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translated from the Pali by

Nyanaponika Thera

© 1998

  1. Thus have I heard. Once the Blessed One was staying atSavatthi, in Jeta's Grove,Anathapindika's monastery. There he addressed the monks thus: "Monks." — "Venerable sir," they replied. The Blessed One said this:
  2. "Monks, suppose a cloth were stained and dirty, and a dyer dipped it in some dye or other, whether blue or yellow or red or pink, it would take the dye badly and be impure in color. And why is that? Because the cloth was not clean. So too, monks, when the mind is defiled,[1]an unhappy destination [in a future existence] may be expected.

"Monks, suppose a cloth were clean and bright, and a dyer dipped it in some dye or other, whether blue or yellow or red or pink, it would take the dye well and be pure in color. And why is that? Because the cloth was clean. So too, monks, when the mind is undefiled, a happy destination [in a future existence] may be expected.

  1. "And what, monks, are the defilements of the mind?[2](1) Covetousness and unrighteous greed are a defilement of the mind; (2) ill will is a defilement of the mind; (3) anger is a defilement of the mind; (4) hostility...(5) denigration...(6) domineering...(7) envy...(8) jealousy...(9) hypocrisy...(10) fraud...(11) obstinacy...(12) presumption...(13) conceit...(14) arrogance...(15) vanity...(16) negligence is a defilement of the mind.[3]
  2. "Knowing, monks, covetousness and unrighteous greed to be a defilement of the mind, the monk abandons them.[4]Knowing ill will to be a defilement of the mind, he abandons it. Knowing anger to be a defilement of the mind, he abandons it. Knowing hostility to be a defilement of the mind, he abandons it. Knowing denigration to be a defilement of the mind, he abandons it. Knowing domineering to be a defilement of the mind, he abandons it. Knowing envy to be a defilement of the mind, he abandons it. Knowing jealousy to be a defilement of the mind, he abandons it. Knowing hypocrisy to be a defilement of the mind, he abandons it. Knowing fraud to be a defilement of the mind, he abandons it. Knowing obstinacy to be a defilement of the mind, he abandons it. Knowing presumption to be a defilement of the mind, he abandons it. Knowing conceit to be a defilement of the mind, he abandons it. Knowing arrogance to be a defilement of the mind, he abandons it. Knowing vanity to be a defilement of the mind, he abandons it. Knowing negligence to be a defilement of the mind, he abandons it.
  3. "When in the monk who thus knows that covetousness and unrighteous greed are a defilement of the mind, this covetousness and unrighteous greed have been abandoned; when in him who thus knows that ill will is a defilement of the mind, this ill will has been abandoned;... when in him who thus knows that negligence is a defilement of the mind, this negligence has been abandoned —[5]
  4. — he thereupon gains unwavering confidence in the Buddha[6]thus: 'Thus indeed is the Blessed One: he is accomplished, fully enlightened, endowed with [clear] vision and [virtuous] conduct, sublime, knower of the worlds, the incomparable guide of men who are tractable, the teacher of gods and men, enlightened and blessed.'
  5. — he gains unwavering confidence in the Dhamma thus: 'Well proclaimed by the Blessed One is the Dhamma, realizable here and now, possessed of immediate result, bidding you come and see, accessible and knowable individually by the wise.
  6. — he gains unwavering confidence in the Sangha thus: 'The Sangha of the Blessed One's disciples has entered on the good way, has entered on the straight way, has entered on the true way, has entered on the proper way; that is to say, the four pairs of men, the eight types of persons; this Sangha of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the incomparable field of merit for the world.'
  7. "When he has given up, renounced, let go, abandoned and relinquished [the defilements] in part,[7]he knows: 'I am endowed with unwavering confidence in the Buddha... in the Dhamma... in the Sangha; and he gains enthusiasm for the goal, gains enthusiasm for the Dhamma,[8]gains gladness connected with the Dhamma. When he is gladdened, joy is born in him; being joyous in mind, his body becomes tranquil; his body being tranquil, he feels happiness; and the mind of him who is happy becomes concentrated.[9]
  8. "He knows: 'I have given up, renounced, let go, abandoned and relinquished [the defilements] in part'; and he gains enthusiasm for the goal, gains enthusiasm for the Dhamma, gains gladness connected with the Dhamma. When he is gladdened, joy is born in him; being joyous in mind, his body becomes tranquil; when his body is tranquil, he feels happiness; and the mind of him who is happy becomes concentrated.
  9. "If, monks, a monk of such virtue, such concentration and such wisdom[10]eats almsfood consisting of choice hill-rice together with various sauces and curries, even that will be no obstacle for him.[11]

"Just as cloth that is stained and dirty becomes clean and bright with the help of pure water, or just as gold becomes clean and bright with the help of a furnace, so too, if a monk of such virtue, such concentration and such wisdom eats almsfood consisting of choice hill-rice together with various sauces and curries, even that will be no obstacle for him.

