Introduction:
This article shares our personal reflections while practising the path of Sīla – Samādhi – Paññā (Precepts – Concentration – Wisdom) in the spirit of early Buddhism. Its purpose is to spark contemplation, not to judge right or wrong. If something in the text does not resonate with you at this moment, please feel free to gently let it go.
The Buddha once said, “When the Precepts remain, the Dharma remains. When the Precepts are lost, the Dharma is lost.” In other words, Sīla is the most essential foundation. Why is that so?
Because from Sīla arises Samādhi, and from Samādhi arises Paññā. Without Sīla, there can never be true Wisdom.
1. The Cup of the Mind
Imagine your mind as a cup of murky water that has just been stirred. Sīla serves as a method to gently remove the cup from disturbance and place it in a still environment, ensuring that it is no longer agitated. Over time, the sediment begins to settle – this is Samādhi. And as more time passes, when all the dust settles completely, the water returns to clarity. That clarity is Paññā – Wisdom.
This is not the type of knowledge we acquire from gathering information across lifetimes. It is original Wisdom – something that existed before we entered the cycle of rebirth, but has been obscured by the whirlpools of saṃsāra. Through Sīla and Samādhi, we can once again behold it.
That’s why the water returns to clarity, rather than becoming clean. And that is also why the Buddha said that Buddha-nature already exists within all beings.
2. The Mechanism of Reward
We believe that if life is seen as a game of seeking rewards, then Sīla and Samādhi (with Samādhi being the practice of refraining from internal chatter across the four postures) are the most worthwhile rewards to invest your time, effort, perseverance, and discipline in. Because other rewards—like houses or luxury cars—may bring brief satisfaction, but that feeling quickly fades, often leaving you wondering whether all your effort was truly worth it.
Material things like houses and cars are not bad—in fact, they are the honourable fruit of genuine effort. However, if we expect them to fill our inner emptiness, we will often be left disappointed. Therefore, if you have them, treasure them—but do not cling to them as if they are life’s highest rewards.
What’s essential to understand is that these external rewards trigger a feeling of insufficiency within you. Because they are external, they can never truly fill the inner void. You’ll keep feeling that something is lacking inside and keep searching outwardly for what is actually an inner nourishment. But in truth, the inner and the outer are two different dimensions altogether.
Your inner being is like a herbivorous creature, yet you keep forcing it to eat meat. Perhaps due to circumstances, it eats meat to survive—but it always feels uneasy, as though something is wrong. When it finally eats what it was naturally meant to consume, it feels satisfied and grows healthier from within. The inner being craves spiritual nourishment, not material indulgence.
The metaphor of “a herbivorous creature being fed meat” is simply a way to illustrate the mismatch between spiritual needs and how we treat ourselves. It is not a judgement on dietary habits, but a symbolic reminder that we often lose our way when tending to our inner life.
Sīla is different from other kinds of rewards. Each time you succeed in keeping one more precept, you’ll feel a surge of inner strength. Because the power arises from within, your soul no longer feels hollow, but gradually whole. The more precepts you keep, the more fullness you experience—from the inside out.
This sense of “fullness” is a feeling of genuine richness and happiness that is stable, not dependent on outer circumstances—which, as we know, are ever-changing.
3. Domino Effect
There’s something fascinating about the contagious nature of personal achievements—it’s like a line of dominoes. For example, say you’ve set a goal of keeping ten precepts or personal boundaries. In the beginning, you aim to maintain just two of them.
Once you succeed in upholding those two, that’s already two accomplishments. Your heart feels joyful, your inner strength (the power that comes from within) grows, and you feel uplifted. This renewed energy motivates you to keep striving toward the remaining precepts.
However, both wholesome and unwholesome achievements have a ripple effect. Suppose you’ve been able to maintain five precepts, but then you start to loosen your vigilance and let yourself slide. You break one, and then—through the subtle power of casual excuses like “It’s fine,” or “Just this once”—you gradually slip further until one day, you’re startled to realize you’ve lost them all.
