stupa Chöten Namdak, in the presence of the stupa then he cut the hair by himself. Then took the renunciation of householder life, the ordination of renunciation, by taking the robes that was left by the previous Brahma, previous sages, so taking the robes from Indra. Then all the ornaments and the horse gave to the helper and then returned back. Then crossed the River Ganga and went to Magadha. The Buddha crossed the River Ganga and went to Magadha. Then he lived in austerity, Magadha I think that’s Bodhgaya, Bodhgaya, so lived ascetic life, renounced life, ascetic life, twice harder than the Hindu sages, ascetic life, double than them, those sages. So then he is called by others the great virtuous training.

Then that time, five hundred servants sent, maybe by [pause] from the city Segya, the five hundred servants are sent to Buddha, maybe by the parents, not sure. Then from those five hundred servants then only five accepted by Buddha then all the rest he returned, let them to return back. Then at the water Narenja, the great river Narenja there he lived six years of ascetic life, then he abided in the concentration there, he abided in the meditation, concentration, not concentration camp , concentration. Then with the, with that skillful means then ripened, benefited so many devas and sentient beings, devas, trag trig, one, twelve trag trig human beings and devas, and sixty-four ten million devas and human beings, with these skillful means ripened their mind. Living ascetic life there near the great river Narenja and abiding in meditation, with that skillful means benefited so many sentient beings, ripened the mind of the twelve trag trig, I think it’s a billion or one hundred billion, like that, twelve devas and human beings, number trag trig, then ten million like that, sixty-four ten million, devas and human beings, their mind is ripened.

Then he rose up from the meditation and then took food, there’s, where you abide, you live in meditation without food, without any eating, without gross food, then abiding in the food of meditation, food of concentration. So here after six years living ascetic life, rose up from the meditation, then took the gross food, then did washing at the River Narenja.

Then from the village called, a girl, Lekyema and Kandroma, two girls offered milk from one thousand cows, like that, [pause] put together, [pause] I’m not sure what it means. Made kind of essence. I’m not sure whether they churned, milk from thousand cows maybe churned, I’m not sure what it means. Anyway, made the essence and then offered to Buddha. Then Buddha become very glowing, holy signs of exemplification, become very radiating. Then Buddha went to Bodhgaya for enlightenment. [pause]

Yeah, mention that.

Then Buddha went to Bodhgaya to achieve enlightenment, took the grass from the grass-seller, Tashi, the crab grass, then used for the seat. Then with crossed legs sat, for enlightenment, to achieve enlightenment. Then from the center of the two eyebrows, from here beams emitted away, then the beams made to move all the place of the maras, then the maras they find out. Then the numberless hosts of maras, the war, numberless hosts of the maras’ war came, the chief of the maras with the numberless hosts of the maras’ war, so the entourage, came in front of the bodhi tree where Buddha was residing there, to achieve enlightenment.

So they made rainfalls of weapons to the Buddha’s holy body but the Buddha without the slightest movement of the body, just holy mind abiding in the concentration of loving kindness, due to that all these weapons turned into rainfalls of flowers.

Then that time the maras they told Buddha, “Hey, young king, king’s son,” the maras said, “Hey, Gyalpo Zhonnu, that’s the name, Gyalpo Zhonnu, get up, get up and engage in the king’s reign, the activity of the king. How you can achieve liberation, just from this much merit, how you can achieve liberation, tell us,” the maras said. Then Buddha said like this, in Tibetan [Tibetan] so Buddha said that, this is interesting part, I won’t be able to translate word by word exactly but I have only captured the meaning. So Buddha told to the mara, I guess the king of mara or something, that for you, from one offering, from one charity that you become the possessor of the desire realm. I did numberless times, numberless made offering of charity, so is it possible that I don’t achieve enlightenment? You, from one offering of charity you become owner of the, you become possessor of the desire realm. So I did numberless times the offering charity, why is it not possible that I won’t achieve enlightenment?

[Rinpoche converses in Tibetan with the geshe.]

So anyway, there’s the word denpa that perhaps that may be “witness,” but I am not a hundred percent sure. So Buddha said to the mara, I think it might be probably the king of the mara, “You become the possessor of the desire realm by one offering one charity which doesn’t have a witness,” the last word may be witness, but I’m not sure. Anyway, so the essence is that. Then Buddha said, I did numberless times the offering charity, then why is it not possible that, is it possible that I don’t achieve enlightenment?

Then the mara said, “My witness that by my doing one offering charity become the possessor of desire realm is you, is the Buddha,” because Buddha said you become the possessor of the desire realm by having done one charity, one offering.

So then mara is saying, my witness is you, that I become possessor of the desire realm by making one charity, one offering. So then mara said, “Who is your witness that you did numberless times you made offering of charity?” Then the bodhisattva, the Buddha, then bodhisattva, then put hand like this, put the hand like this on the ground, then said, “This [Tibetan]: this earth is the place of all the transmigratory beings, the moving ones, unmoving ones, all equal, there is no closer or harboring, keeping in the mind, kind of keeping in the heart, bad, harboring, might be that. There is no closer and harboring. This is my witness I’m not a liar. So you should be my witness.”

