The Eight Precepts

　　This brings us to the Eight Precepts and some remarks upon them. The precepts are as follows:[21]

　　1. I undertake the rule of training to refrain from

　　 killing living creatures.

　　2. I undertake the rule of training to refrain from

　　 taking what is not given.

　　3. I undertake the rule of training to refrain from

　　 unchaste conduct.

　　4. I undertake the rule of training to refrain from

　　 false speech.

　　5. I undertake the rule of training to refrain from

　　 distilled and fermented intoxicants which are the occasion for carelessness.

　　6. I undertake the rule of training to refrain from

　　 eating outside the time.

　　7. I undertake the rule of training to refrain from

　　 dancing, singing, music, going to see entertainments,

　　 wearing garlands, smartening with perfumes and beautifying

　　 with cosmetics.

　　8. I undertake the rule of training to refrain from

　　 a high or large sleeping-place.

　　It has always been understood by Buddhist lay people that if one undertakes these Eight Precepts then great efforts should be made not to break any of them. The Five Precepts represent a general measure for ordinary life and in practice people have a flexible attitude towards minor infringements of some of them. But the Eight Precepts are a more serious commitment and should not be undertaken lightly. If one does take them on, then one should feel reasonably certain, whatever one”s interior and exterior circumstances, that none of the precepts will be broken.

　　In the case of the first one, not only should one not kill any living being but also one should not do the sort of work which might involve one in killing unintentionally, where one has no choice in the matter (work such as digging and cultivating). Even acts which are harmful in any way to others should be avoided on an Uposatha day. Few people have work which involves killing and fewer still of these people will be Buddhists, as such work must be repugnant to sincere Dhamma-practicers.

　　The second precept will need attention in such things as using for one”s own purposes materials belonging to the firm (government, etc.) that one works for, or taking extra or surplus materials for oneself or others without permission to do so. Taking what is not given would also include such practices as adulteration of materials for sale and making others work without adequate remuneration.

　　The third precept is changed from the set of five. There "wrong conduct" means all kinds of sex which results in harm to others — breaking up for others” marriages, rape and the seduction of minors, for instance. But under this precept "unchaste conduct" means that all kinds of sexual behavior are to be avoided whether they are wrong conduct or are allowable in normal lay life, whether with others or by self-stimulation. The Buddha has said:

　　Do not engage in heedlessness!

　　Do not come near to sexual joys!

　　The heedful and contemplative

　　attains abundant bliss.

　　— Dhp. 27

　　And when this abstinence is to be practiced only for one, two or four days a month there should be no great difficulty.

　　The fourth precept requires a special watch on the runaway tongue. This means the effort to practice Right Speech that is, speech which is true, brings harmony between people, is gentle and has meaning. Dhamma has all these qualities and one”s speech should be in accordance with it. One who has taken the Uposatha precepts should try not to become involved in worldly chatter or arguments. And similarly with words on paper: news-papers and magazines which just distract the mind should be avoided for this day. If one wants to read then it should be a book on Dhamma.

　　It should not be too hard to keep the fifth precept strictly on these days. Under this precept one must include any kind of intoxicant taken for pleasure and escape, so d…

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