THE NEW YEAR CEREMONY
Composed by Bhikṣuṇī TN Giới Hương
Hồng Đức Publishing
THE FIRST WORDS
Every day Nuns and Buddhists at Hương Sen Buddhist Temple, California, USA, have practiced and recited following the Vietnamese scripture, “Nghi Lễ Hàng Ngày – 50 Kinh Tụng và các Lễ Vía trong Năm” (Daily Chanting – Fifty Discourses and Annual Festivals) of the Pureland Sect, which was composed in 2021 by Bhikkhunī Thích Nữ Giới Hương. It is based on the original ritual of her late Master, the Venerable Elder Hải Triều Âm at Liên Hoa Temple and Dược Sư Temple.1
Since many Vietnamese-Americans, Hispanic, native Americans, and English speakers have come to Huong Sen Temple in search of practice and ritual, Bhikkhunī Giới Hương composed an English version of DAILY MONASTIC CHANTING. It encompasses
16 popular rituals to serve the spiritual needs of any Buddhist sect, including the Pure Land and Meditation Traditions as below:
- Practice Meditation
- The Ceremony for Peace
- The Rice Offering to Buddhas
- The Lunch Offering at the Dining Hall
- The Ritual Offering Food To Hungry Ghosts
- The Pureland Course of Amitabha Sutra
- The Medicine Buddha Sutra
- The New Year Ceremony
1 Please read: http://www.huongsentemple.com/index.php/vn/ phat-phap/kinh-ta-ng-ca-a-cha-a-hs/6256-nghi-le-hang-ngay-20.
- The Great Parinirvana Ceremony
- The Buddha’s Birthday Ceremony
- The Ullambana Festival (Parents’ Day)
- The Marriage Ceremony
- The Blessing Ceremony for The Deceased
- The Ancestral Ceremony
- The Enlightened Buddha Ceremony
- The Uposatha Ceremony (Reciting Precepts)
With regard to mindful chanting, we take sources from the sacred book, Chanting from the Heart: Buddhist Ceremonies and Daily Practices of Thích Nhất Hạnh. In the field of the Pureland School, we have taken material from the above Vietnamese scripture, “Nghi Lễ Hàng Ngày,” and translated it into English.
We should chant at least once a week, any place and any time, or more often if we have more time. The chant will help to avoid negative thoughts, defilements, distractions -any of the myriad things that intrude into the one-pointed mind. We definitely feel the connectedness with Dharma (the Buddha’s teaching), we feel the spirit being lifted up, the awakening and the settling of the mind to enter meditation. We will become bright, enduring, detached, diligent, generous, loving, understanding and so on . . . because we practice following the chanting and the role model of Buddhas.
Chanting out loud or silently listening to chanting can also be very relaxing as we go about our day. It can be used to calm our mind before work or sleeping.
For the sake of all the general practitioners, there are some changes, combinations, additions,
reductions, and creations made in this English version. This is the first time that both traditions have been combined in an English version for the necessary needs at Huong Sen Buddhist Temple.
We would like to gratefully acknowledge with special thanks the Buddhas, Boddhisattvas, Sanghas, the English translators, Master Thích Nhất Hạnh, our Late Respectful Teacher - Venerable Elder Bhikkhunī Hải Triều Âm and others. You all provided us the awakening words to remind and guide us in the right way of practice. We will keep chanting, learning and practicing it until we and all beings get the enlightenment as well as realize our Buddha nature.
If there is any merit in compiling this book, may it be shared with all sentient beings. May they diligently practice and soon gain the way of love and understanding.
Reciting the sutras, practicing the way of awareness
gives rise to benefits without limit.
We vow to share the fruits with all beings.
We vow to offer tribute to parents, teachers, friends,
and numerous beings who
give guidance and support along the path.
(Thích Nhất Hạnh)
Hương Sen Temple, Riverside, California
March 15, 2023
Bhikkhunī TN Giới Hương
THE NEW YEAR CEREMONY
According to lunar year, the first day of New Year, Maitreya was born with his much good virtue and peaceful mind. He always practiced the four immeasurables of loving-kindness, compassion, sympathetic joy and equanimity; that why his name is also called the Laughing Buddha.
According to the Asian culture, we believe that if we do the good things, especially on the first days of the year, practice these four immeasurables beginning anew within ourselves; then whole year the wholesome, loving-kindness, compassion, sympathetic joy and equanimity will come.
It is a special time of the year, marking the beginning of spirit up, in which we are able to forget about the troubles of the past and look forward to the good health, faith, success and joy coming in our life. Maitreya is represented of the rejoicing and generosity, so as his disciples, we should not anger, sadness, and resentment, but we must forgive, love, and accept each other.
- Introduction (wish and guidance)
- The incense offering
- Salutation
- Gratitude the Buddhas and Bodhisattvas
- Gratitude the Buddhas in the past
- Gratitude the Arahats
- Gratitude the Ancestors
- Gratitude the Bhikkhuni ancestors
- Gratitude The Four Debts
- The repentance gatha
- Opening verse
- Beginning anew
- Consecration of water
- Reading Sutras:
- Maitreya Bodhisattva’s Attainment of Buddhahood
- The Discourse of Happiness,
- Discourse on Youth and Happiness
- Discourse on Taking Refuge in Oneself
- Watering Seeds of Joy
- We Are Truly Present
- Verses of Praise
- The insight that brings us to the other shore
- Invoking the Boddhisattvas’ names
- Read the Names of the Buddhas and Bodhisattvas
- May the day and the night be well
- Prayer for the beloved ones
- Salutation thousands of Buddhas in three times
- Taking refuge at three jewels
- Sharing the merit & verse for closing
- The divine
***
1. INTRODUCTION
(Address to our ancestors at the new year)
Leader: Today is the first day of the New Year, is the Day of Maitreya Buddha (the Laughing Buddha). He is represented of the rejoicing and generosity, so as his disciples, we should not anger, sadness, and resentment, but we must forgive, love, and accept each other.
At his moment, we express our feelings of gratitude and loyalty towards our ancestors. We, (Bhikkhuni...) and the sangha who are your descendants practicing in the… Temple (the place...) at the occasion of the New Year, come with sincere respect. We go back to our source and ask you, our ancestors, to be our witness. Trees have their roots and water has its source. We know that you, our ancestors, are our roots and we are your continuation. We are determined to receive your cultural and spiritual heritage, to conserve and to develop what is good, beautiful, and true in it. (o)
We are also determined to realize the aspirations which you have handed on to us, transforming your suffering and opening up for future generations the way to a peaceful, unburdened and meaningful life. We are determined to help people to practice spiritually to build a better society in this new year and forever.
This is the moment when the New Year begins. Please be witness to our sincerity as we offer incense, flowers, fruit, and tea. All these things are offered with our heartfelt sincerity and our loyalty. Please be our protectors and the protectors of our children and grandchildren so that we have enough health, faith, and joy to be able to continue your work. (o)
Namo the Long Hoa Founder, the Future Maitreya Buddhaya. (ooo)
2. THE INCENSE OFFERING
Leader: In gratitude, we offer this incense to all Buddhas and Bodhisattvas throughout space and time.
May it be fragrant as Earth herself, reflecting our careful efforts, our wholehearted mindfulness, and the fruit of understanding, slowly ripening.
May we and all beings be companions of Buddhas and Bodhisattvas.
May we awaken from forgetfulness and realize our true home. (o)
Namo Offering the Incense Bodhisattva Mahasattva. (3 times) (ooo)
3. SALUTATION IN GRATITUDE
(All Sangha members read)
- 1. GRATITUDE THE BUDDHAS AND BODHISATTVAS
- Offering light in the Ten Directions, the Buddha, the Dharma, and the Sangha, to whom we bow in gratitude.
- (1 prostration)
- Teaching and living the way of awareness in the very midst of suffering and confusion, Shakyamuni Buddha, the Fully Enlightened One, to whom we bow in
- (1 prostration)
- Cutting through ignorance, awakening our hearts and our minds, Manjushri, the Bodhisattva of Great Understanding, to whom we bow in
- (1 prostration)
- Working mindfully, working joyfully for the sake of all beings, Samantabhadra, the Bodhisattva of Great Action, to whom we bow in
- (1 prostration)
- Seed of awakening and loving kindness in children and all beings,
- Maitreya, the Buddha to-be-born, to whom we bow in gratitude.
