[510] 71. On one occasion the Blessed One was dwelling at Sāvatthī, in the Eastern Park, in the mansion of Migāra's mother. Then Visākhā, Migāra's mother, on that Uposatha day approached the Blessed One; having approached and paid homage to the Blessed One, she sat down to one side. As she sat to one side, the Blessed One said this to Visākhā, Migāra's mother: "Well now, Visākhā, where are you coming from in the middle of the day?"
"Venerable sir, today I am observing the Uposatha."
"There are, Visākhā, these three Uposathas (uposatha). What three? The cowherd's Uposatha, the Nigaṇṭha's Uposatha, and the noble Uposatha.
"And how, Visākhā, is there the cowherd's Uposatha? Suppose, Visākhā, a cowherd in the evening, having returned the cattle to their owners, reflects thus: 'Today the cattle grazed in such and such a place and drank water in such and such a place; tomorrow the cattle will graze in such and such a place and will drink water in such and such a place.' In just the same way, Visākhā, someone here observing the Uposatha reflects thus: 'Today I ate such and such hard food and consumed such and such soft food; tomorrow I shall eat such and such hard food and shall consume such and such soft food.' With a heart accompanied by that greed (lobha), by covetousness (abhijjhā), he passes the day. Such, Visākhā, is the cowherd's Uposatha. When the cowherd's Uposatha has been observed in this way, Visākhā, it is not of great fruit, not of great benefit, not of great splendour, not of great pervasiveness.
"And how, Visākhā, is there the Nigaṇṭha's Uposatha? There is, Visākhā, a class of ascetics called the Nigaṇṭhas. They exhort a disciple thus: 'Come, good man, lay down the rod toward those living beings dwelling more than a hundred yojanas away in the eastern direction; lay down the rod toward those living beings dwelling more than a hundred yojanas away in the western direction; lay down the rod toward those living beings dwelling more than a hundred yojanas away in the northern direction; lay down the rod toward those living beings dwelling more than a hundred yojanas away in the southern direction.' Thus they exhort him to tenderness and compassion toward some living beings, but not to tenderness and compassion toward other living beings. On that Uposatha day they exhort a disciple thus: 'Come, good man, having laid aside all your clothes, say this: "I am nothing to anyone anywhere, nor is there anything anywhere in any place that is mine."' Yet his mother and father know, 'This is our son,' and he too knows, 'These are my mother and father.' His wife and children know, 'This is our supporter,' and he too knows, 'These are my wife and children.' His slaves, workers, and servants know, 'This is our master,' and he too knows, 'These are my slaves, workers, and servants.' Thus at a time when they should be exhorted to truth, at that time they exhort them to false speech. This, I say, is false speech on his part. When that night has passed, he makes use of those possessions though they have not been given back. This, I say, is taking what is not given on his part. Such, Visākhā, is the Nigaṇṭha's Uposatha. When the Nigaṇṭha's Uposatha has been observed in this way, Visākhā, it is not of great fruit, not of great benefit, not of great splendour, not of great pervasiveness.
"And how, Visākhā, is there the noble Uposatha? The cleansing of a defiled mind (citta), Visākhā, comes about by exertion. And how, Visākhā, does the cleansing of a defiled mind come about by exertion? Here, Visākhā, a noble disciple recollects the Tathāgata thus: 'Thus indeed is that Blessed One: an Arahant, fully self-enlightened, perfect in true knowledge (vijjā) and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Buddha, the Blessed One.' As he recollects the Tathāgata, his mind becomes clear, gladness arises, and the defilements of the mind (upakkilesa) are abandoned. It is, Visākhā, just as the cleansing of a dirty head comes about by exertion. And how, Visākhā, does the cleansing of a dirty head come about by exertion? In dependence on paste, on clay, on water, and on the appropriate effort of a person: thus, Visākhā, the cleansing of a dirty head comes about by exertion. In just the same way, Visākhā, the cleansing of a defiled mind comes about by exertion. And how, Visākhā, does the cleansing of a defiled mind come about by exertion? Here, Visākhā, a noble disciple recollects the Tathāgata thus: 'Thus indeed is that Blessed One … the Buddha, the Blessed One.' As he recollects the Tathāgata, his mind becomes clear, gladness arises, and the defilements of the mind are abandoned. This, Visākhā, is called a noble disciple who observes the Brahmā-Uposatha; he dwells together with Brahmā, and it is with reference to Brahmā that his mind becomes clear, gladness arises, and the defilements of the mind are abandoned. Thus, Visākhā, the cleansing of a defiled mind comes about by exertion.
