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Lawudo Retreat Centre, Nepal (Archive #133)

Kyabje Lama Zopa Rinpoche gave these teachings during a nyung-nä retreat at Lawudo Gompa, Nepal, in April 1978. Edited by Ven. Ailsa Cameron.

The Index Page provides an outline of the topics discussed in each of the lectures. Click on the headings below to go directly to a particular lecture.

For more advice on nyung-nä practice, see Nyung-nä Practice: Prostrations and Offerings and Rinpoche's Online Advice Book. You can also listen online to Rinpoche's teachings from a nyung-nä retreat in Taiwan, 2007.

  1. The Path of Secret Mantra

For the benefit of all sentient beings, I am going to listen to the teaching on the Avalokiteshvara guru yoga method.

Guru Shakyamuni Buddha showed different paths, the Hinayana and Mahayana, or the Lesser Vehicle and the Great Vehicle, according to the capabilities of sentient beings, the objects to be subdued. Within the Mahayana path, there are two yanas, or vehicles: the Paramitayana and the Mantrayana.

Many Tibetans who haven’t really studied well do not even recognize the Mantrayana, or Vajrayana, as part of the Mahayana path. Without knowing that, they discriminate, “I am a Vajrayana practitioner, not a Mahayana practitioner.” Their conception of a Mahayana practitioner is someone who practices only the bodhisattva sutra path and never practices Vajrayana teachings. Many people discriminate this way, not knowing that Mantrayana, or Vajrayana, goes under the title of Mahayana.

The Mantrayana is also called “the path of secret mantra.” As said in the Vajrayana teachings, you should do the practice in secret. Why is this path secret? It is said in the teachings that the secret mantra can be achieved with much effort and by keeping it secret. It is not said in the teachings that the secret mantra can be achieved by exposing it to other people like a supermarket. With much effort means by bearing much hardship. No matter how long it takes or how difficult it is to achieve this path, you bear all the difficulties.

After you have taken an initiation, you also have Vajrayana precepts, or pledges. No matter how difficult they are to observe, you have to keep the tantric samayas. You have to take more care of them than your own life. By doing that, you then achieve the path of secret mantra.

That’s just briefly what it means when it says in the teachings that secret mantra can be achieved with much effort and by keeping it secret.

While I was talking about this, the thought came that if you really wish to practice Dharma purely, there’s no way to do that without bearing difficulties. To practice pure Dharma you have to bear difficulties. The biggest difficulty you have to bear is facing your delusions. Not one sentient being has been freed from samsara, so there is no doubt that no one has achieved enlightenment, by following delusions, by allowing yourself to be under the control of delusions. You have to bear the difficulties of facing your enemy, the delusions. Delusion is your enemy, and you are the enemy of your delusions. Without recognizing this, no sentient being has been freed even from samsara. There is no one who has become free from samsara by living a comfortable, luxurious life doing whatever the delusions want to do.

First of all, you can check the life story of Guru Shakyamuni Buddha, the founder of the Dharma. He practiced austerities for six years. He lived an ascetic life by renouncing the power, fame, and great material enjoyments of a king’s reign. Even though he had the chance to have all these things because he was born in a king’s family, he completely renounced them all.

Also think of all the difficulties that Guru Shakyamuni Buddha bore when he was a bodhisattva. In the sutra teachings, it says that when he was taking teachings from other buddhas, he used his skin as paper, his bones as a pen, and his blood as ink. There are many stories of the great austerities he experienced to receive teachings, of even one verse, when he was a bodhisattva. There are many stories of the difficulties he went through, such as putting a thousand nails into his body, when he was a bodhisattva.

It is similar with Tilopa, Naropa, and other great pandits. Just to receive initiation and teachings, Naropa had to go through twelve great difficulties over many years. It’s quite a long story that some people might have heard. First of all, he couldn’t find his guru, Tilopa, and once he’d met his guru, he couldn’t receive teachings and had to go through twelve great difficulties. After all that, he then received initiation from Tilopa.

It is similar with Marpa. There are many stories of how he bore great difficulties to go from Tibet to India on foot in ancient times. He went to India three times to meet his guru, Naropa, and receive initiations and teachings from him and from many other great yogis. He didn’t come by car or by plane for even an hour. At that time, the country was very primitive, much wilder than now. Just to receive teachings, Marpa bore all these difficulties—danger from wild animals and flooded rivers, as well as incredible heat in India—three times.

It is also clear in the life story of the great yogi, Milarepa. Most of you have probably read his life story. Milarepa had to build a tower three times. Each time, after he had built the tower, his guru Marpa would make him put the stones back exactly where they came from. Milarepa didn’t have any coolies or other people he could hire. His back even became one big infected wound, with blackened skin and pus, like you see on pack-horses. Even though Milarepa had this wound on his back, Marpa didn’t say: “Oh, you have a wound—you should go to hospital.” He had to keep working. Even though he had the wound, he still carried heavy loads of stones.

There are also incredible stories about how Lama Tsongkhapa bore great difficulties for many years to purify negativities and obscurations and to collect merit. When they were in caves in various isolated places, he was instructed by Manjushri, the Buddha of Wisdom, the main guru from whom he received most of his teachings, especially those on emptiness.

Even though Lama Tsongkhapa was a distinguished teacher, the crown of all the learned lamas in Tibet, with knowledge of the Dharma, extremely learned and extremely wise in all the teachings of sutra and tantra, and even though he was giving teachings to many thousands of disciples, his guru, Manjushri, instructed him, “Give up all this, even giving teachings to other sentient beings. You must go to a cave in an isolated place and do retreat.”

