Five Precepts. Precept, sila, is the rule. Sila, the precepts in Buddhism, is considered the rule of practice, is the advice to be vigilant to prevent danger. Precepts are strictly self-contained within the discipline framework, voluntarily encapsulate one's life according to ethical and moral standards. In the spirit of Buddhism, precepts are not commandments or prohibitions that the Buddha gave and obligated followers to follow, those who follow them are rewarded, and those who do not follow are punished. The Buddha never commanded, forced his followers to do this or forbade him from doing that. Buddhism does not conceive of rewards or punishments, but only teaches the principle of karma, the law of cause and effect: whatever you sow, you will reap. If you sow an orange, you will get an orange, if you sow a chili, you will reap a chili. The orange tree bears sweet oranges, not to reward the one who planted it. In the same way, pepper plants that produce hot peppers are not to punish the growers. We do good, that good deed is a good cause and will bring us good results. When we do evil, that unwholesome action will bring us bad consequences. Good or bad, happiness or suffering, comes to us as a natural consequence of actions we have done in the past -- through body, speech or mind -- not as a result of rewards or rewards. punishment of the Buddha or of any God. The scriptures say that in the second watch of the night of Enlightenment, with pure and sublime insight, the Buddha noticed that beings who died from this life were reborn in another life. He witnessed the scene of the rich and the lowly, the beautiful and the ugly, the happy and the miserable, all going through the state of birth and death, cessation and birth, depending on the creative behavior of each person. He knew that these people, through their unwholesome, evil actions, words, and thoughts, curse the Supremely Compassionate One, who do not have true faith, but live forever in wrong views, and after death are reborn in unhappy states. He knew that those people, through pure actions, words and thoughts, after death were reborn in the realms of leisure, peace and happiness. Thus, the Buddha taught what his own wisdom eye had witnessed. He clearly saw the harms of unwholesome actions and the benefits of wholesome actions. Cause and effect, karma, is a law of nature, not created by the Buddha. Even if the Buddha appears in the world, there is still cause and effect and karma. Buddha just discovered, illuminate the world and advise living beings how to live in harmony with those natural laws. And he set forth ethical and moral rules to help sentient beings cultivate virtue and evolve accordingly. Buddhists are not forced to observe the precepts, seeing them as "prohibitions", but are completely free to choose their own path. The Buddha taught that the Buddhas are only the Masters who have found the Way, have successfully traversed the Way, and compassionately show the Way to the confused world, to those who gladly follow in the footsteps Sir. There are long dangers along the Road that, if neglected, the traveler will surely stumble and fail to reach his destination. Precepts, sila, act as red placards erected by the roadside, warning signs of an impending danger that pedestrians should avoid. On the other hand, precepts are also a disciplined way of life that is seen as solid rocks on the Path leading to complete peace, complete peace, and absolute happiness. The Five Basic Precepts A person who voluntarily returned to take refuge in the Three Jewels and placed himself under the guidance of the Buddha, Dharma, and Sangha also implied that he was willing to close himself in the framework of the Precepts. For lay people, there are five basic precepts: No killing, no stealing, no sexual misconduct, no false speech, and no intoxication. The Dhammapada teaches: "Whoever kills, misrepresents, takes what is not given, cheats on another's wife, and easily consumes intoxicants, that person digs a hole and bury his roots in this world." (Verses 246, 247) In this verse, "dig a hole to bury your own roots in the world" means to bury the roots, clinging to the world, that is, never getting out of this world full of suffering. And verse 248 teaches that: "O good man! You should know this: It is not easy to subdue yourself to avoid doing evil. Don't let craving and anger attract you into constant suffering." The Buddha advised to try to avoid the above-mentioned unwholesome karmic actions in order to gradually withdraw and gradually get out of the circle of existences. 