Then the earth, when the Buddha said that, the whole earth moved, shaked six times. Then from the earth, the earth goddess came out, [Tibetan] earth goddess came out then with the two hands put together, smiled. Then said, the earth goddess told Buddha, [Tibetan] “You the great holy being, it is true what you said.” So she became the witness, the earth goddess. “It is exactly what you said, this is direct perception to me,” the earth goddess said. Then the earth goddess said, “But you are the witness of devas, the whole world,” earth goddess told. Then she disappeared. [pause]

Then the many mara girls showed various deceiving forms, magical, various magical deceiving, cunning, showing body uncovered and so forth, to distract Buddha’s holy mind. So Buddha abided in the concentration of ugliness. Then Buddha blessed these girls, these young girls showing magical deceiving forms, magical deceiving, showing beauty, all these bodies uncovered, so then the Buddha blessed to old ladies, transformed into old ladies.

Then the groups of maras are scattered away, so many maras they generated bodhichitta. Then Buddha abided in the meditation covering the sky. Then the Saka Dawa, it’s the name of the Tibetan fourth month, on the 15th, the dawn time, when the dawn rose then showed the holy deed, achieved enlightenment. Then the devas offered flowers, they offered so much flowers, so much flowers from the sky, that when you walk which reaches up to the knee. Then the whole earth, shaked. The whole world is illuminated, covered by light.

Then in order to realize how Dharma is so precious and who request the teaching to collect extensive merits, for many purpose then, [pause] for seven weeks Buddha did not turn Dharma wheel after enlightenment. So Buddha kind of like, there is a verse that Buddha said that, I guess, I don’t remember the whole entire verse but how Dharma is so precious and sentient beings do not have karma or something, there is verses Buddha mentioned, it starts with [Tibetan], something like that, that there is no sentient beings who listen to teaching, something like that. So Buddha kind of little bit like kind of discouraged or sort of, in the aspect. Anyway, didn’t turn Dharma wheel for seven weeks.

Then the leader of the business, Kargun and Zangpo, these families offered food to Buddha. Then the four guardians they offered four stone begging bowl, then Buddha blessed that and those two business leaders, Kargun and Zangpo, this family put the food in the stone begging bowl. So four, there are four guardians, the guardians offered four but then Buddha blessed into one, and then they put the food in this, then Buddha took the food and then Buddha taught this ?tashi tsekpa, this auspicious, these verses that I mentioned one day, there’s one, I mentioned one day that, I think, just one ore or two days ago I mentioned that, there’s one prayer that you can recite when there’s, doing things in the wrong astrological time or when there’s. obstacles. That’s one of the prayers, auspicious prayers, it makes, so there is inauspicious so by reciting this, it transforms, it makes it auspicious so it doesn’t, that which is obstacle then you make it auspicious, cause of success, you turn into cause of success. So this, Buddha gave this teaching.

Then the Brahma, Tsukpachen, so forth, requested again and again to turn Dharma wheel. Then Buddha accepted to turn Dharma wheel then the first Dharma wheel in Varanasi in the park. Then with the five surrounding disciples, five human beings, five surrounding disciples, five monks and then devas, there are eighty thousand devas. So for three months gave teachings, turned the Dharma, four noble truths. Then ripened their mind and liberated them. [pause]

Then also, not only them then after then, many others Nyerwa Nadai, Tengyur Oser, Gyewa Oser and Chulong Oser, Sharipu, Mangalyipu. The Sharipu who is excellent in wisdom, Mangyalyipu, who is excellent in psychic power, the two heart disciples of Buddha. So then with entourage of two hundred and fifth entourage and so Buddha gave teachings and then so forth. And then numberless devas, human beings ripened and liberated them, then covered the whole earth, so the reputation covered the whole earth.

Then the King Ze-tsang invited, heard this and invited in Shakya, invited again and again in Shakya, then they went there, Buddha went in Shakya. And Gyalwa Ze-tsang, and four brothers, then many hundred thousands of Shakyas, then numberless devas, human beings then Buddha gave teachings, ripened their mind, liberated them.

Then in Sravasti, that’s where Buddha showed the miracle powers, did the holy deeds of performed miracle powers. So these fifteen days, so today is the last one, yeah, so fifteens days performing, showing the miracle powers, showing holy deeds the performing miracle powers. So as Sravasti, that’s the place where Buddha lived twenty-five years, the longest time Buddha lived in any place is Sravasti, twenty-five years. So three years, last three years near, where there is Buddha’s, where Buddha abided, the rooms and all this place is there and a very nice garden, the ground, the main place. There is other arhats. Buddha’s bathing place, this, this, this. There is all the different rooms. Then close by where Buddha lived three years. So all together twenty five years in Sravasti. So that many people made comment that this place when you go there it brings so much peace and happiness in your heart.