"The cleansing of a defiled mind, Visākhā, comes about by exertion. And how, Visākhā, does the cleansing of a defiled mind come about by exertion? Here, Visākhā, a noble disciple recollects the Dhamma thus: 'Well proclaimed is the Dhamma by the Blessed One: to be seen for oneself, timeless, inviting one to come and see, worthy of application, to be personally experienced by the wise.' As he recollects the Dhamma, his mind becomes clear, gladness arises, and the defilements of the mind are abandoned. It is, Visākhā, just as the cleansing of a dirty body comes about by exertion. And how, Visākhā, does the cleansing of a dirty body come about by exertion? In dependence on a bath scrubber, on bath powder, on water, and on the appropriate effort of a person: thus, Visākhā, the cleansing of a dirty body comes about by exertion. In just the same way, Visākhā, the cleansing of a defiled mind comes about by exertion. And how, Visākhā, does the cleansing of a defiled mind come about by exertion? Here, Visākhā, a noble disciple recollects the Dhamma thus: 'Well proclaimed is the Dhamma by the Blessed One … to be personally experienced by the wise.' As he recollects the Dhamma, his mind becomes clear, gladness arises, and the defilements of the mind are abandoned. This, Visākhā, is called a noble disciple who observes the Dhamma-Uposatha; he dwells together with the Dhamma, and it is with reference to the Dhamma that his mind becomes clear, gladness arises, and the defilements of the mind are abandoned. Thus, Visākhā, the cleansing of a defiled mind comes about by exertion.
"The cleansing of a defiled mind, Visākhā, comes about by exertion. And how, Visākhā, does the cleansing of a defiled mind come about by exertion? Here, Visākhā, a noble disciple recollects the Saṅgha thus: 'Of good conduct is the community of the Blessed One's disciples; of upright conduct is the community of the Blessed One's disciples; of right conduct is the community of the Blessed One's disciples; of proper conduct is the community of the Blessed One's disciples—that is, the four pairs of persons, the eight individuals; this community of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the incomparable field of merit for the world.' As he recollects the Saṅgha, his mind becomes clear, gladness arises, and the defilements of the mind are abandoned. It is, Visākhā, just as the cleansing of a dirty cloth comes about by exertion. And how, Visākhā, does the cleansing of a dirty cloth come about by exertion? In dependence on salt-earth, on lye, on cow dung, on water, and on the appropriate effort of a person: thus, Visākhā, the cleansing of a dirty cloth comes about by exertion. In just the same way, Visākhā, the cleansing of a defiled mind comes about by exertion. And how, Visākhā, does the cleansing of a defiled mind come about by exertion? Here, Visākhā, a noble disciple recollects the Saṅgha thus: 'Of good conduct is the community of the Blessed One's disciples … the incomparable field of merit for the world.' As he recollects the Saṅgha, his mind becomes clear, gladness arises, and the defilements of the mind are abandoned. This, Visākhā, is called a noble disciple who observes the Saṅgha-Uposatha; he dwells together with the Saṅgha, and it is with reference to the Saṅgha that his mind becomes clear, gladness arises, and the defilements of the mind are abandoned. Thus, Visākhā, the cleansing of a defiled mind comes about by exertion.