- (1 prostration)
- Seeing the Buddha in everyone, Sadaparibhuta, the Bodhisattva of Constant Respect, to whom we bow in gratitude. (o) (1 prostration)
- Showing the way fearlessly and compassionately, the stream of all our Ancestral Teachers, to whom we bow in gratitude. (ooo) (1 prostration)
- GRATITUDE THE BUDDHAS IN THE PAST
- The Buddha Vipashyin, to whom we bow in gratitude. (o) (1 prostration)
- The Buddha Shikhin, to whom we bow in (o) (1 prostration) The Buddha Vishvabhu, to whom we bow in gratitude. (o) (1 prostration)
- The Buddha Krakkucchandha, to whom we bow in gratitude. (o) (1 prostration)
- The Buddha Konagamana, to whom we bow in gratitude. (o) (1 prostration)
- The Buddha Kashyapa, to whom we bow in gratitude. (o) (1 prostration)
- The Buddha Shakyamuni, to whom we bow in gratitude. (o) (1 prostration)
- TheBodhisattvaofGreatUnderstanding, Manjushri, to whom we bow in
(o) (1 prostration)
- The Bodhisattva of Great Action, Samantabhadra, to whom we bow in gratitude. (o) (1 prostration)
- The Bodhisattva of Great Compassion, Avalokiteshvara, to whom we bow in gratitude. (ooo) (1 prostration)
- The Bodhisattva of the Great Vow, Kshitigarbha, to whom we bow in gratitude. (ooo) (1 prostration)
- GRATITUDE THE ARAHATS
- The Venerable Kashyapa, to whom we bow in gratitude. (o) (1 prostration)
- The Venerable Shariputra, to whom we bow in gratitude. (o) (1 prostration)
- The Venerable Maudgalyayana, to whom we bow in gratitude. (o) (1 prostration)
- The Venerable Upali, to whom we bow in gratitude. (o) (1 prostration)
- The Venerable Ananda, to whom we bow in gratitude. (ooo) (1 prostration)
- 4. GRATITUDE THE ANCESTORS
- Mother of Buddhas, Bodhisattvas, and all beings, nourishing, holding, and healing all, Bodhisattva Gaia, Great Mother Earth, precious jewel of the cosmos, to whom we bow in gratitude.
(o) (1 prostration)
- Radiating light in all directions, source of life on Earth, Mahavairocana Tathagata, Great Father Sun, Buddha of infinite light and life, to whom we bow in gratitude. (o) (1 prostration)
- Seed of awakening and loving kindness in children and all beings, Maitreya, the Buddha to-be-born, to whom we bow in gratitude. (o) (1 prostration)
- Showing the way fearlessly and compassionately, the stream of all our Ancestral Teachers, to whom we bow in gratitude. (ooo) (1 prostration)
- GRATITUDE THE BHIKKHUNI ANCESTORS
- The First ancestor in the Nun’s Sangha, Venerable Bhikkhuni Mahapajapati (Mahagotami), to whom we bow in gratitude. (o) (1 prostration)
- Foremost in wisdom, Venerable Bhikkhuni Khemā, to whom we bow in gratitude. (o) (1 prostration)
- Foremost in superpowers, Venerable Bhikkhuni Uppalavaṇṇā, to whom we bow in gratitude. (o) (1 prostration)
- Foremost in Dhamma teaching, Venerable Bhikkhuni Dhammadinnā, to whom we bow in gratitude. (o) (1 prostration)
- Foremost among Vinaya experts, Venerable Bhikkhuni Paṭācārā, to whom we bow in gratitude. (o) (1 prostration)
- Foremost in ascetic, Venerable Bhikkhuni Kisāgotamī, to whom we bow in gratitude. (o) (1 prostration)
- Foremost in mindfulness, Venerable Bhikkhuni Nandā Therī, to whom we bow in gratitude. (o) (1 prostration).
- Foremost in quick intuition, Venerable Bhikkhunī Kuṇḍalakesī, to whom we bow in gratitude. (o) (1 prostration)
- Foremost in diligence, Venerable Bhikkhuni Soṇā, to whom we bow in gratitude. (o) (1 prostration).
- Foremost in meditation, Venerable Bhikkhuni Nandā, to whom we bow in gratitude. (o) (1 prostration).
- The Ancestral Teacher Hai Trieu Am to whom we bow in
- (1 prostration)
- The Precept Transmission Teachers, to whom we bow in
- (1 prostration)
- PAY THE GRATITUDE AT THE FOUR DEBTS
- In gratitude to our parents who bring us into the world, we touch the Earth before the Three Jewels. (o) (1 prostration)
- In gratitude to our teachers who show us how to love, understand, and live the present moment, we touch the Earth before the Three
(o) (1 prostration)
- In gratitude to our friends who guide us on the path and support us in difficult moments, we touch the Earth before the Three Jewels. (o) (1 prostration)
- In gratitude to all species in the animal, plant, and mineral worlds, who support our life and make our world beautiful, we touch the Earth before the Three Jewels. (ooo) (1 prostration)
4. THE REPENTANCE GATHA
All wrongdoing arises from the mind. When the mind is purified, what trace of wrong is left?
After repentance, my heart is light like the white clouds
that have always floated over the ancient forest in freedom. (o)
Namo the Repentance Bodhisattva Mahasattvas. (3 times) (ooo)
5. OPENING VERSE
The Dharma is deep and lovely.
We now have a chance to see, study, and practice it.
We vow to realize its true meaning.
Namo Shakyamunaye Buddhaya.
(3 times) (ooo)
6. BEGINNING ANEW
With great respect, we turn towards the conqueror of afflictions,
offering heartfelt words of repentance. We have lived in forgetfulness for a long time.
As we have not had the opportunity to encounter the Dharma,
our habit energies have led us into suffering.
We have made many mistakes out of unskillfulness.
We have been blinded by our wrong perceptions for a very long time.
Our heart’s garden is sown with attachment, hatred, and pride.
In us are seeds of killing, stealing, sexual misconduct, and lies.
Our everyday deeds and words do damage.
All these wrong actions are obstacles to our peace and joy. Let us begin anew. (o)
We see that we have been thoughtless, straying from the path of mindfulness. We have stored up afflictions and ignorance,
which have brought about so much aversion and sorrow.
There are times we have been weary of life
because we are so full of anxiety. Because we do not understand others, we are angry and resentful.
First we try to reason with each other, then we blame.
Every day the suffering increases, making the rift greater.
There are days when we are unwilling to speak to each other,
unwilling to look each other in the face. And we create internal formations, which last for a long time.
Now we turn to the Three Jewels. Sincerely recognizing our errors, we bow our heads. (o)
We know so well that in our consciousness are buried all the wholesome seeds,
the seeds of love and understanding and seeds of peace and joy.
But because we do not know how to water them,
the wholesome seeds do not sprout fresh and green.
We continue to allow sorrow to overwhelm us
until there is no light in our lives.
When we chase after a distant happiness, life becomes but a shadow of the reality. Our mind is occupied by the past,
or worrying about this or that in the future.
We cannot let go of our anger,
and we consider of no value the precious gifts of life
which are already in our hands, thereby trampling on real happiness.
As month follows month, we are sunk in sorrow.
So now in the precious presence of the Buddha,
fragrant with sandalwood incense,
we recognize our errors and begin anew. (o)
With all our heart we go for refuge, turning to the Buddhas in the Ten Directions
and all the Bodhisattvas, noble disciples, and self-achieved Buddhas.
Very sincerely we recognize our errors and the mistakes of our wrong judgments.
Please bring the balm of clear water to pour on the roots of our afflictions.
Please bring the raft of the true teachings to carry us over the ocean of sorrows.
We vow to live an awakened life, to practice smiling and conscious breathing,
and to study the teachings, authentically
transmitted.
Diligently, we shall live in mindfulness. (o)
We come back to live in the wonderful present,
to plant our heart’s garden with good seeds,
and to make strong foundations of understanding and love.
