Chủ nhật 04 tháng 5 lúc 2:00 PM Lễ cầu nguyện Đức Quán Thế Âm. Giải thích về ý nghĩa và lợi ích của sự cầu nguyện. Chủ nhật 11 tháng 5 lúc 2:00 PM Thuyết Pháp: Bốn Chân Lý cao cả (Tứ Diệu Đế) Chủ nhật 18 tháng 5 lúc 2:00 PM Lễ cầu nguyện ngày Đức Phật Thích Ca Mâu Ni: Đản Sanh, Thành Đạo và Nhập Diệt. Trai tịnh buổi tối kính mời. Chủ nhật 25 tháng 5 lúc 2:00 PM Thuyết Pháp Giới Bồ Tát: giải thích về Giới, lợi ích của Giới, sự thọ Giới và hành trang Đạo lộ thù thắng qua sự hành trì Giới miên mật Lễ truyền Giới Bồ Tát theo nghi lễ Mật Tông. Trai tịnh buổi tối kính mời.

Chương trình Thuyết Pháp tháng 4, 2008 Tại Viện Phật Học Jam Tse Cho Ling 2581 Rugby Road, MISSISSAUGA, ONTARIO, CANADA Vào các ngày : Chủ nhật 13 tháng 4 lúc 2:00 PM Lễ cầu nguyện Đức Phật Dược Sư Thuyết Pháp: Hạnh Dược Sư, ý nghĩa và lợi ích của sự cầu nguyện. Chủ nhật 20 tháng 4 lúc 2:00 PM Thuyết Pháp: Tu hành GIỚI Ba La Mật (*) Một trong Sáu Ba La Mật của Bồ Tát Hạnh. (*) Tu hành NHẪN NHỤC Ba La Mật - Thuyết Pháp tại Viện Phật Học Jam Tse Cho Ling tháng 3, 2008 Chủ nhật 27 tháng 4 lúc 2:00 PM Thuyết Pháp: QUI Y: Cánh Cửa Thiêng để đi vào Đạo Pháp

Dharma Teachings & Blessing

Toronto-Mississauga, February and March 2008

THE 9TH NETEN RINPOCHE

Abbot of jungpa monastery,tiBet

There were sixteen renowned Arhats in India. Neten Rinpoche’s lineage can be traced back to the 11^th Arhat, named Lam Tran Ten, who was reborn many times as a Mahasiddha, in both India and Tibet. Today this master teacher of the Dharma is known as Neten Rinpoche and is recognized as the Abbot of Jungpa Monastery, Tibet.

Jungpa Monastery in Kham Lithang, Eastern Tibet, was built by the 1^st Neten Rinpoche, who was the Tulku (reincarnated lama) of Tsangchung Sangye Pasang, a disciple of great Lama Je Tsongkhapa. The present Neten Rinpoche was born just over one year after the passing of the 8^th Neten Rinpoche, a compassionate lama who led a model monastic life. In the year 1986, His Holiness the Dalai Lama has graciously recognized him as the 9^th reincarnated Neten Tulku, Abbot of Jungpa Monastery. By this time, he was already a great scholar at Sera Mey Monastic University and has won the respect of the other monks both as a Dharma teacher and a Debater.

Neten Rinpoche secured the highest Geshe Lharampa Degree (Ph.D in Buddhist Philosophy) and soon afterwards, he joined in Gyudmed Tantric Monastery for higher Tantric studies. After four years of strenuous studies and practices, he appeared for the final examination in the gracious presence of H.H the Dalai Lama and the congregation of Gyudmed monks and then accepted the position of Disciplinary Master at Gyudmed Tantric Monastery.  Neten Rinpoche teaches monks at Sera Mey Monastic University, South India.

