..续本文上一页 on the phases of the moon

　　 A fairly new branch of biology, called chronobiology, studies the rhythmicity in nature and appears to support the importance of the Uposatha days, particularly the full moon observance. Dr. W. Menaker of New York, writing in the American Journal of Obstetrics and Gynecology (77:905, 1959) has observed as the result of an analysis of data on birth and conception that the coincidences between the lunar month of 29.53 and the average duration of the menstrual cycle of 29 1/2 days "constitutes a combination of circumstances that points to the synodic lunar month as the time unit of the human sexual reproductive cycle." It seems as though the keeping of the Uposatha days by large numbers of the Buddhist laypeople until recent times will have helped to limit the growth of the population in Buddhist countries. Some people have also observed that sexual desire comes to a peak with the full moon. Those who understand that restraint in this and other sensual appetites is good, will see that there is a good cause for keeping at least the full moon as an Uposatha day. Chronobiologists are now working on the assumption that as the oceans are affected by the moon, so the water in the body is also affected — "As our bodies are about two-thirds ”sea” and one-third ”land,” we must sustain ”tidal” effects." (Dr. Menaker, op. cit.) This seems reasonable looked at from the teaching given on the elements by the Buddha: " Whatever is internal liquid element and whatever is external liquid element, just these are the liquid element" (see Maharahulovada Sutta, M. 62) — though the context for this quotation is the development of insight. At any rate, development in the Dhamma goes in the direction of becoming less affected by desires concerning the body, for to have such desires is to have a defiled mind.

　　The defilements and passions can best be controlled when they can be seen — when they are strongest. It is impossible to restrain defilements in oneself when they are not apparent, though they may operate underground. For instance, the person who is well-provided with wealth and comforts may not be able to see greed or aversion at work in himself; these defilements have not surfaced since the sea of satisfied desires, in which they swim, is deep enough. But place this person in a bare little hut with poor food only once a day and a strict discipline to control his actions and then see what happens! The monsters of the deep all rise to the surface and clamor for more extensive waters in which to sport. On the other hand, the attitude of good bhikkhus shows the right way to deal with defilements. Some of the strongest — sensuality and sloth — manifest themselves at night, so the night was recommended by the Buddha as the time when they could be tackled most effectively. An enemy that one has not seen and known cannot be defeated, but an enemy well known and attacked with the weapons of Right Effort, Right Mindfulness and Right Collectedness, has no hope to win.

　　It is the same on Uposatha days. The defilements that show themselves then can be restrained and limited with the aid of the Uposatha discipline, which includes the Eight Precepts.

　　Let us consider it from another point of view. Renunciation is a thread which runs through all Buddhist practice. If one practices Giving then one renounces the pleasures that could be bought with that wealth. When the Five Precepts are practiced then one renounces the actions covered by them which may be pleasurable or thrilling to some and are, in any case, unwholesome. And when effort is made to meditate, the earnest practicer will soon find that certain pleasures and distractions offered by this world just do not go with a calm and mindful mind, so he renounces them.

　　The Eight Precepts…

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