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Anguttara Nikaya

# AN 8.41-50 Uposatha Vagga (Section on Observing the Full Moon Uposatha) AN VIII, Suttas 41-50

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    [page 1]
    Aṅguttara Nikāya
    The Numerical Discourses

    Atthakanipāta
    (Book of the Eights)

    AN VIII:

    Suttas 41-50

    Uposatha Vagga
    “The Section on Observing the Full Moon Uposatha”

    Translated by Bhikkhu Candana

    Copyright © Bhikkhu Candana 2023

    41. Saṁkhittūposatha Sutta (Full Moon Uposatha - In Brief)
    I have personally heard this.
    Once, when The Blessed One was living at the monastery offered by Anāthapiṇḍika in Jeta's
    Park, in the City of Sāvatthī, The Blessed One addressed the Bhikkhus by saying:
    “Bhikkhus, when you observe the Uposatha’s Full Moon Day while also having within you these
    eight factors of the one observing the training that must be there during the Uposatha, it then
    becomes truly of great fruit and of much benefit; turning it into such an offering that it continues
    growing perpetually, as it permeates throughout, beyond time and space.
    “And what, Bhikkhus, are those eight factors of the one observing the training that must be there
    during the Uposatha, becomes truly of great fruit and of much benefit; turning it into such an
    offering that it continues growing perpetually, as it permeates throughout, beyond time and
    space?
    1. “Here, Bhikkhus, the Noble Disciple in Training reflects:
    ‘As long as they are still alive, the Arahants live while having given up the harming and killing
    of living beings, for they have utterly abandoned weapons, leaving behind the use of sticks and
    swords, and instead, live out the rest of their days with meticulous and kind consideration
    towards both themselves and all other beings, remaining compassionate towards all. So here,
    throughout this day and night, I also am giving up the harming and killing of living beings, by

    [page 2]
    utterly abandoning weapons, leaving behind the use of sticks and swords, and instead, behave
    with meticulous and kind consideration towards both myself and all other beings, remaining
    compassionate towards all.’
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the first factor of
    the eight factors that make the observance of the one training during the Uposatha, become truly
    of great fruit and of much benefit; turning it into such an offering that it continues growing
    perpetually, as it permeates throughout, beyond time and space.’
    2. “Next, Bhikkhus, the Noble Disciple reflects:
    ‘As long as life lasts, the Arahants live while having given up taking what is not freely given; for
    they only take what is given to them with free will, as they remain abiding in honesty, and
    absolutely without any thoughts of coveting or theft. So here, throughout this day and night, I
    also am giving up the taking of what is not freely given; and instead, only take what is given to
    me with free will, as I remain abiding in honesty, and absolutely without any thoughts of
    coveting or theft.
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the second factor
    of the eight factors that make the observance of the one training during the Uposatha, become
    truly of great fruit and of much benefit; turning it into such an offering that it continues growing
    perpetually, as it permeates throughout, beyond time and space.’
    3. “Next, Bhikkhus, the Noble Disciple reflects:
    ‘As long as life lasts, the Arahants live while having given up sexual activities of all kinds, as
    they observe celibacy; living secluded, while fully abstaining from sexual intercourse of any
    kind, which is the practice of common ordinary beings. So here, I also have given up sexual
    activities of all kinds, as I too observe celibacy throughout my life; living secluded, while fully
    abstaining from sexual intercourse of any kind, which is the practice of common ordinary beings.
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the third factor
    of the eight factors that make the observance of the one training during the Uposatha, become
    truly of great fruit and of much benefit; turning it into such an offering that it continues growing
    perpetually, as it permeates throughout, beyond time and space.’
    4. “Next, Bhikkhus, the Noble Disciple reflects:
    ‘As long as life lasts, the Arahants live while having given up lying or the speaking of what is
    untrue and false; and instead speaking only what is true, for they are truly trustworthy, honest,
    and reliable, while living without any form of deceptions or cunningness, in their behavior. So
    here, throughout this day and night, I also am giving up lying or the speaking of what is untrue

    [page 3]
    and false. Thus, I will be speaking only what is true, for they are truly trustworthy, honest, and
    reliable, while living without any form of deceptions or cunningness, in my behavior.
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the fourth factor
    of the eight factors that make the observance of the one training during the Uposatha, become
    truly of great fruit and of much benefit; turning it into such an offering that it continues growing
    perpetually, as it permeates throughout, beyond time and space.’
    5. “Next, Bhikkhus, the Noble Disciple reflects:
    ‘As long as life lasts, the Arahants live while having given up the consumption of liquor and
    wine, [cigarettes & the chewing of betel nut], along with all kinds of intoxicating drugs, and
    mind-altering substances that are the basis for becoming deluded and negligent. So here,
    throughout this day and night, I also am giving up the consumption of liquor and wine,
    [cigarettes & the chewing of betel nut], along with all kinds of intoxicating drugs, and mind-
    altering substances that are the basis for becoming deluded and negligent.
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the fifth factor of
    the eight factors that make the observance of the one training during the Uposatha, become truly
    of great fruit and of much benefit; turning it into such an offering that it continues growing
    perpetually, as it permeates throughout, beyond time and space.’
    6. “Next, Bhikkhus, the Noble Disciple reflects:
    ‘As long as life lasts, the Arahants live while eating once per day; having given up the
    consumption of solid food at night and outside the appropriate time. From this night and day, I
    too will eat once; having given up the consumption of solid food at night, and outside the
    appropriate time.
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the sixth factor of
    the eight factors that make the observance of the one training during the Uposatha, become truly
    of great fruit and of much benefit; turning it into such an offering that it continues growing
    perpetually, as it permeates throughout, beyond time and space.’
    7. “Next, Bhikkhus, the Noble Disciple reflects:
    ‘As long as life lasts, the Arahants live while having given up dancing, singing, playing or
    listening to entertainment and music; from adorning and beautifying themselves by wearing
    garlands, decorated clothing or head-gear, ornaments, as well as the putting of oils and
    perfumes for aesthetic purposes. So here, throughout this day and night, I also am giving up
    dancing, singing, playing or listening to entertainment and music; from adorning and
    beautifying myself by wearing garlands, decorated clothing or head-gear, ornaments, as well as
    the putting of oils and perfumes for aesthetic purposes.

    [page 4]
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the seventh
    factor of the eight factors that make the observance of the one training during the Uposatha,
    become truly of great fruit and of much benefit; turning it into such an offering that it continues
    growing perpetually, as it permeates throughout, beyond time and space.’
    8. “Next, Bhikkhus, the Noble Disciple reflects:
    ‘As long as life lasts, the Arahants live while having given up using high and luxurious beds and
    seats, and instead they take whatever is available for them, whether a low seat or a spread of
    grass for their bed. So here, throughout this day and night, I also am giving up using high and
    luxurious beds and seats, and instead I will take whatever is available for me, whether a low seat
    or a spread of grass for my bed.
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the seventh
    factor of the eight factors that make the observance of the one training during the Uposatha,
    become truly of great fruit and of much benefit; turning it into such an offering that it continues
    growing perpetually, as it permeates throughout, beyond time and space.’
    “So, you see, Bhikkhus, when you observe the Uposatha, you must also have within you these
    eight factors of the one observing the training that must be there during the Uposatha, it then
    becomes truly of great fruit and of much benefit; turning it into such an offering that it continues
    growing perpetually, as it permeates throughout, beyond time and space.”
    42. Vitthatūposatha Sutta (Full Moon Uposatha - In Detail)
    “Bhikkhus, when you observe the Uposatha’s Full Moon Day while also having within you these
    eight factors of the one observing the training that must be there during the Uposatha, it then
    becomes truly of great fruit and of much benefit; turning it into such an offering that it continues
    growing perpetually, as it permeates throughout, beyond time and space.
    “And what, Bhikkhus, are those eight factors of the one observing the training that must be there
    during the Uposatha, where becomes truly of great fruit and of much benefit; turning it into such
    an offering that it continues growing perpetually, as it permeates throughout, beyond time and
    space?
    1. “Here, Bhikkhus, the Noble Disciple in Training reflects:
    ‘As long as they are still alive, the Arahants live while having given up the harming and killing
    of living beings, for they have utterly abandoned weapons, leaving behind the use of sticks and
    swords, and instead, live out the rest of their days with meticulous and kind consideration
    towards both themselves and all other beings, remaining compassionate towards all. So here,
    throughout this day and night, I also am giving up the harming and killing of living beings, by
    utterly abandoning weapons, leaving behind the use of sticks and swords, and instead, I will

    [page 5]
    behave with meticulous and kind consideration towards both myself and all other beings,
    remaining compassionate towards all.’
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the first factor of
    the eight factors that make the observance of the one training during the Uposatha, become truly
    of great fruit and of much benefit; turning it into such an offering that it continues growing
    perpetually, as it permeates throughout, beyond time and space.’
    2. “Next, Bhikkhus, the Noble Disciple reflects:
    ‘As long as life lasts, the Arahants live while having given up taking what is not freely given; for
    they only take what is given to them with free will, as they remain abiding in honesty, and
    absolutely without any thoughts of coveting or theft. So here, throughout this day and night, I
    also am giving up the taking of what is not freely given; and instead, only take what is given to
    me with free will, as I remain abiding in honesty, and absolutely without any thoughts of
    coveting or theft.
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the second factor
    of the eight factors that make the observance of the one training during the Uposatha, become
    truly of great fruit and of much benefit; turning it into such an offering that it continues growing
    perpetually, as it permeates throughout, beyond time and space.’
    3. “Next, Bhikkhus, the Noble Disciple reflects:
    ‘As long as life lasts, the Arahants live while having given up sexual activities of all kinds, as
    they observe celibacy; living secluded, while fully abstaining from sexual intercourse of any
    kind, which is the practice of common ordinary beings. So here, I also have given up sexual
    activities of all kinds, as I too observe celibacy throughout my life; living secluded, while fully
    abstaining from sexual intercourse of any kind, which is the practice of common ordinary beings.
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the third factor
    of the eight factors that make the observance of the one training during the Uposatha, become
    truly of great fruit and of much benefit; turning it into such an offering that it continues growing
    perpetually, as it permeates throughout, beyond time and space.’
    4. “Next, Bhikkhus, the Noble Disciple reflects:
    ‘As long as life lasts, the Arahants live while having given up lying or the speaking of what is
    untrue and false; and instead speak only what is true, for they are truly trustworthy, honest, and
    reliable, while living without any form of deceptions or cunningness, in their behavior. So here,
    throughout this day and night, I also am giving up lying or the speaking of what is untrue and
    false. Thus, I will be speaking only what is true, being truly trustworthy, honest, and reliable,
    while living without any form of deceptions or cunningness, in my behavior.