  1. "He abides, having suffused with a mind of loving-kindness[12]one direction of the world, likewise the second, likewise the third, likewise the fourth, and so above, below, around and everywhere, and to all as to himself; he abides suffusing the entire universe with loving-kindness, with a mind grown great, lofty, boundless and free from enmity and ill will.

"He abides, having suffused with a mind of compassion... of sympathetic joy... of equanimity one direction of the world, likewise the second, likewise the third, likewise the fourth, and so above, below, around and everywhere, and to all as to himself; he abides suffusing the entire universe with equanimity, with a mind grown great, lofty, boundless and free from enmity and ill will.

  1. "He understands what exists, what is low, what is excellent,[13]and what escape there is from this [whole] field of perception.[14]
  2. "When he knows and sees[15]in this way, his mind becomes liberated from the canker of sensual desire, liberated from the canker of becoming, liberated from the canker of ignorance.[16]When liberated, there is knowledge: 'It is liberated'; and he knows: 'Birth is exhausted, the life of purity has been lived, the task is done, there is no more of this to come.' Such a monk is called 'one bathed with the inner bathing."[17]
  3. Now at that time the brahmanSundarika Bharadvaja[18]was seated not far from the Blessed One, and he spoke to the Blessed One thus: "But does Master Gotama go to the Bahuka River to bathe?"

"What good, brahman, is the Bahuka River? What can the Bahuka River do?"

"Truly, Master Gotama, many people believe that the Bahuka River gives purification, many people believe that the Bahuka River gives merit. For in the Bahuka River many people wash away the evil deeds they have done."

  1. Then the Blessed One addressed the brahman Sundarika Bharadvaja in these stanzas:[19]

Bahuka and Adhikakka,[20] Gaya and Sundarika, Payaga and Sarassati, And the stream Bahumati — A fool may there forever bathe, Yet will not purify his black deeds. What can Sundarika bring to pass? What can the Payaga and the Bahuka? They cannot purify an evil-doer, A man performing brutal and cruel acts. One pure in heart has evermore The Feast of Cleansing[21] and the Holy Day;[22] One pure in heart who does good deeds Has his observances perfect for all times. It is here, O brahman, that you should bathe[23] To make yourself a safe refuge for all beings. And if you speak no untruth, Nor work any harm for breathing things, Nor take what is not offered, With faith and with no avarice, To Gaya gone, what would it do for you? Let any well your Gaya be!

  1. When this was said, the brahman Sundarika Bharadvaja spoke thus:

"Magnificent, Master Gotama! Magnificent, Master Gotama! The Dhamma has been made clear in many ways by Master Gotama, as though he were righting the overthrown, revealing the hidden, showing the way to one who is lost, or holding up a lamp in the dark for those with eyesight to see forms.

  1. "I go to Master Gotama for refuge, and to the Dhamma, and to the Sangha. May I receive the [first ordination of] going forth under Master Gotama, may I receive the full admission!
  2. And thebrahman Sundarika Bharadvaja received the [first ordination of] going forth under the Blessed One, and he received the full admission. And not long after his full admission, dwelling alone, secluded, diligent, ardent and resolute, the venerable Bharadvaja by his own realization understood and attained in this very life that supreme goal of the pure life, for which men of good family go forth from home life into homelessness. And he had direct knowledge thus: "Birth is exhausted, the pure life has been lived, the task is done, there is no more of this to come."

And the venerable Bharadvaja became one of the Arahats.