So, in the middle of giving teachings to many people, Lama Tsongkhapa left for an isolated place, taking eight disciples with him.

I think His Holiness Zong Rinpoche mentioned during the course that if you check the life stories of the very learned monks in the monasteries in Tibet, it is definite that they lived a very simple life before and bore many difficulties, including not having enough food. They studied and practiced Dharma in the monasteries with very limited material enjoyments. There are many stories of learned geshes whose only food was tsampa, and they would even run out of that. Sometimes they would have just one small sack of tsampa, so they would make black tea, sprinkle just a little tsampa on it, then drink that. They would just live on that, taking teachings, studying, and debating the whole day and night. There is not much time to sleep, because even at night they have to study and debate. The whole class has to debate. For many years there is no sleep. Only the lazy ones in the classes, those who don’t understand or study much, would talk and sleep.

There are many different classes, such as Madhyamaka and Prajnaparamita, where all the monks in the class have to debate. I heard about this; it’s not my personal experience. I’m not sure about my previous life but it’s not my present experience. That’s why I don’t understand Dharma.

In Madhyamaka class, I think they spend three years debating at night, so they have no sleep. In the daytime they take teachings, go to pujas, study, read, and memorize, then at night the whole class has to go to the courtyard for debate. There is a debating yard outside where there is a platform and ground covered by sand made by grinding small pieces of stone. For three years the Madhyamaka class spends the whole night there. They undergo great difficulties to study Dharma.

Some geshes live this way. They have a small sack of tsampa and just sprinkle a little on black tea. Sometimes they don’t have even tsampa and live on just black tea. After one or two weeks, when the monks who are living in the next room come to know about it, they sometimes help out. And at certain times, the monk’s benefactors show up and give them some tsampa and food. They then make a little sack of tsampa last for many months.

Because they don’t have enough food, their bodies become very weak and ill, but their mind is still completely concentrated. They are the opposite to worldly business people, who are completely concentrated on the works of this life. They bear incredible difficulties—not wearing much clothing, not eating much, and not spending much money—just for the pleasures of this life. Even though they have enough food and clothing to last for one or two hundred years, they still worry and suffer a lot, bearing great difficulties. In order to obtain the tiny pleasure of this life they undergo incredible sufferings and difficulties. They spend the whole day and night in this way. If their methods were correct and enabled them to receive what they expect it would be okay, but their methods are not right. Their minds are full of worry. These worldly people are completely concentrated on worldly actions, on creating nonvirtue, day and night. These learned geshes, however, even though they don’t have food to eat and their means of living are meager, their minds are completely concentrated, day and night, on the Dharma. They have no time to be concerned about temporal enjoyments. Even the well-educated, learned geshes definitely lived a very simple life and bore many difficulties when they were studying Dharma.

It is the same with the great meditators and also the Kadampa geshes, the great bodhisattva followers of Atisha.

Even though the material enjoyments of these monks who are studying are so poor that sometimes they don’t have tsampa and have to live on black tea, even though they are really bearing difficulties to study Dharma, there is not a single story of anyone dying of starvation. It is also the same with the meditators who completely renounce this life and lead ascetic lives. There are numberless stories of worldly people, people who never worked for the happiness of future lives or enlightenment for the sake of sentient beings but concentrated only on working for their own happiness of this life, who died of starvation. There are numberless stories of people who completely dedicated their lives to running after food, clothing, and fame and who died of starvation. There are even stories of people who had enough food, clothes, and money, but were unable to use them and died of starvation.

Kharag Gomchung, a Kadampa Geshe, said, “A great meditator dying from cold and starvation has never been heard of in the past and won’t be heard of even in the future.”

The idea to mention this came from the story about practicing secret mantra, since it can be related to what we will be doing in these two weeks. We think it is unbelievably difficult, as if we were already in the hells. I’m joking! This is great pleasure compared to that.

We can’t say how our life will be in the future. I’m talking about the future in this life, not in the future life. We can’t clearly see how our life will be in the future, without mentioning the long trip of our future lives. According to our individual karma, we might have to experience a more difficult life than this. We can’t be sure. If you think about the sufferings of the lower realms, the sufferings of the animals, hungry ghosts, and hell beings, our practicing Dharma is a great pleasure. We are bearing difficulties to practice Dharma, not to create the cause of suffering. If you think of the suffering of those sentient beings, this is incredible pleasure. Having the chance to practice Dharma is something that you can be happy about all day and night. You have the chance to recite the six-syllable Avalokiteshvara mantra, which is the essence of the whole Dharma. And we are not reciting this just for ourselves, for the happiness of our future lives or to be free from samsara ourselves. It is a method to bring the happiness of future lives, freedom from samsara, and enlightenment for the benefit of others.

If you think of all the benefits of this Dharma practice we are doing, it is incredible. First of all, practicing Dharma to free yourself from samsara, from all samsaric suffering, is something greatly worthwhile no matter how much difficulty you have to bear. However, that is for one person, yourself, but what you are doing is trying to practice Dharma, to do this retreat, not only for one person, yourself, but for one other sentient being.

Let’s say we are practicing Dharma, doing this retreat not for you but for another sentient being, to obtain their happiness. This is something that you can really rejoice in day and night. No matter what great difficulty you have to bear, it is all pleasure to work to obtain the happiness of even one other sentient being. To work to obtain the happiness of even one sentient being is extremely worthwhile. It is really a great pleasure to bear such difficulties to practice Dharma.

