Let's emulate the Arahants, let's make everyday an "Uposatha day"

[lavantien]

Hi everyone,

I think any serious practitioner of the Buddha's Dhamma should plan some periods of your life to observe 8 precepts continuously, start with at least the full moon day of each lunar month (Uposatha), then gradually work towards keeping the 8 precepts everyday without lapses for the rest of your life. Not only observe 8 precepts strictly, one should frequently contemplate about the qualites of the Buddha, the Dhamma, the Sanga, the successful of your observant and the qualities of Devas.

IMHO the benefit of Uposatha observant even in a single day is really out of your wildest imagination , let alone observe it everyday, not only in this life but many lives to come, and gain steady acceleration toward Nibbana, as describe in the sutta below.

Here is the description (https://www.dhammatalks.org/suttas/AN/AN3_71.html):

And what is the uposatha of the noble ones? It is the cleansing of the defiled mind through the proper technique. And how is the defiled mind cleansed through the proper technique?

The subjects of recollection:
1. There is the case where a disciple of the noble ones recollects the Tathāgata, thus: ‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, Well-Gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’ As he is recollecting the Tathāgata, his mind is calmed, and joy arises; the defilements of his mind are abandoned, just as when the head is cleansed through the proper technique. And how is the head cleansed through the proper technique? Through the use of cosmetic paste & clay & the appropriate human effort. This is how the head is cleansed through the proper technique. In the same way, the defiled mind is cleansed through the proper technique. And how is the defiled mind cleansed through the proper technique? There is the case where the disciple of the noble ones recollects the Tathāgata.… As he is recollecting the Tathāgata, his mind is cleansed, and joy arises; the defilements of his mind are abandoned. He is thus called a disciple of the noble ones undertaking the Brahmā-uposatha. He lives with Brahmā [= the Buddha]. It is owing to Brahmā that his mind is calmed, that joy arises, and that whatever defilements there are in his mind are abandoned. This is how the mind is cleansed through the proper technique.
2. There is the case where the disciple of the noble ones recollects the Dhamma, thus: ‘The Dhamma is well taught by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be experienced by the observant for themselves.’ As he is recollecting the Dhamma, his mind is calmed, and joy arises; the defilements of his mind are abandoned, just as when the body is cleansed through the proper technique. And how is the body cleansed through the proper technique? Through the use of scouring balls & bath powder & the appropriate human effort. This is how the body is cleansed through the proper technique. In the same way, the defiled mind is cleansed through the proper technique. And how is the defiled mind cleansed through the proper technique? There is the case where the disciple of the noble ones recollects the Dhamma.… As he is recollecting the Dhamma, his mind is cleansed, and joy arises; the defilements of his mind are abandoned. He is thus called a disciple of the noble ones undertaking the Dhamma-uposatha. He lives with Dhamma. It is owing to Dhamma that his mind is calmed, that joy arises, and that whatever defilements there are in his mind are abandoned. This is how the mind is cleansed through the proper technique.
3. There is the case where the disciple of the noble ones recollects the Saṅgha, thus: ‘The Saṅgha of the Blessed One’s disciples who have practiced well… who have practiced straight-forwardly… who have practiced methodically… who have practiced masterfully—in other words, the four types (of noble disciples) when taken as pairs, the eight when taken as individual types—they are the Saṅgha of the Blessed One’s disciples: deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, the incomparable field of merit for the world.’ As he is recollecting the Saṅgha, his mind is calmed, and joy arises; the defilements of his mind are abandoned, just as when clothing is cleansed through the proper technique. And how is clothing cleansed through the proper technique? Through the use of salt earth & lye & cow dung & the appropriate human effort. This is how clothing is cleansed through the proper technique. In the same way, the defiled mind is cleansed through the proper technique. And how is the defiled mind cleansed through the proper technique? There is the case where the disciple of the noble ones recollects the Saṅgha.… As he is recollecting the Saṅgha, his mind is cleansed, and joy arises; the defilements of his mind are abandoned. He is thus called a disciple of the noble ones undertaking the Saṅgha-uposatha. He lives with the Saṅgha. It is owing to the Saṅgha that his mind is calmed, that joy arises, and that whatever defilements there are in his mind are abandoned. This is how the mind is cleansed through the proper technique.
4. There is the case where the disciple of the noble ones recollects his own virtues, thus: ‘(They are) untorn, unbroken, unspotted, unsplattered, liberating, praised by the observant, ungrasped at, conducive to concentration.’ As he is recollecting virtue, his mind is calmed, and joy arises; the defilements of his mind are abandoned, just as when a mirror is cleansed through the proper technique. And how is a mirror cleansed through the proper technique? Through the use of oil & ashes & chamois & the appropriate human effort. This is how a mirror is cleansed through the proper technique. In the same way, the defiled mind is cleansed through the proper technique. And how is the defiled mind cleansed through the proper technique? There is the case where the disciple of the noble ones recollects his own virtues.… As he is recollecting virtue, his mind is cleansed, and joy arises; the defilements of his mind are abandoned. He is thus called a disciple of the noble ones undertaking the virtue-uposatha. He lives with virtue. It is owing to virtue that his mind is calmed, that joy arises, and that whatever defilements there are in his mind are abandoned. This is how the mind is cleansed through the proper technique.
5. There is the case where the disciple of the noble ones recollects the devas, thus: ‘There are the Devas of the Four Great Kings, the Devas of the Thirty-three, the Devas of the Hours, the Contented Devas, the Devas Delighting in Creation, the Devas [Muses?] Wielding Power over the Creations of Others, the Devas of Brahmā’s retinue, the devas beyond them. Whatever conviction they were endowed with that—when falling away from this life—they re-arose there, the same sort of conviction is present in me as well. Whatever virtue they were endowed with that—when falling away from this life—they re-arose there, the same sort of virtue is present in me as well. Whatever learning they were endowed with that—when falling away from this life—they re-arose there, the same sort of learning is present in me as well. Whatever generosity they were endowed with that—when falling away from this life—they re-arose there, the same sort of generosity is present in me as well. Whatever discernment they were endowed with that—when falling away from this life—they re-arose there, the same sort of discernment is present in me as well.’ As he is recollecting the devas, his mind is calmed, and joy arises; the defilements of his mind are abandoned, just as when gold is cleansed through the proper technique. And how is gold cleansed through the proper technique? Through the use of a furnace, salt earth, red chalk, a blow-pipe, tongs, & the appropriate human effort. This is how gold is cleansed through the proper technique. In the same way, the defiled mind is cleansed through the proper technique. And how is the defiled mind cleansed through the proper technique? There is the case where the disciple of the noble ones recollects the devas.… As he is recollecting the devas, his mind is cleansed, and joy arises; the defilements of his mind are abandoned. He is thus called a disciple of the noble ones undertaking the Deva-uposatha. He lives with the devas. It is owing to the devas that his mind is calmed, that joy arises, and that whatever defilements there are in his mind are abandoned. This is how the mind is cleansed through the proper technique.