Notes

1."So too, monks, if the mind is defiled..." Comy: "It may be asked why the Buddha had given this simile of the soiled cloth. He did so to show that effort brings great results. A cloth soiled by dirt that is adventitious (i.e., comes from outside; agantukehi malehi), if it is washed can again become clean because of the cloth's natural purity. But in the case of what is naturally black, as for instance (black) goat's fur, any effort (of washing it) will be in vain. Similarly, the mind too is soiled by adventitious defilements (agantukehi kilesehi). But originally, at the phases of rebirth(-consciousness) and the (sub-conscious) life-continuum, it is pure throughout (pakatiya pana sakale pi patisandhi-bhavanga-vare pandaram eva). As it was said (by the Enlightened One): 'This mind, monks, is luminous, but it becomes soiled by adventitious defilements' (AN 1.49). But by cleansing it one can make it more luminous, and effort therein is not in vain."2."Defilements of the mind" (cittassa upakkilesa). Comy.: "When explaining the mental defilements, why did the Blessed One mention greed first? Because it arises first. For with all beings wherever they arise, up to the level of the (Brahma heaven of the) Pure Abodes, it is first greed that arises by way of lust for existence (bhava-nikanti). Then the other defilements will appear, being produced according to circumstances. The defilements of mind, however, are not limited to the sixteen mentioned in this discourse. But one should understand that, by indicating here the method, all defilements are included." Sub.Comy. mentions the following additional defilements: fear, cowardice, shamelessness and lack of scruples, insatiability, evil ambitions, etc.3.The Sixteen Defilements of Mind:

  1. abhijjha-visama-lobha, covetousness and unrighteous greed
  2. byapada, ill will
  3. kodha, anger
  4. upanaha, hostility or malice
  5. makkha, denigration or detraction; contempt
  6. palasa, domineering or presumption
  7. issa, envy
  8. macchariya, jealousy, or avarice; selfishness
  9. maya, hypocrisy or deceit
  10. satheyya, fraud
  11. thambha, obstinacy, obduracy
  12. sarambha, presumption or rivalry; impetuosity
  13. mana, conceit
  14. atimana, arrogance, haughtiness
  15. mada, vanity or pride
  16. pamada, negligence or heedlessness; in social behavior, this leads to lack of consideration.

The defilements (3) to (16) appear frequently as a group in the discourses, e.g., in Majjh. 3; while in Majjh. 8 (reproduced in this publication) No. 15 is omitted. A list of seventeen defilements appears regularly in each last discourse of Books 3 to 11 of the Anguttara Nikaya, which carry the title Ragapeyyala, the Repetitive Text on Greed (etc.). In these texts of the Anguttara Nikaya, the first two defilements in the above list are called greed (lobha) and hate (dosa), to which delusion (moha) is added; all the fourteen other defilements are identical with the above list.

4."Knowing covetousness and unrighteous greed to be a defilement of the mind, the monk abandons them."

Knowing (viditva). Sub.Comy.: "Having known it either through the incipient wisdom (pubbabhaga-pañña of the worldling, i.e., before attaining to stream-entry) or through the wisdom of the two lower paths (stream-entry and once-returning). He knows the defilements as to their nature, cause, cessation and means of effecting cessation." This application of the formula of the Four Noble Truths to the defilements deserves close attention.

Abandons them (pajahati). Comy.: "He abandons the respective defilement through (his attainment of) the noble path where there is 'abandoning by eradication' (samucchedappahana-vasena ariya-maggena)," which according to Sub.Comy. is the "final abandoning" (accantappahana). Before the attainment of the noble paths, all "abandoning" of defilements is of a temporary nature. See Nyanatiloka Thera, Buddhist Dictionary, s.v. pahana.

According to the Comy., the sixteen defilements are finally abandoned by the noble paths (or stages of sanctity) in the following order:

  • "By the path of stream-entry (sotapatti-magga) are abandoned: (5) denigration, (6) domineering, (7) envy, (8) jealousy, (9) hypocrisy, (10) fraud.
  • "By the path of non-returning (anagami-magga): (2) ill will, (3) anger, (4) malice, (16) negligence.
  • "By the path of Arahatship (arahatta-magga): (1) covetousness and unrighteous greed, (11) obstinacy, (12) presumption, (13) conceit, (14) arrogance, (15) vanity."

If, in the last group of terms, covetousness is taken in a restricted sense as referring only to the craving for the five sense objects, it is finally abandoned by the path of non-returning; and this is according to Comy. the meaning intended here. All greed, however, including the hankering after fine material and immaterial existence, is eradicated only on the path of Arahatship; hence the classification under the latter in the list above.

Comy. repeatedly stresses that wherever in our text "abandoning" is mentioned, reference is to the non-returner (anagami); for also in the case of defilements overcome on stream-entry (see above), the states of mind which produce those defilements are eliminated only by the path of non-returning.

5.Comy. emphasizes the connection of this paragraph with the following, saying that the statements on each of the sixteen defilements should be connected with the next' paragraphs, e.g., "when in him... ill will has been abandoned, he thereupon gains unwavering confidence..." Hence the grammatical construction of the original Pali passage — though rather awkward in English — has been retained in this translation.

The disciple's direct experience of being freed of this or that defilement becomes for him a living test of his former still imperfectly proven trust in the Buddha, Dhamma and Sangha. Now this trust has become a firm conviction, an unshakable confidence, based on experience.