To bear difficulties to obtain happiness for even one sentient being is a great pleasure, so there is no doubt about working to obtain happiness, making it possible for them to achieve enlightenment, for numberless other sentient beings. Even if we have to give up our life for three countless great eons, many trillions of times, to obtain the happiness of one sentient being, if you think of the kindness of one sentient being, it is still nothing. There is no way that can compare to the kindness of that sentient being. It is insignificant compared to the kindness of that one sentient being.

When your mind feels discouraged or you feel it is difficult to practice Dharma when you meet difficult conditions, it is also extremely useful at such times to remember especially the sufferings of the animals, pretas, and hell beings. It helps to destroy laziness and the evil thought of the eight worldly dharmas and doesn’t let you be controlled by them. It is very useful to remember the sufferings of other sentient beings.

You can also relate the sufferings of other sentient beings to yourself. “If I were now born like this, how would it be?” You can watch the sufferings of other sentient beings like watching a movie, but you can also relate those sufferings to yourself. “If I were born there now, how would it be? Would I be able to bear it or not? If I were now born in the cold hells (remember the sufferings explained in the teachings), how would it be? If I were born as a preta , I wouldn’t get a single piece of food or a drop of water for hundreds of years. I wouldn’t be able to find even a damp mark of water on the sand. If I were born like this, passing my whole life suffering from hunger and thirst, what could I do?”

Relating these sufferings to yourself is very effective. The difficulty you believe you are now experiencing disappears. It becomes a pleasure.

With meditations like this, meditators try to control laziness and the evil thought of the eight worldly dharmas, which seeks the pleasure of this life.

It is also extremely useful to remember worldly people, people who do not practice Dharma.

The great bodhisattva Shantideva said in his teachings: “For the small pleasures of this life, farmers and fishermen bear the sufferings of heat and cold. If they can bear such incredible difficulties for that meaningless action, there is no doubt that it is worthwhile to bear the difficulties of practicing Dharma.” That is the conclusion.

You can also relate this to people in the West who bear many difficulties to do meaningless actions, actions that don’t bring happiness in future lives, free them from samsara, or bring them enlightenment. These nonvirtuous actions cause them to be born in the realms of the suffering transmigratory beings. You can think of examples in the West of people who dedicate their life to working very hard day and night. You can also relate it to the Sherpas here. They get up in the early morning to do meaningless actions. The whole day long they go up and down, carrying big heavy loads or they bear many difficulties to work in the fields or in the forest. They suffer to climb mountains and sometimes die on the mountains. Even though it is dangerous, they still go. Before they go on an expedition, they sometimes go to ask a lama to make an observation about whether or not they will be safe. Even though they are not sure, they can give up their life for such a meaningless action.

It is the same for the tourists who climb mountains just to obtain the small pleasure of reputation. They know it is dangerous, but they even give up their life for that. They can spend millions and millions of dollars and years and years to prepare for an expedition. Their work is completely empty, like an empty pot.

Even when they come back home at night, the Sherpas are working, making things with wool and things like that. They bear incredible difficulties just for the pleasures of this life.

It is similar with the Nepalis in Kathmandu. In the village near Kopan, they get up very early in the morning, two or three o’clock, when it is very cold and go to cut wood to make money. They don’t have shoes. To hide the difficulty, they get up and sing. The singing distracts their minds from thinking of the cold and other difficulties. They get up very early in the morning and go to the very high mountain at the back of Kopan to get firewood. When the sun rises, they come back to the village then go to sell the wood. In the daytime, they then work in the fields, with all the difficulties of rain, cold, and the hot sun.

So, you can relate to many other worldly people. They think it is worthwhile, but the great difficulties they bear are actually empty, meaningless.

So, it is said in the teachings that secret mantra can be achieved by keeping the secrecy. You should keep secret the Mantrayana deity yoga practices and the mantras of the deities, and even the symbolic implements, such as vajras, bells, and rosaries, which signify the path of secret mantra. Besides the teachings and mandalas of secret mantra, even the implements should be kept hidden. By keeping them secret, you achieve secret mantra quicker. If you show them to others, like in a market, it will postpone your achievement of the realizations of secret mantra.

That’s also why mantras are usually recited quietly in retreat. There are different ways to recite mantras, but generally you recite so that you can hear it yourself but a person next to you can’t. You recite with that much sound. By keeping secret any special deity that you practice, you don’t lose the power of the blessing, and it’s also easier to receive realizations.

That is why the Vajrayana teachings are called secret mantra. It can be achieved by practicing it secretly.

Many people who do not know how to practice secret mantra, who do not understand even the meaning of the title, display everything, just like in a supermarket.

The meaning of mantra is “guarding the mind.” Guarding it from what? From clinging, or attachment, and the view of this life.

It means guarding the mind from attachment, the view of this life, and the three lower realms. It means guarding the mind from the whole suffering realm of samsara, which means all six realms, and from seeking and being bound to the blissful state of peace for self. It guards the mind, or in other words, it guards oneself. It means the same thing. It is related to guarding the mind but it means guarding you from all these problems and from binding yourself to the blissful state of peace. It also guards your mind from the impression of the subtle dualistic view, or she-drib, which is another name for obscurations to the objects of knowledge. The ignorance that believes in self-existence causes things to appear as truly existent. This subtle dualistic mind that makes things appear self-existent leaves an impression on the consciousness. So, it is referring to this impression.

Mantra guards the mind in these different ways. Instead of saying “mind,” you can say, “Mantra guards me from this and that,” which is effective. The way mantra guards you is by guarding your mind. If mantra did not guard your mind from those different hindrances, there’s no way mantra could guard you.

