本經是選譯自譚尼沙羅尊者巴利英譯經文，供諸位法友參考比對。
增支部
III：70
<Muluposatha
Sutta>
齋日之本
優婆塞Vina譯於佛曆2548年10月7日
我是這樣聽聞的：有一段時期，世尊居住在衛舍離的東園鹿母講堂。這一天，剛好是齋日，毘舍佉（Visakha）—Migara
母，在日中之時前往拜見世尊，在向世尊頂禮之後，坐在一旁。當她坐定之後，世尊對毘舍佉—Migara
母說：「毘舍佉，妳為什麼在日中之時前來呢？」
「世尊，我今天持守齋日。」
「毘舍佉，總共有三種齋日。是那三種呢？那就是牧牛人的齋日、耆那教的齋日、以及聖弟子的齋日。」
「什麼叫作牧牛人的齋日呢？就像在晚上，當牧牛人把牛群趕回飼主的牧場之後，他如此思惟：『今天，牛群在這個地方放牧，在這個地方喝水；明天將要把牠們趕到別的地方放牧，在別的地方喝水。』同樣的道理，有些人當他們在持守齋日時，他們如此思惟：『今天我吃了這類的副食以及那類的主食，明天我將要吃那類的副食以及這類的主食。』於是，他整天都在沉溺在對食物的貪婪及欲望之上。毘舍佉，這就叫作牧牛人的齋日；當持守牧牛人的齋日之時，是沒有大的果報、大的利益、大的榮耀及大的光輝的。」
「什麼叫作耆那教的齋日呢？有一些叫作耆那教的出家人，他們教導他們的門徒如此持守齋日：『我的門徒啊，對於那些居住在東方超過一百里格遠的眾生放下棍棒吧、對於那些居住在西方超過一百里格遠的眾生放下棍棒吧、對於那些居住在北方超過一百里格遠的眾生放下棍棒吧、對於那些居住在南方超過一百里格遠的眾生放下棍棒吧。』因此，他們教導門徒們對某類，但不是全部的眾生散發慈心以及憐憫。」
「在齋日時，他們教導門徒如此持守齋日：『我的門徒啊，將你所有的衣服脫掉，並且如此頌唸：【我並不屬於任何人而且一無所有。因此，並沒有任何東西是屬於別的，也沒有任何東西是屬於我的。】』但除此之外，他的父母親知道：『這是我的小孩。』而他也知道：『這些是我的父母。』他的妻子們及小孩知道：『這是我的丈夫和父親。』而他也知道：『這些是我的妻子們及小孩。』他的員工和奴隸們知道：『這是我的老闆。』而他也知道：『這些是我的員工和奴隸們。』也因此，當他正可以在齋日行真實之行的時候，卻被教導行虛偽之行；而在晚上，他又重新拿回他之前所捨棄的財產，就算那些財產並沒有歸還於他。我告訴你，這等同於偷竊。毘舍佉，這就是耆那教的齋日；當持守耆那教的齋日之時，是沒有大的果報、大的利益、大的榮耀及大的光輝的。」
「什麼叫作聖弟子的齋日呢？就是經由適當的方法來清淨受污染的心。如何經由適當的方法來清淨受污染的心呢？」
「聖弟子如此地憶念如來：『如是世尊：阿羅漢、等正覺、明行足、善逝、世間解、無上調御士、天人師、佛陀、世尊。』當他如此憶念如來之時，他的心是安祥的，於是喜悅昇起，得以棄除心中的污染，就好像利用合適的方法得以洗淨頭一樣。如何利用合適的方法得以洗淨頭呢？那就是，利用清洗用的軟膏、黏土，以及適當的搓揉，便得以洗淨頭。同樣的，污染的心也是經由適當的方法得以清淨。如何經由適當的方法來清淨受污染的心呢？那就是，聖弟子如此地憶念如來：『如是世尊：阿羅漢、等正覺、明行足、善逝、世間解、無上調御士、天人師、佛陀、世尊。』當他如此憶念如來之時，他的心是安祥的，於是喜悅昇起，得以棄除心中的污染。經由如此憶念，他就被稱為一個持守梵志齋日（Brahma-Uposatha）的聖弟子，他安住在梵志（佛）隨念。由於憶念佛陀，他的心是安祥的，於是喜悅昇起，得以棄除心中的污染。這就是經由適當的方法來清淨心。」
「再者，聖弟子的齋日就是經由適當的方法來清淨心。如何經由適當的方法來清淨受污染的心呢？」
「聖弟子如此地憶念法：『世尊所善妙及詳細宣說的法，是可以親自看得到的，是當下就可體會的到的，請來親自試試看，通達內明之道，智者皆能親自體証。』當他如此憶念法之時，他的心是安祥的，於是喜悅昇起，得以棄除心中的污染，就好像利用合適的方法得以洗淨身體一樣。如何利用合適的方法得以洗淨身體呢？那就是，經由使用擦洗用的澡球以及沐浴粉，加上適當的搓揉，便得以洗淨身體。同樣的，污染的心也是經由適當的方法得以清淨。如何經由適當的方法來清淨受污染的心呢？那就是，聖弟子如此地憶念法：『世尊所善妙及詳細宣說的法，是可以親自看得到的，是當下就可體會的到的，請來親自試試看，通達內明之道，智者皆能親自體証。』當他如此憶念法之時，他的心是安祥的，於是喜悅昇起，得以棄除心中的污染。經由如此憶念，他就被稱為一個持守法齋日（Dhamma-Uposatha）的聖弟子，他安住於法隨念。由於憶念法，他的心是安祥的，於是喜悅昇起，得以棄除心中的污染。這就是經由適當的方法來清淨心。」
