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in the Eastern Park, at Migāra’s Mother’s Palace. Then, on that Uposatha day, Visākhā, Migāra’s Mother, approached the Blessed One. Having approached and paid homage to the Blessed One, she sat down to one side. To Visākhā, Migāra’s Mother, who was sitting to one side, the Blessed One said: “Well now, Visākhā, from where do you come so early in the day?” “Venerable sir, today I am observing the Uposatha.” “There are, Visākhā, these three Uposathas. Which three? The Cowherd’s Uposatha, the Nigaṇṭha’s Uposatha, and the Noble Uposatha. And how, Visākhā, is the Cowherd’s Uposatha? Just as, Visākhā, a cowherd, in the evening, having handed over the cows to their owners, 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.’ Even so, Visākhā, some person observing the Uposatha reflects thus: ‘Today I ate such and such food, and consumed such and such meals; tomorrow I will eat such and such food, and consume such and such meals.’ He spends the day with a mind accompanied by covetousness. Thus, Visākhā, is the Cowherd’s Uposatha. Such an Uposatha, Visākhā, observed as the Cowherd’s Uposatha, is not of great fruit, not of great benefit, not of great splendor, not of great pervasiveness. “And how, Visākhā, is the Nigaṇṭha’s Uposatha? There are, Visākhā, ascetics called Nigaṇṭhas. They exhort their disciple thus: ‘Come, good man, in the eastern direction, lay down the rod against beings in this direction beyond a hundred leagues; lay down the rod against those beings in the western direction beyond a hundred leagues; lay down the rod against those beings in the northern direction beyond a hundred leagues; lay down the rod against those beings in the southern direction beyond a hundred leagues.’ Thus, they enjoin compassion and sympathy for some beings, they enjoin no compassion and no sympathy for other beings. On that Uposatha day, they enjoin the disciple thus: ‘Come, good man, having laid aside all garments, say thus: I am not anyone’s property anywhere, nor is anyone’s property mine anywhere.’ Indeed, his parents know: ‘This is our son’; and he also knows: ‘These are my parents.’ Indeed, his wife and children know: ‘This is our husband’; and he also knows: ‘These are my wife and children.’ Indeed, his slaves, workers, and servants know: ‘This is our master’; and he also knows: ‘These are my slaves, workers, and servants.’ Thus, at the time when they should be enjoined to truth, at that time they enjoin them to falsehood. This I say concerning his falsehood. After the passing of that night, he consumes wealth that is not given. This I say concerning his taking what is not given. Thus, Visakha, is the Uposatha of the Nigaṇṭhas. Indeed, Visakha, an Uposatha thus observed by the Nigaṇṭhas is not of great fruit, not of great benefit, not of great splendor, not of great pervasiveness. ‘‘And how, Visakha, is the Noble Uposatha? For the defiled mind, Visakha, there is purification through effort. And how, Visakha, is there purification of the defiled mind through effort? Here, Visakha, a noble disciple recollects the Tathāgata thus: ‘Indeed, that Blessed One is Arahant, Perfectly Self-Awakened, endowed with knowledge and conduct... endowed with knowledge and conduct, the Well-gone, Knower of worlds, unsurpassed, charioteer of men to be tamed, teacher of gods and humans, the Awakened One, the Blessed One." As he remembers the Tathāgata, his mind becomes clear, joy arises. Whatever defilements of the mind, they disappear, just as, Visākha, a defiled head is cleansed by treatment. "And how, Visākha, is a defiled head cleansed by treatment? By means of soap-powder, and by means of clay, and by means of water, and by means of a person's appropriate effort, thus indeed, Visākha, a defiled head is cleansed by treatment. Just in the same way, Visākha, a defiled mind is cleansed by treatment. "And how, Visākha, is a defiled mind cleansed by treatment? Here, Visākha, a noble disciple remembers the Tathāgata: 'Indeed, the Blessed One is an Arahant, perfectly enlightened, endowed with knowledge and conduct, well-gone, Knower of worlds, unsurpassed, charioteer of men to be tamed, teacher of gods and humans, the Awakened One, the Blessed One.' As he remembers the Tathāgata, his mind becomes clear, joy arises, whatever defilements of the mind, they disappear. This is called, Visākha, 'a noble disciple observes the Brahma-Uposatha, he dwells with Brahma, and concerning Brahma his mind becomes clear, joy arises, whatever defilements of the mind, they disappear.' Thus indeed, Visākha, a defiled mind is cleansed by treatment. "Of a defiled mind, Visākha, there is cleansing by treatment. And how, Visākha, is a defiled mind cleansed by treatment? Here, Visākha, a noble disciple remembers the Dhamma: 'The Dhamma is well-proclaimed by the Blessed One, visible here and