“Aṭṭhimā, bhikkhave, dānūpapattiyo. Katamā aṭṭha?
“Bhikkhus, there are eight kinds of rebirth on account of giving. What are the eight?
Idha, bhikkhave, ekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. So yaṁ deti taṁ paccāsīsati. So passati khattiyamahāsāle vā brāhmaṇamahāsāle vā gahapatimahāsāle vā pañcahi kāmaguṇehi samappite samaṅgībhūte paricārayamāne. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā sahabyataṁ upapajjeyyan’ti. So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti. Tassa taṁ cittaṁ hīne vimuttaṁ, uttari abhāvitaṁ, tatrūpapattiyā saṁvattati. Kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā sahabyataṁ upapajjati. Tañca kho sīlavato vadāmi, no dussīlassa. Ijjhati, bhikkhave, sīlavato cetopaṇidhi visuddhattā.
Here, bhikkhus, a certain person gives a gift to an ascetic or a brahmin: food, drink, clothing, vehicle, garlands, fragrances, and ointments, bedding, lodging, and lighting. Whatever he gives, he expects something in return. He sees wealthy nobles, or wealthy brahmins, or wealthy householders enjoying themselves, provided with and possessing the five objects of sensual pleasure. It occurs to him: ‘May I, with the breakup of the body, after death, be reborn in the company of wealthy nobles, wealthy brahmins, or wealthy householders.’ He sets his mind on it, sets a determination on it, and cultivates this state of mind. That aspiration of his, resolved on what is inferior, not cultivated further, leads to rebirth there. With the breakup of the body, after death, he is reborn in the company of wealthy nobles, wealthy brahmins, or wealthy householders. But this, I say, is for one who is |virtuous::ethical, moral [sīlavant]|, not for one who is |unprincipled::without regard for ethical conduct [dussīla]|. The |mental aspiration::set intention [cetopaṇidhi]| of a virtuous person succeeds, bhikkhus, because of his purity.
Idha pana, bhikkhave, ekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. So yaṁ deti taṁ paccāsīsati. Tassa sutaṁ hoti: ‘cātumahārājikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti. Tassa taṁ cittaṁ hīne vimuttaṁ, uttari abhāvitaṁ, tatrūpapattiyā saṁvattati. Kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjati. Tañca kho sīlavato vadāmi, no dussīlassa. Ijjhati, bhikkhave, sīlavato cetopaṇidhi visuddhattā.
Here again, bhikkhus, a certain person gives a gift to an ascetic or a brahmin: food, drink, clothing, vehicle, garlands, fragrances, and ointments, bedding, lodging, and lighting. Whatever he gives, he expects something in return. He has heard: ‘The gods belonging to the realm of the Four Great Kings are long-lived, beautiful, and possess great happiness.’ It occurs to him: ‘May I, with the breakup of the body, after death, be reborn in the company of the gods of the realm of the Four Great Kings.’ He sets his mind on it, sets a determination on it, and cultivates this state of mind. That aspiration of his, resolved on what is inferior, not cultivated further, leads to rebirth there. With the breakup of the body, after death, he is reborn in the company of the gods of the realm of the Four Great Kings. But this, I say, is for one who is virtuous, not for one who is unprincipled. The mental aspiration of a virtuous person succeeds, bhikkhus, because of his purity.
Idha pana, bhikkhave, ekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. So yaṁ deti taṁ paccāsīsati. Tassa sutaṁ hoti—tāvatiṁsā devā …pe…
Here again, bhikkhus, a certain person gives a gift to an ascetic or a brahmin: food, drink, clothing, vehicle, garlands, fragrances, and ointments, bedding, lodging, and lighting. Whatever he gives, he expects something in return. He has heard: ‘The gods belonging to the heaven of the Thirty-Three are long-lived, beautiful, and possess great happiness.’ It occurs to him: ‘May I, with the breakup of the body, after death, be reborn in the company of the gods of the Thirty-Three.’ He sets his mind on it, sets a determination on it, and cultivates this state of mind. That aspiration of his, resolved on what is inferior, not cultivated further, leads to rebirth there. With the breakup of the body, after death, he is reborn in the company of the gods of the Thirty-Three. But this, I say, is for one who is virtuous, not for one who is unprincipled. The mental aspiration of a virtuous person succeeds, bhikkhus, because of his purity.
yāmā devā …
gods of |Yāmā::name of a group of deities [yāmā]|...
tusitā devā …
gods of the |Tusita heaven::content, fulfilled, satisfied [tusita]|...
nimmānaratī devā …
gods of the |Nimmānarati heaven::name of a group of deities who delight in creation [nimmānaratī]|...
paranimmitavasavattī devā dīghāyukā vaṇṇavanto sukhabahulāti. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti. Tassa taṁ cittaṁ hīne vimuttaṁ, uttari abhāvitaṁ, tatrūpapattiyā saṁvattati. Kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjati. Tañca kho sīlavato vadāmi, no dussīlassa. Ijjhati, bhikkhave, sīlavato cetopaṇidhi visuddhattā.