But it’s okay. What’s lost can be rebuilt. This time, you’ll be more careful. You’ve gained experience, and honestly, you’re starting to tire of the indulgent path. So, rebuilding will be faster, and the foundation will be stronger.
4. The Demon of Boredom
Have you ever noticed that most of what we do in life tends to be driven by just two purposes: survival and the desire to escape boredom? Survival is instinctual—but what about boredom?
Even when we get what we desire, why do we still find ourselves feeling bored? Could it be that we’ve reached the threshold of our ability to tolerate repetition, even if it’s something we once loved? This repetition doesn’t just belong to this life—we’ve done similar things countless times across infinite past lives. Though we may not remember, our subconscious does. That’s why we can feel strangely bored with something we’ve only done a few times in this life.
To deal with the Demon of Boredom, most of us run from it—chasing after something else that excites us. But once we attain that new source of excitement, the very demon we thought we escaped appears once again, smirking mischievously.
After fleeing time and time again, we eventually grow wise and brave enough to face it head-on. How do we confront it? We meet its fiery restlessness with our calm humility—like water. What kind of humility? The humility that accepts boredom as an inevitable part of life, without arrogantly believing we can eliminate it. We see it, accept it, and let it run its course freely—because we know that nothing in this samsaric world escapes the law of arising, persisting, decaying, and ceasing. This law applies to all feelings—anger, passion, greed, attachment, aversion… and of course, boredom.
If we can be patient as boredom moves through its natural cycle, we can stay with the dull but beautiful task at hand.
The same applies to spiritual practice. You may know this is the most meaningful thing you can do—yet still, there will be times when it feels tedious. Don’t be quick to abandon it for lesser distractions just to fill the void. Keep going, even when it feels excruciatingly dull. If not meditation, then study, work, exercise, or simply sitting quietly and observing your emotions—watching boredom unfold in its own cycle of arising and ceasing.
Eventually, even the Demon of Boredom will grow bored of you and leave, and peace will remain in its place.
And one day, that peace may waver again as the Demon returns in its own cycle of becoming. Even peace itself undergoes the cycle of arising and ceasing. Spiritual practice, then, is nothing but a series of emotional cycles—pleasant and unpleasant. But you know this: in the end, peace is the one that prevails. And when peace completes its final cycle, you will transcend saṃsāra.
Describing emotion as a “demon” is simply a way to help you recognise it vividly—not to make you resist it. Every emotion has its cycle. Please observe it gently, and accompany it without fear. If you’re going through depression, seek support—from loved ones, gentle meditation, or a trusted therapist.
5. Details of the Precepts
Now, let us go into the details of each precept. Below is the reference link to the Sutta regarding the Precepts:
Pāli Canon / Dīgha Nikāya / Brahmajāla Sutta / DN1:
or Vietnamese version: Pāli Canon / Dīgha Nikāya / Brahmajāla Sutta / First Recitation Section / Verses 8 to 28:
https://budsas.net/uni/u-kinh-truongbo/truong01.htm
Please read carefully the three categories of precepts taught by the Buddha: Minor Precepts, Medium Precepts, and Major Precepts.
For any precept you have already kept—rejoice and acknowledge your progress.
For any that are within your reach—strive diligently to fulfil them.
For those that feel too difficult for now (such as monastic-level precepts like refraining from trade), simply put them aside and wait for the right conditions to ripen.
Do not be misled by the category names.
Some “Major Precepts” may be very achievable for lay practitioners.
Some “Minor Precepts” may seem small but are surprisingly hard (such as refraining from lying).
For example, “not engaging in fortune-telling” is a Major Precept, yet many of us never practise such trades anyway—so it’s easy to keep.
But “not telling lies,” though a Minor Precept, remains a challenge for many.
Some precepts may indeed be difficult to follow as a layperson (e.g., not buying or selling), as they were intended for monastics.
However, reading them can still serve as a gentle reminder to live more truthfully and transparently with one’s karma. There’s no need for guilt or pressure if you’re not ready to implement them just yet.
