Uses of Virtue. Buddha is likened to a physician who cures spiritual diseases for mankind. The path of spiritual practice he taught is likened to a program to treat sufferings 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, leaving them without the resilience, perseverance, and confidence needed for the Vipassana meditation practices to be effective. Some Zen masters recognize this problem, and argue that the Buddhist path is not sufficient to provide for our special needs. To supplement, they experimented with a variety of other methods, such as occultism, poetry, psychotherapy, sociology, asceticism, ritual sacrifice, music, etc. Actually, the main problem here is not that there is any 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 vipassanā, 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. The tendency today is to despise these five precepts, think that these are just the rules of the pre-category class rooted in the ancient life, no longer suitable for the modern modern life. That notion misses the role 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 create 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. Denying by self-deception that the actions did not actually happen; 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 calloused scar around a blemish. When the mind is so wounded, it cannot settle peacefully into the present, because it cannot rest on a tender wound, or on a hardened scar. When the mind is forced into the present, it is only 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 simple: not killing intentionally, not stealing, not engaging in sexual misconduct, not cheating, not drinking alcohol or taking 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 stealing, 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 and unrealistic. If we set standards that the patient can achieve with only a moderate amount of effort and mindfulness, their self-confidence will increase dramatically as they find that they themselves are qualified to meet those standards. As a result, they have more confidence to do other hard work to treat their mental illness. 2- Clear: The precepts set forth by the Buddha are very clear, without doubtful words, such as: "If..., It could also be..., But...". This means that the precepts are clear guidelines, with no loopholes for roundabout, incoherent 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 steely rules, they are actually more comfortable with clear, transparent rules than with vague ones, easy to bargain for a change. Likewise, for the self, the clear precepts will not allow lurking deceitful thoughts to sneak in and stir up the yogi's mind. If we follow the precepts of the Buddha, we cannot harbor the idea of ​​killing, and from that, we create an unrestricted security for all living beings. The other precepts will help to create a security of property, the chastity of people, an honest communication, and a high degree of clarity of mind, not overshadowed by alcohol. drunk. 3- Humanity: The Buddha's precepts are humane for both those who keep the precepts and those who communicate around them. If you keep the precepts, you put yourself under the law of karma, and you will find that what you communicate with the outside world is the active result of karmic action, through body, mind, and mind, that you do 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 just external factors that are only the result of karma created in the past. past. You live completely in the present. The precepts help you focus your mind to live flexibly in the standards of goodness here and now, not looking for the past, not hoping for the future. If you live with people who keep the precepts, you will find yourself living in an environment that is 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 their meditation, you will find them reflected in their daily actions, words and deeds coming together. 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- Respectable: When you choose a set of standards for life, it's important to know who and what groups those standards are advocated by and where they come from, because when you follow them those rules, obviously you have to join that group, be evaluated 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: that is the precepts of the Buddha and the great disciples of the Sangha set and enforced. In the scriptures, 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 to be truly beneficial on the path to ultimate liberation. There may be many people out of ignorance who ridicule you 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, many people may find it difficult to imagine joining such an abstract group, especially since they have never met a Saint. It is 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. Membership in these communities helps 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 insight in a life of Virtue. If we have such auspicious environments, we will find that the practice of meditation does not seem mystical and blind, because it is based on the just reality of a meaningful life. means. From there, you have enough confidence to live in the precepts.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE BUDDHIST DHARMA-EYE TEMPLE.( USA ).GOLDEN ZEN BUDDHIST MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.25/6/2023.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.