5481. Letter No. 4, To Professor Janet Hoskins, University of Southern California

 Victoria-Nguyen Huong Dao Lo An Lanh's Chanh Tri Su checked the translation from Google. (n1)

United States, February 5, 2025.
Letter No. 4.
Duong Xuan Luong.

Dear Ms. Janet Hoskin, Professor, University of Southern California.

In her presentation in Binh Chau, the Professor raised the question on page 09: How can a religion founded with two separate branches, “Cuu Trung Dai” and “Hiep Thien Dai”, be managed by only one person?

Thank you very much, Professor, for quoting the Phap Chanh Truyen Chu Giai (Dharma-Correct Commentary) and understanding that the Duc Ho Phap explained His holding the Authority of the Two Forms of the Hiep Thien and Cuu Trung. That is a well-intentioned way of understanding. I would like to introduce another basis that is almost independent of the Phap Chanh Truyen Chu Giai.

Orientation of study.

I would like to borrow the Professor's idea on page 17; Conclusion: The Art of Dramatic Writing and the Art of State Management to guide my research.

Dear Professor.

In a play there are parts: writing the script (playwright) and artists (theatre) to perform the play in public.

Phap Chanh Truyen (1926) established the Cao Dai Holy See, which is the physical form of God, roughly understood as the part of the artists performing the play before the public. Phap Chanh Truyen is the Administrative Religion, so there are only performing artists from the Officials to the Dignitaries. A talented artist cannot play two roles and appear on stage at the same time. Therefore, the Giao Tong and the Ho Phap had to be separated into two, as the Professor already knows.

So where is the script for that troupe to practice for the performance? Can the artists go on stage and improvise, acting and saying whatever they want? What audience would watch a troupe like that? A troupe must have a script, but the Phap Chanh Truyen only has actors, so it cannot exist and develop.

Therefore, on December 23, 1931, God granted full authority to that physical body (Cao Dai Holy See) to be able to save all living beings. God arranged for the writing of a script for the drama troupe (Hanh Chanh Dao) 

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to practice based on that script to perform before the public. This script writing part is called Chanh Tri Dao.

The ancients commented: The Will of the People Is the Will of Heaven, so how does Cao Dai transform that ideology into religion?

God is about to give Nhon Sanh (People) the right to participate in writing the script (participate in the Chanh Tri Dao “The Righteousness of Religion”). With Nhon Sanh's participation, the script will be closely linked to the reality of religious and social life. Nhon Sanh writes the script and is responsible for the script, so God gives Nhon Sanh the right to inspect and supervise the artists on stage. That is the right to inspect the Inspector of Political Religion (Thanh Tra Chanh Tri Đao). God's theater troupe has actors and a very special scriptwriting team that is capable of creating a lively and flexible style to build a new order and a new society in a joyful way (the Maitreya Era).

In the theory of divination, if the yang energy is still above and the yin energy is still below, it means that the yin and yang energies cannot communicate with each other, cannot dialogue with each other, and cannot understand each other. This is not a good period, so the hexagram is named Thien Dia Bi. If the yang energy goes down and the yin energy goes up, it means that the yin and yang can communicate with each other, dialogue with each other, and understand each other. This is a good period, so the hexagram is named Dia Thien Thai.

In society or religion, the yang energy represents the superstructure, which is the leadership; the yin energy represents the infrastructure, which is the people or believers. If the superstructure does not know the infrastructure, it is called Bi; if the superstructure and the infrastructure know how to talk to each other and understand each other, it is called Thai. Regardless of Bi or Thai, the inner trigram (the three lines below are always the main trigram), so in the Bi period, the yin energy dominates the trigram, and in the Thai period, the yang energy dominates the trigram.

Caodaism is the religion of yin and yang, the seal of Caodaism when performing rituals is the Seal of the Rat or also known as the Seal of the Supreme Ultimate. Therefore, applying the Book of Changes to Caodaism brings many interesting things.

