DEFINITION OF PRECEPTS. PRECEPTS: The original Sanskrit word is sila. The Chinese translation is Giới, which means to prevent, to prohibit, to restrain. The Buddha established precepts for those who study the Dharma to prevent sins, to prohibit illegal actions, to restrain desires, and to restrain their private lives, in order to gradually progress to enlightenment. Giới means to prevent and stop evil. Precepts are means to help Buddhists live a pure and noble life, by preventing and eliminating evil thoughts and violent actions. Precepts are also called separate liberation. Because not committing an evil deed will certainly destroy a prison; doing a good deed will certainly have a positive influence on morality. The same is true of precepts: if we keep a precept, we will be liberated from the karmic retribution of that precept that we have broken, and at the same time we will enjoy the karmic retribution of that precept, because we have observed it. For example: A person who does not steal, that is, does not end up in prison, and is also praised and admired by people, etc. That is called precept. LAW: In Sanskrit, it is upalaksa, translated into Chinese as Law: discipline, law, rules, meaning the framework, rules, and unified regulations of Buddhism. Buddhists have no right to deny these laws, and must strictly obey them. Remember, no one has the right to add or subtract from these laws, even the great bodhisattvas; only the Buddha has the right to create and establish them. Therefore, anyone who has violated those disciplines, especially those who have received the white-robed devil himself, is breaking the law; and the person who judges the offender must also strictly rely on the legal model, which the Buddha personally created, to judge the severity of the sentence. For example: anyone who has violated the common laws of the country is committing a crime, and the person responsible for judging the offender must base his judgment on the national law to determine the severity of the sentence. That is called the law. In Buddhism, especially the Vinaya Pitaka, we find it very troublesome and complicated, because there are countless names, forms, and separate forms such as name, species, nature, form, opening price, holding, violating, etc. Also because of that difference, therefore, when doing the same thing, some people break it, while others call it holding. Briefly explained for easy understanding: The precepts are the rules, frameworks, and regulations established by the Buddha in accordance with the true nature of reason, to control and counteract the karmic conditions of living beings. Therefore, Buddhists must strictly comply, if they are negligent or violate, it means destroying the supreme teachings of the Buddha, and not following the true nature of the Dharma, which means sinking oneself into the depths of sin. II. METHOD OF PRACTICING THE PRECEPTS With the above definition, we have generalized the pure spirit of the precepts, but we have not yet seen how to apply the precepts in real life by any means. Therefore, this section needs to be instructed. There are many types of living beings, with different levels of ability and age, so the Buddha established and transmitted the precepts with many levels. However, the quantity is different, but the quality is the same. Because of the sameness, it does not go beyond the following four verses:a. Chư vị đa thực tác: stay away from all cruel and violent actions. The precepts are like a fence to prevent illegal things and to eliminate bad actions. Therefore, anyone who does not harm himself or others, in the present and the future, is a person who obeys the precepts. This is from the perspective of the Hinayana Sravakas' self-benefit precepts. b. Practicing all good deeds: thoroughly practicing all good deeds. To fulfill the spirit of the precepts, not only must one focus on stopping evil but also must do good deeds. Avoiding evil is already a noble thing, but doing good is even rarer. Because it is an act of selflessness and altruism, a strong step towards the truth. Upholding the precepts means serving goodness; a person who focuses on and worships goodness means obeying the precepts. This is from the perspective of the Mahayana Bodhisattvas' actions. c. Self-purification of the mind: only upholding and acting on the body's karma, this sentence is truly based on the actions of the mind. If the two aspects of practice are correct, but the mind is not pure, meaning it is still tainted by ignorance and selfishness, it is certainly not pure goodness. This state can be clearly seen in the actions of the fisherman. Therefore, to evaluate any action, to avoid mistakes, it is necessary to judge based on the mind, especially the results of that action, and the person whose thoughts are pure, that is, the pure precepts. d. The teachings of the Buddhas: Not doing evil, serving good, and having pure thoughts, are the unchangeable teachings of the Buddhas of the ten directions and three periods. This is a concluding sentence, encouraging sentient beings to thoroughly practice according to the spirit and meaning of the three methods above. In other words, the Buddha encourages us to respect and obey the precepts. III. THE RELATIONSHIP OF THE PRECEPTS The study of precepts is a subject in the three collections of the Buddha's teachings. Therefore, precepts are a matter of relevance, and Buddhists cannot ignore them. The sutra says: “Precepts are the conduct of the Buddha.” Therefore, if someone does not keep the precepts but hopes to be liberated, he is like someone seeking the truth in a dream. Cultivation is like the journey of a traveler. If one wants to reach the destination, one must prepare provisions and make diligent progress. Without diligence and provisions, one cannot develop and reach the destination. And the provisions of a practitioner are