1) No Killing. The verse recited to make a vow to uphold this precept is: I would like to observe the learning that is intentionally abstaining from killing (Panatipata veramani sikkhapadam samadiyami). Non-killing is not intentionally cutting off, stopping, destroying or hindering the progress of life energy, preventing it from continuing to flow. Not killing is also not injuring the life of any living being, and without saying, incite or entice others to do such things. The Buddha taught: "Everybody trembles before a stick. Everyone values ​​life. Use my belly to think about people's hearts. You should not kill, nor should you do anything for others to kill." (Dharma Sutra, verse 129) One day, when the Blessed One entered the city of Savatthi to maintain a vase, he saw a group of children with sticks gathering around to strike a water snake. He stopped and asked: - Children, what are you doing? - Sir, we are beating a snake. - Why are you beating it? - Sir, because you are afraid it will bite. The Buddha opened his advice: "While you are hurting the snake, think of yourself. This violent act will hurt your happiness in the future. Those who want to find happiness. for yourself, do not strike others." And He taught: " wondering about the different situations between people, wanting to find the truth, asked the Buddha: "Venerable One, for what reason and for what reason do some people in life be young and some live long, while others do not? healthy and strong, while others are sick and sick...?" The Buddha briefly replied: "All sentient beings carry their own kamma as an inheritance, as an inheritance, as a close relative, as a refuge. It is because of their own karma -- individual karma -- each person is different, so each person's situation is different and, therefore, there are differences between beings". Then he explained to Subha each case: "If there is a person who spends his life only killing, such as a hunter, whose hands are always bloody, living every day in killing and wounding without mercy. Due to that murderous nature, if he is reborn in a human state, he will be a "weak" person. "If the other person is always cautious, never offends anyone's life, lives far away from swords, spears and weapons, treats all beings with loving kindness. Due to loving-kindness, self-restraint. If he does not kill that living being, if he is reborn in a human state, he will "live". "If that person is cruel, he always tries to harm people, always uses punches, kicks and swords to treat everyone. Because of that fierceness, if he is reborn as a human, he will become weak and sick.” “If that person does not hurt anyone else. Because of that gentle and gentle quality, if he is reborn as a human, he will be strong and healthy ..." (Majjhima Nikaya, Trung A Ham, lesson 153) There are five factors to create killing karma: 1. Yes a being, 2. Knowing that it is a being, 3. Aspiration to kill, 4. Attempting to kill, and 5. The act of killing. The evil karma caused by the act of killing is heavy or light depending on the importance of the being killed as good or bad, great or small, etc. Killing a great and virtuous person will create heavier karma than killing a fierce murderer. evil. Killing a large animal is more karmic than killing a small animal, because the deliberate thought and effort to commit the act of killing as well as the harm caused by the act of killing is important. than. The Dhammapada, verses 137-140, teaches as follows: "He who uses a stick harms innocent and unarmed people (innocent sages, such as a Saint, and he has no armament), he soon suffers the following: "Extremely painful pain, severe stroke, bodily injury or serious illness, or mental confusion, The people in the village welcomed them, picked them up, prepared their seats and invited the monks to stay in the guest house. They served them porridge for breakfast, and while they waited to cook for noon, they sat down to listen to the monks preaching the Dharma. At that moment there was a fire under the smokehouse coming up from the kitchen, hitting the thatched roof, and from there the roof caught fire. A bunch of burning paintings were blown into the air by the wind. At that moment a crow flew by, stabbed his neck into the burning scroll, and was burned alive by the fire, falling into the middle of the village. The story takes place in front of the monks. They said, "What happened is truly terrible, Brethren, we have just witnessed the death of the crow so shockingly unexpected. I wonder what it did in its past life that it is suffering today. such a tragic death. Besides the Blessed One, who else can know? Let us ask him what the crow did in his past life? Discussing with each other like this, the bhikkhus went back to meet the Buddha and asked questions. The Buddha said: "Bhikkhus, this crow must suffer the same suffering it has caused others. In a long time ago this crow was a farmer in Benares. La Nai) One day the farmer herded the cow into the barn, but his cow stubbornly refused to come in, despite his best efforts to drive it away. The cow only took a few steps and then lay down. He beat him with a whip. It stood up, walked a little further, and then lay back down. He tried his best, but ultimately failed completely. Furious, he said to the cow, "Okay, that's what you want. Very good. From now on, let me lie here to please you." After saying this, he gathered straw and spread it over the cow as much as a straw, and lit it on fire. In an instant the cow was burned alive and died on the spot. "This, bhikkhus, is this crow's own evil deed in the past. When the unwholesome cause is well-conditioned, the evil fruit ripens. Because of that, it has to endure so much pain in the miserable state. for a long time and, since the karma has not been finished, it will have to be burned many times in many lifetimes. 