PREFACE.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH. The Buddha's teachings preserved in the Pali Sutta are called the sutta, the Sanskrit equivalent is the sūtra. Although the Pāli Canon belongs to a Buddhist sect - the Theravāda sect or the Venerable - it does not mean that these suttas are exclusive to Theravāda. These texts originated at the earliest stage of the history of Buddhist literature, a period that lasted about a hundred years after Buddha's death, before the original Buddhist community split into many other sects. together. The Pālii texts have corresponding suttas in other early Buddhist sects - these sects are no longer present, the sutta is sometimes very similar to the Pāli, differing mainly in context and ways layout but not different doctrinally. Posts These are the oldest texts on the Buddha's teachings we have today; That is what is closest to the teachings of Buddha history. The teachings found there are the source of all the evolutionary flows of teachings and practices in Buddhism over the centuries. For that reason, the suttas constitute a legacy for all Buddhist traditions, and Buddhists of all sects who want to understand the roots of Buddhism need to put a priority on the study. practice these suttas. In the Pāli Canon, the Buddha's teachings are collected in the Nikāyas. For the past twenty years, new English translations of the four main Nikāyas have been produced in fine and affordable editions. Many people after reading these sutras have told me that the translations have helped them to better understand them. However, others who try to read the Nikaya texts tell me differently. They say that while these translations are easier to read than previous translations, they still find it difficult to see the overall structure of the suttas, a framework in which they are arranged. The Nikāyas themselves do not help much in that regard, because the arrangement seems to be quite confusing - with the exception of the Samyutta hierarchical structure. In the series of lectures that I am giving at Bodhi Monastery in New Jersey, USA, since January 2003, I have devised a structure of my own to organize the content of the Sutta Pitaka. This structure reveals every step of the Buddha's message, from simple to complex, from elementary to profound. In rethinking, I see that this structure applies not only to the Central, but also to all four Nikāyas. This book organizes suttas from these four Nikaya volumes within a thematic and progressive structure. The book aims to serve two groups of readers. The first group are those who are new to Buddha's teachings and feel the need for a systematic introduction. For such readers, any Nikāyas seem vague. All four Nikāyas, if viewed at once, may seem like a forest¬ - dense with a variety of hidden wildlife, or as a vast, volatile ocean, and completely far away. strange. I hope that this book will serve as a map to help those readers walk through the forest of suttas, or as a powerful ship to carry them throughout the ocean of Dharma. . The second group of readers in this book are people who, though familiar with the suttas, have not seen how they combine in a visible whole. For such readers, individual suttas can be understood individually, but the texts appear like pieces of paper of a jigsaw puzzle scattered on the table. Once the reader understands the structure in this book, he will have a clear idea of ​​the structure of the Buddha's teachings. From there, with further reflection, he can locate any sutta in the Dharma castle, whether or not it is mentioned in the book. This collection of excerpts, or any other set of canonical texts, cannot replace the Nikāyas. My hope is twofold, corresponding to the two groups of readers the book is designed for: (1) those new to Early Literature will find it interesting and to be encouraged to read the full set of sutras. Nikāya; and (2) those who have experienced reading Nikāyas, after reading this book will have a better understanding of the source of the scriptures they are familiar with. In addition, I hope this excerpt can cover the breadth and breadth of Buddha's wisdom. Sometimes, the Early Buddhism was seen as an elaborate secular practice, primarily for ascetics and hermits, but the ancient teachings in the Pāli canon clearly show us. Buddha's wisdom and compassion have gone into secular life, providing ordinary people with instructions for proper morality and proper awareness. Not just for monks, ancient Buddhism included a close collaboration between lay and monastic members in the dual mission of preserving the Buddha's teachings and helping each other in an effort at the same time. the force goes on the path to the cessation of suffering. To accomplish this task, the Dhamma has provided profound and profound guidance, inspiration, joy, and encouragement. Almost