There is one lama who built a monastery in Sarnath, his name is Kuse lama. So he told me that whenever he feels too much, too much responsibility, too much work, then whenever he feel so much, too much, then he stops everything, he goes to this Sravasti and there he feels so much peace every time he goes there. Every time he goes there. [pause]

And also Kirti Tsenshab Rinpoche made a very high comments of that place. So that is the first time that Kirti Tsenshab Rinpoche met His Holiness the Dalai Lama outside of Tibet, so Rinpoche gave for people there, pilgrimage, I think, teachings on Three Principles of the Path or Foundation of Good Qualities, something like that. So Rinpoche made the high comment that he thought it will be so good if there’s retreat houses, place, very good place to do retreat.

So I heard many comments from people. So then I sent one Italian student, he died already a long time ago, so I sent him to check the place. So that time I had a wish to build seven, six or seven retreat houses there.

So then he said, his name was Stefano, he become monk two times or three times, so I asked him to check. So he said when he went this place, the meditation, other place he has to put effort to meditate but this place the meditation just comes, he said that.

So then finally I, it happened to be, it happened to myself to be there with few people. [pause] So when I visited that place, that’s the only place that those Indians who are taking care of this holy place and they asked me to build a monastery there. It’s strange. Usually nobody ask to do that but that’s the only place where the Indians who were looking after the land asked me to build a monastery there.

So anyway, so I had interest for quite, those times, quite a number of years, then one day I thought how difficult it is to find director, but then you build six, even six, seven retreat houses, you need somebody take care, after. So then when I think, already existing retreat places, difficult to find director to look after, like Bodhgaya, Root Institute or Dharamsala, Tushita or the Nepal, so difficult to find a director, person who look after, so difficult, so, then with all the rest of the things, so when I think, then it made me discouraged. When you think really down, the work, first of all how difficult to find the person to look after, then all the rest, then my mind kind of got discouraged, and then disappeared.

So that’s also Rinpoche, like Kirti Tsenshab Rinpoche told good idea to have six or seven retreat houses, anyway.

But now, but that time when I was there already many people, from different countries are building, coming there to build temple, things like that.

I think he got jewels in the mouth, he got wish-granting jewels.

So that’s the place where Buddha, so there’s fifteen days of showing the holy deeds, performing miracles, subduing the different sentient beings, taming the mind of the different sentient beings, so there is quite a bit of stories of that. I don’t remember by heart, so, different days which sentient beings are subdued, tamed this and that, different things. So however, basically that’s, Sravasti is the place where Buddha showed the holy deed performing the miracles. Defeated, tamed, subdued the six Hindu founders, so who always compete with Buddha, who always criticize Buddha, so I think it’s their karma, I think ripened there during that time, Buddha to tame them. And their entourage, those Hindu founders, six founders, their entourage, ninety thousand, so like that, the numberless devas, human beings then Buddha, by performing the miracle power, ripened their mind and liberated them.

So during that time then all the people, they have high, very high respect to the Buddha and the Sangha during that time. They do so much offering service to the Sangha. So then Buddha thought that might become obstacle for their Dharma practice, then Buddha stopped that. Then led Buddha’s father and mother in arya path, caused them to directly see the emptiness, I think.

So that’s the deeds that all the buddhas who descend in this world will do, so this is the twelve deeds, and now here this eleventh, twelve deeds.

[long pause]

So then Buddha, [pause] then this place called, the name of the place called Drawing All the Trees and Exploding the Earth, there are the Armanika, on this, I’m not sure what [pause] the name of the mountain or I’m not sure what it is, Armanika, on this Sharipu and so forth, eight thousand arhats, then Buddha did abiding in the summer retreat. It is translated, rainy season, abiding, yar-ne, abiding in summer retreat. But I mean, of course, that’s the time when rain comes, but the exact translation is abiding in the summer retreat. So bhikshus, bhikshunis, those who are living in the vows, the three important activities, this is one of them, abiding in summer retreat, the monasteries. One is the reviving and restoring, sojong; then another one is abiding in summer retreat. Other one is releasing. So, three.

So then the Buddha went in the, Buddha’s mother’s born in deva realm, so Buddha went there to ripen mind of the many devas and to liberate them and then after abiding in summer retreat then Buddha went to, up to Ogmin, deva realm Ogmin, and then gradually, up to Ogmin, then numberless devas, Buddha did work for numberless devas, benefited them. Then the bhikshus they requested Buddha, the bhikshus requested Mangalipu, Mangalipu requested Buddha to descend in this world.

Then the ninth month, the 20th Tibetan day, ninth month, then the Buddha came down on the steps that is put by devas, so some, came down, some without touching, with miracle power came down, some touched with the holy feet like that, in the city, in India city called Salden. Numberless beings then seeing Buddha coming down, in Salden then gave incredible joy to their eyes and to their mind, and planted seed of liberation in so many people’s minds. So that time then various thoughts rise in the hearts of the people who saw the Buddha that time. Then Buddha gave teachings how samsara, samsaric perfections, samsara pleasure has no essence, and that important to achieve, to attain the path to liberation.