8 precepts emulate the Arahants:
1. And further, the disciple of the noble ones reflects thus: ‘As long as they live, the arahants—abandoning the taking of life—abstain from the taking of life. They dwell with their rod laid down, their knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings. Today I too, for this day & night—abandoning the taking of life—abstain from the taking of life. I dwell with my rod laid down, my knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings. By means of this factor I emulate the arahants, and my uposatha will be observed.
2. As long as they live, the arahants—abandoning the taking of what is not given—abstain from taking what is not given. They take only what is given, accept only what is given, live not by stealth but by means of a self that has become pure. Today I too, for this day & night—abandoning the taking of what is not given—abstain from taking what is not given. I take only what is given, accept only what is given, live not by stealth but by means of a self that has become pure. By means of this factor I emulate the arahants, and my uposatha will be observed.
3. As long as they live, the arahants—abandoning uncelibacy—live a celibate life, aloof, refraining from the sexual act that is the villager’s way. Today I too, for this day & night—abandoning uncelibacy—live a celibate life, aloof, refraining from the sexual act that is the villager’s way. By means of this factor I emulate the arahants, and my uposatha will be observed.
4. As long as they live, the arahants—abandoning the telling of lies—abstain from telling lies. They speak the truth, hold to the truth, are firm, reliable, no deceivers of the world. Today I too, for this day & night—abandoning the telling of lies—abstain from telling lies. I speak the truth, hold to the truth, am firm, reliable, no deceiver of the world. By means of this factor I emulate the arahants, and my uposatha will be observed.
5. As long as they live, the arahants—abandoning fermented & distilled liquors that cause heedlessness—abstain from fermented & distilled liquors that cause heedlessness. Today I too, for this day & night—abandoning fermented & distilled liquors that cause heedlessness—abstain from fermented & distilled liquors that cause heedlessness. By means of this factor I emulate the arahants, and my uposatha will be observed.
6. As long as they live, the arahants live on one meal a day, abstaining from food at night, refraining from food at the wrong time of day [from noon until dawn]. Today I too, for this day & night, live on one meal, abstaining from food at night, refraining from food at the wrong time of day. By means of this factor I emulate the arahants, and my uposatha will be observed.
7. As long as they live, the arahants abstain from dancing, singing, music, watching shows, wearing garlands, beautifying themselves with perfumes & cosmetics. Today I too, for this day & night, abstain from dancing, singing, music, watching shows, wearing garlands, beautifying myself with perfumes & cosmetics. By means of this factor I emulate the arahants, and my uposatha will be observed.
8. As long as they live, the arahants—abandoning high & imposing seats & beds—abstain from high & imposing seats & beds. They make low beds, on a pallet or a spread of straw. Today I too, for this day & night—abandoning high & imposing seats & beds—abstain from high & imposing seats & beds. I make a low bed, on a pallet or a spread of straw.

