Lastest PPBNKLS activity is Gathering and Dance in Tenji Japanese Buffet Restaurant in Solaris Soho KL, Mont Kiara on Sat 18th April 2009 evening. Great food and place to meet fellow Peranakans and friends. Ticket is RM75/head which is lower than the published price and it included live music.
Date: 18th April, 2009
Time: 7:00pm onwards
Venue: Tenji Restaurant, Jalan Solaris 2, Soho KL, Mont Kiara, Kuala Lumpur.
Please let me know if you are interested to go. RSVP me early to avoid disappointment. Thank you.
Best Regards,
Bro.Cedric Tan
Asst Hon Secretary
Peranakan Baba Nyonya Association Kuala Lumpur/Selangor
(peranakan_kl@yahoo.com.my)
PPBNKLS (2008)
Friday, November 30, 2007
Wednesday, October 24, 2007
Experiencing “Buddha’s Joy” at Nalanda Centre 20-03-10
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Experiencing “Buddha’s Joy” at Seri Kembangan
Buddhist Arts & Culture Exhibition at newly officiated Nalanda Centre
Seri Kembangan, 10 March 2010 – Nalanda Buddhist Society, a leading Buddhist education organization in Malaysia, will host the “Buddha’s Joy” exhibition featuring exquisitely-moulded Buddha and Kwan Yin (Goddess of Mercy) statues at its newly officiated premise, the Nalanda Centre.
In line with its vision to be a centre of excellence for Buddhist education, development and propagation, Nalanda is teaming up with Natural Pottery Arts & Crafts, a ceramic arts and crafts academy, to impart the importance of Buddhist arts and cultures in instilling devotion, learning and practice of the Buddha’s teachings.
“By gazing at the beautiful, calm and peaceful demeanour of the Buddha figurines, we ourselves are filled with happiness and contentment; qualities which are conducive to spiritual growth. Closer observations of the postures and design elements too will give insights into Buddha’s teachings and cultural background of the art pieces,” explained Mr. Ee Kim Swee, President of Nalanda Buddhist Society.
“Through appreciation for fine workmanships such as this, we naturally feel inspired by the amount of faith, devotion and effort put in by the artisans. This in turn inspires us to put in greater effort in our own practices,” added Ee.
Natural Pottery Arts & Crafts is a locally founded arts and crafts academy specializing in ceramic Buddhist figurines, decorative items, pots and pottery. Established since year 1999, Natural Pottery Arts & Crafts is the first and only known artisan in the country to produce ceramic Buddha statues. Due to the supreme delicacy and concentration required to produce these form of art pieces, the founders have researched and honed their crafts for more than a decade before successfully perfecting a Buddha statue.
“Apart from patience and endurance, we have learnt the art of equanimity in moulding Buddha statues. Anything could have gone wrong in the two-month long process required to complete a full-sized statue. Having put in our level best in every foreseeable process, we readily and happily accept the end result regardless of the outcome,” said Mr. Law Yoek Suie, founder of Natural Pottery Arts & Crafts.
“Special attention has to be given to the facial expression, headdress and the folds of the robes. Therefore, we also need to maintain a clear vision and joyful heart while moulding the art pieces,” added Ms. Chia Peck Hong, co-founder of Natural Pottery Arts & Crafts.
Both founders are extremely passionate about introducing this peaceful art to every corner of the country and optimistically look forward to the day when their art pieces are owned by every three householder in Malaysia.
The Buddha statue exhibits will be on display from 20-21 March 2010 at Nalanda Centre, Sri Serdang. Introduction to ceramic arts making and live demonstrations are scheduled twice daily for publics who are interested to try their hands at moulding. Admission to exhibition and live demonstration is free of charge. Contact the Secretariat at 03-8938-1500, Mr. Wong Kin Yap at 012-297-7479, or visit www.nalanda.org.my for more information.
- end -
NALANDA BUDDHIST SOCIETY & AFFILIATES
Nalanda Buddhist Society is a leading Buddhist establishment in Malaysia. Established in early 2003, Nalanda aims to be a centre of excellence for Buddhist education, development and propagation. A non-profit, service-oriented organization, Nalanda focuses on promoting holistic Buddhist education for integral human development.