Then Buddha brought so many sentient beings, numberless sentient beings in the path to, brought into the door of the path to three vehicles, door of the three vehicles, the Lesser Vehicle and the Paramitayana, the Mahayana vehicle, the Paramitayana then the secret mantra, Vajrayana vehicle.

Then went to Rajgriha, Buddha went to Rajgriha, then the whole earth shaked six times, and then the whole area completely filled with beams and with all these unconceivable miracle powers. Then Buddha turned the, to the Hearer-Listeners and the nagas, devas, numberless beings, of course, bodhisattvas, numberless, then turned the middle Dharma wheel, Dharma wheel which has no characteristics, which as no characteristic of true existence, which has no, turned the Dharma wheel, the emptiness, that phenomena, the I and aggregates, all the phenomena do not have nature, nature, do not have nature, what nature? The truly existent nature.

Then went to, I don’t know the Sanskrit, went to Yangpachen, then turned the last Dharma wheel there. The Mind Only school their view comes. Then turned Dharma wheel there. Then to many other places, besides this, many other places according to the wishes of sentient beings, who are object to be subdued, then according to their wishes, the imprints, then turned Dharma wheel, unconceivable Dharma to, opened the door of Dharma to them. Then, unimaginable numberless sentient beings who are objects to be subdued, devas, human beings, so many are ripened, so many their minds are ripened, their hearts are ripened and liberated by Buddha.

Then, now next, most of the sentient beings who are object to be subdued directly by Buddha’s holy body, who are object to, who can see Buddha directly, Buddha’s holy body directly and, yeah, who can receive teachings directly from Buddha, so working for them, almost it’s finished. So the sentient beings did not have any more, the human beings in this world do not have any more karma to see Buddha’s holy body directly. And then to those who don’t have fortune to see Buddha directly, Buddha’s holy body directly then like, so us, including us, then special compassion the holy mind, compassion to us sentient beings, who don’t have karma to see Buddha’s holy body directly, then dividing Buddha’s life in five parts. So one part, then Buddha dedicated for us, the teaching of the Buddha to last long time in this world, to be spread out. Then Buddha, [pause] stopped the life and then blessed the Buddha’s teaching to exist in this world for five thousand years. [pause] So I think, then, stops this life, I think he intended to pass away, I think.

Then Buddha went to, I think, Kushinagar, where we are going to build the 500-feet Maitreya statute, Kushinagar. [Ven. Sarah confirms.] Make sure, sometimes not sure the name. So Buddha went to Kushinagar and then the last two, one who is doing the Titsi Gyalpo Rabgya, the one who played the violins, that he was feeling so proud, probably he thinks he’s the only one, best player in this world and then, no, no. Maybe this is different. I think this is different, sorry. Not playing the violin, sorry. This is smell-eater, the king Rabgya. I think it’s different there, I made a mistake. Titsi Gyalpo Rabgya, and then other one is Kundu Gyur Rabsang, so these last two objects to be subdued. Then at Kushinagar then ripened their mind and liberated them.

Then Buddha told the surrounding bodhisattvas, so said, the four entourage, the four aspect, four aspect entourage, so there is, so that is the gelong, male and female gelong and getsul, male and female getsul, able to, benefit to the sentient beings, so to read the Buddha’s teachings, scriptures, twelve branches then Buddha advised the vinaya teaching then that should be Buddha himself. After Buddha passed away then the people should, the Sanghas, the vinaya that should regard, the teaching to achieve liberation for self, so the Sanghas, they should regard that as Buddha himself. And the elder ones help the young ones. Advising the Sangha, elder ones help the young ones, gather them by needs. Then, young ones, this I’m not sure, young ones to not call name of the elder one, I’m not sure that’s, don’t understand what that means. Then for those who are devoted ones then, those who are devoted then birth, the Buddha’s birth and then the Buddha, Dharma, sorry, Buddha’s birth and then become enlightened, taught Dharma, passed away, should show the others these four things, these four directions, Buddha born, then enlightened, taught Dharma, passed away sorrowless state, should show these to others.

And then Buddha asked bhikshus, ask me if you have doubt, the three rare sublime ones, means Buddha, Dharma, Sangha, and the Four Noble Truths, if you have doubt, request, ask me. Then Buddha took out robes, upper part of the robes, Buddha took out and then Buddha said, bhikshus, looking at the Tathagata’s holy body is extremely rare. Look at the holy body of the Tathagata. So Buddha showed his holy body to the disciples. Then the bhikshus, they quiet for a while. Then Buddha said, like this, all the causative phenomena are perishable, they are nature of perishable, impermanent. So then this is the very last teaching of the Buddha. [Tibetan] So this one is the very last teaching of Buddha. Then Buddha showed the holy deeds, passed away sorrowless state.

Then the eight stupas and the, which was built, which is built each time when the holy deeds are performed, to remind, for the memory and of course, also collecting merits and purify also.