"The cleansing of a defiled mind, Visākhā, comes about by exertion. And how, Visākhā, does the cleansing of a defiled mind come about by exertion? Here, Visākhā, a noble disciple recollects his own virtues (sīla) as unbroken, untorn, unblemished, unmottled, freeing, praised by the wise, ungrasped, conducive to concentration (samādhi). As he recollects his virtue, his mind becomes clear, gladness arises, and the defilements of the mind are abandoned. It is, Visākhā, just as the cleansing of a tarnished mirror comes about by exertion. And how, Visākhā, does the cleansing of a tarnished mirror come about by exertion? In dependence on oil, on ash, on a brush of hair, and on the appropriate effort of a person: thus, Visākhā, the cleansing of a tarnished mirror comes about by exertion. In just the same way, Visākhā, the cleansing of a defiled mind comes about by exertion. And how, Visākhā, does the cleansing of a defiled mind come about by exertion? Here, Visākhā, a noble disciple recollects his own virtues as unbroken, untorn … conducive to concentration. As he recollects his virtue, his mind becomes clear, gladness arises, and the defilements of the mind are abandoned. This, Visākhā, is called a noble disciple who observes the Sīla-Uposatha; he dwells together with virtue, and it is with reference to virtue that his mind becomes clear, gladness arises, and the defilements of the mind are abandoned. Thus, Visākhā, the cleansing of a defiled mind comes about by exertion.
"The cleansing of a defiled mind, Visākhā, comes about by exertion. And how, Visākhā, does the cleansing of a defiled mind come about by exertion? Here, Visākhā, a noble disciple recollects the devatās: 'There are the devas of the realm of the Four Great Kings (Cātummahārājikā); there are the Tāvatiṃsa devas; there are the Yāmā devas; there are the Tusita devas; there are the devas who rejoice in their own creations (Nimmānaratī); there are the devas who lord over the creation of others (Paranimmitavasavattī); there are the devas of Brahmā's company; there are devas higher still. Such faith (saddhā) as those devatās possessed, whereby, passing away from here, they were reborn there—such faith is found in me too. Such virtue as those devatās possessed, whereby, passing away from here, they were reborn there—such virtue is found in me too. Such learning (suta) as those devatās possessed, whereby, passing away from here, they were reborn there—such learning is found in me too. Such generosity (cāga) as those devatās possessed, whereby, passing away from here, they were reborn there—such generosity is found in me too. Such wisdom (paññā) as those devatās possessed, whereby, passing away from here, they were reborn there—such wisdom is found in me too.' As he recollects the faith, virtue, learning, generosity, and wisdom of himself and of those devatās, his mind becomes clear, gladness arises, and the defilements of the mind are abandoned. It is, Visākhā, just as the cleansing of tarnished gold comes about by exertion. And how, Visākhā, does the cleansing of tarnished gold come about by exertion? In dependence on a furnace, on salt, on red ochre, on a blowpipe and tongs, and on the appropriate effort of a person: thus, Visākhā, the cleansing of tarnished gold comes about by exertion. In just the same way, Visākhā, the cleansing of a defiled mind comes about by exertion. And how, Visākhā, does the cleansing of a defiled mind come about by exertion? Here, Visākhā, a noble disciple recollects the devatās: 'There are the devas of the realm of the Four Great Kings; there are the Tāvatiṃsa devas … there are the devas of Brahmā's company; there are devas higher still. Such faith as those devatās possessed, whereby, passing away from here, they were reborn there—such faith is found in me too. Such virtue … learning … generosity … wisdom as those devatās possessed, whereby, passing away from here, they were reborn there—such wisdom is found in me too.' As he recollects the faith, virtue, learning, generosity, and wisdom of himself and of those devatās, his mind becomes clear, gladness arises, and the defilements of the mind are abandoned. This, Visākhā, is called a noble disciple who observes the Devatā-Uposatha; he dwells together with the devatās, and it is with reference to the devatās that his mind becomes clear, gladness arises, and the defilements of the mind are abandoned. Thus, Visākhā, the cleansing of a defiled mind comes about by exertion.
"Then, Visākhā, that noble disciple reflects thus: 'As long as they live, the arahants, having abandoned the destruction of life, abstain from the destruction of life; with rod laid down, with weapon laid down, conscientious, tender, they dwell compassionate for the welfare of all living beings. Today, for this night and this day, I too, having abandoned the destruction of life, abstain from the destruction of life; with rod laid down, with weapon laid down, conscientious, tender, I dwell compassionate for the welfare of all living beings. By this factor too I emulate the arahants, and the Uposatha will have been observed by me.
