..续本文上一页is four hundred years, Visakha, is one night and day of the Tusita devas, their month has thirty of those days, their year twelve of those months; the lifespan of the Tusita devas is four thousand of those heavenly years. Now here a certain woman or man, having entered on the Uposatha undertaken with the eight practices, at the break up of the body, after death, may arise to fellowship with the Tusita devas — such a thing indeed is known, Visakha. It was in connection with this that I have said: Miserable is kingship over men compared with heavenly bliss.

　　"That which among men is eight hundred years, Visakha, is one night and day of the Nimmanarati devas, their month has thirty of those days, their year twelve of those months; the lifespan of the Nimmanarati devas is eight thousand of those heavenly years. Now here a certain woman or man, having entered on the Uposatha undertaken with the eight practices, at the break up of the body, after death may arise to fellowship with the Nimmanarati devas — such a thing indeed is known, Visakha. It was in connection with this that I have said: Miserable is kingship over men compared with heavenly bliss.

　　"That which among men is sixteen hundred years, Visakha, is one night and day of the Paranimmitavasavatti devas, their month has thirty of those days, their year twelve of those months; the lifespan of the Paranimmitavasavatti devas is sixteen thousand of those heavenly years. Now here a certain woman or man, having entered on the Uposatha undertaken with the eight practices, at the break up of the body, after death, may arise to fellowship with the Paranimmitavasavatti devas — such a thing indeed is known, Visakha. It was in connection with this that I have said: Miserable is kingship over men compared with heavenly bliss.

　　"Kill no life, nor take what is not given, speak no lie, nor be an alcoholic, refrain from sex and unchaste conduct, at night do not eat out-of-time food, neither bear garlands nor indulge with perfume, and make your bed a mat upon the ground: this indeed is called the eight-part uposatha taught by the Buddha gone to dukkha”s end. The radiance of the sun and moon, both beautiful to see, follow on from each other, dispelling the darkness as they go through the heavens, illumining the sky and brightening the quarters and the treasure found between them: pearls and crystals and auspicious turquoises, gold nuggets and the gold called "ore," monetary gold with gold dust carried down — compared with the eight-part uposatha, though they are enjoyed, are not a sixteenth part — as the shining of the moon in all the groups of stars. Hence indeed the woman and the man who are virtuous enter on uposatha having eight parts and having made merits[37] bringing forth happiness blameless they obtain heavenly abodes."

　　— Anguttara Nikaya, iv. 255-258

　　(The upasaka Vasettha, when he heard this discourse, after the Buddha had finished speaking the above verses, exclaimed:)

　　"Lord, if my dear kin and relatives were to enter on the uposatha undertaken with its eight practices, it would be for their benefit and happiness for many a day. Lord, if all the warrior-nobles, brahmans, merchants and laborers were to enter on the uposatha undertaken with its eight practices, it would be for their benefit and happiness for many a day."

　　"So it is, Vasettha. If all the warrior-nobles, brahmans, merchants and laborers were to enter on the uposatha undertaken with its eight practices, it would be for their benefit and happiness for many a day. If this world with its devas, maras and brahmas, this generation with its samanas and brahmans, together with its rulers and mankind were to enter on the uposatha undertaken with its eight practices, it would be for their benefit and happiness for many a day. Vasettha, if these great sala trees were to enter on the uposatha undertaken with its eight practices it would be for their benefit and happiness for many a day, that is, if they were conscious, what to speak of mankind."

　　— Anguttara Nikaya, iv. 259

　　The Precepts or Moral Conduct (sila) are:

　　A great crossbar preventing entrance into the four woeful states,

　　a tree of the gods fulfilling all wishes,

　　an autumnal sun dispelling the miserable darkness,

　　a seedbed in which wholesome dhammas grow,

　　an adamantine casket full of various sorts of gems,

　　a ladder ascending to the palaces of the heavenly worlds,

　　a bubbling source from which the waters of loving-kindness flow,

　　a ship to cross over the sea of all fears,

　　a great bridge to pass over the ocean of wandering-on,

　　a great cloud cooling the blaze of birth, decay and death,

　　the one vehicle for entering the City of Nibbana.

　　— From "The Adornment of the Buddhist Laity" (Upasaka janalamkara)

《Lay Buddhist Practice - The Discourse to Visakha on the Uposatha with the Eight Practices》全文阅读结束。