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I compiled the Uposatha Sila when I still held the rank of Maha. At that time the manuscript had some errors, but now these have been corrected. This text will be used in the curriculum of "Nak Dhamm Tri" 1 for the men and women who will be taking the examinations, though for the laity the subject of lay discipline replaces that of monastic discipline in the exams. The tests will be held every year starting in BE 2472 (1929).
I hope that this translation of the Uposatha Sutta along with its commentary will be of benefit to English-speaking Buddhists who are intent on practice.
The original Thai text was compiled by His Eminence Somdet Phra Buddhaghosacaraya of Wat Thepsirintaravas in BE 2472 (1929), and due to the depth and comprehensiveness of H.E.'s understanding this text has proved useful down to the present.
This text contains many technical Pali terms, some of which have been difficult to translate accurately. For example, some Pali terms dealing with Vinaya are still used today but the true meanings have long been lost or misused.
It is auspicious that this translation will be finished in time to commemorate Her Majesty Queen Sirikit's fifth cycle or sixtieth birthday anniversary, which will be celebrated on August 12, 2535 (1992).
May Her Majesty Queen Sirikit reap the merits and benefits of this printing of the Uposatha Sila. By the power of the Triple Gem may she develop in the four dhammas of long life, beauty, happiness and strength, for ages to come.
In the past ten years computers have played an increasingly important part in the spread of Buddhism to the West. New computer programs have made 'Dhamma publishing' increasingly convenient, facilitating the printing of previously difficult-to-reproduce diacriticals which are necessary to accurately render technical Pali terms.
The English language has been affected as well, gradually incorporating a number of words of Pali origin. This sometimes causes problems for authors and translators who are confronted with the decision of how to present these terms to their readers in English.
This translation was first printed to commemorate Her Majesty Queen Sirikit's fifth cycle or sixtieth birthday anniversary, which was celebrated on August 12, 2535 (1992).
Now a second revised edition has been prepared, and it is auspicious that it will be printed in time to commemorate His Holiness Somdet Phra Nyanasamvara the Supreme Patriarch's eightieth birthday anniversary on October 3, 2536 (1993). I would like to thank Bhikkhu Nirodho for his helpful suggestions and corrections, making the reprinting of this text possible.
Thus have I heard:
At one time the Blessed One was residing in Jetavana, the monastery of Anathapindika, near Savatthi. At that time the Blessed One, having called all the bhikkhus together, addressed them thus: "Bhikkhus!" The bhikkhus answered in assent: "Lord!" (The bhikkhus then prepared themselves for the following teaching.) The Blessed One then gave the following teaching on Uposatha.
"Bhikkhus. Uposatha is comprised of eight factors which the Ariyan disciple observes, the observation of which brings glorious and radiant fruit and benefit. "Bhikkhus. What is the Uposatha which, observed by the Ariyan disciples, brings glorious and radiant fruit and benefit?"
1. "Bhikkhus. Ariyan disciples in this Religion reflect thus:
"'All arahants, for as long as life lasts, have given up the intentional taking of life (panatipata). The club and sword have been laid down. They have shame (of doing evil) and are compassionate towards all beings.'
"All of you have given up the intentional taking of life, have put down all weapons, are possessed of shame (of doing evil) and are compassionate towards all beings. For all of this day and night, in this manner, you will be known as having followed the arahants, and the Uposatha will have been observed by you. This is the first factor of the Uposatha."
2. "Bhikkhus. Ariyan disciples in this Religion reflect thus:
"'All arahants, for as long as life lasts, have given up taking what has not been given (adinnadana). They take only what is given, are intent on taking only what is given. They are not thieves. Their behavior is spotless.'
"All of you have given up the taking of what has not been given, are ones who do not take what is not given, are intent on taking only what is given, are not thieves. Your behavior is spotless. For all of this day and night, in this manner, you will be known as having followed the arahants, and the Uposatha will have been observed by you. This is the second factor of the Uposatha."
