cbav news 0909

Light ofVhammaCambodian Buddhist NewsCetter

2ist year ~VoC 2 September

anjl|9StfiQf8fi tJ9«l|&fiR!ifii fil|9Eni3 Sw

wwd i$1ss«frmitsi

i ui

2009 - 2553

s tna

mm

H O .

w* «r

$lLT)'D3fiS1' ASSOCIAttOON Of159 CLRRKIL 'RO^AfD, STXIN§iVAL% SQUftf VlC. 3172 ,TeC: (03) 9546 2432 fax: (03) 9547 5868"Website: c6av.org

, INC.

PRATIP DHAMMACHAK SEPTEMBER 2009

csf

$8911110*889031^ ff9 ^ wt» ^P

n c\s

-Wat Happens in the Association and01 In Wat Buddharangsi Melbourne

$ -The three Characteristics of Existence

b -The Buddhist Sects

ftjfi fll -The Festival of All souls 13

90

'EcCitoriaC Committee : "VenerabCe Sovann Srey, VeneraBCe OC Sam, Mrs Montfia Crowe

vf & at n|!S

TubCisfied 6y Cambodian 'Budfiist Association of'Victoria Incorporated


fiwiifiiJWTjjSiuj fflwtfujjlwulthfi E8ija|wt5mRftjEtfffi8ffitiJEas tiaotm:

IS En « o o r n u

JfRTM EftlS SfitflRn u i

atpwm nui

EEUIR BH wia

EEUIR 9jfi 138I

EEUifi EtiiU tla

EFUIR tfi tfi

atjiwm ES^ wift|fi

EEuiRfw th tfnnu cv

EtuiR tftj) ftjfia

- EEUIR Etiifi EQEU

99-Ela5E¥ii99- atpwm Eina w^tJa

- EEUIR Euifi tnfimaa u i

- EEU1R

atpwm ngtftM9owtBfifi?lStJwijtfls

PRATIP DHAMMACHAK SEPTEMBER 2009 4

WPWJ^Hm itsiiJutthtiififtfi

w&5 SfttftMnBtjjfatinitfiEsj&ntiiEth

nttistntsSfitflfi

ftqja«agpBin«MiirjttW

O)JTI Sari dsri Hisn biri ssfi , fits bcsc* « c*

t5m%fi«i EuiH1E8 B1fl9 9581

ng Mtttin«nfi«|fn w

cc in

I ' u

ngthyjtna


9EJESI

ma turn ERW Etima 9Ejatjia Mfljjij :

tjiajntnwg

t&wjtlM9iata:i!:i

imtais

tisntmnntii9?iEi5mi tntt-o U T n

U M U 1 C 3

Mflu

rHiwaftji a i CT n

tpatfi yi:

S-EI89S

- fi,ooo90-£f8990 - fidO

- 9,000


WHAT HAPPENS IN THE ASSOCIATION AND IN WAT BUDDHARANGSI MELBOURNE

n ftntmmciIS : tUTl GV'Feasibilty Study and Needs Analysis for

the Cambodian community in Victoria" "\s

Dandenong SiagfiRCunSmnfi

MtnSfifinrm§ ocufHtfiHGim

Hamjuwpnitni w§HHtu6s s 01 s § e cuwi ? jsan o

cu

OR t3t{itf tuiijam

The Launch of the Association's CommunityStudy Report:Last year the Cambodian Buddhist Associationof Victoria, Inc. published a report "FeasibiltyStudy and Needs Analysis for the CambodianCommunity in Victoria", with the government'sfunding. On the 17th of July 2009 Mayor PinarYesil and Mrs. Patricia Eng, Representative ofThe Honourable Simon Crean, Federal Ministerfor Trade and federal MP for Hotham, launchedthe report, and there was a significant number ofguests attending the launch, includingrepresentatives from service providers and otherKhmer organisations, as well as the SBS Radio,Khmer program and local school representatives.