We vow to train ourselves in mindfulness and concentration,
practicing to look and understand deeply to be able to see the nature of all that is, and so to be free of the bonds of birth and death.
We learn to speak lovingly, to be affectionate,
to care for others whether it is early morn or late afternoon,
to bring the roots of joy to many places, helping people to abandon sorrow,
to respond with deep gratitude
to the kindness of parents, teachers, and friends.
With deep faith we light up the incense of
our heart.
We ask the Lord of Compassion to be our protector
on the wonderful path of practice. We vow to practice diligently, cultivating the fruits of this path. (o)
Namo Shakyamunaye Buddhaya.
(3 times) (ooo)
7. CONSECRATION OF WATER
(The leader raises up the bowl of clear water
to perform the mudra of peace)
This water’s shape is round or square
according to the container that holds it. In the spring warmth, it is liquid; in the winter cold, it is solid.
When its path is open, it flows.
When its path is obstructed, it stands still.
How vast it is, yet its source is so small it is difficult to find.
How wonderful it is in its streams which flow endlessly.
In the jade rivulets, the footprints of dragons remain.
In the deep pond, water holds the bright halo of the autumn moon.
On the tip of the king’s pen, water becomes the compassion of clemency. On the willow branch, it becomes the clear fresh balm of compassion.
Only one drop of the water of compassion is needed, and the Ten Directions are all purified. (o)
The Great Compassion Avalokiteshvara Bodhisattva. (3 times) (ooo)
8. READING SUTRAS
(You can choose any sutra)
- BUDDHA PRONOUNCES THE SUTRA OF MAITREYA BODHISATTVA’S ATTAINMENT OF BUDDHAHOOD
(Translated from Sanskrit into Chinese in the Yao Chin Dynasty by The Tripitaka Master Kumarajiva from Kucha)
Thus I have heard:
At one time the Buddha was staying in the kingdom of Magadha, near the Pasa Mountain, where past Buddhas subdued the maras.
The World-Honored One told Sariputra, “I will expound broadly to you. Hearken, hearken, and ponder it well! All of you today, with a wonderful good intention, want to ask the Tathagata about the unsurpassed bodhi work and the great wisdom, maha- prajña. The Tathagata sees it as clearly as a mango in the palm. Sariputra, if one has, under the past seven Buddhas, heard the names of Buddhas and made obeisance and offerings, for this reason, one’s karma- hindrances will all be annihilated. If one has also heard of MAITREYA BUDDHA’S great lovingkindness, one will attain a pure mind. You all should join your palms single-mindedly and take refuge in the great loving-kind, compassionate one to come. I will expound broadly to you.
The land of MAITREYA BUDDHA will be a land of pure life, with no sycophancy or deceit, because He neither embraces nor clings to his fulfillment of dana-paramita, sila-paramita, and prajña-paramita. It will be sublime because of His ten wonderful vows. When sentient beings, drawn by His great lovingkindness, invoke their gentle minds, they will see Maitreya Buddha. They will be reborn in His land, tame their senses, and follow the Buddha’s teachings… (o)
At that time MAITREYA BODHISATTVA will observe carefully the faults of the five desires of the world and the sufferings of sentient beings sinking in the long flow, and He will pity those who are in the vast cycle of life and death. Observing suffering, emptiness, and impermanence with such insightful thoughts, He will not delight in family life, but will consider it as
confining as a prison…
Training Himself to remember impermanence, MAITREYA BODHISATTVA will praise past Buddhas as the cool nectar, with a stanza on impermanence:
‘All processes are impermanent,
Which are the dharma of birth and death. Having ended birth and death,
Nirvana is delight!’
“After speaking this stanza, MAITREYA BODHISATTVA will renounce family life to learn the Way and to sit under the bodhi tree of dragon flowers in the sublime vajra mandala. This tree will be 50 yojanas tall, with its branches and leaves spreading all about, radiating great bright light. Its branches will be like a jeweled dragon, spitting out hundreds of jeweled flowers. Its flowers and leaves will be in the colors of the seven treasures, and its fruits in various colors will be pleasing to sentient beings. No tree in the heavens or the human world can compare. (o)
At that time MAITREYA BODHISATTVA, together with 84,000 Brahmins, will go to
this mandala. To renounce family life and to learn the Way, He will shave off his own hair. He will renounce family life in the morning and, in the evening of the same day, will subjugate the four kinds of maras and attain anuttara-samyak-sambodhi. He will then speak in verse:
‘Long thinking of the sufferings of sentient
beings
And wanting to rescue them, I was unable to
do so.
Today I have attained the bodhi. Suddenly, obstructions are no more.
I have also verified that sentient beings
are sunyata
And that the original nature and appearance are true reality.
My sorrows and sufferings nevermore,
My lovingkingness and compassion are unconditional.
For the sake of rescuing you all,
I have given to innumerable people My kingdom, my head, my eyes, My hands, my feet, and my wife.
Beginning today are my liberation
And the unsurpassed great silence and
stillness.
I will expound them to you all
And widely open the Sweet Nectar Way. Such a fruition of great reward
Is all born from great endurance in the six paramitas,
Such as almsgiving, observing precepts, and developing wisdom.
It is acquired also from great lovingkindness and compassion
As well as from untainted virtues.’
“Having spoken this stanza, MAITREYA BUDDHA will remain silent. Then, god- kings, dragon-kings, and spirit-kings, without revealing themselves, will rain down flowers as offerings to this Buddha. The Three-Thousand Large Thousandfold World will quake in six ways. This Buddha’s body will emit light, illuminating infinite lands. Those who can be delivered will be able to see this Buddha... (o)
The place where Maitreya Buddha will pronounce the Dharma will be 100 yojanas long and 80 yojanas wide. Each person in the multitudes, whether sitting or standing, whether near or far, will see the Buddha pronounce the Dharma for him alone. Maitreya Buddha will remain in the world for 60 koii years, and, out of sympathy for sentient beings, He will enable them to acquire the Dharma-eye. After His parinirvana, gods and humans will cremate His body, and the Wheel- Turning King will collect the relics. Eighty-four thousand pagodas will be erected on the four continents. The true Dharma will remain in the world for 60,000 years, followed by the Dharma- likeness for 60,000 years as well. All of you should progress diligently, invoking your pure mind and performing good deeds. Then there is no doubt that you will see Maitreya Buddha, the luminous lamp of the world.”
After the Buddha had finished these words, the venerable Sariputra and the venerable Ananda rose from their seats, made obeisance to the Buddha, and knelt
on their right knees. Joining their palms, they asked the Buddha, “World-Honored One, what is the name of this Sutra? How should we uphold it?” (o)
The Buddha told Ananda, “You should remember it well and expound it separately to all gods and humans. Do not be the person who will finally terminate the Dharma. The tenet of this Dharma is that all sentient beings should end the five rebellious acts, totally annihilate the hindrances caused by karmas, retributions, and afflictions, and cultivate the mind of lovinghindness, so as to walk with Maitreya Buddha. Accept and uphold it as such.
- This Sutra is also called the Sutra of All Sentient Beings, by HEARING THE NAME OF MAITREYA BUDDHA, Definitely Avoiding the World of the Five Turbidities and Not Going Down to the Evil Life-Paths. Accept and uphold it as such.
- It is also called the Sutra of the Certainty to See MAITREYA BUDDHA by Obliterating the Evil Karma of the Mouth, with a Mind like the Lotus Blossom. Accept and uphold it as such.
- It is also called the Sutra of the Mind of Lovingkindness, Not Killing and Not Eating Flesh. Accept and uphold it as such.
- It is also called the Sutra of Sakyamuni Buddha’s Dharma Robe as the Evidence of Accept and uphold it as such.
- It is also called the Sutra of Definite Avoidance of the Eight Difficulties If One Hears the Name of the Buddha. Accept and uphold it as such.