2) Not Stealing is the second precept. The verse recited to make a vow to uphold this precept is: I will obey the teaching of knowingly abstaining from theft (Adinadana veramani sikkhapadam samadiyami). Non-stealing is not knowingly taking, or asking others to take, something that is owned without giving it to oneself. The five factors of stealing karma are: 1. An object owned by another person, 2. Knowing so, 3. Born to want to take that object as his possession, 4. Try to steal and 5. Action theft. The natural results of the karma of stealing are poverty, misery, despair, and slavery. Karma is heavy or light depending on the place: - The value of the item you want to steal, - The need of the person you want to steal. This point means that the karma created is heavy or light depending on the harm and suffering we cause to the person who has been stolen. Stealing a bowl of rice from a hungry poor man must have caused him more suffering than taking the same bowl of rice from a rich, overfed and full-fledged person. The type of mind that lies behind the act of stealing, i.e. the will that prompts, leads to the act of breaking the precept. Usually people steal because of greed, but it is also possible to steal the way out of anger, wanting to cause suffering to others, and in all cases people steal out of ignorance. Buddha taught: " Those who keep the precepts of purity try to avoid -- whether in the middle of a forest or in a village -- from taking anything from others that is not given to them. What belongs to someone else, he should not take it with the intention of taking it back as his own..." "Taking something that is not given to you" here can include many forms such as: - Theft Stealth, stealing from people such as pickpockets, breaking walls, breaking into houses to steal, etc.. - Robbing, openly taking from people by force or by intimidation. run away, making people unable to turn back in time - Cheating, deceiving, fraudulently taking possession of another person - Deception, such as selling, talking less, saying high price, or measure underweight, say good or bad, etc. All of the above forms are committed against the precept of stealing 3) No sexual misconduct is the third precept. The verse recited to make a vow to uphold this precept is: I will obey the teaching that is to intentionally avoid sexual misconduct (Kamesu micchacara veramani sikkhapadam samadiyami) To not commit adultery is to keep family life pure, not to commit adultery. libertine promiscuity. There are four factors to create the precept for sexual misconduct: 1. The mind wants to satisfy sex, 2. Trying to achieve the will, 3. Finding the means to achieve the goal, and 4. The act of satisfying sex . The natural result of sexual misconduct is that there are many enemies, life between husband and wife is not peaceful and happy, rebirth is not good. The Buddha taught: "A virtuous person who is pure and virtuous tries to avoid wrongdoing and tries to restrain himself. He does not promiscuously hang out with people who are still alive under the protection of his father, mother, brother, sister or relatives, with people who have husband, betrothed, or socially disallowed" (Anguttara Nikaya, Zeng Nhat A Ham, X, 176) Morally, this precept is meant to protect family happiness, not to let outsiders intrude into the peaceful and peaceful state of the house, to create mutual trust and to tighten the bond. strengthen the bond between husband and wife. Ethically, this precept helps to reduce the natural tendency of desire to spread. On the other hand, the person who is seriously determined to keep this precept also develops in himself the virtue of renunciation and self-control of the noble life. Of course, the celibate life of true monks is the purest, most cherished form, because they can use all their energies to serve others. However, the Buddha was the actual teacher. He never expected lay followers to live the lives of monastics. Understanding the instincts and stimuli of life, human desires and urges, the Buddha does not force lay Buddhists to live in absolute celibacy like bhikkhus. But he advises us to be careful not to let mistakes enslave the body and thereby degrade human dignity. 4) No Vong Ngu is the fourth precept. The verse recited to make a vow to uphold this precept is: I would like to observe the learning that is deliberately avoiding false speech (Masavada veramani sikkhapadam samadiyami). No false speech is not saying wrong words, not creating unwholesome verbal karma, ie always having right speech and at the same time cultivating good oral karma. We tend to take our verbal karma lightly because the consequences of our words are often not as immediate and obvious as physical karma. But if we take the time to think calmly, we will realize that words are of immense importance and have the potential to have enormous consequences -- in both good and unwholesome ways. Words can stimulate, arouse hatred to destroy life, cause war, but also have the ability to open the mind, heal division and bring peace. Since ancient times, words have been considered as sharp knives on both sides that users need to be very careful. Today, with the advancement of the media, the consequences of words, good and bad, arise faster and more profoundly than ever before. Speech is indeed a human ability of immense value. If man can control his boneless tongue, mankind will not only avoid many troubles and sufferings, but life in