Each period of salvation has its own Bagua. The first period of salvation has the Innate Bagua, the second period of salvation has the Postnatal Bagua, the third period of salvation has the Bagua Do Thien (arranged at the Bat Quai Dai) of the Toa Thanh Tay Ninh. The Dich Ly Do Thien inherits the essence of the Innate and Postnatal to serve humanity according to the law of evolution.

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In 1926, God established a theater troupe in Vietnam (Eastern) but with a Western style. The American audience stood up to dance and sing with the performers (active) unlike the audience in Vietnam who just sat and clapped (passive). God went further than letting the audience participate in writing the script and music. That is what I felt from the reality of being an audience in Vietnam and the United States and then comparing it with Cao Dai. Thank you very much, Professor, for raising the question and writing; Conclusion: The Art of Drama and the Art of State Management so that I have the opportunity to think more deeply.

In summary: The Phap Chanh Truyen is very important because it establishes the physical form of God, which is to establish the Hanh Chanh Đạo “Religious Administration” (performed before society). In order for that physical form to have enough power and organization to build a new order and a new society; God teaches the establishment of the Political Path. In the Political Path, God gives the power of the Patriarch and the Dharma Protector to unite to write the script. Chau Tri 21: that is to follow the legal form that the Ho Phap must concurrently hold the power of the Giao Tong when the Giao Tong takes his place, just as the Giao Tong must concurrently hold the power of the Ho Phap when the Ho Phap takes his place (1).

When Duc Quyen Giao Tong ascended to the throne, Duc Ho Phap took the position of Managing the Two Right Forms of Hiep Thien and Cuu Trung, which belonged to the Chanh Tri Dao (script writing stage). That was the orientation to clarify the question: How could a religion established with two separate branches, "Cuu Trung Dai" and "Hiep Thien Dai", be managed by only one person?

Important facts to know.

Phap Chanh Truyen understood as the constitution of Cao Dai religion, strictly prohibiting all violations and amendments is correct.

In 1951, the Dignitaries of Cuu Trung Dai saw that Phuoc Thien was not in the Phap Chanh Truyen, so they planned to go to the Hoi-Nhon-Sanh to ask for its cancellation. Mr. Chon-Nhon Trinh Phong Cuong, on behalf of the Phuoc Thien Holy Association, asked Truyen-Trang Pham Ngoc Tran (Chief of the Holy Guard) to take him to the Ho Phap Dương to ask for instructions (7:00 p.m. on July 11, 1951 "June 8, Tan Mao").

Duc Ho Phap replied: Phước Thiện is not in the Phap Chanh Truyen, they are right in quoting the point. And the Master himself also admits that Phước Thiện has never been in the Phap Chanh Truyen, even though you guys ask to bring the term Phước Thiện into the Phap Chanh Truyen, which is even more wrong. The Master still uses the Supreme 

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Being's authority in this world and can never do anything contrary to that.

... The Phap Chanh Truyen is in the Book of Heavenly Poetry, and the commentary is the division of authority. The Book of Heavenly Poetry was left in this world by the Supreme Being. He entrusted it to His children to preserve as an incomparable treasure: That is, the Thanh Ngon Hiep Tuyen "Selected Words of the Saints". In this Book of Heavenly Poetry, one day many other important organs will be produced, not just the one of Good Fortune.

You guys should boldly answer: "The Phap Chanh Truyen, the Ho Phap, and the Giao Tong are established from the Holy Words, so the Phuoc Thien and the Pham Môn are also established from the Holy Words of the Supreme Being, so there is nothing strange about it." (end of quote).

Please see the full article in Thong-Tin Semi-Monthly Issue No. 77 published on (June 10, 1973). Photos and computer version:

https://khoinhonsanh2014.blogspot.com/2017/07/2415-nhieu-co-quan-tu-thien-tho-ma-ra.html#more

Thus, the Phap Chanh Truyen is not everything, it is only a part of the Heavenly Poetry, so we need to rely on the Heavenly Poetry (Thanh Ngon Hiep Tuyen) to understand the role of the Duc Ho Phap in managing the Two Forms of the Hiep Thien and Cuu Trung. Just like solving an advanced math problem, we cannot only use the four operations of addition, subtraction, multiplication, and division, but also rely on other operations.

