STRATEGIC MAGIC – CHAPTER 1. EXPLAINING THE FIRST CONCLUSION.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. Chapter One Lecture on the First Gathering I pay homage to the Buddha, the Dharma, and the Sangha, the source of all virtues; After that, I would like to present the work "Dieu Phap The Compendium" in a general way . Due to the power of merits and blessings that have reached the throne of the Three Jewels, may the harmful things be dissipated without any residue . After acknowledging the exposition of the Tripitaka in all respects, the recording of the Tripitaka was for the purpose of developing the Conqueror's Dhamma , This work titled "Dieu Phap Essential Summary" is fully and clearly performed by the wise to bring faith to mankind. Dear intellectuals who are here, have the desire to listen, please listen . This explanation is intended to clarify the meaning of the above. It is said that four years ago and more than a hundred thousand kalpas ago, our World-Honored One, while still a Bodhisattva, received a prediction at the crown of his head in the presence of twenty-four Buddhas. Having uniformly fulfilled the thirty perfections (pāramī), he attained supreme perfect wisdom. After enlightenment, he lived for forty-five years and taught eighty-four thousand Dharma doors. From helping the first group of sentient beings to pass through the jungle of samsara to saving the wanderer Subhadda, he fulfilled all the duties of a Buddha, and then lay down on his bed without remainder nirvana. the passing between two trees of Nagarjuna (Sālā) in the Sālā forest at Kusinārā. Regarding this, the ancient documents (porāṇā) say: Previously, the Great Hero had pleased twenty-four Fully Enlightened Buddhas, the first being the Dīpaṅkara (Natural Light) and had 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. Seven days after the World-Honored One had passed Nirvana, while remembering the words of the old monk Subhadda, the elder Mahākassapa, the elder of the assembly, told the bhikkhus: that: - Brothers, we should read and recite the Dharma and the Law. The bhikkhus replied: - Sir, if so, please the elder select the bhikkhus. At that time, the Venerable Mahākassapa selected five hundred Arahant bhikkhus (then said): - Brothers, we should read and recite the Dhamma and Vinaya while residing in the rainy season in Rajagaha. Regarding this, the ancient documents (porāṇā) say: Among the seven hundred thousand senior bhikkhus at that time, the elder Mahākassapa was the chief 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 selecting five hundred senior bhikkhus, excellent, no longer corrupt, the great elder performed the Ecumenical Council . 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 elder bhikkhus, having finished their work, arranged their robes and bowls, and gathered at the dharma hall built by King Ajātasattu. After the assembly of bhikkhus had sat down, the elder Mahākassapa said to the bhikkhus that: - Brothers, which part should we gather first, the Dharma or the Law? The bhikkhus replied that: - Venerable Mahākassapa, Discipline 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. Then Mahākassapa sat down on the elder's seat and asked Upāli: - Where, brother, was the first Pārājika proclaimed? - Venerable sir, in Vesālī. - Who is it related to? – Concerning Sudinna, son of Kalandaka. - About what? - About the couple. After that, Mahākassapa asked Upāli about the incident, asked about the reason, asked about personnel, asked about the regulation, asked about the additional regulation, asked about the manner of committing the crime, and asked about the non-sinning way 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, Pārājika, they have specified that: " This is called the Chapter of Non-Combination (Pārājikakaṇḍaṃ). They have prescribed the thirteen Saṅghādisesa as " Chapter Thirteen Dharma (Terasakaṇḍaṃ) ," the two learnings are " Indeterminate (Aniyata) ," the thirty are " Nissaggiya Pācittiya" ) ," the ninety-two lessons are " Pācittiya ," the four are " Pāṭidesanīya ," the seventy-five 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 Analysis of the Bhikkhunis ( Bhikkhunīvibhaṅga ), they have prescribed eight learnings as: " 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 things. study is “ Dharma Studying (Sekhiya) ,” and the seven are “ Dharma for settling disputes (Adhikaraṇasamatha) .” ProductsThus was the Analysis of Bhikkhunis ( Bhikkhunīvibhaṅga ) completed. Also by her methods, these have already completed the component ( Khandhaka ) and the Volume Weak ( Parivara ). Thus, elders Mahakassapa asked and elders Upali answered all the Vinaya ( Vinaya - Pitaka ) was compiled in the order included the legal analysis of pay must ( Ubhatovibhanga ), the United Part ( Khandhaka ) the Volume Weak ( 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 assigned 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 . Having completed the collection of the Vinaya, Mahākassapa wanted to assemble the Dhamma, so he asked the bhikkhus that: - Among those who specialize in reading and reciting the Dharma, which individual should be given the responsibility to read and recite the Dharma? The bhikkhus replied: - The responsibility should be given 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. Then the elder Mahākassapa sat down on the elder's seat and asked the elder Ānanda about the Dharma, saying: - Hey junior Ānanda, of the Brahma Net Sutra ( Brahma-Jala ) was speaking at where? - 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 Mahakassapa elders were asked Ānanda elders of origination and staffing of all of the Brahma Net Sutra ( Brahma-Jala ). Then he asked in turn: - to Ānanda, of Sa gift ( Samanna - phala ) was speaking at where? “Sir, in Rajagaha in the mango orchard of Jīvaka. - To whom? - To King Ajatasattu (A Sa The), son of Vedehi. Meanwhile, elders were asked elders Mahakassapa Ānanda on origination and asked the personnel of texts Sa gift ( Samanna - phala ). Main by means of it, the have aggregation Digha Nikaya ( Dighanikaya ) includes thirty four texts start with economic Brahmajâla and