Great Fruit and Benefit of the Noble Ones’ Uposatha Observance

There are, Visākhā, three kinds of Uposathas.

What three?

1. The cattle workers Uposatha,

2. the Nigaṇṭhas’ Uposatha,

3. and the Noble Ones’ Uposatha.

And how, Visākhā, is the cattle workers Uposatha observed?

Suppose, Visākhā, in the evening a cattle worker returns the cows to their owners. He reflects thus: Today the cows grazed in such and such a place and drank water in such and such a place. Tomorrow the cows will graze in such and such a place and drink water in such and such a place.

So too, someone here observing the Uposatha reflects thus: Today I ate this and that food; today I ate a meal of this and that kind. Tomorrow I will eat this and that food; tomorrow I will eat a meal of this and that kind. He thereby passes the day with craving/greed and longing in his mind.

It is in such a way that the cattle workers Uposatha is observed. The cattle workers Uposatha, thus observed, is not of great fruit and benefit, nor is it extraordinarily brilliant and extensive.

And how, Visākhā, is the Nigaṇṭhas’ Uposatha observed?

There are, Visākhā, Ascetics called Nigaṇṭhas. They urge their disciples thus: Come, good man, lay down the rod toward living beings residing more than a hundred yojanas’ (12-15 km) distance in the eastern quarter. Lay down the rod toward living beings residing more than a hundred yojanas’ distance in the western quarter. Lay down the rod toward living beings residing more than a hundred yojanas’ distance in the northern quarter. Lay down the rod toward living beings residing more than a hundred yojanas’ distance in the southern quarter. Thus they urge them to be sympathetic and compassionate toward some living beings, but not to others. On the Uposatha Day, they urge their disciples thus: Come, good man, having laid aside all clothes, recite: I am not anywhere the belonging of anyone, nor is there anywhere anything in any place that is mine. However, his parents know: This is our son. And he knows: These are my parents. His wife and children know: He is our supporter. And he knows: These are my wife and children. His slaves, workers, and servants know: He is our master. And he knows: These are my slaves, workers, and servants. Thus on an occasion when they should be urged in truthfulness, [the Nigaṇṭhas] urge them in false speech. This, I say, is false speech. When that night has passed, he makes use of possessions that have not been given. This, I say, is taking what has not been given.

It is in such a way that the Nigaṇṭhas’ Uposatha is observed. When one has observed the Uposatha in the way of the Nigaṇṭhas, the Uposatha is not of great fruit and benefit, nor is it extraordinarily brilliant and extensive.

And how, Visākhā, is the Noble Ones’ Uposatha observed?

The defiled mind is cleansed by effort. And how is the defiled mind cleansed by effort?

Here, Visākhā, a Noble Disciple recollects (recalls/remembers) The Tathāgata thus: The Perfectly Enlightened One is an Arahant, Perfectly Enlightened, accomplished in true wisdom and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of heavenly beings and humans, the Enlightened One, The Perfectly Enlightened One. When a Noble Disciple recollects (recalls/remembers) The Tathāgata, his mind becomes tranquil (calm), joy arises, and the defilements of the mind are abandoned in the same way that one’s head, when dirty, is cleansed by effort.

And how, Visākhā, does one cleanse a dirty head by effort? By means of cleansing paste, clay, water, and the appropriate effort by the person. It is in such a way that one’s head, when dirty, is cleansed by effort. So too, the defiled mind is cleansed by effort.

This is called a Noble Disciple who observes the Uposatha of Brahmā (God), who resides together with Brahmā (God), and it is by considering Brahmā (God) that his mind becomes tranquil, joy arises, and the defilements of the mind are abandoned. It is in this way that the defiled mind is cleansed by effort.

The defiled mind, Visākhā, is cleansed by effort. And how is the defiled mind cleansed by effort?

Here, Visākhā, a Noble Disciple recollects (recalls/remembers) The Teachings thus: The Teachings are well expounded by The Perfectly Enlightened One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise. When a Noble Disciple recollects (recalls/remembers) The Teachings, his mind becomes tranquil, joy arises, and the defilements of the mind are abandoned in the same way that one’s body, when dirty, is cleansed by effort.