As part of its effort to reach out to the wider audience with varied social and spiritual needs, the Society has subsequently expanded its operations to include Nalanda Vidyalaya – Dhamma school for teenagers and youths, Nalanda Institute – Buddhist educational centre for adults, and Nalanda Book Café – a community service centre in café setting for the general public.
With the increasing demand for its effective educational programmes and valuable services offered to the community nation-wide, the Society has expanded its building facilities with the opening of the new Nalanda Centre in Nov 2009.
DIVISION CONTACT DETAILS
Nalanda Buddhist Society
Established in May 2003
Focuses on Buddhist education, facilitating personal spiritual development, and the joyful propagation of Buddha-Dhamma.
Regular activities include Weekly Sunday Puja, Dharma Talks, Meditation Session, New-moon & Full-moon Puja, Monthly Alms Offerings.
Nalanda Centre, 3357, Jalan 18/31, Taman Sri Serdang, 43300 Seri Kembangan, Selangor, Malaysia.
Telephone: +603-8938-1500/1501
Facsimile: +603-8938-1502
E-mail: info@nalanda.org.my
Your browser may not support display of this image. www.nalanda.org.my
Your browser may not support display of this image. www.nalandabs.blogspot.com
Your browser may not support display of this image. www.facebook.com/nalanda.org.my
Nalanda Vidyalaya
Established in September 2004
Focuses on providing high quality and holistic Buddhist education to young students with the belief that ‘The Heart of Education is Education of the Heart’.
Regular activities include Weekly School Session, Dharma & Training Camp, Stay-in Programme, Dharma Tour, Visits & Community Service.
Nalanda House, 1764, Jalan 18/42, Taman Sri Serdang, 43300 Seri Kembangan, Selangor, Malaysia.
Your browser may not support display of this image. www.nalanda.org.my/school/
Nalanda Institute
Established in July 2007
Focuses on systematic and comprehensive learning of Buddhist studies, arts and culture for adults. Also provides leadership and management courses for Buddhist leaders and volunteers.
Regular activities include Buddhist & Pali Studies, Leadership & Management Studies, Publications, Library, Annual Buddhist Conference.
Nalanda Centre, 3357, Jalan 18/31, Taman Sri Serdang, 43300 Seri Kembangan, Selangor, Malaysia.
Telephone: +603-8938-1500
Facsimile: +603-8938-1502
E-mail: info@nalanda.org.my
Your browser may not support display of this image. www.nalanda.org.my/institute/
Nalanda Book Café
Established in May 2009
Focuses on providing counseling service and community educational courses for parents and students in particular, and the public in general.
Regular activities include Counseling Service, Community Educational Courses, Book Reviews, Catering Service, Alms Offerings.
Nalanda Book Café, 35, Jalan Radin Anum 1, Sri Petaling, 57000 Kuala Lumpur, Malaysia.
Telephone: +603-9058-3510
E-mail: bookcafe@nalanda.org.my
Your browser may not support display of this image. www.facebook.com/nalandabookcafe
For Immediate Release
Media Contact
Wong Kin Yap
Secretary, Nalanda Buddhist Society
kywong@nalanda.org.my
+6012.297.7479
Thursday, April 05, 2007
THE SIGNIFICANCE OF VESAK
by Venerable Mahinda
The significance of Vesak lies with the Buddha and his universal peace message to mankind.
As we recall the Buddha and his Enlightenment, we are immediately reminded of the unique and most profound knowledge and insight which arose in him on the night of his Enlightenment. This coincided with three important events which took place, corresponding to the three watches or periods of the night.
During the first watch of the night, when his mind was calm, clear and purified, light arose in him, knowledge and insight arose. He saw his previous lives, at first one, then two, three up to five, then multiples of them .. . ten, twenty, thirty to fifty. Then 100, 1000 and so on.... As he went on with his practice, during the second watch of the night, he saw how beings die and are reborn, depending on their Karma, how they disappear and reappear from one form to another, from one plane of existence to another. Then during the final watch of the night, he saw the arising and cessation of all phenomena, mental and physical. He saw how things arose dependent on causes and conditions. This led him to perceive the arising and cessation of suffering and all forms of unsatisfactoriness paving the way for the eradication of all taints of cravings. With the complete cessation of craving, his mind was completely liberated. He attained to Full Enlightenment. The realisation dawned in him together with all psychic powers.