all the texts in this book have been selected from the latest English translations of the four Nikāyas. However, most of these excerpts were edited, more or less, according to my understanding of the texts and the Pali language. I have also selected a few suttas of the Buddhist Autobiography and such Theory in the fifth Nikāya, the Ministry, based on the English translation of John Ireland, with some modifications in the way I use my term. I prefer to use prose texts over the verse, as they are more direct and clear. When a verse comes with verses, if these verses just repeat the idea of ​​the preceding verses, to save, I ignore those verses. Each chapter begins with an introduction, in which I explain the key concepts, related to the subject of the chapter, and try to present how I have chosen the typical texts for that topic. To clarify the points of birth in the introduction and excerpts, I have added notes. These notes are based on the classic commentaries of the commentator Budhaghosa, originally from southern India, and preached in Sri Lanka in the fifth century AD. I would like to thank Mr. Timothy McNeill and David Kittelstrom of Wisdom Publications for encouraging me to persist in compiling and completing the book in times of bad health. Bhikkhu Anālayo and Bhikkhu-khưu Nyanasobhano have read and commented on the introduction of the book, and Mr. John Kelly helped to search the whole book. I am very grateful for their contributions. Finally, I would like to express my gratitude to the students of the Pali and Dharma classes at the Bodhi Monastery for the warm interest in the teachings of the Nikāyas, which inspired me to compile the book. this book. I am especially grateful to the abbot of the monastery, Venerable Jen-Chun (Nhan Tuan), who welcomed a monk of another Buddhist tradition to reside at the monastery, -ooOoo-

BUDDHIST WORDS  OVERVIEW STRUCTURE OF THE TEACHING Although the Buddha's teachings are highly systematic, there is no such passage as in which he determines the structure of the Dharma, a framework upon which he arranges special explanations. special doctrine. In the process of preaching, the Buddha taught many different ways, depending on the situation and the situation. Sometimes he speaks of the immutable principles that are central to the teachings. Sometimes he teaches to adapt to the tendencies and roots of those who seek him. Sometimes he adjusts the explanation to the situation in which a special response is needed. But through the collection of texts that have been passed on to us as the authoritative "Buddha language", we do not see a single sutta, in which, In a word-based culture in which systematic ideas are greatly appreciated, not having a text with a unified function can be seen as a defect, but in a culture. utterly orally - as in the culture the Buddha lived and walked around - the absence of a key of Dharma could hardly be regarded as significant. In this culture, neither teachers nor students target the comprehensiveness of concepts. The teacher does not intend to present a complete system of ideas; His students did not want to learn a system full of ideas. The purpose of combining teachers and students in the learning process - the process of transmission - is practical training, self-transformation, realization of truth, unshakable liberation of the mind. However, This does not mean that teaching is always adaptable to the situation. There are times when the Buddha presented a broader view of the Dharma uniting many components of the path in a classified or wide-ranging structure. But even though there are a number of discourses that cover a wide range, they do not include all the elements of the Dharma in a comprehensive system. The purpose of this book is to develop and present such a system. Here, I try to provide a comprehensive picture of the Buddha's teachings, combining a variety of suttas into an appropriate structure. I hope this structure will clarify a model of the Dharma that Buddha established, and thus provide readers with instructions to understand the whole of Early Buddhism. I have chosen the sutras mostly from the four major collections, or the Nikāyas, of the Pāli Canon, although I have also selected a few of the texts from the Buddhist Autobiography ( Udāna ) and the Buddha Theory of So ( Itivuttaka ), two pamphlets of the fifth collection, the Ministry ( Khuddaka Nikāya). Each chapter begins with an introduction, in which I will explain the basic concepts of Early Buddhism that the texts demonstrate, and show how the texts express those ideas. I will present brief information about the context of the suttas in the following paragraphs. However, first I would like to summarize the framework I will use to organize the texts. Although this way of using the framework may seem special, it is not a new creation