MAITREYA TRUE SUTRA

I. Sutra Opening Gatha

Unexcelled, extremely profound, exquisitely subtle and wondrous is Dharma.

It is difficult to encounter Dharma throughout hundreds of thousands of millions of kalpas.

Now we can listen, hear, and are permitted to receive and retain Dharma.

May we grasp the true meaning of the new sutra.

II. Śākyamuni has expounded Maitreya True Sutra.

III. In THE ABOVE HEAVEN OF CHAOTIC ORIGIN there are Brahma Buddha, Shiva Buddha, Krishna Buddha, Mind Purifying Buddha, Dao’s Principles Well-Illuminating Buddha, Thoughts and Sights Restoring Buddha, Body Well-Extinguishing Buddha, and Spiritual Nature Restoring Buddha.

[As for those who] have consciousness and emotion, have life and death, are aware of unhappy karmic hindrances, are reborn in the reincarnation cycle, all the above-named Buddhas are able to journey everywhere on earth to save myriad spirits and help them return to their Buddhahood.

IV. In THE ORIGIN UNITING HEAVEN there are Abiding-in-Goodness Buddha, Life Much-Loving Buddha, Unhappi-ness Freeing Buddha, Wondrous Truth Performing Buddha, and Wickedness Well-Preventing Buddha.

Obeying Maitreya King Buddha’s command, all these Buddhas can illuminate wondrous light to eliminate karmic hindrances [of sentient beings].

IV.1. If there are sentient beings who have heard Me, they should get away from sins, remember Buddha-Dharma-Sangha, and follow the law articles of the Third Universalism. Thus, they will naturally get free of reincarnation and accomplish the unexcelled complete enlightenment. That is to say they will fruitfully attain the utmost happy nirvana.

IV.2. If those who are leading their lives, or have not yet been born, or have their lives, or do not have their lives, or are guilty, or are guileless, or have ideas, or do not have any ideas, can listen to My words and resolve on virtuous ideas, they will naturally accomplish the unexcelled complete enlightenment, and undoubtedly attain liberation.

IV.3. If those who accept and recite this sutra feel frightened of hindrances to self-cultivators, they should wholeheartedly read aloud, “Namo Maitreya King Bodhisattva, please save sentient beings from adversities, the three calamities as well as diseases; please guide us and save us from karmic hindrances.” Then, they will naturally be liberated.

V. In THE HIGH HEAVEN OF EMPTINESS there are Reception and Usher Buddha, Universal Saviour Buddha, Western Return Buddha, Sutras Selecting Buddha, Saving Dharmas Buddha, Conditions Illuminating Buddha, Ranks Granting Buddha, and Truths Understanding Buddha.

V.1. Thus, countless Buddhas who obey Dipankara Ancient Buddha’s command have guided and saved true spirits to help them attain Dharmas and Buddhahood, attain conditions and ranks, attain unexcelled complete enlightenment, fruitfully accomplish self-cultivation, and so enter the utmost happy kingdom. Then, these true spirits will join Buddhas in compiling the Book of Heaven, and help all sentient beings return to Buddhahood.

V.2. If good men or good women who have practised self-cultivation listen to Me and wish to obtain true handed-down dharmas, they should read aloud, “Dipankara Ancient Buddha frequently journeys on earth to enlighten true handed-down dharmas, save sentient beings from their six desires ^([1]) as well as seven emotions,^([2]) and rescue them from degeneration into the reincarnation cycle”; then these good persons will naturally be liberated.

VI. In THE HEAVEN OF MYSTERIOUS CREATION there are Life Spreading Buddha, Nurture Buddha, Benevolence and Generosity Cultivating Buddha, Human Relationships Observing Buddha together with the Nine Female Buddhas.

VI.1. Thus, obeying the command of Golden Basin Buddha Mother, who creates myriad spirits, countless Buddhas have journeyed on earth and nurtured sentient beings to help them return to Buddhahood.