this world will also be good, comfortable, and worth living. how much more! Right speech is not imbued with unwholesome thoughts such as greed, anger, jealousy, conceit, etc. The four types of unwholesome verbal kamma are lying, jabbing, rough talk, and bullshit. . Thus, no falsehood is: a. do not lie, b. do not say stabbing, c. do not speak rudely gruff and d. don't talk nonsense. a. Not telling lies, that is, whether to say no or not to say yes, but always to speak the truth, is the first practice in the world of false speech. On this point the Buddha taught: "A person who strictly observes this precept tries to avoid and abstain from speaking falsely. He speaks truthfully, committed to live truthfully, reliably, and without misinterpretation of the truth. In the middle of a meeting or in the midst of a crowd, in the circle of relatives or in society, or in front of the court when called as a witness for something, he will say, "I don't know" if he really doesn't know, and if he knows, he says, "I know". He says, "I don't see" if he really doesn't, and says, "I do see" if he really does. Thus, he will never lie for his own benefit, for the benefit of a loved one, or for any other benefit." (Anguttara Nikaya, Zeng Nhat A Ham, X, 176) The above declaration of the Buddha clearly includes both nuances of the precept not to lie, the negative one being "not telling lies" and the positive one being "speaking truthfully". There are four factors to create lying karma: 1. Having falsehood, not being truthful, 2. Having the mind to want others to misunderstand the truth, 3. Deliberately creating false understanding for others and 4. Spoke a lie. The natural result of lying karma is being scolded and insulted, a vile character, no one to trust, and a foul mouth. The unwholesome thought that lies behind the lie, or the mental factor that lies in the intention to mislead others, may be different. For example, lying to get material benefits such as property, position, power, fame, etc. for yourself or for your loved ones, is motivated by greed. Lying because intentionally harming people is due to anger, etc.. Telling lies is harmful to others but also harmful to yourself. Society can only exist peacefully in mutual trust when one person has reason to trust another. If there were only doubts, doubts, no one believed in anyone, between people and people there were only lies to deceive each other, that society would have to fall into the abyss of disorder. Lying also affects our natural disposition. Once we have lied once, we are forced to lie again to cover up the previous one, and as such, this situation traps the liar in a kind of entangled trap from which there is no way out. Sometimes, to some extent, the liar himself no longer knows for sure what is the truth. When practiced to the extreme, true conduct becomes a Paramitta (Sacca Paramitta), that is, one of the ten dharmas capable of bringing a mature practitioner from delusion to enlightenment. A bodhisattva - someone who has made a vow to become a Buddha - is always honest, pure, and leads a righteous way of life. The bodhisattva's motto is, " How can you say that, how can you say that." Truthfulness is the bodhisattva's guideline. He considers himself obligated to always keep his word. Before promising anyone anything, he is careful in his mind. When he has spoken, After speaking out, he decided to keep his promise, even if he had to sacrifice his life, he would accept it. No lies, no falsehoods between body, mind, and words. How is private life like public life. The bodhisattva does not use flattery to buy the hearts of others, is not momentary to gain the praise of the world, does not boast of his good or hides his bad points. He commends those who are worthy of praise and criticism. reprimanding those who are reprehensible, and doing so for no other reason than out of compassion.The Hiri Jataka Story (No. 363) contains the bodhisattva's advice: "Do what you have to do until you get it. promise. Must know how to refuse, Don't promise things you can't do. The Wise One does not want to be associated with liars.” The Maha Sutasoma Jataka (No. 537) also records the story of a Bodhisattva who sacrificed his life to keep his promise: "Like the morning star I am like the morning star. see morning in the sky. A day like that day, quietly appeared in its place, did not run away. Years have passed, the morning star is still the same appointment. The words of the Good Intellectuals must also be true. Never deviating from the truth, never failing an appointment.” The reason why bodhisattvas are so concerned with truthful conduct is because the influence of falsehood is so extensive and profound. Why? -- Enlightenment is understanding the truth, seeing clearly the true nature of things, and lying is telling the truth, deliberately making others misunderstand the truth. Enlightenment, or Realization of Truth, is complete self-accordance with truth -- both mind and body -- in total self-accordance with what it really is. Meanwhile, the false person who thinks one thing, says or does another, accepts the false as the truth. The path of falsehood must be in the opposite direction to enlightenment. Thus, people who try to avoid, try to abstain from lying have gone beyond the moral scope of social