The Uposatha (Sanskrit: Upavasatha) is Buddhist day of observance, in existence from the Buddha's time (500 BCE), and still being kept today in Buddhist countries. The Buddha taught that the Uposatha day is for "the cleansing of the defiled mind," resulting in inner calm and joy. On this day, disciples and monks intensify their practice, deepen their knowledge and express communal commitment through millennia-old acts of lay-monastic reciprocity.
Observance days
Depending on the culture and time period, uposatha days have been observed from two to six days each lunar month.
[edit] Theravada countries
In general, Uposatha is observed about once a week in Theravada countries in accordance with the four phases of the moon: the new moon, the full moon, and the two quarter moons in between. In some communities, only the new moon and full moon are observed as uposatha days.
In Burma, Uposatha is observed by more pious Buddhists on the following days: waxing moon, full moon , waning moon, and new moon The most common days of observance are the full moon and the new moon. In pre-colonial Burma, Sabbath was a legal holiday that was observed primarily in urban areas, where secular activities like business transactions came to a halt. However, since colonial rule, Sunday has replaced the Uposatha day as the legal day of rest. All major Burmese Buddhist holidays occur on Uposatha days, namely Thingyan, the beginning of the Buddhist lent (beginning in the full moon of Waso, around July to the full moon of Thadingyut, around October). During this period, Uposatha is more commonly observed by Buddhists than during the rest of the year.
For a 2010 calendar of Thai uposatha days, see John Bullitt's "Calendar of Uposatha Days."
Mahayana countries
In Mahayana countries that use the Chinese calendar, the Uposatha days are observed six times a month, on the 8th, 14th, 15th, 23rd and final two days of each lunar month. In Japan, these six days are known as the roku sainichi History
The word "uposatha" is derived from the Sanskrit word "upavasatha," which refers to the pre-Buddhistic fast day that preceded Vedic sacrifices.
In the Buddha's time, some ascetics used the new and full moon as opportunities to present their teachings. The Uposatha Day was instituted by the Buddha at the request of King Bimbisara, and the Buddha instructed the monks to give teachings to the laypeople on this day, and told the monks to recite the Patimokkha every second Uposatha day.
Practice
Lay practice
On each uposatha day, devout lay people practice the Eight Precepts.
For lay practitioners who live near a monastery, the uposatha is an opportunity for them to visit a local monastery, make offerings, listen to Dhamma talks by monks and participate in meditation sessions.
For lay practitioners unable to participate in the events of a local monastery, the uposatha is a time to intensify one's own meditation and Dhamma practice, for instance, meditating an extra session or for a longer time, reading or chanting special suttas,recollecting or giving in some special way.
Monastic practice
On the new-moon and full-moon uposatha, in monasteries where there are four or more bhikkhus, the local Sangha will recite the Patimokkha. Before the recitation starts, the monks will confess any violations of the disciplinary rules to another monk or to the Sangha. Depending on the speed of the Patimokkha chanter (one of the monks), the recitation may take from 30 minutes to over an hour. Depending on the monastery, lay people may or may not be allowed to attend.
Communal reciprocity
Describing his experience of Uposatha day in Thailand, Khantipalo (1982a) writes:
- "Early in the morning lay people give almsfood to the bhikkhus who may be walking on almsround, invited to a layman's house, or the lay people may take the food to the monastery. Usually lay people do not eat before serving their food to the bhikkhus and they may eat only once that day.... Before the meal the laity request the Eight Precepts [from the bhikkhus] ..., which they promise to undertake for a day and night. It is usual for lay people to go to the local monastery and to spend all day and night there.... [In monasteries where] there is more study, [lay people] will hear as many as three or four discourses on Dhamma delivered by senior bhikkhus and they will have books to read and perhaps classes on Abhidhamma to attend.... In a meditation monastery ..., most of their time will be spent mindfully employed — walking and seated meditation with some time given to helping the bhikkhus with their daily duties. So the whole of this day and night (and enthusiastic lay people restrict their sleep) is given over to Dhamma...."
Special uposatha days
- the most sacred Buddhist holiday, anniversary of the Buddha's birth, awakening and parinibbana.
- Asalha Puja ("Dhamma Day"):
- anniversary of the Buddha's delivering his first discourse, "Dhammacakka Sutta." The three-month-long Rains Retreat residence starts the following day.
- the end of the Rains Retreat residence during which time each monk atones before the Sangha for any offense they may have committed.
- anniversary of the Buddha's delivering the "Anapanasati Sutta."
