1Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Migāramātā's Mansion in the Eastern Park. Then Visākhā Migāramātā, on the day of the uposatha, approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to her.

"Why, Visākhā, have you come in the middle of the day?.

"Today, Bhante, I am observing the uposatha."

2"There are, Visākhā, three kinds of uposathas. What three? The cowherds’ uposatha, the Nigaṇṭhas’ uposatha, [n.474] The Nigaṇṭhas are the Jain ascetics, followers of Mahāvīra, the best known teacher of Jainism, known in the Nikāyas as the Nigaṇṭha Nātaputta (Nāthaputta, Ñātaputta). He was a contemporary of the Buddha and is included among the six rival teachers (see DN 2.30, I 52–59). It will be noted how, whenever the Nikāyas discuss the Jains, their tone becomes derisive if not acerbic. The compliments, of course, were returned by the Jains. This can be readily understood from the fact that the Buddhists and Jains originally flourished in the same territories and, as mendicant orders, they must have been in competition for supporters from the same communities. and the noble ones’ uposatha.

(1) "And how, Visākhā, is the cowherds’ uposatha observed? Suppose, Visākhā, in the evening a cowherd 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 greed and longing in his mind. It is in such a way that the cowherds’ uposatha is observed. The cowherds’ uposatha, thus observed, is not of great fruit and benefit, nor is it extraordinarily brilliant and pervasive.

3(2) "And how, Visākhā, is the Nigaṇṭhas’ uposatha observed? There are, Visākhā, ascetics called Nigaṇṭhas. They enjoin their disciples thus: ‘Come, good man, lay down the rod toward living beings dwelling more than a hundred yojanas’ distance in the eastern quarter. [n.475] Ye puratthimāya disāya pāṇā paraṁ yojanasataṁ tesu daṇḍaṁ nikkhipāhi. Mp glosses: "Lay down the rod and be nonviolent toward those living beings dwelling in regions farther than a hundred yojanas" (tesu yojanasatato parabhāgesu ṭhitesu sattesu daṇḍaṁ nikkhipa, nikkhittadaṇḍo hohi). A yojana is between seven and nine miles. Thus the Jains are depicted as saying, "It's only toward beings living far away from you that you should be nonviolent," as if they were permitted to be violent against those living close by. This, it seems, is contrary to the Jain teaching, which enjoins strict nonviolence (ahiṁsā) in regard to all beings under all conditions. See http://www.jainworld.com/philosophy/ahimsa.asp. Lay down the rod toward living beings dwelling more than a hundred yojanas’ distance in the western quarter. Lay down the rod toward living beings dwelling more than a hundred yojanas’ distance in the northern quarter. Lay down the rod toward living beings dwelling more than a hundred yojanas’ distance in the southern quarter.’ Thus they enjoin them to be sympathetic and compassionate toward some living beings, but not to others. On the uposatha day, they enjoin 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.’ [n.476] Nāhaṁ kvacana, kassaci kiñcanatasmiṁ, na ca mama kvacana, katthaci kiñcanatātthi. Ce, Be, and Ee differ slightly among themselves in their reading of this formula. I follow Ce here and later at AN4.185. The purpose of the formula, according to this text, is to instill an attitude of non-possessiveness, one of the basic Jain virtues. The Buddha also taught this formula—which may have been in circulation among various contemplative communities—using it as a means to eliminate "I-making" and "mine-making." For further discussion of the formula, see AN4.185, n. 896. 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 enjoined in truthfulness, (the Nigaṇṭhas) enjoin 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 pervasive.