said: " This is called Digha Nikaya (Dighanikaya) ," then commissioned the elder Ānanda the transmission: nanda, teach this sutra to your disciples. Next to the other part, they compiled the Majjhimanikāya, consisting of one hundred and fifty-two suttas beginning with the Basic Dharma Gate ( Mūlapariyāyasutta ), and entrusted it to the disciples of the elder General. Army of the Dharma Sāriputta: - Please preserve this sutra. Then the other part, to have aggregation Samyutta ( nikāya ) consists of seven thousand seven hundred and sixty two texts begin to experience Beyond Boc Save ( Oghataranasutta ), then entrusted to elders Mahakassapa: - Venerable sir, please teach this sutra to your disciples. Then the other part, to have aggregation Beijing Anguttara ( Anguttaranikaya ) consists of nine thousand five hundred fifty seven texts begin to experience the invasion and reign Center ( Cittapariyadanasutta ), then entrusted to the chief old Anuruddha: - Teach this sutra to your disciples. Then the other part, to have aggregation Cūla Ministry ( Khuddakanikaya ) with fifteen distinct sections include Cūla Litigation ( Khuddakapatha ), Dhammapada ( Dhammapada ), Beijing Buddha Self Theory ( Udana ), Beijing Buddhist Theory As This ( Itivuttaka ), The Book of Sutras ( Suttanipāta ), the Story of Heaven ( Vimānavatthu ), the Story of Predators ( Petavatthu ), the Elder Sangha ( Theragāthā ), the Elder Nun(Therigāthā ), The Story of the Past ( Jātaka ), the Meaning of Likeness ( Niddesa ), the Unhindered Interpretation of the Path ( Paṭisambhidā ), the Parables ( Apadāna ), the History of the Buddhavaṃsa ( Buddhavaṃsa ), the Life Tripitaka ( Cariyāpiṭaka ), then stipulates that: " This called the Tripitaka (Suttata-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 congress does not have Kathāvatthu , until the third congress will have it — ND] Thus, the Elder Mahākassapa asked and the Elder Ānanda answered all of them, grouped together in layers. 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 Ānanda 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: That elder personally appointed and inquired about the Dharma up to the first among the multiliterate and the great hermit's treasure-keeper . 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 also when it comes to The Pitaka , which has five parts when it comes to the Nikāyas , has nine when it comes to the Body ( 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. only liberation. 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 could not find it, birth is a continuing suffering. Now that I have found the builder, you can no longer build houses. 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 is only aroused (in Him). At the time of Nirvana, he said, " Bhikkhus, I now teach you: 'Things subject to cessation are conditioned dharmas, strive to attain them, not easily '. 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) say: In it, the Vinaya is considered to include Chapter Pārājika, Pācittiya, in addition to the Analysis of the Bhikkhuni Precepts, 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 . The Small Chant ( Khuddakapāṭha ), the Dhammapada ( Dhammapada ), the Buddha's Self-Speech ( Udāna ), the Buddha Sutta ( Itivuttaka ), the Sutras ( Suttanipāta ), the Story of the Heavenly Palace ( Vimānavatthu ), the Petavatthu ( Pattavatthu ) , Elder Sangha (Theragāthā), Elder Ni Verse (Therigāthā), Past Life Story (Jātaka), Meaning Likeness (Niddesa), Unafraid to Explain the Way (Paṭisambhidā), Example (Apadāna), Buddha History (Buddhavaṃsa), Conduct Tripitaka (Cariyapiṭaka). Those fifteen separate sections are considered 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 Language School (Kathāvatthu) . The Duality (Yamaka), and the Position (Paṭṭhāna), these seven separate books were 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) say: 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, Ubhatovibhaṅga, Niddesa, Khandhaka, Parivāra, the Parivāra, the Maṅgalasutta, Ratanasutta, Nalakasutta, and Tuvaṭakasutta suttas in the Suttanipāta , and the teachings of the Tathagata titled the Sutta are included. Sutra body ( 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 Canon, the suttas without verses, and the 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 Nun, the articles are named sutras but are only stanzas in the Suttanipāta . “ Bhikkhus, there are four wonderful and wonderful things in Ānanda . stanzas ) are classified as Gāthā . The eighty-two suttas relating to the verses of the joy of insight are classified as 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 are classified into the body Jātaka," is classified as Abbhūtadhamma . 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 Sutra Canon 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 one theme ( anusandhika ) counts as one Dhamma Aggregate, and a sutta with multiple topics counts as many Dhamma 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 ( vatthu ), a title ( mātikā ), a word analysis, 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, after arranging them into corresponding groups: " 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 Dhamma of the Ten-Powered One was fully functioning for a period of five thousand years thanks to thera Mahākassapa. " This is called the first aggregation. Regarding this, the ancient documents (porāṇā) say: In this world, what is done by the five hundred is called "belonging to the 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 is fully operational for five thousand years . When the assembly was completed, the great earth surrounded by water arose with 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, they all have reached Nirvana . Knowing that the nature of impermanence is suffering and that this body is difficult to attain, the wise should immediately make efforts to attain the state of permanent immortality . The explanation of the First Ecumenical Council in the book " The Brief Magical Law " made in response to the belief of good intellectuals is terminated.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.4/9/2021.