life. Buddhists live in society. In the moral sphere of the world, in order for human-to-human transactions to flow smoothly, there are often words that the speaker never thought of. The point here is to be in complete harmony with the truth. Bodhisattvas never lie, but neither do they tell all the truth. What truth does not bring benefits and happiness to others, He does not speak. On the contrary, what truth benefits others, Even if there is damage, he will speak. b. Do not speak harshly, the second practice of the world of false speech, is not to go first to say bad things about the other end, and then to return to the other end to put this story in order to create enmity, anger or division. The word "pisunavacca", used here by the Buddha, means words that have the effect of breaking friendship. An idiom in folklore we often say is "hit the rice, poke the rice". The Buddha taught: "A person who strictly observes this precept tries to avoid and abstain from using offensive words. What he hears here, he does not repeat elsewhere in order to create division. What is heard. elsewhere, he does not repeat here in order to create division. Thus, he unites those who divide and encourages those who unite. The atmosphere of harmony is his joy. He rejoices. , already an unwholesome root, people with malice, intentionally causing division often ponder, find words to sting at the right time, right psychology etc.. the more long-term cherished in the heart of evil karma the more heavy. If you deliberately show falsehoods to add or subtract, you will create more false karma. The two -- swearing and lying -- combine to form extremely harmful unwholesome verbal karma. The speaker pokes like a mosquito, sucking the venom from one end and then flirting with the other, sucking a little blood and, in the meantime, not forgetting to leave some of his venom behind. The mouth is sweet as honey, but the mind is filled with poison. True words do not cause trouble to anyone, but only bring peace and tranquility. Instead of sowing seeds of division, he always makes peace among dissidents, building friendship among adversaries. In human society, we cannot live alone and not depend on each other. Therefore, in the immediate best interest of each one of us, let us try to learn to live together in an atmosphere of harmony, in brotherhood and in harmony. c. Not speaking rudely, but only speaking elegantly is the third practice of the false precepts. This teaching was taught by the World-Honored One as follows: "A person who strictly observes this precept tries to avoid and abstain from speaking harshly. He only utters words that are gentle, elegant, and endearing. honest and polite words, friendly and pleasing to many". There are three factors to create the karma of speaking rudely: 1. Having an object, like another person, 2. Having rough, rude or angry thoughts arise, 3. Speaking rudely. The result of this kamma is to be hated by doing nothing. Rude words show a fierce mind and are uttered in anger. The rough character of this speech manifests itself in many forms such as scolding, scolding, cursing, swearing or slander, etc., all of which arise out of discontent, anger, and are intended to cause trouble. suffering for others. Outbursts of anger often arise suddenly, without reflection, so the consequences are not very serious. Even so, since it has a tendency to recur, if we neglect to let it repeat over and over again, it will become a habit and from there, become angry and violent, which is clearly a danger. . Rough words express anger. Anger is always harmful, for the listener as well as for the speaker, now and in the future. In the Buddha's time there were several bhikkhus who used to hurl insults at another and the latter replied back. The World-Honored One advised: "Do not use harsh words. Those who are rude will answer rudely. Voices that cause revenge are painful. Words back and forth will cause harm like injury." (Dharma Sutra, verse 133) Self-restraint, trying to avoid and abstain from harsh words in anger is the cultivation of patience. It is tolerating harsh reprimands and leniently ignoring the mistakes and wrongs of others, respecting differing opinions, and empathizing with people's shortcomings. Self-control is the key to opening the door to a state of well-being and happiness. Allowing our own insatiable, disorderly, and anger-stricken emotions to control us is to put ourselves in the worst state of slavery. Suc Sinh Story No. 269 has a story about the Bodhisattva, the predecessor of Shakyamuni Buddha, in that life was the king of Benares (Parasi). His mother, the Queen Mother, is a gentle person, but sometimes harshly spoken. One day, the King, the Queen Mother and her entourage took a walk in the royal palace. On the side there is a magpie, gorgeous green color. But every time he raised his voice, his voice cracked, everyone covered their ears and turned their faces to complain. After a while, to another place, there was a warbler, ugly black feathers with a sweet, ethereal voice, everyone listened with interest, everyone looked forward to it singing more to enjoy. Taking that opportunity, the King gave his mother advice: "Dear Mother and Queen, the magpie's cry is really annoying, everyone wants to avoid it. No one likes to listen