This wisdom and light that flashed and radiated under the historic Bodhi Tree at Buddha Gaya in the district of Bihar in Northern India, more than 2500 years ago, is of great significance to human destiny. It illuminated the way by which mankind could cross, from a world of superstition, or hatred and fear, to a new world of light, of true love and happiness.
The heart of the Teachings of the Buddha is contained in the teachings of the Four Noble Truths, namely,
The Noble Truth of Dukkha or suffering
The Origin or Cause of suffering
The End or Cessation of suffering
The Path which leads to the cessation of all sufferings
The First Noble Truth is the Truth of Dukkha which has been generally translated as 'suffering'. But the term Dukkha, which represents rhe Buddha's view of life and the world, has a deeper philosophical meaning. Birth, old age, sickness and death are universal. All beings are subject to this unsatisfactoriness. Separation from beloved ones and pleasant conditions, association with unpleasant persons and conditions, and not getting what one desires - these are also sources of suffering and unsatisfactoriness. The Buddha summarises Dukkha in what is known as the Five Grasping Aggregates.
Herein, lies the deeper philosophical meaning of Dukkha for it encompasses the whole state of being or existence.
Our life or the whole process of living is seen as a flux of energy comprising of the Five aggregates, namely the Aggregatc of Form or the Physical process, Feeling, Perception, Mental Formation, and Consciousness. These are usually classified as mental and physical processes, which are constantly in a state of flux or change.
When we train our minds to observe the functioning of mental and physical processes we will realise the true nature of our lives. we will see how it is subject to change and unsatisfactoriness. And as such, there is no real substance or entity or Self which we can cling to as 'I', 'my' or 'mine'.
When we become aware of the unsatisfactory nature of life, we would naturally want to get out from such a state. It is at this point that we begin to seriously question ourselves about the meaning and purpose of life. This will lead us to seek the Truth with regards to the true nature of existence and the knowledge to overcome unsatisfactoriness.
From the Buddhist point of view, therefore, the purpose of life is to put an end to suffering and all other forms of unsatisfactoriness - to realise peace and real happiness. Such is the significance of the understanding and the realisation of the First Noble Truth.
The Second Noble Truth explains the Origin or Cause of suffering. Tanha or craving is the universal cause of suffering. It includes not only desire for sensual pleasures, wealth and power, but also attachment to ideas', views, opinions, concepts, and beliefs. It is the lust for flesh, the lust for continued existence (or eternalism) in the sensual realms of existence, as well as the realms of form and the formless realms. And there is also the lust and craving for non-existence (or nihilism). These are all different Forms of selfishness, desiring things for oneself, even at the expense of others.
Not realizing the true nature of one's Self, one clings to things which are impermanent, changeable and perishable. The failure to satisfy one's desires through these things; causes disappointment and suffering.
Craving is a powerful mental force present in all of us. It is the root cause of our sufferings. It is this craving which binds us in Samsara - the repeated cycle of birth and` death.
The Third Noble Truth points to the cessation of suffering. Where there is no craving, there is no becoming, no rebirth. Where there is no rebirth, there is no decay. no old age, no death, hence no suffering. That is how suffering is ended, once and for all.
The Fourth Noble Truth explains the Path or the Way which leads to the cessation of suffering. It is called the Noble Eightfold Path.
The Noble Eightfold path avoids the extremes of self-indulgence on one hand and self-torture on the other. It consists of Right Understanding, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration.
These path factors may be summarised into 3 stages of training, involving morality, mental culture and wisdom.
Morality or good conduct is the avoidance of evil or unwholesome actions -- actions which are tainted by greed, hatred and delusion; and the performance of the good or wholesome actions, - actions which are free from greed, hatred and delusion, but motivated by liberality, loving-kindness and wisdom.
The function of good conduct or moral restraint is to free one's mind from remorse (or guilty conscience). The mind that is free from remorse (or guilt) is naturally calm and tranquil, and ready for concentration with awareness.
The concentrated and cultured mind is a contemplative and analytical mind. It is capable of seeing cause and effect, and the true nature of existence, thus paving the way for wisdom and insight.
Wisdom in the Buddhist context, is the realisation of the fundamental truths of life, basically the Four Noble Truths. The understanding of the Four Noble Truths provide us with a proper sense of purpose and direction in life. They form the basis of problem-solving.
The message of the Buddha stands today as unaffected by time and the expansion of knowledge as when they were first enunciated.
