COMPACT MAGIC - CHAPTER 1. EXPLANATION OF THE FIRST CONCLUSION CHAPTER 1 Explanation of the First Gathering In this regard, ancient documents (porāṇā) have said that: Formerly, the Great Hero has satisfied twenty-four Fully Enlightened Buddhas, the first being the Dīpaṅkara (Natural Light) and has been prophesied by them to enlightenment. Having fulfilled all the perfections, he attained supreme Perfection. The great Gotama Buddha erased the suffering of sentient beings. After fulfilling all the duties of the Perfectly Enlightened Buddha, the World Leader reached the state of peace and passed away on the bed of No Remnant Nirvana. When the World-Honored One was the Lord of the world without remainder Nirvana, seven hundred thousand bhikkhus gathered there. After the World-Honored One had passed Nirvana for seven days, while recalling the words of the old monk Subhadda, the elder Mahākassapa, the elder of the assembly, told the monks: - Hey, brothers, we should read and recite France and Law. The Bhikkhu khưu replied: - White Sir, if so please the elder please select the Bhikkhu khưu. At that time, the Venerable Mahākassapa selected five hundred Arahant Bhikkhus (and then said): - Brothers, we should read and recite the Dhamma and Discipline while residing in the rainy season in Rajagaha. Vuong Xa). Regarding this, the ancient documents (porāṇā) said: Among the seven hundred thousand chief bhikkhus at that time, the elder Mahākassapa was the superior of the assembly. Seven days after the Ten-Powered Guru of the world Nirvana had passed, he remembered the old man Subhadda's slanderous words. After the selection of five hundred senior bhikkhus, excellent, no longer corrupt, the great elder performed the Great Eternity. On the second day of the second month of the retreat season, the elders gathered in a magnificent auditorium. Then, on the second day, the bhikkhus, having finished their work, arranged their robes and bowls, and assembled at the dharma hall built by King Ajātasattu. After the assembly of monks was seated, the elder Mahākassapa said to the monks: - Hey, brothers, which part should we gather first, the Dharma or the Law? The bhikkhus replied that: - Venerable Mahākassapa, the Law is the life of the Dharma. As long as the Vinaya exists, the Dharma will exist; therefore, we should read and recite the Law first. – Who should be assigned responsibility before reading and reciting the Law? - Should give responsibility to Venerable Upāli. You have answered. Thera Mahākassapa personally assigned to himself the task of asking for the Vinaya. Thera Upāli personally assigned to himself the task of answering the Vinaya. Then, Upāli got up from his seat, put his upper robe on one shoulder, paid homage to the elder bhikkhus, and sat on the Dharma seat, holding a fan fitted with a horn handle. After that, Mahākassapa sat down on the elder's seat and asked Upāli: - Brother, where was the first Pārājika proclaimed? - Venerable sir, in Vesālī. - Who is it related to? – Concerning Sudinna, son of Kalandaka. - About what? - About the couple. Then Mahākassapa asked Upāli about the matter, asked about the reason, asked about personnel, inquired about the stipulation, inquired about the further stipulation, inquired about the manner of committing a crime, and inquired about the non-committal manner of the first Pārājika. Similar to the first thing, Mahākassapa asked about the matter ... (as above) ..., asked about the way of not committing the second thing, the third thing, the fourth thing. The elder Upāli answered each question in turn. After having gathered these four things of Non-Combination (Pārājika), they have stipulated that: "This is called Chapter Non-Combination (Pārājikakaṇḍaṃ)." They prescribed the thirteen things of Sangha (Saṅghādisesa) as "Chapter Thirteen Dharma (Terasakaṇḍaṃ)," two of them were "Uncertainty (Aniyata)," the thirty were "Nissaggiya Pācittiya." ," the ninety-two lessons are "Pācittiya," the four lessons are "Pāṭidesanīya," "The seventy-five things to learn are "Study of the Dharma (Sekhiya)," and the seven are "The Laws of Settlement of Disputes (Adhikaraṇasamatha)." The Great Analysis (Mahāvibhaṅga) was thus completed. In the Bhikkhunvibhaṅga Analysis of Precepts, they prescribed eight learnings: "This is the Chapter of Non-Combination (Pārājika-kaṇḍaṃ)," the seventeen lessons are "The Seventeen Dharma Chapters (Sattarasakaṇḍaṃ), "Thirty lessons are "Nissaggiya Pācittiya," one hundred and sixty-six are "Pācittiya," eight are "Pāṭidesanīya," seventy-five. study is "Dharma Studying (Sekhiya)," and the seven are "Dharma for settling disputes (Adhikaraṇasamatha)." The Bhikkhunīvibhaṅga Analysis of Precepts was thus completed. In the same way, they completed the Component (Khandhaka) and the Compendium (Parivāra). So, Thera Mahākassapa asked and the elder Upāli answered the entire Vinaya–piṭaka, which is compiled in order, including the Analysation