"'As long as they live, the arahants, having abandoned the taking of what is not given, abstain from taking what is not given; accepting only what is given, expecting only what is given, they dwell honest at heart, free of theft. Today, for this night and this day, I too, having abandoned the taking of what is not given, abstain from taking what is not given; accepting only what is given, expecting only what is given, I dwell honest at heart, free of theft. By this factor too I emulate the arahants, and the Uposatha will have been observed by me.
"'As long as they live, the arahants, having abandoned unchastity, live the holy life, living apart, abstaining from sexual intercourse, the common practice. Today, for this night and this day, I too, having abandoned unchastity, live the holy life, living apart, abstaining from sexual intercourse, the common practice. By this factor too I emulate the arahants, and the Uposatha will have been observed by me.
"'As long as they live, the arahants, having abandoned false speech, abstain from false speech; speakers of truth, adherents of truth, trustworthy, reliable, they are no deceivers of the world. Today, for this night and this day, I too, having abandoned false speech, abstain from false speech; a speaker of truth, an adherent of truth, trustworthy, reliable, I am no deceiver of the world. By this factor too I emulate the arahants, and the Uposatha will have been observed by me.
"'As long as they live, the arahants, having abandoned wines, liquors, and intoxicants that are a basis for heedlessness, abstain from wines, liquors, and intoxicants that are a basis for heedlessness. Today, for this night and this day, I too, having abandoned wines, liquors, and intoxicants that are a basis for heedlessness, abstain from wines, liquors, and intoxicants that are a basis for heedlessness. By this factor too I emulate the arahants, and the Uposatha will have been observed by me.
"'As long as they live, the arahants eat once a day, refraining at night, abstaining from food at improper times. Today, for this night and this day, I too eat once a day, refraining at night, abstaining from food at improper times. By this factor too I emulate the arahants, and the Uposatha will have been observed by me.
"'As long as they live, the arahants abstain from dancing, singing, instrumental music, and unsuitable shows, and from wearing garlands and beautifying themselves with scents and unguents, which are occasions of adornment and embellishment. Today, for this night and this day, I too abstain from dancing, singing, instrumental music, and unsuitable shows, and from wearing garlands and beautifying myself with scents and unguents, which are occasions of adornment and embellishment. By this factor too I emulate the arahants, and the Uposatha will have been observed by me.
"'As long as they live, the arahants, having abandoned high and luxurious beds, abstain from high and luxurious beds; they make their bed low, on a small couch or on a spread of grass. Today, for this night and this day, I too, having abandoned high and luxurious beds, abstain from high and luxurious beds; I make my bed low, on a small couch or on a spread of grass. By this factor too I emulate the arahants, and the Uposatha will have been observed by me.'
"Such, Visākhā, is the noble Uposatha. When the noble Uposatha has been observed in this way, Visākhā, it is of great fruit, of great benefit, of great splendour, of great pervasiveness. How great is its fruit? How great its benefit? How great its splendour? How great its pervasiveness? Suppose, Visākhā, one were to exercise sovereign lordship and kingship over these sixteen great countries abounding in the seven treasures, namely: the Aṅgas, the Magadhas, the Kāsīs, the Kosalas, the Vajjīs, the Mallas, the Cetīs, the Vaṃsas, the Kurus, the Pañcālas, the Macchas, the Sūrasenas, the Assakas, the Avantīs, the Gandhāras, and the Kambojas—this is not worth a sixteenth part of the Uposatha endowed with the eight factors. For what reason? Paltry, Visākhā, is human kingship compared with celestial happiness.