- It is also called the Sutra of MAITREYA BODHISATTVA’S ATTAINMENT OF BUDDHAHOOD. Accept and uphold it as such.” (o)
The Buddha told Sariputra, “After the Buddha’s parinirvana, if, among bhiksus, bhiksunis, upasakas, and upasikas, as well as the eight classes of Dharma protectors such as gods, dragons, and spirits, there are those who, having heard this Sutra, accept and uphold it, read and recite it, and make obeisance and offerings to it, as well as respect Dharma masters, they will annihilate all their hindrances- karmas, retributions, and afflictions. They will definitely see MAITREYA BUDDHA and [the rest of] the 1,000 Buddhas of this Worthy Kalpa. They will attain one of the three bodhis according their wish. They will not be reborn in a woman’s body. They will renounce family life with the right view and achieve the great liberation.”
Having heard the Buddha’s words, the multitude greatly rejoiced. All made obeisance to the Buddha and departed.
Namo Maitreya Buddhaya. (ooo)
- DISCOURSE ON HAPPINESS
I heard these words of the Buddha one time when the Lord was living in the vicinity of Savatthi at the Anathapindika Monastery in the Jeta Grove. Late at night, a deva appeared whose light and beauty made the whole Jeta Grove shine radiantly. After paying respects to the Buddha, the deva asked him a question in the form of a verse:
“Many gods and men are eager to know what are the greatest blessings
which bring about a peaceful and happy life. (o)
Please, Tathagata, will you teach us?” This is the Buddha’s answer:
“Not to be associated with the foolish ones, to live in the company of wise people, honoring those who are worth honoring - this is the greatest happiness.
“To live in a good environment, to have planted good seeds, and to realize that you are on the right path -this is the greatest happiness.
“To have a chance to learn and grow, to be skillful in your profession or craft, practicing the precepts and loving speech
- this is the greatest happiness. (o)
“To be able to serve and support your parents, to cherish your own family, to have a vocation that brings you joy - this is the greatest happiness.
“To live honestly, generous in giving, to offer support to relatives and friends, living a life of blameless conduct - this is the greatest happiness.
“To avoid unwholesome actions, not caught by alcoholism or drugs, and to be diligent in doing good things - this is the greatest happiness. (o)
“To be humble and polite in manner, to be grateful and content with a simple life, not missing the occasion to learn the Dharma
-this is the greatest happiness.
“To persevere and be open to change, to have regular contact with monks and nuns, and to fully participate in Dharma discussions - this is the greatest happiness.
“To live diligently and attentively, to perceive the Noble Truths, and to realize nirvana - this is the greatest happiness. (o)
“To live in the world with your heart undisturbed by the world, with all sorrows ended, dwelling in peace - this is the greatest happiness.
“For he or she who accomplishes this, unvanquished wherever she goes, always he is safe and happy - happiness lives within oneself.” (o)
Namo Shakyamuni Buddhaya.
(3 times) (ooo) (Mahamangala Sutta, Sutta Nipata 2.4)
- DISCOURSE ON YOUTH AND HAPPINESS
I heard these words of the Buddha one time when the Lord was staying at the Bamboo Forest Monastery near the town of Rajagriha. At that time there was a bhikshu who, in the very early morning, came to the banks of the river, took off his upper robe and left it on the bank, and went down to the river to bathe. After bathing, he came out of the river, waited until his body was dry, and then put on his upper robe. At that time a goddess appeared, whose body, surrounded by light, lit up the entire bank of the river. The goddess said to the bhikshu, “Venerable, you’ve recently become a monk. Your hair is still black; you are very young. At this time in your life, shouldn’t you be perfumed with oils, adorned with gems and fragrant flowers, enjoying the five kinds of sensual desire? Why have you abandoned your loved ones and turned your back on the worldly life, living alone? You’ve shaved your hair and beard, donned the monk’s robe, and placed your faith in monastic prac- tice. Why have you abandoned the pleasures of this moment to seek pleasures in a distant future?”
The bhikshu replied, “I have not abandoned the present moment in order to seek pleasures in a distant future. I have abandoned pleasures that are untimely for the deepest happiness of this moment.” (o)
The goddess asked, “What do you mean?” And the bhikshu replied, “The World-
Honored One has taught: in the joy associated with sensual desire there is little sweetness and much bitter- ness, tiny benefits, and a great potential to lead to disaster. Now, as I dwell in the Dharma that is available here and now, I’ve given up the burning fire of afflictions. The Dharma is available here and now. It is outside of time, and it always invites us to come and see it. It is to be realized and experienced by each of us for ourselves. That is what is meant by abandoning untimely pleasures in order to arrive at the deepest happiness of the present moment.” The goddess asked the bhikshu again, “Why does the World-Honored One say that in the untimely pleasure of sensual desire there is little sweet- ness and much bitterness, its benefit is tiny but its potential to lead to disaster is great? Why does he say that if we dwell in the Dharma that is available here and now we are able to give up the flames of the afflictions that burn us? Why does he say that this Dharma belongs to the present moment, is outside of time, always invites us to come and see it, is available here and now, and is realized and experienced by each of us for ourselves?”
The bhikshu replied, “I have only been ordained for two years. I do not have the skill to explain to you the true teachings and the wonderful pre- cepts that the World-Honored One has proclaimed. The World-Honored One is presently nearby, in the Bamboo Forest. Why don’t you go to him and ask your questions directly? The Tathagata will offer you the Right Dharma, and you will be able to receive and practice his guidance as you see fit.” (o)
The goddess replied, “Venerable bhikshu, at this moment the Tathaga- ta is surrounded by powerful and influential gods and goddesses. It would be difficult for me to have the chance to approach him and ask about the Dharma. If you would be willing to ask the Tathagata these questions on my behalf, I will accompany you.”
The bhikshu replied, “I will help you.”
The goddess said, “Venerable, then I will follow you.”
The bhikshu went to the place where the Buddha was staying, bowed his head and prostrated before the Buddha, then withdrew a little and sat down to one side.
He repeated the conversation he had just had with the god-dess, and then said, “World-Honored One, if this goddess had not spoken sincerely, she would not have come here with me.” At that moment, there was a sound from afar, “Venerable monk, I am here. I am here.” (o)
The World-Honored One immediately offered this gatha: “Beings produce wrong perceptions concerning objects of desire.
That is why they are caught in desire. Because they do not know what desire really is, they proceed on the path to Death.”
The Buddha then asked the goddess, “Do you understand this gatha? If not, please say so.”
The goddess addressed the Buddha, “I have not understood, World-
Honored One. I have not understood, Well- Gone One.”
So the Buddha recited another gatha for the goddess: “When you know the true nature of desire, the desiring mind will not be born.
When there is no desire, and no perception based on it, at that time, no one is able to tempt you.” (o)
Then Buddha asked the goddess, “Have you understood this gatha? If
not, please say so.”
The goddess addressed the Buddha: “I have not understood, World-
Honored One. I have not understood, Well- Gone One.”
So the Buddha recited another gatha for the goddess: “If you think you are greater, less than, or equal, you cause dissension. When those three complexes have ended, nothing can agitate your mind.” (o)
Then Buddha asked the goddess, “Have you understood this gatha? If
not, please say so.”
The goddess addressed the Buddha, “I have not understood, World-
Honored One. I have not understood, Well-Gone One.”
So, the Buddha recited another gatha for the goddess: “Ending desire, overcoming the three complexes, our mind is stilled, we have nothing to long for. We lay aside all affliction and sorrow, in this life and in lives to come.” (o)
Then Buddha asked the goddess, “Have you understood this gatha? If
not, please say so.”
The goddess addressed the Buddha, “I have understood, World-Hon-
ored One. I have understood, Well-Gone One.”
The Buddha had finished the teaching. The goddess was delighted at what she had heard. Practicing in accord with these teachings, she disap- peared. Not a trace of her was to be seen anywhere.
Namo Shakyamuni Buddhaya.
(3 times) (ooo)
(Samiddhi Sutta, Samyukta Agama 1078; Corresponds to Samyutta Nikaya 1.20. Also Taisho 99)
- DISCOURSE ON TAKING REFUGE IN ONESELF
I heard these words of the Buddha one time when the Lord was staying in the Mango Grove in the cool shade of the mango trees along the bank of a river in the land of Magadha. The elders Shariputra and Maudgalyayana had recently passed away. It was the full-moon day of the Uposatha Ceremony and the precepts were recited.
