English
'With what kind of generosity those deities endowed, departed from here, reborn there, such generosity is also found in me. With what kind of wisdom those deities endowed, departed from here, reborn there, such wisdom is also found in me.' As he recollects his own and those deities' faith, virtue, learning, generosity, and wisdom, his mind becomes clear, joy arises, the defilements of the mind are abandoned, just as, Visakha, defiled gold is purified by effort. "And how, Visakha, is defiled gold purified by effort? By means of a furnace, by means of salt, by means of red chalk, by means of a blowpipe and tongs, and by means of the man's appropriate effort. Thus, Visakha, is defiled gold purified by effort. Even so, Visakha, is the defiled mind purified by effort. "And how, Visakha, is the defiled mind purified by effort? Here, Visakha, the noble disciple recollects the deities: 'There are the Devas of the Four Great Kings, there are the Tavatimsa Devas... ...there are deities higher than that. With what kind of faith those deities endowed, departed from here, reborn there, such faith is also found in me. With what kind of virtue... ...learning... ...generosity... ...wisdom those deities endowed, departed from here, reborn there, such wisdom is also found in me.' As he recollects his own and those deities' faith, virtue, learning, generosity, and wisdom, his mind becomes clear, joy arises, the defilements of the mind are abandoned. This, Visakha, is called 'the noble disciple observing the deity-uposatha, dwelling with the deities, his mind becoming clear with regard to the deities, joy arising, the defilements of the mind..." Those defilements are abandoned. Thus, Visakha, by effort, the defiled mind is purified. That noble disciple, Visakha, reflects thus: 'For life, Arahants abandon the taking of life, abstaining from taking life, having laid aside rod and weapon, conscientious, compassionate, dwelling with sympathy for all living beings. Today, for this night and this day, I too abandon the taking of life, abstaining from taking life, having laid aside rod and weapon, conscientious, compassionate, dwelling with sympathy for all living beings. By this factor too, I emulate the Arahants, and my Uposatha will be observed. 'For life, Arahants abandon taking what is not given, abstaining from taking what is not given, taking only what is given, expecting only what is given, dwelling with a self pure and undefiled by theft. Today, for this night and this day, I too abandon taking what is not given, abstaining from taking what is not given, taking only what is given, expecting only what is given, dwelling with a self pure and undefiled by theft. By this factor too, I emulate the Arahants, and my Uposatha will be observed. 'For life, Arahants abandon unchastity, living chastely, dwelling far from sexual intercourse, the village custom. Today, for this night and this day, I too abandon unchastity, living chastely, dwelling far from sexual intercourse, the village custom. By this factor too, I emulate the Arahants, and my Uposatha will be observed. 'For life, Arahants abandon false speech, abstaining from false speech, speaking truth, devoted to truth, firm, reliable, not deceiving the world. Today, for this night and this day, I too abandon false speech, abstaining from false speech, speaking truth, devoted to truth, firm, reliable, not deceiving the world. By this factor too, I emulate the Arahants, and my Uposatha will be observed. 'For life, Arahants abandon fermented and distilled liquors, which are the basis for heedlessness, abstaining from fermented and distilled liquors, which are the basis for heedlessness They abstain. I, today, this night and this day, having abandoned intoxicating drinks and drugs, the basis for heedlessness, have abstained from them. By this factor too, I imitate the Arahants. And my Uposatha will be observed. For life, Arahants are one-meal-eaters, abstaining from food at night, refraining from untimely eating. I, today, this night and this day, am a one-meal-eater, abstaining from food at night, refraining from untimely eating. By this factor too, I imitate the Arahants. And my Uposatha will be observed. For life, Arahants abstain from dancing, singing, music, and unseemly shows, from wearing garlands, perfumes, and ointments, and from adornment and beautification. I, today, this night and this day, abstain from dancing, singing, music, and unseemly shows, from wearing garlands, perfumes, and ointments, and from adornment and beautification. By this factor too, I imitate the Arahants. And my Uposatha will be observed. For life, Arahants, having abandoned high and luxurious beds, abstain from high and luxurious beds, and lie on a low couch, on a bed or on a mat of grass. I, today, this night and this day, having abandoned high and luxurious beds, abstain from high and luxurious beds, and lie on a low couch, on a bed or on a mat of grass. By this factor