---

4(3) "And how, Visākhā, is the noble ones’ uposatha observed? The defiled mind is cleansed by exertion. [n.477] Upakkiliṭṭhassa visākhe cittassa upakkamena pariyodapanā hoti. Mp: "Why does he say this? Because the uposatha is not very fruitful if one observes it with a defiled mind, but becomes very fruitful if it is observed with a purified mind. He thus makes this statement to introduce the meditation subjects to be used for purifying the mind." What follows here are five of the standard six recollections (cha anussatiyo; see AN6.10, etc.). For some reason, the sixth recollection, of generosity (cāgānussati), is omitted. The omission would seem, at first blush, to result from a fault in transmission. However, the Chinese parallel, MĀ 202 (at T I 770a16 –773a1), also lacks this recollection, which suggests that the omission—whether accidental or deliberate—preceded the split between the Vibhajjavādins (the ancestors of the Theravāda) and the Sarvāstivādins. Interestingly, in MĀ 202 the eight precepts precede the five recollections, while the Pāli has the sets in reverse. The sequence of the Chinese version is more consistent with other Buddhist teachings, which treat virtuous conduct as the basis for meditation. And how is the defiled mind cleansed by exertion? Here, Visākhā, a noble disciple recollects the Tathāgata thus: ‘The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’ When a noble disciple recollects the Tathāgata, his mind becomes placid, joy arises, and the defilements of the mind are abandoned in the same way that one's head, when dirty, is cleansed by exertion.

5"And how, Visākhā, does one cleanse a dirty head by exertion? 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 exertion. So too, the defiled mind is cleansed by exertion.

6And how is the defiled mind cleansed by exertion? Here, Visākhā, a noble disciple recollects the Tathāgata thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ When a noble disciple recollects the Tathāgata, his mind becomes placid, joy arises, and the defilements of the mind are abandoned. This is called a noble disciple who observes the uposatha of Brahmā, who dwells together with Brahmā, and it is by considering Brahmā that his mind becomes placid, joy arises, and the defilements of the mind are abandoned. [n.478] Mp: "It is the perfectly enlightened Buddha who is called Brahmā" (brahmā vuccati sammā sambuddho). It is in this way that the defiled mind is cleansed by exertion.

7"The defiled mind, Visākhā, is cleansed by exertion. And how is the defiled mind cleansed by exertion? Here, Visākhā, a noble disciple recollects the Dhamma thus: ‘The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.’ When a noble disciple recollects the Dhamma, his mind becomes placid, joy arises, and the defilements of the mind are abandoned in the same way that one's body, when dirty, is cleansed by exertion.

8"And how, Visākhā, does one cleanse a dirty body by exertion? 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 exertion. So too, the defiled mind is cleansed by exertion.

9And how is the defiled mind cleansed by exertion? Here, Visākhā, a noble disciple recollects the Dhamma thus: ‘The Dhamma is well expounded by the Blessed One … to be personally experienced by the wise.’ When a noble disciple recollects the Dhamma, his mind becomes placid, joy arises, and the defilements of the mind are abandoned. This is called a noble disciple who observes the uposatha of the Dhamma, who dwells together with the Dhamma, and it is by considering the Dhamma that his mind becomes placid, joy arises, and the defilements of the mind are abandoned. It is in this way that the defiled mind is cleansed by exertion.

10"The defiled mind, Visākhā, is cleansed by exertion. And how is the defiled mind cleansed by exertion? Here, Visākhā, a noble disciple recollects the Saṅgha thus: ‘The Saṅgha of the Blessed 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 Saṅgha of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.’ When a noble disciple recollects the Saṅgha, his mind becomes placid, joy arises, and the defilements of the mind are abandoned in the same way that a dirty cloth is cleansed by exertion.

11"And how, Visākhā, does one cleanse a dirty cloth by exertion? 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 exertion. So too, the defiled mind is cleansed by exertion.

12And how is the defiled mind cleansed by exertion? Here, Visākhā, a noble disciple recollects the Saṅgha thus: ‘The Saṅgha of the Blessed One's disciples is practicing the good way … the unsurpassed field of merit for the world.’ When a noble disciple recollects the Saṅgha, his mind becomes placid, joy arises, and the defilements of the mind are abandoned. This is called a noble disciple who observes the uposatha of the Saṅgha, who dwells together with the Saṅgha, and it is by considering the Saṅgha that his mind becomes placid, joy arises, and the defilements of the mind are abandoned. It is in this way that the defiled mind is cleansed by exertion.

13"The defiled mind, Visākhā, is cleansed by exertion. And how is the defiled mind cleansed by exertion? Here, Visākhā, a noble disciple recollects his own virtuous behavior as unbroken, flawless, unblemished, unblotched, freeing, praised by the wise, ungrasped, leading to concentration. When a noble disciple recollects his virtuous behavior, his mind becomes placid, joy arises, and the defilements of the mind are abandoned in the same way that a dirty mirror is cleansed by exertion.

