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What is the compassionate thing to do? Trish Deitch Rohrer explores the Buddhist ethics of euthanizing pets.

By Trish Deitch RohrerSUMMER 2002

It is a heartbreaking decision, one nearly every pet owner must make at some time. Cindy’s dog, Otis, was suffering a losing battle with cancer. Cindy agonized: should she euthanize? Turning to a Buddhist listserve for advice, she posted the following:

Last May, when my dog Otis manifested symptoms of distress and trauma, an ultrasound revealed a large mass in the area of his right adrenal gland. Several veterinary experts agreed that surgery would be tremendously risky, and if he lived through it, there was no promise of any benefit. They gave him three to four months to live. We didn’t choose to do surgery.

Over the past eleven months, Otis and I have met a number of wonderful people who have treated him with acupuncture, chiropractic, homeopathic, and other alternative therapies. Otis has enjoyed these months of life. We have had the gift of each other’s presence for longer than anyone thought.

But now he is failing. The tumor has invaded the vena cava, and the experts believe that he has begun to bleed internally. So far it seems that the bleeding is slow or somewhat intermittent, and he is rallying to accommodate it. He has periods of rapid breathing and what appear to be distress and discomfort. Then his breathing slows and he rests. These episodes do not appear to be painful as such, but who knows?

He still gets up and asks to go outside. He has spent most of this morning outside in the backyard, lying in the snow, resting and observing the world around him. He loves the snow. He has not eaten today.

I am feeling the pressure of the decision to euthanize or not.

I would appreciate any further guidance, any thoughts, and any sharing that anyone has to offer.

If there are practices or prayers that would be appropriate for us, please advise and, if possible, send texts.

Thank you for reading this.

Thank you for your compassion.

Cindy

Among the letters sent in reply was one recalling the time a practitioner, painting the exterior of a building at Karme Choling, a Tibetan Buddhist retreat center in Vermont, had killed flies that were hopelessly stuck in the paint, in an effort to end their suffering. Later that day—during a question-and-answer period with the Venerable Dzigar Kongtrul Rinpoche, a Nyingmapa meditation master—the practitioner confessed what he had done.

With a look of horror, Rinpoche said, “You killed them?!” He went on to say that although no harm would come to the practitioner since he had acted with good intention, killing the flies had not ended their suffering—it had simply removed it from our awareness. The flies’ negative karma would result in suffering, if not in this lifetime, then in the bardo, or in their next lifetime, or in the one after that. And their suffering might be much worse later on, Rinpoche said.

When it comes to the dilemma of whether or not to euthanize an animal dying in pain, from a Buddhist perspective there are two prevalent views. The first is that we should not interfere in any way with the natural dying process, even if it is prolonged, even if it is painful. The other view holds that if we have the right intention, it is proper and compassionate to end the life of a suffering pet.

The situation often gets murky, though, as questions about right intention—and compassionate action—arise. Patrul Rinpoche, in his book The Words of My Perfect Teacher, states that killing in the belief that it is a virtuous thing to do is “killing out of ignorance.”

Since we are all relatively confused beings living in samsara, is it possible to be sure of our intention, particularly in the case of taking a beloved pet’s life? For most of us, the honest answer is no. We muddle through, trying to see more deeply and clearly the view that our teachers have pointed out to us, doing the best we can with our limited understanding, wavering motivation, and jaundiced sight.

Buddhist teacher Judy Lief, author of Making Friends with Death, says that when considering whether or not to euthanize an animal, the questions to ask are: Is this for your own benefit or your animal’s? Who is suffering—you or your animal? If you choose not to euthanize your pet, are you doing so because you can’t let go?

When asked about the advisability of euthanizing a pet, Dzigar Kongtrul Rinpoche has said, “For Buddhists this is not permissible unless one has one hundred percent pure motivation and can accurately see the circumstances of both this life and the next life very clearly. Ordinarily, people are not able to do that.”

The Seventh Dzogchen Ponlop Rinpoche, the senior teacher at the Nitartha Institute in Halifax, Nova Scotia, agrees. “In very rare cases,” he says, “killing has become practice for great bodhisattvas.” He gives the example of the Buddha, who in a previous lifetime killed a man on a boat whom he knew was going to murder five hundred people. The Buddha’s intention was to save the man from accruing a tremendous amount of negative karma. But in a situation like that, Ponlop Rinpoche explains, “It is required to have a complete sense of egolessness—a selfless view. Even a small thought like “Oh, maybe I can get such-and-such benefit from this death’ becomes polluted. The intention is not bodhisattva action.”

Sakyong Mipham Rinpoche, holder of the Shambhala Buddhist lineage, once sat by the side of a road in the Rocky Mountains for many hours after his driver hit a small animal.

