Once, in the city of Sāvatthī, near the Eastern Monastery, the palace of Migāra’s mother, the Blessed One was residing. It was the day of the uposatha, a day of spiritual observance and reflection. The sky was clear, with the sun shining brightly, casting its warm light over the bustling city. In the midst of the day’s activities, Visākhā, known as Migāra’s mother, a devout lay follower, made her way to the monastery, her heart filled with reverence and devotion.
Visākhā was no ordinary devotee. From a young age, she had shown an extraordinary inclination towards generosity and virtue. Born into a wealthy and influential family in the city of Bhaddiya, her upbringing was filled with opportunities for learning and developing virtues. Even as a child, Visākhā had a compassionate nature and was known for her charity, giving alms to the poor and supporting the monastic community. When she reached adulthood, she married into another prominent family and moved to Sāvatthī, where she continued her charitable activities, often hosting the Sangha and providing for their needs.
Despite her wealth and social status, Visākhā was always humble. Her devotion to the Dhamma was deep, and she took every opportunity to learn from the Blessed One. She was particularly keen on observing the uposatha, a practice she believed helped purify her mind and bring her closer to liberation.
On this particular day, she approached the Blessed One in the middle of the day, bowing low before him. After paying her respects, she sat to one side. The Blessed One, seeing Visākhā’s serene demeanor and knowing her dedication, asked, “Well now, Visākhā, why are you coming here in the middle of the day?”
Visākhā replied, “Today, I am observing the uposatha, Lord.”
The Buddha, with a calm and gentle tone, spoke to her, “Visākhā, there are these three kinds of uposatha. Which three? The uposatha of a cowherd, the uposatha of the Jains, and the uposatha of the noble ones.”
The Blessed One began explaining the differences between these three practices in detail, illustrating how each type represented a different approach to spiritual discipline. He spoke first of the uposatha of a cowherd, where the practice involved superficial observance with little understanding or transformation. It was merely a ritualistic practice, similar to how a cowherd would watch over his cattle without any deeper insight or purpose.
Then, he described the uposatha of the Jains, the Nigaṇṭhas. Although they advocated for non-violence and self-restraint, their practice was flawed, the Blessed One explained, because it was limited in scope and understanding. They would advise their followers to show kindness to some beings while neglecting others, thus failing to establish true universal compassion. Furthermore, the practice involved ascetic displays, such as discarding all clothing, while still maintaining attachments to worldly relationships and possessions. Such a practice was not conducive to ultimate liberation, for it did not address the root causes of suffering and defilement.
When the Buddha turned to the uposatha of the noble ones, he spoke with great clarity and emphasis. He described it as the proper cleansing of the defiled mind through systematic recollection and reflection on the qualities of the Buddha, the Dhamma, and the Sangha, as well as on one’s own virtues and the qualities of the heavenly beings (devas). The Blessed One illustrated how each recollection was like a different technique of cleansing—whether cleansing the head with cosmetic paste and clay, the body with scouring balls and bath powder, or gold with the use of a furnace and refining tools. Through these analogies, the Buddha conveyed how the mind, too, could be purified by recollecting the noble qualities that inspire calmness, joy, and detachment from unwholesome states.
As Visākhā listened, her heart was filled with joy and a deeper appreciation for the Dhamma. She reflected on her own practice of the uposatha and recognized that while she had diligently observed it for many years, there was still room for refinement in her understanding. She felt grateful for the Blessed One’s teachings and resolved to follow the uposatha of the noble ones more closely, focusing on the eight practices he described.
The Buddha continued, emphasizing the importance of not only reflecting on noble qualities but also emulating the lifestyle of the arahants, the enlightened ones. He explained that observing the eight precepts for a day and night—a practice known as the eight-factored uposatha—was like momentarily adopting the lifestyle of those who were fully liberated. It involved abstaining from killing, stealing, sexual misconduct, false speech, intoxicants, eating after midday, indulging in entertainment or adornments, and sleeping on luxurious beds. By emulating the arahants in this way, even if just for a short time, one cultivated virtues that led to peace and happiness.
As Visākhā contemplated these teachings, she thought back to her life as a householder. She had always strived to live in accordance with the Dhamma, but there were moments when the responsibilities of managing her household and caring for her family had tested her commitment. Yet, hearing the Blessed One’s words reaffirmed her conviction that the path to liberation was not limited to monks and nuns alone. Even a layperson, living amidst worldly duties, could purify their mind and progress towards awakening by observing the uposatha in the way the Buddha described.
The Blessed One then spoke of the rewards of this practice, which extended far beyond human pleasures and even the most exalted worldly power. He explained that the merit accrued by observing the uposatha of the noble ones could lead to rebirth in heavenly realms where the lifespan and pleasures far surpassed anything experienced in the human world. He described the different levels of heavenly realms, from the Devas of the Four Great Kings to the Devas Wielding Power over the Creations of Others, illustrating how each realm offered increasing degrees of bliss and longevity. Yet, even these heavenly rewards were not the final goal. They were merely by-products of a virtuous life, meant to encourage one to pursue deeper insight and the ultimate freedom from the cycle of birth and death.
Visākhā, her mind now filled with gratitude and understanding, bowed again to the Blessed One. “Lord,” she said, “I am deeply grateful for your teachings. Today, I have learned the true significance of the uposatha and how to observe it in a way that brings great benefit. I will strive to follow this noble practice, cleansing my mind and cultivating the path that leads to the end of suffering.”
The Buddha, seeing the sincerity in Visākhā’s words, offered her his blessing. “Well done, Visākhā. You are indeed a faithful disciple. Continue to practice with diligence and devotion. As the moon and the sun illuminate the world, so too will your virtuous conduct bring light to those around you.”
With these words, Visākhā rose from her seat, her heart brimming with inspiration. She returned to her home, not merely to resume her duties, but to live as an exemplar of the Dhamma, observing the uposatha of the noble ones with newfound purpose and commitment. Her practice became a source of inspiration for others in Sāvatthī, who saw in her a shining example of how laypeople could live in accordance with the Buddha’s teachings.
Thus, Visākhā continued her journey on the path, day by day, purifying her mind and cultivating the virtues that would eventually lead her to the highest freedom. And as the Blessed One had foretold, the radiance of her practice grew, spreading like the light of the moon and sun, guiding others towards the path of liberation.
Link: https://wisdomtea.org/2024/10/24/the-roots-of-the-uposatha/
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