The Buddha spread out his sitting mat and sat facing the community. After looking out at those gathered, he said, “As I look at our community, I see a large space left by the Venerables Shariputra and Maudgalyayana. In our Sangha, these venerables were the monks who were the most eloquent in giving Dharma talks, encouraging and instructing all the other monks, nuns, and laypeople.
“O monks, people seek two kinds of riches - material riches and the riches of the Dharma. In their search for material riches, they can go to world- ly people. In their search for the riches of the Dharma, they could always go to the Venerables Shariputra and Maudgalyayana. The Tathagata is someone who is not searching for anything, whether it is material or the Dharma. (o)
“O monks, do not be sad or anxious because Shariputra and Maudga- lyayana have passed into nirvana. On large trees, filled with leaves, sumptu- ous fruits, and flowers, the largest branches always die or are broken first. On jeweled mountains, don’t the highest peaks always erode before the smaller ones? In the Sangha of the Tathagata, the Venerables Shariputra and Maud- galyayana were the greatest students. So it is natural that these venerables would enter nirvana first. Do not give rise to feelings of sorrow or anguish. (o)
“All phenomena that are born, exist, and are subject to the influence of other phenomena, in other words, all phenomena that are composite, must abide by the law of impermanence and eventually cease to exist. They cannot exist eternally, without someday being destroyed. Everything we cherish and hold dear today, we will have to let go of and be separated from in the future. In not too long a time, I will also pass away. Therefore, I urge you to practice being an island unto yourself, knowing how to take refuge in yourself, and not taking refuge in anyone or anything else. (o)
“Practice taking refuge in the island of the Dharma. Know how to take refuge in the Dharma, and do not take refuge in any other island or per- son. Meditate on the body in the body, nourishing Right Understanding and mindfulness to master and transform your cravings and anxieties. Observe the elements outside the body in the elements outside the body, nourishing Right Understanding and mindfulness to master and transform your cravings and anxieties. That is the way to take refuge in the island of self, to return to yourself in order to take refuge in the Dharma, and not to take refuge in any other island or thing.”
When the bhikshus heard the Buddha offer this teaching, they were all
very happy to put it into practice.
Namo Shakyamuni Buddhaya.
(3 times) (ooo)
(Samyukta Agama 639 Taisho Revised
Tripitaka 99)
- WATERING SEEDS OF JOY
My mother, my father, they are in me. And when I look, I see myself in them. (o)
The Buddha, the patriarchs, they are in me.
And when I look, I see myself in them.
I am a continuation of my mother, my father, and my ancestors.
It is my aspiration to preserve and continue to nourish seeds of goodness, skill, and happiness which I have inherited.
It is also my desire to recognize the seeds of fear and suffering I have inherited, and, bit by bit, to transform them. (o)
I am a continuation of the Buddha and my spiritual teachers.
It is my deep aspiration to preserve, nourish, and develop the seeds of understanding, love, and freedom which they have transmitted to me.
I desire to continue the career of the Buddha and my Ancestral Teachers, and do my best to realize all that the Buddha and my Ancestral Teachers expect of me. (o)
In my daily life, I also want to sow seeds of love and compassion in my own consciousness and in the heart of other people.
I am determined not to water seeds of craving, aversion, and violence
in myself and the other. (o)
I know that if I practice all this in the right way, after only seven days,
I shall already have been able to change the situation, establish communication, smile and transform some suffering and increase my happiness.
Please, Lord Buddha be witness to what is in my heart. With mind and body in perfect unity, I bow my head and prostrate. (ooo)
The Five Awarenesses
We are aware that all generations of our ancestors and all future generations are present in us. (o)
We are aware of the expectations that our ancestors, our children, and their children have of us. (o)
We are aware that our joy, peace, freedom, and harmony are the joy, peace, freedom, and harmony of our ancestors, our children, and their children. (o)
We are aware that understanding is the very foundation of love. (o)
We are aware that blaming and arguing can never help us and only create a wider gap between us; that only understanding, trust, and love can help us change and grow. (o)
Namo Maitreya Buddhaya. (ooo)
9. WE ARE TRULY PRESENT
With hearts established in mindfulness, we are truly present for sitting and walking meditation, and for reciting the sutras. May this practice center, with its Fourfold Sangha, be supported by the Three Jewels and Holy Beings, well-protected from the eight misfortunes and the three paths of suffering. (o)
May parents, teachers, friends, and all beings within the Three Realms
be filled with the most divine grace, and may it be found that in the world there is no place at war.
May the winds be favorable, the rains seasonable, and the peoples’ hearts at peace.
May the practice of the noble community, diligent and steady, ascend the Ten Bodhisattva Stages with ease and energy.
May the Sangha body live peacefully, fresh and full of joy, a refuge for all, offering happiness and insight. (o)
The wisdom of the Awakened Mind shines out like the full moon. The body of the Awakened One is pure and clear as crystal.
In the world the Awakened One relieves bitterness and suffering. In every place the Awakened Mind reveals love and compassion. (o)
Namo Shakyamunaye Buddhaya.
(3 times) (ooo)
10. VERSES OF PRAISE
The nectar of compassion is seen on the willow branch held by the Bodhisattva.
A single drop of this nectar is enough to bring life to the Ten Directions of the Cosmos.
May all afflictions of this world disappear totally, and may this practice center be completely purified by the Bodhisattva’s nectar of compassion. (o)
Namo Shakyamunaye Buddhaya.
(3 times) (ooo)
11. THE INSIGHT THAT BRINGS US TO THE OTHER SHORE
The Heart of Prajnaparamita (Perfect
Wisdom)
Avalokiteshvara while practicing deeply with the Insight that Brings Us to the Other Shore, suddenly discovered that all of the five Skandhas are equally empty, and with this realization he overcame all Ill-being (suffering). (o)
Listen Sariputra, this Body itself is Emptiness and Emptiness itself is this Body. This Body is not other than Emptiness and Emptiness is not other than this Body. The same is true of Feelings, Perceptions, Mental Formations, and Consciousness. (o)
Listen Sariputra, all phenomena bear the mark of Emptiness; their true nature is the nature of neither Birth nor Death, neither Being nor Non-being, neither Defilement nor Purity, neither Increasing nor Decreasing. (o)
That is why in Emptiness, Body, Feelings, Perceptions, Mental Formations and Consciousness are not separate self- entities. The Eighteen Realms of Phenomena which are the six Sense Organs, six Sense Objects, and six Consciousnesses are also not separate self-entities. (o)
The Twelve Links of Interdependent Arising and their Extinction are also not separate self-entities. Ill-being, the Causes of Ill- being, the End of Ill-being, the Path, insight and attainment, are also not separate self- entities. Whoever can see this no longer needs anything to attain. (o)
Bodhisattvas who practice the Insight that Brings Us to the Other Shore see no more obstacles in their mind, and because there are no more obstacles in their mind, they can overcome all fear, destroy all wrong perceptions and realize Perfect Nirvana. All Buddhas in the past, present and future by practicing the Insight that Brings Us to the Other Shore, are all capable of attaining Authentic and Perfect Enlightenment. (o)
Therefore, Sariputra, it should be known that the Insight that Brings Us to the Other Shore is a Great Mantra, the most illuminating mantra, the highest mantra, a mantra beyond compare, the True Wisdom that has the power to put an end to all kinds of suffering. (o)
Therefore,letusproclaimamantra.Topraise the Insight that Brings Us to the Other Shore. Gone, gone, gone beyond, gone to the other shore, awake, rejoice! (3 times) (o)
Namo the Great Compassionate Avalokiteshvara Bodhisattva.
(3 times) (ooo)
12. INVOKING
THE BODHISATTVAS’ NAMES
- AVALOKITESHVARA
We invoke your name, Avalokiteshvara. We aspire to learn your way of listening in order to help relieve the suffering in the world. You know how to listen in order to understand. We invoke your name in order to practice listening with all our attention and openheartedness. We will sit and listen without any prejudice. We will sit and listen without judging or reacting.
