Uposathasuttaṃ [AN 3.70, PTS 1.206–1.215]

10.

The Discourse on the Observance

71. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāramātā's mansion. Then Visākhā, Migāra's mother, on that Observance day, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To Visākhā, Migāra's mother, seated to one side, the Blessed One said this: "Well now, from where are you coming, Visākhā, in the middle of the day?" "I am observing the Observance today, venerable sir."

"There are, Visākhā, three kinds of Observance. Which three? The cowherd's Observance, the Jain's Observance, and the noble one's Observance. And how, Visākhā, is there the cowherd's Observance? Just as, Visākhā, a cowherd in the evening time, having handed over the cattle to the owners, considers thus - 'Today the cattle grazed in such and such a place, they drank water in such and such a place; tomorrow the cattle will graze in such and such a place, they will drink water in such and such a place'; so too, Visākhā, here a certain one observing the Observance considers thus - 'Today I ate such and such solid food, I consumed such and such soft food; tomorrow I will eat such and such solid food, I will consume such and such soft food.' He passes the day with a mind accompanied by covetousness. Thus, Visākhā, is the cowherd's Observance. The cowherd's Observance observed thus, Visākhā, is not of great fruit, not of great benefit, not of great brightness, not of great pervasion.

"And how, Visākhā, is there the Jain's Observance? There are, Visākhā, ascetics called Jains. They exhort their disciple thus - 'Come, my good man, whatever living beings there are in the eastern direction beyond a hundred yojanas, towards them lay down the rod; whatever living beings there are in the western direction beyond a hundred yojanas, towards them lay down the rod; whatever living beings there are in the northern direction beyond a hundred yojanas, towards them lay down the rod; whatever living beings there are in the southern direction beyond a hundred yojanas, towards them lay down the rod.' Thus they exhort for sympathy and compassion towards some living beings, but they do not exhort for sympathy and compassion towards other living beings. On that Observance day they exhort their disciple thus - 'Come, my good man, having laid aside all clothes, speak thus - I am not anywhere a possession of anyone, nor is there anywhere in anything a possession of mine.' But his mother and father know - 'This is our son'; and he too knows - 'These are my mother and father.' And his children and wife know - 'This is my husband'; and he too knows - 'This is my children and wife.' And his slaves, workmen and servants know - 'This is our master'; and he too knows - 'These are my slaves, workmen and servants.' Thus at a time when they should be exhorted in truth, at that time they exhort in lying. This I call his lying. After that night has passed, he uses possessions not given. This I call his taking what is not given. Thus, Visākhā, is the Jain's Observance. The Jain's Observance observed thus, Visākhā, is not of great fruit, not of great benefit, not of great brightness, not of great pervasion.

"And how, Visākhā, is the noble Observance? There is, Visākhā, purification of the impure mind by means of effort. And how, Visākhā, is there purification of the impure mind by means of effort? Here, Visākhā, a noble disciple recollects the Truth-finder - 'Thus indeed is the Blessed One: the Worthy One, the Perfectly Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' For him recollecting the Truth-finder, the mind becomes clear, gladness arises. Whatever impurities of the mind there are, they are abandoned, just as, Visākhā, there is purification of the impure head by means of effort.

"And how, Visākhā, is there purification of the impure head by means of effort? Dependent on paste and dependent on clay and dependent on water and dependent on the appropriate effort of a person, thus, Visākhā, there is purification of the impure head by means of effort. So too, Visākhā, there is purification of the impure mind by means of effort.

"And how, Visākhā, is there purification of the impure mind by means of effort? Here, Visākhā, a noble disciple recollects the Truth-finder - 'Thus indeed is the Blessed One: the Worthy One, the Perfectly Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' For him recollecting the Truth-finder, the mind becomes clear, gladness arises, whatever impurities of the mind there are, they are abandoned. This is called, Visākhā - 'A noble disciple observes the Brahmā Observance, dwells together with Brahmā, and referring to Brahmā, the mind becomes clear, gladness arises, whatever impurities of the mind there are, they are abandoned.' Thus, Visākhā, there is purification of the impure mind by means of effort.

"There is, Visākhā, purification of the impure mind by means of effort. And how, Visākhā, is there purification of the impure mind by means of effort? Here, Visākhā, a noble disciple recollects the Teaching - 'Well proclaimed by the Blessed One is the Teaching, visible here and now, immediately effective, inviting one to come and see, leading onward, to be individually experienced by the wise.' For him recollecting the Teaching, the mind becomes clear, gladness arises, whatever impurities of the mind there are, they are abandoned, just as, Visākhā, there is purification of the impure body by means of effort.