14"And how, Visākhā, is a dirty mirror cleansed by exertion? 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 exertion. So too, the defiled mind is cleansed by exertion.

15And how is the defiled mind cleansed by exertion? Here, Visākhā, a noble disciple recollects his own virtuous behavior as unbroken … leading to concentration. When a noble disciple recollects his virtuous behavior, his mind becomes placid, joy arises, and the defilements of the mind are abandoned. This is called a noble disciple who observes the uposatha of virtuous behavior, who dwells together with virtuous behavior, and it is by considering virtuous behavior that his mind becomes placid, joy arises, and the defilements of the mind are abandoned. It is in this way that the defiled mind is cleansed by exertion.

16"The defiled mind, Visākhā, is cleansed by exertion. And how is the defiled mind cleansed by exertion? Here, Visākhā, a noble disciple recollects the deities thus: ‘There are devas (ruled by) the four great kings, Tāvatiṁsa devas, Yāma devas, Tusita devas, devas who delight in creation, devas who control what is created by others, devas of Brahmā's company, and devas still higher than these. [n.479] These are the six sense-sphere heavenly realms. The devas higher than these belong to the form and formless realms. I too have such faith as those deities possessed because of which, when they passed away here, they were reborn there; I too have such virtuous behavior … such learning … such generosity … such wisdom as those deities possessed because of which, when they passed away here, they were reborn there.’ When a noble disciple recollects the faith, virtuous behavior, learning, generosity, and wisdom in himself and in those deities, his mind becomes placid, joy arises, and the defilements of the mind are abandoned in the same way that impure gold is cleansed by exertion.

17"And how, Visākhā, is impure gold cleansed by exertion? 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 exertion. So too, the defiled mind is cleansed by exertion.

18And how is the defiled mind cleansed by exertion? Here, Visākhā, a noble disciple recollects the deities thus: ‘There are devas (ruled by) the four great kings … and devas still higher than these. I too have such faith … such wisdom as those deities possessed because of which, when they passed away here, they were reborn there.’ When a noble disciple recollects the faith, virtuous behavior, learning, generosity, and wisdom in himself and in those deities, his mind becomes placid, joy arises, and the defilements of the mind are abandoned. This is called a noble disciple who observes the uposatha of the deities, who dwells together with the deities, and it is by considering the deities that his mind becomes placid, joy arises, and the defilements of the mind are abandoned. It is in this way that the defiled mind is cleansed by exertion.

---

19(i) "This noble disciple, Visākhā, reflects thus: [n.480] At this point, the Buddha explains the eight precepts undertaken by lay followers on the uposatha days. These appear again in AN at AN8.41 –45. They correspond closely to the ten precepts of the novice monk, with the seventh and eighth joined and the tenth (abstaining from acceptance of gold and silver, that is, money) omitted. ‘As long as they live the arahants abandon and abstain from the destruction of life; with the rod and weapon laid aside, conscientious and kindly, they dwell 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, conscientious and kindly, I too shall dwell compassionate toward all living beings. I shall imitate the arahants in this respect and the uposatha will be observed by me.

20(ii) "‘As long as they live the arahants abandon and abstain from taking what is not given; they take only what is given, expect only what is given, and are honest at heart, devoid 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, expect only what is given, and be honest at heart, devoid of theft. I shall imitate the arahants in this respect and the uposatha will be observed by me.

21(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.

22(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, no 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, no deceiver of the world. I shall imitate the arahants in this respect and the uposatha will be observed by me.

---

23(v) "‘As long as they live the arahants abandon and abstain from liquor, wine, and intoxicants, 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.

24(vi) "‘As long as they live the arahants eat once a day, [n.481] Ekabhattika. This might also have been rendered "eat in one part of the day." Mp: "There are two meal (periods), the morning meal (period) and the evening meal (period). The morning meal (period) ends at midday; the evening meal (period) extends from midday until the following daybreak. Therefore even those who eat ten times before noon are said to 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.

25(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 unguents. 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 unguents. I shall imitate the arahants in this respect and the uposatha will be observed by me.

26(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.’

27"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 pervasive.