We will sit and listen in order to understand. We will sit and listen so attentively that we will be able to hear what the other person is saying and also what is being left unsaid. We know that just by listening deeply we already alleviate a great deal of pain and suffering in the other person. (o)
- MANJUSHRI
We invoke your name, Manjushri. We aspire to learn your way, which is to be still and to look deeply into the heart of things and into the hearts of people. We will look with all our attention and openheartedness. We will look with unprejudiced eyes. We will look without judging or reacting. We will look deeply so that we will be able to see and understand the roots of suffering and the impermanent and selfless nature of all that is. We will practice your way of using the sword of understanding to cut through the bonds of suffering, thus freeing ourselves and other species. (o)
- SAMANTABHADRA
We invoke your name, Samantabhadra. We aspire to practice your vow to act with the eyes and heart of compassion, to bring joy to one person in the morning and to ease the pain of one person in the afternoon. We know that the happiness of others is our own happiness, and we aspire to practice joy on the path of service. We know that every word, every look, every action, and every smile can bring happiness to others. We know that if we practice wholeheartedly, we ourselves may become an inexhaustible source of peace and joy for our loved ones and for all species. (o)
- KSHITIGARBHA
We invoke your name, Kshitigarbha. We aspire to learn your way of being present where there is darkness, suffering, oppression, and despair, so we can bring light, hope, relief, and liberation to those places. We are determined not to forget about or abandon those in desperate situations. We will do our best to establish contact with those who cannot find a way out of their suffering, those whose cries for help, justice, equality, and human rights are not being heard. We know that hell can be found in many places on Earth. We will do our best not to contribute to creating more hells on Earth, and we will help transform the hells that already exist. We will practice in order to realize the qualities of perseverance and stability, so that, like the Earth, we can always be supportive and faithful to those in need. (o)
- SADAPARIBHUTA
We invoke your name Sadaparibhuta. We aspire to learn your way of looking deeply with the eyes of nondiscrimination in order to see the virtuous qualities of others. Whenever you meet anyone, you bow respectfully and say in appreciation: I respect you deeply. You are a future Buddha. We vow to look deeply into ourselves to recognize the positive qualities that are there, to accept and to love ourselves. We vow only to water positive seeds in ourselves and in those around us. Then our thoughts, words, and deeds will give rise to self-confidence and acceptance in ourselves, our children,
grandchildren, and all those we know. We vow to look deeply with the eyes of nondiscrimination to see that your joy and success is also our joy and success. We vow to behave and to speak with humility and respect. We vow to practice loving speech to help people who underestimate themselves see that they are wonders of the universe. We know that only when we are able to transcend the barriers of a separate self, shall we be able to transform the superiority, inferiority, and equality complexes and realize true happiness and freedom. (o)
Namo the Great Bodhisattva Mahasattvas. (3 times) (ooo)
13. READ THE NAMES
OF BUDDHAS & BODHISATTVAS
The river of attachment is ten thousand
miles long.
The waves on the ocean of confusion stretch so far.
If you wish to go beyond the realms of samsara,
Recollect the Buddha with one pointed
mind. (o)
Namo Shakyamuni Buddha, the Fully Awakened One. (3 times) (o)
Namo Maitreya, the Buddha to-be-born.
(3 times) (o)
Namo Amitabhaya Buddhaya, the Buddha of Infinite Light. (3 times) (o)
Namo Manjushri, the Bodhisattva of
Great Understanding. (3 times) (o)
Namo Samantabhadra, the Bodhisattva of Great Action. (3 times) (o)
Namo Avalokiteshvara, the Bodhisattva of Great Compassion. (3 times) (o)
Namo Kshitigarbhaya Bodhisattvaya, the Bodhisattva of Great Aspiration.
(3 times) (ooo)
14. MAY THE DAY & NIGHT BE WELL
May the day be well and the night be well. May the midday hour bring happiness too.
In every minute and every second, may the day and night be well.
By the blessing of the Triple Gem, may all things be protected and safe.
May all beings born in each of the four ways live in a land of purity.
May all in the Three Realms be born upon Lotus Thrones.
May countless wandering souls realize the three virtuous positions of the Bodhisattva Path.
May all living beings, with grace and ease, fulfill the Bodhisattva Stages. The countenance of the World-Honored One, like the full moon
or like the orb of the sun, shines with the light of clarity.
A halo of wisdom spreads in every direction, enveloping all with love and compassion, joy and equanimity.
Namo Shakyamunaye Buddhaya.
(3 times) (ooo)
15. PRAYER FOR THE BELOVED
Namo Amitabha Buddhaya. (o)
Namo the Buddhas, Bodhisattvas and the Dharma Protective Deities prove,
Today on the occasion of New Year, we are… (the leader Bhikkhuni…) with the sangha members at..., chanted
the...… Sutra, meditated, read the Maitreya Buddha’ s name and practiced the meritorious deeds. (o)
With hearts established in mindfulness, we are truly present for sitting and walking meditation, and for reciting the sutras.
May this practice center be supported by the Three Jewels and Holy Beings, well- protected from the eight misfortunes and the three paths of suffering.
May parents, teachers, friends, and all beings within the Three Realms
be filled with the most divine grace,
and may it be found that in the world there is no place at war.
May the winds be favorable, the rains seasonable,
and the peoples’ hearts at peace.
May the practice of the noble community, diligent and steady, ascend the Ten Bodhisattva Stages with ease and energy.
May the Sangha body live peacefully, fresh and full of joy,
a refuge for all, offering happiness and insight.
The wisdom of the Awakened Mind shines out like the full moon.
The body of the Awakened One is pure and clear as crystal.
In the world the Awakened One relieves bitterness and suffering.
In every place the Awakened Mind reveals love and compassion.
Finally, may all sentient beings soon complete the Way of Love and Understanding.
Namo Maitreya Buddhaya. (ooo)
16. SALUTATION THOUSANDS BUDDHAS IN THREE TIMES
There are many the great causes
The ten directions, three lives and realms I keep my body and mind pure
Pay homage at all without being left behind. (o)
We pay respects sincerely to the four graces of the three realms:
Namo the Buddhas of the kalpa thousands in the past. (o) (1 prostration)
Namo the Buddhas of the kalpa thousands in the present. (o) (1 prostration)
Namo the Buddhas of the kalpa thousands in the future. (o) (1 prostration)
17. TAKING REFUGE AT THREE JEWELS
-I take refuge in the Buddha,
the one who shows me the way in this life. I take refuge in the Dharma,
the way of understanding and of love. I take refuge in the Sangha,
the community that lives in harmony and awareness. (o) (1 prostration)
-Dwelling in the refuge of Buddha,
I clearly see the path of light and beauty in the world.
Dwelling in the refuge of Dharma,
I learn to open many doors on the path of transformation.
Dwelling in the refuge of Sangha, shining light that supports me, keeping my practice free of obstruction.
(o) (1 prostration)
-Taking refuge in the Buddha in myself,
I aspire to help all people recognize their own awakened nature,
realizing the Mind of Love.
Taking refuge in the Dharma in myself,
I aspire to help all people fully master the ways of practice
and walk together on the path of liberation. Taking refuge in the Sangha in myself,
I aspire to help all people build Fourfold
Communities,
to embrace all beings and support their transformation. (ooo) (1 prostration)
18. SHARING THE MERIT & VERSE FOR CLOSING
Reciting the sutras, practicing the way of awareness gives rise to benefits without limit.
We vow to share the fruits with all beings.
We vow to offer tribute to parents, teachers, friends, and numerous beings who give guidance and support along the path. (o)
May we be born now in the Pure Land within the heart of a lotus flower.
In the moment when the lotus blooms,
we touch the reality of no-birth and no- dying.
May Buddhas and Bodhisattvas be our companions
on the wonderful path of practice. (o)
May we end all afflictions
so that understanding can arise,
the obstacles of unwholesome acts be dissolved, and the fruit of awakening be fully realized. (o)
Namo Maitreya Buddhaya. (ooo)
19. THE DIVINE GATHA
Gods, nagas, asuras and yakshas
Come here, with all your heart listen to the Dharma.
Protect the Buddha-dharma so that it may endure
And all may act in the spirit of the Buddha’s teaching.
When you have come to hear the Dharma,
Whether you are under the earth or in the
sky,
Look at all beings with the eyes of love. Day and night abide in the right practice. May the world always be safe and secure,
Impregnated by the merit of wisdom and love.