Then [pause] I think this may not be the eight stupas, I think I made a mistake. Maybe the eight parts of the holy body, I’m not a hundred percent sure, made the holy body eight parts then many relics, relics like mustard seeds, the round ones. So many relics came from, unimaginable numbers of relics manifested from the, relics like mustard seeds, came from this holy body. Then Buddha blessed, they covered the whole world, means the relics go to many different parts of the world. [pause]

Then all the sentient beings who make prostration, make offering to those relics, exactly as they think, as they wish, then they never, their life never go down, never reverse, from the three vehicles, from three yanas, three vehicles, the Hearer-Listener, vehicle of Hearer-Listener and Solitary Realizer, the vehicle of the Solitary Realizer and then the Mahayana, the Great Vehicle. So the three vehicles, before I mentioned the Lesser Vehicle, then the Great Vehicle, Paramitayana, and then the secret mantra Vajrayana, I think that was mistaken. So here the three vehicles is the vehicle of the Hearer-Listener and Solitary Realizer, then Mahayana, the Great Vehicle. So who engage in these three vehicles, they never change, they never reverse. So always go up, never go down, anyone who, all those sentient beings who do prostration, make offering to those relics of the Buddha.

Then in this world, in this unforgettable world, when the holy Dharma degenerates and become poverty of the, [pause] the precious Dharma, become poverty by preciousness, it says, degenerate the holy Dharma, then become poverty of preciousness. So this may not be external precious but I think might be related the same, I would think, the Dharma. So then it says, so this world become poverty, the holy Dharma degenerate, degenerated and then become poverty of preciousness, then these relics, Buddha’s relics, then these Buddha’s relics, seems at the end these Buddha’s relics they do function, these relics they become the jewel baiduryia, I think maybe sapphire, not Sophie, not Sophie, sapphire, jewel sapphire, [Tibetan] these relics will become [Tibetan], then it will eliminate poverty in this world. Then all these jewels, these relics become jewels then will transcend up to deva realm Ogmin, might be deva realm. There’s two Ogmins, one is where the arya bodhisattvas abide, where in reality, where Buddha, as you heard the story where become enlightened, but the Bodhgaya enlightenment is that’s in common view, in the common view that’s showing the, according to Mahayana that’s not, that is not the, that’s just showing, acting, showing the holy deed of achieving enlightenment, because in reality enlightenment unconceivable eons ago, so where enlightenment is Ogmin. That is according to Mahayana. According to Theravadin then the enlightenment at Bodhgaya, they believe, the Theravadin, in the common view they believe that as the first enlightenment. But according to Mahayana, it’s not that, unconceivable ages ago already enlightened. That is an actor performing the holy deeds, achieved enlightenment.

So these jewel, which were relics, jewels then transcend up to Ogmin, then various flowers, various flowers rainfalls happens. Then from those rainfall flowers then you hear Dharma, various Dharma sound. Then the devas of form realm, devas, desire realm devas they hear the Dharma sound, then they remember the virtue that they collected in the past. Then they don’t have interest, attachment, after that to their own realm. Then they descend in human world. Then they cause the human beings to engage in ten virtues and they bring the human beings, they lead the human beings into ten virtues. Then that time all these relics of Buddha they do unconceivable activities for sentient beings.

So with this great compassion, the founder, Shakyamuni Buddha when he generated bodhichitta first, much more powerful, much more brave-hearted, much more exalted, much more powerful than other bodhisattvas when they generated bodhichitta. Then in the middle when collecting merits, engaging in bodhisattva deeds and then Guru Shakyamuni Buddha’s is exalted than others, by bearing hardships, more special, exalted than others. Then at the end achieved enlightenment, attained enlightenment and then also that time also other buddhas and Guru Shakyamuni Buddha, Guru Shakyamuni Buddha is greater kind, quality is the same as other buddhas, but kinder than all the ten-direction other buddhas.

So in the Kshitigarbha’s Sutra, all the happiness, all the comfort, all the happiness that which is in the world, all comes from by offering to the precious sublime ones, the Buddha, Dharma, Sangha. So therefore, if one desire happiness, comfort, then always you should attempt to make offering to the rare sublime ones. So the, from Kshitigarbha Sutra, emphasize that, how important it is, always, every day always make offering, offer service to the Buddha, Dharma, Sangha, for the happiness of this life, for the happiness of all the coming future lives, for everything, so no question about liberation, enlightenment. So anybody who wish, anybody who desire, oneself, that you want to be good, you want to have happiness, anybody who desire that then one should attempt to make offering to Buddha, Dharma, Sangha.

So then, so like that. [pause]

PRINCE SIDDHARTHA THE MUSICAL‏ - JOINT EFFORTS BY 3 NON-PROFIT ORGANIZATIONS TO BRIGHTEN UP PENANG!

2010-01-20T22:54:00.005+08:00

Chokyi Gyaltsen Center, Phor Tay Private School and Pu Ai Community Service in a joint effort will bring to Penang, the highly acclaimed Prince Siddhartha the Musical show, produced by the Musical On Stage Productions. The Prince Siddhartha the Musical show has been brought to various cities, including Singapore, Johannesburg, Durban, Cape Town and Jakarta with a turn-out of 70 thousand audiences.

