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Majjhima Nikāya 120 Middle Discourses 120
Saṅkhārupapattisutta Rebirth by Choice Reappearance by Aspirationfrom https://www.digitalpalireader.online/_external/translations/bt-bdhrs/mn/mn_e_120.htm
Evaṁ me sutaṁ—So I have heard. This sutta describes a practice by which a mendicant may choose their place of rebirth. This stands in contrast with the normal approach, where a mendicant aims to be free of all rebirth. At MN 16:12.1, a mendicant who practices out of desire for rebirth is said to be bound by an “emotional shackle” (cetasovinibandha). At AN 3.18, the mendicants are said to be horrified by the suggestion that they practice for rebirth as a god, while AN 7.50:9.1 suggests that such aspirations stem from unresolved sexual desire. The present sutta takes a more conciliatory stance, moving from desire for progressively more refined kinds of rebirth to ultimately letting go of rebirth altogether.Thus have I heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the mendicants, There he addressed the bhikkhus thus:
“bhikkhavo”ti. “Mendicants!” “Bhikkhus.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Venerable sir,” they replied. “Venerable sir,” they replied.
Bhagavā etadavoca: The Buddha said this: The Blessed One said this:
“saṅkhārupapattiṁ vo, bhikkhave, desessāmi, “I shall teach you rebirth by choice. Here saṅkhāra has the same sense “choice” that it has in dependent origination or the five aggregates. In each case, it is the mental volition that is motivated by morally meaningful forces, either greed, hate, and delusion or their opposites, and which creates results according to that moral force. Often this works unconsciously, as the effects of our choices and deeds manifest with or without our comprehension. Here, someone who understands kamma turns it to their advantage by consciously developing an aspiration for a particular desired result. | Upapatti is one of several terms in Pali that regularly mean “rebirth”, such as jāti, (abhi)-nibbatti, okkanti, and punabbhava.“Bhikkhus, I shall teach you reappearance in accordance with one’s aspiration.Although I have attempted to render sankhārā consistently throughout as “formations,” here it seemed that the content required a different rendering to bring the intended meaning to light. Ñm had used “determinations,” his own consistent choice for sankhārā. MA initially explains sankhārupapatti as meaning either reappearance (i.e., rebirth) of mere formations, not of a being or person, or reappearance of the aggregates in a new existence through a meritorious kamma-formation. However, in subsequent passages, MA glosses sankhārā with patthanā, a word unambiguously meaning aspiration.
taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. Listen and apply your mind well, I will speak.” Listen and attend closely to what I shall say.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. “Yes, sir,” they replied. “Yes, venerable sir,” the bhikkhus replied.
Bhagavā etadavoca: The Buddha said this: The Blessed One said this:
“Idha, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti. “Take a mendicant who has faith, ethics, learning, generosity, and wisdom. The aspiration alone is not enough. It only works if the person already has the kammic potential to realize their aims. | In this discourse it is a mendicant who is making the aspiration. The related passages at DN 33:3.1.98 and AN 8.35 focus on “rebirth by giving”, implying the aspirant is a lay person.“Here, bhikkhus, a bhikkhu possesses faith, virtue, learning, generosity, and wisdom.
Tassa evaṁ hoti: They think: He thinks:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ upapajjeyyan’ti. ‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do aristocrats!’ See DN 33:3.1.102, MN 41:15.2, and AN 8.35:1.8.‘Oh, that on the dissolution of the body, after death, I might reappear in the company of well-to-do nobles!’
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti. They settle on that thought, stabilize it, and develop it. He fixes his mind on that, resolves upon it, develops it.
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there. “Meditations” here is vihārā, literally “abidings”.These aspirations and this abiding of his, thus developed and cultivated, lead to his reappearance there.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati. This is the path and the practice that leads to rebirth there. This, bhikkhus, is the path, the way that leads to reappearance there.MA: “The way” is the five qualities beginning with faith, together with the aspiration. One who has either the five qualities without the aspiration, or the aspiration without the qualities, does not have a fixed destination. The destination can only be fixed when both factors are present.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti. Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom. Again, a bhikkhu possesses faith, virtue, learning, generosity, and wisdom.
Tassa evaṁ hoti: They think: He thinks:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā brāhmaṇamahāsālānaṁ …pe… ‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do brahmins … ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of well-to-do brahmins!…
gahapatimahāsālānaṁ sahabyataṁ upapajjeyyan’ti. well-to-do householders!’ in the company of well-to-do householders!’