to rude words. Warbler left. again, Despite being dark and evil, he attracted everyone with his gentle and elegant voice. Thus, my words must be careful, gentle, gentle, meaningful, etc.." Due to the reminder of her wise son, from then on, the Queen Mother kept her word and voice. become gentle and gentle d. Not to talk nonsense, the fourth practice of the precepts of false speech, is not to speak useless words, but only to speak words that benefit others. This teaching was taught by the Buddha as follows: : "A person who strictly observes this precept tries to avoid and abstain from saying useless nonsense. He speaks at the right time, just as it happens, speaks helpful words, talks about the Dhamma and the Vinaya. That person's words are a treasure, uttered at the right time, reasonable, gentle and meaningful." There are two factors to create the karma of talking nonsense: 1. The mind wants to say useless bullshit and 2 . The result of the karma of talking nonsense is that the body does not expand evenly, as if there is a weak part of the body, the speech is not clear and transparent, making the listener not believe. Bullshit would be meaningless, shallow, and unprofitable. Words like that only stir the heart. The Buddha advised to refrain from words of this kind. For monastics, speech must be very careful, selective, and speak only what is in accordance with the Dharma. He taught: "Bhikkhus, when you are gathered together, there are only two things to do: either discuss the Dhamma, or remain sublime." (Majjahima Nikaya, Central Ahamma, 26) Discussing the Dhamma is referring to the Path leading to the realization of the ultimate Truth, Nirvana, and is therefore indeed helpful. On the other hand, silence is a leisurely form of existence. When we retreat into silence we are completely alone to look within ourselves, to see ourselves clearly as we really are. Then we can learn how to overcome the shortcomings and limitations of ordinary life. Lay people at home, because of social needs, still need to speak politely in daily conversation. Even so, the Buddha taught not to go too far carelessly, because the uncle who vows to walk on the path of liberation must be very careful to distinguish what leads where and must always be on the lookout for the "fake guy." worms lurking within us in a very discreet way. People who strictly uphold the precepts of false speech do not speak useless nonsense. At the time of Buddha, there was a bloodthirsty murderer who joined the band of robbers, committed many crimes and later became the executioner of the court. Thanks to Lord Sariputta (Sariputra), his character changed completely from brutal and cruel to gentle and honest and after death, he was reborn in the heavenly realm of leisure. The Buddha explained that the reason for his good rebirth was because of the effective, timely advice, imbued with compassion and wisdom from the virtuous, and he taught: "Only one word is helpful, make the listener peaceful and pure, more precious than a thousand useless voices." (Dharma Sutra, verse 100) Not to say much, but to show that we have learned a lot. I don't have to say much, but I create benefits for myself or for others. The Tibetan scriptures teach that talking too much can lead to disastrous results, as in the case of the parrot, who was subjected to a caged bird because of his desire to talk. 5) Not Taking Intoxicants is the fifth precept. The verse recited to vow to uphold this precept is: I obey the teaching that is to deliberately avoid the ease of drinking alcohol and intoxicants (Sura-meraya-majjapama-datthana veramani sikkhapadam samadiyami). Do not use intoxicants is not to drink strong alcohol and do not use any intoxicating substances that can make the brain foggy, lose clarity. Although a little bit of alcohol is not a big bad thing, in most cases drinkers don't know when to stop, and once they've had too much to drink, they lose their mind, are easily impressed, no control their words and actions. Since then, people who drink too much can break any precepts that before, in normal times, we tried to keep. A story tells that: A man, after studying well, returned to his hometown from afar. Passing through a certain city, he heard rumors that there was a very beautiful castle, Inside, there's an enchanting musical. He groped and asked to come in. At one door they told him that it was not difficult to get in, but before entering he had to kill an animal available there. He thought to himself, "Walking in the palace, listening to music and watching plays is really enjoyable. But having to kill a life for entertainment is not enough." He refused, did not ask to enter and looked for another door. Here he was told that to enter the door there must be an act of theft. He refused. Through the third gate he was forced to commit adultery before being allowed in, and at the fourth gate he was required to speak falsely. He always refused. At the fifth door, smaller than the other four, he was told that he had to drink alcohol to get in. He refused. But the doorman insisted that a little wine would do no harm to anyone but that it would be interesting to see the palace and enjoy the opera, and invited him to taste a drop of wine, just a drop. He thought to himself, "Drinking is a bad thing. But