In the simplest sense, they're a set of general guidelines for Buddhist morality, for not causing harm, such as not killing, not stealing, not lying. But they're not guidelines in a strict sense, as Roshi often puts it, the pre the precepts represent how one would conduct themselves if they were fully enlightened. So in that sense, the precepts are aspirational, aspirational in the sense of working at being a better human, which is something we can all benefit from. At our center, we hold this ceremony taking the precepts twice a year during the month of May, in conjunction with Buddha's birthday celebration, and then in November, in our set of Thanksgiving traditions. And because the word Jukai is not readily understood by the average person, at least not in an American, American setting, especially for folks who are new to practice at our center, we have taken up calling the ceremony not Jukai, but taking the precepts. Some other centers use like slightly different language. One very common one, is receiving the precepts and some actually combine the Tou, and they call it the taking and receiving, the precept ceremony. And actually the word Jukai, translated from Japanese, if you want to go with the common translation, ju means receiving or granting, and Chi means precepts. So here we have, you know, these two different translations or verbiage, receiving and taking. And actually, both terms have their their merits. They're just, you know, kind of both open to interpretation. I The word receive can kind of suggest that one receives the precepts from a teacher, that the teacher gives them to students and sense that can sound kind of passive, but then again, on a deeper level, we could also say that to receive the precepts is to open up a space for them in our lives open up to them, and then this word taking that we have chosen to use, taking can come across as more active as in one choosing this path, choosing to work on upholding the precepts, choosing to work on actualizing them.