VI.2. If there are good men or good women who trust in Me, want to cultivate themselves, and start this vow, “Namo Golden Basin Buddha Mother nurturing sentient beings – even if they were reborn or not, had lives or not, were guilty or not, and had thoughts or not – and helping them attain unexcelled complete enlightenment so that their incorporeal bodies can get back to Buddhahood after having left their corpses and returning to emptiness,” then, they will naturally be liberated.

VII. In THE WONDROUS HEAVEN OF NON-THOUGHT there are Numerous Dharmas Buddha, Completely Good Teachings Buddha, Higher Ranks Establishing Buddha, Life Obviously Transforming Buddha, Evil Spirits Expelling Buddha, Dharmas Well-Practising Buddha, Recitation Protecting and Supporting Buddha, Mysterious Opportu-nities Opening Buddha, Impure Nature Changing Buddha, and Much Good Fortune and Virtue Buddha.

VII.1. Thus, countless Buddhas who obey Mercy Boat Bodhisattva’s command can journey on earth, perform wondrous power to protect and support myriad spirits or sentient beings.

VII.2. If there are good men or good women who trust in Me, they should start this vow, “Namo Mercy Boat Bodhisattva, who can save sentient beings from their diseases, the three calamities, the four sufferings, evil spirits, and their karmic hindrances.” Then, they will naturally be liberated.

VIII. In THE HEAVEN OF EXPANSIVE DHARMAS there are Forms Extinguishing Buddha, Dharmas Transferring Buddha, Injustice Extinguishing Buddha, Monsters Killing Buddha, Results Deciding Buddha, Sincerity Buddha, Unhappiness Extinguishing Buddha, Perseverance Buddha, Sufferers Saving Buddha, Sins Forgiving Buddha, and Body Liberating Buddha.

VIII.1. Thus, countless Buddhas who obey the commands of Cundi Bodhisattva and Universal Worthy Bodhisattva frequently journey on earth to save myriad spirits.

VIII.2. If there are good men or good women who trust in Me, they should start this vow, “Namo Cundi Bodhisattva and Universal Worthy Bodhisattva, who can get rid of sufferings yoke, karmic hindrances as well as frightening calamities, save sentient beings from their adversities as well as karmic hindrances, and help them return to the most happy world”; then, they will naturally be liberated.

IX.