it's not a big mistake to taste a single drop. Let's give it a try." The man was willing to taste the drop of wine. Feeling delicious without any harm, he took another sip, and then another. Delicious, he drank more and more, after a while it was too much. And then, losing his temper, unable to control himself, he enthusiastically took turns doing what he knew before to be evil and sinful and had the courage to firmly refuse. How many mistakes did you make just because you looked down on a drop of wine? Above are the five precepts, basic and minimal, that Buddhists voluntarily observe. The person who has kept these five precepts pure is a blessing to those around him who also creates good karma for himself. He will be reborn in the realms of leisure and enjoy good results. Two Shades of Precepts At a glance, people unfamiliar with the precepts may mistakenly think that the Buddhist Precepts (sila) are completely negative, because they are stated and presented in a negative form: what should be restrained. and should abstain, do not do, such as not killing, not stealing, not ... no ... etc.. But in reality Precepts are also disciplined lifestyles that are seen as solid rocks on the human body. The road to complete peace, absolute happiness: what to do. And that's the positive nuance of gender. In laying down the precepts, did not the Buddha imply that it was enough to simply avoid unwholesome actions, but it is a logical sequence to keep the body and mind pure, just like the Dhammapada verse 183: Sabbapapassa akaranam - kusalassa upasampada. Sacittapariyodapanam - etam buddhana sasanam. "The evil works, they are good to serve. Self-cleansing ideas, the Buddhist market". "Avoiding evil, doing good deeds, purifying the mind. That is the teaching of the Buddhas." In this teaching, the first part: "Avoid evil things", has a negative character. The following two parts: "Doing good deeds" and "purifying the mind" are positive. The latter two parts -- doing good and purifying the mind -- can only be fully accomplished if the first part -- avoiding doing evil -- is completed. It should be noted that in dividing the above teaching into three stages, the Buddha did not aim for chronological order but because it is logical: You don't have to finish the stage of avoiding unwholesome actions before you start doing good deeds and purifying the mind. Buddhist psychology teaches that while we try to avoid breaking a precept, the important intention of the "decisive" thought moment is of course self-restraint, self-limitation, abstaining, not doing it - - negative nuances. But around that thought wave, there are many other really positive thoughts. For example, when we try to avoid breaking the precept to kill, the main thought is "don't", "try to avoid", not to kill (negative). But at the same time there are also other thoughts that arise at the same time such as loving-kindness, compassion, generosity, etc., and these are obviously really positive thoughts. Again, strictly observing the precepts also means giving fearlessly (abhayadana, "dana = giving" + " He who never harms the life of any sentient being but always supports and helps the flow of all beings' lives flow smoothly, who does not steal, but always opens his heart to generosity, giving, a person who is not promiscuous but always has a pure family life, who is always honest, always elegant, always has helpful words and brings harmony, such a person certainly brings regulates human-to-human transactions, in a society where individual interests are indeed divergent, sometimes even antagonistic. Psychologically, a person who observes virtue avoids internal conflicts caused by sin, dangers of being bitten by his conscience, and thanks to that, his mind is calm and peaceful. For journalism, Those who keep the precepts of purity have rhythmic actions and speech, in harmony with the natural law of cause and effect of the universe, and this creates favorable consequences for future life in samsara. Practicing the precepts negatively is not to create unwholesome karma because the body and speech are pure and partly avoids the mind from impure thoughts and sins. Keeping the precepts on the positive side is creating good karma, creating favorable conditions, possible circumstances to support us on the path, from life to life, until the day of attaining the Path and Fruition of Nirvana. Precept is the solid foundation for all spiritual progress. The more dignified the precepts, the purer the mind. A pure mind is easier to stay. The more solid the concentration, the easier it is to develop wisdom. A polluted mind is never fit to receive the Highest Truth of life. Therefore, after giving the precepts to good faith, the ordained monk gave the following advice: "Good believers, after having upheld the Three Refuges and the Five Precepts in the Three Jewels, then try to keep them clean until the end of the day. Life should not be easy." and: "The sentient beings are born into the heavens by observing the precepts, the living beings are rich by observing the precepts, and they are liberated from entering Nirvana by keeping the precepts. Because of these reasons, the good believers should strive. keep the precepts clean, don't let it be tainted." It should be noted that although the Precepts are