- Magha Puja ("Sangha Day"):
- anniversary of the assembling of 1250 monks in the Buddha's presence during which time he delivered the "Ovada-Patimokkha Gatha."
nothing comes from outside — everything comes from inside.
what kind of world is this, in which
you are learning to float,
living simultaneously?
this world is the world of the blissful.
control of passion is counting here,
the key to gain eternal flow.
countless times you have to overcome your shadow.
each time relief will increase.
freedom gets more borderless.
senses sharpened,
spirit awake,
urges
as delusion,
rage,
greed,
fury,
hate,
envy,
and doubt
make us see the world in dark light.
with these urges overcome,
life starts revealing its richness
step
by step,
this way has to be gone.
you cannot leave a step.
courage is needed.
you have any time of the world,
embedded in eternity.
moderate continuity:
the unswerved way to blissfulness.
any obstacle be overcome.
important is the state of letting go.
relaxing,
connecting thoughts of forgiveness and
not judging, will lead us on the eternal path.
what kind of world is this, in which
you are learning to float,
living simultaneously?
this world is the world of the blissful.
control of passion is counting here,
the key to gain eternal flow.
countless times you have to overcome your shadow.
each time relief will increase.
freedom gets more borderless.
senses sharpened,
spirit awake,
urges
as delusion,
rage,
greed,
fury,
hate,
envy,
and doubt
make us see the world in dark light.
with these urges overcome,
life starts revealing its richness
step
by step,
this way has to be gone.
you cannot leave a step.
courage is needed.
you have any time of the world,
embedded in eternity.
moderate continuity:
the unswerved way to blissfulness.
any obstacle be overcome.
important is the state of letting go.
relaxing,
connecting thoughts of forgiveness and
not judging, will lead us on the eternal path.
i am forgiveness.
i am letting go.
i am floating.
i am.
i am letting go.
i am floating.
i am.
this affirmation will make us climb any mountain,
remove all the stones from a path,
overcome any shadow,
make any defeat a victory.
it is about eternal and true values.
remove all the stones from a path,
overcome any shadow,
make any defeat a victory.
it is about eternal and true values.
Uposatha days are times of renewed dedication to Dhamma practice, observed by lay followers and monastics throughout the world of Theravada Buddhism.
For monastics, these are often days of more intensive reflection and meditation. In many monasteries physical labor (construction projects, repairs, etc.) is curtailed. On New Moon and Full Moon days the fortnightly confession and recitation of the Bhikkhu Patimokkha (monastic rules of conduct) takes place.
Lay people observe the Eight Precepts on Uposatha days, as a support for meditation practice and as a way to re-energize commitment to the Dhamma. Whenever possible, lay people use these days as an opportunity to visit the local monastery, in order to make special offerings to the Sangha, to listen to Dhamma, and to practice meditation with Dhamma companions late into the night. For those not closely affiliated with a local monastery, it can simply be an opportunity to step up one's efforts in meditation, while drawing on the invisible support of millions of other practicing Buddhists around the world.
The calendar of Uposatha days is calculated using a complex traditional formula that is loosely based on the lunar calendar, with the result that the dates do not always coincide with the actual astronomical dates. To further complicate matters, each sect within Theravada Buddhism tends to follow a slightly different calendar.
Several full-moon Uposatha days hold special significance in the Buddhist calendar:
- Magha Puja (usually in February)
- This day, sometimes called "Sangha Day," commemorates the spontaneous assembly of 1,250 arahants in the Buddha's presence. One thousand of the gathered monks had previously achieved Awakening upon hearing the Buddha's delivery of the Fire Sermon; the remaining 250 were followers of the elder monks Ven. Moggallana and Ven. Sariputta. To mark this auspicious gathering, the Buddha delivered the Ovada-Patimokkha Gatha, a summary of the main points of the Dhamma, which the Buddha gave to the assembly before sending them out to proclaim the doctrine. [Suggested reading: "Dhamma for Everyone" by Ajaan Lee.]
- Visakha Puja (Vesak) (usually in May)
- This day, sometimes called "Buddha Day," commemorates three key events in the Buddha's life that took place on this full-moon day: his birth, Awakening, and final Unbinding (parinibbana). [Suggested reading: "Visakha Puja" by Ajaan Lee.]
- Asalha Puja (usually in July)
- This day, sometimes called "Dhamma Day," commemorates the Buddha's first discourse, which he gave to the group of five monks with whom he had practiced in the forest for many years. Upon hearing this discourse, one of the monks ( Ven. Kondañña) gained his first glimpse of Nibbana, thus giving birth to the Noble Sangha. The annual Rains retreat (vassa) begins the following day.
- Pavarana Day (usually in October).
- This day marks the end of the Rains retreat (vassa). In the following month, the kathina ceremony is held, during which the laity gather to make formal offerings of robe cloth and other requisites to the Sangha.
- Anapanasati Day (usually in November).
- At the end of one rains retreat (vassa), the Buddha was so pleased with the progress of the assembled monks that he encouraged them to extend their retreat for yet another month. On the full-moon day marking the end of that fourth month of retreat, he presented his instructions on mindfulness of breathing (anapanasati), which may be found in the Anapanasati Sutta (MN 118) — The Discourse on Mindfulness of Breathing.
