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The Buddha had gone beyond all worldly affairs, but still gave advice on good government.

The Buddha came from a warrior caste and was naturally brought into association with kings, princes and ministers. Despite His origin and association, He never resorted to the influence of political power to introduce His teaching, nor allowed His Teaching to be misused for gaining political power. But today, many politicians try to drag the Buddha's name into politics by introducing Him as a communist, capitalist, or even an imperialist. They have forgotten that the new political philosophy as we know it really developed in the West long after the Buddha's time. Those who try to make use of the good name of the Buddha for their own personal advantage must remember that the Buddha was the Supremely Enlightened One who had gone beyond all worldly concerns.

There is an inherent problem of trying to intermingle religion with politics. The basis of religion is morality, purity and faith, while that for politics is power. In the course of history, religion has often been used to give legitimacy to those in power and their exercise of that power. Religion was used to justify wars and conquests, persecutions, atrocities, rebellions, destruction of works of art and culture.

When religion is used to pander to political whims, it has to forego its high moral ideals and become debased by worldly political demands.

The thrust of the Buddha Dhamma is not directed to the creation of new political institutions and establishing political arrangements. Basically, it seeks to approach the problems of society by reforming the individuals constituting that society and by suggesting some general principles through which the society can be guided towards greater humanism, improved welfare of its members, and more equitable sharing of resources.

There is a limit to the extent to which a political system can safeguard the happiness and prosperity of its people. No political system, no matter how ideal it may appear to be, can bring about peace and happiness as long as the people in the system are dominated by greed, hatred and delusion. In addition, no matter what political system is adopted, there are certain universal factors which the members of that society will have to experience: the effects of good and bad kamma, the lack of real satisfaction or everlasting happiness in the world characterized by dukkha (unsatisfactoriness), anicca (impermanence), and anatta (egolessness). To the Buddhist, nowhere in Samsara is there real freedom, not even in the heavens or the world of Brahama.

Although a good and just political system which guarantees basic human rights and contains checks and balances to the use of power is an important condition for a happy in society, people should not fritter away their time by endlessly searching for the ultimate political system where men can be completely free, because complete freedom cannot be found in any system but only in minds which are free. To be free, people will have to look within their own minds and work towards freeing themselves from the chains of ignorance and craving. Freedom in the truest sense is only possible when a person uses Dhamma to develop his character through good speech and action and to train his mind so as to expand his mental potential and achieve his ultimate aim of enlightenment.

While recognizing the usefulness of separating religion from politics and the limitations of political systems in bringing about peace and happiness, there are several aspects of the Buddha's teaching which have close correspondence to the political arrangements of the present day. Firstly, the Buddha spoke about the equality of all human beings long before Abraham Lincoln, and that classes and castes are artificial barriers erected by society. The only classification of human beings, according to the Buddha, is based on the quality of their moral conduct. Secondly, the Buddha encouraged the spirit of social -co-operation and active participation in society. This spirit is actively promoted in the political process of modern societies. Thirdly, since no one was appointed as the Buddha's successor, the members of the Order were to be guided by the Dhamma and Vinaya, or in short, the Rule of Law. Until today very member of the Sangha is to abide by the Rule of Law which governs and guides their conduct.

Fourthly, the Buddha encouraged the spirit of consultation and the democratic process. This is shown within the community of the Order in which all members have the right to decide on matters of general concern. When a serious question arose demanding attention, the issues were put before the monks and discussed in a manner similar to the democratic parliamentary system used today. This self-governing procedure may come as a surprise to many to learn that in the assemblies of Buddhists in India 2,500 years and more ago are to be found the rudiments of the parliamentary practice of the present day. A special officer similar to 'Mr. Speaker' was appointed to preserve the dignity of the Parliamentary Chief Whip, was also appointed to see if the quorum was secured. Matters were put forward in the form of a motion which was open to discussion. In some cases it was done once, in others three times, thus anticipating the practice of Parliament in requiring that a bill be read a third time before it becomes law. If the discussion showed a difference of opinion, it was to be settled by the vote of the majority through balloting.

The Buddhist approach to political power is the moralization and the responsible use of public power. The Buddha preached non-violence and peace as a universal message. He did not approve of violence or the destruction of life, and declared that there is no such thing as a 'just' war. He taught: 'The victor breeds hatred, the defeated lives in misery. He who renounces both victory and defeat is happy and peaceful.' Not only did the Buddha teach non-violence and peace, He was perhaps the first and only religious teacher who went to the battlefield personally to prevent the outbreak of a war. He diffused tension between the Sakyas and the Koliyas who were about to wage war over the waters of Rohini. He also dissuaded King Ajatasattu from attacking the Kingdom of the Vajjis.

The Buddha discussed the importance and the prerequisites of a good government. He showed how the country could become corrupt, degenerate and unhappy when the head of the government becomes corrupt and unjust. He spoke against corruption and how a government should act based on humanitarian principles.

The Buddha once said, 'When the ruler of a country is just and good, the ministers become just and good; when the ministers are just and good, the higher officials become just and good; when the higher officials are just and good, the rank and file become just and good; when the rank and file become just and good, the people become just and good.'(Anguttara Nikaya)

In the Cakkavatti Sihananda Sutta, the Buddha said that immorality and crime, such as theft, falsehood, violence, hatred, cruelty, could arise from poverty. Kings and governments may try to suppress crime through punishment, but it is futile to eradicate crimes through force.

