Merits of Observance of the Eight Precepts

The original text from the Sixteenth Volume of the Ekottarika Āgama, the High Banner Chapter: Monks should know this: if there are upāsakas or upāsikās who uphold this eight-precept observance with fasting, those virtuous men and women will be directed toward three paths: they may be reborn among humans, reborn in the heavens, or attain parinirvāṇa. Therefore, monks, if there are virtuous men or women who wish to uphold the eight-precept observance with fasting, who seek to be free from all suffering, who desire to attain a favorable rebirth, who wish to exhaust all outflows and enter the city of nirvāṇa—they should seek skillful means to accomplish this eight-precept observance with fasting.

Explanation: Monks should understand that if upāsakas or upāsikās receive and uphold this eight-precept observance with fasting, those virtuous men and women will be directed toward three wholesome realms: they may be reborn among humans, reborn in the heavens, or attain parinirvāṇa. Therefore, monks, if there are virtuous men or women who wish to receive and uphold the eight-precept observance with fasting, who seek liberation from all suffering, who desire rebirth in a favorable realm, who wish to exhaust all outflows and enter the city of nirvāṇa—they should seek skillful methods to accomplish this eight-precept observance with fasting.

This passage describes the meritorious karmic results of upholding the eight-precept observance with fasting. Why does upholding the eight-precept observance with fasting enable one to transcend suffering and attain liberation, to exhaust outflows and enter nirvāṇa? These eight precepts restrain body and mind, preventing the mind from turning outward and the body from acting chaotically. In this way, they not only subdue afflictions and eliminate karmic obstacles but also give rise to meditative concentration and merit. Abstaining from killing, stealing, sexual misconduct, false speech, and intoxicants subdues the afflictions of greed, hatred, and delusion, prevents karmic retribution in the three lower realms, frees one from bondage by unwholesome karma, and enables rebirth in the three wholesome realms life after life to cultivate the Buddha Dharma. Thus, the path to enlightenment is accelerated.

Observing the precept of abstaining from food after noon reduces the stomach's workload, allowing the mind to become pure and focus on contemplating the Dharma, making it easier for meditative concentration and wisdom to arise. Abstaining from sitting or lying on high and broad beds prevents arrogance from arising, avoids consuming merit, allows merit to accumulate swiftly, and facilitates successful cultivation. Abstaining from adorning oneself with perfumes, flowers, or cosmetics makes it easier to subdue and eradicate the view of self and attachment to the body, thereby attaining liberation. Thus, these eight precepts eliminate the outflows and afflictions of greed, hatred, and delusion. When afflictions are completely exhausted, one attains liberation and enters nirvāṇa.

Examining the essence and functional role of the precepts reveals that without receiving and upholding precepts, it is fundamentally impossible to realize the fruit of enlightenment or sever the view of self—not even the preliminary stage toward the first fruition can arise. Many contemporary Dharma practitioners do not prioritize receiving and upholding precepts; they never proactively take precepts nor emphasize meditative concentration. They merely enjoy absorbing theoretical knowledge without the will to practice earnestly and diligently. Their cultivation goals remain unclear, and consistent vigor is perpetually lacking. Those in such a state are elementary-level Dharma practitioners. The vast majority within Buddhism consist of such individuals. With them, discussions about realizing the fruits of enlightenment or awakening the mind to see its true nature are irrelevant. Yet, paradoxically, it is precisely such individuals who readily claim—or are "verified" by others—to have attained enlightenment fruits or awakened the mind. This constitutes a highly abnormal phenomenon within Buddhism. We must actively contemplate where the problem lies to avoid falling into the same pit in the future.