    [page 6]
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the fourth factor
    of the eight factors that make the observance of the one training during the Uposatha, become
    truly of great fruit and of much benefit; turning it into such an offering that it continues growing
    perpetually, as it permeates throughout, beyond time and space.’
    5. “Next, Bhikkhus, the Noble Disciple reflects:
    ‘As long as life lasts, the Arahants live while having given up the consumption of liquor and
    wine, [cigarettes & the chewing of betel nut], along with all kinds of intoxicating drugs, and
    mind-altering substances that are the basis for becoming deluded and negligent. So here,
    throughout this day and night, I also am giving up the consumption of liquor and wine,
    [cigarettes & the chewing of betel nut], along with all kinds of intoxicating drugs, and mind-
    altering substances that are the basis for becoming deluded and negligent.
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the fifth factor of
    the eight factors that make the observance of the one training during the Uposatha, become truly
    of great fruit and of much benefit; turning it into such an offering that it continues growing
    perpetually, as it permeates throughout, beyond time and space.’
    6. “Next, Bhikkhus, the Noble Disciple reflects:
    ‘As long as life lasts, the Arahants live while eating once per day; having given up the
    consumption of solid food at night and outside the appropriate time. From this night and day, I
    too will eat once; having given up the consumption of solid food at night, and outside the
    appropriate time.
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the sixth factor of
    the eight factors that make the observance of the one training during the Uposatha, become truly
    of great fruit and of much benefit; turning it into such an offering that it continues growing
    perpetually, as it permeates throughout, beyond time and space.’
    7. “Next, Bhikkhus, the Noble Disciple reflects:
    ‘As long as life lasts, the Arahants live while having given up dancing, singing, playing or
    listening to entertainment and music; from adorning and beautifying themselves by wearing
    garlands, decorated clothing or head-gear, ornaments, as well as the putting of oils and
    perfumes for aesthetic purposes. So here, throughout this day and night, I also am giving up
    dancing, singing, playing or listening to entertainment and music; from adorning and
    beautifying myself by wearing garlands, decorated clothing or head-gear, ornaments, as well as
    the putting of oils and perfumes for aesthetic purposes.
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the seventh

    [page 7]
    factor of the eight factors that make the observance of the one training during the Uposatha,
    become truly of great fruit and of much benefit; turning it into such an offering that it continues
    growing perpetually, as it permeates throughout, beyond time and space.’
    8. “Next, Bhikkhus, the Noble Disciple reflects:
    ‘As long as life lasts, the Arahants live while having given up using high and luxurious beds and
    seats, and instead they take whatever is available for them, whether a low seat or a spread of
    grass for their bed. So here, throughout this day and night, I also am giving up using high and
    luxurious beds and seats, and instead I will take whatever is available for me, whether a low seat
    or a spread of grass for my bed.
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the eighth factor
    of the eight factors that make the observance of the one training during the Uposatha, become
    truly of great fruit and of much benefit; turning it into such an offering that it continues growing
    perpetually, as it permeates throughout, beyond time and space.’
    “So, you see, Bhikkhus, when you observe the Uposatha, you must also have within you these
    eight factors of the one observing the training that must be there during the Uposatha, where it
    then becomes truly of great fruit and of much benefit; turning it into such an offering that it
    continues growing perpetually, as it permeates throughout, beyond time and space.
    “And to what degree, Bhikkhus, does it become truly of great fruit and benefit? To what extent
    does your observance of the Uposatha turn into such an offering that it continues growing
    perpetually, as it permeates throughout, beyond time and space?
    “Here, Bhikkhus, if you were to compare, then imagine having sovereignty and complete
    dominion over the vast countries of the Angas, Magadhans, Kāsis, Kosalans, Vajjis, Mallas,
    Cetis, Vangas, Kurus, Pañcālas, Macchas, Sūrasenas, Assakas, Avantis, Gandhāras and
    Kambojans, along with all their countless jewels and wealth, now, all that is not worth even one-
    sixteenth of that which can be obtained from observing the Uposatha with the eight-factors, we
    just mentioned. And what is the reason for this?
    “The reason is that no matter how great it may seem, human rulership or earthly dominion, along
    with all possessions they may provide, in all actuality are quite pitiable and menial in their
    poverty, when compared to heavenly bliss and happiness.
    a. “After all, Bhikkhus, bear in mind that a single period of night and day spent in the heavenly
    realm of the Four Guardian God-Kings, is equivalent to fifty human years! So, consider how
    thirty of those days make up a month, and twelve such months make up a year. Now, the average
    lifespan of those born into that heavenly realm of the Four Guardian God-Kings is five hundred
    celestial years! So, when someone, whether a man or a woman observes the Uposatha fully, that
    is, while possessing the eight factors discussed, then if they desire it, there is every possibility for
    such a person to be reborn in the companionship of the Four Guardian God-Kings.

    [page 8]
    “Therefore, it was on account of this that it was said, ‘human rulership or earthly dominion,
    along with all possessions they may provide, in all actuality are quite pitiable and menial in their
    poverty, when compared to heavenly bliss and happiness.’
    b. “Similarly, Bhikkhus, a single period of night and day spent in the Tāvatiṁsa heavenly realm
    of the Thirty-Three Gods, is equivalent to hundred human years! So, consider how thirty of those
    days make up a month, and twelve such months make up a year. Now, the average lifespan of
    those born into that heavenly realm of Tāvatiṁsa is one thousand celestial years! So, when
    someone, whether a man or a woman observes the Uposatha fully, that is, while possessing the
    eight factors discussed, then if they desire it, there is every possibility for such a person to reborn
    in the companionship of the Devas of the Thirty-Three.
    “Therefore, it was on account of this that it was said, ‘human rulership or earthly dominion,
    along with all possessions they may provide, in all actuality are quite pitiable and menial in their
    poverty, when compared to heavenly bliss and happiness.’
    c. “Similarly, Bhikkhus, a single period of night and day spent in the heavenly realm of the
    Yāma Gods, is equivalent to two hundred human years! So, consider how thirty of those days
    make up a month, and twelve such months make up a year. Now, the average lifespan of those
    born into that heavenly realm of Yāma Devas is two thousand celestial years! So, when
    someone, whether a man or a woman observes the Uposatha fully, that is, while possessing the
    eight factors discussed, then if they desire it, there is every possibility for such a person to be
    reborn in the companionship of the Devas of the Yāma heavenly realm.
    “Therefore, it was on account of this that it was said, ‘human rulership or earthly dominion,
    along with all possessions they may provide, in all actuality are quite pitiable and menial in their
    poverty, when compared to heavenly bliss and happiness.’
    d. “Similarly, Bhikkhus, a single period of night and day spent in the heavenly realm of the
    Tusita Gods, is equivalent to four hundred human years! So, consider how thirty of those days
    make up a month, and twelve such months make up a year. Now, the average lifespan of those
    born into that heavenly realm of Tusita Devas is four thousand celestial years! So, when
    someone, whether a man or a woman observes the Uposatha fully, that is, while possessing the
    eight factors discussed, then if they desire it, there is every possibility for such a person to be
    reborn in the companionship of the Devas of the Tusita heavenly realm.
    “Therefore, it was on account of this that it was said, ‘human rulership or earthly dominion,
    along with all possessions they may provide, in all actuality are quite pitiable and menial in their
    poverty, when compared to heavenly bliss and happiness.’
    e. “Similarly, Bhikkhus, a single period of night and day spent in the heavenly realm of the
    Nimmānarati Gods that delight in creating, is equivalent to eight hundred human years! So,
    consider how thirty of those days make up a month, and twelve such months make up a year.
    Now, the average lifespan of those born into that heavenly realm of Nimmānarati Devas is eight
    thousand celestial years! So, when someone, whether a man or a woman observes the Uposatha
    fully, that is, while possessing the eight factors discussed, then if they desire it, there is every

    [page 9]
    possibility for such a person to be reborn in the companionship of the Devas of the Nimmānarati
    heavenly realm.
    “Therefore, it was on account of this that it was said, ‘human rulership or earthly dominion,
    along with all possessions they may provide, in all actuality are quite pitiable and menial in their
    poverty, when compared to heavenly bliss and happiness.’
    f. “Similarly, Bhikkhus, a single period of night and day spent in the heavenly realm of the
    Paranimmita Gods that delight in controlling and manipulating the creations of other gods, is
    equivalent to sixteen hundred human years! So, consider how thirty of those days make up a
    month, and twelve such months make up a year. Now, the average lifespan of those born into
    that heavenly realm of Paranimmita Devas is sixteen thousand celestial years! So, when
    someone, whether a man or a woman observes the Uposatha fully, that is, while possessing the
    eight factors discussed, then if they desire it, there is every possibility for such a person to be
    reborn in the companionship of the Devas of the Paranimmita heavenly realm.
    “Therefore, it was on account of this that it was said, ‘human rulership or earthly dominion,
    along with all possessions they may provide, in all actuality are quite pitiable and menial in their
    poverty, when compared to heavenly bliss and happiness.’
    Do not kill or harm any living beings nor take that which is not freely given.
    Do not speak lies, nor be deceptive, or consume any kinds of intoxicants.
    Keep yourself free and far removed from engaging in any kind of sexual behavior,
    As you begin to live the Holy Life, yourself, while also
    Abstaining from taking food at night, or at the inappropriate times.

    Do not beautify yourself with flowers or applying any perfume or oils, to try and be attractive.
    Instead, sleep on the floor or on an unpretentious mat,
    Thus, you will be observing the eight factors for the Full-Moon Uposatha
    Extolled by the Buddha, who has gone to the farther shore,
    Beyond the reach of suffering.

    The resplendent Moon and Sun illuminating the skies,
    While dispelling darkness all around,
    Continue to shed their light,
    So utterly beautiful to behold, as they move through space.

    Whatever wealth that may lie within this realm,
    Whether it’s pearls, precious stones, diamonds, emeralds and rubies,
    Lapis lazuli, the purest of gold, or gold and silver collected from mountains
    All that, is not even one-sixteenth when compared to
    The Uposatha one completes with all its eight factors,
    For the treasures of the world are simply like
    The faint luminance of far-off stars in the constellations,
    Shining in the distance of space,
    Are all dimmed when compared to the bright radiance of the Moon.

    [page 10]
    In this way, the virtuous woman or man
    Observing the eight-factored Full Moon Uposatha,
    Having made such enormously great merits,
    Goes to enjoy their long life of blameless happiness
    To be spent in the various celestial realms.

    43. Paṭhama Visākhā Sutta (To Visākhā – Part 1)
    At one time, The Blessed One was staying in Sāvatthi’s Pubba Monastery, at the palace
    of Migāra’s mother.
    It was then that Lady Visākhā, the Upāsikā, approached The Blessed One, and after paying her
    respects, she sat to one side. The Blessed One then addressed Lady Visākhā, as He instructed
    her:
    “Visākhā, when you observe the Uposatha’s Full Moon Day while also having within you these
    eight factors of the one observing the training that must be there during the Uposatha, it then
    becomes truly of great fruit and of much benefit; turning it into such an offering that it continues
    growing perpetually, as it permeates throughout, beyond time and space.
    “And what, Visākhā, are those eight factors of the one observing the training that must be there
    during the Uposatha, where becomes truly of great fruit and of much benefit; turning it into such
    an offering that it continues growing perpetually, as it permeates throughout, beyond time and
    space?
    1. “Here, Visākhā, the Noble Disciple in Training reflects:
    ‘As long as they are still alive, the Arahants live while having given up the harming and killing
    of living beings, for they have utterly abandoned weapons, leaving behind the use of sticks and
    swords, and instead, live out the rest of their days with meticulous and kind consideration
    towards both themselves and all other beings, remaining compassionate towards all. So here,
    throughout this day and night, I also am giving up the harming and killing of living beings, by
    utterly abandoning weapons, leaving behind the use of sticks and swords, and instead, behave
    with meticulous and kind consideration towards both myself and all other beings, remaining
    compassionate towards all.’
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the first factor of
    the eight factors that make the observance of the one training during the Uposatha, become truly
    of great fruit and of much benefit; turning it into such an offering that it continues growing
    perpetually, as it permeates throughout, beyond time and space.’
    2. “Next, Visakhā, the Noble Disciple reflects:

    [page 11]
    ‘As long as life lasts, the Arahants live while having given up taking what is not freely given; for
    they only taking what is given to them with free will, as they remain abiding in honesty, and
    absolutely without any thoughts of coveting or theft. So here, throughout this day and night, I
    also am giving up the taking of what is not freely given; and instead, only take what is given to
    me with free will, as I remain abiding in honesty, and absolutely without any thoughts of
    coveting or theft.
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the second factor
    of the eight factors that make the observance of the one training during the Uposatha, become
    truly of great fruit and of much benefit; turning it into such an offering that it continues growing
    perpetually, as it permeates throughout, beyond time and space.’
    3. “Next, Visakhā, the Noble Disciple reflects:
    ‘As long as life lasts, the Arahants live while having given up sexual activities of all kinds, as
    they observe celibacy; living secluded, while fully abstaining from sexual intercourse of any
    kind, which is the practice of common ordinary beings. So here, throughout this day and night, I
    also am giving up sexual activities of all kinds, as I too observe celibacy; living secluded, while
    fully abstaining from sexual intercourse of any kind, which is the practice of common ordinary
    beings.
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the third factor
    of the eight factors that make the observance of the one training during the Uposatha, become
    truly of great fruit and of much benefit; turning it into such an offering that it continues growing
    perpetually, as it permeates throughout, beyond time and space.’
    4. “Next, Visakhā, the Noble Disciple reflects:
    ‘As long as life lasts, the Arahants live while having given up lying or the speaking of what is
    untrue and false; and instead speaking only what is true, for they are truly trustworthy, honest,
    and reliable, while living without any form of deceptions or cunningness, in their behavior. So
    here, throughout this day and night, I also am giving up lying or the speaking of what is untrue
    and false. Thus, I will be speaking only what is true, being truly trustworthy, honest, and
    reliable, while living without any form of deceptions or cunningness, in my behavior.
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the fourth factor
    of the eight factors that make the observance of the one training during the Uposatha, become
    truly of great fruit and of much benefit; turning it into such an offering that it continues growing
    perpetually, as it permeates throughout, beyond time and space.’
    5. “Next, Visakhā, the Noble Disciple reflects:

    [page 12]
    ‘As long as life lasts, the Arahants live while having given up the consumption of liquor and
    wine, [cigarettes & the chewing of betel nut], along with all kinds of intoxicating drugs, and
    mind-altering substances that are the basis for becoming deluded and negligent. So here,
    throughout this day and night, I also am giving up the consumption of liquor and wine,
    [cigarettes & the chewing of betel nut], along with all kinds of intoxicating drugs, and mind-
    altering substances that are the basis for becoming deluded and negligent.
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the fifth factor of
    the eight factors that make the observance of the one training during the Uposatha, become truly
    of great fruit and of much benefit; turning it into such an offering that it continues growing
    perpetually, as it permeates throughout, beyond time and space.’
    6. “Next, Visakhā, the Noble Disciple reflects:
    ‘As long as life lasts, the Arahants live while eating once per day; having given up the
    consumption of solid food at night and outside the appropriate time. From this night and day, I
    too will eat once; having given up the consumption of solid food at night, and outside the
    appropriate time.
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the sixth factor of
    the eight factors that make the observance of the one training during the Uposatha, become truly
    of great fruit and of much benefit; turning it into such an offering that it continues growing
    perpetually, as it permeates throughout, beyond time and space.’
    7. “Next, Visakhā, the Noble Disciple reflects:
    ‘As long as life lasts, the Arahants live while having given up dancing, singing, playing or
    listening to entertainment and music; from adorning and beautifying themselves by wearing
    garlands, decorated clothing or head-gear, ornaments, as well as the putting of oils and
    perfumes for aesthetic purposes. So here, throughout this day and night, I also am giving up
    dancing, singing, playing or listening to entertainment and music; from adorning and
    beautifying myself by wearing garlands, decorated clothing or head-gear, ornaments, as well as
    the putting on of oils and perfumes for aesthetic purposes.
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the seventh
    factor of the eight factors that make the observance of the one training during the Uposatha,
    become truly of great fruit and of much benefit; turning it into such an offering that it continues
    growing perpetually, as it permeates throughout, beyond time and space.’
    8. “Next, Visakhā, the Noble Disciple reflects:
    ‘As long as life lasts, the Arahants live while having given up using high and luxurious beds and
    seats, and instead they take whatever is available for them, whether a low seat or a spread of

    [page 13]
    grass for their bed. So here, throughout this day and night, I also am giving up using high and
    luxurious beds and seats, and instead I will take whatever is available for me, whether a low seat
    or a spread of grass for my bed.
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the seventh
    factor of the eight factors that make the observance of the one training during the Uposatha,
    become truly of great fruit and of much benefit; turning it into such an offering that it continues
    growing perpetually, as it permeates throughout, beyond time and space.’
    “So, you see, Visakhā, when you observe the Uposatha, you must also have within you these
    eight factors of the one observing the training that must be there during the Uposatha, where it
    becomes truly of great fruit and of much benefit; turning it into such an offering that it continues
    growing perpetually, as it permeates throughout, beyond time and space.
    “And to what degree, Visakhā, does it become truly of great fruit and benefit? To what extent
    does your observance of the Uposatha turn into such an offering that it continues growing
    perpetually, as it permeates throughout, beyond time and space?
    “Here, Visakhā, if you were to compare, then imagine having sovereignty and complete
    dominion over the vast countries of the Angas, Magadhans, Kāsis, Kosalans, Vajjis, Mallas,
    Cetis, Vangas, Kurus, Pañcālas, Macchas, Sūrasenas, Assakas, Avantis, Gandhāras and
    Kambojans, along with all their countless jewels and wealth, now, all that is not worth even one-
    sixteenth of that which can be obtained from observing the Uposatha with the eight-factors, we
    just mentioned. And what is the reason for this?
    “The reason is that no matter how great it may seem, human rulership or earthly dominion, along
    with all possessions they may provide, in all actuality are quite pitiable and menial in their
    poverty, when compared to heavenly bliss and happiness.
    a. “After all, Visakhā, bear in mind that a single period of night and day spent in the heavenly
    realm of the Four Guardian God-Kings, is equivalent to fifty human years! So, consider how
    thirty of those days make up a month, and twelve such months make up a year. Now, the average
    lifespan of those born into that heavenly realm of the Four Guardian God-Kings is five hundred
    celestial years! So, when someone, whether a man or a woman observes the Uposatha fully, that
    is, while possessing the eight factors discussed, then if they desire it, there is every possibility for
    such a person to be reborn in the companionship of the Four Guardian God-Kings.
    “Therefore, it was on account of this that it was said, ‘human rulership or earthly dominion,
    along with all possessions they may provide, in all actuality are quite pitiable and menial in their
    poverty, when compared to heavenly bliss and happiness.’
    b. “Similarly, Visakhā, a single period of night and day spent in the Tāvatiṁsa heavenly realm of
    the Thirty-Three Gods, is equivalent to one hundred human years! So, consider how thirty of
    those days make up a month, and twelve such months make up a year. Now, the average lifespan
    of those born into that heavenly realm of Tāvatiṁsa is one thousand celestial years! So, when

    [page 14]
    someone, whether a man or a woman observes the Uposatha fully, that is, while possessing the
    eight factors discussed, then if they desire it, there is every possibility for such a person to be
    reborn in the companionship of the Devas of the Thirty-Three.
    “Therefore, it was on account of this that it was said, ‘human rulership or earthly dominion,
    along with all possessions they may provide, in all actuality are quite pitiable and menial in their
    poverty, when compared to heavenly bliss and happiness.’
    c. “Similarly, Visakhā, a single period of night and day spent in the heavenly realm of the Yāma
    Gods, is equivalent to two hundred human years! So, consider how thirty of those days make up
    a month, and twelve such months make up a year. Now, the average lifespan of those born into
    that heavenly realm of Yāma Devas is two thousand celestial years! So, when someone, whether
    a man or a woman observes the Uposatha fully, that is, while possessing the eight factors
    discussed, then if they desire it, there is every possibility for such a person to be reborn in the
    companionship of the Devas of the Yāma heavenly realm.
    “Therefore, it was on account of this that it was said, ‘human rulership or earthly dominion,
    along with all the possessions they may provide, in all actuality are quite pitiable and menial in
    their poverty, when compared to heavenly bliss and happiness.’
    d. “Similarly, Visakhā, a single period of night and day spent in the heavenly realm of the Tusita
    Gods, is equivalent to four hundred human years! So, consider how thirty of those days make up
    a month, and twelve such months make up a year. Now, the average lifespan of those born into
    that heavenly realm of Tusita Devas is four thousand celestial years! So, when someone, whether
    a man or a woman observes the Uposatha fully, that is, while possessing the eight factors
    discussed, then if they desire it, there is every possibility for such a person to be reborn in the
    companionship of the Devas of the Tusita heavenly realm.
    “Therefore, it was on account of this that it was said, ‘human rulership or earthly dominion,
    along with all possessions they may provide, in all actuality are quite pitiable and menial in their
    poverty, when compared to heavenly bliss and happiness.’
    e. “Similarly, Visakhā, a single period of night and day spent in the heavenly realm of the
    Nimmānarati Gods that delight in creating, is equivalent to eight hundred human years! So,
    consider how thirty of those days make up a month, and twelve such months make up a year.
    Now, the average lifespan of those born into that heavenly realm of Nimmānarati Devas is eight
    thousand celestial years! So, when someone, whether a man or a woman observes the Uposatha
    fully, that is, while possessing the eight factors discussed, then if they desire it, there is every
    possibility for such a person to be reborn in the companionship of the Devas of the Nimmānarati
    heavenly realm.
    “Therefore, it was on account of this that it was said, ‘human rulership or earthly dominion,
    along with all possessions they may provide, in all actuality are quite pitiable and menial in their
    poverty, when compared to heavenly bliss and happiness.’

    [page 15]
    f. “Similarly, Visakhā, a single period of night and day spent in the heavenly realm of the
    Paranimmita Gods that delight in controlling and manipulating the creations of other gods, is
    equivalent to sixteen hundred human years! So, consider how thirty of those days make up a
    month, and twelve such months make up a year. Now, the average lifespan of those born into
    that heavenly realm of Paranimmita Devas is sixteen thousand celestial years! So, when
    someone, whether a man or a woman observes the Uposatha fully, that is, while possessing the
    eight factors discussed, then if they desire it, there is every possibility for such a person to be
    reborn in the companionship of the Devas of the Paranimmita heavenly realm.
    “Therefore, it was on account of this that it was said, ‘human rulership or earthly dominion,
    along with all possessions they may provide, in all actuality are quite pitiable and menial in their
    poverty, when compared to heavenly bliss and happiness.’”
    Do not kill or harm any living beings nor take that which is not freely given.
    Do not speak lies, nor be deceptive, or consume any kinds of intoxicants.
    Keep yourself free and far removed from engaging in any kind of sexual behavior,
    As you begin to live the Holy Life, yourself, while also
    Abstaining from taking food at night, or at the inappropriate times.

    Do not beautify yourself with flowers or applying any perfume or oils, to try and be attractive.
    Instead, sleep on the floor or on an unpretentious mat,
    Thus, you will be observing the eight factors for the Full-Moon Uposatha
    Extolled by the Buddha, who has gone to the farther shore,
    Beyond the reach of suffering.

    The resplendent Moon and Sun illuminating the skies,
    While dispelling darkness all around,
    Continue to shed their light,
    So utterly beautiful to behold, as they move through space.