In the Kutadanta Sutta, the Buddha suggested economic development instead of force to reduce crime. The government should use the country's resources to improve the economic conditions of the country. It could embark on agricultural and rural development, provide financial support to entrepreneurs and business, provide adequate wages for workers to maintain a decent life with human dignity.

In the Jataka, the Buddha had given to rules for Good Government, known as 'Dasa Raja Dharma'. These ten rules can be applied even today by any government which wishes to rule the country peacefully. The rules are as follows:

1) be liberal and avoid selfishness,
2) maintain a high moral character,
3) be prepared to sacrifice one's own pleasure for the well-being of the subjects,
4) be honest and maintain absolute integrity,
5) be kind and gentle,
6) lead a simple life for the subjects to emulate,
7) be free from hatred of any kind,
8) exercise non-violence,
9) practise patience, and
10) respect public opinion to promote peace and harmony.

Regarding the behavior of rulers, He further advised:

- A good ruler should act impartially and should not be biased and discriminate between one particular group of subjects against another.

- A good ruler should not harbor any form of hatred against any of his subjects.

- A good ruler should show no fear whatsoever in the enforcement of the law, if it is justifiable.

- A good ruler must possess a clear understanding of the law to be enforced. It should not be enforced just because the ruler has the authority to enforce the law. It must be done in a reasonable manner and with common sense. -- (Cakkavatti Sihananda Sutta)

In the Milinda Panha,it is stated: 'If a man, who is unfit, incompetent, immoral, improper, unable and unworthy of kingship, has enthroned himself a king or a ruler with great authority, he is subject to be tortured‚ to be subject to a variety of punishment by the people, because, being unfit and unworthy, he has placed himself unrighteously in the seat of sovereignty. The ruler, like others who violate and transgress moral codes and basic rules of all social laws of mankind, is equally subject to punishment; and moreover, to be censured is the ruler who conducts himself as a robber of the public.' In a Jataka story, it is mentioned that a ruler who punishes innocent people and does not punish the culprit is not suitable to rule a country.

The king always improves himself and carefully examines his own conduct in deeds, words and thoughts, trying to discover and listen to public opinion as to whether or not he had been guilty of any faults and mistakes in ruling the kingdom. If it is found that he rules unrighteously, the public will complain that they are ruined by the wicked ruler with unjust treatment, punishment, taxation, or other oppressions including corruption of any kind, and they will react against him in one way or another. On the contrary, if he rules righteously they will bless him: 'Long live His Majesty.' (Majjhima Nikaya)

The Buddha'semphasis on the moral duty of a ruler to use public power to improve the welfare of the people had inspired Emperor Asoka in the Third Century B.C. to do likewise. Emperor Asoka, a sparkling example of this principle, resolved to live according to and preach the Dhamma and to serve his subjects and all humanity. He declared his non-aggressive intentions to his neighbors, assuring them of his goodwill and sending envoys to distant kings bearing his message of peace and non-aggression. He promoted the energetic practice of the socio-moral virtues of honesty, truthfulness, compassion, benevolence, non-violence, considerate behavior towards all, non-extravagance, non-acquisitiveness, and non-injury to animals. He encouraged religious freedom and mutual respect for each other's creed. He went on periodic tours preaching the Dhamma to the rural people. He undertook works of public utility, such as founding of hospitals for men and animals, supplying of medicine, planting of roadside trees and groves, digging of wells, and construction of watering sheds and rest houses. He expressly forbade cruelty to animals.

Sometimes the Buddha is said to be a social reformer. Among other things, He condemned the caste system, recognized the equality of people, spoke on the need to improve socio-economic conditions, recognized the importance of a more equitable distribution of wealth among the rich and the poor, raised the status of women, recommended the incorporation of humanism in government and administration, and taught that a society should not be run by greed but with consideration and compassion for the people. Despite all these, His contribution to mankind is much greater because He took off at a point which no other social reformer before or ever since had done, that is, by going to the deepest roots of human ill which are found in the human mind. It is only in the human mind that true reform can be effected. Reforms imposed by force upon the external world have a very short life because they have no roots. But those reforms which spring as a result of the transformation of man's inner consciousness remain rooted. While their branches spread outwards, they draw their nourishment from an unfailing source -- the subconscious imperatives of the life-stream itself. So reforms come about when men's minds have prepared the way for them, and they live as long as men revitalize them out of their own love of truth, justice and their fellow men.

The doctrine preached by the Buddha is not one based on 'Political Philosophy'. Nor is it a doctrine that encourages men to worldly pleasures. It sets out a way to attain Nibbana. In other words, its ultimate aim is to put an end to craving (Tanha) that keeps them in bondage to this world. A stanza from the Dhammapada best summarizes this statement: 'The path that leads to worldly gain is one, and the path that leads to Nibbana(by leading a religious life)is another.'

However, this does not mean that Buddhists cannot or should not get involved in the political process, which is a social reality. The lives of the members of a society are shaped by laws and regulations, economic arrangements allowed within a country, institutional arrangements, which are influenced by the political arrangements of that society. Nevertheless, if a Buddhist wishes to be involved in politics, he should not misuse religion to gain political powers, nor is it advisable for those who have renounced the worldly life to lead a pure, religious life to be actively involved in politics.

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.