At Jam Tse Cho Ling Dharma Center  2581 Rugby Road, Mississauga

(905) 276-0564 / dolkermp@yahoo.com 

Sunday Feb. 10 at 2:00 PM

Guru Puja: The prayer consists of making offerings and requesting inspiration from the Spiritual Master (Guru). This practice unites our minds and the mind of the Guru in order to receive blessings and generate realizations on the path to enlightenment. A tsog offering helps to restore degenerated spiritual vows and commitment. – Prayer for Tibetan New Year

Sunday Feb. 17 at 2:00 PM

Teaching and Discussion on Mind Training: Equality & Exchange of Self and Others - Practice of Giving & Taking ( Tonglen )

Sunday Feb. 24 at 2:00 PM

Yamantaka Healing Purification Ritual to heal suffering of sickness and remove obstacle to one’s health and peace of mind

Sunday March 02 at 2:00 PM

Teaching and Discussion: Practice of Patience

Sunday March 09 at 2:00 PM

Teaching and Discussion: Practice of Renunciation

Sunday March 16 at 2:00 PM

Prayer of Dharma Protector Kalarupa, a wrathful aspect of Manjushri (Buddha of Wisdom) who is invoked to remove obstacles and hindrances
 
Saturday March 22  & Sunday March 23 at 2:00 PM

Teaching: Shantideva’s The Bodhisattva Way of Life - Chapter III: Adopting The Spirit of Awakening ( Aspiring Enlightenment Mind )  (*)

Sunday March 30 at 2:00 PM

Prayer of Dzambhala (the manifestation of Avalokitesvara, Buddha of Compassion) to destroy bad karma, stop suffering, avert obstacle, have a bodhi mind and bring wealth to all sentient beings

(*)Chapter I: The benefit of Enlightenment Mind – Retreat in Ottawa 2007

(*)Chapter II: Confession of misdeeds – Retreat in Montreal 07

   Would you like to invite Neten Rinpoche to your home for prayer and blessing, please call  (905) 276-0564                       

http://www.myhealinghands.com.sg/thedharma/teachingsbyhiseminencedrubwangkonchok.htm

Teachings by His Eminence Drubwang Konchok Norbu Rinpoche about Meat-Eating
on 8 Dec 2003 at Than Hsiang Temple, Penang, Malaysia
during 100 Million Six-Syllable Mantra Recitation Retreat



1. As Buddhists, we practiced so as to benefit oneself and others. Hence, we do the six-syllable (Om Mani Pad Me Hung) mantra practice. However, when we eat meat - be it chicken, pork, fish or eggs in our daily lives, we are creating immense negative karma.

2. If on the one hand, we chant the mantra and on the other hand, we eat the meat of another sentient being, then our words and actions do not tally with one another. We are not practicing as we preached. Can this be considered as loving-kindness and compassion towards sentient beings? Is this doing good and abstaining from evil? We take refuge in the Buddha because His teachings could benefit all sentient beings. As Buddhists, we should understand the essence of the Buddha's wisdom and teachings, which is to do good and abstain from committing evil deeds. Abstaining from evil means that we have to keep our precepts. Hence we should not take meat.

3. When we are sick, old or near death, we would go to a doctor - we would practise and do anything possible and extend our life span. However, when we take meat, we are killing sentient beings that are healthy. How great is our compassion and loving-kindness if we treat sentient beings in such a manner? We should abstain from killing because it generates immense negative karma. Instead, we should develop loving-kindness and compassion towards all sentient beings.

4. In countless rebirths, all sentient beings have been our parents. When we took rebirth in the human realm, we had human parents; when we took rebirth in the animal realm, we had animal parents and so forth. Samsara is such. We need to generate a sense of gratitude towards our parents in this lifetime and those of our past lives. Hence, we should be vegetarians and abstain from taking meat. In such a way, we would do good and give meaning to our practice. By doing so, our practice of the six-syllable mantra would be able to benefit ourselves and others, and also aid in the flourishing of the Dharma.

5. There are some people who say that their doctor has advised them against becoming vegetarians, as they would suffer from malnutrition. (The truth is a balanced vegetarian diet is much better than a non-vegetarian diet.) This is a sign that the determination of these people is not strong enough. For if one has strong determination, one would avoid doing evil deeds at all cost and under any circumstances. 6. Hence in our daily lives, we should stop committing the negative deed of eating meat. On this basis, the merits generated from our refuge and practice of the six-syllable mantra would be inconceivable. We should try to change our lifestyle towards vegetarianism. We would certainly face difficulties in becoming full vegetarians. However, when such obstacles arise, we should remember how every sentient being had at one point or another been our parents. When we remember this, then we would not take meat just as we would not eat the meat of our parents of this lifetime.