"And how, Visākhā, is there purification of the impure body by means of effort? Dependent on a scrubbing stone and dependent on bath powder and dependent on water and dependent on the appropriate effort of a person. Thus, Visākhā, there is purification of the impure body by means of effort. So too, Visākhā, there is purification of the impure mind by means of effort.

"And how, Visākhā, is there purification of the impure mind by means of effort? Here, Visākhā, a noble disciple recollects the Teaching - 'Well proclaimed by the Blessed One is the Teaching, visible here and now, immediately effective, inviting one to come and see, leading onward, to be individually experienced by the wise.' For him recollecting the Teaching, the mind becomes clear, gladness arises, whatever impurities of the mind there are, they are abandoned. This is called, Visākhā, 'A noble disciple observes the Teaching Observance, dwells together with the Teaching, and referring to the Teaching, the mind becomes clear, gladness arises, whatever impurities of the mind there are, they are abandoned.' Thus, Visākhā, there is purification of the impure mind by means of effort.

"There is, Visākhā, purification of the impure mind by means of effort. And how, Visākhā, is there purification of the impure mind by means of effort? Here, Visākhā, a noble disciple recollects the Community - 'The Community of the Blessed One's disciples is practicing well, the Community of the Blessed One's disciples is practicing uprightly, the Community of the Blessed One's disciples is practicing by the true method, the Community of the Blessed One's disciples is practicing properly, that is, the four pairs of persons, the eight types of individuals; this Community of the Blessed One's disciples is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world.' For one recollecting the Community, the mind becomes clear, gladness arises, whatever impurities of the mind there are, those are abandoned, just as, Visākhā, there is purification of an impure cloth by means of effort.

"And how, Visākhā, is there purification of an impure cloth by means of effort? Dependent on heat, and dependent on lye, and dependent on cow-dung, and dependent on water, and dependent on the appropriate effort of a person. Thus, Visākhā, there is purification of an impure cloth by means of effort. So too, Visākhā, there is purification of the impure mind by means of effort.

"And how, Visākhā, is there purification of the impure mind by means of effort? Here, Visākhā, a noble disciple recollects the Community - 'The Community of the Blessed One's disciples is practicing well, etc. an unsurpassed field of merit for the world.' For one recollecting the Community, the mind becomes clear, gladness arises, whatever impurities of the mind there are, those are abandoned. This is called, Visākhā, 'a noble disciple observes the Community Observance, lives together with the Community, and referring to the Community, the mind becomes clear, gladness arises, whatever impurities of the mind there are, those are abandoned.' Thus, Visākhā, there is purification of the impure mind by means of effort.

"There is, Visākhā, purification of the impure mind by means of effort. And how, Visākhā, is there purification of the impure mind by means of effort? Here, Visākhā, a noble disciple recollects one's own moral practices that are unbroken, without holes, unspotted, unblemished, liberating, praised by the wise, not adhered to, and conducive to concentration. For one recollecting morality, the mind becomes clear, gladness arises, whatever impurities of the mind there are, those are abandoned, just as, Visākhā, there is purification of an impure mirror by means of effort.

"And how, Visākhā, is there purification of an impure mirror by means of effort? Dependent on oil, and dependent on ashes, and dependent on a hair-brush, and dependent on the appropriate effort of a person. Thus, Visākhā, there is purification of an impure mirror by means of effort. So too, Visākhā, there is purification of the impure mind by means of effort.

"And how, Visākhā, is there purification of the impure mind by means of effort? Here, Visākhā, a noble disciple recollects one's own moral practices that are unbroken, etc. conducive to concentration. For one recollecting morality, the mind becomes clear, gladness arises, whatever impurities of the mind there are, those are abandoned. This is called, Visākhā, 'a noble disciple observes the Morality Observance, lives together with morality, and referring to morality, the mind becomes clear, gladness arises, whatever impurities of the mind there are, those are abandoned.' Thus, Visākhā, there is purification of the impure mind by means of effort.