    Whatever wealth that may lie within this realm,
    Whether it’s pearls, precious stones, diamonds, emeralds and rubies,
    Lapis lazuli, the purest of gold, or gold and silver collected from mountains
    All that, is not even one-sixteenth when compared to
    The Uposatha one completes with all its eight factors,
    For the treasures of the world are simply like
    The faint luminance of far-off stars in the constellations,
    Shining in the distance of cold space,
    That are all dimmed when compared to the bright radiance of the Moon.

    In this way, the virtuous woman or man
    Observing the eight-factored Full Moon Uposatha,
    Having made such enormously great merits,
    Goes to enjoy their long life of blameless happiness
    To be spent in the various celestial realms.

    [page 16]
    44. Vāseṭṭha Sutta (To Vāseṭṭha)
    Once, while The Blessed One was staying at the Gabled Hall, within the Great Forest in the
    Princely City of Vesālī, the lay disciple Vāseṭṭha came and approached The Blessed One, and
    after worshipping and paying his respects, he sat to one side. And The Blessed One said this to
    him:
    “Vāseṭṭha, when you observe the Uposatha’s Full Moon Day while also having within you these
    eight factors of the one observing the training that must be there during the Uposatha, it then
    becomes truly of great fruit and of much benefit; turning it into such an offering that it continues
    growing perpetually, as it permeates throughout, beyond time and space.
    “And what, Vāseṭṭha, are those eight factors of the one observing the training that must be there
    during the Uposatha, where it becomes truly of great fruit and of much benefit; turning it into
    such an offering that it continues growing perpetually, as it permeates throughout, beyond time
    and space?
    1. “Here, Vāseṭṭha, the Noble Disciple in Training reflects:
    ‘As long as they are still alive, the Arahants live while having given up the harming and killing
    of living beings, for they have utterly abandoned weapons, leaving behind the use of sticks and
    swords, and instead, live out the rest of their days with meticulous and kind consideration
    towards both themselves and all other beings, remaining compassionate towards all. So here,
    throughout this day and night, I also am giving up the harming and killing of living beings, by
    utterly abandoning weapons, leaving behind the use of sticks and swords, and instead, I shall
    behave with meticulous and kind consideration towards both myself and all other beings,
    remaining compassionate towards all.’
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the first factor of
    the eight factors that make the observance of the one training during the Uposatha, become truly
    of great fruit and of much benefit; turning it into such an offering that it continues growing
    perpetually, as it permeates throughout, beyond time and space.’
    2. “Next, Vāseṭṭha, the Noble Disciple reflects:
    ‘As long as life lasts, the Arahants live while having given up the taking of what is not freely
    given; for they only take what is given to them with free will, as they remain abiding in honesty,
    and absolutely without any thoughts of coveting or theft. So here, throughout this day and night,
    I also am giving up the taking of what is not freely given; and instead, only take what is given to
    me with free will, as I remain abiding in honesty, and absolutely without any thoughts of
    coveting or theft.
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the second factor
    of the eight factors that make the observance of the one training during the Uposatha, become

    [page 17]
    truly of great fruit and of much benefit; turning it into such an offering that it continues growing
    perpetually, as it permeates throughout, beyond time and space.’
    3. “Next, Vāseṭṭha, the Noble Disciple reflects:
    ‘As long as life lasts, the Arahants live while having given up sexual activities of all kinds, as
    they observe celibacy; living secluded, while fully abstaining from sexual intercourse of any
    kind, which is the practice of common ordinary beings. So here, throughout this day and night, I
    also am giving up sexual activities of all kinds, as I too observe celibacy; living secluded, while
    fully abstaining from sexual intercourse of any kind, which is the practice of common ordinary
    beings.
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the third factor
    of the eight factors that make the observance of the one training during the Uposatha, become
    truly of great fruit and of much benefit; turning it into such an offering that it continues growing
    perpetually, as it permeates throughout, beyond time and space.’
    4. “Next, Vāseṭṭha, the Noble Disciple reflects:
    ‘As long as life lasts, the Arahants live while having given up lying or the speaking of what is
    untrue and false; and instead speaking only what is true, for they are truly trustworthy, honest,
    and reliable, while living without any form of deceptions or cunningness, in their behavior. So
    here, throughout this day and night, I also am giving up lying or the speaking of what is untrue
    and false. Thus, I will be speaking only what is true, being truly trustworthy, honest, and
    reliable, while living without any form of deceptions or cunningness, in my behavior.
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the fourth factor
    of the eight factors that make the observance of the one training during the Uposatha, become
    truly of great fruit and of much benefit; turning it into such an offering that it continues growing
    perpetually, as it permeates throughout, beyond time and space.’
    5. “Next, Vāseṭṭha, the Noble Disciple reflects:
    ‘As long as life lasts, the Arahants live while having given up the consumption of liquor and
    wine, [cigarettes & the chewing of betel nut], along with all kinds of intoxicating drugs, and
    mind-altering substances that are the basis for becoming deluded and negligent. So here,
    throughout this day and night, I also am giving up the consumption of liquor and wine,
    [cigarettes & the chewing of betel nut], along with all kinds of intoxicating drugs, and mind-
    altering substances that are the basis for becoming deluded and negligent.
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the fifth factor of
    the eight factors that make the observance of the one training during the Uposatha, become truly

    [page 18]
    of great fruit and of much benefit; turning it into such an offering that it continues growing
    perpetually, as it permeates throughout, beyond time and space.’
    6. “Next, Vāseṭṭha, the Noble Disciple reflects:
    ‘As long as life lasts, the Arahants live while eating once per day; having given up the
    consumption of solid food at night and outside the appropriate time. From this night and day, I
    too will eat once; having given up the consumption of solid food at night, and outside the
    appropriate time.
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the sixth factor of
    the eight factors that make the observance of the one training during the Uposatha, become truly
    of great fruit and of much benefit; turning it into such an offering that it continues growing
    perpetually, as it permeates throughout, beyond time and space.’
    7. “Next, Vāseṭṭha, the Noble Disciple reflects:
    ‘As long as life lasts, the Arahants live while having given up dancing, singing, playing or
    listening to entertainment and music; from adorning and beautifying themselves by wearing
    garlands, decorated clothing or head-gear, ornaments, as well as the putting of oils and
    perfumes on for aesthetic purposes. So here, throughout this day and night, I also am giving up
    dancing, singing, playing or listening to entertainment and music; from adorning and
    beautifying myself by wearing garlands, decorated clothing or head-gear, ornaments, as well as
    the putting on of oils and perfumes for aesthetic purposes.
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the seventh
    factor of the eight factors that make the observance of the one training during the Uposatha,
    become truly of great fruit and of much benefit; turning it into such an offering that it continues
    growing perpetually, as it permeates throughout, beyond time and space.’
    8. “Next, Vāseṭṭha, the Noble Disciple reflects:
    ‘As long as life lasts, the Arahants live while having given up using high and luxurious beds and
    seats, and instead they take whatever is available for them, whether a low seat or a spread of
    grass for their bed. So here, throughout this day and night, I also am giving up using high and
    luxurious beds and seats, and instead I will take whatever is available for me, whether a low seat
    or a spread of grass for my bed.
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the seventh
    factor of the eight factors that make the observance of the one training during the Uposatha,
    become truly of great fruit and of much benefit; turning it into such an offering that it continues
    growing perpetually, as it permeates throughout, beyond time and space.’

    [page 19]
    “So, you see, Vāseṭṭha, when you observe the Uposatha, you must also have within you these
    eight factors that make the observance of the one training during the Uposatha, become truly of
    great fruit and of much benefit; turning it into such an offering that it continues growing
    perpetually, as it permeates throughout, beyond time and space.
    “And to what degree, Vāseṭṭha, does it become truly of great fruit and benefit? To what extent
    does your observance of the Uposatha turn into such an offering that it continues growing
    perpetually, as it permeates throughout, beyond time and space?
    “Here, Vāseṭṭha, if you were to compare, then imagine having sovereignty and complete
    dominion over the vast countries of the Angas, Magadhans, Kāsis, Kosalans, Vajjis, Mallas,
    Cetis, Vangas, Kurus, Pañcālas, Macchas, Sūrasenas, Assakas, Avantis, Gandhāras and
    Kambojans, along with all their countless jewels and wealth, now, all that is not worth even one-
    sixteenth of that which can be obtained from observing the Uposatha with the eight-factors, we
    just mentioned. And what is the reason for this?
    “The reason is that no matter how great it may seem, human rulership or earthly dominion, along
    with all possessions they may provide, in all actuality are quite pitiable and menial in their
    poverty, when compared to heavenly bliss and happiness.
    a. “After all, Vāseṭṭha, bear in mind that a single period of night and day spent in the heavenly
    realm of the Four Guardian God-Kings, is equivalent to fifty human years! So, consider how
    thirty of those days make up a month, and twelve such months make up a year. Now, the average
    lifespan of those born into that heavenly realm of the Four Guardian God-Kings is five hundred
    celestial years! So, when someone, whether a man or a woman observes the Uposatha fully, that
    is, while possessing the eight factors discussed, then if they desire it, there is every possibility for
    such a person to be born in the companionship of the Four Guardian God-Kings.
    “Therefore, it was on account of this that it was said, ‘human rulership or earthly dominion,
    along with all possessions they may provide, in all actuality are quite pitiable and menial in their
    poverty, when compared to heavenly bliss and happiness.’
    b. “Similarly, Vāseṭṭha, a single period of night and day spent in the Tāvatiṁsa heavenly realm
    of the Thirty-Three Gods, is equivalent to one hundred human years! So, consider how thirty of
    those days make up a month, and twelve such months make up a year. Now, the average lifespan
    of those born into that heavenly realm of Tāvatiṁsa is one thousand celestial years! So, when
    someone, whether a man or a woman observes the Uposatha fully, that is, while possessing the
    eight factors discussed, then if they desire it, there is every possibility for such a person to be
    reborn in the companionship of the Devas of the Thirty-Three.
    “Therefore, it was on account of this that it was said, ‘human rulership or earthly dominion,
    along with all possessions they may provide, in all actuality are quite pitiable and menial in their
    poverty, when compared to heavenly bliss and happiness.’
    c. “Similarly, Vāseṭṭha, a single period of night and day spent in the heavenly realm of the Yāma
    Gods, is equivalent to two hundred human years! So, consider how thirty of those days make up

    [page 20]
    a month, and twelve such months make up a year. Now, the average lifespan of those born into
    that heavenly realm of Yāma Devas is two thousand celestial years! So, when someone, whether
    a man or a woman observes the Uposatha fully, that is, while possessing the eight factors
    discussed, then if they desire it, there is every possibility for such a person to be reborn in the
    companionship of the Devas of the Yāma heavenly realm.
    “Therefore, it was on account of this that it was said, ‘human rulership or earthly dominion,
    along with all possessions they may provide, in all actuality are quite pitiable and menial in their
    poverty, when compared to heavenly bliss and happiness.’
    d. “Similarly, Vāseṭṭha, a single period of night and day spent in the heavenly realm of the Tusita
    Gods, is equivalent to four hundred human years! So, consider how thirty of those days make up
    a month, and twelve such months make up a year. Now, the average lifespan of those born into
    that heavenly realm of Tusita Devas is four thousand celestial years! So, when someone, whether
    a man or a woman observes the Uposatha fully, that is, while possessing the eight factors
    discussed, then if they desire it, there is every possibility for such a person to be reborn in the
    companionship of the Devas of the Tusita heavenly realm.
    “Therefore, it was on account of this that it was said, ‘human rulership or earthly dominion,
    along with all possessions they may provide, in all actuality are quite pitiable and menial in their
    poverty, when compared to heavenly bliss and happiness.’
    e. “Similarly, Vāseṭṭha, a single period of night and day spent in the heavenly realm of the
    Nimmānarati Gods that delight in creating, is equivalent to eight hundred human years! So,
    consider how thirty of those days make up a month, and twelve such months make up a year.
    Now, the average lifespan of those born into that heavenly realm of Nimmānarati Devas is eight
    thousand celestial years! So, when someone, whether a man or a woman observes the Uposatha
    fully, that is, while possessing the eight factors discussed, then if they desire it, there is every
    possibility for such a person to be reborn in the companionship of the Devas of the Nimmānarati
    heavenly realm.
    “Therefore, it was on account of this that it was said, ‘human rulership or earthly dominion,
    along with all possessions they may provide, in all actuality are quite pitiable and menial in their
    poverty, when compared to heavenly bliss and happiness.’
    f. “Similarly, Vāseṭṭha, a single period of night and day spent in the heavenly realm of the
    Paranimmita Gods that delight in controlling and manipulating the creations of other gods, is
    equivalent to sixteen hundred human years! So, consider how thirty of those days make up a
    month, and twelve such months make up a year. Now, the average lifespan of those born into
    that heavenly realm of Paranimmita Devas is sixteen thousand celestial years! So, when
    someone, whether a man or a woman observes the Uposatha fully, that is, while possessing the
    eight factors discussed, then if they desire it, there is every possibility for such a person to reborn
    in the companionship of the Devas of the Paranimmita heavenly realm.