And how, Visākhā, does one cleanse a dirty body by effort? By means of a bathing brush, lime powder, water, and the appropriate effort by the person. It is in such a way that one’s body, when dirty, is cleansed by effort. So too, the defiled mind is cleansed by effort.

This is called a Noble Disciple who observes the Uposatha of The Teachings, who resides together with The Teachings, and it is by considering The Teachings that his mind becomes tranquil, joy arises, and the defilements of the mind are abandoned. It is in this way that the defiled mind is cleansed by effort.

The defiled mind, Visākhā, is cleansed by effort. And how is the defiled mind cleansed by effort?

Here, Visākhā, a Noble Disciple recollects (recalls/remembers) The Community thus: The Community of The Perfectly Enlightened One’s disciples is practicing the good way, practicing the straight way, practicing the true way, practicing the proper way; that is, the four pairs of persons, the eight types of individuals — this Community of The Perfectly Enlightened One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respectful salutation, the unsurpassed field of merit for the world. When a Noble Disciple recollects (recalls/remembers) The Community, his mind becomes tranquil, joy arises, and the defilements of the mind are abandoned in the same way that a dirty cloth is cleansed by effort.

And how, Visākhā, does one cleanse a dirty cloth by effort? By means of heat, lye, cow dung, water, and the appropriate effort by the person. It is in such a way that a dirty cloth is cleansed by effort. So too, the defiled mind is cleansed by effort.

This is called a Noble Disciple who observes the Uposatha of The Community, who resides together with The Community, and it is by considering The Community that his mind becomes tranquil, joy arises, and the defilements of the mind are abandoned. It is in this way that the defiled mind is cleansed by effort.

The defiled mind, Visākhā, is cleansed by effort. And how is the defiled mind cleansed by effort?

Here, Visākhā, a Noble Disciple recollects (recalls/remembers) his own virtuous behavior (moral conduct) as unbroken, untorn, unblemished, unblotched, liberating, praised by the wise, not misunderstood, and leading to concentration. When a Noble Disciple recollects (recalls/remembers) his virtuous behavior (moral conduct), his mind becomes tranquil, joy arises, and the defilements of the mind are abandoned in the same way that a dirty mirror is cleansed by effort.

And how, Visākhā, is a dirty mirror cleansed by effort? By means of oil, ashes, a roll of cloth, and the appropriate effort by the person. It is in such a way that a dirty mirror is cleansed by effort. So too, the defiled mind is cleansed by effort.

This is called a Noble Disciple who observes the Uposatha of virtuous behavior (moral conduct), who resides together with virtuous behavior (moral conduct), and it is by considering virtuous behavior (moral conduct) that his mind becomes tranquil, joy arises, and the defilements of the mind are abandoned. It is in this way that the defiled mind is cleansed by effort.

The defiled mind, Visākhā, is cleansed by effort. And how is the defiled mind cleansed by effort?

Here, Visākhā, a Noble Disciple recollects (recalls/remembers) the heavenly beings thus: There are heavenly beings [ruled by] The Four Great Kings, Tāvatiṃsa heavenly beings, Yāma heavenly beings, Tusita heavenly beings, heavenly beings who excite in creation, heavenly beings who control what is created by others, heavenly beings of Brahmā’s (God’s) company, and heavenly beings still higher than these. I too have such confidence as those heavenly beings possessed because of which, when they passed away from here, they were reborn there; I too have such virtuous behavior (moral conduct) as those heavenly beings possessed because of which, when they passed away from here, they were reborn there; I too have such learning as those heavenly beings possessed because of which, when they passed away from here, they were reborn there; I too have such generosity as those heavenly beings possessed because of which, when they passed away from here, they were reborn there; I too have such wisdom as those heavenly beings possessed because of which, when they passed away from here, they were reborn there. When a Noble Disciple recollects (recalls/remembers) the confidence, virtuous behavior (moral conduct), learning, generosity, and wisdom in himself and in those heavenly beings, his mind becomes tranquil, joy arises, and the defilements of the mind are abandoned in the same way that impure gold is cleansed by effort.

And how, Visākhā, is impure gold cleansed by effort?

By means of a furnace, salt, red chalk, a blow‑pipe and tongs, and the appropriate effort by the person. It is in such a way that impure gold is cleansed by effort. So too, the defiled mind is cleansed by effort.