We are is very proud to be the organizers to bring this highly acclaimed Prince Siddhartha the Musical show to Penang for the first time, and we are extremely delighted to have this event being endorsed in the Penang Tourism Calendar of Events for 2010. We believe this will bring a lot of joys to the community of Penang and also the vicinity states such as Kedah and Perak.

WHAT IS THE PRINCE SIDDHARTHA THE MUSICAL?

Prince Siddhartha the Musical is a full-length Mandarin musical created and produced by some of the best talents from the Malaysian music, television, theatre and dance scenes.

Prince Siddhartha the Musical is essentially an Eastern story re-told and presented in Western musical style. Gathering a cast of award-winning actors and dancers, the musical also features a powerful and touching music score, combining classical, new-age and ethnic elements, dynamic and captivating dance choreography, vibrantly coloured stage design and lavish costumes coupled with advanced animation effects,

Prince Siddhartha the Musical is highly recommended for both its artistic and entertainment value.

Prince Siddhartha the Musical will rock Penang!!

For a short clip of video and information please go to www.musicalonstage.com

Synopsis

Prince Siddhartha was born in B.C. 464 in ancient India where people were divided by a caste system. As the Prince of Kapilavatthu leading a luxurious and prestigious life, Siddhartha observed the unequal status of the people outside the palace. Once he chanced upon the sights of birth, aging, sickness and death, and realised the suffering of the mankind. With a determination to seek a way to end all suffering, he went into a poignant sojourn in search of the truth of life and the universe. After 12 years of practice, he finally attained Enlightenment – The Buddha.

WHERE TO BOOK YOUR TICKETS?

The venue is at Dewan Sri Pinang, and the dates for the shows in Penang are:

1^st SESSION
[Premier Show, for donation or sponsorship of advertisement of RM1,000 and above]

19^th March 2010, Fri
8pm-11pm

2^nd SESSION:

20^th March 2010, Sat
8pm-11 pm

3^rd SESSION:

21th March 2010, Sun
2pm-5pm

4^th SESSION:

21th March 2010, Sun
8pm-11pm

For further inquiries or ticketing reservations, kindly call:

Chokyi Gyaltsen Center: 04-229 0600 / 04-228 2561 (Soon Huat Motors), 012 428 5528 (Vincent), 012 475 1363 (Angie), cgc.ticket@gmail.com

Than Hsiang Temple: 04 6414822

Pu Ai Community Service: 0124076490

You will be able to get a copy of your ticket from Popular Book outlets.

Tickets are priced at : RM50, RM70 & RM100

DONATION & ADVERTISEMENT SPONSORSHIP

As this is a charitable show, and all the costs incurred to bring this show to Penang have been funded by the three non-profit organizations, namely, Chokyi Gyaltsen Center, Por Tay Private School and Pu Ai Community Service, we strongly encourage public donations and advertisement sponsorship.

For Donation and Advertisement Sponsorship, please contact:

Chokyi Gyaltsen Center: 012 438 6228 (Datin Goh), 012 428 5528 (Vincent), fpmt.cgc@gmail.com

Than Hsiang Temple: 04 6414822

Pu Ai Community Service Center: 012 4076490

Phor Tay Private School : 04 2271469

CGC Appears In FPMT International News January 2010

2010-01-10T22:46:00.003+08:00

Ling Rinpoche’s Visit to FPMT Centers in Malaysia

On his recent visit to Malaysia, Ling Rinpoche graciously accepted the invitations of the FPMT centers to teach there. At the Chokyi Gyaltsen Study Group in Penang, Rinpoche was requested to speak on an intriguing topic: how to enjoy samsara without feeling guilty. Daniel Yeoh, the group coordinator reported that Rinpoche clearly and precisely answered that samsara can’t be enjoyed.

Daniel added that Gala Rinpoche (who was among the eleven Sangha in the entourage) praised the work of Lama Zopa Rinpoche and the devotion of the Malaysian students, and made the observation that “all the altars are set up in a way that as you enter the center, you will feel that it is a FPMT center or a Lama Tsongkhapa lineage center, and that he could not see any worldly gods on or near the altar.”

Heart Shrine Relic Tour Coming To CGC

2010-01-01T16:34:00.004+08:00

Please click on the above photo to see the enlarged version. Thank you.

CGC Organising Highly Acclaimed "Siddhartha The Musical"

2009-12-25T14:08:00.023+08:00

Chokyi Gyaltsen Center (CGC), Than Hsiang Temple (THT) and Pu Ai (PA) will be co-organising and bringing to Penang, the Musical On Stage Productions (MOSP), a musical group from Kuala Lumpur, who has been performing a number of shows, particularly the highly acclaimed "Siddhartha the musical". This musical has had successful performances in various cities including Singapore, Johannesburg, Durban, Cape Town and Jakarta with a total turn-out of 70,000 spectators. For more information on the show kindly go to www.musicalonstage.com.