Uposatha Sutta: The Uposatha Observance
Thus have I heard:
At one time the Blessed One was residing in Jetavana, the monastery of Anathapindika, near Savatthi. At that time the Blessed One, having called all the bhikkhus together, addressed them thus: "Bhikkhus!" The bhikkhus answered in assent: "Lord!" (The bhikkhus then prepared themselves for the following teaching.) The Blessed One then gave the following teaching on Uposatha.
"Bhikkhus. Uposatha is comprised of eight factors which the Ariyan disciple observes, the observation of which brings glorious and radiant fruit and benefit.
"Bhikkhus. What is the Uposatha which, observed by the Ariyan disciples, brings glorious and radiant fruit and benefit?"
1. "Bhikkhus. Ariyan disciples in this Religion reflect thus:
"'All arahants, for as long as life lasts, have given up the intentional taking of life.[1] The club and sword have been laid down. They have shame (of doing evil) and are compassionate toward all beings.'
"All of you have given up the intentional taking of life, have put down all weapons, are possessed of shame (of doing evil) and are compassionate toward all beings. For all of this day and night, in this manner, you will be known as having followed the arahants, and the Uposatha will have been observed by you. This is the first factor of the Uposatha.
2. "Bhikkhus. Ariyan disciples in this Religion reflect thus:
"'All arahants, for as long as life lasts, have given up taking what has not been given.[2] They take only what is given, are intent on taking only what is given. They are not thieves. Their behavior is spotless.'
"All of you have given up the taking of what has not been given, are ones who do not take what is not given, are intent on taking only what is given, are not thieves. Your behavior is spotless. For all of this day and night, in this manner, you will be known as having followed the arahants, and the Uposatha will have been observed by you. This is the second factor of the Uposatha.
3. "Bhikkhus. Ariyan disciples in this Religion reflect thus:
"'All arahants, for as long as life lasts, have given up that which is an obstacle to the Brahma-faring.[3] Their practice is like that of a Brahma. They are far from sexual intercourse, which is a practice of lay people.'
"All of you have given up that which is an obstacle to the Brahma-faring and behave like a Brahma. Your behavior is far from sexual intercourse. For all of this day and night, in this manner, you will be known as having followed the arahants, and the Uposatha will have been observed by you. This is the third factor of the Uposatha.
4. "Bhikkhus. Ariyan disciples in this Religion reflect thus:
"'All arahants, for as long as life lasts, have given up the telling of lies.[4] They utter only the truth and are intent on the truth. Their speech is firm and is composed of reason. Their speech does not waver from that which is a mainstay for the world.'
"All of you have given up the telling of lies. You speak only the truth and are intent only on that which is true. Your speech is firm and with reason. Your speech does not waver from that which is a mainstay for the world. For all of this day and night, in this manner, you will be known as having followed the arahants, and the Uposatha will have been observed by you. This is the fourth factor of the Uposatha.
5. "Bhikkhus. Ariyan disciples in this Religion reflect thus:
"'All arahants, for as long as life lasts, have given up the taking of liquors and intoxicants,[5] of that which intoxicates, causing carelessness. They are far from intoxicants.'
"All of you have given up the taking of liquors and intoxicants. You abstain from drink which causes carelessness. For all of this day and night, in this manner, you will be known as having followed the arahants, and the Uposatha will have been observed by you. This is the fifth factor of the Uposatha.
6. "Bhikkhus. Ariyan disciples in this Religion reflect thus:
"'All arahants, for as long as life lasts, eat at one time only and do not partake of food in the evening. They abstain from food at the 'wrong time'."[6]
"All of you eat at one time only and do not partake of food in the evening. You abstain from food at the 'wrong time.' For all of this day and night, in this manner, you will be known as having followed the arahants, and the Uposatha will have been observed by you. This is the sixth factor of the Uposatha.
7. "Bhikkhus. Ariyan disciples in this Religion reflect thus:
"'All arahants, for as long as life lasts, have given up singing and dancing, the playing of musical instruments and the watching of entertainments, which are stumbling blocks to that which is wholesome. Nor do they bedeck themselves with ornaments, flowers or perfume.'
"All of you have given up singing and dancing, the playing of musical instruments and the watching of entertainments, which are stumbling blocks to that which is wholesome. You do not bedeck yourselves with ornaments, flowers or perfume. For all of this day and night, in this manner, you will be known as having followed the arahants, and the Uposatha will have been observed by you. This is the seventh factor of the Uposatha.
8. "Bhikkhus. Ariyan disciples in this Religion reflect thus:
"'All arahants, for as long as life lasts, have given up lying on large or high beds. They are content with low beds or bedding made of grass.'
"All of you have given up lying on large or high beds. You are content with low beds or beds made of grass. For all of this day and night, in this manner, you will be known as having followed the arahants, and the Uposatha will have been observed by you. This is the eighth factor of the Uposatha.
"Bhikkhus. The Uposatha is comprised of these eight factors which the Ariyan disciple observes, and it is of great and glorious fruit and benefit."
Thus the Blessed One spoke on the Uposatha. The bhikkhus were delighted and rejoiced at his words.
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