In EBTs, the Buddha praises the observance of the uposatha by contemplative and lay disciples.
For bhikkhus and bhikkhunis, the uposatha is when the recitation of the monastic conduct code (pātimokkha) takes place, and AN8.20 offers a curious origin story for this.
For the non-contemplatives, i.e. householders or lay disciples, the Buddha of EBTs encourages an eightfold observance of the Uposatha which is all about emulating the behaviours of those deemed to be arahants. The eight factors as per AN8.41 stem from eight reflections:
(1) ‘As long as they live the arahants abandon and abstain from the destruction of life; with the rod and weapon laid aside, conscientious and kindly, they dwell compassionate toward all living beings.
Today, for this night and day, I too shall abandon and abstain from the destruction of life; with the rod and weapon laid aside, conscientious and kindly, I too shall dwell compassionate toward all living beings. I shall imitate the arahants in this respect and the uposatha will be observed by me.’
(2) “‘As long as they live the arahants abandon and abstain from taking what is not given; they take only what is given, expect only what is given, and dwell honestly without thoughts of theft.
Today, for this night and day, I too shall abandon and abstain from taking what is not given; I shall accept only what is given, expect only what is given, and dwell honestly without thoughts of theft.
I shall imitate the arahants in this respect and the uposatha will be observed by me.’
(3) “‘As long as they live the arahants abandon sexual activity and observe celibacy, living apart, abstaining from sexual intercourse, the common person’s practice.
Today, for this night and day, I too shall abandon sexual activity and observe celibacy, living apart, abstaining from sexual intercourse, the common person’s practice.
I shall imitate the arahants in this respect and the uposatha will be observed by me.’
(4) “‘As long as they live the arahants abandon and abstain from false speech; they speak truth, adhere to truth; they are trustworthy and reliable, no deceivers of the world.
Today, for this night and day, I too shall abandon and abstain from false speech; I shall speak truth, adhere to truth; I shall be trustworthy and reliable, no deceiver of the world.
I shall imitate the arahants in this respect and the uposatha will be observed by me.’
(5) “‘As long as they live the arahants abandon and abstain from liquor, wine, and intoxicants, the basis for heedlessness.
Today, for this night and day, I too shall abandon and abstain from liquor, wine, and intoxicants, the basis for heedlessness.
I shall imitate the arahants in this respect and the uposatha will be observed by me.’
(6) “‘As long as they live the arahants eat once a day, abstaining from eating at night and from food outside the proper time.
Today, for this night and day, I too shall eat once a day, abstaining from eating at night and from food outside the proper time.
I shall imitate the arahants in this respect and the uposatha will be observed by me.’
(7) “‘As long as they live the arahants abstain from dancing, singing, instrumental music, and unsuitable shows, and from adorning and beautifying themselves by wearing garlands and applying scents and unguents.
Today, for this night and day, I too shall abstain from dancing, singing, instrumental music, and unsuitable shows, and from adorning and beautifying myself by wearing garlands and applying scents and unguents.
I shall imitate the arahants in this respect and the uposatha will be observed by me.’
(8) “‘As long as they live the arahants abandon and abstain from the use of high and luxurious beds; they lie down on a low resting place, either a small bed or a straw mat.
Today, for this night and day, I too shall abandon and abstain from the use of high and luxurious beds; I shall lie down on a low resting place, either a small bed or a straw mat.
I shall imitate the arahants in this respect and the uposatha will be observed by me.’
The logic for pursuing this practice is presented in AN10.46 and is all about the power of the correct cultivation of the path opened by the Buddha to us:
“Now, Sakyans, there is the case where a disciple of mine, spending ten months… nine months… eight months… seven… six… five… four… three… two months… one month… half a month … ten days & nights… nine days & nights… eight… seven… six… five… four… three… two days & nights… one day & night practicing as I have instructed, would live sensitive to unalloyed bliss for a hundred years, a hundred centuries, a hundred millennia. And he would be a once-returner, a non-returner, or at the very least a stream-winner.’
This topic is therefore created with the aim discussing, at least initially, the following points:
What are the similarities and differences between the observance of Uposatha by lay disciples found in the EBTs and the contemporary culture of Dhamma retreats?
What may be the pros and cons of each approach and to what extent the culture of Uposatha is compatible with the lifestyles of most of the laity of nowadays?
How could we summarise what the Buddha alludes to when he talks about practising as instructed by him?