This is called a Noble Disciple who observes the Uposatha of the heavenly beings, who resides together with the heavenly beings, and it is by considering the heavenly beings that his mind becomes tranquil, joy arises, and the defilements of the mind are abandoned. It is in this way that the defiled mind is cleansed by effort.

(i) This Noble Disciple, Visākhā, reflects thus: As long as they live, the Arahants abandon and abstain from the destruction of life; with the rod and weapon laid aside, diligent and kindly, they reside compassionate toward all living beings. Today, for this night and day, I too shall abandon and abstain from the destruction of life; with the rod and weapon laid aside, diligent and kindly, I too shall reside compassionate toward all living beings. I shall imitate the Arahants in this respect and the Uposatha will be observed by me.

(ii) As long as they live, the Arahants abandon and abstain from taking what is not given; they take only what is given, awaiting only what is given, and are honest at heart, free of theft. Today, for this night and day, I too shall abandon and abstain from taking what is not given; I shall accept only what is given, awaiting only what is given, and be honest at heart, free of theft. I shall imitate the Arahants in this respect and the Uposatha will be observed by me.

(iii) As long as they live, the Arahants abandon sexual activity and observe celibacy, living apart, abstaining from sexual intercourse, the common person’s practice. Today, for this night and day, I too shall abandon sexual activity and observe celibacy, living apart, abstaining from sexual intercourse, the common person’s practice. I shall imitate the Arahants in this respect and the Uposatha will be observed by me.

(iv) As long as they live, the Arahants abandon and abstain from false speech; they speak truth, adhere to truth; they are trustworthy and reliable, not deceivers of the world. Today, for this night and day, I too shall abandon and abstain from false speech; I shall be a speaker of truth, an adherent of truth, trustworthy and reliable, not a deceiver of the world. I shall imitate the Arahants in this respect and the Uposatha will be observed by me.

(v) As long as they live, the Arahants abandon and abstain from liquor, wine, and intoxicants (substances that cause heedlessness), the basis for heedlessness. Today, for this night and day, I too shall abandon and abstain from liquor, wine, and intoxicants, the basis for heedlessness. I shall imitate the Arahants in this respect and the Uposatha will be observed by me.

(vi) As long as they live, the Arahants eat once a day, abstaining from eating at night and from food outside the proper time. Today, for this night and day, I too shall eat once a day, abstaining from eating at night and from food outside the proper time. I shall imitate the Arahants in this respect and the Uposatha will be observed by me.

(vii) As long as they live, the Arahants abstain from dancing, singing, instrumental music, and unsuitable shows, and from adorning and beautifying themselves by wearing garlands and applying scents and fragrances. Today, for this night and day, I too shall abstain from dancing, singing, instrumental music, and unsuitable shows, and from adorning and beautifying myself by wearing garlands and applying scents and fragrances. I shall imitate the Arahants in this respect and the Uposatha will be observed by me.

(viii) As long as they live, the Arahants abandon and abstain from the use of high and luxurious beds; they lie down on a low resting place, either a small bed or a straw mat. Today, for this night and day, I too shall abandon and abstain from the use of high and luxurious beds; I shall lie down on a low resting place, either a small bed or a straw mat. I shall imitate the Arahants in this respect and the Uposatha will be observed by me.

It is in this way, Visākhā, that the Noble Ones’ Uposatha is observed. When one has observed the Uposatha in the way of the Noble Ones, it is of great fruit and benefit, extraordinarily brilliant and extensive.

To what extent is it of great fruit and benefit? To what extent is it extraordinarily brilliant and pervasive?

Suppose, Visākhā, one were to exercise sovereignty and Kingship over these sixteen great countries abounding in the seven precious substances, that is, [the countries of] the Aṅgans, 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 Gandhārans, and the Kambojans: this would not be worth a sixteenth part of the Uposatha observance complete in those eight factors.

For what reason?

Because human Kingship is inferior compared to heavenly happiness.