The report is a valuable document to helpservice providers understand the needs of theCambodian community in Victoria. TheSouthern Greater Dandenong CHS and theCentre for Culture, Ethnicity and Health havealready approached the Cambodian BuddhistAssociation of Victoria for partnership incatering the needs of Cambodian community.The Association will positively consider this, toensure the benefit for the community.

VisitorsOn September 12,2009, the Catholic Interfaithand the Buddhist Community held aConversation on: "What is it like to be aCatholic/Buddhist in a Modern Melbourne".Representative of both groups were present, andthe afternoon went so well within a very friendlyatmosphere, at Wat Buddharangsi Melbourne.

mncun


The Three Characteristics ofExistence

Buddha taught that all living and non-livingthings have three unique characteristics.

1- ANICCA LAKKHANA: thecharacteristic of Impermanence

2- DUKKHA LAKKHANA: thecharacteristic of unsatisfactoriness

3- ANATTA LAKKHANA: thecharacteristic of selflessness

Anicca Lakkhana

Anicca Lakkhana means the mark ofImpermanence. Everything is ever changing,subject to destruction, and quite unstable andunreliable. Things are constantly decaying. Nomatter how much we may try to hold it, nosingle thing is the same at this present momentas it was one moment ago.

For example, when we closely observe andanalyse in our mind the flame of a burningcandle, we take note of the flame, together withits five unique characteristic: momentarilyarising, constantly developing, continuing in itsnormal state, dying down and dying away. Thisis the nature of things, growth, continuance,decay and death.

Another example is the cycle of any living beingwhether it is human, animal or plant. A boy wasborn, he grew up, was young, became old,became sick and finally died. The flowers grewup, bloomed, withered and dried up.

By observing and taking note of these fiveunique features, one can understand that theflame is an impermanent thing. Simmilarly, itcould be understood that all things are changing,they are inpermanent.

Dukkha Lakkhana

Dukkha Lakkhana means dissatisfactionexperienced by human and animals. Both humanbeings and animals suffer. Dukkha Lakkhana isthe mark of suffering, stress, frustration, pain,illness, unhappiness, instability and so forth. Thecharacteristic of impermanence may also becalled the mark of suffering or dissatisfaction,because it is to be feared by wise people asSamsara, the cycle of birth and death.

Briefly speaking, there are at least thirteen marksof mundane suffering, namely:

1 - Suffering of birth2- Suffering of decay3- Suffering of bodily illness4- Suffering of mental illness5- Suffering of death6- Suffering of sorrow7- Suffering of lamentation8- Suffering of despair9- Suffering due to separation from loved

ones10- Suffering due to getting undesirable

things11- Suffering due to nonfulfilment of wishes12- Suffering due to association with

unpleasant people13- Suffering due to living in bad

circumstances

We may observe that even worldly happinesscomes and goes and eventually turns tosuffering.

Anatta Lakkhana

Anatta Lakkhana or selflessness is the lastcommon mark of everything that exists.Everything is selfless because we cannot find apart hi anything whichcan be called the self.Therefore, there is nothing to possess or control.

For instance, we cannot tell our body not to getsick or to stop aging. The so-called "being" iscomposed of five components of existence:


body, feeling, perception (memory), mentalfunction and consciousness. None of thesecomponents can be called the self.

Outside these five factors there is no permanent"self. If one removes one factor of thesecomponents, nothing remains.

All living and nonliving things consist of thefour elements of Earth, Water, Fire and Wind.The human body ca be further divided intothirty-two different component parts. Such aswater, blood, tears, oil, phlegm, saliva, bones,teeth, nails, hairs, flesh, liver, lungs, and so on.If any one of these parts is not functioning in theproper way neither body nor life can exist. TheBuddha realized and taught that only when thethree fundamental evils of desire (Raga), orhatred (Dhosa) and delusion (Moha) die, one isfreed from the bondage* of the "self.** Thenignorance is destroyed and one's mind becomesenlighted.

NOTE:* Bondage means servant, slavery,condition of being bound

** Self means I, me, my, such as I am arichman, do not tell me that; she is myfriend. This is mine etc.

(Ven. Dr. C. Phangcham, "Buddhism for Young

Students", Wat Dhammaram Sunday School,

Michigan, USA, 1990)

to.en.