1. Namo Maitreya King Buddha.

2. Namo Brahma Buddha.

3. Namo Shiva Buddha.

4. Namo Krishna Buddha.

5. Namo Mind Purifying Buddha.

6. Namo Dao’s Principles Well-Illuminating Buddha.

7. Namo Thoughts and Sights Restoring Buddha.

8. Namo Body Well-Extinguishing Buddha.

9. Namo Spiritual Nature Restoring Buddha.

10. Namo Abiding-in-Goodness Buddha.

11. Namo Life Much-Loving Buddha.

12. Namo Unhappiness Freeing Buddha.

13. Namo Wondrous Truth Performing Buddha.

14. Namo Wickedness Well-Preventing Buddha.

15. Namo Dipankara Ancient Buddha.

16. Namo Reception and Usher Buddha.

17. Namo Universal Saviour Buddha.

18. Namo Western Return Buddha.

19. Namo Sutras Selecting Buddha.

20. Namo Saving Dharmas Buddha.

21. Namo Conditions Illuminating Buddha.

22. Namo Ranks Granting Buddha.

23. Namo Truths Understanding Buddha.

24. Namo Golden Basin Buddha Mother.

25. Namo Life Spreading Buddha.

26. Namo Nurture Buddha.

27. Namo Benevolence and Generosity Cultivating Buddha.

28. Namo Human Relationships Observing Buddha.

29. Namo the Nine Female Buddhas.

30. Namo Mercy Boat Bodhisattva.

31. Namo Numerous Dharmas Holding Buddha.

32. Namo Completely Good Teachings Buddha.

33. Namo Higher Ranks Establishing Buddha.

34. Namo Life Obviously Transforming Buddha.

35. Namo Evil Spirits Expelling Buddha.

36. Namo Dharmas Well-Practising Buddha.

37. Namo Recitation Protecting and Supporting Buddha.

38. Namo Mysterious Opportunities Opening Buddha.

39. Namo Impure Nature Changing Buddha.

40. Namo Much Good Fortune and Virtue Buddha.

41. Namo Cundi Bodhisattva.

42. Namo Universal Worthy Bodhisattva.

43. Namo Forms Extinguishing Buddha.

44. Namo Dharmas Transferring Buddha.

45. Namo Injustice Extinguishing Buddha.

46. Namo Monsters Killing Buddha.

47. Namo Results Deciding Buddha.

48. Namo Sincerity Buddha.

49. Namo Unhappiness Extinguishing Buddha.

50. Namo Perseverance Buddha.

51. Namo Sufferers Saving Buddha.

52. Namo Sins Forgiving Buddha.

53. Namo Body Liberating Buddha.

54. Namo Caodai the Immortal Mahabodhisattva Mahasattva. (3 times)

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^([1]) The six desires are the ones associated with the six sense organs (i.e., eyes, ears, nose, tongue, body, and mind).

^([2]) The seven emotions are pleasure, anger, sorrow, joy, love, hate, desire.

1. THE 1926 INAUGURATION OF CAODAISM (PREFACE-I)

A CONCISE CAODAI HISTORY:

THE 1926 INAUGURATION

FROM HEART TO HEART

From the earliest beginnings of Caodaism till now, the history current has been flowing through innumerable ups and downs, heroic curves and melancholy bends. To keep the best record of such events, generations of talented and enthusiastic historians are being expected to contribute their efforts.

I myself am not at all a historian. Due to my own needs of understanding my faith’s history, I have been interested in reading Caodai history books. Then, thinking that most of my co-religionists must have the same needs, I started compiling a few booklets to offer a concise and general history of Caodaism. Each booklet only focuses on a specific period or event of Caodai history. For instance, the present booklet concentrates on the Inauguration held in November 1926 at the Thiền Lâm holy house (in Gò Kén, Long Thành village, Tây Ninh province).

Collected from various sources, the portraits of twenty-eight earliest venerable Caodai apostles are printed in this booklet. Due to the paper limit, below each photo is only the apostle’s name and dates. I do expect that the reader would understand and forgive such unwilling-ness.

While preparing the English text included in this booklet, I have got lots of helpful suggestions and corrections provided by my respectable teaching colleague Tú Đoàn, whom I would like to express my sincere appreciation to.

At present, thousands of these booklets are placed in our friendly readers’ hands thanks to our innumerable noble and generous donors, who have strongly, unceasingly, and enthu-siastically supported the Programme of Joining Hands for Free Caodai Publications.

With heart and soul, we should spare a thought of them, and pray to God for His blessings upon our benefactors, their ancestors and relatives as well.

Namo Caodai the Immortal Mahabodhisattva Mahasattva.

July 2015

HUỆ KHẢI

*

At 8 p.m. on Wednesday night of 29 September 1926, there was a large meeting so as to prepare the registration for the Caodai legal entity at the residence of apostle Nguyễn Văn Tường,⁽[1]⁾ also called Võ Văn Tường, at 237 bis on an alley off Galliéni boulevard, district 1, Saigon (today 208 Cô Bắc street, district 1).

Co-chaired by Daoist Cardinal Thượng Trung Nhựt (Lê Văn Trung), Confucian Cardinal Ngọc Lịch Nguyệt (Lê Văn Lịch), and Thượng Phẩm Cao Quỳnh Cư, the historic meeting was attended by hundreds of the earliest Caodai apostles and followers.