of the Law of Duality (Ubhatovibhaṅga), the Component (Khandhaka), the Compendium. (Parivara). At the end of the question-and-answer session, five hundred Arahants sang in unison, in exactly the same order as they were arranged in the collection. When the collection of the Vinaya was completed, the great earth was shaken. After that, Upāli put down the fan fitted with the horns, left the Dharma seat, bowed down to the senior bhikkhus, and returned to his own seat. Regarding this, the ancient documents (porāṇā) say: The great elder personally appointed to himself the task of asking the Vinaya, and the elder Upāli took the task of answering the Vinaya. Sitting on the elder's seat, he asked the other about the Law; and the other, after sitting on the Dharma seat, answered the other about the Law. The first-rate Ruler answered the questions in order, and all the moderators in the Rule repeated in unison. After completing the collection of the Law, Mahākassapa wanted to gather the Dharma, so he asked the monks: - Among those who specialize in reading and reciting the Dharma, which individual should be responsible for reading and reciting the Dharma? The Bhikkhu khưu replied: – Should assign responsibility to the elder Ānanda. After that, thera Mahākassapa personally assigned to himself the task of asking about the Dharma, and thera Ānanda personally assigned to himself the task of answering about the Dharma. Then Ānanda got up from his seat, put his upper robe on one shoulder, paid homage to the elder bhikkhus, then sat on the Dharma seat and took the fan fitted with the horn handle. Later, Thera Mahākassapa sat down on the elder's seat and asked the elder Ānanda about the Dharma, saying: - Brother Ānanda, where was the Brahma-jāla sutra taught? - Venerable sir, between Rajagaha and Nalandā in the royal garden of Ambalaṭṭhikā. - Who is it related to? – Concerning the pagan wanderer Supiya and the young Brahmadatta. Then the Elder Mahākassapa asked the Elder Ānanda about simultaneous dependent origination about the personnel of the Brahma-jāla Sutta. Then he asked in turn: - Hey, Ānanda, where was the Sāmañña-phala sutra preached? “Sir, in Rajagaha in the mango orchard of Jīvaka. - To whom? - To King Ajatasattu (A Sa The), son of Vedehi. At that time, thera Mahākassapa asked the elder Ānanda about dependent origination and asked about the personnel of the Sāmañña-phala Sutta. It is in this way that they have compiled the Dīghanikāya, which consists of thirty-four suttas that begin with the Brahmajāla and say, "This is called the Dīghanikāya," and have entrusted it to them. Elder Ānanda the transmission: - Hey, Ānanda, please teach this sutra to your disciples. Next to the other part, they assembled the Majjhimanikāya, consisting of one hundred and fifty-two suttas beginning with the Basic Dharma Gate (Mūlapariyāyasutta), and entrusted it to the elders' disciples. Army Chief of Dharma Sāriputta: – Please preserve this sutra. Next, they assembled the Samyuttanikāya, consisting of seven thousand seven hundred and sixty-two suttas beginning with the Oghataranasutta, and commissioned the elder Mahākassapa: - Your Excellency, Please teach this sutra to your disciples. Next to the other part, they assembled the Aṅguttaranikāya, consisting of nine thousand five hundred and fifty-seven suttas beginning with the Cittapariyādānasutta, and entrusted it to the chief. old Anuruddha: - Please teach this sutra to his disciples. Next to the other part, they compiled the Khuddakanikāya Sutta with fifteen distinct sections including the Small Chantuttas (Khuddakapāṭha), the Dhammapada Sutras (Dhammapadas), the Buddhist Suttas (Udāna), and the Buddha Suttas. This (Itivuttaka), The Book of Sutras (Suttanipāta), the Story of the Heavenly Palace (Vimānavatthu), the Tale of the Predators (Petavatthu), the Elder Sangha (Theragāthā), the Elder Ni Verse (Therigāthā), the Former Birth Story (Jātaka), Meaning Like (Niddesa), Without Hesitation (Paṭisambhidā), Example (Apadāna), Buddha History (Buddhavaṃsa), The Code of Conduct (Cariyāpiṭaka), then stipulates that: "This is called the Suttanta-piṭaka." Next to the other part, they have compiled seven separate parts including seven great works, namely Dharma Gathering (Dhammasaṅgaṇī), Analysis (Vibhaṅga), Quality Speech (Dhātukathā), Human Concentration (Puggalapaññatti), Language School (Kathāvatthu). [*], Duality (Yamaka), and Position (Paṭṭhāna), then stipulates that: "This is called Abhidhammapiṭaka." [* This assembly does not have the Kathāvatthu, only the third assembly will have — ND] Thus, the Elder Mahākassapa asked and the Elder Ānanda answered that all of them were gathered together by class. . At the end of the question-and-answer session, five hundred Arahants re-established the assembly in unison. When he finished gathering for the Dharma, the great earth shook. Then nanda put down the fan fitted with the horn handle, left the Dharma