Precepts, Concentration, and Wisdom. PRECEPTS: As explained above, precepts are the ability to prevent wrongdoing and to stop unwholesome actions. A person who wants to breathe the pure air of liberation must be careful and practice the precepts. Precepts are the sole basis of Concentration and Wisdom. Without precepts, concentration, and wisdom, it cannot be achieved; just as without land, mansions and castles will collapse. The difference and discrepancy between the concentration and wisdom of ordinary people and those of Buddhism is also due to this point. CONCENTRATION: Purifies the mind, the faithful product of precepts. Because of the precepts, the body and speech do not commit illegal acts, and at the same time the mind is pure, and there is no longer a disturbed mind when entering meditation. The actions of the body, mouth,The intention that is in accordance with the precepts is called the common precept of concentration. We should remember that only the power of concentration is capable of restraining the deluded mind and making the true mind manifest, but the power is achieved because of the precepts as the foundation. WISDOM: The ability of clear and bright insight of wisdom. Wisdom is the reflection of concentration. Only with concentration can wisdom arise; for example, when water is clear, the moon will appear. Thanks to the light of wisdom illuminating the path, cultivation will not stray into the path of demons. Likewise, to reach the destination, the traveler must have a sharp vision. Remember: only by keeping precepts and cultivating concentration can wisdom arise. The saints of the three vehicles, through practicing the pure meditation, give rise to the pure wisdom, corresponding to the pure precepts. The nature of precepts that prevent evil and stop evil together with wisdom are called the common precepts of the path. Precepts, concentration and wisdom are the essential organs of the path of Nirvana and Tranquility. IV. THE EFFECTIVENESS AND BENEFITS OF PRECEPTS We have seen the method of practice and the relationship of precepts, but have not seen the effectiveness and benefits of precepts. Like a train, if the wheels do not match the roadside, it cannot run and the train will collapse. The effectiveness of precepts for cultivation is the same. If one goes beyond the rules of precepts, of course one cannot progress on the path to liberation, if it is not an increasing cause of degradation. Keeping precepts is difficult, of course the results are also great, but not beyond the following three points of view: a. Regarding the past: A scholar who diligently studies and experiments, of course, invents and creates many principles and sophisticated applications. The doubts and ignorance of youth are thus dispelled. Likewise, a person who cultivates precepts, thanks to the power of keeping precepts, can transform past bad karma, and directly influence the full enjoyment of life in the present. b. For the present: The present retribution is a faithful reflection of the past karma. Once the past karma is transformed, the present retribution must be pure and peaceful. In addition, if one now practices the precepts, which means doing all good deeds and eliminating evil deeds, then the heart will be happy and joyful, and all worries and fears will be gone. Liberation from bondage and eradication of all desires and delusions is the noble motto of those who uphold the precepts. Not breaking any criminal laws, one's conscience will not be remorseful. That is the result of those who uphold the precepts. c. For the future: An artist who specializes in practicing art, a student who diligently cultivates learning and conduct, the future must be bright, the results will be good. A person who maintains pure precepts, which means he or she focuses on cultivating the pure seeds, of course the future results will be pure and fragrant. That is the law of cause and effect, an absolute truth that no one has the right to deny. Another clear proof is that thanks to its practical and extensive foundation of precepts, Buddhism is not tarnished by the influence of time, always maintaining its pure Buddhist color. Because of living within the rules of precepts, in any era, any place, under any form, Buddhists can always be in harmony, harmonize and live together like a wonderful symphony. Because of the effectiveness and benefits as above, therefore,Buddhists must receive and practice the precepts. V. HOW TO TRANSMISSION THE PRECEPTS Because the precepts are closely related to the practice of liberation, the Buddha, twelve years after his enlightenment, established and created the precepts. Therefore, Buddhists, that is, those who continue to carry out the altruistic mission, especially those who have left home, need to transmit the precepts. But how to transmit them? To transmit the precepts to others, of course, one must be pure and virtuous, and the person transmitting the precepts must be at least one level higher than the person receiving the precepts, including precepts and virtues. For example, only a monk has the right to transmit the five or ten precepts to one or more other people. Otherwise, of course, the transmission of the precepts is illegal and the precepts cannot be achieved. Because of this, lay people are not allowed to transmit the precepts to anyone. The person receiving the precepts must first sincerely repent and eliminate negative karma. When the body and mind are empty, free from all the obstacles and afflictions, then one can receive the precepts. This is like wanting to dye a shirt, one must wash it before dyeing it. The most important thing is to be in the right place, at the right time, and have all the conditions, then the precepts can be accomplished. One must receive the precepts before the Triple Gem, because receiving the precepts is to obey the teachings of the Triple Gem and also to ask for