「再者，聖弟子的齋日就是經由適當的方法來清淨心。如何經由適當的方法來清淨受污染的心呢？」
「聖弟子如此地憶念僧伽：『僧伽是世尊的追隨者，良好地修習奉行佛法的團体（善於擇法的行者）；僧伽是世尊的追隨者，直接地修習奉行佛法的團体（不取兩端而實踐中道的行者）；僧伽是世尊的追隨者，正確地修習奉行佛法的團体（以取證涅槃為最終目標的行者）；僧伽是世尊的追隨者，已能依教奉行佛法的團体（梵行清淨的行者）。他們即是：四雙八輩。那才是世尊的追隨者—僧伽。應該佈施、禮遇、供養、尊重，這是世間無上的福田。』當他如此憶念僧伽之時，他的心是安祥的，於是喜悅昇起，得以棄除心中的污染，就好像利用合適的方法得以洗淨衣服一樣。如何利用合適的方法得以洗淨衣服呢？那就是，經由使用鹼土、鹼水以及乾牛糞，加上適當的搓揉，便得以洗淨衣服。同樣的，污染的心也是經由適當的方法得以清淨。如何經由適當的方法來清淨受污染的心呢？那就是，聖弟子如此地憶念僧伽：『僧伽是世尊的追隨者，良好地修習奉行佛法的團体（善於擇法的行者）；僧伽是世尊的追隨者，直接地修習奉行佛法的團体（不取兩端而實踐中道的行者）；僧伽是世尊的追隨者，正確地修習奉行佛法的團体（以取證涅槃為最終目標的行者）；僧伽是世尊的追隨者，已能依教奉行佛法的團体（梵行清淨的行者）。他們即是：四雙八輩。那才是世尊的追隨者—僧伽。應該佈施、禮遇、供養、尊重，這是世間無上的福田。』當他如此憶念僧伽之時，他的心是安祥的，於是喜悅昇起，得以棄除心中的污染。經由如此憶念，他就被稱為一個持守僧伽齋日（Sangha-Uposatha）的聖弟子，他安住於僧隨念。由於憶念僧伽，他的心是安祥的，於是喜悅昇起，得以棄除心中的污染。這就是經由適當的方法來清淨心。」
「再者，聖弟子的齋日就是經由適當的方法來清淨心。如何經由適當的方法來清淨受污染的心呢？」
「聖弟子如此地憶念自己的戒德：『（對於這聖者所珍習的戒，）是不破損的、不毀壞的、無瑕疵的、不玷污的、可以導致解脫、被智者所贊嘆、光輝燦爛的、以及有益於禪定的開發。』當他如此憶念戒德之時，他的心是安祥的，於是喜悅昇起，得以棄除心中的污染，就好像利用合適的方法得以洗淨一面鏡子一樣。如何利用合適的方法得以洗淨鏡子呢？那就是，經由使用油、灰燼以及柔軟皮布，加上適當的搓揉，便可以將鏡子洗淨。同樣的，污染的心也是經由適當的方法得以清淨。如何經由適當的方法來清淨受污染的心呢？那就是，聖弟子如此地憶念自己的戒德：『（對於這聖者所珍習的戒，）是不破損的、不毀壞的、無瑕疵的、不玷污的、可以導致解脫、被智者所贊嘆、光輝燦爛的、以及有益於禪定的開發。』當他如此憶念戒德之時，他的心是安祥的，於是喜悅昇起，得以棄除心中的污染。經由如此憶念，他就被稱為一個持守戒齋日（Sila-Uposatha）的聖弟子，他安住於戒隨念。由於憶念戒，他的心是安祥的，於是喜悅昇起，得以棄除心中的污染。這就是經由適當的方法來清淨心。」
「再者，聖弟子的齋日就是經由適當的方法來清淨心。如何經由適當的方法來清淨受污染的心呢？」
「聖弟子如此地憶念諸天：『有四天王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天、梵天，以及更高層的天界。他們在前世即具備了對三寶的淨信，使他們在前世身壞命終之後，得以投生於天界；而現在我也具備對三寶同樣的淨信。他們在前世所具備的戒德，使他們在前世身壞命終之後，得以投生於天界；而現在我也具備同樣的戒德。他們在前世樂於多聞，使他們在前世身壞命終之後，得以投生於天界；而現在我也同樣樂於多聞。他們在前世是樂於布施，使他們在前世身壞命終之後，得以投生於天界；而現在我也同樣地樂於布施。他們在前世善於培育智慧，使他們在前世身壞命終之後，得以投生於天界；而現在我也同樣地善於培育智慧。』當他如此憶念諸天之時，他的心是安祥的，於是喜悅昇起，得以棄除心中的污染，就好像利用合適的方法得以鍛鍊金子一樣。如何利用合適的方法得以鍛鍊金子呢？那就是，經由使用熔爐、鹼土、紅粉、吹管以及火鉗，加上適當的人為努力，便得以鍛鍊出金子。