202. （二〇二）持斋经

Upavāna, Upāli, Rāma, five lower
fetters, arrow-hair, two, Sumagadha, to
study the Dharma, nun, Kūṭadanta later

I have heard thus:

Once, the Buddha was traveling in the country of Śrāvastī, staying at the Deer Mother's Hall in the Eastern Garden.

At that time, the laywoman Visākhā bathed early in the morning, put on clean white clothes, and was surrounded by her daughters-in-law and relatives. She went to where the Buddha was, bowed her head at his feet, and stood to one side. The World-Honored One asked, "Laywoman, are you bathing now?"

She replied, "World-Honored One! I am now fasting. Well-Gone One! I am now fasting."

The World-Honored One asked, "Laywoman, what kind of fast are you observing now? There are three kinds of fasts. What are the three? First, the fast of a cowherd, second, the fast of a Nirgrantha, and third, the fast of the eight noble limbs. Laywoman, what is called the fast of a cowherd? If a cowherd lets the cows graze in the fields in the morning and collects them back to the village in the evening, when returning to the village, he thinks like this: 'Today I let the cows graze here, tomorrow I will let them graze there. Today I let the cows drink here, tomorrow I will let them drink there. Today the cows stay here, tomorrow they will stay there.' Laywoman, if a person observes the fast like this, he thinks like this: 'Today I eat such food, tomorrow I will eat such food. Today I drink such drink, tomorrow I will drink such drink. Today I digest such digestion, tomorrow I will digest such digestion.' That person indulges in desires day and night, this is called the fast of a cowherd. If one observes the fast like this, the fast of a cowherd, one does not attain great benefit, does not attain great fruit, does not have great merit, and does not attain widespread practice.

Laywoman, what is called the fast of a Nirgrantha? If someone has renounced the world to study the Nirgrantha teachings, they will encourage others, saying, 'Beyond a hundred yojanas to the east, there are sentient beings. For their sake, abandon weapons. Likewise, to the south, west, and north, beyond a hundred yojanas, there are sentient beings. For their sake, abandon weapons.' This is how they encourage others. They may protect sentient beings with thoughts, or without thoughts, they may not protect sentient beings. On the fifteenth day, when they speak of liberation, they should take off their clothes, stand naked facing east, and say, 'I have no parents, nor do I belong to parents. I have no wife or children, nor do I belong to wife or children. I have no slaves, nor do I belong to slaves.' Laywoman, they want to encourage true words, but instead they encourage false words. They see their parents every day and think, 'They are my parents.' The parents see their children every day and think, 'They are our children.' They see their wife and children and think, 'They are my wife and children.' The wife and children see them and think, 'They are our elders.' They see their slaves and think, 'They are my slaves.' The slaves see them and think, 'They are our masters.' They use this desire without giving, not giving, this is called the fast of a Nirgrantha. If one observes the fast like this, the fast of a Nirgrantha, one does not attain great benefit, does not attain great fruit, does not have great merit, and does not attain widespread practice.

Laywoman, what is called the fast of the eight noble limbs? When a learned noble disciple observes the fast, they think like this: 'The arhat truly renounces killing for life, abandons killing, puts down weapons, has a sense of shame and conscience, has a compassionate mind, benefits all beings, even insects. They purify their mind from killing. I also renounce killing for life, abandon killing, put down weapons, have a sense of shame and conscience, have a compassionate mind, benefit all beings, even insects. I now purify my mind from killing. I am equal to the arhat in this limb.' Therefore, it is called the fast.

Furthermore, laywoman, when a learned noble disciple observes the fast, they think like this: 'The arhat truly renounces stealing for life, abandons stealing, takes only what is given, takes with joy, always likes to give, delights in letting go, rejoices without stinginess, does not expect reward, does not cover the mind with theft, is able to restrain oneself. They purify their mind from stealing. I also renounce stealing for life, abandon stealing, take only what is given, take with joy, always like to give, delight in letting go, rejoice without stinginess, do not expect reward, do not cover the mind with theft, am able to restrain myself. I purify my mind from stealing. I am equal to the arhat in this limb.' Therefore, it is called the fast.