    [page 21]
    “Therefore, it was on account of this that it was said, ‘human rulership or earthly dominion,
    along with all possessions they may provide, in all actuality are quite pitiable and menial in their
    poverty, when compared to heavenly bliss and happiness.’
    Do not kill or harm any living beings nor take that which is not freely given.
    Do not speak lies, nor be deceptive, or consume any kinds of intoxicants.
    Keep yourself free and far removed from engaging in any kind of sexual behavior,
    As you begin to live the Holy Life, yourself, while also
    Abstaining from taking food at night, or at the inappropriate times.

    Do not beautify yourself with flowers or applying any perfume or oils, to try and be attractive.
    Instead, sleep on the floor or on an unpretentious mat,
    Thus, you will be observing the eight factors for the Full-Moon Uposatha
    Extolled by the Buddha, who has gone to the farther shore,
    Beyond the reach of suffering.

    The resplendent Moon and Sun illuminating the skies,
    While dispelling darkness all around,
    Continue to shed their light,
    So utterly beautiful to behold, as they move through space.

    Whatever wealth that may lie within this realm,
    Whether it’s pearls, precious stones, diamonds, emeralds and rubies,
    Lapis lazuli, the purest of gold, or gold and silver collected from mountains
    All that, is not even one-sixteenth in value when compared to
    The Uposatha one completes with all its eight factors,
    For the treasures of the world are simply like
    The faint luminance of far-off stars in the constellations,
    Shining in the distance of space,
    That are all dimmed when compared to the bright radiance of the Moon.

    In this way, the virtuous woman or man
    Observing the eight-factored Full Moon Uposatha,
    Having made such enormously great merits,
    Goes to enjoy their long life of blameless happiness
    To be spent in the various celestial realms.
    Having just listened to these words spoken by The Blessed One, Vāseṭṭha then addressed the
    Blessed One and said:
    “Bhante, if those dear to me, such as my family and relatives were to observe the Full Moon
    Uposatha like this, while maintaining these eight factors then that would indeed make the
    observance of the training during the Uposatha, become truly of great fruit and of much benefit
    for them; turning it into such an offering that it continues growing perpetually, as it permeates
    throughout, beyond time and space!

    [page 22]
    “Similarly, Bhante, if those of the royal Khattiya class, the brahmins and other religious
    practitioners, the wealthy merchant householders, and even the worker class of people were to
    observe the Full Moon Uposatha like this, while maintaining these eight factors then that would
    indeed make the observance of the training during the Uposatha, become truly of great fruit and
    of much benefit for them; turning it into such an offering that it continues growing perpetually,
    as it permeates throughout, beyond time and space!
    “There you go, Vāseṭṭha! You’ve said it! For indeed, if this entire world, together with its gods,
    Māra and Brahmā, along with the community of recluses and religious practitioners, terrestrial
    devas and humans were to observe the Full Moon Uposatha like this, while maintaining these
    eight factors then that would indeed make the observance of the training during the Uposatha,
    become truly of great fruit and of much benefit; turning it into such an offering that it continues
    growing perpetually, as it permeates throughout, beyond time and space!
    “Know this also, Vāseṭṭha, that if these Sala trees themselves had been able to observe the Full
    Moon Uposatha with its eight factors, then that would even make their observance of the training
    during the Uposatha, become truly of great fruit and of much benefit for them, as well; turning it
    into such an offering that it continues growing perpetually, as it permeates throughout, beyond
    time and space!
    “So, Vāseṭṭha, if that would be the case with trees, imagine what it could do to humans, if they
    were to uphold the Full Moon Uposatha with all its eight factors!”
    45. Bojjhā Sutta (The Female Lay Disciple, Bojjhā)
    At one time, The Blessed One was living at the monastery offered by Anāthapiṇḍika in
    Jeta's Park, in the City of Sāvatthī. It was then that Upāsikā Bojjhā, the female lay disciple came
    and approached The Blessed One, and after worshipping and paying her respects, she sat to one
    side.
    The Blessed One then said to Bojjhā:
    “Bojjhā, when you observe the Uposatha’s Full Moon Day while also having within you these
    eight factors of the one observing the training that must be there during the Uposatha, it then
    becomes truly of great fruit and of much benefit; turning it into such an offering that it continues
    growing perpetually, as it permeates throughout, beyond time and space.
    “And what, Bojjhā, are those eight factors of the one observing the training that must be there
    during the Uposatha, where it becomes truly of great fruit and of much benefit; turning it into
    such an offering that it continues growing perpetually, as it permeates throughout, beyond time
    and space?
    1. “Here, Bojjhā, the Noble Disciple in Training reflects:
    ‘As long as they are still alive, the Arahants live while having given up the harming and killing
    of living beings, for they have utterly abandoned weapons, leaving behind the use of sticks and

    [page 23]
    swords, and instead, live out the rest of their days with meticulous and kind consideration
    towards both themselves and all other beings, remaining compassionate towards all. So here,
    throughout this day and night, I also am giving up the harming and killing of living beings, by
    utterly abandoning weapons, leaving behind the use of sticks and swords, and instead, I shall
    behave with meticulous and kind consideration towards both myself and all other beings,
    remaining compassionate towards all.’
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the first factor of
    the eight factors that make the observance of the one training during the Uposatha, become truly
    of great fruit and of much benefit; turning it into such an offering that it continues growing
    perpetually, as it permeates throughout, beyond time and space.’
    2. “Next, Bojjhā, the Noble Disciple reflects:
    ‘As long as life lasts, the Arahants live while having given up the taking of what is not freely
    given; for they only take what is given to them with free will, as they remain abiding in honesty,
    and absolutely without any thoughts of coveting or theft. So here, throughout this day and night,
    I also am giving up the taking of what is not freely given; and instead, only take what is given to
    me with free will, as I remain abiding in honesty, and absolutely without any thoughts of
    coveting or theft.
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the second factor
    of the eight factors that make the observance of the one training during the Uposatha, become
    truly of great fruit and of much benefit; turning it into such an offering that it continues growing
    perpetually, as it permeates throughout, beyond time and space.’
    3. “Next, Bojjhā, the Noble Disciple reflects:
    ‘As long as life lasts, the Arahants live while having given up sexual activities of all kinds, as
    they observe celibacy; living secluded, while fully abstaining from sexual intercourse of any
    kind, which is the practice of common ordinary beings. So here, throughout this day and night, I
    also am giving up sexual activities of all kinds, as I too observe celibacy; living secluded, while
    fully abstaining from sexual intercourse of any kind, which is the practice of common ordinary
    beings.
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the third factor
    of the eight factors that make the observance of the one training during the Uposatha, become
    truly of great fruit and of much benefit; turning it into such an offering that it continues growing
    perpetually, as it permeates throughout, beyond time and space.’
    4. “Next, Bojjhā, the Noble Disciple reflects:

    [page 24]
    ‘As long as life lasts, the Arahants live while having given up lying or the speaking of what is
    untrue and false; and instead speaking only what is true, for they are truly trustworthy, honest,
    and reliable, while living without any form of deceptions or cunningness, in their behavior. So
    here, throughout this day and night, I also am giving up lying or the speaking of what is untrue
    and false. Thus, I will be speaking only what is true, being truly trustworthy, honest, and
    reliable, while living without any form of deceptions or cunningness, in my behavior.
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the fourth factor
    of the eight factors that make the observance of the one training during the Uposatha, become
    truly of great fruit and of much benefit; turning it into such an offering that it continues growing
    perpetually, as it permeates throughout, beyond time and space.’
    5. “Next, Bojjhā, the Noble Disciple reflects:
    ‘As long as life lasts, the Arahants live while having given up the consumption of liquor and
    wine, [cigarettes & the chewing of betel nut], along with all kinds of intoxicating drugs, and
    mind-altering substances that are the basis for becoming deluded and negligent. So here,
    throughout this day and night, I also am giving up the consumption of liquor and wine,
    [cigarettes & the chewing of betel nut], along with all kinds of intoxicating drugs, and mind-
    altering substances that are the basis for becoming deluded and negligent.
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the fifth factor of
    the eight factors that make the observance of the one training during the Uposatha, become truly
    of great fruit and of much benefit; turning it into such an offering that it continues growing
    perpetually, as it permeates throughout, beyond time and space.’
    6. “Next, Bojjhā, the Noble Disciple reflects:
    ‘As long as life lasts, the Arahants live while eating once per day; having given up the
    consumption of solid food at night and outside the appropriate time. From this night and day, I
    too will eat once; having given up the consumption of solid food at night, and outside the
    appropriate time.
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the sixth factor of
    the eight factors that make the observance of the one training during the Uposatha, become truly
    of great fruit and of much benefit; turning it into such an offering that it continues growing
    perpetually, as it permeates throughout, beyond time and space.’
    7. “Next, Bojjhā, the Noble Disciple reflects:
    ‘As long as life lasts, the Arahants live while having given up dancing, singing, playing or
    listening to entertainment and music; from adorning and beautifying themselves by wearing
    garlands, decorated clothing or head-gear, ornaments, as well as the putting of oils and

    [page 25]
    perfumes for aesthetic purposes. So here, throughout this day and night, I also am giving up
    dancing, singing, playing or listening to entertainment and music; from adorning and
    beautifying myself by wearing garlands, decorated clothing or head-gear, ornaments, as well as
    the putting on of oils and perfumes for aesthetic purposes.
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the seventh
    factor of the eight factors that make the observance of the one training during the Uposatha,
    become truly of great fruit and of much benefit; turning it into such an offering that it continues
    growing perpetually, as it permeates throughout, beyond time and space.’
    8. “Next, Bojjhā, the Noble Disciple reflects:
    ‘As long as life lasts, the Arahants live while having given up using high and luxurious beds and
    seats, and instead they take whatever is available for them, whether a low seat or a spread of
    grass for their bed. So here, throughout this day and night, I also am giving up using high and
    luxurious beds and seats, and instead I will take whatever is available for me, whether a low seat
    or a spread of grass for my bed.
    ‘In this manner, I will emulate the Noble Arahants, as I observe this Full Moon Night and Day of
    the Uposatha, and through my intentional dedication to this, I will thus possess the seventh
    factor of the eight factors that make the observance of the one training during the Uposatha,
    become truly of great fruit and of much benefit; turning it into such an offering that it continues
    growing perpetually, as it permeates throughout, beyond time and space.’
    “So, you see, Bojjhā, when you observe the Uposatha, you must also have within you these eight
    factors of the one observing the training that must be there during the Uposatha, where it
    becomes truly of great fruit and of much benefit; turning it into such an offering that it continues
    growing perpetually, as it permeates throughout, beyond time and space.
    “And to what degree, Bojjhā, does it become truly of great fruit and benefit? To what extent does
    your observance of the Uposatha turn into such an offering that it continues growing perpetually,
    as it permeates throughout, beyond time and space?
    “Here, Bojjhā, if you were to compare, then imagine having sovereignty and complete dominion
    over the vast countries of the Angas, Magadhans, Kāsis, Kosalans, Vajjis, Mallas, Cetis, Vangas,
    Kurus, Pañcālas, Macchas, Sūrasenas, Assakas, Avantis, Gandhāras and Kambojans, along with
    all their countless jewels and wealth, now, all that is not worth even one-sixteenth of that which
    can be obtained from observing the Uposatha with the eight-factors, we just mentioned. And
    what is the reason for this?
    “The reason is that no matter how great it may seem, human rulership or earthly dominion, along
    with all the possessions they may provide, in all actuality are quite pitiable and menial in their
    poverty, when compared to heavenly bliss and happiness.