promulgated as moral and ethical rules to create pure bodily and verbal karma, the excellent and pure virtue is in itself only a means, a solid foundation to go. to the target. The ultimate goal is liberation from all forms of life's suffering, is to pass to eternal happiness, Nirvana. The Fragrance of Virtue At that time, one afternoon Ananda came out of meditation, approached the place where the Buddha was sitting, and said, "World-Honored One, there are three substances whose fragrance can only follow. In the direction of the wind, it cannot fly against it. What is it? The scent of tree roots, the scent of agarwood, and the scent of flowers. Bach Duc World-Honored One, these are the three substances whose fragrance can fly with the wind, but cannot fly. But is there a substance with which fragrance can fly against the wind, or is there a substance with which fragrance can both follow and go against the wind? - Ananda, there is a substance in which the fragrance travels with the wind, there is a substance in which the fragrance both follows and goes against the wind. - Venerable Sir, what is the substance in which the fragrance both follows and goes against the wind? - Hey Ananda, if in a village or in a city, there is another person, male or female, taking refuge in the Buddha, taking refuge in the Dharma, taking refuge in the Sangha. If the other person abstains from killing actions, stealing actions, adultery actions, lying words and easy times using intoxicants. If he leads a virtuous life, if he lives righteously, if he lives with a pure heart of generosity, if he is generous and generous, if he lives openly, if he finds delight in life. make offerings to the venerable, wherever in the world all the bhikkhus, all the brahmins, praise him. If in a village, or in a city, there is another person, male or female, taking refuge in the Buddha, taking refuge in the Dharma, taking refuge in the Sangha... if he finds delight in making offerings to the venerable, these act like that, Ananda, is the physical body where the fragrance both follows and goes against the wind. After teaching, the Buddha recited the verse: "The fragrance of flowers cannot fly against the wind, neither does frankincense, nor does the fragrance of tagara wood and jasmine. But the fragrance of virtue flies against the wind, The name of the virtuous person spreads everywhere." (Dharma Sutra, verse 54) -----*----- Ritual of the Three Refuges and Five Precepts Worshiping the Blessed One: Namo tassa Bhagavato Arahato Samma Sambuddhassa I respectfully bow to the Blessed One , Avalokiteshvara, Buddha of Right Understanding (recited three times) Offered to the monks to transmit the Three Refuges of the Five Precepts: Okasa aham bhante, visum visum rakkhanatthaya tisaranena saha panca silani. Dutiyampi visum visum ... silani Tatiyampi visum visum ... silani Bach Hoa Venerable Sangha, I would like to uphold the Three Refuges and the Five Precepts in the Three Jewels, to obey for the benefit. Bachization of the Venerables ... benefits, the second time of Bachization of the Venerables ... benefits, the third time of the Sangha Transmitted to the Three Refuges (Reading by Precept Monks, Reading by Good Faithful): Buddham saranam gacchami Con take refuge in the Buddha Dhammam saranam gacchami I take refuge in the Dharma Sangham saranam gacchami I take refuge in the Sangha Dutiyampi Buddham saranam gacchami I take refuge in the Buddha, the second time Dutiyampi Dhammam saranam gacchami I take refuge in the Dharma, the second time Dutiyampi Sangham saranam gacchami I take refuge in the Sangha, the second time Tatiyampi Buddham saranam gacchami I take refuge in the Buddha, the third time Tatiyampi Dhammam saranam gacchami I take refuge in the Dharma, the third time Tatiyampi Sangham saranam gacchami I take refuge in the Sangha, the third time. Monks Communicating the Five Precepts (The Monk who gave the Precepts read it, and the Faithful read it along): Panatipata veramani sikkhapadam samadiyami I abide by the precept to deliberately abstain from killing. Adinaddana veramani sikkhapadam samadiyami I abide by the teaching of knowingly abstaining from theft. Kamesu micchacara veramani sikkhapadam samadiyami I abide by the teaching of knowingly avoiding sexual misconduct. Musavada veramani sikkhapadam samadiyami I abide by the teaching of knowingly abstaining from lying. Sura-meraya-majja-pamadatthana veramani sikkha padam samadiyami I abide by the precept to deliberately avoid the ease of drinking and intoxicating substances. The precept monk advised: - Those of you who have maintained the Three Refuges and the Five Precepts in the Three Jewels, please try to follow the practice to stay clean for the rest of your life, it should not be easy. The ordained person: - Yes, please. The precept master explains the consequences of the virtue of keeping the precepts: - Beings are reborn in the heavens by keeping the precepts, the living beings are rich by keeping the precepts, and the living beings are liberated and entering Nirvana by keeping the precepts. For these reasons, good believers should strive to keep the precepts clean, not tainted. Ordained person:END=NAMO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.22/6/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.