28"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, [n.482] Ce pahūtasattaratanānaṁ; Be pahūtarattaratanānaṁ; Ee pahūtamahāsattaratanānaṁ. Mp (Ce and Be) reads pahūtarattaratanānaṁ, but Mp (Ee) has –satta- here. Mp explains: "Possessed of abundant precious substances consisting in ratta; the meaning is that it is filled with the seven precious substances so that, if the surface of Jambudīpa (the Indian subcontinent) were the size of the surface of a bheri drum, the amount of seven substances would be the size of one's waist." There is thus an ambiguity about whether the original reading had –satta- or –ratta-. Mp-ṭ states that the word ratta is a synonym for precious substance (ratta-saddo ratanapariyāyo), but also says that the reading pahūtasattaratanānaṁ is found in the text. I translate on the basis of the latter reading. that is, (the countries of) the Angans, the Magadhans, the Kāsis, the Kosalans, the Vajjis, the Mallas, the Cetis, the Vangas, the Kurus, the Pañcālas, the Macchas, the Sūrasenas, the Assakas, the Avantis, the Gandhārans, and the Kambojans: [n.483] Most of these states are located in the Indian subcontinent, but Gandhāra and Kamboja were in the northwest, corresponding to parts of modern Pakistan and Afghanistan. this would not be worth a sixteenth part of the uposatha observance complete in those eight factors. For what reason? Because human kingship is poor compared to celestial happiness.

29"For the devas (ruled by) the four great kings, [n.484] Here begins a cosmological overview of the six sense-sphere heavens. 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 devas (ruled by) the four great kings is five hundred such celestial 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 devas (ruled by) the four great kings. It was with reference to this that I said human kingship is poor compared to celestial happiness.

30"For the Tāvatiṁsa devas 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 Tāvatiṁsa devas is a thousand such celestial 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 Tāvatiṁsa devas. It was with reference to this that I said human kingship is poor compared to celestial happiness.

31"For the Yāma devas 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 devas is two thousand such celestial 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 Yāma devas. It was with reference to this that I said human kingship is poor compared to celestial happiness.

32"For the Tusita devas, 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 devas is four thousand such celestial 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 Tusita devas. It was with reference to this that I said human kingship is poor compared to celestial happiness.

33"For the devas who delight increation, 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 devas who delight in creation is eight thousand such celestial 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 devas who delight in creation. It was with reference to this that I said human kingship is poor compared to celestial happiness.

34"For the devas 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 devas who control what is created by others is sixteen thousand such celestial 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 devas who control what is created by others. It was with reference to this that I said human kingship is poor compared to celestial happiness."

35One should not kill living beings or take what is not given;
one should not speak falsehood or drink intoxicants;
one should refrain from sexual activity, from unchastity;
one should not eat at night or at an improper time.

36One should not wear garlands or apply scents;
one should sleep on a (low) bed or a mat on the ground;
this, they say, is the eight-factored uposatha
proclaimed by the Buddha,
who reached the end of suffering.

37As far as the sun and moon revolve,
shedding light, so beautiful to gaze upon,
dispellers of darkness, moving through the firmament,
they shine in the sky, [n.485] Reading with Be and Ee nabhe pabhāsanti, as against Ce nabhe pabhāsenti, "lighting up the skies." brightening up the quarters.

38Whatever wealth exists in this sphere—
pearls, gems, and excellent beryl, [n.486] Following Mp, I understand bhaddakaṁ here to be merely a qualification of veḷuriyaṁ, not a separate type of precious stone.
horn gold and mountain gold,
and the natural gold called haṭaka— [n.487] Mp: "Horn gold (siṅgīsuvaṇṇa) is gold similar (in color) to a cow's horn (gosiṅgasadisa). Mountain gold (kañcana) is gold found on a mountain. Natural gold (jātarūpa) is gold the color of the Buddha. Haṭaka is gold removed by ants."

39-40those are not worth a sixteenth part
of an uposatha complete in the eight factors,
just as all the hosts of stars
(do not match) the moon's radiance. [n.488] Candappabhā. Mp: "A nominative used in a genitive sense, meaning ‘to the moon's radiance’ (candappabhāya)."
Therefore a virtuous woman or man,
having observed the uposatha complete in eight factors,
and having made merit productive of happiness,
goes blameless to a heavenly state.