1/- General diagram of the Dai-Dao Tam-Ky Pho-Do.

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Diagram explanation.

In general, the Dai-Dao Tam-Ky Pho-Do has three platforms: the Bat Quai Dai which is completely formless, the Hiep Thien Dai which has both visible and formless parts, and the Cuu Trung Dai which also has both visible and formless parts.

Please look at the column with red letters on the right.

1.1/- The Dao Power: The above part is the Dao power. The Dao is inactive, so the Dao Power includes the Bat Quai Dai and the inactive part of the Hiep Thien Dai and Cuu Trung Dai. The Bat Quai Dai is where the God and the Holy Gods and Buddhas reside, so the whole thing is inactive (invisible). The inactive part of the Hiep Thien Dai has the Ho Phap... The inactive part of Cuu Trung Dai has Duc Ly and the Nine Immortal Ladies...

1.2/- The Church's Authority: The part below the red column is Religion. Religion is tangible, so it has a physical Giao Tong and a Ho Phap who has come down to earth, so it has a physical body. The physical Giao Tong runs the Cuu Trung Dai with the qualities in the Phap Chanh Truyen Chu Giai. The Ho Phap who has come down to earth runs the mortal part of the Hiep Thien Dai. The Church's Authority includes both the Holy Body Authority and the Worldly Authority.

1.3/- Religion and Dao: In modern society, Dao and Daoism are distinguished. Dao is inactive, Religion is active (tangible). So is the Dai-Dao Tam-Ky Pho-Do a Dao or a Religion?

According to the general diagram of Dai-Dao Tam-Ky Pho-Do, it is both a Dao (Way) and a Religion. Religion is the material part that holds the disciple's hand and leads him to learn from Heaven, which is the immaterial. That is also the principle of Tam Ky Pho Do (going from the material to the immaterial).

Dao has no written language. Religion is written language. Therefore, the Gods communicate with the mortal world (through mediums) by telepathy or speech, not by writing. From that telepathy or teaching, the medium writes into writing or creates drawings to understand and create the religious organization.

1.4/- Hoi Thanh Cao Dai: Accordingly, the part of the Hoi Thanh of the Dai-Dao Tam-Ky Pho-Do mentioned is only the visible part of the two platforms Hiep Thien and Cuu Trung. The Hoi Thanh Cao Dai includes two aspects: Administrative Religion and Political Religion. The Phap Chanh Truyen is the foundation of the Administrative Religion; The Ba Hoi Lap Quyen Van Linh (Three Associations Establishing the Power of All Spirits): 

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the Hoi Nhon Sanh, the Hoi Hoi Thanh and the Thuong-Hoi are the foundation of the Political Religion. Above the three associations are the Giao Tong and the Ho Phap, who together are the Supreme Authority in the world.

According to the diagram above, the Professor's question is about the Chanh Tri Dao. The God taught about the Chanh Tri Dao or the Three Assemblies Establishing the Power of All Spirits on December 23, 1931.

2/- The Politics of the Way (Chanh Tri Đao).

The Politics of the Way is the Three Assemblies of the Power of All Spirits parallel to the Administration of the Way, like two sides of a hand that cannot be separated, so when studying this side, one must be sure that the other side is present to create the perfection and miracle of the hand. The Khoi-Nhon-Sanh has read many diagrams and through many discussions and prayers for the grace of the Father, we were able to draw the overall diagram as above.

2.1/- Political Organization Chart of the Religion.

Please invite the Professor to see the Political Organization Chart of the Religion.

Accordingly, the Politics of the Religion is organized from the bottom up. Starting with the Hoi Nhon Sanh, after voting, it is presented to the Hoi Hoi Thanh. After the Hoi Hoi-Thanh, it is presented to the Thuong-Hoi. After the Thuong Hoi, it is presented to the Supreme Power in the world, the Giao Tong and the Ho Phap. In the overall diagram, the blue arrow is from the bottom up.