No matter to what lengths increased scientific knowledge can extend man's mental horizon, there is room for the acceptance and assimilation for further discovery within -the framework of the teachings of the Buddha.
The teaching of the Buddha is open to all to see and judge for themselves. The universality of the teachings of the Buddha has led one of the world's greatest scientists, Albert Einstein to declare that 'if there is any religion that could cope with modern scientific needs, it would be Buddhism'
The teaching of the Buddha became a great civilising force wherever it went. It appeals to reason and freedom of thought, recognising the dignity and potentiality of the human mind. It calls for equality, fraternity and understanding, exhorting its followers to avoid evil, to do good and to purify their minds.
Realising the transient nature of life and all worldly phenomena, the Buddha has advised us to work out our deliverance with heedfulness, as 'heedfulness is the path to the deathless'.
His clear and profound teachings on the cultivation of heedfulness otherwise known as Satipatthana or the Four Foundations of Mindfulness, is the path for the purification of beings - for the overcoming of sorrows and lamentation, for the destruction of all mental and physical sufferings, for the attainment of insight and knowledge and for the realisation of Nibbana. This has been verified by his disciples. It is therefore a path, a technique which may be verified by all irrespective of caste, colour or creed.
Bikkhu Mahinda
Sydney, Australia,
May 1997
(Source: Buddhist Council of New South Wales,
http://www.zip.com.au/~lyallg/index.html )
The significance of Vesak lies with the Buddha and his universal peace message to mankind.
As we recall the Buddha and his Enlightenment, we are immediately reminded of the unique and most profound knowledge and insight which arose in him on the night of his Enlightenment. This coincided with three important events which took place, corresponding to the three watches or periods of the night.
During the first watch of the night, when his mind was calm, clear and purified, light arose in him, knowledge and insight arose. He saw his previous lives, at first one, then two, three up to five, then multiples of them .. . ten, twenty, thirty to fifty. Then 100, 1000 and so on.... As he went on with his practice, during the second watch of the night, he saw how beings die and are reborn, depending on their Karma, how they disappear and reappear from one form to another, from one plane of existence to another. Then during the final watch of the night, he saw the arising and cessation of all phenomena, mental and physical. He saw how things arose dependent on causes and conditions. This led him to perceive the arising and cessation of suffering and all forms of unsatisfactoriness paving the way for the eradication of all taints of cravings. With the complete cessation of craving, his mind was completely liberated. He attained to Full Enlightenment. The realisation dawned in him together with all psychic powers.
This wisdom and light that flashed and radiated under the historic Bodhi Tree at Buddha Gaya in the district of Bihar in Northern India, more than 2500 years ago, is of great significance to human destiny. It illuminated the way by which mankind could cross, from a world of superstition, or hatred and fear, to a new world of light, of true love and happiness.
The heart of the Teachings of the Buddha is contained in the teachings of the Four Noble Truths, namely,
The Noble Truth of Dukkha or suffering
The Origin or Cause of suffering
The End or Cessation of suffering
The Path which leads to the cessation of all sufferings
The First Noble Truth is the Truth of Dukkha which has been generally translated as 'suffering'. But the term Dukkha, which represents rhe Buddha's view of life and the world, has a deeper philosophical meaning. Birth, old age, sickness and death are universal. All beings are subject to this unsatisfactoriness. Separation from beloved ones and pleasant conditions, association with unpleasant persons and conditions, and not getting what one desires - these are also sources of suffering and unsatisfactoriness. The Buddha summarises Dukkha in what is known as the Five Grasping Aggregates.
Herein, lies the deeper philosophical meaning of Dukkha for it encompasses the whole state of being or existence.
Our life or the whole process of living is seen as a flux of energy comprising of the Five aggregates, namely the Aggregatc of Form or the Physical process, Feeling, Perception, Mental Formation, and Consciousness. These are usually classified as mental and physical processes, which are constantly in a state of flux or change.
When we train our minds to observe the functioning of mental and physical processes we will realise the true nature of our lives. we will see how it is subject to change and unsatisfactoriness. And as such, there is no real substance or entity or Self which we can cling to as 'I', 'my' or 'mine'.
When we become aware of the unsatisfactory nature of life, we would naturally want to get out from such a state. It is at this point that we begin to seriously question ourselves about the meaning and purpose of life. This will lead us to seek the Truth with regards to the true nature of existence and the knowledge to overcome unsatisfactoriness.