The expected dates for the shows in Penang are 19th (8pm-11pm), 20th (8pm-11 pm) & 21st March 2010 (2pm-5pm & 8pm-11pm) which coincides with the school holidays. Prices of tickets are RM50, RM70 and RM100. The show will be held at Penang's Dewan Sri Pinang. For furthur inquiries or ticketing reservations, kindly contact cgc.ticket@gmail.com.

A short video clip on the musical is attached below. Enjoy!

Welcoming Address To Kyabje Choden Rinpoche By CGC's President, Dr. Daniel Yeoh On 22nd December 2009

2009-12-23T11:37:00.009+08:00

Earlier this year, I went to Borobudur for pilgrimage with Kyabje Choden Rinpoche, and with the great advice of anila Osel, I made request to invite Rinpoche to come to teach at Chokyi Gyaltsen Center. Rinpoche with so much compassion accepted my request, and Rinpoche, all of us at CGC are extremely happy that Rinpoche is here today to teach us.

Over the next 7 days, we request Rinpoche dispel the darkness that has been clouding our mind, and we request Rinpoche to ripen our mind stream so that we could quickly achieve many realisations. We request Rinpoche to ripen our mind so that we are ready to practise highest yoga tantra very soon.

Many of us here serve dharma and work very hard for dharma according to the holy wishes Kyabje Lama Zopa Rinpoche. We also request Rinpoche to dispel all our obstacles, secret and outer obstacles, so that we have perfect conditions to serve dharma and practise dharma, and have a lot of realisations.

Rinpoche you mentioned in your teaching recently that if a qualified student relies on a qualified master, inner realisation is as easy as "ABC".

We have no doubt that Rinpoche is a perfectly qualified spiritual master, and on our side we will try to be a qualified student; we will try to have our mind freed from biased, 2) we will try to develop some wisdom discriminate between right and wrong 3) and we will strive hard to develop strong aspiration to achieve inner realisation.

Rinpoche, your holy presence here is so rare and so precious, and I hope all of us here at CGC will sincerely aspire to be your qualified students and seek to practise dharma and make our dharma practice as offerings to Rinpoche.

Once again, thank you so much Rinpoche for coming to CGC.

Kyabje Choden Rinpoche's Programme

2009-12-22T08:47:00.008+08:00

Here is the programme for Kyabje Choden Rinpoche’s visit to CGC, Penang on 22th Dec 2009 - 29th Dec 2009.

22/12/2009 (Tue)

6:00pm Welcome Kyabje Choden Rinpoche's (expected time of arrival)

23/12/2009 (Wed)

7.30pm - 9.30pm Teachings on Three Principles of the Path by Lama Tsongkhapa

24/12/2009 (Thu)

7.30pm - 9.30pm Medicine Buddha Initiation

25/12/2009 (Fri)

9:00am Visit to Kek Lok Si Temple

12.30pm Lunch with CGC members and the public at CGC

(Those interested, kindly register your name with Ms.Stephanie at 012- 428 2929 or email: fpmt.cgc@gmail.com before 20/12/2009)

4:00pm - 6pm Teaching on Tong Leng Meditation

26/12/2009 (Sat)

7:00pm - 7.30pm Short Teaching: Why purification is so important & What will happen to us if we do not do the purification practice?

7.30pm - 9.30pm Vajrasattva Initiation

28/12/2009 (Mon)

Consultation day. Kindly call Yeoh at 012 428 5528 for appointment

29/12/2009 (Tue)

7.30pm - 9.30pm Teaching on Daily Preliminary Practices

For further enquiries, kindly email to us fpmt.cgc@gmail.com or call Ms. Stephanie at 012 428 292

A Wish Granting Tree‏ In Conjunction With Medicine Buddha Initiation By Kyabje Choden Rinpoche

2009-12-21T23:46:00.009+08:00

A wish-granting season in conjunction with Medicine Buddha Initiation

by Kyabje Choden Rinpoche

on 24th Dec, 2009, 7:30pm @ Chokyi Gyaltsen Center, Penang

On this beautiful festive season when many people are celebrating Christmas Eve with family gatherings at home, hotels, or restaurants, CGC has the great pleasure to share with you this “evening of lights” with the most precious Tibetan Buddhist master, Kyabje Choden Rinpoche.

In conjunction with Medicine Buddha Initiation by Kyabje Choden Rinpoche, CGC offers you a chance to pray for your wishes to come true. We will assemble a wish-granting tree decorated with beautiful ornaments. For each of your wishes that will be hung up on the tree together with the ornaments, we will request Rinpoche's blessing for your wishes to come true.

Medicine Buddha is known for his powerful vow in fulfilling the wishes of sentient beings especially at this degenerate age. The wish-granting tree, as stated in the Mandala Offering practice, is a particular enjoyment in the “Southern Continent”. It is a huge tree made of the seven precious gems and for whatever wishes that you pray for, your needs will pour down from it like rain.