May all the obstacles of wrong doing be dissolved.
May we live behind afflictions
and know always how to touch peace and
joy.
May the Sangha with determination observe the precepts,
Be diligent in the practice of meditative concentration.
May the flower of awakened understanding bloom beautifully
And everywhere may all species have happiness.
Namo the Dharma Protective Bodhisattva Mahasattva. (3 times) (ooo)
BẢO ANH LẠC BOOKSHELF
- THE VIETNAMESE BOOKS
- 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 HCM Publishing: the 2nd & 3rd reprint in 2008 & 2010.
- 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 Gòn Publishing: the 2nd, 3rd and 4th reprint in 2006, 2008 & 2010.
- Vườn Nai – Chiếc Nôi (Phật Giáo Deer Park– The Cradle of Buddhism), Thích Nữ Giới Hương, Delhi-7: Tủ Sách Bảo Anh Lạc, 2005. Phương Đông Publishing: the 2nd, 3rd and 4th reprint in 2006, 2008 & 2010.
- 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 reprint in 2010, 2016 &2018.
- Vòng Luân Hồi (The Cycle of Life), Thích Nữ Giới Hương, Phương Đông Publishing: Tủ Sách Bảo Anh Lạc, Văn Hóa Sài Gòn Publishing: the 2nd, 3rd and 4th reprint in 2010, 2014 & 2016.
- Hoa Tuyết Milwaukee (Snowflake in Milwaukee), Thích Nữ Giới Hương, Văn Hoá Sài gòn Publishing: Tủ Sách Bảo Anh Lạc, 2008.
- Luân Hồi trong Lăng Kính Lăng Nghiêm (The Rebirth in Śūrangama Sūtra), Thích Nữ Giới Hương, Văn Hóa Sài gòn Publishing: Tủ Sách Bảo Anh Lạc, 2008. Publishing Phương Đông: the 2nd, 3rd and 4th reprint in 2012, 2014 &2016.
- Nghi Thức Hộ Niệm, Cầu Siêu (The Ritual for the Deceased), Thích Nữ Giới Hương, Delhi-7: Eastern Book Linkers, 2008.
- Quan Âm Quảng Trần (The Commentary of Avalokiteśvara Bodhisattva), Thích Nữ Giới Hương, Tổng Hợp Publishing: Tủ Sách Bảo Anh Lạc, 2010. Publishing Phương Đông: the 2nd, 3rd, 4th & 5 reprint in 2010, 2014, 2016 & 2018.
- Nữ Tu và Tù Nhân Hoa Kỳ (A Nun and American Inmates), Thích Nữ Giới Hương, Văn Hóa Sài gòn Publishing: Tủ Sách Bảo Anh Lạc, 2010. Hồng Đức Publishing: the 2nd, 3rd, 4th, 5th & 6th reprint in 2011, 2014, 2016, 2018 & 2020.
- Nếp Sống Tỉnh Thức của Đức Đạt Lai Lạt Ma Thứ XIV (The Awakened Mind of the 14th Dalai Lama), 2 tập, Thích Nữ Giới Hương, Hồng Đức Publishing: Tủ Sách Bảo Anh Lạc, năm 2012. The 2nd, 3rd and 4th reprint in 2010, 2016 &2018.
- A-Hàm: Mưa pháp chuyển hóa phiền não (Agama – A Dharma Rain transforms the Defilement), 2 tập, Thích Nữ Giới Hương, Hồng Đức Publishing: Tủ Sách Bảo Anh Lạc, năm 2012. The 2nd, 3rd and 4th reprint in 2010, 2016 &2018.
- Góp Từng Hạt Nắng Perris (Collection of Sunlight in Perris), Thích Nữ Giới Hương, Hồng Đức Publishing: Tủ Sách Bảo Anh Lạc. 2014.
- Pháp Ngữ của Kinh Kim Cang (The Key Words of Vajracchedikā-Prajñāpāramitā-Sūtra), Thích Nữ Giới Hương, Hồng Đức Publishing: Tủ Sách Bảo Anh Lạc, năm The 2nd, 3rd and 4th reprint in 2015, 2016 &2018.
- Tập Thơ Nhạc Nắng Lăng Nghiêm (Songs and Poems of Śūraṅgama Sunlight), Thích Nữ Giới Hương, Hồng Đức Publishing: Tủ Sách Bảo Anh Lạc. 2014.
- Nét Bút Bên Song Cửa (Reflections at the Temple Window), Thích Nữ Giới Hương, Hồng Đức Publishing: Tủ Sách Bảo Anh Lạc. 2018.
- 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 Sen Temple. 2019.
- DVD Giới Thiệu về Chùa Hương Sen, USA (Introduction on Huong Sen Temple). Hương Sen Press Publishing. Thích Nữ Giới Hương & Phú Tôn. 2019.
- Ni Giới Việt Nam Hoằng Pháp tại Hoa Kỳ (Sharing the Dharma - Vietnamese Buddhist Nuns in the United States), Thích Nữ Giới Hương, Hồng Đức 2020.
- 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, Xpress Print Publishing, USA.
- Tập Thơ Nhạc Lối Về Sen Nở (Songs and Poems of Lotus Blooming on the Way), Thích Nữ Giới Hương, Hồng Đức Publishing. 2020.
- Nghi Thức Công Phu Khuya – Thần Chú Thủ Lăng Nghiêm (Śūraṅgama Mantra), Thích Nữ Giới Hương biên soạn, Hương Sen Press, USA. 2021.
- Nghi Thức Cầu An – Kinh Phổ Môn (The Universal Door Sūtra), Thích Nữ Giới Hương biên soạn, Hương
Sen Press, USA. 2021.
- Nghi Thức Cầu An – Kinh Dược Sư (The Medicine Buddha Sūtra), Thích Nữ Giới Hương biên soạn, Hương Sen Press, USA. 2021.
- Nghi Thức Sám Hối Hồng Danh (The Sūtra of Confession at many Buddha Titles), Thích Nữ Giới Hương biên soạn, Hương Sen Press, USA. 2021.
- 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.
- Khóa Tịnh Độ – Kinh A Di Đà (The Amitabha Buddha Sūtra), Thích Nữ Giới Hương biên soạn, Hương Sen Press, USA. 2021.
- 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.
- Nghi Lễ Hàng Ngày - 50 Kinh Tụng và các Lễ Vía trong Năm (The Daily Chanting Rituals and Annual Ceremonies), Thích Nữ Giới Hương biên soạn, Hương Sen Press, USA. 2021.
- 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.
- 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 2022.
- Giới Hương - Thơm Ngược Gió Ngàn, Nguyên Hà. Hương Sen Publisher. USA. 2023.
- Pháp Ngữ Kinh Hoa Nghiêm (2 tập). Thích Nữ Giới Hương. NXB Hương Sen. USA. 2023.
- Tinh Hoa Kinh Hoa Nghiêm. Thích Nữ Giới Hương. NXB Hương Sen. USA. 2023.
- Phật Giáo và Đại Dịch Coronavirus Covid 2019. Thích Nữ Giới Hương. NXB Hương Sen. USA. 2023
- THE ENGLISH BOOKS
- Boddhisattva and Sunyata in the Early and Developed Buddhist Traditions, Bhikkhuni Gioi Huong, Delhi-7: Eastern Book Linkers, 1st print 2004, 2nd reprint 2005 & Vietnam Buddhist University: 3rd reprint 2010.
- Rebirth Views in the Śūraṅgama Sūtra, Bhikkhunī Giới Hương, Fifth Edition, Hồng Đức Publishing: Tủ Sách Bảo Anh Lạc. 2018.
- Commentary of Avalokiteśvara Bodhisattva, Bhikkhunī Giới Hương, Fourth Edition, Hồng Đức Publishing: Tủ Sách Bảo Anh Lạc. 2018.
- The Key Words in Vajracchedikā Sūtra, Thích Nữ Giới Hương, Hồng Đức Publishing. 2020.
- Sārnātha-The Cradle of Buddhism in the Archeological Hồng Đức Publishing. 2020.
- Take Refuge in the Three Gems and Keep the Five Precepts, Thích Nữ Giới Hương, Hồng Đức Publishing. 2020.