now, timeless, inviting one to come and see, leading inwards, to be experienced individually by the wise.' As he remembers the Dhamma, his mind becomes clear, joy arises, whatever its defilements, they are abandoned, just as, Visakha, of a defiled body by effort there is purification. "And how, Visakha, is there purification of a defiled body by effort? By means of soap, by means of powder, by means of water, and by means of a person's appropriate exertion. Thus, Visakha, is there purification of a defiled body by effort. Even so, Visakha, is there purification of a defiled mind by effort. "And how, Visakha, is there purification of a defiled mind by effort? Here, Visakha, a noble disciple recollects the Dhamma – 'The Dhamma is well-proclaimed by the Blessed One, directly visible, timeless, inviting one to come and see, leading inwards, to be personally experienced by the wise.' As he recollects the Dhamma, his mind becomes clear, joy arises, and the defilements of his mind, they are abandoned. This is called, Visakha, 'a noble disciple observing the Dhamma Uposatha, dwelling with the Dhamma, and concerning the Dhamma, his mind becomes clear, joy arises, and the defilements of his mind, they are abandoned.' Thus, Visakha, is there purification of a defiled mind by effort. "Of a defiled mind, Visakha, by effort there is purification. And how, Visakha, is there purification of a defiled mind by effort? Here, Visakha, a noble disciple recollects the Saṅgha – 'The Saṅgha of the Blessed One's disciples is practicing well, practicing uprightly, practicing wisely, practicing dutifully; that is, the four pairs of men, the eight individual persons – this Saṅgha of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.' As he recollects the Saṅgha, his mind becomes clear, joy arises, and the defilements of his mind... they are abandoned, just as, Visakha, a soiled cloth is cleansed by an effort. “And how, Visakha, is a soiled cloth cleansed by an effort? By heat, by lye, by cow dung, by water, and by a man's appropriate exertion. Thus, Visakha, a soiled cloth is cleansed by an effort. Even so, Visakha, a defiled mind is cleansed by an effort. “And how, Visakha, is a defiled mind cleansed by an effort? Here, Visakha, a noble disciple recollects the Saṅgha: ‘The Saṅgha of the Blessed One’s disciples is practicing well… is an unsurpassed field of merit for the world.’ As he recollects the Saṅgha, his mind becomes clear, joy arises, and the defilements of his mind are abandoned. This is called, Visakha, ‘a noble disciple observing the Saṅgha-Uposatha, dwelling with the Saṅgha, and concerning the Saṅgha, his mind becomes clear, joy arises, and the defilements of his mind are abandoned.’ Thus, Visakha, a defiled mind is cleansed by an effort. “A defiled mind, Visakha, is cleansed by an effort. And how, Visakha, is a defiled mind cleansed by an effort? Here, Visakha, a noble disciple recollects his own virtues: unbroken, unblemished, unspotted, unblotched, liberating, praised by the wise, untouched by craving, conducive to concentration. As he recollects his virtues, his mind becomes clear, joy arises, and the defilements of his mind are abandoned, just as, Visakha, a soiled mirror is cleansed by an effort. “And how, Visakha, How is a tarnished mirror cleansed by effort? By means of oil, by means of ash, by means of a rag, and by means of a man's proper effort. Thus, Visakha, a tarnished mirror is cleansed by effort. Just so, Visakha, a defiled mind is cleansed by effort. And how, Visakha, is a defiled mind cleansed by effort? Here, Visakha, a noble disciple recollects his own virtues: unbroken... leading to concentration. As he recollects his virtue, his mind becomes clear, joy arises, and the defilements of his mind are abandoned. This, Visakha, is called: 'A noble disciple observes the Uposatha of virtue, he dwells with virtue, and because of his virtue, his mind becomes clear, joy arises, and the defilements of his mind are abandoned.' Thus, Visakha, a defiled mind is cleansed by effort. A defiled mind, Visakha, is cleansed by effort. And how, Visakha, is a defiled mind cleansed by effort? Here, Visakha, a noble disciple recollects the deities: 'There are the Devas of the Four Great Kings, there are the Tavatimsa Devas, there are the Yama Devas, there are the Tusita Devas, there are the Nimmanarati Devas, there are the Paranimmitavasavatti Devas, there are the Brahma-group Devas, there are Devas even higher than that. With such faith as those deities possessed, who, having passed away from here, were reborn there— such faith is found in me too. With such virtue as those deities possessed, who, having passed away from here, were reborn there— such virtue is found in me too. With such learning as those deities possessed, who, having passed away from here, were reborn there— such learning is found in me too. .