In Buddhist tradition, ethical practice begins not with belief, but with how we live.

The Five Precepts are simple training commitments that support clarity, care, and steadiness of mind. They are not commandments, moral judgments, or measures of worth. Rather, they are voluntary orientations — ways of aligning our actions with our deepest intentions to live with less harm and more integrity.

For many people, the word ethics carries a sense of pressure or perfectionism. In Buddhist practice, ethics are understood differently. They are not about becoming good, but about becoming less confused — learning, over time, how our actions affect ourselves and others, and choosing more skillful responses.

The Five Precepts are traditionally taken on a daily basis and renewed on observance days such as the new moon. They may be held by Buddhists, Buddhist‑curious practitioners, and by people grounded in other spiritual, religious, or humanist traditions. Their spirit is universal.

The Five Precepts

1. To refrain from harming living beings

This precept invites us to practice non‑harming in thought, word, and deed. At its most basic level, it means refraining from killing. More broadly, it encourages us to notice where we cause harm through aggression, carelessness, or indifference — and to choose compassion instead.

For many practitioners, this precept naturally opens questions about kindness toward animals, the environment, and ourselves. It is not about rigid rules, but about cultivating reverence for life.

2. To refrain from taking what is not freely given

This precept supports honesty and respect in our relationships with others and with the world. It asks us to look carefully at how we relate to material things, time, energy, and trust.

Beyond literal theft, this precept invites reflection on subtle forms of taking: entitlement, over‑consumption, or expecting more than is offered. Practiced gently, it fosters contentment and gratitude.

3. To refrain from sexual misconduct

This precept is about care and responsibility in intimate relationships. Rather than prescribing specific behaviours, it asks us to consider whether our actions create harm, confusion, or exploitation — for ourselves or for others.

For lay practitioners, this precept is often understood as a commitment to consent, honesty, and respect in sexual and relational life. It encourages integrity rather than suppression.

4. To refrain from false or harmful speech

Speech is one of the most powerful ways we shape the world. This precept invites us to practice truthfulness, while also attending to timing, intention, and impact.

It includes refraining from lying, gossip, harsh speech, and divisive talk — and also encourages listening, restraint, and wise silence when words would cause harm.

5. To refrain from intoxicants that cloud the mind

This precept supports clarity and mindfulness. Traditionally, it refers to substances that impair awareness and lead to carelessness. More broadly, it invites reflection on anything we use to escape, numb, or avoid our experience.

Rather than moralizing, this precept asks a simple question: Does this support wakefulness, or does it lead away from it?

Ethics, Mindfulness, and Steady Attention

In Buddhist training, ethical practice and mindfulness are not separate paths — they support and strengthen one another.

When we make a sincere effort to live with non-harming, honesty, restraint, and care, the mind naturally becomes less agitated. We spend less time justifying our actions, replaying conversations, or managing regret. This inner coherence supports the cultivation of steady attention (samādhi) and clear awareness.

Likewise, mindfulness helps us notice our intentions before they turn into speech or action. As attention becomes steadier, we are better able to pause, choose, and respond wisely rather than habitually. In this way, ethical practice and mindfulness form a reinforcing loop: ethics calm the mind, and a calmer mind supports ethical clarity.

Over time, this integration supports many of the benefits people associate with meditation practice — greater steadiness, emotional balance, clarity in decision-making, and a growing sense of ease and self-trust.

Ethics, held in this way, are not a burden on mindfulness practice. They are one of its most reliable supports.

The Precepts as Practice, Not Perfection

The Five Precepts are not ideals to be achieved once and for all. They are practices to be returned to, again and again.

Everyone breaks precepts — sometimes in small ways, sometimes in larger ones. In Buddhist training, what matters is not purity, but recognition and repair. Each return strengthens awareness and compassion.

Taking the precepts regularly helps make our values visible. They become a mirror, not a measuring stick.

A Universal Ethical Orientation

While rooted in Buddhist tradition, the Five Precepts express values shared across many wisdom traditions: non‑harming, honesty, responsibility, care, and clarity of mind.

For this reason, they may be taken up meaningfully by people of many faiths — or none at all — each holding them in a way that aligns with their own conscience and commitments.

You do not need to identify as Buddhist to practice the precepts. You only need a willingness to pay attention to how you live.

Renewing the Precepts

Many practitioners choose to formally renew the precepts on the new moon, using the lunar cycle as a rhythm for ethical reflection and recommitment.

This act of renewal is not about starting over from scratch, but about beginning again with honesty — acknowledging where care was present, where it faltered, and where intention can be strengthened.

Ethical practice, held in this way, becomes a source of steadiness rather than strain.

If you’re curious to experience this practice in community, you’re welcome to join our monthly New Moon Precepts Practice.

Heather Finlayson Fenton combines 25 years of Buddhist meditation training with a lifelong interest in mental and physical health. She takes joy in community practice and teaches from the heart with warmth, compassion and humour.

Heather offers regular meditation sessions, workshops and retreats in the Niagara region and online. She and her husband, Michael Fenton, established Stream Yoga + Meditation in 2018 in Port Colborne, Ontario.

Heather’s main interests are introducing and supporting simple meditation and mindfulness practices and encouraging others — whatever their background or beliefs — to build and sustain a daily (or daily-ish) practice of stillness and inner reflection.

Heather is the author of 100 Days of Care: Cultivating Curiosity & Kindness, an ‘at-home’ meditation retreat workbook designed to integrate meditation in daily life.

In addition to offering regular weekly sessions, workshop and retreats, Heather is available for one-on-one meditation mentoring and support. Please reach out at hello@gentlydownthestream.org.