Yearly Events 2014 For Bodhikaram Temple

1 Magha Puja Ceremony at Watt Bodhikaram,
@ 1197 Deer Park Rd, Ottawa, Ontario On Saturday February 15, 2014

2 Khmer New Year Ceremony at Tom Brown Arena,
@ 141 Bayview, Ottawa, Ontario, on Saturday April 12, 2014

3 Visakha Puja Ceremony at Bodhikaram,
@ 1197 Deer Park Rd, Ottawa, on Saturday May 10, 2014

4 Bonn Phkaprak (Fundraising) at Tom Brown Arena,
@ 141 Bayview, Ottawa, on Saturday June 21, 2014

5 Buddhist Lent Ceremony (Chol Vossa) at Watt Bodhikaram
@ 1197 Deer Park Rd, Ottawa, on Saturday July 12, 2014

6 Sangha Puja Ceremony at Watt Bodhikaram
@ 1197 Deer Park Rd, Ottawa, on Saturday August 16, 2014

7 Khmer Ancestors' Day Ceremony (Bonn Phchum Ben) at Tom Brown Arena,
@ 141 Bayview, Ottawa, on Saturday September 13, 2014

8 End of Buddhist Lent Ceremony (Bonn Chegn Vosa) at Watt Bodhikaram,
@ 1197 Deer Park Rd, Ottawa, on Saturday October 04, 2014

9 Kathina Ceremony (Anuual Robe-Offerings Representation) at Tom Brown Arena,
@ 141 Bayview, Ottawa, Ontario on Saturday October 25, 2014

Magha Puja Ceremony

February 15, 2014

Magha Puja is organized to commemorate two important events on full moon day of the month Magha (Lunar calendar) in the Buddha’s life, i.e. The Fourfold Assembly and The Rejection to the aggregates of life.

The monks and Board of Directors of the Mondul Ottawa Khmer Buddhist Monastery would like to invite you and your family to attend this ceremony which will be celebrated at the date and location below:

Location: Bodhikaram Temple, 1197 Deer Park Rd, Ottawa, Ontario
Friday Evening February 14, 2014, 8:00 pm - 10:00 pm

Paying Respect to the Triple Gem and Undertake the Five Precepts, Invite the Monks to chant Paritta, Perform the devotional acts and offer the fragrant material offerings to the Buddha, monks and layfollowers recite the Khmer Buddhist hymn of the Buddha's life.
Saturday Morning, February 15, 2014
-9:00 am : Arrival of guests.
-9:30 am : Paying respects to the Triple-Gem and taking the Five Precepts.
-10:00 am : Putting alms in to alms-bowls, Food Offering to the Buddhist Monks.
-11:30 am : Blessing given by the Monks, Lunch of Monks, Dhamma Lecture by a Monk.
-12:00 am : Communal Lunch.

Please join us in order to preserve traditional Khmer Buddhism, and to perform the merit for your present and future life. May you be blessed by the Triple Gem!

Thank you!


-----------------------MANGALA SUTTA
Thus have I heard.1 On one occasion the Exalted One was dwelling at Anathapindika's monastery, in Jeta's Grove, near Savatthi. Now when the night was far spent, a certain deity whose surpassing splendor illuminated the entire Jeta Grove, came to the presence of the Exalted One and, drawing near, respectfully saluted him and stood at one side. Standing thus, he addressed the Exalted One in verse:
"Many deities and men, yearning after good, have pondered on blessings. Pray, tell me the greatest blessing!" Read more.



King Asohka sent missionaries to the land of Suvannabhumi (Suwannaphum), which has sometimes been identified as the mainland southeast Asian region of the Mon kingdoms of southern Thaton in Burma, central Thailand and Issan. The Mahavamsa, Read more...



The performance of good actions gives rise to merit (punna), a quality which purifies and cleanses the mind. If the mind is unchecked, it has the tendency to be ruled by evil tendencies, leading one to perform bad deeds and getting into trouble. Merit purifies the mind of the evil tendencies of greed, hatred and delusion. The greedy mind encourages a person to desire, accumulate and hoard; the hating mind drags him to dislike and anger; and the deluded mind makes one become entangled in greed and hatred, thinking that these evil roots are right and worthy. Demeritorious deeds give rise to more suffering and reduce the opportunities for a person to know and practise Read more...