gods of the |Paranimmitavasavatti heaven::realm of the gods who wield power over the creations of others [paranimmitavasavattī]| are long-lived, beautiful, and possess great happiness. It occurs to him: ‘May I, with the breakup of the body, after death, be reborn in the company of the gods of the [Yāmā, Tusita, Nimmānarati], Paranimmitavasavatti heaven.’ He sets his mind on it, sets a determination on it, and cultivates this state of mind. That aspiration of his, resolved on what is inferior, not cultivated further, leads to rebirth there. With the breakup of the body, after death, he is reborn in the company of the gods of the Paranimmitavasavatti heaven. But this, I say, is for one who is virtuous, not for one who is unprincipled. The mental aspiration of a virtuous person succeeds, bhikkhus, because of his purity.
Idha pana, bhikkhave, ekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. So yaṁ deti taṁ paccāsīsati. Tassa sutaṁ hoti: ‘brahmakāyikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti. Tassa taṁ cittaṁ hīne vimuttaṁ, uttari abhāvitaṁ, tatrūpapattiyā saṁvattati. Kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjati. Tañca kho sīlavato vadāmi, no dussīlassa; vītarāgassa, no sarāgassa. Ijjhati, bhikkhave, sīlavato cetopaṇidhi vītarāgattā.
Here again, bhikkhus, a certain person gives a gift to an ascetic or a brahmin: food, drink, clothing, vehicle, garlands, fragrances, and ointments, bedding, lodging, and lighting. Whatever he gives, he expects something in return. He has heard: ‘The gods belonging to the |Brahmā::God, the first deity to be born at the beginning of a new cosmic cycle and whose lifespan lasts for the entire cycle [brahmā]|’s realm are long-lived, beautiful, and possess great happiness.’ It occurs to him: ‘May I, with the breakup of the body, after death, be reborn in the company of the gods of the Brahmā’s realm.’ He sets his mind on it, sets a determination on it, and cultivates this state of mind. That aspiration of his, resolved on what is inferior, not cultivated further, leads to rebirth there. With the breakup of the body, after death, he is reborn in the company of the gods of the Brahmā’s realm. But this, I say, is for one who is virtuous, not for one who is unprincipled. The mental aspiration of a virtuous person succeeds, bhikkhus, because of his purity.
Imā kho, bhikkhave, aṭṭha dānūpapattiyo”ti.
These, bhikkhus, are the eight kinds of rebirth on account of giving.”
“Bhikkhus, there are eight kinds of rebirth on account of giving. What are the eight?
Here, bhikkhus, a certain person gives a gift to an ascetic or a brahmin: food, drink, clothing, vehicle, garlands, fragrances, and ointments, bedding, lodging, and lighting. Whatever he gives, he expects something in return. He sees wealthy nobles, or wealthy brahmins, or wealthy householders enjoying themselves, provided with and possessing the five objects of sensual pleasure. It occurs to him: ‘May I, with the breakup of the body, after death, be reborn in the company of wealthy nobles, wealthy brahmins, or wealthy householders.’ He sets his mind on it, sets a determination on it, and cultivates this state of mind. That aspiration of his, resolved on what is inferior, not cultivated further, leads to rebirth there. With the breakup of the body, after death, he is reborn in the company of wealthy nobles, wealthy brahmins, or wealthy householders. But this, I say, is for one who is |virtuous::ethical, moral [sīlavant]|, not for one who is |unprincipled::without regard for ethical conduct [dussīla]|. The |mental aspiration::set intention [cetopaṇidhi]| of a virtuous person succeeds, bhikkhus, because of his purity.
Here again, bhikkhus, a certain person gives a gift to an ascetic or a brahmin: food, drink, clothing, vehicle, garlands, fragrances, and ointments, bedding, lodging, and lighting. Whatever he gives, he expects something in return. He has heard: ‘The gods belonging to the realm of the Four Great Kings are long-lived, beautiful, and possess great happiness.’ It occurs to him: ‘May I, with the breakup of the body, after death, be reborn in the company of the gods of the realm of the Four Great Kings.’ He sets his mind on it, sets a determination on it, and cultivates this state of mind. That aspiration of his, resolved on what is inferior, not cultivated further, leads to rebirth there. With the breakup of the body, after death, he is reborn in the company of the gods of the realm of the Four Great Kings. But this, I say, is for one who is virtuous, not for one who is unprincipled. The mental aspiration of a virtuous person succeeds, bhikkhus, because of his purity.