Such is the uposatha of the noble ones, Visākhā. When this uposatha of the noble ones is undertaken, it is of great fruit & great benefit, of great glory & great radiance. And how is it of great fruit & great benefit, of great glory & great radiance?

The immeasurable benefit of Uposatha observant:
Suppose that one were to exercise kingship, rule, & sovereignty over these sixteen great lands replete with the seven treasures, i.e., over the Aṅgas, Magadhans, Kasis, Kosalans, Vajjians, Mallans, Cetis, Vaṁsās, Kurus, Pañcālas, Macchas, Surasenas, Assakas, Avantis, Gandhārans, & Kambojans: It would not be worth one-sixteenth of this uposatha endowed with eight factors. Why is that? Kingship over human beings is a meager thing when compared with heavenly bliss.

Fifty human years are equal to one day & night among the Devas of the Four Great Kings. Thirty such days & nights make a month. Twelve such months make a year. Five hundred such heavenly years constitute the life-span among the Devas of the Four Great Kings [9 millions years]. Now, it is possible that a certain man or woman—from having observed this uposatha endowed with eight factors—on the break-up of the body, after death, might be reborn among the Devas of the Four Great Kings. It was in reference to this that it was said, ‘Kingship over human beings is a meager thing when compared with heavenly bliss'.
A human century is equal to one day & night among the Devas of the Thirty-Three... One thousand such heavenly years constitute the life-span among the Devas of the Thirty-three [36 millions years]...
Two human centuries are equal to one day & night among the Devas of the Hours… Two thousand such heavenly years constitute the life-span among the Devas of the Hours [144 millions years]…
Four human centuries are equal to one day & night among the Contented Devas… Four thousand such heavenly years constitute the life-span among the Contented Devas [576 millions years]…
Eight human centuries is equal to one day & night among the Devas Delighting in Creation… Eight thousand such heavenly years constitute the life-span among the Devas who Delight in Creation [2.304 billions years]…
Sixteen human centuries are equal to one day & night among the Devas Wielding Power over the Creations of Others. Thirty such days & nights make a month. Twelve such months make a year. Sixteen thousand such heavenly years constitute the life-span among the Devas Wielding Power over the Creations of Others [9.216 billions years]. Now, it is possible that a certain man or woman—from having observed this uposatha endowed with eight factors—on the break-up of the body, after death, might be reborn among the Devas Wielding Power over the Creations of Others. It was in reference to this that it was said, ‘Kingship over human beings is a meager thing when compared with heavenly bliss’.

Conclusion:
One should not kill a being
or take what is not given;
should not tell a lie
or be a drinker of strong drink;
should abstain from uncelibacy, the sexual act;
should not eat at night, the wrong time of day;
should not wear a garland or use a scent;
should sleep on a pallet, a mat spread on the ground—
for this eight-factored uposatha
has been proclaimed by the Awakened One
to lead to the end
of suffering & stress.

