Reference Translation by Bhikkhu Sujato (CC0).
Evaṁ me sutaṁ—
So I have 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.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the mendicants,
“bhikkhavo”ti.
“Mendicants!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“saṅkhārupapattiṁ vo, bhikkhave, desessāmi,
“I shall teach you rebirth by choice.
taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
Listen and apply your mind well, I will speak.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha 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.
Tassa evaṁ hoti:
They think:
‘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!’
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
They settle on that thought, stabilize it, and develop 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.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
This is the path and the practice that leads to rebirth 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.
Tassa evaṁ hoti:
They think:
‘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 …
gahapatimahāsālānaṁ sahabyataṁ upapajjeyyan’ti.
well-to-do householders!’
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
They settle on that thought, stabilize it, and develop 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.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
This is the path and the practice that leads to rebirth 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.
Tassa sutaṁ hoti:
And they’ve heard:
‘cātumahārājikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti.
‘The gods of the four great kings are long-lived, beautiful, and very happy.’
Tassa evaṁ hoti:
They think:
‘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!’
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
They settle on that thought, stabilize it, and develop 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.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
This is the path and the practice that leads to rebirth 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.
Tassa sutaṁ hoti—
And they’ve heard:
tāvatiṁsā devā …pe…
‘The gods of the thirty-three …
yāmā devā …
the gods of Yama …
tusitā devā …
the joyful gods …
nimmānaratī devā …
the gods who love to create …
paranimmitavasavattī devā dīghāyukā vaṇṇavanto sukhabahulāti.
the gods who control what is created by others are long-lived, beautiful, and very happy.’
Tassa evaṁ hoti:
They think:
‘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!’
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
They settle on that thought, stabilize it, and develop 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.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
This is the path and the practice that leads to rebirth 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.
Tassa sutaṁ hoti:
And they’ve heard:
‘sahasso brahmā dīghāyuko vaṇṇavā sukhabahulo’ti.
‘The Divinity of a thousand is long-lived, beautiful, and very happy.’
Sahasso, bhikkhave, brahmā sahassilokadhātuṁ pharitvā adhimuccitvā viharati.
Now the Divinity of a thousand meditates focused on pervading a thousandfold galaxy,
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati.
as well as the sentient beings reborn there.
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,
evameva kho, bhikkhave, sahasso brahmā sahassilokadhātuṁ pharitvā adhimuccitvā viharati.
so too the Divinity of a thousand meditates focused on pervading a thousandfold galaxy,
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati.
as well as the sentient beings reborn there.
Tassa evaṁ hoti:
They think:
‘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!’
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
They settle on that thought, stabilize it, and develop 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.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
This is the path and the practice that leads to rebirth there.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena …
Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom.
cāgena …
paññāya samannāgato hoti.
Tassa sutaṁ hoti—
And they’ve heard:
dvisahasso brahmā …pe…
‘The Divinity of two thousand …
tisahasso brahmā …
the Divinity of three thousand …
catusahasso brahmā …
the Divinity of four thousand …
pañcasahasso brahmā dīghāyuko vaṇṇavā sukhabahuloti.
the Divinity of five thousand is long-lived, beautiful, and very happy.’
Pañcasahasso, bhikkhave, brahmā pañcasahassilokadhātuṁ pharitvā adhimuccitvā viharati.
Now the Divinity of five thousand meditates focused on pervading a five-thousandfold galaxy,
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati.
as well as the sentient beings reborn 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,
evameva kho, bhikkhave, pañcasahasso brahmā pañcasahassilokadhātuṁ pharitvā adhimuccitvā viharati.
so too the Divinity of five thousand meditates focused on pervading a five-thousandfold galaxy,
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati.
as well as the sentient beings reborn there.
Tassa evaṁ hoti:
They think:
‘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!’
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
They settle on that thought, stabilize it, and develop 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.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
This is the path and the practice that leads to rebirth there.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena …
Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom.
cāgena …
paññāya samannāgato hoti.