6."Unwavering confidence" (aveccappasada). Comy.: "unshakable and immutable trust." Confidence of that nature is not attained before stream-entry because only at that stage is the fetter of sceptical doubt (vicikiccha-samyojana) finally eliminated. Unwavering confidence in the Buddha, Dhamma and Sangha are three of four characteristic qualities of a stream-winner (sotapaññassa angani); the fourth is unbroken morality, which may be taken to be implied in Sec. 9 of our discourse referring to the relinquishment of the defilements.7."When he has given up...(the defilements) in part" (yatodhi): that is, to the extent to which the respective defilements are eliminated by the paths of sanctitude (see Note 4). Odhi: limit, limitation. yatodhi = yato odhi; another reading: yathodhi = yatha-odhi.

Bhikkhu Ñanamoli translates this paragraph thus: "And whatever (from among those imperfections) has, according to the limitation (set by whichever of the first three paths he has attained), been given up, has been (forever) dropped, let go, abandoned, relinquished. "

In the Vibhanga of the Abhidhamma Pitaka, we read in the chapter Jhana-vibhanga: "He is a bhikkhu because he has abandoned defilements limitedly; or because he has abandoned defilements without limitation" (odhiso kilesanam pahana bhikkhu; anodhiso kilesanam pahana bhikkhu).

8."Gains enthusiasm for the goal, gains enthusiasm for the Dhamma" (labhati atthavedam labhati dhammavedam).

Comy.: "When reviewing (paccavekkhato)* the abandonment of the defilements and his unwavering confidence, strong joy arises in the non-returner in the thought: 'Such and such defilements are now abandoned by me.' It is like the joy of a king who learns that a rebellion in the frontier region has been quelled."

*["Reviewing" (paccavekkhana) is a commentarial term, but is derived, apart from actual meditative experience, from close scrutiny of sutta passages like our present one. "Reviewing" may occur immediately after attainment of the jhanas or the paths and fruitions (e.g., the last sentence of Sec. 14), or as a reviewing of the defilements abandoned (as in Sec. 10) or those remaining. See Visuddhimagga, transl. by Ñanamoli, p. 789.]

Enthusiasm (veda). According to Comy., the word veda occurs in the Pali texts with three connotations: 1. (Vedic) scripture (gantha), 2. joy (somanassa), 3. knowledge (ñana). "Here it signifies joy and the knowledge connected with that joy."

Attha (rendered here as "goal") and dhamma are a frequently occurring pair of terms obviously intended to supplement each other. Often they mean letter (dhamma) and spirit (or meaning: attha) of the doctrine; but this hardly fits here. These two terms occur also among the four kinds of analytic knowledge (patisambhida-ñana; or knowledge of doctrinal discrimination). Attha-patisambhida is explained as the discriminative knowledge of "the result of a cause"; while dhamma-patisambhida is concerned with the cause or condition.

The Comy. applies now the same interpretation to our present textual passage, saying: "Attha-veda is the enthusiasm arisen in him who reviews his unwavering confidence; dhamma-veda is the enthusiasm arisen in him who reviews 'the abandonment of the defilement in part,' which is the cause of that unwavering confidence..." Hence the two terms refer to "the joy that has as its object the unwavering confidence in the Buddha, and so forth; and the joy inherent in the knowledge (of the abandonment; somanassa-maya ñana)."

Our rendering of attha (Skt.:artha) b; "goal" is supported by Comy.: "The unwavering confidence is called attha because it has to be reached (araniyato), i.e., to be approached (upagantabbato)," in the sense of a limited goal, or resultant blessing.

Cf. Ang 5:10: tasmim dhamme attha-patisamvedi ca hoti dhammapatisamvedi ca; tassa atthapatisamvedino dhammapatisamvedino pamojjam jayati... This text continues, as our present discourse does, with the arising of joy (or rapture; piti) from gladness (pamojja). Attha and dhamma refer here to the meaning and text of the Buddha word.

9.The Pali equivalents for this series of terms* are: 1. pamojja (gladness), 2. piti (joy or rapture), 3. passaddhi (tranquillity), 4. sukha (happiness), 5. samadhi (concentration). Nos. 2, 3, 5 are factors of enlightenment (bojjhanga). The function of tranquillity is here the calming of any slight bodily and mental unrest resulting from rapturous joy, and so transforming the latter into serene happiness followed by meditative absorption. This frequently occurring passage illustrates the importance given in the Buddha's Teaching to happiness as a necessary condition for the attainment of concentration and of spiritual progress in general.