同樣的，污染的心也是經由適當的方法得以清淨。如何經由適當的方法來清淨受污染的心呢？那就是，聖弟子如此地憶念諸天：『有四天王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天、梵天，以及更高層的天界。他們在前世所具備的對三寶的淨信，使他們在前世身壞命終之後，得以投生於天界；而現在我也具備對三寶同樣的淨信。他們在前世所具備的戒德，使他們在前世身壞命終之後，得以投生於天界；而現在我也具備同樣的戒德。他們在前世樂於多聞，使他們在前世身壞命終之後，得以投生於天界；而現在我也同樣樂於多聞。他們在前世是樂於布施，使他們在前世身壞命終之後，得以投生於天界；而現在我也同樣地樂於布施。他們在前世培育智慧，使他們在前世身壞命終之後，得以投生於天界；而現在我也同樣地培育智慧。』當他如此憶念諸天之時，他的心是安祥的，於是喜悅昇起，得以棄除心中的污染。經由如此憶念，他就被稱為一個持守天人齋日（Deva-Uposatha）的聖弟子，他安住於諸天隨念。由於憶念諸天，他的心是安祥的，於是喜悅昇起，得以棄除心中的污染。這就是經由適當的方法來清淨心。」
「不僅如此，聖弟子如此地思維：『阿羅漢終其一生都捨棄殺生、戒除殺生，他們已經放下棍棒、他們已經放下武器，他們對惡行懷有慚愧，對一切眾生的福利帶有憐憫以及慈心。在今天的一日一夜當中，我也捨棄了殺生、戒除殺生，我放下了棍棒、我放下了武器，對惡行懷有慚愧，對一切眾生的福利帶有憐憫及慈心。這就是我在齋日時所持守的戒，藉由如此，我追隨阿羅漢的腳步。』（這就是他所持守的第一條戒。）」
「（他如此思維：）『阿羅漢終其一生都捨棄了不與而取（偷盜）、戒除不與而取，他們只拿取別人施與的東西、他們只接受那些別人所給與的東西，他們不是靠偷竊為生，而是清淨而活。在今天的一日一夜當中，我也捨棄了不與而取、戒除不與而取，我只拿取別人施與的東西、我只接受那些別人所給與的東西，我不是靠偷竊為生，而是清淨而活。這就是我在齋日時所持守的戒，藉由如此，我追隨阿羅漢的腳步。』（這就是他所持守的第二條戒。）」
「（他如此思維：）『阿羅漢終其一生都捨棄了淫行、過著貞節的生活，他們安於離欲、戒除了俗人的性生活。在今天的一日一夜當中，我也捨棄了淫行、過著貞節的生活，安於離欲、戒除了俗人的性生活。這就是我在齋日時所持守的戒，藉由如此，我追隨阿羅漢的腳步。』（這就是他所持守的第三條戒。）」
「（他如此思維：）『阿羅漢終其一生都捨棄了妄語、戒除了妄語，他們只說實話、堅持說實話、是可靠的、值得信賴的，不是世上的騙子。在今天的一日一夜當中，我也捨棄了妄語、戒除了妄語，我只說實話、堅持說實話、是可靠的、值得信賴的，不是世上的騙子。。這就是我在齋日時所持守的戒，藉由如此，我追隨阿羅漢的腳步。』（這就是他所持守的第四條戒。）」
「（他如此思維：）『阿羅漢終其一生都捨棄了會導致失念的蒸餾過及發酵過的酒類、並戒除了這些會導致失念的蒸餾過及發酵過的酒類。在今天的一日一夜當中，我也捨棄了會導致失念的蒸餾過及發酵過的酒類、並戒除了這些會導致失念的蒸餾過及發酵過的酒類。這就是我在齋日時所持守的戒，藉由如此，我追隨阿羅漢的腳步。』（這就是他所持守的第五條戒。）」
「（他如此思維：）『阿羅漢終其一生都日食一餐，戒除在夜間進食，他們克制自己不非食而食。在今天的一日一夜當中，我也日食一餐，戒除在夜間進食，克制自己不非食而食。這就是我在齋日時所持守的戒，藉由如此，我追隨阿羅漢的腳步。』（這就是他所持守的第六條戒。）」
「（他如此思維：）『阿羅漢終其一生都戒除了跳舞、唱歌、聽音樂、觀看娛樂表演、穿戴裝飾品、擦香水以及使用化妝品來打扮自己。在今天的一日一夜當中，我也戒除了跳舞、唱歌、聽音樂、觀看娛樂表演、穿戴裝飾品、擦香水以及使用化妝品來打扮自己。這就是我在齋日時所持守的戒，藉由如此，我追隨阿羅漢的腳步。』（這就是他所持守的第七條戒。）」
「（他如此思維：）『阿羅漢終其一生都捨棄了高大及華麗的椅子和床、戒除使用高大及華麗的椅子和床，他們使用低矮的臥處—簡陋的小床或是草蓆。在今天的一日一夜當中，我也捨棄了高大及華麗的椅子和床、戒除使用高大及華麗的椅子和床，使用低矮的臥處—簡陋的小床或是草蓆。這就是我在齋日時所持守的戒，藉由如此，我追隨阿羅漢的腳步。』（這就是他所持守的第八條戒。）」