"There is, Visākhā, purification of the impure mind by means of effort. And how, Visākhā, is there purification of the impure mind by means of effort? Here, Visākhā, a noble disciple recollects the deities - 'There are the gods ruled by the four great kings, there are the gods of the Thirty-three, there are the Yāma gods, there are the Tusita gods, there are the gods who delight in creation, there are the gods who wield power over others' creations, there are the gods of Brahmā's retinue, there are gods beyond that. Endowed with such faith as those deities were endowed with, having passed away from here, they were reborn there; such faith is also found in me. Endowed with such morality as those deities were endowed with, having passed away from here, they were reborn there; such morality is also found in me. Endowed with such learning as those deities were endowed with, having passed away from here, they were reborn there; such learning is also found in me. Endowed with such generosity as those deities were endowed with, having passed away from here, they were reborn there; such generosity is also found in me. Endowed with such wisdom as those deities were endowed with, having passed away from here, they were reborn there; such wisdom is also found in me.' For one recollecting the faith and morality and learning and generosity and wisdom of oneself and of those deities, the mind becomes clear, gladness arises, whatever impurities of the mind there are, they are abandoned, just as, Visākhā, there is purification of impure gold by means of effort.

"And how, Visākhā, is there purification of impure gold by means of effort? Dependent on a furnace, dependent on salt, dependent on red chalk, dependent on a tube and tongs, and dependent on the appropriate effort of a person. Thus, Visākhā, there is purification of impure gold by means of effort. So too, Visākhā, there is purification of the impure mind by means of effort.

"And how, Visākhā, is there purification of the impure mind by means of effort? Here, Visākhā, a noble disciple recollects the deities - 'There are the gods ruled by the four great kings, there are the gods of the Thirty-three, etc. there are gods beyond that. Endowed with such faith as those deities were endowed with, having passed away from here, they were reborn there; such faith is also found in me. Endowed with such morality, etc. learning, etc. generosity, etc. Endowed with such wisdom as those deities were endowed with, having passed away from here, they were reborn there; such wisdom is also found in me.' For one recollecting the faith and morality and learning and generosity and wisdom of oneself and of those deities, the mind becomes clear, gladness arises, whatever impurities of the mind there are, they are abandoned. This is called, Visākhā, 'a noble disciple observes the deity Observance, dwells together with the deities, and with reference to the deities the mind becomes clear, gladness arises, whatever impurities of the mind there are, they are abandoned.' Thus, Visākhā, there is purification of the impure mind by means of effort.

"That noble disciple, Visākhā, considers thus - 'For as long as life lasts, the Worthy Ones, having abandoned the killing of living beings, abstain from killing living beings; with rod laid down, with knife laid down, having shame, compassionate, they dwell concerned for the welfare of all living beings; I too today, for this night and this day, having abandoned the killing of living beings, abstain from killing living beings; with rod laid down, with knife laid down, having shame, compassionate, I dwell concerned for the welfare of all living beings. By this factor too I imitate the Worthy Ones, and the Observance will have been observed by me.

"For the length of one's life the Worthy Ones, having abandoned taking what is not given, abstain from taking what is not given; taking only what is given, expecting only what is given, they dwell in purity through non-stealing; today I too, for this night and this day, having abandoned taking what is not given, abstain from taking what is not given; taking only what is given, expecting only what is given, I dwell in purity through non-stealing. By this factor too I imitate the Worthy Ones, and the Observance will have been observed by me.

"For the length of one's life the Worthy Ones, having abandoned unchaste conduct, live the holy life, keeping far away, abstaining from sexual intercourse, which is a village practice; today I too, for this night and this day, having abandoned unchaste conduct, live the holy life, keeping far away, abstaining from sexual intercourse, which is a village practice. By this factor too I imitate the Worthy Ones, and the Observance will have been observed by me.

"For the length of one's life the Worthy Ones, having abandoned false speech, abstain from false speech; they speak the truth, are devoted to truth, reliable, trustworthy, not deceivers of the world; today I too, for this night and this day, having abandoned false speech, abstain from false speech; I speak the truth, am devoted to truth, reliable, trustworthy, not a deceiver of the world. By this factor too I imitate the Worthy Ones, and the Observance will have been observed by me.

"For the length of one's life the Worthy Ones, having abandoned spirits, liquor and intoxicants that cause negligence, abstain from spirits, liquor and intoxicants that cause negligence; today I too, for this night and this day, having abandoned spirits, liquor and intoxicants that cause negligence, abstain from spirits, liquor and intoxicants that cause negligence. By this factor too I imitate the Worthy Ones, and the Observance will have been observed by me.

"For the length of one's life the Worthy Ones eat only one meal a day, abstaining from eating at night, abstaining from eating at the improper time; today I too, for this night and this day, eat only one meal a day, abstaining from eating at night, abstaining from eating at the improper time. By this factor too I imitate the Worthy Ones, and the Observance will have been observed by me.