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti. They settle on that thought, stabilize it, and develop it. He fixes his mind on that, resolves upon it, develops it.
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there. These aspirations and this abiding of his, thus developed and cultivated, lead to his reappearance there.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati. This is the path and the practice that leads to rebirth there. This, bhikkhus, is the path, the way that leads to reappearance there.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti. Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom. Again, a bhikkhu possesses faith, virtue, learning, generosity, and wisdom.
Tassa sutaṁ hoti: And they’ve heard: He hears that
‘cātumahārājikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. ‘The gods of the four great kings are long-lived, beautiful, and very happy.’ the gods of the heaven of the Four Great Kings are long-lived, beautiful, and enjoy great happiness.
Tassa evaṁ hoti: They think: He thinks:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. ‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the four great kings!’ ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of the gods of the heaven of the Four Great Kings!’
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti. They settle on that thought, stabilize it, and develop it. He fixes his mind on that, resolves upon it, develops it.
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there. These aspirations and this abiding of his, thus developed and cultivated, lead to his reappearance there.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati. This is the path and the practice that leads to rebirth there. This, bhikkhus, is the path, the way that leads to reappearance there.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti. Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom. Again, a bhikkhu possesses faith, virtue, learning, generosity, and wisdom.
Tassa sutaṁ hoti—And they’ve heard: He hears that
tāvatiṁsā devā …pe… ‘The gods of the thirty-three … the gods of the heaven of the Thirty-three…
yāmā devā … the gods of Yama … the Yāma gods…
tusitā devā … the joyful gods … the gods of the Tusita heaven…
nimmānaratī devā … the gods who love to create … the gods who delight in creating…
paranimmitavasavattī devā dīghāyukā vaṇṇavanto sukhabahulāti. the gods who control what is created by others are long-lived, beautiful, and very happy.’ the gods who wield power over others’ creations are long-lived, beautiful, and enjoy great happiness.
Tassa evaṁ hoti: They think: He thinks:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. ‘If only, when my body breaks up, after death, I would be reborn in the company of the gods who control what is created by others!’ ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of the gods who wield power over others’ creations!’
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti. They settle on that thought, stabilize it, and develop it. He fixes his mind on that, resolves upon it, develops it.
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there. These aspirations and this abiding of his, thus developed and cultivated, lead to his reappearance there.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati. This is the path and the practice that leads to rebirth there. This, bhikkhus, is the path, the way that leads to reappearance there.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti. Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom. Again, a bhikkhu possesses faith, virtue, learning, generosity, and wisdom.
Tassa sutaṁ hoti: And they’ve heard: He hears that
‘sahasso brahmā dīghāyuko vaṇṇavā sukhabahulo’ti. ‘The Divinity of a thousand is long-lived, beautiful, and very happy.’ the Brahmā of a Thousand is long-lived, beautiful, and enjoys great happiness.
Sahasso, bhikkhave, brahmā sahassilokadhātuṁ pharitvā adhimuccitvā viharati. Now the Divinity of a thousand meditates focused on pervading a thousandfold galaxy, The text does not say what “pervading” (pharitvā) means, but presumably it is the “divine meditations” (brahmavihāra), which are said to be “spread” or “pervaded” (eg. MN 7:13.1). See also MN 127:8.2.Now the Brahmā of a Thousand abides resolved on pervading a world-system of a thousand worlds,
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. as well as the sentient beings reborn there. and he abides resolved on pervading the beings that have reappeared there.MA explains that there are five kinds of pervasion: pervasion of mind, i.e., knowing the thoughts of the beings throughout a thousand worlds; pervasion of the kasiṇa, i.e., extending the kasiṇa image to a thousand worlds; pervasion of the divine eye, i.e., seeing a thousand worlds with the divine eye; pervasion of light, which is the same as the previous pervasion; and pervasion of body, i.e., extending one’s bodily aura to a thousand worlds.
Seyyathāpi, bhikkhave, cakkhumā puriso ekaṁ āmaṇḍaṁ hatthe karitvā paccavekkheyya; As a person with clear eyes might pick up a gallnut in their hand and examine it, Just as a man with good sight might take a gall-nut in his hand and review it,
evameva kho, bhikkhave, sahasso brahmā sahassilokadhātuṁ pharitvā adhimuccitvā viharati. so too the Divinity of a thousand meditates focused on pervading a thousandfold galaxy, so the Brahmā of a Thousand abides resolved on pervading a world-system of a thousand worlds,
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. as well as the sentient beings reborn there. and he abides resolved on pervading the beings that have reappeared there.