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2.2/- Political personnel chart of the Religion.

 

 

2.2.1/- About the Supreme Authority in Cao Dai Religion.

The God taught on December 23, 1931: … I have given my Supreme Authority to the two heads of the Holy Church, the Giao Tong and the Ho Phap. So my Supreme Authority will be complete when the Giao Tong and the Ho Phap are united. As for all humanity, it is the power of the Universe. My Supreme Authority, only the power of the Universe can counter it… (TNHT volume 2, page 188, printed in 1972).

According to the above teachings, Cao Dai has 3 Supreme Powers.

Absolute Supreme Power is the self-existing and eternal power held by the Supreme Being himself. This is the power of the Lord of the Universe. In Cao Dai, it is the power to be the master of the Bat Quai Dai, the master of the soul of the religion. The Supreme Being's power is absolute, without any conditions attached.

The Supreme Power of the Inactive: is the result of the combination of Ly Giao Tong and the Inactive Ho Phap, so it is the Supreme Power according to the necessary and sufficient conditions: the Supreme Power bestows two ranks and must have two combined powers. 

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The Supreme Power of the Inactive belongs to the Bat Quai Dai, so it has the power to legislate. These two powers combine to establish the Decrees from one to six (1930) and establish the Decrees of the Seventh and Eighth (1934). Because it is inactive, it only writes the name, without using the Seal.

The Supreme Power in the world (visible): is due to the visible Giao Tong and the visible Ho Phap coming together in the Politics of the Religion. The Supreme Power in the world also has the necessary and sufficient conditions: the physical Pope and the visible Dharma Protector, the two powers must come together to be sufficient. The Supreme Power in the world only has the power to make laws. The Supreme Power in the world, Supreme Giao Tong Thuong Trung Nhut, and the Ho Phap, establish the Religious Decrees with Seals and signatures.

In the Political Organization of the Religion, the Giao Tong and the Ho Phap belong to the Supreme Council, but the power of the two combined is the power of the Supreme Being in the world, so when the Supreme Council finishes voting, it is presented to the two of them to bring to the Great Hall for a secret meeting for 15 minutes, then come out to announce approval or disapproval.

2.2.2/- Distinguishing between the Administration of the Religion and the Politics of the Religion

The Administration of the Religion is based on the Phap Chanh Truyen Chu Giai, which grants authority to the Officials and Clergy to hold religious administrative power. There are 5 levels of religious administration, the administrative power of the official and Clergy is within the prescribed territory and cannot encroach on the boundaries of people of the same rank. When administration is to carry out the things decided by the Politics of the Religion. The Phap Chanh Truyen does not have the authority of the Believers (Nhon Sanh). The power of the Order in religious administration is absolute when the Official with the Order gives an order, no one can disobey. Only the Church has the right to convict. The Phap Chanh Truyen separates the two powers of the Giao Tong and the Ho Phap, not allowing them to unite.

The Politics of the Religion is based on the laws of the Ba Hoi Lap Quyen Van Linh (Three Associations Establishing the Power of All Spirits), in the Hoi Nhon Sanh there is the right to discuss and vote of the Believers. The decisions of the Power of Van Linh are valid throughout the religion, not limited to any locality, all 05 levels of religious administration must base on it to implement. The power of the Order does not apply in the Politics of the Religion, so the 15 Orders of the Hiep Thien Dai Dignitaries (12 Thoi Quan and Ho Phap, Thuong Pham, Thuong Sanh) 

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also participate in discussion and vote according to the law. The Dignitaries who maintain order in the Three Associations Establishing the Power of All Spirits request the Order of the Hiep Thien Dai, not from one of the 15 ranks with the Order.

2.2.3/- Is it legal to play football and blow the whistle at the same time?

Is there a conflict of responsibility for a dignitary who has both the administrative and political duties of the religion?