From the Buddhist point of view, therefore, the purpose of life is to put an end to suffering and all other forms of unsatisfactoriness - to realise peace and real happiness. Such is the significance of the understanding and the realisation of the First Noble Truth.
The Second Noble Truth explains the Origin or Cause of suffering. Tanha or craving is the universal cause of suffering. It includes not only desire for sensual pleasures, wealth and power, but also attachment to ideas', views, opinions, concepts, and beliefs. It is the lust for flesh, the lust for continued existence (or eternalism) in the sensual realms of existence, as well as the realms of form and the formless realms. And there is also the lust and craving for non-existence (or nihilism). These are all different Forms of selfishness, desiring things for oneself, even at the expense of others.
Not realizing the true nature of one's Self, one clings to things which are impermanent, changeable and perishable. The failure to satisfy one's desires through these things; causes disappointment and suffering.
Craving is a powerful mental force present in all of us. It is the root cause of our sufferings. It is this craving which binds us in Samsara - the repeated cycle of birth and` death.
The Third Noble Truth points to the cessation of suffering. Where there is no craving, there is no becoming, no rebirth. Where there is no rebirth, there is no decay. no old age, no death, hence no suffering. That is how suffering is ended, once and for all.
The Fourth Noble Truth explains the Path or the Way which leads to the cessation of suffering. It is called the Noble Eightfold Path.
The Noble Eightfold path avoids the extremes of self-indulgence on one hand and self-torture on the other. It consists of Right Understanding, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration.
These path factors may be summarised into 3 stages of training, involving morality, mental culture and wisdom.
Morality or good conduct is the avoidance of evil or unwholesome actions -- actions which are tainted by greed, hatred and delusion; and the performance of the good or wholesome actions, - actions which are free from greed, hatred and delusion, but motivated by liberality, loving-kindness and wisdom.
The function of good conduct or moral restraint is to free one's mind from remorse (or guilty conscience). The mind that is free from remorse (or guilt) is naturally calm and tranquil, and ready for concentration with awareness.
The concentrated and cultured mind is a contemplative and analytical mind. It is capable of seeing cause and effect, and the true nature of existence, thus paving the way for wisdom and insight.
Wisdom in the Buddhist context, is the realisation of the fundamental truths of life, basically the Four Noble Truths. The understanding of the Four Noble Truths provide us with a proper sense of purpose and direction in life. They form the basis of problem-solving.
The message of the Buddha stands today as unaffected by time and the expansion of knowledge as when they were first enunciated.
No matter to what lengths increased scientific knowledge can extend man's mental horizon, there is room for the acceptance and assimilation for further discovery within -the framework of the teachings of the Buddha.
The teaching of the Buddha is open to all to see and judge for themselves. The universality of the teachings of the Buddha has led one of the world's greatest scientists, Albert Einstein to declare that 'if there is any religion that could cope with modern scientific needs, it would be Buddhism'
The teaching of the Buddha became a great civilising force wherever it went. It appeals to reason and freedom of thought, recognising the dignity and potentiality of the human mind. It calls for equality, fraternity and understanding, exhorting its followers to avoid evil, to do good and to purify their minds.
Realising the transient nature of life and all worldly phenomena, the Buddha has advised us to work out our deliverance with heedfulness, as 'heedfulness is the path to the deathless'.
His clear and profound teachings on the cultivation of heedfulness otherwise known as Satipatthana or the Four Foundations of Mindfulness, is the path for the purification of beings - for the overcoming of sorrows and lamentation, for the destruction of all mental and physical sufferings, for the attainment of insight and knowledge and for the realisation of Nibbana. This has been verified by his disciples. It is therefore a path, a technique which may be verified by all irrespective of caste, colour or creed.