Please mark the precepts you’ve already fulfilled in the green column.
Mark those you aspire to achieve in this lifetime in the yellow column.
And those that feel out of reach for now, perhaps for a future life, in the red column.
Select precepts from Table A (Column 2), and transfer them into Table B based on your personal intention and goal.
This will serve as your own “traffic light system” on the path of Dhamma.
If you’re viewing this on a mobile phone, try rotating your screen horizontally for better viewing of the tables.
You can also download the Word file containing Table A and B below. The content already filled in Table B is just a sample—you are encouraged to rearrange it based on your own purpose. We’ve removed some repeated precepts in Table A for clarity.
TABLE A – PRECEPTS ACCORDING TO BUDDHIST SCRIPTURES
| Specific names of Precepts according to the Pali Canon (Excerpt from the Long Discourses / Brahma Net Sutta) | Analysis of the Precepts applied to present society (Keep the paragraph numbers according to the Vietnamese version for easy reference) |
| The Short Section on Virtue (Cūḷasīla): “It is, bhikkhus, only to trifling and insignificant matters, to the minor details of mere moral virtue, that a worldling would refer when speaking in praise of the Tathāgata. And what are those trifling and insignificant matters, those minor details of mere moral virtue, to which he would refer? “‘Having abandoned the destruction of life, the recluse Gotama abstains from the destruction of life. He has laid aside the rod and the sword, and dwells conscientious, full of kindness, compassionate for the welfare of all living beings.’ It is in this way, bhikkhus, that the worldling would speak when speaking in praise of the Tathāgata. “Or he might say: ‘Having abandoned taking what is not given, the recluse Gotama abstains from taking what is not given. Accepting and expecting only what is given, he dwells in honesty and rectitude of heart.’ “Or he might say: ‘Having abandoned unchaste living, the recluse Gotama lives the life of chastity. He dwells remote (from women), and abstains from the vulgar practice of sexual intercourse.’ “Or he might say: ‘Having abandoned false speech, the recluse Gotama abstains from falsehood. He speaks only the truth, he lives devoted to truth; trustworthy and reliable, he does not deceive anyone in the world.’ “Or he might say: ‘Having abandoned slander, the recluse Gotama abstains from slander. He does not repeat elsewhere what he has heard here in order to divide others from the people here, nor does he repeat here what he has heard elsewhere in order to divide these from the people there. Thus he is a reconciler of those who are divided and a promoter of friendships. Rejoicing, delighting, and exulting in concord, he speaks only words that are conducive to concord.’ “Or he might say: ‘Having abandoned harsh speech, the recluse Gotama abstains from harsh speech. He speaks only such words as are gentle, pleasing to the ear, endearing, going to the heart, urbane, amiable, and agreeable to many people.’ “Or he might say: ‘Having abandoned idle chatter, the recluse Gotama abstains from idle chatter. He speaks at the right time, speaks what is factual, speaks on the good, on the Dhamma and the Discipline. His words are worth treasuring: they are timely, backed by reason, definite and connected with the good.’ “Or he might say: ‘The recluse Gotama abstains from damaging seed and plant life. He eats only in one part of the day, refraining from food at night and from eating at improper times. He abstains from dancing, singing, instrumental music, and witnessing unsuitable shows. He abstains from wearing garlands, embellishing himself with scents, and beautifying himself with unguents. He abstains from accepting gold and silver. He abstains from accepting uncooked grain, raw meat, women and girls, male and female slaves, goats and sheep, fowl and swine, elephants, cattle, horses and mares. He abstains from accepting fields and lands. He abstains from running messages and errands. He abstains from buying and selling, and from dealing with false weights, false metals, and false measures. He abstains from the crooked ways of bribery, deception, and fraud. He abstains from mutilating, executing, imprisoning, robbery, plunder, and violence.’ “It is in this way, bhikkhus, that the worldling would speak when speaking in praise of the Tathāgata. | 8. – abstain from killing – have a sense of shame and fear – have compassion – do not take what is not given – abstain from base lust 9. – do not lie, keep your word – do not speak words of division, speak words of harmony – do not speak harsh words – speak words of meaning 10. – do not harm trees – eat one meal a day at noon – do not watch/listen to music, dance, drama – do not use jewelry, cosmetics, fashion – do not accept or accumulate wealth – do not trade, broker – do not cheat, bribe, flatter |