As a result, a list of two hundred and forty-five Caodaists’ signatures was enclosed with the registration file whereas the declaration text in French dated 07 October 1926 bore the names of twenty-eight Caodai apostles. Then Cardinal Thượng Trung Nhựt himself took all the dossier to Cochinchina Governor’s Palace (today the Municipal Museum at 65 Lý Tự Trọng street, district 1) to submit to Acting Governor Le Fol on Thursday 07 October 1926.⁽[2]⁾

The said text in French dated 07 October 1926 is truly the official Declaration of the Foundation of Caodaism. Indeed, it can be judged as follows:

“The Declaration of the Foundation of Caodaism is a historic turning-point. It closed the earliest beginnings of Caodai faith and simultaneoulsy started a large spread of this new faith throughout Cochinchina’s provinces before the Caodai Inauguration was formally celebrated in Long Thành village, Tây Ninh province, in mid-November 1926. In other words, the Caodai Declaration in October 1926 is a milestone in the Caodai history, marking a new period when this endogenous faith was officially introduced to the public as an institutional religion.” ⁽[3]⁾

Between the 1926 Inauguration and the earliest beginnings (from 1920 till the end of September 1926) was a transition step, which was named Phổ Độ Lục Tỉnh (the Cochinchina-wide diffusion) and lasted a month.

I. THE COCHINCHINA-WIDE DIFFUSION

In 1832, under the reign of king Minh Mạng, southern Vietnam was divided into six provinces (An Giang, Biên Hòa, Định Tường, Hà Tiên, Phiên An, and Vĩnh Long). Thus, the name “Lục Tỉnh” (six provinces) did exist in 1832. Two years later, “Lục Tỉnh” was called “Nam Kỳ” 南圻, which literally means southern territory. In 1835, Phiên An province was named Gia Định province.

After the six provinces of Nam Kỳ had become a French colony (1867), they were divided into twenty-one provinces (1899) as follows:

- The former An Giang was split into five provinces: Cần Thơ, Châu Đốc, Long Xuyên, Sa Đéc, and Sóc Trăng.

- The former Biên Hòa was split into four provinces: Bà Rịa, Biên Hòa, Cap Saint-Jacques (say Vũng Tàu), and Thủ Dầu Một.

- The former Định Tường became Mỹ Tho.

- The former Gia Định was split into five provinces: Chợ Lớn, Gia Định, Gò Công, Tân An, and Tây Ninh.

- The former Hà Tiên was split into three provinces: Bạc Liêu, Hà Tiên, and Rạch Giá.

- The former Vĩnh Long was split into three provinces: Bến Tre, Trà Vinh, and Vĩnh Long.

Under the French colonial rule, Nam Kỳ was called Cochinchine; Trung Kỳ, Annam; and Bắc Kỳ, Tonkin.

Dividing Nam Kỳ into twenty-one provinces, maybe the French colonialists wished to wipe out the name “Lục Tỉnh” from the heart and soul of the residents, so as to break off their attachment to the tradition - a psychological manoeuvre coupled with oppressions against patriotic resistance movements. Nonetheless, the name “Lục Tỉnh” (also called “Lục Châu”) was still kept well in the Nam Kỳ residents’ mind. Thus, in the 1926 autumn, when launching their religious diffusion throughout southern Vietnam, the earliest Caodai apostles officially named their efforts “Phổ Độ Lục Tỉnh”, which literally means the universal salvation in the six [former Cochinchinese] provinces.⁽[4]⁾

Nhiêu Lộc, 28 July 2015

HUỆ KHẢI

---

⁽[1]⁾ As for the years of birth and death of Caodai apostles, see “Appendix” (see the end of part VIII).

⁽[2]⁾ [Huệ Khải 2010: 32-34].

This footnote indicates that the above information is from a book by Huệ Khải, published in 2010, pages 32-34. For the related source in details, see “Reference Books” (p. 101).

⁽[3]⁾ [Lê Anh Dũng 1996: 182].

⁽[4]⁾ [Huệ Khải 2010: 7-10].

REFERENCE BOOKS

Cơ Quan Phổ Thông Giáo Lý Đại Đạo, Lịch Sử Đạo Cao Đài. Quyển I. Hà Nội: Tôn Giáo, 2005.

Cơ Quan Phổ Thông Giáo Lý Đại Đạo, Lịch Sử Đạo Cao Đài. Quyển II. Hà Nội: Tôn Giáo, 2008.