    [page 26]
    a. “After all, Bojjhā, bear in mind that a single period of night and day spent in the heavenly
    realm of the Four Guardian God-Kings, is equivalent to fifty human years! So, consider how
    thirty of those days make up a month, and twelve such months make up a year. Now, the average
    lifespan of those born into that heavenly realm of the Four Guardian God-Kings is five hundred
    celestial years! So, when someone, whether a man or a woman observes the Uposatha fully, that
    is, while possessing the eight factors discussed, then if they desire it, there is every possibility for
    such a person to be born in the companionship of the Four Guardian God-Kings.
    “Therefore, it was on account of this that it was said, ‘human rulership or earthly dominion,
    along with all possessions they may provide, in all actuality are quite pitiable and menial in their
    poverty, when compared to heavenly bliss and happiness.’
    b. “Similarly, Bojjhā, a single period of night and day spent in the Tāvatiṁsa heavenly realm of
    the Thirty-Three Gods, is equivalent to one hundred human years! So, consider how thirty of
    those days make up a month, and twelve such months make up a year. Now, the average lifespan
    of those born into that heavenly realm of Tāvatiṁsa is one thousand celestial years! So, when
    someone, whether a man or a woman observes the Uposatha fully, that is, while possessing the
    eight factors discussed, then if they desire it, there is every possibility for such a person to be
    reborn in the companionship of the Devas of the Thirty-Three.
    “Therefore, it was on account of this that it was said, ‘human rulership or earthly dominion,
    along with all possessions they may provide, in all actuality are quite pitiable and menial in their
    poverty, when compared to heavenly bliss and happiness.’
    c. “Similarly, Bojjhā, a single period of night and day spent in the heavenly realm of the Yāma
    Gods, is equivalent to two hundred human years! So, consider how thirty of those days make up
    a month, and twelve such months make up a year. Now, the average lifespan of those born into
    that heavenly realm of Yāma Devas is two thousand celestial years! So, when someone, whether
    a man or a woman observes the Uposatha fully, that is, while possessing the eight factors
    discussed, then if they desire it, there is every possibility for such a person to be reborn in the
    companionship of the Devas of the Yāma heavenly realm.
    “Therefore, it was on account of this that it was said, ‘human rulership or earthly dominion,
    along with all possessions they may provide, in all actuality are quite pitiable and menial in their
    poverty, when compared to heavenly bliss and happiness.’
    d. “Similarly, Bojjhā, a single period of night and day spent in the heavenly realm of the Tusita
    Gods, is equivalent to four hundred human years! So, consider how thirty of those days make up
    a month, and twelve such months make up a year. Now, the average lifespan of those born into
    that heavenly realm of Tusita Devas is four thousand celestial years! So, when someone, whether
    a man or a woman observes the Uposatha fully, that is, while possessing the eight factors
    discussed, then if they desire it, there is every possibility for such a person to be reborn in the
    companionship of the Devas of the Tusita heavenly realm.

    [page 27]
    “Therefore, it was on account of this that it was said, ‘human rulership or earthly dominion,
    along with all possessions they may provide, in all actuality are quite pitiable and menial in their
    poverty, when compared to heavenly bliss and happiness.’
    e. “Similarly, Bojjhā, a single period of night and day spent in the heavenly realm of the
    Nimmānarati Gods that delight in creating, is equivalent to eight hundred human years! So,
    consider how thirty of those days make up a month, and twelve such months make up a year.
    Now, the average lifespan of those born into that heavenly realm of Nimmānarati Devas is eight
    thousand celestial years! So, when someone, whether a man or a woman observes the Uposatha
    fully, that is, while possessing the eight factors discussed, then if they desire it, there is every
    possibility for such a person to be reborn in the companionship of the Devas of the Nimmānarati
    heavenly realm.
    “Therefore, it was on account of this that it was said, ‘human rulership or earthly dominion,
    along with all the possessions they may provide, in all actuality are quite pitiable and menial in
    their poverty, when compared to heavenly bliss and happiness.’
    f. “Similarly, Bojjhā, a single period of night and day spent in the heavenly realm of the
    Paranimmita Gods that delight in controlling and manipulating the creations of other gods, is
    equivalent to sixteen hundred human years! So, consider how thirty of those days make up a
    month, and twelve such months make up a year. Now, the average lifespan of those born into
    that heavenly realm of Paranimmita Devas is sixteen thousand celestial years! So, when
    someone, whether a man or a woman observes the Uposatha fully, that is, while possessing the
    eight factors discussed, then if they desire it, there is every possibility for such a person to be
    reborn in the companionship of the Devas of the Paranimmita heavenly realm.
    “Therefore, it was on account of this that it was said, ‘human rulership or earthly dominion,
    along with all the possessions they may provide, in all actuality are quite pitiable and menial in
    their poverty, when compared to heavenly bliss and happiness.’”
    Do not kill or harm any living beings nor take that which is not freely given.
    Do not speak lies, nor be deceptive, or consume any kinds of intoxicants.
    Keep yourself free and far removed from engaging in any kind of sexual behavior,
    As you begin to live the Holy Life, yourself, while also
    Abstaining from taking food at night, or at the inappropriate times.

    Do not beautify yourself with flowers or applying any perfume or oils, to try and be attractive.
    Instead, sleep on the floor or on an unpretentious mat,
    Thus, you will be observing the eight factors for the Full-Moon Uposatha
    Extolled by the Buddha, who has gone to the farther shore,
    Beyond the reach of suffering.

    The resplendent Moon and Sun illuminating the skies,
    While dispelling darkness all around,
    Continue to shed their light,
    So utterly beautiful to behold, as they move through space.

    [page 28]
    Whatever wealth that may lie within this realm,
    Whether it’s pearls, precious stones, diamonds, emeralds and rubies,
    Lapis lazuli, the purest of gold, or gold and silver collected from mountains
    All that, is not even one-sixteenth in value when compared to
    The Uposatha one completes with all its eight factors,
    For the treasures of the world are simply like
    The faint luminance of far-off stars in the constellations,
    Shining in the distance of space,
    That are all dimmed when compared to the bright radiance of the Moon.

    In this way, the virtuous woman or man
    Observing the eight-factored Full Moon Uposatha,
    Having made such enormously great merits,
    Goes to enjoy their long life of blameless happiness
    To be spent in the various celestial realms.

    46. Anuruddha Sutta (To Venerable Anuruddha)
    Once, The Blessed One was living at the Ghosita Monastery, in Kosambi.
    It was during that time that Venerable Anuruddha was spending his day in seclusion. Then,
    several Devas charming and beautiful in their appearance, came and approached the Venerable
    Anuruddha, and after worshipping and paying their respects to him, stood to one side and said:
    “Bhante Anuruddha, we are known as the Charming Devas with Unimaginable Beauty, and as
    such we wield power over three things:
    “Whenever we have the desire to appear in a certain different color, we immediately manifest in
    the color we intended.
    “Whatever kind of pleasure we want to experience, we just have to will it and we immediately
    experience it, as intended.
    “And whatever we desire to change our voice into or hear a certain sound, our voice immediately
    changes into that, creating the very sound we intended.
    “Therefore, Bhante Anuruddha, we are known as the Charming Devas with Unimaginable
    Beauty, and as such we wield power over these three things.”
    Then, the following thought occurred to the Venerable Anuruddha:
    ‘I wonder if these goddesses could now all turn into the color blue; completely dressed and
    decorated in blue.’

    [page 29]
    Suddenly, those Devas who saw and knew his thought, quickly all became blue, completely
    dressed and decorated in blue.
    Then it occurred to the Venerable Anuruddha:
    ‘I wonder if these goddesses could now all turn into the color yellow; completely dressed and
    decorated in yellow.’
    Suddenly, those Devas who saw and knew his thought, quickly all became yellow, completely
    dressed and decorated in yellow.
    Then it occurred to the Venerable Anuruddha:
    ‘I wonder if these goddesses could now all turn into the color red; completely dressed and
    decorated in red.’
    Suddenly, those Devas who saw and knew his thought, quickly all became red, completely
    dressed and decorated in red.
    Then it occurred to the Venerable Anuruddha:
    ‘I wonder if these goddesses could now all turn into the color white; completely dressed and
    decorated in white.’
    Suddenly, those Devas who saw and knew his thought, quickly all became white, completely
    dressed and decorated in white.
    Then the Devas while becoming delighted, started actively displaying these skills, as one
    goddess began singing in a heavenly voice, while the other danced, and the other created
    celestial musical melodies and chorus to complete their entertainment.
    All this was just like the sounds produced by a quintet of master musicians, playing in harmony
    with their unmatched musicianship and rhythm, while also being accompanied by lyrics that
    were emotionally charged and touching, as they sang in mesmerizing and delightful ways, that
    would entice and capture the hearts and minds of many a being. In this way, those Devas moved
    gracefully, while dancing and singing, in a way that was mesmerizing and enticing, intended to
    capture the hearts and minds of all who came to witness them.
    However, the Venerable Anuruddha, not being interested in any of that, kept all his senses fully
    restrained.
    Then, those female Devas realizing that despite their celestial charms, all the entertainment they
    were creating had no effect on the Venerable Anuruddha’s heart or mind; seeing how they were
    neither able to entice nor overwhelm his senses, as he was not enjoying any of it. So, they
    quickly disappeared from there.