but it is based on the three-point distinction that the Pali Commentaries made to classify the benefits of Dharma practice. to: (1) benefits and happiness seen in this present life; (2) welfare and happiness related to future life; and (3) ultimate happiness, Nirvana ( Nibbāna ). The first three chapters are designed to lead to the next chapters of this triplet plan. Chapter I is a survey of the human condition because it is the context for the appearance of a Buddha in the world. Perhaps this is the way of life of a human being that the Bodhisattva - the future Buddha - observes while he is dwelling in the Tusita-heaven palace ( Tusita).) looking at the planet, waiting for the right occasion to descend for the last rebirth. We see a world in which people are helplessly spinning through old age and death; in which they are turning around cases of oppression by physical pain, being thrown by failure and unhappiness, anxiety and fear by changes and depression. It is a world in which people yearn to live in harmony, but in which their unmanageable emotions constantly motivate them, contradict their righteous awareness, bind them to events. Conflict escalated into violence and devastation. Finally, overall, this is a world in which sentient beings are driven, by ignorance and craving, from one life to the next, wandering blindly through the cycle of rebirths called Ta-Ba realms. ( Saṃsāra ). Chapter II presents the story of the Buddha entering this world. He comes as "a person" who appears out of compassion for the world, his appearance in the world is a "manifestation of the great light (great light)." We follow the story of conception and birth, and then He leaves his family and leaves for enlightenment, realizes the Dharma, and decides to preach the Dharma after enlightenment. Chapter II concludes with the first sermon given to the five monks, which are the first disciples, at the Deer Park in the nearby city of Bārāṇasi . Chapter III outlines the special features of the Buddha's teachings, and the attitude that a disciple needs to approach teaching. The texts tell us that the Dharma is not a secret or esoteric teaching, but a teaching that "shines when taught openly." It does not require blind faith in unique scriptures, in divine revelations, or infallible dogmas, but it invites inquiry and calls that it is personal experience that is the criterion ultimate to determine its enlightenment. Lectures are associated with the arising and ending of suffering, which can be observed in our own experience. The Dharma does not set out to see even the Buddha as an impenetrable authority, but invite us to examine him to see if he is worthy of our complete trust and trust in him. Finally, the Dharma provides us with a step-by-step process whereby we can test the teachings, and by doing so, we realize the ultimate truth for ourselves. With chapter IV, we come to the texts concerning the first of the three types of benefits that the Buddha's teaching aims to bring. This is "the welfare and happiness seen right now in this present life" ( diṭṭhadhamma-hitasukha), happiness comes from following ethical standards in family relationships, livelihoods, and community activities. Although the Early Buddhism is often described as a fundamental school of exodus to a transcendent goal, the Nāya Sutta shows that the Buddha was a compassionate and practical teacher. intended to encourage a social order in which everyone can live together peacefully and harmoniously, in accordance with moral guidelines. This aspect of Early Buddhism is clearly evident in the Buddha's teaching about the duties of children to their parents, about the mutual obligation of husband and wife, the righteous career, and the duty of the leader to the people. them, and on the principles of harmony and respect in the community. The second type of benefit directed by the Buddha's teaching is the theme of chapter V, called "welfare and happiness related to future life" ( samparāyika-hitasukha ). This is the happiness achieved by establishing a good and successful rebirth in future lives, through the accumulation of merit. The term "merit" or "merit" ( puñña ) in relation to good karma ( kusala kamma ) is seen as being within the capacity to generate favorable results in samsara. I begin this chapter with a selection of texts on karma and rebirth. This brings us to the general texts on the idea of ​​merit, followed by the texts on the three basic types of merit commonly found in the sutta: dāna.), observe the precepts ( sīla ), and meditate ( bhāvanā ). Because meditation has an important role in the third type of benefit mentioned in the following chapters, the type of meditation emphasized here, as the basis for merit, is the type of meditation that produces the most abundant mundane results, that is the meditation on the four "offenses" ( brahmavihāra ) or "the four immeasurables", especially the development of kindness ( mettā bhāvanā ). Chapter VI is a transition chapter, aiming to make way for the chapters to follow. While proving that the practice of teachings will lead to happiness and luck within the limits of secular life, in order to guide us beyond those limits, the Buddha showed danger and inadequacy. in every conditional existence. He pointed out the shortcomings in sensual pleasure, the shortcomings of material attainments, the necessity of death, and the impermanence of all the realms of compounding. To arouse in his disciples the wish for ultimate happiness - Nirvana, the Buddha again and again emphasizes the dangers of the Ta-ba realm. So this chapter culminates with two impressive texts on the tragic attachment to samsara. The next four chapters are devoted to the third kind of benefit of the Buddha's teaching, which aims to bring ultimate happiness ( paramattha ) and attain Nirvana ( Nibbāna ). Chapter VII gives an overview of the path to liberation, analyzes the definition of elements of the Noble Eightfold Path and through a vivid description of the practice of a monk. This is a long sutta describing the practice, from the time the monk starts the monastic life until he attains the ultimate goal, the result of Arahantship. Chapter VIII focuses on taming the mind, an important highlight in the practice. Here, I introduce the texts discussing the obstacles (hindsight) with in mind development, ways to overcome them, the different methods of meditation, and the state of attainment. be when the obstacles are overcome and the mind is controlled. In this chapter, I introduce the distinction between samatha meditation and vipassanā , between dharma that leads to concentration ( samadhi ) and dharma which leads to wisdom ( paññā ). However, I only include texts that mention the methods used to generate insight, but not the content of insight. Chapter IX, titled "Shining the Light of Wisdom", covers the content of insight. In Early Buddhism, practically almost universal for the Buddhist schools, insight was the main instrument of liberation. Therefore, in this chapter, I focus on the Buddha's discourses on key topics with intellectual development such as right view, the five aggregates, the six faculties, the eighteen precepts, dependent origination, and the Four Noble Truths. . This chapter ends with the texts on Nibbana, the ultimate goal of wisdom. The practitioner cannot suddenly reach the final goal, he must go through a series of stages transformed from a mortal to an Arhat, a completely liberated saint. Thus, chapter X, entitled "The Levels of Realization," contains texts on the main stages on the path to enlightenment. First, I present a series of stages as a series of progress; After that, I returned to the starting point and discussed three key milestones in this process: Reserve, Immortality, and Arhat. I end with the suttas of the Buddha, the supreme being of the Arahants, of the name Tathāgata that He often uses when talking about himself. -ooOoo-

ORIGINAL SOURCE OF NIKĀYA As mentioned above, the texts I have extracted to put into the frame of the book are selections from the Nikāyas, the Pāli Canon collections. I would like to have a few lines to explain the origin and nature of these sources. The Buddha did not write down his teachings, nor did his teachings be recorded by the disciples. During the Buddha's lifetime, Indian culture did not rely heavily on writing. The Buddha traveled from city to city in the Ganges delta, instructed monks and nuns, preached to lay people to listen to him, answer questions of curious people who want to know, and Participate in discussions with people from all walks of life. The records of his teachings that we have today do not come from his pen or from the notes of those who have heard him speak, but from the canonical assembly meetings by the monks. The doctor organized after him the parinibbāna - that is, after he entered nirvana - to preserve his teachings. It is uncertain what the gatherings in those conferences recorded the verbatim words of the Buddha's teachings. The Buddha spoke naturally and presented his topics in a multitude of ways to meet the various needs of those seeking to be guided by him. It is impossible to preserve by word of mouth such extensive and extensive teachings. In order to frame the sermons in a format suitable for preservation, responsible monks may have collected and edited them appropriately to listen, store, recite, memorize. and repeat - these are the five key elements of the oral transmission. This process, which may have begun as soon as the Buddha was alive, provided a reasonable level of simplification and standardization of the discourses for preservation. Throughout the Buddha's preaching life, these discourses