[Huệ Khải 2010], Đất Nam Kỳ - Tiền Đề Pháp Lý Mở Đạo Cao Đài. / Cochinchina as a Legal Precondition for the Foundation of Caodaism. Hà Nội: Tôn Giáo, 2010.

[Hương Hiếu 2], Đạo Sử. Quyển II. (mimeographed). Tòa Thánh Tây Ninh, không năm xuất bản.

[Lê Anh Dũng 1996], Lịch Sử Đạo Cao Đài Thời Kỳ Tiềm Ẩn 1920-1926 / History of Cao Dai - the Beginnings of Early Cao Dai 1920-1926. Huế: Thuận Hóa, 1996.

[Nguyễn Văn Hồng 1], Đạo Sử Nhựt Ký. Quyển 1 (1925-1934). Bản thảo (1.213 trang).

[Thánh Ngôn Hiệp Tuyển 2]. Quyển 2. Sài Gòn: Tòa Thánh Tây Ninh, 1966.

2. THE 1926 INAUGURATION OF CAODAISM (II-III)

A CONCISE CAODAI HISTORY:

THE 1926 INAUGURATION

II. A CAODAI BOOKLET: GENERAL ANNOUNCEMENT TO THE PUBLIC

In the Foundation Declaration dated 07 October 1926, the earliest Caodai apostles stated:

“Au nom de très nombreux Annamites qui ont entièrement approuvé ces études et dont la liste est ci-jointe, les soussignés ont l’honneur de venir respectueuse-ment vous déclarer qu’ils vont propager à l’humanité entière cette Sainte Doctrine.” ⁽[1]⁾

Translation:

On behalf of the majority of the Vietnamese who entirely approve these studies and whose list is enclosed, we, the undersigned, have the honour to declare that we will diffuse this sacred teaching to the whole humanity.⁽[2]⁾

A few days right after the registration for the Caodai legal entity mentioned above, the earliest Caodai apostles unceasingly prepared the Cochinchina-wide diffusion. One of their tasks was the compilation of a booklet entitled Phổ Cáo Chúng Sanh (General Announcement to the Public).

Before having their booklet printed, the earliest Caodai apostles presented the manuscript to Caodai God for revision. At the séance on Wednesday 13 October 1926, the Supreme Being said to apostle Lê Thế Vĩnh, “Vĩnh, read out the text, and wait for my correction! Whenever I lower the beaked basket (corbeille a bec) please have a pause.” ⁽[3]⁾

Later, Phổ Cáo Chúng Sanh (14 pages, 15x24cm), was printed at l’Imprimerie de l’Union (Saigon). The cover was made of thin red paper (often used for file folders). Printed on the front cover was the date 15 October 1926. As an early publication of the new faith, it was officially spread out during the Cochinchina-wide diffusion which commenced on Saturday 16 October 1926 and lasted a month.

[Plate 1: Phổ Cáo Chúng Sanh (1926) / General Announcement to the Public (1926), front cover.]

1. Summary of General Announcement to the Public

Phổ Cáo Chúng Sanh (General Announcement to the Public) contains over four thousand words. At the beginning, it asserts that all species on earth have come from the same Creator, who has been named differently by different races at different times and places. Again, it affirms that all Buddhas, Immortals, Saints, or Lord Jesus Christ (i.e., all existing religions on earth) have come from Origin, namely Dao.

In the two previous salvation eras, the Supreme Being manifested Himself on earth under various names like Dipankara the Ancient Buddha, Shakyamuni, Laozi, and Jesus Christ, etc. Presently, in the Third Era, God has come to save this world under the name Cao Đài Tiên Ông Đại Bồ Tát Ma Ha Tát (Caodai the Immortal Mahabodhisattva Mahasattva). His name implies the Caodai guideline, which says the Three Teachings return to Origin, because Caodai relates to Confucianism, the Immortal to Daoism, and Mahabodhisattva Mahasattva to Buddhism.