Though Rinpoche’s attendant wanted to kill the gravely wounded creature so they could make their flight, Rinpoche said no. The only thing to do, he said, was to sit with the animal while it died, however long that took.

Khyongla Rato Rinpoche’s cat, Mr. Benny, lived for twenty-one years. When Mr. Benny’s kidneys stopped working properly, Rinpoche—a Gelugpa teacher and founder of the Tibet Center in New York City—gave him insulin shots, fed him by hand, and even helped him go to the bathroom after the cat was paralyzed by a stroke. Amy Hertz, a longtime practitioner, recalls Rinpoche gently feeding the paralyzed cat with his fingers and dropping water into the cat’s mouth. After the meal, he would say, “Excuse me, Mr. Benny has to do his business,” and he’d carry the cat to the bathroom, where Rinpoche would hold him over the toilet. Rinpoche slept in a tiny room with just a simple cot, but Mr. Benny curled up on his master’s pillow every night. When Rinpoche had to be away from Mr. Benny, he would put His Holiness’s teachings on a continuous-play cassette player so that the cat could hear the teachings constantly.

“The point is,” says Hertz, “he never thought of putting Mr. Benny down. He just took care of him until he died.”

Most Tibetan teachers, including Penor Rinpoche, Thrangu Rinpoche, Bardor Rinpoche, Tulku Thondup Rinpoche, and Khandro Rinpoche, have told practitioners that it’s unadvisable to kill any being under any circumstances. To care for an animal through the pain and suffering of old age and death is courageous and kind.

Dear Cindy,

We had two old friends, Emily, the border collie of the sangha, who used to stand guard while we were practicing, and her old friend Sophie, the tabby with no tail. They were both getting on—Emily was incontinent, had arthritis . . . and Sophie was apparently wasting away. We asked the Sakyong what to do. He replied gently that it was not a good thing to take life. He didn’t elaborate. Emily died in my daughter’s arms in the shrine room about a year ago. Sophie died in the big armchair downstairs a little later.

Everybody up here puts their animals to sleep for the sake (they say) of the animals. We were on the verge of doing so. But really we were doing it for the sake of ourselves. In fact, this culture of denial would prefer putting things to sleep to looking at dying. I can’t blame folks for their revulsion. It was a hard thing to go right to the end with these old animal friends, but having done that, I am deeply relieved to have followed Rinpoche’s advice. It seems part of our path to keep death cheerfully in view.

If it’s any consolation, it seems that death is to some degree a natural process when it happens unimpeded. Emily was in distress a lot towards the end, and had to be carried upstairs. It was very sad to let her go, but this departure struck me as the best possible way.

James

It is easy to imagine upholding the vow of nonharming when a pet is healthy or relatively pain-free. But when an animal is in agony—from a tracheal tumor, or from being hit by a car, or from being old and arthritic—the choice to end the pet’s suffering, despite your belief in karma and what happens in future lifetimes, often begins to seem like the only sane and compassionate response.

From the point of view of the dharma, anything that shortens life is “absolutely not okay,” says Rinpoche Nawang Gehlek—the director of Jewel Heart, an international dharma organization based in Ann Arbor, Michigan. But when you know that the quality of the pet’s life has deteriorated and it will not live much longer, then you’re “given the opportunity” to shorten it, he adds. Rinpoche euthanized a beloved Lhasa Apso in India thirty years ago, when the dog came down with distemper. First, however, Rinpoche asked his teacher for advice and prayers, and did a powa ceremony—a practice in which a capable practitioner moves the consciousness of a dying being to a favorable rebirth. (Powa in Tibetan means “move.”)

But Ponlop Rinpoche, on the other hand, argues that euthanasia is inappropriate if a powa ceremony is performed. “Powa is meant to help people die a natural death,” he says. “If we do powa and then kill someone, then killing becomes like practice.”

This is just a quick note to express my great appreciation for all the kind and helpful words that were sent in reply to my message about euthanizing pets. Otis and I were blessed by your companionship and compassion.

Over the past week, Otis regained strength and energy and is, today, still with me in a vital way. He was probably the only delighted being in the state of Maine when we received last Friday’s gift of snow. Except for me, of course, who delighted in his delight.

Today, he doesn’t feel so well.

I am extremely grateful for this manifestation of my teacher.

Thank you all so much. I cannot express how much it meant to me to hear from you.

Cindy

According to Richard Baker Roshi, there is a Japanese concept—aware—which means to be “painfully and thoroughly conscious” that everything we do kills something.

“The most compassionate growing of vegetables involves killing,” Baker Roshi says. “If you speak to another person as if they were less than you—that’s killing them a little. If I grind my teeth, I’m killing microbes. In each circumstance,” he continues, “we must try to avoid killing.”