1Evaṁ me sutaṁ—​ ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. Atha kho visākhā migāramātā tadahuposathe yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho visākhaṁ migāramātaraṁ bhagavā etadavoca: "handa kuto nu tvaṁ, visākhe, āgacchasi divā divassā"ti? "Uposathāhaṁ, bhante, ajja upavasāmī"ti.

2"Tayo khome, visākhe, uposathā. Katame tayo? Gopālakuposatho, nigaṇṭhuposatho, ariyuposatho. Kathañca, visākhe, gopālakuposatho hoti? Seyyathāpi, visākhe, gopālako sāyanhasamaye sāmikānaṁ gāvo niyyātetvā iti paṭisañcikkhati: ‘ajja kho gāvo amukasmiñca amukasmiñca padese cariṁsu, amukasmiñca amukasmiñca padese pānīyāni piviṁsu; sve dāni gāvo amukasmiñca amukasmiñca padese carissanti, amukasmiñca amukasmiñca padese pānīyāni pivissantī’ti; evamevaṁ kho, visākhe, idhekacco uposathiko iti paṭisañcikkhati: ‘Ahaṁ khvajja idañcidañca khādanīyaṁ khādiṁ, idañcidañca bhojanīyaṁ bhuñjiṁ; sve dānāhaṁ idañcidañca khādanīyaṁ khādissāmi, idañcidañca bhojanīyaṁ bhuñjissāmī’ti. So tena abhijjhāsahagatena cetasā divasaṁ atināmeti. Evaṁ kho, visākhe, gopālakuposatho hoti. Evaṁ upavuttho kho, visākhe, gopālakuposatho na mahapphalo hoti na mahānisaṁso na mahājutiko na mahāvipphāro. (1)

3Kathañca, visākhe, nigaṇṭhuposatho hoti? Atthi, visākhe, nigaṇṭhā nāma samaṇajātikā. Te sāvakaṁ evaṁ samādapenti: ‘ehi tvaṁ, ambho purisa, ye puratthimāya disāya pāṇā paraṁ yojanasataṁ tesu daṇḍaṁ nikkhipāhi; ye pacchimāya disāya pāṇā paraṁ yojanasataṁ tesu daṇḍaṁ nikkhipāhi; ye uttarāya disāya pāṇā paraṁ yojanasataṁ tesu daṇḍaṁ nikkhipāhi; ye dakkhiṇāya disāya pāṇā paraṁ yojanasataṁ tesu daṇḍaṁ nikkhipāhī’ti. Iti ekaccānaṁ pāṇānaṁ anuddayāya anukampāya samādapenti, ekaccānaṁ pāṇānaṁ nānuddayāya nānukampāya samādapenti. Te tadahuposathe sāvakaṁ evaṁ samādapenti: ‘ehi tvaṁ, ambho purisa, sabbacelāni nikkhipitvā evaṁ vadehi – nāhaṁ kvacani kassaci kiñcanatasmiṁ, na ca mama kvacani katthaci kiñcanatatthī’ti. Jānanti kho panassa mātāpitaro: ‘Ayaṁ amhākaṁ putto’ti; sopi jānāti: ‘ime mayhaṁ mātāpitaro’ti. Jānāti kho panassa puttadāro: ‘Ayaṁ mayhaṁ bhattā’ti; sopi jānāti: ‘Ayaṁ mayhaṁ puttadāro’ti. Jānanti kho panassa dāsakammakaraporisā: ‘Ayaṁ amhākaṁ ayyo’ti; sopi jānāti: ‘ime mayhaṁ dāsakammakaraporisā’ti. Iti yasmiṁ samaye sacce samādapetabbā musāvāde tasmiṁ samaye samādapenti. Idaṁ tassa musāvādasmiṁ vadāmi. So tassā rattiyā accayena bhoge adinnaṁyeva paribhuñjati. Idaṁ tassa adinnādānasmiṁ vadāmi. Evaṁ kho, visākhe, nigaṇṭhuposatho hoti. Evaṁ upavuttho kho, visākhe, nigaṇṭhuposatho na mahapphalo hoti na mahānisaṁso na mahājutiko na mahāvipphāro. (2)

---

4Kathañca, visākhe, ariyuposatho hoti? Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako tathāgataṁ anussarati: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. Tassa tathāgataṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati. Ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti.