According to the distinction between Administrative and Political Powers of the Religion, administrative power is exercised locally, limited to the assigned locality, and cannot extend beyond geographical boundaries. The authority in the Politics of the Religion must be brought to the Holy See of Tay Ninh to be implemented, regardless of administrative boundaries. The authority in the Politics of the Religion is to discuss each content to vote on the things that need to be implemented in the entire religion, regardless of locality.

The power of Nhon Sanh (Dao Huu) in the Nhon Sanh Congress represents the power of the lowest element in the religion but the most numerous, present everywhere to observe and contribute to inspecting the Religion's Politics. Thus, the law of the Religion has separated the football and the whistle blowing and designed for the people to supervise and inspect, so it is difficult to both play football and blow the whistle.

In the religious legal form, the Permanent Office of the Nhon Sanh Association (Regular Branch of the Nhon Sanh Association) is opposite the Dau Su Duong across Pham Ho Phap Avenue. It represents human rights facing religious rights to build a peaceful, democratic, and free society. The Nhon Sanh Convention represents freedom in morality and democracy with human rights to build a new order, a new society according to the law of supply and demand.

3/- The Duc Ho Phap holds the power of the Two Right Forms of the Hiep Thien and Cuu Trung.

In the history of Cao Dai religion, Duc Ho Phap concurrently held the position of Acting Manager of Cuu Trung Dai many times.

3.1/- First time: given power by His Holiness the Giao Tong Thuong Trung Nhut on January 29, 1934 (2).

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Why is there a Power of Attorney?

First: Ngoc Dau Su Ngoc Trang Thanh held a meeting (April 16, 1933) to overthrow the Quyen Giao Tong Thuong Trung Nhut. The overthrow failed.

Second: Ngoc Dau Su Ngoc Trang Thanh opened the Hoi Van Linh (June 11, 1934) to overthrow the Quyen Giao Tong Thuong Trung Nhut. The Hoi Van Linh also failed.

Therefore, there was a peace conference and His Excellency the Quyen Giao-Tong Thuong Trung Nhut wrote a letter: From now on, I would like to hand over to the following brothers: Ho Phap, Thuong Dau Su, Ngoc Dau Su, Thai Dau Su and Female Chanh Phoi Sư, to take care of negotiating the foundation of the Religion...

The above letter did not clearly state who the Giao-Tong's authority was assigned to, causing misunderstanding. It was not until January 29, 1934, that it was confirmed that it was assigned to Duc Ho Phap. Thus, this was the first time Duc Ho Phap concurrently held the position of Head of Cuu Trung Dai. During this time, Mr. Trang and Mr. Tuong had not yet separated to form a sect, and there was no official document opposing this concurrent position.

Duc Ho Phap returns the authority of Cuu Trung Dai.

After the ceremony of Duc Chi Ton, on the morning of January 9, Giap Tuat (February 22, 1934), there was a meeting at the Holy Temple. Duc Ho Phap declared: Not having enough strength to manage both Dai Hiep Thien and Cuu Trung, the power of Giao Tong should be returned to His Excellency Thuong Trung Nhut.

Mr. Thuong Trung Nhut replied: Just follow the PEACE AGREEMENT dated December 27, 1933, for a while and wait for the order of Duc Ly Giao Tong or Duc Chi Ton.

3.2/- Second time:

On October 13, Giap Tuat (November 19, 1934), Duc Quyen Giao Tong ascended to heaven. Lien Dai entered the stupa on the morning of October 26, Giap Tuat (December 2, 1934).

On the afternoon of October 26, Giap Tuat (December 2, 1934), the Holy See of Hiep Thien Dai and Cuu Trung Dai held a special meeting: Decided to assign Duc Ho Phap to concurrently hold the position of Head of Cuu Trung Dai. From here, Duc Ho Phap holds the power of Managing the Two Right Forms of the Hiep Thien and Cuu Trung, meaning he holds the power of the Supreme Being in the world in the Political foundation of the Dao. (Please review the overall diagram).

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3.3/- Cao Dai Holy See went to Chau Tri 21 (December 16, 1934).