"Fifty human years, Visākhā, are one night-and-day of the devas of the realm of the Four Great Kings; thirty such nights make a month; twelve such months make a year; five hundred such celestial years are the lifespan of the devas of the realm of the Four Great Kings. And it is possible, Visākhā, that some woman or man here, having observed the Uposatha endowed with the eight factors, on the breaking up of the body, after death, might be reborn in companionship with the devas of the realm of the Four Great Kings. It was with reference to this, Visākhā, that it was said: paltry is human kingship compared with celestial happiness.
"A hundred human years, Visākhā, are one night-and-day of the Tāvatiṃsa devas; thirty such nights make a month; twelve such months make a year; a thousand such celestial years are the lifespan of the Tāvatiṃsa devas. And it is possible, Visākhā, that some woman or man here, having observed the Uposatha endowed with the eight factors, on the breaking up of the body, after death, might be reborn in companionship with the Tāvatiṃsa devas. It was with reference to this, Visākhā, that it was said: paltry is human kingship compared with celestial happiness.
"Two hundred human years, Visākhā, are one night-and-day of the Yāmā devas; thirty such nights make a month; twelve such months make a year; two thousand such celestial years are the lifespan of the Yāmā devas. And it is possible, Visākhā, that some woman or man here, having observed the Uposatha endowed with the eight factors, on the breaking up of the body, after death, might be reborn in companionship with the Yāmā devas. It was with reference to this, Visākhā, that it was said: paltry is human kingship compared with celestial happiness.
"Four hundred human years, Visākhā, are one night-and-day of the Tusita devas; thirty such nights make a month; twelve such months make a year; four thousand such celestial years are the lifespan of the Tusita devas. And it is possible, Visākhā, that some woman or man here, having observed the Uposatha endowed with the eight factors, on the breaking up of the body, after death, might be reborn in companionship with the Tusita devas. It was with reference to this, Visākhā, that it was said: paltry is human kingship compared with celestial happiness.
"Eight hundred human years, Visākhā, are one night-and-day of the Nimmānaratī devas; thirty such nights make a month; twelve such months make a year; eight thousand such celestial years are the lifespan of the Nimmānaratī devas. And it is possible, Visākhā, that some woman or man here, having observed the Uposatha endowed with the eight factors, on the breaking up of the body, after death, might be reborn in companionship with the Nimmānaratī devas. It was with reference to this, Visākhā, that it was said: paltry is human kingship compared with celestial happiness.
"Sixteen hundred human years, Visākhā, are one night-and-day of the Paranimmitavasavattī devas; thirty such nights make a month; twelve such months make a year; sixteen thousand such celestial years are the lifespan of the Paranimmitavasavattī devas. And it is possible, Visākhā, that some woman or man here, having observed the Uposatha endowed with the eight factors, on the breaking up of the body, after death, might be reborn in companionship with the Paranimmitavasavattī devas. It was with reference to this, Visākhā, that it was said: paltry is human kingship compared with celestial happiness."
One should not kill a living being, nor take what is not given;
one should not speak falsehood, nor be a drinker of intoxicants;
one should refrain from unchastity, from sexual intercourse;
one should not eat at night, food at an improper time;
one should not wear garlands nor apply scents;
one should sleep on a couch, or on the ground spread with a mat.
This indeed, they say, is the eightfold Uposatha,
proclaimed by the Buddha, who has gone to the end of suffering (dukkha).
The moon and the sun, both fair to behold,
shedding light, travel wherever their course extends;
dispellers of darkness, moving through the sky,
they shine in the firmament, illuminating the quarters.
Whatever wealth is found within their range—
pearl, gem, and fine beryl,
horn-gold or else mountain-gold,
and the natural gold that is called haṭaka—
these do not amount even to a sixteenth part
of the Uposatha endowed with the eight factors,
just as all the hosts of stars
do not match the radiance of the moon.
Therefore indeed a virtuous woman and man,
having observed the Uposatha endowed with the eight factors,
having made merits that yield happiness,
blameless, they attain the heavenly state.
The Great Chapter, the second.
Its summary:
Tittha, Bhaya, and Venāga, Sarabha, the Kesaputtiya,
Sāḷha too, and Kathāvatthu, Titthiyā, Mūla, and the Uposatha.
_________
The Ānanda Chapter, the third.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.