seat, bowed down to the senior bhikkhus, then returned to his own seat. Regarding this, the ancient documents (porāṇā) say: The elder personally appointed and inquired about the Dharma up to the first among the learned and the treasure-keeper of the one. Great Hermit. Likewise, thera Ānanda personally appointed for himself and then went to the Dharma seat and answered without omission on the Dharma. The entire teaching of the Buddha should be known to have one part when it comes to nature, two parts when it comes to Dhamma and Discipline, three parts when it comes to the Beginning, the Middle and the End, and the same when it comes to The Piṭaka, which has five parts when it comes to the Nikāyas, has nine when it comes to the Aṅga, has eighty-four thousand when it comes to the Dhamma Aggregates. What is a part when it comes to nature? Because since the World-Honored One attained Supreme Enlightenment until he had no residual Nirvana in the realm of Nirvana, there was no residue; During that period of forty-five years, all that he taught to the gods, humans, dragons, yakshas, ​​etc., for the purpose of teaching or criticizing had only one nature, the essence. liberation only. So when it comes to nature, there is a part. What are two parts when it comes to Dharma and Law? The Vinaya is the Vinaya, the rest of the Buddha's teachings are called the Dharma. Thus, when it comes to the Dharma and the Law, there are two parts. What are three parts when it comes to the Beginning, the Middle, and the End? In this case: I wandered samsara for many lives, looking for a house builder but did not find it, birth is suffering that goes on and on. Now that I have found a builder, you can no longer build a house. All your trusses have been broken, the roof has been torn down. I have attained the cessation of craving, my mind has attained Nirvana. These are the first words of the Buddha. Some of them mentioned the inspirational verse in the Khandhaka section, "Now indeed the Dharma has arisen!" It should be understood that on the day of the full moon, while contemplating dependent origination with a mind filled with the joy of attaining Perfect Enlightenment, that inspirational verse was only aroused (in His Holiness's mind). ). At the time of Nirvana, he said: "Bhikkhus, I now teach you: dharmas subject to cessation are conditioned dharmas, strive to attain them and not be lazy." Those were the Buddha's last words. What the Buddha said in the middle of these two moments is called the teaching of the Buddha of the Middle. So when it comes to the Beginning, the Middle, and the End, there are three parts. What are three parts when it comes to Tibet? Because the whole consists of three separate parts: the Vinaya, the Sutras, and the Abhidhamma. Regarding this, the ancient documents (porāṇā) said that: In it, the Vinaya is considered to include the Pārājika Chapter, the Pācittiya, in addition to the Bhikkhuni Discipline, the Great Product, then the Minor, and the Compendium. This part is called the Vinaya. Thirty-four suttas are compiled into three chapters; “It is the Sutra of Long Boi,” that is, the first part according to the arrangement. The Central Sutra consists of fifteen chapters, of which there are one hundred and fifty-two suttas. Seven thousand seven hundred and sixty-two suttas are collected into the Samyutta Nikaya. Nine thousand five hundred and fifty-seven suttas is the number of suttas in the Sangha. Small Chant (Khuddakapāṭha), Dhammapada (Dhammapada), Autobiographical Buddha Sutra (Udāna), Such Sutta (Itivuttaka), Collection of Sutras (Suttanipāta), Tales of Heaven (Vimānavatthu), Stories of Pretas (Petavatthu) , Presbyterian Sangha (Theragāthā), Presbyterian Nun (Therigāthā), Past Life Story (Jātaka), Meaning Likes (Niddesa), Unafraid to Explain the Way (Paṭisambhidā), Example (Apadāna), Buddha History (Buddhavaṃsa), Cariyāpiṭaka (Cariyāpiṭaka). Those fifteen separate sections are known as the Minor Sutras. This part is called the Tripitaka. Dharma Gathering (Dhammasaṅgaṇī), Analysis (Vibhaṅga), and another book, Quality Speech (Dhātukathā), in addition to Human Concentration (Puggalapaññatti), and the Book of Speech (Kathāvatthu). Duality (Yamaka), and Position (Paṭṭhāna), These seven separate books have been taught by the Fully Enlightened One and are called the Abhidhamma Pitaka. This part is called the Abhidhamma Pitaka. Thus, when it comes to Tibet, there are three parts. What are the five parts when it comes to the Nikāyas? That is, the Department of Longitude, the Central Department, the Sutras of the Sagha, the Sutras of the Sangha, and the Sutras of Minor. Regarding this, the ancient documents (porāṇā) have said that: Except for the four Sutras that begin with the Long Sutras, etc., the other teachings of the Buddha are considered as the Minor Discourses. Thus, when it comes to the Sutras, there are five parts. What are the nine parts when it comes to Body (Aṅga)? Because