3. "Bhikkhus. Ariyan disciples in this Religion reflect thus:
"'All arahants, for as long as life lasts, have given up that which is an obstacle to the Brahma-faring (abrahma-cariya). Their practice is like that of a Brahma. They are far from sexual intercourse, which is a practice of lay people.'
"All of you have given up that which is an obstacle to the Brahma-faring and behave like a Brahma. Your behavior is far from sexual intercourse. For all of this day and night, in this manner, you will be known as having followed the arahants, and the Uposatha will have been observed by you. This is the third factor of the Uposatha."
4. "Bhikkhus. Ariyan disciples in this Religion reflect thus:
"'All arahants, for as long as life lasts, have given up the telling of lies (musavada).They utter only the truth and are intent on the truth. Their speech is firm and is composed of reason. Their speech does not waver from that which is a mainstay for the world.'
"All of you have given up the telling of lies. You speak only the truth and are intent only on that which is true. Your speech is firm and with reason. Your speech does not waver from that which is a mainstay for the world. For all of this day and night, in this manner, you will be known as having followed the arahants, and the Uposatha will have been observed by you. This is the fourth factor of the Uposatha."
5. "Bhikkhus. Ariyan disciples in this Religion reflect thus:
"'All arahants, for as long as life lasts, have given up the taking of liquors and intoxicants (sura-meraya-majja-pamadatthana), of that which intoxicates, causing carelessness. They are far from intoxicants.'
"All of you have given up the taking of liquors and intoxicants. You abstain from drink which causes carelessness. For all of this day and night, in this manner, you will be known as having followed the arahants, and the Uposatha will have been observed by you. This is the fifth factor of the Uposatha."
6. "Bhikkhus. Ariyan disciples in this Religion reflect thus:
"'All arahants, for as long as life lasts, eat at one time only and do not partake of food in the evening. They abstain from food at the 'wrong time' (vikala bhojana).'
"All of you eat at one time only and do not partake of food in the evening. You abstain from food at the 'wrong time.' For all of this day and night, in this manner, you will be known as having followed the arahants, and the Uposatha will have been observed by you. This is the sixth factor of the Uposatha."
7. "Bhikkhus. Ariyan disciples in this Religion reflect thus:
"'All arahants, for as long as life lasts, have given up singing and dancing, the playing of musical instruments and the watching of entertainments, which are stumbling blocks to that which is wholesome. Nor do they bedeck themselves with ornaments, flowers or perfume.'
"All of you have given up singing and dancing, the playing of musical instruments and the watching of entertainments, which are stumbling blocks to that which is wholesome. You do not bedeck yourselves with ornaments, flowers or perfume. For all of this day and night, in this manner, you will be known as having followed the arahants, and the Uposatha will have been observed by you. This is the seventh factor of the Uposatha."
8. "Bhikkhus. Ariyan disciples in this Religion reflect thus:
"'All arahants, for as long as life lasts, have given up lying on large or high beds. They are content with low beds or bedding made of grass.'
"All of you have given up lying on large or high beds. You are content with low beds or beds made of grass. For all of this day and night, in this manner, you will be known as having followed the arahants, and the Uposatha will have been observed by you. This is the eighth factor of the Uposatha."
"Bhikkhus. The Uposatha is comprised of these eight factors which the Ariyan disciple observes, and it is of great and glorious fruit and benefit."
Thus the Blessed One spoke on the Uposatha. The bhikkhus were delighted and rejoiced at his words.
In all of the eight, if one breaks a precept, then it is done bodily. If one orders another to do so, then the precept is broken through speech. This (speech) must be accompanied by intention before the precept is broken, but this is true for the first and second precepts only; for the third to the eighth precept, even if one asks another to do so, one does not break the precept.
Breaking a precept through one's own effort is known as sahatthikapayoga. The ordering of another to behave in a way that breaks a precept is called anattikapayoga.
Thus one who is careful and does not stray from the precepts is known as a virtuous person. The wise say that sila, or keeping precepts, is an instrument by which body and speech can be purified. It is a way to vanquish the coarse defilements which appear through body and speech.