Excerpt: According to the minutes of the meeting of the Hiep Thien Dai and Cuu Trung Dai at the Holy See on October 26, Giap Tuat (dl: December 2, 1934), the authority of the Chief of the Two Right Forms of the Dai was given to Duc Ho Phap, which is in accordance with the legal regulations that the Ho Phap must concurrently hold the authority of the Giao Tong when the Giao Tong passes away, as well as the Giao Tong must concurrently hold the authority of the Ho Phap when the Ho Phap passes away (1). (end of excerpt).

3.4/- The Ly Giao Tong taught in Thien Tho.

The origin of the Dai-Dao Tam-Ky Pho-Do is not the same as any other religion, so to understand Cao Dai, we must base our understanding on Cao Dai itself. In the Important Events section above, the importance of Thien Tho (Thanh Ngon Hiep Tuyen) has been determined, so here is an excerpt from Duc Ly Giao Tong's teaching on December 13, 1935 (volume 2, page 200, 1972 edition):

The Ho Phap said: The Thien Tho has been changed, I ask to transfer the power of the Giao Tong to Sir so that Sir will have enough power to firmly hold the Thien Tho.

- Laughing, Lao is afraid that, first, the Lao has given it, so how can he take it back? Second, it is easy to execute the law, but difficult to execute the sentence. Without even half of the Lao's power in his hands, how can the Ho Phap manage the Holy See? So let it be. (end of quote)

The above teaching of the Ly Giao Tong acknowledged that the Duc Ho Phap holding the authority to manage the visible part of the two altars Hiep Thien Dai and Cuu Trung Dai is correct.

4/- God recognized that the Duc Ho Phap did the right thing.

God recognized the Cao Dai Church at the Tay Ninh Holy See as correct, so he continued to teach so that the Dai-Dao Tam-Ky Pho-Do would have a clear appearance before society.

In the overall scheme, God is the master of the Bat Quai Dai, the soul of Dao Cao Dai. After the Duc Ho Phap took power, God continued to teach.

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4.1/- The Law of the Three Assemblies Establishing Power for Mankind (the Law of the Politics of the Way).

On December 22, 1934, the Duc Ho Phap holds the power to manage the visible part of Hiep Thien Dai and Cuu Trung Dai issued three sets of internal laws: General Laws of the Associations. Internal Law of the Nhon Sanh Association. Internal Law of the Holy Assembly. (In 1932, the Quyen Giao Tông Thuong Trung Nhut and the Duc Họ Phap issued the Internal Law of the Upper Assembly.)

4.2/- Teaching to establish more dignitaries of Hiep Thien Dai.

On March 20, 1935, the Duc Chuong Dao Nguyet Tam Chon Nhon instructed to establish additional ranks of Hiep Thien Dai Dignitaries from the rank of Si Tai to Tiep Dan Dao Nhon: Si Tai, Truyen Trang, Thua Su, Giam Dao, Cai Trang, Chuong An, Tiep Dan Dao Nhon.

The Duc Ho Phap established Decree No. 34/SL on July 11, 1966, instructing to open a category to select the rank of Luat-Su below the rank of Si Tai.

4.3/- God bestowing the Kinh Thien Dao and The Dao.

From August 21 to 31, 1935, God taught the Divine Beings to give the Kinh Thien Dao and The Dao to the Cao Dai Church. Teach Duc Ho Phap to write the Kinh Giai Oan in the Thien Dao section. Teach to write 10 Sutras in the The-Dao section: Kinh Thuyet Phap, Kinh Nhap Hoi, Kinh Xuat Họi, Kinh Di Ra Duong, Kinh Khi Ve, Kinh Khi Di Ngu, Kinh Khi Thuc Day, Kinh Vao Học, Kinh Khi An Com and Kinh Khi An Com Roi. The Ten Sutras of the The-Dao were edited by the Chuong Dao Nguyet Tam Chon Nhan. The Kinh Thien-Dao and The-Dao were first published in 1936 (3).