The moon & sun, both fair to see,
shedding radiance wherever they go,
& scattering darkness as they move through space,
brighten the sky, illumining the quarters.
Within their range is found wealth:
pearl, crystal, beryl,
lucky-gem, platinum, nugget-gold,
& the refined gold called ‘Haṭaka.’
Yet they—
like the light of all stars
when compared with the moon—
aren’t worth one sixteenth
of the eight-factored uposatha.

So whoever—man or woman—
is endowed with the virtues
of the eight-factored uposatha,
having done meritorious deeds,
productive of bliss,
beyond reproach, goes
to the heavenly state.

See also: AN 3:102; AN 7:49; AN 10:46; AN 11:12

My personal experience regarding 8 precepts:
I'm unmarried so maybe it easier for me to observe 8 precepts, but it's super hard at the beginning, after few days I experience unbearable sexual urges lead me to watching born and masturbate, and many more urges regarding foods, video games and movies or music, ... I feel very shameful afterward and exert my self to not make mistake in the future, but they still comeback and hunt me. It took me 2 weeks to stabilize my 8 precepts, I still occasionally eat snakes in the evening but I'm working on this. Til this day, by abstain, by restraint and by contemplate the Dhamma, I've get over lust and irritation regard of people. Look back after what I've achieve I feel a great dose of bliss and happiness, I always joyful regarding situation, I live without fear and at peace, with my unshakable faith in the Buddha and his teaching.

This is why I want to share this and hope everyone will undertake this great practice. May the merit be share to all living beings - toward Nibbana

[tamdrin]

It's easier to observe the 8 precepts when staying at a temple. It's a little harder when at home.

[Zom]

What stands behind this topic - compassion or conceit?

[SarathW]

I am very pleased to see that observing eight precepts daily benefitted you.
Are you planning to become a monk?
Observing precepts come under Sila category, how is your Samadhi and Panna?

[Alīno]

the benefit of Uposatha observant even in a single day is really out of your wildest imagination

Sadhu Sadhu Sadhu !
It's a really good idea to urge peoples to keep 8 precepts as long as possible ! Realy good benefit for the practice

My personal experience regarding 8 precepts:

As for my short experiance (1 mounth and 2 week from taking them in the monastry), i've encontered 2 dificulties:
- Some of deep aspects of peech precept ( iddle chatter because its difficult to say to peoples you apreciate that actually it's not important what they talking about, so i just listening now, bad words that can pop up from the mouth when surprised, i used to follow peoples when theyspeak critics about some one, but now i'am able to avoid it, the next step would be to explain them that is not realy good to speak critics, and explain why)
- Sometimes iafter the meal i feel sleepy, so i take a rest, i was ashamed by that because i thinked that it's a indulgence in sleepeng, but i esterday i read from Snp that Buddha used to take a rest after meel, so now i feel better about that

All the rest make no problems for me.
As result a feel that i'am really more setteled, calm, my bodily movements became smouth, mind really clear, meditation became deeper, i'am less irritated by problems on work, i feel real benefit from it !

But what is true is that this way of practice need some conditions ( no wife, no childrens, no bad friends, enjoing seclusion etc), but we can create these conditions if there is motivation. For exemple i explained m exgirlfriend that i will deepen my practice so i need to go alone, i explained the same thing to my friends that this way of life is not for me anymore and that i will go meditate in the forest develop my spiritual practice, i took a little house near forest so i practice my 8 precepts there. I'am not sure that this radical change of lifestle will be possible for every lay practitioner, but what is sure, is that the occasion to meet the Good Dhamma is to rare in this world, we cant waste our time on aimless sense stimulation... Imho

What stands behind this topic - compassion or conceit?

Joy to share one's inspiration and benefits of deeper practice i think It's true that peoples think that 8 precepts its for swag and conceit, but actually when you keep these 8 precepts, you not feel coinceited about it, some peoples may be, but i think these peoples who are conceited about their sila - they will abandon them after some time. But peoples who see deep benefits of this practice - they will keep them. Why? Because they keep this sila for their own benefit ad liberation, not for the seek of praise out of conceit. imho

[Zom]

It's true that peoples think that 8 precepts its for swag and conceit,

One may take precepts for practical reasons, but when one announces to everyone that he did, this itself (in most cases) is a matter of conceit and bolsters one's ego.

[Alīno]

One may take precepts for practical reasons, but when one announces to everyone that he did, this itself (in most cases) is a matter of conceit and bolsters one's ego.