    [page 30]
    Then, when it was evening, the Venerable Anuruddha got up from his seclusion and approached
    The Blessed One. After paying his respects, he sat to one side, and reported to The Blessed One
    the encounter he had had with the female Devas earlier that day. And then, he added a question,
    by asking The Teacher:
    “Bhante, how many qualities do women have to have while being alive that, once their body
    breaks down, after death, they could be reborn into the company of the Charming Devas with
    Unimaginable Beauty?”
    “Anuruddha, when a woman possesses eight qualities, at the end of her life, once her body
    breaks down, after death, if she desires, she could be reborn into the company of Charming
    Devas with Unimaginable Beauty. Now what are these eight qualities?
    1. “Here, Anuruddha, when the mother and father of the woman wanting the best for their child
    in life, give her hand in marriage to whomever husband they choose for her, she becomes his
    wife and lives with him while desiring his ultimate good. Being kind and considerate towards
    him, as she always rises in the mornings before him, while going to bed after him; always
    thinking as to how she could oblige him by doing things for him that are agreeable while
    speaking to him with kindness and love.
    2. “Also, she pays her respect towards all whom her husband pays respect, such as her mother-
    in-law and father-in-law, her elders, the recluses and brahmins, offering them a seat and water to
    wash their feet whenever they visit her. She does this while revering and honoring them.
    3. “Also, instead of becoming lazy, she works ceaselessly doing her domestic chores to the
    fullest but without sacrificing her contribution in her complete support for her husband, by
    helping him in his trade or business, whether by making cotton or silk yarn or knitting, becoming
    skilled at identifying how to best help her husband, in what should and should not be done.
    4. “Also, she is very engaged with what is being done by her domestic helpers, messengers, or
    slaves, being on top of things; knowing what work has been done and whatever work still needs
    to be done by the people working for her husband. She is also very dedicated in making sure they
    are well treated and are taken care of, every last one of them. In this way, she is attentive of their
    workers’ wellbeing, as she works to maintain their good health while also making sure they are
    all well-fed by distributing food and drinks to them, up to the last.
    5. “Also, she is not wasteful nor squanders her husband’s income, instead she is protective of it,
    whereby whatever her husband brings in whether in wealth, grains, gold and silver, she guards
    them but without becoming attached to their family earnings.
    6. “Furthermore, she is a lay disciple: an Upāsikā, who, everyday takes Refuge in The Buddha,
    the Dhamma, and the Sangha of Bhikkhus.
    7. “Thus, she is virtuous, behaving with high ethical standards while abstaining from, harming or
    killing of living beings, abstaining from taking that which is not freely given, she does not
    engage in any sexual misbehavior, she abstains from speaking what is false or the telling of lies,

    [page 31]
    and she does not consume any kind of intoxicating substances and brewed drinks that are the
    cause for deluding the mind, as well as making one become negligent.
    8. “Also, she is generous and open-handed with the things she has, possessing a mind that is free
    from the stains of stinginess, being charitable and always ready to give to those less fortunate
    and the needy.
    “Therefore, Anuruddha, when a woman possesses these eight qualities, at the end of her life,
    once her body breaks down, after death, if she desires, she could be reborn into the company of
    Charming Devas with Unimaginable Beauty.”
    Be constantly eager to help and support
    The one who works hard to take care of you every day.
    Do not look down on your husband who looks after all your needs.
    Don't make him miserable by exposing him to your mean and emotionally damaging words.

    The wise and good woman thus respectfully attends to her husband’s needs
    As well as the needs of the elders in her husband's house.
    For she is not lazy, and instead is diligent in waking up before everyone
    And with her aroused effort she is involved in the welfare of her domestic helpers and staff.

    Being the beloved of her husband,
    She does not go beyond the words of the husband, protecting his wealth.
    Such a wise woman lives while fulfilling her duties as a wife and a partner to her husband,
    Fostering a behavior that is in the interest of her family and everyone involved, especially
    herself,
    For it is through such selfless and lovingly caring behavior that after her death,
    She is to be reborn among the charming Devas with unimaginable beauty.

    47. Dutiya Visākhā Sutta (To Visākhā – Part 2)
    At one time, The Blessed One was staying in Sāvatthi’s Pubba Monastery, at the palace
    of Migāra’s mother.
    It was then that Lady Visākhā, the Upāsikā, approached The Blessed One, and after paying her
    respects, she sat to one side. The Blessed One then addressed Lady Visākhā, as He instructed her
    by saying:
    “Visākhā, when a woman possesses eight qualities, at the end of her life once her body breaks
    down, after death, if she desires, she could be reborn into the company of the Charming Devas
    with Unimaginable Beauty. Now what are these eight qualities?
    1. “Here, Visākhā, when the mother and father of the woman wanting the best for their child in
    life, give her hand in marriage to whomever husband they choose for her, she becomes his wife
    and lives with him while desiring his ultimate good. Being kind and considerate towards him, as
    she always rises in the mornings before him, while going to bed after him; always thinking as to

    [page 32]
    how she could oblige him by doing things for him that are agreeable while speaking to him with
    kindness and love.
    2. “Also, she pays her respect towards all whom her husband pays respect, such as her mother-
    in-law and father-in-law, her elders, the recluses and brahmins, offering them a seat and water to
    wash their feet whenever they visit her. She does this while revering and honoring them.
    3. “Also, instead of becoming lazy, she works ceaselessly doing her domestic chores to the
    fullest but without sacrificing her contribution in her complete support for her husband, by
    helping him in his trade or business, whether by making cotton or silk yarn or knitting, becoming
    skilled at identifying how to best help her husband, in what should and should not be done.
    4. “Also, she is very engaged with what is being done by her domestic helpers, messengers, or
    slaves, being on top of things; knowing what work has been done and whatever work still needs
    to be done by the people working for her husband. She is also very dedicated in making sure they
    are well treated and are taken care of, every last one of them. In this way, she is attentive of their
    workers’ wellbeing, as she works to maintain their good health while also making sure they are
    all well-fed by distributing food and drinks to them, up to the last.
    5. “Also, she is not wasteful nor squanders her husband’s income, instead she is protective of it,
    whereby whatever her husband brings in whether in wealth, grains, gold and silver, she guards
    them but without becoming attached to their family earnings.
    6. “Furthermore, she is a lay disciple: an Upāsikā, who, everyday takes Refuge in The Buddha,
    the Dhamma, and the Sangha of Bhikkhus.
    7. “Thus, she is virtuous, behaving with high ethical standards while abstaining from, harming or
    killing of living beings, abstaining from taking that which is not freely given, she does not
    engage in any sexual misbehavior, she abstains from speaking what is false or the telling of lies,
    and she does not consume any kind of intoxicating substances and brewed drinks that are the
    cause for deluding the mind, as well as making one become negligent.
    8. “Also, she is generous and open-handed with the things she has, possessing a mind that is free
    from the stains of stinginess, being charitable and always ready to give to those less fortunate
    and the needy.
    “Therefore, Visākhā, when a woman possesses these eight qualities, at the end of her life, once
    her body breaks down, after death, if she desires, she could be reborn into the company of the
    Charming Devas with Unimaginable Beauty.
    Be constantly zealous to help and support
    The one who works hard to take care of you every day.
    Do not look down on your husband who looks after all your needs.
    Don't make him miserable by exposing him to your mean and emotionally damaging words.

    The wise and good woman thus respectfully attends to her husband’s needs

    [page 33]
    As well as the needs of the elders in her husband's house.
    For she is not lazy, and instead is diligent in waking up before everyone
    And with her aroused effort she is involved in the welfare of her domestic helpers and staff.

    Being the beloved of her husband,
    She does not go beyond the words of the husband, protecting his wealth.
    Such a wise woman lives while fulfilling her duties as a wife and a partner to her husband,
    Fostering a behavior that is in the interest of her family and everyone involved, especially
    herself,
    For it is through such selfless and lovingly caring behavior that after her death,
    She is to be reborn among the charming Devas with Unimaginable Beauty.

    48. Nakulamātā Sutta (The Female Lay Disciple, Nakulamātā)
    Once, while The Blessed One was living at the deer park in the Bhesakalā Forest among
    the Sunsumāra Peaks within the kingdom of the Bhaggas, the female lay disciple Nakulamātā
    came and approached Him. And after paying her respects by worshipping The Blessed One, she
    sat to one side. The Blessed One then began instructing her by saying:
    “Nakulamātā, when a woman possesses eight qualities, at the end of her life once her body
    breaks down, after death, if she desires, she could be reborn into the company of the Charming
    Devas with Unimaginable Beauty. Now what are these eight qualities?
    1. “Here, Nakulamātā, when the mother and father of the woman wanting the best for their child
    in life, give her hand in marriage to whomever husband they choose for her, she becomes his
    wife and lives with him while desiring his ultimate good. Being kind and considerate towards
    him, as she always rises in the mornings before him, while going to bed after him; always
    thinking as to how she could oblige him by doing things for him that are agreeable while
    speaking to him with kindness and love.
    2. “Also, she pays her respect towards all whom her husband pays respect, such as her mother-
    in-law and father-in-law, her elders, the recluses and brahmins, offering them a seat and water to
    wash their feet whenever they visit her. She does this while revering and honoring them.
    3. “Also, instead of becoming lazy, she works ceaselessly doing her domestic chores to the
    fullest but without sacrificing her contribution in her complete support for her husband, by
    helping him in his trade or business, whether by making cotton or silk yarn or knitting, becoming
    skilled at identifying how to best help her husband, in what should and should not be done.
    4. “Also, she is very engaged with what is being done by her domestic helpers, messengers, or
    slaves, being on top of things; knowing what work has been done and whatever work still needs
    to be done by the people working for her husband. She is also very dedicated in making sure they
    are well treated and are taken care of, every last one of them. In this way, she is attentive of their
    workers’ wellbeing, as she works to maintain their good health while also making sure they are
    all well-fed by distributing food and drinks to them, up to the last.

    [page 34]
    5. “Also, she is not wasteful nor squanders her husband’s income, instead she is protective of it,
    whereby whatever her husband brings in whether in wealth, grains, gold and silver, she guards
    them but without becoming attached to their family earnings.
    6. “Furthermore, she is a lay disciple: an Upāsikā, who, everyday takes Refuge in The Buddha,
    the Dhamma, and the Sangha of Bhikkhus.
    7. “Thus, she is virtuous, behaving with high ethical standards while abstaining from, harming or
    killing of living beings, abstaining from taking that which is not freely given, she does not
    engage in any sexual misbehavior, she abstains from speaking what is false or the telling of lies,
    and she does not consume any kind of intoxicating substances and brewed drinks that are the
    cause for deluding the mind, as well as making one become negligent.
    8. “Also, she is generous and open-handed with the things she has, possessing a mind that is free
    from the stains of stinginess, being charitable and always ready to give those less fortunate and
    the needy.
    “Therefore, Nakulamātā, when a woman possesses the eight qualities, at the end of her life, once
    her body breaks down, after death, if she desires, she could be reborn into the company of
    Charming Devas with Unimaginable Beauty.”
    Be constantly eager to help and support
    The one who works hard to take care of you every day.
    Do not look down on your husband who looks after all your needs.
    Don't make him miserable by exposing him to your mean and emotionally damaging words.

    The wise and good woman thus respectfully attends to her husband’s needs
    As well as the needs of the elders in her husband's house.
    For she is not lazy, and instead is diligent in waking up before everyone
    And with her aroused effort she is involved in the welfare of her domestic helpers and staff.

    Being the beloved of her husband,
    She does not go beyond the words of the husband, protecting his wealth.
    Such a wise woman lives while fulfilling her duties as a wife and a partner to her husband,
    Fostering a behavior that is in the interest of her family and everyone involved, especially
    herself,
    For it is through such selfless and lovingly caring behavior that after her death,
    She is to be reborn among the Charming Devas with Unimaginable Beauty.

    49. Paṭhama Idhalokika Sutta (Success in This World – Part 1)
    Once, The Blessed One was staying in Sāvatthi’s Pubba Monastery, at the palace of
    Migāra’s mother.