Also, based on Caodai holy teaching, General Announcement to the Public explains that in the two previous salvation eras, human beings were subject to geographical separation and their knowledge was not developed enough; accordingly, God’s teaching had to be split into Ngũ Chi (Five Branches), namely the Ways of Man, of Gods, of Saints, of Immortals, and of Buddhas, so as to accord with local customs and cultures.

In the Third Era, geographical distances have been shortened and human knowledge has been highly developed; consequently, God has founded Caodaism to lead the Five Branches back to One (Dao). Unlike in the two previous eras, the Founder of the new religion is God Himself, not an incarnate one. In this Era, to bestow holy teaching upon man, the Heavenly Powers use a traditional way of communion known as cầu cơ, which means evoking spirits with a beaked basket (corbeille a bec).

Besides, General Announcement to the Public states that the Caodai icon for worshipping God is the Left Eye (Thiên Nhãn, the God’s Eye). On the altar at a holy house (thánh thất, Caodai temple) are also the icons of the Three-Teaching Founders (Shakyamuni, Laozi, and Confucius), of the Three-Teaching Founders’ Representatives (Li Taibai, who represents Daoism; Guanyin, Buddhism; and Guan Sheng, Confucianism), of Jesus Christ (representing the Way of Saints), and of Jiang Taigong (representing the Way of Gods).

At the end, General Announcement to the Public reports that on 07 October 1926 “Lê Văn Trung, ex-member of the Conseil Supérieur de l’Indochine - the Superior Council of Indochina” submitted the Foundation Declaration to the French Governor of Cochinchina and he “was welcomed and praised” (p. 14).

2. Judging General Announcement to the Public

No matter how thin it is, General Announcement to the Public can truly introduce some crucial points of the fledgling faith; for instance, its guideline (the Three Teachings return to Origin; the Five Branches return to One), its slogan (Underlying all religions is the same principle); its ways of worshipping and teaching, etc.

Under the French colonial yoke, Vietnamese people were always oppressed if they gathered in large number, or followed a certain “secret society”… That is why the last page of General Announcement to the Public tactically mentions the fact that the new religion’s legal entity was officially registered by such a Cochinchinese celebrity as “Lê Văn Trung, ex-member of the Superior Council of Indochina”. Indeed, this psychological cleverness implies that Caodai religion is not a “secret society” and simultaneously affirms the legal status of its Cochinchina-wide diffusion.

Why could the high social status of apostle Lê Văn Trung (Daoist Cardinal Thượng Trung Nhựt) indirectly allay the people’s fears? An appropriate explanation may be as follows:

“… the weekly Lục Tỉnh Tân Văn (Six Provinces News), issue No. 46, dated 01 October 1908, wrote, ‘Our Vietnamese people are apt to be scared…’ Accordingly, when starting something considerable, he who wants to attract the mass should include some civil officers in his key staff. Sơn Nam [1926-2008, an expert in Cochinchinese culture] pointed out that the people ‘trusted in the straight-forwardness of civil officers, who kept themselves away from political issues.’ This psychological factor also affects even business affairs; therefore, the said weekly magazine wrote, ‘If an undertaking is headed by some civil officers, multiple people would eagerly ask for joining it.’” ⁽[4]⁾

III. THE THREE DIFFUSION GROUPS

At the same séance on Wednesday 13 October 1926, after revising the manuscript of General Announcement to the Public, Caodai God said, “You all must immediately prepare everything for the diffusion. As of the tenth of this [lunar] month, all mediums must request for a twenty-nine-day leave from work. I recommend you all to share your field of activity so that your diffusion can stretch to every corner.” ⁽[5]⁾

Obeying God’s instruction, the earliest apostles formed three groups:

Group one: Lê Văn Trung (Thượng Trung Nhựt), Nguyễn Ngọc Thơ (Thái Thơ Thanh), and Trần Đạo Quang, etc. Mediums: Cao Quỳnh Cư and Phạm Công Tắc. Group one was in charge of nine provinces: Bạc Liêu, Cần Thơ, Châu Đốc, Hà Tiên, Long Xuyên, Rạch Giá, Sóc Trăng, Trà Vinh, and Vĩnh Long.