Secret mantra is not only to guard your mind; it has many functions and benefits. Even the three-syllable mantra, OM AH HUM, or just one syllable has all these powers. For instance, the six-syllable mantra OM MANI PADME HUM, contains the whole path, the whole Dharma. There is not a single Dharma that is not contained in that mantra. MANI is method and PADME is wisdom. The whole path to enlightenment is divided into method and wisdom, so that is contained within this mantra. MANI refers to all the method and PADME to all the wisdom that enable you to achieve enlightenment. Somebody who knows the meaning of the mantra can recite this mantra one time and remember the whole path. In the short time it takes to hear this mantra you are reminded of the whole path to enlightenment and all the qualities of a buddha. It is said in the teachings to recite the six-syllable mantra, which is the essence of the whole Dharma.

Some people think that mantra refers to verbal recitation but it’s not only that. This mantra has all the powers explained in the meaning of guarding the mind. Mantra means the whole path that enables you to achieve the unified state of Vajradhara. The literal translation is “vajra holding.” Vajra holding sounds like a funny kind of enlightenment, but it contains extremely profound secret explanations of the Vajrayana teachings. It is the path that is the remedy to impure, or ordinary, view and conception.

There are three different names for the path of secret mantra. In the term Vajrayana, yana means the vehicle of the result or of the method.

If there is time tomorrow I will give a brief introduction to the meaning of each of the three names just so you have some idea of what tantra, or secret mantra, is. Understanding the title will give you a general idea of the method that quickly takes you to enlightenment.

[End of third teaching]

INTRODUCTION OF HUONG SEN TEMPLE

ORIGIN

Hương Sen Buddhist Temple is located in Perris, California, on ten acres of semidesert in the southern part of the state. Established in April 2010 by Venerable Abbess Dr. Bhikṣuṇī  Giới Hương, it was approved as a US-based 501 (c) (3) nonprofit religious organization on June 13, 2011. Currently there are four Bhikkhunīs and the Venerable Abbess in residence, along with three dog disciples (Rosie, Bruno, and Rudy).

This is a Pure Land-Zen (Thiền, Chan, or meditation) nunnery following the Mahāyāna Buddhist tradition for women dedicated to living the Buddha's teachings. It shares the same Dharma roots under the guidance of Late Master Venerable Bhikkhunī Hải Triều Âm at Hương Sen Temple, Đại Ninh, Lâm Đồng, Việt Nam and Hương Sen Temple, Bình Chánh, HCM City, Việt Nam.

MISSION

Hương Sen Buddhist Temple is an educational religious center for understanding Buddhism and Buddhist practices. It is built to disseminate the Respectful Honored Buddha's teachings by providing a simple quiet spacious place for residents, local as well as visiting nuns (female monastics) and devoted lay disciples to study the Buddha's discourses, research Asian (Vietnamese) culture, practice meditation, worship, chant the penitential ritual, share the Dharma, attend retreats and assemblies for the Amitābha Buddha’s name recitation and guidance for attaining the Buddha’s nature on the basis of Theravāda and Mahāyāna sūtras.

WHAT WE DO

  • We provide spiritual dialogue, counseling,teaching, and guide lay practitioners and monastics on how to observe precepts-samadhi-wisdom to maintain and develop peace, compassion, joy and happiness in themselves. 
  • We perform rituals and offer retreats tointegrate the Dhamma into life to meet the spiritual needs of disciples.
  • Weintroduce and guide the Dharma of Sakyamuni Buddha from 2,600 years ago in India to local students and Americans in thesemodern times. All people are welcome, regardless of religion or race. We do not try to convert anyone. What we do is based on your understanding, requests and support. 
  • We nurture and encourage aspiringfemale practitioners to be ordained as they wish and provide the conditions (food, shelter, scripture, robes) so they can live a liberated pure Bhikkhunī life on the basis of the Buddhist Vinaya.
  • We support and uphold the connection and growthof the international Bhikkhunī Sangha (Theravāda, Vajrayāna and Mahāyāna) inpracticing, preserving and sharing the Buddha’s teachings from different perspectives in a multicultural environment.
  • We strongly foster the development of the Bhikkhunī sangha as international Buddhist community leaders and Dharma masters.

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Biography of Ven. Dr. Giới Hương & Bao Anh Lac Bookshelf

Dr. Bhikṣuṇī  Giới Hương (world name Śūnyatā Phạm) was born in 1963 in Bình Tuy, Vietnam and ordained at the age of fifteen under the great master, the Most Venerable Bhikkhunī Hải Triều Âm. In 1994, she received a Bachelor’s Degree in Literature from Sài Gòn University. She studied in India for ten years and in 2003, graduated with a PhD in Buddhist Philosophy from the University of Delhi, India. In 2005, she settled down in the United States and in 2015, she earned a second Bachelor's Degree in Literature at the University of Riverside, California.

Currently, she is pursuing a degree in the Master of Arts Program at the University of California, Riverside and works as a lecturer at the Vietnam Buddhist University in HCM City. She favors quietly reflecting on Dharma, and that leads her to write, as well as translate, Buddhist books and lyrics for music albums on her Bảo Anh Lạc Bookshelf. 

In 2000, she established Hương Sen Temple, Bình Chánh, Sài Gòn, Việt Nam.In 2010, she founded HươngSen Temple in Perris, California, USA, where she serves as abbess. 