Whether people observe the precepts or not, when they do something that goes against any of the first five precepts it is known as lokavajja. It will be a personal loss and will be something the world condemns (lokavajja). As for the last three precepts, if they are broken it is called paññativajja. This occurs when one intends to break the rule. If there is no intention to break the rule then no fault results.
The breaking of any of the first five precepts brings about peril for the breaker. That is to say, the fruit of such actions will follow one, resulting in, for example, a short life. In the breaking of any of the last three precepts, there is no peril.
The time from dawn to midday (noon) is called purebhatta-kala. From midday to dusk is called pacchabhatta-kala. One may eat as many times as necessary in the first period. From dusk to the next dawn is called ratti (night), and meals may not be taken at this time. This is the reason for the passage with the words to the effect that one refrains from eating at night.
The undertaking of precepts one after another is called pacceka-samadana. For example, the undertaking of each individual precept, starting with panatipata veramani sikkhapadam samadiyami and ending with uccasayana mahasayana veramani sikkhapadam samadiyami, is called pacceka-samadana.
The undertaking of all eight precepts with one utterance (without saying each individually) is called ekajjha-samadana. This is done by (mentally) determining all the precepts at the one time and uttering the following: Buddhapaññattam Uposatham adhitthami — I determine the Uposatha laid down by the Buddha. This method is called ekajjha-samadana.
Those who use either of the two methods mentioned above should begin by venerating the Triple Gem, reciting namo tassa bhagavato arahato samma-sambuddhassa (three times). Then they take the Three Refuges (buddham saranam gacchami, dhammam saranam gacchami, sangham saranam gacchami, etc.) before undertaking the precepts. Those who do not know Pali may undertake the precepts in their own language.
The method of requesting and observing the copala-uposatha is correct according to the Dhamma-Vinaya, as we see in the example of today's upasakas and upasikas. But after they request the Uposatha, they indulge in low speech. There is talk of villages, towns, mountains, trees, fields, gardens, buying and selling, grandchildren, here and there, this and that person, etc. Such talk is not conducive to wholesomeness (kusala) and does not lead one to reap the benefits of happiness and faith in the Uposatha that one has observed. The Atthakatha Acariyas have thus compared such people to hired cowhands (not the owners of the cow). In the morning the hired hands herd the cattle in search of food. In the evening they herd the cattle back to the owner. After they are paid a fair amount of money, they think: "Tomorrow we will feed the cattle here, and the next day we will feed them over there. Grass and water are abundant here but not so over there." Again and again this is what takes place. The hired hands never partake of the products of the cow, such as fresh milk and butter. Such observance is called copala-uposatha.
From the time that the ariya-uposatha is undertaken, if it is the right time and place, then samatha and vipassana should be practiced in accordance with one's preference and skill. If one's practice of kammatthana (meditation) leads to a stilling of the unwholesome states through such practices as tadan-gapahana (the abandoning by substitution of opposites), then one should continue with this effort. If the mind becomes unsettled, or it is not the time or place for meditation practice, and if there is faith-inspiring Dhamma talk taking place, then one should join in such conversation. This is useful in that it leads to knowledge and can correct any misunderstandings we may have. One should not participate in such talk with a sense of competition, winning, losing, etc. If such Dhamma talk does not lead to the benefits mentioned above, and if there is a Dhammadesana, then one should go and listen so as to fortify one's saddha (faith), hiri (fear of doing evil deeds), ottappa (the fear of the results of evil deeds), suta (that which is learned through hearing), viriya (energy), sati (mindfulness), and pañña (wisdom), causing them to develop. We also listen to the Dhamma in order to cause samvega (a sense of urgency or faith) to arise. If, for whatever reason, problems arise, so that listening to Dhamma does not lead to benefits as mentioned above, then one should practice a kammatthana that is suitable. The Atthakatha Acariyas have pointed out six objects for kammatthana practice which are suitable for the ariya-uposatha. They are:
Therefore, in the ariya-uposatha, samatha and vipassana should also be practiced, thus not making it difficult for those who are samatha-yanika (practitioners of calmness meditation) and vipassana-yanika (practitioners of insight meditation). In brief, this means that one is benefiting oneself at the time of observing (Uposatha) by practicing kammatthana. This is called ariya-uposatha.