the whole consists of nine distinct forms, namely sutta, geyya, veyyākaraṇa, gāthā, udāna, itivuttaka, jātaka, abbhūtadhamma, vedalla. In this case, the Ubhatovibhaṅga, the Niddesa, the Khandhaka, the Parivāra, the Maṅgalasutta, the Ratanasutta, the Nalakasutta suttas, The Tuvaṭakasutta in the Suttanipāta, and the teachings of the Tathagata, titled the Sutta, are classified as the Sutta. Suttas with interspersed verses are known as the Geyya form; especially the entire Sagāthāvagga in the Sayuttara Nikāya is the Geyya body. The entire Abhidhamma Pitaka, the suttas without verses, and other teachings of the Buddha that do not fall into the above eight categories are classified as Veyyākaraṇa. The Dhammapada Sutra, the Elder Sangha, the Elder Ni, the articles named sutras but only stanzas in the Sutras (Suttanipāta) are classified as Gāthā. The eighty-two suttas related to the verses of the joy of insight are classified in the Udāna body. One hundred and twelve suttas introduced by: "Vuttaṃ h' etaṃ Bhagavatā ti" (Thus the Blessed One spoke about it) are classified as Itivuttaka. The five hundred and fifty Birth Suttas beginning with the Apannaka Birth Sutta are classified in the Jātaka body. All the suttas which deal with the extraordinary and wonderful dharmas and are introduced as follows: "Bhikkhus, there are four marvelous things in Ānanda," which are classified in the Abbhūtadhamma body. All the suttas asked and continuously recorded in understanding and joy such as the Cullavedalla, Mahāvedalla, Sammādiṭṭhi, Sakkapañhā, Saṅkhāra-bhājaniya, Mahāpuṇṇama, etc… are classified as Vedalla. Thus, when it comes to the Body, there are nine parts. What are eighty-four thousand parts when it comes to Dharma Aggregates? Regarding this, the ancient documents (porāṇā) say: I have learned eighty-two thousand from the Buddha, two thousand from the bhikkhu (Sāriputta), the total of these dhammas is eighty-four thousand. In the Vinaya Pitaka there are twenty-one thousand Dharma Aggregates, in the Sutras there are twenty-one thousand Dharma Aggregates, and in the Abhidhamma Pitaka there are forty-two thousand Dharma Aggregates. Thus, by interpreting the Dhamma, there are eighty-four thousand distinct parts. In this case, a sutta with a single theme (anusandhika) counts as one Dhamma Aggregate, a discourse with multiple topics counts as multiple Dharma Aggregates. Thus, counting the Dharma Aggregates means referring to the subject. In the stanzas (gāthā), each question or question is a Dhamma Aggregate and the answer is a Dhamma Aggregate. In the Abhidhamma Canon, each split consists of a dual or triple subject and each split according to mind type is called a Dharma Aggregate. In the Vinaya, there is a story part (vatthu), a title part (mātikā), a word analysis part, a crime part, a non-criminal part, a judgment part; in this case, each part is considered a Dharma Aggregate. Thus, when it comes to the Dharma Aggregate, there are eighty-four thousand parts. Just like that, the Buddha's teachings, consisting of many different parts, were arranged by the Arahants, presided over by Mahākassapa: "This is the Dharma, this is the Law." etc… read and recited for seven months. At the end of the gathering, this great earth with sea water surrounding it happened many different vibrations, shaking, swaying and there were countless miracles as if expressing appreciation due to the joy arose: “This teaching of the Ten Powers was fully functioning within a period of five thousand years thanks to the elder Mahākassapa.” This is called the first concluding session. Regarding this, the ancient documents (porāṇā) have said that: In this world, anything done by five hundred (tastes), it is called "belonging to five hundred; ” and what is done by the elders themselves is called “belonging to the elders.” Thus the Dharma assembly was completed in seven months precisely for the benefit of all the world and for the benefit of the whole world. Thanks to the Elder Mahākassapa, this Dharma of the Great One was fully operational for five thousand years. When the assembly was completed, the great earth surrounded by water aroused great joy and trembled six times. Countless miraculous phenomena of various forms have appeared in the world. This gathering is done by the elders themselves, so this is the tradition of the Theravada. Those elders made the first assembly and brought many benefits to sentient beings. When they live to the end of their lifespan, all have entered Nirvana. Knowing that the nature of impermanence is suffering and this body is difficult to attain, The wise should immediately endeavor to attain the state of eternal immortality. The Lecture on the First Ecumenical Council in the book “The Magical Law Compendium” made in response to the beliefs of good intellectuals has ended.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.4/9/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.