* [Here the noun forms are given, while the original has, in some cases, the verbal forms.]

10."Of such virtue, such concentration, such wisdom" (evam-silo evam-dhammo evam-pañño). Comy.: "This refers to the (three) parts (of the Noble Eightfold Path), namely, virtue, concentration and wisdom (sila-, samadhi-, pañña-kkhandha), associated (here) with the path of non-returning." Comy. merely refers dhammo to the path-category of concentration (samadhi-kkhandha). Sub.Comy. quotes a parallel passage "evam-dhamma ti Bhagavanto ahesum," found in the Mahapadana Sutta (Digha 14), the Acchariya-abbhutadhamma Sutta (Majjh. 123), and the Nalanda Sutta of the Satipatthana Samyutta. The Digha Comy. explains samadhi-pakkha-dhamma as "mental states belonging to concentration."11."No obstacle," i.e., for the attainment of the path and fruition (of Arahatship), says Comy. For a non-returner who has eliminated the fetter of sense-desire, there is no attachment to tasty food.12."With a mind of Loving-kindness" (metta-sahagatena cetasa). This, and the following, refer to the four Divine Abidings (brahma-vihara). On these see Wheel Nos. 6 and 7.13."He understands what exists, what is low, what is excellent" (so 'atthi idam atthi hinam atthi panitam...' pajanati).

Comy.: "Having shown the non-returner's meditation on the Divine Abidings, the Blessed One now shows his practice of insight (vipassana), aiming at Arahatship; and he indicates his attainment of it by the words: 'He understands what exists,' etc. This non-returner, having arisen from the meditation on any of the four Divine Abidings, defines as 'mind' (nama) those very states of the Divine Abidings and the mental factors associated with them. He then defines as 'matter' (rupa) the heart base (hadaya-vatthu) being the physical support (of mind) and the four elements which, on their part, are the support of the heart base. In that way he defines as 'matter' the elements and corporeal phenomena derived from them (bhutupadayadhamma). When defining 'mind and matter' in this manner, 'he understands what exists' (atthi idan'ti; lit. 'There is this'). Hereby a definition of the truth of suffering has been given."

"Then, in comprehending the origin of that suffering, he understands 'what is low.' Thereby the truth of the origin of suffering has been defined. Further, by investigating the means of giving it up, he understands 'what is excellent. Hereby the truth of the path has been defined."

14."... and what escape there is from this (whole) field of perception" (atthi uttari imassa saññaga-tassa nissaranam). Comy.: "He knows: 'There is Nibbana as an escape beyond that perception of the Divine Abidings attained by me.' Hereby the truth of cessation has been defined."15.Comy.: "When, by insight-wisdom (vipassana), he thus knows the Four Noble Truths in these four ways (i.e., 'what exists,' etc.); and when he thus sees them by path-wisdom (magga-pañña).16.Kamasava bhavasava avijjasava. The mention of liberation from the cankers (asava) indicates the monk's attainment of Arahatship which is also called "exhaustion of the cankers" (asavakkhaya).17."Bathed with the inner bathing" (sinato antarena sinanena). According to the Comy., the Buddha used this phrase to rouse the attention of the brahman Sundarika Bharadvaja, who was in the assembly and who believed in purification by ritual bathing. The Buddha foresaw that if he were to speak in praise of "purification by bathing," the brahman would feel inspired to take ordination under him and finally attain to Arahatship.18.Bharadvaja was the clan name of the brahman. Sundarika was the name of the river to which that brahman ascribed purifying power. See also the Sundarika-Bharadvaja Sutta in the Sutta Nipata.19.Based on Bhikkhu Ñanamoli's version, with a few alterations.20.Three are fords; the other four are rivers.21.The text has Phaggu which is a day of brahmanic purification in the month of Phagguna (February-March). Ñanamoli translates it as "Feast of Spring."22.Uposatha.23."It is here, 0 brahman, that you should bathe." Comy.: i.e., in the Buddha's Dispensation, in the waters of the Noble Eightfold Path. In the Psalms of the Sisters (Therigatha), the nun Punnika speaks to a brahman as follows:

Nay now, who, ignorant to the ignorant, Hath told thee this: that water-baptism From evil kamma can avail to free? Why then the fishes and the tortoises, The frogs, the watersnake, the crocodiles And all that haunt the water straight to heaven Will go. Yea, all who evil kamma work — Butchers of sheep and swine, fishers, hunters of game, Thieves, murderers — so they but splash themselves With water, are from evil kamma free!

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.