HSS&S fisoumu&T

mtfifc

yr

tnssitmah

simmRan 6t9jta tsltga ttrimntncuttfiuj^itn ofannfiioniognQ mtsjtt §m tif r

tai turn tn sRjn tn? omHf) rug nn : rutn s

mirucnu mms


9. micuStnusa mrihn

ts. rmcuStnustttn. fmnSonusti

tf. minuonostt

5. mftuJoiustt

6. rmrujcnustinl.

fa.rnJtfnn|jnw|p

90.

99.

9l3.

gm. fnicv5tnuitfiujfinf

ttfituffitigcutifu

cugon:«Hs!asgsi9»

s isi :tn s

namtu § fmofccfi

Stn

ti§nsts:

SR

R gicQ ifjj: SRHIR |a IQEQ

I H r

na: cnw: sis

iHitn:

oona »** ~\i

«ss»

mitiiu

s§ mw§ aotntn

(itrrfflftfrBtga "Buddhism for Young Students", by Ven.Dr. C. Phangcham, Wat Dhammaram Sunday School,Michigan, USA, 1990 7


The Buddhist Sects

The division of Buddhism can be traced back tothe time of the Second Council, a century afterthe Buddha's lifetime. One of the causes of thisseparation is rooted in the laxity of disciplineand the differing ideas about monastic rules bythe group of monks called Vajjiputta at VesaliCity. There they made ten proposals which wereall against the Dhamma and the discipline of theBuddha. They thought that their views andpractices were in accordance with the teachingsof the Buddha.

Another reason for the different schools ofBuddhism is due to the different cultures,climates, and conditions of countries in whichBuddhism could not be practiced in certainenvironments.

As time went on, the number of Buddhistfollowers, both monks and lay people, increasedrapidly. Seven hundred Arahants led byVenerable Yasa Kakandaputa held a meeting,for monks only, at Valikaram Temple in Vesalicity.

The meeting dealt with the ten proposals. Theyconcluded that the ten proposals wereundoubtedly wrong and harmful to the Buddha'steachings. There were also other matters inwhich the monks could not agree. Therefore, themeeting revised and confirmed the Buddha'steachings once again. Meanwhile the Vajjiputtamonks separately grouped together.

These events mark the time of the Sangha's splitinto two groups. The group of Vijjiputta monksstarted the Mahayana School. The other group ofthe Order is called the Hinayana School. TheTheravada tradition or Hinayana, the onlysurviving School of that tradition is sometimescalled the Southern School of Buddhism and theMahayana is sometimes called the NorthernSchool of Buddhism. One must remember,

however, Hinayana does not mean Theravada.Also there are several other interpretations of thewords Hinayana and Mahayana.

By the time of King Ashoka, the Great, therewere eighteen or twenty different schools andmany sub-schools arising out of the Mahayanaand Hinayana Traditions. Eleven arose out ofHinayana, and seven out of Mahayana. None ofthese minor schools survived for very long.Another form of Buddhism is called Vajrayana,or the Diamond Vehicle. It is found mostly inTibet, Bhutan, Ladakh and Assam. Today, it isnot considered good form to use the wordHinayana when speaking of the TheravadaSchool.

The form of Buddhism which flourished underKing Ashoka was Hinayana, and this formspread to Sri Lanka, Burma, Thailand, Laos andCambodia. The other tradition, the Mahayana,spread to Nepal, Tibet, China, Mongolia, TheFormer Soviet Union, Vietnam, Korea andJapan. In recent times, there have been a numberof worldwide conferences and dialogues, whichtry to see the unity of all the various forms ofBuddhism, while retaining their distinctiveforms. At the present, both Theravada andMahayana Buddhism is spreading in all parts ofthe world.

Buddhism has become one of the four greatestreligions in the world. There are about 500million people who believe in Buddhism, bothTheravada and Mahayana. More and morepeople in the European and American cintinents,and Australia are showing increasing interest inBuddhist Teachings and Buddhist Meditation.