- Cycle of Life, Thích Nữ Giới Hương, Hồng Đức
Publishing. 2020.
- 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.
- Sharing the Dharma -Vietnamese Buddhist Nuns in the United States, Thích Nữ Giới Hương, Hồng Đức Publishing. 2020.
- A Vietnamese Buddhist Nun and American Inmates. 5th Bhikkhunī Thích Nữ Giới Hương. Hương Sen Press Publishing, USA. 2021.
- Daily Monastic Chanting, Bhikkhunī Thích Nữ Giới Hương composed. Hương Sen Publisher. 2023.
- Weekly Buddhist Discourse Chanting, vol 1, Bhikkhunī Thích Nữ Giới Hương composed. Hương Sen Publisher. 2023.
- Practice Meditation and Pure Land, Bhikkhunī Thích Nữ Giới Hương composed. Hương Sen Publisher.
- The Ceremony for Peace, Bhikkhunī Thích Nữ Giới Hương composed. Hương Sen Publisher. 2023.
- The Lunch Offering Ritual, Bhikkhunī Thích Nữ Giới Hương composed. Hương Sen Publisher. 2023.
- The Ritual Offering Food to Hungry Ghosts, Bhikkhunī Thích Nữ Giới Hương composed. Hương Sen Publisher. 2023.
- The Pureland Course of Amitabha Sutra, Bhikkhunī Thích Nữ Giới Hương composed. Hương Sen Publisher. 2023.
- The Medicine Buddha Sutra, Bhikkhunī Thích Nữ Giới Hương Hương Sen Publisher. 2023.
- The New Year Ceremony, Bhikkhunī Thích Nữ Giới Hương composed. Hương Sen Publisher. 2023.
- The Great Parinirvana Ceremony, Bhikkhunī Thích Nữ Giới Hương composed. Hương Sen Publisher.
- The Buddha’s Birthday Ceremony, Bhikkhunī Thích Nữ Giới Hương composed. Hương Sen Publisher.
- The Ullambana Festival (Parents’ Day), Bhikkhunī Thích Nữ Giới Hương composed. Hương Sen Publisher. 2023.
- The Marriage Ceremony, Bhikkhunī Thích Nữ Giới Hương composed. Hương Sen Publisher. 2023.
- The Blessing Ceremony for The Deceased, Bhikkhunī Thích Nữ Giới Hương composed. Hương Sen Publisher. 2023.
- The Ceremony Praising Ancestral Masters, Bhikkhunī Thích Nữ Giới Hương composed. Hương Sen Publisher. 2023.
- The Enlightened Buddha Ceremony, Bhikkhunī Thích Nữ Giới Hương composed. Hương Sen Publisher.
- The Uposatha Ceremony (Reciting Precepts), Bhikkhunī Thích Nữ Giới Hương composed. Hương Sen Publisher. 2023.
- THE BILINGUAL BOOKS (VIETNAMESE-ENGLISH)
- Bản Tin Hương Sen: Xuân, Phật Đản, Vu Lan (Hương Sen Newsletter: Spring, Buddha Birthday and Vu Lan, annual/ Mỗi Năm). 2019 & 2020.
- Danh Ngôn Nuôi Dưỡng Nhân Cách - Good Sentences Nurture a Good Manner, Thích Nữ Giới Hương sưu tầm, Hồng Đức Publishing. 2020.
- Văn Hóa Đặc Sắc của Nước Nhật Bản-Exploring the Unique Culture of Japan, Thích Nữ Giới Hương. Hồng Đức Publishing. 2020.
- Sống An Lạc dù Đời không Đẹp như Mơ - Live Peacefully though Life is not Beautiful as a Dream, Thích Nữ Giới Hương. Hồng Đức Publishing. 2020.
- Hãy Nói Lời Yêu Thương-Words of Love and Understanding, Thích Nữ Giới Hương. Hồng Đức Publishing. 2020.
- Văn Hóa Cổ Kim qua Hành Hương Chiêm Bái -The Ancient- Present Culture in Pilgrim, Thích Nữ Giới Hương. Hồng Đức Publishing. 2020.
- Nghệ Thuật Biết Sống - Art of Living. Thích Nữ Giới Hương, Hồng Đức Publishing. 2020.
- THE TRANSLATED BOOKS
- 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, Delhi 2006: 2nd reprint. Tổng Hợp Tp HCM Publishing: the 3rd and 4th reprint in 2008 & 2016.
- Sen Nở Nơi Chốn Tử Tù (Lotus in Prison), many authors, Thích Nữ Giới Hương translated from English into Vietnamese, Văn Hóa Sài gòn Publishing: Tủ Sách Bảo Anh Lạc, The 2nd, 3rd and 4th reprint in 2012, 2014 & 2016.
- Chùa Việt Nam Hải Ngoại (Overseas Vietnamese Buddhist Temples), Võ Văn Tường & Từ Hiếu Côn, vol Translated into English: Thích Nữ Giới Hương. Hương Quê Publishing. 2016.
- Việt Nam Danh Lam Cổ Tự (The Famous Ancient Buddhist Temples in Vietnam), Võ Văn Tường. Translated into English: Thích Nữ Giới Hương. Phương Nam Publishing. 2016.
- Hương Sen, Thơ và Nhạc – (Lotus Fragrance, Poem and Music), Nguyễn Hiền Đức. Translated into English: Thích Nữ Giới Hương. Hồng Đức Publishing. 2020.
- 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 Nữ Giới Hương, Prajna Upadesa Foundation Publshing. 2018.
- 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 Đức Publishing. 2020.
BUDDHIST MUSIC ALBUMS
from POEMS of THÍCH NỮ GIỚI HƯƠNG
- Đào Xuân Lộng Ý Kinh (The Buddha’s Teachings Reflected in Cherry Flowers), Poems: Thích Nữ Giới Hương. Music: Nam Hưng, Vol. 1. 2013.
- Niềm Tin Tam Bảo (Trust in the Three Gems), Poems: Thích Nữ Giới Hương. Music: Hoàng Y Vũ and Hoàng Quang Huế, Vol. 2. 2013.
- Trăng Tròn Nghìn Năm Đón Chờ Ai (Who Is the Full Moon Waiting for 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, Vol. 3. 2013.
- Ánh Trăng Phật Pháp (Moonlight of Dharma-Buddha). Poems: Thích Nữ Giới Hương. Music: Uy Thi Ca and Giác An, Vol. 4. 2013.
- Bình Minh Tỉnh Thức (Awakened Mind at the Dawn) (Piano Variations for Meditation). Poems: Thích Nữ Giới Hương. Solo Pianist: Linh Phương, 5. 2013.
- Tiếng Hát Già Lam (Songs from the Temple). Poems: Thích Nữ Giới Hương. Music: Nam Hưng, vol. 6.
- Cảnh Đẹp Chùa Xưa (The Magnificent, Ancient Buddhist Temple). Poem: Thích Nữ Giới Hương. Music: Võ Tá Hân, Nam Hưng, Hoàng Quang Huế, vol. 7. 2015.
- Karaoke Hoa Ưu Đàm Đã Nở (An Udumbara Flower Is Blooming). Poem: Thích Nữ Giới Hương. Musician: Nam Hưng, Hương Sen Temple. 2015.
- Hương Sen Ca (Hương Sen’s Songs), Thơ: Thích Nữ Giới Hương. Nhạc: Nam Hưng, vol. 9, năm 2018.
- Về Chùa Vui Tu (Happily Go to Temple for Spiritual Practices), Poem: Thích Nữ Giới Hương. Music: Nam Hưng and Nguyên Hà. Volume 10. 2018.
- Gọi Nắng Xuân Về (Call the Spring Sunlight), Poem: Thích Nữ Giới Hương. Music: Nam Hưng, Hương Sen Temple. Volume 11. 2020.
Please consult the Bảo Anh Lạc Bookshelf at this website:
http://huongsentemple.com/index.php/en/about-us/b-o- anh-l-c-bookshelf
PLEASE READ THE WHOLE CHANTING SUTRA - THE NEW YEAR CEREMONY: 64-322-The_New_Year_Ceremony-INSIDE.pdf