Buddhism puts salvation or Nibbana completely within the reach of man. It does not, however, come to him as a gift from outside himself; it has to be won. There is no one who seeks him out and cures his alienation from ultimate values. In other words, Buddhism has no place for a Saviour who takes upon himself the sins of others and obtains for them redemption therefrom.
1. Devas
Buddhism admits the existence of many categories of gods, who are called devas or radiant ones. None of these devas, however, is permanent and eternal. 'They are to be found in various planes of existence; some of them have longer life-spans than others.


Buddha Dhamma is a system of living taught by the Buddha Shakyamuni. Buddha Dhamma is a system that can help one come out of suffering - when practiced and realised each for himself or herself, it stops the cycle of birth. One can become fully enlightened and thus come no more to birth, avoiding old age, sickness and death...Read More...

Buddhism originated with an Indian prince known as the Buddha, who taught in Northeast India in the fifth century BC. Two centuries later, with the support of the Emperor Asoka, Buddhism spread over the greater part of India and from there traveled the full breadth of the Asian continent. In several tidal waves of missionary zeal it rose up from its Indian homeland and inundated other regions, offering the peoples among whom it took root a solid foundation of faith and wisdom upon which to build their lives and a source of inspiration towards which to direct their hopes. At different points in history Buddhism has commanded followings in countries Read more...


1. There is no almighty God in Buddhism. There is no one to hand out rewards or punishments on a supposedly Judgement Day.
2. Buddhism is strictly not a religion in the context of being a faith and worship owing allegiance to a supernatural being.
3. No saviour concept in Buddhism. A Buddha is not a saviour who saves others by his personal salvation. Although a Buddhist seeks refuge in the Buddha as his incomparable guide who indicates the path of purity, he makes no servile surrender. A Buddhist does not think that he can gain purity merely by seeking refuge in the Buddha or by mere faith in Him. It is not within the power of a Buddha to wash away the impurities of others
4. A Buddha is not an incarnation of a god/God (as claimed by some Hindu followers). The relationship between a Buddha and his disciples and followers is that of a teacher and student.
5. The liberation of self is the responsibility of one's own self. Buddhism does not call for an unquestionable blind faith by all Buddhist followers. It places heavy emphasis on self-reliance, self discipline and individual striving. Read more...
The life of the Buddha is more than an account of one man's quest for and realisation of the truth; it is also about the people who encountered that man during his forty-five year career and how their encounter transformed them. If the Buddha's quest and his encounters with others is set against the backdrop of the world in which these events were acted out, a world with its unique customs, its political intrigue and its religious ferment, it becomes one of the most fascinating stories ever told. One will meet with proud kings and humble outcastes,  Read more...
Kamma in Buddhism
As Buddhists, we must understand kamma (action and the result of action) as it is explained in Buddhism. We should not blindly follow the kamma teachings of other religions; otherwise, we will pitifully spin around according to kamma without being able to get beyond its power or realize its end.
Why do we need to know the essence of Kamma? Because our lives are inseparable from it and happen according to it. To be more precise, we can say that life is actually a stream of kamma. Desire to do deeds (kamma) causes one to perform actions and receive the results of those actions; then, desire to do deeds arises again and again endlessly. Therefore, life is merely a pattern of kamma. If we rightly understand kamma, we can lead our lives at peace, without any problems or suffering.
There are two primary kamma doctrines. One has been taught since before the Buddha’s time and is still taught outside Buddhism; the other is the Buddhist principle of kamma. The first doctrine presents only half of the story. In that doctrine, one cannot conquer kamma and remains always under its domination; one actually desires to be under its power and asks for its help, without ever trying to fight for one’s own liberation. Read more...
Buddhist Ethic
Essentially, according to Buddhist teachings, the ethical and moral principles are governed by examining whether a certain action, whether connected to body or speech is likely to be harmful to one's self or to others and thereby avoiding any actions which are likely to be harmful. In Buddhism, there is much talk of a skilled mind. A mind that is skilful avoids actions that are likely to cause suffering or remorse.
Moral conduct for Buddhists differs according to whether it applies to the laity or to the Sangha or clergy. A lay Buddhist should cultivate good conduct by training in what are known as the "Five Precepts". These are not like, say, the ten commandments, which, if broken, entail punishment by God. The five precepts are training rules, read more...
The Buddha teaches that there are two sides to the path of practice: the side of developing and the side of letting go. And it’s important that you see the practice in both perspectives, that your practice contains both sides. If you practice just letting go, you’ll throw away the baby with the bath water. Everything good will get thrown out because you let go of everything and leave nothing left. On the other hand, if yours is just a practice of developing and working and doing, you miss the things that happen on their own, that happen when you do let go.
So an important part of the practice is realizing which is which. This is what discernment is all about, realizing which qualities in the mind are skillful, the ones that are your friends, and which qualities are unskillful, the ones that are your enemies. The ones that are your friends are those that help make your knowledge clearer, make you see things more clearly—things like mindfulness, concentration, and discernment, together with the qualities they depend on: virtue, morality, persistence. These are the good guys in the mind. These are the ones you have to nurture, the ones you have to work at. If you don't work at them, they won’t come on their own. Read more...

