Eight Kinds of Rebirth on Account of Giving

Monks, there are these eight kinds of rebirth on account of giving.

What eight?

(1) Here, someone gives a gift to an Ascetic or a Brāhmin: food and drink; clothing and vehicles; garlands, scents, and ointments; bedding, dwellings, and lighting. Whatever he gives, he expects something in return. He sees affluent Khattiyas, affluent Brāhmins, or affluent Householders enjoying themselves furnished and endowed with the five objects of sensual pleasure. It occurs to him: ‘Oh, with the breakup of the body, after death, may I be reborn in companionship with affluent Khattiyas, affluent Brāhmins, or affluent Householders!’ He sets his mind on this, fixes his mind on this, and develops this state of mind. That objective of his, determined on what is inferior, not developed higher, leads to rebirth there. With the breakup of the body, after death, he is reborn in companionship with affluent Khattiyas, affluent Brāhmins, or affluent Householders — and that is for one who is virtuous (practices moral conduct), I say, not for one who is immoral. The heart’s objective of one who is virtuous succeeds because of his purity.

(2) Someone else gives a gift to an Ascetic or a Brāhmin: food and drink … and lighting. Whatever he gives, he expects something in return. He has heard: ‘The heavenly beings [ruled by] The Four Great Kings are long‑lived, beautiful, and abound in happiness.’ It occurs to him: ‘Oh, with the breakup of the body, after death, may I be reborn in companionship with the heavenly beings [ruled by] The Four Great Kings!’ He sets his mind on this, fixes his mind on this, and develops this state of mind. That objective of his, determined on what is inferior, not developed higher, leads to rebirth there. With the breakup of the body, after death, he is reborn in companionship with the heavenly beings [ruled by] The Four Great Kings — and that is for one who is virtuous (practices moral conduct), I say, not for one who is immoral. The heart’s objective of one who is virtuous succeeds because of his purity.

(3) Someone else gives a gift to an Ascetic or a Brāhmin: food and drink … and lighting. Whatever he gives, he expects something in return. He has heard: (4) The Tāvatiṃsa heavenly beings … (5) the Yāma heavenly beings … the Tusita heavenly beings … (6) the heavenly beings who excite in creation … (7) the heavenly beings who control what is created by others are long‑lived, beautiful, and abound in happiness.’ It occurs to him: ‘Oh, with the breakup of the body, after death, may I be reborn in companionship with the heavenly beings who control what is created by others!’ He sets his mind on this, fixes his mind on this, and develops this state of mind. That objective of his, determined on what is inferior, not developed higher, leads to rebirth there. With the breakup of the body, after death, he is reborn in companionship with the heavenly beings who control what is created by others — and that is for one who is virtuous (practices moral conduct), I say, not for one who is immoral. The heart’s objective of one who is virtuous succeeds because of his purity.

(8) Someone else gives a gift to an Ascetic or a Brāhmin: food and drink … and lighting. Whatever he gives, he expects something in return. He has heard: ‘The heavenly beings of Brahmā’s (God’s) company are long‑lived, beautiful, and abound in happiness.’ It occurs to him: ‘Oh, with the breakup of the body, after death, may I be reborn in companionship with the heavenly beings of Brahmā’s (God’s) company!’ He sets his mind on this, fixes his mind on this, and develops this state of mind. That objective of his, determined on what is inferior, not developed higher, leads to rebirth there. With the breakup of the body, after death, he is reborn in companionship with the heavenly beings of Brahmā’s (God’s) company — and that is for one who is virtuous (practicing moral conduct), I say, not for one who is immoral; for one without craving, not for one with craving. The heart’s objective of one who is virtuous succeeds because of his purity.

These, Monks, are the eight kinds of rebirth on account of giving.

(Reference: AN 8.35)

In this Teaching from Gotama Buddha, he shares how through practicing generosity a Practitioner improves their rebirth, should rebirth be needed.

Craving is the fuel that causes rebirth. It is generosity that helps to eliminate craving/desire/attachment in the mind. Through developing one’s practice of generosity, among other training guidance, they are training the mind to eliminate craving/desire/attachment. Thus, with craving/desire/attachment diminished, a Practitioner will experience less discontentedness and ultimately eliminate discontentedness when craving/desire/attachment is eliminated.

At the same time that one is eliminating craving/desire/attachment to eliminate discontentedness, they are also eliminating the cause of rebirth. Therefore, through practicing generosity, a Practitioner is improving their ability to attain Enlightenment through cultivating the mind to eliminate craving/desire/attachment and, if rebirth is needed, improving their destination upon future rebirth.

Detailed explanation of practicing generosity is available in this same book series found in the book “Generosity” (Volume 13).