Group two: Lê Văn Lịch (Ngọc Lịch Nguyệt), Nguyễn Ngọc Tương (Thượng Tương Thanh), and Nguyễn Văn Luật (Thái Luật Thanh, former Buddhist Karma), etc. Mediums: Nguyễn Trung Hậu and Trương Hữu Đức. Group two was in charge of five provinces: Bến Tre, Chợ Lớn, Gò Công, Mỹ Tho, and Tân An.

Group three: Lê Bá Trang (Ngọc Trang Thanh), Vương Quan Kỳ (Thượng Kỳ Thanh), and Lê Văn Nhung (Thái Nhung Thanh, former Buddhist Karma), etc. Mediums: Cao Hoài Sang and Cao Quỳnh Diêu. Group three was in charge of six provinces: Bà Rịa, Biên Hòa, Gia Định, Sa Đéc, Tây Ninh, and Thủ Dầu Một.

[Plate 2: Map of the Cochinchina-wide diffusion]

[Plate 3: Group one in Vũng Liêm district,

Vĩnh Long province)]

The preachers for the twenty said provinces were Nguyễn Văn Tương (Thượng Tương Thanh) and Nguyễn Văn Kinh (Ngọc Kinh Thanh),⁽[6]⁾ who both had been converted from the Minh Sư faith.⁽[7]⁾

After a month of enthusiatically spreading the fledgling religion, each group was able to help tens of thousands of people become Caodai adepts. Among these newcomers were lots of personages, who soon played their key roles of Caodai leaders during the construction of the first Church as well as the Caodai development in the following decades.

The earliest apostles finished the Cochinchina-wide diffusion on Sunday 14 November 1926 and gathered at the Thiền Lâm pagoda (Long Thành village, Tây Ninh province) so as to enthusiastically continue preparations for the soon-coming Inauguration. Previously, their prepara-tions for the event had been postponed for a month because they all had to focus on spreading the new faith over Cochinchina.

Nhiêu Lộc, 28 July 2015

HUỆ KHẢI

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⁽[1]⁾ [Huệ Khải 2010: 69].

⁽[2]⁾ [Huệ Khải 2010: 57].

⁽[3]⁾ [Nguyễn Văn Hồng 1: 207].

⁽[4]⁾ [Huệ Khải 2010: 20].

⁽[5]⁾ [Nguyễn Văn Hồng 1: 207].

⁽[6]⁾ [Hương Hiếu 2: 6].

⁽[7]⁾ Before following Caodaism, apostle Nguyễn Văn Kinh was an adept of Nguyễn Văn Tương (Nguyễn Đạo Tương).

REFERENCE BOOKS

Cơ Quan Phổ Thông Giáo Lý Đại Đạo, Lịch Sử Đạo Cao Đài. Quyển I. Hà Nội: Tôn Giáo, 2005.

Cơ Quan Phổ Thông Giáo Lý Đại Đạo, Lịch Sử Đạo Cao Đài. Quyển II. Hà Nội: Tôn Giáo, 2008.

[Huệ Khải 2010], Đất Nam Kỳ - Tiền Đề Pháp Lý Mở Đạo Cao Đài. / Cochinchina as a Legal Precondition for the Foundation of Caodaism. Hà Nội: Tôn Giáo, 2010.

[Hương Hiếu 2], Đạo Sử. Quyển II. (mimeographed). Tòa Thánh Tây Ninh, không năm xuất bản.

[Lê Anh Dũng 1996], Lịch Sử Đạo Cao Đài Thời Kỳ Tiềm Ẩn 1920-1926 / History of Cao Dai - the Beginnings of Early Cao Dai 1920-1926. Huế: Thuận Hóa, 1996.

[Nguyễn Văn Hồng 1], Đạo Sử Nhựt Ký. Quyển 1 (1925-1934). Bản thảo (1.213 trang).

[Thánh Ngôn Hiệp Tuyển 2]. Quyển 2. Sài Gòn: Tòa Thánh Tây Ninh, 1966.