The 1936 edition did not yet have the Phat-Mau Chon-Kinh (Buddha Mother's True Scripture) and the Praise for the Merits of the Dieu Tri Kim Mau. Then Duc Ho Phap went to Nam Vang and was given the Buddha Mother's True Scripture by the medium of Bat Nuong Dieu Tri Cung. That is the evidence that God recognized the Duc Ho Phap holds the power to manage the visible part of Hiep Thien Dai and Cuu Trung Dai, so he gave the sutras and taught how to write the sutras.

(Note: that the sects also have their own writing instruments, but they are not given the Scriptures by God, so they copy the Kinh Thiên Đạo và Thế Đạo and then edit them for their own use. For example, the Ban Chinh Dao sect, Ben Tre "photo 4", the Trung Hung Buu Toa sect, Da Nang "photo 5", Dao Truong Do Van Ly, the Co Quan Pho Thong Giao Lý 171B, Cong Quynh SaiGon, "photo 6". This is a form of recognition of the legitimacy of Duc Ho Phap, Pham Cong Tac)

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4.4/- Approval of the Mau Dan Law (1938).

Page 04, Mau Dan Law (1938) writes: … The Dao’s Politics unites to establish laws and decide on practical methods, then the Church must implement them accordingly, and of course it will become law, because according to the will of God, it is to give all living beings the full right to establish their own laws and practice, so the wishes that the Power of humanity prays for and the Power of the Supreme Being on earth recognizes and merges into the New Law, called the Law of the Church.

Explanation: In 1937, the Cao Dai Holy See opened the Three Assemblies Establishing Power for Humanity at the Toa Thanh Tay Ninh. Based on the Minutes recording the wishes and decisions of the Three Assemblies Establishing Power for Humanity, the Cao Dai Holy See drafted the Mau Dan Law (1938). The power of humanity belongs to the Dao's politics to control and discuss matters, such as drafting scripts for the Administrative Department of the Dao to carry out. The Three Assemblies Establishing Power for Humanity trusts Duc Ho Phap to concurrently hold the position of Chief of the Cuu Trung Dai, so Duc Ho Phap uses his Supreme Power in the world to approve the Mau Dan Law (1938).

4.5/- Construction of Toa Thanh Tay Ninh.

The God taught: …everything is in Tay Ninh… when the Seniors separated from the Holy See of Tay Ninh, the root of the Religion, the Holy See of Tay Ninh, had not yet taken shape.

On May 11, 1935, the Church held a meeting to discuss the restoration of the Holy See (Chau Tri No. 06 dated May 8, At Hoi "July 12, 1935").

In early 1936, the decision was made to build the Temple in the context of the world economic crisis and pushed the world into World War II 1939-1945. In the church's cupboard, there was only 1 piastre (46), the price of rice was 0 piastre (20) per bushel... (LTD Duc Ho Phap, April 8, Nham Thin "1952").

On November 1, Binh Ty 1946 (December 14, 1936), construction began. Historical documents say that: The Holy Temple had no blueprint every night Duc Ho Phap was instructed by Duc Ly Giao Tong. Duc Ho Phap instructed the workers to do the work and then rested. If asked to do more, Duc Ho Phap replied: That's all I was taught. The workers vowed to be 100% vegetarian and not to have a family during the entire construction period.

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In 1941, the Duc Ho Phap and five dignitaries were arrested by the French and exiled to Madagascar. The Holy See was occupied by the French and damaged. In 1946, the Duc Ho Phap returned to the Holy See and continued the project. It was not until 1955 that the Inauguration Ceremony was held. The Church did the right thing, so it was sacred to hold hands and guide the work to complete the Holy See.

4.6/- Building Chau Thanh Thanh Dia.

