Previously I have investigated the relationship between faith in Amida Buddha and the precepts, especially the connection to the Eight Prohibitory Precepts as they are portrayed in the Da Amituo jing (『大阿弥陀経』), the Wuliangshou jing (『無量寿経』) and the Guan Wuliangshou jing (『観無量寿経』). Upholding the precepts is discussed in five extant Chinese translations of the Larger Sutra of Immeasurable Life (無量寿経): the Da Amituo jing (『大阿弥陀経』), the Wuliang qingjing pingdengjue jing (『無量清浄平等覚経』), the Wuliangshou jing (『無量寿経』), the Wuliangshou rulai hui (『無量寿如来会』), and the Dacheng wuliangshou zhuangyan jing (『大乗無量寿荘厳経』). The topic I wish to consider in this article is whether these precepts are a primary factor for awakening or for birth in the Pure Land, and how they came to have this status. Along with the development, spread and establishment of the teachings of Pure Land, the practice of reciting the name of the Buddha was emphasized, to the detriment of other practices. As faith in Amida spread, however, for the sake of good relations with other faiths and institutions, the question of upholding the precepts could not be ignored. From this point of view, upholding the precepts, especially the Eight Prohibitory Precepts, are important to the transmission of the teaching of Pure Land Buddhism.