Furthermore, laywoman, when a learned noble disciple observes the fast, they think like this: 'The arhat truly renounces sexual misconduct for life, abandons sexual misconduct, practices pure conduct, with sincere and pure mind, free from defilement, renounces desire and breaks sexual ties. They purify their mind from sexual misconduct. I also renounce sexual misconduct for this day and night, abandon sexual misconduct, practice pure conduct, with sincere and pure mind, free from defilement, renounce desire and break sexual ties. I purify my mind from sexual misconduct. I am equal to the arhat in this limb.' Therefore, it is called the fast.

Furthermore, laywoman, when a learned noble disciple observes the fast, they think like this: 'The arhat truly renounces false speech for life, abandons false speech, speaks the truth, delights in the truth, abides in the truth, is trusted by others, and does not deceive the world. They purify their mind from false speech. I also renounce false speech for life, abandon false speech, speak the truth, delight in the truth, abide in the truth, am trusted by others, and do not deceive the world. I purify my mind from false speech. I am equal to the arhat in this limb.' Therefore, it is called the fast.

Furthermore, laywoman, when a learned noble disciple observes the fast, they think like this: 'The arhat truly renounces intoxicants that cause heedlessness for life, abandons intoxicants that cause heedlessness. They purify their mind from intoxicants that cause heedlessness. I also renounce intoxicants that cause heedlessness for life, abandon intoxicants that cause heedlessness. I purify my mind from intoxicants that cause heedlessness. I am equal to the arhat in this limb.' Therefore, it is called the fast.

Furthermore, laywoman, when a learned noble disciple observes the fast, they think like this: 'The arhat truly renounces high and wide beds for life, abandons high and wide beds, delights in low seats and beds, or a bed or a mat of grass. They purify their mind from high and wide beds. On this day and night, I renounce high and wide beds, abandon high and wide beds, delight in low seats and beds, or a bed or a mat of grass. I purify my mind from high and wide beds. I am equal to the arhat in this limb.' Therefore, it is called the fast.

Furthermore, laywoman, when a learned noble disciple observes the fast, they think like this: 'The arhat truly renounces garlands, perfumes, cosmetics, dancing, singing, and attending performances for life, abandons garlands, perfumes, cosmetics, dancing, singing, and attending performances. They purify their mind from garlands, perfumes, cosmetics, dancing, singing, and attending performances. On this day and night, I renounce garlands, perfumes, cosmetics, dancing, singing, and attending performances, abandon garlands, perfumes, cosmetics, dancing, singing, and attending performances. I purify my mind from garlands, perfumes, cosmetics, dancing, singing, and attending performances. I am equal to the arhat in this limb.' Therefore, it is called the fast.

Furthermore, laywoman, when a learned noble disciple observes the fast, they think like this: 'The arhat truly renounces eating at improper times for life, abandons eating at improper times, eats one meal a day, not at night, and delights in eating at the proper time. They purify their mind from eating at improper times. On this day and night, I renounce eating at improper times, abandon eating at improper times, eat one meal a day, not at night, and delight in eating at the proper time. I purify my mind from eating at improper times. I am equal to the arhat in this limb.' Therefore, it is called the fast.

Having abided in this noble eight-limbed fast, one should further cultivate five dharmas. What are the five? Laywoman, when a learned noble disciple observes the fast, they recollect the Tathāgata: 'That Blessed One, Tathāgata, Arhat, Perfectly Enlightened One, of Right and Universal Knowledge, the Well-Gone One, Knower of the World, Supreme Trainer, Trainer of those to be tamed, Teacher of Gods and Men, Buddha, the Blessed One.' Having recollected the Tathāgata in this way, if there are evil intentions, they are eliminated, and all defiled and unwholesome dharmas are also eliminated. Laywoman, the learned noble disciple, through recollecting the Tathāgata, attains peace and joy in the mind. If there are evil intentions, they are eliminated, and all defiled and unwholesome dharmas are also eliminated.