Tassa sutaṁ hoti:
And they’ve heard:
‘dasasahasso brahmā dīghāyuko vaṇṇavā sukhabahulo’ti.
‘The Divinity of ten thousand is long-lived, beautiful, and very happy.’
Dasasahasso, bhikkhave, brahmā dasasahassilokadhātuṁ pharitvā adhimuccitvā viharati.
Now the Divinity of ten thousand meditates focused on pervading a ten-thousandfold galaxy,
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati.
as well as the sentient beings reborn 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 radiate.
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,
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati.
as well as the sentient beings reborn there.
Tassa evaṁ hoti:
They think:
‘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!’
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
They settle on that thought, stabilize it, and develop 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.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
This is the path and the practice that leads to rebirth there.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …
Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom.
sutena …
cāgena …
paññāya samannāgato hoti.
Tassa sutaṁ hoti:
And they’ve heard:
‘satasahasso brahmā dīghāyuko vaṇṇavā sukhabahulo’ti.
‘The Divinity of a hundred thousand is long-lived, beautiful, and very happy.’
Satasahasso, bhikkhave, brahmā satasahassilokadhātuṁ pharitvā adhimuccitvā viharati.
Now the Divinity of a hundred thousand meditates focused on pervading a hundred-thousandfold galaxy,
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati.
as well as the sentient beings reborn 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 radiate.
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,
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati.
as well as the sentient beings reborn there.
Tassa evaṁ hoti:
They think:
‘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!’
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
They settle on that thought, stabilize it, and develop 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.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
This is the path and the practice that leads to rebirth there.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …
Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom.
sutena …
cāgena …
paññāya samannāgato hoti.
Tassa sutaṁ hoti—
And they’ve heard:
ābhā devā …pe…
‘The radiant gods …
parittābhā devā …
the gods of limited radiance …
appamāṇābhā devā …
the gods of limitless radiance …
ābhassarā devā dīghāyukā vaṇṇavanto sukhabahulāti.
the gods of streaming radiance …
Tassa evaṁ hoti:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā ābhassarānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …
sutena …
cāgena …
paññāya samannāgato hoti.
Tassa sutaṁ hoti—
parittasubhā devā …pe…
the gods of limited beauty …
appamāṇasubhā devā …
the gods of limitless beauty …
subhakiṇhā devā dīghāyukā vaṇṇavanto sukhabahulāti.
the gods of universal beauty …
Tassa evaṁ hoti:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā subhakiṇhānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …
sutena …
cāgena …
paññāya samannāgato hoti.
Tassa sutaṁ hoti—
vehapphalā devā …pe…
the gods of abundant fruit …
avihā devā …
the gods of Aviha …
atappā devā …
the gods of Atappa …
sudassā devā …
the gods fair to see …
sudassī devā …
the fair seeing gods …
akaniṭṭhā devā dīghāyukā vaṇṇavanto sukhabahulāti.
the gods of Akaniṭṭha …
Tassa evaṁ hoti:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā akaniṭṭhānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …
sutena …
cāgena …
paññāya samannāgato hoti.
Tassa sutaṁ hoti:
‘ākāsānañcāyatanūpagā devā dīghāyukā ciraṭṭhitikā sukhabahulā’ti.
the gods of the dimension of infinite space …
Tassa evaṁ hoti:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā ākāsānañcāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …
sutena …
cāgena …
paññāya samannāgato hoti.
Tassa sutaṁ hoti:
‘viññāṇañcāyatanūpagā devā dīghāyukā ciraṭṭhitikā sukhabahulā’ti.
the gods of the dimension of infinite consciousness …
Tassa evaṁ hoti:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā viññāṇañcāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …
sutena …
cāgena …
paññāya samannāgato hoti.
Tassa sutaṁ hoti—
ākiñcaññāyatanūpagā devā …pe…
the gods of the dimension of nothingness …
nevasaññānāsaññāyatanūpagā devā dīghāyukā ciraṭṭhitikā sukhabahulāti.
the gods of the dimension of neither perception nor non-perception are long-lived, beautiful, and very happy.’