BAO ANH LAC BOOKSHELF

1.1.  THE VIETNAMESE BOOKS 

1) Bồ-tát và Tánh Không Trong Kinh Tạng Pali và Đại Thừa(Boddhisattva and Sunyata in the Early and Developed Buddhist Traditions), Thích Nữ Giới Hương, Delhi-7: Tủ Sách Bảo Anh Lạc, 2005. Tổng Hợp Tp HCMPublishing: the 2nd & 3rd reprint in2008 & 2010.

2) Ban Mai Xứ Ấn (The Dawn in India), (3 tập), Thích Nữ Giới Hương, Delhi-7: Tủ Sách Bảo Anh Lạc, 2005; Văn Hóa Sài GònPublishing: the 2nd, 3rd and 4th reprintin 2006, 2008 & 2010. 

3) Vườn Nai – Chiếc Nôi (Phật GiáoDeer Park–The Cradle of Buddhism), Thích Nữ Giới Hương, Delhi-7: Tủ Sách Bảo Anh Lạc, 2005. Phương ĐôngPublishing: the 2nd, 3rd and 4th reprintin 2006, 2008 & 2010.

4) Quy Y Tam Bảo và Năm Giới (Take Refuge in Three Gems and Keep the Five Precepts),Thích Nữ Giới Hương, Tủ Sách Bảo Anh Lạc, Wisconsin, USA, 2008. Phương Đông Publishing: the 2nd, 3rd and 4th reprintin 2010, 2016 &2018. 

5) Vòng Luân Hồi (The Cycle of Life), Thích Nữ Giới Hương, Phương ĐôngPublishing: Tủ Sách Bảo Anh Lạc, 2008. Văn Hóa Sài Gòn Publishing: the 2nd, 3rd and 4th reprintin 2010, 2014 & 2016.

6) Hoa Tuyết Milwaukee (Snowflake in Milwaukee), Thích Nữ Giới Hương, Văn Hoá Sài gònPublishing: Tủ Sách Bảo Anh Lạc, 2008.

7) Luân Hồi trong Lăng Kính Lăng Nghiêm (The Rebirthin Śūrangama Sūtra)Thích Nữ Giới Hương, Văn Hóa Sài gònPublishing: Tủ Sách Bảo Anh Lạc, 2008. Publishing Phương Đông: the 2nd, 3rd and 4th reprintin 2012, 2014 &2016. 

8) Nghi Thức Hộ Niệm, Cầu Siêu (The Ritual for the Deceased), Thích Nữ Giới Hương, Delhi-7: Eastern Book Linkers, 2008.

9) Quan Âm Quảng Trần (The Commentary of Avalokiteśvara Bodhisattva), Thích Nữ Giới Hương, Tổng HợpPublishing: Tủ Sách Bảo Anh Lạc, 2010. Publishing Phương Đông: the 2nd, 3rd, 4th & 5 reprintin 2010, 2014, 2016 & 2018. 

10) Nữ Tu và Tù Nhân Hoa Kỳ (A Nun and American Inmates),Thích Nữ Giới Hương, Văn Hóa Sài gònPublishing: Tủ Sách Bảo Anh Lạc, 2010. Hồng Đức Publishing: the 2nd, 3rd, 4th, 5th & 6th reprintin 2011, 2014, 2016, 2018 & 2020. 

11) Nếp Sống Tỉnh Thức của Đức Đạt Lai Lạt Ma Thứ XIV (The Awakened Mind of the 14thDalai Lama),2 tập, Thích Nữ Giới Hương, Hồng ĐứcPublishing: Tủ Sách Bảo Anh Lạc, năm 2012.The 2nd, 3rd and 4th reprintin 2010, 2016 &2018.

12) A-Hàm:Mưa pháp chuyển hóa phiền não (Agama – A Dharma Rain transforms the Defilement),2tập, Thích Nữ Giới Hương, Hồng ĐứcPublishing: Tủ Sách Bảo Anh Lạc, năm 2012. The 2nd, 3rd and 4th reprintin 2010, 2016 &2018. 

13) Góp Từng Hạt Nắng Perris (Collection of Sunlight in Perris), Thích Nữ Giới Hương, Hồng ĐứcPublishing: Tủ Sách Bảo Anh Lạc.2014.

14) Pháp Ngữ của Kinh Kim Cang (TheKey Words ofVajracchedikā-Prajñāpāramitā-Sūtra), Thích Nữ Giới Hương, Hồng ĐứcPublishing: Tủ Sách Bảo Anh Lạc, năm 2014. The 2nd, 3rd and 4th reprintin 2015, 2016 &2018. 

15) Tập Thơ Nhạc Nắng Lăng Nghiêm(Songs and Poems of Śūraṅgama Sunlight), Thích Nữ Giới Hương, Hồng ĐứcPublishing: Tủ Sách Bảo Anh Lạc.2014.

16) Nét Bút Bên Song Cửa (Reflections at the Temple Window), Thích Nữ Giới Hương, Hồng ĐứcPublishing: Tủ Sách Bảo Anh Lạc.2018.

17) Máy Nghe MP3 Hương Sen (Hương Sen Digital Mp3 Radio Speaker): Các Bài Giảng, Sách, Bài viết và Thơ Nhạc của Thích Nữ Giới Hương (383/201 bài), Hương SenTemple.2019.

18) DVD Giới Thiệu về Chùa Hương Sen, USA (Introduction on Huong Sen Temple).Hương Sen Press Publishing.Thích Nữ Giới Hương & Phú Tôn.2019.