-Translated by Konchok Tenzin Drolma | Grammatically corrected and paragraphed by Shen Shian, with notes in parentheses

27/12: Tribute to His Eminence Drubwang Konchok Norbu Rinpoche (1921-2007)

If on the one hand, we chant the [Mani] mantra and on the other hand,
we eat the meat of another sentient being,
then our words and actions do not tally with one another. — Drubwang Rinpoche

One of the greatest obstacles to the birth of Bodhicitta
in our minds is our craving for meat. — Shabkar
__________

In his final years, the late great His Eminence Drubwang Konchok Norbu Rinpoche (1921-2007) repeatedly touched upon two teachings in his talks during the popular Mani retreats that he held. The first is the urgency of upholding the Mani mantra (Om Mani Padme Hung), and the second is the urgency of abstaining from eating meat. At first glance, these seem to be unrelated subjects. However, they are closely linked indeed. The Mani mantra, if chanted well, invokes one's compassion. The more it is invoked, the more perfectly all-encompassing it becomes. It would include compassion for all animals too.

Compassion is important because it is seen as the root of all virtues in Buddhism. While compassion has to balance with wisdom, it precedes wisdom in priority. Even the seeking of wisdom for self-liberation is possible only when one has compassion for oneself. Without the perfect compassion of the Buddhas, who aspire to guide all beings to liberation, there would be no widely taught Dharma at all. Any other virtue, when lacking in compassion, renders it a fault too. Thus is the quality of compassion central and crucial.

Was helping out at the wake of Rinpoche yesterday. There was little grief on my part — because there is faith that he is a well-accomplished spiritual practitioner. His passing was peaceful too. Seeing what seemed to be thousands paying their final respects to him, there is rejoice at his great merits instead. With overwhelming compassion, surely, he is likely to re-manifest in Samsara to continue helping all beings, in one way or another. For great practitioners of the Bodhisattva path, when the body expires, there is the need to change a new one. It is as simple as that.

Despite being born in Tibet with scarce vegetation, Rinpoche was indeed courageous in going against the expected “rationale” that it is perfectly blameless for those practising Tibetan Buddhism to not try harder not to eat meat. There was simply nothing to gain on his part by speaking up continuously for the plight of animals going under the knife. It was out of pure compassion. Those of us who have seen and heard Rinpoche's heartfelt beseeching for retreat participants to go vegetarian will know what I mean.

Today, with the wide availability of more vegetarian options, Tibetan monasteries around the world are increasingly going vegetarian. Even His Holiness the 14th Dalai Lama, the spiritual leader of the international Tibetan Buddhist community, who once wrote a long life prayer for Rinpoche, strongly advocates the vegetarian cause. This is simply the way it has to be – for if even the leaders of Buddhism do not encourage compassion for voiceless animals, the heart or core value that is compassion would be lost. “Heart-less” then would Buddhist practice be — with the hypocrisy of wishing all beings to be well and happy while wishing to eat some of these beings. Vegetarianism is no must for all Buddhists, but surely, it ought to be mindfully considered.

At the wake, I saw some devotees shedding tears of grief. If we truly believe Rinpoche to be a liberated being, even before he passed away, then the truth is that there is no need to grieve for him. Perhaps, we should grieve for ourselves instead — to the extent that we have yet to perfectly practise what he taught — such as the two urgent teachings, as listed in the opening paragraph. We need to get over this grief though, to simply live the teachings. I see what seemed to be hundreds of khatas and flowers offered at his shrine. The offering of khatas symbolises the giving of goodwill, auspiciousness and compassion. The offering of flowers is to remind us of the reality of impermanence - to not be attached to Rinpoche too.

Surely, Rinpoche had already amassed great goodwill and auspiciousness with his compassion in action. Surely, he is already at peace with the impermanance of his body. All the khatas and flowers in the world would not be as great an offering, as the practising of what he taught. The way to truly honour his passing is to not let his teachings pass us by — to truly take his advice to heart, to truly practise what he preached, to truly spread the teachings that he taught. Surely, Rinpoche would rather one to uphold the Mani mantra, and to go vegetarian for life, than to make a one-time offering to him. May Rinpoche swiftly return to help more beings! Om Mani Padme Hung.

By Bro Shen Shi'an
__________

Teachings by His Eminence Drubwang Konchok Norbu Rinpoche on 8 Dec 2003 at Than Hsiang Temple, Penang, Malaysia during 100 Million Six-Syllable Mantra Recitation Retreat (on Meat-Eating)
http://moonpointer.com/bvf.php?itemid=627