It is like a person whose head is dirty. Due to oil, warm water, and the effort of washing, it becomes clean. In the same way, when a learned noble disciple observes the fast, they recollect the Tathāgata: 'That Blessed One, Tathāgata, Arhat, Perfectly Enlightened One, of Right and Universal Knowledge, the Well-Gone One, Knower of the World, Supreme Trainer, Trainer of those to be tamed, Teacher of Gods and Men, Buddha, the Blessed One.' Having recollected the Tathāgata in this way, if there are evil intentions, they are eliminated, and all defiled and unwholesome dharmas are also eliminated. Laywoman, the learned noble disciple, through recollecting the Tathāgata, attains peace and joy in the mind. If there are evil intentions, they are eliminated, and all defiled and unwholesome dharmas are also eliminated. This is called the learned noble disciple observing the Brahma fast, associating with the Brahma, and through the Brahma, attaining peace and joy in the mind. If there are evil intentions, they are eliminated, and all defiled and unwholesome dharmas are also eliminated.

Furthermore, Laywoman, when a learned noble disciple observes the fast, they recollect the Dharma: 'This Dharma is well-proclaimed by the World-Honored One, ultimate, lasting, not subject to change, to be known by right knowledge, to be seen by right wisdom, to be realized by right wisdom.' Having recollected the Dharma in this way, if there are evil intentions, they are eliminated, and all defiled and unwholesome dharmas are also eliminated. Laywoman, the learned noble disciple, through recollecting the Dharma, attains peace and joy in the mind. If there are evil intentions, they are eliminated, and all defiled and unwholesome dharmas are also eliminated.

It is like a person whose body is dirty and impure. Due to flour, soap nuts, warm water, and the effort of bathing, the body becomes clean. In the same way, when a learned noble disciple observes the fast, they recollect the Dharma: 'This Dharma is well-proclaimed by the World-Honored One, ultimate, lasting, not subject to change, to be known by right knowledge, to be seen by right wisdom, to be realized by right wisdom.' Having recollected the Dharma in this way, if there are evil intentions, they are eliminated, and all defiled and unwholesome dharmas are also eliminated. Laywoman, the learned noble disciple, through recollecting the Dharma, attains peace and joy in the mind. If there are evil intentions, they are eliminated, and all defiled and unwholesome dharmas are also eliminated.

Furthermore, Laywoman, when a learned noble disciple observes the fast, they recollect the Saṅgha: 'The disciples of the World-Honored One are well-directed, straightforward, practicing the essentials, practicing the way, and heading towards it. In the Saṅgha of the Tathāgata, there are indeed arhats who have attained the state of arahantship, those who are heading towards the state of non-returner and have attained the fruit of non-returner, those who are heading towards the state of once-returner and have attained the fruit of once-returner, those who are heading towards the state of stream-enterer and have attained the fruit of stream-enterer. These are the four pairs, the eight types of noble ones. This is called the Saṅgha of disciples of the World-Honored One, who have attained morality, concentration, wisdom, liberation, and the knowledge and vision of liberation. They can be called, invited, offered to, served, and respected. They are a field of merit for gods and humans.' Having recollected the Saṅgha in this way, if there are evil intentions, they are eliminated, and all defiled and unwholesome dharmas are also eliminated. Laywoman, the learned noble disciple, through recollecting the Saṅgha, attains peace and joy in the mind. If there are evil intentions, they are eliminated, and all defiled and unwholesome dharmas are also eliminated.