Bikkhu Mahinda
Sydney, Australia,
May 1997
(Source: Buddhist Council of New South Wales,
http://www.zip.com.au/~lyallg/index.html )
Tuesday, March 13, 2007
WACANA 2009
Watch live video from WACANA 2009 on Justin.tv
Watch live video from WACANA 2009 on Justin.tv
More about WACANA 2009
Annual Buddhist Convention “Dhammaduta – Uniting Our Vision, Engaging Our Community” 13 December 2009 . Sunday . 9am – 5pm. It is an Annual Buddhist Convention which aims to gather distinguished members of the Buddhist Sangha and laity to discuss pertinent issues affecting the Buddha-Sasana. This year’s convention carries the theme “Dhammaduta – Uniting Our Vision, Engaging Our Community”, therefore, issues pertaining to Dhamma propagation will be discussed in this community gathering.
http://www.nalanda.org.my
Saturday, January 13, 2007
Reduce, Reuse & Recycle
Society: MBCS Centre
Date of activity: Daily
Time: 2 pm - 6 pm
Subject: Recycling old newspaper, magazine, plastic containers, computers, metals, old clothing etc
Address: 15 Jalan SS3/6, 47300 Petaling Jaya, Selangor
Contact: Law Weng Kit 016-629 1836 Linda 012-631 0719 ( O) 03-7875 7808
E-mail:budiscop@gmail.com
Website:www.mbcs.org.my
Blog: hellow2death.blogspot.com
Everyone knows recycling means less trash going to our landfills. But the greatest environmental benefits of recycling are related not to landfills, but to the conservation of energy and natural resources and the prevention of pollution when a recycled material, rather than a raw material, is used to make a new product.
Why use a valuable material or product once, and then place it in your trash to be buried in a landfill or incinerated? Instead, divert that material for recycling, and capture the energy and resources already used to make that product. Since recycled materials have been refined and processed once, manufacturing the second time around is much cleaner and less energy-intensive than the first.
Date of activity: Daily
Time: 2 pm - 6 pm
Subject: Recycling old newspaper, magazine, plastic containers, computers, metals, old clothing etc
Address: 15 Jalan SS3/6, 47300 Petaling Jaya, Selangor
Contact: Law Weng Kit 016-629 1836 Linda 012-631 0719 ( O) 03-7875 7808
E-mail:budiscop@gmail.com
Website:www.mbcs.org.my
Blog: hellow2death.blogspot.com
Everyone knows recycling means less trash going to our landfills. But the greatest environmental benefits of recycling are related not to landfills, but to the conservation of energy and natural resources and the prevention of pollution when a recycled material, rather than a raw material, is used to make a new product.
Why use a valuable material or product once, and then place it in your trash to be buried in a landfill or incinerated? Instead, divert that material for recycling, and capture the energy and resources already used to make that product. Since recycled materials have been refined and processed once, manufacturing the second time around is much cleaner and less energy-intensive than the first.
Wednesday, January 10, 2007
Setenang: Opportunities to Serve the Community
Society: Setenang Alam Buddhist Community
Website: http://www.setenang.org
Subject: Opportunities to Serve the Community
1. More Dhamma Teachers (English and Mandarin) needed at Montfort Boys Town
Setenang is looking for individuals who have an interest to impart Dhamma to Buddhist teenagers aged 16 to 18 years old on a regular basis (every Thursday) from 8 pm to 9 pm. No salary, no travelling allowance but you will have the satisfaction of touching the heart and mind of young people. Interested please contact Bro Wong Tin Song (012-3470492).
2. Four (4) Dhamma Teachers needed for National Service Participants Aged 18 at Kem Behrang, Perak
Setenang is looking for four (4) Dhamma teachers (both English and Mandarin) in one car load to Behrang National Service Camp near Tanjung Malim, Perak. Individuals staying near Petaling Jaya are preferred as we can car pool at Setenang Mayang Jaya. As the journey takes at least an hour, departing time from Setenang Mayang Jaya will be at 6.30 pm. We only need to be at the National Service Camp at Behrang, Perak once a month on Thursdays, 8 pm to 10 pm. Other weeks will be taken up by other groups. Interested please contact Bro. Wong Tin Song.
We were also been told that YBAM KL/Selangor State Liasion Committee is also looking for English Dhamma teachers at National Service at Kem Dengkil on Thursdays 8 pm to 10 pm. Interested please contact Bro. Wong Soo Soon (012-2928530).
With Metta,
For Setenang Alam Buddhist Community
Bro. Wong Tin Song
012-3470492
.....................................................................................
How Setenang plays its role in the community:
* Setenang is more than a place – it’s a group of beautiful people!
* It’s an organisation of like-minded people who want to work together in serving the spiritual needs of the community around us.
* We don’t come to work for Setenang; but come together to work for the community. Setenang is just a platform for us to function as a group effectively.
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