(Ven. Dr. C. Phangcham, "Buddhism forYoung Students", Wat Dhammaram SundaySchool, Michigan, USA, 1990)


9Wjs:

sjcns

cnsmsi9j{5uh{3Gitntnw iens

tt/l turn gj ouib a c : t) 9 d !3 1

i: wcnms:mns

:f firyi :en SIH gitf| uo § m tutj tutfli tui 9jn!t3n

row tnsumsitsltncutsi:

lets:

ummon sts :«i smmn

smtuuisumto

ytjjt 9 ftrtjffi s^flin S^HWJI

mtutnstms


jtn Id roif sfc6fMn&8fnonnnittnsT(T)qrow1

fiwpswtsoicu 8w 8s iffotrrinj nftawtnfnnftji|)« pgwos dus ijti

i{jtist8i:fttSittn

ts:

-Buddhism for young Student"

by Ven. Dr. C. Phangcham, Wat Dhammaram

Sunday School, Michigan, USA, 1990 1 IflJ

Mjgro tUitu gny3 Jffi


Save as Festival of all Souls for PcumBen Sept, 09

The Festival of All SoulsBy Thel Thong

The notion or concept of Soul is very common to religions, and local faiths and traditions inmajor countries of ancient culture like Egypt, Greece, India and China. The belief in theexistence of Soul and its endless transmigration urge believers to organise religious functionsand ceremonies for those wandering Souls. Avoiding the curse from the wandering Souls andto show sympathy for their endless misery, reverence and paying gratitude to them who wereancestors and relatives from unknown past are some of the underlying socio-cultural belief inthe festival of All Souls. In this short article, I provide readers an over view of this socio-cultural and religious belief from the two main countries which are India and China. Todayyou are witnessing the celebration of Pcum Ben which is a form of a Cambodian festival ofAll Souls in the Cambodian Theravada Buddhist context.

Background of festival of All Souls in India and China

Buddhism and Hinduism have been the two major religions in India which have spread toCambodia. During the reign of Jayavarman vii, Cambodia practised Mahayan Buddhismwhile the other two pre-existing faiths, Hinduism and Buddhism of Theravada tradition werenot in favour of the royal court in Angkor1.

In India, the Hindu traditions of various sects of Hinduism celebrate also different kinds ofFestivals of All Souls according to their affiliation to one or of the nine main Gods. TheHindu All Souls Day in July Website prepared by Paulose Varkis is quoted below:

Almost all religions, especially the religions of the East, give importance to the new moonday for their rituals and religious ceremonies. They consider that this day links the present,past and future of all the living beings. The Hindus observe fasting on this day and offersacrifices for the departed souls of their relatives. They perform special poojs (Buja) orreligious ceremony for the peaceful rest of the departed souls of their forefathers (Varkis, P.July 2009)

Today Cambodian celebration is based on Theravada tradition which is similar to that ofChina. According to Werner (1922, pp. 44-45) in his book entitled Myths and legends ofChina we can see similar details in the Cambodian Pcum Ben or festival of All Soulscelebration:

The fifteen day of the eight moon is the Mid—Autumn Festival, known by foreigners asAll Souls' Day. On this occasion the women worship the moon, offering cakes, fruit,etc. The gates of Purgatory are opened and the hungry ghosts troop forth to enjoythemselves for a month on the good things provided for them by the pious.

1 See previous article entitled Pcum Ben: social welfare rituals for living beings and hungry ghost (year 16th,Vol. 22, Oct. 2004) by the same author.