Tassa evaṁ hoti: They think: The bhikkhu thinks:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā sahassassa brahmuno sahabyataṁ upapajjeyyan’ti. ‘If only, when my body breaks up, after death, I would be reborn in the company of the Divinity of a thousand!’ ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of the Brahmā of a Thousand!’
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti. They settle on that thought, stabilize it, and develop it. He fixes his mind on that, resolves upon it, develops it.
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there. This passage raises the question as to how such a reflection leads to rebirth in the Brahmā realms, which requires the development of absorption (eg. AN 4.123). Similar passages take care to specify that in order to be reborn in the Brahmā realm, one must not only be ethical, but “free of desire”, by which they imply the practice of absorption (DN 33:3.1.136 = AN 8.35:4.11). Related passages in Chinese translation relate the development of different levels of absorption to rebirth in the various realms (MA 168 at T i 700c7; Dharmaskandha, T 1537 at T xxvi 506b14), as does the commentary to this sutta. Now, while the current sutta does not mention absorption, it may be considered in light of the meditation practice of the six recollections. One of these is the recollection that the deities, including Brahmās, were reborn due to their faith, ethics, learning, generosity, and wisdom—exactly the same qualities mentioned in the present sutta (AN 6.25:6.3). Thus when the present sutta says to “settle on that thought, concentrate on it, and develop it”, the phrase cittaṁ bhāveti implies more than simply “developing the thought” of the aspiration, but means “developing the mind”. In the suttas this implies deep meditation, as for example the case of a teacher of the past, Sunetta, who was “free of desire”; after “developing the mind of love” (mettaṁ cittaṁ bhāvetvā) he was reborn in the Brahmā realm (AN 7.66:13.1). Thus we can interpret the present passage as a way of practicing recollection of the deities, recalling that one’s virtuous qualities are shared with the deities, and developing deep meditation based on the joy that brings.These aspirations and this abiding of his, thus developed and cultivated, lead to his reappearance there.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati. This is the path and the practice that leads to rebirth there. This, bhikkhus, is the path, the way that leads to reappearance there.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena … Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom. Again, a bhikkhu possesses faith, virtue, and learning,
cāgena … generosity,
paññāya samannāgato hoti. and wisdom.
Tassa sutaṁ hoti—And they’ve heard: He hears that
dvisahasso brahmā …pe… ‘The Divinity of two thousand … the Brahmā of Two Thousand…
tisahasso brahmā … the Divinity of three thousand … the Brahmā of Three Thousand…
catusahasso brahmā … the Divinity of four thousand … the Brahmā of Four Thousand…
pañcasahasso brahmā dīghāyuko vaṇṇavā sukhabahuloti. the Divinity of five thousand is long-lived, beautiful, and very happy.’ the Brahmā of Five Thousand is long-lived, beautiful, and enjoys great happiness.
Pañcasahasso, bhikkhave, brahmā pañcasahassilokadhātuṁ pharitvā adhimuccitvā viharati. Now the Divinity of five thousand meditates focused on pervading a five-thousandfold galaxy, Now the Brahmā of Five Thousand abides resolved on pervading a world-system of five thousand worlds,
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. as well as the sentient beings reborn there. and he abides resolved on pervading the beings that have reappeared there.
Seyyathāpi, bhikkhave, cakkhumā puriso pañca āmaṇḍāni hatthe karitvā paccavekkheyya; As a person with clear eyes might pick up five gallnuts in their hand and examine them, Just as a man with good sight might take five gallnuts in his hand and review them,
evameva kho, bhikkhave, pañcasahasso brahmā pañcasahassilokadhātuṁ pharitvā adhimuccitvā viharati. so too the Divinity of five thousand meditates focused on pervading a five-thousandfold galaxy, so the Brahmā of Five Thousand abides resolved on pervading a world-system of five thousand worlds,
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. as well as the sentient beings reborn there. and he abides resolved on pervading the beings that have reappeared there.
Tassa evaṁ hoti: They think: The bhikkhu thinks:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā pañcasahassassa brahmuno sahabyataṁ upapajjeyyan’ti. ‘If only, when my body breaks up, after death, I would be reborn in the company of the Divinity of five thousand!’ ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of the Brahmā of Five Thousand!’