Impact of Buddhism on Civilization

Today Buddhism remains as a great civilizing force in the modern world. As a civilizing force, Buddhism awakens the self-respect and feeling of self-responsibility of countless people and stirs up the energy of many a nation. It fosters spiritual progress by appealing to the thinking powers of human beings. It promotes in people the sense of tolerance by remaining free from religious and national narrowness and fanaticism. It tames the wild and refines the citizens to be clear and sober in mind. In short, Buddhism produces the feeling of self-reliance by teaching that the whole destiny of humanity lies in their own hands, and that they themselves possess the faculty of developing their own energy and insight in order to reach the highest goal.

For over two thousand years, Buddhism has satisfied the spiritual needs of nearly one-fifth of mankind. Today the appeal of Buddhism is as strong as ever. The Teachings of the Buddha remain among the richest spiritual resources of mankind because they lift the horizon of human effort to a higher level beyond a mere dedication to man’s insatiable needs and appetites. Owing to its breadth of per­spective, the Buddha’s vision of life has a tendency to attract intellectuals who have exhausted their individual quest for meaning. However, the fruit of the Buddha’s vision is something more than intellectual gymnastics or solace for the intellectually effete. Buddhism does not encourage verbal speculation and argument for its own sake.

Buddhism is practical, rational and offers a realistic view of life and of the world. It does not entice people into living in a fool’s paradise, nor does it frighten and agonize people with all kinds of imaginary fears and guilt-feelings. It does not create religious fanatics to disturb the followers of other religions. The Buddhist attitude to other religions is remarkable. Instead of converting the followers of other religions into Buddhism, Buddhists can encourage them to practise their own religions because Buddhists never think the followers of other religions are bad people. Buddhism tells us exactly and objectively what we are and what the world around us is, and shows us the way to perfect freedom, peace, tranquility and happiness.

If humanity today is to be saved from reacting against the moral standards taught by religions, Buddhism is a most effective vehicle. Buddhism is the religion of humanity, whose founder was a human being who sought no divine revelation or intervention in the formulation of His Teachings. In an age when human beings are overwhelmed by their success in the control of the material universe, they might like to look back and take stock of the achievements they have made in controlling the most difficult of all phenomena: their own selves. It is in this quest that the modern human beings will find in Buddhism an answer to their numerous problems and doubts.

Today, Buddhism appeals to the West because it has no dogmas, and it satisfies both the reason and the heart alike. It insists on self-reliance coupled with tolerance for others. It embraces modern scientific discoveries if they are for constructive purposes. Buddhism points to man alone as the creator of his present life and as the sole designer of his own destiny. Such is the nature of Buddhism. This is why many modern thinkers who are not themselves Buddhist have described Buddhism as a religion of freedom and reason.

The Buddha’s message of peace and compassion radiated in all directions and the millions who came under its influence adopted it very readily as a new way of religious life.


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