「就好比一個權力顯赫，統制著十六個國家—也就是
Anga, Magadha, Kasi, Kosala, Vajji, Malla,
Ceti, Vansa, Kure, Pancala, Maccha, Surasena, Assaka, Avanti,
Gandhara, 及
Kamboja這些國家的帝王，擁有數不盡的七寶（金、銀、珍珠、水晶、玉、寶石及珊瑚），但是這些功德都比不上在齋日持守八戒的十六分之一。為什麼這樣說呢？因為和天界的喜樂比起來，人間帝王的喜樂是微不足道的。」
「人間的五十年是四天王天的一個日夜，他們一個月有三十天，一年有十二個月，而四天王天的的壽命是五百天年（約人間九百萬年）。在此，若某個女人或男人能在齋日持守八戒，當身壞命終之後，他也許會投生在四天王天。毘舍佉，這就是為什麼我說『和天界的喜樂比起來，人間帝王的喜樂是微不足道的。』」（因為人的壽命約百年）
「人間的一百年是三十三天的一個日夜，他們一個月有三十天，一年有十二個月，而三十三天的的壽命是一千天年（約人間三千六百萬年）。在此，若某個女人或男人能在齋日持守八戒，當身壞命終之後，他也許會投生在三十三天。毘舍佉，這就是為什麼我說『和天界的喜樂比起來，人間帝王的喜樂是微不足道的。』」
「人間的兩百年是夜摩天的一個日夜，他們一個月有三十天，一年有十二個月，而夜摩天的的壽命是兩千天年（約人間一億四千四百萬年）。在此，若某個女人或男人能在齋日持守八戒，當身壞命終之後，他也許會投生在夜摩天。毘舍佉，這就是為什麼我說『和天界的喜樂比起來，人間帝王的喜樂是微不足道的。』」
「人間的四百年是兜率陀天的一個日夜，他們一個月有三十天，一年有十二個月，而兜率陀天的的壽命是四千天年（約人間五億七千六百萬年）。在此，若某個女人或男人能在齋日持守八戒，當身壞命終之後，他也許會投生在兜率陀天。毘舍佉，這就是為什麼我說『和天界的喜樂比起來，人間帝王的喜樂是微不足道的。』」
「人間的八百年是化樂天的一個日夜，他們一個月有三十天，一年有十二個月，而化樂天的的壽命是八千天年（約人間二十三億四百萬年）。在此，若某個女人或男人能在齋日持守八戒，當身壞命終之後，他也許會投生在化樂天。毘舍佉，這就是為什麼我說『和天界的喜樂比起來，人間帝王的喜樂是微不足道的。』」
「人間的一千六百年是他化自在天的一個日夜，他們一個月有三十天，一年有十二個月，而他化自在天的的壽命是一萬六千天年（約人間九十二億一千六百萬年）。在此，若某個女人或男人能在齋日持守八戒，當身壞命終之後，他也許會投生在他化自在天。毘舍佉，這就是為什麼我說『和天界的喜樂比起來，人間帝王的喜樂是微不足道的。』」
「人不應該殺生，或是盜取別人未曾給與的東西；
不應該說謊，或是成為一個沉湎於飲酒的酒徒；
應該戒除淫行—也就是性行為；
不應該在夜間進食—也就是非時而食；
不應該穿戴裝飾品或是使用香水；
應該睡在簡陋的小床，或是地上鋪的草蓆---
這由覺悟者所說的齋日八戒，
將可以通往痛苦及悲傷的止息。
月亮以及太陽，都是如此地美麗，
當出現在天空時，所散發的光芒，
在行進之間，將可以驅除黑暗，
照亮天際，遍滿每個角落。
在光明所遍照的範圍內，所有的財富：
珍珠、水晶、翠玉、
幸運石、白金、金塊、
以及那被稱作『Hataka』的精煉真金，
然而他們就像---
那天空的群星，
與明月的輝相比一樣（群星不及明月光輝的十六分之一）---
遠不及持守齋日八戒的，
十六分之一。
因此，任何人—男人或是女人--，
若能培養這---
齋日八戒的戒德，
將會為他們帶來善業、
充滿喜悅、
無可指責的，
將會投生於天界。」
英譯請見：http://www.accesstoinsight.org/canon/sutta/anguttara/an03-070.html
Anguttara
Nikaya III.70
Muluposatha
Sutta
The
Roots of the Uposatha
Translated
from the Pali by Thanissaro Bhikkhu.
For free distribution only.
I
have heard that on one occasion the Blessed One was staying