were classified into nine categories according to the literary genre: the sutta ( sutta ), the recitation ( geyya ), the discourse ( veyyākaraṇa ), the discourse ( gāthā ), sympathy inspired language ( udana ), as market theory ( itivuttaka ), Jataka ( Jàtaka book ), because of the increased ownership ( abbhutadhamma ), and the ad ( vedalla ). At some point after his death, this classification system was replaced by a new structure, arranging lectures into large collections called  Nikāya  in the Theravāda Buddhist tradition  , or  Āgama. (A-function) in the North Indian Buddhist schools. It is not known exactly when this Nikāya-Āgama system began to appear, but when they appeared, this classification system completely replaced the old system. The Lesson, one of the Pāli Vinaya, narrates the sutras gathered in the First Buddhist Classics Meeting, held three months after the Buddha of parinibbāna . According to this account, not long after the Buddha passed away , the elder Ma-ha Ca-lettuce ( Mahākassapa ), considered as the leader of the sangha, chose five hundred bhikkhus, all of whom were A- La-Han or enlightened ones, meet to edit an authoritative version of the teachings of Buddha. The meeting took place during the rainy season to settle in Vuong Xa citadel ( Rājagaha, now Rajgir), the capital of Ma-master-da ( Magadha ), is a powerful nation that encompasses Central India. Ma-ha Ca-lettuce first invites him Uu-ba-li ( Ūpali ), the famous elder throughout the precepts, coinciding with the monk's Law. Based on this coincidence, Vinaya Piṭaka ( Vinaya Piṭaka ) was formed. Next, Ma-ha Ca-lettuce invited Ānanda to recite the Dharma ( Dhamma ), that is, the sutta ( sutta ), and from there, the Sutta Piṭaka was established. The Little Story reports that after the Ānanda recited the Sutta Pitaka, the Nikāyas had the same content as it is today, with the suttas arranged in the same sequence as now found in the Pāli Canon. This story is probably a record of past history through the lens of later periods. The Āgama of the Buddhist sects other than the Theravāda also have four volumes corresponding to the four Nikāyas, but classify and arrange the sutras in a different order from the Nikāyas. This shows that if the Nikāya-amagama arrangement arises in the first assembly, the assembly has not explicitly arranged the position of the suttas in this structure. In addition, it is possible that these four orders were created in the later period. It is also possible that this structure was created at some point after the first assembly but before the Sangha split into many sects. The narrative in the Lesson about the first assembly may include a myth mixed with historical data, but there is no reason to doubt the role of Ānanda in preserving the sermons. As the attendant of the Buddha, Mr. andnandd learned the teachings from the Buddha and the other great disciples, memorized, and taught them to others. During the time the Buddha was alive, Ānanda was praised for his ability to remember long and was praised by the Buddha as the Bhikkhu-khưu "first multidisciplinary" ( etadaggaṃ bahussutānaṃ).). Few monks have the ability to remember as much as Ānanda, but during the Buddha's lifetime, monks began to divide groups to memorize sermons. Standardizing and simplifying lectures helped a lot to memorize. When the suttas are arranged into the Nikāyas or amagama, the issue of preserving and transmitting the heritage of the suttas is solved by organizing a set of specialized Buddhist experts in charge of each sutta individually. Each such group in the Sangha focuses on memorizing and explaining a different collection, and thus, reducing the burden for each individual in the Sangha to memorize all the suttas. In this way, the whole teaching continues to be transmitted for the next three or four hundred years, until the scriptures are written down. In the centuries after Buddha's death, the Sangha began to dissociate because of the precepts and doctrines, until at least the eighteenth sect after the nirvana day. of sectarian Buddhism. Each sect probably has its own collection of sutras, although there are closely related sects that can share the authorized sutras. While the Buddhist sects may organize different collections and although some suttas show there may be different details, the individual suttas are often very similar, sometimes almost. identical, and the doctrines and practices outlined on the basis are very similar. The doctrinal differences between the sects do not originate from the suttas but from the interpretations of the scribes. That difference was formed after the opposing factions began to formalize philosophical principles in commentaries and exegesis to present special points of view in the doctrine. From what we can perceive, subtle philosophical systems only have minimal