Here again, bhikkhus, a certain person gives a gift to an ascetic or a brahmin: food, drink, clothing, vehicle, garlands, fragrances, and ointments, bedding, lodging, and lighting. Whatever he gives, he expects something in return. He has heard: ‘The gods belonging to the heaven of the Thirty-Three are long-lived, beautiful, and possess great happiness.’ It occurs to him: ‘May I, with the breakup of the body, after death, be reborn in the company of the gods of the Thirty-Three.’ He sets his mind on it, sets a determination on it, and cultivates this state of mind. That aspiration of his, resolved on what is inferior, not cultivated further, leads to rebirth there. With the breakup of the body, after death, he is reborn in the company of the gods of the Thirty-Three. But this, I say, is for one who is virtuous, not for one who is unprincipled. The mental aspiration of a virtuous person succeeds, bhikkhus, because of his purity.
gods of |Yāmā::name of a group of deities [yāmā]|...
gods of the |Tusita heaven::content, fulfilled, satisfied [tusita]|...
gods of the |Nimmānarati heaven::name of a group of deities who delight in creation [nimmānaratī]|...
gods of the |Paranimmitavasavatti heaven::realm of the gods who wield power over the creations of others [paranimmitavasavattī]| are long-lived, beautiful, and possess great happiness. It occurs to him: ‘May I, with the breakup of the body, after death, be reborn in the company of the gods of the [Yāmā, Tusita, Nimmānarati], Paranimmitavasavatti heaven.’ He sets his mind on it, sets a determination on it, and cultivates this state of mind. That aspiration of his, resolved on what is inferior, not cultivated further, leads to rebirth there. With the breakup of the body, after death, he is reborn in the company of the gods of the Paranimmitavasavatti heaven. But this, I say, is for one who is virtuous, not for one who is unprincipled. The mental aspiration of a virtuous person succeeds, bhikkhus, because of his purity.
Here again, bhikkhus, a certain person gives a gift to an ascetic or a brahmin: food, drink, clothing, vehicle, garlands, fragrances, and ointments, bedding, lodging, and lighting. Whatever he gives, he expects something in return. He has heard: ‘The gods belonging to the |Brahmā::God, the first deity to be born at the beginning of a new cosmic cycle and whose lifespan lasts for the entire cycle [brahmā]|’s realm are long-lived, beautiful, and possess great happiness.’ It occurs to him: ‘May I, with the breakup of the body, after death, be reborn in the company of the gods of the Brahmā’s realm.’ He sets his mind on it, sets a determination on it, and cultivates this state of mind. That aspiration of his, resolved on what is inferior, not cultivated further, leads to rebirth there. With the breakup of the body, after death, he is reborn in the company of the gods of the Brahmā’s realm. But this, I say, is for one who is virtuous, not for one who is unprincipled. The mental aspiration of a virtuous person succeeds, bhikkhus, because of his purity.
These, bhikkhus, are the eight kinds of rebirth on account of giving.”
“Aṭṭhimā, bhikkhave, dānūpapattiyo. Katamā aṭṭha?
Idha, bhikkhave, ekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. So yaṁ deti taṁ paccāsīsati. So passati khattiyamahāsāle vā brāhmaṇamahāsāle vā gahapatimahāsāle vā pañcahi kāmaguṇehi samappite samaṅgībhūte paricārayamāne. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā sahabyataṁ upapajjeyyan’ti. So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti. Tassa taṁ cittaṁ hīne vimuttaṁ, uttari abhāvitaṁ, tatrūpapattiyā saṁvattati. Kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā sahabyataṁ upapajjati. Tañca kho sīlavato vadāmi, no dussīlassa. Ijjhati, bhikkhave, sīlavato cetopaṇidhi visuddhattā.
Idha pana, bhikkhave, ekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. So yaṁ deti taṁ paccāsīsati. Tassa sutaṁ hoti: ‘cātumahārājikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti. Tassa taṁ cittaṁ hīne vimuttaṁ, uttari abhāvitaṁ, tatrūpapattiyā saṁvattati. Kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjati. Tañca kho sīlavato vadāmi, no dussīlassa. Ijjhati, bhikkhave, sīlavato cetopaṇidhi visuddhattā.
Idha pana, bhikkhave, ekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. So yaṁ deti taṁ paccāsīsati. Tassa sutaṁ hoti—tāvatiṁsā devā …pe…
yāmā devā …
tusitā devā …
nimmānaratī devā …
paranimmitavasavattī devā dīghāyukā vaṇṇavanto sukhabahulāti. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti. Tassa taṁ cittaṁ hīne vimuttaṁ, uttari abhāvitaṁ, tatrūpapattiyā saṁvattati. Kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjati. Tañca kho sīlavato vadāmi, no dussīlassa. Ijjhati, bhikkhave, sīlavato cetopaṇidhi visuddhattā.
Idha pana, bhikkhave, ekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. So yaṁ deti taṁ paccāsīsati. Tassa sutaṁ hoti: ‘brahmakāyikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti. Tassa taṁ cittaṁ hīne vimuttaṁ, uttari abhāvitaṁ, tatrūpapattiyā saṁvattati. Kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjati. Tañca kho sīlavato vadāmi, no dussīlassa; vītarāgassa, no sarāgassa. Ijjhati, bhikkhave, sīlavato cetopaṇidhi vītarāgattā.
Imā kho, bhikkhave, aṭṭha dānūpapattiyo”ti.