We cant know for sure ..

In the case of mine and Lanatien, i dont think that there is conceit (i mean that we are not free from it, but its not the motivation of our sila-practice), because we speek about our dificulties openly, we explain them, ask questions, and just share our peace, tranquility, hapiness and joy born from seclusion ... So we recommand it, as i can recommend good recepy of some delicious cake, but it sure that for some one who have no conditions for that practice cant practice it all the time. Keeping 5 precepts is already very good for one's practice ! The mosk difficult precept still speach precept ...

[Akashad]

It's true that peoples think that 8 precepts its for swag and conceit,

One may take precepts for practical reasons, but when one announces to everyone that he did, this itself (in most cases) is a matter of conceit and bolsters one's ego.

I think keeping the precepts makes me proud.not in like i'm better than you peasants type of proud.I feel quite dignified for some reason ,when i keep the five precepts i feel confident and grounded and can keep a straight face.I wouldn't tell people i keep x amount of precepts though cause i've met some holier than thou folks in buddhist circles wanting to go on some severity contest with who can starve themselves more or seem more "serious". Fortunately the majority of Buddhists i met don't do that but i know how it feels to have someone treat me as if i weren't as serious as they are just cause im not in a cave somewhere starving myself.

Lets not.Emulate Arahants,Cause we're not arahants.

[Alīno]

Lets not.Emulate Arahants,Cause we're not arahants.

When there is conditions there is phenomenon So if some one will emulate arahant perhaps he will know the fruit faster ?

5 precepts its an emulation of Sotapanna. Should we stop to emulate them ?

I think each one should practice as he think its better for him.

[Akashad]

Lets not.Emulate Arahants,Cause we're not arahants.

When there is conditions there is phenomenon So if some one will emulate arahant perhaps he will know the fruit faster ?

5 precepts its an emulation of Sotapanna. Should we stop to emulate them ?

I think each one should practice as he think its better for him.

Thanks Nwad,

i think your very sincere in your practice i just didn't have that same experience when other people who were in my opinion handling this whole precept/saintly thing like a contest.I try my best to keep the five precepts not the eight precept.And i broke them down into tiny doable precepts and that's what i'm working on. Good for you Nwad keep the eight precepts everyday it a noble thing to do and you will reap a lot of good merits from it.Only we know how to apply the Buddha's teaching to best suit our lifestyles

[Zom]

I think keeping the precepts makes me proud.not in like i'm better than you peasants type of proud.

Of course, this kind of conceit, "spiritual conceit", is very delicate and hard to notice .)

and just share our peace, tranquility, hapiness and joy born from seclusion ...

If your peace, tranquility, happiness are geniune, then there should be no need to share that, for at least three reasons: first reason I already mentioned (the more you speak about your "achievements", the stronger your ego becomes), second - you can't really share this, and third - such states should be sufficient for you to stay away from the Internet altogether.

[Alīno]

I try my best to keep the five precepts

I wish you, by your effort in practice, to get the fruit of Sotapanna, that will integrate 5 precepts in your character and save your being from lover realms

If your peace, tranquility, happiness are geniune, then there should be no need to share that.

If 5 precepts bring us good results we shouldn't share it too? I'm not sure.
If sharing of our experience will be the cause for some one to take 8 precepts and that having this sila as condition he could realise some fruit - it will a great merit and happiness for many.

As explication of our sharing of experience and exaltation of its benefits, I think it's also because it's new for us, new experience, new level of practice, so naturally we want to share it with good peoples, in the sort that it will give them occasion to try it by them selves... Dhamma is akaliko - come and see, so as some one who found a field with many delicious fruits say to others - " come friend there is field with many delicious fruits" not for the sake of one own benefit, but just because there is a field with many delicious fruits...

keeping eight strictly ending up causing more stress than benefit to the practice), remember not to 'beat yourself up' over this. (i have, in the past, done that, when I found I couldn't keep to the higher standard of the eight precepts, without the resulting stress exceeding the benefit to the practice *in my case, at that particular time*). However, it's going to be different for each individual practitioner.

Good point

Actually, in my case, what helps me to keep them strictly is that I took them at my 29, so when I feel some weekness I remembering Buddha's going forth at agd of 29 and it gives me enough force to continue and be diligent in practice.