Let us all come to pray for everyone's wishes to be fulfilled, and to benefit all other sentient beings in an extensive way.

Name:

Mobile No:

Email:

Address:

Your wish list:

We appreciate donation of RM5 for every wish that you make. The donation will go towards supporting the Center activities. Thank you.

Kyabje Choden Rinpoche's Biography

2009-12-21T01:12:00.006+08:00

Kyabje Choden Rinpoche was one of seven children born to a noble family in Dahi, the Khampa region of Eastern Tibet. Rinpoche’s connections to past spiritual masters were evident from early childhood in his exemplary conduct and superior intelligence as well as in the miraculous signs often witnessed in his presence. Reting Rinpoche, the Regent of Tibet, officially recognized the small boy as the living reincarnation of the previous Choden Rinpoche, who had been one of the finalists in the search for the 13^th Dalai Lama’s reincarnation.

At the age of seven, Rinpoche took novice ordination from His Holiness Pabongka Rinpoche. His Holiness reportedly said, “I found your name in Ganden Monastery’s Golden Stupa.” His Holiness named the child Losang Gyalten Jikdrel Wangchuk. Since his novice ordination, Rinpoche has been observing his monastic vows just as one protects one’s own eyes.

Rinpoche traveled to Central Tibet at the age of seventeen and enrolled in Sera Je Monastery where he was trained in the Five Canons of Buddhist philosophy. While mastering this twenty-five year course of study, Rinpoche became an outstanding student of His Holiness Trijang Rinpoche and His Holiness Pabongka Rinpoche as well as numerous other prominent lamas.Under their tutelage, he received empowerments, oral transmissions and personal instruction. He was given complete pith instructions and ear-whispered transmissions as well, which led him to an internalized understanding of the teachings. Rinpoche was also tutored during this period by the Abbot of Dawak Monastery who taught him Tibetan grammar, Sanskrit, poetry, literature and astrology. By virtue of this lengthy apprenticeship with many renowned lineage masters, Rinpoche mastered the Five Canons and earned the title pandita. He was chosen to represent Sera Je in debate when His Holiness the 14^th Dalai Lama stood for his Geshe Examination in 1959.

During the 60s, in response to the devastating destruction of Tibetan culture and religion at the hands of the Chinese, Rinpoche undertook a solitary retreat for 19 years. He never left his tiny, dark room in Lhasa for twenty years relying on the metok chuelen practice for sustenance. When practicing metok chuelen (literally: flower essence- to-take-of), one refrains from all common dietary habits, sustaining the body with a substance made of flower essences. Rinpoche states unequivocally that his productive practice, his accumulation of merit and his accomplishment of clarity of mind are directly attributable to his metok chuelen practice. When the Chinese accused him of 'disgracing the motherland' by practicing dharma, Rinpoche was forced to abandon this retreat and take up residence in a Lhasa household.

The Cultural Revolution was a dark period in Tibet marked by forced participation in cultural degradation and by the protracted suffering of atrocities. Concurrent with these rampant human rights abuses in his homeland, Rinpoche chose to remain in solitude in household retreat for more than nineteen years, practicing the Lam Rim, lo jong and tantra from memory.

In the 80s, Chinese policy became more lenient toward Tibetan religious activity. Endeavoring to exploit Rinpoche’s reputation as a distinguished scholar, the authorities invited him to serve on the board of a cultural committee. Rinpoche readily rejected the offer, having the forethought that he would be required to criticize his root guru His Holiness the Dalai Lama. Instead he used this five-year period of leniency to give extensive teachings, empowerments and oral transmissions to thousands of Tibetan Buddhists. In 1985, Rinpoche was able to escape Tibet, traveling through Nepal to India. In Dharmasala, his paramount wish, the opportunity for an audience with His Holiness the Dalai Lama, was finally realized. This auspicious and poignant occasion touched Rinpoche’s heart indelibly: it was as if he had met with Buddha Shakyamuni himself.

The political destabilization in Tibet having reached a particularly volatile juncture, His Holiness advised Rinpoche to not return but rather to remain in India in order to teach. Therefore, while destruction of monasteries, temples and stupas continued unabated in Tibet, Rinpoche traveled to South India and, for the next twenty years, taught the precious Buddhist canon to thousands of monks in the diaspora’s monastic communities.

Rinpoche was regularly invited abroad to teach in monasteries and dharma centers, thereby benefiting people from all walks of life. He has traveled extensively throughout South Asia, Mongolia, Europe and America. Thousands of practitioners have taken novice ordination from Rinpoche in the course of his travels outside Tibet.

In sum, Rinpoche spent twenty years of his youth studying Buddhist logic, the Perfection of Wisdom sutras, Middle Way philosophy, Treasury of Knowledge treatises, and monastic code and conduct at Sera Je Monastery. Subsequently, he dedicated another two decades to contemplation, meditating on the Five Canons in order to internalize the teachings. Most recently, he has devoted a third span of twenty years to teaching in South India and abroad, disseminating the Buddhadharma to benefit humanity.