too, I imitate the Arahants. And my Uposatha will be observed. Thus, Visakha, is the Noble Uposatha. Thus observed, Visakha, the Noble Uposatha is of great fruit, of great benefit, of great splendor, of great pervasiveness. How great is its fruit? How great its benefit? How great its splendor? How great its pervasiveness? Just as, Visakha, if someone were to rule with sovereignty and dominion over these sixteen great countries, rich in abundant red jewels, namely: Anga, Magadha, Kasi, Kosala, Vajji, Malla, Ceti, Vanga, Of the Kurus, of the Pañcālas, of the Macchas, of the Sūrasenas, of the Assakas, of the Avantis, of the Gandhāras, of the Kambojas, this does not equal a sixteenth part of the Uposatha endowed with eight factors. For what reason is that? "Pitiful, Visakha, is human sovereignty compared to divine happiness." "Fifty human years, Visakha, that is one day and night for the Devas of the Four Great Kings. Thirty such days and nights make a month. Twelve such months make a year. By that year, the lifespan of the Devas of the Four Great Kings is five hundred divine years. It is possible, Visakha, that some woman or man, having observed the Uposatha endowed with eight factors, after the breaking up of the body, after death, might be reborn in companionship with the Devas of the Four Great Kings. It was with this in mind, Visakha, that it was said: 'Pitiful is human sovereignty compared to divine happiness.'" "One hundred human years, Visakha, that is one day and night for the Tāvatiṃsa Devas. Thirty such days and nights make a month. Twelve such months make a year. By that year, the lifespan of the Tāvatiṃsa Devas is one thousand divine years. It is possible, Visakha, that some woman or man, having observed the Uposatha endowed with eight factors, after the breaking up of the body, after death, might be reborn in companionship with the Tāvatiṃsa Devas. It was with this in mind, Visakha, that it was said: 'Pitiful is human sovereignty compared to divine happiness.'" "Two hundred human years, Visakha, that is one day and night for the Yāma Devas. Thirty such days and nights make a month. Twelve such months make a year. By that year, the lifespan of the Yāma Devas is two thousand divine years. It is possible, Visakha, that That if someone, whether a woman or a man, having observed the Uposatha endowed with eight factors, after the breaking up of the body, after death, might arise in companionship with the Yāma devas. This, Visākha, was said with reference to this: 'Poor is human kingship compared to divine happiness.' Those, Visākha, four hundred human years, are one day and night for the Tusita devas. With that night, thirty nights make a month. With that month, twelve months make a year. With that year, four thousand divine years is the lifespan of the Tusita devas. It is possible, Visākha, that if someone, whether a woman or a man, having observed the Uposatha endowed with eight factors, after the breaking up of the body, after death, might arise in companionship with the Tusita devas. This, Visākha, was said with reference to this: 'Poor is human kingship compared to divine happiness.' Those, Visākha, eight hundred human years, are one day and night for the Nimmānaratī devas. With that night, thirty nights make a month. With that month, twelve months make a year. With that year, eight thousand divine years is the lifespan of the Nimmānaratī devas. It is possible, Visākha, that if someone, whether a woman or a man, having observed the Uposatha endowed with eight factors, after the breaking up of the body, after death, might arise in companionship with the Nimmānaratī devas. This, Visākha, was said with reference to this: 'Poor is human kingship compared to divine happiness.' Those, Visākha, sixteen hundred human years, are one day and night for the Paranimmitavasavattī devas. With that night, thirty nights make a month. With that month, twelve months make a year. With that year, sixteen thousand divine years is the lifespan of the Paranimmitavasavattī devas. It is possible, Visākha, that if some woman or man, having observed the Uposatha endowed with eight factors, after the breaking up of the body, after death, would be reborn into the companionship of the devas who create others at will. This, indeed, Visakha, was said with reference to this – 'Human sovereignty is wretched compared to divine happiness.' No living thing should one harm, nor take what is not given, No falsehood should one speak, nor be a drinker of intoxicants; From unchaste conduct, from sexual intercourse, one should abstain, At night one should not eat, nor partake of untimely food. No garlands should one wear, nor use perfumes, On a bed or on a mat on the ground one should lie; This indeed is called the Uposatha with eight factors, Declared by the Buddha, who has ended suffering. The moon and the sun, both beautiful to see, Illuminating, they revolve as far as they go; They dispel darkness, those moving in the sky,