Tassa evaṁ hoti:
They think:
‘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!’
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
They settle on that thought, stabilize it, and develop 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.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
This is the path and the practice that leads to rebirth there.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …
Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom.
sutena …
cāgena …
paññāya samannāgato hoti.
Tassa evaṁ hoti:
They think:
‘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 in this very life, and live having realized it with my own insight due to the ending of defilements!’
So āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Ayaṁ, bhikkhave, bhikkhu na katthaci upapajjatī”ti.
And, mendicants, that mendicant is not reborn anywhere.”
Idamavoca bhagavā.
That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the mendicants approved what the Buddha said.
Saṅkhārupapattisuttaṁ niṭṭhitaṁ dasamaṁ.
Anupadavaggo niṭṭhito dutiyo.
Tassuddānaṁ
Anupada sodhana porisadhammo,
Sevitabba bahudhātu vibhatti;
Buddhassa kittināma cattārīsena,
Ānāpāno kāyagato upapatti.
Reference Translation by Bhikkhu Sujato (CC0).
So I have heard.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
There the Buddha addressed the mendicants,
“Mendicants!”
“Venerable sir,” they replied.
The Buddha said this:
“I shall teach you rebirth by choice.
Listen and apply your mind well, I will speak.”
“Yes, sir,” they replied.
The Buddha said this:
“Take a mendicant who has faith, ethics, learning, generosity, and wisdom.
They think:
‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do aristocrats!’
They settle on that thought, stabilize it, and develop it.
Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there.
This is the path and the practice that leads to rebirth there.
Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom.
They think:
‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do brahmins …
well-to-do householders!’
They settle on that thought, stabilize it, and develop it.
Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there.
This is the path and the practice that leads to rebirth there.
Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom.
And they’ve heard:
‘The gods of the four great kings are long-lived, beautiful, and very happy.’
They think:
‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the four great kings!’
They settle on that thought, stabilize it, and develop it.
Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there.
This is the path and the practice that leads to rebirth there.
Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom.
And they’ve heard:
‘The gods of the thirty-three …
the gods of Yama …
the joyful gods …
the gods who love to create …
the gods who control what is created by others are long-lived, beautiful, and very happy.’
They think:
‘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!’
They settle on that thought, stabilize it, and develop it.
Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there.
This is the path and the practice that leads to rebirth there.
Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom.
And they’ve heard:
‘The Divinity of a thousand is long-lived, beautiful, and very happy.’
Now the Divinity of a thousand meditates focused on pervading a thousandfold galaxy,
as well as the sentient beings reborn there.
As a person with clear eyes might pick up a gallnut in their hand and examine it,
so too the Divinity of a thousand meditates focused on pervading a thousandfold galaxy,
as well as the sentient beings reborn there.
They think:
‘If only, when my body breaks up, after death, I would be reborn in the company of the Divinity of a thousand!’
They settle on that thought, stabilize it, and develop it.
Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there.
This is the path and the practice that leads to rebirth there.
Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom.
And they’ve heard:
‘The Divinity of two thousand …
the Divinity of three thousand …
the Divinity of four thousand …
the Divinity of five thousand is long-lived, beautiful, and very happy.’
Now the Divinity of five thousand meditates focused on pervading a five-thousandfold galaxy,
as well as the sentient beings reborn there.
As a person with clear eyes might pick up five gallnuts in their hand and examine them,
so too the Divinity of five thousand meditates focused on pervading a five-thousandfold galaxy,
as well as the sentient beings reborn there.
They think:
‘If only, when my body breaks up, after death, I would be reborn in the company of the Divinity of five thousand!’
They settle on that thought, stabilize it, and develop it.
Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there.
This is the path and the practice that leads to rebirth there.
Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom.
And they’ve heard:
‘The Divinity of ten thousand is long-lived, beautiful, and very happy.’
Now the Divinity of ten thousand meditates focused on pervading a ten-thousandfold galaxy,
as well as the sentient beings reborn there.
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 radiate.
In the same way the Divinity of ten thousand meditates focused on pervading a ten-thousandfold galaxy,
as well as the sentient beings reborn there.