The Chinese Mahayana Buddhist tradition of the Fesatival of All Souls has a much longertradition compared to the Cambodian Theravada tradition which is believed to have beeninitiated by King Ang Duong in the Royal Capital City of Oudong in the mid of the nineteencentutury. I expect also the existence and practice of this sort of festival during the reign ofJayavarman vii, but I did not come across any evidence to deny or to accept such acelebration yet. There is evidence in China based on an 8th-century Indian monk who broughtthis practice into China2:

An Sth-century Indian monk, Amoghavajra, is said to have introduced the ceremonyinto China, from where it was transmitted to Japan. During the Japanese festival ofBon, two altars are constructed, one to make offerings to the spirits of dead ancestorsand the other to make offerings to the souls of those dead who have no peace.Odorinembutsu (the chanting of invocations accompanied by dancing and singing)and invocations toAmida are features of the Bon celebrations (EncyclopaediaBritannica online).

From this source, it was mentioned that China and Japan have stressed the importance of thevirtues of filial piety and the worship of ancestors lead to the establishment of the termUllambana, or All Souls Day, as one of the major Buddhist festivals in these two countries.

Cambodian background of Pcum Ben or the Festival of All Souls

The Cambodian sources are from the chanting book entitled Tirokudda kanda Gatha found ina collection of chanting named Prachum Pheana Vara by Sem So (1960), Khmer Culture byMrs Tran Ngia and from Tirokudda kanda or Tirokudda Sutta in Khmer Tripitaka, vol. 52 ofthe Khuddaka Nikaya. Two sources are provided here. The first is a brief content of the Suttaprovided by Malalasekera, G.P. page 1016-1017. It is reproduced here for reference:

Departed spirits haunt their old dwelling places and their compassionate kinsmenshould bestow on them in due time, food, drink etc. and also give gifts to the monk intheir name. Thus will they be happy.

The second source is my translation of the Tirokudda Kanda according to the Khmer text ofTripitaka volume 52, pages 12-15. Following are a brief summary of what has happenedbefore the event leading to the preaching of the Sutta by Lord Buddha as well as the text ofthe Sutta in English.The Sutta was preached on the third day of the Buddha's visit to Rajagraha (Rajagar). On theprevious night, Peta or Preta had made a great uproar in Bimbisara's palace to alert kingBimbisara of its presence. Khmer tradition believes that Pretas come only by night becausethey are naked, and only when the night has no moon. Those Pretas were ex-kinsmen of KingBimbisara. The tradition reveals that during the time of Phussa Buddha, they had beenworkmen entrusted with the task of distributing alms to the Buddha and his monks, but theyhad been negligent in their duties and had appropriated some of the gifts for themselves. As aresult, they suffered for a long period in purgatory and became Petas or Pretas in the time ofKassapa Buddha; and remained as such since that time. Kassapa, previous Buddha of thattime, told them that in the future, there would be a king named Bimbisara, who had once been

2.The freedom provided to Pretas in Cambodian ceremony last only for a fortnight while in China it lasts for thewhole month.

PRATIP DHAMMACHAK SEPTEMBER 2009 '15

their kinsmen, would entertain the forthcoming Buddha named Gotama and make over themerit to them. They had long waited for this occasion and when Bimbisara failed to fulfiltheir expectations, they made great outcry to alert king Bimbisar of their wishes and needs.

Here is the English translation of the Sutta. I found that the first paragraph of the Khmer textdoes not exist either in the Pali Text Society publication or in the translation by Ven.Thanissaro.