"For the length of one's life the Worthy Ones abstain from dancing, singing, music, seeing shows, wearing garlands, using perfumes and cosmetics, adorning and beautifying themselves; today I too, for this night and this day, abstain from dancing, singing, music, seeing shows, wearing garlands, using perfumes and cosmetics, adorning and beautifying myself. By this factor too I imitate the Worthy Ones, and the Observance will have been observed by me.

"For the length of one's life the Worthy Ones, having abandoned high and luxurious beds, abstain from high and luxurious beds; they use a low sleeping place, either a small bed or a grass mat; today I too, for this night and this day, having abandoned high and luxurious beds, abstain from high and luxurious beds; I use a low sleeping place, either a small bed or a grass mat. By this factor too I imitate the Worthy Ones, and the Observance will have been observed by me."

"Thus, Visākhā, is the Noble Observance. Thus observed, Visākhā, the Noble Observance is rich in result, of great benefit, of great brightness, of great pervasion."

"How rich in result is it, how great in benefit, how great in brightness, how great in pervasion?" "Just as, Visākhā, if one were to exercise sovereign lordship over these sixteen great countries abounding in the seven treasures, as follows - the Aṅgas, the Magadhans, the Kāsis, the Kosalans, the Vajjis, the Mallas, the Cetis, the Vaṅgas, the Kurus, the Pañcālas, the Macchas, the Sūrasenas, the Assakas, the Avantis, the Gandhāras, the Kambojas - this is not worth a sixteenth fraction of the Observance endowed with eight factors. What is the reason for this? Insignificant, Visākhā, is human kingship compared with divine happiness."

"Fifty human years, Visākhā, are one day and night for the gods ruled by the four great kings. By that night, thirty nights make a month. By that month, twelve months make a year. By that year, five hundred divine years is the life-span of the gods ruled by the four great kings. There is the possibility, Visākhā, that here a certain woman or man, having observed the Observance endowed with eight factors, upon the body's collapse at death, may be reborn in the company of the gods ruled by the four great kings. It was with reference to this, Visākhā, that it was said - 'Insignificant is human kingship compared with divine happiness.'"

"Visākhā, a human hundred years is one day and night for the Thirty-three gods. By that night, thirty nights make a month. By that month, twelve months make a year. By that year a divine thousand years is the life-span of the Thirty-three gods. There is the possibility, Visākhā, that here a certain woman or man, having observed the Observance endowed with eight factors, upon the body's collapse at death, would be reborn in the company of the Thirty-three gods. It was with reference to this, Visākhā, that it was said - 'Insignificant is human kingship compared with divine happiness.'"

"Visākhā, two hundred human years is one day and night for the Yāma gods. By that night, thirty nights make a month. By that month, twelve months make a year. By that year two divine thousand years is the life-span of the Yāma gods. There is the possibility, Visākhā, that here a certain woman or man, having observed the Observance endowed with eight factors, upon the body's collapse at death, would be reborn in the company of the Yāma gods. It was with reference to this, Visākhā, that it was said - 'Insignificant is human kingship compared with divine happiness.'"

"Visākhā, four hundred human years is one day and night for the Tusita gods. By that night, thirty nights make a month. By that month, twelve months make a year. By that year four divine thousand years is the life-span of the Tusita gods. There is the possibility, Visākhā, that here a certain woman or man, having observed the Observance endowed with eight factors, upon the body's collapse at death, would be reborn in the company of the Tusita gods. It was with reference to this, Visākhā, that it was said - 'Insignificant is human kingship compared with divine happiness.'"

"Visākhā, eight hundred human years is one day and night for the gods who delight in creation. By that night, thirty nights make a month. By that month, twelve months make a year. By that year eight divine thousand years is the life-span of the gods who delight in creation. There is the possibility, Visākhā, that here a certain woman or man, having observed the Observance endowed with eight factors, upon the body's collapse at death, would be reborn in the company of the gods who delight in creation. It was with reference to this, Visākhā, that it was said - 'Insignificant is human kingship compared with divine happiness.'"

"Visākhā, sixteen hundred human years is one day and night for the gods who control what is created by others. By that night, thirty nights make a month. By that month, twelve months make a year. By that year sixteen divine thousand years is the life-span of the gods who control what is created by others. There is the possibility, Visākhā, that here a certain woman or man, having observed the Observance endowed with eight factors, upon the body's collapse at death, would be reborn in the company of the gods who control what is created by others. It was with reference to this, Visākhā, that it was said - 'Human kingship is insignificant compared with divine happiness.'"