For the heavenly beings [ruled by] The Four Great Kings, a single night and day is equivalent to fifty human years; thirty such days make up a month, and twelve such months make up a year. The life span of the heavenly beings [ruled by] The Four Great Kings is five hundred such heavenly years. It is possible, Visākhā, that a woman or man here who observes the Uposatha complete in these eight factors will, with the breakup of the body, after death, be reborn in companionship with the heavenly beings [ruled by] The Four Great Kings. It was with reference to this that I said human kingship is poor compared to heavenly happiness.

For the Tāvatiṃsa heavenly beings a single night and day is equivalent to a hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of the Tāvatiṃsa heavenly beings is a thousand such heavenly years.

For the Yāma heavenly beings a single night and day is equivalent to two hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of the Yāma heavenly beings is two thousand such heavenly years.

For the Tusita heavenly beings, a single night and day is equivalent to four hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of the Tusita heavenly beings is four thousand such heavenly years.

For the heavenly beings who excite in creation, a single night and day is equivalent to eight hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of the heavenly beings who excite in creation is eight thousand such heavenly years.

For the heavenly beings who control what is created by others, a single night and day is equivalent to sixteen hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of the heavenly beings who control what is created by others is sixteen thousand such heavenly years.

It is possible, Visākhā, that a woman or man here who observes the Uposatha complete in these eight factors will, with the breakup of the body, after death, be reborn in companionship with the heavenly beings who control what is created by others. It was with reference to this that I said human kingship is poor compared to heavenly happiness.

(Reference: AN 3.70)

In this Teaching from Gotama Buddha, he shares the three kinds of Uposathas.

The Uposatha is an observance where one might choose to pay particularly close attention to one’s life practice, ensuring one does not cause any harm through bodily, verbal, and mental conduct. Household Practitioners will oftentimes increase their practice of The Five Precepts by practicing The Eight Precepts during the Uposatha.

The Buddha guided his Students to observe the Uposatha through dedicated practice of The Teachings on The Path to Enlightenment to help invigorate their practice during these special times of the month dedicated to the cleansing of the defiled/polluted mind.

Observing the Uposatha was traditionally done for two to six days each lunar month.

During the lifetime of The Buddha, the average person could understand time through the lunar calendar as the modern day calendar was not yet invented. People understood time based on the lunar schedule and could observe time by just looking into the sky. Today, depending which community one might live and participate in, there are some communities who practice this one day a week based on the modern calendar or they might still follow the lunar calendar to observe the Uposatha.

The Uposatha is described by The Buddha based on how it is practiced by cattle workers, Niganthas, and his own Students - The Noble Ones.

1.) The cattle workers Uposatha is observed with craving/greed and longing in the mind, therefore, The Buddha explains that the cattle workers Uposatha “is not of great fruit and benefit, nor is it extraordinarily brilliant and extensive” because they are not actively working to cleanse the mind.

2.) The Niganthas’ Uposatha is observed with effort applied towards not killing living beings within a certain distance, but beings outside of that distance may still be killed. The Niganthas are “sympathetic and compassionate toward some living beings, but not to others”.

They are also urged to recite “I am not anywhere the belonging of anyone, nor is there anywhere anything in any place that is mine”. Despite this thinking, The Buddha explains that the Niganthas still think their relationships as “These are my parents”, “These are my wife and children”, and “these are my slaves, workers, and servants”. Even though they are urged to speak the truth on the Uposatha, The Buddha explains they are still using false speech due to the mind not yet letting go of thinking of those things that belong to them.

The Buddha explains that the Niganthas’ Uposatha will also include making “use of possessions that have not been given. This, I say, is taking what has not been given”. In this situation, the Niganthas’ Uposatha is observed with Practitioners stealing.

The Buddha explains that the Niganthas’ Uposatha “is not of great fruit and benefit, nor is it extraordinarily brilliant and extensive” because they are not actively working to cleanse the mind.

3.) The Noble Ones’ Uposatha (i.e. The Students of The Buddha) is observed by making an effort to cleanse the mind.

The Buddha explains applying effort in various ways creating comparisons to various tasks that his Students would be familiar with to help them understand that they are being guided to “cleanse the mind by effort” on the Uposatha.

He specially guides Students to practice The Eight Precepts on the Uposatha in order to apply extra effort towards the cleansing of the mind.

The Buddha explains that the Noble Ones’ Uposatha “is of great fruit and benefit, extraordinarily brilliant and extensive” because they are actively working to cleanse the mind.