19) Ni Giới Việt Nam Hoằng Pháp tại Hoa Kỳ (Sharing the Dharma - VietnameseBuddhist Nuns in the United States), Thích Nữ Giới Hương, Hồng Đức Publishing.2020.

20) Tuyển Tập 40 Năm Tu Học & Hoằng Pháp của Ni sư Giới Hương (Forty Years in the Dharma: A Life of Study and Service—Venerable Bhikkhuni Giới Hương),Thích Nữ Viên Quang, TN Viên Nhuận,TN Viên Tiến, and TN Viên Khuông, XpressPrint Publishing, USA. 2020.

21) Tập Thơ Nhạc Lối Về Sen Nở (Songs and Poems ofLotus Blooming on the Way), Thích Nữ Giới Hương, Hồng ĐứcPublishing.2020

22) Nghi Thức Công Phu Khuya – Thần Chú Thủ Lăng Nghiêm (Śūraṅgama Mantra), Thích Nữ Giới Hương biên soạn, Hương Sen Press, USA. 2021.

23) Nghi Thức Cầu An – Kinh Phổ Môn (The Universal Door Sūtra),Thích Nữ Giới Hương biên soạn, Hương Sen Press, USA. 2021.

24) Nghi Thức Cầu An – Kinh Dược Sư (The Medicine Buddha Sūtra),Thích Nữ Giới Hương biên soạn, Hương Sen Press, USA. 2021.

25) Nghi Thức Sám Hối Hồng Danh (The Sūtraof Confession at many Buddha Titles), Thích Nữ Giới Hương biên soạn, Hương Sen Press, USA. 2021.

26) Nghi Thức Công Phu Chiều – Mông Sơn Thí Thực (The Ritual Donating Food to Hungry Ghosts),Thích Nữ Giới Hương biên soạn, Hương Sen Press, USA. 2021.

27) Khóa Tịnh Độ – Kinh A Di Đà (The Amitabha Buddha Sūtra), Thích Nữ Giới Hương biên soạn, Hương Sen Press, USA. 2021.

28) Nghi Thức Cúng Linh và Cầu Siêu (The Rite for Deceased and Funeral Home), Thích Nữ Giới Hương biên soạn, Hương Sen Press, USA. 2021.

29) Nghi Lễ Hàng Ngày, (The Daily Chanting Ritual)Thích Nữ Giới Hương biên soạn, Hương Sen Press, USA. 2021.

30) Hương Đạo Trong Đời 2022 (Tuyển tập 60 Bài Thi trong Cuộc Thi Viết Văn Ứng Dụng Phật Pháp 2022 - A Collection of Writings on the Practicing of Buddhism in Daily Life in the Writing Contest 2022), Thích Nữ Giới Hương biên soạn, Hồng Đức Publisher. 2022.
31) Hương Pháp 2022 (Tuyển Tập Các Bài Thi Trúng Giải Cuộc Thi Viết Văn Ứng Dụng Phật Pháp 2022 - A Collection of the Winning Writings on the Practicing of Buddhism in Daily Life in the Writing Contest 2022) Thích Nữ Giới Hương biên soạn, Hồng Đức Publisher. 2022.
32) Giới Hương - Thơm Ngược Gió Ngàn (Giới Hương – The Virtue Fragrance Against the Thousand Winds), Nguyên Hà.
33) Pháp Ngữ Kinh Hoa Nghiêm (Buddha-avatamsaka-nāma-mahāvaipulya-sūtra) (2 tập).
34) Tinh Hoa Kinh Hoa Nghiêm (The Core of Buddha-avatamsaka-nāma-mahāvaipulya-sūtra).
35) Phật Giáo – Tầm Nhìn Lịch Sử Và Thực Hành (Buddhism: A Historical and Practical Vision). Hiệu đính: Thích Hạnh Chánh và Thích Nữ Giới Hương.
36) Nhật ký Hành Thiền Vipassana và Kinh Tứ Niệm Xứ (Diary: Practicing Vipassana and the Four Foundations of Mindfulness Sutta)
37) Nghi cúng Giao Thừa (New Year's Eve Ceremony)
38) Nghi cúng Rằm Tháng Giêng (the Ceremony of the First Month’s Full Moon)
39) Nghi thức Lễ Phật Đản (The Buddha Birthday’s Ceremony)
40) Nghi thức Vu Lan (The Ullambana Festival or Parent Day)
41) Lễ Vía Quan Âm (The Avolokiteshvara Day)
42) Nghi cúng Thánh Tổ Kiều Đàm Di (The Death Anniversary of Mahapajapati Gotami)
43) Nghi thức cúng Tổ và Giác linh Sư trưởng (The Ancestor Day)

1.2.  THE ENGLISH BOOKS 

1) Boddhisattva and Sunyata in the Early and Developed Buddhist Traditions,Bhikkhuni Gioi Huong, Delhi-7: Eastern Book Linkers, 1stprint 2004, 2ndreprint 2005 & Vietnam Buddhist University: 3rdreprint2010.

2) Rebirth Views in the Śūraṅgama SūtraDr. Bhikkhunī Giới Hương, Fifth Edition, Hồng ĐứcPublishing: Tủ Sách Bảo Anh Lạc.2018.

3) Commentary of Avalokiteśvara Bodhisattva,Dr. Bhikkhunī Giới Hương, Fourth Edition, Hồng ĐứcPublishing: Tủ Sách Bảo Anh Lạc.2018.

4) The Key Words in Vajracchedikā Sūtra, Thích Nữ Giới Hương,  Hồng ĐứcPublishing. 2020.