5Kathañca, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti? Kakkañca paṭicca mattikañca paṭicca udakañca paṭicca purisassa ca tajjaṁ vāyāmaṁ paṭicca, evaṁ kho, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti. Evamevaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

6Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako tathāgataṁ anussarati: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. Tassa tathāgataṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti. Ayaṁ vuccati, visākhe: ‘ariyasāvako brahmuposathaṁ upavasati, brahmunā saddhiṁ saṁvasati, brahmañcassa ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’. Evaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. (3.1)

7Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako dhammaṁ anussarati: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. Tassa dhammaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti.

8Kathañca, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti? Sottiñca paṭicca, cuṇṇañca paṭicca, udakañca paṭicca, purisassa ca tajjaṁ vāyāmaṁ paṭicca. Evaṁ kho, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti. Evamevaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

9Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako dhammaṁ anussarati: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. Tassa dhammaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti. Ayaṁ vuccati, visākhe, ‘ariyasāvako dhammuposathaṁ upavasati, dhammena saddhiṁ saṁvasati, dhammañcassa ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’. Evaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. (3.2)

10Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako saṅghaṁ anussarati: ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti. Tassa saṅghaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti.

11Kathañca, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti? Usmañca paṭicca, khārañca paṭicca, gomayañca paṭicca, udakañca paṭicca, purisassa ca tajjaṁ vāyāmaṁ paṭicca. Evaṁ kho, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti. Evamevaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

12Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako saṅghaṁ anussarati: ‘suppaṭipanno bhagavato sāvakasaṅgho … pe … anuttaraṁ puññakkhettaṁ lokassā’ti. Tassa saṅghaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti. Ayaṁ vuccati, visākhe, ‘ariyasāvako saṅghuposathaṁ upavasati, saṅghena saddhiṁ saṁvasati, saṅghañcassa ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’. Evaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. (3.3)

13Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako attano sīlāni anussarati akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni. Tassa sīlaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti.

14Kathañca, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti? Telañca paṭicca, chārikañca paṭicca, vālaṇḍupakañca paṭicca, purisassa ca tajjaṁ vāyāmaṁ paṭicca. Evaṁ kho, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti. Evamevaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

15Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako attano sīlāni anussarati akhaṇḍāni … pe … samādhisaṁvattanikāni. Tassa sīlaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti. Ayaṁ vuccati, visākhe, ‘ariyasāvako sīluposathaṁ upavasati, sīlena saddhiṁ saṁvasati, sīlañcassa ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’. Evaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. (3.4)

16Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako devatā anussarati: ‘santi devā cātumahārājikā, santi devā tāvatiṁsā, santi devā yāmā, santi devā tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari. Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā saddhā saṁvijjati. Yathārūpena sīlena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpaṁ sīlaṁ saṁvijjati. Yathārūpena sutena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpaṁ sutaṁ saṁvijjati. Yathārūpena cāgena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpo cāgo saṁvijjati. Yathārūpāya paññāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā paññā saṁvijjatī’ti. Tassa attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti.

17Kathañca, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti? Ukkañca paṭicca, loṇañca paṭicca, gerukañca paṭicca, nāḷikasaṇḍāsañca paṭicca, purisassa ca tajjaṁ vāyāmaṁ paṭicca. Evaṁ kho, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti. Evamevaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

18Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako devatā anussarati: ‘santi devā cātumahārājikā, santi devā tāvatiṁsā … pe … santi devā tatuttari. Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā saddhā saṁvijjati. Yathārūpena sīlena … sutena … cāgena … paññāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā paññā saṁvijjatī’ti. Tassa attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti. Ayaṁ vuccati, visākhe, ‘ariyasāvako devatuposathaṁ upavasati, devatāhi saddhiṁ saṁvasati, devatā ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’. Evaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. (3.5)

---

19Sa kho so, visākhe, ariyasāvako iti paṭisañcikkhati: ‘yāvajīvaṁ arahanto pāṇātipātaṁ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā sabbapāṇabhūtahitānukampī viharanti; ahampajja imañca rattiṁ imañca divasaṁ pāṇātipātaṁ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharāmi. Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissati.