| The Intermediate Section on Virtue (Majjhimasīla): “Or he might say: ‘Whereas some honourable recluses and brahmins, while living on food offered by the faithful, continuously cause damage to seed and plant life—to plants propagated from roots, stems, joints, buds, and seeds—the recluse Gotama abstains from damaging seed and plant life.’ “Or he might say: ‘Whereas some honourable recluses and brahmins, while living on food offered by the faithful, enjoy the use of stored up goods such as stored up food, drinks, garments, vehicles, bedding, scents, and comestibles—the recluse Gotama abstains from the use of stored up goods’ “Or he might say: ‘Whereas some honourable recluses and brahmins, while living on food offered by the faithful, attend unsuitable shows, such as: shows featuring dancing, singing, or instrumental music; theatrical performances; narrations of legends; music played by hand-clapping, cymbals, and drums; picture houses; acrobatic performances; combats of elephants, horses, buffaloes, bulls, goats, rams, cocks and quails; stick-fights, boxing and wrestling, sham-fights, roll-calls, battle-arrays, and regimental reviews— the recluse Gotama abstains from attending such unsuitable shows.’ “Or he might say: “Whereas some honourable recluses and brahmins, while living on food offered by the faithful, indulge in the following games that are a basis for negligence: aṭṭhapada (a game played on an eight-row chess-board); dasapada (a game played on a ten-row chess-board); ākāsa (a game of the same type played by imagining a board in the air); parihārapatha (“hopscotch,” a diagram is drawn on the ground and one has to jump in the allowable spaces avoiding the lines); santika (“spellicans,” assembling the pieces in a pile, removing and returning them without disturbing the pile); khalika (dice games); ghaṭika (hitting a short stick with a long stick); salākahattha (a game played by dipping the hand in paint or dye, striking the ground or a wall, and requiring the participants to show the figure of an elephant, a horse etc.); akkha (ball games); paṅgacīra (blowing through toy pipes made of leaves); vaṅkaka (ploughing with miniature ploughs); mokkhacika (turning somersaults); ciṅgulika (playing with paper windmills); pattāḷaka (playing with toy measures); rathaka (playing with toy chariots); dhanuka (playing with toy bows); akkharika (guessing at letters written in the air or on one’s back); manesika (guessing others’ thoughts); yathāvajja (games involving mimicry of deformities)— the recluse Gotama abstains from such games and recreations.’ “Or he might say: ‘Whereas some recluses and brahmins, while living on food offered by the faithful, enjoy the use of high and luxurious beds and seats, such as: spacious couches; thrones with animal figures carved on the supports; long-haired coverlets; multi-coloured patchwork coverlets; white woollen coverlets; woollen coverlets embroidered with flowers; quilts stuffed with cotton; woollen coverlets embroidered with animal figures; woollen coverlets with hair on both sides or on one side; bedspreads embroidered with gems; silk coverlets; dance-hall carpets; elephant, horse or chariot rugs; rugs of antelope-skins; choice spreads made of kadali-deer hides; spreads with red awnings overhead; couches with red cushions for the head and feet— the recluse Gotama abstains from the use of such high and luxurious beds and seats.’ “Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, enjoy the use of such devices for embellishing and beautifying themselves as the following: rubbing scented powders into the body, massaging with oils, bathing in perfumed water, kneading the limbs, mirrors, ointments, garlands, scents, unguents, face-powders, make-up, bracelets, head-bands, decorated walking sticks, ornamented medicine-tubes, rapiers, sunshades, embroidered sandals, turbans, diadems, yaktail whisks, and long-fringed white robes—the recluse Gotama abstains from the use of such devices for embellishment and beautification.’ “Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, engage in frivolous chatter, such as: talk about kings, thieves, and ministers of state; talk about armies, dangers and wars; talk about food, drink, garments, and lodgings; talk about garlands and scents; talk about relatives, vehicles, villages, towns, cities, and countries; talk about women and talk about heroes; street talk and talk by the well; talk about those departed in days gone by; rambling chit-chat; speculations about the world and about the sea; talk about gain and loss—the recluse Gotama abstains from such frivolous chatter.’ “Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, engage in wrangling argumentation, (saying to one another): “You don’t understand this doctrine and discipline. I am the one who understands this doctrine and discipline.” “How can you understand this doctrine and discipline?” “You’re practising the wrong way. I’m practising the right way.” “I’m being consistent. You’re inconsistent.” “What should have been said first you said last, what should have been said last you said first.” “What you took so long to think out has been confuted.” “Your doctrine has been refuted. You’re defeated. Go, try to save your doctrine, or disentangle yourself now if you can”— the recluse Gotama abstains from such wrangling argumentation.’ “Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, engage in running messages and errands for kings, ministers of state, khattiyas, brahmins, householders, or youths, (who command them): “Go here, go there, take this, bring that from there”—the recluse Gotama abstains from running such messages and errands.’ “Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, engage in scheming, talking, hinting, belittling others, and pursuing gain with gain—the recluse Gotama abstains from such kinds of scheming and talking.’ “It is in this way, bhikkhus, that a worldling would speak when speaking in praise of the Tathāgata. | 11. – do not harm trees – do not hoard property and objects – do not watch/participate in entertainment such as: singing, dancing, drama, wrestling, etc. 14. do not watch/participate in entertainment such as: playing cards, playing soccer, guessing words, etc. 15. do not use and hoard any kind of property 16. do not use any kind of jewelry, cosmetics, fashion 17. do not tell trivial, useless stories 18. do not discuss disputes 19. do not report, act as a broker 20. do not cheat, flatter |
| The Long Section on Virtue (Mahāsīla): “Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as: prophesying long life, prosperity etc., or the reverse, from the marks on a person’s limbs, hands, feet etc.; divining by means of omens and signs; making auguries on the basis of thunderbolts and celestial portents; interpreting ominous dreams; telling fortunes from marks on the body; making auguries from the marks on cloth gnawed by mice; offering fire oblations; offering oblations from a ladle; offering oblations of husks, rice powder, rice grains, ghee, and oil to the gods; offering oblations from the mouth; offering blood-sacrifices to the gods; making predictions based on the fingertips; determining whether the site for a proposed house or garden is propitious or not; making predictions for officers of state; the knowledge of charms to lay demons in a cemetery; the knowledge of charms to cure one possessed by ghosts; the knowledge of charms to be pronounced by one living in an earthen house; the snake craft (for curing snake bites and charming snakes); the poison craft (for neutralizing or making poison) the scorpion craft and rat craft (for curing scorpion stings and rat bites, respectively); the bird craft and crow craft (for understanding the cries of birds and crows); foretelling the number of years that a man has to live; the knowledge of charms to give protection from arrows; reciting charms to understand the language of animals— the recluse Gotama abstains from such wrong means of livelihood, from such debased arts.’ “Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as interpreting the significance of the colour, shape, and other features of the following items to determine whether they portend fortune or misfortune for their owners: gems, garments, staffs, swords, spears, arrows, bows, other weapons, women, men, boys, girls, slaves, slave-women, elephants, horses, buffaloes, bulls, cows, goats, rams, fowl, quails, lizards, rabbits, tortoises, and other animals— the recluse Gotama abstains from such wrong means of livelihood, from such debased arts.’ “Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as making predictions to the effect that: the king will march forth; the king will not march forth; our king will attack and the enemy king will retreat; the enemy king will attack and our king will retreat; our king will triumph and the enemy king will be defeated; the enemy king will triumph and our king will be defeated; thus there will be victory for one and defeat for the other— the recluse Gotama abstains from such wrong means of livelihood, from such debased arts.’ “Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as predicting: there will be an eclipse of the moon, an eclipse of the sun, an eclipse of a constellation; the sun and the moon will go on their proper courses; there will be an aberration of the sun and moon; the constellations will go on their proper courses; there will be an aberration of a constellation; there will be a fall of meteors; there will be a skyblaze; there will be an earthquake; there will be an earth-roar; there will be a rising and setting, a darkening and brightening, of the moon, sun, and constellations; such will be the result of the moon’s eclipse, such the result of the sun’s eclipse, (and so on down to) such will be the result of the rising and setting, darkening and brightening of the moon, sun, and constellations— the recluse Gotama abstains from such wrong means of livelihood, from such debased arts.’ “Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as predicting: there will be abundant rain there will be a drought there will be a good harvest there will be a famine there will be security there will be danger there will be sickness there will be health or they earn their living by accounting, computation, calculation, the composing of poetry, and speculations about the world— the recluse Gotama abstains from such wrong means of livelihood, from such debased arts.’ “Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as: arranging auspicious dates for marriages, both those in which the bride is brought in (from another family) and those in which she is sent out (to another family) arranging auspicious dates for betrothals and divorces arranging auspicious dates for the accumulation or expenditure of money reciting charms to make people lucky or unlucky rejuvenating the fetuses of abortive women reciting spells to bind a man’s tongue, to paralyze his jaws, to make him lose control over his hands, to make him lose control over his jaw, or to bring on deafness obtaining oracular answers to questions by means of a mirror, a girl, or a god worshipping the sun worshipping Mahābrahmā bringing forth flames from the mouth invoking the goddess of luck— the recluse Gotama abstains from such wrong means of livelihood, from such debased arts.’ “Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as: promising gifts to deities in return for favours fulfilling such promises demonology reciting spells after entering an earthen house inducing virility and impotence preparing and consecrating sites for a house giving ceremonial mouthwashes and ceremonial bathing offering sacrificial fires administering emetics, purgatives, expectorants and phlegmagogues administering medicine through the ear and through the nose administering ointments and counter-ointments practising fine surgery on the eyes and ears practising general surgery on the body practising as a children’s doctor the application of medicinal roots the binding on of medicinal herbs— the recluse Gotama abstains from such wrong means of livelihood, from such debased arts.’ “These, bhikkhus, are those trifling and insignificant matters, those minor details of mere moral virtue, that a worldling would refer to when speaking in praise of the Tathāgata. | 21. Do not practice fortune telling 22. Do not practice physiognomy 23. Do not practice predicting the future 24. Do not practice astrology 25. Do not practice professions such as: weather forecasting, accounting. 26. Do not practice using spells. 27. Do not practice professions such as: magic, medicine. |
TABLE B – CLASSIFY GENDER ACCORDING TO YOUR PURPOSE
| Group of precepts | Precepts belonging to the group | Notes |
| ACHIEVED WORLD (Highlighted in green) | 21. Do not practice fortune telling 22. Do not practice physiognomy 23. Do not practice predicting the future 24. Do not practice astrology 25. Do not practice professions such as: weather forecasting, accounting. 26. Do not practice using charms. 27. Do not practice professions such as: magic, medicine. | |
| TARGET OUTLINE (Highlighted in yellow) | 8. – abstain from killing – have a sense of shame, fear – have compassion – do not take what is not given 9. – do not lie, keep promises – do not speak words of division, speak words of harmony – do not speak harsh words – speak meaningful words 10. – do not harm trees – eat one meal a day at noon – do not cheat, bribe, flatter 11. do not watch/participate in entertainment such as: singing, dancing, drama, wrestling, etc. 14. do not watch/participate in entertainment such as: playing cards, playing soccer, guessing words, etc. 15. do not use and hoard any kind of property 17. do not tell frivolous, useless stories 18. do not discuss disputes | |
| TEMPORARILY PAUSED (Highlighted in red) | 8. – give up base lust 10. – do not use jewelry, cosmetics, fashion – do not accept or accumulate property – do not trade or broker |
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