Translation of Terokuddakanda (from Khmer Tripitaka , Vol. 52 pp. 12-14)Ordinary people who acquire unlimited happiness abandon minor happiness and so do theintelligent ones.Pretas return to their relative houses thinking that they are theirs. They stand near the wallsoutside the houses, at the crossroads, at the junction of three roads, near the doors of housesas well as at the main entrance of towns.Living relatives prepare offering of good food, drink and sweet, but none of them have everthought of Pretas. Pretas have their own bad Kamma which prevent them to be recipients ofsuch offering. Kind-hearted living relatives prepare good offering and chant dedicatingprayers for their relative-Pretas. May these donations reach our relative-Pretas and may theybe happy. Pretas who are present at the place where good offering are made by their relatives,enjoy good food, drink and sweet. After the meal, relative-Pretas acknowledge the offering;and in return, bless them happiness and longevity. They re-affirm that donations provided bytheir living relatives are always beneficial for them. Our realm of existence does not have anyfarming and herding of cows and oxen. Making money by trade, buying, selling goods andbartering are unheard and unknown to us. We, the Pretas, depend on the living relatives'donations which are dedicated to us. Naturally, water runs from the higher ground to thelower ground; and metaphorically, any dedicated donation despatched by our living relativeson earth will reach us for sure. Waterways such as rivers and streams will replenish the sea toits full capacity; and in the same way performing generosity through gift and offering withdedicating Buddhist chanting in this world will for sure reach the realm of Pretas. Peoplerecall receiving support in the past from relatives and friends are likely to provide offeringand generous donations to Pretas. Weeping, lamenting and sorrowing are useless and do nobenefit at all to Pretas. Relatives will remain in the same conditions of unknowing andunheard for ever as it has been. Pretas will benefit instantly and for a long period of time ifthose generous donations are appropriately offered to Buddhist monks who act as a conduitbetween the living relatives and Pretas. The duty toward relatives has been pointed out byLord Buddha; and the generous acts for Pretas have been duly performed. Provision ofphysical strength to Buddhist monks has been achieved; and an enormous meritorious deedhas been collected.

Bibliographymrmf nfyifntii gispj^^1 tftiro ^WH w

Paulose Varkis (July 22, 2009) The Hindu All Souls Day in July Website.Popular religious practices Calendric rites and pilgrimage, All Souls festival In Buddhism(2009), InBritannica Online: http://www.britannica.com/EBchecked/topic/83184/BuddhismMalalasekera, G.P. 1937). Dictionary of Pali proper names. Delhi : Motilal Barnarsidass Publishers.(page 1016-1017.U Ba Kyaw (trans.) 1980. Paramatthadipani nama Petavathu-Atthakatha. Oxford : Pali Text Society,pp. 23-35.Werner, E. T. C. (1922). Myths and legends of China. In Google Website, Buddhism (Religion): SA11Souls Festival, Britannica online.


Lord Buddha and Greek philosophersBy Dr Thel Thong (Australia, December 2007)

Buddha 560 BC...Buddhist Jataka

Transmigration of life

Sankhara Dhamma

Sabbe sankhara aniccaSabbe sankhara dukha

AniccaAnatta

Two Buddhist virtuesPrajfia Parami

Sacca Parami

Sabbe sankhara aniccaSabbe dhamma anattaNisatto nijyivo sunfio

HinduismRupa, Atman, Brahman

Rhys Davids, 1843-1922

Einstein

Dr. Ambedka (India)

Simile of a mirageSankha is impermanent.Sankha is suffering.

ImpermanentNot-self

Wisdom

Truth

ImpermanentNot-self

Non-being, no-existing,it is empty.

Physical material andBrahman

Greek PhilosophersPythagorasBirth580BC. . . 572BC/Death 500BC . . .490BCHe claimed to remember his previous life. Hewas born as Aethalides, the son of Hermes.He remembered the Trojan war. . .Heraclitus 500 BC"All things are in the state of flux.""The world is in the appearance of change.""You cannot step into me same river twice."

Parmenides 544-501 BC"Things which change are non-existent."All things are phenomenological

All things are impermanent

Socrates 470 - 399 BC"...our Soul is contaminated with thisimperfection..." (Notion of a universal soul)"An unjust law is still a law".Socrates died to defend these two virtues.

Plato 427 BC...He explained Heraclitus ideas again:"Nothing exists. All is becoming".All impermanent things had no essence.They are void.

Plato explained about wisdom using thesimile of steel.

Aristrotle 384-322 BCThe pure soul is God and God is the puresoul.Saint John end of 1 w Century AD repeatedAristotle's word in the Christian Gospel.

"Buddhist or not Buddhist, I have examined every one of the greatreligious systems of the world, and in none of them have I found anythingto surpass, in beauty and comprehensiveness, the Noble Eight-fold Pathand the Four Noble Truth of the Buddha. I am content to shape my lifeaccording to that path."