5) Sārnātha-The Cradle of Buddhism in the Archeological View. Hồng Đức Publishing. 2020.

6) Take Refuge in the Three Gems and Keep the Five PreceptsThích Nữ Giới Hương, Hồng Đức Publishing. 2020.

7) Cycle of Life, Thích Nữ Giới Hương, Hồng ĐứcPublishing. 2020.

8) Forty Years in the Dharma: A Life of Study and Service—Venerable Bhikkhuni Giới Hương. Thích Nữ Viên Quang, TN Viên Nhuận, TN Viên Tiến, and TN Viên Khuông, Xpress Print Publishing, USA. 2020.

9) Sharing the Dharma -VietnameseBuddhist Nuns in the United States, Thích Nữ Giới Hương, Hồng Đức Publishing.2020.

10) A Vietnamese Buddhist Nun and American Inmates.5th Edition. Bhikkhunī Thích Nữ Giới Hương. Hương Sen Press Publishing, USA. 2021.

11)    Daily Monastic Chanting, Bhikṣuṇī Thích Nữ Giới Hương composed. Hương Sen Publisher. 2023.

12)    Weekly Buddhist Discourse Chanting, vol 1, Bhikṣuṇī  Thích Nữ Giới Hương composed. Hương Sen Publisher. 2023.

13)    Practice Meditation and Pure Land, Bhikṣuṇī Thích Nữ Giới Hương composed. Hương Sen Publisher. 2023.

14)    The Ceremony for Peace, Bhikṣuṇī Thích Nữ Giới Hương composed. Hương Sen Publisher. 2023.

15)    The Lunch Offering Ritual, Bhikṣuṇī Thích Nữ Giới Hương composed. Hương Sen Publisher. 2023.

16)    The Ritual Offering Food to Hungry Ghosts, Bhikṣuṇī  Thích Nữ Giới Hương composed. Hương Sen Publisher. 2023.

17)    The Pureland Course of Amitabha Sutra, Bhikṣuṇī  Thích Nữ Giới Hương composed. Hương Sen Publisher. 2023.

18)    The Medicine Buddha Sutra, Bhikṣuṇī Thích Nữ Giới Hương composed. Hương Sen Publisher. 2023.

19)    The New Year Ceremony, Bhikṣuṇī Thích Nữ Giới Hương composed. Hương Sen Publisher. 2023.

20) The Great Parinirvana Ceremony, Bhikṣuṇī  Thích Nữ Giới Hương composed. Hương Sen Publisher. 2023.

21) The Buddha’s Birthday Ceremony, Bhikṣuṇī  Thích Nữ Giới Hương composed. Hương Sen Publisher. 2023.

22) The Ullambana Festival (Parents’ Day), Bhikṣuṇī  Thích Nữ Giới Hương composed. Hương Sen Publisher. 2023.

23) The Marriage Ceremony, Bhikṣuṇī Thích Nữ Giới Hương composed. Hương Sen Publisher. 2023.

24) The Blessing Ceremony for The Deceased, Bhikṣuṇī  Thích Nữ Giới Hương composed. Hương Sen Publisher. 2023.

25) The Ceremony Praising Ancestral Masters, Bhikṣuṇī  Thích Nữ Giới Hương composed. Hương Sen Publisher. 2023.

26) The Enlightened Buddha Ceremony, Bhikṣuṇī Thích Nữ Giới Hương composed. Hương Sen Publisher. 2023.

27) The Uposatha Ceremony (Reciting Precepts), Bhikṣuṇī  Thích Nữ Giới Hương composed. Hương Sen Publisher. 2023.

28) Buddhism: A Historical And Practical Vision. Edited by Ven. Dr. Thich Hanh Chanh and Ven. Dr. Bhikṣuṇī  TN Gioi Huong. Eastern Book Linkers: Delhi 7. 2023.

29) Contribution of Buddhism For World Peace & Social Harmony. Edited by Ven. Dr. Buddha Priya Mahathero and Ven. Dr. Bhikṣuṇī  TN Gioi Huong. Tôn Giáo Publishing. 2023.

30) Global Spread of Buddhism with Special Reference to Sri Lanka. Buddhist Studies Seminar in Kandy University. Edited by Prof. Ven. Medagama Nandawansa and Dr. Bhikṣuṇī  TN Gioi Huong. Tôn Giáo Publishing. 2023.

31) Buddhism In Sri Lanka During The Period of 19th to 21st Centuries. Buddhist Studies Seminar in Colombo. Edited by Prof. Ven. Medagama Nandawansa and Dr. Bhikṣuṇī  TN Gioi Huong. Tôn Giáo Publishing. 2023

32) Diary: Practicing Vipassana and the Four Foundations of Mindfulness Sutta. Thích Nữ Giới Hương, Tôn Giáo Publishing. 2024.

1.3.  THE BILINGUAL BOOKS (VIETNAMESE-ENGLISH)

1) Bản Tin Hương Sen: Xuân, Phật Đản, Vu Lan (Hương Sen Newsletter: Spring, Buddha Birthday and Vu Lan, annual/ Mỗi Năm). 2019 & 2020.

2) Danh Ngôn Nuôi Dưỡng Nhân Cách-Good Sentences Nurture aGood MannerThích Nữ Giới Hươngsưu tầm, Hồng ĐứcPublishing. 2020.

3) Văn Hóa Đặc Sắc của Nước Nhật Bản-Exploring the Unique Culture of Japan,Thích Nữ Giới Hương. Hồng ĐứcPublishing. 2020.