    [page 35]
    It was then that Lady Visākhā, the female lay disciple, came and approached The Blessed One,
    and after paying her respects, she sat to one side. The Blessed One then addressed Lady Visākhā,
    as He instructed her by saying:
    “Visākhā, when a woman has cultivated and now possesses these four traits, she can be declared
    to be set on her way for attaining success in this world; accomplishing the goals she had set for
    herself in the world. Now, what are these four?
    “Here, Visākhā, the woman is kind and loving towards her husband, whom she treats obligingly
    and with respect. She is also very organized in the work she does; while being considerate and
    empathic in her relationships with each of her workers and domestic staff. In addition, she works
    diligently to protect her husband’s wealth.
    1. “And how, Visākhā, can a woman be kind and loving towards her husband, whom she treats
    obligingly and with respect?
    “Here, Visākhā, the woman does not behave in any way that her husband may look upon or
    consider as a misconduct, cruel, or narcissistic. She would protect her virtue, even if it were to
    cost her, her very life. In this way, a woman becomes kind and loving towards her husband, by
    treating him obligingly and with respect.
    2. “And how, Visākhā, can a woman become very organized in the work she does?
    “Here, Visākhā, the woman is diligent in performing her daily tasks skillfully, while handling all
    manner of duties; whatever work she does, whether in her domestic chores or in contributing in
    support of her husband, or helping him in his trade or business, or in making cotton or silk yarn
    or knitting, she does all this by committing to the fullest, with responsibility and accountability.
    In this way, a woman becomes very organized in the work she does
    3. “And how, Visākhā, can a woman be considerate and empathic in her relationships with each
    of her workers and domestic staff?
    “Here, Visākhā, a woman is fully engaged with what is being done by her domestic helpers,
    messengers, or slaves, being on top of things; knowing what work has been done and whatever
    work still needs to be done by the people working for her husband. She is also very dedicated in
    making sure they are well treated and are taken care of, every last one of them. In this way, she is
    attentive of their workers’ wellbeing, as she works to maintain their good health while also
    making sure they are all well-fed by distributing food and drinks to them, up to the last.
    “In this way, a woman becomes considerate and empathic in her relationships with each of her
    workers and domestic staff.
    4. “And how, Visākhā, does a woman work diligently to protect her husband’s wealth?
    “Here, Visākhā, a woman is not wasteful nor squanders her husband’s income, instead she is
    protective of it, whereby whatever her husband brings in whether in wealth, grains, gold and

    [page 36]
    silver, she guards them but without becoming attached to their family earnings. In this way, a
    woman works diligently to protect her husband’s wealth.
    “Thus, Visākhā, such a woman would have cultivated and now possesses these four traits, where
    she can be declared to be set on her way for attaining success in this world; accomplishing the
    goals she had set for herself in the world.
    “Furthermore, Visākhā, when a woman has cultivated and now possesses these other four traits,
    she can be declared to be set on her way for attaining success in the next world; accomplishing
    the goals she had set for herself in the life to come, in the world where she will be reborn, after
    her death. And what are these four?
    “Here, Visākhā, the woman has cultivated a strong sense of faith in her heart, while also living
    her life with genuine virtuous behavior throughout, as well as generosity, while possessing
    wisdom.
    1. “And how, Visākhā, is a woman declared as having cultivated a strong sense of faith in her
    heart?
    “Here, Visākhā, a woman lives with complete faith in the Awakening of The Tathāgata, as she
    knows for sure how, ‘The Blessed One is an Arahant, Perfectly Awakened, endowed with
    Sublime Knowledge and Supremely Pure Conduct, the Well-Gone, the Knower of worlds, the
    Incomparable Tamer of those to be tamed, the Teacher of gods and humans, the Enlightened and
    Blessed.’
    “In this way, a woman is declared as having cultivated a strong sense of faith in her heart.
    2. “And how, Visākhā, does a woman live her life with genuine virtuous behavior throughout?
    “Here, Visākhā, the woman is virtuous, behaving with high ethical standards while abstaining
    from, harming or killing of living beings, abstaining from taking that which is not freely given,
    she does not engage in any sexual misbehavior, she abstains from speaking what is false or the
    telling of lies, and she does not consume any kind of intoxicating substances and brewed drinks
    that are the cause for deluding the mind, as well as making one become negligent.
    “In this way, a woman lives her life with genuine virtuous behavior throughout.
     3. “And how, Visākhā, does a woman live her life with generosity?
    “Here, Visākhā, the woman is generous and open-handed with the things she has, possessing a
    mind that is free from the stains of stinginess, being charitable and always ready to give to those
    less fortunate and the needy. In this way, the woman lives her life with generosity.
    4. “And how, Visākhā, can a woman be possessing wisdom?

    [page 37]
    “Here, Visākhā, the woman is wise for she is able to discern the arising and disappearance of
    phenomena, which in itself is noble as it allows one to gain the penetrative insight to see through
    things; leading one to gain the complete obliteration and destruction of suffering. In this way, the
    woman is declared as one possessing wisdom.
    “Thus, Visākhā, when a woman has cultivated and now possesses these other four traits, she can
    be declared to be set on her way for attaining success in the next world; accomplishing the goals
    she had set for herself in the life to come, in the world where she will be reborn, after her death.”
    The woman is kind and loving towards her husband,
    While being diligent and well-organized in her work,
    Not to mention, considerate and empathic towards each of her workers and staff,
    She works to safeguard and protect her husband’s wealth.

    With a strong sense of faith in her heart,
    She lives with genuine virtue throughout,
    As well as truly generous, with a mind that is free from stinginess.
    She constantly is driven to clearing the path to the next life,
    Making it safe to traverse.

    It is such a rare woman who is declared as the one
    Possessing of the eight qualities, with virtue in her heart,
    Firmly established in the Dhamma,
     Speaking only what is true.

    By having cultivated herself in sixteen ways,
    All completed in their eight factors,
    Such a virtuous female lay disciple (Upāsikā) is surely
    To be reborn in the company of the Charming Devas with Unimaginable Beauty.

    50. Dutiya Idhalokika Sutta (Success in This World – Part 2)
    “Bhikkhus, when a woman has cultivated and now possesses these four traits, she can be
    declared to be set on her way for attaining success in this world; accomplishing the goals she had
    set for herself in the world. Now, what are these four?
    “Here, Bhikkhus, the woman is kind and loving towards her husband, whom she treats obligingly
    and with respect. She is also very organized in the work she does; while being considerate and
    empathic in her relationships with each of her workers and domestic staff. In addition, she works
    diligently to protect her husband’s wealth.
    1. “And how, Bhikkhus, can a woman be kind and loving towards her husband, whom she treats
    obligingly and with respect?
    “Here, Bhikkhus, the woman does not behave in any way that her husband may look upon or
    consider as a misconduct, cruel, or narcissistic. She would protect her virtue, even if it were to

    [page 38]
    cost her, her very life. In this way, a woman becomes kind and loving towards her husband, by
    treating him obligingly and with respect.
    2. “And how, Bhikkhus, can a woman become very organized in the work she does?
    “Here, Bhikkhus, the woman is diligent in performing her daily tasks skillfully, while handling
    all manner of tasks; whatever work she does, whether in her domestic chores or in contributing
    in her support for her husband, or helping him in his trade or business, or in making cotton or
    silk yarn or knitting, she does all this by committing to the fullest, with responsibility and
    accountability. In this way, a woman becomes very organized in the work she does
    3. “And how, Bhikkhus, can a woman be considerate and empathic in her relationships with each
    of her workers and domestic staff?
    “Here, Bhikkhus, a woman is fully engaged with what is being done by her domestic helpers,
    messengers, or slaves, being on top of things; knowing what work has been done and whatever
    work still needs to be done by the people working for her husband. She is also very dedicated in
    making sure they are well treated and are taken care of, every last one of them. In this way, she is
    attentive of their workers’ wellbeing, as she works to maintain their good health while also
    making sure they are all well-fed by distributing food and drinks to them, up to the last.
    “In this way, a woman becomes considerate and empathic in her relationships with each of her
    workers and domestic staff.
    4. “And how, Bhikkhus, does a woman work diligently to protect her husband’s wealth?
    “Here, Bhikkhus, a woman is not wasteful nor squanders her husband’s income, instead she is
    protective of it, whereby whatever her husband brings in whether in wealth, grains, gold and
    silver, she guards them but without becoming attached to their family earnings. In this way, a
    woman works diligently to protect her husband’s wealth.
    “Thus, Bhikkhus, the woman would have cultivated and now possesses these four traits, where
    she can be declared to be set on her way for attaining success in this world; accomplishing the
    goals she had set for herself in the world.
    “Furthermore, Bhikkhus, when a woman has cultivated and now possesses these other four traits,
    she can be declared to be set on her way for attaining success in the next world; accomplishing
    the goals she had set for herself in the life to come, in the world where she will be reborn, after
    her death. And what are these four?
    “Here, Bhikkhus, the woman has cultivated a strong sense of faith in her heart, while also living
    her life with genuine virtuous behavior throughout, as well as generosity, while possessing
    wisdom.
    1. “And how, Bhikkhus, a woman is declared as having cultivated a strong sense of faith in her
    heart?

    [page 39]
    “Here, Bhikkhus, a woman lives with complete faith in the Awakening of The Tathāgata, as she
    knows for sure how, ‘The Blessed One is an Arahant, Perfectly Awakened, endowed with
    Sublime Knowledge and Supremely Pure Conduct, the Well-Gone, the Knower of worlds, the
    Incomparable Tamer of those to be tamed, the Teacher of gods and humans, the Enlightened and
    Blessed.’
    “In this way, a woman is declared as having cultivated a strong sense of faith in her heart.
    2. “And how, Bhikkhus, does a woman live her life with genuine virtuous behavior throughout?
    “Here, Bhikkhus, the woman is virtuous, behaving with high ethical standards while abstaining
    from, harming or killing of living beings, abstaining from taking that which is not freely given,
    she does not engage in any sexual misbehavior, she abstains from speaking what is false or the
    telling of lies, and she does not consume any kind of intoxicating substances and brewed drinks
    that are the cause for deluding the mind, as well as making one become negligent.
    “In this way, a woman lives her life with genuine virtuous behavior throughout.
     3. “And how, Bhikkhus, does a woman live her life with generosity?
    “Here, Bhikkhus, the woman is generous and open-handed with the things she has, possessing a
    mind that is free from the stains of stinginess, being charitable and always ready to give to those
    less fortunate and the needy. In this way, the woman lives her life with generosity.
    4. “And how, Bhikkhus, can a woman be possessing wisdom?
    “Here, Bhikkhus, the woman is wise for she is able to discern the arising and disappearance of
    phenomena, which in itself is noble as it allows one to gain the penetrative insight to see through
    things; leading one to gain the complete obliteration and destruction of suffering. In this way, the
    woman is declared as one possessing wisdom.
    “Thus, Bhikkhus, when a woman has cultivated and now possesses these other four traits, she
    can be declared to be set on her way for attaining success in the next world; accomplishing the
    goals she had set for herself in the life to come, in the world where she will be reborn, after her
    death.”
    The woman is kind and loving towards her husband,
    While being diligent and well-organized in her work,
    Not to mention, considerate and empathic towards each of her workers and staff,
    She works to safeguard and protect her husband’s wealth.

    With a strong sense of faith in her heart,
    She lives with genuine virtue throughout,
    As well as truly generous, with a mind that is free from stinginess.
    She constantly is driven to clearing the path to the next life,
    Making it safe to traverse.

    [page 40]
    It is such a rare woman who is declared as the one
    Possessing of the eight qualities, with virtue in her heart,
    Firmly established in the Dhamma,
     Speaking only what is true.

    By having cultivated herself in sixteen ways,
    All completed in their eight factors,
    Such a virtuous female lay disciple (Upāsikā) is surely,
    To be reborn in the company of the Charming Devas with Unimaginable Beauty.

    Sādhu
    Sādhu
    Sādhu

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