Uses of Virtue.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH. Đ the Buddha is like a physician, spiritual healing for mankind. The path of religious practice he taught is likened to a treatment program for suffering in the heart and mind. This example is often found in the scriptures, in praise of the Buddha and his teachings, which, though ancient, are also very relevant today. Buddhist meditation is seen as a cure, and now many psychotherapists have tried it as part of their therapy. However, experience shows that meditation alone cannot provide a complete cure. Peripheral support is required. Today's meditators in particular have been deeply influenced by material civilization, which has left them without the resilience, perseverance, and confidence needed for the Vipassana meditation practices to be effective. Some Zen masters see this problem, and argue that the Buddhist path is not enough to provide for our special needs. To supplement, they experimented with various other methods, such as occultism, poetry, psychotherapy, sociology, asceticism, ritual sacrifice, music, etc. Actually, the main problem here is not that there is a defect in the Buddhist path, but that we have not fully practiced the Buddha's healing method. The Buddha's path is not only mindfulness, the practices of samatha and vipassana, but includes the virtues, beginning with the five basic precepts. Indeed, the precepts constitute the first step on that path, the path of Precepts-Concentration-Wisdom. Today's tendency often despises these five precepts, thinking that they are just the rules of the beginner catechism rooted in ancient life, no longer suitable for modern modern life. That notion misses the role that the Buddha placed on virtue: virtue is a fundamental part of the mental wound healing program. Virtue is specifically used to treat two diseases that have created inferiority complex: regret and denial . When we do bad actions, which are not right, we often have regrets about doing them, or try to deny them. Denial by self-deception that such actions did not actually take place; or deny it by saying that the criteria by which such actions are judged are of no value. These reactions are like wounds in the mind. Regret is like an open wound, very sensitive to the touch. Rejection is like a hardened scar around a young skin. When the mind is so wounded, it cannot settle peacefully in the present, because it cannot rest on a tender wound, or on a hardened scar. When the mind is forced into the present, it's just there tensely, distortedly, and halfway. The insight that appears is also distorted and halfway like that. Only when the mind is free of wounds and scars can it be relaxed and free to dwell in the present, and from there arise insight in its entirety, without distortion. This is where virtue comes in: virtue is used to heal wounds and scars. Healthy self-confidence comes from living a good life, up to good standards, realistic, clear, human, and respectable. The five precepts (five precepts) are set forth to lead a life in accordance with these standards. 1- Fact: The standards set forth by the precepts are very simple: do not intentionally kill, do not steal, do not commit adultery, do not cheat, do not drink alcohol or use intoxicants. We can all live up to those standards -- even though it's sometimes difficult and inconvenient, it's always doable. Some people try to translate these precepts, turning them into a set of seemingly loftier standards -- transforming the second precept, not to steal, into a precept that doesn't squander the world's resources, for example. . Doing so may seem noble, but it is certainly very difficult to do. Those with experience in treating people with mental illness know the disastrous consequences of imposing standards that are too far fetched, unrealistic. If we set standards that patients can achieve with only a moderate amount of effort and mindfulness, their confidence will increase dramatically because they see that they themselves are capable of doing so. meet those standards. As a result, they have more confidence to do other hard work to treat their mental illness. 2- Obviously: The precepts set forth by the Buddha are very clear, without any doubtful words, such as: "If..., It could be..., But...". This means that the precepts are clear guidelines, with no loopholes for round-the-clock, non-straightforward justifications. An action may or may not be in accordance with the precepts. So clear! So it is very easy to follow, without hesitation. Anyone who has taught children knows that although they often complain about ironclad rules, they are actually more comfortable with clear, transparent rules than with vague, easy-to-follow rules. even to change. Likewise, for myself, clear rules of conduct will not allow lurking deceitful thoughts to sneak in and stir up the mind of the practitioner. If we follow the Buddha's precepts, we cannot harbor the idea of ​​killing, and from that, we create an unrestricted security for all living beings. The other precepts will help create a security of wealth, the chastity of people, an honest communication, and a high degree of clarity of mind, not overshadowed by alcohol. drunk. 3- Cloning: The precepts of the Buddha are humane for both those who keep the precepts and those around them. If you keep the precepts, you place yourself in the law of karma, and you will find that what you communicate with the outside world is the active result of the karmic actions, through body-act and mind, that you perform. right in the present moment. You perceive the world through your own karma, and you have complete control over your reactions in the present moment. You are not influenced by external beauty, body, intelligence, status, money, etc., because those are only external factors that are only the result of karmic actions that have been created in the past. past. You live completely in the present. If you live with people who keep the precepts, you will find yourself living in an environment completely free of doubt and fear. They value your happiness as much as their own. They do not compete for control, do not create a scene of winners and losers. When they talk about compassion and mindfulness in meditation, you will find them reflected in their daily actions, words and deeds merging. Thus, virtue not only increases the goodwill of individuals, but also helps create a good society - a society of individuals full of confidence and respect for each other's lives. 4- Honorable: When you're choosing a set of standards for life, it's important to know who and what groups the standards are advocated by and where they come from, because when you follow them, Obviously you have to join that group, be appraised by that group, and accept their measure of right and wrong. In the case of the Five Precepts, you could not find a better group: the precepts set forth and enforced by the Buddha and his great disciples. In the sutras, the Five Precepts are often referred to as "the standards of a sage". They do not accept the precepts because they are universally appealing. They accept them through the experiences of their monastic lives and find them truly beneficial on the path to ultimate liberation. There may be many people who laugh at you out of ignorance when you follow the Five Precepts, but the sages and saints will always respect and accept you into their communities, and their respect is valuable. most valuable, compared to those ignorant people. Now, there may be many people who find it difficult to imagine joining such an abstract group, especially since they have never met a Saint. It is very difficult to have compassion and generosity when the society around us laughs at it, and always mentions sexual attraction, material attraction and oppressive commercial competition. This is the time for genuine Buddhist communities. Members of these communities help us to see examples of virtuous and virtuous actions. These people create a good environment for us to have the opportunity to fully apply the therapeutic path of the Buddha: practicing Meditation and developing Wisdom in a life of Virtue. If we have such auspicious environments, we will find that the practice of meditation does not seem mysterious and blind, because it is based on the just reality of a meaningful life. means. From there, you have enough confidence to live in virtue, live perfectly well in a truly meaningful life of a human being, on the path to peace and harmony.END=NAMO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.20/6/2021.