4) Sống An Lạc dù Đời không Đẹp như Mơ-Live Peacefully though Life is not Beautiful as a Dream, Thích Nữ Giới Hương. Hồng ĐứcPublishing. 2020.

5) Hãy Nói Lời Yêu Thương-Words of Love and Understanding, Thích Nữ Giới Hương. Hồng Đức Publishing. 2020.

6) Văn Hóa Cổ Kim qua Hành Hương Chiêm Bái -The Ancient- Present Culture in Pilgrim,Thích Nữ Giới Hương. Hồng ĐứcPublishing.2020.

7) Nghệ Thuật Biết Sống-Art of Living.Thích Nữ Giới Hương, Hồng Đức Publishing. 2020.

8) Dharamshala - Hành Hương Vùng Đất Thiêng, Ấn Độ, Dharamshala - Pilgrimage to the Sacred Land, India. Thích Nữ Giới Hương, Tôn Giáo Publishing. 2024.

1.4.  THE TRANSLATED BOOKS

1) Xá Lợi Của Đức Phật(Relics of the Buddha), Tham Weng Yew, Thích Nữ Giới Hương chuyển ngữ, Delhi-7: Tủ Sách Bảo Anh Lạc, 2005. Delhi 2006: 2nd reprint. Tổng Hợp Tp HCMPublishing: the 3rd and 4th reprintin 2008 & 2016.

2) Sen Nở Nơi Chốn Tử Tù(Lotus in Prison),many authors,Thích Nữ Giới Hương translated from English into Vietnamese,Văn Hóa Sài gònPublishing: Tủ Sách Bảo Anh Lạc, 2010. The 2nd, 3rd and 4th reprintin 2012, 2014 & 2016.

3) Chùa Việt Nam Hải Ngoại(Overseas Vietnamese Buddhist Temples), Võ Văn Tường & Từ Hiếu Côn, vol 2. Translated into English:Thích Nữ Giới Hương. Hương Quê Publishing. 2016.

4) Việt Nam Danh Lam Cổ Tự (The Famous Ancient Buddhist Temples in Vietnam), Võ Văn Tường. Translated into English:Thích Nữ Giới Hương. Phương NamPublishing.2016.

5) Hương Sen, Thơ và Nhạc–(Lotus Fragrance, Poem and Music),Nguyễn Hiền Đức. Translated into English:Thích Nữ Giới Hương. Hồng Đức Publishing. 2020.

6) Phật Giáo-Một Bậc Đạo Sư, Nhiều Truyền Thống(Buddhism: One Teacher – Many Traditions), Đức Đạt Lai Lạt Ma 14th & Ni Sư Thubten Chodren, Translated into Vietnamese: Ven. Dr. Thích NữGiới Hương,Prajna Upadesa FoundationPublshing.2018.

7) Cách Chuẩn Bị Chết và Giúp Người Sắp Chết-Quan Điểm Phật Giáo (Preparing for Death and Helping the Dying – A Buddhist Perspective), Sangye Khadro, Translated into Vietnamese: Thích Nữ Giới Hương. Hồng ĐứcPublishing.2020.

 

BUDDHIST MUSIC ALBUMS

  1. Đào Xuân Lộng Ý Kinh (the Buddha Teachings Reflect in Cherry Flowers), Poems: Thích Nữ Giới Hương. Music: Nam Hưng, volume 1. 2013.

  1. Niềm Tin Tam Bảo (Trust in Three Gems), Poems: Thích Nữ Giới Hương. Music: Hoàng Y Vũ & Hoàng Quang Huế, volume 2. 2013.
  2. Trăng Tròn Nghìn Năm Đón Chờ Ai (Whom is the Full Moon Waiting for over a Thousand Years?). Poems: Thích Nữ Giới Hương. Music: Võ Tá Hân, Hoàng Y Vũ, Khánh Hải, Khánh Hoàng, Hoàng Kim Anh, Linh Phương và Nguyễn Tuấn, volume 3. 2013.
  3. Ánh Trăng Phật Pháp (Moon Light of Dharma-Buddha). Poems: Thích Nữ Giới Hương, Music: Uy Thi Ca & Giác An, volume 4. 2013.
  4. Bình Minh Tỉnh Thức (Awaken Mind at the Dawn) (Piano Variations for Meditation). Poems: Thích Nữ Giới Hương. The Solo Pianist: Linh Phương, volume 5. 2013.
  5. Tiếng Hát Già Lam (Songs from the Temple). Poems: Thích Nữ Giới Hương. Music: Nam Hưng, volume 6. 2015.
  6. Cảnh Đẹp Chùa Xưa (The Magnificent Ancient Buddhist Temple). Poem: Thích Nữ Giới Hương. Music: Võ Tá Hân, Nam Hưng, Hoàng Quang Huế, volume 7. 2015.
  7. Karaoke Hoa Ưu Đàm Đã Nở (An Udumbara Flower is Blooming), Thích Nữ Giới Hương and Musician Nam Hưng, Hương Sen Temple. 2015.
  8. Hương Sen Ca, Poems: Thích Nữ Giới Hương and Music: Nam Hưng, Volume 9, Hương Sen Temple. 2018.
  9. Về Chùa Vui Tu, Poems: Thích Nữ Giới Hương, Music: Nam Hưng & Nguyên Hà, Volume 10, 2018.
  10. Gọi Nắng Xuân Về (Call the Spring Sunlight), Poem: Thích Nữ Giới Hương,Music:Nam Hưng, Hương Sen Temple. Volume 11.2020.