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti. They settle on that thought, stabilize it, and develop it. He fixes his mind on that, resolves upon it, develops it.
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there. These aspirations and this abiding of his, thus developed and cultivated, lead to his reappearance there.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati. This is the path and the practice that leads to rebirth there. This, bhikkhus, is the path, the way that leads to reappearance there.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena … Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom. Again, a bhikkhu possesses faith, virtue, and learning,
cāgena … generosity,
paññāya samannāgato hoti. and wisdom.
Tassa sutaṁ hoti: And they’ve heard: He hears that
‘dasasahasso brahmā dīghāyuko vaṇṇavā sukhabahulo’ti. ‘The Divinity of ten thousand is long-lived, beautiful, and very happy.’ the Brahmā of Ten Thousand is long-lived, beautiful, and enjoys great happiness.
Dasasahasso, bhikkhave, brahmā dasasahassilokadhātuṁ pharitvā adhimuccitvā viharati. Now the Divinity of ten thousand meditates focused on pervading a ten-thousandfold galaxy, Now the Brahmā of Ten Thousand abides resolved on pervading a world-system of ten thousand worlds,
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. as well as the sentient beings reborn there. and he abides resolved on pervading the beings that have reappeared there.
Seyyathāpi, bhikkhave, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca; Suppose there was a beryl gem that was naturally lustrous, eight-faceted, well-worked. When placed on a cream rug it would shine and glow and dazzle. Just as a fine beryl gem of purest water, eight-faceted, well cut, lying on red brocade, glows, radiates, and shines,
evameva kho, bhikkhave, dasasahasso brahmā dasasahassilokadhātuṁ pharitvā adhimuccitvā viharati. In the same way the Divinity of ten thousand meditates focused on pervading a ten-thousandfold galaxy, so the Brahmā of Ten Thousand abides resolved on pervading a world-system of ten thousand worlds,
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. as well as the sentient beings reborn there. and he abides resolved on pervading the beings that have reappeared there.
Tassa evaṁ hoti: They think: The bhikkhu thinks:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā dasasahassassa brahmuno sahabyataṁ upapajjeyyan’ti. ‘If only, when my body breaks up, after death, I would be reborn in the company of the Divinity of ten thousand!’ ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of the Brahmā of Ten Thousand!’
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti. They settle on that thought, stabilize it, and develop it. He fixes his mind on that, resolves upon it, develops it.
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there. These aspirations and this abiding of his, thus developed and cultivated, lead to his reappearance there.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati. This is the path and the practice that leads to rebirth there. This, bhikkhus, is the path, the way that leads to reappearance there.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena … Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom. Again, a bhikkhu possesses faith, virtue,
sutena … learning,
cāgena … generosity,
paññāya samannāgato hoti. and wisdom.
Tassa sutaṁ hoti: And they’ve heard: He hears that
‘satasahasso brahmā dīghāyuko vaṇṇavā sukhabahulo’ti. ‘The Divinity of a hundred thousand is long-lived, beautiful, and very happy.’ the Brahmā of a Hundred Thousand is long-lived, beautiful, and enjoys great happiness.
Satasahasso, bhikkhave, brahmā satasahassilokadhātuṁ pharitvā adhimuccitvā viharati. Now the Divinity of a hundred thousand meditates focused on pervading a hundred-thousandfold galaxy, Now the Brahmā of a Hundred Thousand abides resolved on pervading a world-system of a hundred thousand worlds,
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. as well as the sentient beings reborn there. and he abides resolved on pervading the beings that have reappeared there.
Seyyathāpi, bhikkhave, nikkhaṁ jambonadaṁ dakkhakammāraputtaukkāmukhasukusalasampahaṭṭhaṁ paṇḍukambale nikkhittaṁ bhāsate ca tapate ca virocati ca; Suppose there was a pendant of Black Plum River gold, fashioned by a deft smith, well wrought in the forge. When placed on a cream rug it would shine and glow and dazzle. Legend has it that on the slopes of Mount Meru grows the vast Jambu tree that gives the continent of India her name, “the land of the black plum tree”. The fruits of that tree are as big as elephants, and when they fall, their juice flows forth as a river named Jambu. The dried mud of that river yields gold nuggets whose unparalleled lustre is highly sought-after among the gods. This is that gold (Śiva Purāṇa 17.16–19).Just as an ornament of finest gold, very skilfully wrought in the furnace by a clever goldsmith, lying on red brocade, glows, radiates, and shines,
evameva kho, bhikkhave, satasahasso brahmā satasahassilokadhātuṁ pharitvā adhimuccitvā viharati. In the same way the Divinity of a hundred thousand meditates focused on pervading a hundred-thousandfold galaxy, so the Brahmā of a Hundred Thousand abides resolved on pervading a world-system of a hundred thousand worlds,
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. as well as the sentient beings reborn there. and he abides resolved on pervading the beings that have reappeared there.