When the predecessors left, there was no planning for the Chau Thanh Thanh Dia area and 40 square kilometers as a religious capital. There are no satellite dharma bodies around the Holy See such as Long Hoa Thi (Long Hoa reincarnation), Lo Trung Tim, Lo Chanh Mon... There is no Tri Hue Cung and the surrounding areas such as Tri Hue Cung Airport, Ao That Buu, Tan Dan Thi, Long Hai Thi, Thien Vuong Thi, Thien Tho Lo..., Tri Giac Cung, Van Phap Cung, Cuc L ac Thai Binh, Cau Ky Nghe... the roads and names of the roads leading to Toa Thanh Tay Ninh are not available yet. Road construction in Chau Thanh Thanh Dia has the largest traffic ratio in Vietnam today. Thank you Professor for coming to Chau Thanh Thanh Dia to experience its overall planning.

That is the result of the Cao Dai Holy See using 5 methods: housing, livelihood, education, construction and religion to improve people's morality, knowledge and livelihood to build Chau Thanh Thanh Dia as a model for establishing Cao Dai villages later.

5/- Conclusion.

Ghi nhận những thành quả trên đây chứng tỏ Hội Thánh Cao Đài làm đúng, Đức Hộ Pháp làm đúng nên mới được Thượng Đế chỉ dạy những việc như thế. Thượng Đế và các Đấng Thiêng Liêng đã nhìn nhận Đức Hộ Pháp làm đúng. Điều đó cực kỳ quan trọng và kiểm chứng được.

Recognizing the above achievements proves that the Cao Dai Holy See did the right thing, and that the Duc Ho Phap did the right thing, so God taught him to do such things. God and the Divine Beings have recognized that the Duc Ho Phap did the right thing. That is extremely important and verifiable.

Thượng Đế không thể làm hài lòng hết mọi người. Thượng Đế không vì người bị rét lạnh mà bỏ mùa Đông, cũng không vì mùa Xuân ấm áp, vạn vật tươi tốt mà bỏ mùa Hè. Thượng Đế vận hành vạn vật theo qui luật của Thượng Đế.

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God cannot please everyone. God does not forsake winter because of the cold of people, nor does he forsake summer because of the warmth of spring and the prosperity of all things. God operates all things according to His laws.

Ho Phap Pham Cong Tac is a disciple of God, so he only knows how to follow God's teachings, so he cannot please everyone. God recognizes Pham Cong Tac, that is extremely important and has full evidence. Anyone who criticizes or provokes Dharma Protector, does not believe in Dharma Protector, that is the freedom given to them by God.

I believe that: As long as Cao Dai religion exists, future generations will still rely on the teachings of Duc Ho Phap and look at Duc Ho Phap's example of practice to reflect on themselves on the path of learning and practicing religion. I study religion by eating truthfully, speaking truthfully, and doing truthfully, so I write truthfully. I do not write to convince anyone to believe in Duc Ho Phap, because that is the fate of each person.

I would like to sincerely thank the Professor for researching Cao Dai and raising very important questions so that my sister Victoria and I have the opportunity to learn more.

I wish Professor all the best in your career and many good results in your research on Cao Dai.

Best regards.

Dương Xuân Lương.
Email: hoabinhchungsong220513@yahoo.com

&&&

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 Ảnh 1. Châu Tri 21.

Ảnh 2: Tờ Giao Quyền.

Ảnh 3: Bìa Kinh Thiên Đạo và Thế Đạo (1936)

Ảnh 4. Kinh Ban Chỉnh Đạo Bến Tre.

 

Ảnh 5. Bìa Kinh Trung Hưng Bửu Tòa.

Ảnh 6. Bìa Kinh Đạo Trưởng Đỗ Vạn Lý.

 

HẾT.

 

(n1)/- Victoria.

Dear Professor Hoskins,

 

 I hope this letter finds you well. I recently received the fourth letter from Mr. Lương and have begun reviewing its contents. 

 

To ensure accuracy, I have forwarded the original letter to you, as I prefer not to alter or paraphrase his words. As we prepare for our discussion, please feel free to reach out if you require clarification on any points due to cultural differences.

 

 I am more than happy to provide additional context and insights to facilitate our conversation. 

 

 Once you have had a chance to review the letter, I would be pleased to share my own understanding of its contents and engage in a discussion. 

 

 

 Thank you for your time, and I look forward to your thoughts. Best regards, [Your Name]