the protection of the Triple Gem. We also need to know that: receiving the precepts is a voluntary act, sincerely generated by the body and mind, not a forced act; just like someone who wants to cross a river needs to hold on to a floating rope, that is a natural thing, and no one has the right to force it. Therefore, after receiving the precepts, we must strictly obey, even if it is harmful to our lives. Moreover, the precepts were established by the Buddha himself based on the pure and pure minds of living beings. Receiving the precepts is to obey the pure and wonderful qualities of the mind, so what is there to force or coerce? Just as to preserve the body, of course, hunger must eat, thirst must drink. The same is true of upholding the precepts. Therefore, to avoid degeneration, maintain the self-mind, and establish a foundation for liberation and enlightenment, we Buddhists must thoroughly obey the precepts. Supreme is the Buddha, the one who founded the precepts; noble is the one who collected, compiled, and propagated the precepts. Admirable and worthy of respect is the one who vowed to uphold the precepts. Otherwise, of course, the transmission of precepts is not legal and the precepts are not successful. Because of this, lay Buddhists are not allowed to transmit precepts to anyone. The person receiving the precepts must first sincerely repent and eliminate karmic obstacles. Only when the body and mind are empty and free of all afflictions can he receive the precepts. This is like wanting to dye a shirt; it must be washed before dyeing. The most important thing is to do it in the right place, at the right time, and with all conditions in place for the precepts to be successful. The precepts must be given before the Triple Gem, because receiving precepts is to obey the teachings of the Triple Gem and also to ask for the protection of the Triple Gem. We also need to know that: receiving precepts is a voluntary act, sincerely generated by the body and mind, not a forced reluctance; just like someone who wants to cross a river needs to hold on to a floating rope, that is a natural thing, and no one has the right to force it. Therefore, after receiving precepts, we need to strictly obey, even if it is harmful to our lives. Moreover, the precepts were established by the Buddha himself based on the pure mind of sentient beings. Receiving precepts is to obey the pure and wonderful qualities of the mind, so what is there to force or coerce? Just like wanting to preserve the body, of course, when hungry, one must eat, when thirsty, one must drink. The same is true of keeping precepts. Therefore, if we want to avoid degeneration, maintain the mind, and establish a foundation for liberation and enlightenment, we Buddhists must thoroughly obey the precepts. Supreme is the Buddha, who founded the precepts; noble is the one who collected, compiled, and propagated the precepts. Admirable and worthy of respect is the one who vowed to keep the precepts. Otherwise, of course, the transmission of precepts is not legal and the precepts are not successful. Because of this, lay Buddhists are not allowed to transmit precepts to anyone. The person receiving the precepts must first sincerely repent and eliminate karmic obstacles. Only when the body and mind are empty and free of all afflictions can he receive the precepts. This is like wanting to dye a shirt; it must be washed before dyeing. The most important thing is to do it in the right place, at the right time, and with all conditions in place for the precepts to be successful. The precepts must be given before the Triple Gem, because receiving precepts is to obey the teachings of the Triple Gem and also to ask for the protection of the Triple Gem. We also need to know that: receiving precepts is a voluntary act, sincerely generated by the body and mind, not a forced reluctance; just like someone who wants to cross a river needs to hold on to a floating rope, that is a natural thing, and no one has the right to force it. Therefore, after receiving precepts, we need to strictly obey, even if it is harmful to our lives. Moreover, the precepts were established by the Buddha himself based on the pure mind of sentient beings. Receiving precepts is to obey the pure and wonderful qualities of the mind, so what is there to force or coerce? Just like wanting to preserve the body, of course, when hungry, one must eat, when thirsty, one must drink. The same is true of keeping precepts. Therefore, if we want to avoid degeneration, maintain the mind, and establish a foundation for liberation and enlightenment, we Buddhists must thoroughly obey the precepts. Supreme is the Buddha, who founded the precepts; noble is the one who collected, compiled, and propagated the precepts. Admirable and worthy of respect is the one who vowed to keep the precepts. The same is true of upholding the precepts. Therefore, in order to avoid degeneration, maintain one's own mind, and establish a foundation for liberation and enlightenment, we Buddhists must thoroughly observe the precepts. Supreme is the Buddha, who founded the precepts; noble is the one who collected, compiled, and propagated the precepts. Admirable and worthy of respect is the one who vowed to uphold the precepts. The same is true of upholding the precepts. Therefore, in order to avoid degeneration, maintain one's own mind, and establish a foundation for liberation and enlightenment, we Buddhists must thoroughly observe the precepts. Supreme is the Buddha, who founded the precepts; noble is the one who collected, compiled, and propagated the precepts. Admirable and worthy of respect is the one who vowed to uphold the precepts. END= NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ). GOLEN ZEN BUDDHIST MONASTERY =VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.6/7/2024.VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.