The times for keeping the pati-jagara-uposatha are the five days of the waxing moon, i.e., the 4th, 6th, 7th, 9th, and the 13th, and the six days of the waning moon: the 1st, 4th, 6th, 7th, 9th, and 12th or 13th. That makes eleven days in a month for the observance of this type of Uposatha.
The four months of the rainy season, or vasso, starting on the first night of the waning moon of the seventh month and ending in the middle of the eleventh month, is the period for observing the pati-harika-pakkha-uposatha.
The commentary to the Raja Sutta explains that the pati-harika-pakkha-uposatha is the Uposatha that is observed continuously throughout the three months of the rains. If one cannot keep the observance for the full three months of the rains, then it should be kept for one month, from the first day of the waning moon of the tenth month to the eleventh month. If one is not able to keep the observance for one full month, then it should be kept for a half month, from the first day of the waning moon of the tenth month to the end of that month. Any period of this observance is called pati-harika-pakkha-uposatha.
Some texts define (the time for keeping the pati-harika-pakkha-uposatha ) as the five months from the seventh month up to the eleventh month.
Some Acariyas say the three months are the seventh, eleventh and third months.
Yet other sources explain that the four days, i.e., the 7th, 9th, 13th and 14th, both waxing and waning, are the only days for the observance of the pati-harika-pakkha-uposatha.
For those who desire merit, the Uposatha should be kept on the days shown here. Days other than these mentioned are for the observance of the Five Precepts and not the Uposatha.
mayam bhante tisaranena saha attangasamaññagatam uposatham yacama.
namo tassa bhagavato arahato samma-sambuddhassa.
Homage to the Exalted One, the Arahant, the Buddha perfected by himself. (three times)
buddham saranam gacchami — To the Buddha I go for refuge.
dhammam saranam gacchami — To the Dhamma I go for refuge.
sangham saranam gacchami — To the Sangha I go for refuge.
dutiyampi buddham saranam gacchami — For the second time...
dutiyampi dhammam saranam gacchami — For the second time...
dutiyampi sangham saranam gacchami — For the second time...
tatiyampi buddham saranam gacchami — For the third time...
tatiyampi dhammam saranam gacchami — For the third time...
tatiyampi sangham saranam gacchami — For the third time...
(The bhikkhu will then say: "tisarana-gamanam nitthitam" or "tisarana-gamanam" or "sarana-gamanam," meaning: "Completed are the Three Refuges.")
The Uposatha which was laid down by the Buddha and consists of the eight sila has been determined by me — I will keep it well for one full day and night.
(The bhikkhu then says: "imani attha sikkhapadaniajjekam rattindivam uposathasilavasena tumhehi upasakupasikabhutehi sadhukam akhandam katva appamadena rakkhitabbani.")
The assembed lay people answer: "ama bhante."
(The bhikkhu continues: "silena sugatim yanti silena bhogasampada silena nibbutim yanti tasma silam visodhaye.")
This is the end of requesting the precepts. The laity should pay respect to the bhikkhu by bowing.
1.Every year in Thailand there are religious exams, given through monasteries, known as "Nak Dhamm" for the clergy and "Dhamma Sueksa" for the laity. From the lowest to the highest, the exams are Tri, To and Ek.
2. "Again there is apatti known as lokavajja (worldly faults), that is to say, the common people who are not bhikkhus can also commit such wrongs and the penalties will be borne by them also as when there is a case of stealing, killing human beings and even the lighter wrong-doings of striking, scolding, abusing and so forth." — The Entrance to the Vinaya, Vol. I, p.15.
3. The third precept is usually translated into English as "to refrain from committing adultery," but, while the translation is correct, this precept involves much more than that. The third precept considers social stability, diseases, other people's (relatives', etc.) rights, etc. —translator.