He compares how beneficial the Noble One’s Uposatha is by drawing comparisons to a Kingship. It is reasonable to consider that the common person during the lifetime of The Buddha aspired to be a member of the royal family, thinking that would solve all their worldly problems. Much like people today feel if they could be a celebrity or win the lottery, all their problems would be solved.

But, The Buddha provides guidance to help his Students see that there is more benefit in practicing The Eight Precepts on the Uposatha than that of being a member of the royal family as a King.

The Eight Precepts are part of The Path to Enlightenment and is what will lead towards the attainment of Enlightenment. The mental state of Enlightenment is so utterly peaceful, calm, serene, and content with joy, that it is more beneficial to one’s life than all of the treasures and benefits of being a member of the royal family or even a King.

Attaining Enlightenment is more beneficial to one’s life than that of being a King, celebrity, or winning the lottery. There is no material possession, title, or lifestyle that compares to the experience of having attained Enlightenment. The Enlightened mind is beyond pleasure and pain, so peaceful, calm, serene, and content with joy, that the mind no longer experiences any discontentedness and one has escaped The Cycle of Rebirth. The mind is completely and entirely at peace permanently.

The Buddha even relates how inferior a Kingship is to that of the happiness in the heavenly realm. If you can imagine how happy the mind might be as a King, celebrity, or having won the lottery, The Buddha explains that the happiness experienced in the heavenly realm is even beyond that happiness.

The happiness that you can understand as it relates to being a King, celebrity, or winning the lottery is something that the unEnlightened mind can understand and is used to describe the happiness in the heavenly realm that one can understand. However, this is still conditioned happiness, meaning it is impermanent (i.e. temporary), therefore, unsatisfying.

Being a King, celebrity, or winning the lottery would not and cannot solve the problem of the discontent mind experienced by an unEnlightened being. There is no material possession, title, or lifestyle that one could obtain that would allow the mind to reside in the same degree of peacefulness, calmness, serenity, and contentedness with joy that is experienced by the Enlightened mind.

Material possessions, titles, nor a specific lifestyle can create Enlightenment in the mind. In fact, a mind that is longing and yearning for any of these things will continue to experience discontentedness.

The Path to Enlightenment is to eliminate the mind’s craving/desire/attachment, its ignorance (unknowing of true reality) thinking that material possessions, titles, or a specific lifestyle is what it needs to experience permanent peacefulness and joy.

The Buddha himself was already a member of the royal family and was destine to become a King, yet, he gave all that up to progress on the journey to attain Enlightenment. The Buddha was well equipped to speak on the benefits of attaining Enlightenment which surpasses any benefits of a Kingship. A Practitioner does not need to give up their existing life to progress towards Enlightenment. Instead, they need to train the mind to eliminate the pollution of mind through cleansing the mind of the defilements. Just because The Buddha left the royal family in his journey towards the attainment of Enlightenment, that does not mean you would need to do the same as him.

Instead, you can actively work towards the attainment of Enlightenment in whatever lifestyle you are currently leading and gradually make adjustments to the mind, and your life practice, through training the mind.

From my experience, to gain the most benefit from increasing the number of precepts one chooses to practice would require consistent, ongoing, and diligent effort towards dedicated practice of The Five Precepts or The Eight Precepts. While a special time of month to observe additional precepts or apply extra effort towards practicing all The Teachings can help to motivate a Practitioner to carry the extra effort forward on days that aren’t the Uposatha, to experience the most benefit, one would need to develop a dedicated approach to practicing The Five Precepts or The Eight Precepts for an extended period of time. This provides the most benefit towards cleansing the mind.

Detailed explanation of The Five Precepts is available in this same book series found in Chapter 7 of the book “Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1).

Detailed explanation of The Eight Precepts is available in this same book series found in Chapter 46 of the book “Foundations in The Teachings” (Volume 3).

It is important to understand that The Buddha described observing the Uposatha Day in multiple ways, it was not described only in the way detailed within this Chapter. Instead, each additional Teaching is shared in layers, providing further content to deepen one’s understanding of his Teachings and how to practice them successfully.

Detailed explanation of The Uposatha Day is also available in this same book series found in Chapters 59-63 of the book “Lowly Arts” (Volume 12).