in Savatthi at the Eastern Monastery,
the palace of Migara's mother. Now at
that time -- it being the Uposatha day -- Visakha,
Migara's mother, went to the Blessed One in the middle of the
day and, on arrival, having bowed down to him, sat to one
side. As she was sitting there the Blessed One said to her,
"Well now, Visakha, why are you coming in the middle of
the day?"
"Today
I am observing the Uposatha, lord."
"Visakha,
there are these three Uposathas. Which three? The Uposatha of
a cowherd, the Uposatha of the Jains, and the Uposatha of the
Noble Ones.
"And
what is the Uposatha of a cowherd? Just as
when a cowherd returns the cattle to their owners in the
evening, he reflects: 'Today the cattle wandered to that spot
and this, drank at this spot and that; tomorrow they will
wander to that spot and this, will drink at this spot and
that'; in the same way, there is the case where a certain
person observing the Uposatha reflects, 'Today I ate this
sort of non-staple food and that sort of staple food.
Tomorrow I will eat that sort of non-staple food and this
sort of staple food.' He spends the day with an awareness
imbued with that covetousness, with that greed. Such is the
Uposatha of a cowherd, Visakha. When this Uposatha of a
cowherd is undertaken, it is not of great fruit or great
benefit, not of great glory or great radiance.
"And
what is the Uposatha of the Jains? There
are the contemplatives called the Niganthas
(Jains). They get their disciple to undertake the following
practice: 'Here, my good man. Lay down the rod with regard to
beings who live more than 100 leagues to the east... more
than 100 leagues to the west... more than 100 leagues to the
north... more than 100 leagues to the south.' Thus they get
the disciple to undertake kindness & sympathy to some
beings, but not to others.