20Yāvajīvaṁ arahanto adinnādānaṁ pahāya adinnādānā paṭiviratā dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharanti; ahampajja imañca rattiṁ imañca divasaṁ adinnādānaṁ pahāya adinnādānā paṭivirato dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharāmi. Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissati.

21Yāvajīvaṁ arahanto abrahmacariyaṁ pahāya brahmacārī ārācārī viratā methunā gāmadhammā; ahampajja imañca rattiṁ imañca divasaṁ abrahmacariyaṁ pahāya brahmacārī ārācārī virato methunā gāmadhammā. Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissati.

22Yāvajīvaṁ arahanto musāvādaṁ pahāya musāvādā paṭiviratā saccavādī saccasandhā thetā paccayikā avisaṁvādakā lokassa; ahampajja imañca rattiṁ imañca divasaṁ musāvādaṁ pahāya musāvādā paṭivirato saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissati.

---

23Yāvajīvaṁ arahanto surāmerayamajjapamādaṭṭhānaṁ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratā; ahampajja imañca rattiṁ imañca divasaṁ surāmerayamajjapamādaṭṭhānaṁ pahāya surāmerayamajjapamādaṭṭhānā paṭivirato. Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissati.

24Yāvajīvaṁ arahanto ekabhattikā rattūparatā viratā vikālabhojanā; ahampajja imañca rattiṁ imañca divasaṁ ekabhattiko rattūparato virato vikālabhojanā. Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissati.

25Yāvajīvaṁ arahanto naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭiviratā; ahampajja imañca rattiṁ imañca divasaṁ naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato. Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissati.

26Yāvajīvaṁ arahanto uccāsayanamahāsayanaṁ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṁ kappenti mañcake vā tiṇasanthārake vā; ahampajja imañca rattiṁ imañca divasaṁ uccāsayanamahāsayanaṁ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṁ kappemi mañcake vā tiṇasanthārake vā. Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissatī’ti.

27Evaṁ kho, visākhe, ariyuposatho hoti. Evaṁ upavuttho kho, visākhe, ariyuposatho mahapphalo hoti mahānisaṁso mahājutiko mahāvipphāro.

28Kīvamahapphalo hoti kīvamahānisaṁso kīvamahājutiko kīvamahāvipphāro? Seyyathāpi, visākhe, yo imesaṁ soḷasannaṁ mahājanapadānaṁ pahūtarattaratanānaṁ issariyādhipaccaṁ rajjaṁ kāreyya, seyyathidaṁ – aṅgānaṁ, magadhānaṁ, kāsīnaṁ, kosalānaṁ, vajjīnaṁ, mallānaṁ, cetīnaṁ, vaṅgānaṁ, kurūnaṁ, pañcālānaṁ, macchānaṁ, sūrasenānaṁ, assakānaṁ, avantīnaṁ, gandhārānaṁ, kambojānaṁ, aṭṭhaṅgasamannāgatassa uposathassa etaṁ kalaṁ nāgghati soḷasiṁ. Taṁ kissa hetu? Kapaṇaṁ, visākhe, mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāya.

29Yāni, visākhe, mānusakāni paññāsa vassāni, cātumahārājikānaṁ devānaṁ eso eko rattindivo. Tāya rattiyā tiṁsarattiyo māso. Tena māsena dvādasamāsiyo saṁvaccharo. Tena saṁvaccharena dibbāni pañca vassasatāni cātumahārājikānaṁ devānaṁ āyuppamāṇaṁ. Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyya. Idaṁ kho panetaṁ, visākhe, sandhāya bhāsitaṁ: ‘kapaṇaṁ mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāya’.

30Yaṁ, visākhe, mānusakaṁ vassasataṁ, tāvatiṁsānaṁ devānaṁ eso eko rattindivo. Tāya rattiyā tiṁsarattiyo māso. Tena māsena dvādasamāsiyo saṁvaccharo. Tena saṁvaccharena dibbaṁ vassasahassaṁ tāvatiṁsānaṁ devānaṁ āyuppamāṇaṁ. Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā tāvatiṁsānaṁ devānaṁ sahabyataṁ upapajjeyya. Idaṁ kho panetaṁ, visākhe, sandhāya bhāsitaṁ: ‘kapaṇaṁ mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāya’.