impact on the original texts, because it seems that the sects do not intend to modify them to suit their own doctrine. Instead, through the commentaries, they tried to interpret the suttas in a way to draw ideas to support their views. It is not unusual to see that these interpretations appear to be defensive, staged, or justified for the odd words of the original text. From what we can perceive, subtle philosophical systems only have minimal impact on the original texts, because it seems that the sects do not intend to modify the sutta to suit their own doctrine. Instead, through the commentaries, they tried to interpret the suttas in a way to draw ideas to support their views. It is not unusual to see that these interpretations appear to be defensive, staged, or justified for the odd words of the original text. From what we can perceive, subtle philosophical systems only have minimal impact on the original texts, because it seems that the sects do not intend to modify the sutta to suit their own doctrine. Instead, through the commentaries, they tried to interpret the suttas in a way to draw ideas to support their views. It is not unusual to see that these interpretations appear to be defensive, staged, or justified for the odd words of the original text. they have tried to interpret the suttas in some way to draw ideas to support their views. It is not unusual to see that these interpretations appear to be defensive, staged, or justified for the odd words of the original text. they have tried to interpret the suttas in some way to draw ideas to support their views. It is not unusual to see that these interpretations appear to be defensive, staged, or justified for the odd words of the original text. -ooOoo-

THE ECONOMIC TAM OF PĀLI Sadly, the canonical collections of most of the major schools of Indian Buddhism were lost when Indian Buddhism was ravaged by Muslims invading northern India in the eleventh century and twelve. These invasions were the death knell for Buddhism in the country where Buddhism originated. Only a complete collection of scriptures belonging to one of the earliest Buddhist sects of India still exists intact. This is a collection preserved in a language we know today as Pali. This collection belongs to the ancient Theravāda sect, which was previously brought to Sri Lanka in the third century BC and, thus, has escaped the devastation of Buddhism in its homeland. At the same time, Theravada also spread to Southeast Asia, and for many centuries later, covered the whole region. The Pāli Canon is a collection of texts that the Theravāda sect regards as the Buddha language ( buddhavacana ). The fact that the texts of this collection are preserved as a single set of scriptures does not mean that the texts are collected in the same period; nor does it necessarily mean that the texts that constitute the oldest core are considered more ancient than the corresponding texts of other Buddhist sects, but are largely preserved in Chinese and Chinese translations. Tibet as a part of all the scriptures, or in rare cases, in individual suttas in another Indian language. However, the Pāli Canon is of particular importance to us, that is because there are at least three reasons. The first reason, this is a complete collection of a single sect. Although we can find clear traces of historical developments between different parts of the scriptures, the association with a single sect makes the texts have a consistent level. . In the texts originating in the same period, we can talk about the homogeneity of the content, a single flavor underneath the manifold manifestations of the content. This identity is evident in the first four Nikāyas and the ancient part of the fifth Nikāya, and gives us reason to believe that with these texts we have reached the oldest class. of Buddhist literature can be found - but with the aforementioned reservations, that there are similar texts in other Buddhist sects but are no longer present. The second reason is that the entire collection of sutras is preserved in a type of Arya Chinese language, a language closely related to the language (or possibly different dialects) by Buddha himself. used. We call this type of language Pali, but the name for this language actually originates in a confusion. The word  "pāli" should  in fact mean "text", meaning the text of the scriptures, to distinguish it from the commentaries. The commentators called the language used to preserve the sūtra as  "pālibhāsā", "The language of the text". At some point, this word was misunderstood and meant "Pāli language", and when this misconception arose, it started to root and stay with us until now. Scholars see this language as a combination of many Prakit dialects used in the third century BC, through a partial Sanskritization process. Although this language is not like any