Tassa evaṁ hoti: They think: The bhikkhu thinks:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā satasahassassa brahmuno sahabyataṁ upapajjeyyan’ti. ‘If only, when my body breaks up, after death, I would be reborn in the company of the Divinity of a hundred thousand!’ ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of the Brahmā of a Hundred Thousand!’
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti. They settle on that thought, stabilize it, and develop it. He fixes his mind on that, resolves upon it, develops it.
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there. These aspirations and this abiding of his, thus developed and cultivated, lead to his reappearance there.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati. This is the path and the practice that leads to rebirth there. This, bhikkhus, is the path, the way that leads to reappearance there.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena … Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom. Again, a bhikkhu possesses faith, virtue,
sutena … learning,
cāgena … generosity,
paññāya samannāgato hoti. and wisdom.
Tassa sutaṁ hoti—And they’ve heard: He hears that
ābhā devā …pe… ‘The radiant gods … the gods of Radiance…
parittābhā devā … the gods of limited luminosity … the gods of Limited Radiance…
appamāṇābhā devā … the gods of limitless luminosity … the gods of Immeasurable Radiance…
ābhassarā devā dīghāyukā vaṇṇavanto sukhabahulāti. the gods of sublime luminosity … the gods of Streaming Radiance are long-lived, beautiful, and enjoy great happiness.
Tassa evaṁ hoti: He thinks:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā ābhassarānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of the gods of Streaming Radiance!’
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti. He fixes his mind on that, resolves upon it, develops it.
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. These aspirations and this abiding of his, thus developed and cultivated, lead to his reappearance there.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati. This, bhikkhus, is the path, the way that leads to reappearance there.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena … Again, a bhikkhu possesses faith, virtue,
sutena … learning,
cāgena … generosity,
paññāya samannāgato hoti. and wisdom.
Tassa sutaṁ hoti—He hears that
parittasubhā devā …pe… the gods of limited beauty … the gods of Limited Glory…
appamāṇasubhā devā … the gods of limitless beauty … the gods of Immeasurable Glory…
subhakiṇhā devā dīghāyukā vaṇṇavanto sukhabahulāti. the gods of universal beauty … the gods of Refulgent Glory are long-lived, beautiful, and enjoy great happiness.
Tassa evaṁ hoti: He thinks:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā subhakiṇhānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of the gods of Refulgent Glory!’
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti. He fixes his mind on that, resolves upon it, develops it.
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. These aspirations and this abiding of his, thus developed and cultivated, lead to his reappearance there.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati. This, bhikkhus, is the path, the way that leads to reappearance there.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena … Again, a bhikkhu possesses faith, virtue,
sutena … learning,
cāgena … generosity,
paññāya samannāgato hoti. and wisdom.
Tassa sutaṁ hoti—He hears that
vehapphalā devā …pe… the gods of abundant fruit … the gods of Great Fruit…
avihā devā … the gods of Aviha … the Aviha gods…
atappā devā … the gods of Atappa … the Atappa gods…
sudassā devā … the gods fair to see … the Sudassa gods…
sudassī devā … the fair seeing gods … the Sudassī gods…
akaniṭṭhā devā dīghāyukā vaṇṇavanto sukhabahulāti. the gods of Akaniṭṭha … the Akaniṭṭha gods are long-lived, beautiful, and enjoy great happiness.
Tassa evaṁ hoti: He thinks:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā akaniṭṭhānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of the Akaniṭṭha gods!’
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti. He fixes his mind on that, resolves upon it, develops it.
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. These aspirations and this abiding of his, thus developed and cultivated, lead to his reappearance there.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati. This, bhikkhus, is the path, the way that leads to reappearance there.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena … Again, a bhikkhu possesses faith, virtue,
sutena … learning,
cāgena … generosity,
paññāya samannāgato hoti. and wisdom.