[manas]

Here's a helpful quote

“Now what do you think, Soṇa? Before, when you were a house-dweller, were you skilled at playing the vīṇā?”

“Yes, lord.”

“And what do you think? When the strings of your vīṇā were too taut, was your vīṇā in tune & playable?”

“No, lord.”

“And what do you think? When the strings of your vīṇā were too loose, was your vīṇā in tune & playable?”

“No, lord.”

“And what do you think? When the strings of your vīṇā were neither too taut nor too loose, but tuned [literally: established] to be right on pitch, was your vīṇā in tune & playable?”

“Yes, lord.”

“In the same way, Soṇa, over-aroused persistence leads to restlessness, overly slack persistence leads to laziness. Thus you should determine the right pitch for your persistence, attune [‘penetrate,’ ‘ferret out’] the pitch of the (five) faculties1 (to that), and there pick up your theme.”

(complete sutta available here: https://www.dhammatalks.org/suttas/AN/AN6_55.html )

[Alīno]

for at least three reasons: first reason I already mentioned (the more you speak about your "achievements", the stronger your ego becomes), second - you can't really share this, and third - such states should be sufficient for you to stay away from the Internet altogether.

Keeping 8 precepts its not an achievement, I does it because of my suffering and weekness to say NO when friends and relatives call me to the party and so on. So by taking these precepts I can say them, without false speech, that I can not do that because of my practice. Also, as you know, I want to ordain, so my situation is different from other lay people's situation, that's why I don't tell them to keep 8 precepts every day, I say just that it brings me more peace and happiness that I expected.
I use internet only to speak or learn about Dhamma. I live alone, so i need kalyanamita, I feel benefit from it, and I hope others too.

I understand what you saying, but my motivations are pure, so I have nothing to hide...

[lavantien]

What stands behind this topic - compassion or conceit?

The main reason is compassion, this line of thought occurred to me "keeping 8 precepts is so much benefits, why don't I prompt people's mindfulness?"
But I'm not free from conceit yet, so technically both

I am very pleased to see that observing eight precepts daily benefitted you.
Are you planning to become a monk?
Observing precepts come under Sila category, how is your Samadhi and Panna?

Yes I'm planning to become a Sakyan's son for a long time now but I'm the only child and still have duties for my parents. I'm obsessed with Bahiya past live story where he meditate to death and later gain Arahantship immediately upon hearing a Dhamma talk from the Buddha. I lost count of how many times I want to meditate to death but failed and go to sleep instead not recommend this tho.
My Samadhi is rather weak, I can calm the mind quickly but haven't get into the First Jhana (Vism. definition) yet - still working hard on this respect, my Panna is only at the intellectual & superficial level gathered through reading the suttas, but it's still quite enough to keep me not falling back to the indulgent lifestyle.
The only thing I can certain about is my Faith, I love the Buddha so much that when think about him I often cry

...
Actually, in my case, what helps me to keep them strictly is that I took them at my 29, so when I feel some weekness I remembering Buddha's going forth at agd of 29 and it gives me enough force to continue and be diligent in practice.

My motivation for undertaking the precepts is actually my meditation. Time to time, when I sit down to meditate, songs pop up inside my head which I have no control over, it's very annoying, not just songs but girls and video games pop up in my mind too, so frequently that I have no other way but to abstain from sensual pleasures altogether. Because I saw the futility of repetitive birth & death, so my aim in this life is Arahantship, why don't I undertake the Sila right now when I still young, energetic and have good enough conditions?

...
Lets not.Emulate Arahants,Cause we're not arahants.

In the sutta that I've given, the Buddha actually encourage people to emulate Arahants on Uposatha day, so at least you should undertake the Uposatha for great fruits & benefits. And please don't astray people from undertaking Sila.

Here's a helpful quote
...

Not long before, I was quite skilled in guitar, so this sutta is strongly resonance with me. I think undertaking 8 precepts if you have the conditions for it is full of fruits - especially if you want to advance quickly in meditation, and without any drawback.
It's hard and maybe painful at the beginning, but after sometime with faith, diligent & resolute it will become second-nature and not much for you to worry about, this is the power of training.
A strong Sila helps Samadhi, and a strong Samadhi helps Panna. Further more, a strong Sila give you a source of bliss & happiness, it gives you peace & security, it give you the real reason to abandon worldly attachments & pursue Nibbana, and many other benefits.