It is like a person whose clothes are dirty and impure. Due to ashes, soap nuts, soap powder, water, and the effort of washing, they become clean. In the same way, when a learned noble disciple observes the fast, they recollect the Saṅgha: 'The disciples of the World-Honored One are well-directed, straightforward, practicing the essentials, practicing the way, and heading towards it. In the Saṅgha of the Tathāgata, there are indeed arhats who have attained the state of arahantship, those who are heading towards the state of non-returner and have attained the fruit of non-returner, those who are heading towards the state of once-returner and have attained the fruit of once-returner, those who are heading towards the state of stream-enterer and have attained the fruit of stream-enterer. These are the four pairs, the eight types of noble ones. This is called the Saṅgha of disciples of the World-Honored One, who have attained morality, concentration, wisdom, liberation, and the knowledge and vision of liberation. They can be called, invited, offered to, served, and respected. They are a field of merit for gods and humans.' Having recollected the Saṅgha in this way, if there are evil intentions, they are eliminated, and all defiled and unwholesome dharmas are also eliminated. Laywoman, the learned noble disciple, through recollecting the Saṅgha, attains peace and joy in the mind. If there are evil intentions, they are eliminated, and all defiled and unwholesome dharmas are also eliminated.

Furthermore, Laywoman, when a learned noble disciple observes the fast, they recollect their own precepts: 'They are not broken, not pierced, not defiled, not stained, extremely broad, extremely great, not expecting any reward, praised by the wise, well-endowed, well-directed, well-received, and well-maintained.' Having recollected their own precepts in this way, if there are evil intentions, they are eliminated, and all defiled and unwholesome dharmas are also eliminated. Laywoman, the learned noble disciple, through recollecting their own precepts, attains peace and joy in the mind. If there are evil intentions, they are eliminated, and all defiled and unwholesome dharmas are also eliminated.

It is like a mirror that is unclear due to dirt. By polishing it with a stone and the effort of a person, it becomes clear and bright. In the same way, when a learned noble disciple observes the fast, they recollect their own precepts: 'They are not broken, not pierced, not defiled, not stained, extremely broad, extremely great, not expecting any reward, praised by the wise, well-endowed, well-directed, well-received, and well-maintained.' Having recollected their own precepts in this way, if there are evil intentions, they are eliminated, and all defiled and unwholesome dharmas are also eliminated. Laywoman, the learned noble disciple, through recollecting their own precepts, attains peace and joy in the mind. If there are evil intentions, they are eliminated, and all defiled and unwholesome dharmas are also eliminated.

Furthermore, Laywoman, when a learned noble disciple observes the fast, they recollect the gods: 'There truly are the Four Heavenly Kings. If those gods attain faith, they will be reborn there upon the end of their lives. I also have that faith. If those gods attain morality, learning, generosity, and wisdom, they will be reborn there upon the end of their lives. I also have that wisdom. There truly are the Thirty-three Gods, the Yāma Gods, the Tuṣita Gods, the Nirmāṇarati Gods, and the Paranirmitavaśavartin Gods. If those gods attain faith, they will be reborn there upon the end of their lives. I also have that faith. If those gods attain morality, learning, generosity, and wisdom, they will be reborn there upon the end of their lives. I also have that wisdom.' Having recollected this, and the faith, morality, learning, generosity, and wisdom of the gods, if there are evil intentions, they are eliminated, and all defiled and unwholesome dharmas are also eliminated. Laywoman, the learned noble disciple, through recollecting the gods, attains peace and joy in the mind. If there are evil intentions, they are eliminated, and all defiled and unwholesome dharmas are also eliminated.

It is like gold of the highest color, which becomes impure due to dirt. By polishing it with fire, a hammer, red clay, and the effort of a person, it becomes clear and bright. In the same way, when a learned noble disciple observes the fast, they recollect the gods: 'There truly are the Four Heavenly Kings. If those gods attain faith, they will be reborn there upon the end of their lives. I also have that faith. If those gods attain morality, learning, generosity, and wisdom, they will be reborn there upon the end of their lives. I also have that wisdom. There truly are the Thirty-three Gods, the Yāma Gods, the Tuṣita Gods, the Nirmāṇarati Gods, and the Paranirmitavaśavartin Gods. If those gods attain faith, they will be reborn there upon the end of their lives. I also have that faith. If those gods attain morality, learning, generosity, and wisdom, they will be reborn there upon the end of their lives. I also have that wisdom.' Having recollected this, and the faith, morality, learning, generosity, and wisdom of the gods, if there are evil intentions, they are eliminated, and all defiled and unwholesome dharmas are also eliminated.