language that the Buddha used, it is in a family of languages ​​including the languages ​​of Buddha, and is derived from the same structure of concepts. . Thus, this language reflects the world of ideas of the Indian culture that Buddha inherited, and thus, words that express the subtleties of that ideological world without the intrusions of unfamiliar influences in the best and most prudent translations. This is in contrast to translations of texts into Chinese, Tibetan, and English, often influenced by the choice of words to convey. The third reason the Pāli canon is of particular importance is that this collection is the authority of a contemporary Buddhist school. Unlike the classic collections of other schools of Early Buddhism that are now gone - which today are only within the scope of academia, the collection of Pali texts is still full of life. The sūtras are a source of faithful spirituality from millions of Buddhists from villages and monasteries in Sri Lanka, Myanmar, and Southeast Asia, to cities and monasteries in Europe and America. This collection has shaped their understanding, guided them to confront difficult moral choices, provided insight into the practice of meditation, and provided them with the keys to insight. exit. The Pāli Canon is often called the  Tipiṭaka (Tripitaka), Three Baskets or Three Collections. This trilogy classification is not unique to the Theravādā sect, but is a common basis for Indian Buddhist sects as a way of classifying Buddhist texts. Even today, the canonical preservation in the Chinese translation is also known as the Chinese Tripitaka. The three collections of the Pāli Canon are: 1.  Vinaya Piṭaka (Vinaya Piṭaka) , including laws laid down to guide the Bhikkhu-khưu and Bhikkhu-khưu-ni, and the regulations to help the life in the Sangha be harmonious.   2. The  Sutta Piṭaka (Sutta Piṭaka) , including  sutta (sutta) , are the discourses of the Buddha and his great disciples as well as inspirational lectures, stories in verses, and Articles that are commentary. 3.  Abhidhamma Piṭaka (Abhidhamma Piṭaka) , a collection of seven treatises to put the Buddha's teachings into a rigorous philosophical system. The Abhidharma is clearly the product of a later stage in the evolution of Buddhist thought, after the other two organs. The Pāli version represents the Theravāda sect's attempt to systematize the teachings in the early days. It seems that other early schools also had their own Abhidhamma system. Only the Abhidhamma organ of the Sarvāstivāda is kept intact. Like the Pāli version, the Abhidharma organ of the set also includes seven sets. The originals were compiled in Sanskrit but were fully preserved only in Chinese translations. The systems used in these sets are significantly different from Theravāda's Abhidharma disciplines in terms of both formula and philosophy. The Sutta Pitaka, contained in which the Buddha's discourses, consists of five sets called Nikāya. In the age of commentators, these collections were also called Āgama (A-function), the same name as in Northern Buddhism. The four main Nikāyas are: 1. The school  (Dīgha Nikāya) : Collection of long sutras, including thirty-four suttas, arranged in three volumes. 2. The Middle  (Majjhima Nikāya) : A collection of medium sutras, including 152 suttas, arranged in three volumes. 3.  Saưngyutta Nikāya : Collection of corresponding suttas, nearly three thousand short suttas are grouped into fifty-six chapters, called  sa tươngyutta (saṃyutta ) , arranged in five volumes. also known as the year. 4. Increasing the branch  (Aṅguttara Nikāya) : The collection of suttas has increased gradually, including about 2,400 short suttas, arranged into eleven chapters, called  nipāta . The Sutta and Central Sūtra, at first glance, seem to be established primarily on the basis of the length of the sutta: the long sutras are classified into the Sutta, the average suttas are classified into the Central. If we carefully review the contents of these suttas, we can see that there may be other factors underlie the differences between the two collections. The suttas of the School are primarily aimed at the general audience, and seem to attract non-Buddhists to Buddhism by showing the superiority of the Buddha and his teachings. The sutras of the Central are primarily directed within the Buddhist community and seem designed to help novice monks become acquainted with the doctrines and practices of Buddhism. This is still an unanswered question, not knowing whether these pragmatic goals are the standard for arranging the two sutras, The corresponding sets are sorted by theme. Each theme is a "yoke" (saṃyoga) to connect the suttas into a correspondence  (saṃyutta)  or chapter. Therefore, this set is called Samyutta. The first volume or Thien, Thien has Shelf, is the only volume containing the suttas