They think:
‘If only, when my body breaks up, after death, I would be reborn in the company of the Divinity of ten thousand!’
They settle on that thought, stabilize it, and develop it.
Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there.
This is the path and the practice that leads to rebirth there.
Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom.
And they’ve heard:
‘The Divinity of a hundred thousand is long-lived, beautiful, and very happy.’
Now the Divinity of a hundred thousand meditates focused on pervading a hundred-thousandfold galaxy,
as well as the sentient beings reborn there.
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 radiate.
In the same way the Divinity of a hundred thousand meditates focused on pervading a hundred-thousandfold galaxy,
as well as the sentient beings reborn there.
They think:
‘If only, when my body breaks up, after death, I would be reborn in the company of the Divinity of a hundred thousand!’
They settle on that thought, stabilize it, and develop it.
Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there.
This is the path and the practice that leads to rebirth there.
Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom.
And they’ve heard:
‘The radiant gods …
the gods of limited radiance …
the gods of limitless radiance …
the gods of streaming radiance …
the gods of limited beauty …
the gods of limitless beauty …
the gods of universal beauty …
the gods of abundant fruit …
the gods of Aviha …
the gods of Atappa …
the gods fair to see …
the fair seeing gods …
the gods of Akaniṭṭha …
the gods of the dimension of infinite space …
the gods of the dimension of infinite consciousness …
the gods of the dimension of nothingness …
the gods of the dimension of neither perception nor non-perception are long-lived, beautiful, and very happy.’
They think:
‘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!’
They settle on that thought, stabilize it, and develop it.
Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there.
This is the path and the practice that leads to rebirth there.
Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom.
They think:
‘If only I might realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements!’
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
And, mendicants, that mendicant is not reborn anywhere.”
That is what the Buddha said.
Satisfied, the mendicants approved what the Buddha said.
Evaṁ me sutaṁ—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Tatra kho bhagavā bhikkhū āmantesi:
“bhikkhavo”ti.
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
Bhagavā etadavoca:
“saṅkhārupapattiṁ vo, bhikkhave, desessāmi,
taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
Bhagavā etadavoca:
“Idha, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti.
Tassa evaṁ hoti:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ upapajjeyyan’ti.
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti.
Tassa evaṁ hoti:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā brāhmaṇamahāsālānaṁ …pe…
gahapatimahāsālānaṁ sahabyataṁ upapajjeyyan’ti.
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti.
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 te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti.
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 te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti.
Tassa sutaṁ hoti:
‘sahasso brahmā dīghāyuko vaṇṇavā sukhabahulo’ti.
Sahasso, bhikkhave, brahmā sahassilokadhātuṁ pharitvā adhimuccitvā viharati.
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati.
Seyyathāpi, bhikkhave, cakkhumā puriso ekaṁ āmaṇḍaṁ hatthe karitvā paccavekkheyya;
evameva kho, bhikkhave, sahasso brahmā sahassilokadhātuṁ pharitvā adhimuccitvā viharati.
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati.
Tassa evaṁ hoti:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā sahassassa brahmuno sahabyataṁ upapajjeyyan’ti.
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena …
cāgena …
paññāya samannāgato hoti.
Tassa sutaṁ hoti—
dvisahasso brahmā …pe…
tisahasso brahmā …
catusahasso brahmā …
pañcasahasso brahmā dīghāyuko vaṇṇavā sukhabahuloti.
Pañcasahasso, bhikkhave, brahmā pañcasahassilokadhātuṁ pharitvā adhimuccitvā viharati.
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati.
Seyyathāpi, bhikkhave, cakkhumā puriso pañca āmaṇḍāni hatthe karitvā paccavekkheyya;
evameva kho, bhikkhave, pañcasahasso brahmā pañcasahassilokadhātuṁ pharitvā adhimuccitvā viharati.
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati.
Tassa evaṁ hoti:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā pañcasahassassa brahmuno sahabyataṁ upapajjeyyan’ti.
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena …
cāgena …
paññāya samannāgato hoti.