"If I have to choose a religion I will choose Buddhism."

"I choose Buddhism because Buddhism provides me Compassion, Equityand Wisdom."

Alex Wayman Conze on Buddhism and European parallels In Philosophy East and West, Vol. 13,1964, pp. 361-364.Edward Conze Buddhist philosophy and its European parallels In Philosophy East and West, 13,no.l January 1963.Seiyu Kiriyama (2000). 21st Century: The Age of Sophia the wisdom of Greek philosophy and the wisdom of theBuddha Tokyo, Japan : Hirakawa Shuppan Inc.


pss?* 80!

I t>a» « &

fflf


<7 0

tau&n/

, 18K & 9K

Shop: 6/258 Springvale Rd,Springvale Vic 3171

Tel: (03) 9546 0100Springvale Shopping Centre

Duty Jree, CCdytonUNIQUE INTERNATIONALDUTY FREE

RAYMOND WEILGENEVE

RADOS W I T Z E R L A N D

Panasonic CAll OH377 Clayton Rd, Clayton Tel: 9544 0505

Commonwealth Bank

Narin SokManager Personal Lending

Parkmore Shopping Centre Shop P1 narin.sokdcba.com.auKeysborough Phone 0397988310317 Cheltenham Road Fax 03 9701 5250Keysborough VIC 3173 Mobile 0403 008 544

www.commbank.com.au

u u

CommonweaCtfi 'Bank


99d ««• Innnisf »i. *•> •, > », <u ms. uuua E1f|£ 900 jfW1fy 3fUftn& (s.OO

U Q,

9ts-9u-9b EtJftjl 1300® ^x-/~ ^JCnmer Language90 awffi BOOS Saturday : LOO TM- 4.00 TMfi RfiSi Igoogv

srf fiEm lsoog(n

'Dftamma ScfiooC99 fiEtfl lSOO§( 5at; 2>00 p^— 5.00 PJW

Sww; 2.00?^— 5.00 TM (Meditation )

CLASSCOT, financiaC & Business ServiceCfSS INQLIStt 'IW&RINQThe CfBS TutoriaC Trogram

Option 1-5 week group tutorial ( maximum of 3 students).Course of 10x2 hours tutorial over 5 weeks (total tutorial time of 20 hours ).

Option 2- 5 week personal tutorial.Course of personal, one on one tutorials.10x2 hours tutorials over 5 weeks (tutorial time of 20 hours ).

Option 3- One Off personal tutorialPersonal one on one tutorials of 2 hours, booked on a case by case basis subject to availability.

Enquires and bookingWww.cfbs.com.au/[email protected]: 03 9509 0005


LINTS PHARMACY)— R, & A. H. LIM, B. Pharm., M.P.S., MAC.P.P.

Jor T^cettence in Customer Rations <]$

TIB! THUOC TAV LIM (Hi/ft II WO? Ann Himj)

OPEN 7 DAYS: 12A Balmoral AvenueMon, - Fri. 9am • 8pm, Springvale Vic. 3171Sat. 9am - 7pm, ' Tel: 9562 4233Sun. H Pub. Hois. 10aiv, - 4pin Tel/Fax: 9558 5698

SpringvaCe

tratian kwstrmian

IJ fi R 8 S « Q. K I) S B III i R 0 5

FOR EXCEUOCEFOR EXCELLENCE CUSTOMER RELATIONS

& wts ma itait0fnftiil|f,tpfili,QS,t|]fiwn«tlE

< s i v w L i ^ ' '

Fax tJa tiRitjMfitjfjtitpQEUftjnnlifiwtJtfi Passport EESlsi BU U I U U- I U " ^

Digital Printer"

( Loyaly Reword Card ) i^ ' •* '

WAREHOUSE !!!!!!

CHAMIS

V/bltareriFor tcniporaty relief oi lotal pin anil inil

VoltsrGn

>*sesias $10.95

**$7.95

Deep heat

$21.95 glflS65fll5f!J

$17.95soso

rt

to

cbav news 0909

Documents