Laywoman, if one practices the noble eight-part fast, even if there are sixteen great countries, namely: Anga, Magadha, Kasi, Kosala, Kuru, Pancala, Asmaka, Avanti, Videha, Vatsa, Vamsa, Suhma, Surastra, Yavana, Kamboja, and Gandhara. If someone were to be the king of these countries, freely using their money, treasures, gold, silver, jewels, pearls, lapis lazuli, conch shells, agate, coral, amber, beryl, agate, carnelian, crystal, red stone, and turquoises, it would not be worth a sixteenth part of the noble eight-part fast.

Laywoman, for this reason I say that human kings are not as happy as the gods. If fifty human years is one day and night for the Four Heavenly Kings, then thirty such days and nights make a month, and twelve months make a year. Thus, five hundred such years is the lifespan of the Four Heavenly Kings. Laywoman, it is possible that if a noble male or female upholds the noble eight-part fast, then upon the dissolution of the body and the end of life, they will be reborn among the Four Heavenly Kings. Laywoman, for this reason I say that human kings are not as happy as the gods. If one hundred human years is one day and night for the Thirty-three Gods, then thirty such days and nights make a month, and twelve months make a year. Thus, one thousand such years is the lifespan of the Thirty-three Gods. Laywoman, it is possible that if a noble male or female upholds the noble eight-part fast, then upon the dissolution of the body and the end of life, they will be reborn among the Thirty-three Gods.

Laywoman, for this reason I say that human kings are not as happy as the gods. If two hundred human years is one day and night for the Yāma Gods, then thirty such days and nights make a month, and twelve months make a year. Thus, two thousand such years is the lifespan of the Yāma Gods. Laywoman, it is possible that if a noble male or female upholds the noble eight-part fast, then upon the dissolution of the body and the end of life, they will be reborn among the Yāma Gods. Laywoman, for this reason I say that human kings are not as happy as the gods. If four hundred human years is one day and night for the Tuṣita Gods, then thirty such days and nights make a month, and twelve months make a year. Thus, four thousand such years is the lifespan of the Tuṣita Gods. Laywoman, it is possible that if a noble male or female upholds the noble eight-part fast, then upon the dissolution of the body and the end of life, they will be reborn among the Tuṣita Gods.

Laywoman, for this reason I say that human kings are not as happy as the gods. If eight hundred human years is one day and night for the Nirmāṇarati Gods, then thirty such days and nights make a month, and twelve months make a year. Thus, eight thousand such years is the lifespan of the Nirmāṇarati Gods. Laywoman, it is possible that if a noble male or female upholds the noble eight-part fast, then upon the dissolution of the body and the end of life, they will be reborn among the Nirmāṇarati Gods. Laywoman, for this reason I say that human kings are not as happy as the gods. If one thousand six hundred human years is one day and night for the Paranirmitavaśavartin Gods, then thirty such days and nights make a month, and twelve months make a year. Thus, sixteen thousand such years is the lifespan of the Paranirmitavaśavartin Gods. Laywoman, it is possible that if a noble male or female upholds the noble eight-part fast, then upon the dissolution of the body and the end of life, they will be reborn among the Paranirmitavaśavartin Gods.

Then the householder's wife Visākhā, the mother of Migāra, with her hands joined in respect, said to the Buddha: "World-Honored One! The noble eight-part fast is truly wonderful and marvelous, with great benefits, great fruits, great merit, and great spread. World-Honored One! From now on, for as long as I live, I will uphold the noble eight-part fast, and according to my means, I will give alms and cultivate merit."

Then the householder's wife Visākhā, the mother of Migāra, having heard the Buddha's words, remembered them well. She bowed her head to the Buddha's feet, circumambulated him three times, and departed.

The Buddha spoke thus. The householder's wife Visākhā, the mother of Migāra, and the bhikṣus, having heard the Buddha's words, rejoiced and upheld them.