"On
the Uposatha day, they get their disciple to undertake the
following practice: 'Here, my good man. Having stripped off
all your clothing, say this: "I am nothing by anything
or of anything. Thus there is nothing by anything or of
anything that is mine."' Yet in spite of that, his
parents know of him that 'This is our child.' And he knows of
them that 'These are my parents.' His wives & children
know of him that 'This is our husband & father.' And he
knows of them that 'These are my wives & children.' His
workers & slaves know of him that 'This is our master.'
And he knows of them that 'These are my workers &
slaves.' Thus at a time when he should be persuaded to
undertake truthfulness, he is persuaded to undertake
falsehood. At the end of the night, he resumes the
consumption of his belongings, even though they aren't given
back to him. This counts as stealing, I tell you. Such is the
Uposatha of the Jains, Visakha. When this Uposatha of the
Jains is undertaken, it is not of great fruit or great
benefit, not of great glory or great radiance.
"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?
"There
is the case where the disciple of the noble ones
recollects the Tathagata, thus: 'Indeed, the Blessed One is
worthy and rightly self-awakened, consummate in knowledge
& conduct, well-gone, an expert with regard to the world,
unexcelled as a trainer for those people fit to be tamed, the
Teacher of divine & human beings, awakened, blessed.' As
he is recollecting the Tathagata, 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 Tathagata... As he is recollecting the
Tathagata, 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 Brahma-Uposatha.
He lives with Brahma [= the Buddha]. It is owing to Brahma
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.
"[Again,
the Uposatha of the Noble Ones] is the cleansing of the mind
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, thus: 'The Dhamma is well-expounded by
the Blessed One, to be seen here & now, timeless,
inviting verification, pertinent, to be realized by the wise
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.
"[Again,
the Uposatha of the Noble Ones] is the cleansing of the mind
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 Sangha, thus: 'The Sangha 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 Sangha of the
Blessed One's disciples: worthy of gifts, worthy of
hospitality, worthy of offerings, worthy of respect, the
incomparable field of merit for the world.' As he is
recollecting the Sangha, 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 Sangha... As he is recollecting the
Sangha, 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 Sangha-Uposatha. He lives with
the Sangha. It is owing to the Sangha 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.
"[Again,
the Uposatha of the Noble Ones] is the cleansing of the mind
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, thus: '[They are] untorn,
unbroken, unspotted, unsplattered, liberating, praised by the
wise, untarnished, 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.
"[Again,
the Uposatha of the Noble Ones] is the cleansing of the mind
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, thus: 'There are the Devas of the Four
Great Kings, the Devas of the Thirty-three, the Yama Devas,
the Contented Devas, the devas who delight in creation, the
devas who have power over the creations of others, the devas
of Brahma'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 a 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.
"Furthermore,
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.
"'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 stealing 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 stealing 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.
"'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.
"'As
long as they live, the arahants -- abandoning false speech --
abstain from false speech. They speak the truth, hold to the
truth, are firm, reliable, no deceivers of the world. Today I
too, for this day & night -- abandoning false speech --
abstain from false speech. 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.
"'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.
"'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.
"'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.
"'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, Visakha. 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?
"Suppose
that one were to exercise kingship, rule, & sovereignty
over these sixteen great lands replete with the seven
treasures, i.e., over the Angas, Maghadans,
Kasis, Kosalans, Vajjians,
Mallas, Cetis, Vansans,
Kurus, Pañcalas,
Macchas, Surasenas,
Assakas, Avantis, Gandharans,
& 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. 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. Thirty such days & nights make a
month... One thousand such heavenly years constitute the
life-span among the Devas of the Thirty-three. 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 Thirty-three. It was in reference to this that it was
said, 'Kingship over human beings is a meager thing when
compared with heavenly bliss.'
"Two
human centuries are equal to one day & night among the
Yama Devas... Two thousand such heavenly years constitute the
life-span among the Yama Devas...
"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...
"Eight
human centuries is equal to one day & night among the
devas who delight in creation... Eight thousand such heavenly
years constitute the life-span among the devas who delight in
creation...
"Sixteen
human centuries are equal to one day & night among the
devas who have 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 who have power over the creations
of others. 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 who have 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.'"
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 'Hataka.'
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.