Tassa sutaṁ hoti: He hears that
‘ākāsānañcāyatanūpagā devā dīghāyukā ciraṭṭhitikā sukhabahulā’ti. the gods of the dimension of infinite space … ‘the gods of the base of infinite space are long-lived, long-enduring, and enjoy great happiness.’
Tassa evaṁ hoti: He thinks:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā ākāsānañcāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of the gods of the base of infinite space!’
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti. He fixes his mind on that, resolves upon it, develops it.
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. These aspirations and this abiding of his, thus developed and cultivated, lead to his reappearance there.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati. This, bhikkhus, is the path, the way that leads to reappearance there.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena … Again, a bhikkhu possesses faith, virtue,
sutena … learning,
cāgena … generosity,
paññāya samannāgato hoti. and wisdom.
Tassa sutaṁ hoti: He hears that
‘viññāṇañcāyatanūpagā devā dīghāyukā ciraṭṭhitikā sukhabahulā’ti. the gods of the dimension of infinite consciousness … ‘the gods of the base of infinite consciousness are long-lived, long-enduring, and enjoy great happiness.’
Tassa evaṁ hoti: He thinks:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā viññāṇañcāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of the gods of the base of infinite consciousness!’
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti. He fixes his mind on that, resolves upon it, develops it.
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. These aspirations and this abiding of his, thus developed and cultivated, lead to his reappearance there.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati. This, bhikkhus, is the path, the way that leads to reappearance there.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena … Again, a bhikkhu possesses faith, virtue,
sutena … learning,
cāgena … generosity,
paññāya samannāgato hoti. and wisdom.
Tassa sutaṁ hoti—He hears that
ākiñcaññāyatanūpagā devā …pe… the gods of the dimension of nothingness … the gods of the base of nothingness…
nevasaññānāsaññāyatanūpagā devā dīghāyukā ciraṭṭhitikā sukhabahulāti. the gods of the dimension of neither perception nor non-perception are long-lived, long-lasting, and very happy.’ the gods of the base of neither-perception-nor-non-perception are long-lived, long-enduring, and enjoy great happiness.
Tassa evaṁ hoti: They think: He thinks:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. ‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the dimension of neither perception nor non-perception!’ ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of the gods of the base of neither-perception-nor-non-perception!’
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti. They settle on that thought, stabilize it, and develop it. He fixes his mind on that, resolves upon it, develops it.
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there. These aspirations and this abiding of his, thus developed and cultivated, lead to his reappearance there.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati. This is the path and the practice that leads to rebirth there. This, bhikkhus, is the path, the way that leads to reappearance there.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena … Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom. Again, a bhikkhu possesses faith, virtue,
sutena … learning,
cāgena … generosity,
paññāya samannāgato hoti. and wisdom.
Tassa evaṁ hoti: They think: He thinks:
‘aho vatāhaṁ āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti. ‘If only I might realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with my own insight in this very life due to the ending of defilements!’ ‘Oh, that by realising for myself with direct knowledge, I might here and now enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints!’
So āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. Just as rebirth in the realms of higher divinity implies the corresponding level of absorption, freedom from rebirth implies the whole eightfold path.And by realising for himself with direct knowledge, he here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints.
Ayaṁ, bhikkhave, bhikkhu na katthaci upapajjatī”ti. And, mendicants, that mendicant is not reborn anywhere.” Bhikkhus, this bhikkhu does not reappear anywhere at all.”MA: The five qualities mentioned are sufficient for rebirth into the sense-sphere realm, but for the higher modes of rebirth and the destruction of the taints, more is required. Basing oneself on the five qualities, if one attains the jhānas, one is reborn in the Brahma-world; if one attains the immaterial attainments, one is reborn in the immaterial world; if one develops insight and attains the fruit of non-returning, one is reborn in the Pure Abodes; and if one reaches the path of arahantship, one attains the destruction of the taints.
Idamavoca bhagavā. That is what the Buddha said. That is what the Blessed One said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants approved what the Buddha said. The bhikkhus were satisfied and delighted in the Blessed One’s words.
Saṅkhārupapattisuttaṁ niṭṭhitaṁ dasamaṁ.
Anupadavaggo niṭṭhito dutiyo.
Tassuddānaṁ
Anupada sodhana porisadhammo,
Sevitabba bahudhātu vibhatti;
Buddhassa kittināma cattārīsena,
Ānāpāno kāyagato upapatti.