Though Baker Roshi once shot a deer that had been left fatally wounded by hunters with imperfect aim, he chose, when the time came, not to euthanize his dog. “The dog I could take of care of,” he says, “and she was in a natural situation. But the deer was in a hopeless, unnatural situation.

“I think animals go through suffering quite well,” Baker Roshi continues. “I think we know how to die: Our body knows how to do it, if we don’t interfere with it. And I think animals have more immediate access to the sambhogakaya body [the body of enlightenment] than we do.” He laughs. “They’re probably blissed out more than we are—otherwise, it would be boring to be an animal.”

Are animals, karmically speaking, different from humans? The question elicits a wide variety of responses. Chogyam Trungpa Rinpoche is said to have told several students that animals don’t learn from their suffering the way humans do; therefore, it is all right, in certain circumstances, to euthanize a dying pet. (However, he is also reported to have said that euthanizing an animal is not a good idea, because it ends their suffering so swiftly that they don’t have time to fully break their attachment to this life.)

Not that euthanizing a pet neccesarily condemns it to rebirth under worse circumstances. There is, after all, the story of the mosquito inadvertently slapped and killed by King Trisong Detsen in a previous lifetime. The mosquito was reborn as the King’s daughter, Princess Pema Sel. She died at seventeen—the result of her father’s past karma with the mosquito—but the princess was brought back to life by Padmasambhava, who gave her the first dakini teachings, making her the first in the Khandro lineage.

Dzigar Kongtrul Rinpoche says that when it comes to karma, humans and animals do not experience the same consequences. Humans, he says, accumulate karma more “actively” than animals, while animals experience karma from their past lives “more passively.” Whether or not this is so, many Tibetan teachers recommend trying to keep your pets from killing, in order to help them avoid lesser rebirths.

Dear Cindy, I have been a foster mom for many, many animals. Currently, we take care of eleven dogs and four cats. I have been in your situation too many times. If the animal is not in pain, then I do not call the vet for a shot. If, however, there is suffering, I tearfully take the animal in. I waited too long one time, and I regret it. My pet had suffered all night, and I cried for the pain to stop.

I was his best friend, and I felt that I had let him down because of my difficulty dealing with the situation. I was a coward. It was a painful lesson to learn.

I wish you fearless wisdom.

Sincerely,
Susan

With so many issues to consider—our intention, the pets’ suffering, our own suffering—the question of euthanasia and pets is far from easy to resolve. Looked at from a Buddhist perspective, though, one thing seems clear: If, as one practitioner puts it, “an animal is just experiencing the deterioration of old age, and caretaking becomes very demanding, we don’t have the right to kill it. Our stewardship includes seeing it through the difficulty of old age. Pain, not the debilitation of aging, seems to be the determining factor.” Isn’t this why we practice? To be able to keep our seat no matter what arises, to be able to stay with the suffering of others, to be able to arouse bodhicitta for all beings, using everything—good or bad, happy or sad—to wake us up to what is.

It’s so good that our hearts can become so raw and tender and open. The beloved and “beloving” pet is a path for many of us. And then having been so revealed, how much more deeply we witness. Cindy

If an animal is in pain, you can seek relief with drugs and/or alternative medical techniques like acupuncture and herbal remedies. The administration of dutsi, or other “blessing pills,” is highly recommended by Tibetan teachers under these circumstances—and may even cure the ailment. Dzigar Kongtrul Rinpoche suggests reading the names of the buddhas into the ears of dying animals to ensure good rebirth; the Buddha advised this in various sutras, he says.

It is important to stay with an animal that is dying, to do everything possible to lessen its fear and provide a peaceful environment both before and after the moment of death—cradling it in your arms; wishing it a good journey; doing tonglen, a meditation practice that involves breathing in the suffering of another being and breathing out relief. Then, when you have done everything possible, it is important to let your pet go.

Hi folks. Late in March I wrote to you about my dog, Otis, and asked for guidance about how to work with his approaching death from a cancerous adrenal tumor. Many of you were kind enough to respond with stories of your own experiences. I just wanted to let you all know that Otis died at home yesterday afternoon. I believe there was some pain for him, but it did not last long. I held him while he took his last breaths.

His body is currently in my shrine room, lying in front of the shrine. I will sit with him for as much of the three days as possible and then perform a sukhavati [a Buddhist funeral service] before I bury him in my backyard.

I have been truly blessed by his presence in my life. He walked beside me through some very tough times. I tried to do the same for him. I miss him immeasurably.

Your thoughts, prayers, and meditations for Otis during this time of transition would be much appreciated.

Thank you all for your kindness.

Cindy 

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.