31Yāni, visākhe, mānusakāni dve vassasatāni, yāmānaṁ devānaṁ eso eko rattindivo. Tāya rattiyā tiṁsarattiyo māso. Tena māsena dvādasamāsiyo saṁvaccharo. Tena saṁvaccharena dibbāni dve vassasahassāni yāmānaṁ devānaṁ āyuppamāṇaṁ. Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā yāmānaṁ devānaṁ sahabyataṁ upapajjeyya. Idaṁ kho panetaṁ, visākhe, sandhāya bhāsitaṁ: ‘kapaṇaṁ mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāya’.

32Yāni, visākhe, mānusakāni cattāri vassasatāni, tusitānaṁ devānaṁ eso eko rattindivo. Tāya rattiyā tiṁsarattiyo māso. Tena māsena dvādasamāsiyo saṁvaccharo. Tena saṁvaccharena dibbāni cattāri vassasahassāni tusitānaṁ devānaṁ āyuppamāṇaṁ. Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā tusitānaṁ devānaṁ sahabyataṁ upapajjeyya. Idaṁ kho panetaṁ, visākhe, sandhāya bhāsitaṁ: ‘kapaṇaṁ mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāya’.

33Yāni, visākhe, mānusakāni aṭṭha vassasatāni, nimmānaratīnaṁ devānaṁ eso eko rattindivo. Tāya rattiyā tiṁsarattiyo māso. Tena māsena dvādasamāsiyo saṁvaccharo. Tena saṁvaccharena dibbāni aṭṭha vassasahassāni nimmānaratīnaṁ devānaṁ āyuppamāṇaṁ. Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā nimmānaratīnaṁ devānaṁ sahabyataṁ upapajjeyya. Idaṁ kho panetaṁ, visākhe, sandhāya bhāsitaṁ: ‘kapaṇaṁ mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāya’.

34Yāni, visākhe, mānusakāni soḷasa vassasatāni, paranimmitavasavattīnaṁ devānaṁ eso eko rattindivo. Tāya rattiyā tiṁsarattiyo māso. Tena māsena dvādasamāsiyo saṁvaccharo. Tena saṁvaccharena dibbāni soḷasa vassasahassāni paranimmitavasavattīnaṁ devānaṁ āyuppamāṇaṁ. Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjeyya. Idaṁ kho panetaṁ, visākhe, sandhāya bhāsitaṁ: ‘kapaṇaṁ mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāyā’ti.

35Pāṇaṁ na haññe na cadinnamādiye,
Musā na bhāse na ca majjapo siyā;
Abrahmacariyā virameyya methunā,
Rattiṁ na bhuñjeyya vikālabhojanaṁ.

36Mālaṁ na dhāre na ca gandhamācare,
Mañce chamāyaṁ va sayetha santhate;
Etañhi aṭṭhaṅgikamāhuposathaṁ,
Buddhena dukkhantagunā pakāsitaṁ.

37Cando ca suriyo ca ubho sudassanā,
Obhāsayaṁ anupariyanti yāvatā;
Tamonudā te pana antalikkhagā,
Nabhe pabhāsanti disāvirocanā.

38Etasmiṁ yaṁ vijjati antare dhanaṁ,
Muttā maṇi veḷuriyañca bhaddakaṁ;
Siṅgī suvaṇṇaṁ atha vāpi kañcanaṁ,
Yaṁ jātarūpaṁ haṭakanti vuccati.

39Aṭṭhaṅgupetassa uposathassa,
Kalampi te nānubhavanti soḷasiṁ;
Candappabhā tāragaṇā ca sabbe.

40Tasmā hi nārī ca naro ca sīlavā,
Aṭṭhaṅgupetaṁ upavassuposathaṁ;
Puññāni katvāna sukhudrayāni,
Aninditā saggamupenti ṭhānan"ti.

---

Dasamaṁ.
Mahāvaggo sattamo.

41Titthabhayañca venāgo,
sarabho kesamuttiyā;
Sāḷho cāpi kathāvatthu,
titthiyamūluposathoti.