Tassa sutaṁ hoti:
‘dasasahasso brahmā dīghāyuko vaṇṇavā sukhabahulo’ti.
Dasasahasso, bhikkhave, brahmā dasasahassilokadhātuṁ pharitvā adhimuccitvā viharati.
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati.
Seyyathāpi, bhikkhave, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca;
evameva kho, bhikkhave, dasasahasso brahmā dasasahassilokadhātuṁ pharitvā adhimuccitvā viharati.
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati.
Tassa evaṁ hoti:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā dasasahassassa brahmuno sahabyataṁ upapajjeyyan’ti.
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …
sutena …
cāgena …
paññāya samannāgato hoti.
Tassa sutaṁ hoti:
‘satasahasso brahmā dīghāyuko vaṇṇavā sukhabahulo’ti.
Satasahasso, bhikkhave, brahmā satasahassilokadhātuṁ pharitvā adhimuccitvā viharati.
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati.
Seyyathāpi, bhikkhave, nikkhaṁ jambonadaṁ dakkhakammāraputtaukkāmukhasukusalasampahaṭṭhaṁ paṇḍukambale nikkhittaṁ bhāsate ca tapate ca virocati ca;
evameva kho, bhikkhave, satasahasso brahmā satasahassilokadhātuṁ pharitvā adhimuccitvā viharati.
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati.
Tassa evaṁ hoti:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā satasahassassa brahmuno sahabyataṁ upapajjeyyan’ti.
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …
sutena …
cāgena …
paññāya samannāgato hoti.
Tassa sutaṁ hoti—
ābhā devā …pe…
parittābhā devā …
appamāṇābhā devā …
ābhassarā devā dīghāyukā vaṇṇavanto sukhabahulāti.
Tassa evaṁ hoti:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā ābhassarānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …
sutena …
cāgena …
paññāya samannāgato hoti.
Tassa sutaṁ hoti—
parittasubhā devā …pe…
appamāṇasubhā devā …
subhakiṇhā devā dīghāyukā vaṇṇavanto sukhabahulāti.
Tassa evaṁ hoti:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā subhakiṇhānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …
sutena …
cāgena …
paññāya samannāgato hoti.
Tassa sutaṁ hoti—
vehapphalā devā …pe…
avihā devā …
atappā devā …
sudassā devā …
sudassī devā …
akaniṭṭhā devā dīghāyukā vaṇṇavanto sukhabahulāti.
Tassa evaṁ hoti:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā akaniṭṭhānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …
sutena …
cāgena …
paññāya samannāgato hoti.
Tassa sutaṁ hoti:
‘ākāsānañcāyatanūpagā devā dīghāyukā ciraṭṭhitikā sukhabahulā’ti.
Tassa evaṁ hoti:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā ākāsānañcāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …
sutena …
cāgena …
paññāya samannāgato hoti.
Tassa sutaṁ hoti:
‘viññāṇañcāyatanūpagā devā dīghāyukā ciraṭṭhitikā sukhabahulā’ti.
Tassa evaṁ hoti:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā viññāṇañcāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …
sutena …
cāgena …
paññāya samannāgato hoti.
Tassa sutaṁ hoti—
ākiñcaññāyatanūpagā devā …pe…
nevasaññānāsaññāyatanūpagā devā dīghāyukā ciraṭṭhitikā sukhabahulāti.
Tassa evaṁ hoti:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.
Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …
sutena …
cāgena …
paññāya samannāgato hoti.
Tassa evaṁ hoti:
‘aho vatāhaṁ āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti.
So āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
Ayaṁ, bhikkhave, bhikkhu na katthaci upapajjatī”ti.
Idamavoca bhagavā.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Saṅkhārupapattisuttaṁ niṭṭhitaṁ dasamaṁ.
Anupadavaggo niṭṭhito dutiyo.
Tassuddānaṁ
Anupada sodhana porisadhammo,
Sevitabba bahudhātu vibhatti;
Buddhassa kittināma cattārīsena,
Ānāpāno kāyagato upapatti.