according to the classification of the body-to-body. This volume consists of mixed prose and verse verses, arranged in eleven chapters according to the theme. The remaining four volumes (heaven), each with long chapters, presents the basic doctrines of Early Buddhism. Volume II, III and IV, each volume begins with a long chapter for a topic of great importance, in turn: the predestined relationship ( Samyong Duyen,  Nidānasaṃyutta , chapter 12); the five aggregates (  Samyutta , Khandhasaṃyutta , chapter 22); six inland and six in foreign countries (Samyutta Country, Saḷāyatanasaṃyutta , chapter 35). Volume V talks about the main groups of practice elements, which in the post-production period are named thirty-seven enlightenment aids ( bodhipakkhiyā dhammā ). These groups include the Noble Eightfold Path ( Samyutta ,  Maggasaṃyutta , chapter 45), the seven factors of enlightenment (  Samyutta Buddha , Bojjhaṅgasaṃyutta , chapter 46), and the four founding methods ( Samyutta ,  Satipaṭṭhānasaṃyutta, chapter 47). From the contents of the Samyutta, we can infer that perhaps this sutta is aimed at the needs of the two groups of monks. A group of monks specialized in doctrine to dig deep into the Dharma, and to help them clearly explain those topics to fellow initiates in the sangha. The other group consists of people who specialize in meditation to develop insight. The Sangha consists of suttas arranged in an ordinal number structure derived from a special feature of the Buddha's pedagogy. To help understand and remember easily, Buddha often created lectures through groups of chi-chi, a form to help the audience easily store in his mind about his ideas. The Sangha collection of suttas with the number of dharmas written into the vast collection, including eleven  nipāta or chapter. Thus, starting with chapter One Dharma ( ekakanipāta ), chapter Two France ( dukanipāta ), chapter Three France ( tikanipāta ), and ascending, ends with chapter Eleven Dharma ( ekādasanipāta)). Since many other groups of elements in the path of liberation were included in the Samyutta, the Sangha focused on the areas of practice not mentioned in those groups. The branch of the sangha comprises a significant number of sermons for lay people regarding the moral and spiritual concerns of life in the world, including family relationships (spouses, parents and children) and appropriate ways to create, save, and use property. There are sermons on the practice of monks. The numerical arrangement of this sutta is particularly conducive to the formal instructions, making it easy for the elders to teach students, and the missionaries to preach to the lay people. . Besides the four main Nikāyas, the Pāli Sutta Pitaka also has the fifth Nikāya, called the Sub-set (Khuddaka Nikāya ). Called the Ministry is probably because initially only a collection of small suttas are not suitable for inclusion in the four main Nikāyas. But over the centuries, many texts were compiled and added, the collection gradually expanded and became the largest volume of the five Nikāyas. However, the quintessence of the Sub-Ministry is a collection of short suttas consisting of verses (Dhammapada, Elder, and Elder), and mixed texts of prose and verse (Sutta, Buddha's self-theory, and Buddha's theory) that content and style can be considered very ancient. Other suttas of the Sub-section - such as the Path Analysis ( Paṭisambhidāmagga ) and Interpretation ( Niddesa)) - represents the viewpoint of the Theravāda sect, and thus probably was compiled during the sectarian divide, when the early sects had taken separate directions in the development of the doctrine. The four Nikāyas of the Pāli Canon have the corresponding A-jaws of the Chinese Tripitaka, although these Aalas are derived from many different sects. Corresponding to the School is the A-function School, probably of the Dharma sect ( Dharmaguptaka ), translated from the original Prakit language. Corresponding to the Central and the Samyutta are the A-function and the A-function of Friendship ( Sarvāstivāda ), translated from the original Sanskrit. Corresponding to the Sangha is the Most Increase A-function, often considered to be a branch from the General Assembly ( Mahāsāṅghika), translated from the original of a type of Central Indian dialect or a dialect blended with Prakit and Sanskrit. The Chinese Tripitaka also includes translations of a number of separate suttas from the four main collections, perhaps from other unidentified sects, and translations of the individual volumes of Xiao-function, such as two versions. translating the Dhammapada - including an episode very close to the Pali Dhammapada - and parts of the Sutta volume, but this Lesser A-function series no longer exists as a collection. END=NAM MO SHAKYAMUNUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.18/3/2020.